Hebrews 8:9 Quote of Jeremiah 31:32 – Do Textual Variants Support It? – Tovia Singer Exposed-2

https://youtu.be/UByE-mr-2vE

[Music] do textual variants support Hebrews 8 9 quote of Jeremiah 31 32 welcome to
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another edition in our series is Christian need the Mormonism of Judaism where we are examining the claims of the
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Jewish rabbis who teach that Christianity distorted the Old Testament Hebrew Scriptures of the Jews in much
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the same way that that we Christians believe that Mormonism distorts the teachings of Christianity to back up
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this claim the Jewish rabbis teach that at Hebrews chapter 8 verse 9 where it quotes the New Covenant passage of
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Jeremiah 31 32 the rabbis claim that the Christian Bibles the New Testament writers have distorted the text of
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Jeremiah 31 in this quotation at Hebrews 8 9 let's begin by listening to a popular Jewish rabbi explain this claim
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and then what we're going to do is we're going to examine his statements in light of the evidence
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revit listen there was a question that was actually sent in through through text I want to put that one up first can
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we do that is that okay Endemol well of course we'll have the phone lines up in just a minute let's go
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and get onto this one I just want to I want to see how you're going to deal with this cat because he seems to be a
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little irritated not a not a me of course cuz I'm your you know happy host but he's really really got it in for you
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it would seem so I'm gonna pull it I really I really appreciate putting you on the spot
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that's funny that's that's great okay I'm gonna put it on screen so you guys can read along in case I miss for you
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because it is it is fairly typed out well so let me just do that real quick is right there and okay so in a show
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about the divorce of Israel and comparing the quote from the book of Hebrews and the quote from Jeremiah 31
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it is not the fault of the author of the Hebrews rather it is an issue with the Septuagint I am surprised that Tavia
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pretends not to be aware of this you're such a liar truth and righteousness are the
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foundations of all instruction given by God walk as he walked I suspect that there is only a single Hebrew letter
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difference between the word husband and the word disregard so with that said rabbi
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how would you defend yourself against this claim of being a liar and a deceiver to try to trick people that's
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the way I read it the most incredibly scandalous quotes because the text says in Jeremiah I was their husband in God
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is speaking of the Jewish people if you go to Hebrews chapter 8 verse 9 it changes the word it cuts out the word
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husband out and then you get on the keyboard and you type in rejected or disregarded it replaces it
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as it turns out it's not only not a synonym it couldn't be more different it's the exact opposite in Hebrews
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change the Word of God that means that the incredibility of the entire Christian Bible collapses and it
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therefore renders Christianity to be not just a mistaken religion but a criminal religion it's that serious What did he
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say I suspect that there is only one single Hebrew letter difference between the word husband okay it went to I
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knowingly changed it like I know they usually subdivision 2 he suspects something okay so let me explain this
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for cuz this partner you know what so I have been doing this 36 years now so I I've heard they're all heard are all
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many many times here's where this this little gem comes from so as it turns out just like in the
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English language if you take the word bad and you put instead of BA D you take the B out and you put a D there becomes
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dad and dad and dad make rhyme but they mean there's something they mean two different things I have nothing to do
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with each other but of course you could change a letter of any word and and give it a whole new meaning here's the deal
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so Jeremiah says the Nike Balti bum this is Jeremiah 31 and I was a husband to them so he says I suspected me changing
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one letter he doesn't say what that letter is I don't know I think if I was betting if I had a bet on it he's not
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sure what letter it is he's he just read this somewhere but just whatever bet so if you change a letter like in any
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language if you change a letter you change a root letter you are I don't know what language that wouldn't happen
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so if you change the word Balti to the word go Alti that means you change the base into a gimel if you change the
