Why I Changed My Mind

On The Mandela BIBLE Effects #‎Mandelaeffect

Update June 8th 2016:

I started investigating this about 3 weeks ago. I subscribed myself to countless Mandela effect groups on facebook and tried to really focus my efforts in trying to dig into the “changes” that so many said which were happening in the bible.

Through that process, I have discovered there are simple answers to the Mandela Effect. I have come to the conclusion for me, that much of the “changes” people are pointing to are is OLD Language misunderstood.

Make no mistake, Elohim’s words are inspired, and today more than ever we have access to that original Hebrew and Greek and dive into the true meanings behind our English translations. Hebrew words can often be layered, that it makes it very difficult to extract the full meaning in the English language.

The King James Bible can be trusted, as I mention in my modified article below, that the KJV was translated from the most trustworthy Textus Receptus manuscripts which agree 99.9% with each other. With that being said, every translation out there has errors on mans part.

In the King James for example, which this debate is being held over, we have 400 old “English” terms which have different meanings. When reading books written in the 1800’s, the word intercourse is used without any sexual connotation, today it means “sex”.

Here are a few examples I discovered:

Unicorn Is An Old English Word for RhinoIn this video, they go to explain that the word “Unicorn” which was used in the King James, actually means Rhinoceros. The two terms go hand in hand in 400 year old dictionaries. Yet, today we associate the word unicorn with a mystical horse.

Corn Is An Old English Word For Grain – I discovered that corn had a totally different meaning than it does today. We associate corn with a yellow vegetable today. The word “corn” actually has existed in the English language BEFORE before Europeans “discovered” maize in the Americas. Actually, like many other English words found in the KJV, the word “corn” had a different meaning in 1611 than it does now (at least in American English). The word “corn” used to refer to any grain, but especially wheat. When the early English settlers came to the Americas, they needed a word for the new grain that the native Americans ate. They called it “Indian corn,” which translated into our common English, meant “Indian grain.” The word “Indian” was eventually dropped, and maize is now called “corn.” Read my findings here

Penny Was Substituted At The Time Of The King James Translation– A denarion was the daily pay of a Roman soldier in the time of Yeshua Jesus’s day. In the reign of Edward III, an “English penny” was the pay of a labors days pay. The Greek text uses the word dēnarion, and it is usually thought that the coin was a Roman denarius with the head of Tiberius. It is this coin that is sold and collected as the “tribute penny,”. With the King James Bible translation, the translators of the Bible faced the situation of how to deal with archaic and difficult terms. One area that this is very obvious is with the ancient monetary systems. The dilemma they faced was they could keep the original terms, but lose the readers. So they tried to equate these terms with more commonly understood terms. In these cases they used common terms from the English coinage system, which can lead to some confusion for people like we Americans who may not be familiar with their system. Were they right in doing this? Many people would say no! For example, In Jesus’ time, the small copper coin was called a lepton; there actually were no coins called mites. However, there was a mite in the time of the creation of the King James Bible, as indeed there had been at the time of earliest modern English translation of the New Testament by William Tyndale in 1525. Find more here

Bank Can Be Traced Back As Well – According to the daily bible study, money changers were allowed to set up tables and benches for themselves in the court of the Gentiles where they exchanged not just local Roman money, but also foreign currency from distant travelers, for shekels. (The English word “bank” is derived from the word bench), from the tables they were able to set up. Today we use this term with our local banks like Bank of America… but as you trace this word back, they have every right to use it in the scriptures.

The Lords Prayer That Used Trespasses Was Found – This original prayer was found in the Tyndale bible, and the book of common prayer.

I personally would love to investigate how these different translations came about. I can assure you though, that so many people are diving into the Greek and Hebrew for the very reason that the original language had so much more flavor, and richer meaning. Every translation doesn’t accurately represent that original language, but for the most part reads and translates quite well. We now have a better option and that is to search the original text when we want to dive further into the scriptures.

Karen WB This is why biblical exegesis is so important and why the King James version, which doesn’t speak our dialect of English, is not only becoming obsolete but dangerous, misleading people. Language changes dynamically through time and meanings attached to words change. You can’t rely on a 400-year-old translation into English to speak clearly and effectively to today’s generation. Not all modern versions are perfect, but they are a serious attempt by biblical scholars who study these things to render it meaningful to our generation while still being faithful to the original Greek and Hebrew texts.

Joe Viel I don’t know why some people pick on the unicorn issue when there are so many other KJV verses with problems. One of my favorite KJV quotes: “The Lord is very pitiful.” (James 5:11) Not exactly modern day usage of the terms, huh?
In Heb 9:26, the KJV tells us the end of the world has already come, and in Luke 14:10, the KJV says men are to be “worshipped”. I have such a long list of erroneous translations in the KJV I have succeeded in talking about 30 KJV only folks out of their position.

I hope that you will also find, like I have that much which is debated (within the bible) in the Mandela Effect are misunderstandings of the translated word itself.  We need more evidence than just saying “I remember it this way”  The fact is most of us have studied out of a variety of translations.  Rarely do you have a person who has memorized the entire scripture.  And even if they do, in order to be totally accurate, they would need to memorize the original language…not mans translation. 

Discover the changes from the Old English language at http://english.stackexchange.com/

Search the Greek and Hebrew words:

On a MORE IMPORTANT NOTE, if you are looking for edited bibles, you must read the book Look What’s Missing” by David Daniels Look whats Missing Book

Almost all of the MODERN BIBLE versions have been removing words, phrases, and even whole verses from the text. 

Few people know the Bible well enough to notice when something has been taken out.
This information has been right under our noses for years, but no one has ever taken the time to cull through these Bibles and find the missing parts.

The changes are happening in ancient manuscripts usually labeled “Alexandrian” and in modern bibles that use those manuscripts.

This book lists 257 scripture verses and shows with strikeout type, the words that are removed when compared to a King James Bible.

 If there is anything to this MANDELA effect, the story is actually with the BIBLES that go off of the “Alexandrian” manuscripts.  This book was a shocking example of why you need to stick to “textus receptus” bibles. 

Most Christians know that the KJB is the most reliable bible out there. The King James, unlike the other translations relied on the 5,000 manuscripts that said the exact same “word for word” when they were copied from the originals. In fact, 24,633 manuscript copies were all written out within 100-150 years of the originals.

Lets go on……

The “good texts” (above) have been referred to as the Textus Receptus. Since 99.9% of these manuscripts agree, we know they are ACCURATE and true to the words which were originally written down.

These other three trusted bibles also were based on the Textus Receptus:

1. Coverdale Bible (1535) / The Great Bible (1539) (both Bibles done by Coverdale)
2. Geneva Bible (the Bible of the Pilgrims) (1557-1560)
3. Bishop’s Bible (1568)

I stumbled across these links, which allows a person to download an older King James bible from a PDF file. It would be interesting to compare these documents to what is being discovered along the way to see if they are changed.

Is there any wonder why the Lord tells us to hide his words in our hearts? Psalm 119:11 so that IF something is changed we truly can know Elohim’s authentic words?

The King James Bible can be trusted.

I would suggest buying a King James with the language cleaned up.

  • A KJV Commentary Bible. No commentary is going to be right 100% of the time, but I guarantee you, that this will energize your reading daily times. The King James Version is known to be a trusted translation. I have loved reading the historical details behind the scriptures from this commentary.
  • Ray Comfort also has a KJB (NOT NKJB) with cleaned up language, easy to read

Archaic King James Era Words Defined [WebBible Encyclopedia]

Of the around 12,000 different words found in the KJV, only 300 or so could truly be considered “archaic” or obscure in their meaning.

Word List, Dictionary, and Definitions for the King James Bible

More Words in the 1611 bible that are hard to understand, copied from http://www.bible.ca

