No Biblical Warrant For
Verbal Plenary Preservation
By Lim Seng Hoo
The new Verbal Plenary
Preservation (“VPP”) Theory holds that the King James Version (“KJV”) is
jot and tittle perfect in its original language Hebrew-Aramaic-Greek
underlying texts as “textually recognised” and selected by the KJV
Translators in 1611. All other versions / translations of the Bible are
imperfect, corrupt or even Satanic. This teaching or theory is not in
accordance with facts and truth and is devoid of Biblical support or
warrant.
ARTICLE REVIEW
Dr Thomas M. Strouse’s “The
Biblical Defence for the Verbal, Plenary Preservation of God’s Word”,
purports Biblical Warrant for VPP. We examine this article, given in
blue
(underline mine), identifying certain of its’
false premises and disjointed leaps: -
1.
The article opens
with the header
Problems with Modern Versions
“Advocates of the modern
translations movement (ASV, NASV, NIV, NEB, RSV, etc.) hold to the
conceptual view of inspiration - they believe that God inspired His
divine concepts and then preserved these concepts in the
extant Manuscripts (MSS). Consequently, through the science of textual
criticism, man can restore the approximate wording of the original text.
Since the concepts are inspired and preserved, the exact words
representing these concepts may not be available and may vary.”
False premise:
Strouse starts with an untrue premise that brethren who use the
translations cited do not hold to the Verbal Plenary Inspiration (“VPI”)
of the Divine Autographs or Original Writings but believe only in a
“conceptual view of inspiration” that only the “concepts” but not the
very words in God’s Word were inspired and preserved.
2.
The article’s
second header is
The Doctrine of Providential Preservation
“The Bible translation
controversy is not about the science of textual criticism or extant MSS,
but it is about the Lord Jesus Christ's promise to preserve His inspired
words. The Bible teaches not only the verbal, plenary inspiration of the
autographa, but also the verbal, preservation of the
autographa. Bible believers accept passages such as II Tim. 3:16 and
II Pet. 1:21 as clear declarations of the verbal, plenary inspiration of
the autographa. Is there not Biblical warrant for Christians to
expect the verbal plenary preservation of the inspired autographa?
Indeed, Christians in every generation have had the expectation to have
access to all the words of the autographa.”
False analogy:
The header is used to disarm the reader, while the next two paragraphs
quietly substitutes “providential” with “verbal, plenary”, carrying the
reader into a false suggestion that the Doctrine of Providential
Preservation is analogous with VPP!
3.
The article then discusses Matt 4:4
and John 12:48
and comments,
“These passages demand faith in the Lord's providential preservation
of His inspired autographa.”
A third header is then introduced
John 17:8
which starts
“The
clearest passage on Christ's providential preservation of
Scripture and man's responsibility in receiving it is John 17:8.”
False analogy deepened:
Strouse now shifts back from “verbal, plenary” to “providential”, which
subliminally deepens the false analogy between the two quite different
terms. Scriptural support texts for providential preservation begin to
appear as VPP proof texts.
4.
The article introduces its fourth header
My Sheep Hear My Voice
“Christ not only teaches that
He will preserve the words of the Father, but also that believers will
hear His voice (Jn. 10:26). Where is the voice of the Lord Jesus Christ?
HIS VOICE IS HIS WORDS. The Lord has given believers the means by
which to verify the "received words." Believers, indwelt with the Holy
Spirit, "hear" and know which words are Christ's "received words."
Furthermore, according to Jn. 10:5, believers "know not the voice of
strangers." Consequently, believers not only recognize a "received
text," but believers also reject the voice of strangers ("rejected
text"). Applying the teaching of these verses to the version debate, one
must conclude that the Lord has preserved His words in a "received text"
and that believers will hear the voice of the Lord in this text. This is
why Christians have maintained that the textus receptus is
the voice of the Lord and that the variants in the modern versions
are the voice of strangers.”
Disjointed leap into heresy:
From nowhere and without scriptural basis, Strouse equates the Textus
Receptus as the absolute and only preserved words of our Lord. He
ignores the thousands of ancient Greek manuscripts providentially
preserved to this day, the various renditions of the TR none of which
exactly underlies the KJV 1611, and the several editions of the KJV
itself. This leap is into heresy. Believers in every age and place who
use not a Bible based on the KJV 1611 TR text, are not the Lord Jesus’
sheep but are lost!
