Other mistranslations:
<B>Translation Errors</B>
Here is a partial listing of King James Version translation errors:
<B>Genesis 1:2</B> should read "And the earth<B> became </B>without form . . . ." The word translated "was" is <I>hayah</I>, and denotes a condition different than a former condition, as in <B>Genesis 19:26</B>.
<B>Genesis 10:9</B> should read " . . . Nimrod the mighty hunter <B>in place of</B> [in opposition to] the LORD." The word "before" is incorrect and gives the connotation that Nimrod was a good guy, which is false.
<B>Leviticus 16:8, 10, 26</B> in the KJV is "scapegoat" which today has the connotation of someone who is unjustly blamed for other's sins. The Hebrew is <I>Azazel</I>, which means "one removed or separated." The Azazel goal represents Satan, who is no scapegoat. He is guilty of his part in our sins.
<B>Deuteronomy 24:1</B>, "then let him" should be "and he." As the Savior explained in Matthew 19, Moses did not command divorcement. This statute is regulating the permission of divorce because of the hardness of their hearts.
<B>II Kings 2:23</B>, should be "young men", not "little children."
<B>Isaiah 65:17</B> should be "I am creating [am about to create] new heavens and new earth . . . ."
<B>Ezekiel 20:25</B> should read "Wherefore I permitted them, or gave them over to, [false] statutes that are not good, and judgments whereby they should not live." God's laws are good, perfect and right. This verse shows that since Israel rejected God's laws, He allowed them to hurt themselves by following false man made customs and laws.
<B>Daniel 8:14</B> is correct in the margin, which substitutes "evening morning" for "days." Too bad William Miller didn't realize this.
<B>Malachi 4:6</B> should read " . . . lest I come and smite the earth with utter destruction." "Curse" doesn't give the proper sense here. Same word used in <B>Zechariah 14:11</B>.
<B>Matthew 5:48</B> should be "Become ye therefore perfect" rather than "be ye therefore perfect." "Perfect" here means "spiritually mature." Sanctification is a process of overcoming with the aid of the Holy Spirit.
<B>Matthew 24:22</B> needs an additional word to clarify the meaning. It should say "there should no flesh be saved<B> alive</B>."
<B>Matthew 27:49</B> omits text which was in the original. Moffatt correctly adds it, while the RSV puts it in a footnote: "And another took a spear and pierced His side, and out came water and blood." The Savior's death came when a soldier pierced His side, Revelation 1:7.
<B>Matthew 28:1</B>, "In the end of the sabbath as it began to dawn toward the first day of the week . . ." should be translated literally, "Now late on Sabbath, as it was getting dusk toward the first day of the week . . . ." The Sabbath does not end at dawn but at dusk.
<B>Luke 2:14</B> should say, "Glory to God in the highest, and on earth peace among men of God's good pleasure or choosing." That is, there will be peace on earth among men who have God's good will in their hearts.
<B>Luke 14:26</B> has the unfortunate translation of the Greek word <I>miseo</I>, Strong's #3404, as "hate", when it should be rendered "love less by comparison." We are not to hate our parents and family!
<B>John 1:31, 33</B> should say "baptize" or "baptizing IN water" not <B>with</B> water. Pouring or sprinkling with water is not the scriptural method of baptism, but only thorough immersion in water.
<B>John 1:17</B> is another instance of a poor preposition. "By" should be "through": "For the law was given by [through] Moses . . . ." Moses did not proclaim his law, but God's Law.
<B>John 13:2</B> should be "And during supper" (RSV) rather than "And supper being ended" (KJV).
<B>Acts 12:4</B> has the inaccurate word "Easter" which should be rendered "Passover." The Greek word is <I>pascha </I>which is translated correctly as<B> Passover</B> in Matthew 26:2, etc.
<B>I Corinthians 1:18</B> should be: "For the preaching of the cross is to them that <B>are perishing </B>foolishness; but unto us which <B>are being saved</B> it is the power of God", rather than "perish" and "are saved." Likewise, <B>II Thessalonians 2:10</B> should be "are perishing" rather than "perish."
<B>I Corinthians 15:29</B> should be: "Else what shall they do which are baptized for <B>the hope of</B> the dead, if the dead rise not at all? why are they then baptized for<B> the hope of</B> the dead?"
<B>II Corinthians 6:2</B> should be "<B>a</B> day of salvation", instead of "<B>the </B>day of salvation." This is a quote from <B>Isaiah 49:8</B>, which is correct. The day of salvation is not the same for each individual. The firstfruits have their day of salvation during this life. The rest in the second resurrection.
<B>I Timothy 4:8</B> should say, "For bodily exercise profiteth <B>for a little time</B>: but godliness in profitable unto all things . . . ."
<B>I Timothy 6:10</B> should be, "For the love of money is a [not the] root of all evil . . . ."
<B>Hebrews 4:8</B> should be "Joshua" rather than "Jesus", although these two words are Hebrew and Greek equivalents.
<B>Hebrews 4:9</B> should read, "There remaineth therefore a <B>keeping of a sabbath</B> to the people of God."
<B>Hebrews 9:28</B> is out of proper order in the King James. It should be: "So Christ was once offered to bear the sins of many; and unto them without sin that look for him shall he appear the second time unto salvation."
<B>I John 5:7-8</B> contains additional text which was added to the original. "For there are three that bear record in <I>heaven, the Father, the Word, and the Holy Ghost: and these three are one. And there are three that bear witness in earth</I>, the Spirit, and the water, and the blood: and these three agree in one." The italicized text was added to the original manuscripts. Most modern translations agree that this was an uninspired addition to the Latin Vulgate to support the unscriptural trinity doctrine.
Also, Deuteronomy 8:9 in the KJV says that the hills of Palestine contained "brass". Brass is an artificial composite and cannot be found in nature.
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As to unicorn, from answersingenesis.com
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<P class=main align=left>So what was the animal described in the Bible as the 'unicorn'? The most important point to remember is that while the Bible writers were inspired and infallible, translations are another thing again. The word used in the Hebrew is 'reem'. This has been translated in various languages as<I> monoceros</I>, <I>unicornis</I>, <I>unicorn</I>, <I>einhorn</I> and <I>eenhorn</I>, all of which mean 'one horn'. However, the word 'reem' is not known to have such a meaning. Many Jewish translations simply left it untranslated, because they were not sure which creature was being referred to.
<P class=main align=left>Archaeology has in fact provided a powerful clue to the likely meaning of 'reem'. Mesopotamian reliefs have been excavated which show King Assurnasirpal hunting oxen with one horn. The associated texts show that this animal was called 'rimu'. It is thus highly likely that this was the 'reem' of the Bible, a wild ox.
<P class=main align=left>It appears that the reason it was shown in Assyrian (but not Egyptian) art as one-horned was as an artistic way of expressing the beauty of the fact that these horns on the 'rimu/reem' were very symmetrical, such that only one could be seen if the animal was viewed from one side. The first to translate the Hebrew Old Testament into Greek probably knew that the 'rimu/reem' was depicted as one-horned, so they translated it as <I>monoceros</I> (one horn).
<P class=main align=left>The real 'reem' or wild ox was also known as the <B>aurochs</B>, the original wild bull depicted in, for example, the famous Lascaux (Cro-magnon) cave paintings. This powerful, formidable beast is now extinct, though its genetically impoverished descendants lived on as domestic cattle. (see the feature article on the aurochs in this issue of Creation magazine, pages 25-28)."