  • 1. Abject: Psalm 35:15.
  • 2. Adamant: Ezek. 3:9; Zech. 7:12.
  • 3. Agone: 1 Sam. 30:13.
  • 4. Alamoth: 1 Chron. 15:20.
  • 5. Almug: 1 Kings 10:11-12.
  • 6. Aloes: Prov. 7:17; John 19:39.
  • 7. Ambassage: Luke 14:32.
  • 8. Ambushment: 1 Chron. 13:13
  • 9. Amerce: Deut. 22:19.
  • 10. Angle: Isa. 19:8; Hab. 1:15.
  • 11. Anon: Matt. 13:20; Mark 1:30.
  • 12. Apothecary: Exo. 30:25, 35; 37:29
  • 13. Ariel: Isa. 29:1,2,7.
  • 14. Armhole: Jer. 38:12.
  • 15. Artificer: 1 Chron. 29:5.
  • 16. Assay: Job 4:2; Acts 9:26.
  • 17. Assupim: 1 Chron. 26:15,16.
  • 18. Asswage: Job 16:5.
  • 19. Astonied: Ezra 9:4.
  • 20. Attent: 2 Chron. 6:40; 7:15.
  • 21. Aul: Exo. 21:6.
  • 22. Balances: Lev. 19:36; Jer. 32:10.
  • 23. Bald Locust: Lev. 11:22.
  • 24. Bason: 2 Chron. 4:8; Exo. 24:6.
  • 25. Beeves: Lev. 22:19; Num. 31:28
  • 26. Behemoth: Job 40:15.
  • 27. Bekah: Exo. 38:26.
  • 28. Besom: Isa. 14:23.
  • 29. Bestead: Isa. ;8:21.
  • 30. Betimes: Gen. 26:31; Job 8:5.
  • 31. Bewray: Isa. 16:3; Prov. 29:24.
  • 32. Bittern: Isa. 34:11; Zeph. 2:14.
  • 33. Blain: Exo. 9:9,10.
  • 34. Bloody Flux: Acts 28:8.
  • 35. Bolled: Exo. 9:31.
  • 36. Bondman: Gen. 44:33
  • 37. Botch: Deut. 28:27,35.
  • 38. Bray: Job 6:5; Prov. 27:22.
  • 39. Breeches: Exo. 38:42; Lev. 16:4.
  • 40. Brigandine: Jer. 46:4.
  • 41. Broidered: Ezek. 16:10; Exo. 28:4.
  • 42. Bruit: Jer. 10:22; Nahum 3:19
  • 43. Buckler: 2 Sam. 22:31; Song 4:4.
  • 44. Burning Ague: Lev. 26:16.
  • 45. Byword: 2 Chron. 7:20; Psalm 44:14.
  • 46. Cab: 2 Kings 6:25.
  • 47. Calamus: Ezek. 27:19; Exo. 30:23.
  • 48. Calves of our lips: Hos. 14:2.
  • 49. Camphire: Song of Sol. 1:14; 4:13.
  • 50. Canker: 2 Tim. 2:17.
  • 51. Cankerworm: Joel 1:4; Nahum 3:15.
  • 52. Carbuncle: Exo. 28:17; Ezek. 28:13.
  • 53. Cassia: Exo. 30:24; Psalm 45:8.
  • 54. Cast in the teeth: Matt. 27:44.
  • 55. Castor and Polux: Acts 28:11.
  • 56. Caul: Isa. 3:18; Lev. 3:4
  • 57. Censer: 2 Chron. 26:19; Luke 1:9.
  • 58. Chalcedony: Rev. 21:19.
  • 59. Chalkstone: Isa. 27:9.
  • 60. Chamberlain: Acts 12:20.
  • 61. Chamois: Deut. 14:5.
  • 62. Champaign: Deut. 11:30.
  • 63. Chancellor: Ezra 4:8,9,17.
  • 64. Chapiter: 1 Kings 7:16-18.
  • 65. Chapmen: 2 Chron. 9:14.
  • 66. Chapt: Jer. 14:4.
  • 67. Checker Work: 1 Kings 7:17.
  • 68. Cheek Teeth: Joel 1:6.
  • 69. Chemosh: 1 Kings 11:7; 2 Kings 3:27.
  • 70. Cherub: Ezek. 1:5-11; Psalm 18:10.
  • 71. Choler: Dan. 8:7; 11:11.
  • 72. Churl: Isa. 32:5,7.
  • 73. Ciel: Jer. 22:14.
  • 74. Clave: Ruth 1:14.
  • 75. Clift: Exo. 33:32.
  • 76. Close Place: 2 Sam. 22:46; Psalm 18:45.
  • 77. Coat of Mail: 1 Sam. 17:5.
  • 78. Cockatrice: Jer. 8:17.
  • 79. Cocle: Job 31:40.
  • 80. College: 2 Kings 22:14; 2 Chr. 34:22.
  • 81. Collop: Job 15:27.
  • 82. Concision: Phil. 3:2.
  • 83. Concourse: Acts 19:40.
  • 84. Concupiscence: Rom. 7:8; Col. 3:5.
  • 85. Coney: Lev. 11:5.
  • 86. Confection: Exo. 30:35.
  • 87. Confectionary: 1 Sam. 8:13.
  • 88. Contemn: Psalm 10:13.
  • 89. Convocation: Exo. 12:16; Lev. 23:7.
  • 90. Coping: 1 Kings 7:9.
  • 91. Cor: Ezek. 45:14.
  • 92. Corban: Mark 7:11.
  • 93. Coriander: Exo. 16:31; Num. 11:7
  • 94. Cormorant: Lev. 11:17; Isa. 34:11.
  • 95. Couch: Gen. 49:9; Deut. 33:13.
  • 96. Coulter: 1 Sam. 13:20,21.
  • 97. Countervail: Esth. 7:4.
  • 98. Covert: 2 Kings 16:18; Job 38:40.
  • 99. Creeping Thing: Gen. 1:26.
  • 100. Crisping Pin: Isa. 3:22.
  • 101. Crookbackt: Lev. 21:20.
  • 102. Cruse: 1 Sam. 26:11; 1 Kings 14:3.
  • 103. Cubit: Deut. 3:11; Matt. 6:27.
  • 104. Cumi: Mark 5:41.
  • 105. Cummin: Isa. 28:25,27.
  • 106. Curious Arts: Acts 19:19.
  • 107. Cuttings: Lev. 19:28; 21:5.
  • 108. Discomfit: Judg. 4:15; Psalm 18:14
  • 109. Dragon: Psalm 74:13;; Isa. 27:1
  • 110. Dulcimer: Dan. 3:5, 10, 15
  • 111. Earnest: 2 Cor. 1:22; Eph. 1:14
  • 112. Emerods: Deut. 28:27.
  • 113. Endamage: Ezra 4:13
  • 114. Endue: Gen. 30:20; 2 Chron. 2:12.
  • 115. Engine: Ezek. 26:9; 2 Chron. 20:15.
  • 116. Ensample: Phil. 3:17; 2 Pet. 2:6.
  • 117. Ensign: Isa. 11:12; Zech. 9:16.
  • 118. Ephah: Lev. 5:11; Ezek. 45:11.
  • 119. Ephod: Exo. 28:6-12.
  • 120. Ephphata: Mark 7:34.
  • 121. Espouse: 2 Sam. 3:14; Matt. 1:18.
  • 122. Euroclydon: Acts 27:14.
  • 123. Exactor: Isa. 60:17.
  • 124. Exorcist: Acts 19:13.
  • 125. Extreme Burning: Deut. 28:22.
  • 126. Eyeservice: Col. 3:22; Eph. 6:6.
  • 127. Fain: Job 27:22; Luke 15:16.
  • 128. Fairs: Ezek. 27:12, 14, 16.
  • 129. Fallow Ground: Jer. 4:3; Hos. 10:12.
  • 130. Familiar Friend: Job 19:14; Psalm 41:9.
  • 131. Familiar Spirit: 2 Kings 23:24.
  • 132. Farthing: Matt. 5:26.
  • 133. Fast: 1 Sam. 31:13; Esth. 4:16.
  • 134. Fat: Joel 2:24; Lev. 3:16.
  • 135. Fatling: 1 Sam. 15:9; Isa. 11:6.
  • 136. Fen: Job 40:21.
  • 137. Fetched a compass: Acts 28:13
  • 138. Fillet: Exo. 27:10,11.
  • 139. Fining Pot: Prov. 17:3; 27:21.
  • 140. Firepan: 2 Kings 25:15.
  • 141. Firkin: John 2:6.
  • 142. Fitch: Isa. 28:25, 27.
  • 143. Flagon: Isa. 22:24.
  • 144. Fleshhook: Exo. 27:3.
  • 145. Fleshpot: Exo. 16:3.
  • 146. Flote (Floats): 2 Chron. 2:16.
  • 147. Footman: 1 Sam. 22:17; Jer. 12:5.
  • 148. Footstool: 2 Chron. 9:18.
  • 149. Foreship: Acts 27:30.
  • 150. Foul Spirit: Mark 9:25; Rev. 18:2.
  • 151. Foursquare: Exo. 27:1; Rev. 21:16.
  • 152. Fowler: Psalm 91:3; Hos. 9:8.
  • 153. Fray: Deut. 28:26; Jer. 7:33.
  • 154. Freckled Spot: Lev. 13:39.
  • 155. Fretting: Lev. 13:51,52.
  • 156. Frontlet: Exo. 13:16; Deut. 6:8.
  • 157. Fuller: 2 Kings 18:17; Mark 9:3.
  • 158. Gabbatha: John 19:13.
  • 159. Galbanum: Exo. 30:34.
  • 160. Gall: Job 15:13; 20:25; Matt. 27:34.
  • 161. Gallant Ship: Isa. 33:21.
  • 162. Galley: Isa. 33:21.
  • 163. Gat: 1 Kings 1:1; Eccl. 2:8.
  • 164. Gerah: Lev. 27:25.
  • 165. Ghost: Gen. 49:33.
  • 166. Gin: Amos 3:5; Psalm 141:9.
  • 167. Girt: 2 Kings 1:8; John 21:7.
  • 168. Glean: Lev. 19:10.
  • 169. Glede: Deut. 14:13.
  • 170. Glister: 1 Chron. 39:2; Luke 9:29.
  • 171. Graff: Rom. 11:17, 19, 23, 24.
  • 172. Greaves: 1 Sam. 17:6.
  • 173. Greyhound: Prov. 30:31.
  • 174. Grisled: Gen. 31:10; Zech. 6:3.
  • 175. Habergeon: Exo. 28:32; 2 Chron. 26:14.
  • 176. Haft: Judg. 3:22.
  • 177. Hale: Luke 12:58; Acts 8:3.
  • 178. Halt: Mark 9:45; Luke 14:21; John 5:3.
  • 179. Handbreadth: Exo. 37:12; 1 Kings 7:26.
  • 180. Handstaves: Ezek. 39:9.
  • 181. Hap: Ruth 2:3.
  • 182. Haply: Mark 11:13; Acts 5:39.
  • 183. Hart: Deut. 12:15; Isa. 35:6.
  • 184. Hasty Fruit: Isa. 28:4.
  • 185. Havock: Acts 8:3.
  • 186. Heath: Jer. 17:6.
  • 187. Heave Offering: Num. 18:8.
  • 188. Heave Shoulder: Lev. 10:14.
  • 189. Helve: Deut. 19:5.
  • 190. Higgaion: Psalm 9:16.
  • 191. Hindmost: Num. 2:31.
  • 192. Hiss: Jer. 19:8.
  • 193. Hoar Frost: Exo. 16:14; Psalm 147:16.
  • 194. Hoar: Isa. 46:4.
  • 195. Hoary: Job 41:32.
  • 196. Hoise: Acts 27:40.
  • 197. Holpen: Dan. 11:34; Luke 1:54.
  • 198. Horseleach: Prov. 30:15.
  • 199. Hosen: Dan. 3:21.
  • 200. Hough: Josh. 11:6, 9; 2 Sam. 8:4.
  • 201. Hungerbitten: Job 18:12.
  • 202. Husbandry: 1 Cor. 3:9.
  • 203. Ill Savour: Joel 2:20.
  • 204. Implead: Acts 19:38.
  • 205. Inclosing: Exo. 28:20.
  • 206. Infolding: Ezek. 1:4.
  • 207. Issue: Ezek. 47:12; Rev. 9:17.
  • 208. Jachin and Boaz: 1 Kings 7:15-22.
  • 209. Jacinth: Rev. 21:20.
  • 210. Jah: Psalm 68:4.
  • 211. Jeopard: Judg. 5:18.
  • 212. Jod: 1 Chron. 22:3.
  • 213. Jot: Matt. 5:18.
  • 214. Jubile: Lev. 25:8-17.
  • 215. Kerchief: Ezek. 13:18,21.
  • 216. Kindred: Gen. 24:4.
  • 217. Kine: 1 Sam. 6:10,12,14; Amos 4:1.
