WEBVTT 00:00:37.040 --> 00:00:39.520 Welcome to the Stone Choir Podcast. 00:00:39.520 --> 00:00:40.720 I am Cory J. 00:00:40.720 --> 00:00:43.920 Mahler. And I'm still Woe. 00:00:44.800 --> 00:00:45.040 On 00:00:45.120 --> 00:00:50.560 today's Stone Choir, we are beginning the conclusion of our Septuagint series 00:00:50.800 --> 00:00:55.520 with our closing argument, which is the entirety of the New Testament. 00:00:55.520 --> 00:00:58.000 Going to give you another brief recap as we've been doing in 00:00:58.000 --> 00:01:01.120 the previous episodes just to help you keep your bearings. 00:01:01.120 --> 00:01:04.080 Episode ninety-nine was a context window where we talked about how this 00:01:04.080 --> 00:01:06.880 is just going to be a huge long story. 00:01:06.880 --> 00:01:09.920 Not really convoluted, but it could seem that way, if you don't 00:01:09.840 --> 00:01:13.200 have it all sort of laid out, so making the case that 00:01:13.360 --> 00:01:15.600 it's okay if you don't have this all in your head at 00:01:15.600 --> 00:01:16.640 one time. 00:01:16.640 --> 00:01:20.960 Episode one hundred, the first episode of the Septuagint series proper was 00:01:20.960 --> 00:01:25.280 on the Near Eastern history, where we talked about what God's people 00:01:25.280 --> 00:01:31.200 had before the Septuagint, how the Septuagint came about, how Jesus' ancestors 00:01:31.200 --> 00:01:36.000 used the Septuagint exclusively by his day, how the early church used 00:01:36.000 --> 00:01:40.640 the Septuagint exclusively for the first 400 years, and then how for 00:01:40.640 --> 00:01:46.560 over a thousand years after really the time of Augustine and Jerome, 00:01:46.560 --> 00:01:51.360 the church fell away from Greek first of all in the West, 00:01:51.360 --> 00:01:56.480 and as a result, Jerome's unilateral decision to use Hebrew meant that 00:01:56.640 --> 00:02:00.720 the underlying Greek text was entirely lost, such that by the time 00:02:00.720 --> 00:02:03.520 we get to the Reformation, which was where we wrapped up the 00:02:03.520 --> 00:02:08.720 second historical episode, no one cared about any of this. 00:02:08.720 --> 00:02:13.520 And so we point out in the European history episode, the only 00:02:13.520 --> 00:02:16.400 time the Septuagint came up was when we talked about it. 00:02:16.400 --> 00:02:19.840 And the reason when we began there was that if we had 00:02:19.840 --> 00:02:22.800 begun here, if we had begun with our closing argument, which is 00:02:22.800 --> 00:02:25.600 all you need, once we get done with this episode in the 00:02:25.600 --> 00:02:29.440 next episode, there can be absolutely no doubt that Jesus and the 00:02:29.440 --> 00:02:33.600 apostles exclusively use the Septuagint as their scripture. 00:02:33.600 --> 00:02:36.160 And And so why aren't we doing the same? 00:02:36.160 --> 00:02:37.680 It's very simple. 00:02:37.680 --> 00:02:41.440 But if we had begun here, it would have been incredibly disorienting 00:02:41.440 --> 00:02:44.160 and upsetting for people because then it would raise the question, well, 00:02:44.160 --> 00:02:45.200 how do we get here? 00:02:45.200 --> 00:02:46.800 What's going on? 00:02:47.280 --> 00:02:50.640 And so we laid out the historical case, and then we laid 00:02:50.640 --> 00:02:55.760 out in the middle portion, which we've now concluded, specifically focusing on 00:02:55.760 --> 00:02:58.160 the Old Testament, what are some of the changes? 00:02:58.160 --> 00:03:02.640 And we highlighted a few different categories of changes beginning with Christology, 00:03:02.640 --> 00:03:06.240 and then moving on to wisdom literature, and then concluding with a 00:03:06.240 --> 00:03:11.280 couple examples from Astra and Job and the timeline changes of different 00:03:11.280 --> 00:03:16.160 classes of changes that were made by the rabbis to scripture to 00:03:16.160 --> 00:03:19.840 demonstrate that there's a lot more going on here than just a 00:03:19.840 --> 00:03:25.760 couple cherry-picked verses, and it's very important that we understand why why 00:03:25.760 --> 00:03:29.920 it matters for us to be concerned about the textual basis for 00:03:29.920 --> 00:03:30.960 our Bible. 00:03:30.960 --> 00:03:36.000 Because certainly since Jerome and absolutely since the Reformation, pretty much everybody 00:03:36.000 --> 00:03:39.040 in the West has only been using something based on what the 00:03:39.040 --> 00:03:40.480 rabbis gave us. 00:03:40.480 --> 00:03:43.120 And so we had to make the case for why we have 00:03:43.120 --> 00:03:47.200 to listen to Jesus and the apostles, even over against all the 00:03:47.200 --> 00:03:49.840 nonsense that has happened historically. 00:03:49.840 --> 00:03:53.120 Because by the time we get done with this closing argument, you 00:03:53.120 --> 00:03:58.320 will either be convicted that you must also use a Septuagint, or 00:03:58.320 --> 00:04:01.680 you will hate it and you'll hate all greep and you'll want 00:04:01.680 --> 00:04:04.080 to go through your Bibles and rip out all the places, some 00:04:04.080 --> 00:04:08.320 of which we mentioned last time, where your Bible uses Greek left 00:04:08.320 --> 00:04:12.320 and right, even while claiming to be based on the rabbinic text. 00:04:12.320 --> 00:04:15.840 So the structure of this episode, the next episode is going to 00:04:15.840 --> 00:04:18.800 be a little bit different than the ones that we've done previously 00:04:19.200 --> 00:04:21.520 For us, this is going to be kind of a speed run 00:04:21.680 --> 00:04:23.280 through a lot of content. 00:04:23.280 --> 00:04:25.840 And it's going to be about as close to reading the phone 00:04:25.840 --> 00:04:27.040 book as we ever get. 00:04:27.040 --> 00:04:29.280 And that's a very deliberate choice. 00:04:29.280 --> 00:04:32.160 What I mean by that is that the structure when we're presenting 00:04:32.160 --> 00:04:37.520 the examples from the New Testament, we're gonna give the full verse 00:04:37.520 --> 00:04:39.840 from the New Testament and for the most part we're just gonna 00:04:39.840 --> 00:04:45.360 hone in on the couple changes where there's differences between the Septuagint 00:04:45.360 --> 00:04:46.720 and the Rabbinic text. 00:04:46.720 --> 00:04:50.080 And then we're gonna make the case why it can only possibly 00:04:50.080 --> 00:04:54.080 be that the New Testament author is relying on the Septuagint and 00:04:54.080 --> 00:04:56.880 cannot possibly be relying on the Hebrew. 00:04:56.880 --> 00:05:01.680 So So in the New Testament there are somewhere over three hundred 00:05:01.680 --> 00:05:03.920 quotations of the Old Testament. 00:05:03.920 --> 00:05:07.120 When you say quotation, we have a certain thing in mind. 00:05:07.120 --> 00:05:09.920 We have the notion of here's a verbatim quote, you know, a 00:05:09.920 --> 00:05:13.520 string, you know, eight, twelve, fifteen words, you know, a verse, a 00:05:13.520 --> 00:05:17.360 phrase, something that's lifted from one place and put into another. 00:05:17.360 --> 00:05:19.840 We think quotation, that's usually what we think. 00:05:19.840 --> 00:05:22.480 Quite a few of them are exactly that. 00:05:22.480 --> 00:05:26.400 However, there are also cases where the New Testament authors paraphrase scripture, 00:05:26.400 --> 00:05:29.040 and there are cases where they allude to scripture, but it's not 00:05:29.040 --> 00:05:32.560 necessarily a hundred percent sure that it's a quotation. 00:05:32.560 --> 00:05:36.160 So we are ignoring the latter two categories, we're ignoring cases where 00:05:36.160 --> 00:05:39.600 there are paraphrases and cases where it's just kind of an illusion, 00:05:39.600 --> 00:05:43.520 even when some of those are also examples that Corey and I 00:05:43.520 --> 00:05:46.960 would argue, those were also based on the Septuagint. 00:05:46.960 --> 00:05:51.280 But what we're focusing on here is strictly the strongest form of 00:05:51.280 --> 00:05:52.240 the argument. 00:05:52.240 --> 00:05:54.560 So what that's going to be is a case where you have 00:05:54.560 --> 00:05:58.160 a passage from the Old Testament referenced by one of the New 00:05:58.160 --> 00:06:01.600 Testament authors, which of course ultimately is always the Holy Ghost. 00:06:02.400 --> 00:06:06.080 When you look at one of those senses or phrases that's taken 00:06:06.080 --> 00:06:09.520 from the Old Testament and reproduced in the New, as we've talked 00:06:09.520 --> 00:06:13.440 about in the past, when we're dealing with translation, a lot of 00:06:13.440 --> 00:06:16.960 certain types of phrases are going to be simple enough that there's 00:06:16.960 --> 00:06:21.360 really only one obvious way to translate from one language to another. 00:06:21.360 --> 00:06:24.320 The kind of cheesy example I gave in an earlier episode was 00:06:24.480 --> 00:06:25.680 he hit the ball. 00:06:25.680 --> 00:06:28.800 If you were to translate those sentence he hit the ball from 00:06:28.800 --> 00:06:33.200 English into any of fifty other languages, it's virtually always going to 00:06:33.200 --> 00:06:38.000 end up being identical in that language to what I've just said 00:06:38.000 --> 00:06:43.440 in English, without any variation, because every language has he, it's going 00:06:43.440 --> 00:06:47.040 to have a gendered pronoun like that. 00:06:47.040 --> 00:06:52.160 It's going to have the verb hit, which is very basic. 00:06:52.160 --> 00:06:54.720 Yeah, I gave the example of it's not strike or smash or 00:06:54.720 --> 00:06:56.400 anything. It's just he hit. 00:06:56.400 --> 00:06:57.520 We all know what hit is. 00:06:57.520 --> 00:07:00.160 It's not descriptive by design. 00:07:00.160 --> 00:07:01.920 The is a definite article. 00:07:01.920 --> 00:07:05.600 Many languages lack the, so there'd be a lot of languages where 00:07:05.600 --> 00:07:07.840 you if you translate it would say he hit ball. 00:07:07.840 --> 00:07:11.520 And it's just sort of understood by the listener that it's a 00:07:11.520 --> 00:07:12.080 specific ball. 00:07:12.080 --> 00:07:13.280 It's a the ball. 00:07:13.280 --> 00:07:15.440 And then ball is non-specific. 00:07:15.440 --> 00:07:18.560 It could be any type of ball, but every culture has some 00:07:18.960 --> 00:07:20.160 sort of ball. 00:07:20.160 --> 00:07:22.080 So you don't know if it's a golf ball, you don't know 00:07:22.080 --> 00:07:24.960 if it's a baseball, you don't know if it's a tennis ball, 00:07:24.960 --> 00:07:26.800 you don't know if it's a basketball. 00:07:26.800 --> 00:07:29.520 Maybe it's a sort of ball that you shouldn't be hitting. 00:07:29.520 --> 00:07:31.840 But in a sense, when it's translated, it's only going to end 00:07:32.160 --> 00:07:33.280 up one way. 00:07:33.280 --> 00:07:36.000 So what we're going to find when we look at the New 00:07:36.000 --> 00:07:39.520 Testament quotations of the old, most of them are like that. 00:07:39.520 --> 00:07:43.760 Not that the sentences are quite that simple, but that there's really 00:07:43.760 --> 00:07:46.960 only one basic way for it to be translated, and even if 00:07:46.960 --> 00:07:51.120 there's a slight variation in you know nouns or verbs, how they 00:07:51.120 --> 00:07:55.120 come out, it's close enough that it's a reasonable conclusion. 00:07:55.120 --> 00:07:58.400 So when we're looking at the 300 plus hundred plus examples in 00:07:58.400 --> 00:08:02.400 the New Testament where they're quotations of the old, we're ignoring all 00:08:02.400 --> 00:08:06.320 those. If it's pretty much the same, and even if there's a 00:08:06.320 --> 00:08:10.000 slight difference between the Greek and the rabbinic text, if they're in 00:08:10.000 --> 00:08:11.760 the ballpark, we're ignoring those two. 00:08:11.760 --> 00:08:16.400 Even though there are a number of cases, probably at least a 00:08:16.400 --> 00:08:19.920 dozen or more, where Corey and I would also make the argument 00:08:19.920 --> 00:08:23.120 that when you look at the very specific wording, way you look 00:08:23.120 --> 00:08:27.200 at the use of singular versus plural, when you look at the 00:08:27.200 --> 00:08:31.440 word order, perhaps, and its verbatim from the Septuagint in the New 00:08:31.600 --> 00:08:35.760 Testament. In some at least some of those cases, we would be 00:08:35.760 --> 00:08:38.400 convinced that that was based on the Greek. 00:08:38.400 --> 00:08:41.440 And not that it was just translated from some Hebrew for Laga 00:08:41.600 --> 00:08:43.520 and so it ended up looking the same. 00:08:43.520 --> 00:08:45.280 We're not going to make those arguments either. 00:08:45.280 --> 00:08:46.640 We're leaving those out. 00:08:46.640 --> 00:08:49.680 So I'm going to give you some numbers now for the volume 00:08:49.680 --> 00:08:52.000 of changes that we're looking at here. 00:08:52.000 --> 00:08:56.880 This is not an authoritative or exhaustive or exclusive list. 00:08:56.880 --> 00:08:58.560 This is our list. 00:08:58.560 --> 00:09:01.840 These are the ones that we feel are the strongest cases that 00:09:01.840 --> 00:09:05.680 make our point, which is that Jesus and the Apostles are overwhelmingly 00:09:06.000 --> 00:09:09.360 quoting the Septuagint, and they're calling it scripture when they do it. 00:09:09.360 --> 00:09:12.480 They're saying this is breathed out by God when they quote the 00:09:12.480 --> 00:09:14.960 Greek. That is the point that we want to get across. 00:09:14.960 --> 00:09:17.520 So we're gonna leave out some of the marginal or weak arguments, 00:09:17.520 --> 00:09:21.120 even though we would hold some of those as well. 00:09:21.120 --> 00:09:23.360 What we're left with is 00:09:24.400 --> 00:09:28.560 66 quotes that we're going to be discussing in this episode and 00:09:28.560 --> 00:09:33.440 the next episode where we believe the specific word choices that are 00:09:33.440 --> 00:09:38.480 lifted verbatim from the Septuagint can only possibly have come from there 00:09:38.720 --> 00:09:42.560 and cannot possibly have been based on the rabbinic text. 00:09:42.640 --> 00:09:45.920 And we'd stand by every one of these that if someone disagrees 00:09:45.920 --> 00:09:48.480 and tries to make some argument that oh well maybe that was 00:09:48.480 --> 00:09:52.720 just a translation choice, we're saying up front and we'll probably highlight 00:09:52.720 --> 00:09:54.640 a couple places, we reject that out of hand. 00:09:54.880 --> 00:09:57.360 We believe that's nonsense for these. 00:09:57.360 --> 00:09:59.760 There are other cases where maybe you could argue. 00:09:59.840 --> 00:10:01.920 We talked about in the last episode. 00:10:01.920 --> 00:10:05.680 If I think it's conclusive and you think it's subjective, at some 00:10:05.680 --> 00:10:08.000 point it's not really a useful argument to make. 00:10:08.000 --> 00:10:12.240 So just know that there are more that we would personally consider. 00:10:12.240 --> 00:10:14.480 There are more that you'll find in some other lists that you 00:10:14.480 --> 00:10:15.680 would be convinced by. 00:10:15.680 --> 00:10:19.120 So don't take the 66 that we're using as an example as 00:10:19.120 --> 00:10:20.000 a complete list. 00:10:20.480 --> 00:10:23.520 We think it's the strongest list, which is why we're using it. 00:10:23.520 --> 00:10:27.760 Before we get into the examples where the New Testament quotes the 00:10:27.760 --> 00:10:31.200 Old Testament from the Greek, we're first going to begin with seven 00:10:31.200 --> 00:10:34.880 counterexamples, and we're going to put them right up front, seven places 00:10:34.880 --> 00:10:40.000 where the New Testament very clearly quotes an ancient Hebrew text, and 00:10:40.000 --> 00:10:42.720 it cannot possibly be quoting the Septuagint. 00:10:42.720 --> 00:10:46.000 Because these are seven examples that someone might throw out to say, 00:10:46.000 --> 00:10:48.320 well, obviously these guys are lying in the Septuagint thing. 00:10:48.320 --> 00:10:49.760 Like it could be one or the other. 00:10:49.760 --> 00:10:50.640 We don't know. 00:10:50.640 --> 00:10:53.040 Or we really have to use the Hebrew because of this. 00:10:53.040 --> 00:10:55.760 And we can ignore the Septuagint because of these seven. 00:10:55.760 --> 00:10:57.840 So we're going to front load those counterarguments. 00:10:57.920 --> 00:11:00.560 We're going to look at them in more detail than the rest, 00:11:00.560 --> 00:11:02.560 because they bear examination. 00:11:02.560 --> 00:11:05.760 If we're telling the truth, if we're making a reasonable argument, do 00:11:05.760 --> 00:11:08.240 those stand up to scrutiny and what's going on with them? 00:11:08.240 --> 00:11:11.040 How would you look at them when you're comparing side by side 00:11:11.200 --> 00:11:16.000 your English translation of the rabbinic text and your English translation of 00:11:16.000 --> 00:11:19.680 the Septuagint, and then you're looking at the New Testament, when they 00:11:19.680 --> 00:11:24.320 don't line up in favor of an ancient Hebrew text, what is 00:11:24.320 --> 00:11:25.120 the outcome for that? 00:11:25.120 --> 00:11:28.000 So look at each of those individually. 00:11:28.000 --> 00:11:29.840 Before we get to those, I mentioned numbers. 00:11:29.840 --> 00:11:32.080 I want to run through these briefly just to give you an 00:11:32.080 --> 00:11:36.320 idea of the scope because two points that we made at now 00:11:36.400 --> 00:11:38.640 the first historical episode are going to be highlighted 00:11:39.680 --> 00:11:43.440 by the nature of the verses that we're addressing today in the 00:11:43.440 --> 00:11:48.640 next episode, the last episode of New Testament quotations. 00:11:48.640 --> 00:11:51.520 Of the 66 verses that we're going to look at in the 00:11:51.520 --> 00:11:55.200 next two episodes, I'm going to give you the originating book in 00:11:55.200 --> 00:11:57.520 the Old Testament. 00:11:57.520 --> 00:12:00.080 So for Genesis, we have five. 00:12:00.080 --> 00:12:02.240 For Exodus, we have three quotations. 00:12:02.240 --> 00:12:03.360 For Numbers, we have one. 00:12:03.440 --> 00:12:07.680 One for Deuteronomy we have four, Job we have one, we have 00:12:07.680 --> 00:12:14.400 eleven from Psalms, four from Proverbs, twenty nine from Isaiah, two each 00:12:14.400 --> 00:12:19.440 from Jeremiah, Hosea, Amos, and Habakkuk, and then one for Malachi. 00:12:19.440 --> 00:12:22.080 That adds up to sixty-six. 00:12:22.320 --> 00:12:25.280 Mention there are two points in the first episode that are highlighted 00:12:25.280 --> 00:12:27.760 here, if you can remember you're thinking about it. 00:12:27.760 --> 00:12:30.800 The first, remember the letter of Aristius. 00:12:30.800 --> 00:12:35.760 That ancient legend that was predates Christ that claimed that the seventy-two 00:12:35.760 --> 00:12:40.000 rabbis, which is again where the Septuagint gets its name, were sent 00:12:40.080 --> 00:12:45.120 to Ptolemy, translated the first five books of the Bible, the Pentateuch, 00:12:45.200 --> 00:12:49.760 incidentally, that's a Greek word, but they only translated the Pentateuch. 