A Translation that God Approves
by Dr. L. Bednar
Christ said in Mat.4:4, mankind is to live by every word from the mouth of God, mandating that the inerrant Word from God be preserved in languages of His people, and this has taken the form of dictation-inspired scripture for many centuries, so it will be found only in traditional texts of His people.* No opinion of scholars can be imposed in the slightest degree on God's ordained Word, yet modern English versions present many renderings based on mere opinions of scholars, sinners like all others. With so many people preferring modern versions today, a way is needed to show people that our traditional English version, derived from the traditional Hebrew/Aramaic & Greek texts, is the only one ordained by God to present His inerrant Word in English. We make a case for this as we prove that criticism of the KJV by scholars is wrong consistently, indicating that the KJV shows a consistent accuracy character- izing inerrancy. Now verifying accuracy of every word in a translation would take a lifetime of concentrated study. What is needed is evidence of God's Hand on the KJV, which is apt to be subtle and likely to be misjudged by humanist scholars, but the present writer offers the items below as uniquely indicative of a touch of God's Hand on the traditional KJV.
are to live by all that God teaches us, so living by every word means
we are to observe what every word of God contributes to the context
of the teaching of each scripture passage.
1. Ultimate word sense in the KJV Gen.1:28 God said (to Adam & Eve) multiply, and replenish the earth. Gap-theory evolutionists think Adam & Eve were told to begin refilling the earth with people, human-type beings having lived & perished in a period of billions of years transpiring between Gen.1:1 & 1:2. But in 1611 England the established sense of replenish was fill, and KJV translators would view replenish as a synonym for fill. Indeed, fill was still the primary meaning of replenish in Webster’s 1828 dictionary.
In the KJV Gen.9:1, God gives the same replenish command to Noah after the Great Flood, resulting in an odd coincidence since now the modern refill sense of replenish applies, refilling of earth with people being needed. Furth- er, in Genesis replenish appears only in 1:28 associated with the Creation and 9:1 associated with the early post-deluge period, as if to link the two. In ano- ther odd coincidence, they do link as two beginnings of population growth, one at Creation, and one in the early Flood post-deluge period.
In Gen.1:22 the Hebrew for replenish is rendered fill, despite this fill being in the same context as replenish in 1:28 and despite the two terms being equiva- lent. Fill in Gen.1:22 links to fish & whales in their natural element during the Flood, but most would be killed by hot water of underground reservoirs con- tributing to the Flood; a fill sense applies here, so is this meant to contrast with a subtle refill sense of replenish in 1:28? Further, the Hebrew for replen- ish occurs in like sense 7 other times in Genesis, and the KJV has fill each time; a refill sense can’t apply contextually in 6 cases, and is unlikely to in the 7th. The fill sense seems meant to contrast with a subtle refill sense of replen- ish in Gen. 1:28 to make a refill sense apply selectively to verses 1:28 & 9:1.
Finally, Creation commands relate also to the early post-deluge period, the words applying to both, even though the processes involved are different.
1:9 Let the waters under the heaven be gathered together unto one place...let the dry land appear... To let the dry land appear applies also to the early post-deluge period as the water level drops; waters gathered together after the deluge are rain from a vapor canopy above the atmosphere contributing to the Flood and contacting water in oceans and in groundwater exposed at fissures in the earth.
1:11 Let the earth bring forth grass, the herb… Clearly, plant life must grow again after post-deluge waters drain away.
1:14 Let there be lights in the firmament of heaven to divide the day from the night… During Great-Flood rain, a very thick dark cloud would hide the sun & moon so differences between night & day would be minimal, but these bodies would reappear in the heavens when the cloud dissipated due to the rain.
1:24 Let the earth bring forth the living creature after his kind…and beast of the earth… As the ark rested on Mt. Ararat, and thus on the earth, the animals leaving the ark would be brought forth from the earth in a figurative sense.
1:26 God said, let us make man in our image…(to be eternally renewed) Here the application will become clear as we conclude the topics below.
Genesis KJV translators limited replenish to the 2 verses, being instructed
to follow the Bishop’s Bible that rendered replenish only there in
Genesis. Those translators preferred fancy terms like replenish, to
simple ones like fill, and KJV translators could retain accuracy by
using replenish as a synonym for fill, but why did Bishops’
translators limit replenish in Genesis to the two verses, ignoring 7
others where it can apply in a fill sense?
Indeed, what is the significance of all the links of the Creation to the early post-deluge period?
