Monthly Archives: October 2025

Editorial, Review

The letter J is right

The Trinitarian Bible Society released an article saying, quite rightly, that “Jehovah” is the “most accurate pronunciation of the Divine Name”.

However, that’s not quite right. “Jehovah” is not the “most accurate” it is the exact, right and proper pronunciation of God the Father’s name.

But the problem is more deeply rooted. The Trinitarian Bible Society clearly does not believe the King James Bible is the ultimate authority, nor does it seem to think it is right in Psalm 119. In that Psalm, we see the names of Hebrew letters of the Biblical Hebrew alphabet. We see these words rendered in English. We see JOD, HE and VAU. TBS unfortunately has a different view, and essentially rejects that, giving the modernist “Yod and Vav” instead of the Biblical and perfect “JOD and VAU”.

It blatantly obvious that a J is not a Y and a U is not a V. But in modernist Hebrew, changes have been made.

Although they rightly reject “Yahweh” (which is the speculative name of some near eastern mountain or sky deity known also as Yah, or Yahu who is associated with Mount Seir in Edom) the TBS strangely still mutilates Jesus’ name stating, “and the name ‘Yehoshua’ (Jesus)”. Clearly this “Yehoshua” is nonsense, and not a name to be found in the King James Bible at all.

TBS also wrongly states, “‘Jehovah’ as the English form of the Hebrew ‘Yehovah’.” This is nonsense of the highest order, seeing as we have a correct English Bible, and see the word “JOD” in Psalm 119, and yet, instead of accepting the King James Bible’s use of the word “Jehovah” on occasion, they corrupt the lettering and sounding from “J” to “Y”.

Their article on the subject acts like “YHVH” and “YeHoVaH” are entirely legitimate and correct. The problem here is that while they have rejected the false deity “Yahweh”, they still have accepted a perversion on the same of God and on proper Hebrew as presented in the King James Bible in Psalm 119, but substituting letters and sounds.

Now TBS are right to make a case against “Yahweh” but they are doing so from a ground of quicksand since they have already accepted the modernists’ ideas to replace the pure and proper “J” with “Y”.

It is true, however, that at the end of names, the “j” sound becomes an “i”, as the article does rightly state, “Many Old Testament names begin with ‘Jeho-’ … (e.g., Jehoadah, Jehoash, Jehoshaphat) or end with ‘-iah’ (e.g., Amaziah, Jeremiah)”. It’s telling that when actually talking about Bible names suddenly the Tashlan nonsense of “Y” disappears.

Yet as soon as they can do so, they revert to perversions of the name of the Saviour, saying, “The name of God in the Old Testament, Jehovah, is eminently confirmed by the name of our blessed Lord and Saviour Jesus, both in Hebrew (‘Yehoshua’) and in Greek (‘Iesous’), a name that has an absolutely glorious meaning: ‘Jehovah saves’.”

They do rightly show that Yahweh is a pagan deity and not Jehovah, stating, “Given that Jupiter in Latin is ‘Jove’ and the Samaritan ‘V’ are pronounced like a ‘W’, Yahweh could more accurately represent the Samaritan pronunciation of Jupiter (‘Joh-weh’), rather than the Scriptural name for God. This may indicate that the Samaritans identified their deity with Zeus or Jupiter, raising the possibility that Yahweh may reflect a corrupted or paganised form of the name.”

They also rightly show the modern invention of “Yahweh” as being in the hands of the German rationalists, critics and liberals starting from Gesenius.

The solution to the invasion of the names of Baali into the Church is the restoration of the true name of God as listed in the English Bible, the King James Bible.

“For then will I turn to the people a pure language, that they may all call upon the name of the LORD, to serve him with one consent.” (Zephaniah 3:9).

It’s Christianity based on the King James Bible that will bring the Jews and many Christians back to the proper name of God:

EZEKIEL 36:19-23

19 And I scattered them among the heathen, and they were dispersed through the countries: according to their way and according to their doings I judged them.

20 And when they entered unto the heathen, whither they went, they profaned my holy name, when they said to them, These are the people of the LORD, and are gone forth out of his land.

21 But I had pity for mine holy name, which the house of Israel had profaned among the heathen, whither they went.

22 Therefore say unto the house of Israel, Thus saith the Lord GOD; I do not this for your sakes, O house of Israel, but for mine holy name’s sake, which ye have profaned among the heathen, whither ye went.

