Digging ears - Masoretic

The textual crux in Psalm 40:7 (v. 6 in English Bibles) centers on the tension between the Masoretic Text (MT) and the ancient Septuagint (LXX) quotation in Hebrews 10:5. Where the Masoretic vocalization yields "Ears you have dug/bored for me" (’oznayim kāritā lî / אׇזְנַיִם כָּרִיתָ לִּי), the LXX reads "A body you have prepared for me" (sōma de katērtisō moi / σῶμα δὲ κατηρτίσω μοι).

Textual critics and theologians argue that the Masoretes’ 8th–10th century vocalization (Tiberian pointing) may misread the original consonantal text in several key ways:

1. Philological Awkwardness of the Masoretic Pointing

• The Verb Kārâ (כָּרָה): The Masoretes pointed כרית as kāritā—a Qal perfect 2nd-person masculine singular verb meaning "you have dug" or "hollowed out". In Biblical Hebrew, kārâ is strictly used for digging pits, wells, or graves (e.g., Gen. 26:25, Ps. 7:15). Applying "digging" to "ears" (’oznayim) is a hapax legomenon in the Hebrew Bible.
  
  
• Distinction from the Ear-Boring Ritual: Commentators often try to defend the MT by linking it to the Exodus 21:6 slave ritual ("boring the ear"). However, the Torah uses an entirely different verb for piercing an ear (rāṣa‘ / רָצַע), not kārâ.
  
  
• Alternative Vocalization of the Root: Without the Tiberian vowel points, כרית can be vocalized from a cognate sense meaning "to prepare, fashion, or acquire" (cf. Hosea 3:2, where kārâ means to purchase/provide, or Ugaritic kr). The LXX translator who rendered this as katērtisō ("you have prepared/fitted") likely understood a vocalization reflecting "fashioned/prepared" rather than "dug."
  
  

2. Consonantal Word-Boundary and Vowel Misdivision

Textual critics (such as Benjamin Kennicott and Paul de Lagarde) proposed that the Masoretes may have misgrouped or misvocalized the unpointed consonantal text ($אזנים כרית לי$):

• Re-segmentation Hypothesis: The letters $א-ז-נ-י-ם$ (’znym) in early palaeo-Hebrew script look remarkably similar to $א-ז\ \ ג-ו-י-ה$ (’āz gəviyyâ—"then a body") or $א-ז\ \ ג-ו$ (’āz gev—"then a body").
  
  
• Under this reconstruction, a scribe or later vocalizer misread the $ג$ (gimel) and $ו$ (vav) as a $נ$ (nun) and $י$ (yod), fusing "then a body" (’āz gəviyyâ) into "ears" (’oznayim). When the Masoretes pointed the text centuries later, they vocalized the corrupt consonantal string into the dual noun ’oznayim ("ears").
  
  

3. Historical Context of the Masoretic Vocalization

The Tiberian vowel system was standardized by the Ben Asher family well over 800 years after the Septuagint was translated (c. 3rd–2nd century BCE) and the Epistle to the Hebrews was written (1st century CE). The Masoretes recorded the oral vocalization tradition preserved within rabbinic circles of their era. Where alternative vocalization traditions existed in pre-Christian or early Christian Hebrew Vorlagen (manuscript source texts), the Masoretic pointing reflects only one specific historical stream—one that may have obscured an earlier messianic reading preserved by the LXX and the New Testament author.

In summary, the Masoretic vocalization forces an otherwise unknown idiom ("digging ears"), whereas alternative vocalizations or slight consonantal re-segmentations better align with the ancient translation tradition (sōma / "body") cited authoritatively in Hebrews 10:5. 

The author of the book of Hebrews follows the Greek Septuagint

Hebrews 10:5-6

King James Version

5 Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me:

6 In burnt offerings and sacrifices for sin thou hast had no pleasure.

The author of the book of Hebrews quotes Psalm 40:

“A body you have prepared for me.”

But the Hebrew Masoretic text is commonly translated:אָזְנַיִם כָּרִיתָ לִּי (Oznayim karita li)

“My ears you have opened.”

7 זבח ו\מנחה לא חפצת אזנים כרית ל\י עולה ו\חטאה לא שׁאלת

Emanuel Tov, The Parallel Aligned Hebrew-Aramaic and Greek Texts of Jewish Scripture (Bellingham, WA: Lexham Press, 2003), Ps 40:6–7.

7 Sacrifice and meal-offering Thou hast no delight in; mine ears hast Thou opened; burnt-offering and sin-offering hast Thou not required.

Jewish Publication Society of America, Torah Nevi’im U-Khetuvim. The Holy Scriptures according to the Masoretic Text. (Philadelphia, PA: Jewish Publication Society of America, 1917), Ps 40:7.

The Greek Septuagint has the “body” wording.

Hebrews author follows the Greek Septuagint.

σῶμα δὲ κατηρτίσω μοι· (Sōma de katērtisō moi)

Translation: "...but a body You prepared for me..."