00:12:49.760 --> 00:12:54.240 So when you bring up the Septuagint with someone who either doesn't 00:12:54.160 --> 00:12:59.600 know what they're talking about or is being deliberately maliciously deceptive, they 00:12:59.600 --> 00:13:02.720 will say, Oh, well, oh you you care about the Septuagint, but 00:13:02.720 --> 00:13:06.320 you'd know that only means the first five books, because the seventy 00:13:06.400 --> 00:13:10.560 two translators and blah blah blah so even if you think that 00:13:10.560 --> 00:13:15.120 the Greek matters, you can only use it for Genesis, Exodus, Leviticus, 00:13:15.120 --> 00:13:17.040 Numbers, and Deuteronomy. 00:13:17.040 --> 00:13:19.200 The list from the New Testament that we're going to be looking 00:13:19.200 --> 00:13:23.440 at here, sixty-six examples, twenty percent of them are from the Pentateuch, 00:13:23.440 --> 00:13:26.000 the other eighty percent are not from the Pentateuch. 00:13:26.000 --> 00:13:29.360 What conclusion must we as Christians reach? 00:13:29.360 --> 00:13:33.040 When eighty percent of the quotations in the New Testament are not 00:13:33.040 --> 00:13:35.920 from the Pentateuch, and they're from all over the place. 00:13:35.760 --> 00:13:39.360 we have the Pentateuch, we have wisdom literature, we have the greater 00:13:39.360 --> 00:13:43.600 and lesser prophets all represented in this list. 00:13:43.600 --> 00:13:48.000 What that tells us is that Jesus and the Apostles made no 00:13:48.000 --> 00:13:54.400 distinction of, well, the Pentateuch translation by the 72, that was inspired. 00:13:54.400 --> 00:13:56.560 But these other books, we don't know who translated. 00:13:56.560 --> 00:13:57.440 We can't trust them. 00:13:57.440 --> 00:13:58.800 They can't be trusted. 00:13:58.800 --> 00:14:03.680 Jesus and the Apostles condemn that because they explicitly say repeatedly as 00:14:03.680 --> 00:14:06.960 it is written and then they cite these other books. 00:14:06.960 --> 00:14:10.960 So do not let someone try to lie to you by using 00:14:10.960 --> 00:14:14.080 the letter of Aristius and the word Septuagint to say To say, 00:14:14.080 --> 00:14:16.240 oh, well, that can only mean the Pentateuch. 00:14:16.240 --> 00:14:19.200 Eighty percent of the examples from the New Testament are not from 00:14:19.200 --> 00:14:20.400 the Pentateuch. 00:14:20.480 --> 00:14:23.840 80% of the examples in the New Testament are attesting to the 00:14:23.840 --> 00:14:27.360 fact that any random page you turn to in one of the 00:14:27.360 --> 00:14:31.600 Greek codices of the Bible, which included the Septuagint and the Greek 00:14:31.600 --> 00:14:34.160 New Testament, it's all inspired. 00:14:34.160 --> 00:14:37.360 That is the conclusion you must reach from that. 00:14:37.360 --> 00:14:40.720 The other thing worth noting is that two numbers should have stood 00:14:40.720 --> 00:14:44.960 out there one, eleven from Psalms, which is disproportionate, that's you know, 00:14:44.960 --> 00:14:48.640 eleven out of sixty six, and then twenty nine from Isaiah. 00:14:48.640 --> 00:14:51.200 That's forty four percent of the list of the verses we're gonna 00:14:51.200 --> 00:14:53.360 look at today are from one are from one book and they're 00:14:53.280 --> 00:14:54.400 from Isaiah. 00:14:54.400 --> 00:14:57.200 All the authors we're talking about in the New Testament quote Isaiah, 00:14:57.200 --> 00:14:58.800 it's all over the place. 00:14:58.800 --> 00:15:00.400 This is important because 00:15:01.360 --> 00:15:04.480 one of the things that we also mentioned in the first episode 00:15:04.480 --> 00:15:08.720 was there's this Qumran cave thing sort of sitting there on the 00:15:08.720 --> 00:15:15.360 sideline. And the Qumran Cave, the set of scrolls that were pulled 00:15:15.360 --> 00:15:19.120 out of there, people use those as examples of look how faithful 00:15:19.120 --> 00:15:22.320 the rabbis were in preserving the Word of God. 00:15:22.320 --> 00:15:26.720 And Isaiah's particularly important because the claim is made that the so 00:15:26.720 --> 00:15:31.360 called Great Isaiah scroll that was pulled out of Qumran was They 00:15:31.360 --> 00:15:35.600 claim that it was dated between about 125 to 100 BC. 00:15:35.600 --> 00:15:40.560 So a century prior to Christ, they are claiming the great Isaiah 00:15:40.560 --> 00:15:43.120 scroll already existed. 00:15:43.120 --> 00:15:47.120 It is proudly on display today in the terrorist state of Israel. 00:15:47.120 --> 00:15:49.760 Christians go spend lots of money to visit it in U and 00:15:49.920 --> 00:15:56.000 A and wonder at their participation in Judeo-Christianity. 00:15:56.000 --> 00:15:59.520 We're not going to waste any time getting into the claims of 00:15:59.520 --> 00:16:04.480 the validity of the age or origins of the so-called great Isaiah 00:16:04.480 --> 00:16:08.640 scroll. There is substantial and I think convincing evidence that it is 00:16:08.640 --> 00:16:12.160 a fraud, at least in terms of its dating. 00:16:12.160 --> 00:16:12.480 The 00:16:13.360 --> 00:16:17.520 examples are numerous, beginning with the condition of the thing, relative to 00:16:17.520 --> 00:16:19.120 everything else in the same caves. 00:16:19.120 --> 00:16:23.040 It's preposterous that one thing would have miraculously survived in the same 00:16:23.040 --> 00:16:26.400 condition, and that's the weakest argument for why it's fake, at least 00:16:26.400 --> 00:16:29.360 in terms of being dated from a hundred years before Christ. 00:16:29.360 --> 00:16:32.800 It's almost certainly from the medieval period. 00:16:32.800 --> 00:16:37.440 Which would explain why there are cases where it matches, for example, 00:16:37.440 --> 00:16:40.800 the very first verse that we touched on in the Christological episode 00:16:40.800 --> 00:16:42.800 was Isaiah 7.14. 00:16:42.800 --> 00:16:46.720 This is the single most famous example of a discrepancy between the 00:16:46.720 --> 00:16:52.160 Septuagint and the rabbinic text where all of our Bibles very proudly 00:16:52.160 --> 00:16:56.080 reject what is in their Benic text and replace young woman with 00:16:56.160 --> 00:17:00.000 virgin, because that's a prophecy of the virgin birth. 00:17:00.000 --> 00:17:06.320 That prophecy, that virgin birth prophecy is missing from the great Isaiah 00:17:06.320 --> 00:17:12.000 scroll, which if it's a medieval example, if it's from the medieval 00:17:12.000 --> 00:17:14.560 period, it's not a forgery, it's just it was you know much 00:17:14.720 --> 00:17:16.080 newer than they're claiming. 00:17:16.080 --> 00:17:19.520 The forgery aspects would be the false claims of its dating. 00:17:19.520 --> 00:17:21.760 For our purposes it doesn't matter if it's real or not. 00:17:21.760 --> 00:17:24.880 We don't care if it's over a century before Christ or six 00:17:24.880 --> 00:17:31.360 centuries after, because it reproduces Isaiah seven fourteen exactly the same way 00:17:31.360 --> 00:17:35.200 the modern rabbinic text does, which is to deny the virgin birth 00:17:35.280 --> 00:17:37.040 and call her a young woman. 00:17:37.040 --> 00:17:41.520 As we pointed out in the Christological episode, Isaiah himself uses the 00:17:42.080 --> 00:17:46.640 Hebrew word for virgin, I think five times, if I remember correctly. 00:17:46.640 --> 00:17:49.520 And then here in this one place he says young woman. 00:17:49.520 --> 00:17:52.880 So all the claims that, oh well, young woman could be virgin, 00:17:52.880 --> 00:17:54.240 and so you know, we who knows? 00:17:54.560 --> 00:17:57.120 It's fine, it's okay to translate it that way. 00:17:57.120 --> 00:18:00.160 It's blown up by the fact that Isaiah himself didn't do that 00:18:00.320 --> 00:18:01.920 in his own book. 00:18:01.920 --> 00:18:04.880 So we've previously dealt with that verse, but just remember the great 00:18:04.880 --> 00:18:09.760 Isaiah scroll, regardless of its date, preserves the blasphemous reading that all 00:18:09.760 --> 00:18:11.200 your Bibles fix. 00:18:11.200 --> 00:18:14.960 Now, what's important about Isaiah being quoted here is this 00:18:15.840 --> 00:18:21.280 there is a single quote in the entire New Testament of Isaiah 00:18:21.280 --> 00:18:24.240 that is referencing a Hebrew forelaga. 00:18:24.240 --> 00:18:26.240 So we're going to get to that in the first seven we're 00:18:26.160 --> 00:18:27.920 going to talk about in just a minute. 00:18:27.920 --> 00:18:33.360 Matthew quotes Isaiah from a Hebrew foraloga, not calling that the rabbinic 00:18:33.360 --> 00:18:36.480 text, because if Matthew is vouching for it, then that means it's 00:18:36.400 --> 00:18:39.520 scripture. We'll give the details of that verse. 00:18:39.520 --> 00:18:44.960 What's important is that Matthew also quotes the Septuagint twelve times, and 00:18:44.960 --> 00:18:47.520 seven of those are from Isaiah. 00:18:47.520 --> 00:18:52.000 So even if you want to predicate your argument for the rabbinic 00:18:52.000 --> 00:18:55.680 text on, well, Matthew quotes Isaiah, so that means the Isaiah scrolls 00:18:55.760 --> 00:18:58.880 are legitimate, Hebrews are legitimate, it's all fine, no one needs to 00:18:58.880 --> 00:19:00.880 worry about the Septuagint thing. 00:19:00.880 --> 00:19:05.120 Matthew by himself shoots down that argument because of the sixty six 00:19:05.120 --> 00:19:08.000 quotes we're looking at, twelve of them are from Matthew. 00:19:08.000 --> 00:19:12.160 Of the twenty nine Isaiah quotes, seven are from Matthew. 00:19:12.160 --> 00:19:15.280 So I'm highlighting these numbers up front to give you a sense 00:19:15.280 --> 00:19:20.480 of the scope of the conclusiveness of the argument that we're making 00:19:20.480 --> 00:19:24.720 here. We're not cherry picking, we're only picking the strongest examples, and 00:19:24.720 --> 00:19:26.160 there's 66 of them. 00:19:26.160 --> 00:19:28.080 That's overwhelming evidence. 00:19:28.080 --> 00:19:30.720 And so we're going to begin with seven examples, which is one 00:19:30.720 --> 00:19:35.120 tenth as many, where a Hebrew forlaga is quoted in the New 00:19:35.120 --> 00:19:38.560 Testament. This is something we'll talk about more in the bonus episode 00:19:38.560 --> 00:19:41.760 where we talk about what a future translation needs to look like, 00:19:41.760 --> 00:19:45.120 but basically these are no problem for Christians. 00:19:45.120 --> 00:19:49.040 In a Bible that is based on the Septuagint, the appropriate thing 00:19:49.040 --> 00:19:51.920 to do is to leave both of them alone, to leave the 00:19:51.920 --> 00:19:56.800 New Testament quotation of this ancient Hebrew text alone, and to leave 00:19:56.800 --> 00:20:00.000 what is in the Greek Septuagint alone, even when they differ. 00:20:00.000 --> 00:20:03.360 We don't need to harmonize things, is one of the worst things 00:20:03.360 --> 00:20:06.720 that these translation committees have been doing to our Bibles in some 00:20:06.720 --> 00:20:08.320 cases behind our backs. 00:20:08.320 --> 00:20:10.320 In some cases they don't even footnote it. 00:20:10.320 --> 00:20:12.400 And even if they do footnote it, most people don't read the 00:20:12.400 --> 00:20:15.600 footnotes because you know you don't care unless you have some specific 00:20:15.600 --> 00:20:16.400 reason to look. 00:20:16.480 --> 00:20:18.800 But when you're just reading through your Bible it's not going to 00:20:18.800 --> 00:20:21.520 occur to you to check every verse, is this lifted from the 00:20:21.520 --> 00:20:24.720 Septuagint and not actually from the rabbinic text. 00:20:24.720 --> 00:20:26.960 You just assume that it's all there because you know what you're 00:20:26.960 --> 00:20:28.320 reading. You think you do. 00:20:28.320 --> 00:20:29.840 That's a problem. 00:20:29.840 --> 00:20:33.040 We as Christians don't need to harmonize God's word. 00:20:33.040 --> 00:20:36.000 God can say the same thing in more than one way. 00:20:36.000 --> 00:20:40.560 And the gospels themselves are our conclusive argument for that. 00:20:40.560 --> 00:20:42.000 That's not a stone quarter argument. 00:20:42.000 --> 00:20:44.800 The entire Christian church has always dealt with the fact that when 00:20:44.800 --> 00:20:48.080 you look at the four gospels, they tell the same story in 00:20:48.080 --> 00:20:49.280 slightly different ways. 00:20:49.280 --> 00:20:50.720 God intended to do that. 00:20:50.720 --> 00:20:53.920 He has four different witnesses for the same story. 00:20:53.920 --> 00:20:58.160 So the events are not in exactly the same order, the quotations 00:20:58.160 --> 00:21:02.560 are not exactly the same, the details are not exactly the same. 00:21:02.560 --> 00:21:06.000 You could make a reddit to your argument that some of them 00:21:06.160 --> 00:21:07.120 have to be wrong. 00:21:07.120 --> 00:21:08.560 We as Christians don't worry about that. 00:21:09.040 --> 00:21:12.320 Guys have spent two thousand years trying to you know sort of 00:21:12.320 --> 00:21:15.840 align everything to figure out well obviously they're not wrong, but years 00:21:15.920 --> 00:21:18.880 where they're you know missing each other by inches because they're saying 00:21:18.880 --> 00:21:20.800 different things at different times. 00:21:20.800 --> 00:21:22.080 We as Christians don't worry about that. 00:21:22.720 --> 00:21:26.560 So if we have been content to leave four gospels that say 00:21:26.560 --> 00:21:30.160 the same story in four different ways alone, we can certainly leave 00:21:30.160 --> 00:21:35.120 alone seven verses in the New Testament that quote a lost Hebrew 00:21:35.120 --> 00:21:38.880 text when the Greek text that we're going to be using for 00:21:38.880 --> 00:21:41.760 our Old Testaments doesn't say exactly the same thing. 00:21:41.760 --> 00:21:44.400 So as we go through those, just keep in mind, this is 00:21:44.400 --> 00:21:47.200 fine. This is not something we need to worry about because it's 00:21:47.200 --> 00:21:50.320 something the church has never needed to worry about. 00:21:50.320 --> 00:21:54.640 This set of seven verses is far smaller than the so called 00:21:54.640 --> 00:21:57.520 discrepancies just among the synoptic gospels. 00:21:57.520 --> 00:22:00.720 Never mind all the other places in scripture where things don't exactly 00:22:00.720 --> 00:22:01.280 line up. 00:22:01.280 --> 00:22:04.160 And we touched on that in the timeline episode, pointing out the 00:22:04.320 --> 00:22:07.600 400 years versus 430 years versus 450 years. 00:22:07.600 --> 00:22:11.280 You can have a cogent, rational explanation for some of these things 00:22:11.440 --> 00:22:13.360 without just saying, well, it's all fake. 00:22:13.360 --> 00:22:14.160 It's not real God. 00:22:14.240 --> 00:22:17.680 God, God's not real because these numbers don't add up. 00:22:17.680 --> 00:22:19.360 Christians don't do that. 00:22:19.360 --> 00:22:22.240 So saying this up front, because there's nothing here for us to 00:22:22.240 --> 00:22:23.280 worry about. 00:22:23.280 --> 00:22:26.160 The good news, and one of the most reassuring things about the 00:22:26.560 --> 00:22:30.640 fact that we have sixty-six verses that are from the New Testament 00:22:30.640 --> 00:22:35.360 that are very clearly based on Greek and not based on Hebrew 00:22:35.680 --> 00:22:40.800 is that that leaves over three quarters of them that they're basically 00:22:40.800 --> 00:22:44.000 the same, which goes to my translation point earlier. 00:22:44.000 --> 00:22:48.160 When you have simple sentences or even some fairly complex sentences, it's 00:22:48.160 --> 00:22:51.440 often going to be the case that when you're translating either from 00:22:51.440 --> 00:22:55.600 Greek into English with a Septuagint or from the rabbinic text into 00:22:55.600 --> 00:22:59.040 English, which is what our Bibles are, you end up with the 00:22:59.040 --> 00:23:00.320 same result in English. 00:23:00.320 --> 00:23:03.120 It's gonna come out the same way because a reasonable translation of 00:23:03.120 --> 00:23:07.120 the sentence only turns out in a couple of very kind of 00:23:07.120 --> 00:23:08.320 obvious ways. 00:23:08.320 --> 00:23:11.920 So when you've been reading your New Testament in the two hundred 00:23:11.920 --> 00:23:15.680 and you know odd nearly two hundred and fifty other cases where 00:23:16.320 --> 00:23:22.720 the New Testament quotes the Old Testament and it doesn't match distinctly 00:23:22.800 --> 00:23:26.560 either the rabbinic text or the Septuagint, it's because they're the same. 00:23:26.560 --> 00:23:27.600 That's reassuring. 00:23:27.600 --> 00:23:28.880 That's really good news. 00:23:28.880 --> 00:23:33.760 That overwhelmingly, what is in the Old Testament, even in our Bibles 00:23:33.920 --> 00:23:37.280 that should not have been used, the Word of God has been 00:23:37.280 --> 00:23:39.520 preserved overwhelmingly. 00:23:39.520 --> 00:23:43.360 So this is something that should not undermine it or call into 00:23:43.360 --> 00:23:47.040 question anyone's faith, but it means we have to be careful with 00:23:47.040 --> 00:23:47.680 God's things. 00:23:47.680 --> 00:23:50.480 We have to treat them carefully in a way that they've not 00:23:50.480 --> 00:23:52.720 been treated carefully by previous generations. 00:23:52.720 --> 00:23:56.240 They're just hand waved all the stuff away, as though it didn't 00:23:56.160 --> 00:23:59.920 matter. I'm glad that I mentioned in the previous episode about Astra 00:23:59.920 --> 00:24:04.000 and Job that by no means are the things that we're highlighting 00:24:04.000 --> 00:24:07.440 the most important or most interesting things that are going to be 00:24:07.440 --> 00:24:09.280 discovered in the Septuagint. 00:24:09.280 --> 00:24:13.200 Since then, it's come to my attention that Jeremiah is more radically 00:24:13.200 --> 00:24:14.800 different than either of those. 00:24:14.800 --> 00:24:18.880 Jeremiah has been completely rearranged by the rabbis to tell a totally 00:24:18.880 --> 00:24:19.840 different story. 00:24:19.840 --> 00:24:23.200 When you read through Jeremiah in the Septuagint and you read through 00:24:23.200 --> 00:24:27.280 it in your Bible, the order of events has changed in such 00:24:27.280 --> 00:24:29.840 a way that the story is different, which makes sense. 00:24:29.840 --> 00:24:32.480 You could take any story and chop it up into pieces and 00:24:32.480 --> 00:24:35.280 tell of that order, and you can tell a different story. 00:24:35.280 --> 00:24:38.080 And if you're really slick, maybe it makes sense. 00:24:38.080 --> 00:24:40.960 Oh, and by the way, the rabbinic text is also about one 00:24:40.960 --> 00:24:42.480 seventh longer. 00:24:42.480 --> 00:24:45.520 So it's another example of a book that's just it's not the 00:24:45.520 --> 00:24:52.000 same. So we have centuries of Christian theology, of scholarship ahead of 00:24:52.000 --> 00:24:55.280 us, looking at the Greek as though it's the Word of God 00:24:55.360 --> 00:24:57.120 and not looking at anything else. 00:24:57.120 --> 00:24:59.280 It should have been going all along. 