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Historiography of the
‘Holy Scripture’

Aleppo Codex approx. 935AD (Joshua 1:1)

We pray to “God the Father”. What is a father? It is someone who puts himself out for his
children and, if necessary, intervenes in an active way. And as God has done in the past, so
will He also in the future. But not unannounced! And that is known as prophecy. The Bible
is the history book par excellence. It is the ‘Magister Historiae’ (teacher of history). The
stories in the Bible were not written down inconsequentially. In addition to a solid historical
core (1) it has especially a religious significance, and the various books – and they are not
few in number! – form an organic whole. And thus ‘The Book’ has become a composition,
a melody. It makes the invisible God visible through His interventions. The opposite is also
true: to take away the historical basis is to remove God. This article discusses a number of
important aspects relative to the way the Bible came into being in the light of the reliability
of the handing down of the text. It should be realised that any uncertain transmission of the
text brings the prophetic content of the Bible into disrepute. The core question is: does God
speak through the Bible or not?

1 – How the Biblical script came into being

Script – a manner of writing – is required if something is to be written down. The script of
Moses, preserved by the Samaritan sect (2), somewhat closely resembles what is known
as proto-Sinaitic, found in inscriptions in rock on the Sinai peninsula, a region known to
the Bible as Paran. (3) The form of its glyphs is derived from the Egyptian hieroglyphics.
The first description of these remarkable inscriptions is that given by Cosmas, nicknamed
Indicopleustes (Indian seafarer), who lived in the 6th century AD. His conclusion, con-
firmed by 19th century linguistic research by such people as Professor Lottin de Laval,
was that the inscriptions were the work of Israelites who, during their sojourn in the wil-
derness set about perfecting their newly acquired writing skills, and thus worked with the
same industry as that shown by a new pupil in a quiet school. I should mention that it is
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characteristic of the Hebrew script that originally there were no vowels, and thus a sort of
secret script came into being.

It is assumed that the Phoenicians were the first to invent phonetic writing, from which in
succession Aramaic and Greek script came into being. (4) The Phoenician alphabet, as
observed around 1400 BC, consisted of 22 letters, the same number as the Ancient He-
brew script (cf. Ps. 119). And, as is universally agreed, all those symbols were developed
on the basis of the hieroglyphs. But it has in no way been proved that the Phoenicians
may claim the honour to have been the first. In fact, the Exodus occurred at an even ear-
lier date – when the Phhoenicians had not yet entered the scene: in the 15th century BC.
And, as already remarked, script is required in order to be able to write something down.
The Egyptians themselves show, thanks to the name they gave Joseph when he was co-
regent in Egypt, that he was the inventor of the phonetic script. The Dutch Staten trans-
lation of the Bible reads Zafnath Paänéah (Gen. 41:45), with the first letter being a
‘tsadei’. On the basis of Parthey’s Coptic dictionary (5) the name can easily be read and
translated: Caphenath Pahenecha, or “He who reduced script to its basic elements and
succeeded in bringing to light the basis of the sounds”. It is therefore Joseph himself who
turns out to be the Phoenician – the P(a)henech(iër)! And thus the invention of alphabe-
tical script can be dated to the late 18th century BC.

2 – The Champollion method is insufficient!

In order to enable the reader to understand the how and the why of Biblical script, I would
like to turn your attention to the Crombette method. Fernand Crombette was born in Lille
in 1880 and after retirement worked intensively on the Bible and the hieroglyphs until his
death in 1970. (6) Many readers will
have heard of Champollion. On 22nd
September 1822 he wrote his famous
“letter on the alphabet of the pho-
netic hieroglyphs”. Because of the
enormous number of hieroglyphs –
more than 6,000 have been disco-
vered until now – there is serious
reason to doubt this system as the
unique key to understanding the
Egyptian script, whereby only the
first letter of the object depicted is
retained. Crombette realised that the
Rosetta Stone, on which Champol-
lion’s conclusions were based, dated
from a very late period of the Egyp-
tian empire and was destined for
foreigners who only needed to be
acquainted with the primitive ver-
sion. The famous text, dating from
196 BC, is a sweet-sounding paean
of praise of Ptolemy V, a prince of
Greek origin who ruled over Egypt
as an occupier. This version, repro-
duced on stone also in Late Coptic
and Greek, is thus not necessarily
representative, a conclusion already
drawn by others. At the end of the 1940s Crombette discovered that the hieroglyphs could
be read as a rebus, whereby a large number of meanings are revealed thanks to the mono-
syllabic character of the Late Coptic. Using his method Crombette wrote 8,000 pages of
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translation and analysis. One cannot simply translate what one wishes, since if different
groups are allowed to work on a text independent of one another they come to more or
less the same conclusions. And thus the Rosetta Stone turns out to contain a call to
resistance. According to a translation by Madame Geneville it reads as follows: “We must
break the chain that ties us to those who exploit us, oppress and humiliate us, so that we
may be reborn and become as we used to be” and also “The sistrum (rattle) moves as a
sign of cursing, with the aim of releasing itself from him who humiliates us.”

