Aramaic, Latin and Greek

John 19:19-20

English Standard Version

19 Pilate also wrote an inscription and put it on the cross. It read, “Jesus of Nazareth, the King of the Jews.” 20 Many of the Jews read this inscription, for the place where Jesus was crucified was near the city, and it was written in Aramaic, in Latin, and in Greek.

Since Pilate wrote this inscription, was he inspired by the Holy Spirit? Inspired him to affirm that Jesus is the King of the Jews? Was the Holy Spirit came upon Pilate? Inspired him to write these words in three languages? 

1. Aramaic The majority of Judaeans would have understood this language. See John 5:2.
2. Latin The official language across the Roman Empire. Government documents, well-educated people, and the Roman military and guard used Latin.
3. Greek The common language of commerce and writing used in the eastern part of the Roman Empire.

Pilate wrote in three languages, indicating that the people of Jerusalem knew these three languages. No matter what, Jesus still seeks today the realization of his claim, ‘I, when I am lifted up from the earth, will draw all men to myself’ (John 12:32).

What, then, can we say about Jesus? It seems that He could indeed read Aramaic, the language of his time. Luke suggests that he could also read Hebrew. Some would argue that he knew Greek as well. He is God, and He understands all languages below and above the skies. 

Returning to the time when He led His disciples. Did Jesus look for the perfect Hebrew Bible? A perfect Greek Septuagint? Did Jesus teach His disciples the theory of Verbal Plenary Preservation? Did He criticize anyone who was reading the Septuagint? 

Should we look down on our brothers who read NIV, ESV, or NLT? Should we chastise everyone who dislikes the KJV? Should we demonize the ESV and NIV? Should we?

Jesus didn’t seek out a perfect Hebrew Bible, nor did He attack those using the Septuagint. The Septuagint, a Greek translation of the Hebrew Scriptures, was widely used among Jews, especially those in the Hellenistic world. Jesus and the Apostles often quoted from it, and many of the Old Testament references in the New Testament are from the Septuagint.

This acceptance and use of the Septuagint by Jesus demonstrate that He didn’t condemn different translations but rather focused on the message and its transformative power. His mission was about conveying God’s truth and love, not debating over textual precision.

In essence, Jesus showed that the heart of the Scripture’s message matters more than the exact wording. This encourages us to focus on understanding and living out the teachings of the Bible, rather than being divided over different translations.

Eclectic text - The Manuscript Basis of the Greek New Testament

The goal of textual criticism—rightly, I believe—has traditionally focused upon establishing the original text as it came from the hand of the author. Some scholars have recently challenged this notion of an original text, either on the basis of the available evidence or on the basis of the methods used to recover such a text. Nevertheless, despite such challenges, the notion of an original text has withstood the variety of attacks of such scholars as Bart Ehrman and David Parker. Their objections and attempts to call the text of the New Testament into question have failed to provide substantive arguments of any kind of widespread, sustained, or early effort to detrimentally change or distort the text. In fact, their arguments often are based upon little substantive textual evidence at all. The best evidence of the early text of the New Testament comes from the Alexandrian text-type, although the Western tradition developed early as well. There are those who continue to advocate for the traditional text, whether the Textus Receptus or the Byzantine or Majority text. Despite the overwhelming similarity between the Byzantine or Majority text-type and the Alexandrian text-type, it appears that the Alexandrian is the earliest text-type and gets closer to the original autograph as published by the author. Nevertheless, there are limits to textual reconstruction, and perhaps it is time to reconsider the use of an eclectic text and restore the use of the earliest manuscripts that we have at our disposal.

Porter, Stanley E. 2013. How We Got the New Testament: Text, Transmission, Translation. Edited by Lee Martin McDonald and Craig A. Evans. Acadia Studies in Bible and Theology. Grand Rapids, MI: Baker Academic.

An example of Eclectic text

Creating an eclectic text involves consulting a variety of significant manuscripts. For the New Testament, some key manuscripts used include:

Byzantine Text

1. Codex Alexandrinus (A): 5th century, containing both Old and New Testament, with significant Byzantine readings.
2. Codex Ephraemi Rescriptus (C): 5th century, a palimpsest with notable Byzantine content.
3. Codex Bezae (D): 5th century, Greek-Latin manuscript with Byzantine readings.
4. Minuscule 1 (A1): 10th century, a representative of the Byzantine text.
5. Minuscule 4: 9th century, important for its Byzantine text.
6. Minuscule 69: 14th century, known for its Byzantine readings.
7. Minuscule 1739: 10th century, reflecting the Byzantine tradition.
8. Codex Basilensis (E): 8th century, another key Byzantine manuscript.
9. Codex Washingtonianus (W): 5th century, containing Byzantine text in the Gospels.