  • 218. Kite: Lev. 11:14; Deut. 14:13.
  • 219. Kneadingtrough: Exo. 8:3: 12:34.
  • 220. Knop: Exo. 25:31, 34, 36.; 1 Kings 6:18.
  • 221. Lade: Gen. 47:17; 1 Kings 12:11.
  • 222. Lancet: 1 Kings 18:28.
  • 223. Lapwing: Lev. 11:19; Deut. 14:18.
  • 224. Latchet: Isa. 5:278; Mark 1:7.
  • 225. Latter Rain: Deut. 11:14; Zech. 10:1.
  • 226. Laver: Exo. 31:9; 1 Kings 7:40, 43.
  • 227. Leasing: Psalm 4:2; 5:6.
  • 228. Legion: Mark 5:9, 15; Luke 8:30.
  • 229. Leviathan: Psalm 74:14; Isa. 27:1; Job 41:1.
  • 230. Libertines: Acts 6:9.
  • 231. Lien: Gen. 26:10; Psalm 68:13.
  • 232. Lign Aloes: Num. 24:6.
  • 233. Lily Work: 1 Kings 7:19, 22.
  • 234. Lintel: Exo. 12:22,23; Amos 9:1.
  • 235. Log: Lev. 14:10, 21.
  • 236. Lowring: Matt. 16:3.
  • 237. Lucre: 1 Sam. 8:2; 1 Tim. 3:3,8.
  • 238. Lunatick: Matt. 4:24; 17:15.
  • 239. Magnifical: 1 Chron. 22:5.
  • 240. Mail: 1 Sam. 17:38.
  • 241. Malefactor: Luke 23:32,33; John 18:30.
  • 242. Mallow: Job 30:4.
  • 243. Mammon: Matt. 6:24; Luke 16:11,13.
  • 244. Manch: Ezek. 45:12.
  • 245. Mandrake: Gen. 30:14-16.
  • 246. Maranatha: 1 Cor. 16:22.
  • 247. Maschil: Psalm 32 (Title).
  • 248. Matrix: Exo. 13:12,15;34:19; Num. 18:15.
  • 249. Maul: Prov. 25:18.
  • 250. Maw: Deut. 18:3.
  • 251. Meat Offering: 1 Chron. 21:23.
  • 252. Mete: Exo. 16:18; Isa. 40:12.
  • 253. Meteyard: Lev. 19:35.
  • 254. Michtam: Psalm 16,56-60 (in title).
  • 255. Milcom: 1 Kings 11:5, 33; 2 Kings 23:13.
  • 256. Mincing: Isa. 3:16.
  • 257. Mingled People: Jer. 25:20, 24; Ezek. 30:5.
  • 258. Minish: Psalm 107:39; Exo. 5:19.
  • 259. Mite: Mark 12:42; Luke 12:59.
  • 260. Mitre: Zech. 3:5.
  • 261. Mortar: Num. 11:8; Prov. 27:22.
  • 262. Morter: Exo. 1:14; Nahum 3:14;
  • 263. Mote: Matt. 7:4; Luke 6:41,42.
  • 264. Moving Things: Gen. 1:20.
  • 265. Muffler: Isa. 3:19.
  • 266. Munition: Isa. 29:7; 33:16.
  • 267. Murrian: Exo. 9:3.
  • 268. Musick: 1 Sam. 18:6; Luke 15:25.
  • 269. Myrrh: Gen. 37:25; Matt. 2:11.
  • 270. Naught: Prov. 20:14; 2 Kings 2:19.
  • 271. Necromancer: Deut. 18:11.
  • 272. Neesing: Job 41:18.
  • 273. Nehushtan: 2 Kings 18:4.
  • 274. Nergal: 2 Kings 17:30.
  • 275. Nether: Deut. 24:6; Job 41:24.
  • 276. Nethermost: 1 Kings 6:6.
  • 277. Nethinim: 1 Chron. 9:2; Ezra 7:7.
  • 278. Nettle: Isa. 34:13.
  • 279. Nigh: Deut. 22:2; Luke 21:28.
  • 280. Nitre: Prov. 25:20; Jer. 2:22.
  • 281. Noisome: Psalm 91:3; Ezek. 14:21.
  • 282. Oblation: Lev. 2:4,12; Ezek. 45:1.
  • 283. Occurrent: 1 Kings 5:4.
  • 284. Offscouring: Lamen. 3:45; I Cor. 4:13.
  • 285. Oil Tree: Isa. 41:19.
  • 286. Omega: Rev. 1:8, 11.
  • 287. Omer: Exo. 16:16, 18, 22.
  • 288. Onycha: Exo. 30:34.
  • 289. Onyx: Exo. 28:20; 39:13; Ezek. 28:13.
  • 290. Oracle: 1 Pet. 4:11.
  • 291. Orion: Job 9:9; 38:31; Amos 5:8.
  • 292. Osprey: Lev. 11:13.
  • 293. Ossifrage: Lev. 11:13; Deut. 14:12.
  • 294. Outwent: Mark 6:33.
  • 295. Overcharge: 2 Cor. 2:5; Luke 21:34.
  • 296. Overlive: Josh. 24:31.
  • 297. Overpast: Psalm 57:1; Isa. 26:20.
  • 298. Overrun: 2 Sam. 18:23; Nahum 1:8.
  • 299. Paddle: Deut. 23:13.
  • 300. Palmerworm: Joel 1:4; 2:25; Amos 4:9.
  • 301. Pannag: Ezek. 27:17.
  • 302. Parbar: 1 Chron. 26:18.
  • 303. Pavement: Esth. 1:6.
  • 304. Peculiar: Exo. 19:5; Titus 2:14.
  • 305. Pence: Mark 14:5; Matt. 18:28.
  • 306. Penury: Prov. 14:23; Luke 21:4.
  • 307. Peradventure: Gen. 24:39; Rom. 5:7.
  • 308. Pestle: Prov. 27:22.
  • 309. Phylacteries: Deut. 11:13-22.
  • 310. Pill: Gen. 30:37,38.
  • 311. Plaister: Dan. 5:5; Lev. 13:43,48.
  • 312. Plaiting: 1 Pet. 3:3.
  • 313. Plat: 2 Kings 9:26.
  • 314. Pleasant Plants: Isa. 17:10.
  • 315. Pleiades: Job 9:9; 38:31.
  • 316. Plummet: 2 Kings 21:13; Isa. 28:17.
  • 317. Pommegranate: Num. 20:5; Deut. 8:8.
  • 318. Pommel: 2 Chron. 4:12.
  • 319. Porter: 1 Chron. 23:5; Neh. 7:73.
  • 320. Potsherd: Prov. 26:23; Isa. 45:9.
  • 321. Pottage: Gen. 25:29,30,34; 2 Kings 4:38.
  • 322. Pourtray: Ezek. 4:1; 8:10.
  • 323. Pransing: Judg. 5:22; Nahum 3:2.
  • 324. Pressfat: Hag. 2:16.
  • 325. Prick: Num. 33:55; Acts 9:5; 26:14.
  • 326. Privily: 1 Sam. 24:4; Gal. 2:4.
  • 327. Profane: Lev. 21:7; Heb. 12:16.
  • 328. Propitiation: Rom. 3:25; 1 John 2:2; 4:10.
  • 329. Proselyte: Matt. 23:15; Acts 2:10.
  • 330. Provender: Gen. 42:27; Isa. 30:24.
  • 331. Pruninghook: Isa. 2:4; Joel 3:10; Micah 4:3
  • 332. Psaltery: 1 Sam. 10:5; Psalm 144;9
  • 333. Publican: Matt. 9:11; Luke 18:10; 19:2.
  • 334. Pur: Esth. 3:7; 9:24.
  • 335. Purifying Sores: Isa. 1:6.
  • 336. Purrim: Esth. 9:21-32.
  • 337. Purtenance: Exo. 12:9
  • 338. Pygarg: Deut. 14:5.
  • 339. Quarternion: Acts 12:4.
  • 340. Quick: Num. 16:30; Acts 10:42.
  • 341. Quit: 1 Sam. 4:9; 1 Cor. 16:13.
  • 342. Rainment: Gen. 45:22.
  • 343. Rampart: Lamen. 2:8; Nahum 3:8.
  • 344. Ravening: Psalm 22:13; Matt. 7:15.
  • 345. Ravin: Gen. 49:27; Nahum 2:12.
  • 346. Recorder: 2 Sam. 8:16; 2 Chron. 34:8.
  • 347. Redound: 2 Cor. 4:15.
  • 348. Reins: Psalm 16:7; Isa. 11:5.
  • 349. Remphan: Acts 7:43.
  • 350. Rereward: Num. 10:25; 1 Sam. 29:2.
  • 351. Ribband: Num. 15:38.
  • 352. Rie: Exo. 9:32; Isa. 28:25.
  • 353. Ringstraked: Gen. 30:35,39,40.
  • 354. Roe: Isa. 13:14.
  • 355. Ruddy: 1 Sam. 16:12.
  • 356. Rude: 2 Cor. 11:6.
  • 357. Sackbut: Dan. 3:5.
  • 358. Sackcloth: Gen. 37:34; 2 Kings 19:1.
  • 359. Saffron: Song of Sol. 4:14.
  • 360. Satyr: Isa. 13:21; 34:14.
  • 361. Savour: Lev. 26:31; Matt. 16:23.
  • 362. Scabbard: Jer. 47:6.
  • 363. Scall: Lev. 13:30-37; 14:54.
  • 364. Scrabble: 1 Sam. 21:13.
  • 365. Screech Owl: Isa. 34:14.
  • 366. Scum: Ezek. 24:6,11,12.
  • 367. Seethe: 2 Kings 4:38; Job 41:20.
  • 368. Selvedge: Exo. 26:4; 36:11.
  • 369. Servitor: 2 Kings 4:43.
  • 370. Shambles: 1 Cor. 10:25.
  • 371. Sheaf: Gen. 37:7; Deut. 24:19.
  • 372. Sheepcote: 2 Sam. 7:8; 1 Chron. 17:7.
  • 373. Sheminith: 1 Chron. 15:21; Psa 6 (title).
  • 374. Sherd: Isa. 30:14; Ezek. 23:34.
  • 375. Shewbread: 1 Sam. 21:6; 1 Chron. 9:32.
  • 376. Shibboleth: Judg. 12:6.
  • 377. Shigionoth: Habbakkuk 3:1.
  • 378. Shiloh: Gen. 49:10.
  • 379. Shittah Tree: Isa. 41:19.
  • 380. Silverling: Isa. 7:23.
  • 381. Sith: Ezek. 35:6.
  • 382. Snuff: Jer. 2:24; 14:6.
  • 383. Snuffdish: Exo. 25:38; 37:23; Num. 4:9.
  • 384. Snuffers: 1 Kings 7:50; 2 Chron. 4:22.
  • 385. Sod: 2 Chron. 35:13.
  • 386. Sodden: Exo. 12:9; 1 Sam. 2:15.
  • 387. Sodpdoiler: Judg. 2:14; 1 Sam. 13:17.
  • 388. Sojourn: Judg. 19:16; Isa. 52:4.
  • 389. Sottish: Jer. 4:22.
  • 390. Spikenard: Mark 14:3; John 12:3.
  • 391. Stacte: Exo. 30:34.
  • 392. Stomacher: Isa. 3:24.
  • 393. Strait: Isa. 49:20; Acts 26:5.
  • 394. Strake: Gen. 30:37; Lev. 14:37
  • 395. Supple: Ezek. 16:4
  • 396. Sycamine: Luke 17:6
  • 397. Sycomore: Amos 7:14
  • 398. Taber: Nah. 2:7
  • 399. Tache: Exo. 26,11; 36:13,18
  • 400. Target: 1 Kings 10:16; 2 Chron 9:15; 14:8.
  • 401. Tender eyed: Gen. 29:17
  • 402. Thence: Acts 28:13
  • 403. Trow: Luke 17:9
  • 404. Unction: 1 John 2:20
  • 405. Unicorn: Num. 23:22; Deut 33:17; Job 39:9
  • 406. Victual: Exo. 12:39
  • 407. Visage: Dan. 3:19
  • 408. Void place: 1 Kings 22:10
  • 409. Wax: 2 Sam. 3:1; Rev. 18:3
  • 410. Wen: Lev. 22:22
  • 411. Wheaten: Exo. 29:2
  • 412. Whelp: 2 Sam. 17:8; Ezek. 19:3
  • 413. Wimple: Isa. 3:22
  • 414. Winefat: Isa. 63:2; Mark 12:1
  • 415. Wist: Josh. 8:14; Mark 9:6
  • 416. Wit: Gen. 24:21; Ex. 2:4; 2 Kings 10:29
  • 417. Wizard: Lev. 19:31; 20:27; 1 Sam. 28:3
  • 418. Wot: Gen. 39:8; Rom. 11:2
  • 419. Wreathen: Exo. 28:14; 39:15; 2 Kings 25:27

