tulsa 2011
Member
- Joined
- Dec 18, 2010
- Messages
- 354
The William Tyndale 1526 New Testament On II Thessalonians 2; 6-7
The William Tyndale New Testament of 1522 to 1526 was the first English Bible to be translated directly from the Greek Textus Receptus. It laid much of the foundation - in doctrine to a great extent - for the Geneva Bible of `1560 and the King James Version of 1611. The so-called "King James Only" people would be on a better footing if they were to acknowledge this history, and to value the Greek Textus Receptus as well as the earlier translation of William Tyndale, who had a view of New Testament doctrine which was in part lost by the time that Theodore Beza (1519 –1605) took over Calvinism when John Calvin died in 1564. Beza;s Greek and Latin translations of the New testament influenced the English protestants who were then in Geneva because of the reign of Bloody Mary in England. The first edition of the Geneva Bible was a revision of Tyndale's Bible, but the Geneva Bible committee followed Beza and used church for ekklesia instead of Tyndale's congregation.
Here is William Tyndale's 1526 translation of II Thessalonians 2: 3-8: "Let no man deceive you by any means for the Lord commeth not except there come a departure first and that sinful man be revealed ye son of perdition.
4 which is an adversary, and is exalted above all that is called God or that is worshipped: so that he shall sit as God in the temple of God and show himself as God.
5 Remember ye not that when I was yet with you I told you these things?
6 And now ye know what with holdeth: even that he might be revealed at his time.
7 For the mystery of that iniquity doeth he all already work which only locks until it be taken out of ye way.
8 And then shall that wicked be revealed whom the Lord shall consume with the spirit of his mouth and shall destroy with the appearance of his coming."
"That sinful man, the son of perdition" is not a single individual, but is a spirit, which could be called the spirit of anti-Christ,which exists in the inner life of men. The temple of God is not a literal and physical temple rebuilt in Jerusalem, but is the temple of God as the believer (I Corinthians 3: 16-17). So far this says much the same thing as the King James. But in verses 6 and 7 Tyndale has a different translation. In verse 7 "he" refers to the sinful man who has taken over the inner life of the believer. "He" is said to lock up that taking over of the inner life of the believer - the Christian - until it - or he - is taken out of the way. In Tyndale's translation there is no restrainer who many dispensationalists in the churches say is the Holy Spirit. The King James for verse 7 says " For the mystery of iniquity doth already work; only he who now letteth will let, until he is taken out of the way."
"Letteth" is from The Greek kateko, Strong's Exhaustive Concordance Number 2722, "to hold down, withhold..." Letteth can mean to restrain. But Tyndale translates it as "locks," meaning to lock in place that takeover of the temple of God in the believer by the sinful man, which is a spirit from Satan.
In his writings Tyndale explains that the anti-Christ is not a single individual but is a present danger to Christians, since it is not something that is always in the future. The dispensationalist one man anti-Christ is to come in the future.
I am not sure that Tyndale saw Satan's house as being made up of two factions, the spirit of anti-Christ ( I John 4: 3) and the false prophets (Matthew 24: 11, II Peter 2: 1-3). The first beast of Revelation 13, especially verse 3 about the head of the first beast whose deadly wound was healed, can be understood as being the spirit of anti-Christ. The second beast of Revelation 13, starting in verse 11, who causes people to worship the first beast whose deadly wound was healed, can be understood as the false prophet, representing the many false prophets of Matthew 24: 11.
In William Tyndale's translation of II Thessalonians 2: 6-7 "He" - the sinful "man" who is a spirit that resides within the believers - is said to lock up that taking over of the inner life of the believer - the Christian - until he is taken out of the way. In Tyndale's translation there is no restrainer who many church dispensationalists say is the Holy Spirit. To "lock up" means that once the believer accepts the false doctrines of the false prophets, and the sinful man or man of sin comes to live within him, it is hard for the Christian to get rid of the man of sin because the Christian has been deceived into thinking the "man of sin" is truth.
On the other hand, the King James Version of II Thessalonians 2: 6-7 says "And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way."
The big difference between the earlier Tyndale and the King James is in the translation of the word katechon, where Tyndale translates it as lock, and the King James as letteth, meaning restrain.