Alexandrian Text

1. Codex Vaticanus (B): 4th century, one of the oldest and most important Greek manuscripts.
2. Codex Sinaiticus (ℵ): 4th century, containing almost the entire New Testament.
3. Papyrus 46 (P46): 3rd century, early collection of Pauline epistles.
4. Papyrus 66 (P66): 2nd-3rd century, nearly complete manuscript of the Gospel of John.
5. Papyrus 75 (P75): 3rd century, substantial portions of Luke and John.
6. Codex Alexandrinus (A): 5th century, mixed text but crucial for Alexandrian tradition.
7. Codex Ephraemi Rescriptus (C): 5th century, includes Alexandrian readings.
8. Codex Bezae (D): 5th century, with mixed text including Alexandrian readings.
9. Bodmer Papyrus II (P66): 2nd century, significant for its early Alexandrian text.

These manuscripts have greatly contributed to our understanding of the New Testament's textual history and the preservation of its content. They represent a diverse and comprehensive collection, enabling scholars to piece together a text that closely reflects the original writings. 

These ancient documents still guide us today!

A Critical Examination of Verbal Plenary Preservation: Assessing Its Claims and Implications

A Critical Examination of Verbal Plenary Preservation: Assessing Its Claims and Implications

Introduction

Verbal Plenary Preservation (VPP) is a doctrinal position that asserts every word of the Bible, as originally given, has been divinely preserved without error through the centuries. This thesis seeks to refute the claim of VPP by examining its theological, historical, and textual implications. The argument will highlight the complexities of biblical transmission, the historical evolution of the texts, and the implications for modern faith communities.

Theological Concerns with VPP

At the heart of VPP is the belief that every word of Scripture has been preserved with absolute precision. This perspective often leads to a rigid interpretation of biblical inerrancy that fails to account for the human element in the transmission and translation of texts. The doctrine of VPP can inadvertently promote a form of bibliolatry, where the Bible itself is venerated to the point of overshadowing the God it reveals.

Theologically, it is essential to recognize that the divine inspiration of Scripture does not necessitate a mechanical preservation of every word. The process of inspiration involved human authors who wrote within their cultural and historical contexts, guided by the Holy Spirit. The doctrine of VPP imposes an unrealistic expectation on the transmission process, ignoring the dynamic and living nature of Scripture as a means through which God communicates with humanity.

Historical Evidence Against VPP

The historical transmission of biblical texts provides compelling evidence against the doctrine of VPP. The earliest manuscripts of the Old and New Testaments exhibit variations, both minor and significant, which are indicative of the transmission process over centuries. Textual criticism, a scholarly discipline that examines these variations, has demonstrated that while the core message of the Bible remains intact, the exact wording has experienced changes.

For instance, the Septuagint (LXX), a Greek translation of the Hebrew Bible, shows notable differences from the Masoretic Text (MT), the authoritative Hebrew text of the Jewish Bible. These variations highlight the fluidity of the text as it was transmitted and translated into different languages and cultural contexts. Similarly, the New Testament manuscripts reveal a range of textual variants, which scholars meticulously analyze to reconstruct the most likely original text.

Textual Criticism and VPP

Textual criticism challenges the notion of VPP by revealing the complexities of the transmission process. The discovery of ancient manuscripts such as the Dead Sea Scrolls and early New Testament papyri has enriched our understanding of the textual history of the Bible. These manuscripts often differ from the later standardized texts, indicating that the biblical text has undergone changes over time.

The goal of textual criticism is not to undermine the authority of Scripture but to understand its transmission history and to arrive at the most reliable text. This process acknowledges that while human scribes and translators have made errors, the essential truths of the Bible have been faithfully preserved. The evidence of textual variants does not support the claim of VPP but rather underscores the need for a careful and nuanced approach to biblical interpretation.

Implications for Modern Faith Communities

The doctrine of VPP can lead to divisiveness within faith communities, particularly when different groups adhere to different textual traditions or translations. For example, debates over the use of the King James Version (KJV) versus modern translations often stem from underlying assumptions about VPP. Such debates can distract from the central message of the Gospel and hinder the unity of the Church.

Moreover, an insistence on VPP can create unnecessary barriers for those seeking to engage with the Bible. Modern translations, which utilize the best available manuscripts and scholarly research, aim to make the Bible accessible and understandable to contemporary readers. Dismissing these translations in favor of a rigid adherence to a particular textual tradition can alienate believers and seekers alike.

Achieving a Balanced Approach

A balanced approach to the doctrine of biblical preservation acknowledges the reliability of Scripture without demanding an unrealistic standard of verbal plenary preservation. This approach recognizes the providential guidance of God in the transmission of the biblical text while accepting the human element in the process. It allows for the use of textual criticism and modern translations as valuable tools for understanding and applying the teachings of the Bible.