3 - God gave His own language

Crombette discovered that the hieroglyphs were a secret language, which could contain
magic spells, terrible curses and wizardry. For Joseph, co-regent of Egypt, but first and
foremost a servant of the living God, it was unacceptable that his people should make use
of such a language. For that reason God gave him another secret language consisting of
consonants linked together. This was not an obvious solution, since normally a consonant
is not pronounced without a vowel: the ‘r’ is pronounced ‘ar’, the ‘b’ becomes ‘bee’ and
so on. Because of this the consonant system contained a multitude of meanings. The first
step in mastering the many meanings, it is assumed, consisted in turning the monosyllabic
two-letter words into three-letter words. The Jewish roots would not always have been
triple-lettered! The Jewish scriptural scholars reckon that it is very unlikely that the He-
brew language started off with the three-letter roots that now occur exceedingly regularly.
It is assumed that Hebrew was originally monosyllabic, although there is no hard evi-
dence to support the claim. (7)

In the steadily further circumscription of God’s Word over the course of the centuries, a
process that uncovered many choices of meaning, lies the progressive knowledge of
God’s plan for the world. Thus the Word has been more and more crystallised out. God
must have known this beforehand – not just known but willed. I do not regard this in
general as an impoverishment, though the risk is present here and there. In those cases
where our insight has become too small-minded God’s Spirit will lead the community to
greater understanding – from an unfolding of the text. And the Jewish knowledge of Holy
Scripture too can help us in this. I believe time is ripe to delve further into the mysteries
of the original Hebrew.

Indeed, it so happened, after having published this article, in both 2007 and 2009, that I
came across the interesting work in the US, accomplished by the Chris Tyreman team.
www.thechronicleproject.org They discovered what they call the Self Defined Hebrew
(SDH) system. They started with the premise that the ancient Hebrew is in principle
unrelated to all other languages. In scientific circles Hebrew is believed to have evolved
from other languages. The SDH system denies that possibility, which I agree with. In my
view it is just the opposite: all other (Adamitic) languages, including modern Hebrew,
evolved from the primordial Hebrew. In my article “The Jewish vernacular in Jesus’
time” I explain that God gave Adam a language ‘from above’, which happened a second
time during the Babylonian confusion of languages and again during the Exodus. The
primordial Hebrew and its first linguistic descendents were like Coptic monosyllabic. The
system conceived by the Tyreman team is also monosyllabic. In such a language each
separate syllabe typically expresses several notions, for which we now have different
words. When syllabes combine in a polysyllabic word, they add on without deformation,
contrary to what happens in a flexional language, where related words have conjunctions,
prepositions or otherwise. Because syllabes are ‘roots’, they represent a substantif as well
as an adjective or a verb in the infinitif, the past or present, without changing form. There-
fore, in ancient Hebrew there is no ‘words of wisdom’ but ‘words wisdom’, there is no
‘who is wise?’ but ‘who wise’, there is no ‘I beg you to tell them you’re my sister’ but
‘tell my sister you’. A monosyllabic language is essentially analytic. To really understand
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ancient Hebrew, we have to decompose the words into its parts. We have to turn back in
time, because the natural evolution of a monosyllabic language is towards a polysyllabic
and flexional language. However ‘to turn back’ is easier said than done. I believe the
Tyreman team managed to do that in a convincing manner.

It must be said that they do not pretend to have found ‘a better translation’ of those that
already exist, in particular the King James version, nor do they pretend to have found a
key to all books of the Tenach (the Old Testament). They limit their work to the Torah
(the books written by Moses), which of course is where it all started. The SDH will per-
haps not apply to later books, like Isaiah that was written some 700 years later, since a
language continuously evolves, whether given by God or not. Nonetheless, the SDH can
elucidate questions related to the translation work. In many cases it will provide deeper
insight in what God wants to tell us. We can consider the SDH as a kind of etymological
avenue. The question remains as to the applicable framework of SDH, which at this stage
has not been resolved. The main insight, as I see it, is that the by God given primordial
Hebrew starts from the abstract (or spiritual) and then goes on to the concrete. In this way
too, CREATION was made. As stated in Job 26:7: “God hangs the universe on the Intan-
gible (b’lee mah).” In all other languages a word starts with a concrete object and from
there arrives at an abstact idea, which is just the other way round.

In chapter 2 from the book on the SDH system, written by Chris Tyreman and his team,
and yet to be published at the time of this writing (January 2014), appears the following
section (ch. 2) :
«« There is a word in ancient Hebrew pronounced Nathan. You have probably heard
it as a person’s name. It means ‘to give’. Nothing more, nothing less, and I (Chris
Tyreman) can tell you with certainty from what we found that this is exactly what it
means. Nathan (to give) is rendered by such words as (in the Kal conjugation): “to
add, apply, appoint, ascribe, assign, bestow, bring, bring forth, cast, cause, charge,
come, commit, consider, count, deliver, deliver up, direct, distribute, fasten, frame,
give, give forth, give over, give up, grant, hang, hang up, lay, lay to charge, lay up,
leave, lend, let, let out, lift up, make, O that, occupy, offer, ordain, pay, perform,
place, pour, print, put, put forth, recompense, render, requite, restore, send, send out,
set, set forth, shew, shoot forth, shoot up, strike, suffer, thrust, trade, turn, utter,
would God, yield”. Besides 17 varieties in idiomatic renderings, this adds up to
84! I hope you see my point. This is the latitude that the translators have taken
with words appearing in the Bible. The rules are set up to make sure that you will
translate a word a certain way at a certain time. Yet the rules themselves conflict with
themselves. Rather than go into the glorious details, let us rather end this section by
saying that we quitely closed the books one day and came up with this idea: “How is
it that by the age of five a Hebrew shepherd boy would be fluent in ancient Hebrew,
but those with twenty years study in the Hebrew language in our age, still cannot
come to consensus on the meaning of certain words? Did the Hebrew boy memorize
the rules? Yet he had no problem.” »»