Perhaps Strouse was unaware that primary non-English Bible translations
such as the Chinese United Version (“CUV”) and the Indonesian Alkitab
are not based on the TR.
5.
The article ends under a header
Conclusion
“Christ promised to preserve every word of
the original text for believers. Believers recognize the "received
words" and verify them by "hearing" the Lord's voice. This is
subjective, but so are all other approaches. The subjectivism of
the received text approach leads to certainty; the subjectivism of
the critical text approach leads to uncertainty. The controversy around
the version issue focuses on either faith in Christ' preservation or
faith in man's textual criticism techniques. Where has the reader
placed his faith?”
An insipid conclusion:
Strouse’s conclusion is weak, tentative and untenable. He admits that
VPP is “subjective” (and if so, he should not have made his divisive
statements), and then illogically says that this leads to certainty?!
His false analogy is in his final plea that the issue is one of
“faith”: in Christ’s preservation or man’s textual criticism techniques.
True Biblical faith is objective
and never subjective: the Object of our faith being only and solely the
glorious Person of our Lord Jesus Christ! We are not called to believe
upon the “subjectivism of a particular text” based on certain men’s
unproven views. As for the various TR editions, these are the results
of the textual criticism of Erasmus, Estienne and Beza, et al. Dean
Burgon and Scrivener honoured each other as facile princeps in
textual criticism (The Revision Revised, pages 231 and 246).
FACTUAL AND BIBLICAL
PROBLEMS
The problems of the VPP theory
are serious and too numerous to name. We here list a few: -
1.
VPP is a new theory
first propounded in the 1980s; with the term itself first coined around
2002. Charles Spurgeon said, “There is nothing new in theology except
that which is false!”
2.
VPP is predicated
upon “Special
providence or providentia extraordinaria”
(FEBC Statement), i.e.
a special, extraordinary
miracle took place in 1611 wherein the KJV Translators textually
recognized every single jot and tittle of the Original Autographs from
the few TR editions available to them. This 1611 miracle however went
unnoticed (even by Burgon, Hills and Scrivener) until D A Waite in the
1990s! The FEBC statement says,
“Knowing
where the perfect Bible is, is a matter of textual recognition and
NOT textual criticism. In the field of textual recognition, Burgon
is good, Hills is better, Waite is best.”
3.
God’s Word itself contradicts VPP: -
Jude 3,
“… ye should earnestly contend for the faith which was once
delivered unto the saints.”
Clearly
God’s Holy Word was given once
and for all in a fashion so complete as never to be done again. The
miracle of inspiration should not be expected to be repeated upon the
KJV Translators or any others in 1611 or at any other time.
Rom 2:11
(and Deut 10:17, Acts 10:34), “For there is no respect of persons
with God.” VPP requires Almighty God to be partial to the English
speaking and those living from the 16th Century AD so that
all others had only corrupt, incomplete Bibles and had to follow the
voice of strangers. Thankfully, our Heavenly Father is
no respecter of persons. In all nations and languages, everyone that
fears and trusts Him, will find Him a shield and salvation (Prov 30:5).
As Sovereign, God would not have allowed His missionaries in history to
have brought His pure Word to the world in an incompetent, impotent
manner, so as to necessitates re-translation of all non-English Bibles
into the KJV text over again today!
1 Cor 14:33,
“For God is not the author of confusion, but of peace, as in all
churches of the saints.” God’s Truth is not confusing and is not
ever contradicted by evidential facts. Rather, discovered facts
everywhere and every time would always confirm its truth, as Rom 3:4
says, “… yea, let God be true, but every man a liar; as it is
written, That thou mightest be justified in thy sayings, and mightest
overcome when thou art judged.”
4.
VPP proponents refer to the TR as though there was just one
unique TR. There are approximately 30 TR editions in all (Appendix A).
This left at
least Dr Jeffrey Khoo confused. He initially held Beza 1598 as the VPP
Greek text (“Kept Pure in All Ages”, FEBC Press, 2001, page 32) but
later changed to Scrivener (“A Plea for a Perfect Bible”, The Burning
Bush, Jan 2003, page 9.)
