Saturday, August 22, 2015

James 4:5 vs. Extreme KJV-onlyism

In James 4:5, we read the following:

Do ye think that the scripture saith in vain, The Spirit that dwelleth in us lusteth to envy?

The problem this verse poses against KJV-onlyism is that there is no text in the Old Testament that matches this quotation.

The Greek text from The Trinitarian Bible Society Greek New Testament (based on the Byzantine text) of this quotation is Πρὸς φθόνον ἐπιποθεῖ τὸ πνεῦμα ὃ κατῴκησεν ἐν ἡμῖν. There is no equivalent from the Old Testament texts employed by the KJV authors, nor is it found in the LXX (the existence of which some KJV-onlyists deny!)

This refutes the more extreme forms of KJV-onlyism as it shows that the biblical authors themselves used sources no longer extant and not part of the sources used by the KJV translators.

Other examples of texts from the KJV itself refuting this preposterous position include Jer 38:6:

Then took they Jeremiah, and cast him into the dungeon of Malchiah the son of Hammelech, that was in the court of the prison: and they let down Jeremiah with cords. And in the dungeon there was no water, but mire: so Jeremiah sunk in the mire.

From reading the KJV, one can be excused for thinking that Hammelech is a proper name of Malchiah’s father. However, this is an error by the KJV translators as they incorrectly transliterated the underlying Hebrew instead of translating it. The Hebrew is הַמֶּלֶךְ which means “the king.” It is not a proper name. To be fair, this is not an error unique to the KJV. The Geneva Bible, for instance, also transliterated instead of translated this term. However, this is another verse in the KJV that (1) contains a clear mistake and (2) can be improved upon.


There are some other verses in the KJV that can be improved upon based on recent Greek grammatical discoveries, such as Granville Sharp’s sixth canon, which shows that the term θεος (“God” in Greek) is to be predicated upon Jesus in Titus 2:13 and 2 Pet 1:1 (the KJV rendition of these verses are very ambiguous, with the texts distinguishing “God” from “Jesus”). For a book-length discussion of this rule, whose (re)discovery post-dates the completion of the KJV, see Daniel Wallace, Granville Sharp’s Canon and its Kin: Semantics and Significance (Peter Lang, 2009).

A lot more can be said about this utterly inane, anti-intellectual position (e.g., how the KJV translators themselves did not privilege their translation in the way KJV-onlyists do), but such should show that KJV-onlyism is an anti-biblical position to hold, one that the KJV itself refutes.