The False Witness of

A Hebrew and English Lexicon of the Old Testament (Oxford, 1907), p. 218.

66 The Greek word diatheke was translated as "covenant" in all but three places where it was translated "testament" (2 Cor 3:14; Heb 9:16, 17).

67 Matt 26:28; Mark 14:14; Luke 22:20; 1 Cor 11:25; 2 Cor 3:6; Heb 9:15.

68 Jer 31:31-34.

69 Heb 8:8, 13; 12:24.

70 Matt 23:14; Mark 12:40; Luke 20:47; Rom 3:8; 1 Tim 5:12.

71 Rom 13:2; 1 Cor 11:29.

72 Matt 23:33; Mark 3:29; John 5:29.

73J. H. Thayer, A Greek-English Lexicon of the New Testament, 4th ed. (Edingurgh: T. & T. Clark, 1901) p. 361.

74 Besides Thayer, these include W. F. Arndt & F. W. Gingrich, A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: The University of Chicago Press, 1957); H. G. Liddell and R. Scott, A Greek-English Lexicon (Oxford, 1968); G. W. H. Lampe, A Patristic Greek Lexicon (Oxford, 1961); J. P. Louw and E. A. Nida, Greek-English Lexicon of the New Testament Based on Semantic Domains (New York: The United Bible Society, 1988); G. Kittel, Theological Dictionary of the New Testament (Grand Rapids: Eerdmans, 1965). Louw and Nida state concerning this word: "to judge a person to be guilty and liable for punishment--to judge as guilty, to condemn, condemnation" (p. 556). However, they do indicate that the word can mean "punishment with the implication of having been judged guilty"; but they go on to affirm that "It is also possible, of course, to interpret krisi" in Mt 23.33 as meaning 'condemnation' . . . but, as such, punishment is certainly implied" (p. 489).

75 John A. Broadus, Commentary on the Gospel of Matthew (Philadelphia: American Baptist Publication Society, 1886), p. 475.

76 William Hendriksen, New Testament Commentary: Matthew (Grand Rapids: Baker Book House, 1973), pp. 835-36.

77 2 Pet 2:3.

78 Matt 7:22; 8:31; 9:34, 34; 10:8; 12:24, 24, 27, 28; Mark 1:34, 34, 39; 3:15, 22; 5:12; 6:13; 9:38; 16:9, 17; Luke 4:41; 8:2, 27, 30, 33, 35, 38; 9:1, 49; 10:17; 11:15, 15, 18, 19, 20; 13:32; 1 Cor 10:20, 20, 21; 1 Tim 4:1; Jas 2:19; Rev 9:20; 16:14; 18:2.

79 Matt 9:33; 11:18; 17:18; Mark 7:26, 29, 30; Luke 4:33, 35; 7:33; 8:29; 9:42; 11:14, 14; John 7:20; 8:49, 49, 52; 10:20, 21, 21.

80 Matt 4:24; 8:16, 28, 33; 9:32; 12:22; 15:22; Mark 1:32; 5:15, 16, 18; Luke 8:36.

81 Lev 17:7; Deut 32:17; 2 Chr 11:15; Psa 106:37.

82 Cited from a brochure published by Thomas Nelson Publishers and distributed widely to the general public at the time of the initial publication of the NKJV.

83 The New Testament: The Greek Text Underlying the English Authorized Version of 1611 (London: The Trinitarian Bible Society, [n.d.] ), preface.

84 F. H. A. Scrivener, ed., The Cambridge Paragraph Bible of the Authorized English Version (rev. ed.; London: Cambridge University Press, 1873), p. xxxii.

85 F. H. A. Scrivener, ed., The New Testament in the Original Greek According to the Text Followed in the Authorized Version (Cambridge University Press, 1894/1902).

86 H KAINH DIAQHKH, The New Testament: The Greek Text Underlying the English Authorized Version of 1611 (London: The Trinitarian Bible Society, [n.d.]).

87 George S. Wykoff and Harry Shaw, The Harper Handbook of College Composition, 4th ed. (New York: Harper & Row, 1969), p, 520.

88 Wykoff and Shaw, p. 521.

89 The statement is also misleading in that it labels the Stuttgart text as corrupt. The Stuttgart text differs from the Bomberg (ben Chayyim) text only in minor details of accentuation and vowel points. Only in rare instances do the differences affect translation.

90 In Gen 6:5 and 2 Sam 12:22 the Hebrew Textus Receptus (ben Chayyim) reads  "LORD" not  "GOD" as the KJV translates.

91 There are over 200 places where the KJV failed to follow the Bomberg text for some reason.

92 Thomas Albert Stafford, Christian Symbols in the Evangelical Churches (New York: Abingdon-Cokesbury Press, 1994), pp. 50-52.

93 Heather Child and Dorothy Colles, Christian Symbols, Ancient and Modern: A Handbook for Students (New York: Charles Scribner's Sons, 1971), p. 44.

94 Robert P. Wetzler and Helen Huntington, Seasons and Symbols: A Handbook on the Church Year (Minneapolis: Augsburg Publishing House, 1962), pp. 70, 71.

95 See her book New Age Bible Versions, p. 101. There she erroneously equated the triquetra with the symbol on the cover of The Aquarian Conspiracy which she identified as a mobius symbol.

96 Riplinger misquoted the NKJV here. The NKJV has the pronoun Himself capitalized, indicating that it refers to God. Riplinger did not capitalize the word. More carelessness.

97 The KJV translates this word as "teacher" ten times: John 3:2; Acts 13:1; Rom 2:20; 1 Cor 12:28, 29; Eph 4:11; 1 Tim 2:7; 2 Tim 1:11; 4:3; Heb 5:12.

98 The KJV translated this verb as "teach" every time it occurs in the New Testament (97 times).

99 Matt 23:8, 10, 10. These are the only instances of this word.

100 The KJV translated this word "child" 7 times, "servant" 10 times, "manservant" once, and "son" only three times.

101 Riplinger misspelled the word as "androgeny," a word not in the dictionary, but meaning "the production of male offspring."

102 1 Sam 2:9; 9:22; 21:7; 2 Chr 32:33; Song 5:10; Mark 10:44; 2 Cor 11:5; 12:11.

103 The word pim is not a revision of the KJV word coulters as Riplinger's example implies.

104 For those interested in seeing what a Philistine "pim" looks like, and what its monetary value is, see Biblical Archaeology Review, (Sept-Oct, 1996) p. 34. There the archaeological evidence demonstrates that the NKJV is correct.