On 14 Feb 2003 he wrote to me, “I
do not consider Scrivener's 1881 Greek edition of the TR to be the
perfectly restored text or the exact replica of the Autographa. … it is
not strictly Scrivener's TR (although extremely close) but the TR
underlying the KJV that is the perfectly restored text or as Hills calls
it "The Reformation Text.”
On
21 Mar 2003, he conceded to me that Hill’s “The Reformation Text” did
not exist, “I do not believe there is a "single purified" TR (there
is no such volume at present). I have never advocated a "miraculous"
(i.e. double inspiration) but a special "providential" preservation of
Scripture. I have never held to a perfectionist view of the KJV.”
In
2004, he told FEBC students that Scrivener 1884 differs from the KJV in
one place – the “Amen” ending in Eph 6:24 of the KJV is absent in the
Scrivener Greek text!
5.
VPP proponents also refer to the KJV as though there was only one
unique KJV. There are actually multiple editions and printings (see
Appendix B). And the KJV
that we use today – the Bible in our hands – in based on the 1769
edition and not the 1611 edition.
The American Bible Society, which
publishes the KJV, has documented 24,000 revisions from 1611 to 1769,
mostly spelling but also additions and deletions of phrases, changes of
word meanings, grammatical forms, tenses, gender, numbers and
capitalizations! Dr James D Price, in his 2006 book “King James Onlyism:
A New Sect”, Appendix A, reproduces 600 of this list of changes that
have some degree of significance; some represent modernization of
vocabulary or grammar; some represent correction of discrepancies in
earlier editions; some represent the introduction of new discrepancies
not in earlier editions.
Even for our KJV 1769 edition, F. H. A. Scrivener had compiled a list of
known and remaining errors, reproduced in part in Appendix C.
PROVIDENTIAL VERSUS VERBAL
PLENARY PRESERVATION
The VPP superstition or error is
best dispelled by a clear understanding of the Doctrine of Providential
Preservation as given in the
Westminster Confession of Faith,
Chap I Sect VIII: -
"The Old Testament in Hebrew
(which was the native language of the people of God of old) and the New
Testament in Greek (which at the time of the writing of it was most
generally known to the nations) being immediately inspired by God, and
by His singular care and providence kept pure in all ages, are
therefore authentical; so as in all controversies of religion the Church
is finally to appeal to them."
Understood biblically and
contextually, God’s people recognized from the outset (authentical) the
Divine Source, Inspiration and Authority of His revealed Word in both
the OT and NT, which are the words of eternal life (John 6:68). In deep
reverential awe (Providence of Almighty God superintending), the early
scribes and copyists exercised greatest care in its reproduction for
circulation, and later also in its translation. The early Church
Fathers quoted extensively from God’s Word so that it is said also that
the entire NT can be re-compiled from their quotations.
The ancient documents that have
survived to this day are variously dated from the 2nd Century
AD onwards, with many from the 9th and 10th
Century AD, discovered in disparate and sometimes surprising places
ranging from Italy, past Egypt’s Alexandria all the way to Asia Minor,
with some recent finds in caves surrounding the Dead Sea in the Holy
Land itself. They number in the thousands: over five thousand Greek
manuscripts, eight thousand ancient Latin manuscripts and some one
thousand NT quotations in the early Church Fathers, besides ancient
copies of the Septuagint, Syriac-Peshitto, Arabic, etc.
It must be realized that all
these manuscripts are but the Bibles of believers of yesteryears, and
represent but a fraction of the countless millions of Bibles that must
have been reproduced down the ages. The most striking thing in these
manuscripts is their close and astounding similarities rather than the
differences and discrepancies which clearly and admittedly exist but in
relatively few and small numbers. The fact of the discrepancies is
actually re-assuring, lending complete authenticity to these ancient
documents themselves, for how could it be otherwise when these documents
were in their day copied painstakingly by hand? Whereas the
discrepancies were by and large mostly the result of unintentional
copyist mistakes, there are also clearly efforts at intentional
corruptions or adulterations. However, as these were the Bibles read by
believers, the corrupt copies were easily identified so that very few of
these get subsequently copied and thus the majority of surviving
manuscripts today are from a pure and reliable stream.
J Oliver Buswell, in his “A
Systematic Theology of the Christian Religion” (used at FEBC), was right
to comment on variant readings in the extant manuscripts, “that
considerably surprised him at first” that “This fact is not essentially
different from the generally known fact that the common English
translation of the Bible is not inerrant… We contend for the
inerrancy of the meaning which the inspired writers intended to
convey in their original manuscripts.”