23 And I will sanctify my great name, which was profaned among the heathen, which ye have profaned in the midst of them; and the heathen shall know that I am the LORD, saith the Lord GOD, when I shall be sanctified in you before their eyes.

Editorial

Protestant Bibliology as scriptural, historical and providential

EXECUTIVE SUMMARY

The Reformation emphasised starting from the original languages and translating the Bible into the mother tongue for the common man.

The King James Bible was raised providentially as the universal standard for spreading the Gospel worldwide. Various Biblical prophecies are fulfilled in English and the King James Bible.

Protestant history shows a providential shift from reliance on Hebrew and Greek originals to authoritative English Scripture, and the KJB is now positioned to continue as the primary Bible for global Gospel progress and doctrinal unity.

INTRODUCTION

The Reformation was a movement that saw both the turning to the Hebrew and Greek for the source of translation, but also the outworking of translation in English to reach every person. Therefore, Protestant writers must be understood to be within a providential continuum where they were acting in such a way as to bring about the ultimate result of having one Bible as standard for the world.

THE SCRIPTURAL CASE

1.1

“For with stammering lips and another tongue will he speak to this people.” (Isaiah 28:11).

Besides the fact that Pentecostalism has done more for spreading the Gospel into foreign nations than any other movement, and that the Pentecostal movement is primarily an English-speaking movement, this passage also points to a time when God will speak to the Jews in a language other than Hebrew.

Now this was not a prophecy of Greek, nor of the day of Pentecost which were only the start of the fulfilment, but the completion of God speaking to the Jewish people is with the English language and one standard Bible: the King James Version.

The movement of history, particularly with Protestantism, has done much in this regard, so that the Jews now have English (which is the most known and essentially global language), there is now a recognised perfect Bible as a world wide standard for the conversion of the Gentiles and the Jews, so as to fulfil the prophecies of Romans 11.

1.2

“For then will I turn to the people a pure language, that they may all call upon the name of the Lord, to serve him with one consent.” (Zeph. 3:9).

The pure language that God would turn natural Israel to is English, specifically, the English of the Bible, to access it. And by this all can know the name of the Lord, which is JEHOVAH, not some other thing. And by having one perfect Bible, as a standard, Protestants and Jews can be together in the one true evangelical religion as based on one Bible.

1.3

“But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith:” (Rom. 16:26).

The passages of the Old Testament, conveyed formerly by the Jews, even to the Reformation, are now made known to the whole world, not in Hebrew, but in English. No nation on this Earth has a population that could access Biblical Hebrew, but more and more, all can access English.

Therefore, God has providentially raised up the King James Bible as the standard for all, and by conforming to it properly, may continue the holiness doctrine pioneered by Wesley, Finney and the early Pentecostals, that men everywhere should actually obey the truth.

1.4

The prophecy of Revelation 10 shows, in the Historicist view, a mighty angel holding a book, which represents both the preaching of the Gospel by Protestantism, and also the book for the world, ultimately being the King James Bible.

This angel’s power is felt on sea and land, and the angel’s voice is like a roaring lion — a symbol incidentally of English and the British Empire — and the fact of seven thunders, which could be said to be seven major Protestant iterations of the English Bible. After this is done, England then passed through the movement of looking ahead to the Seventh Trumpet, known as the Millenarian movement, which is the time when the English Bible is to be made universal.

Before the upcoming flood tide of the Spirit, when His outpouring brings revival to the Earth before the coming of Jesus in the air to take up His Church, we see the witness of the King James Bible reaching the nations, as it did in the 19th century for example. But in our future, we look for the increase of the King James Bible witness in all the world (from the time of the future fall of Gog) before the end come.

THE TRANSLATORS

2.1

“If God spare my life ere many years, I will cause a boy that driveth the plough shall know more of the Scripture than thou dost.” — William Tyndale.

William Tyndale was the first Protestant translator of the Bible into English. He did not expect the population of England to learn or know Greek or Hebrew. They were going to know the Bible in English, and this is exactly what happened.

2.2

Many lengthy quotes can be given from the makers of the King James Bible. The prefatory materials — The Translators to the Reader and The Epistle Dedicatory — offer rich insights into why translating the Bible into English was not only necessary but a duty in line with divine providence. They argue for clear, accessible Scripture for the English-speaking people, affirming the value and sacredness of the English language in carrying God’s Word.

