King James Literal Version (KJLV) Introduction

“For I have not shunned to declare to you the whole counsel of God.” — Acts 20:27 (NKJV)

“Buy the truth, and do not sell it, also wisdom and instruction and understanding.” — Proverbs 23:23 (NKJV)

“Every word of God is pure; He is a shield to those who put their trust in Him. Do not add to His words, lest He rebuke you, and you be found a liar.” — Proverbs 30:5–6 (NKJV)…therefore all comparison Bible’s need the KJLV hyper-literal version to fulfill these mandates!

KJLV King James Literal Version Explained by college educated level normal Bible Students.

“King James Literal Version (KJLV), which peels back the translation layer and allows the mechanical force of the Greek to register directly on the reader.”

-Aria Sonetto

“The KJLV is deliberately wooden in its rendering. It preserves the Greek article usage, the gender of nouns, the tense of verbs, and the logical connectives that smoother translations fold into readable English. What emerges is not always graceful — but it is precise. And in a counseling context, precision is not merely academic: it is the difference between a diagnosis and a guess.”

-Shir Ronen Claudine

Our Purpose

The King James Literal Version exists for one reason: to declare the whole counsel of God — not a summarized, smoothed, or simplified approximation of it.

Modern translations, however well-intentioned, frequently prioritize readability over precision, and brevity over completeness. In doing so, they risk obscuring the very nuances, structures, and contextual threads the original authors — moved by the Holy Spirit — deliberately constructed. The KJLV is a corrective to that drift.

As Dr. Michael A. Scordato, Ph.D. states plainly: “I want to hear their voices, not someone talking about their voices.”

That conviction governs every translation decision made here.

Our Method

The KJLV is built on four interlocking principles:

1. Word-for-Word with Genitive Associations Rather than sense-for-sense paraphrase, the KJLV translates word-by-word, preserving the possessive and relational genitive structures of Koine Greek. Every original language word [whether the Greek, Hebrew, or Aramaic] will have an English word or phrase representation of it presented even if repetitive in sounding, since repetition is a grammatical tool used by the ancients to emphasize points [Philippians 3:1, Galatians 1:9, 2 Peter 1:12, with examples of famous English translated Revelation 4:8 “Holy, holy, holy” & John 3:3 “truly, truly” or “verily, verily”]. These grammatical relationships carry theological weight — weight that disappears when compressed into idiomatic English. First use of names or theological concepts not defined will be followed with a definition.

2. Original Punctuation as Theological Context Punctuation is not cosmetic. It is structural. The KJLV restores punctuation marks consistent with the original language’s logical and rhetorical flow, recovering contextual meaning that has been routinely lost through editorial shortening.

3. Koine Greek Sentence Divisions Over English Verse Divisions The verse divisions familiar to modern readers were added centuries after the original texts were written — and they were added without regard for Koine Greek sentence and thought structure. Greek communicates in complete, flowing thoughts. English verse divisions frequently interrupt mid-thought, fracturing context and distorting meaning. In the KJLV, the dash ( — ) marks authentic Koine Greek sentence divisions, allowing the original thought structure to govern the reader’s understanding rather than later editorial choices.

4. The NKJV as a Modern Comparison Text The New King James Version serves as a modern-language reference alongside the KJLV — not as an authority, but as a mirror. Readers are invited to observe the differences between the two and draw their own conclusions about what has been gained, and what has been lost, in translation.

A Final Word on Priority

“The words of the LORD are pure words, like silver tried in a furnace of earth, purified seven times.” — Psalm 12:6 (NKJV)

Modern ease of readability is not our priority. Truth conveyance is. Where these two goals conflict, we choose truth — because the reader of Scripture is owed the authors’ actual words, not an editor’s best summary of them.

We are logically layered from our opening until end. Anchored in Scripture, transparent about method, honest about priorities, and grounded in the core philosophy of Dr. Scordato’s approach based on the Bible’s Proverbial application: “Tone, Length, Expansion, Methodology…Proverbs 23:23 covers it all”.

Why Base It Off the Texts Behind the King James Version (KJV)?

The Enduring Nature of God’s Word

Scripture itself testifies that God’s Word is not subject to the decay and limitations of the physical world. Isaiah 40:8 declares that though the grass withers and the flower fades, the Word of our God stands forever. Jesus affirmed this in Matthew 24:35, stating that heaven and earth will pass away, but His words will by no means pass away. Psalm 119:89 further anchors this truth: “Forever, O LORD, Your word is settled in heaven.” These passages collectively establish that God’s Word carries a timeless authority and purpose that demands preservation — not because men decided so, but because God Himself ordained it.

The Case for the Majority Text

This understanding of preservation shapes the very question of which underlying manuscripts deserve trust. When considering the texts behind modern Bible translations, two broad streams emerge. On one side stands the Majority Text — the body of manuscripts that were actively copied, used, and transmitted by faithful believers across centuries of Christian history. On the other side are a small number of manuscripts discovered in obscure locations, some only fragments of paper having gone unseen for hundreds or even thousands of years.