How to search google

Make no mistake, they cannot wipe out millions of commentaries on the internet, and sermons out there. If you really wanted to see how a scripture was read, all you need to do is go look under google, as you can search old documents in advanced search options. I have searched in the 1990’s to find if there are any differences. It can really reveal the truth to these matters.

Here are a couple things I am discovering as I investigate the MEffect:

1. The 4 gospels tell the same parables, and each book adds additional details to those accounts. You may remember one parable quite well, but often the other parable has information that you may have overlooked.

2. Parables are not the same as true actions. Yeshua did tell of very hard parables that included deep consequences. I found this article to be eye opening, that there are mentions of consequences, punishments, and accountability in the body of Christ. While we may take a double take at these scriptures, the fact is Yeshua did talk about hell, and how the straight and narrow way included hard decisions that had to be made. We often over look this in our “happy” church.

3. We are all called to know Elohim’s words well. It is not wrong to dig deep into the word and find the truth to the matter. Everyone has their opinion on the MEffect, and along the way, I have seen name calling on both sides of the fence. We are called to love one another, and “reason together”, so what I hope to see in the days ahead on any subject that comes forth, like this one is a reasoning on evidence, rather than attacking peoples character. None of us have the bible memorized, and each one of us fall short in this matter. So nobody can boast, nor should they attack each other saying ….”you don’t know the word well enough”, because pride comes before the fall. There is no excuse for making fun of each other either. In researching this I saw a lot of attacks on both sides, which shows exactly where we are at when it comes to loving each other, while reasoning with each other.

4. The Greek and Hebrew have more flavor and detail. All of the translations out there have some flaw or another. There is a big movement from studying a general topic, and a shift to people diving into a single paragraph and pulling up the greek and hebrew language to see the real flavor on a particular scripture. We now have those tools within our reach on the internet, and most people are discovering that there is so much more detail to these scriptures in the original language. We know that Yahweh says He does not change. Malachi 3:6. We are told “the words” do not change. WHO is “the word”? Yeshua is the word. John 1:1. If you look into these translations, they have not translated every word correctly, but we know one thing. Our God is the same yesterday as He is today. He will not alter the promises He has made, and the covenants He has established. We are discovering new things every day in diving into what is written and inspired from Elohim.

5.  Nobody Can Say They Have Memorized The Word Perfectly – This is one area we all fall in.  Even if we do, we need to memorize the authentic words, not the translation.  (The Greek and Hebrew)

Isaiah 11:6 “And the Lion Shall Lay Down With The Lamb”

Has It Been Changed? #‎Mandelaeffect‬

Remember that scripture “the lion and the lamb” ?

Many of us are trying to remember how this verse read. Then we go on to google, try to find the scripture, and now all that comes up is…

“your mistaken, it was never lion with the lamb”

Why are so many remembering that a lion does lay down with a lamb.

Were YOU pretty sure it was a lion with a lamb?


My friend found the scripture using the dead sea scrolls.

SEARCH THE Dead Sea Scrolls. http://dss.collections.imj.org.il/

Here’s a screenshot of what text that is Isaiah 11:6 in our English Bibles with the English translation overlaid over the image of the scroll.” You can see it shows WOLF.

Supernatural Changes To Antique Bibles

Here is a reference to the scripture used in an advertisement.

Supernatural Changes To Antique Bibles

Could we be seeing fatling as the logical reason behind this photo?



More comments around the net regarding this passage:

Lion Lamb

Some people remember it differently. Here you have a ministry who used Lion and Lamb and they said wolf was always there.

This is such a hot debate, with so many opinions on both sides.

The lion represents Yeshua, but in some scriptures we are told that the attributes of the devil is that of hungry animal. “Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour”

Stongs commentary
Strongs show how the words are translated, but it doesn’t mean that the words should be translated that way.
This conversation comes from here

Pastor Charles Lawson got our emails about the Mandela Effect and answering it here

The Lords Prayer

Has It Been Changed? #‎Mandelaeffect‬

Supernatural Changes To Antique Bibles
Where is the Lords prayer that uses “trespasses”? It can be found today in the Tyndale bible or the Common Book of prayer. It hasn’t disappeared.

Copied FROM experimentaltheology.blogspot.com

Because this is the sort of thing I do for fun I thought I’d share a bit of sleuthing regarding the Lord’s Prayer.