There is a strong Biblical
sense in which Buswell must be right: for God looks at the heart - in
every age, language and nation, “The Lord is nigh unto them that are of
a broken heart; and saveth such as be of a contrite spirit” (Ps 34:18).
The scribes and Pharisees, having the oracles of God, crucified our
Saviour, while poor and unlearnt sinners repented and believed unto
eternal life! Moses broke the original tablets to show that it was not
the letter engraved in stone but the spirit engraved in our hearts that
counts (Rom 7:6, 2 Cor 3:6). Comparison of the Ten Commandments at
Exodus 20:1-17 and forty years later in Deut 5:6-21, shows word
disparities, without however any loss to its primary meanings. For
Jeremiah’s roll burned by King Jehoiakim, God’s instructions were to
write again all the former words that were in the first roll, and “there
were added besides unto them many like words” (Jer 36:1-4, 27-32).
Clearly it is the meanings or like words that God’s Spirit wants us to
receive, in humility and by His aid.
CONCLUSION: NO BIBLICAL
WARRANT FOR VPP
It is clear in conclusion that there is
neither real Biblical nor evidential or factual warrant to support the
new, extraordinary and extreme “theory” of a Perfect KJV 1611 Bible aka
VPP.
22 January 2007, Singapore
APPENDIX A: VARIOUS
“TEXTUS RECEPTUS” EDITIONS
One author compiled the following
table of various editions of the TR since 1516 under the title “Fluid
History of the TR” (edited by LSH).
1516 |
Erasmus' first edition |
|
1519 |
Erasmus' second edition |
More than four hundred changes in the
Greek text (chiefly corrections of misprints) |
1522 |
Erasmus' third edition |
More than one hundred changes from his
second edition; addition of Trinitarian formula in 1 John 5:7 |
1527 |
Erasmus' fourth edition |
More than one hundred alterations of the
third edition, ninety of them in Revelation |
1535 |
Erasmus' fifth edition |
|
1546 |
Stephanus' first edition |
|
1549 |
Stephanus' second edition |
More than sixty changes from Stephanus'
first edition |
1550 |
Stephanus' third edition |
Includes variant readings in the margins. Thought of as the Greek
text underlining the KJV |
1551 |
Stephanus' fourth edition |
The first introduction of numbered verse
divisions |
1565 - 1598 |
Beza's nine editions |
The
ninth edition of Beza in 1598 is also thought of as the Greek text
underlying the KJV. |
1611 |
Beza’s tenth edition |
Prepared posthumously |
1624 |
Elziver's first edition |
|
1633 |
Elziver's second edition |
First called the Textus Receptus (twenty two
years after the publication of the KJV) |
1650 |
Elziver's third edition |
Differs from the second edition in about
287 places |
1881 |
Scrivener’s post-engineered edition on
behalf of the RV Committee |
Scrivener compiled the Greek text
underlying the KJV 1611 as part of his work on the 1881 Revised
Version Committee, using Stephanus 1550, Beza 1598 and other
sources; his final edition differing from Beza 1598 in over 190
places |
In their article “The Received Text - A Brief Look at the Textus
Receptus” G. W. and D. E. Anderson, writing for the Trinitarian Bible
Society, further enumerates: -
What is the Textus Receptus?
Today the term Textus Receptus
is used generically to apply to all editions of the Greek New Testament
which follow the early printed editions of Desiderius Erasmus. Erasmus
of Rotterdam (1469?-1536), a Roman Catholic humanist, translated the New
Testament into Latin and prepared an edition of the Greek to be printed
beside his Latin version to demonstrate the text from which his Latin
came. Erasmus used six or seven Greek manuscripts (the oldest being from
the 10th century), combining and comparing them in a process in which he
chose the correct readings where there were variants. On several
occasions he followed the Latin and included some of its readings in his
text. This edition was published in 1516. There was great interest in
this Greek text, and it is the Greek text for which the volume is
remembered. This New Testament was the first published edition of a
Textus Receptus family New Testament.
