Doctrine Test: Discipleship with the ESV compared to the KJV; A reproval of Just X

 

1 Corinthians 10:11

“Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.”

King James Version (KJV)

Note: 

In summary, etymologically, "ensample" in KJV contexts like 1 Corinthians 10:11, "ensample" is  conveying a more personal, internalized pattern of behavior (e.g., for direct imitation or avoidance within a faith community), contrasted with "example's" broader, external application. This nuance may reflect the translators' intent to highlight relational dynamics, though modern linguistics views them as equivalent.

See Notes below to explain the meaning and reason for "ensample" as compared to "example".

1 Kings 18:31-38 KJV

And Elijah took twelve stones, according to the number of the tribes of the sons of Jacob, unto whom the word of the LORD came, saying, Israel shall be thy name: and with the stones he built an altar in the name of the LORD: and he made a trench about the altar, as great as would contain two measures of seed. And he put the wood in order, and cut the bullock in pieces, and laid him on the wood, and said, Fill four barrels with water, and pour it on the burnt sacrifice, and on the wood. And he said, Do it the second time. And they did it the second time. And he said, Do it the third time. And they did it the third time. And the water ran round about the altar; and he filled the trench also with water. And it came to pass at the time of the offering of the evening sacrifice, that Elijah the prophet came near, and said, LORD God of Abraham, Isaac, and of Israel, let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word. Hear me, O LORD, hear me, that this people may know that thou art the LORD God, and that thou hast turned their heart back again. Then the fire of the LORD fell, and consumed the burnt sacrifice, and the wood, and the stones, and the dust, and licked up the water that was in the trench.

Dealing with a dispute among the Brethren:

https://www.thethirdheaventraveler.com/2025/07/how-to-deal-with-dispute-among-brethren.html

https://x.com/JustX_Official/status/1950437864807813503

This Brother - Just X - uses an ESV giving Bible Lessons on his Social Media - Ironically he expressed his strong opinion in a Bible Study Space on Twitter X - I had been speaking defending the KJV as the final authority of God's word. This individual expressed that Christians should not get tangled up with Bible Translations but rather focus on Jesus Christ and not what Bible translation we use.

I am reproving him by using his very ESV and point out the difference to help others by using his posting using James 4:17:

Before I even go into the differences by exegetical  examination of the grammar and vocabulary of the esv vs kjv, I must go back to  basic hermeneutics I teach in the how to study scripture:  "CONTEXT" first and then always keeping all things in context to then proceed to grammar, syntax and vocabulary and finalize with comparing scripture with scripture.  

We have to first understand that the Context of James 3 and 4 is Godly divine Wisdom over man to guide us in all ways especially in our teaching and using scripture. This is clearly set up in James 3:1 with that ominous warning. 

James 3:1 KJV warns: "My brethren, be not many masters, knowing that we shall receive the greater condemnation." This solemn admonition underscores the profound responsibility of teaching the Bible, where educators face stricter judgment from God. Aspiring teachers must recognize this elevated standard, avoiding presumption and embracing humility, for words wield eternal impact on souls. To teach correctly demands unwavering adherence to sound doctrine, as Titus 2:1 KJV urges: "But speak thou the things which become sound doctrine." Yet, human wisdom falters; true fidelity arises only through the indwelling Spirit of Christ.

Therefore from the very beginning we know that it NOT our perception of what is right and wrong but by the very word of God which ultimately is supernatural and can only come from having the very Spirit of Christ abiding in us (Romans 8:9, John 16:13 KJB)  and thus we provide good fruit. See my background studies on Believe and Fruit Inspection. 

CASE STUDY OF FRUIT INSPECTION - What about Don?

Comparing a Corrupted Bible Verse to Prove Man's Way vs God's Way

Here is a side-by-side comparison of James 4:17 in the King James Version  


KJV

Therefore to him that knoweth to do good, and doeth it not, to him it is sin.


ESV

So whoever knows the right thing to do and fails to do it, for him it is sin.

Clearly we see apart from the obvious grammar difference which will be discussed below - we see a difference in words - GOOD (KJV)  vs RIGHT (ESV)

Good vs. Right: A KJV Perspective

"good" is intrinsically tied to God's law and divine standard

Conversely, "right" often denotes man's subjective judgment, deceptive and leading to ruin

Proverbs 14:12

“There is a way which seemeth right unto a man, but the end thereof are the ways of death.”

King James Version (KJV)

In the King James Version, "good" is intrinsically tied to God's law and divine standard, as seen in Romans 7:12: "Wherefore the law is holy, and the commandment holy, and just, and good." God's definition of good reflects His holiness and moral perfection (Psalm 119:68: "Thou art good, and doest good; teach me thy statutes"), warning against perversion in Isaiah 5:20: "Woe unto them that call evil good, and good evil." True good demands obedience to divine commands, not human invention.


