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28. The Canon of Scripture (Old and New Testament)

Posted on April 11, 2025

The “Canon of Scripture” refers to the authoritative collection of books that are considered sacred and inspired by God. The canon of both the Old and New Testaments has been a point of theological discussion, as different denominations accept varying books within their canonical scriptures. The question arises: What is the true canon, and how can it be known? The Old Testament canon primarily deals with books of the Hebrew Bible, and the New Testament canon includes writings about the life, teachings, death, and resurrection of Jesus Christ, along with apostolic teachings.

Scriptures For the Canon of Scripture (Supporting the Canon of Scripture)

  1. Matthew 5:17 (KJV): “Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfill.”
    Interpretation: Jesus acknowledges the law and the prophets, referring to the Hebrew Scriptures (Old Testament), affirming their authority.
  2. 2 Timothy 3:16-17 (KJV): “All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, throughly furnished unto all good works.”
    Interpretation: All Scripture, both Old and New Testaments, is divinely inspired and authoritative for doctrine and righteous living.
  3. Revelation 22:18-19 (KJV): “For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book: And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life…”
    Interpretation: This passage warns against adding or removing from the Scriptures, underscoring the finality and completeness of the canon.
  4. Luke 24:44 (KJV): “And he 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.”
    Interpretation: Jesus affirms the Old Testament Scriptures as containing prophecies concerning Him, validating their continued authority.
  5. John 10:35 (KJV): “If he called them gods, unto whom the word of God came, and the scripture cannot be broken.”
    Interpretation: Jesus asserts the unbreakable nature of Scripture, indicating its divine and inerrant authority.
  6. Acts 17:11 (KJV): “These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so.”
    Interpretation: The Bereans are praised for searching the Scriptures daily, indicating that Scripture is the ultimate authority to be tested.
  7. Romans 15:4 (KJV): “For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope.”
    Interpretation: Paul emphasizes that the Scriptures are divinely written for instruction, encouraging believers to rely on them for spiritual growth.
  8. 2 Peter 1:20-21 (KJV): “Knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.”
    Interpretation: This passage emphasizes that Scripture is divinely inspired and not of human origin, affirming its authority and sacred nature.

Scriptures Against the Canon of Scripture (Challenging or Limiting the Canon)

  1. 1 Corinthians 13:8-10 (KJV): “Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away. For we know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away.”
    Interpretation: Some interpret this as suggesting the completion of Scripture with the coming of “that which is perfect,” potentially arguing that no new revelation is necessary beyond the current canon.
  2. John 21:25 (KJV): “And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written.”
    Interpretation: This verse implies that not all the acts and teachings of Jesus were recorded, suggesting that some aspects of truth might not be included in the canon.
  3. Acts 20:35 (KJV): “I have shewed you all things, how that so labouring ye ought to support the weak, and to remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive.”
    Interpretation: The teaching of Jesus here is not found in the Gospels, leading some to question if the whole of Jesus’ teachings are necessarily recorded in the New Testament canon.
  4. Revelation 1:11 (KJV): “Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia…”
    Interpretation: This is a specific instruction to John to write the book of Revelation, implying that God can give additional revelations which may or may not be included in the accepted canon.
  5. 2 Thessalonians 2:15 (KJV): “Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle.”
    Interpretation: This verse refers to traditions, which some argue could be authoritative alongside Scripture, suggesting that the canon is not necessarily limited to the written word alone.
  6. Hebrews 13:9 (KJV): “Be not carried about with divers and strange doctrines. For it is a good thing that the heart be established with grace; not with meats, which have not profited them that have been occupied therein.”
    Interpretation: This verse is seen by some as pointing to ongoing doctrinal development that might not be solely based on the written Scriptures.
  7. Matthew 24:35 (KJV): “Heaven and earth shall pass away, but my words shall not pass away.”
    Interpretation: While emphasizing the eternal nature of Jesus’ words, some interpret this as implying that the fullness of His words is beyond what is recorded in the canon.
  8. Luke 24:27 (KJV): “And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself.”
    Interpretation: Some argue that the complete understanding of Jesus cannot be found solely in the canon, as Jesus expounded on the Scriptures in ways that may not be fully captured in the written text.

