Transcript: Episode 0106
This transcript:
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WEBVTT 00:00:37.391 --> 00:00:39.711Welcome to the Stone Choir Podcast. 00:00:39.711 --> 00:00:40.751 I am Corey J. 00:00:40.751 --> 00:00:41.831 Mahler. 00:00:41.831 --> 00:00:44.671 And I'm still Woe. 00:00:44.671 --> 00:00:51.711 On today's Stone Choir, we are concluding the seventh part, Septuagint series that began some time ago. 00:00:51.711 --> 00:01:01.711 This is entirely a part two of the previous episode, so this intro is going to be very brief, because the intro for this episode is quite literally the intro for the previous episode. 00:01:01.711 --> 00:01:04.551 We are continuing right where we left off in the New Testament. 00:01:05.011 --> 00:01:09.011 As we said, the New Testament is our closing argument for the Septuagint. 00:01:09.011 --> 00:01:11.831 The structure of this particular episode is going to be very simple. 00:01:11.831 --> 00:01:23.191 We are going to speed run through 44 verses in the New Testament that are quoted from the Septuagint exclusively and cannot possibly be from any Hebrew for-logger. 00:01:23.191 --> 00:01:27.111 And then Corey and I are each going to give our closing statements. 00:01:27.111 --> 00:01:32.471 Basically we are presenting the evidence, we are going to close out the case, and then we are going to wrap everything up. 00:01:33.031 --> 00:01:36.751 And so that we don't repeat ourselves, because we basically say pretty much the same thing. 00:01:36.751 --> 00:01:39.991 We've obviously reached the same conclusions in all of this. 00:01:39.991 --> 00:01:44.571 My conclusion is simply going to be a recitation of the facts that we presented. 00:01:44.571 --> 00:01:55.391 Basically I'm going to pull the previous seven episodes back into everybody's memory so that warm up those caches and get your context window refilled with the relevant facts. 00:01:55.391 --> 00:01:58.851 So that the arguments we make are in the context of everything we've presented. 00:02:00.991 --> 00:02:06.931 The next verse that we're going to be looking at from the New Testament begins in Romans. 00:02:06.931 --> 00:02:18.131 In the previous episode we went through Matthew, Mark, Luke, John, and Acts which included all four gospel writers and at the end we're already looking at Paul himself quoting the Septuagint and Acts. 00:02:18.131 --> 00:02:21.271 Today we're going to be going from Romans through Revelation. 00:02:21.271 --> 00:02:26.551 First verse is Romans 2.24 which is a quotation of Isaiah 52.5. 00:02:28.011 --> 00:02:36.651 The New Testament reads, for just as it is written, the name of God is being blasphemed among the nations because of you. 00:02:36.651 --> 00:02:41.731 And the Septuagint says, because of you my name is continually blasphemed among the nations. 00:02:41.731 --> 00:02:44.971 So slightly different word order, exactly the same wording. 00:02:44.971 --> 00:02:49.911 The rabbinic text says, my name is continually despised all day long. 00:02:49.911 --> 00:02:53.591 So there is neither because of you nor among the nations. 00:02:54.231 --> 00:03:10.051 So yet again, we have an example where the rabbis deleted something that says, you Jews are doing something wicked, and because of you wicked Jews, the nations, that is us, the rest of the people in the world for whom the gospel is intended, despise me. 00:03:10.051 --> 00:03:11.091 That was true then. 00:03:11.091 --> 00:03:12.671 It's certainly true today. 00:03:12.671 --> 00:03:20.671 This sort of false doctrine, when it's coming from those who should be the believers, when unbelievers see it, they're never going to believe in the true God. 00:03:20.671 --> 00:03:28.391 One of the single most effective things that Satan can do to undermine the Church, is to have the Church itself spreading filth. 00:03:28.391 --> 00:03:31.211 And when we're relying on rabbis, that's what we get. 00:03:31.211 --> 00:03:39.071 So right off the bat in Romans, the very first quote, is the rabbis specifically altering something, where God points out that that's what they do. 00:03:40.431 --> 00:03:52.471 One more thing I want you to note here in this first example, before we move to the second one, as it is written, that phrase occurs many times in your New Testament. 