The Mystery of the Ot Scriptures Used in the Nt: Why Modern Bibles Are Misleading Millions?

By Graham Diggins

This book has been written to strengthen and enlarge the faith of Christians by teaching them the truth while exposing the traditions of the elders found in Reformed, Reformed Baptist, Protestant, and Baptist Church circles.

It establishes a certain link between the Greek Septuagint or LXX and the Greek New Testament. Far too many times for it to be a coincidence, it is seen that New Testament verses quote exactly the words used in the LXX, and they maintain the actual order used. This is not meant to imply that the New Testament writers simply wrote out willy-nilly verses from the LXX when they needed inspiration.

It also determines that the two Greek textsthe eclectic (or WH) and the TR, which have fought for dominance for nearly 140 years since 1881are, in the main, exactly the same. Where they differ minutely, a careful treatment of these variations always comes out in favor of the TR text.

• Language: English
• Publisher: Xlibris AU
• Release date: Apr 24, 2018
• ISBN: 9781543407563

Graham Diggins

The author was born in Parramatta Hospital in 1949. He was raised at Merrylands, Dundas, and Ermington, New South Wales. He went to high school at Marsden High, Ermington (1962–1967). He won a Commonwealth Scholarship in 1968 and graduated with a BSc from a Sydney university (1968–70). He is a surface coatings chemist with Sydney firms (1971–1987). He got married in 1973. He is a father of four children—1975, 1976, 1977, and 1980. He attended Moore College from 1975–1977. He received a BTh (Hons) from the Australian College of Theology (ACT) in 1978 and a BD (second-class honours) in 1979 from a London university. He visited Japan for business in 1987. He received a DipEd from Sydney Teachers College in 1988. He has been a high school science teacher in New South Wales from 1989 to present.

Book preview

Copyright © 2018 by Graham Diggins.

ISBN: Hardcover -1-5434-0758-7

Softcover -1-5434-0757-0

eBook -1-5434-0756-3

All rights reserved. No part of this book may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the copyright owner.

Any people depicted in stock imagery provided by Getty Images are models, and such images are being used for illustrative purposes only.

Certain stock imagery © Getty Images.

Rev. date: 04/23/2018

Xlibris

1-800-455-039

www.Xlibris.com.au

774533

Table of Contents

INTRODUCTION

ABBREVIATIONS and MEANINGS

HINTS on HOW to READ NEW TESTAMENT GREEK

WHAT has been DISCOVERED from this STUDY?

MATTHEW

MARK

LUKE

JOHN

ACTS OF THE APOSTLES

ROMANS

I CORINTHIANS

II CORINTHIANS

GALATIANS

EPHESIANS

PHILIPPIANS

COLOSSIANS

I THESSALONIANS

II THESSALONIANS

I TIMOTHY

II TIMOTHY

TITUS

PHILEMON

HEBREWS

JAMES

I PETER

II PETER

I JOHN

II JOHN

III JOHN

JUDE

REVELATION

GENERAL INDEX

INTRODUCTION

The USE of the OT in the NT

Do the New Testament writers use the Greek Bible called the LXX (or Septuagint) for the quotes found in their epistles or do they quote from the Hebrew Scriptures and translate the Hebrew into the Greek words found in the NT? Are they quoting verbatim (word for word) or doing a paraphrase of the Old Testament references? This is not meant to imply in any way that the NT Scriptures are the result of some dedicated men weaving into a basic story line about Jesus of Nazareth quotes from the Greek Old Testament.

Someone was told (or misheard) by someone else that the trained Pharisee Paul (Philippians 3:5) was able to quote the Hebrew Scriptures verbatim. That is, he had memorised the entire Hebrew OT. What can one find out?

This study will examine what are found to be Old Testament quotes in the Greek New Testament with the corresponding Greek OT text from the Septuagint (or LXX). If necessary, the Hebrew text of the OT is consulted. This study examines all the NT verses, from Matthew to Revelation, which contain an OT quote (356 occurrences). Note that this study is focused upon an actual correspondence between the Greek in the NT and the Greek in the LXX. It is not simply investigating an allusion, like for example, references to a name, say Solomon, or single words which regularly are found in both books. The correspondence extends to the word order too.

