The United Bible Societies' Greek New Testament

The United Bible societies' Greek New Testament is the foundation of the RSV, TEB (The English Bible), and the TEV - - the RSV and the Todays English Version being the preferred versions for distribution through the United Bible Societies.

The Third Edition of the United Bible Societies' Greek New Testament was published in 1975 and is also the 26th edition of the Nestle-Aland text. It is used for study and translation throughout the world, and can be found in practically every country, in pastor's libraries, on translator's desks, and is used in most Bible seminaries, colleges and Bible college classrooms. It is the world's most commonly used Greek New Testament. The majority of new Bible translations produced this century has been based upon this Greek text (or one practically identical to it).

The Third Edition United Bible Societies Greek New Testament is basically a revision of the Westcott and Hort Greek New Testament text that was introduced to the English Revised Version translation committee in the late nineteenth century. Westcott and Hort, who preferred two newly discovered Greek manuscripts (the Sinaiticus and the Vaticanus, both of which were found in Catholic institutions) used their text to make more than 8,000 word changes in the traditional Greek text fom which the King James Bible was translated. The Westcott-Hort Greek text was radically different from the one which which had been used by the translators of the Bibles during the Protestant Reformation in the 16th and 17th centuries and by the missionary translators who produced versions in many of the languages of the world during the 18th and 19th centuries.

God has commanded us to separate from apostates. As we look at those who produced the UBS Greek New Testament we must keep this warning in mind.

The preface of the UBS Greek New Testament gives the list of editors as;
Kurt Aland,
Matthew Black,
Carlo M. Martini,
Bruce M. Metzger, and
Allen Wikgren.
It also tells us that it was produced under the direction of
Eugene A. Nida,
who "took part in Committee discussions, especially those relating to major decisions of policy and method." (The Greek New Testament, United Bible Societies, Preface to the First Edition, 1965)

None of the editors are Bible believers, and one is a Roman Catholic bishop!


Since 1967, Jesuit cardinal Carlo Maria Martini (1908- ) has been one of the editors of the United Bible Societies Greek New Testament.

Carlo Martini, who also was involved in the Second Edition of the United Bible Societies' Greek New Testament, is a Roman Catholic priest. In fact he is the bishop of Milan. (Trinitarian Bible Society Quarterly Record, Oct.-Dec. 1985, p.25.)

His diocese in Europe is the largest in the world, with two thousand priests and five million "laity."

He is also Professor of New Testament Criticism at the Pontifical Biblical Institute in Rome. (Everett Fowler, Evaluating Versions of the New Testament, 1981, p.5)

He is also President of the Council of European Bishop's Conferences. Time magazine, December 26, 1994, listed him as a possible candidate in line for the papacy. Another Time magazine article reported that Martini brought together a syncretistic convocation of over 100 religious leaders from around the world to promote a new age, one-world religion. In addressing this meeting, Mikhail Gorbachev said, "We need to synthesize a new religion for thinking men that will universalize that religion for the world and lead us into a new age."


Kurt Aland (1915- ) has served as coeditor of the Nestle-Aland Greek text since the 1940s. His wife, Barbara, is director of the Institute for New Testament Textual Research, Munster, Westphalia, Germany. As most Bible critics, Aland rejects verbal inspiration.

"This idea of verbal inspiration (i.e., of the literal and inerrant inspiration of the text), which the orthodoxy of both Protestant traditions maintained so vigorously, was applied to the Textus Receptus with all of its errors, including textual modifications of an obviously secondary character (as we recognize them today)" (Aland, The Problem of the New Testament Canon, 1962, pp.6,7)

"The present state of affairs, of Christianity splintered into different churches and theological schools, is THE wound in the body. The variety in the actual Canon in its different forms is not only the standard symptom, but simultaneously also the real cause of its illness. This illness— which is in blatant conflict with the unity which is fundamental to its nature— cannot be tolerated. ... Along this road [of solving this supposed problem], at any rate, the question of the Canon will make its way to the centre of the theological and ecclesiastical debate. ... Only he who is ready to question himself and to take the other person seriously can find a way out of the circuus vitiosus in which the question of the Canon is moving today ... The first thing to be done, then, would be to examine critically one’s own selection from the formal Canon and its principles of interpretation, but all the time remaining completely alive to the selection and principles of others. ... This road will be long and laborious and painful. ... if we succeed in arriving at a Canon which is common and actual, this means the achievement of the unity of the faith, the unity of the Church" (Aland, The Problem of the New Testament Canon, 1962, pp.30-33)

So in his own words, we see that Aland rejects verbal inspiration. He does not believe in a settled, authoritative canon of Scripture, but believes that everything is to be questioned, and, everything is open to change. He believes it is crucial that a new canon be created through ecumenical dialogue.

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verse," he declares.

The statement of the salesmen comes to mind again. "But I can find the fundamentals in these."

"Where?" we as