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Hebrew the word Gaul t means to reject so it only requires the changing of one letter to give the word of new meaning
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this is not this is not marble I don't know of any language where I can't change one letter and the entire meaning
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tapped back I mean you just they have nothing to do each other was a yet the cat with a bat they have nothing to do
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with each other it's true anywhere but that doesn't mean you could do that with the Bible
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Oh turns out I challenge any person go to Yemen actually that's not a good idea a little it's a little rough around the
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edges right now [Music] Toronto go to British Columbia dig up an
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ancient scroll there's not one scroll anywhere in the world that has a different spelling anything there is no
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variant there is nothing because God preserves his word Parris Hashem taneema the the the teachings of God are perfect
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machine bus no fish they restore the song I want to say you suspect something when you every single manuscript ever
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written anywhere in the world says the exact same thing okay well you just saw the video where the rabbi teaches that
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there are no textual variants to form the basis between the New Testaments rendering I do not care for Israel
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versus the Old Testament rendering of I was a husband to them where God says I was a husband to them yet when we go to
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the critical textual apparatus for the Old Testament the biblically Breaka we find that there are a number of textual
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variants noted on this particular passage so I contacted our Greek innkeeper professor who over the phone
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went over each of the textual variants in Jeremiah 31 32 and several of them provide the basis for the New Testament
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rendering of Hebrews 8 9 that I did not care for them over the I was a husband to them so let's examine that Hebrew
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textual variants that are noted in the critical apparatus for the Testament in Biblica hebraica it's a bit
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of a technical phone call we're gonna go through each of those notations that are given at the bottom of the page but I
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think it will be encouraging for you if you are a Christian to know that your faith is well grounded in textual
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support for our New Testament manuscripts but before we get into the Tetra operettas i want to show you
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something that i think would be very helpful and that is a chart of the what you might say the Hebrew manuscript
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recension lines or textual transmission lines that form different renderings into what we might call a textual
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families we have the term textual families in the New Testament to refer to like the Byzantine manuscripts that
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were found in a particular area of byzantine of the the old Roman Empire or you have the Alexandrian manuscripts and
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then you also have you know in the New Testament we just have different textual families and in much the same way we
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have textual families in the Hebrew Old Testament I like to take a moment and look at these textual families because
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it's going to help you understand what we're talking about when we're discussing the textual variants of
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Jeremiah 31 32 on the screen you will see that at the very basis of all of these textual families you'll have a
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notation this is lost lost lost what that means is that we don't have the Hebrew support that of the original
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manuscripts or the very very ancient manuscripts that led to these textual differences but what we do have are
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significant textural differences in the manuscripts when you compare them together in in each of these manuscript
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traditions so you could say like the Masoretic text forms one side of this textual family tree and then next we see
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the Aquila and Occulus textual families and then next to that we have the Latin Vulgate
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and tied to Latin Vulgate we also have Samaras I'm not sure if I'm pronouncing all these correctly
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but you have Simic us and then you have also off that tree that the Messer 8x came off of as well we have the
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prosciutto leads over to valley phallic Xion textual families and then from that tree now if we go back to the root of
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that tree we just dealt with a tree that formed the basis for Masoretic text Aquila at canosa translations Vulgate
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translation Simic ass and the the Priscilla and Philippian but there's another textual tree that people textual
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scholars look at that also Springs off into different textual families on the same basis kind of coming up is Theodore