     

 7 θυσίαν καὶ προσφορὰν οὐκ ἠθέλησας, 

      σῶμα δὲ κατηρτίσω μοι· 

      ὁλοκαύτωμα καὶ περὶ ἁμαρτίας οὐκ ᾔτησας. 

Henry Barclay Swete, The Old Testament in Greek: According to the Septuagint (Cambridge, UK: Cambridge University Press, 1909), Ps 39:7.

     7 *You did not want sacrifice and offering, 

       but a body you restored to me. 

     You did not ask for whole burnt offering, 

       and an offering concerning sin. 

* 40:7 in the Hebrew Bible

Rick Brannan et al., eds., The Lexham English Septuagint (Bellingham, WA: Lexham Press, 2012), Ps 39:7.

The differences between Hebrews 10:5 and the Hebrew text of Psalm 40 illustrate how New Testament writers engaged with textual traditions available to them—and reveal something important about the Masoretic Text’s authority in their eyes.

The Masoretic Text of Psalm 40:6 reads “sacrifice and offering you have not desired, but ears you have dug for me,” whereas Hebrews (following the Septuagint) reads “sacrifice and offering you did not desire, but you prepared a body for me.”[1] The Hebrew emphasizes “hearing” the Torah and obeying it as the work pleasing to God, rather than ritual sacrifice.[1] The Greek translator likely understood the Psalm similarly but found the imagery of “digging out ears” distasteful and substituted “a body” to convey living out Torah’s requirements.[1]

The author of Hebrews’ choice to follow the Septuagint over the Masoretic Text reveals a pragmatic approach to textual authority. The Septuagint version opens the Psalm to a christological interpretation impossible from the Masoretic Text, allowing Christ to become the speaker and receive a body from God to effect the perfect sacrifice replacing Levitical rituals.[1] Rather than viewing the Masoretic Text as uniquely authoritative, the Hebrews author selected the Greek version because it better served his theological argument about Christ’s sacrifice.

Theologians suggest that when the Masoretes inserted vowels into consonantal Hebrew texts, they made errors of judgment—and that New Testament writers, directed by the Holy Spirit, provide the correct translation where the consonants could support multiple readings. Since the original text was inspired, the consonants are reliable, but the Masoretes’ vowel choices may be wrong.[2] This perspective frames the Masoretic Text not as infallible but as one interpretive layer applied to the original consonantal text, subject to correction by Spirit-guided apostolic usage.

[1] David Arthur deSilva, An Introduction to the New Testament: Contexts, Methods and Ministry Formation (Downers Grove, IL: InterVarsity Press, 2004), 807.
[2] Clive Anderson and Brian Edwards, Evidence for the Bible (Leominster: Day One, 2014), 202.

Prayer of deliverance and bindings

Heavenly Father, Lord of Sabaoth, God of all truth and unshakeable light, we come boldly before Your throne of grace today under the authority of the name of Jesus Christ! Your Word declares that where the Spirit of the Lord is, there is liberty, and that no lie is of the truth. We stand on the promises of Matthew 18:18—that whatever we bind on earth shall be bound in heaven, and whatever we loose on earth shall be loosed in heaven.

Right now, in the mighty and matchless name of Jesus Christ, we exercise our kingdom authority and bind every spirit of falsehood, deception, and error operating through these three false teachers JK, QSY and Prabhu who have sought to distort Your holy Gospel!

First, regarding the spirit of deception operating through the teacher of compromised doctrine: We take authority over the spirit of deceit and twistings of Scripture! We bind the spirit of python that seeks to squeeze the life out of the Word of God, and we command every lying spirit that speaks tickling doctrines to the ears of the undiscerning to be silenced! We render every deceptive narrative, every false prophecy, and every cunning word-play powerless in the mighty name of Jesus!

Second, regarding the spirit of avarice and spiritual manipulation operating through the teacher of greed: We bind the spirit of Mammon and religious extortion! We rebuke the spirit of Balaam that leads God's flock astray for dishonest gain and exploits vulnerable souls with false promises. We sever the demonic influence that blindfolds the hearts of listeners, and we bind every prince of air that traffics in spiritual pride, false miracles, and theatrical delusion!

Third, regarding the spirit of division and heresy operating through the teacher of subtle apostasy: We bind the spirit of Antichrist that denies the fundamental truths of Jesus Christ, His cross, and His resurrection! We pull down every high thing and every vain imagination that exalts itself against the true knowledge of God. We take captive every thought to the obedience of Christ and command every wolf in sheep's clothing to be exposed by the piercing light of the Holy Spirit!

Lord, we pray not for the destruction of their souls, but for the dismantling of their deception! Lift the veil from their eyes, God! Strip away the vanity, shatter the strongholds of pride in their minds, and send the spirit of godly repentance to break their hearts. Where there is spiritual blindness, let Your truth break through like a consuming fire! Protect Your flock, guard the minds of Your saints, and cause Your true, unadulterated Word to reign victorious in this generation!

We declare it done, established, and sealed by the precious blood of the Lamb, in Jesus’ mighty name! Amen and Amen!