After many futile attempts and some good luck the team deviced a list of the affects
(directional meanings) on the root words of each of the 22 Hebrew letters or glyphs. It
was considered that the two letter root words (two glyphs) were not words at all, for each
glyph carries its own concept. Each glyph of the Hebrew language was not a phonetic
letter after all, but rather a specific symbol, just as the Egyptians hieroglyphs, but with an
essential difference: the complete language consists of only 22 glyphs, which by simple
combinations create any idea that one wishes to convey. This is why there is no punctua-
tion in Hebrew, because the spaces create the breaks. Using these glyphs alone, there are
well over 6,000 glyph sets for meanings, and more can be introduced if required.
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Two glyphs together form the central idea, with any other preceding and following glyphs
adding detail to the initial central idea. If we take the Hebrew ‘n-th-c’, that meanse ‘to tear
up’, the direction changes by exchanging the last glyph. The first two glyphs carry the
idea, and the third carries the movement of the idea, as follows: tear up, tear out, tear
down, tear off, tear asunder and tear away. This reflects a very common pattern in ancient
Hebrew script. The glyphs following a word-concept, or the suffixes, channel the initial
concept to the final concept. One rarely finds a single glyph without another. This is not
because it takes two glyphs to make a word, but it does to make a concept, which gives
enough description in the narrative to convey an understanding. Chris Tyreman explains
that, although at first it will be difficult to know where the two main glyphs are in any set
of glyphs, it becomes – like in any language – easier with exercise. Soon it will be second
nature to see the main concept, and its equivalent in our language. Interestingly enough,
he explains, it is almost impossible to find the wrong meaning within the particular con-
text of a sentence. Remember that each glyph set that was once thought to be a word, is
actually a set of concepts which are grouped to convey a complete thought. Also remem-
ber that Hebrew is a language of movements
or actions (adjectives) not of nouns, or
names with no meaning attached other than
what the word represents, which by reading
a Hebrew dictionary immediately catches the
eye. If you were given the word ‘fish’ in En-
glish, you would understand its application
because you have been taught so. Hebrew,
on the other hand, consists of a description
of the ‘movement’ of the fish, conveying its
typical motion.

With a language constructed of descriptions

instead of nouns, the written language can-
not evolve that easily, and be modified or
adapted for other meanings. In English, the
word ‘cool’, should mean an item which has
lost heat, but has also become slang for one
who is stylish. So a stylish person can be
described as, cool, hot, sweet, etc. And so
the word loses it original meaning, and over
time, the original concept of the word itself The caves of Qumran
is lost as the language evolves. Someone
attempting to read English from thousand years ago, would barely understand any of the
words, and five hundred years from now, the words as we speak today will also have
become archaic. Original SDH-Hebrew does not suffer from this problem. If we use the
Hebrew method, instead of having the noun ‘cool’, we would have the description ‘to lose
heat’. So if someone wished to attach this term to a stylish person, it would not function,
because it does not fit the description. With this in mind, one might create a new
description using the Hebrew, but the basic concepts remain unchanged and remain
clearly recognizable in the description of the object. For example: in English the word
‘light’ describes the visible spectrum, but the same word can also mean the opposite of
heavy. In ancient Hebrew script, however, this is impossible because the three glyph set is
comprised of the two main glyphs (aleph, waw), aleph meaning ‘to activate’ and waw
meaning ‘to be in that state’, or: ‘more activity’, ‘to add’, ‘in the state of activation’. This
forms the two glyph set ‘to give off power’. The third glyph is represented by the letter
resh, which means ‘to spread out’. This three glyph set gives a precise description of what
‘illumination’ is. Because it is not just a name, like in English, this writing method
prevents the application of the set to some totally unrelated item.
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Unlike other languages, ancient Hebrew suffered less from the caving in of its base
through the invastion of foreign words. A word from another culture would have no intel-
ligable meaning to one using the Hebrew language. Although sounds can be easily trans-
ferred, the meanings of those sounds would form a gibberish concept. Take for instance
the word ‘bottles’. In ancient Hebrew, the consonants b - t - l - s mean ‘inside’, ‘to make
ordered’, ‘to’, ‘enclosed’, which leads to the meaning: to be secured to, enclosed, or: stop
enclosed. At best this might be a cork. So, in order to have a word for an unknown item, it
is easier to apply the 22 known glyphs than to introduce a completely new term. The
Israeli listener looks for a description, not a name! With this in mind, it becomes obvious
that ancient Hebrew, did not evolve upwards from the surrounding cultures. It shows a lo-
gic construct, unlike any spoken language we have. It is adaptable, yet resistant to change
(at least in its written form). It gives evidence that supports the Jewish claim that the
original Hebrew is not a language created by humans. If anything, it supports the concept
that it is, and was, our mother language, that was subsequently altered in the passage of
time, which pushed the first version out of sight. Yet, because of its inherent logic it could
be revived at any time. The concept discovered by Chris Tyreman and his team is ground-
breaking and stands to reshape the very foundation of our thinking regarding the history
of Man. See also: “The Complete SDH System glyph sets of the prime and two letter
sets” (updated Nov. 14, 2010).