00:24:59.280 --> 00:25:02.800 Hopefully, and God willing, this is going to be the beginning of 00:25:02.800 --> 00:25:05.040 that period in the history of the church. 00:25:05.040 --> 00:25:08.320 The good news is that we're still Christians because God has preserved 00:25:08.320 --> 00:25:11.920 his word and preserved his faith in us, even in spite of 00:25:11.920 --> 00:25:12.960 these deficiencies. 00:25:12.960 --> 00:25:15.520 That's no excuse not to do a better job. 00:25:15.520 --> 00:25:19.920 What Corey and I are doing here with this series is not 00:25:19.920 --> 00:25:22.960 acting as professors, we're not even acting as docents. 00:25:22.960 --> 00:25:25.760 We're a couple of guys who are turning on the light, we're 00:25:25.760 --> 00:25:28.640 pointing to the middle of the room, we're saying, I have found 00:25:28.640 --> 00:25:30.800 the book of the law in the house of the Lord, and 00:25:30.800 --> 00:25:32.640 we're pointing at the Septuagint. 00:25:32.640 --> 00:25:34.000 And that's it. 00:25:34.000 --> 00:25:36.160 We as a church have to go to the center of the 00:25:36.160 --> 00:25:39.120 room, we have to look at the Septuagint collectively, and we have 00:25:39.120 --> 00:25:42.400 to figure this stuff out together as a church, which is what 00:25:42.400 --> 00:25:44.640 God has always intended for the church. 00:25:44.640 --> 00:25:47.840 From the very beginning, from the earliest days of the church, that 00:25:47.840 --> 00:25:49.360 is how it has always worked. 00:25:49.360 --> 00:25:52.160 Christians work together to understand these things. 00:25:52.160 --> 00:25:55.760 We argue about them, we fight over them, we make the best 00:25:55.760 --> 00:26:00.000 arguments, and we let those prevail in submission to the word of 00:26:00.000 --> 00:26:05.600 God. So as we wrap up this Septuagint series with this in 00:26:05.600 --> 00:26:08.640 the next episode in the New Testament as our closing argument. 00:26:08.640 --> 00:26:11.520 Just keep all that in mind because as I said, as we 00:26:11.520 --> 00:26:15.040 go through these individual examples, it's pretty much going to be a 00:26:15.040 --> 00:26:18.560 speedrun. There will be a little bit of editorializing here and there, 00:26:18.560 --> 00:26:20.800 but there's not going to be a ton of commentary from us 00:26:20.880 --> 00:26:24.960 because the point is not to exegete these verses, the point is 00:26:24.960 --> 00:26:30.240 not to derive different or new theology or argue about any specific 00:26:30.240 --> 00:26:31.440 doctrinal point. 00:26:31.440 --> 00:26:33.440 The point is very simple. 00:26:33.440 --> 00:26:38.160 The New Testament quotes a Septuagint, it cannot possibly be quoting the 00:26:38.160 --> 00:26:39.440 Rabbinic text. 00:26:39.440 --> 00:26:44.000 Their Christians must quote the Septuagint and not quote the rabbinic text. 00:26:44.000 --> 00:26:48.000 Bottom line, that is the argument we're making. 00:26:48.720 --> 00:26:52.160 One last verse that I want to use as an exhortation to 00:26:52.160 --> 00:26:56.960 all of us in this matter is from 2 Timothy 3. 00:26:57.360 --> 00:27:01.040 2 Timothy 3 does not quote the Septuagint, but 2 Timothy 2 00:27:01.040 --> 00:27:04.240 does. The verse here has nothing to do with the Septuagint or 00:27:04.240 --> 00:27:05.520 quotes or anything. 00:27:05.520 --> 00:27:09.600 But in this epistle, Paul is writing to his friend and his 00:27:09.600 --> 00:27:14.800 pupil Timothy, who's a fellow worker with him, and he's addressing a 00:27:14.800 --> 00:27:19.520 man who, as best we know, was probably born somewhere around twenty 00:27:19.680 --> 00:27:24.400 AD. This letter to Timothy was probably written right around sixty five 00:27:24.400 --> 00:27:28.720 A.D., give or take Timothy would have been about forty five, roughly, 00:27:28.720 --> 00:27:31.200 not exactly, but roughly at this time. 00:27:31.200 --> 00:27:36.080 So Paul is writing to a man whose father was Greek and 00:27:36.080 --> 00:27:38.720 whose mother was a Hellenized Jew. 00:27:38.880 --> 00:27:43.520 We know the names of both Timothy's mother and grandmother because they're 00:27:43.440 --> 00:27:44.400 in scripture. 00:27:44.400 --> 00:27:47.600 His grandmother's name was Lois and his mother's name was Eunice. 00:27:47.600 --> 00:27:51.920 They were faithful Christians who raised him as a Christian. 00:27:51.920 --> 00:27:56.720 I'm saying Christian here advisedly, even though Christ had not yet been 00:27:56.720 --> 00:28:01.280 crucified, even though officially the church had not yet been inaugurated, because 00:28:01.440 --> 00:28:07.680 Lois and Eunice raised raised Timothy to believe every word from the 00:28:07.680 --> 00:28:11.680 mouth of God, such that when the Christ came and fulfilled all 00:28:11.760 --> 00:28:15.760 the prophecies, these people all pointed at it and said, Yeah, this 00:28:15.760 --> 00:28:17.600 is it, this is the Christ who is the man who was 00:28:17.680 --> 00:28:20.400 promised. This is the anointed one of God. 00:28:20.400 --> 00:28:22.560 This is the Lamb of God who takes away the sin of 00:28:22.560 --> 00:28:23.360 the world. 00:28:23.360 --> 00:28:26.640 This Jesus is the one we've been waiting for. 00:28:26.640 --> 00:28:30.080 So they were always Christians because they were anticipating the promise which 00:28:30.560 --> 00:28:32.960 when they saw fulfilled, they believed it. 00:28:32.960 --> 00:28:38.000 Timothy's genealogy and this address of Paul to Timothy is crucial because 00:28:38.480 --> 00:28:43.840 as a Hellenized Jew and and the son of a Greek father, 00:28:43.840 --> 00:28:47.280 Timothy was only reading and speaking Greek. 00:28:47.280 --> 00:28:50.080 He may have known some Aramaic, but his studies would have been 00:28:50.080 --> 00:28:51.120 in Greek. 00:28:51.120 --> 00:28:54.640 So keep that in mind when you hear this quotation. 00:28:54.640 --> 00:29:00.480 Paul writes, but as for you, addressing Timothy, continue in what you 00:29:00.480 --> 00:29:04.400 have learned and have firmly believed, knowing from whom you learned it 00:29:04.400 --> 00:29:08.400 and how from childhood you have been acquainted with the sacred writings, 00:29:08.400 --> 00:29:11.920 which are able to make you wise for salvation through faith in 00:29:11.920 --> 00:29:13.200 Christ Jesus. 00:29:13.200 --> 00:29:17.280 All scripture is breathed out by God and profitable for teaching, for 00:29:17.280 --> 00:29:21.440 reproof, for correction, for training in righteousness, that the man of God 00:29:21.440 --> 00:29:24.800 may be complete, equipped for every good work. 00:29:24.800 --> 00:29:28.720 So when Paul says to Timothy, how from childhood you have been 00:29:28.720 --> 00:29:33.040 acquainted with the sacred writings, which are the scripture breathed out by 00:29:33.040 --> 00:29:35.440 God, he's talking about the Septuagint. 00:29:35.520 --> 00:29:37.120 That was all Timothy had. 00:29:37.120 --> 00:29:39.520 That was all Eunice and Lois had. 00:29:39.520 --> 00:29:42.240 They were using the Greek. 00:29:42.240 --> 00:29:47.120 This exhortation of Paul, who is remember the Hebrew of Hebrews, he 00:29:47.120 --> 00:29:51.280 had exceeded all of his peers in his learning of the Phariseal 00:29:51.920 --> 00:29:54.880 Oracles. He was a Greek scholar. 00:29:54.880 --> 00:29:56.640 He made his arguments in Greek. 00:29:56.640 --> 00:29:59.440 In fact, as we go through this list, there's only a single 00:29:59.440 --> 00:30:04.000 case in this episode in the next episode, where Paul does not 00:30:04.000 --> 00:30:09.680 quote the Septuagint, there's a single case where he quotes a Hebrew 00:30:09.680 --> 00:30:12.000 foreloga rather than the Greek. 00:30:12.000 --> 00:30:16.080 There are dozens of cases where Paul quotes the Septuagint. 00:30:16.080 --> 00:30:20.880 So it is unambiguous that Second Timothy three is talking about the 00:30:20.880 --> 00:30:26.080 Septuagint. All scripture is breathed out by God in Greek. 00:30:26.080 --> 00:30:29.600 That is the conclusion that must be reached by what we lay 00:30:29.600 --> 00:30:32.800 out here today. 00:30:32.960 --> 00:30:37.200 Just as a brief aside, before we get into the examples where 00:30:37.520 --> 00:30:42.560 the Hebrew forelaga is cited over the Septuagint. 00:30:42.560 --> 00:30:48.480 With regard to the details in the four Gospels, for those who 00:30:48.480 --> 00:30:51.440 are familiar with history who studied the area, this will be absolutely 00:30:51.440 --> 00:30:54.240 nothing new that I'm saying here, but for those who are less 00:30:54.240 --> 00:31:00.000 familiar with it, the fact that they are not exactly identical proves 00:31:00.000 --> 00:31:01.600 their historicity. 00:31:01.600 --> 00:31:06.080 Because if you are forging something, you actually wind up with something 00:31:06.080 --> 00:31:09.520 that is too perfect to be true. 00:31:09.520 --> 00:31:13.440 This is again similar to what Woe said in a previous episode 00:31:13.440 --> 00:31:14.160 about numbers. 00:31:14.160 --> 00:31:18.880 Human beings when forging things do certain things that don't happen naturally 00:31:19.040 --> 00:31:21.440 so you can detect that they are forgeries. 00:31:21.440 --> 00:31:24.320 That is not present in the Gospels. 00:31:24.320 --> 00:31:27.040 For those who are parents, you can think of a more concrete 00:31:27.040 --> 00:31:30.800 example. If you have multiple children, something happens, they tell you the 00:31:30.800 --> 00:31:34.640 story. They will not tell you identical stories, even if they are 00:31:34.640 --> 00:31:35.600 not trying to deceive you. 00:31:35.760 --> 00:31:38.160 If they're trying to deceive you, then of course they won't, but 00:31:38.640 --> 00:31:41.760 Or they might tell the same exact story, if they're all trying 00:31:41.760 --> 00:31:42.960 to deceive you. 00:31:42.960 --> 00:31:45.600 But if they are telling you a true story of what actually 00:31:45.600 --> 00:31:48.480 happened, they are going to give you their own perspective. 00:31:48.480 --> 00:31:51.200 And so there will be some slight differences. 00:31:51.200 --> 00:31:56.560 The fact that the Gospels are not identical is actually an argument 00:31:56.560 --> 00:31:58.720 for the truth of Scripture. 00:31:58.720 --> 00:32:03.920 Because it completely destroys the academics who will try to argue that 00:32:04.000 --> 00:32:08.400 oh they're all based on this supposed text that came before them, 00:32:08.400 --> 00:32:11.200 of which we have no extant copies, no one is ever even 00:32:11.200 --> 00:32:14.400 found in fragmentary form, and so they're all just based on that 00:32:14.480 --> 00:32:16.000 and they're all copies of that. 00:32:16.000 --> 00:32:20.960 If they were copies of that, we would expect precision, exactness, an 00:32:20.960 --> 00:32:25.120 identical nature as between them with regard to details, and we don't 00:32:25.040 --> 00:32:25.760 find that. 00:32:25.760 --> 00:32:28.560 And so it is actually an argument for them being historical, for 00:32:28.560 --> 00:32:29.760 them being accurate. 00:32:29.760 --> 00:32:33.760 It is a good thing that we don't have basically exact copies, 00:32:33.760 --> 00:32:36.320 because that's not how these things work. 00:32:36.320 --> 00:32:39.200 When someone tells a story, he's going to tell it to some 00:32:39.200 --> 00:32:43.200 degree from his perspective, and it will be different from another man 00:32:43.360 --> 00:32:46.800 even telling the same story, even a man who was in the 00:32:46.800 --> 00:32:49.360 same place at the same time. 00:32:49.520 --> 00:32:54.000 But then moving on to our first section of this episode, the 00:32:54.000 --> 00:32:59.040 seven examples where you have the citation in the New Testament that 00:32:59.040 --> 00:33:05.280 matches the Hebrew forlaga more closely than it matches the Greek. 00:33:05.280 --> 00:33:07.840 Again, there are only seven of these, and we're going to have 00:33:07.840 --> 00:33:11.280 many more because sixty-six total over the two episodes. 00:33:11.280 --> 00:33:14.240 But we're going to have many more where of course the Greek 00:33:14.240 --> 00:33:20.720 is what is matched more accurately more thoroughly than some Hebrew forlogue, 00:33:20.720 --> 00:33:24.080 which we do not have access to that, notably. 00:33:24.080 --> 00:33:28.640 So the New Testament authors are citing something we don't have, but 00:33:28.640 --> 00:33:31.280 they're doing it inspired by the Spirit, and so of course we 00:33:31.280 --> 00:33:31.920 rely on it. 00:33:31.920 --> 00:33:35.600 Again, as Woe said in his introduction, we should not try to 00:33:35.600 --> 00:33:36.880 harmonize these. 00:33:36.880 --> 00:33:40.160 We should not take what we have in the New Testament and 00:33:40.160 --> 00:33:42.080 change what is in the Old Testament. 00:33:42.080 --> 00:33:44.640 We should not take what is in the Old Testament in the 00:33:44.640 --> 00:33:47.600 Septuagint and change what is in the New Testament. 00:33:47.600 --> 00:33:51.680 God has given us things that are very close but are not 00:33:51.680 --> 00:33:54.160 identical. And that is entirely fine. 00:33:54.160 --> 00:33:56.480 God is of course permitted to do that. 00:33:56.480 --> 00:34:00.560 Sometimes you have a reinterpretation of a prophecy with someone writing one 00:34:00.560 --> 00:34:02.560 of the New Testament authors. 00:34:02.560 --> 00:34:04.960 Again, God is permitted to do that. 00:34:04.960 --> 00:34:08.240 We are not permitted to change the Word of God because we 00:34:08.240 --> 00:34:13.760 would like them, if you are so inclined, to match perfectly. 00:34:13.760 --> 00:34:19.360 So the first example is Matthew two fifteen, citing Hosea eleven one 00:34:20.240 --> 00:34:23.680 This was to fulfill what the Lord had spoken by the prophet, 00:34:23.680 --> 00:34:26.480 out of Egypt I called my son. 00:34:26.480 --> 00:34:30.160 And then in the Old Testament the ESV, and out of Egypt 00:34:30.320 --> 00:34:34.160 I called my son, whereas the Septuagint in this case has, and 00:34:34.160 --> 00:34:36.960 out of Egypt I recalled his children. 00:34:36.960 --> 00:34:39.200 So there's a slight difference there. 00:34:40.400 --> 00:34:40.640 I'm 00:34:40.640 --> 00:34:43.680 very glad that this example is first, as I said, we're usually 00:34:43.680 --> 00:34:46.080 not going to give commentary, but it's worth giving more for these 00:34:46.080 --> 00:34:46.560 seven examples 00:34:47.440 --> 00:34:50.320 because going into this, I didn't know what I was gonna find. 00:34:50.320 --> 00:34:51.920 I didn't know like, am I a jerk? 00:34:51.920 --> 00:34:53.200 Am I an idiot? 00:34:53.200 --> 00:34:56.720 When I look at these examples where the Hebrew four logos quoted 00:34:56.720 --> 00:34:59.920 in the New Testament, or they can completely blow up the argument 00:34:59.920 --> 00:35:02.160 we've been trying to make this whole time. 00:35:02.160 --> 00:35:04.640 Because while we'd done some of this research, we had some of 00:35:04.640 --> 00:35:08.720 this put together, we hadn't assembled and finished our argument completely. 00:35:08.720 --> 00:35:11.840 So I didn't have like detailed notes on each of these examples 00:35:11.840 --> 00:35:14.880 to meticulously make the case we're gonna make here. 00:35:14.880 --> 00:35:18.080 I wasn't sure what I was gonna find when we began preparing 00:35:18.080 --> 00:35:20.000 specifically for this episode. 00:35:20.000 --> 00:35:23.920 When you look at Hosea eleven, the full beginning of that in 00:35:23.920 --> 00:35:27.600 the Septuagint is because Israel was an infant and I loved him, 00:35:27.600 --> 00:35:31.680 and out of Egypt I called his children, which obviously be Israel, 00:35:31.680 --> 00:35:35.600 you know, would is Jacob calling his children would be the Israelites. 00:35:35.600 --> 00:35:40.960 The fact that the New Testament quotes my son versus his children, 00:35:40.960 --> 00:35:44.160 that's the distinct difference, which is why it's very clearly not quoting 00:35:44.160 --> 00:35:45.520 the Septuagint. 00:35:45.520 --> 00:35:48.800 The next verse after that is just as I called them back, 00:35:48.800 --> 00:35:51.280 so they sued to depart from my face. 00:35:51.280 --> 00:35:54.720 They were sacrificing to the bales, and used to burn incense to 00:35:54.720 --> 00:35:56.640 the graven images. 00:35:56.640 --> 00:36:01.680 So I highlight the brief bit of context around this one verse 00:36:01.840 --> 00:36:02.800 because Because 00:36:03.680 --> 00:36:07.840 I think that when you look at Hosea 11 in the Septuagint, 00:36:07.840 --> 00:36:11.520 not only does it also work, like it's not like we have 00:36:11.520 --> 00:36:16.080 a case where something has been lost or confused or muddled. 00:36:16.080 --> 00:36:19.200 Well we have is something that is also true. 00:36:19.200 --> 00:36:21.040 That's important also true. 00:36:21.040 --> 00:36:24.000 Not true in exclusion of, but it is also true. 00:36:24.000 --> 00:36:27.360 In the context of this, is that the Israelites were horrible. 00:36:27.360 --> 00:36:29.840 They're Baal worshippers, they were idolaters. 00:36:29.840 --> 00:36:32.480 They were sacrificing to demons. 00:36:32.480 --> 00:36:37.440 So when God says in Hosea, I called my children, it is 00:36:37.440 --> 00:36:41.520 absolutely true that he was calling these terrible people, among whom the 00:36:41.520 --> 00:36:45.600 seed of Christ was carried along, which is why when it's quoted 00:36:45.600 --> 00:36:51.600 in Matthew from the Hebrew 4loga, and God says, I called my 00:36:51.600 --> 00:36:53.600 son, it is also true. 00:36:53.600 --> 00:36:57.840 But the seed of Christ was with his children. 00:36:57.840 --> 00:37:00.000 So it is consistent in that sense. 00:37:00.000 --> 00:37:04.480 It is not consistent linguistically, but is completely consistent theologically. 00:37:04.480 --> 00:37:06.160 That's going to be the case with each of these. 00:37:06.160 --> 00:37:07.920 So as I said, we're not going to give a bunch of 00:37:08.240 --> 00:37:13.040 rigor morale about all of them, but it's worth noting the distinction 00:37:13.040 --> 00:37:16.400 in kind when we look at these differences. 00:37:16.400 --> 00:37:21.040 The next example is also from Matthew, this is Matthew eight seventeen, 00:37:21.040 --> 00:37:23.520 quoting Isaiah 53, 4. 00:37:23.520 --> 00:37:27.440 As I mentioned in my introduction, this is the single example among 00:37:27.440 --> 00:37:29.600 all the verses that we're going to be looking at over the 00:37:29.600 --> 00:37:34.880 next two weeks where the New Testament quotes the Hebrew forelaga for 00:37:34.880 --> 00:37:37.680 Isaiah versus the Septuagint. 00:37:37.680 --> 00:37:40.640 There are twenty nine cases where it quotes the Septuagint. 00:37:40.640 --> 00:37:45.120 So Matthew eight seventeen says He took our infirmities and bore our 00:37:45.120 --> 00:37:50.960 diseases, which is consistent with the Hebrew foreloga, which is preserved in 00:37:50.960 --> 00:37:53.120 this case in the rabbinic text. 00:37:53.120 --> 00:37:57.440 Surely he has borne our diseases and carried our pains. 