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notion and hexapla we have but you have Palestinian renderings and then there's another tree there's the Lexx lxx
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Septuagint which formed the basis or the the textual families from which the lxx Septuagint may have been based on formed
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different translations like Lucien and hex Turkish I'm not sure if I'm pronouncing he's right q and then Sahid
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ik translations so it's very interesting when we look at the textual families these are I think most of them are
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translations we don't have a whole lot of Hebrew manuscripts as I've mentioned in other other videos the Hebrew scripts
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a text we have mostly from the 7th century 8th 9th century the messianic manuscripts us by far the most Hebrew
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manuscripts that we have we have a few manuscripts in the Dead Sea Scrolls and some that have been found in other
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places as well but the Dead Sea Scrolls by far are the oldest Hebrew manuscripts the main thing we have to understand is
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we have a very limited number of manuscripts of Hebrew manuscripts that predate Christianity or go back to the
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1st century and those would be in the Dead Sea Scrolls unfortunately at this particular passage of Jeremiah 31 32 the
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Dead Sea Scrolls are damaged and were not able to to read this particular text to see how
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the Dead Sea Scrolls rendered this particular passage so we have to rely on a lot of these ancient translations to
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kind of get an idea of what the textual Hebrew textual family that formed the basis of these manuscripts might have
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looked like it's so very important to understand too as we look at the textual apparatus for Hebrews eight nine that
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the Hebrew manuscripts were not a cohesive unit where you just had one particular branch of textual family as
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we just saw in the chart there were many different textual traditions that were formed off of many different Hebrew what
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scholars believe many different Hebrew textual families or textual traditions and so that's why you find such
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different readings between the Septuagint rendering which the New Testament is based off of and the
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Masoretic text which is what we possess today and as noted by Immanuel tove in his book textual criticism of the Hebrew
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Bible he noted that only 35% of the readings found in the Dead Sea Scrolls so were what they call proto Masoretic
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in other words only 35% actually support the Hebrew Bible the manuscripts that were compiled by the Jews in the seventh
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century to the 10th century that formed the basis of the Jewish Bible today the Masoretic text only 35% of the readings
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in the Dead Sea Scrolls actually support the Hebrew text of the Jewish Bible that we use today that means that 65% of the
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readings found in the Dead Sea Scrolls actually support these other renderings these other translations that we find
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today like the Septuagint like the Samaritans the Pentateuch so with that as a backdrop let's get into the textual
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analysis of Jeremiah 31 with our Greek and Hebrew professor Justin Alfred who serves on the board
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with our ministry witnesses for Jesus let's go into this this is why we need to analyze the textual critical analysis
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the translations that support different renderings of Jeremiah 31 to see if the New Testaments rendering at Hebrews 8 9
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is indeed supported by the textual variants we find in this passage all right Justin Alfred thank you for
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talking this Hebrew variant through with me this is the one on recovering Jeremiah 31 32 the quotation that is in
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Hebrews 8 9 based on Jeremiah 31 32 on that textual variant and I'm definitely interested in learning what you have to
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say about that get the sheet that I sent you know get some stuff and I emailed you okay I've got it I have it up
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alright so what you have there are the first two things here yeah Clyde and peshitta this is the live bushido that
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first thing is just a different format of printing and the Syriac the other is the better you can read it as much
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easier to read and then the third one there is the the Syriac put in Hebrew letters you see that yes I see that the
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Syriac so the Syriac came out probably obviously later as far as the Old Testament New Testament I mean they
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already Syriac believers probably around the 1st 2nd century BC and so you know they translated the Hebrew then of
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course after that the Syriac became a dominant language there in the area of first area is today in that whole area
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it's also very similar to the Aramaic as far as the the grammar and all that kind of stuff like that very it's just their