4 – The new square script

It was not until the Babylonian Exile (6th century BC) that the current square script (a set
of glyphs) was adopted for the rolls of Biblical script instead of the ancient script, which
the Samaritans have maintained to this day. At the time the square script was adopted
from the Aramaic alphabet (aleph-beth). With its introduction, extra vowel symbols were
invented. Before that time the reader really needed to know what was written in order to
be able to read the text. And thus around the year 100 AD Rabbi Akiba set the definitive
version of the alephbeth-text following the Rabbinic convention at Jamnia, and it was
only very late on – in the 9th and 10th centuries AD – that the vowel system was applied
throughout the entire Old Testament and became definitive (via the Masoretic Nikkud or
points system). The Thorah rolls used for religious services remained without punctua-
tion. The term ‘masora’ (bond) is taken from Ezekiel 20:37: “I will bring you into the
bond of the covenant”, meaning chain, buoy and binding. The Jewish encyclopaedia says:
“The fixation of the text was correctly considered to be in the nature of a ‘fetter’ upon its
exposition.” Even this script is characterised by its capacity for being subject to different
translations. Thus the Dutch Staten translation in Isaiah 59:19 has the enemy coming like
a flood, while in the Catholic Willibrord translation it is not the enemy but God – and yet
both are correct. This may not be regarded as representative but it does indicate the possi-
bilities. The Bible contains sacred meanings. In contrast to the Egyptian curses blessings
are pronounced. The Staten translation does justice to this. The newer translations seeking
to make the text more comprehensible are more open to question.

5 – Preference for the Septuagint

Because the definitive alephbeth-text originates in the first century, the first Christians
showed a preference for the Septuagint, the Greek translation of the Hebrew-Alexandrian
version of the Old Testament. This translation came into being in the 3rd century BC and
for that reason was seen as more reliable than the later Hebrew-Judean version. It is assu-
med that the differences between both versions are mostly not essential. It is ‘assumed’
because the original Hebrew versions were lost; until recently the oldest Hebrew texts
dated from 895 AD. Thanks to the discoveries at Qumran by the Dead Sea, made after the
Second World War, there is more to be said on the subject. And what becomes apparent?
The Hebrew texts and the Biblical quotations found at Qumran agree more with the Ale-
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xandrian (i.e. the Septuagint) than with the Judean version. What is remarkable is that the
texts from the Old Testament quoted in the New Testament are always based on the
Septuagint, of which the oldest complete versions date from the 4th century AD. Older
parts are also known – from, among other sources, Qumran. This shows that the Septua-
gint too has been subject to changes. The preference shown by the early Christians outside
Israel for the Septuagint was prompted by the fact that they mostly knew Greek but
scarcely any Hebrew – and, indeed, it is in Greek that the New testament has come down
to us, not necessarily the original language in which all the texts were written down. At
the convention in Jamnia already referred to, held in the year 80, the rabbis rejected the
Septuagint as less reliable (8), but because the quotes in the New Testament are taken
from the Septuagint, I feel free to hold a different opinion. Moreover the discoveries made
at Qumran seem to prove me right. It could well be that the Alexandrian text is closer to
the original text than the Judean – thus the opposite of what the Jamnia convention deci-
ded. It is not difficult to guess why the rabbis rejected the Septuagint. It must have had to
do with the definitive break between Judaism and Christianity. In fact, the Christians had
not taken part in the war against Rome (from 66 to 73) also known as the Great Uprising
(ha-Mered Ha-Gadol), and that was deeply resented. The Jewish tendency at the time was
to gloss over as much as possible every Biblical reference to Christ, and in that they were
hindered by the Septuagint. Why would they not have fiddled with the Septuagint at some
later stage?

Painting of St. Jerome by Jan van Eyck, 1442

A legend tells how Jerome had once removed a

thorn from a lion’s paw and the animal remained
faithful to him for ever after. He is thus usually
pictured in the company of a lion.
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6 – Struggle between the Vulgate and the Hebrew source text

The Latin translation of the Bible, the Vulgate, that was achieved in the early 5th century
AD, has been preferred ever since by the Christian community. It satisfied a need because
at the time Latin was within everyone’s reach, at least in the Western part of Christendom.
In 1564 during the Council of Trent the Vulgate was even raised to the status of official
version of the Bible in an attempt to combat the Reformation. But no indication was given
as to the version that was preferred. In doubtful cases the Hebrew source text could be
consulted but never as a means of changing the meaning of the Vulgate. This caused the
Hebrew-Judean version to sink into the background within the Roman Catholic establish-
ment… including as far as exegesis was concerned. (9) This was not so in Protestant
circles, who worked closely for their translations with Jewish scriptural scholars and sho-
wed their contempt for the Vulgate. Both parties appear to have gone too far in their reli-
gious fervour…