Binding the spirits of "VPP" in JK, QSY and Prabhu

BINDING AND LOOSING Simon Peter made the great confession that Jesus was the Christ, the Son of God, in Matt. 16:16. Jesus immediately responded by telling Simon that his name would be Peter and that Christ would build His church on this great confession. He went on, “I will give you the keys of the kingdom of heaven, and whatever you bind on earth will have been bound in heaven, and whatever you loose on earth will have been loosed in heaven” (16:19 HCSB). Jesus gave a similar statement in Matt. 18:18, this time to all of the disciples.

Some have taken the statement to imply that the institutional church or the ecclesiastical head has the power to make authoritative statements that may supersede Scripture and that heaven is obligated to comply. Others have taken it to mean that Christians have the authority to “bind” and “loose” spiritual powers by use of the spoken word of faith. Neither of these views is a satisfactory interpretation.

A correct understanding of the two passages is tied to the grammar of the phrases “will have been bound in heaven” and “will have been loosed in heaven.” The grammatical constructions in both phrases and in both verses are periphrastic future perfect passives. A more accurate translation of Matt. 16:19 might be “and whatsoever you shall bind on earth shall have been bound in heaven: and whatsoever you shall loose on earth shall have been loosed in heaven.” Similarly, Matt. 18:18 might well read “Whatsoever you shall bind on earth shall be bound in heaven: and whatsoever you shall loose on earth shall have been loosed in heaven.” In other words, that which would be declared and bound on the earth will have already been declared and bound in heaven first; that which would be declared and loosed on earth will have already been declared and loosed in heaven first.

In Matt. 16:19 the context involves the keys to the kingdom of heaven. This is a clear reference to the gospel, upon the truths of which Jesus would build His church. Simon and the other apostles are given authority to offer the gospel freely to loose those in bondage. This same gospel alienates some, so we find Peter shutting up the kingdom as well (Acts 4:11–12; 8:20–23). Those who are loosed by the church have already been loosed by heaven, and those bound by the gospel’s narrowness will have been bound by heaven, as long as the church confines itself to simple, direct gospel proclamation. Heaven and earth come together then as disciples proclaim the message of salvation, confirming some in their sin, loosing others to the freedom of forgiveness.

Matthew 18:18 addresses the matter of church discipline. Here Jesus uses virtually the same words as in 16:19 to speak of the importance of confrontation and restoration. The gathered body has an obligation to exercise church discipline toward erring or sinful members, knowing that as it does so, heaven has already ratified its action. Even more, when churches exercise godly and appropriate discipline, which is a vital mark of true churches, they can be sure of the presence of the Lord in their midst at the time, “For where two or three are gathered together in My name, I am there among them” (18:20 HCSB). The “two or three” here are the same two or three that established the truth of the need for correction in Matt. 18:16. This text is not, then, a general statement about the presence of the Lord among His people but an assurance of His providential guidance in matters of church discipline. The Lord is present even with individual Christians, but it is a great comfort to know that He stands in the midst of the church when it exercises the most difficult of all of its functions—discipline.

David G. Shackelford and Chad Brand

David G. Shackelford and Chad Brand, “Binding and Loosing,” in Holman Illustrated Bible Dictionary, ed. Archie England et al. with Draper Charles (Nashville, TN: Holman Bible Publishers, 2003), 217–218.

The meaning of "authentical"

In seventeenth-century theological discourse, “authentical” carried a specialized meaning distinct from its modern colloquial sense of merely “genuine.” Protestant scholastics designated the Hebrew Old Testament manuscripts as the “authentic” text—not because any single copy was flawless or because they possessed one authoritative edition, but because the Hebrew manuscripts collectively, taken as a whole, constituted the authoritative textual foundation.[1]

The theological weight of this term becomes clear through its connection to scriptural authority. Edward Leigh defined the “authentic” text as that “which of itself hath credit and authority, being sufficient of itself to prove and commend itself, without the help of any other Edition.”[1] This definition reveals that “authentical” functioned as a technical term denoting textual self-sufficiency—a text that required no external validation or correction.

Critically, calling the Hebrew text “authentic” did not mean theologians believed it was infallible, inspired, or entirely free from scribal errors.[1] Rather, they were making an epistemological claim: the Hebrew copies served as the self-attesting principle by which Christian doctrine could be established, and if the Septuagint could correct the Hebrew text, this would undermine the Hebrew text’s status as self-authenticating and leave human reason as the ultimate arbiter of scriptural meaning.[1]

The term thus encapsulates a defensive theological posture against Catholic arguments that Greek and Latin versions could amend the Hebrew original. For these Reformed thinkers, “authentical” meant the text possessed inherent authority within the church’s interpretive community—not perfection, but irreplaceable foundational status.

[1] Levi Berntson, “A Reformation-Historical Approach,” in The Authority of the Septuagint: Biblical, Historical, and Theological Approaches, ed. William A. Ross and Gregory R. Lanier (Downers Grove, IL: InterVarsity Press, 2025), 126–128.