Teaching the blind, deaf and mute "theologians" to see, hear and speak.

Remember, patience and consistency are key. Teaching a person who is blind, deaf, and non-verbal requires a long-term commitment and a willingness to adapt your approach as needed.

Jesus did not authorize the King James Bible

The King James Version (KJV) of the Bible, also known as the Authorized Version (AV), was authorized by King James I of England. It was commissioned in 1604 and published in 1611. The translation was undertaken by a group of scholars and theologians under the sponsorship of King James.

Jesus, of course, lived long before the KJV was created, so He had no involvement in its authorization or production.

Jesus lived and preached in Aramaic, not English. The New Testament, which includes Jesus' words and teachings, was first written in Greek.

The King James Bible, an English translation of the Bible, was completed in 1611. Jesus, who lived and died around 30 CE, couldn't authorize a translation that wouldn't be available for another 1500 years.

The Bible does not claim divine authorship for any particular translation. It accepts that it was written by humans who were inspired by the Holy Spirit.

While the King James Bible is a historically significant and frequently used translation, it should be noted that it is a human translation and interpretation of ancient scriptures. Other translations exist, each with its own advantages and disadvantages.

In the year 1611, has the church finally produced the Perfect English Bible? Authorized by King James I? 

In 2010, someone from Singapore discovered that the underlying Greek text of the KJV is the Perfect Bible!!!

Believing is seeing?

William Tyndale

“If God spare my life, ere many years I will cause a boy who drives a plough to know more of the scriptures than you do.”

― William Tyndale

Jesus' perceptions of the Masoretic Text (MT, or Old Testament in Hebrew) and the Septuagint (LXX, or Old Testament in Greek)

In Jesus’ time, there were various textual traditions of the Hebrew Bible. The Masoretic Text (MT) as we know it today did not exist yet, and the Dead Sea Scrolls (discovered in the 20th century) have shown that there were many variations in the Hebrew texts used by different Jewish communities.

The Septuagint itself is based on a Hebrew text that was older than the later Masoretic Text, and in some instances, it preserves readings that are closer to earlier Hebrew versions or even have interpretative additions.

Why are you so determined, so desperate to have a flawless, perfect Bible yet Jesus says nothing about those variations? Take for instance, one of the Hebrew Masoretic Text (MT) and Greek Septuagint (LXX), they contain several variations, Jesus remained mute. But why was Jesus so quiet?  Has he never asked for a perfect Bible?

These examples below demonstrate a variety of differences between the Masoretic Text (MT) and the Septuagint (LXX), ranging from differences in vocabulary, word order, syntax, numbers, and omissions/additions of verses, to more theological interpretations and translation choices. These variants can affect interpretations and theological understandings, illustrating the complexity and richness of biblical textual traditions. 

Below, I'll provide an outline of the major types of variants that occur between the MT and LXX, though it is impossible to list every single instance. Some of the most notable types of textual variants include:

Genesis 1:1
MT: "In the beginning, God created the heavens and the earth."
LXX: "In the beginning, God made the heaven and the earth."
The key difference here is the use of "created" (בָּרָא, bara) in the MT versus "made" (ἐποίησεν, epoiēsen) in the LXX, and the singular "heaven" (οὐρανὸν, ouranon) in the LXX versus the plural "heavens" (שָׁמַיִם, shamayim) in the MT.


Genesis 2:4
MT: "This is the account of the heavens and the earth when they were created."
LXX: "This is the book of the generation of heaven and earth."
In this case, the LXX uses "book" (βίβλος), while the MT uses "account" (תּוֹלְדוֹת, toledoth).


Genesis 4:8
MT: "Cain spoke to Abel his brother. And when they were in the field, Cain rose up against his brother Abel and killed him."
LXX: "And Cain said to Abel his brother, 'Let us go out into the field.' And when they were in the field, Cain rose up against Abel his brother and killed him."


1 Kings 4:26
MT: "Solomon had 40,000 stalls of horses for his chariots."
LXX: "Solomon had 4,000 stalls of horses for his chariots."
Here, the MT has "40,000," while the LXX has "4,000." Scholars debate whether one is a scribal error or reflects different traditions.


1 Samuel 10:27
MT: "But some worthless men said, 'How can this man save us?'"
LXX: This verse is entirely absent from the LXX.


2 Samuel 24:24-25
MT: Describes a direct transaction between King David and Araunah the Jebusite.
LXX: This account is slightly more elaborate and includes additional details not found in the MT.