Conversely, "right" often denotes man's subjective judgment, deceptive and leading to ruin. Proverbs 14:12 declares: "There is a way which seemeth right unto a man, but the end thereof are the ways of death." Similarly, Judges 17:6 notes: "every man did that which was right in his own eyes," highlighting moral anarchy without God's rule. Proverbs 21:2 adds: "Every way of a man is right in his own eyes: but the Lord pondereth the hearts." Thus, human "right" contrasts divine good, risking eternal peril when prioritized over God's law.





A deep grammar and exegetical examination compare and contrast James 4:17 kjv with esv. the major difference in theological meaning and in grammatical meaning. they are not saying the same thing


Greek Text and Grammatical Analysis

The original Greek text of James 4:17 is: εἰδότι οὖν καλὸν ποιεῖν καὶ μὴ ποιοῦντι, ἁμαρτία αὐτῷ ἐστίν 

 grammatical structure:

εἰδότι (eidoti): Dative masculine singular perfect active participle of οἶδα (to know), meaning "to [the one] knowing" or "for the one who knows." The dative case emphasizes the person affected, creating a personal, conditional focus.


οὖν (oun): Inferential conjunction, "therefore" or "so," linking this verse logically to the preceding context (e.g., presumptuous planning in James 4:13–16).


καλὸν (kalon): Accusative neuter singular adjective, meaning "good," "beautiful," "honorable," or "morally excellent." It serves as the object of the infinitive, describing the quality of the action.


ποιεῖν (poiein): Present active infinitive of ποιέω (to do/make), indicating ongoing or general action: "to do."


καὶ (kai): Conjunction, "and," connecting the knowing and not-doing clauses.


μὴ (mē): Negative particle, "not," negating the following participle in a general or conditional sense.


ποιοῦντι (poiounti): Dative masculine singular present active participle of ποιέω, "doing," agreeing in case, gender, and number with εἰδότι for parallelism.


ἁμαρτία (hamartia): Nominative feminine singular noun, "sin," as the subject of the clause.


αὐτῷ (autō): Dative masculine singular personal pronoun, "to/for him," referring back to the knowing person.


ἐστίν (estin): Present indicative active 3rd person singular of εἰμί (to be), "it is," stating a fact or identity.

Grammatically, the verse is a concise, proverbial maxim with a dative construction framing the subject (the knower/non-doer), emphasizing personal accountability. The participles create a contrast between knowledge (εἰδότι) and inaction (μὴ ποιοῦντι), while the structure lacks a main verb until ἐστίν, making it declarative: "Sin it is to him." This is not a full conditional sentence but a general principle, applicable broadly. The use of kalon poiein (to do good) is idiomatic in Greek for performing morally praiseworthy acts, often with a sense of what is fitting or beneficial.

Grammatical Differences Between KJV and ESV

Structure and Archaic vs. Modern Language: The KJV adheres closely to the Greek's dative participles with "to him that knoweth... and doeth it not," preserving a more literal, archaic English structure that mirrors the participles' parallelism. The ESV modernizes this to "whoever knows... and fails to do it," using a relative clause for smoother readability and inclusivity ("whoever" broadens beyond masculine "him"). This makes ESV less literal but more accessible.


Key Phrasing:

KJV's "knoweth to do good" directly translates eidoti kalon poiein, keeping the infinitive construction intact.


ESV's "knows the right thing to do" interprets kalon as "the right thing," adding "thing" for clarity and implying specificity, which isn't explicit in Greek. This could subtly shift from a general "good" to something more obligatory.


"Doeth it not" (KJV) vs. "fails to do it" (ESV): Both capture the negation (mē poiounti), but ESV's "fails" adds a connotation of shortfall or negligence, potentially softening the deliberate inaction implied in Greek.


Prepositions and Emphasis: KJV's "to him it is sin" uses "to" (dative autō), emphasizing possession or relation ("sin belongs to him"). ESV's "for him it is sin" uses "for," which can imply consequence or personalization, aligning with modern English but not altering core grammar significantly.


Overall, the KJV is more formally equivalent (word-for-word), while ESV leans toward dynamic equivalence (thought-for-thought), making it easier to grasp but potentially introducing interpretive nuance. 
Exegetical Examination and Theological Meaning

Exegetically, James 4:17 serves as a concluding maxim to James 4:13–16, where James critiques presumptuous planning without acknowledging God's will (e.g., boasting about future profits). It functions as a general principle: knowledge of moral good imposes responsibility, and failure to act constitutes sin. This ties into broader themes in James of practical faith (e.g., James 1:22–25, being "doers of the word").

Theologically, the verse underscores that sin is not just overt evil but also passivity in the face of known good, increasing guilt with knowledge (cf. Luke 12:47; John 9:41). It challenges antinomianism (lawlessness) by linking faith to action, aligning with James' emphasis on works as evidence of faith (James 2:14–26). Failure here injures the soul by wasting moral impressions and presuming on God's grace.

Major Differences in Theological Meaning Between KJV and ESV

While both versions affirm sins of omission,  they are not identical in nuance, potentially leading to varied interpretations:

Breadth of "Good" vs. "Right": KJV's "to do good" (kalon) suggests a broader scope—any honorable or beneficial act one knows (e.g., optional kindnesses). This could imply sin in neglecting general goodness, making the theological bar lower and more encompassing. 

