Skip to content

Add your phone number?

Optional. Nothing is sent unless you choose it.
The Historic Faith
Sign in

Jumpstarter 10 of 10

Ideas to help restart your discussion
The Bible: Exploring Facts and Myths About the Word of God  /  The Apostle's Bible (Part 1)  /  Discussion Questions
All Questions
Question 10
Near the end, Bercot frames an inerrancy-driven argument: God would not inspire the apostles to quote “in error,” and he treats Isaiah 7:14 (“virgin” in the Septuagint vs “young woman” in the Masoretic) as the clincher. If someone in your group holds tightly to modern Bible translations based on the Masoretic text, what would repentance, humility, or changed practice actually look like in response to this lesson—especially in preaching, apologetics, and confidence about messianic prophecy?
Another way to ask: If Bercot says Isaiah 7:14 (“virgin” vs “young woman”) shows the apostles weren’t quoting in error, what should someone do who strongly trusts Masoretic-based modern translations? What would real humility or changed practice look like in preaching, apologetics, and confidence in messianic prophecy?

Direct Answer In Bercot’s framework, humility would look like being willing to re-check Old Testament prooftexts in the Septuagint, not assuming the Masoretic base is automatically superior, and adjusting preaching and apologetics to align with the Bible Jesus and the apostles used. Repentance would especially mean letting go of “man-made tradition” when it conflicts with the New Testament’s own textual assumptions.

Support from Transcript:

  • He argues God would not found the church on a “corrupt and unreliable Old Testament text,” nor inspire apostles to quote Isaiah “in error.”
  • He calls Isa 7:14 the “single most significant” messianic prophecy and says Matthew quotes “virgin” from the Septuagint, while the Masoretic reads “young woman,” which he says undermines a “central and essential teaching of Christianity.”
  • He repeatedly urges going to “the primary source” and says it is “a fairly easy matter” for anyone to compare quotations using a Septuagint copy and a Masoretic-based Bible.
  • He criticizes scholars who acknowledge the apostolic use of the Septuagint but “don’t do anything about it,” continuing in tradition.
  • His own pastoral example: preaching Hebrews exposed that KJV/NKJV Old Testament wording didn’t match Hebrews, motivating this teaching series.
Discussion Follow-ups What practical changes would it require for a preacher or teacher to regularly consult the Septuagint when making messianic or doctrinal arguments from the Old Testament?

Jumpstarter 10 of 10
Back Questions Done