Class 06: History of the English Bible

Sovereign Grace Family Church

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May 26, 2023

00:04: We shall get started.
00:08: Do we normally, y'all usually have any late stragglers or is this it? Okay, all right, well I'll pray for us and we'll get started.
00:19: Father God, thank you for today.
00:20: Thank you for this opportunity to examine the development of your word, Father, over the course of time.
00:27: We thank you that we have a book that is able to be studied and examined and to look for precepts and principles and laws, Father, by which we should live.
00:37: Once again, pray that you would be honored and glorified in all that's said and done tonight and that our conversation would be edified in one another.
00:44: In Christ's name, amen.
00:45: All right.
00:52: What are the four steps of revelatory process? I'm gonna close this.
01:03: Okay, that's it.
01:07: She's the winner.
01:09: All right, what does the inspiration mean? What does that mean? The word is, I'm sorry? Yeah, inspiration.
01:19: God inspired? It's God breathed, yep.
01:22: But it's the words inscripturated, meaning God's words now in writing.
01:27: And what does it mean to be canonized? The canonization, as she said.
01:33: I'm sorry? Accepted or discovered.
01:35: It's recognized, yep, recognized.
01:37: And what about transmission? Yep, how it's copied.
01:43: That's actually how now we're looking at how it's spread, which would be what? Translation.
01:52: That's how the word's spread, it's translated.
01:55: And that's what we're gonna talk about.
01:57: Y'all have obviously, in the first three previous classes, y'all have talked a good bit about that as well.
02:03: But tonight we're gonna begin part four.
02:13: Tonight we're gonna begin part four, which is the translation of God's word, how it is spread.
02:20: Translation is a process of beginning with something, which is either written or oral, in one language, which would be the source language.
02:30: And expressing it in another language, which would be the receptor language.
02:36: And for instance, the Bible, in whole or in part, has been translated in everything from Africans to Zulus.
02:44: So from A to Z, the Bible's been translated.
02:48: And it's been translated in more than 1,900 languages.
02:54: All in between, languages in between that.
02:56: But since 1989, according to the American Bible Society, there were completed Bibles translated in 314 languages.
03:07: I mean, do you think about that? That has taken some time to make sure the details that everything is right.
03:14: Before I go any further, just for instance, we'll take Scott and Ginny Phillips, our own Bible missionaries.
03:22: She's a Bible translator.
03:23: She knows Greek and Hebrew.
03:25: And when I talk with him or her, or with both of them, the amount of time it takes for them to look and reread and over what they've translated, they send it to other people, let them look at it, and then they have someone else that looks at it to make sure that there's no errors in the translation, and to make sure that it's consistent with the original language to the language that they're trying to get it in.
03:49: And that's our own missionaries.
03:50: Just imagine that on a larger scale, how detailed that would be.
03:56: Then the New Testament translations are 715 as of 1989, and translations of at least one book of the Bible are at 890.
04:11: Then the most widely translated book.
04:14: Does anybody know what the most widely translated book of the Bible is? Anybody? I used to think it was John for years, because you know, people get saved.
04:25: You say, first book you should read, read the book of John, and because it's very simple, it's not.
04:29: It's actually Mark, the Gospel of Mark.
04:33: It's available in 800 different languages and dialects.
04:38: Every year, between 16 and 20 new languages or dialects receive their own new Bible translation.
04:44: That's according to Reader's Digest, ABCs of the Bible.
04:49: That was their study, and that was from 1989.
04:53: So imagine where we're at today.
04:56: You know, if we were to keep up with that, with the Bible translators and missionaries going to all over the 1040 window.
05:04: For those of you who don't know the 1040 window, that is the hardest place in the 1040 longitude and latitude trying to reach the people of God.
05:12: It's usually in the Indonesia, Asia area.
05:15: They're always sending new people there to go out and learn new dialects and languages.
05:21: Translation does involve the source language.
05:26: The source language will be the language in which it's being translated from, and the target language is what? What would that mean? What's that? That's right, yep, that's a no-brainer, isn't it? Yeah, if you're going from where the source language is the language of which it was written in, and the target language is we're gonna take it from its original words, original language, and we're gonna send it to a targeted language, which would be whatever that goal is.
05:57: Now, you do have times where there's intermediate language, and we'll see that tonight in dealing with John Wycliffe.
06:04: He actually did not go back to the Greek and Hebrew.
06:08: He translated from the Latin Vulgate, because that's what was available at the time.
06:13: And we'll get to that in just a minute.
06:18: Since we're made up mostly and exclusively of English-speaking people, right? Most of us are English.
06:23: Most everybody you talk to is English, and most everybody that's in the Americas are English, and most everybody where the English Bible began was in English.
06:32: That's what we're primarily gonna deal with, on the focus on how the English Bible was translated and its progression over the years, and who played major roles in that.
06:44: The Bible, which was known and used in the earliest English church, as the British and Irish churches grew even earlier, that was the Latin Bible.
06:56: Even back to the 5th century onwards, the Latin Bible was the main version used, even by Jerome.
07:04: It was he that translated it into the Latin Vulgate.
07:08: So most of what the Catholic Church used was the Latin Vulgate.
07:12: And it just means the common language at the time.
07:16: Vulgar meaning common in the Latin.
07:20: Early attempts to translate did exist, though.
07:24: The Anglo-Saxon, or the ancient, what we would say, or Old English-speaking people, there was a man by the name of Cademan.
07:32: This was around 680.
07:37: An unlearned laborer by the name of Cademan is reported to have arranged in verse form the stories of the Bible on subjects ranging from the creation to the work of the apostles.
07:50: Although these verses were not really translations, they did mark the first known attempt to put the Bible accounts in the native Anglo-Saxon tongue.
08:02: Interesting, but when I was reading about this guy, is they arranged them, notice what he said, in stories all the way from creation up to the time of the apostles.
08:14: New tribes, ministries, when they go to these, or it's not new tribes anymore, it's something else.
08:19: But when they would originally go into the 1040 window, you know, that was kind of their method of teaching people the Bible to get them to come to faith in Christ.
08:28: They would begin with creation and teach the stories of the Bible because there was no language.
08:32: These people didn't have any language.
08:34: They were using translators through oral to teach them these stories of the Bible, to teach them about creation and all the way up until the work of the apostles through Jesus Christ.
08:43: So it's amazing that this person here did not have the ability in 680 to translate a full Bible, but he was smart enough to go, hey man, we're gonna put, develop this in story form so that we can develop a storyline of redemption, which would end up culminating in Jesus Christ and in the giving of the Holy Spirit to the apostles.
09:06: But because of time tonight, we'll only be able to focus on certain high points of the English Bible, just to let you know.
09:11: There are others are gonna be other, but we're only gonna look at three things tonight.
09:17: English Bibles prior to 1611, all right? So it would be some of these back this way.
09:30: And then we're going to look at the King James Bible, which would be right here.
09:38: And then we're gonna look at some of them this way.
09:43: I put this here for a reason.
09:45: So if we look at the development of the Bible, okay? And this is huge.
09:54: This is a huge time in the development of the Bible as far as English speaking.
10:00: Reason, well, we'll talk about it the further we get on.
10:05: English Bibles prior to 1611.
10:08: Briefly spoke of John Wycliffe.
10:09: Anybody know who John Wycliffe or Wycliffe, anybody ever heard of him? Yeah, all right.