“For when Your Highness had once out of deep judgment apprehended how convenient it was, that out of the Original Sacred Tongues… there should be one more exact Translation of the holy Scriptures into the English Tongue…”

2.3

They expressed their concern for the spiritual welfare of all, showing that without Scripture in their own tongue, many would be deprived of the ability to meditate on and apply God’s Word:

“But we desire that the Scripture may speak like itself, as in the language of Canaan, that it may be understood even of the very vulgar.”

Here, the translators highlighted that Scripture was meant to be understood by all people in English, not confined to scholars who knew the original languages.

They further illustrated the plight of those who could not read Latin or Greek, describing them as at a deep well without a bucket to draw water:

“Indeed without translation into the vulgar tongue, the unlearned are but like children at Jacob’s well (which was deep) without a bucket or something to draw with: or as that person mentioned by Esay, to whom when a sealed book was delivered with this motion, Read this, I pray thee, he was fain to make this answer, I cannot, for it is sealed.”

This metaphor underscored the translators’ conviction that English translation brought spiritual nourishment to those otherwise shut out from the Word.

2.4

By citing previous translators, they affirmed the legitimacy and necessity of English Scripture, situating the KJB as a faithful continuation of this important tradition.

The translators also emphasised their commitment to faithful translation from the original Hebrew and Greek texts, striving for accuracy and clarity.

Quite lengthy quotes can be garnered from their works illustrating these points, but here the reader is admonished to do their own reading.

THE THEOLOGIANS

3.1

The Westminster Confession spoke of the authenticity and appeal to the original languages, but then made this important elaboration, “But because these original tongues are not known to all the people of God who have right unto, and interest in, the Scriptures, and are commanded, in the fear of God, to read and search them, therefore they are to be translated into the vulgar language of every nation unto which they come, that the Word of God dwelling plentifully in all, they may worship Him in an acceptable manner, and, through patience and comfort of the Scriptures, may have hope.”

Thus, they endorsed the Scripture being translated and that the common people, indeed all people, could access the Scripture by translation.

Therefore ALL controversies of religion today may be resolved by the English translation which represents in English the original languages, being the KJB.

3.2

John Selden wrote that, “The English Translation of the Bible, is the best translation in the world, and renders the sense of the original best, taking in for the English Translation, the Bishops’ Bible, as well as King James’. The translation in King James’ time took an excellent way.”

Having established that the King James Bible is the best translation in the world, Selden then explained “the Bible is rather translated into English words, than into English phrase. The Hebraisms are kept, and the phrase of that Language is kept.” Meaning that the King James Bible represents the ideas of the Hebrew the best.

3.3

Selden moved onto talking about Jesus’ command to search the Scriptures, saying “Scrutamini Scripturas. These two words have undone the world, because Christ spake it to his disciples, therefore we must all, men, women and children, read and interpret the Scripture.” And even English kings allowed, by degrees, everyone to read and interpret the scriptures.

Therefore, the Scripture truly is destined to every man, young, old, male, female, servant, etc.

THE CASE

We therefore see the providential continuum, from the Reformation to today. The logical extension of the Reformation men and Puritans is that the true nature of Protestantism is to put emphasis onto perfect Scripture in English.

We must therefore be loosed of the chains of this Hebrew and Greek in primacy, as the King James Bible was translated from the originals and has been checked for over 400 years, now bringing the Word of God to the ears, eyes and hands of everyone in every place.

There is a providential process to shift the focus of Scripture from the originals to the English. And as the Puritans were pro-translation. Cromwell’s commanded the printing of the King James Bible (not the Geneva Version), and there was no enforcing of the Hebrew and Greek, and Brian Walton’s London Polyglot certainly was not a best seller for every home in the country.

We are therefore able to observe the process of providence where we observe the shift through Protestant history from the originals to the Word of God in English in authority. The providential shift already evident in the Westminster Confession of Faith. They clearly did allow that the Word of God in English would be the authority.

In times past there were learned men who knew Hebrew and Greek, but that has been effectively left behind. By the time of Granville Sharp, we can see in practice how going to the original languages was now becoming evidentially contrary to providence, and now that process has entered into completion.

If any today are insisting on, or deferring to the Hebrew and Greek, then they are bucking against providence.

CONCLUSION

As the Reformation was about getting the truth to every man, the King James Version, represents the providential theological standard for the progress of proper doctrinal understanding within Protestantism.