00:37:57.440 --> 00:38:01.440 The distinctive reading, which is not present in the New Testament that's 00:38:01.440 --> 00:38:05.680 found in the Septuagint, says, he bears our sins and is pain 00:38:05.840 --> 00:38:06.880 for us. 00:38:06.880 --> 00:38:10.240 So it's fairly clear linguistically, it's not the same word. 00:38:10.240 --> 00:38:13.040 And yet what do we find theologically? 00:38:13.040 --> 00:38:18.240 Is Isaiah the suffering servant passage saying he the Christ bears our 00:38:18.240 --> 00:38:22.320 sins less theologically sound than he bears our diseases? 00:38:22.320 --> 00:38:28.400 No. Frankly, the Septuagint is more Christological and theological in this particular 00:38:28.400 --> 00:38:32.000 case, which is we're saying is absolutely no reason to go messing 00:38:32.000 --> 00:38:33.040 with Matthew. 00:38:33.040 --> 00:38:36.720 The Matthew quote of Isaiah is also correct, because when you think 00:38:36.720 --> 00:38:42.960 about what infirmities are, infirmities and diseases are products of the fall. 00:38:42.960 --> 00:38:47.040 The proof of the Christ when he came was the miracles that 00:38:47.040 --> 00:38:53.360 he performed, the supernatural miracles that Christ performed Performed prophesied in the 00:38:53.360 --> 00:38:57.760 Old Testament were the proof that this is the anointed one. 00:38:57.760 --> 00:39:03.760 Those miracles were in the neighborhood of healing the lame, healing the 00:39:03.760 --> 00:39:09.360 sick, healing the blind, healing the deaf, raising the dead. 00:39:09.360 --> 00:39:13.840 Incidentally all things that would have disqualified someone under Levitical law from 00:39:13.840 --> 00:39:15.760 being pure enough to enter the temple. 00:39:15.760 --> 00:39:20.560 All of those were reversed by Jesus physically, for those whom he 00:39:20.560 --> 00:39:24.080 healed. And yet Jesus did not come as a bread king. 00:39:24.080 --> 00:39:27.360 He didn't come for free food and free health care. 00:39:27.360 --> 00:39:30.240 He came to heal our sins. 00:39:30.800 --> 00:39:35.200 So this is a case where the disease is the lesser form 00:39:35.200 --> 00:39:38.640 of the underlying sin that is also being resolved. 00:39:38.640 --> 00:39:40.560 But we can't see our sins being healed. 00:39:40.560 --> 00:39:42.400 We can't see our sins being forgiven. 00:39:42.400 --> 00:39:44.880 We can see limbs growing back. 00:39:44.880 --> 00:39:46.960 We can see healing. 00:39:46.960 --> 00:39:51.360 The purpose of the supernatural evidence was for us to be able 00:39:51.360 --> 00:39:55.520 to believe this man who is doing these things with the body 00:39:55.760 --> 00:39:57.920 can also do these things with the soul? 00:39:57.920 --> 00:40:00.480 Surely he is from God because no one else could do these 00:40:00.480 --> 00:40:05.760 miracles. So again, in the second case, even though the Septuagint in 00:40:05.760 --> 00:40:10.800 the Rabbinic text differ in the Hebrew forelogger that's quoted here differ, 00:40:10.800 --> 00:40:14.480 it is not in any way to the detriment of theology, of 00:40:14.480 --> 00:40:15.920 Christology of anything. 00:40:15.920 --> 00:40:18.880 It's making the same point, but it's making it using a different 00:40:18.880 --> 00:40:24.160 word. And so when Matthew is describing healing of infirmities and all 00:40:24.160 --> 00:40:27.440 the miracles that Jesus was doing, he was making that specific point 00:40:27.440 --> 00:40:28.480 in that context. 00:40:28.480 --> 00:40:30.000 It makes perfect sense. 00:40:30.000 --> 00:40:31.200 Both are true. 00:40:31.200 --> 00:40:32.400 And that's crucial. 00:40:32.400 --> 00:40:34.240 Both of these things are true, which is why we don't have 00:40:34.240 --> 00:40:37.920 to worry about harmonization. 00:40:38.000 --> 00:40:42.480 The next example is Matthew twenty six thirty one citing to Zechariah 00:40:42.480 --> 00:40:44.880 thirteen seven. 00:40:44.880 --> 00:40:48.320 Then Jesus said to them, You will all fall away because of 00:40:48.320 --> 00:40:51.840 me this night, for it is written, I will strike the shepherd, 00:40:51.840 --> 00:40:54.560 and the sheep of the flock will be scattered. 00:40:54.560 --> 00:40:58.880 And then from Zechariah, strike the shepherd, and the sheep will be 00:40:58.880 --> 00:41:02.640 scattered, I will turn my hand against the little ones. 00:41:02.640 --> 00:41:07.280 From the Septuagint, this case the Lexum, strike the shepherds and remove 00:41:07.280 --> 00:41:10.800 the sheep, and I will lay my hand upon the small. 00:41:10.800 --> 00:41:14.080 Now there is a difference here, of course, because one is strike 00:41:14.640 --> 00:41:18.400 the shepherd versus the Septuagint is strike the shepherds. 00:41:18.400 --> 00:41:23.760 Christ is interpreting this and citing to presumably the Hebrew forlogue, and 00:41:23.760 --> 00:41:27.440 he uses the singular strike the shepherd, speaking of himself, because he 00:41:27.440 --> 00:41:30.800 is the shepherd who is struck the sheep are scattered. 00:41:30.800 --> 00:41:34.720 The rest of the verse, of course, matches between the citation here 00:41:34.720 --> 00:41:39.600 in the New Testament and the Greek Septuagint, other than the fact 00:41:39.600 --> 00:41:42.480 that Christ says, I will strike the shepherd. 00:41:42.480 --> 00:41:45.040 There's a difference there in the pronoun. 00:41:45.040 --> 00:41:48.880 But between these two, it is again a small difference here, but 00:41:48.880 --> 00:41:51.280 does it change things theologically? 00:41:51.280 --> 00:41:57.200 No, because this is ultimately a prophetic part of Zechariah, unsurprisingly him 00:41:57.200 --> 00:42:00.880 being a prophet, being one of the books of prophecy. 00:42:00.880 --> 00:42:05.600 And so he is speaking simultaneously about multiple things, and there are 00:42:05.600 --> 00:42:08.640 multiple fulfillments down through history. 00:42:08.640 --> 00:42:11.760 This is one of the fulfillments of it, of which Christ is 00:42:11.760 --> 00:42:14.720 speaking specifically of himself. 00:42:14.720 --> 00:42:17.920 The striking of the shepherd is the striking down of Christ, and 00:42:17.920 --> 00:42:21.440 of course his sheep, his primarily his apostles, but his disciples and 00:42:21.840 --> 00:42:25.120 others as well, flee in that hour. 00:42:25.120 --> 00:42:26.960 Because that is ultimately what happens. 00:42:26.960 --> 00:42:31.760 So this is Christ interpreting this prophecy for his disciples, for his 00:42:31.920 --> 00:42:36.160 apostles. This is one of those minor differences, again, that we do 00:42:36.160 --> 00:42:39.920 not need to harmonize, because it is true in both cases. 00:42:39.920 --> 00:42:42.720 And it's not that we get to harmonize it if there were 00:42:42.720 --> 00:42:43.440 a problem. 00:42:43.440 --> 00:42:46.560 There isn't a problem because it's the word of God, because it 00:42:46.560 --> 00:42:50.480 is true in multiple senses, which is often the case with prophecy. 00:42:50.480 --> 00:42:54.480 We've seen this in many other places, in many other episodes, where 00:42:54.480 --> 00:42:58.240 prophecy is not fulfilled once but is fulfilled multiple times. 00:42:58.640 --> 00:43:02.000 And in fact, again, as I said earlier, sometimes in the New 00:43:02.000 --> 00:43:06.240 Testament, the New Testament authors, or in this case, Christ Himself, will 00:43:06.240 --> 00:43:12.400 interpret the Old Testament, will tell us how this applies in this 00:43:12.880 --> 00:43:16.720 particular time and place, how it applies to Christ. 00:43:18.080 --> 00:43:20.960 This is I think the only example that we're going to talk 00:43:20.960 --> 00:43:25.360 about in either episode where we even even use singular versus plural 00:43:25.360 --> 00:43:26.800 as the determinant. 00:43:26.800 --> 00:43:29.680 If this had been going in the other direction, if this had 00:43:29.680 --> 00:43:33.200 favored the Septuagint, we would have left this verse out. 00:43:33.200 --> 00:43:35.920 So that's how stringent we're being here when we're looking at the 00:43:35.920 --> 00:43:37.440 ones we're highlighting. 00:43:37.520 --> 00:43:41.520 It's different enough because Jesus was making a specific point, as Corey 00:43:41.520 --> 00:43:43.440 said, and as I was saying earlier. 00:43:43.440 --> 00:43:48.240 It's consistent, but the specific wording is not identical. 00:43:48.240 --> 00:43:52.320 So there are a number of cases where we're excluding exactly the 00:43:52.320 --> 00:43:55.920 same type of verse when we're making our case for the Septuagint 00:43:56.080 --> 00:43:59.840 because it's marginal, but we wanted to include it here in the 00:43:59.840 --> 00:44:04.400 counterexample arguments in the beginning, just to show all of our cards, 00:44:04.400 --> 00:44:06.000 like this is how close it is. 00:44:06.000 --> 00:44:10.240 You cannot look at these verses and shoot down the Septuagint based 00:44:10.240 --> 00:44:14.400 upon these quotes of a Hebrew for Laga that's lost. 00:44:14.400 --> 00:44:18.000 And for the sake of counting, this Matthew 26, 31 is also 00:44:18.000 --> 00:44:20.240 paralleled in Mark 14, 27. 00:44:20.240 --> 00:44:24.080 We're not double counting the cases where the synoptics duplicate them. 00:44:24.080 --> 00:44:26.480 So, you know, if you want to say seven versus a couple 00:44:26.480 --> 00:44:28.480 more, because there are a few others that are repeated. 00:44:28.640 --> 00:44:31.840 There's a single example that's being quoted multiple places. 00:44:31.840 --> 00:44:34.480 For our purposes, that's one. 00:44:34.480 --> 00:44:38.880 The next example is from the end of Matthew, chapter 27, verses 00:44:39.040 --> 00:44:40.400 9 and 10. 00:44:40.400 --> 00:44:45.120 This is quoting Zechariah 11, 12, and thirteen. 00:44:45.120 --> 00:44:49.280 Matthew reads Then was fulfilled what had been spoken by the prophet 00:44:49.360 --> 00:44:53.440 Jeremiah saying, and they took the thirty pieces of silver, the price 00:44:53.440 --> 00:44:55.840 of him on whom a price had been set by some of 00:44:55.840 --> 00:44:59.840 the sons of Israel, and they gave them for the potter's field 00:45:00.160 --> 00:45:02.640 as the Lord directed me. 00:45:02.640 --> 00:45:08.880 So the difference between the Hebrew forlogga here and the Septuagint is 00:45:08.880 --> 00:45:11.520 at the very end. 00:45:11.520 --> 00:45:16.480 The cast to the potter is something that we do find reproduced 00:45:16.480 --> 00:45:18.000 in the rabbinic text. 00:45:18.000 --> 00:45:22.560 The way that is phrased in the Septuagint doesn't say potter, it 00:45:22.560 --> 00:45:26.080 says drop them in the furnace. 00:45:26.080 --> 00:45:30.800 So the entire passage in Zechariah is specifically focused on the metallurgy 00:45:30.960 --> 00:45:33.920 and the use of furnaces and purification. 00:45:33.920 --> 00:45:36.960 And that was the sentiment that was being expressed there. 00:45:36.960 --> 00:45:41.360 So as Matthew says very clearly, there was a fulfillment of prophecy 00:45:41.360 --> 00:45:44.640 with the thirty pieces of silver, and the specific detail about the 00:45:44.640 --> 00:45:50.000 potter's field Is used as an example of prophetic fulfillment. 00:45:50.000 --> 00:45:54.160 But when you look at what is in Zechariah and the Septuagint, 00:45:54.160 --> 00:45:57.200 it also makes complete sense internally. 00:45:57.200 --> 00:46:02.480 And there's a foundry present near the temple grounds for processing money 00:46:02.480 --> 00:46:03.600 as it came in. 00:46:03.600 --> 00:46:07.040 There are theological points that could be drawn from this, the contrast 00:46:07.040 --> 00:46:13.760 between pottery and the breaking of pottery and silver being melted down 00:46:13.760 --> 00:46:15.440 and reconstituted. 00:46:15.440 --> 00:46:18.800 We're not focusing on the theological, but this is a clear example 00:46:18.800 --> 00:46:19.920 of a difference. 00:46:19.920 --> 00:46:23.600 And again, no harm is done by what is present in the 00:46:23.600 --> 00:46:29.440 Septuagint. It's just not Just now word for word consistently 00:46:29.440 --> 00:46:32.560 If we were inclined to go into the theological points, of course 00:46:32.560 --> 00:46:36.080 we would bring up things like Psalm sixty six where it talks 00:46:36.080 --> 00:46:38.640 about silver being tried and things like that. 00:46:38.640 --> 00:46:41.280 This is a theme that is common in scripture. 00:46:41.280 --> 00:46:44.480 The next example we're moving on to the book of Mark. 00:46:44.480 --> 00:46:48.560 This is Mark one two, citing to Malachi three one and Isaiah 00:46:48.560 --> 00:46:50.000 forty verse three. 00:46:50.000 --> 00:46:53.600 This is also paralleled in Luke seven hundred twenty seven it is 00:46:53.600 --> 00:46:58.960 the only example, notably in Luke that cites to the four Laga 00:46:59.360 --> 00:47:01.600 versus the Septuagint. 00:47:01.600 --> 00:47:03.200 And so from Mark. 00:47:03.200 --> 00:47:06.800 As it is written in Isaiah the prophet, Behold I send my 00:47:06.800 --> 00:47:10.640 messenger before your face, who will prepare your way, the voice of 00:47:10.640 --> 00:47:14.480 one crying in the wilderness, prepare the way of the Lord, make 00:47:14.480 --> 00:47:16.160 his path straight. 00:47:17.440 --> 00:47:23.200 Now, between the Septuagint and the Hebrew for Laga, and incidentally this 00:47:23.200 --> 00:47:27.840 is what seems to be cited in the rabbinic text, the salient 00:47:27.840 --> 00:47:30.000 difference is there's a difference in the verb. 00:47:30.000 --> 00:47:34.480 In the Septuagint it says observe the way of the Lord. 00:47:34.480 --> 00:47:34.800 In 00:47:36.080 --> 00:47:38.800 the foreloga, it says prepare the way of the Lord. 00:47:38.800 --> 00:47:42.640 So it matches the verb there in Mark more closely than the 00:47:42.640 --> 00:47:47.280 Septuagint, which has a different verb in Greek. 00:47:47.600 --> 00:47:52.640 Again, this is another case where the difference is worth acknowledging, but 00:47:52.640 --> 00:47:56.960 there's no violence whatsoever done to the text, which is in distinct 00:47:56.960 --> 00:48:01.040 opposition to many of the changes that we've seen where the Hebrew 00:48:01.040 --> 00:48:04.320 is unclear, where it's simply nonsensical. 00:48:04.320 --> 00:48:07.120 What we find here is that when the New Testament quotes the 00:48:07.120 --> 00:48:12.160 Hebrew forlaga, we're not finding something nonsensical in the Septuagint, we're just 00:48:12.160 --> 00:48:13.920 finding something slightly different. 00:48:13.920 --> 00:48:17.040 And here, in this case, it's even the same sort of notion, 00:48:17.040 --> 00:48:20.240 the he will look to the way before me versus he will 00:48:20.240 --> 00:48:22.320 clear prepare a way before me. 00:48:22.560 --> 00:48:25.760 It's more or less the same sentiment, but the wording is different 00:48:25.840 --> 00:48:29.120 and it clearly favors not the Greek. 00:48:29.120 --> 00:48:34.800 Interestingly, Corey mentioned this the Isaiah forty three is also present in 00:48:34.800 --> 00:48:36.880 this very same verse in Mark. 00:48:36.880 --> 00:48:40.080 That will be coming up in a minute in our Septuagint section, 00:48:40.080 --> 00:48:43.920 because the rest of the quote is quoting the Septuagint in Isaiah. 00:48:43.920 --> 00:48:45.920 It's not quoting the Hebrew. 00:48:45.920 --> 00:48:49.920 So here's an example where in one of these, they're called katanas, 00:48:49.920 --> 00:48:54.800 where multiple passages are concatenated together, just stuck together as one new 00:48:54.800 --> 00:49:00.480 thought, or one complete thought that absorbs elements of different passages. 00:49:00.480 --> 00:49:07.680 Mark is incorporating the Hebrew Forelaga from Malachi and the Septuagint from 00:49:07.680 --> 00:49:09.360 Isaiah. So 00:49:10.240 --> 00:49:14.080 again, does this shoot down the idea that the Septuagint is not 00:49:14.080 --> 00:49:15.360 scripture? I don't think so. 00:49:15.840 --> 00:49:18.640 They have basically the same meaning in this case, just a slightly 00:49:18.640 --> 00:49:19.680 different wording. 00:49:19.680 --> 00:49:24.080 And Mark completes his thought with the Greek. 00:49:24.080 --> 00:49:24.320 And 00:49:24.320 --> 00:49:28.800 as you can tell, we are being quite stringent in the examples 00:49:28.800 --> 00:49:35.760 we are giving where the forlaga is cited not against, but instead 00:49:35.760 --> 00:49:38.800 of or in preference to the Greek. 00:49:39.040 --> 00:49:42.560 We are not being this stringent with regard to the examples we 00:49:42.560 --> 00:49:47.200 are going to use where the Septuagint is cited over the rabbinic 00:49:47.200 --> 00:49:51.200 text. Because the examples where the Septuagint is cited over the rabbinic 00:49:51.200 --> 00:49:54.560 text, as we already said, often often are egregious. 00:49:54.560 --> 00:49:56.800 The first one of course we'll be giving when we get to 00:49:56.800 --> 00:50:01.360 that is one that is well known, beloved by Christians, where we 00:50:01.360 --> 00:50:05.760 use, even in our Old Testament that supposedly cites to the Rabbinic 00:50:05.760 --> 00:50:07.440 text, the Septuagint. 00:50:07.520 --> 00:50:10.240 And so this is a case where there is a change, a 00:50:10.240 --> 00:50:14.400 slight change, basically a nuanced difference in the verb chosen, but we 00:50:14.400 --> 00:50:16.080 are still including it. 00:50:16.080 --> 00:50:20.240 That should give you an idea of how few times this happens 00:50:20.240 --> 00:50:21.920 in the New Testament. 00:50:21.920 --> 00:50:27.120 And even when it does happen, it is generally a minor matter. 00:50:27.600 --> 00:50:32.480 The next example of the New Testament very clearly quoting the Hebrew 00:50:32.480 --> 00:50:37.520 Forelaga rather than the Septuagint is John nineteen thirty seven. 00:50:37.520 --> 00:50:42.400 This is a quotation of Zechariah twelve ten, and John also quotes 00:50:42.400 --> 00:50:45.040 this again in Revelation one seven. 00:50:45.040 --> 00:50:48.560 This is This is the passage where he describes they will look 00:50:48.560 --> 00:50:50.480 on him whom they pierced. 00:50:50.480 --> 00:50:55.040 John is describing the moment where Christ is dead and his side 00:50:55.040 --> 00:50:59.680 is pierced, his heart is pierced in fact by the soldier's spear. 00:51:00.000 --> 00:51:06.320 Interestingly, this which John repeats in Revelation 1 7, the citation from 00:51:06.320 --> 00:51:10.080 Zechariah, John is the only of the four Gospels that mentions the 00:51:10.080 --> 00:51:12.880 detail of the spear or of the piercing. 00:51:12.880 --> 00:51:16.480 The others do not, which is fine, with one gospel saying it 00:51:16.560 --> 00:51:17.280 it happened. 00:51:17.280 --> 00:51:20.160 It's not in any way an argument that we're calling in that 00:51:20.160 --> 00:51:21.360 that into question. 