David Cloud, Myths About the King James Bible: Erasmus was a Humanist.
Oak Harbor WA: Way of Life Literature, 1986, 1993, p. 32.
Michael Maynard, A History of the Debate Over I John 5:7,8. Tempe AZ:
Comma Publications, 1995, p. 327. Despite Luther's support for the Erasmus
text, Luther was no personal friend of Erasmus, mainly because of their
differing views on free will.
Samuel Gipp, The Answer Book. Shelbyville TN: Bible and Literature
Missionary Foundation, 1989, p. 153 and Will Durant, The Story of Civilization:
Part VI – The Reformation. New York: Simon and Schuster, 1957, p. 285 and
Philip Schaff, History of the Christian Church: Volume VII – The German
Reformation. Grand Rapids: Eerdmans, 1910, 1970, p. 415.
Hugh Pope, English Versions of the Bible. St. Louis: B. Herder Book
Co., 1952, p. 105 and Schaff, p. 413.
John Hurst, History of the Christian Church, Vol. 2. New York: Eaton
and Mains, 1900, p. 107.
John McClintock and James Strong, Cyclopedia of Biblical, Theological
and Ecclesiastical Literature, Vol. 3. New York: Harper and Brothers. 1891, p.
278.
Doug Kutilek, "Erasmus and His Greek New Testament." Biblical
Evangelist, October 1, 1985.
Pope, p. 105.
Cloud, p. 16 and Benjamin Wilkinson, "Our Authorized Version
Vindicated," cited by David Otis Fuller, ed. Which Bible? Grand Rapids
International Publications, 1970, 1975, p. 225.
Gipp, p. 151.
Cloud, pp. 16, 21.
Schaff, pp. 414-15.
Durant, p. 284.
J. A. Froude, Life and Letters of Erasmus. New York: Charles Scribner's
Sons, 1894, pp. 119-27.
T. Robertson, An Introduction to the Textual Criticism of the New Testament.
Nashville: Broadman Press, 1925, p. 18.
Cloud, p. 22.
Roland Bainton, Erasmus of Christendom, New York: Charles Scribner's
Sons, 1969, pp. 68-70, 269-70.
Schaff, pp. 402-3.
Frank Logsdon, "From the NASV to the KJV," The Baptist
Challenge, March 1992, p. 11.
Maynard, p. 327.
Ibid., p. 329.
22. David Cloud, For Love of the Bible: The Battle for the King James
Version and the Received Text From 1800 to Present. Oak Harbor, WA: Way of Life
Publications, 1995, p. 33.
Robert Sumner, "Dear Abner!" Biblical Evangelist, November 1,
1992. During all the years of his editorship, Sumner never came out with a
strong public stand for the AV and the TR and against the other Greek
manuscripts and English translations. Instead, Sumner continually ridiculed the
scholars who held to the historic position of defending the AV and hired out
men like Doug Kutilek to openly attack the AV and TR. Sumner's profession that
he is "for" the AV rings hollow when one reads his writings. And one
must wonder why Sumner appeals to men like Dwight Moody, R.A.Torrey or John R.
Rice to support his denial of the superiority of the AV when none of these men
were textual scholars. Had Sumner never read Scrivener, Hills, Hodges, Burgon,
Fuller, Miller or Waite?
Thomas Strouse, "The 19th Century Baptists, Bible Translations and
Bible Societies." Tabernacle Baptist Theological Journal, Summer, 1994,
Vol., I, No. 2, p. 7.
Michael Maynard, A History of the Debate Over I John 5:7,8. Tempe AZ:
Comma Publications, 1995, p. 75.
David Cloud, Myths About the King James Bible: Reformation Editors
Lacked Sufficient Manuscript Evidence. Way of Life Literature: Oak Harbor WA,
1993, p. 10.
Frederick Scrivener, A Plain Introduction to the Criticism of the New
Testament for the Use of the Biblical Student, ed. Edward Miller, 2 volumes.
London: George Bell and Sons, 1894, 2:226, cited by William Grady, Final
Authority, Schereville, IN: Grady Publications, 2993, page 113 and David Cloud,
Myths About the King James Bible, Open. cit., p. 9. Also Frederick Kenyon, Our
Bible, page 133, cited in Benjamin Wilkinson, "Our Authorized Version
Vindicated," cited by David Otis Fuller, ed. Which Bible? page 225.
