@Johann has declared that that Bible is inspired by God.
So, I asked, "Every word?" He responded, "Yes, every word." (something to that effect) Okay.
I’d appreciate it if you could stop tagging me,
@St. SteVen-or, if needed, please request to post in the Apologetics Forum.
Is every word inspired by God?
Scripture teaches that every word is God-breathed: 2 Timothy 3:16 says, “All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness.” This asserts that the original manuscripts were fully inspired.
Divine precision down to words and letters: Jesus emphasizes this in Matthew 5:18: "For assuredly, I say to you, till heaven and earth pass away, one jot or one tittle will by no means pass from the law till all is fulfilled." The words of Scripture are intentional and meant to endure, but this inspiration applies primarily to the original texts.
2. What about the missing verse, John 5:4?
The verse in question appears in the KJV but is missing from many modern translations because of textual evidence. For example, Jeremiah 8:8 warns of the possibility of textual corruption due to scribal error: "How can you say, 'We are wise, and the law of the LORD is with us'? Look, the false pen of the scribe certainly works falsehood."
Textual scholarship has shown that John 5:4 does not appear in the earliest manuscripts, such as Codex Sinaiticus or Codex Vaticanus.
Proverbs 30:5-6 warns against adding to God’s words: "Every word of God is pure... Do not add to His words, lest He rebuke you, and you be found a liar."
3. How did the 1611 KJV include this verse?
The 1611 KJV relied on the Textus Receptus, which was based on a limited number of later Greek manuscripts, where John 5:4 was included. As 1 Thessalonians 5:21 states, “Test all things; hold fast what is good,” which encourages careful testing of sources, particularly for Scripture’s accuracy.
The extraordinary discovery of the Dead Sea Scrolls and older Greek manuscripts after the KJV’s publication provided more ancient textual witnesses that revealed earlier, more accurate readings of the New Testament text.
4. Does this challenge "every word" inspiration?
Psalm 119:89 says,
"Forever, O LORD, Your word is settled in heaven." This emphasizes the permanence of God’s word in its divine, original form. While the original manuscripts are inspired, not all later copies have been identical due to textual variations.
Recognizing this, many modern translations offer footnotes for transparency, allowing believers to "test the spirits" (1 John 4:1) and discern God’s word as closely as possible to its original form.
5. Is this omission a salvation issue?
Johann’s question addresses the heart of the matter-
Does John 5:4 affect core doctrine or salvation? In this case, the verse does not introduce any doctrinal inconsistencies. In fact, Jesus addresses salvation directly in John 5,
clarifying that healing and eternal life come through belief in Him (John 5:24) rather than through ritual at the pool.
2 Peter 1:3 assures us,
“His divine power has given us everything we need for a godly life,” which indicates that the core elements for salvation and godly living remain intact regardless of minor textual variances.
6. Does this negate the “every word” issue?
Although variations like John 5:4
might seem to question the "every word" principle, Isaiah 40:8 promises,
“The grass withers, the flower fades, but the word of our God stands forever.”
This confirms that God’s word is preserved through the faithful transmission of its essential truths.
Variants challenge us to distinguish between God’s divinely preserved word and human copying errors over time, but they do not undermine the inspired message itself.
Deuteronomy 4:2 urges us not to add or take away from God’s word, so it’s our responsibility to pursue the most accurate and reverent rendering of Scripture.
In conclusion, the “every word” question refers to the accuracy of God’s original word as divinely inspired. Scripture confirms God’s careful preservation of His message while also acknowledging the fallibility of human transmission.
Though minor textual differences may arise, they do not compromise core doctrines or salvation truths. Psalm 12:6-7 reassures us, “The words of the Lord are pure words... You shall keep them, O Lord, You shall preserve them from this generation forever.” This preservation ensures that, despite textual variations, God’s truth endures unchanged.
Don't tag me again @St. SteVen since your doctrine of universalism is nowhere to be found in the Holy Writ/D'varim.
Σπούδασον σεαυτὸν δόκιμον παραστῆσαι τῷ Θεῷ
Spoudason seauton dokimon parastēsai tō Theō
1. Σπούδασον (Spoudason) — Verb: "Be diligent" or "make every effort"
Root: Σπουδάζω (spoudazō), meaning “to be diligent, to exert oneself earnestly, to make haste.”