Isaiah 7:14
MT: "Behold, the young woman shall conceive and bear a son, and shall call his name Immanuel."
LXX: "Behold, the virgin shall conceive and bear a son, and shall call his name Immanuel."
In the LXX, the word παρθένος (parthenos), which means "virgin," is used, while the MT uses עַלְמָה (almah), which is often translated as "young woman" but can also mean "virgin."


Jeremiah 8:8-9
MT: The passage reads "How can you say, 'We are wise, and the law of the LORD is with us'?"
LXX: This passage is much longer and includes additional clarifications.


Jeremiah 10:6-7
MT: These verses are present.
LXX: These verses are absent, highlighting a significant difference in the text length.


Jeremiah 51:13
MT: "O you who dwell by many waters, abundant in treasures, your end has come, the measure of your covetousness."
LXX: A different phrasing and some additional material is included in the LXX, making this a longer and more elaborated passage.



Psalm 22:16
MT: "For dogs have surrounded me; a company of evildoers have enclosed me; they pierced my hands and my feet."
LXX: "For many dogs have encompassed me; the assembly of the wicked have beset me; they pierced my hands and my feet."
In the LXX, there is the use of "many dogs" (πολλὰ κύνα) where the MT uses "dogs" (כְּלָבִים), and the interpretation of "pierced" remains similar, but the nuances can differ.


Daniel 3:24-25
MT: The Hebrew version of Daniel is notably shorter in some sections.
LXX: Includes additional verses, such as the Prayer of Azariah and the Song of the Three Holy Children.


Deuteronomy 32:43
MT: "Rejoice with him, O heavens; bow down to him, all gods."
LXX: "Rejoice, ye heavens, with him, and let all the angels of God worship him; rejoice ye Gentiles, with his people, and let all the sons of God strengthen themselves in him; for he will avenge the blood of his sons, and will render vengeance, and recompense justice to his enemies, and will reward them that hate him; and the Lord shall purge the land of his people."


Exodus 1:5
MT: "All the descendants of Jacob were seventy persons; Joseph was already in Egypt."
LXX: "And all the souls from Jacob were seventy-five."


Exodus 12:40
MT: "The time that the Israelites lived in Egypt was 430 years."
LXX: "The sojourning of the children of Israel, and of their fathers, in the land of Egypt, was four hundred and thirty years."
In this instance, the LXX omits "time" (זְמַן) and includes additional wording ("and of their fathers").


Isaiah 61:1
MT: "The Spirit of the Lord GOD is upon me, because the LORD has anointed me to bring good news to the poor; he has sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to those who are bound."
LXX: "The Spirit of the Lord is upon me, because he has anointed me; he has sent me to preach glad tidings to the poor, to heal the brokenhearted, to proclaim liberty to the captives and recovery of sight to the blind."


Micah 5:2
MT: "But you, O Bethlehem Ephrathah, who are too little to be among the clans of Judah, from you shall come forth for me one who is to be ruler in Israel."
LXX: "And you, Bethlehem, house of Ephrathah, are you little to be among the thousands of Judah? From you shall come forth for me one to be ruler over Israel."
The LXX makes some slight differences in phrasing that impact the interpretation, especially in regard to the significance of Bethlehem in Jewish tradition.

Conclusion

Jesus prioritized the transformative power of God's word and its ability to guide, teach, and save. By not engaging in debates over textual perfection, He demonstrated that the Scriptures' core message transcends linguistic and textual variations. His approach encourages us to seek understanding, unity, and faithful living based on the timeless truths of God's word. 

Reflecting on this, we can see how Jesus' example calls us to focus on living out the principles of our faith, inspired by the Scriptures, in our daily lives.

Stop pleading for a flawless perfect Bible, please. Do you still have dreams? Wake up!

The Hebrew Bible and the Septuagint (LXX)

The Hebrew Bible and the Septuagint (LXX) are both significant texts in the history of Judaism and Christianity. While they share much in common, there are several notable differences:

1. Language:

Hebrew Bible: Written primarily in Hebrew, with a few portions in Aramaic (e.g., parts of Daniel and Ezra).

Septuagint: A Greek translation of the Hebrew scriptures, created for Greek-speaking Jews in Alexandria around the 3rd to 2nd century BCE.

2. Canonical Books:

Hebrew Bible: Consists of 24 books divided into three sections: the Torah (Law), Nevi'im (Prophets), and Ketuvim (Writings). This is also known as the Tanakh.

Septuagint: Includes books not found in the Hebrew Bible, known as the Deuterocanonical books (e.g., Tobit, Judith, Wisdom of Solomon, Sirach, Baruch, and 1-2 Maccabees). These books are considered canonical by the Catholic and Orthodox churches but are not included in the Jewish canon or most Protestant Bibles.