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first cousins their brother I mean dog you can almost say they're brother and sister but anyway they're they're
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related they're integrally related all right the Syriac in Aramaic now so there you see these
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first reforms the third form down there is the Hebrew lettering of the actual Syriac okay all right are they Aramaic
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lettering have you want to put it now let's go down here and there you see the translation
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okay now that PS means pain Smith that's the Syriac dictionary that I was using to you know to give where these
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words mean and what they mean and so forth it's alright okay and so it says not like the covenant which I made with
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their fathers in the day that I took them by the hand brought them brought them edible end of Egypt and because
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they nullified my covenant and I write all this stuff in there and trying to give it so I also despised and there you
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see that phrase there are now by seed all right that's huge this has the personal pronoun Ayana preceding the
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verb and thus it is for emphasis so I despise that says the Lord God directing creating director of the coverage so
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directing or creating or creator director of the covenant that's what that Sarah the Aramaic word means of
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that and it's the last phrase up there that we don't need to get it all that but anyway so then we go down here to
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the target alright yes and we read this not like the covenant which I made with their fathers in the day that I took
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them by the hand land of Egypt which covenant of mine they change now that word change there is an italics not
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because it's not there is just emphasizing how count here's what's important about this which they
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themselves calls to change this is clearly an emphatic statement and I use this as what's called the I fell Aramaic
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verb there I know you doesn't mean anything to you right now but the off L is it caused it and it means which
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covered in mine they caused are they themselves calls change so they are their own will and so
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forth that's what he's that's what the Aramaic is emphasizing here although I took pleasure and did you see this rate
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this is once again an emphatic statement with the personal pronoun I being inserted before the verb at the Aramaic
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verb root is an if pal which is a reflexive and again I know all this but I'm giving this to you because this
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is very important for you it's reflective to him indicating that this was coming from within the very heart of
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God from a metaphorical human perspective in other words although God within I mean the very nature of God was
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taking pleasure in them okay says the Lord that's what the Aramaic says all right now we go on down here
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and we come to the master etic text not like the Covenant which I made with their fathers in the day I took them by
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the hand to bring them out of the land of Egypt my covenant which they broke although I was a husband and this is the
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verb right here bow and this is an emphatic statement as it contains a personal plan with a verb to them in
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other words I myself was a husband praise the Lord boom now we come down to the Septuagint
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North according to the covenant which I made with their fathers in the day which I took whole literally in the day of my
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taking hold of their hands so this is the way that the the Greek bird bears emphasizing that it's what's called a
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middle and I'm going to get into all that stuff but anyway it's an heiress middle part of simple masculine genitive
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singer middle is a reflexive it means God within yourself you do it alright of their hand to bring them out of the land
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of Egypt but they abode not in my covenant and I disregarded and there you have the verb there and may listen and
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you listen from the context of this passage this would be a constant offender lords boom he district go to
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themself or Lord now we move on down to the Greek New Testament right now but just from what you said there about the
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Christians let me go back to that hold on just a minute he says that Christians distorted the Septuagint reading to
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teaching God did not care for Israel instead of God was a husband Israel that's that's the claim of the rabbi
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that is this is what the rabbi is telling the former Mormon Bishop and so we're trying no that's not true because
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the variant occurs in the Hebrew and the rabbis trying to say that Christians made this up changed it that the rabbis