Form: Aorist active imperative, second person singular. This form gives the verb a sense of urgency and command, as Paul directs Timothy to act immediately and with purpose.
Nuance: The translation “study” in the KJV reflects a commitment to diligent effort, not limited to academic study but encompassing a full-hearted application to the task of preparation and faithfulness in service.
2. σεαυτόν (seauton) — Reflexive Pronoun: "yourself"
Form: Singular, accusative, masculine (matching Timothy, the recipient).
Function: Direct object, pointing to Timothy’s responsibility in this self-directed diligence. The reflexive aspect emphasizes self-initiative; it is Timothy’s duty to diligently apply himself.
3. δόκιμον (dokimon) — Adjective: "approved" or "tested"
Root: δόκιμος (dokimos), meaning “tested, proven, approved.”
Form: Singular, accusative masculine, matching seauton (yourself).
Connotation: Used of metals purified by fire, this term indicates something that has been tested and proven trustworthy. Paul urges Timothy to be someone who, through diligence and integrity, is found trustworthy and reliable before God.
4. παραστῆσαι (parastēsai) — Verb: "to present"
Root: παρίστημι (paristēmi), meaning “to stand by, present, or show.”
Form: Aorist active infinitive, which here gives the purpose of Timothy’s diligence: “to present” himself approved.
Syntax: The infinitive functions as a complementary infinitive to the verb spoudason, expressing the goal of Timothy’s diligent effort—to present himself as a faithful worker.
5. τῷ Θεῷ (tō Theō) — Dative Noun Phrase: "to God"
Root: Θεός (Theos), meaning “God.”
Form: Dative masculine singular, indicating the indirect object.
Meaning: The dative form shows that God is the one before whom Timothy seeks approval, not human opinion. Paul is emphasizing that Timothy’s goal is to seek divine approval, aligning himself with God’s standards rather than human standards.
2Ti 2:15 Make every effort Σπούδασον to present παραστῆσαι yourself σεαυτὸν approved δόκιμον - τῷ to God, Θεῷ, [an] unashamed ἀνεπαίσχυντον, workman ἐργάτην who accurately handles ὀρθοτομοῦντα the τὸν word λόγον - τῆς of truth. ἀληθείας.
2Ti 2:16
But δὲ avoid περιΐστασο· - Τὰς irreverent βεβήλους [and] empty chatter, κενοφωνίας [which] γὰρ will [only] lead προκόψουσιν to ἐπὶ more πλεῖον ungodliness, ἀσεβείας,
2Ti 2:15 σπουδασον σεαυτον δοκιμον παραστησαι τω θεω εργατην ανεπαισχυντον ορθοτομουντα τον λογον της αληθειας
2Ti 2:16
τας δε βεβηλους κενοφωνιας περιιστασο επι πλειον γαρ προκοψουσιν ασεβειας
Handling aright (orthotomounta).
Present active participle of orthotomeō, late and rare compound (orthotomos), cutting straight, orthos and temnō), here only in N.T. It occurs in Pro_3:6; Pro_11:5 for making straight paths (hodous) with which compare Heb_12:13 and “the Way” in Act_9:2.
Theodoret explains it to mean ploughing a straight furrow. Parry argues that the metaphor is the stone mason cutting the stones straight since temnō and orthos are so used.
Since Paul was a tent-maker and knew how to cut straight the rough camel-hair cloth, why not let that be the metaphor?
Certainly plenty of exegesis is crooked enough (crazy-quilt patterns) to call for careful cutting to set it straight.
Rightly handling the word of truth. -- The main emphasis is on "rightly dividing the word of truth." It means to cut something straight (correctly), to hold a straight course faithfully, (It suggests a plowman making a straight furrow in the soil.)
As Timothy teaches the Scriptures, he is to guide the word of truth along a straight path and not turn aside into the devious paths of deceiving interpretations.
The old expositors understood this as a reference to making the proper division between the law and the gospel, between the OT and the NT.
2Ti_2:16 "But avoid worldly and empty chatter" This is a present middle imperative. This is a major theme in the Pastoral Letters (cf. 1Ti_6:20; Tit_3:9).
"it will lead" Believers are to cut a straight path to righteousness and truth (cf. 2Ti_2:15)
but the false teachers and their followers are making a path to ungodliness and self-deception (cf. 2Ti_3:9; 2Ti_3:15).
2Ti_2:17
J.