3. Order and Division of Books:

Hebrew Bible: The books are arranged differently, with a particular focus on the tripartite division. For example, the Hebrew Bible ends with the Chronicles.

Septuagint: The books are arranged according to the genres found in the Greek tradition: Law, History, Wisdom, and Prophets, similar to the structure found in Christian Old Testaments.

4. Textual Variants:

Hebrew Bible: Based on the Masoretic Text, which was meticulously preserved and standardized by Jewish scholars known as the Masoretes around the 7th to 10th centuries CE.

Septuagint: Sometimes exhibits textual variants that differ from the Masoretic Text, which can lead to different readings and interpretations of certain passages.

5. Translation Differences:

Hebrew Bible: Maintains the original Hebrew wording and style.

Septuagint: As a translation, some nuances and idioms from Hebrew were adapted to fit the Greek language and culture, leading to differences in expression and sometimes in meaning.

6. Use in Early Christianity:

Hebrew Bible: Used primarily by the Jewish community.

Septuagint: Widely used by early Christians and frequently quoted in the New Testament. Many New Testament authors, including Paul, quoted the Septuagint rather than the Hebrew text.

7. Theological Emphasis:

Hebrew Bible: Reflects Jewish theological perspectives and traditions.

Septuagint: Sometimes reflects Hellenistic influences and interpretations, which can be seen in certain theological nuances.

Example Passages:

Isaiah 7:14

Hebrew Bible: "Behold, the young woman shall conceive and bear a son, and shall call his name Immanuel."

Septuagint: "Behold, the virgin shall conceive and bear a son, and shall call his name Immanuel."

This translation difference highlights the impact of the Septuagint on Christian theology, particularly concerning the prophecy of the virgin birth of Jesus.

Understanding these differences helps us appreciate the historical and theological contexts of these important scriptures. 

Revised Christmas Song for Far Eastern Bible College

1. I have decided to follow VPP;

I have decided to follow VPP;

I have decided to follow VPP;

No turning back; no turning back.

2. If no one joins me, still I will follow;

If no one joins me, still I will follow;

If no one joins me, still I will follow;

No turning back; no turning back.

3. The VPP before me, the world behind me;

The VPP before me, the world behind me;

The VPP before me, the world behind me;

No turning back, no turning back.

VPP = Verbal Plenary Preservation

Luke 4:18-19

Jesus likely read from the Hebrew Bible: Most scholars agree that Jesus, being Jewish, would have read from the Hebrew Bible, which at that time was not the Masoretic Text but a similar text.

Luke, writing for a Greek audience, quotes from the Septuagint: The Septuagint was the Greek translation of the Hebrew Bible that was widely used in the first century. Luke, writing to a Greek audience, likely used the Septuagint as his source.

Therefore, while Jesus may have read from a Hebrew text, Luke's quotation in his Gospel reflects the Septuagint version.

The Septuagint and the Masoretic Text have some differences in wording and word order, but the overall meaning is the same. 

Some scholars argue that Luke may have combined elements from both the Hebrew Bible and the Septuagint in his quotation.

The exact text that Jesus read is unknown, but it is likely that he read from a Hebrew text that was similar to the Masoretic Text.

While the source of Luke's quotation is the Septuagint, it is important to remember that Jesus likely read from a Hebrew text. This highlights the complex textual history of the Bible and the importance of considering multiple sources when interpreting biblical texts.

In his day, Jesus and his followers did not quarrel about a few translations or the pursuit of a perfect Bible. No issue of Verbal Plenary Preservation. 

Paul instructs the church not to quarrel about words. In his letters to Timothy, Paul addresses this issue directly.

2 Timothy 2:14 : "Keep reminding God’s people of these things. Warn them before God against quarreling about words; it is of no value, and only ruins those who listen."

Paul emphasizes that arguments over words or minor issues are unproductive and can lead to division within the church. Instead, he encourages believers to focus on sound teaching and the core truths of the faith. Such quarrels can distract from the primary mission of the church, which is to spread the gospel and build up the body of Christ.

By way of application:

Focus on Core Teachings: Concentrate on the essential doctrines of the Christian faith and avoid getting sidetracked by minor disputes.

Promote Unity: Encourage unity and cooperation within the church community, fostering a spirit of love and understanding.

Avoid Distractions: Be mindful of conversations and debates that can lead to unnecessary conflict or distraction from the church's mission.

Paul's guidance is a reminder to prioritize what truly matters in our faith and interactions within the church, aiming for harmony and mutual edification.

Please stop searching for a perfect Bible underlying the King James Version! 