The Doctrine of the Canon and Translation Debates on Hebrew, Greek, and Christian Translations (KJV Focus)

The issue of the accuracy and reliability of Biblical translations—specifically, Hebrew and Greek manuscripts—has been the subject of considerable debate within Christianity. This includes discussions on the KJV (King James Version), which is often hailed for its majestic style but scrutinized in terms of its fidelity to the original Hebrew and Greek texts. The use of the Hebrew Old Testament (OT), the Greek New Testament (NT), and the process of translation from these languages have played a crucial role in shaping doctrine and practice.

The Hebrew Text (Old Testament Canon)

The Hebrew Bible, which forms the basis of the Old Testament in the Christian canon, consists of 24 books (divided into 39 books in Christian Bibles). The earliest Hebrew texts, such as the Dead Sea Scrolls, offer significant insights into the ancient manuscripts and their accuracy.

Key Issues in Hebrew Translation:

  1. Textual Variants: The Hebrew Bible has multiple textual traditions (e.g., the Masoretic Text, the Septuagint, the Samaritan Pentateuch). Each tradition sometimes differs in wording, leading to questions about which version is most faithful to the original.
    • For instance, Psalm 14:1 in the Masoretic Text reads, “The fool hath said in his heart, There is no God,” whereas the Septuagint includes the phrase “their deeds are corrupt” before the statement about atheism. (KJV: “The fool hath said in his heart, There is no God.” (Psalm 14:1 KJV))
    • This kind of textual variation often leads to differing interpretations, particularly in terms of doctrine regarding sin, judgment, and human nature.
  2. Vowel Points: The Hebrew language uses consonants, and vowel points were added much later (circa 6th century AD) by the Masoretes. This system helps with pronunciation but raises the question of what the original pronunciation was and whether certain doctrinal words were influenced by later interpretations.
    • For example, the word for “virgin” in Isaiah 7:14 (“Behold, a virgin shall conceive, and bear a son…”) uses the Hebrew word almah, which could also mean “young woman” in some contexts. The Septuagint translated it as parthenos, which means “virgin,” aligning with the Christian interpretation of the prophecy being fulfilled in the birth of Jesus (Matthew 1:23).
  3. Translation of Key Terms:
    • Ruach (“Spirit”): This Hebrew word is often translated as “spirit,” “wind,” or “breath,” depending on the context. In Genesis 1:2, the KJV translates it as “the Spirit of God moved upon the face of the waters,” while other translations might use “wind” in certain contexts (cf. John 3:8). This has significant implications in understanding the nature of the Holy Spirit in theological debates.

Example of Hebrew Translation:

Isaiah 7:14 (KJV): “Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel.”

  • The word almah (Hebrew) can be translated as “virgin” or “young woman.” The Septuagint, used by early Christians, translated this as parthenos (Greek), which strongly implies “virgin,” supporting the Christian theological view of the virgin birth of Christ. However, the debate continues as to whether this was a later Christian interpretative translation or whether it was always meant to be understood in this way.

The Greek Text (New Testament Canon)

The New Testament was originally written in Koine Greek, which was the common language in the Eastern Mediterranean during the time of Christ and the Apostles. Greek manuscripts of the New Testament provide textual evidence for Christian doctrine, and debates about translation accuracy largely center around how these texts have been preserved and interpreted.

Key Issues in Greek Translation:

  1. Textual Variants: The New Testament has thousands of manuscript variants. The Textus Receptus (used in the KJV) and the modern critical text differ significantly in some places, which impacts translation choices.
    • John 1:18 (KJV): “No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.”
      Modern translations, such as the NIV, translate it differently based on earlier manuscripts: “No one has ever seen God, but the one and only Son, who is himself God and is in closest relationship with the Father, has made him known.”
      The debate lies in whether the phrase “only begotten Son” should refer to Jesus as unique or whether “the one and only Son” is the more accurate rendering based on early manuscript evidence.
  2. Gender and Grammar in Greek: Koine Greek is highly inflected and gendered, which means that translation into English can sometimes lose subtlety.
    • For instance, 1 Timothy 3:1 (KJV): “This is a true saying, If a man desire the office of a bishop, he desireth a good work.”
      The Greek word aner (man) could mean “man” in a general sense, but modern translators often opt for more inclusive language (e.g., “person”) to reflect gender-neutral interpretations based on contemporary views of church leadership.
  3. Definitive Articles and Translation: The use of the definite article in Greek can sometimes cause confusion in translation, especially when translating the names of God.
    • In John 1:1, the Greek reads, “In the beginning was the Word, and the Word was with God, and the Word was God.” The phrase “and the Word was God” uses the Greek article ho (the), which is debated in some translations over whether it should indicate “the Word was God” or “the Word was divine.”

Example of Greek Translation:

1 Corinthians 12:10 (KJV): “To another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues.”

  • Here, the Greek word glossa is used for “tongues,” which literally means “languages.” The interpretation of “tongues” has led to debates between the Pentecostal/Charismatic understanding (as a spiritual gift) and cessationist views (arguing that the gift of tongues ceased after the apostolic age). The debate is over whether glossa refers to actual human languages or spiritual utterances.

The Christian Translations and Their Debates

Christian translations, especially in the Protestant tradition (such as the KJV), have led to debates about the preservation of textual integrity. The KJV, specifically, is cherished by many due to its poetic and reverential language, but critics argue that it is based on a later manuscript tradition (the Textus Receptus), which may not always be the most accurate.

Problems in Greek Translation and KJV Accuracy:

  1. Textual Foundations: The KJV relies on the Textus Receptus, which is based on a limited number of late manuscripts. Modern translations (like the NASB, NIV) use more diverse and earlier manuscripts (e.g., the Alexandrian text-type), which leads to differences in translation.
  2. Manuscript Availability: The discovery of older manuscripts (e.g., Codex Sinaiticus, Codex Vaticanus) in the 19th and 20th centuries has raised questions about the reliability of the Textus Receptus, and whether the KJV’s underlying manuscripts represent the earliest and most authentic texts.
  3. Translation Philosophy: The KJV translators operated under a formal equivalence method, trying to stick closely to the words of the original languages. However, many modern translations use dynamic equivalence, which prioritizes meaning over exact word-for-word translation, sometimes leading to differences in interpretation.
  4. Textual Additions and Omissions: Some of the later manuscripts, which the KJV used, include verses and phrases not found in earlier manuscripts, such as the Pericope Adulterae (John 7:53–8:11) and the Comma Johanneum (1 John 5:7-8). These passages have been the subject of controversy regarding their authenticity.

Summary

The debate surrounding the translation of the Bible from Hebrew, Greek, and into Christian versions like the KJV is complex and multifaceted. It involves questions about the faithfulness of translations to the original languages, the preservation of doctrinal integrity, and the differences in textual traditions. The KJV, while highly revered, relies on later manuscripts that some argue may not be the most faithful to the original autographs. Modern translations tend to use older manuscripts but have their own issues regarding translation philosophy and textual variants.

Ultimately, the questions of accuracy and faithfulness to the original languages remain deeply significant for Christian theology, as translations not only reflect linguistic choices but also shape theological understanding and practice. Whether or not one views the KJV as the final and authoritative English translation, it remains central in many Christian traditions. However, the ongoing discussions about the best manuscripts, translation methods, and doctrinal implications continue to influence debates in the church today.


Denominational Views

1. Roman Catholic Church

Summary of View:

The Roman Catholic Church recognizes 73 books in the Bible, including the 7 deuterocanonical books (Tobit, Judith, Wisdom, Sirach, Baruch, 1-2 Maccabees) in addition to the 66 books accepted by most Protestants. They maintain that Scripture and Sacred Tradition, as interpreted by the Magisterium (teaching authority), hold equal authority.

