Philippians 4:23

Philippians 4:23

Philippians 4:23
(KJB) The grace of our Lord Jesus Christ be with you all. Amen.
(1611 KJB) The grace of our Lord Iesus Christ be with you all. Amen.
(1587 Geneva Bible) The grace of our Lord Iesus Christ be with you all, Amen.
(1526 Tyndale) The grace of oure lorde Iesu Christ be wt you all. Amen
Counterfeit Versions
(1881 RV) The grace of the Lord Jesus Christ be with your spirit.
(1901 ASV) The grace of the Lord Jesus Christ be with your spirit.
(AMP) The grace (spiritual favor and blessing) of the Lord Jesus Christ (the Anointed One) be with your spirit. Amen (so be it).
(CEB) The grace of the Lord Jesus Christ be with your spirits.
(CEV) I pray that our Lord Jesus Christ will be kind to you and will bless your life!
(CSB) The grace of the Lord Jesus Christ be with your spirit.
(1899 Douay Rheims-RC) The grace of our Lord Jesus Christ be with your spirit. Amen.
(ESV) The grace of the Lord Jesus Christ be with your spirit.
(HCSB) The grace of the Lord Jesus Christ be with your spirit.
(THE MESSAGE) Receive and experience the amazing grace of the Master, Jesus Christ, deep, deep within yourselves.
(NASV) The grace of the Lord Jesus Christ be with your spirit.
(NIRV) May the grace of the Lord Jesus Christ be with your spirit. Amen.
(NIV) The grace of the Lord Jesus Christ be with your spirit. Amen.
(NLV) May your spirit have the loving-favor of the Lord Jesus Christ.
(RSV) The grace of the Lord Jesus Christ be with your spirit.
(NAB-Roman Catholic) The grace of the Lord Jesus Christ be with your spirit.
(NWT-Jehovah Witnesses) The undeserved kindness of the Lord Jesus Christ [be] with the spirit YOU [show].
Textus Receptus - Traditional Text
χαρις του κυριου ημων ιησου χριστου μετα παντων υμων αμην
Hort-Westcott - Critical Text
η χαρις του κυριου ιησου χριστου μετα του πνευματος υμων
Corrupted Manuscripts
This verse is corrupted in the following manuscripts:
Omit “our” and uses “the”
Aleph 01 - Sinaiticus - Nineteenth Century Counterfeit A 02 - Alexandrinus - Fifth century
B 03 - Vaticanus - Fourth century
K 018 - Ninth century
L 020 - Ninth century
Omit “you all”
P 46 - circa 200 AD
Aleph 01 - Sinaiticus - Nineteenth Century Counterfeit B 03 - Vaticanus - Fourth century
D 06 - Paris: Claromontanus - Sixth century
P 025 - Ninth century
33 (Minuscule) - Ninth Century
Omit “Amen”
B 03 - Vaticanus - Fourth century
Manuscripts which agree with the Textus Receptus for this verse
Uses “our” instead of “the”
D 06 - Paris: Claromontanus - Sixth century
P 025 - Ninth century
Stephanus (1550 A.D.)
　
Includes “you all”
Byzantine Text (450-1450 A.D.)
Aleph 01 - Sinaiticus - Nineteenth Century Counterfeit (corrected) K 018 - Ninth century
L 020 - Ninth century
Psi 044 - Eight/Ninth/ century
Includes “Amen”
Byzantine Text (450-1450 A.D.)
P 46 - circa 200 AD
Aleph 01 - Sinaiticus - Nineteenth Century Counterfeit A 02 - Alexandrinus - Fifth century
D 06 - Paris: Claromontanus - Sixth century
K 018 - Ninth century
L 020 - Ninth century
P 025 - Ninth century
Published Critical Greek Texts with Corruptions
Uses “the” instead of “our Lord”
Lachmann, Karl - 1842
Tischendorf, Constantine - 1869
Tregelles, Samuel - 1857
Alford, Henry - 1849 revised in 1871
Wordsworth, Christopher - 1856 revised in 1870
Westcott and Hort - 1881
Nestle - 1927 as revised in seventeenth edition in 1941
Nestle-Aland - 1979 - Twenty Sixth Edition
Nestle-Aland - 1993 - Twenty Seventh Edition
United Bible Societies - 1983 - Fourth Edition
Hodges and Farstad - Majority Text 1982 as corrected in 1985
Reads “your spirit” instead of “you all”
Lachmann, Karl - 1842
Tischendorf, Constantine - 1869
Tregelles, Samuel - 1857
Alford, Henry - 1849 revised in 1871
Wordsworth, Christopher - 1856 revised in 1870
Westcott and Hort - 1881
Nestle - 1927 as revised in seventeenth edition in 1941
Nestle-Aland - 1979 - Twenty Sixth Edition
Nestle-Aland - 1993 - Twenty Seventh Edition
United Bible Societies - 1983 - Fourth Edition
Omit “Amen” at end of verse
Lachmann, Karl - 1842 (in brackets or margins)
Tischendorf, Constantine - 1869
Tregelles, Samuel - 1857
Alford, Henry - 1849 revised in 1871 (in brackets or margin)
Westcott and Hort - 1881
Nestle - 1927 as revised in seventeenth edition in 1941
Nestle-Aland - 1979 - Twenty Sixth Edition
Nestle-Aland - 1993 - Twenty Seventh Edition
United Bible Societies - 1983 - Fourth Edition
Affected Teaching
This verse received the penknife of Jehoiakim in three places. (Jeremiah 36 for the whole story of Jehoiakim’s penknife) The first place the Gnostics chopped is where Paul states in the possessive that the Lord Jesus Christ is ours, that is, He is Lord of the believers and since we are saved, we can claim him as “our” Lord and not “the” Lord as if we were speaking about Him in the third person. The second place the penknife hit was the phrase “you all” being replaced with “your spirit.” In the Textus Receptus the words for “you all” are both in the Genitive case (possessive) and the word for “you” is second person plural.” Paul is speaking to a specific group of people and that is the believers. If he included the unbelievers, he could have used the third person plural but his focus was on the believers in the Philippian church. His desire was for the grace of God to under gird them, especially when there would be weaknesses which would engender a compromise. Paul prayed that they would be strengthened in that grace. I do not pretend to know why the modern versions changed this phrase to “your spirits.” Apparently their faulty reasoning has been lost to time or it could be that Paul prayed for the strength of the Philippians that they would not compromise in body or mind, since the Holy Spirit indwells them, their spirits cannot fall back but the flesh can and maybe Paul had their strengthening in mind. Basically speaking, whatever ministry is done, is done through our bodies which are totally imperfect and very susceptible to sinning and getting off track. The next attack of the penknife was the word “Amen” which means “truly, surely, so let it be.” Since the text of the Gnostics (modern versions) are always in flux, they would disdain any word which speaks of finality or something which is sure.

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