10:15: John Wycliffe was considered the morning star of the Reformation.
10:19: And he was responsible for the first full translation of the Bible into English.
10:24: He clashed with the Pope, he clashed with Rome, and the very same things that Martin Luther and the Reformers were fighting against Rome, he was doing 150 years prior.
10:40: Only thing with John Wycliffe, he wasn't put to death like a good bit of the Reformers were by Rome.
10:48: The Lord spared his life.
10:51: Wycliffe believed that the English speaking people needed their own version of the scriptures.
10:56: And that is true.
10:57: If you want someone to know what the Bible says, they've got to be able to read it in their own language.
11:02: And you know what Rome did not want? Rome did not want you to know what the Bible says.
11:11: And I can't remember if it's in the book, if this brings it up when y'all read that chapter, but John Wycliffe, when he was translating it, made the distinction that Rome had said that the scriptures, that Rome said the scriptures said pay penance in belief.
11:29: And it never says that.
11:30: What does it say? It says repent and believe.
11:33: So he started making the, hey, look, they have actually changed this word that means to repent to mean pay penance, to meet their own political ideas, their own financial needs, and all of these things.
11:45: And he began to not only fight against trans-substantiation and all that, but indulgences and trying to get your family out of purgatory.
11:54: He was huge, huge in going against Rome early before the Reformation.
12:01: He believed that the Englishmen need to learn Christ's law, best learned, not through Latin, not being spoken of by some man with a backwards collar and a funny costume on, but actually reading it through their own dialect and their own language and processing with their own mind.
12:20: And we take that for granted today.
12:21: I'm just gonna be honest with you, we do.
12:23: We take it for granted that we have 15 Bibles on our shelf.
12:29: And we know we have at least, if you have any Bible app, you've got at least 127 on there.
12:36: And there's people all over the world that don't even have a page of it.
12:43: With the assistance of his students, John Wycliffe translated the Bible using Jerome's Latin Vulgate as the basis for his translation.
12:53: So remember, we had back here when we were talking about it, we had the source, and you had this little here, and then you had the target.
13:10: This would have been the intermediate language.
13:12: So he's not actually, remember, I say he's not doing the Greek and Hebrew because he didn't have it.
13:17: What did he have? He had Latin Vulgate.
13:20: Now he's gonna translate this Latin Vulgate into the English, that's his goal.
13:25: And actually, it was, and he did accomplish his goal.
13:31: He began that, his work was completed in 1382.
13:36: In 1388, Wycliffe's efforts by John Purvey, he revised his first edition.
13:46: In 1388, Wycliffe's efforts were so hated by Rome, okay? Not just all the other things that he did, but once he died, and he was not put to death, he died of natural causes.
13:58: Once he was dead, they dug his bones up, burned them, and that saying he was a heretic, they threw him in the Thames River.
14:08: Yep, threw him in the Thames River.
14:10: And so they could go on.
14:11: You go, man, that is just, that's crazy.
14:14: Does anybody in here know why they burned heretics? I mean, a lot of you hear them, why they burned them, you go, maybe it was just because of excruciating death.
14:23: I mean, is that, just be honest, is that sometimes what we think? It's not why.
14:27: They burned them because they needed to rid the land of the evil one.
14:33: And if there's only thing that ashes were left, you really don't have anything, you could throw them up in the air, let them scatter, or you could throw them in the Thames River, and they go on down their merry way.
14:44: That was the point of burning them.
14:46: It wasn't just because it was a horrific death, although it was.
14:50: It was to rid their, you had to get not only the evil one dead, but to remove their bodies and whatever was left of them from the presence of those who were good.
15:00: And that's how Rome saw themself.
15:06: John Wyclef's version came years before the invention of a printing press.
15:12: Okay, no printing press, no Gutenberg printing press.
15:15: So every copy was handwritten and taken and read over and fixed and redone, and today there are still 175 copies of John Wyclef's Bible.
15:32: That's crazy, to think about something like that.
15:35: That long ago, and here it is, we still have those.
15:38: Wyclef's English Bible was a masterful work, but it was limited in one area.
15:44: Its translation, of the translation, it was limited because of the Latin Vulgate, which means he can only translate it back to the English language as far as he understood how it was translated in the Latin Vulgate, understand? Okay, you know there is translational issues when you go from here to here.
16:06: If you just take Greek, for instance, and you're trying to translate from English to Greek, you might have one word, but to convey that word that's in Greek, you may take a prepositional phrase to do that.
16:20: You may take three words, it may take two words, it may take five, okay? So there is trying to relay that, and when you are translating, don't let anybody tell you that this is a clear translation and it's not, there's no interpretation.
16:37: Every translation is helping you interpret the scripture as you read it.
16:42: There's no, it's impossible.
16:45: You understand when we interpret something, okay? When you're reading it, when you get to some passages, we're fixing to get to one in 2 Samuel, it doesn't have Ishmael's name there.
16:55: It has the pronoun he.
16:59: Have you seen that already? Yeah, so when you see that, but Ishmael wasn't in the original, but what are they doing? They're helping you understand who the he's talking about.
17:08: So there is interpretive that's going on as the Bible is being translated.
17:13: A translation from the original languages did not come in the English language until William Tyndale.
17:21: How many of y'all heard of William Tyndale? Everybody, no, no, no, no? William Tyndale's huge too.
17:28: He was born in 1492, and every time I hear 1492, I think of 1492, Columbus sailed the ocean blue.
17:38: It's like I wished I could just erase that from my memory, but I can't.
17:42: Another important 1492 is William Tyndale was born, and he died in 1536.
17:49: He was a brilliant scholar.
17:51: He studied at Oxford and Cambridge.
17:55: He was a student of Erasmus.
17:57: Anybody known here know who Erasmus is? Yep, Erasmus was one who was given by the papacy to translate the Bible into Greek.
18:09: Actually, y'all will get into that, I think, next week, pretty heavily with Keith, in a mad dash to try to get the King James Version quickly.
18:22: Tyndale spoke seven languages and was proficient in Hebrew and Greek.
18:26: Imagine that, man, seven languages.
18:30: Seven.
18:32: Guy I served with before I came here, he spoke five languages, or could.
18:39: I was just like, man, I can't even keep up with the English, much less try to keep up, yeah.
18:45: I mean, he could read the Greek text and translate it from the Greek as he was like, he's reading it here, but then out of his mouth, he would be reading it, and you would be hearing it in English.
18:56: It was wild.
18:58: Anyway.
19:00: Tyndale's aim in life was to give the English people a translation of the Bible based not on the Latin, but on the original Greek and Hebrew.
19:09: When challenged by a member of the clergy, of the Englishmen, he says, we're better without God's law than without the Pope's.
19:18: Hear what he's saying? He'd rather have what the Pope says and trust what the Pope's saying than trust what the Lord's saying.
19:24: And Tyndale's reply was to him, I will defy the Pope and all of his laws.
19:28: If God will spare my life these many years, I will cause a boy who plows in the field to know more about the scripture than you do.
19:39: That was his goal, and that is true.
19:41: Look, you wanna know, no matter how much you trust a man, he stands up behind a podium or a pulpit, you might trust him, but be a Berean.
19:51: Make sure you're going back and checking to see if what he's saying is true.
19:56: Hey, that doesn't mean be a theological nitpicker.
