16 All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness:
2 Timoty 3:16
17 Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil.
18 For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.
18 For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book:
19 And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book.
“What you read really makes a difference. (…)
And the Textus Receptus is one that has been used all along; it was used by the Reformers; it was through him that the people rose and died; and he will be the one who will make a difference in the end.”
214 – Changing the Word / Total Onslaught – Walter Veith
“The term ‘Textus Receptus‘ has its origin in the foreword to the 1633 edition (of the brothers Bonnaventura and Abraham Elzevir) which says in Latin: Textum ergo habes nunc ab omnibus receptum, in quo nihil immutatum aut corruptum damus (You therefore have the text now received by all, in which we offer nothing altered or corrupt). The words ‘textum’ and ‘receptum’ were used in the nominative case to form ‘Textus Receptus‘.”
“Textus Receptus, (Received Text) is the denomination given to the series of impressions, in Greek, of the New Testament, which served as the basis for several translations of the century XVI to XIX, as the Luther Bible, the King James Bible and for most of the New Testament translations of the Protestant Reformation, including the Portuguese translation by Almeida. From the end of the century XIX, with the publication of the text of the oldest manuscripts of the New Testament, most biblical translations use the so-called critical texts, that is, established through textual criticism and based mainly on the Codex Sinaiticus and Vaticanus, not without controversy of those who still prefer Textus Receptus.
The Textus Receptus bears a great resemblance to the Byzantine Text (or Majority Text), so they are sometimes called as if they were the same text. But there are a few differences between the Textus Receptus and the Byzantine Text, as in Acts 8:37 and 1 John 5:7-8.”
“The Textus Receptus was used to create several other translations of the Bible into several other languages, such as Luther’s Bibles in 1522, Tyndale’s in 1526, and King James’s in 1611, as well as the translation of João Ferreira de Almeida for Portuguese in 1681. It is important at this point to note that the Textus Receptus, either directly or through one of its translations, was accepted by the Protestant churches after the Reformation, and that this position remained untouchable in Brazil, until the middle of century XX.”
“Hills argues that the principle that God provides truth through scriptural revelation, necessarily also implies that God must ensure a preserved transmission of the correct revealed text, continuing into the Reformation era of biblical translation and printing. For Hills, the task of biblical scholarship is to identify the particular line of preserved transmission through which God is acting; a line which he sees in the specific succession of manuscript copying, textual correction and printing, which culminated in the Textus Receptus and the King James Bible. Hills argues that the principle of providentially preserved transmission guarantees that the printed Textus Receptus must be the closest text to the Greek autographs; and consequently he rejects readings in the Byzantine Majority Text where these are not maintained in the Textus Receptus. He goes so far as to conclude that Erasmus must have been providentially guided when he introduced Latin Vulgate readings into his Greek text; and even argues for the authenticity of the Comma Johanneum.
Hence the true text is found not only in the text of the majority of the New Testament manuscripts but more especially in the Textus Receptus and in faithful translations of the Textus Receptus, such as the King James Version. In short, the Textus Receptus represents the God-guided revision of the majority text.