We consider Heb.7:9,10 that says Levi in Abraham’s loins paid tithes to Mel- chizedec, speaking of the unborn as if he were an active person. From this perspective, God’s verse 1:28 replenish command to Adam to fill earth can also be a prophecy to Noah in Adam's loins to refill it after the Flood. The Hebrew sense here is normally limited to fill, but an Adam + Noah context justifies a simultaneous fill + refill sense. God's Hand appears to be on the two verses, for inerrancy is preserved, and the same command wording in the two subject verses seems to have a veiled common purpose.
In Gen.9:1, Noah’s family is to fill the earth to fulfill Gen.1:28 veiled prophecy, which was known only in English, and only after 1828 A.D. when refill be- came the primary replenish sense. Evidently, God ordained an unnatural term to link a perfect Creation beginning to prophecy to righteous Noah on a new post-Flood population beginning then, and in the far future, as we’ll now see.
A link of Creation to the early post-deluge period and a simultaneous fill + refill sense of Gen.1:28 relate also to a far-future fulfillment of Gen 1:28 pro- phecy. Gen. 5:28,29 says Noah will bring comfort over the sin curse, speaking of the temporary post-deluge end of sin as relating to a far-future state of a banished sin curse in Zec.8:7-13. This applies to the Millennium as sin is suppressed, and to the Eternal State when sin ends forever and God renews His Creation-era fellowship with His people upon whom the image of God endowed in Creation is renewed,* which applies to the Redeemed of Christ in the kingdom. Indeed, God revealed the eternal end of sin, even as it entered Eden in Gen.3: 15.**
*Zec.8:11,12 notes a future time when God’s people no longer face the sin curse that requires living by the sweat of the brow in hard labor, crop failure occurring at times by lack of moisture. It speaks of a natural supply of dew in that future time, referring to a return to the initial state in Eden when the garden was nurtured by dew. This situation refers to the Millennium/Eternal State, as verified in that regathering of all Hebrews from the dispersion is noted (Zec.8:7), and the lost 10 northern tribes of Israel are included, (Zec.8:13) which can't occur until the Mill- ennium since God alone can identify and gather the 10 lost northern tribes.
**Gen.3:15 Seed of the woman is the Virgin-born Savior. His bruised heel signifies wounding at the Cross by satan the serpent that’s overcome by Resurrection. The serpent's head bruise signifies a fatal wound as Christ destroys satan, the author of sin, in the lake of fire after the Millennium. Replenish the earth ultimately applies to God’s fellowship with sinless redeemed ones of Christ throughout eternity.
2. John Baptist: God’s Hand on the KJV would be indicated if this English text offered a non-literal rendering of the Greek that seems inaccurate, but extends inerrancy beyond that of the Greek, and also has major far-future significance, and in the process of all this, identifies the true end of the Old Testament order in a way that glorifies the New Testament order and that of the Millennium & Eternal State. All this occurs in relation to Mt.14:8 & Lk. 7:20 in the KJV.
The term John Baptist originated in 1382 A.D. as Wycliffe translated from the Latin Vulgate that has no article, so he rendered John Baptist consistently. This term & John the Baptist appear in later English versions; the Bishops' Bible has John Baptist 11 times out of 15 possibilities. KJV translators were instructed to follow this version as far as original languages allowed, and John Baptist isn’t in the Greek; they retained it, but only at the two verses. Scholars today reject John Baptist, but its use in the two verses proves to be valid.
Now to say John the Baptist can't be rendered John Baptist is to say Jesus the Christ can’t be rendered Jesus Christ. As Jesus Christ is equivalent to Jesus the Christ, so John Baptist is to John the Baptist. Christ & Baptist are sur- names based on roles, and John Baptist, signifying John in his baptizer role, is equivalent to John the Baptist or John the baptizer.1
1. Jesus assigned surnames, John Baptist being the first. He assigned Peter or Cephas (Jn.1:42) signifying Simon the stone, equivalent to Simon called Peter (Mt.4:18) and John Mark (Acts 15:37) signifying John the hammer. (Jesus alone could know these later traits of Peter & John). He assigned Boanerges (sons of thunder) to James & John (Mk.3:17). His disciples would continue surnames, Joseph Justus signifying Joseph the just (Acts 1:23), Mary Magdaene signifying Mary the Magdalene (Mt.27:56) resident of Magdala, which is equivalent to Mary called Magdalene (Lk.8:2) and Simon Zelotes, zealous follower, signifying Simon the zealot or Simon called Zelotes - Lk.6:15. Sur- names note various ways that people linked to Jesus Christ's ministry.