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saying we're part so that's an absolute utter perversion now let me just say this you're not going to change that
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guy's mind and so we say that New Testaments anti-semitic and all that that's just asinine and that's being
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complimentary okay so here let's go back and look at this so going back now to what I sent you for let's go back to the
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New Testament yes for finding fault with them he says behold days are coming says the Lord when I will effect a new
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covenant with the house of Israel it was ounce of Judah not like the Covenant which I made with their fathers
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on the day when I took them by the hand to lead them out of the land of Egypt but they did not continue in my covenant
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and I did not care for them says the Lord you see that word care for them yeah that's the word up there I'm a
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listener you see it all right okay this huh that's the one he's translating did not care for now look at that okay and
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then go up to the Septuagint okay and look on the last line in the fourth word from the end you have the same exact
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word you see that yes all right the point being is that the writer of the new time eat 70%
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about 70% of the quote from the Old Testament in the New Testament are taken from the Septuagint that's that's a huge
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thing keep in mind all right now that being said let's go down here look what I said the above quote from the Greek
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New Testament is a direct quote from the Greek Septuagint with the exception of the very last state but I've says the
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Lord and the Septuagint has facing Kuti offs and I just explained that this and the New Testament has leg I since the
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Lord is both is both of the same pages two different were like say are speak like we say in here he is saying he is
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speaking you know what I'm saying does that make sense yeah though I think it makes sense right
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those are the point being is that if you look at the very look at the very end of the Greek New Testament leg I could EOS
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you see that hey yes you go up there to the Septuagint look at that it's get Faison Claudius I just simply say say me
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and Lego are the difference between using the English words speak and say that's all it is all right yeah they
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basically are conveying the same exactly right now after all of that we come to the Latin Vulgate and why because if the
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critical apparatus here in the Hebrew he makes reference to it all right so I have being this translation not
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according to the covenant which I made with their fathers and the day that I took hold of their hand and was bringing
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them out from the land of Egypt a covenant which they made vain and I had dominion over them alright so go back up
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here again and we look to the look at the Sandia that in with that's the the Vulgate up there
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it's and look at the look at the one to the third line of the Latin Vulgate you see if I said first word quote it a tomb
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best settled you see that yes I do then you see at a go you see that great and I having dominion I okay over them
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that is an emphatic statement and I put in there this is what's called a periphrastic instruction which indicates
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emphasis so saying God had dominion over them all right says the Lord right now we go down here
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so here's what I said to you Christi I included all of the above language because this is what the
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critical apparatus and BHS under Jeremiah 31 32 now let's look at it now I want you to go up there and find the
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number 32 in the Hebrew text about is that I get sent you you see it up there the Hebrew text message a text that's it
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go down here and then you see 31 you see 31 I get when you see then you see 32 correct yes go to lines below there you
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see 33 right yeah all right now go back one two three four words okay four words ah yeah now do you see that little a yes
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alright now that is the word right there by LT yes that that is the word for being a husband or whatever it comes
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from that this worthy the other word by ah Lord a master okay no year by all all the time and he and the new to Old
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Testament every country it also means husband okay now you see a now go all the way down to the bottom to the master
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etic to the critical apparatus okay now you see 32a yes haha that first sign there which I explained to you here
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that's the sign of the Septuagint okay and it says the Septuagint says this and that's what we've already looked at