Into the future, as the Gospel must reach every nation, and make its progress around the world, the King James Bible is in the prime position to serve as a doctrinal and cultural standard for Christianity with its ongoing authority and spiritual power.

Editorial

Protestant Bibliology and the King James Bible

Executive Summary

Protestant Bibliology is the belief that God’s Word has been divinely inspired, preserved and made accessible for all people in their own language. In light of English being a global language, the King James Bible (KJB) fulfils the Reformation vision that Scripture must reach every nation, aligning with the Westminster Confession’s teaching that the Bible should be available in the “vulgar language”.

Some core principles of Protestant Bibliology: (1) God has preserved His Word through the continual use of believers; (2) Scripture is revealed in a know language today (English); (3) Modern scholarship with the original languages promotes doubt through subjective lexicons and unresolved textual criticism; (4) The Bible is for all including the common man; (5) Christians have always used translations; (6) Inspired Scripture must not be lost but be present; (7) Scripture should be received, not dominated over with naturalistic reasoning; (8) Scripture is spiritually discerned rather than by mere human expertise and (9) The KJB provides unity and certainty as a singular authority amid the confusion of modern versions.

In addressing Textus Receptus onlyism and Confessional Bibliology, while both affirm preservation, they fall short of the Reformation principle that translation itself is a divinely intended means of preservation and proclamation. The KJB exemplifies this by faithfully rendering God’s Word into the global language of English with doctrinal soundness and textual integrity.

Introduction

The command of the Gospel is that it is destined to all nations. The Kingdom of God is reaching everyone everywhere, to young, old, female, employees (see Acts 2:17, 18). The promise of the Spirit of God is to be pervasive. And the Bible is to reach every corner, every home, every last outpost, because the Scripture states, “But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith” (Romans 16:26).

It means that the Word of God must be in the hands and hearts and mouths of all God’s people (see Deut. 30:14). It means that the words of God, the Scriptures, are going to the nations, that they know the Scriptures, and that there is a response to the Scripture, which is obedience.

This is why the Reformers were all in favour of translating the Scripture into the mother tongue. We can point to the great success the Scripture has had in English. This would not have been possible if the Scripture was not translated.

Protestant Bibliology

Let us consider some principles of Protestant Bibliology.

  • The Scripture is at hand

God’s preservation of Scripture means that believers have had access to the Scripture, and it means that the Scripture was in use by believers. God’s promises are to speak to His people (see Isaiah 28:11) and this means that the Scripture would clearly be at hand.

Now the Scripture was first given in Hebrew and Greek, but since those languages are not well known, but English is a global language, it follows that people are able to access the Scripture in English.

It is counter to this idea that archaeology, textual criticism and other sciences would have to be employed to try to recover the Scripture. Either God has given, and given to us, the Scripture, or we must rely on a few intrepid explorers to try to work out new modern versions.

We are to choose between the Church’s general use of the Textus Receptus (TR) tradition, or else await the discoveries of a handful of Greek scholars, as they ransack manuscripts and try to recover the original text (which they admit they cannot achieve).

  • The Scripture is in a known language

As simple as it seems, the reality is that God spoke the language of the Hebrews and of the Greeks which was their common tongue. God’s pattern is to use the vernacular. Thus, the world, which is speaking English more and more, has a particular Bible designed for it: the King James Bible.

To turn back to the Hebrew and Greek would be turning away from God’s flow of providence. The world does not speak or know the original languages. Therefore, it is only proper, in God’s plan to get the Gospel to the nations, to ride the floodtide of English.

  • The original languages are uncertain

Building on the fact that the original languages are really akin to dead languages, it means they are “unknown tongues”. They are foreign to the average Christian and to the world.

The greater problems arise with all the opinions of rabbis and modern lexicons as to what words mean. The reality is that studying the original languages itself, particularly Hebrew, is an exercise in modern subjectivism. The tools as made by modernists do not have a believing view of God’s provision, and are therefore leaning on the post-Enlightenment “arm of flesh” (see 2 Chron. 32:8).

In practical terms, people are being forced to choose between the time honoured King James Bible or the multiple choice options of modernist lexicons, and therefore varying to the King James Bible.

The lexicons (and textual apparatuses) claim they are made “neutrally”, which means, made without either deference to Christian doctrine/tradition, or even to the existence of God Himself. That is, the modern lexicons attempt to give the translator (and interpreter) options from which to choose from, as if God has nothing to do with the whole history and process, and that it is now up to the art and science of the modern translator or interpreter.