Have you ever noticed when praying the Lord’s Prayer aloud that everybody does good until you get to the line “forgive us our…”?

At that point in the prayer cacophony breaks out as some people say “debts” and others say “trespasses.”

The other day I got curious about that and went in search of the translations that render this differently. I started with the NIV:

Our Father in heaven,
hallowed be your name,
your kingdom come,
your will be done,
on earth as it is in heaven.
Give us today our daily bread.
And forgive us our debts,
as we also have forgiven our debtors…

Okay, so the NIV has “debts.” So I went on to look at other translations. And guess what? There is almost universal agreement among the major translations, all having “debts” like the NIV:

our debts…our debtors.

To be sure, some more modern, dynamic and contemporary translations have “sins” or “wrongs.” But none of these, along with the more established translations, have “trespasses.”

So that left me scratching my head. Where in the world did “trespasses” come from?

Given that I use the Book of Common Prayer I knew it had “trespasses.” So my hunch was that “forgive us our trespasses” came from the BCP rather than from the bible translations. I’m using the 1979 BCP. But just to make sure I went back to the 1549 edition, the very first BCP. And sure enough, “forgive us our trespasses” is there:

Book of Common Prayer (1549):
OURE father, whiche arte in heaven, hallowed by thy name. Thy kyngdom come. Thy wyll be done in earth as it is in heaven. Geve us this daye oure dayly bread. And forgeve us oure trespasses, as we forgeve them that trespasse agaynst us. And leade us not into temptacion. But deliver us from evell. Amen.

But that raises another question. Where did the 1549 BCP come up with this translation? Recall, the Authorized (King James) Version didn’t appear until 1611.

After some sleuthing I learned that the 1549 edition of the BCP used the Tyndale Bible (1526). And checking the Tyndale Bible I think we find the origin of “forgive us our trespasses”:

Tyndale Bible (1526):
And forgeve vs oure treaspases eve as we forgeve oure trespacers.

In short, from the KJV onward the translation of Matthew 6.12 has gone with “debts.” But the 1526 Tyndale Bible had it as “trespasses.” This translation was used in the 1549 Book of Common Prayer and is preserved in the BCP to the present day.

It’s a Tyndale vs. King James thing.

And thus the cacophony in our churches.

This entry was posted by Richard Beck. Bookmark the permalink.

Tress Pass commentary

“Matt.6,14: For if ye forgive men their trespasses, your heavenly Father will also forgive you, etc.”

The Lords Prayer

Notice this prayer includes “trespasses”


It could very well be that this website sited two different versions of the prayer. Regardless, you have a copy of the prayer here, so at one time this prayer existed. burningbush.sg

Bottles Or Wineskins?

Has It Been Changed? #‎Mandelaeffect‬

Could it be that again, we are not understanding the historical details?


Matthew 9:17 “new wine into old wineskins”, or “new wine into old bottles”??

Can the word bottles mean something different in the King James 400 year old language?


wineskins 1

So here you have the Coverdale Bible from 1534 saying vessels.

Bottles 2

Search through The Geneva Bible which is SCANNED IN From 1599. Here you see the commentary mentioning bottles, but here again, you see vessels. So obviously the King James isn’t the end all authority. It was translated differently, and the Coverdale Bible also used the trusted Textus Receptus manuscripts.

Leather Bottles

Here is a unique reference to “leather bottles” used in 1635. So leather bottles could very well have been used.

Again, …..language from 1635!!! Remember the English language had different meanings. So here you have someone using that term in 1635, which means that term was thrown around at the time the translation took place.

See this video here

“Bring Them Here And Kill Them In Front of Me?

Again if you look into the parables, the parables often give descriptions of accountability. Telling a parable is much different than actions in real life. Below you can see that there are pdf files of this verse, which tells me this verse was always there.

Kill them in front of me

LOOK! An article from 1997 talking about the end of the Luke Parable. See it here

As you can see here, the commentary does not have the scripture reference….but it DOES INCLUDE that scripture

Parable of the talents or minas – Wikipedia, the free encyclopedia

In Luke’s Gospel (Luke 19:12-27),The parable of the minas is generally similar to the parable of the talents, but differences include entrusting ten servants each with one mina, rather than a number of talents (1 talent = 60 minas).

Additionally, Luke included at the beginning an account of citizens sending a message after the nobleman to say that they did not want him as their ruler; and, at the end, Luke added that the nobleman instructed that his opponents should be brought to him and then be slain as well as the unprofitable servant being deprived of his mina.

The values of a talent

A talent (Ancient Greek τάλαντον, talanton ‘scale’ and ‘balance’) was a unit of weight of approximately 80 pounds (36 kg), and when used as a unit of money, was valued for that weight of silver.[12] As a unit of currency, a talent was worth about 6,000 denarii.[1] Since a denarius was the usual payment for a day’s labour,[1] the value of a talent was about twenty years of labour, by an ordinary person.[13]By contemporary standards (ca. AD 2009) at the rate of the US minimum wage of $7.25 per hour, the value of a talent would be approximately $300,000 over 20 years, while, at the median yearly wage of $26,363, a talent would be valued at about $500,000.[14]

Parables do not serve to illustrate Jesus teaching with ‘picture words’ and they were not told to serve as vehicles for revealing spiritual truth – although they most certainly end up doing this. Parables were told to provoke a response – to address the audience, capture their attention, show them up and cause them to decide and act (Fee & Stuart 1993, p. 138)

Jesus parables capture the listeners attention, bringing them face to face with his message, which would have been much less effective if stated normally (Wenham 1989, p. 13).

So what does these two parables really mean for the believer who is trusted with the Lords work? Think about lazyness? And the final judgement was punishment.

Read this article written back in 1996 that talks about all the parables and those hard words. I really gained a lot of information from this write up. Called “REJECTION IMAGERY IN THE SYNOPTIC PARABLES*

Jeremy in the bible

This was found in one of the other groups on facebook by David Ernest Wachter . He noticed that Bible gateway said the King James said prophet Jeremiah, yet all the other sites say Jeremy.

Why is that? Could it be that we are dealing with a few translations of the King James? That would be the ideal answer here.

theWord – View topic – Since when is Jeremy in the bible?


The mandela effect has brought this question forth. Why is corn appearing in the King James, when corn was not found in the biblical areas of the middle east during the time of Yeshua’s time?

We find some answers at godandscience.org

The word “corn” appears 102 times in 94 verses in the KJV Bible. So many websites now testify to the fact that corn was developed in the Americas so many centuries later. So the question begs, why is it in the King James?

Why do we see the word translated “corn” when it is refered to the process of threshing. “Real corn” is not usually threshed, but rather grains like wheat or barley often go through that process. Could we see a mistake in the bible?

Another peculiar verse is found in the book of John:

Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit. (John 12:24)

What is a “corn of wheat?”This seems like an obvious mistake .

After searching for these answers, godandscience.org explains how the word “corn” that we use in our American English is not the understanding when the King James was translated.

It turns out that there is a very simple explanation why the word “corn” is found in the KJV Bible.

The reason is that the word “corn” has existed in the English language for a very long time – even before Europeans “discovered” maize in the Americas.

Actually, like many other English words found in the KJV, the word “corn” had a different meaning in 1611 than it does now (at least in American English).

The word “corn” used to refer to any grain, but especially wheat. When the early English settlers came to the Americas, they needed a word for the new grain that the native Americans ate. They called it “Indian corn,” which translated into our common English, meant “Indian grain.” The word “Indian” was eventually dropped, and maize is now called “corn.” Here is an explanation from a website that has more information:

The process is even more clearly shown in the history of such words as corn and shoe. Corn, in orthodox English, means grain for human consumption, and especially wheat, e. g., the Corn Laws. The earliest settlers, following this usage, gave the name of Indian corn to what the Spaniards, following the Indians themselves, had called ma�z. The term appears in Bradford’s “History of Plymouth Plantation” (1647) and in Mourt’s “Relation” (1622). But gradually the adjective fell off, and by the middle of the eighteenth century maize was called simply corn and grains in general were called breadstuffs. Thomas Hutchinson, discoursing to George III in 1774, used corn in this restricted sense, speaking of “rye and corn mixed.” “What corn?” asked George. “Indian corn,” explained Hutchinson, “or, as it is called in authors, maize. (from Changed Meanings, www.bartleby.com

Corn In the bible

The godandscience.org then says:

Because of the problem of changed meanings and numerous other original manuscript problems, I am very hesitant to recommend the KJV Bible for Americans to read. Unless one is an expert in 15th century Shakespearian English (or was educated in the UK), one is going to get confused by many of the words and make serious mistakes in term of understanding what the Bible actually says. I received an email from one of our readers in the UK, who indicated that “corn” still has the meaning of “wheat” in England. Therefore, readers in England do not have issues understanding the KJV as it is properly understood. So, if you know “proper English,” then you should be able to read and understand the KJV translation without difficulty. Keep reading the KJV if you prefer. However, if you are a “lazy” American, like me, please select another Bible translation—at least until thou can understandeth and rightly divide the word of truth”