00:03:52.471 --> 00:03:53.891 Pay attention to that. 00:03:53.891 --> 00:03:59.091 There's a reason they're saying, as it is written, they have access to what is written. 00:03:59.091 --> 00:04:01.511 That's gegraptai in the Greek there. 00:04:01.511 --> 00:04:05.891 That occurs in many of these quotations, that occurs in many places in the New Testament. 00:04:05.891 --> 00:04:08.471 Think about what that means. 00:04:08.471 --> 00:04:19.871 And so the next example is from Romans 3-4, citing to Psalm 51-4, using the numbering with which we are all familiar, Psalm 50 in the Septuagint numbering. 00:04:19.871 --> 00:04:31.291 The ESV reads, By no means, let God be true, though every one were a liar, as it is written, that you may be justified in your words and prevail when you are judged. 00:04:31.291 --> 00:04:38.311 And then from the Septuagint, so that you may be justified in your words and be victorious when you go to the law. 00:04:38.311 --> 00:04:40.831 The same sentiment, same statement. 00:04:40.831 --> 00:04:47.351 Then from the Rabbinic text, so you are just in your sentence and right in your judgment. 00:04:47.351 --> 00:04:59.271 Incidentally, the translations play a little bit of a game, not necessarily intentionally in this case, but the underlying verbs there in the Greek are identical. 00:04:59.271 --> 00:05:06.671 So it is even more of a quote than you would believe if you were simply reading it in the English without looking at the underlying Greek. 00:05:08.191 --> 00:05:13.571 And this is a case where there's a complete inversion of when you are judged to when you judge. 00:05:13.571 --> 00:05:16.651 That's quite a radical difference theologically. 00:05:16.651 --> 00:05:22.571 And yet again, we have God's wrath diminished by the changes the rabbis made. 00:05:22.571 --> 00:05:28.811 The next quotation is from Romans 9.25 of Hosea 2.23. 00:05:28.811 --> 00:05:35.091 Paul says, as indeed he says in Hosea, those who are not my people, I will call my people. 00:05:35.091 --> 00:05:37.611 And her who is not beloved, I will call beloved. 00:05:38.531 --> 00:05:41.831 And the Septuagint says, I will love her who is not loved. 00:05:41.831 --> 00:05:46.691 So the loved beloved wording is what is preserved there. 00:05:46.691 --> 00:05:50.091 The rabbinic text is quite different in a couple of ways. 00:05:50.091 --> 00:05:53.451 It reads, and I will have mercy on no mercy. 00:05:53.451 --> 00:05:57.111 And I will say to not my people, you are my people. 00:05:57.111 --> 00:06:07.871 So in many of the Bibles, we have now, no mercy and not my people are capitalized, as though those are proper names for whom God is referring to. 00:06:07.871 --> 00:06:15.471 So what we have removed here, the beloved in love, is termed to mercy, and then pity. 00:06:15.471 --> 00:06:22.811 It's a fundamental change in the wording, which obviously can't be preserved in a manner that survives translation. 00:06:22.811 --> 00:06:26.231 It's clear that the Septuagint is being quoted. 00:06:26.231 --> 00:06:30.331 And notably, this is Hosea, this is one of the minor prophets, as one of two quotations. 00:06:30.991 --> 00:06:35.851 I highlight that to point out that once again, we're not talking about the Pentateuch. 00:06:35.851 --> 00:06:42.511 When the New Testament quotes the Septuagint, it is indiscriminate about which books it chooses. 00:06:42.511 --> 00:06:53.851 And sadly, this is also something we should take as a warning when we do things like make the Reformationary argument that, oh, well, the books that we put in the back of the New Testament, they're not as important. 00:06:53.851 --> 00:06:59.171 You will not find that hermeneutic in the way Jesus and the apostles argue from the Old Testament. 00:06:59.711 --> 00:07:02.651 There is no unimportant book in the Old Testament. 00:07:02.651 --> 00:07:07.991 There is no book in the Old Testament from which we do not derive doctrine. 00:07:07.991 --> 00:07:18.151 That is a very dangerous premise to introduce into a circumstance where we go around saying that all of scripture is breathed out by God, which is it? 00:07:18.151 --> 00:07:20.831 If God says it, that means it's really important. 00:07:20.831 --> 00:07:29.271 So when we see Paul put in quotations of Hosea right alongside Isaiah and all the others, that means something. 