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For hundreds of years, biblical and textual scholars have examined the manuscripts extensively. Since the eighteenth century, they have employed the techniques of [[textual criticism]] to reconstruct how the extant manuscripts of the New Testament texts might have descended, and to recover earlier [[recension]]s of the texts. However, [[Authorized King James Version|King James Version (KJV)]]-only inerrantists often prefer the traditional texts (i.e., [[Textus Receptus]] which is the basis of KJV) used in their churches to modern attempts of reconstruction (i.e., [[Novum Testamentum Graece|Nestle-Aland Greek Text]] which is the basis of modern translations), arguing that the [[Holy Spirit]] is just as active in the preservation of the scriptures as in their creation.<ref>White, JR., ''The King James Only Controversy: Can You Trust Modern Translations?'', Baker Books, 2009, p. 24.</ref>
KJV-only inerrantist and [[geocentric model|geocentrist]]<ref>{{cite web|last1=Moorman|first1=Jack|title=The Biblical and Observational Case for Geocentricity|url=http://www.bethelbaptistlondon.com/Biblical%20and%20Observational%20Case%202.pdf|website=Bethel Baptist Church, London|accessdate=24 October 2014}}</ref> Jack Moorman says that at least 356 doctrinal passages are affected by the differences between the Textus Receptus and the Nestle-Aland Greek Text.<ref>
Some familiar examples of Gospel passages in the Textus Receptus thought to have been added by later interpolaters and omitted in the Nestle Aland Greek Text include the [[Pericope Adulteræ]], {{Bibleref2c|Jn|7:53-8:11}} the [[Comma Johanneum]], {{Bibleref2c|1Jn|5:7–8|NIV|1 Jn 5:7–8}} and the longer ending in [[Mark 16]]. {{Bibleref2c|Mk|16:9-20}}
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