Strong’s Concordance

Hebrew:H1715. dagan, [186b]; from an unused word; grain (of cereals):– food(m)(1), grain(38).
H7641. shibbol, shibboleth, [987c]; from the same as H7640; ear (of grain):– branches(m)(1), ears(13), grain(4).
H1250. bar, [141b]; from H1305; grain, corn:– grain(11), wheat(2).
H7668. sheber, [991c]; from H7665; grain:– grain(9).
H7054. qamah, [879b]; from H6965; standing grain:– grown up(2), standing grain(8).
H24. abib, [1b]; from an unused word; fresh, young ears, also Canaanite name for the first month of the Jewish calendar:– Abib(6), ear(1), fresh heads(1), grain(1).
H1643. geres, [176c]; from an unused word; a crushing:– grits(2).
H7039. qali, qali, [885d]; from H7033; parched (grain):– parched(2), roasted grain(4).
H1715. dagan, [186b]; from an unused word; grain (of cereals):– food(m)(1), grain(38).
H1637. goren, [175b]; from an unused word; threshing floor:– threshing floor(34), threshing floors(2).
H1758. dush, dish, [190b]; a prim. root; to tread, thresh:– continue to thresh(1), thrash(1), thresh(3), threshed(2), threshing(4), trample(2), trodden down(2).
H5669. abur, [721a]; from H5674a; produce, yield:– produce(1).
H8393. tebuah, [100a]; from H935; product, revenue:– crop(4), crops(6), gain(1), harvest(4), income(4), increase(5), produce(10), product(3), revenue(1), yield(6).
H6194. aremah, [790d]; from H6192; a heap:– heap(2), heap of grain(1), heaps(5), rubble(m)(1), sacks of grain(1).
H7383. riphah, riphah, [937d]; of unc. der.; perh. grain:– crushed grain(1), grain(1).
H3759. karmel, [502a]; from the same as H3754; a plantation, garden land, fruit, garden growth:– fertile field(5), fertile fields(1), fresh ears of grain(1), fruitful(1), fruitful field(3), fruitful garden(1), fruitful land(1), new growth(2), thickest(2).
H2682. chatsir, [348b]; from an unused word; green grass, herbage:– grass(19), leeks(1), plant(m)(1).
H1430a. gadish, [155c]; from an unused word; a heap, stack:– grain(1), shocks(1), stacked(1).
H1098. belil, [117d]; from H1101a; fodder:– fodder(3).
H1253b. bor, [141b]; of for. or.; a field:– open field(1).
H3899. lechem, [536d]; from H3898b; bread, food:– bread(193), food(82), fruit(m)(1), loaves(3), meal*(m)(1), meal(m)(7), meals(m)(2), prey(m)(1), provision(1), showbread*(4), something(m)(1).


G4702. sporimos, from G4687; sown, i.e. a sown field:– grainfields(3).
G4621. sitos, a prim. word; wheat:– grain(2), wheat(12).
G4619a. sition, dim. of G4621; grain:– grain(1).
G248. aloaw, from G257; to thresh:– thresher(1), threshing(2).

Why Is The Word “Penny” Used In The King James Bible?

Coins In the bible

This is a response to A Mandela Effect Article

After researching the changes that are associated with the Mandela effect, the term “penny” and “money exchangers” are often brought up as a change in the King James bible. What I have discovered is there have been no changes at all.

When the King James version was translated, they didn’t use the historical terms, because they thought it would confuse the reader. Isn’t that a shame!

They used NEW terms according to what the common people would relate to.

According to the daily bible study, money changers were allowed to set up tables and benches for themselves in the court of the Gentiles where they exchanged not just local Roman money, but also foreign currency from distant travelers, for shekels. (The English word “bank” is derived from the word bench), from the tables they were able to set up.

So here we have a reference to those who exchange money, and the word that we use “bank” had a much different reference. It pointed to those exchangers.

King James


So above you can see that they changed the names to make it easier for the reader to understand.

  • According to Wikipedia The coin in the fish’s mouth– in Matthew 17 was thought to be a Tyrian shekel
  • According to Wikipedia – The “tribute penny” was the coin that was shown to Jesus when he made his famous speech “Render unto Caesar…” It is usually thought that the coin was a Roman denarius with the head of Tiberius. However, others suggest that the coin may have instead been an Antiochan tetradrachm bearing the head of Tiberius, with Augustus on the reverse or the denarius of Augustus with Caius and Lucius on the reverse. Coins of Julius Caesar, Mark Antony and Germanicus are also considered possibilities.
  • According to Wikipedia Thirty pieces of silver mentioned in Matthew 26:15, the price for which Judas Iscariot betrayed Jesus might not be silver. Donald Wiseman suggests two possibilities for the identity of the coins used to pay Judas may have been tetradrachms of Tyre, usually referred to as Tyrian shekels (about 1.38 troy ounces), or they may have been staters from Antioch, which bore the head of Augustus. Some suggest they may have been Ptolemaic tetradrachms.
  • According to Bible Gateway, the Penny is also referred to as the “Pennyworth”. In the New Testament “penny,” either alone or in the compound “pennyworth,” occurs as the rendering of the Roman denarius . (Matthew 20:2; 22:10; Mark 6:37; 12:15; Luke 20:24; John 6:7; Revelation 6:6) The denarius was the chief Roman silver coin, and was worth about 15 to 17 cents.
  • According to the daily bible study, During the time of the New Testament, Jerusalem was under Roman occupation and Roman money was in common use. The Jewish authorities however required that only Hebrew money was acceptable payment for the Temple tax. So, money changers were allowed to set up tables and benches (the English word bank is derived from the word bench) for themselves in the court of the Gentiles where they exchanged not just local Roman money, but also foreign currency from distant travelers, for shekels.

Tribute Coin 2

The Tribute Penny

From From Wikipedia, the free encyclopedia

Denarius of the Emperor Tiberius, commonly referred to as the Tribute Penny.

The tribute penny was the coin that was shown to Jesus when he made his famous speech “Render unto Caesar…” The phrase comes from the King James Version of the gospel account: Jesus is asked, “Is it lawful to give tribute to Caesar, or not?” (Mark 12:14) and he replies, “bring me a penny, that I may see it” (Mark 12:15).

The Greek text uses the word dēnarion,[1] and it is usually thought that the coin was a Roman denarius with the head of Tiberius. It is this coin that is sold and collected as the “tribute penny,” and the Gospel story is an important factor in making this coin attractive to collectors.[2] The inscription reads “Ti[berivs] Caesar Divi Avg[vsti] F[ilivs] Avgvstvs” (“Caesar Augustus Tiberius, son of the Divine Augustus”), claiming that Augustus was a god. The reverse shows a seated female, usually identified as Livia depicted as Pax.[3]

However, it has been suggested that denarii were not in common circulation in Judaea during Jesus’ lifetime and that the coin may have instead been an Antiochan tetradrachm bearing the head of Tiberius, with Augustus on the reverse.

Another suggestion often made is the denarius of Augustus with Caius and Lucius on the reverse, while coins of Julius Caesar, Mark Antony and Germanicus are all considered possibilities.[5]

A similar episode occurs in the Gospel of Thomas (verse 100), but there the coin in question is gold.

The Lesson of the widow’s mite

The mite is presented in (Mark 12:41-44, Luke 21:1-4), in which Jesus is teaching at the Temple in Jerusalem. The Gospel of Mark specifies that two mites (Greek lepta) are together worth a quadrans, the smallest Roman coin. A lepton was the smallest and least valuable coin in circulation in Judea, worth about six minutes of an average daily wage.[1]

The King James Bible translation

In Jesus’ times in Palestine, the small copper coin was called a lepton; there actually were no coins called mites. However, there was a mite in the time of the creation of the King James Bible, as indeed there had been at the time of earliest modern English translation of the New Testament by William Tyndale in 1525.

The denomination was well known in the Southern Netherlands. Both the duke of Brabant and the count of Flanders issued them and they were sometimes imitated in the North. English poet Geoffrey Chaucer refers to the myte in his unfinished poem Anelida and Arcite (c. 1370).[3] Originally, the Brabant mijt (maille in French) was 1/76 stuiver, the Flemish mijt 1/48 stuiver. When the two areas were united under the dukes of Burgundy and later under the Habsburgs, the rate of the mijt was set at 1/32 stuiver. More important, they were the very smallest copper coins. By 1611, they were no longer minted, but they were still in circulation.

In the society of 1611, it was almost a social obligation to give a silver coin at church collections, for there were many framed money galleries and armored safes in churches that needed to be filled.[further explanation needed] Only the very poor could get away with giving a copper coin and only the desperately poor would give a copper coin as small as a mijt, as their social status could hardly sink any lower. A widow would in principle have to live without any income. The translator probably may have had a beggar and a contemporary widow in mind. All this would have been self-evident to the readers. All of the contributions of silver were made “to be seen of men” as noted below, not as contributions to the church.


Mite – Wikipedia

In the story, a widow donates two small coins, while wealthy people donate much more. Jesus explains to his disciples that the small sacrifices of the poor mean more to God than the extravagant, but proportionately lesser, donations of the rich.

The Penny

Daily Bible Study – The Penny

Coins Of Our Time


Coins of the King James Bible

by MBG

One difficult task that any translator of the Bible faces is how to deal with archaic and difficult terms. One area that this is very obvious is with the ancient monetary systems. The dilemma faced is that you can keep the original terms which may be wholly unfamiliar to most readers or try to equate them to more commonly understood terms.

The translators of the King James Bible faced this task, and choose in some cases to use literal translations of terms and in other cases to substitute what they believed to be an equivalent term. Usually they used terms from the English coinage system, which can lead to some confusion for people like we Americans who may not be familiar with their system.

On this page we will look at the different English words used in the New Testament relating to coins and then give information on the ancient coins they refer to. Included are pictures from my small personal collection of coins where I am able to supply them. I hope that it will be of help to you as you study your Bible and give appreciation to the accomplishment of the King James Bible.