Overall Contrast: Theologically, KJV presents a more expansive view of sin (any undid good is sin), potentially overwhelming or guilt-inducing. ESV refines it to relational ethics (failing the "right" path one knows), emphasizing personal conviction and God's law. 

Etymology of "Ensample"The word "ensample" is an archaic English term meaning a pattern, model, or illustrative instance, often used interchangeably with "example" in older texts. It originated around the early 14th century (c. 1300) as a variant spelling of Middle English forms like "asaumple" or "essample." 

This derives from Old French "ensample" or "essample," which itself comes from Latin "exemplum," meaning "a sample, specimen, pattern, model, or precedent" (literally "that which is taken out," from "eximere" — "to take out" — rooted in the Proto-Indo-European "*em-," "to take or distribute"). 

The prefix "en-" in "ensample" implies "in" or "within," suggesting an internal or embedded sample, while the related "ex-" in "example" implies "out" or "external." Despite this subtle prefix difference, "ensample" and "example" share the same core etymology and were often used synonymously in Middle English and early Modern English.

The term persisted in religious contexts, particularly due to its appearance in the King James Version (KJV) of the Bible, influenced by William Tyndale's 1526 New Testament translation, which used variants like "insample." 

By the 17th century, "ensample" had largely fallen out of common use, replaced by "example," but it retained a niche in biblical language.Context in KJV 1 Corinthians 10:11In the KJV, 1 Corinthians 10:11 reads: "Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come." 

Here, "ensamples" (plural of "ensample") refers to the historical events and failings of the Israelites in the wilderness (described in verses 1–10, such as lusting after evil things, idolatry, fornication, tempting God, and murmuring). 

These events are presented as patterns or models intended as warnings ("admonition") for Christians, especially those living in the "ends of the world" (interpreted as the culmination of ages or end times).The original Greek word underlying "ensamples" is "typikōs" (τύπικῶς), an adverb derived from "typos" (τύπος), meaning "typically," "figuratively," or "as a type/example." 

This implies the Israelite experiences serve as symbolic types or prefigurations for instructional purposes. The same Greek root appears in verse 6 ("Now these things were our examples"), translated as "examples" in KJV, highlighting a potential nuance in English rendering.In this Pauline epistle, the context emphasizes learning from Israel's history to avoid similar spiritual pitfalls, positioning believers as the intended audience for these divine lessons. Modern translations often simplify "ensamples" to "examples" or "warnings" (e.g., NIV: "These things happened to them as examples and were written down as warnings for us"; ESV: "Now these things happened to them as an example, but they were written down for our instruction").Comparison to "Example"While "ensample" and "example" are etymologically identical—both stemming from Latin "exemplum" via Old French—and function as synonyms in broader English usage, some KJV-focused analyses highlight subtle distinctions based on context, prefixes, and scriptural patterns. These differences are not strictly etymological but interpretive, often emphasized by scholars defending the precision of KJV wording.


Aspect
Ensample
Example

Etymology
From Old French "ensample" (variant of "essample"), Latin "exemplum." Prefix "en-" suggests "in/within" (internal sample). Archaic, survived in KJV.
From Old French "essample"/"exemple," Latin "exemplum." Prefix "ex-" suggests "out/external" (displayed sample). Became the standard modern form.

Meaning in KJV
Often implies an internal pattern within a group, focusing on personal behavior, characteristics, or conduct to be imitated or avoided personally (e.g., a living model internalized through identification).

More general, often an external model displayed to outsiders, applicable to events, things, or people (e.g., a warning or precedent observed from afar).

Usage Examples in KJV
- 1 Cor 10:11: Israel's personal failings (lust, idolatry) as internal warnings for believers. - Phil 3:17: "Be followers together of me, and mark them which walk so as ye have us for an ensample" (personal imitation). - 1 Thess 1:7: Believers as "ensamples" in conduct to others in faith. - Total: 6 occurrences, all tied to human behavior.
- 1 Cor 10:6: Israel's events as "examples" against lusting (more about the things/events). - John 13:15: "For I have given you an example, that ye should do as I have done to you" (Christ's actions as a model). - 1 Tim 4:12: "Be thou an example of the believers" (general conduct). - Total: 9 occurrences, broader application.

In 1 Cor 10:11 Context
Used for Israel's history as "ensamples" (personal, behavioral patterns for internal admonition), emphasizing avoidance of specific sins like idolatry in the church age.
If rendered as "examples" (as in modern versions or verse 6), it stresses the events as outward lessons/warnings, less focused on personal internalization.

Modern Equivalence
Obsolete; treated as synonym for "example" in contemporary English and most Bible translations.
Standard term; no distinction needed today, as "ensample" is archaic.
In summary, etymologically, "ensample" in KJV contexts like 1 Corinthians 10:11, "ensample" is conveying a more personal, internalized pattern of behavior (e.g., for direct imitation or avoidance within a faith community), contrasted with "example's" broader, external application. This nuance may reflect the translators' intent to highlight relational dynamics, though modern linguistics views them as equivalent.