The term was first used,
however, to refer to the edition of the Greek New Testament published by
the Elzevirs in 1633. The preface to this edition, written by Daniel
Heinsius, includes the Latin phrase "textum ... receptum". Because of
this, the 1633 edition became known as the "Textus Receptus" or the
Received Text. This term has been expanded to include numerous editions
of the Greek New Testament which come from the same Byzantine textual
family representing the majority of the handwritten Greek manuscripts
before the 16th century.
It needs to be remembered that
the editions included in this family of Greek New Testaments were
printed volumes. The Greek texts which preceded them were all
hand-copied manuscripts which were in turn copied from copies for many
hundreds of years. No two of the well over 5,000 manuscripts which are
known today agree 100% with each other. In other words, the Textus
Receptus was not printed from one manuscript alone.
How many editions of the Textus Receptus are there?
There were approximately thirty
distinct editions of the Textus Receptus made over the years. Each
differs slightly from the others. There have been over 500 printings.
Why are various editions called 'Erasmus',
'Stephens', etc.?
Numerous men during the past
four centuries have produced editions of the Textus Receptus; these
editions bear their names and the years in which they were published.
These include:
·
the work of Stunica as published in the Complutensian Polyglot
(printed in 1514 but not circulated until 1522);
·
the Erasmus editions of 1516, 1519, 1522, 1527 and 1535;
·
the Colinćus edition of 1534 which was made from the editions of
Erasmus and the Complutensian Polyglot.
·
the Stephens editions (produced by Robert Estienne, who is also
called Stephanus or Stephens) of 1546, 1549, 1550 and 1551;
·
the nine editions of Theodore Beza, an associate of John Calvin,
produced between 1565 and 1604, with a tenth published posthumously in
1611;
·
the Elzevir editions of 1624, 1633 (the edition known for coining
the phrase "Textus Receptus") and 1641.
Stephanus is best remembered for
his edition of 1550. It followed the Erasmus editions of 1527 and 1535
and was the first edition to include marginal variant readings, which
were collated from fourteen manuscripts and the Greek New Testament of
the Complutensian Polyglot. It became one of the best known editions of
the Textus Receptus. Called the "Royal edition", it was very popular in
England and is still published today in the United States in the form of
an interlinear which is sometimes referred to as the "Berry" text. This
is a misnomer because George Ricker Berry simply added the
"Greek-English Lexicon to the New Testament" and a chapter entitled "New
Testament Synonyms" to the edition of the Stephens 1550 text.
One of the most important
editions of the Textus Receptus is the Beza edition of 1598. This
edition, in addition to the Stephens 1550 and 1551 editions, was used as
the Greek basis of the Authorised Version of 1611. Beza collated and
used numerous Greek manuscripts and printed editions in his work, and
incorporated Jerome's Latin Vulgate and his own Latin and Greek text
along with textual annotations.
Which edition of the Textus Receptus does the
Trinitarian Bible Society print?
In the latter part of the 19th
century, F. H. A. Scrivener produced an edition of the Greek New
Testament which reflects the Textus Receptus underlying the English
Authorised Version. This edition, published posthumously in 1894, is
currently published by the Society.
How does the Scrivener edition differ from the other
editions of the Textus Receptus?
F. H. A. Scrivener (1813-1891)
attempted to reproduce as exactly as possible the Greek text which
underlies the Authorised Version of 1611. However, the AV was not
translated from any one printed edition of the Greek text. The AV
translators relied heavily upon the work of William Tyndale and other
editions of the English Bible. Thus there were places in which it is
unclear what the Greek basis of the New Testament was. Scrivener in his
reconstructed and edited text used as his starting point the Beza
edition of 1598, identifying the places where the English text had
different readings from the Greek. He examined eighteen editions of the
Textus Receptus to find the correct Greek rendering, and made the
changes to his Greek text. When he finished he had produced an edition
of the Greek New Testament which more closely underlies the text of the
AV than any one edition of the Textus Receptus.
How many differences are found between the Scrivener
text and the Stephanus and Beza texts?
There are approximately 190
differences between the Scrivener text and the Beza 1598. There are 283
differences between the Scrivener text and the Stephanus 1550. These
differences are minor, and pale into insignificance when compared with
the approximately 6,000 differences -- many of which are quite
substantial -- between the Critical Text and the Textus Receptus.
APPENDIX B: VARIOUS
“KJV” EDITIONS
The same author compiled the
following table of various editions of the KJV since 1611 under the
title “Fluid History of the KJV”. Our current KJV is based on Blayney’s
1769 edition.