By focusing on the core message of the Bible rather than its exact wording, faith communities can foster unity and inclusivity. This perspective encourages believers to engage with Scripture in a way that is both intellectually honest and spiritually enriching. It also emphasizes the importance of the Holy Spirit in illuminating the truths of the Bible, regardless of textual variations.

Conclusion

The doctrine of Verbal Plenary Preservation, while well-intentioned, imposes an unrealistic expectation on the transmission and preservation of the biblical text. The evidence from textual criticism, historical analysis, and theological reflection suggests that the essential truths of Scripture have been faithfully preserved without necessitating a word-for-word perfection. By adopting a balanced approach to biblical preservation, faith communities can uphold the authority of Scripture while embracing its dynamic and living nature. This approach fosters unity, inclusivity, and a deeper engagement with the transformative message of the Bible.

Promoting Unity in the Bible Presbyterian Church

The Bible Presbyterian Church in Singapore is divided in several ways, including separate synods, with reformed, charismatic, and evangelical leaders, and the use of several Bible versions such as the KJV, NIV, and ESV. Some of these congregations are working on a Perfect Greek Bible that is based on the King James Version by promoting false teaching like Verbal Plenary Preservation. 

The Bible Presbyterian Church in Singapore faces a significant challenge due to its internal divisions. To foster coexistence and unity, several strategies could be considered:

1. Focus on Core Beliefs and Practices:

Shared Doctrines: Emphasize the foundational doctrines that unite the denomination, such as the Trinity, the authority of Scripture, and Calvinistic theology.

Common Worship: Establish a shared liturgy or worship practices that can bring congregations together, regardless of their specific differences.

2. Encourage Dialogue and Understanding:

Interdenominational Forums: Organize regular forums or conferences where leaders from different factions can discuss their perspectives and seek common ground.

Open Communication: Promote open communication channels between congregations, allowing for the exchange of ideas and experiences.

3. Respect for Diversity:

Tolerance for Differences: Acknowledge and respect the various viewpoints within the denomination, recognizing that diversity can enrich the faith community.

Avoid Sectarianism: Discourage the formation of sectarian groups that may further divide the church.

4. Shared Mission:

United Outreach: Focus on shared missional goals, such as evangelism, social justice, and community service.

Collaborative Projects: Encourage joint initiatives that can unite congregations and strengthen the church's impact.

5. Educational Programs:

Biblical Studies: Offer educational programs that explore the history, theology, and interpretation of the Bible, promoting a deeper understanding of Scripture.

Language Training: Provide opportunities for members to learn Greek and Hebrew, enabling them to engage with the original languages of the Bible.

6. Mediation and Reconciliation:

Neutral Facilitators: Involve neutral mediators or facilitators to help resolve conflicts and promote reconciliation between differing factions.

Forgiveness and Reconciliation: Encourage members to practice forgiveness and reconciliation, fostering a culture of healing and unity.

7. Leadership Development:

Shared Training: Provide shared leadership training programs that equip leaders with the skills necessary to promote unity and collaboration.

Mentorship Programs: Establish mentorship programs to connect experienced leaders with younger generations, fostering a sense of continuity and shared purpose.

By implementing these strategies, the Bible Presbyterian Church in Singapore can work towards overcoming its divisions and creating a more unified and vibrant faith community.

The Perfect Bible - A Noble Task

The pursuit of a "Perfect Bible" is driven by a noble desire to faithfully capture the original texts' meanings and intentions. However, this task should not come at the cost of the unity of Bible-Presbyterian Church. The pursuit is noble, but if it is wrongly done, it may became heresy in the end. For the time being, Verbal Plenary Preservation is a heresy or a hearsay.

Since we have neither the original autographs nor a plausible possibility of finding them, all parties must be patient, allow the church to grow, and remain strong in Christ. Stop dividing the church with personal presumptions like Verbal Plenary Preservation, which asserts that the underlying Greek Text of the KJV is flawless, a reproduction of the original. Promoting a personal viewpoint as dogma is dangerous, and Far Eastern Bible College's Verbal Plenary Preservation is incorrect because it lacks a biblical basis. It is only a personal presumption or desire. 

My objective is to see the Bible-Presbyterian Church unified in Christ.

1. Embrace Diversity of Thought: Recognize that different churches bring unique perspectives and insights to biblical interpretation. Rather than viewing these differences as divisive, see them as enriching the broader understanding of Scripture.
2. Prioritize Core Beliefs: Focus on the foundational truths of Christianity that unite believers, such as the divinity of Jesus, salvation through faith, and the call to love and serve others. Keep these core tenets at the forefront to maintain unity.
3. Encourage Dialogue and Collaboration: Foster open discussions among scholars and church leaders from various denominations. Collaborative efforts can lead to more comprehensive and balanced translations, reflecting a wider range of insights.
4. Promote Humility and Respect: Approach the task with humility, acknowledging that no single translation can capture the full depth of the Bible. Respect differing views and seek to learn from them.
5. Utilize Inclusive Language: Strive for language that is inclusive and accessible, avoiding sectarian terms that might alienate certain groups. This can help create a translation that resonates with a broad audience.

By prioritizing unity, respecting diversity, and focusing on core Christian principles, the noble task of pursuing a faithful and accessible Bible translation can be achieved without sacrificing the unity of the Church. Emphasizing collaboration and humility will ensure that the project enriches the faith community as a whole.

1 John 4:1-6

1. Dear friends, do not believe every spirit, but test the spirits to see whether they are from God, because many false prophets have gone out into the world. 
2. This is how you can recognize the Spirit of God: Every spirit that acknowledges that Jesus Christ has come in the flesh is from God, 
3. but every spirit that does not acknowledge Jesus is not from God. This is the spirit of the antichrist, which you have heard is coming and even now is already in the world. 
4. You, dear children, are from God and have overcome them, because the one who is in you is greater than the one who is in the world. 
5. They are from the world and therefore speak from the viewpoint of the world, and the world listens to them. 
6. We are from God, and whoever knows God listens to us; but whoever is not from God does not listen to us. This is how we recognize the Spirit of truth and the spirit of falsehood. 

The New International Version. 2011. Grand Rapids, MI: Zondervan.

I'm fighting the adversary and terrorists of Verbal Plenary Preservation

This war was really different. I witnessed things that had never been seen in a church. I experienced wrath, perspiration, insomnia, and social disengagement. Only people who attended Bible-Presbyterian Church with me understood what I was going through. Nobody will understand what I witnessed. I wondered if I could handle my emotions.

Refuting the Claim that NIV is Not a Faith Bible Translation

The claim that the NIV is not a faith Bible translation is often based on misunderstandings about the nature of translation and the role of faith in biblical interpretation.

Luke's Approach to Quotation:

As I mentioned, Luke often paraphrases or adapts Old Testament passages to fit his narrative. This is a common practice in ancient literature, and it does not necessarily indicate a lack of faithfulness to the original text. In fact, Luke's approach can be seen as a form of theological interpretation, where he uses the Old Testament to support his own understanding of Jesus' life and mission.

The NIV's Approach to Translation:

The NIV, like other modern translations, aims to provide an accurate and readable rendering of the biblical text. While the NIV may differ in certain nuances from older translations, it is not inherently less faithful to the original text.

Key Factors in Bible Translation:

Accuracy: The primary goal of any Bible translation is to accurately convey the meaning of the original text. This involves careful consideration of the language, grammar, and cultural context of the original.

Readability: Modern translations aim to be readable and understandable to contemporary audiences. This often involves using language that is familiar and accessible.

Faithfulness: While different translations may have different emphases, all faithful translations seek to preserve the core message of the Bible.

Conclusion:

The claim that the NIV is not a faith Bible translation is unfounded. While the NIV may differ from older translations in certain respects, it is a faithful and accurate rendering of the biblical text. Luke's approach to quoting the Old Testament provides a model for how the Bible can be interpreted and applied in different contexts, while remaining true to its original meaning.

Paraphrased Bibles are not inherently wrong translations. Paraphrasing can be a valuable tool for understanding the Bible, especially for those who may struggle with the original language or who are new to the Bible.

Paraphrased Bibles are often designed to make the Bible more accessible and understandable to a wider audience. They can be helpful for people who are learning about the Bible for the first time or who may find the original language or style challenging.

While paraphrased Bibles may not always be verbatim translations, they should still strive to accurately convey the meaning of the original text. Good paraphrases will capture the essence of the original message without sacrificing its accuracy.

Paraphrased Bibles can be used in conjunction with more literal translations to gain a deeper understanding of the Bible. They can provide a different perspective or highlight key themes and concepts.

It's important to note that paraphrased Bibles should not be used as the sole source of biblical interpretation. They should be used in conjunction with more literal translations and with careful consideration of the context and meaning of the original text.

Paraphrased Bibles can be a valuable tool for understanding the Bible, but they should not be viewed as a substitute for more literal translations. When used appropriately, paraphrased Bibles can help to make the Bible more accessible and understandable to a wider audience.

I proposed to Bible-Presbyterian Church member, to have at least two Bible in every house, a ESV and a NIV, plus a NLT, forget about KJV for the time being. God bless you.

Old Testament quotes in the Gospel of Luke

Paraphrasing vs. Direct Quotation:

Luke often quotes the Old Testament directly, he also paraphrases or adapts passages to fit his narrative. This is a common practice in ancient literature, and it does not necessarily indicate a lack of accuracy or faithfulness to the original text.

OLD TESTAMENT QUOTES IN GOSPEL OF LUKE

Exodus 13:2

2 Sanctify unto me all the firstborn, whatsoever openeth the womb among the children of Israel, both of man and of beast: it is mine. 

Exodus 13:12

12That thou shalt set apart unto the LORD all that openeth the matrix, and every firstling that cometh of a beast which thou hast; the males shall be the LORD’s. 

Luke 2:23

23(As it is written in the law of the Lord, Every male that openeth the womb shall be called holy to the Lord;) 

Leviticus 5:11

11But if he be not able to bring two turtledoves, or two young pigeons, then he that sinned shall bring for his offering the tenth part of an ephah of fine flour for a sin offering; he shall put no oil upon it, neither shall he put any frankincense thereon: for it is a sin offering. 

Leviticus 12:8

8And if she be not able to bring a lamb, then she shall bring two turtles, or two young pigeons; the one for the burnt offering, and the other for a sin offering: and the priest shall make an atonement for her, and she shall be clean.

Luke 2:24

24And to offer a sacrifice according to that which is said in the law of the Lord, A pair of turtledoves, or two young pigeons.

Isaiah 40:3–5

3The voice of him that crieth in the wilderness, Prepare ye the way of the LORD, Make straight in the desert a highway for our God.4 Every valley shall be exalted, And every mountain and hill shall be made low: And the crooked shall be made straight, And the rough places plain: 5 And the glory of the LORD shall be revealed, And all flesh shall see it together: For the mouth of the LORD hath spoken it.

Luke 3:4–6

4As it is written in the book of the words of Esaias the prophet, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. 5Every valley shall be filled, and every mountain and hill shall be brought low; and the crooked shall be made straight, and the rough ways shall be made smooth; 6And all flesh shall see the salvation of God. 

Deuteronomy 8:3

3And he humbled thee, and suffered thee to hunger, and fed thee with manna, which thou knewest not, neither did thy fathers know; that he might make thee know that man doth not live by bread only, but by every word that proceedeth out of the mouth of the LORD doth man live. 

Luke 4:4

4And Jesus answered him, saying, It is written, That man shall not live by bread alone, but by every word of God. 

Deuteronomy 6:13

13Thou shalt fear the LORD thy God, and serve him, and shalt swear by his name. 

Luke 4:8

8And Jesus answered and said unto him, Get thee behind me, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. 

Psalm 91:11

11For he shall give his angels charge over thee, To keep thee in all thy ways.

Luke 4:10

10For it is written, He shall give his angels charge over thee, to keep thee: 

Psalm 91:12

12They shall bear thee up in their hands, Lest thou dash thy foot against a stone.

Luke 4:11

11And in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone. 

Deuteronomy 6:16

16Ye shall not tempt the LORD your God, as ye tempted him in Massah. 

Luke 4:12

12And Jesus answering said unto him, It is said, Thou shalt not tempt the Lord thy God. 

Isaiah 61:1–2

1The Spirit of the Lord GOD is upon me; Because the LORD hath anointed me to preach good tidings unto the meek; He hath sent me to bind up the brokenhearted, To proclaim liberty to the captives, And the opening of the prison to them that are bound;2To proclaim the acceptable year of the LORD, And the day of vengeance of our God; To comfort all that mourn;

Luke 4:18–19

18The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, 19To preach the acceptable year of the Lord. 

Malachi 3:1

1Behold, I will send my messenger, and he shall prepare the way before me: And the Lord, whom ye seek, shall suddenly come to his temple, Even the messenger of the covenant, whom ye delight in: Behold, he shall come, saith the LORD of hosts.

Luke 7:27

27This is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. 

Isaiah 6:9

9And he said, Go, and tell this people, Hear ye indeed, but understand not; And see ye indeed, but perceive not.

Luke 8:10

10And he said, Unto you it is given to know the mysteries of the kingdom of God: but to others in parables; that seeing they might not see, and hearing they might not understand. 

Deuteronomy 6:5

5And thou shalt love the LORD thy God with all thine heart, and with all thy soul, and with all thy might. 

Leviticus 19:18

18Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD.

Luke 10:27

27And he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself. 

Micah 7:6

6For the son dishonoureth the father, The daughter riseth up against her mother, The daughter in law against her mother in law; A man’s enemies are the men of his own house.

Luke 12:53

53The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the mother in law against her daughter in law, and the daughter in law against her mother in law.

Psalm 118:26

26Blessed be he that cometh in the name of the LORD: We have blessed you out of the house of the LORD.

Luke 13:35

35Behold, your house is left unto you desolate: and verily I say unto you, Ye shall not see me, until the time come when ye shall say, Blessed is he that cometh in the name of the Lord.

Exodus 20:12–16

12Honour thy father and thy mother: that thy days may be long upon the land which the LORD thy God giveth thee. 13Thou shalt not kill. 14Thou shalt not commit adultery. 15Thou shalt not steal. 16Thou shalt not bear false witness against thy neighbour. 

Deuteronomy 5:16–20

16Honour thy father and thy mother, as the LORD thy God hath commanded thee; that thy days may be prolonged, and that it may go well with thee, in the land which the LORD thy God giveth thee. 17Thou shalt not kill. 18Neither shalt thou commit adultery. 19Neither shalt thou steal. 20Neither shalt thou bear false witness against thy neighbour. 

Luke 18:20

20Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Honour thy father and thy mother. 

Psalm 118:26

26Blessed be he that cometh in the name of the LORD: We have blessed you out of the house of the LORD.

Luke 19:38

38Saying, Blessed be the King that cometh in the name of the Lord: peace in heaven, and glory in the highest. 

Isaiah 56:7

7Even them will I bring to my holy mountain, And make them joyful in my house of prayer: Their burnt offerings and their sacrifices shall be accepted upon mine altar; For mine house shall be called an house of prayer for all people.

Jeremiah 7:11

11Is this house, which is called by my name, become a den of robbers in your eyes? Behold, even I have seen it, saith the LORD. 

Luke 19:46

46Saying unto them, It is written, My house is the house of prayer: but ye have made it a den of thieves. 

Psalm 118:22

22The stone which the builders refused Is become the head stone of the corner.

Luke 20:17

17And he beheld them, and said, What is this then that is written, The stone which the builders rejected, the same is become the head of the corner? 

Deuteronomy 25:5

5If brethren dwell together, and one of them die, and have no child, the wife of the dead shall not marry without unto a stranger: her husband’s brother shall go in unto her, and take her to him to wife, and perform the duty of an husband’s brother unto her. 

Luke 20:28

28Saying, Master, Moses wrote unto us, If any man’s brother die, having a wife, and he die without children, that his brother should take his wife, and raise up seed unto his brother. 

Exodus 3:6

6Moreover he said, I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob. And Moses hid his face; for he was afraid to look upon God. 

Exodus 3:15

15And God said moreover unto Moses, Thus shalt thou say unto the children of Israel, The LORD God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you: this is my name for ever, and this is my memorial unto all generations. 

Luke 20:37

37Now that the dead are raised, even Moses shewed at the bush, when he calleth the Lord the God of Abraham, and the God of Isaac, and the God of Jacob. 

Psalm 110:1

1The LORD said unto my Lord, Sit thou at my right hand, Until I make thine enemies thy footstool.

Luke 20:42–43

42And David himself saith in the book of Psalms, The LORD said unto my Lord, Sit thou on my right hand, 43Till I make thine enemies thy footstool. 

Isaiah 53:12

12Therefore will I divide him a portion with the great, And he shall divide the spoil with the strong; Because he hath poured out his soul unto death: And he was numbered with the transgressors; And he bare the sin of many, And made intercession for the transgressors.

Luke 22:37

37For I say unto you, that this that is written must yet be accomplished in me, And he was reckoned among the transgressors: for the things concerning me have an end. 

Hosea 10:8

8The high places also of Aven, the sin of Israel, shall be destroyed: The thorn and the thistle shall come up on their altars; And they shall say to the mountains, Cover us; And to the hills, Fall on us.

Luke 23:30

30Then shall they begin to say to the mountains, Fall on us; and to the hills, Cover us.

 

Psalm 31:5

5Into thine hand I commit my spirit: Thou hast redeemed me, O LORD God of truth.

Luke 23:46

46And when Jesus had cried with a loud voice, he said, Father, into thy hands I commend my spirit: and having said thus, he gave up the ghost.

Luke - The Greek physician and Septuagint

Many researchers believe Luke was a physician from the Hellenistic city of Antioch in Ancient Syria, born into a Greek family, however some scholars and theologians believe he was a Hellenic Jew.

Luke's conscious and purposeful allusions, references, and citations from ancient Classical and Hellenistic Greek authors such as Homer, Aesop, Epimenides, Euripides, Plato, and Aratus show that he was conversant with authentic Greek literary texts. This knowledge was most likely derived from his experiences as a youth with the relatively homogenous Hellenistic educational curriculum (enkyklios paideia), which had been used for ages throughout the eastern Mediterranean.

Luke's Gospel is significant and multifaceted. As a physician and historian, Luke was likely well-versed in Greek culture and language. Being a physician, uses medical terminology and metaphors throughout his Gospel, reflecting his knowledge of Greek medicine. He employs various rhetorical devices, such as parallelism, chiasm, and anaphora, which are common in Greek literature. Luke's Gospel was likely intended for a Greek-speaking audience, as evidenced by his use of Greek language and cultural references. This suggests that he was trying to bridge the gap between Jewish and Gentile Christianity. His familiarity with Greek culture and language allowed him to present the Gospel in a way that was accessible and appealing to a wider audience, particularly those in the Hellenistic world.

My observation:

The period between the Second and First centuries BCE was crucial for the interaction between Greek culture and Jewish society, significantly shaping Jewish identity and religious thought. 

Many Jews began to speak Greek and adopt Greek names, blending their identity with the surrounding culture.

Greek philosophy, particularly Stoicism and Platonic thought, influenced Jewish thinkers. This is evident in the writings of Philo of Alexandria, who sought to harmonize Jewish theology with Greek philosophy, emphasizing the rationality of God and the importance of reason in understanding faith.

The Jewish community produced Greek-language texts during this period, most notably the Septuagint, a Greek translation of Hebrew scriptures. This not only made Jewish texts accessible to a broader audience but also reflected a blending of Jewish and Greek literary styles.

Evidence suggests that Luke’s exposure to the Septuagint significantly shaped his understanding of the Hebrew Bible, influencing both his theological framework and narrative style in the composition of his Gospel.

Luke frequently cites the Old Testament in his Gospel, often using phrases and wording that align closely with the Septuagint rather than the Hebrew text. This suggests that he relied on the LXX for scriptural references, as evidenced by his use of specific terms and phrases found in the Greek translation.

Moreover, Luke was writing for a predominantly Gentile audience, and his use of the Septuagint would have made the Jewish scriptures more accessible to non-Jewish readers. This strategic choice reflects his intent to bridge cultural and religious gaps, utilizing a translation familiar to his audience.

Do you want to write a thesis about this title: "The Septuagint and the Gospel of Luke: Why the English Bible is not perfect?"

The Greek language began to influence Jewish people during the Hellenistic period

Alexander the Great's conquests in the 4th century BCE led to the establishment of the Hellenistic kingdoms, which promoted Greek language and culture throughout their territories.

It is important to note that while Greek became a common language among Jewish people during the Hellenistic period, Hebrew remained the primary language of Jewish religious and cultural life. The Septuagint was primarily used by Jews who lived in Greek-speaking areas and by early Christians

Please view the video below.

https://www.youtube.com/watch?v=2g62t2opS3g

MODELS OF JERUSALEM FROM 13 DIFFERENT PERIODS. 

1. MELCHIZEDEK

2. JEBUS

3. DAVID

4. SOLOMON

5. HEZEKIAH

6. DESTRUCTION

7. NEHEMIAH

8. GREEK

9. HEROD

10. DESTRUCTION 2

11. ROMAN

12. BYZANTIUM

13. ARAB

Was Jesus pursuing a perfect Bible at the time?

The Hebrew Bible, Septuagint, and Greek New Testament are interconnected texts that form the foundation of Christian and Jewish religious traditions.

Hebrew Bible:

The original text of the Jewish scriptures, written primarily in Hebrew (with some sections in Aramaic).

It is considered the most authoritative source of Jewish religious teachings.

It consists of three main parts: the Torah (five books of Moses), the Nevi'im (prophets), and the Ketuvim (writings).

Septuagint:

A Greek translation of the Hebrew Bible, created in the 3rd century BCE.

It was commissioned by Ptolemy II Philadelphus, the ruler of Egypt.

The Septuagint became the primary text used by early Christians, as Greek was the lingua franca of the Roman Empire.

It includes additional books not found in the Hebrew Bible, known as the Deuterocanonical books.

Greek New Testament:

A collection of 27 books written in Greek, primarily in the 1st century CE.

It contains the Gospels (accounts of Jesus' life and teachings), the Acts of the Apostles (history of the early Christian church), the Epistles (letters written by Paul and other early Christian leaders), and the Revelation (a prophetic book).

The Greek New Testament is based on the Septuagint, as it was the primary source of scripture for early Christians.

It includes references to the Hebrew Bible and often quotes passages from it.

Q&A:

Why was the New Testament written in Greek, not Hebrew?

The primary reason the New Testament was written in Greek rather than Hebrew:

1. Greek as the Lingua Franca: In the 1st century CE, Greek had become the lingua franca of the Mediterranean region, especially among the Roman Empire. This made it a practical choice for communicating with a diverse audience.
2. Influence of the Septuagint: The Septuagint, a Greek translation of the Hebrew Bible, was widely used by Jews and early Christians. This made Greek a familiar language for discussing biblical topics.

Are the Hebrew Bible and Septuagint free of errors?

No, neither the Hebrew Bible nor the Septuagint are perfect without error. Both texts have undergone a long history of transmission, copying, and translation, which has inevitably led to the introduction of variations and potential errors.

1. Human error: Scribes who copied the texts may have made mistakes, such as omissions, additions, or changes in wording.
2. Translation issues: The Septuagint, being a translation from Hebrew to Greek, may have introduced errors due to misunderstandings or differences in language and culture.
3. Textual variants: Over time, different versions of the text may have emerged, leading to textual variants that can be difficult to reconcile.

Despite these imperfections, both Hebrew Bible and the Septuagint are considered to be highly reliable sources of the biblical text. Scholars have spent centuries studying these texts and comparing them to other ancient manuscripts to identify and correct errors. While there may still be some uncertainties, the overall accuracy of these texts is generally accepted.

It's important to note that the study of textual criticism continues to be an active field of research, and new discoveries may lead to a better understanding of the original text.

Was Jesus pursuing a perfect Bible at the time? 

There is no explicit biblical proof that Jesus was actively pursuing such a thing.

The Bible itself is a collection of texts written over centuries by various authors, each with their own perspectives and styles. While Jesus certainly referred to the Hebrew Scriptures (the Old Testament) as authoritative, he didn't explicitly address the idea of a single, perfect version of the Bible.

Here are some relevant biblical passages to consider:

Matthew 5:17-18: Jesus says, "Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish, but to fulfill. For truly, I say to you, until heaven and earth pass away, not one letter or one stroke of a letter will pass away from the Law until all has been accomplished." This suggests that Jesus valued the existing Scriptures, Jesus accepted the Old Testament in Hebrew and the Old Testament in Greek-Septuagint, but it doesn't imply a pursuit of a perfect version.   

John 14:26: Jesus promises the disciples, "The Advocate, the Holy Spirit, whom the Father will send in my name, will teach you all things and remind you of everything I have told you." This suggests that the Holy Spirit would guide the early Christians in understanding and interpreting Scripture, but it doesn't imply a need for a perfect version.   

It's important to note that the concept of a "perfect Bible" is a relatively modern one. The early Christians did not have a single, unified canon of Scripture, and the process of canonization took place over several centuries. The focus was on understanding and interpreting the existing texts, rather than creating a perfect version.

In conclusion, there is no explicit biblical proof that Jesus was pursuing a perfect Bible in His time. While he valued the Hebrew Scriptures and emphasized their importance, he didn't address the idea of a single, perfect version. The focus was on understanding and interpreting the existing texts with the guidance of the Holy Spirit.

Do we have a perfect Bible now?

No, we do not have a perfect Bible now. While the Bible has been carefully preserved and transmitted over centuries, it is still a human document that has undergone a long history of translation, copying, and interpretation. As a result, there are variations and potential errors in the text.

Here are some reasons why we cannot say that we have a perfect Bible:

1. Human error: Scribes who copied the text may have made mistakes, such as omissions, additions, or changes in wording.
2. Translation issues: The Bible has been translated into many languages, and the process of translation can introduce errors or nuances that are not present in the original text.
3. Textual variants: Over time, different versions of the text may have emerged, leading to textual variants that can be difficult to reconcile.

Despite these imperfections, the Bible (Tanakh, Masoretic Text, Septuagint, TR, various Greek Manuscripts) is considered to be a highly reliable source of religious and historical information. Scholars have spent centuries studying the text and comparing different versions to identify and correct errors. While there may still be some uncertainties, the overall accuracy of the Bible is generally accepted.

It's important to remember that the Bible is a living document that continues to be studied and interpreted by people around the world. As our understanding of the text evolves, we may gain new insights into its meaning and significance.

My conclusion:

Because Jesus did not seek a perfect Bible in His time, He did not attack the Septuagint, He did not rebuke those who read the Septuagint, and the Jewish people had both the Hebrew Bible and the Septuagint, both are not perfect. I propose to Bible teachers at Far Eastern Bible College in Singapore not to act as if they are smarter than Jesus Christ our Lord by promoting a Perfect Greek Bible underlying the KJV and attacking those who read the NIV and ESV, as well as those who dislike the KJV.

While it is true that Jesus primarily used the Hebrew Bible, he did not explicitly condemn the Septuagint. It is important to note that Jesus' understanding of Scripture was rooted in his Jewish tradition, which primarily relied on the Hebrew Bible. His emphasis on the Hebrew Scriptures reflects the cultural and religious context of his time.

The fact is Jewish people had access to both the Hebrew Bible (OT) and the Septuagint (OT). I repeat, both are not perfect. The Septuagint was particularly valuable for Jewish communities living in Greek-speaking areas. The Hebrew Bible remained the primary source of authority for Jewish religious life.

I rebuke lecturers from Far Eastern Bible College for criticizing their students who read the NIV, ESV, or dislike the KJV. Teachers must critically examine various translations and interpretations of Scripture. Rather than pursuing a perfect Bible or a perfect Greek TR underlying the King James Version. Rather than dividing the One Body of Christ due to Bible versions. I am genuinely concerned that a Bible college may become a terrorist training camp for young men and women to attack those who disagree with their theological beliefs. 

I understood, it is important to foster respectful dialogue and avoid personal attacks, it is crucial for Bible teachers to engage in critical examination of different translations and interpretations of Scripture. I pray these so called "Bible teachers" in FEBC, to stop promoting the heresy of Verbal Plenary Preservation, and start to live in peace with one another.