This is a project I have been working on for a while and, although it is still in what I would consider rough draft form I thought I would put it online for the edification of anyone who wants to benefit from it as well as for proofreading in case I have made any glaring mistakes.

This New Testament is the King James Version which I have revised to reflect the Patriarchal Text. I am calling it a KJV-PT. Wherever I changed the text there is a footnote showing the original KJV reading. The Patriarchal Text and the Textus Receptus upon which the King James is based are pretty close most of the time but there are some significant differences (especially in the Apocalypse).

I have also changed the wording in the following situations:

  • Hell: wherever this English word was used I switched to the more precise Greek word since “hell” is always a place of eternal damnation to us but it is used to translate indiscriminately the Gk. terms “gehenna” (which IS what we mean by “hell”) and “hades” (which is simply the place of all the departed- as in the story of the Rich man and Lazarus). It is interesting to see how both these words are used in the Sermon on the Mount.
  • Wherever the word “Passover” or “Easter” appeared I have replaced it with “Pascha”
  • “Elders”, whenever this refers to Christian clergy I have replaced it with “presbyter” and whenever used of Jewish clergy I have made a note of it.
  • I have either made footnotes or inserted in italics a clarifying word whenever Gk. terms like “Hierourgeo” or “Leitourgeo” are used (see especially Hebrews for this).
  • Whenever the verb form of “paradosis” was used when speaking of the deposit of faith I have made a note such as at Jude 3.
  • Whenever the word “nous” is used I have footnoted it.
  • Made a note whenever appropriate for “sunergeo” (synergy) and also for Chrism (“anointed”) and “eikon” (icon).
  • Replaced the word “propitiation” the three times it is used with “expiation” to reflect a more Orthodox understanding of those passages.

I am proofreading this New Testament myself now to correct the King James to conform with the Patriarchal Text even more closely by paying particular attention to definite articles and other parts of speech. One significant example of this is in Matthew 1:20 where the KJV has “the angel of the Lord” appearing to Joseph in a dream. In Greek there is no definite article so it should read “an angel of the Lord” (“THE angel of the Lord” most often refers to the pre-Incarnate Christ as opposed to one of the created angels). I am also adding footnotes for instances where the Majority and Critical textforms differ from the Patriarchal Text.

I would appreciate everyone’s feedback on this New Testament project as I would like to self-publish it eventually, perhaps with a Psalter as well.



8 Responses to King James Version – Patriarchal Text

    • David says:

      Thank You, Gorman.

      Actually I know about the Metropolitan’s New Testament and use the Menologion from that site. But, unfortunately, I have never been able to successfully open his New Testament after downloading it. I think it is a .dat file. I would love to take a look at his New Testament if I could. Thank you for the suggestion!


  • Peter A. Papoutsis says:

    Very impressive. I like what you have done so far. However go back and change Matthew 5:47 to “friends,” and Mark 14:45 to “Hail, Master or Rabbi.” I will look for any othera as I just looked at these two books so far.

    Yet, keep going. Your doing a wonderful and needed service to the Church. If you need any help with anything let me know. God bless you for your service.

    Peter A. Papoutsis

    • David says:

      Thank you, Peter. I have made those corrections, let me know if you find anything else- I appreciate you taking the time to read this work!

  • Stanford Espedal says:

    I am grateful for and impressed with the work you have done. I do have a couple of suggestions for you to consider. First, with regard to an alternative to “propitiation” as the translation of ἱλαστήριον (and related terms): ‘Expiation’ needs just as much explanation as the term which the KJV translators decided on. Both words are used only analogically; ‘propitiation’ for restoration to divine favour, and ‘expiation’ for the cancellation of debt. I would suggest you use “mercy seat” or “seat of mercy”, as did William Tyndale in each of those passages. It verbally connects the sacrifice of Christ to the divinely ordained rites of the temple in which the ἱλαστήριον (LXX; in Heb. ‘cavod’, atonement cover) was the place where divine mercy was perpetually bestowed according to the terms of the covenant. Thus Romans 3:25 would read: “Whom God hath set forth to be the seat of mercy through faith in his blood”, etc. 1 John 2:2 would read “And he is the mercy seat for our sins: and not for ours only, but for the sins of the whole world.”

    Second, and this also follows Tyndale’s lead, would be to restore “full of grace” as the translation of κεχαριτωμένη. The Latin Vulgate’s ‘gratia plena’ is as perfect a translation as can be given of the Greek perfect participle. Tyndale’s original choice, “full of grace”, answers to both the Greek and the Latin. Using the KJV base text, the passage would read, ‘Hail, thou that art full of grace; the Lord is with thee.’ By the way, ‘Hail’ is absolutely correct for χαῖρε in this context, not ‘rejoice’, but that is another discussion.

    Whatever your decision is on these suggestions, I would love to see this New Testament printed anlong with Michael Asser’s Septuagint, without polemical notes, once the formatting for both testaments is unified. What a gift to all English-speaking Christians, and especially the Orthodox Eastern churches!

    One other thing caught my attention: According to the PT, Luke 2:22 should read “their purification”, not “her purification”.

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