The Penny

Roman denarius of Vespasian, English penny of James I, and American penny.

The word “penny” in every instance is the Roman denarius. The denarius was a silver coin that was first minted around 211 B.C. It’s weight at the time of Christ was around 3.9 grams, and was reduced later in the New Testament period by Nero to around 3.5 grams.

The KJV translators choose not to reintroduce the almost forgotten term of denarius and instead substituted it with what they felt to be an equivalent coin of the time – the English penny.

Historians believe that its roots can be traced back to the Roman denarius, as evidenced by its abbreviation of “d.” that was used until 1971. The English penny was a silver coin that began in 785 A.D. and was originally around 1.3 to 1.5 grams in weight. By the time of King James I its standard was around .5 grams.

The general thought as to why they used “penny” instead of “denarius” is for the understanding of the average reader. As you can see in the picture, they are definitely not equal in size. Their assumption was that the two coins were close enough in value as to make it accurate. It is impossible to determine if their economic values were close, but they would have been the most widely used silver coins at their times.

To Americans like myself, the use of the term “penny” can lead to confusion. The American penny is presently our smallest minted coin, equal to one percent of a dollar. The British penny was not their smallest coin (the farthing was) but appears to be their most common silver coin.

References to penny/denarius – Matthew 18:28, Matthew 20:2, Matthew 20:9-10, Matthew 20:13, Matthew 22:19, Mark, 6:37, Mark 12:15, Mark 14:5, Luke 7:41, Luke 10:35, Luke 20:24, John 6:7, John 12:5, Revelation 6:6.

The Farthing

Roman As of Tiberius, English farthing of James I, and American quarter

Roman quadrans of Claudius, English farthing of James I, and American nickel

Two different words are translated “farthing” in the New Testament. These two words are two different coins.

The first that we will look at the Roman “As” (I capitalize the coin “As” to distinguish it from the verb “as”). The Roman As dated back to around 280 B.C., and under Augustus it became a copper coin valued at 1/16th of a denarius. It was the lowest continually produced Roman coin, which smaller denominations like the semis and the quadrans being infrequently minted. In New Testament times, the coins weighed about 12 grams. Sometimes it is referred to as an “assarion”.

The second coin is the Roman “Quadrans”. It was produced off and on until the second century. This was the smallest Roman coin of the time, equal to 1/4th of an As.

The English copper farthing was actually introduced by King James I. Until his reign English monarchs considered putting their name or image on anything less than silver or gold as beneath the crown. There had been a few silver farthings minted, but this was very rare. In Scotland where James had earlier reigned the practice of minting such copper coins was very popular. The farthing was valued as 1/4th of a penny.

References to farthing/as – Matthew 10:29, Luke 12:6

References to farthing/quadrans – Matthew 5:26, Mark 12:42


A lepton of Alexander Jannaeus, a prutah of Alexander Jannaeus, a prutah of Agrippa I, a Roman quadrans of Claudius.

I believe this is the most famous coin of the Bible, and one of the most difficult to explain. Not only does it get a little complicated in tracking down the type of ancient coin referred to, but even the English translation seems somewhat strange.

The Greek word used in each case is “lepton”, which supposedly refers to the smallest Greek coin. The coin that is being described had to have been the smallest coin in active circulation at the time. The smallest coins in circulation at the time were Jewish minted coins from the first century B.C.

These Jewish coinage was based on the “prutah”. Some believe this to be the coin referred to. These were also some half-prutahs (commonly called leptons based on association to this story) and even under-weight prutahs minted by the Jewish king/priest Alexander Jannaeus from 103-76 B.C. Although others minted half-prutahs, including Herod the Great, the sheer volume and availability of Jannaeus’ coins make it most likely that his coins were used.

Mark 12:42 is quite helpful in that it gives further information on the coin mentioned. It states that two mites (leptons) were worth a farthing (quadrans). The Roman Procurators and Governors that came after Herod sometimes minted prutahs, but they raised the coins size and value to equal the Roman quadrans. This means that the coin in question probably wasn’t minted by one of them. This does make it most likely to be the smaller prutahs of the Jewish Hasmonean dynasty and of Herod that followed, or the half-prutahs. In hand, it is very difficult to tell the difference at times between a prutah and a lepton, and many confuse them for each other.

So where did they get the word “mite”? Most believe the term itself as it relates to coins traces to a Flemish coin dating from the early 1300’s.

Easton’s Bible Dictionary says that is a contraction of the Latin word “minutum”, meaning “small”. The 1913 Webster’s dictionary says that it was an English coin valued at 1/3 of a farthing, of which I have found no other reference. In the late 1300’s, Chaucer wrote in his “Canterbury Tales”, “For in effect they be not worth a myte.” Wikipedia has a chart stating that the mite was a British coin from the time of the Tudors worth 1/6 of a farthing. I remember also reading somewhere that there where no actual English mite coins, that is was just used for accounting purposes. Whatever the word origin is, the term quickly became associated primarily with these Bible passages.

One fanciful story that I recall hearing had that it was customary in the region to give something in the offering, and most gave the smalled coin – the mite. One of the King James translators was familiar with this and pushed for use of the word. I’m not sure about this, I just remember hearing a preacher tell the story.

References to mite/lepton – Mark 12:42, Luke 12:59, Luke 21:2.

Piece(s) of Silver, Tribute, Money

A half-shekel and an American quarter.

In spite of being a rather vague translation, many times these words are the literal translations of the Greek. Many times the Greek text simply says “a piece of silver” and the King James Bible says “a piece of silver”. Most of these references refer to shekels or half-shekel based on the context. There a couple of exceptions and variations well discuss after the shekels.

Some of the most important coins of to the Jews were the shekels of Tyre. These coins were the official coinage of the Temple. They were used to pay the “Temple tax” of a half-shekel for each man. They are also famous for being the money used to pay Judas.

The shekel was made of silver and was equal to the Greek tetradrachm. The smaller half-shekel was equal to the Greek didrachm. These coins featured the god Melqarth on the obverse and an eagle on the reverse. Despite this pagan imagery, these coins were acceptable at the Temple because of their weight, purity, and availability.

The words in the Greek text to describe the shekels varies greatly. The words “stater” and “argurion” are used for the shekel. The word “didrachm” is used for the half shekel. These coins are translated into English as “piece(s) of silver”, “piece of money”, and “tribute”.

The first exception is a reference to the Greek drachm. The use of the Greek coin system was widespread throughout the eastern part of the Roman empire, thanks mostly to Alexander the Great’s conquering. The drachm was a silver coin that was practically equal to the Roman denarius with just a tiny percentage difference in the weight.

Another obvious reference to a coin that is unclear in both the English and Greek occurs in Luke 15:8. The Greek word used is the same generic word used to describe the shekel. In this case, because of the location of the event and other factors, I believe it is referring to the Roman denarius.

Not every use of the word “silver” notes a coin. Many references are simply to the precious metal. There are also times where the word “money” is used generically.

  • References to shekel – Matthew 17:17, Matthew 26:15, Matthew 27:3, Matthew 27:5, Matthew 27:6, Matthew 27:9,

  • References to half-shekel – Mark 17:24

  • References to drachm – Luke 15:8

  • Possible reference to denarius – Acts 19:19

Ancient Coins


The money exchangers

The Money Changers

Seen here www.keyway.ca/

During the time of the New Testament, Jerusalem was under Roman occupation (see Ancient Empires – Rome), and Roman money was in common use.

The Jewish authorities however required that only Hebrew money was acceptable payment for the Temple tax. So, money changers were allowed to set up tables and benches (the English word bank is derived from the word bench) for themselves in the court of the Gentiles where they exchanged not just local Roman money, but also foreign currency from distant travelers, for shekels.

Along with them were peddlers who sold animals, birds and various items for worship and sacrifice.

The money changers profited greatly from the exchange rates that they charged worshipers for shekels to pay the priests, and then from the priests to convert it back into Roman money – they were “cashing in” from both ends. They also profited exorbitantly from loans that they made – with interest rates up to 300 per cent. While there is nothing wrong with capitalism, or providing a useful and convenient banking service, these particular “bankers” were greedy profiteers who cared nothing about using God’s Temple, and His worshipers, as a means to get rich.

Read more at www.keyway.ca/

Money changers


Encyclopedia Judaica: Money Changers http://www.jewishvirtuallibrary.org

“Money changing was very common in the Roman Near East, where there was a proliferation of currency systems and standards. In Palestine, as in Egypt, each district had its basilikai trapezai (“royal bank”) retained from Hellenistic times (Jos., Life 38), and probably each village had its own money changer (cf. Sif. Deut., 306).”

Foreign coins have to be changed but also ordinary deposits were often handed over to the Temple authorities for safe deposit in the Temple treasury . Jerusalem became a sort of central bourse and exchange mart, and the Temple vaults served as “safe deposits” in which every type of coin was represented.

This business of money exchange was carried out by the shulḥani (“exchange banker”), who would change foreign coins into local currency

People coming from distant countries would bring their money in large denominations rather than in cumbersome small coins. These transactions the shulḥani charged a fee. This premium seems to have varied from 4 percent to 8 percent (Shek. 1:6, et al.).

The shulḥani served also as a banker, and would receive money on deposit for investment and pay out an interest at a fixed rate (Matt. 25:27), although this was contrary to Jewish law (see below; *Moneylending ).

The money exchangers

Interest is legalized USURY as long as it is done in MODERATION.

The Law of Moses strictly prohibited usury

“If thou lend money to any of my people that is poor by thee, thou shalt not be to him as an usurer, neither shalt thou lay upon him usury “(Exodus 22:25).