This gives rise to the problem of private interpretation (see 2 Peter 1:20) and dissenting works: “For God is not the author of confusion, but of peace, as in all churches of the saints.” (1 Cor. 14:33).

  • The Bible is for the common man

The Scripture is meant for all people, not just a special educated class that know the original languages.

“The law of the Lord is perfect, converting the soul: the testimony of the Lord is sure, making wise the simple.” (Psalm 19:7). What is wise in Scripture is made understandable, which means it has to be accessible by people speaking the common language, not locked with special meanings in Hebrew and Greek.

Since God wants to get His words into the mouths of the young, it makes sense that it is in English.

  • Christians traditionally used translations

Whether the Septuagint, the Vulgate or any number of Reformation translations, Christians have long accessed God’s words in languages other than the original ones.

The Reformation, indeed the lengthy Preface “To the Reader” in the front of the King James Bible, makes a strong and powerful case that the Scripture should be translated and should be in English. The fact of centuries of English Bible usage, and that we still use the King James Bible every Sunday at Church testifies of the fact of the liturgical use of translation, let alone every man’s devotional use.

  • The inspired Scripture must be present

Very often people make doctrinal declarations that the original autographs were made by inspiration. That’s true, but those inspired words are not lost in time. Furthermore, as even the Westminster Confession of Faith recognised, the Scripture is present today in translation.

The same inspired words, message and meaning is present in our King James Bible, as it was in the beginning. God’s counsel stands and so what He declared from ancient times still stands today (see Isaiah 46:10).

  • The Scripture should be received not dominated

When a new Christian accepts the King James Bible with childlike simplicity, this is very different from the attitude of those who want to present themselves as those who know better, who want to tell everyone what the Greek or Hebrew really says or means.

Our authority should be every word of God, and we should not be adding or taking away from that (see Proverbs 30:5, 6). The proper attitude is to receive the truth as given by God, not essentially tell God and others what he allegedly “really” meant.

  • The spiritual nature of Scripture

It is ultimately the role of the Holy Ghost, not the Greek scholar, to reveal the truth of Scripture. Illumination is first spiritual, and often theological academia centres on the natural and the human.

“But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.” (1 Cor. 2:14).

The Holy Ghost guides into all truth (see John 16:13), and therefore the entire body of post-Enlightenment scholarship with their wrestling about the original languages can be bypassed for the certainty God has provided in English.

  • Singular authority

The subjectivity, multiplicity, uncertainty and ongoing unsettled state of modernist original language studies stands in contrast to the objectivity, singularity, certainty and finality of the Scripture in English.

“Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment.” (1 Cor. 1:10).

Having the King James Bible as the true foundation of unity for Christianity is so much better than the speculations, unbelieving utterances and divided opinions concerning the unsettled original languages.

Bringing it together

The King James Bible stands as the final, preserved and inspired word of God for entire church in the world. Of course, while not everyone speaks English, those who can, who are many, should align to the King James Bible. This makes it potentially needless and even dangerous to appeal to the original languages.

At the heart of Protestant Bibliology is the holistic understanding of the authority and preservation of Scripture that does not confine God’s Word solely to the original Hebrew and Greek languages. Rather, as the Westminster Confession of Faith affirms, the Scriptures “are to be translated into the vulgar language of every nation unto which they come, that the Word of God dwelling plentifully in all, they may worship him in an acceptable manner, and, through patience and comfort of the Scriptures, may have hope” (WCF 1.8).

The purpose of divine preservation is thus inherently missional and translational: “I will make known my words unto you” (Proverbs 1:23b).

The King James Version (KJB) stands as a monumental witness to this principle. It is not merely a literary masterpiece but a faithful translation that has conveyed the doctrine and text of Scripture into the English vernacular for over four centuries. The enduring legacy of the KJB reveals the profound Reformation truth that God’s Word is preserved not only in the original tongues but in faithful translations that make the gospel accessible to all peoples.

The Textus Receptus

The Textus Receptus (TR), as a tradition, is indeed very good. However, all TR editions differ to each other, and there is not one singular perfect standard of it. The KJB’s strength lies not on some perfect Greek manuscript, but in its faithful selection of textual variants and its careful, doctrinally sound translation. No extant Greek manuscript or printed edition perfectly preserves the autographs by itself. Whereas the KJV translators made prudent textual decisions grounded in the best tradition, producing a text that is intelligible, powerful and faithful to biblical truth. It in fact can be said to convey the Scripture fully and exactly in English.