Maynard says, "A good Catholic would honor the 365 Vaticanus
readings collected by J.G. Sepulveda, which agreed with the Vulgate. But
Erasmus rejected these (p. 319). How could Erasmus reject Vaticanus readings
unless he had them to reject? Maynard says on page 88 that Sepulveda supplied
Erasmus with these readings because he was opposed to the manuscripts Erasmus
was using to translate and edit his Greek text and was trying to influence
Erasmus away from those manuscripts. Erasmus had these B readings to use for
his 5th edition but rejected every single reading. Donald Brake, "The
Preservation of the Scriptures," cited in David Otis Fuller, ed.
Counterfeit or Genuine? Grand Rapids International Pub., 1975, 1978, p. 203.
Edward Miller, A Guide to the Textual Criticism of the New Testament,
Collingswood, NJ: Dean John Burgon Society, 1886, 1979, p. 9.
Kurt and Barbara Aland, The Text of the New Testament, p. 4.
Cloud, Myths About the King James Bible: Reformation Editors Lacked
Sufficient Manuscript Evidence, p. 12 and Strouse, Tabernacle Baptist
Theological Journal, Summer, 1994, Vol. 1, No. 2, p. 7.
Hills, The King James Version Defended, pp. 198-99.
Hills, p. 196 and Encyclopedia Britannica, 1949, "Erasmus,
Desiderius" in Vol. 8, p. 678.
McClintock and Strong, Cyclopedia of Biblical, Theological and
Ecclesiastical Literature, Vol. 3, p. 278.
Ibid. Erasmus was not in the Calvinist branch of the Reformation, but
held to the free will of man, over which Luther violently assailed him. David
Cloud, Way of Life Encyclopedia of the Bible and Christianity, Oak Harbor, WA:
Way of Life Literature, 1993, p. 137.
T. Robertson, An Introduction to the Textual Criticism of the New
Testament, Nashville: Broadman Press, 1925, p. 54.
David Beale, A Pictorial History of Our English Bible, Greenville: Bob
Jones University Press, 1982, p.17.
Ibid., p. 65.
Ibid., p. 67
Grady, Final Authority: A Christian's Guide to the King James Bible, p.
131.
John Davies, A History of Wales. London: Penguin Press, 1990, p. 243.
The Welsh are believed to be among the earliest national groups to embrace
Christianity and may rightly be considered to be Baptistic. As early as 40 or
50 AD, Baptistic Christianity may have been established in Wales. The Welsh
have a long and glorious spiritual history. As a result, they would have a good
understanding about manuscripts and doctrine. The Welsh Church has accepted the
traditional Greek text as the true New Testament text.
Davies, echoing the belief of the translators of the value of the
Erasmus text, says it was "based upon the most correct texts of the Greek
Testament as they were established by the tradition of biblical scholarship
initiated by Erasmus in 1516."
Cloud, Myths About the King James Bible: Reformation Editors Lacked
Sufficient Manuscripts Evidence, pp. 4, 5. For Kutilek to say that the work of
Westcott and Hort is an improvement over the work of Erasmus, and all those who
preceded him in the remnant line of Christianity back to apostolic days,
exposes Kutilek for the liberal that he is. Ibid., pp. 6, 7.
Ibid., p. 8.
Ibid., p. 9.
Ibid., p. 10.
Ibid., p. 11.
Ibid., p. 13.
Ibid.
Sargent, Landmarks of English Bible: Manuscript Evidence, p. 155.
Ibid., pp. 155-56.
Cloud, Way of Life Encyclopedia of the Bible and Christianity, p. 137.
Brake, "The Preservation of the Scriptures," cited in David
Otis Fuller, ed.
Counterfeit or Genuine? p. 204.
Strouse, "The 19th Century Baptists, Bible Translations and Bible
Societies." Tabernacle Baptists Theological Journal, Summer, 1994, Vol.
1., No. 2, p. 7.
Charles John Ellicott, The Revisers and the Greek Text of the New
Testament of the New Testament, by Two Members of the New Testament Company,
1882, pp. 11, 12, cited by Cloud in For Love of the Bible, p. 52.
David Harrowar, A Defense of the Trinitarian System. Utica: William
Williams, 1922, p. 44.
Ibid., p. 48.
Ibid., p. 36.
James White, The King James Only Controversy, Minneapolis: Bethany
House, 1995, pp. 60-61.
Stewart Custer, debate on Westcott-Hort Text vs. Textus Receptus,
October 11, 1983 at Marquette Manor Baptist Church, Schaumberg IL, cited by
Maynard, p. 325.
Maynard, pp. 302, 325.
Ibid., p. 282, cites Bruce Metzger's book The Text of the New
Testament: Its Transmission, Corruption and Restoration.'
Ibid., p. 325.
Ibid., pp. 325-26. The 8 manuscripts are 61, 629, 918, 2318, 88vl,
221vl, 429vl, 636vl. That list came from Metzger (ibid., p. 268)