The Vulgate is a fine piece of work on the part of Jerome, who is praised as the most lear-
ned of the Latin fathers of the Church. (10) In addition to different Hebrew versions, in-
cluding the Samaritan, he relied heavily on the Septuagint and other Greek translations
such as that done by a convert to Judaism known as Aquila, a pupil of Akiba. (11) Tho-
mas Aquinas (1225-1274), a man with extensive Biblical knowledge, remarkably enough
knew neither Hebrew nor Greek, though he did speak fluent Latin. This gives an impres-
sion of the approach to the Scriptures at the time of the Reformation. But Jerome’s Vul-
gate was not the last word in this matter, for it underwent many changes in later centuries
– which, with the exception of the version of Pope Clement in 1592 came nowhere near
equalling the literary-technical quality of the original Vulgate, which also existed in vari-
ous versions because Jerome made several variant translations, such as a literal as well as
a literary version of the Psalms. Commissioned by Rome in 1977, the Neo Vulgate saw
the light of day, with adjustments made in the light of the Greek and Hebrew texts. It is
satisfactory as reading material, but not as a source text. For that the Clementine version
still stands, having served among other things for the CPDV (Catholic Public Domain
Version of the Sacred Bible). (12) A slightly edited version of the Clementine Vulgate
was introduced in 2009.

In the present discussion it is not a question of the one good translation – such a thing
does not exist and should not be sought after! It is more a question of different translation
traditions all of which have their right to exist, since no single translation – no single
translator – is capable of giving God’s prophetic message. The Clementine Vulgate is
mainly based on that of Jerome, but also on an amazing amount of material that some-
times goes far back in the history of the Church and thus deserves our respect, for the
church fathers had at their disposal documents – such as the Hexapla of Origen – which
were lost long ago.
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7 - The fixation of the text is a good thing

The above may give the impression that the Biblical text has been corrupted over the
course of thousands of years. But that is not the case. We may assume that many changes
have been made to details and that an error may have crept in here and there, but this in no
way affects the inspired character of Scripture.

The ‘fixation’ of the text (into separate words), and the use of the Masoretic nikkud sys-
tem to indicate vowels and suchlike has caused a great deal of potential meaning to be
lost. There have also been omissions in the text, often just one letter that changes the mea-
ning of the sentence. And thus we may assume that the Jews have, whenever possible,
somewhat hidden from view our Lord and Saviour. An indication of it exists in the follo-
wing verses (Lk 24:44-47):
«« Jesus Christ said unto them: “These are the words which I spake unto you, while
I was yet with you, that all things must be fulfilled, which were written in the law of
Moses, and in the prophets, and in the psalms, concerning Me.” Then opened He
their understanding that they might understand the Scriptures. And said unto them:
“Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead
the third day, that repentance and remission of sins should be preached in his name
among all nations.” »»

The remarkable thing about this passage is that what “was written” cannot be found back
in the Old Testament. That means that the manuscripts of the Old Testament from Jesus’
time must have differed from the later copies that have served for our Bible translations.
As already said, the Qumran scrolls are revealing in that respect. The famous Isaiah scroll
from Qumran is clear enough. (13) But there is still another although theoretical option. If
we take 1 Chronicles 1:1, the verse starts with a number of names: “Adam, Seth, Enosh,
Kenan, Mahalalel, Jared, Enoch, Mehuselah, Lamech, Noah.” If we translate it as a nor-
mal text from Hebrew, as if there were no names, we get: “Man (is) appointed mortal
sorrow; (but) the blessed God shall come down to teach (that) His death shall bring rest
to (the) desperate.” Here is a summary of God’s plan of redemption, deeply hidden in the
genealogical list of the book Chronicles. And no doubt similar examples exist elsewhere.

In general the divisions applied to the text are a good thing since it prevents a wildly
conjectural intrepretation, something that from time immemorial was excluded in Judaism
because too free an interpretation of the Scriptures was prevented by the authorities – and
still is. Jewish scriptural scholars supported the 16th-century reformers in their efforts to
translate the Bible from Hebrew. A delegation of rabbis, in Geneva strongly advised them
to respect the divisions that had been made by the Jews in the text as also the punctuation
that was applied to the Bible version of the middle of the 10th century, otherwise the con-
sequences would be disastrous, so the argument went. Wisely they kept to the advice.

8 – Hidden in God: how the New Testament came into being

The history of the way the New Testament came into being is described in a masterly
fashion in “History of the New Testament Canon” by Brooke Foss Westcott (14), an
Anglican bishop, his book being first published in 1855:
«« The Canon of the New Testament was fixed gradually. It was among the first
instinctive acts of the Christian society and flowed from the natural expression of
the time. The condition of society and the internal relations of the Church presented
obstacles to the immediate and absolute determination of the question. As long as the
traditional rule of Apostolic doctrine was generally held in the Church there was no
need to confirm it by the written Rule. The recognition of the Apostolic writings as
 - 10 -