00:51:21.360 --> 00:51:24.560 I just think it's notable that John says they look on him 00:51:24.640 --> 00:51:25.840 whom they pierced. 00:51:25.840 --> 00:51:29.200 He's making a point that is only available in the Hebrew four 00:51:29.280 --> 00:51:34.400 Laga. What the Septuagint says is something we mentioned in the Christological 00:51:34.400 --> 00:51:35.680 passage episode. 00:51:35.840 --> 00:51:39.840 No the difference in the word there between Pierced and the Septuagint 00:51:39.920 --> 00:51:43.440 says they will look upon me because they danced insultingly, or because 00:51:43.440 --> 00:51:44.560 they mocked. 00:51:44.560 --> 00:51:48.320 And we talked before about how both of those were certainly true, 00:51:48.320 --> 00:51:54.000 but the point that John was making here relied upon Heirst, which 00:51:54.160 --> 00:51:55.920 was present in a Hebrew forelogue. 00:51:55.920 --> 00:51:57.440 We don't call that into question. 00:51:57.440 --> 00:51:58.560 Again, we leave it alone. 00:51:58.560 --> 00:51:59.520 They're both true. 00:51:59.520 --> 00:52:04.080 We don't harmonize them and we thank God that He's given us 00:52:04.080 --> 00:52:06.160 these additional details. 00:52:06.160 --> 00:52:09.840 But I think I mentioned in the Christological episode, I'll mention again 00:52:09.840 --> 00:52:13.440 here just briefly when we're talking about the notion of dancing insultingly 00:52:13.440 --> 00:52:15.920 or mocking I'm not a huge C.S. 00:52:15.920 --> 00:52:18.080 Lewis fan, but I think that the end of 00:52:18.960 --> 00:52:23.520 the first book where he describes Aslan's death in the way that 00:52:23.520 --> 00:52:28.560 horde of all those various races jeering and sneering and howling is 00:52:28.880 --> 00:52:33.760 was a perfect depiction of the underlying Greek word here for dancing 00:52:33.920 --> 00:52:35.520 insultingly and mocking. 00:52:35.520 --> 00:52:37.200 That's precisely what C.S. 00:52:37.200 --> 00:52:42.240 Lewis depicted with the revelry around the killing of Aslan, which of 00:52:42.240 --> 00:52:45.680 course was symbolic of Christ. 00:52:45.680 --> 00:52:49.840 Both of those have strong purchase in Christian history. 00:52:49.840 --> 00:52:52.960 We certainly would believe that that sort of mockery was taking place 00:52:52.960 --> 00:52:56.240 at the cross, but John is relying upon a text where he 00:52:56.240 --> 00:52:57.760 makes the point about piercing. 00:52:57.760 --> 00:53:01.440 That's absolutely true. 00:53:01.680 --> 00:53:05.200 This is another chance to make a point that we have made 00:53:05.200 --> 00:53:08.080 previously but is worth emphasizing. 00:53:08.080 --> 00:53:12.000 We do not get to make our choices based upon whether or 00:53:12.000 --> 00:53:15.200 not we like a verse, or whether or not it is something 00:53:15.200 --> 00:53:20.400 we learned as children, because undoubtedly, many of us, most of us, 00:53:20.400 --> 00:53:22.240 know this verse from 00:53:23.520 --> 00:53:27.760 our Old Testament, which is the Rabbinic Old Testament, most of our 00:53:28.320 --> 00:53:33.040 examples in most of our Bibles that we have in our homes. 00:53:33.360 --> 00:53:37.120 just because we have that there does not mean that we get 00:53:37.120 --> 00:53:39.840 to use that as our Old Testament. 00:53:39.840 --> 00:53:42.400 We have it here in the New Testament, but what we have 00:53:42.400 --> 00:53:45.200 in the Greek Old Testament does not match exactly. 00:53:45.200 --> 00:53:49.440 We lose as it were pierced from the Old Testament. 00:53:49.440 --> 00:53:53.360 But the standard, as we have said many times, is not whether 00:53:53.360 --> 00:53:57.280 we like it, is not whether or not it matches exactly with 00:53:57.280 --> 00:53:58.560 the New Testament. 00:53:58.560 --> 00:54:01.680 Although of course that can be an argument, it is rather what 00:54:01.680 --> 00:54:02.720 is true. 00:54:02.720 --> 00:54:05.280 And God has passed to us the Greek, and the Greek has 00:54:05.280 --> 00:54:08.560 danced triumphantly, and again, undoubtedly they did this. 00:54:08.560 --> 00:54:11.200 This is a thing that they still do to day when they're 00:54:11.120 --> 00:54:15.280 particularly happy about something evil they've done, and so undoubtedly they did 00:54:15.280 --> 00:54:17.120 it here. 00:54:17.120 --> 00:54:20.640 Just because we happen to like what we have in our current 00:54:20.640 --> 00:54:24.400 version of the Old Testament, which is not faithful to the Greek, 00:54:24.400 --> 00:54:27.840 is not faithful to the Septuagint, does not mean that we get 00:54:27.840 --> 00:54:30.240 to keep it. 00:54:30.240 --> 00:54:34.800 Thankfully, there are vanishingly few examples of this, as should be obvious 00:54:34.800 --> 00:54:37.520 by the fact that we're now moving on to number seven, which 00:54:37.520 --> 00:54:41.920 is the final example we have, and this is Romans eleven thirty-five, 00:54:41.920 --> 00:54:45.360 citing to Job forty one eleven. 00:54:45.360 --> 00:54:48.160 Or who was given a gift to him that he might be 00:54:48.160 --> 00:54:53.440 repaid? That of course is from the ESV, and then from Job. 00:54:53.440 --> 00:54:57.680 Who is given to me that I should repay him? 00:54:57.680 --> 00:55:02.640 Then from the Septuagint, or who will withstand me and survive? 00:55:02.640 --> 00:55:05.760 As we pointed out in a previous episode, Job is one of 00:55:05.760 --> 00:55:12.880 those books where the differences are practically pervasive, because it is 00:55:12.880 --> 00:55:17.520 a fundamentally different book in the Septuagint versus what we have in 00:55:17.520 --> 00:55:19.760 our rabbinic Old Testament. 00:55:19.760 --> 00:55:23.040 The same, of course, being true of Esther, and as Woe said 00:55:23.040 --> 00:55:27.200 earlier in this episode, Jeremiah, there are places where things have changed 00:55:27.200 --> 00:55:29.840 significantly, Job being one of those. 00:55:29.840 --> 00:55:34.160 Here we happen to have a citation to the older Hebrew for 00:55:34.320 --> 00:55:37.360 Laga. Again, we don't have access to that. 00:55:37.360 --> 00:55:38.720 That was not preserved. 00:55:38.720 --> 00:55:40.320 God preserved the Greek. 00:55:40.320 --> 00:55:42.880 But God still knows the Hebrew for Laga. 00:55:42.880 --> 00:55:47.200 And so God could inspire the authors of the New Testament to 00:55:47.200 --> 00:55:48.880 use that, to cite to that. 00:55:48.880 --> 00:55:52.160 Perhaps they had some snippet of it still existing in an Aramaic 00:55:52.160 --> 00:55:56.720 Targum. And so that is what is used here instead of the 00:55:56.720 --> 00:56:00.960 Septuagint which has a different wording, because or who will withstand me 00:56:00.960 --> 00:56:04.160 and survive is not the same as who has first given to 00:56:04.160 --> 00:56:06.080 me that I should repay him. 00:56:06.080 --> 00:56:09.120 We don't lose anything here, but there is a difference, and it 00:56:09.120 --> 00:56:11.680 is worth recognizing that difference. 00:56:11.680 --> 00:56:15.360 But again, this is the last of our seven examples. 00:56:15.360 --> 00:56:18.400 The rest of the episode is all the times where the New 00:56:18.400 --> 00:56:22.160 Testament authors very clearly use the Septuagint. 00:56:22.160 --> 00:56:26.240 And in many of these cases it is a significant difference, not 00:56:26.240 --> 00:56:29.920 a trivial difference, not the difference of this verb versus that verb 00:56:29.920 --> 00:56:34.320 where the two verbs are almost identical, but rather a theological, a 00:56:34.720 --> 00:56:40.240 doctrinal difference, or even just a complete rewording in the Greek versus 00:56:40.240 --> 00:56:44.720 what the rabbis have handed us. 00:56:44.800 --> 00:56:48.640 And this is another case where when you look in the context 00:56:48.640 --> 00:56:53.680 of the Septuagint, the phrasing there of who will resist me and 00:56:53.680 --> 00:56:56.720 endure, which is I think the one I had, Corey, is very 00:56:56.720 --> 00:56:58.720 similar, but basically the same meaning. 00:56:58.880 --> 00:57:02.720 Who will resist me and endure actually makes more sense in the 00:57:02.720 --> 00:57:05.680 context because this is the Leviathan passage. 00:57:05.840 --> 00:57:10.240 In the Rabbinic based Bibles, this is Job forty one eleven. 00:57:10.240 --> 00:57:12.960 This is one of those cases where verse numbering is off, so 00:57:12.960 --> 00:57:14.640 it's really a pain in the butt. 00:57:14.640 --> 00:57:19.040 In the Septuagint, it's typically going to be 41 verse 2 instead 00:57:19.040 --> 00:57:20.720 of verse 11. 00:57:20.720 --> 00:57:26.640 But beginning in another the earlier chapter, this is God describing what 00:57:26.640 --> 00:57:30.400 in the rabbinic text uses the word Leviathan. 00:57:30.400 --> 00:57:34.080 Interestingly, there's the word Leviathan never appears in the Greek. 00:57:34.080 --> 00:57:36.480 This is a passage about dragons. 00:57:36.480 --> 00:57:41.280 The word dracon dragon is used in the Septuagint for this whole 00:57:41.280 --> 00:57:44.560 thing. So when it's talking about who will give me that I 00:57:44.720 --> 00:57:49.280 shall repay, almost doesn't make sense in the context of a dragon. 00:57:49.280 --> 00:57:52.400 I don't you know, whether you're borrowing money from a dragon or 00:57:52.400 --> 00:57:55.840 you're resisting him, you're kind of in mortal trouble either way. 00:57:55.840 --> 00:57:59.520 But I just found it interesting that we lose nothing by looking 00:57:59.520 --> 00:58:03.120 at the Septuagint internally as being consistent. 00:58:03.120 --> 00:58:04.720 It works perfectly. 00:58:04.720 --> 00:58:08.560 So as we've been saying all along, like there's no theological damage 00:58:08.720 --> 00:58:10.960 done by any of these differences. 00:58:10.960 --> 00:58:13.840 So these are cases where we can thank God that there is 00:58:13.840 --> 00:58:18.240 another way that this is being phrased preserved in the New Testament, 00:58:18.240 --> 00:58:20.400 it gives us additional detail and nuance. 00:58:20.400 --> 00:58:24.640 Just as the synoptic gospels give us additional detail and nuance. 00:58:24.640 --> 00:58:25.920 That's a good thing. 00:58:25.920 --> 00:58:27.520 God is generous. 00:58:27.520 --> 00:58:31.120 What we cannot conclude from this is oh man, get rid of 00:58:31.120 --> 00:58:32.080 the Greek. 00:58:32.080 --> 00:58:34.640 I need to have a rabbi in here telling me about God. 00:58:34.800 --> 00:58:37.680 You can't possibly get there from here. 00:58:37.680 --> 00:58:42.000 And so that now concludes the entirety of all the places in 00:58:42.000 --> 00:58:45.680 the New Testament where anything approaching what is in the rabbinic text 00:58:46.160 --> 00:58:47.200 is acknowledged. 00:58:47.200 --> 00:58:50.560 Every other case from now on is an explicit rejection of the 00:58:50.560 --> 00:58:53.440 Rabbinic text by Jesus and the apostles. 00:58:53.440 --> 00:58:57.520 When they're saying it is written, when they're saying scripture says, they 00:58:57.520 --> 00:59:00.080 are talking about the Greek. 00:59:00.080 --> 00:59:02.400 We begin with a verse we don't need to say much about 00:59:02.560 --> 00:59:06.320 because we have right at the very beginning of Matthew 1, verse 00:59:06.400 --> 00:59:10.160 23, Behold the Virgin shall conceive and bear a son, and they 00:59:10.160 --> 00:59:11.600 shall call his name Emmanuel. 00:59:11.600 --> 00:59:13.520 This is Isaiah seven fourteen. 00:59:13.520 --> 00:59:16.880 We went over that in the Christology episode, so there's nothing new 00:59:16.880 --> 00:59:17.600 to say. 00:59:17.600 --> 00:59:20.640 Virgin is a word that was known to Isaiah. 00:59:20.640 --> 00:59:25.440 Virgin is a word that Isaiah used many times in the Septuagint. 00:59:25.440 --> 00:59:27.520 Isaiah uses the word virgin here. 00:59:27.520 --> 00:59:29.440 He does not say young woman. 00:59:29.440 --> 00:59:34.320 That is a bastardization and a corruption introduced by the very men 00:59:34.320 --> 00:59:37.280 who denied Christ when he was born. 00:59:37.280 --> 00:59:39.200 So no surprise. 00:59:39.200 --> 00:59:43.680 Matthew, again, we're talking about really super Jewish guys here. 00:59:43.680 --> 00:59:47.600 Some people run around saying that Matthew's gospel was originally written in 00:59:47.600 --> 00:59:49.760 Hebrew. It's complete nonsense. 00:59:49.760 --> 00:59:53.200 It's not a new story, but it's one of those cases where 00:59:53.200 --> 00:59:55.200 there's zero evidence for it. 00:59:55.200 --> 00:59:59.680 The accounts don't really make sense, and they're ambiguous enough that we 00:59:59.680 --> 01:00:01.440 can't draw any conclusion from it. 01:00:01.440 --> 01:00:06.160 We can't ever draw extensive conclusions from the text where Matthew repeatedly 01:00:06.160 --> 01:00:10.000 quotes a Septuagint, as I said twelve times, we're gonna have Matthew 01:00:10.000 --> 01:00:15.680 quotes here, and he makes wordplay in things that only work in 01:00:15.680 --> 01:00:18.320 Greek, they wouldn't have worked in Hebrew, they wouldn't have worked in 01:00:18.320 --> 01:00:21.680 Aramaic. Some of the things that he says that we have preserved 01:00:21.680 --> 01:00:25.120 in the Greek could not have been translated from one of those 01:00:25.120 --> 01:00:27.040 languages into Greek. 01:00:27.040 --> 01:00:29.440 You couldn't get the nuance that's present. 01:00:29.440 --> 01:00:32.960 So there's not a lot to say about Isaiah seven fourteen beyond 01:00:32.960 --> 01:00:36.320 the New Testament tells us that he was to be born of 01:00:36.320 --> 01:00:37.520 a virgin. 01:00:38.880 --> 01:00:39.200 The 01:00:39.200 --> 01:00:43.440 next example is Matthew three three citing to Isaiah forty three as 01:00:43.440 --> 01:00:45.120 mentioned earlier. 01:00:45.120 --> 01:00:48.240 The voice of one crying in the wilderness, prepare the way of 01:00:48.240 --> 01:00:50.800 the Lord, make his path straight. 01:00:50.800 --> 01:00:54.160 And then from the Septuagint, a voice of one crying out in 01:00:54.160 --> 01:00:57.920 the wilderness, prepare the way of the Lord, make straight the paths 01:00:57.920 --> 01:00:59.520 of our God. 01:00:59.520 --> 01:01:04.960 Essentially identical, whereas the rabbinic text has, clear in the desert a 01:01:04.960 --> 01:01:09.040 road for the Lord, level in the wilderness a highway for our 01:01:09.040 --> 01:01:14.640 God. There are some pretty clear differences there, and it is worth 01:01:14.640 --> 01:01:19.760 noting again that as between the Septuagint and the New Testament in 01:01:19.760 --> 01:01:24.080 the Greek, these citations are virtually identical. 01:01:24.080 --> 01:01:28.160 It is very clear that Matthew is citing to the Septuagint in 01:01:28.160 --> 01:01:28.960 this case. 01:01:28.960 --> 01:01:32.080 He is practically citing it word for word. 01:01:32.080 --> 01:01:36.640 What we would in modern English parlance call an actual citation or 01:01:36.640 --> 01:01:37.760 a quote. 01:01:38.960 --> 01:01:39.200 And 01:01:39.200 --> 01:01:42.000 thankfully this is one of the examples where it basically means the 01:01:42.000 --> 01:01:43.120 same thing. 01:01:43.120 --> 01:01:46.720 So no nuance has been lost, but the word choice very clearly 01:01:47.360 --> 01:01:50.240 can only possibly have been from the Septuagint. 01:01:50.240 --> 01:01:55.760 Next example is from Matthew 3.17, which is also present in Mark 01:01:55.760 --> 01:01:56.960 and Luke. 01:01:57.280 --> 01:02:00.960 This is a quote, and it's using a phrase that's present in 01:02:00.960 --> 01:02:07.360 Genesis 22:2, and then repeated in verses 12 and 16. 01:02:07.360 --> 01:02:12.800 Matthew writes: A voice from heaven said, This is my beloved son, 01:02:12.800 --> 01:02:15.360 with whom I am well pleased. 01:02:15.360 --> 01:02:21.280 And the Septuagint, which is representing what's quoted here by God the 01:02:21.280 --> 01:02:23.840 Father from heaven, from Genesis twenty two. 01:02:24.880 --> 01:02:29.920 And he said, Take your beloved son whom you love, Isaac. 01:02:30.240 --> 01:02:33.520 So what we have here is beloved son whom you love. 01:02:33.520 --> 01:02:37.760 The rabbinic text says, Now I know that you fear God, seeing 01:02:37.760 --> 01:02:42.880 that you have not withheld your son, your only son from me. 01:02:42.880 --> 01:02:46.880 Now both are true, but in this case the specific phrasing of 01:02:46.880 --> 01:02:51.920 take your beloved son, whom you love is the Is not only 01:02:52.160 --> 01:02:58.400 word for word in Matthew, Mark, and Luke from Genesis 22, repeated 01:02:58.400 --> 01:03:02.960 in verse 2, 12, and 16, but this is crucial because this 01:03:02.960 --> 01:03:04.720 is a phrase that would have been very, very 01:03:05.760 --> 01:03:10.320 well known to those who heard God the Father speak from heaven. 01:03:10.320 --> 01:03:13.840 When he said this is my beloved son, with whom I am 01:03:13.840 --> 01:03:15.840 well pleased, they would have heard 01:03:16.800 --> 01:03:21.600 echoes of what was said about Isaac very clearly. 01:03:21.600 --> 01:03:25.600 And that's simply lost in the rabbinic where you have withheld your 01:03:25.600 --> 01:03:27.200 son, your only son. 01:03:27.200 --> 01:03:31.280 So even though it's true, it's not a theological reduction, what you 01:03:31.280 --> 01:03:34.800 lose is the immediacy of the witness of those who would have 01:03:34.800 --> 01:03:35.600 heard that. 01:03:35.600 --> 01:03:40.560 They would have known instantly that this was typology manifest before their 01:03:40.560 --> 01:03:41.680 very eyes. 01:03:42.800 --> 01:03:46.880 This is a case where this is actually we've I'm gonna include 01:03:46.880 --> 01:03:52.560 it twice because it's repeated again in Matthew 17:5 at the transfiguration, 01:03:52.560 --> 01:03:55.680 which is notable because at the beginning we have the baptism where 01:03:55.680 --> 01:03:58.880 God the Father says, This is my beloved son with whom I 01:03:58.880 --> 01:04:00.160 am well pleased. 01:04:00.160 --> 01:04:03.520 God repeats that in Matthew seventeen five. 01:04:03.520 --> 01:04:05.280 This is the quote from Matthew. 01:04:05.280 --> 01:04:08.560 A voice from the cloud said, This is my beloved Son, with 01:04:08.560 --> 01:04:10.400 whom I am well pleased, listen to him. 01:04:11.520 --> 01:04:15.760 So this specific phrase of my beloved Son was so important that 01:04:15.760 --> 01:04:21.360 God the Father spoke himself from heaven, not once but twice, first 01:04:21.360 --> 01:04:26.160 at Christ's baptism and against transfiguration. 01:04:26.480 --> 01:04:31.200 So the next example is from Matthew four verses fifteen through sixteen 01:04:31.360 --> 01:04:37.120 citing to again, Isaiah nine through two there's a different versification in 01:04:37.120 --> 01:04:38.320 your Old Testament. 01:04:38.320 --> 01:04:41.840 This will be the end of chapter eight, the beginning of chapter 01:04:41.840 --> 01:04:46.480 nine. The land of Zebulin and the land of Naphtali, the way 01:04:46.560 --> 01:04:51.120 of the sea beyond the Jordan Galilee of the nations, the people 01:04:51.120 --> 01:04:54.880 dwelling in darkness have seen a great light, and for those dwelling 01:04:54.880 --> 01:04:58.160 in the region and shadow of death, on them a light has 01:04:58.160 --> 01:05:00.960 dawned. And then from 01:05:01.840 --> 01:05:05.200 the Septuagint, I'm going to just read the Septuagint in this case 01:05:05.360 --> 01:05:07.440 because you will see how close these are. 01:05:07.440 --> 01:05:08.720 These are practically identical. 01:05:08.720 --> 01:05:12.240 Again, this approach is what we would call a quote in modern 01:05:12.240 --> 01:05:17.520 English. O land of Zebulun, the land of Naphtali, and the rest 01:05:17.520 --> 01:05:21.680 who inhabit the seashore and beyond the Jordan, Galilee of the nations, 01:05:21.680 --> 01:05:23.280 the parts of Judea. 01:05:23.280 --> 01:05:26.800 O you people who walk in darkness, see a great light. 01:05:26.800 --> 01:05:29.600 O you who live in the country and in the shadow of 01:05:29.600 --> 01:05:33.040 death, light will shine on you. 01:05:33.040 --> 01:05:37.680 And so you can see between these two it is practically identical. 01:05:37.680 --> 01:05:42.240 This is again approaching what we would call a quote in English. 01:05:42.240 --> 01:05:47.600 There are some differences with the rabbinic text. 01:05:47.600 --> 01:05:51.360 In the former time he brought into contempt the land of Zebulun 01:05:51.360 --> 01:05:53.040 and the land of Naphtali. 01:05:53.040 --> 01:05:55.600 But in the latter time he has made glorious the way of 01:05:55.600 --> 01:05:59.520 the sea, the land beyond the Jordan, Galilee of the nations, and 01:05:59.520 --> 01:06:02.560 notably this is one of the times where the ESV decides to 01:06:02.560 --> 01:06:05.040 actually translate that word as nations instead of Gentiles 01:06:06.000 --> 01:06:08.800 a separate point we've made previously. 01:06:08.800 --> 01:06:12.640 The people who walked in darkness have seen a great light. 01:06:12.640 --> 01:06:16.720 Those who dwelt in a land of deep darkness on them has 01:06:16.720 --> 01:06:18.240 light shone. 01:06:18.240 --> 01:06:21.760 This is one of the cases where there are similarities, certainly, much 01:06:21.760 --> 01:06:26.800 of it has been preserved, but there are also some pretty significant 01:06:26.800 --> 01:06:32.240 differences. Not all of that, incidentally, comes through in the ESV translation. 01:06:32.400 --> 01:06:36.640 Some of it you have to go to Jewish translations of the 01:06:36.640 --> 01:06:40.320 Old Testament, of their version of the Old Testament, to get sort 01:06:40.320 --> 01:06:42.160 of the full sense of what they're saying. 01:06:42.160 --> 01:06:42.640 Because again, 01:06:43.680 --> 01:06:47.440 the ESV and others often pull from the Septuagint. 01:06:47.440 --> 01:06:50.240 Sometimes they will footnote it, sometimes they will not. 01:06:50.240 --> 01:06:54.960 And so there's actually a phrase in there, in the so-called Hebrew, 01:06:54.960 --> 01:06:57.200 that we don't get in our version. 01:06:57.360 --> 01:07:00.800 But the latter hath dealt a more grievous blow by the way 01:07:00.800 --> 01:07:01.840 of the sea. 01:07:01.840 --> 01:07:05.760 That is, a phrase that is affixed after the comment land of 01:07:05.760 --> 01:07:07.680 Zebulun, the land of Naphtali. 01:07:07.680 --> 01:07:12.080 You will find that in Jewish translations of the Old Testament. 01:07:12.080 --> 01:07:18.240 You'll note that that's not really there in what we have, because 01:07:18.400 --> 01:07:22.240 it says He has made glorious the way of the sea. 01:07:22.720 --> 01:07:26.720 Sometimes you will note the translation committees play some games with the 01:07:26.720 --> 01:07:31.760 Old Testament, and as we have noted, if it were the case 01:07:32.080 --> 01:07:35.920 that the Hebrew given to us by the rabbis were the Word 01:07:35.920 --> 01:07:40.480 of God, then we would not be entitled to use the Greek 01:07:40.480 --> 01:07:42.400 to fix it. 01:07:42.400 --> 01:07:47.520 Just as we could not, and certainly will not, employ any sort 01:07:47.520 --> 01:07:50.960 of Hebrew or anything like that to fix the Greek. 01:07:50.960 --> 01:07:52.560 We don't get to pick and choose. 01:07:52.560 --> 01:07:54.960 We don't get to fix the word of God. 01:07:54.960 --> 01:07:56.880 God has promised to preserve it. 01:07:56.880 --> 01:07:58.720 He has preserved it for us. 01:07:58.720 --> 01:08:01.200 In the Greek, that is what we are arguing. 01:08:01.200 --> 01:08:04.720 But those who want to argue that it is the Hebrew, they 01:08:04.720 --> 01:08:08.240 aren't behaving as if the Hebrew is the Word of God. 01:08:08.240 --> 01:08:10.160 They change it whenever they please. 01:08:10.160 --> 01:08:12.720 They pick and choose from different manuscripts. 01:08:12.880 --> 01:08:16.400 They pull things from the Septuagint when they don't understand the Hebrew. 01:08:16.400 --> 01:08:19.200 And so you'll see here again to go back to the main 01:08:19.200 --> 01:08:25.360 point that we're making, the citation in the New Testament is what 01:08:25.360 --> 01:08:27.120 is said in the Old Testament. 01:08:27.120 --> 01:08:31.520 You have something that is different, not necessarily fundamentally different, in the 01:08:31.520 --> 01:08:35.920 rabbinic text, but different enough that it is obvious the New Testament 01:08:35.920 --> 01:08:42.080 author is citing to the Greek because that was his scripture Scripture. 01:08:42.080 --> 01:08:42.320 So 01:08:42.400 --> 01:08:45.600 just to highlight the two specific things there because that was a 01:08:45.600 --> 01:08:47.760 pretty long explanation. 01:08:47.760 --> 01:08:52.560 The distinctive is sitting versus walking and the region and shadow of 01:08:52.560 --> 01:08:55.920 death, those are the things that make it very clear that Matthew 01:08:55.920 --> 01:09:01.200 four, fifteen and sixteen is not quoting the rabbinic. 01:09:01.200 --> 01:09:04.880 The next example is from Matthew eleven, ten. 01:09:04.880 --> 01:09:08.000 This is again quoting Malachi 3-1. 01:09:08.000 --> 01:09:13.360 Remember that from before Mark quotes Malachi 3-1 from a Hebrew foreloga. 01:09:13.360 --> 01:09:18.160 Here in Matthew, we have the Septuagint version of Malachi 3-1 being 01:09:18.160 --> 01:09:23.280 quoted. Now Matthew writes, This is he of whom it is written, 01:09:23.280 --> 01:09:27.680 Behold I send my messenger before your face, who will prepare your 01:09:27.680 --> 01:09:29.040 way before you. 01:09:29.360 --> 01:09:33.360 So the difference here between the Septuagint and the Rabbinic, where the 01:09:33.360 --> 01:09:39.680 New Testament preserves the Septuagint, is before your face versus before me. 01:09:39.680 --> 01:09:43.440 And although those are both kind of conceptually the same, the specific 01:09:43.440 --> 01:09:47.360 wording can only possibly be from the Septuagint. 01:09:47.360 --> 01:09:50.560 So again, when you look at the fact that Malachi 3:1 was 01:09:50.560 --> 01:09:54.880 quoted from Mark, if you think that shoots down the Septuagint, you've 01:09:54.880 --> 01:09:59.200 already lost that point entirely because Matthew eleven ten then turns around 01:09:59.200 --> 01:10:02.800 and quotes the Septuagint for the exact same verse in a very 01:10:02.800 --> 01:10:03.520 distinct 01:10:03.520 --> 01:10:06.560 way. The 01:10:06.560 --> 01:10:09.440 next example still in the book of Matthew and the very next 01:10:09.440 --> 01:10:13.920 chapter Matthew twelve eighteen through twenty one citing to Isaiah forty two 01:10:14.560 --> 01:10:19.440 four Behold my servant whom I have chosen, my beloved with whom 01:10:19.440 --> 01:10:23.120 my soul is well pleased, I will put my spirit upon him, 01:10:23.120 --> 01:10:25.760 and he will proclaim justice to the nations. 01:10:25.760 --> 01:10:29.200 He will not quarrel or cry aloud, nor will anyone hear his 01:10:29.200 --> 01:10:30.560 voice in the streets. 01:10:30.560 --> 01:10:34.080 A bruised reed he will not break, and a smoldering wick he 01:10:34.080 --> 01:10:38.080 will not quench, until he brings justice to victory, and in his 01:10:38.240 --> 01:10:41.680 name the nations will hope. 01:10:41.680 --> 01:10:47.920 Between the Rabbinic text and the Septuagint, there is large agreement here. 01:10:47.920 --> 01:10:50.880 However, there is a notable difference. 01:10:50.880 --> 01:10:54.880 What we have here, and the nations will hope in his name, 01:10:54.880 --> 01:10:58.960 that is from the Septuagint, which is of course aligned with and 01:10:59.040 --> 01:11:02.640 in his name the nations will hope, it is the same statement. 01:11:02.960 --> 01:11:09.520 The rabbinic text says, and the coastlands wait for his law. 01:11:09.520 --> 01:11:11.680 Not the same statement. 01:11:11.680 --> 01:11:13.840 This is a pretty significant difference. 01:11:13.840 --> 01:11:17.920 It's very clear that what is being cited here is from the 01:11:17.920 --> 01:11:23.360 Septuagint, not from some supposed Hebrew text, not from the Rabbinic text 01:11:23.520 --> 01:11:28.160 certainly that we use as our old testament today. 01:11:28.160 --> 01:11:28.400 And 01:11:28.400 --> 01:11:32.080 I think this is a significant example because this is very clearly 01:11:32.240 --> 01:11:33.920 rabbinic corruption. 01:11:33.920 --> 01:11:37.920 The reason we included that long, you know, three verses, even though 01:11:37.920 --> 01:11:40.880 it's only the very end that's different, is that this is about 01:11:40.880 --> 01:11:45.680 the gospel being taken to everyone other than Jews as well. 01:11:45.680 --> 01:11:49.120 So when it changed by the rabbis from in his name the 01:11:49.120 --> 01:11:54.800 nations will hope to the coastlands will wait for his law. 01:11:54.800 --> 01:11:57.120 That's neutering the gospel. 01:11:57.120 --> 01:12:02.000 That is a significant theological reduction that, as we've said in the 01:12:02.000 --> 01:12:05.920 past episodes, glorifies Jews and excludes everyone else. 01:12:05.920 --> 01:12:08.560 This was very clearly an evil change. 01:12:08.560 --> 01:12:12.320 This wasn't simply you know a minor difference or certainly even a 01:12:12.320 --> 01:12:14.240 translation variance. 01:12:14.240 --> 01:12:18.400 This was actual malice. 01:12:18.480 --> 01:12:23.600 And to make sure that I'm clear, when I read that set 01:12:23.680 --> 01:12:29.520 of verses from the New Testament, I changed the word Gentiles two 01:12:29.520 --> 01:12:33.200 times to nations, because that is the correct translation. 01:12:33.360 --> 01:12:36.240 I do the same thing when I record the daily devotions. 01:12:36.240 --> 01:12:40.640 I changed the word Gentiles, which is Judaizing, as it is used 01:12:40.640 --> 01:12:43.760 in modern English, because of course it was fine in Latin, but 01:12:43.920 --> 01:12:45.440 today it's used for Judaizing. 01:12:45.680 --> 01:12:47.440 I changed that to the nations. 01:12:47.440 --> 01:12:51.520 It is worth noting the ESV does play games there and uses 01:12:51.520 --> 01:12:55.440 the word Gentiles because they are engaged in the exact same kind 01:12:55.440 --> 01:12:59.600 of Judaizing that the rabbis did by corrupting that section of the 01:12:59.760 --> 01:13:02.960 Old Testament. 01:13:02.960 --> 01:13:07.680 The next example we have is from Matthew thirteen, verses fourteen through 01:13:07.840 --> 01:13:13.760 fifteen, which are a quotation of Isaiah six, nine through ten and 01:13:13.760 --> 01:13:17.280 this is a passage that's also repeated in Acts twenty eight, twenty 01:13:17.360 --> 01:13:18.480 six through twenty seven. 01:13:18.480 --> 01:13:21.120 So we're only counting it once, but it shows up a couple 01:13:21.200 --> 01:13:24.320 times. I'm gonna read a longer passage here, even though there's only 01:13:24.320 --> 01:13:28.080 a small change, because then again the context here is really important 01:13:28.400 --> 01:13:30.000 for the nature of the change. 01:13:30.000 --> 01:13:34.960 This is another one of the malicious ones by the rabbis. 01:13:34.960 --> 01:13:37.520 And in this case, I'm going to be re reading the quotation 01:13:37.520 --> 01:13:38.880 from Acts rather than Matthew. 01:13:38.880 --> 01:13:43.200 They're basically saying there's just a slight Slightly more context in Acts. 01:13:43.200 --> 01:13:48.320 In disagreeing among themselves they departed after Paul had made one statement. 01:13:48.320 --> 01:13:51.680 The Holy Spirit was right in saying to your fathers through Isaiah 01:13:51.680 --> 01:13:55.360 the prophet, go to this people and say, You will indeed hear 01:13:55.440 --> 01:13:59.680 but never understand, and you will indeed see but never perceive, for 01:13:59.680 --> 01:14:02.640 this people's heart has grown dull, and with their ears they can 01:14:02.640 --> 01:14:06.640 barely hear, and their eyes they have closed, lest they should see 01:14:06.640 --> 01:14:09.520 with their eyes and hear with their ears, and understand with their 01:14:09.520 --> 01:14:12.880 heart, and turn and I would heal them. 01:14:12.880 --> 01:14:16.320 So this is the very end of Acts, where Paul is speaking 01:14:16.880 --> 01:14:19.600 to a group of Jews, next thing he does is I'm gonna 01:14:19.600 --> 01:14:20.480 go to the nations. 01:14:20.480 --> 01:14:24.640 I'm going to the people that all these other changes are excluding 01:14:24.720 --> 01:14:26.560 and saying the gospel's not for us. 01:14:26.560 --> 01:14:27.920 I'm going to go to them instead. 01:14:27.920 --> 01:14:31.040 You're as evil as all your fathers who are murdering the prophets, 01:14:31.040 --> 01:14:32.480 who murdered Christ. 01:14:32.480 --> 01:14:35.200 I'm going to people who are actually going to believe what God 01:14:35.200 --> 01:14:37.600 says, as he has sent me. 01:14:37.600 --> 01:14:41.360 The key line is for this people's heart has grown dull, and 01:14:41.360 --> 01:14:46.000 their eyes have closed, lest they should see and I would heal 01:14:46.000 --> 01:14:50.880 them. Now what's present in the Rabbinic is crucially different because the 01:14:50.880 --> 01:14:53.760 imperatives are changed. 01:14:53.760 --> 01:14:57.440 What is said in the Rabbinic text is make the heart of 01:14:57.440 --> 01:15:00.640 this people dull and shut their eyes. 01:15:00.640 --> 01:15:02.960 Do you see what just happened here? 01:15:02.960 --> 01:15:09.120 Acts and Matthew, when they quote Septuagint's Isaiah, it's a lamentation from 01:15:09.120 --> 01:15:12.240 God that their heart has grown cold, that their ears can barely 01:15:12.240 --> 01:15:14.560 hear, their eyes have closed. 01:15:14.560 --> 01:15:18.960 When the rabbinic text makes these changes, it blames God. 01:15:18.960 --> 01:15:23.360 It says that God made the heart of this people dull. 01:15:23.360 --> 01:15:25.120 God shut their eyes. 01:15:25.120 --> 01:15:27.200 They're saying they're not guilty at all. 01:15:27.200 --> 01:15:28.560 God did this to them. 01:15:28.560 --> 01:15:30.320 It's a wicked change. 01:15:30.320 --> 01:15:32.880 So some of these, as we said earlier, some are going to 01:15:32.880 --> 01:15:35.520 be neutral examples where it's just different wording. 01:15:35.520 --> 01:15:38.880 Some of them are evil, which is in distinct 01:15:39.760 --> 01:15:43.600 difference from what we had with the seven examples, where in some 01:15:43.600 --> 01:15:46.720 cases they made even more sense in the Septuagint, which in no 01:15:46.720 --> 01:15:49.520 way diminishes what's in the New Testament. 01:15:49.520 --> 01:15:53.600 But we're not dealing with the same substance of the changes. 01:15:53.600 --> 01:15:57.200 The heart of these changes are malicious, where is the heart of 01:15:57.200 --> 01:16:02.720 the difference between the Septuagint and the Hebrew forelaga is pure and 01:16:02.720 --> 01:16:05.920 it is entirely innocent and truthful. 01:16:05.920 --> 01:16:07.680 This is not a small deal. 01:16:07.680 --> 01:16:10.720 I didn't count up how many of these examples have, but just 01:16:10.720 --> 01:16:14.320 reading this makes me angry because this is us that they're hating. 01:16:14.320 --> 01:16:16.320 This is God that they're hating. 01:16:16.320 --> 01:16:22.000 They tampered with his word and passed off a forgery. 01:16:22.400 --> 01:16:24.160 The next example is 01:16:25.040 --> 01:16:30.720 egregious, as egregious as the last, but in a slightly different way. 01:16:30.720 --> 01:16:35.200 And this one is Matthew fifteen eight citing to Isaiah twenty nine 01:16:35.280 --> 01:16:39.440 thirteen. This people honors me with their lips, but their heart is 01:16:39.440 --> 01:16:40.960 far from me. 01:16:40.960 --> 01:16:45.120 In vain do they worship me, teaching as doctrines the commandments of 01:16:45.120 --> 01:16:49.040 men. And so in relevant part for the difference here, in the 01:16:49.040 --> 01:16:54.880 Septuagint, in vain do they worship me, teaching human precepts and teachings. 01:16:54.880 --> 01:17:00.640 That's the same statement, slightly different wording, but the exact same teaching. 01:17:00.640 --> 01:17:04.880 The Rabbinic text, and their fear of me is a commandment taught 01:17:04.960 --> 01:17:07.680 by men. 01:17:07.680 --> 01:17:14.560 Even if one were inclined to be as charitable as possible and 01:17:14.560 --> 01:17:18.480 sort of try to exegete away what this actually says, 01:17:19.360 --> 01:17:23.840 There's no real way to do that without simply ignoring what it 01:17:23.840 --> 01:17:27.120 says because what it says is wrong. 01:17:27.120 --> 01:17:30.720 The fear of God is not a commandment taught by men. 01:17:30.720 --> 01:17:33.920 The fear of God is what we are supposed to have as 01:17:33.920 --> 01:17:37.040 Christians. The fear of God is part of what it means to 01:17:37.040 --> 01:17:38.240 be a Christian. 01:17:38.240 --> 01:17:42.080 And here they're saying their fear of me is a commandment taught 01:17:42.080 --> 01:17:42.960 by men. 01:17:42.960 --> 01:17:47.600 They've totally gotten rid of the condemnation of what they are doing, 01:17:47.600 --> 01:17:52.080 because in vain do they worship me teaching human precepts and teachings 01:17:52.480 --> 01:17:57.840 as doctrines, the commandments of men, because that's exactly what the rabbis 01:17:57.840 --> 01:18:00.720 did. The rabbis made their own religion. 01:18:00.720 --> 01:18:03.360 It's one of the things at which the Pharisees excelled. 01:18:03.360 --> 01:18:07.680 They made their own religion and implemented that contrary to God's law. 01:18:07.680 --> 01:18:12.800 And of course, the ultimate display of that, the ultimate flower of 01:18:12.800 --> 01:18:16.160 that particular poisonous plant is the Talmud. 01:18:16.160 --> 01:18:19.120 This is a condemnation of that, it's a condemnation of all false 01:18:19.120 --> 01:18:23.680 religion, of course, but here they do away with what God is 01:18:23.680 --> 01:18:29.200 condemning, their own behavior, and add something that is totally contrary to 01:18:29.200 --> 01:18:31.440 the core of the Christian religion. 01:18:31.440 --> 01:18:34.560 Because the fear of the Lord is the beginning of wisdom. 01:18:34.560 --> 01:18:36.560 The fear of the Lord is one of the ways in which 01:18:36.560 --> 01:18:39.360 we chiefly worship the Lord. 01:18:39.360 --> 01:18:42.160 It's not, as some may think when they hear it in English, 01:18:42.160 --> 01:18:44.800 fear in the sense of just being terrified of God. 01:18:44.800 --> 01:18:48.800 It is a different fuller theological sense of that term, a discussion 01:18:48.800 --> 01:18:53.040 for another time we've touched on it elsewhere, of course. 01:18:53.040 --> 01:18:56.880 But what they're saying here is simply contrary to the truth. 01:18:56.880 --> 01:18:59.840 We sort of gloss over this because that's the case in many 01:18:59.840 --> 01:19:02.560 places in the Old Testament where the rabbis have corrupted it. 01:19:02.560 --> 01:19:06.240 We just sort of try to harmonize it with what we know 01:19:06.240 --> 01:19:07.360 as Christian. 01:19:07.360 --> 01:19:08.560 We should have never done that. 01:19:08.560 --> 01:19:11.120 We should have certainly stopped doing that centuries ago. 01:19:11.120 --> 01:19:13.920 Because here we have the Septuagint, there's nothing inconsistent. 01:19:13.920 --> 01:19:16.240 It's the same statement. 01:19:16.240 --> 01:19:19.120 Because Matthew is reading and citing to the Greek. 01:19:19.120 --> 01:19:23.600 He is not reading and citing to this corrupted text that the 01:19:23.600 --> 01:19:24.960 rabbis passed off. 01:19:24.960 --> 01:19:28.960 This text they probably hadn't even created yet when Matthew was writing 01:19:28.960 --> 01:19:31.280 his gospel. 01:19:31.360 --> 01:19:31.680 And 01:19:31.680 --> 01:19:34.800 so they just straight up deleted, in vain do they worship me, 01:19:34.800 --> 01:19:36.960 which really proves the point. 01:19:37.360 --> 01:19:41.520 The next example is from Matthew 19, verses 5 and 6, which 01:19:41.520 --> 01:19:43.840 quotes Genesis 2:24. 01:19:43.840 --> 01:19:47.200 This is also present in Mark ten eight. 01:19:47.200 --> 01:19:50.800 Matthew says For this reason a man shall leave father and mother 01:19:50.800 --> 01:19:54.080 and be joined to his wife, and the two shall become one 01:19:54.080 --> 01:19:58.320 flesh. The ending here in the Rabbinic text is the different part. 01:19:58.160 --> 01:20:02.960 The Septuagint says verbatim with Matthew, and the two shall become one 01:20:02.960 --> 01:20:08.320 flesh, whereas the rabbinic text says, and become one flesh. 01:20:08.320 --> 01:20:12.880 So two is missing entirely, and the they that you will see 01:20:12.880 --> 01:20:15.040 in some of your Bibles is an interpolation. 01:20:15.040 --> 01:20:16.240 It's not present at all. 01:20:16.240 --> 01:20:20.000 So it's very clearly a case where the same sentiment is being 01:20:20.000 --> 01:20:23.040 conveyed, but the wording is specifically distinct. 01:20:23.040 --> 01:20:26.640 And in the case of Matthew and Mark, they're quoting a word 01:20:26.640 --> 01:20:30.000 that they can only have possibly gotten from the Septuagint. 01:20:31.680 --> 01:20:31.840 The 01:20:31.840 --> 01:20:36.560 next example is in a similar vein, although with a theological nuance 01:20:36.560 --> 01:20:41.040 here, as opposed to what is more a change in diction. 01:20:41.040 --> 01:20:45.600 This is from Matthew twenty one sixteen citing to Psalm eight two. 01:20:45.600 --> 01:20:48.880 And they said to him, Do you hear what these are saying? 01:20:48.880 --> 01:20:52.640 And Jesus said to them, Yes, have you never read, out of 01:20:52.640 --> 01:20:56.800 the mouth of infants and nursing babies you have prepared praise? 01:20:56.800 --> 01:21:00.240 And then from the Septuagint, out of the mouths of infants and 01:21:00.240 --> 01:21:05.200 nurslings, the same word there, you furnished praise for yourself. 01:21:05.200 --> 01:21:09.280 As opposed to the Rabbinic text, which instead of furnished praise prepared 01:21:09.280 --> 01:21:13.920 praise, has established strength. 01:21:13.920 --> 01:21:18.800 This is a different saying, and it's not really even coherent. 01:21:18.800 --> 01:21:21.680 Because furnished praise makes perfect sense. 01:21:21.680 --> 01:21:25.040 Now of course we're going to if we follow down that road, 01:21:25.040 --> 01:21:29.680 get into doctrinal and theological differences here between different Christian sects today, 01:21:29.680 --> 01:21:33.840 because we view infants and infant faith differently, but it's very clear 01:21:33.840 --> 01:21:35.520 what is being said here. 01:21:35.520 --> 01:21:39.920 Prepared praise, furnished praise, whichever way you happen to translate that, is 01:21:39.920 --> 01:21:41.600 not the same as established strength. 01:21:41.600 --> 01:21:45.440 And so again it is very clear Matthew is reading and citing 01:21:45.440 --> 01:21:46.560 to the Greek. 01:21:46.560 --> 01:21:50.640 He is not using any supposed Hebrew text. 01:21:50.640 --> 01:21:53.120 He is not using the rabbinic text that we have in our 01:21:53.120 --> 01:21:54.160 Old Testament. 01:21:54.480 --> 01:21:56.560 using the Septuagint. 01:21:57.920 --> 01:22:01.920 The last of our twelve examples from Matthew is chapter twenty four, 01:22:01.920 --> 01:22:06.000 verse twenty nine, which is quoting Isaiah thirty four four. 01:22:06.000 --> 01:22:11.120 This is Jesus prophesying and Isaiah prophesying the end of the world. 01:22:11.120 --> 01:22:16.240 Isaiah and Matthew reads basically identically The sun will be darkened and 01:22:16.240 --> 01:22:18.800 the moon will not give its light, and the stars will fall 01:22:18.800 --> 01:22:22.800 from the heaven, and the powers of the heavens will be shaken. 01:22:22.800 --> 01:22:27.680 The Septuagint difference here between the Rabbinic text The Septuagint says that 01:22:27.680 --> 01:22:29.520 the stars will fall like a leaf 01:22:30.400 --> 01:22:34.800 Whereas the rabbinic text says that the stars will wither and fade. 01:22:34.800 --> 01:22:37.600 So in this case, you know, it's poetic, they're both sort of 01:22:37.600 --> 01:22:41.120 describing the same type of thing, but the very specific wording of 01:22:41.120 --> 01:22:46.400 falling like a leaf versus withering fading very clearly can only possibly 01:22:46.400 --> 01:22:48.960 have come from the Septuagint. 01:22:50.560 --> 01:22:54.320 The next example is from the book of Luke, Luke two twenty 01:22:54.400 --> 01:23:00.560 three citing to Exodus thirteen twelve and so Luke two twenty three 01:23:00.960 --> 01:23:03.760 As it is written in the law of the Lord, every male 01:23:03.760 --> 01:23:07.120 who first opens the womb shall be called holy to the Lord. 01:23:07.120 --> 01:23:09.600 Now it's worth focusing on that word male here. 01:23:09.600 --> 01:23:14.960 This is a relatively minor difference, but it just goes to show 01:23:14.960 --> 01:23:19.200 that there are problems with the rabbinic text, and with regard to 01:23:19.200 --> 01:23:21.920 God's word we shouldn't be encountering things like this because we all 01:23:21.920 --> 01:23:28.800 know, at least we should know, in the Old Testament ceremonial system, 01:23:28.800 --> 01:23:32.000 males that opened the womb had to be redeemed, or if they 01:23:32.000 --> 01:23:36.080 were animals, redeemed or sacrificed to the Lord. 01:23:36.160 --> 01:23:40.080 This should be very clear in the text, and it is indeed 01:23:40.080 --> 01:23:44.800 very clear in the Septuagint, because in the Septuagint, you shall also 01:23:44.800 --> 01:23:49.440 set apart everything opening the womb, the males for the Lord. 01:23:49.680 --> 01:23:54.480 Everything opening the womb from the herds, or among your animals, whatever 01:23:54.480 --> 01:23:59.440 belongs to you, you shall consecrate the males to the Lord. 01:23:59.440 --> 01:24:02.480 We don't have that in the Rabbinic text. 01:24:02.480 --> 01:24:06.560 And the Old Testament, that most of us have, so the ESV, 01:24:06.560 --> 01:24:10.800 follows this problem that is present in the Rabbinic text. 01:24:10.800 --> 01:24:13.680 It says you shall set apart to the Lord all that first 01:24:13.680 --> 01:24:15.200 opens the womb. 01:24:15.360 --> 01:24:19.920 It doesn't say the males, which is very key here, because when 01:24:19.920 --> 01:24:24.080 you look at the ceremonial system in the Old Testament, the females 01:24:24.080 --> 01:24:25.120 are not included. 01:24:25.440 --> 01:24:28.560 It is the male that first opens the womb that must be 01:24:28.560 --> 01:24:33.120 redeemed, and that is true of certain animals and certainly of your 01:24:33.120 --> 01:24:35.920 sons, not the females. 01:24:35.920 --> 01:24:40.720 It then says with regard to animals, all the firstborn of your 01:24:40.720 --> 01:24:42.720 animals that are males shall be the Lord. 01:24:42.720 --> 01:24:47.520 So it has the phrase there, the males, that modifier, with regard 01:24:47.520 --> 01:24:51.440 to the animals, but it is absent with regard to the first 01:24:51.440 --> 01:24:55.040 statement there, all that first opens the womb. 01:24:55.040 --> 01:24:59.680 It seems like something minor, but it is not contrary to. 01:24:59.680 --> 01:25:03.760 It requires you to pull in context from elsewhere in scripture. 01:25:03.760 --> 01:25:08.720 Whereas what is cited here in the New Testament matches the Septuagint 01:25:08.800 --> 01:25:14.240 because the Septuagint retains the accuracy of the males must be redeemed. 01:25:14.240 --> 01:25:17.360 It is not just everything that first opens the womb. 01:25:17.360 --> 01:25:20.000 It is specifically the males. 01:25:22.640 --> 01:25:27.840 The next example is from Luke three verses four through six, which 01:25:27.840 --> 01:25:31.680 are quoting Isaiah forty versus Verses three through five. 01:25:31.680 --> 01:25:36.480 For time I'm just gonna quote verse four from Isaiah and verse 01:25:36.480 --> 01:25:39.840 five from Luke because that's really where the change is. 01:25:39.840 --> 01:25:43.440 Luke reads Every valley shall be filled and every mountain that is 01:25:43.440 --> 01:25:47.920 a hill shall be made low, which is pretty much verbatim what 01:25:47.920 --> 01:25:50.320 we find in the Septuagint. 01:25:50.320 --> 01:25:53.600 What is said in the Rabbinic text is every valley shall be 01:25:53.600 --> 01:25:57.520 lifted up, every mountain and hill shall be made low. 01:25:57.520 --> 01:26:02.240 So the distinction there is between shall be filled versus shall be 01:26:02.240 --> 01:26:03.280 lifted up. 01:26:03.280 --> 01:26:05.280 And you know, again, I don't know if this is one of 01:26:05.280 --> 01:26:09.040 those shemitic sayings that makes sense to them and doesn't make sense 01:26:09.040 --> 01:26:09.760 to us. 01:26:09.760 --> 01:26:14.160 The important part is that Luke is very clearly quoting the specific 01:26:14.160 --> 01:26:18.160 wording of the Septuagint again for Isaiah here. 01:26:19.920 --> 01:26:22.560 And this is of course parallel to something that we went over 01:26:22.560 --> 01:26:26.960 earlier and so the comments made earlier also apply here. 01:26:26.960 --> 01:26:31.200 The next example and the final example from Luke is Luke four 01:26:31.360 --> 01:26:36.800 eighteen through nineteen citing to Isaiah sixty one one one two. 01:26:36.800 --> 01:26:40.080 The Spirit of the Lord is upon me, because he has anointed 01:26:40.080 --> 01:26:42.480 me to proclaim good news to the poor. 01:26:42.480 --> 01:26:46.240 He has sent me to proclaim liberty to the captives, and recovering 01:26:46.240 --> 01:26:49.040 of sight to the blind, to set at liberty those who are 01:26:49.440 --> 01:26:53.440 oppressed, to proclaim the year of the Lord's favor. 01:26:53.440 --> 01:26:56.320 There are a number of things in there that Christians will immediately 01:26:56.320 --> 01:27:00.880 note, but one particularly salient one is of course recovering of sight 01:27:00.880 --> 01:27:04.400 to the blind, because the that was a major part of Christ's 01:27:04.400 --> 01:27:07.680 ministry. There's all sorts of typology and theology we can pull out 01:27:07.680 --> 01:27:11.600 of that for another time, but that was a major part of 01:27:11.600 --> 01:27:16.160 Christ's ministry on earth, was restoring sight to the blind. 01:27:16.160 --> 01:27:18.400 And so And so what does the Septuagint have? 01:27:18.400 --> 01:27:20.400 And recovery of sight to the blind. 01:27:20.400 --> 01:27:22.960 It is the exact same statement. 01:27:22.960 --> 01:27:26.240 What does the Rabbinic text have? 01:27:26.240 --> 01:27:29.840 And the opening of the prison to those who are bound? 01:27:29.840 --> 01:27:34.560 Or in the translation that the Jews prefer, the JPS, liberation to 01:27:34.560 --> 01:27:37.520 the imprisoned. 01:27:37.520 --> 01:27:43.040 This is a deliberate removal of part of Christ's ministry. 01:27:43.040 --> 01:27:45.840 The Septuagint has it word for word. 01:27:45.840 --> 01:27:49.360 It is exactly what we see cited here by Luke, it is 01:27:49.360 --> 01:27:53.680 exactly what we see happening in Christ's ministry, and the rabbis simply 01:27:53.680 --> 01:27:54.800 removed it. 01:27:54.800 --> 01:27:57.120 This is of course one of the themes that we see from 01:27:57.440 --> 01:28:00.000 the rabbis, from the rabbinical changes. 01:28:00.000 --> 01:28:04.000 They remove promises to the nations, which is to say non-Jews. 01:28:04.000 --> 01:28:09.040 They remove parts of Christ's ministry, they remove things that clearly reference 01:28:09.040 --> 01:28:15.200 Christ. There's a theme here, but again, the overarching point. 01:28:15.200 --> 01:28:20.480 This matches the Greek because Luke is reading the Greek, he is 01:28:20.480 --> 01:28:23.360 citing the Greek, because the Greek is scripture. 01:28:25.040 --> 01:28:25.280 And 01:28:25.280 --> 01:28:30.000 in this same passage, Luke is also quoting Isaiah 61, 1 and 01:28:30.160 --> 01:28:33.840 2, And the phrase that is different there is to set at 01:28:33.840 --> 01:28:38.480 liberty those who are oppressed, which is verbatim from the Septuagint, and 01:28:38.480 --> 01:28:41.280 is not found in the rabbinic text. 01:28:42.800 --> 01:28:46.720 The next example is John twelve thirty eight, citing to Isaiah fifty 01:28:46.800 --> 01:28:48.080 three one. 01:28:48.080 --> 01:28:51.760 So that the word spoken by the prophet Isaiah might be fulfilled, 01:28:51.760 --> 01:28:54.960 Lord who has believed what he heard from us, and to whom 01:28:54.960 --> 01:28:57.360 has the arm of the Lord been revealed. 01:28:57.920 --> 01:29:01.200 This is one of those cases where it's worth dropping into the 01:29:01.200 --> 01:29:05.040 Greek as it were, and simply looking at the two, the Nestlean 01:29:05.040 --> 01:29:08.560 versus the sweet is what I happen to use. 01:29:08.560 --> 01:29:10.800 It's the exact same statement. 01:29:10.800 --> 01:29:15.680 Lord who has believed what he heard from us Curitus Epistusen Te 01:29:16.000 --> 01:29:18.160 Akawe Haimon. 01:29:18.160 --> 01:29:20.720 It is the exact same I know someone's going to complain about 01:29:20.720 --> 01:29:22.400 my Greek pronunciation. 01:29:22.400 --> 01:29:25.040 I'm not fluent in Greek, too bad. 01:29:25.040 --> 01:29:30.000 The point is that it is the exact same statement, word for 01:29:30.000 --> 01:29:34.480 word, identical, between the New Testament and the Old Testament. 01:29:36.240 --> 01:29:39.680 This is a This is a case where very clearly what is 01:29:39.680 --> 01:29:44.560 being cited here again is the Greek, in Greek, notably. 01:29:44.560 --> 01:29:46.960 It's kind of easy to do that. 01:29:46.960 --> 01:29:50.080 This would rise to the level of what we would call in 01:29:50.080 --> 01:29:51.520 modern English a quote. 01:29:52.320 --> 01:29:57.600 John is quoting the Septuagint. 01:29:57.680 --> 01:30:01.840 And crucially the first word there, Lord, is deleted from the rabbinic 01:30:01.920 --> 01:30:04.640 text, which is how we know beyond any shadow of doubt it's 01:30:04.560 --> 01:30:05.040 a quote. 01:30:05.040 --> 01:30:11.520 Not only is it verbatim, but the word Lord Kyrie Nayawe blasphemous 01:30:11.520 --> 01:30:14.720 sound that the rabbis deleted. 01:30:14.720 --> 01:30:19.440 And this is also one, just John 12, 38 is also repeated 01:30:19.440 --> 01:30:20.880 in Romans 10:16. 01:30:20.880 --> 01:30:23.200 So we're not double counting it, but it shows up a couple 01:30:23.280 --> 01:30:26.080 times the same verse in Isaiah. 01:30:26.480 --> 01:30:31.200 The next example we have is from Acts 226. 01:30:31.200 --> 01:30:35.280 And this is a case which is quoting, and now that we're 01:30:35.280 --> 01:30:39.440 getting into some psalms here in this one, the psalm numbering is 01:30:39.440 --> 01:30:42.480 different in the Septuagint, which is the pain in the butt. 01:30:42.480 --> 01:30:47.200 For most of the Psalms after about 10 and before someplace, you 01:30:47.200 --> 01:30:50.320 have to delete, you have to subtract one in order to find 01:30:50.320 --> 01:30:51.520 the correct Psalm. 01:30:51.520 --> 01:30:54.400 So in your Bible, it's going to be Psalm 16, 9, in 01:30:54.400 --> 01:30:57.440 the Septuagint, it's going to be fifteen nine. 01:30:57.440 --> 01:31:00.320 Acts two hundred twenty six says therefore my heart was glad and 01:31:00.320 --> 01:31:01.760 my tongue rejoiced. 01:31:01.760 --> 01:31:06.880 The Septuagint says again, my tongue rejoiced, whereas the rabbinic text says 01:31:07.120 --> 01:31:08.800 my glory rejoices. 01:31:09.120 --> 01:31:12.160 Which is one of those cases where A, it's not remotely the 01:31:12.160 --> 01:31:12.880 same word. 01:31:12.880 --> 01:31:15.520 It can't possibly be a mistranslation. 01:31:15.520 --> 01:31:17.840 And B, it doesn't really make any sense. 01:31:17.840 --> 01:31:20.160 What is it for your glory to be rejoicing? 01:31:20.160 --> 01:31:22.720 Now, I I don't know if this is rabbinic tampering in this 01:31:22.720 --> 01:31:26.480 case, but it's very clearly I believe this is Peter speaking in 01:31:26.480 --> 01:31:29.520 Acts two, quoting the Septuagint. 01:31:31.520 --> 01:31:34.960 The next example again, still in the book of Acts, is chapter 01:31:35.200 --> 01:31:41.440 7, verse 14, citing to Genesis 46:27 and Exodus 1.5. 01:31:41.440 --> 01:31:45.120 And Joseph sent and summoned Jacob his father and all his kindred, 01:31:45.120 --> 01:31:47.680 seventy-five persons in all. 01:31:47.680 --> 01:31:50.960 The Septuagint has seventy-five persons. 01:31:50.960 --> 01:31:55.600 The rabbinic text has seventy persons. 01:31:55.600 --> 01:32:01.120 This is a relatively minor difference in terms of perhaps characters, but 01:32:01.120 --> 01:32:04.080 it is a salient difference because we do have a different number 01:32:04.080 --> 01:32:09.600 here. And so if you have the New Testament author citing something, 01:32:09.600 --> 01:32:12.880 he is going to cite the number in that thing. 01:32:12.880 --> 01:32:17.840 And so he's very clearly here citing the Septuagint, which has seventy-five, 01:32:17.840 --> 01:32:20.880 which is what he cites, not seventy, which is present in the 01:32:20.880 --> 01:32:23.920 rabbinic. 01:32:23.920 --> 01:32:27.920 The next example from Acts is one that we mentioned before, and 01:32:27.920 --> 01:32:30.400 it's one of the very first ones that made me wonder what 01:32:30.400 --> 01:32:32.880 was going on with the Septuagint thing. 01:32:32.880 --> 01:32:37.680 This is Acts seven, forty-two, and forty-three, which is quoting Amos five, 01:32:37.680 --> 01:32:39.280 twenty-five through twenty-seven. 01:32:39.280 --> 01:32:41.840 I'm gonna read the full thing from Acts as I said earlier, 01:32:41.840 --> 01:32:45.040 and then we're just gonna show you the bits that are different. 01:32:45.040 --> 01:32:48.720 Because the context here is again very interesting. 01:32:49.760 --> 01:32:53.520 But God turned away and gave them over to the worship of 01:32:53.520 --> 01:32:56.480 the host of heaven, as it is written in the Book of 01:32:56.480 --> 01:33:01.200 the Prophets Did you bring to me slain beasts and sacrifices during 01:33:01.200 --> 01:33:04.000 the forty years in the wilderness, O house of Israel? 01:33:04.240 --> 01:33:07.360 You took up the tent of Moloch and the star of your 01:33:07.360 --> 01:33:11.920 god Raphan, or Remphan, the images that you worship, and I will 01:33:11.920 --> 01:33:15.120 send you into exile beyond Babylon. 01:33:15.120 --> 01:33:19.280 So this is Stephen directly condemning the Jews to their faces for 01:33:19.280 --> 01:33:23.280 having murdered Christ, and he says you were worshipping your god Moloch 01:33:23.600 --> 01:33:27.440 and the star of your god Remphan in the forty years when 01:33:27.440 --> 01:33:29.440 you were wandering in the wilderness. 01:33:29.840 --> 01:33:33.920 Now, I alluded to this in the previous episode talking about King 01:33:33.920 --> 01:33:37.920 Job and why he might have had reasons beyond just fear to 01:33:37.920 --> 01:33:40.720 keep these people out of his territory. 01:33:40.720 --> 01:33:43.680 They were literally worshipping Moloch in the desert. 01:33:44.240 --> 01:33:46.080 That's what Acts says. 01:33:46.080 --> 01:33:47.280 That's what Stephen says. 01:33:47.280 --> 01:33:48.720 That's what the Holy Ghost says. 01:33:48.720 --> 01:33:50.880 That's what Amos says. 01:33:50.880 --> 01:33:57.440 So the difference here is Moloch and Remfan, which are both words 01:33:57.440 --> 01:34:01.280 that we use frequently today, certainly on the internet and on the 01:34:01.280 --> 01:34:03.200 right, we're familiar with this. 01:34:03.200 --> 01:34:07.440 This is a distinction where Stephen, the martyr, they kill him immediately 01:34:07.440 --> 01:34:08.000 after this. 01:34:08.000 --> 01:34:09.840 This is one of the very last things he says before they 01:34:09.840 --> 01:34:13.680 get outraged and murder him on the spot, for calling them Moloch 01:34:13.680 --> 01:34:16.720 worshippers, for saying that they were worshiping the star of their god 01:34:16.720 --> 01:34:22.080 Remfin in the desert during the forty years in the wilderness. 01:34:22.080 --> 01:34:22.800 What is said 01:34:23.680 --> 01:34:27.120 in the Rabbinic text is totally different. 01:34:27.120 --> 01:34:29.600 Doesn't say Molak and it doesn't say Remphan. 01:34:29.600 --> 01:34:35.680 It says Sikuth your king and Kiyun instead of Remphan. 01:34:35.680 --> 01:34:38.400 Now these are both proper names, but I'm not aware of them 01:34:38.400 --> 01:34:39.680 showing up anywhere else. 01:34:39.680 --> 01:34:42.000 For our purposes it doesn't matter, we don't need to do any 01:34:42.000 --> 01:34:44.560 sort of archaeological investigation. 01:34:44.560 --> 01:34:48.320 Scripture says Moloch and Remphan says that they are worshiping the star 01:34:48.320 --> 01:34:52.080 of their god in the desert, and there were no stars associated 01:34:52.080 --> 01:34:57.920 with the people of Israel so called until fairly recently, that a 01:34:57.920 --> 01:35:02.880 thousand years ago the star started showing up on black magic tomes. 01:35:02.880 --> 01:35:05.520 And later they said, Oh, it's the star of David. 01:35:05.520 --> 01:35:07.200 It's the star of Remphan. 01:35:07.200 --> 01:35:08.960 It's the star in Acts. 01:35:08.960 --> 01:35:10.720 It's the star in Amos. 01:35:10.720 --> 01:35:14.240 But it's only there if you read the Septuagint. 01:35:14.240 --> 01:35:18.000 You would never know that this correlation existed if you believe the 01:35:18.000 --> 01:35:19.760 rabbinic text. 01:35:22.000 --> 01:35:25.040 The next example still in the book of Acts, the next chapter, 01:35:25.040 --> 01:35:29.040 chapter eight, verses thirty two through thirty three, citing to Isaiah again 01:35:29.680 --> 01:35:32.880 chapter fifty three verses seven through eight. 01:35:32.880 --> 01:35:36.000 Now the passage of the scripture that he was reading was this 01:35:36.320 --> 01:35:39.040 like a sheep he was led to the slaughter, and like a 01:35:39.040 --> 01:35:43.440 lamb before its shearer is silent, so he opens not his mouth. 01:35:43.440 --> 01:35:46.400 In his humiliation justice was denied him. 01:35:46.400 --> 01:35:48.640 Who can describe his generation? 01:35:48.640 --> 01:35:52.240 For his life is taken away from the earth. 01:35:52.240 --> 01:35:57.840 There are a number of differences between what is cited here in 01:35:57.840 --> 01:35:59.840 the New Testament and the rabbinic text. 01:35:59.840 --> 01:36:03.200 With regard to the Septuagint, it is essentially a perfect match. 01:36:03.200 --> 01:36:05.920 It is very clearly what is being read, what is being cited 01:36:05.920 --> 01:36:11.680 here, which incidentally does mean the eunuch is indeed reading 01:36:12.720 --> 01:36:16.080 the Greek, he is reading the Septuagint. 01:36:16.080 --> 01:36:20.240 This is also what is used, of course, by the apostles, by 01:36:20.240 --> 01:36:22.880 everyone in this day, because that is just what they were reading. 01:36:22.880 --> 01:36:25.840 That was their Old Testament. 01:36:25.840 --> 01:36:30.480 Weirdly, the words sheep and lamb are swapped in the rabbinic, and 01:36:30.480 --> 01:36:33.440 you will note that if you read the version of the Old 01:36:33.440 --> 01:36:37.040 Testament you probably have that is probably based on the Rabbinic, more 01:36:37.040 --> 01:36:42.400 likely than not, but saliently another thing that they removed from their 01:36:42.400 --> 01:36:44.560 version is the word humiliation. 01:36:45.440 --> 01:36:48.400 They simply decided we don't need that. 01:36:48.400 --> 01:36:50.320 We don't need to have that word there. 01:36:50.320 --> 01:36:54.640 And so some of your Old Testaments may have that if they 01:36:54.640 --> 01:37:00.720 decided to pull from the Septuagint to harmonize with the New Testament, 01:37:00.720 --> 01:37:06.160 but if you read that in just the Rabbinic text, you are 01:37:06.160 --> 01:37:08.800 not going to have that humiliation there. 01:37:08.800 --> 01:37:14.800 You are going to have something else. 01:37:14.960 --> 01:37:20.000 The next example is from Act thirteen forty-one, which is quoting Habakkuk 01:37:20.160 --> 01:37:23.120 one five. 01:37:23.120 --> 01:37:26.960 Acts reads Look you scoffers, be astounded and perish, for I am 01:37:27.040 --> 01:37:29.360 doing a work in your days, a work that you will not 01:37:29.360 --> 01:37:32.320 believe, even if one tells it to you. 01:37:34.400 --> 01:37:41.040 The rabbinic text changes from look you scoffers and perish to look 01:37:41.040 --> 01:37:45.360 among the nations and see wonder and be astounded. 01:37:45.360 --> 01:37:49.840 So scoffers, disappears, and perish disappears. 01:37:49.840 --> 01:37:53.200 Calling them scoffers the rabbis got rid of, and saying that they 01:37:53.200 --> 01:37:55.280 would perish is eliminated. 01:37:55.280 --> 01:37:59.200 So again, these prophecies, including from the minor prophets at the very 01:37:59.200 --> 01:38:04.720 end of you know, before Israel had the promise fulfilled on the 01:38:04.720 --> 01:38:09.600 Christ with the destruction of the temple and everything else some of 01:38:09.600 --> 01:38:13.040 the very last prophecies calling them scoffers and saying they would perish, 01:38:13.040 --> 01:38:15.920 they had to clean that up on their way out the door. 01:38:16.960 --> 01:38:20.160 The final example we have then is from the book of Acts 01:38:20.240 --> 01:38:22.800 still, Acts fifteen, sixteen through eighteen. 01:38:22.800 --> 01:38:26.720 The final example for this episode that is citing to Amos nine, 01:38:26.720 --> 01:38:27.520 eleven through twelve 01:38:28.960 --> 01:38:32.160 After this I will return, and I will rebuild the tent of 01:38:32.160 --> 01:38:35.760 David that is fallen, I will rebuild its ruins, and I will 01:38:35.760 --> 01:38:40.080 restore it, that the remnant of mankind may seek the Lord, and 01:38:40.080 --> 01:38:43.520 all the nations who are called by my name, says the Lord, 01:38:43.520 --> 01:38:46.000 who makes these things known from of old. 01:38:46.000 --> 01:38:50.560 Again I change the little word play there to be friendly, that 01:38:50.560 --> 01:38:53.680 the ESV uses I change the Gentiles to the nations as it 01:38:53.680 --> 01:38:54.480 should be. 01:38:54.800 --> 01:38:59.680 And so the Septuagint again just matches this, so that the remnant 01:38:59.680 --> 01:39:03.360 of mankind and all the nations upon whom my name is invoked 01:39:03.520 --> 01:39:05.920 will search for me. 01:39:05.920 --> 01:39:10.000 We've mentioned this one previously, because this is the sort of change 01:39:10.000 --> 01:39:12.960 of which the rabbis were certainly fond. 01:39:13.360 --> 01:39:17.920 did something similar pervasively in the book of Esther, and so instead 01:39:17.920 --> 01:39:22.080 of having the remnant of mankind and the nations upon whom my 01:39:22.080 --> 01:39:27.680 name is invoked, they have, that they may possess the remnant of 01:39:27.680 --> 01:39:32.400 Edom and all the nations upon whom my name is called. 01:39:32.400 --> 01:39:36.240 They change this from a prophecy about what God is going to 01:39:36.240 --> 01:39:39.760 do for the nations, about the fact that the gospel is going 01:39:39.760 --> 01:39:45.120 to be taken to all peoples into basically a revenge fantasy against 01:39:45.120 --> 01:39:50.000 Edom, against their old racial enemies, notably their very close cousins, but 01:39:50.000 --> 01:39:52.960 they're racial enemies. 01:39:52.960 --> 01:39:58.160 This is not even remotely comparable what we have in the rabbinic 01:39:58.160 --> 01:40:02.000 text. The Septuagint matches, because the Septuagint is what is being cited 01:40:02.000 --> 01:40:06.640 here. And so the promise to the nations remains in the Septuagint, 01:40:06.640 --> 01:40:13.280 whereas the rabbis again transformed it into this revenge fantasy. 01:40:13.280 --> 01:40:18.000 And so to close out this episode, you can very clearly see 01:40:18.000 --> 01:40:23.680 here, just by the preponderance of the evidence, what do you have? 01:40:23.680 --> 01:40:28.880 You have citations by the New Testament authors to the Old Testament 01:40:29.120 --> 01:40:33.200 in Greek, to the Septuagint, because that is their Old Testament. 01:40:33.200 --> 01:40:36.560 Yes, we had at the beginning that handful of, in some cases, 01:40:36.560 --> 01:40:40.640 very knit very nitpicky examples in which they were citing to a 01:40:40.640 --> 01:40:44.800 Hebrew four Laga that maybe had been preserved via the Aramaic Targums, 01:40:44.800 --> 01:40:49.760 however that had been preserved perhaps liturgically, or just miraculously in the 01:40:49.760 --> 01:40:53.360 case of the Spirit directly inspiring them perhaps we don't know exactly 01:40:53.360 --> 01:41:00.080 how that transpired, but we do know that those are the exceptions. 01:41:00.080 --> 01:41:04.720 Virtually always when the New Testament authors are Cite to the Old 01:41:04.720 --> 01:41:07.360 Testament, when they reference the Old Testament, in some cases, when they 01:41:07.360 --> 01:41:11.280 literally quote it word for word, they are doing that in the 01:41:11.280 --> 01:41:14.640 Greek, because the Greek is what they were reading, the Greek is 01:41:14.640 --> 01:41:18.240 what they knew, the Greek was their Bible and it should be 01:41:18.240 --> 01:41:19.520 our Bible. 01:41:19.520 --> 01:41:22.080 Because the Greek is the one that God preserved. 01:41:22.080 --> 01:41:26.080 I'm not going to do the full conclusion for the series today, 01:41:26.080 --> 01:41:29.200 obviously, because that will come at the end of the next episode 01:41:29.280 --> 01:41:33.520 when we've finished going through the examples, notably the next episode will 01:41:33.520 --> 01:41:39.920 simply be examples where the citations in the New Testament are to 01:41:39.920 --> 01:41:41.680 the Septuagint. 01:41:41.680 --> 01:41:44.320 Because we're done with the exceptions, we went over all of them 01:41:44.320 --> 01:41:47.840 in that tiny segment at the beginning of this episode. 01:41:47.840 --> 01:41:52.080 Everywhere else, where the New Testament cites to the Old Testament, the 01:41:52.080 --> 01:41:54.240 authors are citing to the Greek. 01:41:54.240 --> 01:41:56.000 They are putting their stamp of approval 01:41:56.880 --> 01:42:01.120 because they are putting God's stamp of approval on the Old Testament, 01:42:01.120 --> 01:42:04.240 in the Greek, on the Septuagint. 01:42:04.240 --> 01:42:08.560 If we believe the New Testament, which certainly, if we are Christians, 01:42:08.560 --> 01:42:11.680 we must, because if we do not believe the New Testament, then 01:42:11.680 --> 01:42:16.080 we are certainly not Christians, and so given that we are Christians, 01:42:16.080 --> 01:42:20.240 given that we believe the New Testament is inspired, and given that 01:42:20.240 --> 01:42:22.400 the New Testament cites to the Greek, we must 01:42:23.360 --> 01:42:26.160 believe that they are citing to that which is inspired, that which 01:42:26.160 --> 01:42:30.800 is God's Word, because they are citing it as God's Word. 01:42:31.040 --> 01:42:36.160 This is notably different from the times, very few in number, incidentally, 01:42:36.160 --> 01:42:40.080 where New Testament authors cite something external to Scripture. 01:42:40.080 --> 01:42:43.520 You have some citations to poetry and some minor things like that. 01:42:43.520 --> 01:42:46.720 They are not citing those as Scripture, they're not quoting those as 01:42:46.720 --> 01:42:48.000 the Word of God. 01:42:48.000 --> 01:42:51.840 Here Here, many of these are introduced as It is written, It 01:42:51.840 --> 01:42:53.520 is written in the Prophet. 01:42:53.520 --> 01:43:00.000 God said, They are giving a deliberate and explicit stamp of approval 01:43:00.160 --> 01:43:03.360 to the Old Testament in the Greek. 01:43:03.360 --> 01:43:06.480 Because it is the Word of God, it is the Bible of 01:43:06.480 --> 01:43:10.000 the Church, it should never have fallen out of use. 01:43:10.000 --> 01:43:16.080 It is unforgivable, it is unconscionable that that our ancestors permitted essentially 01:43:16.160 --> 01:43:18.240 the old testament to be lost. 01:43:18.240 --> 01:43:22.000 Now yes, of course, God preserved us from our own stupidity as 01:43:22.000 --> 01:43:24.560 he does day by day, thankfully. 01:43:24.560 --> 01:43:29.760 He preserved his word because the Hebrew contains some of the Word 01:43:29.760 --> 01:43:30.960 of God. 01:43:30.960 --> 01:43:32.960 But the Greek is the Word of God. 01:43:32.960 --> 01:43:34.640 And we had it all along. 01:43:34.640 --> 01:43:38.080 It is equivalent, and I pointed this out before, it is equivalent 01:43:38.080 --> 01:43:42.640 to when the Old Testament Israelites lost the Old Testament in a 01:43:42.640 --> 01:43:47.040 wall. We did it in the Vatican Archives or wherever it happens 01:43:47.040 --> 01:43:47.680 to be. 01:43:47.680 --> 01:43:49.600 We did the equivalent. 01:43:49.600 --> 01:43:52.880 We pretended that we had the Old Testament still in this thing 01:43:52.880 --> 01:43:56.080 that the rabbis gave to us, but it was not the Old 01:43:56.080 --> 01:44:00.320 Testament, it is not the Old Testament as preserved by God, and 01:44:00.320 --> 01:44:04.080 as clearly taught by the New Testament. 01:44:04.080 --> 01:44:08.320 And we will continue to prove that in the next episode, in 01:44:08.320 --> 01:44:13.840 which we will give even more examples of where the New Testament 01:44:13.840 --> 01:44:18.160 authors are very clearly citing the Greek. 01:44:18.240 --> 01:44:20.160 Because they were reading the Greek. 01:44:20.160 --> 01:44:23.840 Because again, as we proved in earlier episodes, they didn't even read 01:44:23.840 --> 01:44:26.480 Hebrew. They didn't have access to the Hebrew. 01:44:26.480 --> 01:44:28.800 The Hebrew didn't exist. 01:44:28.800 --> 01:44:32.400 Because the Hebrew by this point was dead and gone and lost 01:44:32.960 --> 01:44:34.240 for all time. 01:44:34.240 --> 01:44:39.840 The Greek is what God preserved, because the Greek fulfills God's promises. 01:44:39.840 --> 01:44:43.200 The Greek is his word, the Greek is what we should be 01:44:43.200 --> 01:44:44.880 using as his word. 01:44:44.880 --> 01:44:49.200 We should be thankful that God preserved it down through the centuries 01:44:49.520 --> 01:44:52.000 despite our negligence. 01:44:52.000 --> 01:44:56.480 We should not be using what the Christ killing rabbis passed off 01:44:56.480 --> 01:44:59.120 to us as supposedly God's word. 01:44:59.120 --> 01:45:02.160 We can see where they changed it, and we can see the 01:45:02.160 --> 01:45:05.360 kind of changes they made because they follow a theme. 01:45:05.360 --> 01:45:09.040 It is exactly what we would expect them to do, and it 01:45:09.040 --> 01:45:10.800 is exactly what they did. 01:45:10.800 --> 01:45:17.200 Whereas the Greek is faithful, the Greek was preserved because God's promises 01:45:17.520 --> 01:45:19.440 ride alongside the Greek. 01:45:19.440 --> 01:45:24.080 That is how he fulfilled his promises that his word would endure, 01:45:24.080 --> 01:45:29.600 and again, thankfully, he did that for us despite our own stupidity 01:45:29.600 --> 01:45:34.240 and negligence and faithlessness down through the centuries. 01:45:34.240 --> 01:45:36.000 We still have the Greek. 01:45:36.000 --> 01:45:37.680 We should be using the Greek. 01:45:37.680 --> 01:45:41.840 We should no longer be using the rabbinic text because it is 01:45:41.840 --> 01:45:43.760 demonstrably corrupted. 01:45:43.760 --> 01:45:46.480 It is not the text of the early church, it is not 01:45:46.480 --> 01:45:49.920 the text of the apostles, it is not the text of Christ 01:45:49.920 --> 01:45:54.960 Himself. That is the Greek, that is the Septuagint, that is the 01:45:54.960 --> 01:45:57.040 Bible of the Church.