John Baptist links exclusively to one event in the two verses, John’s fatal imprisonment,2 so it seems to have a purpose (He’s in prison in Mt.11:2, and thus as his disciples speak to Christ in Lk.7:20). The sense of a purpose grows as we realize that John is the final Old Testament prophet, whose death ends the Old Testament order (The law and the prophets were until John - Lk.16: 16). Further, John Baptist in the two subject verses endured all KJV language up-dating & scholar criticism, indicating the term is Providentially preserved.
2. Mk.6:24,25, speaking of John the Baptist, repeats events on John’s death in Mt.14:8, which can seem to deny that John Baptist exclusively marks the end of the Old Testament order at John's death. But the verses in Mark summarize events on John’s death spoken by Herod well after the death, while Mt.14:8 & Lk.7:20 relate to the actual time of his death and the true end of the Old Testament order. KJV translators seem to follow a distinct path, one that suggests Providential guidance.
Jesus & John link as they each begin to close out the Old Testament order and introduce the New, and the links are personal & exclusive to John. First, other Old Testament prophets foretold Christ, but John introduced Him to the world in a miraculous birth partly like the Virgin Birth (his mother was too old to bear children – Lk.1:18), and by John’s baptism of Jesus. John linked to Jesus as the only prophet who was Jesus' earthly kinsman (John's mother was a cousin of the virgin Mary - Lk.1:36). In a link of the Spirit, Jesus had God’s Spirit beyond measure (Jn.3:34), and John was filled with the Spirit from before birth (Lk.1:15). Malachi 4 links Jesus as the Sun of righteousness with healing in his wings (4:2) to Elijah, or John as an Elijah-type prophet intro-ducing the day of the Lord (4:5) at the 1st Advent (Mt. 17:9-13). Lastly, John Baptist & John’s baptizer role link to Jesus Christ and Jesus Christ’s superior baptism role, and now we discuss this final link.
John’s role in baptizing unto repentance, signified by John Baptist, was a large step toward the New Testament order. Repentance, marking death to the old man, is a first step in forgiving sin, so John’s baptism was transition- al, being fulfilled by Jesus’ baptism signifying resurrection by the Spirit (Acts 19:4-6). Jesus made repentance a step to salvation, so the two baptizer roles link to signify death to the old man joined to resurrection to eternal life in the new man (baptism fullness is signified).3 The change in baptism signifies a change in mankind’s relationship to God in His dealing with our sin.
3. John’s water baptism of repentance by immersion signified only death to the old man in keeping the law by human strength, so rising up from the water would lack signifi- cance in this baptism. Water baptism unto Christ by immersion emphasizes the rising- up to signify death to the old man for the purpose of resurrection in the new man.
Linking of the baptizer roles would begin as Jesus submitted to baptism by John, to verify it as a first step in baptism fullness. This link of roles, begun by John Baptist in relation to Jesus Christ, marks an exclusive link of John’s baptism to the fullness of Jesus’ baptism unto resurrection in the new man, which establishes believer's baptism as the initial result of the New Testam- ent order superseding the Old 4 and marking the beginning of the church among Hebrews in Jerusalem. In an intentional link of names signifying roles, traits & residence. John Baptist would be the first of all surname links ordained in relation to the name Jesus Christ,
4. Baptist doctrine today links to earliest New Testament days, especially doctrine of believer’s baptism, the old man’s depravity meriting death, and baptism as an ordinance signifying salvation, not a sacrament bestowing it. (Acts 8:37 – Very early in the New Testament era, the Ethiopian eunuch had to have a heart belief in Christ before being baptized, a concept that still applies in true Baptist churches today).
Surname linkage begun by John Baptist is based on retaining the name in just the two appropriate verses, ignoring all others, to indicate the end of the Old Testament order at John’s death and the beginning of the superior New Testament one by Jesus Christ. This indicates God’s Hand on the text while sustaining text inerrancy. The KJV John Baptist and prior text history that began with Wycliffe, seem like just a natural irregularity, but illustrate how God uses human limitations to bring forth His truth, and the final form of His truth by His Hand on this matter extends even further, as we'll now see.