The KJB exemplifies the Reformation principle that preservation leads to proclamation, and proclamation requires translation. As Psalm 119:130 states, “The entrance of thy words giveth light; it giveth understanding unto the simple.” The Scriptures must not be confined to an elite who read Hebrew or Greek but must be made accessible to all believers in their own language (see Deuteronomy 31:11-13).

Confessional Bibliology

Confessional Bibliology begins with the recognition of Authoritas Divina Duplex. This means the twofold divine authority of Scripture, first, the authority of divine doctrine, the revealed truth of God; and second, the authority of the written text, the form in which that truth is preserved and transmitted. Unfortunately, it seems to insist on the continuing primacy of the original languages.

The reality is that both are preserved by God’s providence (Psalm 12:6-7), yet neither is restricted to any one manuscript or even the original languages alone. The Bible is not preserved merely as a museum artifact of Hebrew and Greek words but as a living word, made known to all nations for the obedience of faith.

The Westminster Confession clarifies that since the original languages “are not known to all the people of God,” the Scriptures “are to be translated into the vulgar language of every nation.” This affirms that divine preservation includes faithful translation, ensuring the Word “dwelling plentifully in all” so that believers may worship God “in an acceptable manner” (WCF 1.8).

Protestant Bibliology upholds the King James Bible

Both TR Onlyism and Confessional Bibliology misunderstand the position of Protestant Bibliology which came out of the Reformation. The Reformers defended the primacy of original languages against the Latin Vulgate but never insisted on elevating one Greek edition to perfection. They understood that God’s providence preserved His Word through a history of textual transmission and faithful translation, for the sake of all men.

Ultimately, Protestant Bibliology upholds the King James Bible as a perfect text and as a faithful translation that fulfils the divine purpose of Scripture’s preservation: that God’s words be made known to His people in their own language. “I will make known my words unto you” (Proverbs 1:23b) is not simply a promise of divine revelation but a mission for the church to proclaim and translate God’s Word.

Psalm 68:11 declares, “The Lord gave the word: great was the company of those that published it.” The preservation of Scripture is thus inherently tied to its proclamation and translation, ensuring that “the Word of God dwelling plentifully in all” (WCF 1.8) is a living reality in every language and culture.

Conclusion

The King James Bible is the ultimate expression of Protestant Bibliology. It upholds both the preservation of doctrine and text and the essential role of translation in making God’s Word accessible. It stands against the restrictive views of TR Onlyism and Confessional Bibliology by affirming that Scripture’s divine perfection extends beyond the original languages into the global language.

As Isaiah 55:11 reminds us, “So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it.” Through faithful translation and proclamation, God’s Word accomplishes His purpose for all everywhere.

Editorial, General

The Biblical and Protestant Affirmation of the Sufficiency of the English Bible

Introduction

Are you a person who wants to believe God’s truth is for us today in the Scripture?

Our discussion is about translation and interpretation.

The question is whether the Bible has come into English as a proper translation. Can we rely on it as it is in English?

And the other question is can we interpret the Scripture properly as we read it, or do we need to make recourse to the original languages?

Truth revealed

God has not only inspired His Word but also preserved it for His people in a form they can understand. Therefore, the translations in English grounded in the Protestant tradition — the King James Version — is trustworthy and fully sufficient for understanding and obeying the Scriptures. The modern practice of appealing to Hebrew and Greek meanings derived from modern lexicons to reinterpret Scripture often undermines the clarity, authority and Scriptural promise of the provision of God’s Word.

The Scripture is present in English

“The words of the LORD are pure words… Thou shalt keep them, O LORD, thou shalt preserve them from this generation for ever.” (Psalm 12:6, 7).

“But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith.” (Romans 16:26).

These verses teach that God’s truth is to be preserved and present for us today, and as these words are made known to all nations, it implies that the English translation must be central to this accessibility.

If recourse must be made today to Hebrew or Greek words, to continually correct, expand or somehow bring out more or deeper meanings, then God has failed, for He would have kept hidden aspects of His words and not be manifesting them or His message properly to the nations (e.g. in English).