The George Ricker Berry 1958 Interlinear for II Thessalonians 2: 7 says "for the mystery (musterion) already is working (energeitai) of lawlessness (anomias) only he who restrains at present until out of the midst he be gone." If you you replace restrains with lock or lock up, you have something very close to Tyndale's version. The Berry Interlinear may be following the King James use of letteth, meaning to restrain.
The change in the sinful man being he who locks up himself in the believer to the restrainer being the he who restrains until the restainer is taken out of the way came in the Geneva Bible. Here is II Thessalonians 2: 6-7 in the 1599 version of the Geneva Bible: "And now ye know what withholdeth, that he might be revealed in his time. 7 ]For the mystery of iniquity doth already work: only he which now [withholdeth, shall let till he be taken out of the way."
In the King James "he" in verse 7 is not the one doing the mystery of iniquity. "he" is a restrainer, and can could be seen as a force for good against the mystery of iniquity.
In the King James for II Thessalonians 2: 7 the man of sin, who many in the churches say is the one man anti-Christ, is being held back by something or someone restraining or holding him back at present, until the restrainer is taken out of the way in the future. This can lead into the dispensationalist view that the anti-Christ as a one man figure is to appear in the future - probably during the tribulation. The man of sin or anti-Christ is being held back now but he will be released to appear later.
But William Tyndale taught that anti-Christ has succeeded in his deception of turning attention away from himself, and caused Christians to look for him some time in the future when all along "he" - as the spirit of anti-Christ (I John 4: 3) - is here in the inner life of many believers. Tyndale saw that the Jews missed the Messiah when he came, and they are still looking for him to come later. In like manner, Christians fail to correctly identify anti-Christ because they are looking for him to come later, and "he" is not one man but a spirit, which is taught by the huge number of false prophets (Matthew 24: 11, II Peter 2: 1-3).
Tyndale says "The Jews look for Christ, and he came fifteen hundred years ago and they are not aware of it. And we also have looked for Antichrist, and he hath reigned as long, and we are not aware – and that because we both look carnally for him, and not in the places where we ought … The Jews would have found Christ verily if they had sought him in the law and the prophets, whither Christ sendeth them to seek. (John v.) We also would have spied out Antichrist long ago if we had looked in the doctrine of Christ and his apostles." Tyndale, Parable of the Wicked Mammon, (Benedicton Classics facsimile reprint, 2008) p 5.
The William Tyndale New Testament of 1522 to 1526 was the first English Bible to be translated directly from the Greek Textus Receptus. It laid much of the foundation - in doctrine to a great extent - for the Geneva Bible of `1560 and the King James Version of 1611. The so-called "King James Only" people would be on a better footing if they were to acknowledge this history, and to value the Greek Textus Receptus as well as the earlier translation of William Tyndale, who had a view of New Testament doctrine which was in part lost by the time that Theodore Beza (1519 –1605) took over Calvinism when John Calvin died in 1564. Beza;s Greek and Latin translations of the New testament influenced the English protestants who were then in Geneva because of the reign of Bloody Mary in England. The first edition of the Geneva Bible was a revision of Tyndale's Bible, but the Geneva Bible committee followed Beza and used church for ekklesia instead of Tyndale's congregation.
Here is William Tyndale's 1526 translation of II Thessalonians 2: 3-8: "Let no man deceive you by any means for the Lord commeth not except there come a departure first and that sinful man be revealed ye son of perdition.
4 which is an adversary, and is exalted above all that is called God or that is worshipped: so that he shall sit as God in the temple of God and show himself as God.
5 Remember ye not that when I was yet with you I told you these things?
6 And now ye know what with holdeth: even that he might be revealed at his time.
7 For the mystery of that iniquity doeth he all already work which only locks until it be taken out of ye way.
8 And then shall that wicked be revealed whom the Lord shall consume with the spirit of his mouth and shall destroy with the appearance of his coming."
"That sinful man, the son of perdition" is not a single individual, but is a spirit, which could be called the spirit of anti-Christ,which exists in the inner life of men. The temple of God is not a literal and physical temple rebuilt in Jerusalem, but is the temple of God as the believer (I Corinthians 3: 16-17). So far this says much the same thing as the King James. But in verses 6 and 7 Tyndale has a different translation. In verse 7 "he" refers to the sinful man who has taken over the inner life of the believer. "He" is said to lock up that taking over of the inner life of the believer - the Christian - until it - or he - is taken out of the way. In Tyndale's translation there is no restrainer who many dispensationalists in the churches say is the Holy Spirit. The King James for verse 7 says " For the mystery of iniquity doth already work; only he who now letteth will let, until he is taken out of the way."