00:07:29.271 --> 00:07:34.671 It means something in terms of us taking seriously wherever we find the Greek scripture. 00:07:36.271 --> 00:07:40.951 This is another instance where the underlying Greek word is again identical. 00:07:40.951 --> 00:07:44.231 And so just because the English words are related, they are similar. 00:07:44.231 --> 00:07:50.671 You can see that congruence there, that agreement between the New Testament quotation and the Old Testament. 00:07:50.671 --> 00:07:51.851 It is in the Greek the same word. 00:07:54.151 --> 00:08:00.231 The next example is Romans 9, 27, citing to Isaiah 10, 22. 00:08:01.251 --> 00:08:10.211 And Isaiah cries out concerning Israel, though the number of the sons of Israel be is the sand of the sea, only a remnant of them will be saved. 00:08:10.211 --> 00:08:17.871 And then from the Septuagint, and if the people of Israel become like the sand of the sea, the remnant of them will be saved. 00:08:17.871 --> 00:08:28.611 There are a few cases when we're going through these examples where I have slightly changed the wording, as it may read literally in whatever translation of the Bible you have. 00:08:28.611 --> 00:08:36.671 When I have done that, it is because the underlying Greek term is exactly identical, and I don't want to have to note that every single time. 00:08:36.671 --> 00:08:41.671 And so if I've made them match, it's because they do in fact match in the Greek. 00:08:41.671 --> 00:08:45.791 The Masoretic text is instead, only a remnant of them shall return. 00:08:45.791 --> 00:08:50.051 The word there, this time I will note it for return, is identical. 00:08:51.171 --> 00:08:52.771 So is saved, incidentally. 00:08:54.731 --> 00:09:02.891 And continuing with Romans 9, 27, and 28, again, this is quoting to us Isaiah 10, 22, and 23. 00:09:02.891 --> 00:09:14.711 We split these in two because they're actually multiple parts where there's sufficient differences that the numbering of how you want to choose to the 44 we're referring to, it's not a magic number, it's not special. 00:09:14.711 --> 00:09:16.271 This is just the way we're grouping these things. 00:09:17.431 --> 00:09:20.211 The same passage is Corey just read. 00:09:20.211 --> 00:09:22.591 I'm going to highlight a different portion of it. 00:09:22.591 --> 00:09:31.091 The Septuagint says, He will finish the work and cut short in righteousness, because the Lord will make a short work in all the world. 00:09:31.091 --> 00:09:41.491 Whereas the Rabbinic text says, Destruction is decreed overflowing with righteousness, for the Lord God of Hosts will make a full end, as decreed in the midst of the earth. 00:09:41.491 --> 00:09:48.091 So the phrase cut short is verbatim in the Septuagint, which is not the case in the Rabbinic. 00:09:48.091 --> 00:10:01.411 And also the phrase that's in Greek, upon the inhabited world, which is in the accusative, is different in the Masoretic when you look at the parts of speech that are used. 00:10:01.411 --> 00:10:13.431 So where the Greek says upon the inhabited world, the Hebrew says upon the earth, which sounds the same in English, except in Hebrew, it's in the genitive case, which is possessive. 00:10:14.391 --> 00:10:25.571 So in the midst of the earth, saying that in a possessive sense versus accusive, changes the nature of whom is doing the possessing or whom is doing the occupying. 00:10:25.571 --> 00:10:26.531 So it's a subtle shift. 00:10:26.531 --> 00:10:30.611 And again, we're not trying to make a bunch of theological points here. 00:10:30.611 --> 00:10:36.771 We're specifically highlighting their clear textual differences where Paul is simply quoting the Greek. 00:10:36.831 --> 00:10:45.171 But it's notable that some of these differences do have knock-on effects to how one would theologically interpret some of these passages. 00:10:47.251 --> 00:10:54.811 Just a quick note on my previous comment about remnant, because I know it's going to come up at some point in the future, someone's going to object to what I said. 00:10:54.811 --> 00:10:59.511 To be entirely specific, it is the same core word there. 00:10:59.511 --> 00:11:03.251 Because the Greek uses two slightly different variants of the same word. 00:11:03.851 --> 00:11:10.591 You have Hoopalima in the New Testament and Catalyma in the Old Testament. 