The Bible must be rightly understood, and be able to be made known to all, so God is promising access, which means it must all be sufficient and clear or interpretable in English.

The Clarity and Sufficiency of Translated Scripture

The Protestant Reformers championed the doctrine of the primacy of Scripture, that is the final authority in matters of faith and practice. But this conviction was built upon another vital doctrine: the clarity and sufficiency of the Scripture. That is, that the Scripture has perspicuity or clarity.

Now, we know that there are hard sayings in Scripture, or things difficult to know. But to get that knowledge means the requirement to connect to the Holy Ghost, to study and to gain understanding.

“A wise man will hear, and will increase learning; and a man of understanding shall attain unto wise counsels: To understand a proverb, and the interpretation; the words of the wise, and their dark sayings.” (Proverbs 1:5, 6).

How are we to study Scripture, except that we have it, which means of course we have it in translation.

William Tyndale famously said he would cause the ploughboy to know more of Scripture than the priest. The Bible was never intended to be the domain of scholars alone. It is for the people and God ensured it would be understandable in their own language.

“The holy scriptures… are able to make thee wise unto salvation through faith which is in Christ Jesus.” (2 Timothy 3:15).

This clarity does not depend on technical knowledge of biblical languages but on the faithful translation and illumination of the Holy Ghost.

The Danger of Modern Lexicon-Based Interpretation

In modern practice, it is common for Bible readers and teachers to appeal to Hebrew or Greek “word meanings” using lexicons (e.g. Strongs, Vines, Thayers, BDAG, etc.) to reinterpret or challenge what has already come to us in our correct English Bible.

God has worked with the Reformers and the KJB men and the Protestants and believers to have a great tradition of upholding the rightness of the KJB. To have that as a standard then means we cannot allow an intervening standard to that necessarily challenges it or starts from a different foundation.

The approach of the modern lexicons and their makers is:

  • Inconsistent with believing Protestantism, since lexicons are compiled by scholars with varying theological presuppositions, often shaped by modernist or critical methodologies.
  • Subjective, because unlike the traditional and accepted translations of the KJB, modern users are given a selection of various options and told that ancient languages don’t translate nicely and so they have to use their own modern day human judgment to decide whatever context-sensitive meanings means that they think are best, often allowing them to change meanings to suit the bias of the interpreter.
  • Undermining the manifest truth, because it subtly tells the average believer that the historical and present standard of the English Bible is insufficient, and that God apparently has a special hidden truth only decipherable by specialists.

This creates a functional priesthood of scholars, the very thing the Reformation sought to dismantle.

“Knowing this first, that no prophecy of the scripture is of any private interpretation.” (1 Peter 1:20).

Confidence in God’s Providence and the English Bible

To trust the English Bible is not to disregard the original languages, but to affirm that God has been faithful in preserving His Word through translation, just as He promised.

Think about the old Protestant position of the Westminster Confession of Faith, and what it says about our relying upon translation:

“But because these original tongues are not known to all the people of God, who have a right unto, and interest in, the Scriptures, and are commanded, in the fear of God, to read and search them, therefore they are to be translated into the vulgar language of every nation unto which they come; that the Word of God dwelling plentifully in all, they may worship Him in an acceptable manner, and, through patience and comfort of the Scriptures, may have hope.”

Notice that the Puritans, who were the greatest sticklers for truth, claimed here that the Scripture for doctrine, use and comfort was in English. They rightly acted as if the Scripture was fully in English.

The King James Bible, in particular, was produced by godly scholars with reverence for the Scripture, with unparalleled skill in the original languages and deep theological commitment. It stands as a high point in the providential preservation of Scripture in English.

We do not need to revisit the foundations with every new generation of scholars. Instead, we should stand on the work God has already done, and honour the Spirit-led tradition He has used to preserve His Word for the English-speaking world.

Thus, we do not need to go to the Hebrew or Greek and claim some varying concepts to whatever is already overtly stated in English.

A Call to Confidence and Simplicity

The believer does not need to look beyond their English Bible to know what God has said.

We must reject the creeping idea that truth is hidden in linguistic complexity or scholarly authority. Instead, we affirm with the Reformers and with Scripture itself:

  • That God has spoken clearly,
  • That His Word is preserved faithfully,
  • And that the English Bible is sufficient for life, doctrine and godliness.

“The entrance of thy words giveth light; it giveth understanding unto the simple.” (Psalm 119:130).