New-Testament surnames begun by a John Baptist link to Jesus Christ, also link to God’s plan on life in the Millennium & Eternal State. Isa.62:4,11 says of Jerusalem that historically rejected Christ: Thou shalt no more be termed Forsaken; neither shall thy land anymore be termed Desolate...thou shalt be called Hephzibah (my delight is in her – begins in the Millennium as Christ rules the world - Zec.ch.14) and thy land Beulah: (married, spiritual marriage of Old & New Testament saints of New Jerusalem to Christ in the Eternal State - Rev.21:2-7). In Eph.2:11-22 New Testament saints are one with Israel in God’s household, so group surnames apply to both. Rev. 2:17 says churches that overcome (sin/despair) will have a new name, each being different and known only to its recipient. These should be individual surnames honoring service to Christ, and will apply to Old Testament saints who follow Christ in the Great Tribulation and New Testament saints of prior earth history. These individual & group surnames seem to be an ultimate surname link to Christ, a final goal of John Baptist that began surname links to Jesus Christ. This ulti- mate link of John Baptist to Jesus Christ indicated by the scriptural link to the far future further indicates God’s Hand on the KJV that ensures inerrancy.
Now why would God wait until 1611 to reveal a link of John Baptist to Jesus Christ marking the end of the Old Testament order, to emphasize the New? A link of John Baptist to English language applies. Scripture reveals a pattern of human failure often followed by God’s intervention. This began as Adam & Eve introduced sin into paradise, followed by God intervening to expel them from perfect Eden as a precursor to His plan of sinless perfection in the Eternal State. Rebellion at the tower of Babel was followed by God intervening with language confusion that scattered the people to begin the nations from which His select Hebrew nation would derive, to serve Him by the Law. Rampant later idolatry in Israel caused the Assyrian Captivity of the 10 northern tribes, and the Babylonian Captivity plus later Roman conquest of Judah, followed by God’s intervention for the blessed New Testament order. Today’s world rejects the New Testament order in steadily worsening immorality & heresy, signaling the approach of the Great Tribulation, a captivity of the world by satan & antichrist, to be followed by the greatest of God’s interventions, the Millennium & Eternal State in which He will rule the world forever to end sin forever.
The post-1611 period is appropriate for a Tribulation warning reaching an ever-increasing audience increasingly acquainted with English as this event has drawn closer over the last four centuries. English is a logical choice, for it’s closest to a universal language today, and has been far better known than Greek in recent history, so it’s far better suited to a world-wide warning as the world descends into madness, and the Trib- ulation approaches. John Baptist isn’t in New English versions, for the translators reject the KJV, and their modern “simplified” English leads readers away from the subtle truth taught in much of God’s Word.
3. Jesus Christ, the Light of the World: A supposedly archaic term that preserves inerrancy
Eph.3:9 in the Received Text, not critical texts, tells us God created all things by Jesus Christ, but in the Creation account, as in all the Old Testament, Christ is veiled, yet visible subtly. 2 Cor.4:6 relates the glory of God in the face of Jesus Christ to God who commanded the light to shine out of dark- ness, the Gen.1:3 Let there be light signifying Christ. The glory of God in Christ is eternal, so Let there be light is not a creation act. That the Gen.1:3 light signifies Christ is seen as God in Gen. 1:4 calls the light good & divides it from darkness in a spiritual link to 1 Jn.1:5 God is light, and in him is no darkness at all. Gen.1:6 Let there be a firmament & Gen.1:14 Let there be lights in the firmament refer to things said to be made by God, but Let there be light has no reference to made, indicating an introduction of Christ in His glory, by whom the Father created all things, as in Eph.3:9. Christ is the light of the world!
The Dayspring: Light as day in Gen.1:5 relates to Lk.1:78,79 where the Dayspring from on High is Christ from heaven, who is the source of all light by creation power, for all day, or light, springs from Him, extending from the first light of His glory in Gen.1:3, to the light of our sun and that of endless trillions of stars. Dayspring also refers to spiritual light in the promises of God to the redeemed. In this latter sense, 1 Jn.3:2, we know that when he shall appear, (Christ) we shall be like him; for we shall see him as he is, refers to the final estate of the redeemed as sinless & eternal from that point. Also in the latter sense, Paul in 1 Cor.13:12 says of this final estate, then shall I know even as also I am known, referring to a fullness of the mind of Christ in the redeemed for inerrant knowledge of all things in God’s creation and kingdom, which is knowledge fashioned after that of God! The Light of the world is Christ, in every possible way, and all throughout the universe!