00:11:10.591 --> 00:11:15.011 Same core word, slightly different in terms of nuance. 00:11:15.011 --> 00:11:20.011 We have many of those examples in English as well, so you're all familiar with that. 00:11:20.071 --> 00:11:25.791 So the next example is Romans 9.29, citing to Isaiah 1.9. 00:11:27.551 --> 00:11:35.551 And as Isaiah predicted, if the Lord of hosts had not left us offspring, we would have been like Sodom and become like Gomorrah. 00:11:35.551 --> 00:11:44.271 And then from the Septuagint, and if the Lord of hosts had not left us offspring, we would have been like Sodom and become like Gomorrah. 00:11:44.271 --> 00:11:48.691 This is one of the cases, and this happened as I was taking notes for this episode. 00:11:49.651 --> 00:12:00.311 My notes increasingly just become Greek near the end, because in many cases it is essentially an exact quote, what we would literally call a quote in English. 00:12:00.311 --> 00:12:03.251 Sometimes there's a particle different here and there. 00:12:03.251 --> 00:12:05.851 That's something that happens sometimes in Greek. 00:12:05.851 --> 00:12:13.851 We do that in English as well, but I started adding the Greek in because I can look at the two verses in the Greek and they're identical. 00:12:13.851 --> 00:12:15.911 There's a difference of maybe two words in this case. 00:12:17.531 --> 00:12:22.971 Whereas in the Rabbinic version, it says, had not left us a few survivors. 00:12:22.971 --> 00:12:24.811 The Greek's identical. 00:12:24.811 --> 00:12:27.031 The rabbis gave us something else. 00:12:27.031 --> 00:12:29.691 It's very clear the New Testament author is citing to the Greek. 00:12:29.691 --> 00:12:35.111 He's basically quoting it as we would call a quote in English, which is to say literal. 00:12:36.771 --> 00:12:43.691 In the Greek word that's used there for offspring that has translated in some Septuagint translations is Sperma. 00:12:43.691 --> 00:12:46.031 It should really be translated seed. 00:12:46.031 --> 00:12:48.871 And Lexam and Brenton both use seed. 00:12:48.871 --> 00:12:58.591 That's very biblical language that is used in the New Testament to correlate Jesus to the promise that was made to Abraham and to Jacob. 00:12:58.591 --> 00:13:06.071 So that distinction, that removal of seed and replacing it with remnant, also has theological knock on effect. 00:13:06.631 --> 00:13:10.491 And you can't possibly mistranslate one for the other. 00:13:10.491 --> 00:13:12.671 Next example, still in Romans 9. 00:13:12.671 --> 00:13:16.111 This is, I think, the fourth or fifth example we have in Romans 9. 00:13:16.111 --> 00:13:17.651 We're all right in a row. 00:13:17.651 --> 00:13:29.931 If you go read Romans 9, 10, 11, because most of these quotations from those, when you see whom Paul is addressing, it becomes kind of interesting that he's talking all this Greek to these people. 00:13:29.931 --> 00:13:34.711 Not what you'd expect based on what we're told about the context in the New Testament. 00:13:36.151 --> 00:13:42.391 Romans 9, 33, and 10, 11 both quote Isaiah 28, 16. 00:13:42.391 --> 00:13:53.331 Paul says, just as it is written, look, I am laying in Zion a stone that will cause people to stumble, and a rock that will make them fall, yet the one who believes in him will not be put to shame. 00:13:53.331 --> 00:13:57.571 The Septuagint repeats, the one who believes in him will not be put to shame identically. 00:13:57.571 --> 00:14:01.011 Whereas the Rabbinic text says, he who believes will not be in haste. 00:14:01.751 --> 00:14:08.931 So, the put to shame and in him is replaced with an entirely different notion, not be in haste. 00:14:08.931 --> 00:14:19.011 This is one that both neuters a Christological prophecy and really fundamentally changes the meaning, as is usual to something that's like, what does that even mean? 00:14:19.011 --> 00:14:20.811 He will not be in haste. 00:14:20.811 --> 00:14:27.871 It's one of these things where when you read it in the Old Testament, I don't know, it's just some weird shemitic saying, we have no idea what they're talking about. 00:14:27.871 --> 00:14:30.691 Basically, it's reducing the Old Testament with the Magic Bible language. 00:14:31.071 --> 00:14:31.831 That's rubbish. 00:14:31.831 --> 00:14:35.771 It makes perfect sense, but it only makes sense in the original Greek. 00:14:37.571 --> 00:14:46.651 The next example is still in the Book of Romans, Romans 10, 18, citing to Psalm 19, 4, again using the numbering with which we're all familiar. 00:14:46.651 --> 00:14:51.291 Their voice has gone out to all the earth, and their words to the ends of the world. 00:14:51.291 --> 00:14:57.571 And then from the Septuagint, their voice went out to all the earth, and their words to the ends of the world. 00:14:57.571 --> 00:15:03.611 This is another case where I just took the Greek and stuck it in my notes because they're identical. 00:15:03.611 --> 00:15:08.751 The Rabbinic text has, their line is gone out through all the earth. 00:15:08.751 --> 00:15:15.671 They've just changed this to something that is practically again incoherent like the previous example. 00:15:15.671 --> 00:15:21.211 It's something again that we'll read in the Old Testament and just assume that this must have some sort of meaning. 00:15:21.211 --> 00:15:22.211 But of course it has a meaning. 00:15:22.211 --> 00:15:26.731 When you read it in the Greek, when you have what it actually means, their voice has gone out to all the earth. 00:15:27.991 --> 00:15:34.971 Incidentally, the ESV deliberately chooses the Septuagint over the Rabbinic in this case. 00:15:34.971 --> 00:15:40.031 And in the footnote for this it just says, their measuring line. 00:15:40.031 --> 00:15:53.791 In other words, footnoting what the actual Rabbinic text says, the text on which the ESV is supposedly based, but using the Greek, because the Greek makes sense and the Hebrew does not. 00:15:53.791 --> 00:15:56.991 And again this is a case where the Greek is an actual quote. 00:15:56.991 --> 00:15:59.491 This is what we would call a quote in English. 00:16:00.991 --> 00:16:10.051 The next example is Romans 11 verse 10, which is quoting Psalm 69 23, or if you look in the Septuagint, it's 68 24. 00:16:10.051 --> 00:16:16.591 And David says, let their table become a snare and a trap, a stumbling block and a retribution for them. 00:16:16.591 --> 00:16:22.371 Let their eyes be darkened so that they may not see and make their backs bend continually. 00:16:22.371 --> 00:16:24.951 And the Septuagint says, bend their back always. 00:16:25.711 --> 00:16:30.751 Whereas the Rabbinic text says, make their loins continually tremble. 00:16:30.751 --> 00:16:39.351 Yet again, this is both not a match literally, so clearly not a quote, and the Hebrew is unclear to be charitable. 00:16:41.111 --> 00:16:43.451 And again, the Greek is a literal quote. 00:16:43.451 --> 00:16:47.091 I'm looking at the two here in Greek, the exact same. 00:16:48.251 --> 00:17:05.031 A funny little aside from the previous example before I give the next one, one of the Jewish translations at which I looked actually used the Septuagint to correct their own Hebrew, because they also agreed that it was incoherent, which is sort of a deep irony. 00:17:05.031 --> 00:17:13.391 But it's actually perfect, because as we made the case in the first episode, until Jesus came and they murdered him, they were all using the Greek. 00:17:13.391 --> 00:17:13.911 Exactly. 00:17:13.911 --> 00:17:20.291 The Septuagint was the authoritative Bible of the Jews of Jesus day, which is why everyone's citing in the New Testament. 00:17:20.911 --> 00:17:26.351 So it's not actually bizarre Hebrew scholarship for them to cite the Septuagint. 00:17:26.351 --> 00:17:30.351 It was authoritative with them until they replaced it. 00:17:30.351 --> 00:17:35.271 They're the ones who became liars when they rejected the stone that became the capstone. 00:17:35.271 --> 00:17:40.071 And now we have seminaries teaching the same thing the rabbis do. 00:17:40.071 --> 00:17:48.791 The next example, still in the Book of Romans, you may notice a theme here, Romans 11, 26b, citing to Isaiah 59, 20. 00:17:48.791 --> 00:17:58.891 And in this way, all Israel will be saved, as it is written, again, gegraptai, the deliverer will come from Zion, he will banish ungodliness from Jacob. 00:17:58.891 --> 00:18:06.431 And the Septuagint, the deliverer will come for the sake of Zion, and he will turn ungodliness back from Jacob. 00:18:06.431 --> 00:18:14.291 The rabbinic text has, however, and a redeemer will come to Zion, to those in Jacob who turn from transgression. 00:18:16.271 --> 00:18:17.291 This is an inversion. 00:18:17.291 --> 00:18:21.991 This is a completely different statement in the rabbinic text. 00:18:21.991 --> 00:18:27.251 In the Septuagint, this is a clear prophecy of the Savior, of Christ. 00:18:27.251 --> 00:18:33.611 In the rabbinic text, this is simply the promise of a reward for those who turn from transgression. 00:18:33.611 --> 00:18:35.771 It is a fundamentally different saying. 00:18:35.771 --> 00:18:37.671 It changes a theology entirely. 00:18:38.471 --> 00:18:50.271 You basically go from having a Savior who is going to come and save us from our sins, which is exactly what the Gospel is, to works righteousness. 00:18:50.271 --> 00:18:52.511 That's what the rabbis have handed us. 00:18:54.231 --> 00:19:00.811 And that's made very clear in the last portion of the quote in Romans 11 26. 00:19:00.811 --> 00:19:03.951 It says, He will banish ungodliness from Jacob. 00:19:03.951 --> 00:19:09.251 And then another quote, And this will be my covenant with them when I take away their sins. 00:19:09.251 --> 00:19:16.071 So Paul very directly connects God removing the sins of his people to what else is going on here. 00:19:16.071 --> 00:19:25.891 So when the rabbis remove that portion, they were specifically denying what Paul quotes and what Paul confesses in Romans. 00:19:25.891 --> 00:19:33.711 Next example from the very next verse Romans 11 27, which is quoting Isaiah 27 9 and is quoting Isaiah 59 21. 00:19:34.731 --> 00:19:43.211 So as I mentioned in the previous episode Isaiah is quoted I believe 29 times in the New Testament exclusively from the Septuagint. 00:19:43.211 --> 00:19:48.051 It's overwhelmingly 44% of the quotes that we're looking at are from Isaiah. 00:19:48.051 --> 00:19:58.211 So as I mentioned last week, when someone brings up the so-called great Isaiah scroll, you need to laugh at them and tell them to shut up because the New Testament rejects it out of hand. 00:20:00.731 --> 00:20:07.711 So the difference that we are highlighting here has to do with the first-person promise, when I take away their sins. 00:20:07.711 --> 00:20:21.431 Which when we look at Isaiah 27,9, the Septuagint says, therefore shall the iniquity of Jacob be taken away, and this is his blessing, when I shall have taken away his sin. 00:20:21.431 --> 00:20:31.771 Whereas the rabbinic text for Isaiah 27,9 says, therefore by this guilt of Jacob will be atoned for, and this will be the fruit of the removal of his sin. 00:20:31.771 --> 00:20:38.931 So what is removed in this passage is the first person promise, when I take away their sins. 00:20:38.931 --> 00:20:44.651 What the rabbis have done here is made it unclear that God is taking away their sins. 00:20:44.651 --> 00:20:49.751 Now of course as Christians we know that that's the only possible way sins go away, but that's not what the rabbis taught. 00:20:49.751 --> 00:20:51.951 They taught completely different theology. 00:20:52.731 --> 00:21:07.811 And so this diminution of God's act of participation in the removal of sin is both textually different that means the Isaiah quote can only possibly be coming from the Septuagint, but it's also a denial of Christ. 00:21:09.591 --> 00:21:18.731 The next example, Romans 1134, citing to Isaiah 40 verse 13, For who has known the mind of the Lord, or who has been his counselor? 00:21:19.451 --> 00:21:26.311 And then from the Septuagint, Who has known the mind of the Lord, and who has been his counselor to instruct him? 00:21:26.311 --> 00:21:33.131 The Rabbinic, however, has, Who has measured the spirit of the Lord, or what man shows him his counsel? 00:21:33.131 --> 00:21:37.171 It changed both of the two parts of this verse. 00:21:37.171 --> 00:21:39.611 Spirit is a completely different word from mind. 00:21:39.651 --> 00:21:46.291 It is the same word, the same phrase, incidentally, mind of the Lord, in the Greek there. 00:21:46.291 --> 00:21:48.711 Spirit is a different concept. 00:21:48.711 --> 00:21:56.611 It's capitalized in many of our Old Testaments because they're assuming it's a reference to the Holy Spirit, to the Holy Ghost. 00:21:56.611 --> 00:21:58.691 But that's not what we actually have in this verse. 00:21:58.691 --> 00:22:03.651 It's not what it says in the New Testament, and it's not what it says in the Old Testament. 