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remember I did not care our neglected or I was not concerned yet right after that you see the Lenten form et that means
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and aad English and okay and then it says Syriac you see that okay yes now what's that BS JT if you look at
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when I wrote you all right yes the BS JT is a Translate and English transliteration of the Syriac verb which
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I wrote to posses you so that yes so that's what be SJ t so Syriac is bossy and then it says equals got al t and
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notice it has a question mark after that you see them okay so the question mark is this but the bassam means to disdain
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despise or scorn and we go down there and we look at God it means to abhor and Load p.m. now that question mark is
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saying this is not a certain thing right in other words it's saying this is not some absolute thing of where this came
00:30:03
from alright they don't know they think this would be the Hebrew verb that would
00:30:08
correspond to that but they don't know if indeed that is where it came from then notice you got ve el you see that
00:30:18
yes all right now look at what I wrote then what follows is perhaps or that's what Bell means it means perhaps our
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okay the BST equals the they didn't have BSG but it means that perhaps our that that BS JT that bossy
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okay equals and that funny-looking same errors means master etic text okay and there's a question mark but again it's
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not certain you see that right they have a question mark on that too so those a retic text is not and not
00:31:03
100% and they're not even 100% sure well no no no no no it's not then what they're not certain of if is the is the
00:31:15
Syriac peshitta yeah corresponding to that is his does this are perhaps equals the mass Heretic text with a question
00:31:25
mark and then it says the Masoretic text compare you see that that's what that CF means it means compare all right how
00:31:39
long has no place here interesting compared to society so you know it means to compare or examine the master etic
00:31:48
texts in conjunction and then you see that a there with that little little love lime going at it you see if ya like
00:31:56
accented what that is that that's representing Achillas Greek translation of the Old Testament
00:32:04
interesting and the word that he uses there if you see ya equity you saw yeah I mean translated means and I ruled over
00:32:16
are dominated or had control and was master over okay that and then he goes that
00:32:26
funny-looking thing there that's a sign for the Vulgate okay and that fittin agrees with the Vulgate dominate yes yes
00:32:34
exactly alright so so here's the deal that gal T is not in the Masoretic text right you
00:32:49
understand right not there he's just saying perhaps maybe this is what it was or maybe this is what it could have been
00:32:58
right there is no certainty about that he's just as he's examining this he's just trying to look at it and say where
00:33:06
this perhaps come from all right now so here's what we're talking about the translators of the Septuagint what's
00:33:17
understood and there is a there were probably three Hebrew recession's Hebrew texts going around alright okay and very
00:33:29
likely what we see in the Septuagint came from an alternate reading and indeed a variant reading but it was a
00:33:37
variant completely different I wanna say a different text was similar but just a different Hebrew text going around
00:33:43
alright that's what the Septuagint comes from so as we look at that but this rabbi had to say and I would encourage
00:33:55
you I'm trying to think of a good book to teach you that would give you some reference on that let me hold on just
00:34:00
one second on don't hang up hold on sure okay I want to recommend you getting a book ingredient okay it's entitled three
00:34:12
views on the New Testament use of the old customer okay bye Walter see Kaiser kei ser jr. Darrell dar re ll and in
00:34:34
middle initial is L Bock ba CK okay and the last one is Peter ends e in and s well there's a lot of stuff in here that
00:34:49
you're going to hit that you've never probably confronted before but this is going to be very helpful for it but let
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me just pray with you right now but let me before we before we terminate our conversation here do you understand what
00:35:03
I was when I went over the critical thing there and Jeremiah 31 32 did you understand what I was saying is that
00:35:13
clear when I bet stuff that I sent you that make it a no we're just well that definitely helps because I was pretty
00:35:20
lost especially since I don't understand and I don't even know what these symbols mean so I did have one little question
00:35:26
that BS the BS JT which gives you that Hebrew rendering that yeah that is the trans liberation I go back up there and
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look at okay right and Syriac BS JT you see that which are the transliterated letters of the Syriac verb you see that
00:35:50
so that's so bearable T reacts letters that that's bossy yes and so that BS JT that B represents
00:35:59
to be the SDS the J represents that what we call the old there and that final letter represents the T right that's in
00:36:10
case you gave me which is very helpful now here's what you need to understand that gal T is not in the text they're
00:36:18
saying perhaps this is goes back and it would be a Hebrew variant text from which that came but they don't have a
00:36:28
copy of it are you with me right so that's why it's question mark yeah they got it then because you have this Syriac
00:36:37
version the septuagint following the same translation if that word was there in
00:36:44
the original Hebrew yes there was it but we don't know that it was but here's what we do know some from someplace the
00:36:51
translators are both the Septuagint which came first as in the Syriac came later and then the early church and in