Often the Modern Greek texts (UBS and BFBS) indicate verses are from the OT by putting the Greek in bold print. Upon a closer examination, it has been regularly found that the words contain an allusion to an OT passage or verse or it is just a word which is found in the NT text which is also found in the LXX text. So, there is no exact or nearly exact quote at all in the NT from the OT LXX and all one has done is pursue lines of thought which are at best misleading. The book of Revelation has so many verses which seem to appear initially to be from OT verses, but upon a closer, word for word examination, are found not to be direct quotes. This might help to explain why a long epistle like Revelation has very few quotes listed. There is an instance in I Corinthians 14:21 where the opening words are ‘in the law it is written that’. The next words should be a quote from the OT. What I found is that these words are not a quote from Isaiah 28:11 or Deuteronomy 28:49. They bear a resemblance for sure and could be used as examples in preaching and Bible study but that is all. Note that even lips and tongues are interchanged.

A parallel passage means this same verse or a very similar verse is found in another Gospel and this relates to the four Gospels, though another book of the NT can be considered to contain a parallel example or a repeat of that verse.

The Greek quoted in the examination of each NT verse follows the eclectic text type of Westcott and Hort (1881), written as WH. This in turn is followed by the British and Foreign Bible Society versions and the United Bible Society versions. If the text used in the Textus Receptus or TR is the same, then the words ‘The TR is the same’ are put after the Greek. This happens 257 times.

If there is a variation between the TR and WH texts, then it is noted as a variation between the WH and TR texts and commented upon. These variations are so slight, occurring 99 times, that the words ‘The TR is virtually the same’ are used. Virtually the same refers to the inclusion or deletion of definite articles and prepositions; word order; different case forms e.g. dative over genitive; spelling variations; verb and subject reversed and change of verb tense in going from the LXX (future or promise) to the NT (realised). These variations do not affect the verse’s translation or meaning and in most cases an examination of them leads to the conclusion that the TR text is the correct text. In some cases, it is shown that the eclectic text has basic grammatical flaws or it leads to error or is erroneous but this does not really surface in an English translation. The nuances and meaning of the Greek, especially the perfect and aorist tenses, cannot be easily stated in another language without the use of extra words to fully explain what the NT writer is intending to say.

Two versions of the LXX, the Kata Biblon (‘according to a book’), found online and a Bagster edition by Sir Launcelot Lee Brenton are used when comparing the LXX OT Greek and the NT Greek. I am not saying the LXX in itself is inspired, but if used in the NT, its words now take on the full regalia and authority of Scripture.

The referencing system used in this study has a particular book, e.g. MATTHEW followed by a number then the chapter of that book then the verse of that chapter. This indicates a NT verse where an OT Greek Bible text occurs. Matthew 9. Chapter Four Verse 10 means the reference from the OT is found in Matthew’s Gospel. It is the ninth occurrence of an LXX quotation in Matthew’s Gospel and is found in Matthew 4:10. Sometimes a NT occurrence of an OT reference contains multiple OT quotes. At the end of say Matthew, you will read that there are 51 OT references but the number of times an OT verse is quoted is 57 – it is not a mathematical adding error. It means within a single NT verse there are multiple OT verses quoted. These OT verses are joined together to make one NT verse. The referencing system is designed to help you find a cross reference in another book of the Bible.

The number after the OT book indicates the number of times a verse from that book is quoted in a particular NT book. The only time this is not followed is when the commandments are listed. They may have a separate verse in the OT but they appear in the NT grouped into one verse. This is only a guide to their occurrence as the listing of verses is a modern practice started by Stephanas in the 16th century.

Regarding the Scriptural Index, Old Testament quotations listed refer to the normal OT Hebrew Bible references. If it is a Psalm or a Jeremiah verse, then the Hebrew and Greek (LXX) often do not line up. If it changes in the LXX, then it is noted in the body of the text this way: Psalm 110:4 (Hebrew) or Psalm 109:4 (LXX).

At times the two main LXX sources used in this study (Kata Biblon and Bagster) differ in their listing of verses. The Kata Biblon is stated as the Greek verse which is equivalent to the Hebrew verse. Often the Bagster has a note that it differs from the Kata Biblon, because its verse is listed with a different reference.

Another small, but positive note regarding the use of the LXX in the NT, can be discovered when one reads William Kay’s Introduction to Hebrews from the Speakers Bible Commentary series (1881). He seeks to establish Paul’s authorship of Hebrews and does so magnificently in his erudite work. Now the positive note relates to Paul’s use of verbs, including their tenses and nouns which are found only in Hebrews and Paul’s other epistles and in the LXX.