19:59: It just means, hey, as you're reading or you're listening to something preached, if you're steadily in your Bible and you're getting a steady dose, you might hear something and go, well, that doesn't connect with this or that doesn't connect with that, and you should be.
20:13: And what he was saying is, Tyndale's saying, man, look, I can get this Bible into kids' hands and they'll know more about God because God will give them the revelation of who he is because God's word is sharper than a two-edged sword.
20:26: It can divide not only the bone and marrow, but man, it can divide even the soul and the spirit, and it can quicken him.
20:35: Can the Pope's words do that? No, and that's what William Tyndale was saying.
20:40: In 1523, Tyndale sought official support for his English translation from the church hierarchy in England, and it was denied.
20:50: It would be under the sponsorship of some very, very wealthy merchants that Tyndale would go to Germany where he completed the New Testament.
20:58: In February of 1526, 6,000 copies of his New Testament were copied at Worms, or Worms, depending on however you wanna say it, by April of 1526, and they were already selling in England.
21:15: Think about it.
21:16: Two major things happened at Worms or Worms.
21:20: Anybody remember what happened in 1521 in Worms, Worms? How you wanna say it? Mark, what's that? Mark was put on trial.
21:28: He was put on trial, deemed a heretic, and they gave him the opportunity.
21:33: We often think that when he was put on trial at Worms that he was just this emboldened bombastic because of his writings towards Erasmus and everything else that we know, that when he was there standing before the council, that he just told them, you do whatever you wanna do, I'm gonna stand my, no, no, no, no, he did not.
21:50: When he was given the opportunity to recant, he says, can you give me to Lamar? Can you give me to Lamar? Because he knew that based on what they just told him, if he did not recant, he was gonna go to the stake.
22:04: And I don't think anybody at that time was looking forward to going to the stake.
22:07: And it was there that he was deemed a heretic.
22:10: God preserved his life.
22:12: Started the, the Reformation really took off then, but then not only did, in 1521, you had Martin Luther, his life spared, still deemed a heretic by the papacy, but then at the same place, you would have the English speaking people have a English Bible in their own hand by William Tyndale.
22:30: Absolutely amazing.
22:32: Bishop Tunstall of London, however, bought many of these copies and had them burned.
22:40: Yep, you know it was against the law to have an English Bible in your hand? Yep, against the law.
22:47: Had to be in Latin.
22:51: Ironically, the money from Tunstall paid off Tyndale's debts and financed a new and corrected edition.
22:59: Tyndale translated directly from the Greek and Hebrew, I'm sorry, from the Hebrew and the Greek, and he truly is the father of the English Bible.
23:09: And that is true.
23:10: We often think of the King James Version being the first English Bible.
23:17: The first English Bible was William Tyndale's translation.
23:21: And 95% of the words passed on into the King James Version, okay, were from Tyndale's translation.
23:34: 75% went into the Revised Standard Version of it.
23:38: Now, I think when you read, in this particular chapter of the book, I think it's 16, I think it says 80% of Tyndale's Bible went into the King James Version.
23:55: David Daniels, he is a William Tyndale scholar.
24:00: He is the one that says 90%, okay, 90%.
24:05: And we have no reason to believe that that 90% is not accurate.
24:11: Although the book does say 80%, I just want to make that just in case there's a question.
24:17: 90%, go ahead.
24:20: David Daniels, yes, of the King James Version, yes, sir.
24:24: And the biggest known scholar is David Daniels, yep.
24:33: Me and Sybil went to London in 2012, and we went to Oxford.
24:42: We went there because the Olympics were there, and while all the world converges there, when the Olympics there, we were there to pass out tracks and preach at Speaker's Corner and all that.
24:51: Well, me and her took a day and we went to Oxford because Oxford's where Wycliffe College is, Wycliffe Bible Translator, that's where Tyndale was at, and it was an experience to go there and to see where all these major things with the English translation began and ended, and you got to stand there and see where some of those men were executed for having English Bibles.
25:18: You had where Hugh Latimer, Nicholas Ridley, and Cramner were executed, burned at the stake for going against the papacy and these very things, yep.
25:34: But amazing thing what Tyndale did.
25:38: Tyndale's translations were unpopular with the church and all of its authorities, and since his work was unauthorized, remember, what he was doing was not authorized.
25:49: This was not under the consent of the king.
25:52: This was not done with the help of the government.
25:57: Remember, what kind of government did they have still at that time? They had a king, but it was very sacralistic.
26:07: Remember, they had church, state church.
26:08: So what they were doing was doing something that the state church did not approve of, and without him having the consent of the king basically meant he was being a heretic by doing something theological or biblical relating to the scripture that the king had not approved, which would mean he was worthy of being put to death.
26:33: Tyndale lived with English merchants at Antwerp, and he lived safely until he was betrayed and arrested in 1535, and if you ever wanna read his biography, it's good.
26:45: Man, he was definitely betrayed.
26:47: He was promised safe travel to go and to give his defense.
26:51: It was gonna be no problems.
26:53: He was concerned about his well-being.
26:55: He didn't think, and they assured him that this was not his end, and that's exactly what they did.
27:02: They backdoored him.
27:03: They betrayed him and put him to death.
27:06: After a year and a half of being imprisoned, he was burned at the stake in Brussels in 1536 on October 6.
27:12: His last words were this, "'Lord, open the king of England's eyes.'" Imagine hearing that almost 100 years before the English Bibles is authorized to be translated.
27:28: Here's a man being burned to death, and his prayer was open his eyes, open that the king would be receptive to see that we gotta have a Bible in the language of the people.
27:44: Now, from the time of Tyndale until 1611, there has been seven major English translations made.
27:55: I'll put them over here so we got some of that.
28:05: These are in your book, too, by the way.
28:07: Y'all already read, y'all read the chapter yet? Yeah? Okay, well, those of you that haven't read it, these are in there, so you're not seeing anything that, I'm gonna make sure I'm putting them in the right order because that's how they came.
28:32: I don't want to give them to you the wrong order.
28:50: I got a 1599, I think you heard me tell this story before in Sunday school, we talk about, you know, guys saying without error, blah, blah, blah.
28:59: Look, man, I got a 1599 Geneva when it was a special print remembering John Calvin's birthday and they printed it.
29:12: Well, when I got it, it was missing the leaflet.
29:16: You know, your Bible's made up of leaflets.
29:17: I don't know if you ever see how they glue them together.
29:19: They're not single pages.
29:20: If you look, they're bound little, yeah, they're almost like little pamphlets and they bind them together.
29:27: Well, when I got it, I'm flipping through it.
29:29: I'll go to certain passages to look, to see, you know, how is it worded? Man, it didn't have the whole leaflet from Isaiah to Ezekiel.
29:37: Yeah, it was like man, so I called them and they were like, oh wow, that's crazy.
29:41: The whole, missing the whole leaflet.
29:43: So can publishers make errors? Okay, so when somebody says the Bible's without error, is it meaning that publishers don't make errors? No, it's meaning that God's word has been preserved and it's without any contradiction in doctrine and theology and it was without error or flaw in its original autographs.
30:05: We all agree on that? Okay, okay.
30:07: Okay.
30:08: Then we had the Bishop's Bible and that's the Reims, the old Bible and it's just a funny one to spell, so I ain't even trying it.
30:38: And all these are in your book when you read it.
30:43: Now, 1611 King James Version, though it would surpass all of these and become the standard Bible for the next 350 years, okay, understand? That's why I said this is huge in time in the development of the English Bible, huge.
31:07: How many again were before here that we do know of so far? Before, before this? Two, two, two.
31:20: You had Wycliffe and Tyndale.
31:29: These came at the same time as these but did not use Tyndale's Greek and Hebrew, understand? No, no? Okay, you got it? All right.
31:43: Up until the time of Tyndale, until 16, there were other translations, but they weren't done and not authorized by King James and they did not use Tyndale's Greek and Hebrew, okay? Now, all of these did come about, but they are not the same as how significant that is.
32:08: Understand? What makes 1611 so significant? I know you know probably, Mike, so go ahead and tell us.
32:17: That's it, that's what, that's the major thing, is that it become authorized by the king in order to do so.
32:26: Had that ever happened in history? No, it had not.
32:31: And he was, was king, was this a political move? Yeah, it was, it was.
32:40: Keep the peace, this is what the people wanted and he authorized that to keep the peace.
32:46: The people of England wanted a English reading Bible in their own tongue.
32:54: And he said, if I keep that, this will squash all the problems that we're having.
32:59: And that happened in 1604.
33:02: So in 1604, King James summoned a meeting of representatives from a diverse religious groups to discuss the issue of religious toleration.
33:13: He would be at this meeting known as the Hampton Court Conference that Dr.
33:17: John Reynolds of Oxford discussed the desirability of having an authorized version of the English Bible that would be acceptable to all parties within the church.
33:30: That's significant in this, that Protestant or Catholic, they would be able to accept this Bible as being the authorized Bible by the king.
33:42: That would be huge as well.
33:44: Because now, even though you would have the Catholic church, they would have, they would be using the King James version.
33:51: What would the Protestant church be using? It'd be using the same.
33:56: Therefore, there would be no more of this back here.
34:01: A Wycliffe could say, hey man, that thing don't say pay penance and believe, it says repent and believe.
34:08: Now, this was not what we would call like they have done in other religions, a standardized text.
34:17: And you know what I mean by standardized? I mean, there is no other acceptable translation to be used other than this.
34:25: That is not, we'll just take for instance, I'm just using this because this is how the Quran has kept down skeptics.
34:32: They have a standardized book in form and page number that you can go to.
34:38: If you were gonna go to a mosque, they could send you to a page number and everybody has that same one.
34:45: It's the same one that they're gonna use, whether you're in a mosque in Saudi Arabia, or you're at the one over here on St.
34:53: John's Bluff.
34:53: It's the same one.
34:55: Well, that's not the type of standardized we're talking about here.
34:59: They're saying this is going to be an authorized version by King James that both parties can use and is acceptable.
35:08: Okay? James agreed with Reynolds, and he called for the virgin, virgin, the version that could be used for both public and private use, all right? So he called for that to be used not only in private use, I mean, in the public use, in the reading of scriptures in church, and even in the Catholic form, but in your private reading, which means it was no longer going to be illegal for the commoner to have a Bible.
35:38: According to James, the scholars involved with new versions were to use the Bishop's Bible as the basic version as long as it adhered to the Greek and Hebrew.
35:50: Remember what I said? Had to adhere so they could use these, okay? As long as it adhered to the original language.
35:57: So what was the purpose of King James' 1611 version? Just write about what we're using here.
36:06: What was the reasoning? They were able to use those other Bibles, okay, as long as it agreed with the original language, right? Okay, so if it didn't agree with it, then they would be leaning more towards who? Tyndale, which means they were making a departure from the intermediate, right? Okay.
36:34: Getting away from the intermediate, which means Wycliffe's, his manuscripts that he used are not even gonna be used, okay, basically.
36:43: It's gonna be in the Greek and Hebrew.
36:45: He did not have Greek and Hebrew.
36:46: He had Latin Vulgate.
36:47: Who had the Greek and Hebrew? Tyndale.
36:50: What is they trying to do in 1604 to give us this? Original tongue, original tongue.
37:00: Unlike previous versions, there were to be no notes or comments except what was essential in translating the text.
37:10: In 1607, the translation formally began.
37:14: All right, so it says, there's not to be any notes or comments except for translating things, okay? So, would that mean there would be some guy's point of view? Everybody in here know what the difference is between translating note and a commentary? Have y'all got that in here? I don't know.
37:39: Okay, all right, commentary is just giving your opinion on the text.
37:42: Okay, that's all it's doing.
37:44: It is doing some translating, but you're just giving your opinion.
37:48: I'm not big on commentaries like that.
37:52: Reason being is me and Mike were talking about this recently, is when you have someone that's a commentary versus an exegete, you see where they wind up using chapters to kind of stand on their own.
38:05: You remember we were talking about that in 1 Samuel, and it's almost like those men that were, they forgot what they said the chapter before, and then you see the inconsistency.
38:16: So, you don't want that type of commentary.
38:18: What he's saying is the notes that can be there can only be translation issues, okay? So, let's say you had a word that they struggled to get from the Greek to English, they're gonna show you in those translating how they came to that conclusion, okay? All right, that's what they're talking about.
38:37: Not giving you, I'm just gonna use an example, not John MacArthur's commentary in the bottom, okay? I'm not beating up on his bottom to say that's just not what they're gonna do.
38:46: And just to let you know, that did, there was a problem with this, because John Calvin did have, in his Geneva Bible, he did have commentary in it, in there.
38:59: And I think it does get in that, but I can't remember if it does talk about that.
39:04: But he did use some of his comments about the text, not returning, I'm dealing with its translation part there.
39:15: In 1607, the translation formally began, 54 men skilled in Greek and Hebrew were selected and divided into six working companies, two at Westminster, two at Oxford, and two at Cambridge.
39:32: Each group was given detailed instructions and was assigned selected books to be translated.
39:40: The work of each one of those groups would be examined by the other companies.
39:44: Thus, this translation would be the work of the revisors as a whole, not the work of one group or one person.
39:52: The work continued for two years and nine months.
39:55: And we might take a break here in a minute.
40:02: It says they had, let me back up, where was it at? They had two, one, two, three.
40:09: So they basically had six groups.
40:14: There was two would go here, two would go here, and two would go here in separate places, right? That's what it said.
40:21: It says, and this is also in the book, they went to Oxford, Cambridge, and Westminster.
40:28: Each one were given specific books to translate.
40:32: It wouldn't be like me saying, okay, Jackie, here, we want you to read all the manuscripts that we have, and I want you to give me a translation of the 66 books that we have canonized.
40:45: I want you to do that.
40:46: That would be, even if you were competent to do so, would that not be an overwhelming task? Sure.
40:52: So we'll say this, the guys that set up the men to do this did have enough brains to go, hey, let's don't overwhelm them.
40:59: Let's give them these books to these guys, this to these guys, and this to these guys.
41:05: Then, once this group got done doing their thing, they would oversee it.
41:10: Then these guys would oversee theirs.
41:14: See that? Basically proofread.
41:16: Remember I was telling you about Scott and Jenny.
41:18: That's what they do.
41:19: They have other Bible translators overlook and see what they're doing to make sure that what they're saying is accurate.
41:26: And that was the intent.
41:29: It was an attempt to make it least amount problems for error.
41:39: That's the reasoning.
41:41: We do that today with, whether it be spell check.
41:46: Your computers now have algorithms and things that can do that.
41:49: Remember, they didn't have that back then.
41:51: They had a bunch of raggedy old pieces of paper spread out all over, probably had some funny glasses that they couldn't hardly see out of some of them, and they're laboring hard in the word of God to give us what we have today that so many of us do take for granted.
42:10: So it would be that the translation work, these would be the translators, and this would be their work, and it would be these that would be the revisers as a whole.
42:19: So remember, these are no longer gonna be the ones that are translating it.
42:21: They're gonna overlook it, and they're gonna wind up being the revisers of this.
42:24: And this would be the beginning of the King James Bible.
42:28: Why don't we take a break now? What time do y'all normally take a break? An hour.
42:33: An hour? No, go till 5.30? Okay.
42:39: 5.25.
42:40: Okay.
42:40: All right, well, we'll go until, we'll finish up the King James then.
42:48: In 1611, the first copies of the new version were printed.
42:52: So how long did it take them? It started at, the task started at, how long did it take them? 2.7 years of tribulation.
43:09: Man, imagine the headaches with that.
43:12: I mean, that probably was a task.
43:16: I can't, I mean, we don't know for sure, but can you imagine being, not just the fact that they're looking at God's word, doing everything they can to make sure that it's done clearly and with conciseness, but man, most kings were jerks.
43:33: I mean, what if you translate something that says, the king doesn't have authority over anyone, but God.
43:41: Do I want to translate it that way? That could be off with my head.
43:45: You know, you wonder if those men had those concerns.
43:50: Did that even cross their minds? I have no idea.
43:53: I just can't imagine that for seven years that things were just steady, easy sailing for them.
44:02: It was dedicated to the king, even on its title page in 1611.
44:08: It says, this is appointed to be read in the churches.
44:13: The King James immediately replaced the bishop's Bible in the churches, but still received stiff competition from the popular Geneva Bible.
44:22: Within a few decades though, the King James established itself as the standard for the English speaking people around the world.
44:30: And that is true.
44:32: There would be, in 1611, this would be standard reading for use within the churches.
44:41: This is it.
44:42: This would be, hey, if you're an English speaker, this is the one that we're gonna use.
44:46: And why was it? Because it was authorized by the king, and that is huge.
44:52: It's huge in time.
44:54: That had never happened before.
44:56: King James was looking out politically, although in the providence of God, he did use that in order to get the word of God to basically the slave, to the peasants, to those who could not read, now would be able to have someone either in the family or from a clergyman that would now be able to open the scriptures in their home or in a field, behind a plow, at a town square, and could have the scriptures opened up to them and read to them in their own language.
45:33: Imagine all of us right now going to a service at a Greek Orthodox church.
45:46: You know what they're gonna speak in there, right? Gonna be Greek.
45:52: How many of us in here are gonna understand what he's saying? No, I mean, imagine going, just from the, forget the Roman Catholic part for a second.
46:03: Imagine them going to what they thought was to hear the word of God, and they're sitting down and they're hearing a man do a homily, which is boring as it is, okay, and he's doing it in a language you don't even understand.
46:17: Now, I know there's some people that would probably disagree on all this, but is there any indication from scripture that a person can be saved apart from hearing the word of God in their own tongue? No.
46:36: You've got to understand what's going, you have to understand the words coming out of the dude's mouth, or woman's mouth, okay? He wouldn't be preaching.
46:45: But if a woman is proclaiming the word of God to someone in another language and they can't understand it, then how can they cognitively process the words that are being said? Impossible.
46:57: Faith comes by hearing and hearing the word of God.
47:00: Hearing doesn't mean just audibly having the sound waves go across your ears.
47:04: It means being able to process those words, hear those words, and as that person is hearing those words in their own language, the spirit of God then comes to them, mixed with faith, and their hearts are converted.
47:19: That's how.
47:21: That is why people gotta have it in their own language.
47:24: If it doesn't matter, then just take your Bible in any country in the world and just preach it in any language and just hope that God can fix all our screw-ups.
47:34: Is that what we're banking on? No, we're banking on God doing what he told us to do, which is to go into all the nations and give them the gospel.
47:43: And how are they gonna understand the gospel first and foremost? Hear it in their own language.
47:48: Hear it in their own language.
47:51: Now, the King James Version has had multiple editions and revisions, okay? Has anybody in here ever seen a King James Version from 1611? I would like y'all to go home tonight and Google.
48:08: You can find a few pages of it.
48:11: I don't think there's a solid codex book anymore.
48:14: Maybe.
48:16: But you can pull it up.
48:17: You know, at that time, there was no standardized spelling.
48:21: Just why, even at this time, if you look up John Wycliffe, his name was spelt like seven different ways.
48:28: You know, it'd be Wycliffe, Wycliffe, Wycliffey.
48:31: I mean, all these different ways of spelling it because there wasn't standardized spelling.
48:36: And some of the way words were spelled then, even not just names, but the way words were spelled, were not the same.
48:44: So, y'all go home tonight, Google it, see if you can find it, and you're gonna be like, man, that is really weird, you know? And certainly, it's very poetic, but it was not written.
48:56: So, when somebody says, hey, I've got an original 1611, no, they don't.
49:03: It's usually a 1760-something, closest you're probably gonna find in the pew today.
49:12: The King James has been, through many editions, and has been modernized considerably since 1611.
49:19: That's what I was talking about.
49:20: They fixed the older vernacular and older spelling of 1611.
49:28: In 1613, a new edition was issued, which contained more than 400 variations from the original printing.
49:36: Think about that.
49:40: Just in two years.
49:42: Now, hey, what I would like to know, and I don't think we have any way of knowing other than look at the translator's notes, if they're even still available.
49:51: I would like to know how many variations these guys, from this time to this time, to the printing.
49:59: You know what I mean? Because they struggle translating stuff today when they go to new translations, although I don't think we need any new translations.
50:07: I don't think we need any more.
50:07: I'm just gonna be honest with you.
50:08: I don't think we need any more translations, at least for a long time.
50:13: I mean, we don't need any more English translations, one, because there's enough that it can be conveyed from the small to the very studious.
50:25: It's just not, it's unnecessary.
50:29: I think the Legacy Bible, which is probably the newest out, supposed to be word for word, I don't see much difference in it than an American standard.
50:38: I don't know if any of y'all have one, but it's not much.
50:41: I mean, they changed just a few things, and changed like doulos, where the word bondservant or servant was used, where the actual, the word doulos was used, they put to slave, and just a couple of other small things.
50:53: I don't think it was, I don't think it was necessary to print a new Bible for that, but that's my opinion.
51:01: Other revisions took place in 1615, 1629, 1638, and 1762.
51:13: So, let me take some of this off, and we'll put all those numbers up there.
51:48: 1613, 1615, 29, 38, and 62.
52:03: 38, and then, 1762.
52:09: I think this is the one that I would say most likely, if anybody says they've got the closest one, I think it's this one.
52:21: 1672 revision is what most people today would have as their King James Bible.
52:24: That's from the Bible Almanac, and you can go back and look at that, and that would be in page, you wanna look at it up, that's on page 78.
52:31: So, look at that.
52:35: So, from here, let's just keep it within the same 100-year time.
52:41: You see how many revisions? Are revisions necessary? Are they? I certainly are.
52:53: If you send me a Bible that's missing Ezekiel, and yeah, I want the revision with the real deal.
53:00: Yes.
53:02: Did, were there translating errors? Not errors in doctrine and theology, were there translating issues of which there needed to be another edition? Of course.
53:16: Of course.
53:17: Y'all have already done with textual variants, haven't you? Right, have y'all? Okay.
53:21: That's where some revisions come from.
53:24: It's necessary.
53:26: Hey, in textual variants, regardless of what anybody thinks about them, okay, textual variants are good because they help you understand with the collectiveness of what we have with those manuscripts of what the original author really said.
53:44: Look, you got some off-the-wall kooky thing, okay, that you only got one manuscript with that, but you got all this line here that's consistent.
53:52: You can take this off-the-wall thing and go, eh, that's probably not the original.
53:58: And most of those in those manuscripts, you can see where there were, the notes were in the side.
54:02: They were consistent not to put them in the text, put them either here on the side or somewhere in the margin so that you would know the difference between the text and this person's commentary.
54:15: Same thing when it talked about when they would use the, when they were translating it, they wanted to put commentary notes on translation comments, not commentaries on their opinion of the text, but translation.
54:28: They put them there, but they weren't written in the middle of the verse.
54:32: They were either down in the margin or down at the bottom.
54:36: Any questions, comments, outbursts of anger, letters to the editor at this point? No, no, okay.
54:43: Well, let's take us a break and then we'll be back here.
54:45: And how long does he give y'all, break? Okay, all right.
55:00: We're not gonna leave the King James all the way yet, almost.
55:07: With the discovery of earlier and better manuscript evidence which we discussed in a previous lesson, the time had come for an updated versions of the English Bible.
55:21: So, the first one would be of a new translation, okay? Not a updated revision.
55:31: I should have wiped this off because then we can look at these.
55:34: Hang on just a second.
55:39: I'm not gonna put all 127 up here.
55:44: We'll look at a few.
56:00: I'm gonna leave these up because I think these are important.
56:02: Did everybody get those? You had English Revised 1885.
56:27: In February of 1870, a motion to consider a revision of the King James was passed by the Convocation of the Providence of Canterbury.
56:40: As a result, 65 British scholars along with American scholars who joined them in 1872 made significant changes from the King James Version.
56:52: The Old Testament scholars corrected mistranslations of Hebrew words.
56:58: The New Testament scholars made thousands of changes based on better textual evidence.
57:03: The New Testament was not based on the Textus Receptus but rather on the eventual textual work of men like Westcott and Hort, Tischendorf and Tregellus.
57:18: So, when you look at, just in what I just said, what was the reasoning for a more accurate translation? Just based on what I just said.
57:33: More, what's that? New evidence, yeah, evidence in manuscript.
57:38: That was the reason.
57:40: Not a revision come from using what they've already had trying to correct what was within the text, a revision.
57:49: This comes from more evidence in manuscript.
57:59: That's what it comes from.
58:06: On May 17th, 1881, their work on the New Testament was issued.
58:12: Four years later, on May 19th, 1885, the entire Bible was completed with the publication of the Old Testament.
58:23: Three million copies were sold in its first year of publication, though its popularity was not long lasting because of the immense popularity of the King James.
58:35: The English Revised Standard Version was oriented towards British spelling, and the figures of speech was not popular in the United States.
58:44: Scholars who worked on this revision included B.F.
58:47: Westcott, F.J.A.
58:50: Hort, J.B.
58:52: Lightfoot, and J.H.
58:54: Thayer.
58:55: These were the men that would take place in that.
58:58: Now, Westcott and Hort.
59:10: I think Keith will probably get in.
59:15: Does anybody know anything about these guys? Mike, have you heard anything about these guys? I heard they're bad.
59:21: That's it, yep.
59:23: And, well, that is a mischaracterization, okay? And because, like I was telling them before, I was into the King James movement, okay? King James only.
59:36: These men had all kinds of bad things said about them that were untrue.
59:43: And you know why they said bad things about these men? Because they had come and looked at other manuscripts to try to give the people a more accurate translation, not because this one was evil, but when you have more evidence and more manuscripts, can you not actually relay the message of what the Bible's saying better with new stuff? Yes, of course you can.
01:00:11: And now, were there some things in those men's lives that we could say were suspect? Sure, but I think we all could say that about anybody if we're looking for something to say bad about them.
01:00:23: Were they good Greek and Hebrew scholars? Yes, yes, they were.
01:00:32: Very good.
01:00:34: J.B.
01:00:35: Lightfoot, anybody heard him? J.B.
01:00:38: Lightfoot, he, good.
01:00:40: Actually, when I saw the name, yeah, when I saw, it's not, because when Keith said to me, he goes, hey man, have you read Lightfoot's book on how we got the Bible? I was like, J.B.
01:00:51: Lightfoot? I didn't know he wrote a book.
01:00:52: He's like, oh yeah.
01:00:53: So then I had to look up, I was like, oh, it must be, it's Neil.
01:00:57: Like, man, J.B.
01:00:58: Lightfoot's been dead a little while.
01:01:00: So I don't even know if they're related, but it would be cool if they found out that they were, that both of them had that type of interest in the Bible, and then generations later, this man comes along and gives us a very good book.
01:01:12: I don't know how many of y'all have done any other type of classing or schooling or just reading books for book reports.
01:01:19: That book right there that Keith has given y'all to read, and I have read it as well, for a student, that book, hands down, is the best one.
01:01:27: It gives you questions, gives you a summary statement, and it's very, very easy to read.
01:01:35: The only thing I would have a problem with the book, Mike knows this, I've said this 100 times, I like things in order, and it ain't in order.
01:01:43: I don't know if y'all noticed that it's not in order and now he's teaching it, or I like things linear, how things build on one another, and that's not how the book is written, but excellent book for a student.
01:01:54: All right.
01:01:56: So, 1885 was the Revised Standard Version.
01:01:59: Then, in 1901, this is the American Standard Version.
01:02:28: Some of the American scholars who worked on the English Revised Version banded together to produce their own revision of the King James Version that was more suited for people in the United States.
01:02:42: Headed by J.H.
01:02:44: Thayer, and the American Standard Version was published in 1901 and differed a little from the English Revised Standard Version, except on points of idiom, spelling, or word order.
01:02:59: But we were just talking about that, me and Miss Debra, that sometimes word ordering is an issue, okay? She had a good question at break time.
01:03:09: Well, you know, if Tyndale's was the one, why didn't they just use Tyndale's as the authorized version? Well, it's because what Tyndale did was not authorized by the king.
01:03:18: It had him put to death because of it.
01:03:21: But she's right.
01:03:22: If his work is what 90% ends up in the King James Version, why didn't they use that? That's, I mean, a very good question.
01:03:31: It's because it was not authorized by the king.
01:03:33: And in this case, they were just coming along and trying to make the language of the 1611, which ended up down here, okay, easier to read, easier to read, no matter how much I like the King James.
01:03:48: And when I was a King James only-ist, okay, I'm gonna tell you, sometimes I felt like I was reading Yoda because of the way you read.
01:03:56: It doesn't read.
01:03:57: Remember, it was written in a poetic, it's poetic.
01:04:01: It is sometimes very difficult to read, sometimes.
01:04:06: Then other times, it's very easy to read.
01:04:08: So the intent in 1901 was to make it easier to read idiom, spelling, and word order.
01:04:14: And it was mostly preferred by us in the States.
01:04:18: The ASV is known for its very accurate and very literal reading of the Old and New Testament.
01:04:26: When we say literal, do we mean word for word exactly? No? What do we mean? I agree with you.
01:04:39: If you read, if you did it in word for word, anybody ever read your interlinerary? Your verbs and your nouns are in wrong spots and you wouldn't be able to understand it.
01:04:50: What's that? Thought for thought.
01:04:52: Yeah, well, no, thought for thought is like the NIV.
01:04:55: It's trying to give you as close as they can translating it word for word so that what you do have is equivalent to that word for word.
01:05:03: It is equivalent.
01:05:06: Thought for thought, and we ain't got time to get into all those other, but the NIV is a thought for thought.
01:05:11: And at times, though, and I don't like the NIV, but at times, it does relay what the text is saying, sometimes better than the literal equivalent.
01:05:24: Sure it does.
01:05:25: Yeah, anytime you go thought for thought, because you're trying to get somebody to follow the train of the thought of the text, not follow the actual reading of the text.
01:05:31: So I do, those of you that study, you may already do this.
01:05:36: Instead of looking at another commentary before you do that, look at another translation.
01:05:41: And sometimes that can clear it up when there's difficulty.
01:05:46: Though much criticism was simply, I'm sorry, however, it did not escape criticism.
01:05:53: Though much criticism was simply grumbling from those resisting unfamiliar changes, some felt that too many archaic phrases and word from the King James still remained.
01:06:04: Like I said, sometimes it was hard to read.
01:06:06: Hey, sometimes people just don't want change because we don't like change, right? And come on, think about where you sit in church.
01:06:14: You don't even want to sit in another spot.
01:06:16: Imagine reading for what, 300 years? Almost 250 years, I mean? Reading, that was the Bible.
01:06:26: I mean, you'd have had a Bible that was passed down from great-great-great-grandpapa to went to this guy and this guy and this guy and this is it.
01:06:33: And then somebody comes along here and says, hey, we got something that's gonna be new and improved and better.
01:06:41: I don't know about y'all, but sometimes new and improved and better just ain't new and improved and better.
01:06:45: And that's probably how a lot of those guys seen it.
01:06:47: Then those that didn't like the new and improved and better, when it got to here, this had already been around 15 years and they didn't want no new and improved and better.
01:06:55: They thought this was good.
01:06:59: Others felt that it had desire to be, others felt that in its desire to be accurate and literal, the wording of the ASV was too stiff and unnatural and certainly did not carry the poetic beauty of the King James Version.
01:07:16: I would agree.
01:07:18: The King James Version has a very poetic tone to it.
01:07:24: Concerning this version, Charles Spurgeon once said, very strong in Greek, but it's very weak in English.
01:07:32: Nonetheless, English speaking people were closer than ever to the original message of the Bible.
01:07:39: So you do see the development over time because of manuscripts and evidence and having, okay, we do have the King James that we can see, okay, now we have this other version, the English Revised Version.
01:07:51: We can put them together and see how that actually conveys the message from the Greek better than the King James.
01:08:00: And then you get the new one, the ASV, to where they're trying, meaning you were just saying, trying to keep a more literal tone to it.
01:08:07: What did it say? I just read.
01:08:08: Anybody here? Stiff.
01:08:10: Stiff.
01:08:12: Those of you that are in here know that I preach out of the New American Standard, teach out of the New American Standard, 1995 edition, and when a lot of the times it sounds very choppy, right? Would y'all agree? Very choppy.
01:08:26: It sounds very like words just put together because that's how the translation was done in order to try to keep its literal tone.
01:08:37: I like that.
01:08:39: That's my opinion.
01:08:40: And the reason why I like that is because to me, in my opinion, any of the word-for-word equivalents like me and you were talking about, the New American Standard, seems, the 1995 edition, seems to keep less interpretiveness out of it.
01:08:58: I want to interpret it.
01:09:00: I want to do my interpretive skills.
01:09:02: I don't want someone helping me in the text.
01:09:05: I want to do all of that, and that's why it sounds so choppy.
01:09:08: That's my preference.
01:09:11: Then you have other revisions that would come.
01:09:15: You would have the Revised Standard version of 1952.
01:09:19: Oops.
01:09:33: Yeah, yes, sir.
01:09:35: Yeah, these would all be English-speaking American stuff.
01:09:38: Yeah.
01:09:39: And then you would have the New English Bible.
01:10:01: Oh, I'm sorry, that's 61.
01:10:07: And the other one's a 1982, and that would be the New King James Version.
01:10:22: Anybody, does anybody in here use the New King James? Yeah? I used that for a long time, too.
01:10:28: When I left the King James, the reason I went, really only reasoning is because I had primarily the stuff that I knew and had learned and had studied was in the King James, and I had noticed that in the New King James, it was almost the same without a lot of the archaic language, so that's why I went to the New King James.
01:10:50: So the King James Version used the Textus Receptus.
01:10:54: Did y'all get any of that yet? No? Not yet? Okay, okay.
01:10:59: All these other used other texts to do that, other manuscripts to do that.
01:11:09: The Erasmus' Textus Receptus, the TR, is what is used by the King James, and that is exclusively the text that they use.
01:11:20: These other translations use other eclectic text, where other manuscripts and all of those.
01:11:28: That's why even the New King James, I wanna say in the, oh, you got your Bible here? Look in the front of it, and it may even say in the front, it used, I think, 80% of the Textus Receptus.
01:11:51: Anyway, they used the Textus Receptus in the New King James, and they use other eclectic texts as well, and that's how they came to their conclusions.
01:11:59: Now, in our modern era, there's been an explosion of Bible translations.
01:12:03: Like we said, over 127 or something ridiculous.
01:12:08: We will see in the later in this course, y'all will see translation method, how these have led to more modern Bibles.
01:12:18: But next week, Keith will get into the King James Only movement, and that is something for us to consider.
01:12:25: What's the difference between King James Only and King James Preferred? Big difference, very big difference.
01:12:34: If you like the King James, use the King James, okay? If you like it, use it.
01:12:40: If you like the New American Standard, I don't care if it's 1971, if it's 1995, or 2001.
01:12:50: If you like the New American Standard, use the New American Standard.
01:12:52: If you like the message, get rid of it.
01:12:57: All right? If you like the message, get rid of it.
01:12:59: If you like the amplified, get rid of it.
01:13:03: Because those are not translations, those are paraphrases.
01:13:08: I like the ESV, I mean, it's it.
01:13:11: Yeah, it is, yeah, it is.
01:13:13: I just don't care for it, yeah.
01:13:18: It is, and I don't know how time to get in all that, but you can look at the ESV, and it has a very high bent towards Reformed theology, okay? I'm not opposed to Reformed theology.
01:13:33: I mean, obviously, I'm an elder of a church that's Calvinistic, all right? But, like I said, my opinion that leads you, it leads to interpretiveness that shapes the mind of the person as it's doing its interpretation, as it's translating.
01:13:50: That's in my, I don't want that.
01:13:52: I wanna do all of that on my own.
01:13:54: That's the hard work of it, and I enjoy doing that.
01:13:57: I like the details.
01:13:58: I like to know how the prepositional phrase modifies the noun, and I wanna know, is that verb a participle? Because it could be in your English, it might be a verb, and it looks like a verb, but you look in the Greek, it might be a present active participle, or it might be an airstream.
01:14:11: I want all of that, I wanna know that.
01:14:14: Well, they try to do that with the ESV, so that people don't have to do that type of detail.
01:14:19: So, if you like the ESV, use ESV.
01:14:21: You like the NIV, still use one of those other word for words.
01:14:27: NIV is not bad, okay? It's just not a word for word equivalency.
01:14:32: That's not the goal.
01:14:33: All right, anybody got any questions? No? No? Why is 1611 so important to the English Bible? It was the authorized version of the king, accepted by both the false church, the papacy, and the Protestant, yeah, and the Protestant.
01:15:04: Yep, and the Protestant, that's huge.
01:15:07: And it has been, for 350 years, it has been the translation to be used.
01:15:16: I mean, there's no doubt.
01:15:17: It has its time in history, and it has served its purpose, and its purpose is still being served today.
01:15:23: But don't fall into the ditch that it is an inspired version, okay? It is not an inspired version.
01:15:32: Did God use it in history for all of those years to be used to the English-speaking people? Yes, but it's not a re-inspired text.
01:15:41: And Keith will get into that.
01:15:43: That is the biggest thing with King James Only is, hey, this is just, it's been preserved, and it's a re-inspired text.
01:15:49: Well, if it was re-inspired, then God failed to preserve it if you need a revision, revision, revision, revision, revision, right? Okay, that's where it falls apart, is that it was inspired.
01:16:05: It was not.
01:16:07: The texts that they use were translated from fragments and pieces and manuscripts to get what we have in our hand today as accurate to a equivalent to what the Greek and the Hebrew said.
01:16:21: And we should look.
01:16:22: This whole class, and I'm, everybody here, this statement's probably, doesn't even matter, but the reason for a class like this is so that people can look at their Bible and know that what we have in our hand is accurate and is what they had, okay, in doctrine, theology, and understanding of it, and what it revealed about the gospel and what it revealed about God and Jesus and the Holy Spirit is what the apostles had.
01:16:47: There's enough fragments that we can piece that together.
01:16:51: They said if we just took the writings of just those of the apostolic age, of the stuff that they had quoted in their writings, whether it be starting back with Clement, Shepherd of Hermes, did y'all talk about any of those? Okay, I mean, if you just took pieces from what they have quoted, from them and on down the line, all the way, you know, even to the Antinicean age, okay, we would have enough to have a New Testament just based on what their writings were.
01:17:22: I mean, that's amazing.
01:17:23: And that we can go, okay, because we do have textual variations and because we do have ability to look at manuscripts and see how those manuscripts developed and which line that they came from, that we can go, hey, man, that right there came about in ninth century.
01:17:41: It was put in there by a monk.
01:17:43: We can say that.
01:17:44: And this class is so that if you ever get in front of an egg-headed liberal person that wants to attack the scripture, you can be prepared to do that.
01:17:52: You never know who you're gonna bump into.
01:17:54: I know in the construction field, I was stripping some wallpaper at a very wealthy man's house.
01:18:02: And I did not know that he was a professor at UNF.
01:18:06: No idea.
01:18:08: And of all things, he was a professor in history.
01:18:12: I began to share the gospel with him and he began to do the whole history of the Bible based on, he didn't say this, but based on the history channel.
01:18:22: And I said, dude, you're a failure as a historian because you're gonna trust the Gallic Wars, which we didn't even have a copy for 900 years, and there's only two.
01:18:34: And you're gonna trust that what that happened 900 years later came about, but you're not gonna trust something that we have over 5,000 fragments and copies and manuscripts that point to the person and work of Christ back to 50 to maybe even 100 years to where Christ was? I said, dude, you're a fool.
01:18:55: You're a fool.
01:18:56: So you never know who you're gonna bump into.
01:18:58: And you ought to be able to defend it.
01:19:00: People are gonna put in, they may say, well, how did, you know, why do we, the Bible's been translated so many times, how do we know, by men, how do we know what we have is correct? I would even say from an unconverted person's perspective, that's a good question.
01:19:18: And we can be able to show them, starting with our English text, we can go, hey, man, we can go right down the line.
01:19:23: You can go all the way back.
01:19:24: Y'all can start wherever, you can start at 1611 and work your way back, Mike, if you want, and go, hey, and if you're in here and you've got a new King James Version, you can start at 1982 and say, hey, we can just go from 1982 from what I have in my hand and follow it all the way back and go back to Wycliffe and then go back from Wycliffe to Jerome and from Jerome back to the apostles and to the Greek text.
01:19:48: I mean, you see what I'm saying? You have the ability to defend the Bible.
01:19:52: Does the Bible need a defense? No, it doesn't.
01:19:57: But we owe someone.
01:20:01: A word, when someone wants to know where did the Bible develop and how? And, you know, not in a prideful or braggadocious way, but there is nothing better than seeing someone's mouth shut when they come to the point to go, I've opened my mouth and I did not know what I was talking about concerning the word of God.
01:20:24: I mean, it's satisfying, not because I wanna argue, but because the person really doesn't know what they're saying.
01:20:32: They're just repeating whatever they've heard for years.
01:20:35: Oh, it's been translated.
01:20:37: Okay, well, how? Oh, there's so many errors in it.
01:20:40: Okay, tell me one.
01:20:42: Tell me one.
01:20:43: I said this in Sunday school and then we'll quit.
01:20:46: I don't know how long ago it's been.
01:20:48: It's been while I was in the middle of 1 Samuel.
01:20:52: I think it was around chapter 14.
01:20:56: There was a guy on TV or on the radio, I mean, and he said, all right, give somebody $100,000 if they can show me where one mistake in scripture was.
01:21:10: It was all I could do to not call him because there is publishing errors in there.
01:21:14: I was like, man, he ought to get his checkbook ready because I could show him too.
01:21:18: So you see what I'm saying? People like that saying things like that don't take into account that a publishing error is not an error in doctrine and theology.
01:21:26: That is the difference.
01:21:27: You understand? Look, are you responsible for what the publisher does? No.
01:21:33: Well, responsible to tell the publisher when he's wrong.
01:21:35: Like, hey, man, you didn't put Isaiah through Ezekiel in here, can I get it? But yeah, they did send me a whole new Bible.
01:21:41: I was actually expecting them to send me the little leaflet.
01:21:44: I'm like, man, how am I gonna stick that in there? We have a duct tape together.
01:21:48: Well, Mike, would you close us with a word of prayer, sir? Study to see how the faithfulness to be here and thanks for his study.
01:22:28: Pray that you'd be with us as we go through this place.
01:22:31: And if you, Terry, would just thank you for this week ahead of us and pray that you'd bring us back into your house with the Christ in your heart.
01:22:38: Amen.
01:22:40: Did they let you keep the incorrect? Yeah.
01:22:44: Oh, they did? I was wondering if they'd want it back.
01:22:46: No, and I, when I moved from 16th Avenue South to 13th, I had a whole library.
01:22:56: One of my workers, he was moving to Kentucky and, or Tennessee, just outside of Kentucky.
01:23:03: And hang on just a second, let me type this in.
01:23:04: Yeah.
01:23:13: It's still on there.
01:23:16: I just saw it.
01:23:17: I looked at my computer and saw it, saw it's praying.