These are some of the
thousands of changes in the KJV since 1611. The original
translators' manuscript that was given to the printer is lost (like
the autographa). We have only copies, all of which differ from each
other. Also, all of them differ from the original because all of
them have printers' errors. |
1611 original edition |
More than eight thousand
notes in the outer margins giving more literal translations,
alternative textual readings, and explanatory notes; the translators
put variant Greek readings in the margins of the NT |
1613 edition |
More than four hundred
variations from the first edition |
1616 edition |
Changed "approved to death
to "appointed to death" (1 Cor. 4:9) |
1629 edition |
Major revision of the KJV
(printed at Cambridge) |
1629 edition |
First time the KJV excludes
the Apocrypha (not generally omitted until the nineteenth century); |
1631 edition |
printed at London Called the
"Wicked Bible"-the word not is omitted from the seventh commandment |
1638 |
Further revisions |
1717 printing |
Called the "Vinegar Bible";
Jesus gives a parable of the vinegar in Luke 20 |
1745 printing |
Called the "Murderer's
Bible"; Mark 7:27 reads, "Let the little children first be killed
instead of "filled" |
1762 |
Thomas Paris Extensive
revisions, published at Cambridge edition |
1769 |
Blayney’s edition. Basis of
most modern KJV Bibles; differs from the 1611 edition in at least
seventy-five thousand details |
1873 |
Cambridge Paragraph Bible
Contained sixteen closely printed pages of differences from the
original 161 1 edition |
APPENDIX C: REMAINING
MISTAKES IN KJV 1769
F. H. A. Scrivener, as a member
of the RV Committee, also led in the collation of a list of mistakes
remaining in the KJV 1769, on which our KJV today is based. A partial
list follows: -
Grammar:
Scrivener listed a number of
examples of grammatical irregularities:
1.
The following illustrate irregular verb forms:
Ex. 9:31—“the flax and
barley was smitten”
2
Sam. 17:29—“The people is hungry, and weary, and thirsty”
2 Chr. 1:12—“wisdom and
knowledge is granted”
Mark 9:3—“no
fuller...can white them.”
Luke 1:19—“Gabriel,
that stand”
John 11:57—“if any man
knew where he were”
Acts 1:15—“the number
of names together were...”
Acts 6:7—“a great
company...were obedient”
Acts 23:15—“or ever he
come near”
1 John 5:15—“if we know
that he hear us”
Rev. 18:17—“so great
riches is come”
2.
The following illustrate antiquated singular forms that were
usually corrected to plurals by the revisers, but evidently overlooked
in these places:
Judg. 14:12, 13—“thirty
change of garments”
1 Kings 10:17—“three
pound of gold”
Ezra 2:69—“five
thousand pound of silver”
Neh. 7:71—“two hundred
pound of silver”
Neh. 7:72—“two thousand
pound of silver”
Luke 9:28—“an eight
days”
3.
The following illustrate the irregular use of an adjective for an
adverb:
2 Chr. 2:9—“wonderful
great”
2 Pet. 2:6—“live
ungodly”
4.
The following illustrate the irregular use of double
superlatives:
Mark 10:44—“chiefest”
(see also 1 Sam. 2:29; 9:22; 21:7; 2 Chr. 32:33; Song 5:10; 2Cor. 11:5;
12:11)
Acts 26:5—“most
straitest”
5.
The following illustrates the irregular suppression of the sign
of the genitive (of):
Rev. 18:12—“all manner
vessels” (twice)
Spelling:
The revisers usually corrected
the archaic spelling of words. Scrivener listed numerous examples of
words not corrected due to oversight:
Reference
Archaic Spelling Usually
Corrected to
Gen. 8:11 pluckt plucked
Gen. 18:7 fetchtd fetched
Ex. 17:7 Tentation Temptation
Ex. 33:22 clift cleft
Judg. 6:31 whilst while
2 Sam. 7:13, etc. stablish establish
2 Chr. 2:16 flotes floats
Ezra 9:3, etc. astonied astonished
Job 41:18 neesings sneezings
Psa. 68:13 lien lain
Ezek. 21; 29
whiles
while
Ezek. 35:6 sith since
Ezek. 40:31, etc. utter
outer
Luke 9:62 plough plow
|