Final Exam

Question 1

What is the first criterion you must look at to evaluate a translation? 


Answer 1

Text Stream

Question 2

What is the second criterion you must look at to evaluate a translation?

Answer 2

Translation philosophy

Question 3

What is the third criterion you must look at to evaluate a translation?

Answer 3

Accuracy of Translation

Question 4

What is the best text stream of the Bible and how do we know that it has the earliest 
witness?

Answer 4

Textus Receptus, quoted by early church fathers, dated to 66 A.D. by Dr. Thiede

Question 5

What is the best translation philosophy? 


Answer 5

Literal

Question 6

Codex Vaticanus and Codex Sinaiticus are the oldest and best witness for the new 
testament? Confirm or refute. 


Answer 6

No they are not, early church father’s quoted Textus Receptus, huge variants within the two text, isolation geographically of critical text, early translations predate Vaticanus and Sinaiticus

Question 7

Inspiration without what is meaningless?

Answer 7

Preservation

Question 8

Explain this statement, “Oldest is worst.” 


Answer 8

If it was oldest it was most likely not used to it’s full ability, not used up

Question 9

The fact that Vaticanus and Sinaiticus were not “used up” means what?

Answer 9

They were not used

Question 10

How does “age” or primitiveness speak to a more common sense way of evaluating texts (as 
opposed to liberal biblical textual criticism approaches)?

Answer 10

-Age and antiquity are primitive, so it’s not all consuming, but it can show evidence to when an addition or deletion was made.

Question 11

How does “count” or consent of witnesses speak to a more common sense way of evaluating 
texts (as opposed to liberal biblical textual criticism approaches)? 


Answer 11

-Not all compassing, if there were a small number of text that means they weren’t copied extensively.

Question 12

How does “spread” or variety of evidence speak to a more common sense way of evaluating 
texts (as opposed to liberal biblical textual criticism approaches)? 


Answer 12

Byzatine text style is found distributed over a far wider geographical range. It supports the claim of authenticity more fully than one geographically limited location. Critical text only had one location: Alexandrian only.

Question 13

How does “longevity” or continuity of unbroken tradition speak to a more common sense way 
of evaluating texts (as opposed to liberal biblical textual criticism approaches)?

Answer 13

-It’s what the church has always used. Byzantine text has great continuity however the Alexandrian line largely died out.

Question 14

How does “weight” or respectability of witnesses speak to a more common sense way of 
evaluating texts (as opposed to liberal biblical textual criticism approaches)? 


Answer 14

• It means if you have two sources, Vaticanus and Sinaiticus, that disagree with each other a lot of times. Wide witnesses that agree in the Textus Receptus

Question 15

How does “context” or evidence of the entire passage speak to a more common sense way 
of evaluating texts (as opposed to liberal biblical textual criticism approaches)? 


Answer 15

• Problem with some witnesses it messes up the context. Like making Jesus a liar. Byzantine text set suffers from far fewer context problems regarding its readings that do the competing set.

Question 16

How does “consistency” or internal considerations speak to a more common sense way of 
evaluating texts (as opposed to liberal biblical textual criticism approaches)?

Answer 16

-The Byzantine lacks the impossible readings of other passages. Impossible because of grammatical issues and theological issues. 


Question 17

Should 1 Jn. 5:7 be in the Bible in view of age, count, spread, longevity, weight, context, and 
consistency? 


Answer 17

-Yes, it fits all of those things!

Question 18

Is 1 Jn. 5:7 a trinitarian gloss? Explain. 


Answer 18

• No, because it was too oneness

Question 19

Can you get a bad translation from the right text stream? If so, list examples. 


Answer 19

• Yes, NKV, NASB, Young’s Literal

Question 20

Can you get a bad translation from the right translation philosophy? If so, list examples. 


Answer 20

• Yes, ESV, RSV

Question 21

Was the translation of the KJV a careful process? Explain.

Answer 21

• Yes, 54 plus 6 committees, cross checked multiple times.

Question 22

Is there any modern translation of the Bible since the KJV that has something close to the 
careful process of the KJV translation committee? 


Answer 22

Not even close

Question 23

What does it mean that the KJV translators did their work in the Golden Age of biblical and 
oriental languages?

Answer 23

-There’s not 10 of our scholars today that would equal one of them then.

Question 24

List a couple of credentials that qualified Lancelot Andrews for being on the KJV translation 
committee. 


Answer 24

-Knew 15 Modern languages and 6 ancient. Greek scholarship at Cambridge at 16

Question 25

 List a couple of credentials that qualified John Bois for being on the KJV translation 
committee.

Answer 25

-Fluent in Hebrew and Greek at age 5, Spent 16 hours a day in the library, lectured on Greek at 4 a.m. 


Question 26

What are some shortcomings in the NIV as a translation? 


Answer 26

-Bad Text Stream, wrong translation philosophy, they interpret and call it a translation

Question 27

What are some shortcomings in the ESV as a translation?

Answer 27

-Bad Text Stream, bad translation, Reformed bias

Question 28

What are some shortcomings in the NKJV as a translation?

Answer 28

-Footnotes Endorse Bad Text Stream, Bad translation that corrects towards liberal translation

Question 29

 How is the KJVO argument a “straw-man” meant to discredit supports of the KJV as the best 
translation?

Answer 29

-Would we ever be ok with updating language? What we must be careful of is not to forget old battles.

Question 30

What is the “progression of disbelief” at risk in the preservation of God’s word? 


Answer 30

-Loss of preservation= loss of inerancy, loss of innerancy=loss of inspiration, loss of inspiration= loss of incarnation

Question 31

Why would an Apostolic endorse “Q”? 


Answer 31

-Academic acceptance, they don’t understand the liberal methodologies underneath.

Question 32

When you look at the ESV, NLT, and NIV in Matt. 1:7 & 1:10 they show in the lineage list 
Asaph & Amos, two non-existent kings in history, in Christ's genealogy. However the Textus Receptus and the KJV correctly reads "Asa" & "Amon". What important doctrine do you lose in these other versions? 


Answer 32

-It makes the doctrine of innerancy impossible

Question 33

In Jn. 7:8 the EXV, NIV, NLT, and the footnote in the NKJV has Jesus telling his brothers He is not going to the feast; then 2 verses later, He goes. The KJV and the Textus Receptus records Jesus as saying “I go not up yet...”. What do these other translation make Jesus? 


Answer 33

- A liar, because of the bad translation wording they used.