authoritative and complete was partial and progressive, like the formalizing of
doctrine, and the settling of ecclesiastical order.
The record of divine Revelation when committed to human care is not - at least
apparently - exempted from the accidents and caprices which affect the transmission
of ordinary books. It is not easy to overrate the difficulties which beset any inquiry
into the early Versions of the New Testament. In addition to those which impede
all critical investigations into the original Greek text, there are others in this case
scarcely less serious, which arise from comparatively scanty materials and vague
or conflicting traditions. There is little illustrative literature; or, if there be more, it
is imperfectly known. There is no long line of Fathers to witness to the completion
and the use of the translations. And though it be true that these hindrances are chiefly
felt when the attempt is made to settle or interpret their text, they are no less real
and perplexing when we seek only to investigate their origin and earliest form. The
teaching of God through man appears to be subject to the vagaries of human life and
thought. Years must elapse before we can feel that the words of one who talks with
men are indeed the words of God. The successors of the Apostles did not recognise
that the written histories of the Lord and the scattered epistles of His first disciples
would form a sure and sufficient source and test of doctrine for later times when the
tradition would have grown indistinct or corrupt. Conscious of a life in the Christian
body, and realising the power of its Head, they did not feel that the Apostles were
providentially charged to express once for all in their writings the essential forms
of Christianity, in like manner as the Prophets that had foreshadowed them. »»

9 – Our basic text is identical to the original

Despite the slow process by which the New Testament canon gradually took on a more
solid shape, we can state that the writings belonging to the canon enjoyed great authority
from the very beginning. The Muratorian Canon, dated around 200 AD, presents a pretty
complete canon and thus bears witness to the respect the books enjoyed from the first, so
that nobody would have dared to make amendments to the text. And although the reading
of the New Testament is subject to a number of variants, such variants in no way affect
the credibility, historical fact or Christian practice. Thanks to the fact that so many early
writings are known to be compared to one another, we can say in all confidence that the
basic Greek text as we now have it is very close to the original text.

A warning note is called for here. The modern practice with new Bible translations of
bringing forward variants that have long been rejected and presenting them as scientific is
a very suspicious practice and throws up a smoke curtain for those who have not been
able to go into this material in depth. In order not to fall prey to such things I prefer the
older translations like the King James or New King James Version (NKJV), and the
excellent version by Abbé Crampon (first editions early 20th century). With regard to the
reliability of the texts that have come down to us F. F. Bruce writes in “The New Testa-
ment Documents” (1972):
 - 11 -

«« Perhaps we can appreciate how wealthy the New Testament is in manuscript

attestation if we compare the textual material for other ancient historical works.
For Cæsar’s Gallic War (composed between 58 and 50 BC) there are several extant
manuscripts, but only nine or ten are good, and the oldest is some 900 years later than
Cæsar’s day. Of the 142 books of the Roman History of Livy (59 BC – 17 AD) only
thirty-five survive; these are known to us from not more than twenty manuscripts of
any consequence, only one of which, and that containing fragments of Books iii-vi,
is as old as the 4th century. Of the fourteen books of the Histories of Tacitus (about
100 AD) only four and a half survive; of the sixteen books of his Annals, ten survive
in full and two in part. The text of these extant portions of his two great historical
works depends entirely on two manuscripts, one of the 9th century and one of the
11th. The extant manuscripts of his minor works (Dialogus de Oratoribus, Agricola,
Germania) all descend from a codex of the 10th century. The History of Thucydides
(about 460 – 400 BC) is known to us from eight manuscripts, the earliest belonging
to around 900 AD, and a few papyrus scraps, belonging to about the beginning of the
Christian era. The same is true of the History of Herodotus (about 488 – 428 BC).
Yet no classical scholar would listen to an argument that the authenticity of
Herodotus or Thucydides is in doubt because the earliest manuscripts of their
works, which are of any use to us, are over 1,300 years later than the originals.
But how different is the situation of the New Testament in this respect ! In
addition to the two excellent manuscripts of the 4th century (…) which are the earliest
of some thousands known to us, considerable fragments remain of papyrus copies of
books of the New Testament dated from 100 or 200 years earlier still. The Chester
Beatty Biblical Papyri, the existence of which was made public in 1931, consist
of portions of eleven papyrus codices, three of which contained most of the New
Testament writings. One of these containing the four Gospels with Acts, belongs
to the first half of the 3rd century; another, containing Paul’s letters to churches and
the Epistle to the Hebrews, was copied at the beginning of the 3rd century; the third,
containing Revelation, belongs to the second half of the same century. »»

When we fix our attention on the fragments we possess, the oldest of them turn out to be
dated within the first decades after the Crucifixion, like that of Mark 6:52-53, found at
Qumran and therefore no older than 68 AD. (15) This is probably the oldest extant frag-
ment of the New Testament. And it definitively puts paid to the fable that the Gospels
came into being in the late first or early second century as a literary explosion of folkloric
popular imagination.

Together with Fenton Hort, Bishop Westcott used the different traditions and a multipli-
city of texts as basis for a magisterial piece of work in revising the basic text of the New
Testament, a task they carried out in fear and trembling. Their text serves at present as one
of the standard works for translators of the New Testament, offering an alternative rea-
ding in a few dubious cases. (16) A good translation of the Bible, such as the NKJV, al-
ways provides the alternative in a footnote. Anyone wishing to deviate from the Westcott
& Hort basic text must have good reasons for doing so, but generally any such deviation
leads to a botched job served up with a sauce of scientific scholarship. Thanks to Westcott
& Hort we now have a text that scarcely deviates from the original. God watches over His
Word. That is obvious. And He owes it to Himself to do so.