Wake up, you drunkard.

The Septuagint was being used by Jesus

There is evidence in the New Testament that Jesus and the apostles used the Septuagint, the Greek translation of the Old Testament (Hebrew Scriptures). Here are some examples:

1. Jesus' Quotation in Luke 4:18-19:

In Luke 4:18-19, Jesus reads from the book of Isaiah in the synagogue. The passage He reads is closer to the Septuagint version than the Masoretic Text (the standard Hebrew text).

Luke 4:18-19: "The Spirit of the Lord is on me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim freedom for the prisoners and recovery of sight for the blind, to set the oppressed free, to proclaim the year of the Lord’s favor."

2. Quotations in the Gospels:

Several quotations in the Gospels align more closely with the Septuagint than with the Hebrew text. Here are a few notable examples:

• Matthew 1:23: “The virgin will conceive and give birth to a son, and they will call him Immanuel” (which means “God with us”). This is a quotation from Isaiah 7:14, and the wording matches the Septuagint.

• Matthew 21:16: “From the lips of children and infants you, Lord, have called forth your praise.” This is a quotation from Psalm 8:2, aligning with the Septuagint.

3. Apostolic Usage:

The apostles, especially Paul, often quoted the Old Testament in their writings, and these quotations frequently align with the Septuagint. For example:

• Romans 3:10-18: Paul quotes several Old Testament passages in a sequence that aligns with the Septuagint version.

These examples show that Jesus and the early Christians were familiar with and utilized the Septuagint. This usage highlights the acceptance and influence of the Septuagint in the early Christian community.

Jesus didn't ask his followers for a perfect Bible

It's crucial to understand that Jesus was not concerned with finding a "perfect" version of the Old Testament. Instead, He focused on the message and teachings within the scriptures, regardless of whether they were from the Hebrew text or the Greek Septuagint.

Jesus' Use of the Scriptures

Throughout His ministry, Jesus often quoted from the scriptures to teach and guide His followers. He referenced both the Hebrew Bible and the Greek Septuagint, showing His familiarity and acceptance of both. For example, in the synagogue at Nazareth, He read from the book of Isaiah (Luke 4:16-21), demonstrating His respect for the Hebrew scriptures.

Respect for Different Texts

Jesus did not critique or condemn anyone for reading the Hebrew scriptures or the Septuagint. His primary concern was the heart and intent of the reader. He emphasized understanding and living out the teachings rather than focusing on textual differences.

Focus on the Message

In Matthew 5:17-18, Jesus said, "Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them." This highlights that His mission was to fulfill the scriptures, bringing their teachings to life through His actions and words.

Application for Us

As followers of Christ, we should focus on the core messages and teachings of the Bible. Whether we read the Hebrew text, the Septuagint, or any other translation, the key is to understand and apply God's word in our lives.

Conclusion

Let's embrace the scriptures in their entirety, appreciating the rich history and diverse translations that have brought God's word to us. Let us strive to live according to the teachings of Jesus, who showed us the way to love, compassion, and truth.

Thank you, and may God bless our understanding and application of His word.

Applying God’s Word Today

Many statements in Scripture indicate that the Bible is given to us for more than satisfying our curiosity about what God is like, what He has done in the past, or what He will do in the future. Its intended impact on lives is seen in that the Bible convicts (Heb. 4:12–13), regenerates (2 Tim. 3:15; 1 Peter 1:23), nurtures (2:2), cleanses (Ps. 119:9; John 15:3; 17:17; Eph. 5:25–26), counsels and guides (Ps. 119:24, 105), prevents sin (v. 11), renews (vv. 50, 93, 107, 149, 154, 156), strengthens (v. 28), sustains (vv. 116, 175), gives wisdom (vv. 98, 130, 169), and delivers (v. 170).

The Scriptures are called a fire, to consume false teaching (Jer. 23:29); a hammer, to shatter people’s hard hearts (v. 29); food, to sustain one’s soul (Ps. 119:103; Jer. 15:16; 1 Cor. 3:2; Heb. 5:13–14; 1 Peter 2:2); a light, to guide our paths (Ps. 119:105); and a sword, for offense against Satan (Eph. 6:17; cf. Luke 4:4, 8, 12). In Psalm 119 the psalmist used many verbs to speak of his response to God’s Word: walk according to, keep, obey, follow, trust in, seek out, delight in, meditate on, consider, rejoice in, see, understand, hope in, teach, speak of, remember, not forget, not forsake, not depart from, not stray from, not turn from, believe in, consider, long for, love, stand in awe of, tremble at, sing of, and choose.