The question of reliability is straightforward: between manuscripts that were consistently in the hands of God’s people — read, copied, and verified across generations — and fragments recovered from forgotten corners, which bears the greater mark of providential preservation? The Majority Text, standing behind the KJV, reflects a continuous and professional stewardship of Scripture. This is why the textual foundation of the KJV was chosen over compilations assembled by selecting between fragmentary scraps and piecing them together to form the basis of other modern versions.

Age alone does not establish authority. An older manuscript is not inherently more accurate, just as an older person is not automatically correct in what they say or write. What matters is faithfulness of transmission and continuity of use among God’s people.

For further example emphasis…

The Ending of the Gospel of Mark. This is where the avoidance of Mark moves from pastoral preference into something more serious: a textual question with real theological consequences.

The Ending That Must Be Defended: Mark 16:9–20 and the Majority Text

The most commonly cited reason for pastoral hesitation about Mark is its ending. Mark 16:8 records the women fleeing the empty tomb in fear and trembling, saying nothing to anyone. For some, this is where the Gospel ends. Certain modern Bible translations include footnotes — or even bold editorial headers — suggesting that verses 9 through 20 were not original, that they appear in later manuscripts, and that the “best” and “oldest” texts conclude at verse 8.

This position must be examined honestly — and found wanting.

The claim that Mark ends at 16:8 rests almost entirely on two Greek manuscripts: Codex Sinaiticus and Codex Vaticanus, both dating to the fourth century. These two documents, despite their age, represent a minority tradition — a small stream within the broader river of manuscript evidence. They are the textual foundation of what is commonly called the Critical Text or Minority Text tradition, which underlies many modern Bible translations.

Against them stands the Majority Text — the vast, overwhelming body of Greek New Testament manuscripts, numbering in the thousands, which unanimously include Mark 16:9–20. The Majority Text does not merely tolerate the longer ending of Mark; it professionally preserves it consistently, across centuries, across geographical regions, and across ecclesiastical traditions. The early church fathers — including Irenaeus in the second century, who quotes from Mark 16:19 — provide external witness that the longer ending was known and accepted well before Codices Sinaiticus and Vaticanus were even produced. If it is truly believed that older is better…than the end of the book of Mark is declared victor over the minority text proving that something is off in this belief system they have on putting limitations on the scripture to a smaller value.

Furthermore, the internal logic of the Gospel itself resists ending at Mark 16:8. A narrative that opened with “The beginning of the gospel of Jesus Christ, the Son of God” (Mark 1:1, NKJV) does not end with women fleeing in fear and silence with no resurrection appearance, no commission, and no conclusion. That is not a beginning that has found its ending — it is a sentence without a period. The risen Christ’s appearances recorded in Mark 16:9–20, His commission to the disciples, and His ascension to the right hand of the Father (Mark 16:19) are not foreign intrusions into the text. They are the necessary resolution of every thread the Gospel has been weaving since chapter one.

Critically, nothing taught in Mark 16:9–20 is theologically isolated or unsupported. The appearance to Mary Magdalene mirrors John 20:11–18. The commission to go into all the world and preach the gospel is paralleled in Matthew 28:18–20 and Luke 24:46–49. The ascension is confirmed in Luke 24:51 and Acts 1:9. Even the signs described in Mark 16:17–18 find their context in the apostolic ministry recorded throughout Acts. There is nothing in these twelve verses that stands alone or without corroboration — which means those who claim they are spurious must explain not only their presence in thousands of manuscripts, but why the entire rest of the New Testament apparently knew nothing of their supposed absence.

The footnotes in minority-text-based translations do not represent neutral scholarship. They represent a theological and textual preference — a preference that, when followed consistently, removes not only the Great Commission from Mark’s Gospel but also sows unnecessary doubt in the minds of readers who have no framework to evaluate the manuscript evidence themselves. For the pastor, the teacher, and the student who wishes to stand on the full counsel of God’s Word, the Majority Text tradition is not merely one option among equals — it is the textual tradition of the church across the centuries, preserved by the faithful copying and transmission of ordinary believers who understood what they held in their hands.

“Heaven and earth will pass away, but My words will by no means pass away” (Mark 13:31, NKJV).

God’s Word Is Not Hidden

Scripture itself warns in the strongest terms against tampering with the text. Deuteronomy 4:2 commands: “You shall not add to the word which I command you, nor take from it.” Deuteronomy 12:32 repeats this charge plainly. Revelation 22:18–19 closes the canon with a solemn warning — that anyone who adds to or takes away from the words of the prophecy of the Book will face severe divine consequences. These are not minor cautions. They are direct prohibitions that make the practice of selecting between disputed fragments and reconstructing Scripture a spiritually dangerous endeavor, one that stands in direct tension with the revealed and preserved Word God has already given His people.