Finally it can be said that the Bible is, from cover to cover, true, justified, authentic and
infallible.
Hubert Luns

[Published in abridged from in “Profetisch Perspectief”, Winter 2007 – No. 57]

[published in abrdidged form in “Positief”, Nov. & Dec. 2009 – Nrs. 396-97]
 - 12 -

Notes
(1) The fact that the Bible has a solid historical core does not justify wild speculations.
Thus Genesis, for instance, gives a ‘thematic review’ of how Creation came into being. This
does not justify seeing the six days of creation as six times twenty-four hours.

(2) The Samaritan sect still exists and has its own synagogue in Nablus, formerly known
as Sichem. The sect has about 750 followers at present (in the year 2009) and they have
good contacts with the Orthodox Jews. It was not always so!

(3) The Biblical Sinai lies elsewhere (cf. Ex. 3:1, 17:6 and Gal. 4:25) and is not the region
now known as Sinai. The Sinai now was formely called Paran (cf. Num. 13:3, 26).

(4) According to Herodotus it was Cadmos the Phoenician who introduced the alphabet
to Greece, but that does not mean to say that he was its inventor.

Saint Augustine of Hippo

The transcription of Caphenath Pahenecha

(5) According to Parthey’s Old Coptic dictionary: “Vocabularium coptico-latinum…”, Ber-
lin # 1844, Old Coptic being the language of the Pharaohs [‘copt’ is derived from E(cypt)],
Joseph’s name reads as: Sah-phenk-noc-pa-en-he-kah, or: scribere, reducere, princeps,
qui pertinet ad, extrahere, ratio, sonus. In ordered language: “He who reduced script to its
basic elements and succeeded in bringing to light the basis of the sounds.”

Who was Fernand Crombette (1880-1970)?

(6) Crombette was a scholar redolent of a different age. A self-educated and solitary re-
searcher, who confined himself to his study and his libraries, he dedicated himself to pos-
terity and sought neither to attract attention nor recognition. He therefore signed his
publications with “un catholique français” (a French Catholic). He left many books, entire-
ly written between 1933 and 1967 after having pursued an administrative career. His zeal
stemmed from the only motive to prove the scientific and historical inerrancy of the Bible,
in the pursuit of which he followed extremely unorthodox ideas. Our main interest here is
in his effort to translate the Bible as if it were Coptic, given in his last book published
shortly before his death, that was called “La Révélation de la Révélation” (The revelation
of the Revelation). It shows a translation of the first eleven chapters of Genesis and other
characteristic passages after they were first transcribed into Coptic.
 - 13 -

The Bible, a holy book in a holy language

(7) In this context it is interesting that Crombette managed to make a translation up to
and including Genesis 11 on the basis of monosyllabic Coptic, which still does not prove
that the original Hebrew was the same as Coptic. God can have left both possibilities open:
that the first chapters of Holy Scripture can be read both in Coptic and in the original He-
brew, only to meet the requirements of the ordinary people who had lost the Hebrew lan-
guage during the long sojourn in Egypt. The Bible and tradition indicate that during the
confusion of tongues at the Tower of Babel God made an exception by giving Heber (or
Eber) the original language from Paradise again ‘from the other side’ (as his name signi-
fies) – thus from heaven – that was not derived from the other languages such as Coptic.
From this it follows that before God started on ‘his’ Bible, He had already created the
language in which it had to be written. The Bible is therefore a ‘holy’ book in a ‘holy’ lan-
guage. (See also: “The vernacular in Jesus’ time”)

(8) At the moment there is a great deal of interest shown by the Jewish side in restoring
the Septuagint to its original form, which apparently is not an impossibility.

The Vulgate led to the Old Testament being undervalued

(9a) The fact that the Vulgate should serve as source language for translations is not ne-
cessarily a bad thing. Unfortunately the conciliar decision of 1546 also led to the opinion
that the Latin version would suffice for the purposes of exegesis. But Latin can never re-
veal the accompanying range of meanings proper to Hebrew. Hebrew appears to be an
indispensable tool in the exegetic arsenal! In the case of the New Testament, a referencing
back to the Hebrew background of the terms used – Greek was a second language for the
dedicated writers – can lead to important insights. This tendency to use the Vulgate as the
unique source language, which started already in the Middle Ages, led to a devaluation of
the Old Testament and to insufficient knowledge in that area even by Roman Catholic
specialists who, though with a knowledge of Hebrew, were unable to distil out its quintes-
sence. In Protestant circles, certainly in the Netherlands, it is a different story.