“Thou shalt not give him thy money upon usury, nor lend him thy victuals for increase” (Lev. 25:37).

“Thou shalt not lend upon usury to thy brother; usury of money, usury of victuals, usury of any thing that is lent upon usury “(Deut. 23:19).

“He that putteth not out his money to usury, nor taketh reward against the innocent. He that doeth these things shall never be moved” (PS. 15:5).

Usury is condemned in the Bible; usury was condemned among pagan nations and usury was condemned by the early church.

The moneychangers HATED the word USURY and they tried to drive it out of the dictionary. Here is their modern definition of USURY:

1.The practice of lending money and charging the borrower interest, especially at an exorbitant or illegally high rate.
2.An excessive or illegally high rate of interest charged on borrowed money.
3. Archaic or obsolete. Interest charged or paid on a loan.

Interest on loans is condemned in modern bibles!!

The fact of the moneychangers driving usury out of the dictionary presented a monumental problem for the modern “bible” translators:

Read more http://www.reformation.org/moneychangers.html


two mites
  • Mark 12, Luke 21 mentions the widow and the treasury. Mark specifies that two mites (Greek lepta) are together worth a quadrans, the smallest Roman coin. A lepton was the smallest and least valuable coin in circulation in Judea, worth about six minutes of an average daily wage.
  • In Jesus’ times, the small copper coin was called a lepton; there actually were no coins called mites. However, there was a mite in the time of the creation of the King James Bible, as indeed there had been at the time of earliest modern English translation of the New Testament by William Tyndale in 1525.
  • In the society of 1611, it was almost a social obligation to give a silver coin at church collections.
  • Only the very poor could get away with giving a copper coin and only the desperately poor would give a copper coin as small as a mijt, as their social status could hardly sink any lower

Pennies Mentioned In The King James.

  • Matthew 20:2 And when he had agreed with the labourers for a penny a day, he sent them into his vineyard.
  • Matthew 20:9 And when they came that were hired about the eleventh hour, they received every man a penny.
  • Matthew 20:10 But when the first came, they supposed that they should have received more; and they likewise received every man a penny.
  • Matthew 20:13 But he answered one of them, and said, Friend, I do thee no wrong: didst not thou agree with me for a penny?
  • Matthew 22:19 Shew me the tribute money. And they brought unto him a penny.
  • Mark 6:37 He answered and said unto them, Give ye them to eat. And they say unto him, Shall we go and buy two hundred pennyworth of bread, and give them to eat?
  • Mark 12:15 Shall we give, or shall we not give? But he, knowing their hypocrisy, said unto them, Why tempt ye me? bring me a penny, that I may see it.
  • Luke 20:24 Shew me a penny. Whose image and superscription hath it? They answered and said, Caesar’s.
  • John 6:7 Philip answered him, Two hundred pennyworth of bread is not sufficient for them, that every one of them may take a little.
  • Revelation 6:6 |And I heard a voice in the midst of the four beasts say, A measure of wheat for a penny, and three measures of barley for a penny; and see thou hurt not the oil and the wine.
Could the word “pounds” maybe mean weight, and not how we think of it today as “British pounds”?
It says above “A talent was a weight of 75 points and the original text says this was of silver”
Could we be reading a parable that talks about how our actions while the master is away be counted on how faithful we were to Him?

I am sure most everyone is somewhat familiar with this parable, but I wish to look at it just a little deeper than surface level and to use it to give an example of how cultural background can alter the story a bit. First off, many scholars tie this story in to contemporary events, one of which even happened right around the time of the birth of Yeshua, so was still somewhat of a recent happening even thirty years later.

In the political environment of the time, the scenario was somewhat common, where a would-be ruler had to travel to the main city to receive his new position of authority. While he was gone, it was not uncommon for the citizens to rebel and cause trouble in his kingdom. Sometimes this may even lead to an abuse of those who were under his power and were left behind to keep things in order.

In 40 BC, Herod the Great made such a journey to Rome, as was common, to be appointed as king. In 4 BC, Herod died, and his son Archelaus was expected to become the new king. He began ruling upon his father’s death, but he was still expected to make the journey to be officially deemed the ruler by Caesar Augustus.

Unfortunately, there was opposition to his being the ruler, and when he arrived at Rome, he found that some of his own family members had filed rival claims to the throne. Also, on top of that, about fifty Jewish rulers had come from Jerusalem, seeking to let Caesar know why they thought Archelaus was unfit to govern. In other words, they would not have this man to be king over them.

So, Archelaus’ return took longer than expected, but in the end he was given the kingship, as Caesar wanted to give him the chance to prove himself. Of course, when he returned with the power, he rounded up those who had opposed him, and executed swift punishment against them.

So, with this little bit of historical background, we should be able to see how much more relevant this parable was to those that heard it. For us, most modern readers may tend to use our own capitalist cultural eyes to view this parable as an issue of money, investments and returns, when in fact, it is more talking about faith and public witness.

Later in this article….

As the nobleman is about to leave to receive the kingdom, he distributes gifts to his followers; this is in affect saying to them, be faithful while I am gone, and promote my good name to those around you. It is easy to be bold while the leader is there, but when gone, and they are encircled with the enemies, how will they conduct themselves.

After giving them the gifts, he tells them to “Do business — till I come.” Now the word used for “till” is the little used Greek expression en ho, and some scholars state that this literally means “in which.” While it can legitimately be translated as “until” as it often is, and as we see here in the YLT, it is also another option to read it as a causative, meaning it is producing something – so we could see it as “Do business because I come [back].”

Read more here http://exploringfortruth.blogspot.com

How to Gain a Few Pounds Luke 19:11-27 gbcdecatur.org

In the parable of the talents, each one was given a specific amount. One had 5, one had 2, and the other had 1. So it is w/ our gifts in the body of Christ. And each did something different with their talents, but all who used them were given the same reward, whether they earned 5 more or just 2 more.But the parable of the pounds is different. Each of them was given the same exact deposit, 1 pound. And we’re only told about 3 of them.

Keys to unlocking this parable:

v. 12 The nobleman is a king…Jesus

v. 13 The 10 servants are us…Christians.

v. 13 “Occupy” means to do business.

When Jesus left this world and told us to occupy until He returns for us, that means more than just ‘stay here’. He means ‘take over for me until I return…continue the work I started!’ He’s not just saying ‘hold the fort’, He’s saying, ‘storm the fort!’

v. 14 The citizens are the lost of this world

And the pound that each of us is entrusted with is the gospel.

1 Thessalonians 2:4 But as we were allowed of God to be put in trust with the gospel, even so we speak; not as pleasing men, but God, which trieth our hearts.

1 Timothy 1:11 According to the glorious gospel of the blessed God, which was committed to my trust.

We may have differing gifts and abilities, but we all have the same gospel, and we are put in charge of distributing it. It’s a level playing field. It’s all about what you do with what you’ve got.

Ill.—acc’d to Ripley’s Believe it or Not: a plain bar of iron weighing 1 pound would be worth about $5…but the same bar could be made into horse shoes and be worth up to $50…made into needles it would amount to $500 worth…or as springs in fine Swiss watches–$5,000!

The raw material is not as important as how it is developed.

Read more here gbcdecatur.org

The Parable Of Talents in Matthew Twenty Five Verse Fourteen

(Money was used as an example, but clearly, and it was always understood, that what we have been given (talents, gifts, God given abilities and personalities) will be brought up some day in our judgement. Did we use what we were given to further the kingdom of God? Or did we bury our gift, and just give God back what He gave to us?)

In this parable we see the account talk about a master who was leaving his house to travel, and, before leaving, entrusted his property to his servants.

According to the abilities of each man, one servant received five talents, the second servant received two talents, and the third servant received one talent. The property entrusted to the three servants was worth 8 talents, where a talent was a significant amount of money.

Upon returning home, after a long absence, the master asks his three servants for an accounting of the talents he entrusted to them. The first and the second servants explain that they each put their talents to work, and have doubled the value of the property with which they were entrusted; each servant was rewarded:

His master said to him, ‘Well done, good and faithful servant. You have been faithful over a little; I will set you over much. Enter into the joy of your master.’

So here the key words are “well done, good and faithful servant, you have been faithful over a little, I will set you over much”

The third servant, however, had merely hidden his talent, had buried it in the ground, and was punished by his master:

“Then the one who had received the one talent came and said, ‘Sir, I knew that you were a hard man, harvesting where you did not sow, and gathering where you did not scatter seed, so I was afraid, and I went and hid your talent in the ground. See, you have what is yours.’ But his master answered, ‘Evil and lazy servant! So you knew that I harvest where I didn’t sow and gather where I didn’t scatter? Then you should have deposited my money with the bankers, and on my return I would have received my money back with interest! Therefore take the talent from him and give it to the one who has ten. For the one who has will be given more, and he will have more than enough. But the one who does not have, even what he has will be taken from him. And throw that worthless slave into the outer darkness, where there will be weeping and gnashing of teeth.’”

New International

26 His master replied, ‘You wicked, lazy servant! So you knew that I harvest where I have not sown and gather where I have not scattered seed? 27 Well then, you should have put my money on( deposit with the bankers)??, so that when I returned I would have received it back with interest.

28 Take the talent from him and give it to the one who has the ten talents. 29 For everyone who has will be given more, and he will have an abundance. Whoever does not have, even what he has will be taken from him. 30 And throw that worthless servant outside, into the darkness, where there will be weeping and gnashing of teeth.’ NIV Version