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: Actually, I could not easily find examples of bias in the NKJV.  But it seems to present the [[Essay:Adulteress Story|Adulteress Story]] without a cautionary footnote that the passage was probably inserted later by a liberal.  Other than that, I must admit the NKJV is a pretty good translation, but will become outdated in its English over time.--[[User:Aschlafly|Andy Schlafly]] 23:38, 24 October 2011 (EDT)

: Actually, I could not easily find examples of bias in the NKJV.  But it seems to present the [[Essay:Adulteress Story|Adulteress Story]] without a cautionary footnote that the passage was probably inserted later by a liberal.  Other than that, I must admit the NKJV is a pretty good translation, but will become outdated in its English over time.--[[User:Aschlafly|Andy Schlafly]] 23:38, 24 October 2011 (EDT)

Andy, if I am to believe the NASB reduced the references to the devil by 50%, I am going to have to see some evidence and have more specifics. For example, the devil goes my more than one name in the Bible such as Satan, Lucifer, Prince of the power of the air, accuser of our brethren, adversary, father of lies, etc. etc. Again, I do know that ANE culture place a greater importance on names. Perhaps, having a diverse set of names to reflect the devil's attributes is a reflection of this. Again, one of my criticisms of this project is that some of its participants need to be more knowledgeable enough about ANE culture.  

Andy, if I am to believe the NASB reduced the references to the devil by 50%, I am going to have to see some evidence and have more specifics. For example, the devil goes my more than one name in the Bible such as Satan, Lucifer, Prince of the power of the air, accuser of our brethren, adversary, father of lies, etc. etc. Again, I do know that ANE culture place a greater importance on names. Perhaps, having a diverse set of names to reflect the devil's attributes is a reflection of this. Again, one of my criticisms of this project is that some of its participants need to be more knowledgeable enough about ANE culture. I have also maintained that good translators take into account ANE history/cultural considerations when translating in order to impart the original intent of the biblical authors into the translated document.

Second, can you name 3 early church fathers or 3 prominent people in the early church who voiced the opinion that the adulteress story was fake. I do know that: "Most Greek manuscripts contain this passage. It also is in early translations such as the Bohairic Coptic Version, the Syriac Palestinian Version and the Ethiopic Version, all of which date from the second to the sixth centuries. It is clearly the reading of the majority of the Old Latin manuscripts and Jerome's Latin Vulgate. The passage has patristic support: Didascalia (third century), Ambrosiaster (forth century), Ambrose (forth century), the Apostolic Constitutions (which are the largest liturgical collections of writings from Antioch Syria in about 380 AD), Jerome (420 AD), and Augustine (430 AD)."[http://av1611.com/kjbp/faq/holland_joh7_53-8_11.html] Jerome was an early church father who wrote most of the Latin Vulgate.  '''Question: Was St. Jerome a liberal?'''  '''I think you are going to find a hostile audience to the proposition the Jerome was a liberal. ''' Also, "Eusebius indicates that Papias told a similar story of a woman accused before Jesus of many sins. The story also seems to be alluded to in the Apostolic Constitutions, and in the Syrian Didascalia of the third century, which tells bishops to deal with repentant sinners "as he also did with her who had sinned, when the elders set before him, and leaving the judgment in his hands, departed." (See Morris' commentary on John, 883, and Beasley-Murray's commentary on John, 143.)"[http://www.tektonics.org/af/adulterypericope.html]   

Second, can you name 3 early church fathers or 3 prominent people in the early church who voiced the opinion that the adulteress story was fake. I do know that: "Most Greek manuscripts contain this passage. It also is in early translations such as the Bohairic Coptic Version, the Syriac Palestinian Version and the Ethiopic Version, all of which date from the second to the sixth centuries. It is clearly the reading of the majority of the Old Latin manuscripts and Jerome's Latin Vulgate. The passage has patristic support: Didascalia (third century), Ambrosiaster (forth century), Ambrose (forth century), the Apostolic Constitutions (which are the largest liturgical collections of writings from Antioch Syria in about 380 AD), Jerome (420 AD), and Augustine (430 AD)."[http://av1611.com/kjbp/faq/holland_joh7_53-8_11.html] Jerome was an early church father who wrote most of the Latin Vulgate.  '''Question: Was St. Jerome a liberal?'''  '''I think you are going to find a hostile audience to the proposition the Jerome was a liberal. ''' Also, "Eusebius indicates that Papias told a similar story of a woman accused before Jesus of many sins. The story also seems to be alluded to in the Apostolic Constitutions, and in the Syrian Didascalia of the third century, which tells bishops to deal with repentant sinners "as he also did with her who had sinned, when the elders set before him, and leaving the judgment in his hands, departed." (See Morris' commentary on John, 883, and Beasley-Murray's commentary on John, 143.)"[http://www.tektonics.org/af/adulterypericope.html]