The Vulgate in perspective

(9b) With his 1943 encyclical “Divino Afflante Spiritu” (With the Help of the Divine Spirit)
Pope Pius XII wished to correct misapprehensions regarding the decree of the Council of
Trent, which states that “the entire Books with all their parts, as they have been wont to
be read in the Catholic Church and are contained in the old Vulgate Latin edition, are to
be held sacred and canonical.” Among other things the encyclical discusses the way in
which the decree came into being and the consequences this brought with it:
«« The Fathers of the Church in their time, especially Augustine, warmly
recommended to the Catholic scholar, who undertook the investigation and
explanation of the Sacred Scriptures, the study of the ancient languages and recourse
to the original texts. However, such was the state of letters in those times, that not
many - and these few but imperfectly - knew the Hebrew language. In the middle
ages, when Scholastic Theology was at the height of its vigour, the knowledge of even
the Greek language had long since become so rare in the West, that even the greatest
Doctors of that time, in their exposition of the Sacred Text, had recourse only to
the Latin version, known as the Vulgate. On the contrary in this our time, not only
the Greek language, which since the humanistic renaissance has been, as it were,
restored to new life, is familiar to almost all students of antiquity and letters, but the
knowledge of Hebrew also and of their oriental languages has spread far and wide
among literary men. Moreover there are now such abundant aids to the study of these
languages that the Biblical scholar, who by neglecting them would deprive himself
of access to the original texts, could in no wise escape the stigma of levity and sloth.
For it is the duty of the exegete to lay hold, so to speak, with the greatest care and
reverence of the very least expressions which, under the inspiration of the Divine
Spirit, have flowed from the pen of the sacred writer, so as to arrive at a deeper and
fuller knowledge of its meaning. (…) Nor should anyone think that this use of the
original (Hebrew) texts, in accordance with the methods of criticism, in any way
derogates from those decrees so wisely enacted by the Council of Trent concerning
the Latin Vulgate. From the historical archives it appears that the Presidents of the
Council received a commission - which they duly carried out - to beg the Sovereign
 - 14 -

Pontiff in the name of the Council, that he should correct as far as possible first a
Latin, and subsequently also a Greek and a Hebrew edition, which eventually would
be published for the benefit of the Holy Church of God. If this desire could not then
be fully realized owing to the difficulties of the times and other obstacles, at present
it can, we earnestly hope, be more perfectly and entirely fulfilled by the united
efforts of Catholic scholars. And if the Tridentine Synod wished “that all should use
as authentic” the Vulgate Latin version, this, as all know, applies only to the Latin
Church and to the public use of the same Scriptures; nor does it, doubtless, in any
way diminish the authority and value of the source texts. For there was no question
then of these texts, but of the Latin versions, which were in circulation at that time,
and of these the same Council rightly declared to be preferable that which “had been
approved by its long-continued use for so many centuries in the Church.” Hence this
special authority or as they say, authenticity of the Vulgate was not affirmed by the
Council particularly for critical reasons, but rather because of its legitimate use in
the Churches throughout so many centuries; by which use indeed the same is shown,
in the sense in which the Church has understood and understands it, to be free from
any error whatsoever in matters of faith and morals; so that, as the Church herself
testifies and affirms, it may be quoted safely and without fear of error in disputations,
in lectures and in preaching; and so its authenticity is not specified primarily as
critical, but rather as ‘juridical’. »» (§§ 14-15, 20-21)

Jerome, the most learned of the Latin fathers of the Church

(10) Jerome learned Hebrew with great labor in his mature years. He first followed les-
sons from a converted but anonymous Jew during his five years’ ascetic seclusion in the
Syrian desert of Chalcis (374–379). Afterwards he studied in Bethlehem [in about the year
385] being taught by Rabbi Bar-Anina, who through fear of the Jews visited him by night:
“My teacher feared for his life like another Nicodemus.” This exposed him to the foolish
rumor among bigoted opponents, that he preferred Judaism to Christianity and betrayed
Christ in preference to the new ‘Barabbas’. He afterwards, in translating the Old Testa-
ment, brought other Jewish scholars to his aid, who cost him dear. (…) Though his know-
ledge of Hebrew was defective, it was much greater than that of Origen, Epiphanius and
Ephraem Syrus, the only other Fathers besides himself who understood Hebrew at all. It
is the more noticeable, when we consider the want of grammatical and lexicographical
helps and of the Masoretic punctuation (that was not applied until much later).
Taken from “Volume III, §161-80” of the “History of the Christian Church” by Philip Schaff -
Charles Scribner’s Sons # 1910 (§176 with its note 2098); carefully compared, corrected and emen-
ded by “The Electronic Bible Society” - Dallas, USA # 1998.

(11) Aquila’s translation is from the first half of the 2nd century AD and is sometimes so
literal that the Greek is incomprehensible for those not versed in Hebrew. It was, in fact,
destined for the Jewish Diaspora. His translation has come down to us in bits and pieces.

(12) See www.sacredbible.org for the Catholic Public Domain Version of the Sacred Bible.

(13) “Isaiah’s Exalted Servant in the Great Isaiah Scroll” by Steven P. Lancaster and James
M. Monson – Messiah Journal, a teaching journal by First Fruits of Zion, Rockford Illinois
# spring 2011/5771 (Special Supplement, issue 107).

(14) The quotation is taken from the seventh and last revised reprint from 1896 of “A
General Survey of the History of the Canon of the New Testament” (pp. 4-5, 12, 56, 238,
508, 511), first edition 1855.

(15) See Carsten Peter Thiede: “7Q5 – Facts or Fiction?” - The Westminster Theological
Journal 57 # 1995 (pp. 471-74).

(16) This is a reference to the 1881 version of “Revision of the Original Greek of the New
Testament”, as also: “Introduction to the New Testament in the Original Greek: with notes
on selected readings”.