"Letteth" is from The Greek kateko, Strong's Exhaustive Concordance Number 2722, "to hold down, withhold..." Letteth can mean to restrain. But Tyndale translates it as "locks," meaning to lock in place that takeover of the temple of God in the believer by the sinful man, which is a spirit from Satan.
In his writings Tyndale explains that the anti-Christ is not a single individual but is a present danger to Christians, since it is not something that is always in the future. The dispensationalist one man anti-Christ is to come in the future.
I am not sure that Tyndale saw Satan's house as being made up of two factions, the spirit of anti-Christ ( I John 4: 3) and the false prophets (Matthew 24: 11, II Peter 2: 1-3). The first beast of Revelation 13, especially verse 3 about the head of the first beast whose deadly wound was healed, can be understood as being the spirit of anti-Christ. The second beast of Revelation 13, starting in verse 11, who causes people to worship the first beast whose deadly wound was healed, can be understood as the false prophet, representing the many false prophets of Matthew 24: 11.
In William Tyndale's translation of II Thessalonians 2: 6-7 "He" - the sinful "man" who is a spirit that resides within the believers - is said to lock up that taking over of the inner life of the believer - the Christian - until he is taken out of the way. In Tyndale's translation there is no restrainer who many church dispensationalists say is the Holy Spirit. To "lock up" means that once the believer accepts the false doctrines of the false prophets, and the sinful man or man of sin comes to live within him, it is hard for the Christian to get rid of the man of sin because the Christian has been deceived into thinking the "man of sin" is truth.
On the other hand, the King James Version of II Thessalonians 2: 6-7 says "And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way."
The big difference between the earlier Tyndale and the King James is in the translation of the word katechon, where Tyndale translates it as lock, and the King James as letteth, meaning restrain.
The George Ricker Berry 1958 Interlinear for II Thessalonians 2: 7 says "for the mystery (musterion) already is working (energeitai) of lawlessness (anomias) only he who restrains at present until out of the midst he be gone." If you you replace restrains with lock or lock up, you have something very close to Tyndale's version. The Berry Interlinear may be following the King James use of letteth, meaning to restrain.
The change in the sinful man being he who locks up himself in the believer to the restrainer being the he who restrains until the restainer is taken out of the way came in the Geneva Bible. Here is II Thessalonians 2: 6-7 in the 1599 version of the Geneva Bible: "And now ye know what withholdeth, that he might be revealed in his time. 7 ]For the mystery of iniquity doth already work: only he which now [withholdeth, shall let till he be taken out of the way."
In the King James "he" in verse 7 is not the one doing the mystery of iniquity. "he" is a restrainer, and can could be seen as a force for good against the mystery of iniquity.
In the King James for II Thessalonians 2: 7 the man of sin, who many in the churches say is the one man anti-Christ, is being held back by something or someone restraining or holding him back at present, until the restrainer is taken out of the way in the future. This can lead into the dispensationalist view that the anti-Christ as a one man figure is to appear in the future - probably during the tribulation. The man of sin or anti-Christ is being held back now but he will be released to appear later.
But William Tyndale taught that anti-Christ has succeeded in his deception of turning attention away from himself, and caused Christians to look for him some time in the future when all along "he" - as the spirit of anti-Christ (I John 4: 3) - is here in the inner life of many believers. Tyndale saw that the Jews missed the Messiah when he came, and they are still looking for him to come later. In like manner, Christians fail to correctly identify anti-Christ because they are looking for him to come later, and "he" is not one man but a spirit, which is taught by the huge number of false prophets (Matthew 24: 11, II Peter 2: 1-3).
Tyndale says "The Jews look for Christ, and he came fifteen hundred years ago and they are not aware of it. And we also have looked for Antichrist, and he hath reigned as long, and we are not aware – and that because we both look carnally for him, and not in the places where we ought … The Jews would have found Christ verily if they had sought him in the law and the prophets, whither Christ sendeth them to seek. (John v.) We also would have spied out Antichrist long ago if we had looked in the doctrine of Christ and his apostles." Tyndale, Parable of the Wicked Mammon, (Benedicton Classics facsimile reprint, 2008) p 5.
Last edited:
