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1st Year New Testament Greek for Distance Students

Lord willing, I will be starting a 1st semester introductory Greek class which can be taken by distance students in the near future.  If you are interested, please click here to contact me.

 

2 Timothy 4:2 in Greek--preach the Word!

What Will I Learn in Introductory NT Greek?

 

We will be learning introductory matters such as the Greek alphabet, and then the entire Koine Greek noun system, after which we will get in to verbs in the indicative mood.  A second semester to follow should cover the rest of the fundamentals of Greek grammar.  At the end of the course, you will be well prepared to begin reading the New Testament on your own.  You also will, I trust, have grown closer to the Lord through your growth in understanding and application of His Word, will have grown in your ability to read, understand, teach, and preach the Bible (if you are a man; women are welcome to take the class as well, as they should know God’s Word for themselves and their families and teach other women and children), and will be prepared to learn Greek syntax and dive deeper into exegesis and more advanced Greek study in second year Greek. You will learn the basics of New Testament Greek grammar, syntax and vocabulary, preparing you to translate, interpret and apply Scripture. Recognizing the importance of using the original languages for the interpretation of the New Testament, you will acquire a thorough foundation in biblical Greek. You will learn the essentials of grammar and acquire an adequate vocabulary.

 

The course should be taught in such a way that a committed high school student can understand and do well in the content (think of an “AP” or Advanced Placement class), while the material covered is complete enough to qualify for a college or a seminary level class.  There is no need to be intimidated by Greek because it is an ancient language.  Someone who can learn Spanish can learn NT Greek.  Indeed, if you speak English and can read this, you have already learned a language—modern English—that is considerably more difficult than the Greek of the New Testament.  Little children in Christ’s day were able to learn Koiné Greek, and little children in Greece today learn modern Greek.  If they can learn Greek, you can as well, especially in light of principles such as:  “I can do all things through Christ which strengtheneth me” (Philippians 4:13).

 

The immense practical benefits of knowing Greek and plenty of edifying teaching will be included. The class should not be a dry learning of an ancient language, but an interesting, spiritually encouraging, and practical study of the language in which God has given His final revelation.  It will help you in everything from preaching and teaching in Christ’s church to answering people’s objections in evangelism house to house to understanding God’s Word better in your personal and family time with the Lord.

What Textbooks Will I Use in Introductory NT Greek?

Required class textbooks are:

1.) Greek New Testament Textus Receptus (Trinitarian Bible Society), the Greek NT underneath the Authorized, King James Version:

alternatively, the Greek New Testament Textus Receptus and Hebrew Old Testament bound together (Trinitarian Bible Society):

2.) William D. Mounce, Basics of Biblical Greek Grammar, ed. Verlyn D. Verbrugge, Third Edition. (Grand Rapids, MI: Zondervan, 2009) (Later editions of Mounce are also fine, but please do not use the first or second edition.)

4th edition:

3.) William D. Mounce, Basics of Biblical Greek (Workbook), ed. Verlyn D. Verbrugge, Third Edition. (Grand Rapids, MI: Zondervan, 2009)

4th edition:

4.) T. Michael W. Halcomb, Speak Koine Greek: A Conversational Phrasebook (Wilmore, KY: GlossaHouse, 2014)

4.) T. Michael W. Halcomb, 800 Words and Images: A New Testament Greek Vocabulary Builder (Wilmore, KY: GlossaHouse, 2013)

Recommended texts include:

5.) Danker, Frederick William (ed.), A Greek-English Lexicon of the New Testament and other Early Christian Literature, 3rd. ed. (BDAG), Chicago, IL: University of Chicago Press, 2000

6.) The Morphology of Biblical Greek, by William D. Mounce. Grand Rapids: Zondervan Publishing Company, 1994

(Note: Links to Amazon are affiliate links. To save money on buying books on the Internet, please visit here.)

 

We are using Speak Koiné Greek as a supplement to Mounce because studies of how people learn languages indicate that the more senses one uses the better one learns a language.  Speaking and thinking in Greek will help you learn to read the NT in Greek.  We are using Halcomb’s 800 Words and Images because learning Greek vocabulary with pictures and drawings helps to retain words in your memory (think about how children learn words from picture books).  Mounce is a very well-written and user-friendly textbook, and Halcomb’s works will make the material even more user-friendly.

 

What Qualifications Does the Professor Have to Teach Greek?

 

I have taught Greek from the introductory through the graduate and post-graduate levels for a significant number of years.  I have read the New Testament from cover to cover in Greek numbers of times and continue to read my Greek NT through regularly.  I can sight-read most of the New Testament.  I am currently reading the Septuagint through as well.  I have also read cover to cover and taught advanced Greek grammars.  While having extensive knowledge of Koine Greek, students of mine have also thought my teaching was accessible and comprehensible.  More about my background is online here.

 

My doctrinal position is that of an independent Baptist separatist, for that is what is taught in Scripture. Because Scripture teaches its own perfect inspiration and preservation, I also believe both doctrines, which necessarily leads to the belief that God has preserved His Word in the Greek Textus Receptus from which we get the English King James Version, rather than in the modern critical Greek text (Nestle-Aland, United Bible Societies).

What Do I Need to Get Started?

 

You will need a computer or other electronic device over which you can communicate. We can help you set up Zoom on your computer in case you need assistance with that.

 

The class should begin in early February and end around the beginning of June.  The class will count as a 4 credit college course.  Taking the class for credit is $175 per credit hour.  The class can be audited for $100 per credit hour.  Auditors will not take tests or be able to interact with the class.  Taking it for credit is, therefore, likely preferable for the large majority of people. When signing up, please include something written from your pastor stating the church of which you are a member and his approval for your taking the class.  Students with clear needs who live outside of North America and Europe in less well-developed countries in Africa or Asia (for example) may qualify for a discount on the course price.  One or two students located in any part of the world who are able and willing to help with video editing also would qualify for a course discount.

 

For any further questions, please use the contact form here.

 

Lord willing, I will be starting a 1st year Hebrew class for distance students soon as well. Please also let me know if you are interested in taking that.

 

TDR

Yes and Then No, the Bible with Mark Ward (Part One)

My last post of last week, the shell game with Bible words, if you followed the links, referred to a session Mark Ward did at Bob Jones Seminary, where he did refer to Thomas Ross and myself.  Someone sent that to me, and in my path to watching it, I became curious in another of his videos.  I’ll deal with both here.  One I essentially agreed with, and the other, no.

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Chronologically, Mark Ward first made a podcast from his greenhouse about attending an IFB meeting close to where he lived.  An IFB pastor invited him because R. B. Ouellette was going to preach on the King James issue.  He didn’t say which church this was.  It was surely revivalist in the Hyles/Sword realm.  Ward started out ready to deal with KJVOnlyism, but it turned into something else.  Here’s the podcast.

Ward traveled to a special meeting at a revivalist IFB church to interact with KJVO.  Based upon a heads-up from its pastor, he expected something promoting KJVO.  Ward reported much he liked about the service all the way up to the Ouellette sermon.  Ouellette opened to Job 31:35-36 to defend KJVO.  A plain reading of Job 31 does not appear to do that.

Ward and Ouellette both graduated from Bob Jones University.  In his criticism, Ward distinguished between using the Bible for what a man wants to say and preaching what the Bible does say.  By his account, Ouellette did the former.  He was not a herald, who delivers the Word of the King.  Ward titled his podcast, “The Biggest Step the IFB Needs to Take.”  He treats IFB with generosity, more than what I would.   Instead of the KJVO issue, he found a “preaching” one instead.

YES

Bad Preaching

I wrote, “Yes,” in this title.  I agree with the criticism of this typical, popular IFB preaching.  If IFB apparently cares for the perfection of its Bible, then preach the Bible.  Its leaders very often preach like Ward described.  He reported loud “Amens” shouted all around, which supported a message that twisted the Word of God.  Ward exposed a reason for someone to separate from IFB churches and men.  I say “Yes” to Ward.  I agree with him.

What causes a man to preach like Ouellette?  It’s not that he is unable to preach the Bible.  Why would he settle for something entirely not what the passage says?  Underlying doctrinal problems exist especially regarding the Holy Spirit.  Keswick theology, second blessing theology, or revivalism, all similar error but with a nuance of difference, affect preaching.

Many IFB believe the preacher becomes a vessel for a message from the Holy Spirit.  They believe that through the Holy Spirit God gives the preacher something others can’t even see in a text.  This is called “preaching.”  God uses “preaching,” but by that they don’t mean the Bible.  The Bible is used, but the preaching is something unique.  They trust the man of God has been given something they haven’t ever seen and can’t see.

However, I dispute preaching as the biggest step for IFB. It isn’t the “I” (independent) or the “B” (Baptist) in IFB that’s the problem.  “F” for Fundamentalism is at the root of the problem.  Actual preaching of the Bible isn’t a fundamental of fundamentalism.  In general, IFB does not confront bad preaching.  It allows it and even encourages it.  If someone spiritualizes or allegorizes a passage and reads something into a text, it doesn’t bring condemnation.  However, the biggest step for fundamentalism isn’t its preaching.

False Gospel

Fundamentalism is rife with a corrupted gospel.  Ward commended the evangelism of IFB.  What is the evangelism of IFB?  Look all over the internet at the gospel presentations.  Most IFB removes biblical repentance and the Lordship of Christ.  Let’s say Ouellette rejected KJVO and started using the ESV, or even just the NKJV.  Would he become acceptable to Ward, reaching his primary goal?  Ouellette argues against repentance as necessary for salvation (I write herehere, and here).  When you read doctrinal statements and the plans of salvation of those churches most associated with Ouellette, they’re the same.

A few years ago, James White participated in an interview with Steven Anderson.  In White’s many criticisms of Anderson, he never mentions his false gospel.  Anderson hosts an anti-repentance website.  Anderson is worse than Ouellette, but both fall short of a biblical gospel.  As White ignores Anderson’s gospel, Ward does Ouellette’s.  This diverges from the often stated emphasis of evangelicals, the gospel of first importance.  The version issue stokes greater heat than the gospel does.

Some IFB churches preach a true gospel even as some preach biblical sermons.  Yet, a false gospel subverts IFB unrelated to the version of the Bible it uses.  Years ago IFB allowed and even promoted the introduction and then acceptance of a false doctrine of salvation.  I am happy Ward noticed the bad preaching of Ouellette, but his focus harms his ability to see the biggest IFB problem.  Ward doesn’t mention the wrong gospel.

John 3:36, the Second “Believeth” (Apeitheo), and English Translation of the Bible

The King James Version (KJV) of John 3:36 reads:

He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him.

The English Standard Version (ESV) reads:

Whoever believes in the Son has eternal life; whoever does not obey the Son shall not see life, but the wrath of God remains on him.

When you read the two, you see a few differences, one major one that may or may not affect or change doctrine, that being “he that believeth not the Son” versus “whoever does not obey the Son.”  Which is the better translation or right?  Or are they both right?
When you read the English of the KJV, you might think that the first “believeth” and the second “believeth” are the same Greek words translated into the same English word.  That makes sense.  However, they are not the same Greek words.  The first “believeth” translates pisteuo and the second, “believeth not,” translates apeitheo.  For that reason, the ESV and the NASV translate it “does not obey” and the NIV translates it “rejects.”
Can apeitheo be translated “believeth not”?  Why would the KJV translators not translate apeitheo differently than pisteuo?  How much does this translational difference matter?
In a very, very long post in which he mocks those who use the King James only, Mark Ward treats the difference very seriously, like a good reason to change the King James translation.  You can know with great certainty that the King James translators knew that these were two different words in John 3:36.  They, however, still translated them the same, “believeth.”
The modern version translators also sometimes translate apeitheo with “believe” and not “obey.”  The next example of its usage is Acts 14:2 and all the modern versions translate it “unbelieving,” “disbelieve,” and “refused to believe,” the same as the KJV, “unbelieving.”  They do not translate, “not obey” or “disobey.”   The very next usage is Acts 19:9.  The ESV translates the imperfect, “continued in unbelief,” the NIV, “refused to believe,” the KJV, “believed not,” and the NASV alone, “disobedient.”
In Romans 2:8, like all the modern versions, the KJV translates it, “do not obey.”  I give you this last example because, it shows that the KJV translators knew they could translate apeitheo, “do not obey,” rather than, “believeth not.”  In 1 Peter 3:1, the KJV and the modern versions translate apeitheo, “obey not,” but the NIV translates it, “believe not.”
Here’s what Friberg Lexicon, a modern lexicon, says apeitheo means:

(1) in relation to God disobey, be disobedient (RO 11.30); (2) of the most severe form of disobedience, in relation to the gospel message disbelieve, refuse to believe, be an unbeliever.

Thayer writes in his lexicon:

not to allow oneself to be persuaded; not to comply with; a. to refuse or withhold belief

The typical or normal Greek word translated “obey” in the New Testament is hupakouo.  akouo is normally translated, “to hear,” but with the addition of the prefix hupo, it means “to obey.”  Forms of that word are translated 21 times in the New Testament.  It is the word used in Ephesians 6:1, “Children, obey your parents.”  It is always translated, “obey.”
The Greek word peitho without the “a” prefix of apeitheo is translated “persuaded” in Matthew 27:20, the first usage in the New Testament, and the KJV and the modern versions all translate it, “persuaded.”  If persuasion is negated, it would be “not persuaded.”  If someone is persuaded, he believes.  In Matthew 27:43, all the versions translate peitho, “trusts.”  “Persuaded,” “convinced,” and “trusted” are normal understanding of peitho.  You can see this in the translation in all the versions in its 55 usages in the New Testament.
When apeitheo appears in the Septuagint, the Hebrew word is translated a majority of the times “rebelled” or “rebellious” (Dt 1:26, 9:7, 23, 24, 21:20; Josh 1:18; Ps 68:18; Is 1:23, 36:5, 50:5, 63:10, 65:2; Ez 3:27), which is compatible with “unbelief.”
In the near context of John 3:36, John the Baptist preaches the superiority of the Lord Jesus Christ to his disciples, so they’ll follow Jesus and not John.  In verse 28, John says, “I am not the Christ.”  The gospel of John testifies that Jesus is the Christ.  Why?  So that people will believe that Jesus is the Christ and have eternal life (John 20:30-31).  “The Christ” is the Messiah, a Kingly figure.  John’s disciples needed to believe in Jesus Christ, that is, submit to Him, follow Him, or obey Him as the Christ.  This is the same as believing in Jesus Christ and not being rebellious against Christ.  Louw-Nida Lexicon, another modern lexicon, says concerning apeitheo:  “unwillingness or refusal to comply with the demands of some authority.”  This is not the same as “not obey.”  It is a description of unbelief, especially referring to Jesus as Messiah, the Christ, in the context.
Jesus gives testimony or witness as to why He is the Messiah.  John argues for this. He wants people to be persuaded by the testimony or witness of Jesus and his own testimony or witness.  The greatest reason is that someone is granted everlasting life if he believes or is persuaded by the evidence or testimony or witness.  In the near context, apeitheo means, “believeth not.”  It is an example of a good translation.
The greater context of John presents the plan of salvation, the gospel.  In the context of the gospel, apeitheo means, “believeth not.”  Lexicons make note of this.  Those not persuaded that Jesus was the Christ by the evidence and the testimony were not believing He was the Son, Who had come from heaven.  The Son points back to many Old Testament Messianic allusions, including Genesis 3:16, Genesis 12:1-3, 2 Samuel 7:12-14, Isaiah 7:14, and Isaiah 9:6.
When preaching, I believe it is good to let people know that the second “believeth” of John 3:36 is a different Greek word.  It expands on the understanding of the English word “believeth,” which is more than intellectual, but also volitional.  Someone cannot remain rebellious against the Son, not be submitting himself to the Son, the Christ, and have everlasting life.
If the translators had translated apeitheo, “obeyeth not,” that would have resulted in a lot more necessary explaining.  Today, it would be regularly used to argue for works salvation by those who teach that.  They would say, “You’re saved by obeying the Son. So, if you don’t obey Him, you won’t have eternal life.”  On the other hand, “believing” is not in contradiction to “obeying.”  Unsaved people are said to “obey not the gospel of God” (1 Pet 4:17), and “obey not” translated apeitheo.
I was thinking about translators translating two different Greek words with the same English word in the same verse.  One came to mind, James 1:17:  “Every good gift and every perfect gift is from above.”  The two words translated “gift” are two different Greek words, dosis and dorema.  They have two different nuances of meaning.  The ESV translates it identically to the KJV.  The NIV doesn’t even translate the first “gift, so it’s translation is “every good and perfect gift,” as if there weren’t even two words used.  The NASV seems to take in the difference, “every good thing given and every perfect gift.”
The difference between the two Greek words is that dosis puts an emphasis on the giving of the thing and dorema on the thing given.  The use of both words elevates the praise to the giving and gifts of and from God the Father.  The NASV tries to show that difference, but I think very few people would catch the difference in the mere reading.  There are two different adjectives used too, “good” and “perfect.”  I know that this occurs elsewhere in the New Testament, two different Greek words translated with the same English word.  I believe someone should rely on the original language understanding to define them.  It’s very difficult for the meaning to show up in an English word.  This will happen.
Ward strains so much to argue for modern versions from John 3:36, that I’m concerned he could pull or tear a muscle.  It’s not worth 9 pages and over 4,500 words, like he uses.  Let us rejoice that by the grace and providence of God the King James translators knew what they were doing in John 3:36 for the evangelism and then edification of English speaking people.  May you be edified by reading this post in contrast to the fear and unbelief caused by that of Ward.

AUTHORS OF THE BLOG

  • Kent Brandenburg
  • Thomas Ross

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