00:36:58
Syria the New Testament oh but they found that that came from some text somewhere someplace it came from a
00:37:10
Hebrew source because it started with the Septuagint kind this guy and this guy's an imbecile this rabbi Easy's a
00:37:20
total liar oh yeah he knows he knows that the Jews were the ones who translated not the Christians yeah he
00:37:31
says what he says the Christians edited it and the Christians changed it to fit thereby oh we're just well you're not
00:37:38
going to that guy he is an absolute liar so the only thing sweetheart that's going to break through to him as the
00:37:43
power of the Holy Spirit Jews were the ones who translated the Septuagint as you see it today period now I did make a
00:37:53
notation that you have that church father they're a killer who made that Greek translation of the Hebrew and you
00:38:08
notice the word that he used you see that's a good word yeah I am acutally a curiosa which means I ruled over which
00:38:21
fits right in line with with the the Vulgate the ballgame we don't know we don't know quite we're not sure where he
00:38:29
got that from but that was his that was his translation in the Septuagint was it written in the Hebrew Hebrew text he had
00:38:38
well very well the reality of it very likely probably I don't know that he had a Hebrew text I mean I don't know he may
00:38:48
have just looked at that he may have looked at the Syriac he could have looked at the Aramaic
00:38:53
targum and that's what he came up with say this is listen when you go read those books you're gonna realize you
00:39:01
know we like ball Boombah Boombah Boombah boom well you imagine back then they had
00:39:06
everything was done by hand they didn't have everything we can do the only way yeah the only way they communicated was
00:39:14
by horse by letter and it took days weeks months and so we're talking about a completely different perspective where
00:39:23
we are now versus 2,000 years ago yeah we have made more text available to us that's an understatement
00:39:31
so the point being what they did have they you know so when you get into the whole issue of inspiration I tell my
00:39:39
students all the time I said look guys you think this was a gist of the prophets and the Polly's and it's kind
00:39:46
of like robots and Ross said no way I said God used their mind their thoughts and I said God's eternal inspired word
00:39:54
transcended their limitations their flaws and their excuse and I said the variance I said his truth transcends all
00:40:01
that and it comes through even when you look at the variant reading and you realize well so in other words if you
00:40:09
were to for example as I read over your letter there whatever I don't know what what why told you about that word there
00:40:20
but in your in your understanding that's what you came up with are you are you understanding I'm saying right and so
00:40:27
somebody that didn't know anything they would read that they say oh this is what the word really was well that's not what
00:40:34
it's saying because you see that question mark right sure yeah but so you didn't know that you
00:40:39
just wrote that out you know somebody other than that but yeah nothing not the scholar but somebody else it tried it
00:40:46
right that doesn't it doesn't matter the point I'm making is listen to me what I'm saying to you that's how things
00:40:52
always happen that's how you get variants back then people would hear something you look at the New Testament
00:40:59
various people would make notes on the side it would be passed and somebody else would take that note
00:41:05
in the text okay yeah so that's exactly what you in other words if I if I had if I didn't know being some doodly-squat
00:41:13
about this stuff and I realized it wow that's what that word means that's where it comes from but that's not there just
00:41:19
suggesting maybe maybe but there is no certainty of it right all we know is we have some very early early translations
00:41:30
of the Hebrew then a couple hundred years before the time of Christ before the New Testament was written that
00:41:36
support that variant so it seems to indicate that there might have been a Hebrew text ad that one that is exactly
00:41:46
correct what you're just now playing very good hey well I can really appreciate your time and especially on
00:41:56
this critical question because it has not had a very good articulation on where the variant is or how the variant
00:42:04
occurred or anything on that and at least you have answered some of those questions I think it'd be helpful for
00:42:10
others yeah also remember this I'm just going to say this to you that Jewish apologist is a he is a disorder oh yeah
00:42:21
don't he is a absolute on it he is no he is no more of a scholar than your little puppy do you got a puppy dog still right
00:42:29
well she passed away to cancer bad kitties oh well your bet you know baby kitties have more scholarship than that
00:42:41
guy does thank you no objects listen he is distorting twisting and manipulating he is not an honest
00:42:52
scholarly exegete a Jewish you know you might disagree this man he's a liar and a distorter so understand nothing you
00:43:01
say you're not you cannot argue that man into submission only God by the power of the Holy Spirit can either bring him to
00:43:08
repentance number one number two fully exposed him or number three eliminated those are the
00:43:14
three options it's going to have to be God you are not going to change as much yeah what I pray for this Jewish guy or
00:43:22
I pray that you bring both of them to a place of absolute brokenness and Lord I don't know what's going on in Lee's life
00:43:28
but something is happening transcending just this business motivating him in this area I have no idea
00:43:35
only you know Lord Krishna doesn't know we're none of us know but we pray father but as we share your truth that we share
00:43:43
it honestly simply and Lord just let your Holy Spirit be the one to bring brokenness and these guys lies or either
00:43:53
bring full exposure on them or either God just get them out of the way and just pray for your truth and
00:43:58
righteousness to prevail and everything that's being said and done and we ask that believing and thinking you know
00:44:03
Jesus man amen thank you Justin I really appreciate your time on this it's very helpful for me and I think it will be