Having been born again by the Word of God (1 Peter 1:23), believers are to grow in the Lord by the same means—God’s Word (2:2). In application, then, we are concerned about relating the Bible to life today. This involves seeing how the Bible, written to initial audiences thousands of years ago, relates to audiences today—and how we should respond to it. Do the Scriptures have relevance for today, and if so how is that relevance determined? What is the significance of the Bible to us? How do we determine how we should respond?^[1]

 

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^[1] Campbell, Donald K. 1991. “Foreword.” In Basic Bible Interpretation: A Practical Guide to Discovering Biblical Truth, edited by Craig Bubeck Sr., 280–81. Colorado Springs, CO: David C. Cook.

Transmission and Translation

Transmission and Translation

Since God has nowhere promised an inerrant transmission of Scripture, it is necessary to affirm that only the autographic text of the original documents was inspired and to maintain the need of textual criticism as a means of detecting any slips that may have crept into the text in the course of its transmission. The verdict of this science, however, is that the Hebrew and Greek text appear to be amazingly well preserved, so that we are amply justified in affirming, with the Westminster Confession, a singular providence of God in this matter and in declaring that the authority of Scripture is in no way jeopardized by the fact that the copies we possess are not entirely error free.

 

Similarly, no translation is or can be perfect, and all translations are an additional step away from the autographa. Yet the verdict of linguistic science is that English-speaking Christians, at least, are exceedingly well served in these days with a host of excellent translations and have no cause for hesitating to conclude that the true Word of God is within their reach. Indeed, in view of the frequent repetition in Scripture of the main matters with which it deals and also of the Holy Spirit’s constant witness to and through the Word, no serious translation of Holy Scripture will so destroy its meaning as to render it unable to make its reader “wise for salvation through faith in Christ Jesus” (2 Tim. 3:15).^[1]

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^[1] Sproul, R. C. 2009. Can I Trust the Bible?. Vol. 2. The Crucial Questions Series. Lake Mary, FL: Reformation Trust Publishing.

Right Motivation Makes All the Difference

Right Motivation Makes All the Difference

In 1 Corinthians 8, Paul talked about food offered to idols. The pagan religions at that time would offer meat to their idols. After the ceremony, they would take the meat (obviously the idols didn’t eat it) and sell it in the marketplace at a reduced price. Understandably, some Christians who had converted from paganism had a problem with eating this meat because they felt as if they were participating in idolatry by doing so. Other Christians rightly understood that these idols were nothing, and they could eat that meat with a clear conscience.

The problem came, however, when these Christians began to use their knowledge to push their brothers and sisters to act against their consciences. In addressing that issue, Paul said these profound words: “Now concerning food offered to idols: we know that ‘all of us possess knowledge.’ This ‘knowledge’ puffs up, but love builds up” (1 Cor. 8:1).

Paul’s warning serves as a great case in point for what happens when we study the Bible with the wrong motives. When we study the Bible in order to gain more knowledge, to look more intelligent, to prove a point to someone else, or to convince other people that they should think and act just as we do, then we are studying the Bible with wrong motives. And what is the fruit of this type of study? We become “puffed up.” Ironically—tragically—the act of studying the Bible has produced some of the most arrogant people this world has ever seen. Chances are, you know one or two of these people.

Rather than thinking about all of the arrogant people you know, take a minute to consider whether or not your efforts in studying the Bible have simply puffed you up. How has studying the Bible changed you? Are you more arrogant, argumentative, or judgmental? Write down a few thoughts below:

Clearly, this is not the way God wants us to study the Bible. Instead, reading God’s Word should lead us to become more like God. As Paul said, knowledge puffs up, but love builds up. When we come to the Bible without an agenda, looking for the ways in which God wants to teach us and change us, then we will walk away more like the people that God desires us to be.

Remember Peter’s exhortation: “So put away all malice and all deceit and hypocrisy and envy and all slander. Like newborn infants, long for the pure spiritual milk, that by it you may grow up into salvation” (1 Pet. 2:1–2). We should set aside every ungodly desire and inclination and simply long to be fed and nourished by the Word of God. It’s a very simple concept that brings life-changing results. Imagine how different you would be if you aligned your thinking and lifestyle with the Bible. Rather than becoming arrogant, you would love God more; you would be in tune with your God-given mission; you would see people not as means to your own ends but as valuable creations of God, and you would find ways to love and serve the people around you.

Take a minute to meditate on 1 Peter 2:1–2. What would your life look like if you desired the Word as Peter described?

Chan, Francis, and Mark Beuving. 2012. Multiply: Disciples Making Disciples. First Edition. Colorado Springs, CO: David C Cook.