An issue arose over what English Bible version to use to translate the eclectic text. As most eclectic texts were the same as the TR text, then it should be possible to use the KJV in an updated mode. The only published update is the New King James Version or NKJV. However, it appears quite inadequate on a number of issues and I did not want to lend support to its use. The three biggest issues relate to (1) it fails to keep the KJV’s distinction between you, ye, thou, thee, thy and thine; (2) it designates the words of Jesus by using red ink; (3) it lists chapter headings and sub-headings in bold black ink. These are not in the actual Greek text but the unlearned might think they are because they are in this Bible’s text and not in the foot notes or in the margin. I decided to use my own updated and modernised KJV.

I have included a list of abbreviations. I am sure many will not need them but they are there for the benefit of all.

ABBREVIATIONS and MEANINGS

HINTS on HOW to READ NEW TESTAMENT GREEK

NT Greek has been heavily used in this study as a necessary way of establishing if a link exists between (1) The Greek OT called the LXX and the NT Greek and (2) on the other hand, the modern eclectic texts based on the Westcott and Hort text (WH) of 1881 and the Received Text or Textus Receptus, known as the TR text, the basis of the KJV of 1611.

It happily was also part of a deliberate ploy to encourage Christians to study NT Greek and so promote the truth of the gospel of Jesus Christ. Hopefully, the following will help to bring help, light and understanding, making NT Greek a joy rather than a hard grind.

Some of the language is highly technical and not written for the faint hearted nor for those who will not bother to study the original language of the New Testament.

The Greek language of the NT has a breadth and depth which often goes well beyond what any English translation can or would render from the Greek words used. I dare say this is true of any language. Greek was the right language to use in the fullness of time when God sent forth His Son, made of a woman, made under the law, to redeem them that were under the law (Gal 4:4-5). We should thank God Almighty for His marvellous decision. Imagine the problems posed, especially in the Gospels, if the Holy Spirit had not led the New Testament writers to use the common Greek or Koine Greek of the day. If written in the Hebrew language or Aramaic (the common Jewish language of the time), how much harder it would have been to see that Judaism was replaced by the gospel of Jesus Christ. We would not have the best language to describe to our limited minds the glories of the Lord Jesus Christ. Using Hebrew or Aramaic would not be sufficient to promote understanding of our God.

It is a pity that many in Bible colleges do not do Greek but are weeded out in the first weeks of commencing courses because of academic requirements. This is of course due to their tie up with government educational standards and the funding of such courses. These have a monetary attachment which is hard to refuse for many people and even supposedly Christian organisations. There should be a concession made for those students who do not have the required skills to become masters in this language. They should be encouraged with good, patient teachers to persevere and not see Bible colleges as degree factories with a Christian logo. I am only taking the line of least resistance here. I do not see the Bible teaching that Bible colleges and theological establishments have a precedence over the local church in teaching their members and adherents the word of God, even if we grant them an existence for the sake of the argument. Please enlighten me on the truth here if I am in error. The local church should teach all about the glory of God. Only then will one appreciate how a local church should function.

Some pointers to help readers to understand NT Greek.

What is the aorist tense? It is pronounced ‘air-ist’. It is like a past tense and should be viewed as action in past time. It is action that does not continue. It has been described as action or activity as a once for all happening. Jesus’ death is described as an aorist event. It happens once and that is it. If the present tense is viewed as a continuous line, then the aorist is a dot. The aorist tense indicates a once for all, immediate act and is widely used in the NT. An example of its use occurs in Hebrews 7:27. ‘For this he did once, when he offered up himself.’ Did is the aorist ἐποίησεν (epoiesen) and it is contrasted with the constant, daily offering of sacrifices by the Levitical priests in the Temple. Jesus only had to do it once for it to be accepted by God. Paul also uses the word ἅπαξ (hapax) or once to emphasize this fact. In addition, he offered up is the aorist participle ἀνενέγκας (anenegkas) of ἀναφέρω (anaphero), I carry up or offer. This offering was a once for all act, never to be repeated. It points the finger of God at the mass and says ‘not possible’ and at anything else, other than Christ, who is presented to be able to save to the uttermost the people or the elect of God.