God’s manner of revelation further supports this. Amos 3:7 shows that God revealed His purposes to His servants the prophets in the days of old. That work of foundational revelation is finished. Now, as 1 Corinthians 2:10 affirms, His Word is illuminated to believers through the Holy Spirit. Colossians 1:26 makes clear that this mystery has been revealed to all the saints — not to a select few, not recovered after two thousand years of hiddenness, but given openly to the whole body of Christ.

This matters because the idea of a secret, recovered, or newly corrected Scripture bears the hallmarks of a pattern Scripture itself condemns. The Nicolaitans, mentioned in Revelation 2:6 and 2:15, represent a doctrine Jesus expressly condemns — a system built on exclusive, hidden knowledge accessible only to initiates. This same spirit has reappeared in various forms throughout history, from certain medieval orders to modern secret societies, and in smaller movements in every generation between. These systems consistently share four characteristics:

Exclusive Truth: Only the group possesses the correct understanding of Scripture.
Charismatic Leadership: A leader claims unique access to divine or secret revelation.
Apocalyptic Focus: The group positions itself as a chosen remnant in the end times.
Isolation: Separation from the broader body of believers and mainstream church congregations.

A theology that requires hidden manuscripts, newly discovered corrections, or special scholarly access to reconstruct what God truly said drifts dangerously close to this pattern. God has not hidden His Word. He has preserved it — openly, continuously, and faithfully — through the hands of His people across the centuries.

So…

Brothers and sisters, we stand at the precipice of a profound truth, a truth as ancient as the hills and as fresh as the morning dew. We have seen the commitment to the Word, to preserving every jot and tittle, because as Psalm 12:6 declares, “The words of the LORD are pure words, like silver tried in a furnace of earth, purified seven times.” And what is the purpose of this labor, this dedication? It is to bring us closer to the heart of God, to allow us to hear His voice with clarity and precision. For in the beginning was the Word, and the Word was with God, and the Word was God. (John 1:1, NKJV)

KJLV is not being made as simply a mere translation, but as a gateway to a deeper understanding of the divine. Let us be diligent in our study, unwavering in our faith, and ever mindful of the words of Proverbs 23:23: “Buy the truth, and do not sell it, also wisdom and instruction and understanding.”

May the grace of our Lord Jesus Christ, the love of God, and the communion of the Holy Spirit be with you all. Amen.

James Chapter 1 KJLV (King James Literal Version FIRST DRAFT) Example text and set up:

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I. Reconnecting With The People (James 1:1)

Greek Sentence: Introducing hope to spread joy

1… I, the man Jacob [“he will follow at the heel of], a servant of Him, God who is Lord Jesus [‘I AM’ (God) Delivers And Rescues (I AM Salvation)] the Messiah [Anointed One]; to she, the twelve tribes, in the dispersion—greetings of active joy.

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II. Trials and Perseverance (James 1:2–4)

Greek Sentence: The proving of self produces maturity in its’ fruition

2… Now she joy is entirely being counted for, my BROTHERS, for this is my active wish for you whom is being proved through falling into these diverse temptations,

3… everyone knowing now that this trial of all of ours against the conviction persuaded to faith is in fact processing now according to make her the longsuffering patience;

4… this moreover longsuffering act finished this maturity so you might actively hold on, in order that the potential exists to accomplish his maturation altogether as a completed whole, in this so no one is lacking.

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Mark Chapter 1 KJLV (King James Literal Version FIRST DRAFT) Example text and set up:

Act 1: Mixed Reactions – Power and Authority of Jesus (Mark 1:1-8:26)

Greek Sentence: Jesus has been our Messiah (Christ) since time’s beginning

1… Time, she began with the good news [gospel] of Jesus [‘I AM’ (God) Delivers And Rescues (I AM Salvation)] the Messiah [Anointed One], the Son of God

2… just as it has been written in your Prophets, with you beholding, that I sent he My messenger before Your face, You whom has been preparing she, this way of Your’s, that lay in front of You.

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Greek Sentence: The cry for action to prepare for His coming

3… To enlighten with she the sound of his cry aloud in she this the desolate lonely abandoned place, you all must now be readying she this way of He who is the Master and Owner, you all make now she this directly straight levels for she the worn ways of His.

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Greek Sentence: John’s baptism is used as an object lesson submission of death to new life declaration to submerge yourself whole toward a change of mindset and living

4… It arose and began to happen that he John [‘I Am’ (God) Is Showing Favored Grace] was immersion dipping of baptism in she this one desolate lonely abandoned place, combined with him heralding preaching proclamation of this immersion overwhelming of submerging for her the rethinking transformation to shift perspective of a change of mindset into she this leaving from bondage of she the sin of missing of the bullseye mark again and again.

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