00:22:03.651 --> 00:22:06.711 And what man shows him his counsel? 00:22:06.711 --> 00:22:15.051 Certainly, we can read that through a Christian lens and try to make that consonant with what scripture teaches, make that make sense. 00:22:15.051 --> 00:22:19.791 But again, this is a case where the Hebrew is actually essentially gibberish. 00:22:19.791 --> 00:22:23.931 Because who has been his counselor makes perfect sense. 00:22:23.931 --> 00:22:26.831 What man shows him his counsel? 00:22:26.831 --> 00:22:32.071 This is going to depend on how you want to try to assign these pronouns and make this make sense. 00:22:32.071 --> 00:22:37.751 We shouldn't be looking at the Old Testament and trying to make a jumbled mess of Hebrew make sense. 00:22:37.851 --> 00:22:42.191 Because we have the Greek and it is an exact match to what is in the New Testament. 00:22:43.931 --> 00:22:49.691 Next we have Romans 12, 19, which is quoting Deuteronomy 32, 35. 00:22:49.691 --> 00:22:55.211 Paul again says, for it is written, vengeance is mine, I will repay, says the Lord. 00:22:55.211 --> 00:22:59.451 And the Septuagint quotes, vengeance is mine, I will repay. 00:22:59.451 --> 00:23:02.511 The Rabbinic text says, vengeance is mine and recompense. 00:23:03.591 --> 00:23:07.951 So the explicit promise I will repay is completely removed. 00:23:07.951 --> 00:23:13.571 And the end recompense is put in there, which you could say is sort of the same thing, but it's not a quote. 00:23:15.571 --> 00:23:21.411 The next example, Romans 14, 11, citing to again, Isaiah 45, 23. 00:23:21.411 --> 00:23:28.891 For it is written, as I live, says the Lord, every knee shall bow to me and every tongue shall confess to God. 00:23:30.171 --> 00:23:37.031 The Septuagint, because to me, every knee shall bow, and every tongue shall acknowledge God. 00:23:37.031 --> 00:23:45.471 The Rabbinic has, instead, keeps every knee shall bow, but changes every tongue shall swear allegiance. 00:23:45.471 --> 00:24:03.851 There's a similar sentiment here, and that's the case in some of these examples, but it's very clear that what the New Testament is citing, what is being referenced there, is the Greek Old Testament, is the Septuagint, because it is not identical, shall swear allegiance, and confess to God. 00:24:05.551 --> 00:24:10.891 I think I would argue that it's even worse than that, because it's almost describing this as teamwork. 00:24:10.891 --> 00:24:20.191 The bow to me is submission, but that I'm going to take an oath, is like, well, I'm on team God now, I'm a big party of this covenant. 00:24:20.191 --> 00:24:25.591 Whereas when you say confess to God, it's continuation of that submission. 00:24:25.591 --> 00:24:31.231 Next quote is from Romans 15 12, which is quoting Isaiah 11 10, Paul. 00:24:31.231 --> 00:24:39.551 And again, Isaiah says, The root of Jesse will come, even he who arises to rule the nations, in him will the nations hope. 00:24:39.551 --> 00:24:43.611 And the Septuagint repeats verbatim, In him the nations will hope. 00:24:43.611 --> 00:24:47.031 The Rabbinic text says, The nations will seek. 00:24:47.031 --> 00:24:52.211 So the differences between hope and seek, which are both very different words, cannot be a quote. 00:24:52.991 --> 00:24:57.431 And it's also a removal of the gospel. 00:24:57.431 --> 00:25:00.311 To say the nations are seeking God, yeah, maybe. 00:25:00.311 --> 00:25:04.591 But for the nations to have hope in God makes them already believers. 00:25:04.591 --> 00:25:08.591 So it's a fundamental reduction of the gospel for us. 00:25:08.591 --> 00:25:13.631 The Rabbinic changes were not only substantive, they were harmful. 00:25:15.571 --> 00:25:17.651 And they weren't haphazard. 00:25:17.651 --> 00:25:28.111 This is one of the kinds of changes they made to scripture because they wanted to minimize the promises to those who are not Jewish. 00:25:28.111 --> 00:25:32.051 That was one of their overarching goals throughout these changes. 00:25:32.051 --> 00:25:39.831 And that is very obvious because this is a particular type of change that we see again and again and again. 00:25:39.831 --> 00:25:46.791 So the next example, moving on to a new book, but at the same time not because we're still in Isaiah for the citation here, the reference here. 00:25:47.671 --> 00:25:54.071