What is the perfect tense? It is translated as a past tense with often the addition of the helping word has or had. Sometimes it is just translated as a simple past tense. It is action in past time with ongoing consequences or effects. Think of it as a dot to indicate completed action and a line which continues onwards. When Jesus cried in John 19:30 ‘it is finished’ and bowed his head and gave up the ghost when on the cross, we might well nod and say amen. He is not using an aorist tense but the Greek perfect tense to teach us about his cross work and that a lot more benefits flow to the elect because of his death. Students of the Bible do not always get this understanding from an English translation. But the use of the Greek perfect tense informs us he was actually saying ‘it is finished and remains finished for all time’. There can be no addition to his death to bring salvation to his people. The benefits he won by dying as the substitute for his people so that they would not have to face the second death are beyond measure and marvellous. He cannot be sacrificed again, as in the blasphemous, unscriptural mass. Nothing else, apart from Christ alone, can be designated nor should be relied upon as the fount of our salvation. Do not plead with or pray to Mary as the Scripture has spoken and stands forever as our only true guide.

Transliterating a NT Greek word means you take the actual Greek word with its Greek symbols and write it down as an English equivalent word, letter by letter. This is done regularly when borrowing from one language to make another word in another language. For example, the Hebrew word ‘God with us’ is just the Hebrew letters turned into the corresponding Greek letters and eventually turned again into the corresponding English letters to give us the word ‘Emmanuel’ from the Hebrew emmanu = with us and el = God.

I have regularly transliterated Greek words and phrases used, except where the Greek is a whole sentence. After the transliterated word which is in brackets, I have added the word’s meaning.

Transliterating Greek letters is generally easy. Mention should be made of the letters omega (ω) and eta (η) so that a person can understand why they are written a certain way in this book. Omega (ω) is pronounced as long o and is written as o to distinguish it from omicron (o) which is pronounced as short o and is written as o. When transliterating from Greek into English, I have underlined o to show it is omega. Eta (η) is pronounced as long e and is written as e to distinguish it from epsilon (ε) which is pronounced as short e and written as e. When transliterating from Greek to English I have underlined e to show it is eta. Some unusual Greek letters which should help you read the NT Greek:

γ (gamma) transliterated as g. Capital is Γ.

ζ (zeta) transliterated as dz. Capital is Ζ.

η (eta) transliterated as e. Capital is H.

θ (theta) transliterated as th. Capital is Θ.

ν (nu) transliterated as n. Capital is Ν.

ξ (xi) transliterated as x. Capital is Ξ.

π (pi) transliterated as p. Capital is Π.

ρ (rho) transliterated as r. Capital is Ρ.

σ (sigma) transliterated as s (occurs everywhere except as the last letter in a word)

ς (sigma) transliterated as s (only occurs as the last letter in a word). Capital is Σ.

υ (upsilon) transliterated as u. Capital is Υ.

φ (phi) which is transliterated as phi. Capital is Φ.

χ (chi) transliterated as ch. Capital is Χ.

ψ (psi) which is transliterated as ps. Capital is Ψ.

ω (omega) which is transliterated as o (long o). Capital is Ω.

The other, well known Greek letters, lower case, upper case, are: α (alpha) = a, Α; β (beta) = b, Β; δ (delta) = d, Δ; ε (epsilon) = e, Ε; ι (iota) = i, I; κ (kappa) = k, K; λ (lambda) = l, L; μ (mu) = m, M; ο (omicron) = o, O; σ, ς (sigma) = s (see above), capital is Σ and τ (tau) = t, T.

In NT Greek, if the first letter is a vowel (α, ε, η, ι, ο, υ, ω), then it has a smooth breathing marker ’ above the letter (e.g. ἐν = en) or if the word starts with two vowels then the smooth marker symbol is placed above the second vowel (e.g. εἰς = eis). The letter or letters are pronounced as they are written. If it has a rough breathing marker ‘ above the letter (e.g. ὑπὲρ = huper), then the letter is pronounced as is with a definite ‘h’ sound before it. The rough breathing marker is also placed above ρ when it is the first letter of a word (e.g. ῥῆμα = hrema). When γ is written side by side with another γ, the first γ is pronounced as n (e.g. ἐπαγγελία (epangelia) or promise.

Let us see how well you go at transliterating Greek words.

The word for God is θεὸς (theos). The word for word is λόγος (logos).

The word for Lord is κύριος (kurios). The word for flesh is σὰρξ (sarx).

Now, cover up the words below and have a go.

How would you transliterate ἡμέρα (day)?

How would you transliterate ἐκκλησία (church or assembly)?

How would you transliterate ἄγγελός (angel)?

How would you transliterate προφήτης (prophet)?

How would you transliterate ἀδελφὸς (brother)?

How would you transliterate χριστὸς (Christ)?

How would you transliterate ἁμαρτία (sin)?

How would you transliterate λέγει (he says)?

How would you transliterate βαπτισμος (baptism)?

Did you get hemera?