Scholars say that Dayspring is archaic, substituting sunrise in Lk.1:78. The Greek here usually means sunrise/east, which is one sense of Dayspring, but it's only the tiniest part of the meaning, and no other term can begin to match Dayspring from on High. This magnificent name, the only one truly describ- ing the glory of Christ, was preserved beyond the end of language-convent- ion updating in the 1769 KJV edition, indicating God’s Hand on text history to ensure retention of the name. God created all things by the Dayspring, not by the sunrise, and it's the Dayspring, not the sunrise, by which the redeemed are made sinless & eternal, and are given knowledge patterned after that of God. Dayspring alone, as a name for Christ, fully preserves all senses of Christ’s light in the Greek and the English and in the related Hebrew, and it is inerrant since it can't be replaced. Dayspring will become archaic only when eternity comes to an end!
4. Providential Advantage in a Problem of Lost Knowledge
Leviticus 11:29, 30
Of the animals that move about on the ground, these are unclean for you: the weasel, the rat, any kind of great lizard, the gecko, the monitor lizard, the wall lizard, the skink and the chameleon.
NIV has Leviticus listing the weasel, rat and six kinds of lizards as
unclean for the Hebrews, which is not credible since there would be
no need to list so many specific types of lizards, and doubtless
there would be be a broader range of creatures included in the list
of the unclean ones. The translators evidently had no idea of
identities of most creatures indicated by several of the Hebrew terms
noted in the Masoretic Text at our two verses. Modern translators
rely on lexicons, and the authors of the lexicons admit they are
uncertain about the identities of the six animals referred to as
types of lizards, the ident- ities offered being just guesses. The
inaccuracy of the guesses becomes evident when the animals are
grouped together in one context, as they are here in Leviticus. The
problem is that modern scholars must deal with lost
knowledge, some Hebrew terms being obscure today.
In a case like this, one must rely on the oldest textual source to resolve the mystery, and our KJV itself gives us a view of textual history extending back for a period of over 4 centuries, and thus might offer an accurate listing of the animals involved. It reads as follows at the Leviticus passage:
These also shall be unclean unto you among the creeping things that creep upon the earth; the weasel, and the mouse, and the tortoise after his kind, and the ferret, and the chameleon, and the lizard, and the snail and the mole.
The KJV is far more logical in noting just two references to lizards. The chameleon is a special type of lizard with unique capabilities, so this name, along with the term lizard, covers the full spectrum of lizards. Regarding the source of animal identities in the KJV, it is rather close to that in the Brenton Septuagint (LXX) published in 1851 in England, indicating a common origin. Nonetheless, animal ident- ities in this LXX are a bit different from those in the KJV, the tortoise & snail of the KJV being called a lizard and a newt (a lizard-like amphibian) respectively. This LXX refers to the lizard of the KJV as an evet, a type of lizard, so this difference isn't significant. The order that the animals are listed in this LXX is the same as that in the KJV. Evidently, KJV translators consulted an LXX text much like that of Brenton, but the two differences must be explained. The text of Bren- ton emphasizes lizards notably less than the NIV does, so it appears to derive from an earlier LXX better resembling our KJV, and if there is a credible explanation for the two differences between the KJV and the Brenton, we can conclude that the KJV in this Leviticus passage derives from a more original LXX, one that presents a logical series of animal identities.
The original uncorrupted LXX Old Testament of the early church was translated from a Masoretic-type text, and the latter will contain most of the terms for the animals we are interested in, enabling us to verify term meanings. The key to resolving questions is the pronounced ten- dency of the Hebrew text to assign the same name to things that are inherently different, but show some type of literal or figurative resem- blance. The KJV tortoise corresponds correctly to the Hebrew term since the same term appears in two other places in the Masoretic Text where it is rendered by English terms reflecting the physical character of a tortoise. In Numbers 7:3 the KJV renders covered wagons, the similarity to the tortoise being the covering shell and slow motion common to both. In Isaiah 66:20, the KJV renders the Hebrew as litters, in the sense of stretchers bearing the sick or wounded, which is indicative of slow motion, in common with the tortoise (the Hebrew term means, move gently). The Hebrew term for snail appears no- where else in the Masoretic Text, so it can't be checked this way, but a snail leaves a trail of mucous as it travels, and would likely be con- sidered unclean by the Hebrews, and thus amenable to inclusion in the Leviticus passage. The available evidence indicates KJV render- ings of the subject animal identities are the correct ones.
Evidently, KJV translators had recourse to an LXX text now lost, but reflecting in our Leviticus passage an accurate original text dating to the beginning of the LXX in the 3rd century B.C. Availability of this text to the KJV committee, and its subsequent loss, is some strong evidence that the KJV is accurate in cases where modern versions can't possibly be accurate, due to latter-day loss of knowledge of some textual material. This is evidence of God's Hand on the KJV to render it the one English Authorized Version.