Biblical Reading Comprehension

The KJ3 (King James 3 — Literal Translation) is a modern literal English translation that aims to render the original Hebrew, Aramaic, and Greek texts as closely as possible, word-for-word, while still maintaining readability. Unlike dynamic translations that paraphrase for meaning, the KJ3 preserves the grammatical structures and tenses of the original languages.

This means you’ll encounter phrases like “the ones believing” (present active participle), “having been saved” (perfect passive participle), and “deviations” (instead of “trespasses”). These literal renderings open windows into the original text that paraphrased translations close.

The Old Testament was written over roughly 1,000 years (approximately 1400–400 B.C.) in the context of the Ancient Near East — a world of mighty empires, polytheistic religions, and covenant treaties. Understanding this context illuminates why certain passages say what they say.

When Exodus 20:2 declares “I am Jehovah your God, who has brought you out from the land of Egypt,” this follows the pattern of ancient suzerainty treaties: a great king identifies himself and recalls his beneficence before laying out his terms. God used a form His people would recognize.

The New Testament was written in Koine Greek during the era of the Roman Empire (approximately A.D. 45–95). The Greek language, Roman roads, and Pax Romana created ideal conditions for the spread of the gospel. The KJ3’s literal approach often reveals the richness of Greek verb tenses that dynamic translations smooth over.

For example, Ephesians 2:8 in the KJ3: “by grace you are saved” — the Greek perfect tense (σεσωσμενοι) indicates a completed action with ongoing results: you have been saved and remain saved.

The Bible contains multiple literary genres, and recognizing them is essential for proper interpretation. You don’t read poetry the same way you read historical narrative, and you don’t interpret apocalyptic imagery like a personal letter.

When Job 38:7 says “the morning stars sang together,” this is Hebrew poetry — using personification and parallelism. When Romans 8:28 says “all things work together for good,” this is didactic epistle — a theological teaching stated propositionally.

The Bible is structured around a series of covenants — solemn, binding agreements between God and His people. Understanding these covenants is the key to understanding Scripture’s overarching story.

In Genesis 22:14, the KJ3 renders “Jehovah Sees (Jehovah-Jireh)” — Abraham named the place where God provided the ram, foreshadowing God’s ultimate provision on that same mountain region centuries later.

A recurring theme in Scripture is God dwelling with His people. The KJ3 preserves this beautifully: John 1:14 says the Word “tabernacled” among us — using language that directly echoes the Tabernacle in the wilderness. Revelation 21:3 completes the arc: “the tabernacle of God with men!”

From the portable Tabernacle in the wilderness, to Solomon’s Temple, to the second Temple in Jesus’ day, to believers as the temple of the Spirit, to the New Jerusalem — God progressively reveals His desire to dwell with His creation.

Hebrew verbs work differently from English. Rather than focusing on time (past, present, future), Hebrew focuses on aspect — whether an action is complete (perfect) or incomplete (imperfect). The KJ3’s literal approach helps readers see these distinctions.

Genesis 1:1 uses the perfect tense: “God created” (בָּרָא, bara) — a completed action. But the commands in Genesis 1 use the imperfect: “let there be” — an action being brought about. This distinction is significant theologically.

Greek has a rich verb system with more tenses and moods than English. The KJ3 strives to represent these accurately, which is why its phrasing sometimes sounds unusual — but that strangeness often carries significant theological meaning.

Consider Ephesians 2:5: “by grace you are having been saved” (εστε σεσωσμενοι). This awkward English preserves the Greek perfect periphrastic — you have been saved (in the past) and continue in that state of salvation (present). Most translations reduce this to a simple “you have been saved,” losing the ongoing aspect.

The KJ3 New Testament is translated from the Textus Receptus (“Received Text”), the Greek text that underlies the King James Version and most Reformation-era translations. It is based on the majority of Greek manuscripts and was compiled by scholars like Erasmus, Stephanus, and Beza.

Many modern translations use an eclectic Greek text (NA28/UBS5) that sometimes includes or omits verses differently. The KJ3, following the Textus Receptus, preserves the traditional reading of passages like 1 John 5:7 and Mark 16:9-20.

Typology is the study of “types” — Old Testament people, events, or institutions that foreshadow their New Testament fulfillment. The binding of Isaac (Genesis 22) is a powerful type of Christ: a beloved son carrying the wood of his own sacrifice up a mountain, with a substitute provided by God.

The KJ3 helps us see these connections through its consistent, literal rendering. When Abraham says “God will see to the lamb for Himself” (Gen. 22:8 KJ3), and John the Baptist says “Behold, the Lamb of God” (John 1:29), the thread becomes clear.

The New Testament mentions several religious groups: Pharisees, Sadducees, Essenes, and Zealots. Understanding who they were helps us understand Jesus’ interactions with them and the theological debates of the first century.

The Pharisees believed in the resurrection, angels, and oral tradition alongside the written Torah. The Sadducees rejected all of these, accepting only the written Torah. This is why Paul in Acts 23 could divide the council by declaring “concerning the hope and resurrection of the dead I am being judged.”

Good reading comprehension of Scripture involves asking key questions of every passage: Who is speaking? To whom? When and where? Why was this written? And what type of literature is it?

For example, when reading Romans 8:28 (“all things work together for good”), the context shows Paul is writing to believers in Rome, addressing suffering and the hope of glory. The “all things” refers to sufferings mentioned in previous verses — not a general promise that everything always works out pleasantly.