00:44:12
helpful for many others as well good well praise the Lord or no I'm here to serve you in any way I possibly can okay
00:44:18
just all right okay I bless you you and yeah check out that now that one that last message about the commentary that's
00:44:27
the big one I mean this is probably over a thousand pages so of all the books you recommend
00:44:33
I mean this is a lot for me to read what do you think would be the best for me I would start off with the other the first
00:44:39
one what was the one I just gave you the small what about the New Testament yeah yeah yeah I would start off with that oh
00:44:46
gosh that would I think that would be an excellent resource I think then the the book by the biblical canon that's going
00:44:56
to also the book by wine green introducing those those are two smaller books and I think wine greens book and
00:45:03
that book about the New Testament that's going to be very it's very basic very and it's easily written it's not be you
00:45:12
can easy to understand it doesn't get into all the scholarly stuff then one of the worlds that mean yeah it would help
00:45:17
me to even just have something to start with especially since we're getting hit with so many of these examples that does
00:45:23
rabbis bringing up if I have something that can come me somewhere to start on understanding it was I think
00:45:31
– but then also the book the third will be the biblical Canada and I'd say that the last one would be that commentary on
00:45:38
the New Testament of the Old Testament you come at their New Testament uses a bill Old Testament that would be the
00:45:46
okay commentary on the old on the New Testament use of the Old Testament is fourth da Carson alright well thank you
00:45:56
okay sounds great thank you Jeff alright god bless you bye-bye bless you too sir bye so to summarize
00:46:04
what we've learned today on the textual variants that formed the basis of the readings in Jeremiah 31 32 of course we
00:46:14
have the mesmeric text reading of I was a husband to them supported by the Hebrew text that we have today by Alti
00:46:27
and then we have in the Septuagint rendering of I do not care for them which is very similar to best sit in the
00:46:38
prosciutto Syriac translation which means I disdained them and of course you know even though the Christians were
00:46:46
editing the text of the Septuagint for perhaps as late as the third century with Jerome we can't we have to consider
00:46:57
the fact that the Syriac translations and getting the reading up to disdain is very similar to the reading of I did not
00:47:04
care for them so this is why the scholars put in the textural apparatus critical analysis a
00:47:12
question mark next to the word got all T which means I do not care for them there's this they're suggesting the
00:47:22
possibility of this textual bearing and having occurred in the ancient Hebrew manuscripts but since we do not have
00:47:32
those Hebrew manuscripts to consult it's not verified and that's why they put a question mark next to this word got all
00:47:40
T and then we have another interesting reading in the texture variants that we cover
00:47:47
today the Latin Vulgate reading which is also supported by equalist reading and as you remember in the original textural
00:47:54
tree that we looked at that is another form or textual family that developed from a base that was very similar to the
00:48:03
same base that they believed the mez erotic text came out of but that gets the reading of to dominate God
00:48:10
dominating Israel so we have potentially three textual variants that may have had some support in Hebrew manuscripts but
00:48:20
what is verified right now nothing can be verified as far as from the Hebrew side of the text because all we have are
00:48:28
manuscripts from you know probably the earliest is around 900 AD today in the mesmeric manuscripts that were compiled
00:48:36
by the Masoretic scribes in the 7th to 10th century so ultimately we can't verify the textual variants in the
00:48:46
Hebrew text but we can look at these ancient translations especially the Syriac and the preceded translations is
00:48:55
Syriac Rashidah and the of course Septuagint translations done 200 years before Christ so it's a very good
00:49:03
likelihood that a Hebrew text Albania did exist in the original manuscripts now why do I
00:49:10
bring all this up why is this important well first of all the rabbi's claim that the Christians distorted the Old
00:49:16
Testament we know that's definitely not the case not with all these ancient translations especially the ones that
00:49:21
predate Christ the Christians were not involved in those translations so they weren't distorting the text of the
00:49:28
Septuagint and the Old Testament text of the Bible but one thing I want to point out is whether you have a reading of I
00:49:37
was a husband to them or I do not care for them it doesn't change the overall message of the text in fact if we look
00:49:46
at both of these textual variants we see God's heart for Israel because just like in the case of a husband and wife
00:49:53
sometimes one spouse irritates the other spouse and they may not care about that spouses
00:49:59
actions at the time God did not care for Israel's despising of his covenant god disdained Israel's
00:50:07
actions but yet in the text of variance we see that God was still a husband to Israel so we see God's heart for Israel
00:50:15
coming through in the very textual variants of the ancient manuscripts of Jeremiah 31 32 so that is why I believe
00:50:26
God allowed this textual variant to come through in the text of our Bible having the New Testament carry the textual
00:50:33
variant and if I do not care for them while the Old Testament carries that's based on the Mesirow text carries the
00:50:39
textual variant if I was a husband to them because together when we put them together we see God's heart for Israel
00:50:46
that despite their actions that he did not care for he still loves them and he is still a husband to Israel so God has
00:50:57
preserved his word there is no need to be concerned or to criticize a text of the Old Testament or the New Testament
00:51:04
because it has not been corrupted it has been preserved as promised in the scriptures
00:51:12
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