Debates For the Canon:

  • Hebrew & Greek Translations: Catholics accept the Septuagint (LXX) as the authoritative Old Testament translation, which includes the deuterocanonical books. They argue that the Septuagint was used by Jesus and the apostles, affirming its authority. Scripture Example:
    • Matthew 5:17 (KJV): “Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfill.”
      • Catholics assert that Jesus’ use of the term prophets in this verse aligns with the Septuagint, which contains additional books not found in the Hebrew Bible.

Debates Against the Canon:

  • Hebrew & Greek Translations: Protestants argue that the deuterocanonical books were not part of the original Hebrew Scriptures and were later added in the Greek translation. Scripture Example:
    • Revelation 22:18-19 (KJV): “For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book…”
      • Protestants use this verse to argue that adding to Scripture, as Catholics did with the deuterocanonical books, is forbidden.

Explanation of Hebrew/Greek Word Usage:

In Matthew 5:17, the word law (Greek nomos) refers to the law given through Moses. Catholics argue that the Septuagint’s inclusion of the deuterocanonical books aligns with Jesus’ fulfillment of the law, suggesting their legitimacy.


2. Eastern Orthodox Church

Summary of View:

The Eastern Orthodox Church holds a canon that is similar to the Roman Catholic canon, but it includes a slightly broader set of deuterocanonical books, such as 3 Maccabees and Psalm 151. They view the Septuagint as the authoritative Old Testament text.

Debates For the Canon:

  • Hebrew & Greek Translations: Like the Catholic Church, the Orthodox Church defends the Septuagint as the authentic translation used by Jesus and the apostles. They argue that it preserves the text of the Old Testament more faithfully than the Hebrew manuscripts. Scripture Example:
    • Luke 24:44 (KJV): “And he 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.”
      • The reference to the Psalms is significant for the Orthodox, as the Septuagint included additional psalms not found in the Hebrew Psalter.

Debates Against the Canon:

  • Hebrew & Greek Translations: Critics argue that the Orthodox canon’s inclusion of the deuterocanonical books deviates from the Hebrew Scriptures, which do not contain these books. Scripture Example:
    • 2 Timothy 3:16 (KJV): “All scripture is given by inspiration of God…”
      • Protestants use this verse to argue that only the Hebrew Scriptures (Masoretic Text) are inspired, excluding the deuterocanonical books.

Explanation of Hebrew/Greek Word Usage:

The Greek word graphe (scripture) in 2 Timothy 3:16 highlights the writings that are divinely inspired. The Orthodox interpret graphe to include the books of the Septuagint, reflecting their expanded canon.


3. Evangelical (and Protestant General)

Summary of View:

Evangelicals and general Protestants accept the 66-book Protestant Bible, excluding the deuterocanonical books, emphasizing Sola Scriptura, or Scripture alone, as the ultimate authority.

Debates For the Canon:

  • Hebrew & Greek Translations: Evangelicals uphold the Masoretic Text (MT) for the Old Testament and the Textus Receptus for the New Testament, rejecting the deuterocanonical books as non-canonical. Scripture Example:
    • 2 Timothy 3:16 (KJV): “All scripture is given by inspiration of God…”
      • Evangelicals argue that this refers exclusively to the 66 books in the Protestant canon, with no room for the deuterocanonical books.

Debates Against the Canon:

  • Hebrew & Greek Translations: Some argue that early church fathers who used the Septuagint didn’t recognize the deuterocanonical books as canonical in the same sense as the Hebrew Scriptures. Scripture Example:
    • Revelation 22:18-19 (KJV): “For I testify unto every man that heareth the words of the prophecy of this book…”
      • Evangelicals use this to argue that adding any books to the canon is forbidden, including the deuterocanonical books.

Explanation of Hebrew/Greek Word Usage:

The Greek word graphē (Scripture) in 2 Timothy 3:16 refers to the canonical writings of the Old and New Testaments, but Evangelicals contend that the deuterocanonical books were not part of the original Scripture.


4. Baptist (Southern Baptist, Independent Baptist, etc.)

Summary of View:

Baptists adhere to the 66 books of the Protestant canon, rejecting the Apocrypha and emphasizing the Bible as the sole rule of faith and practice.

Debates For the Canon:

  • Hebrew & Greek Translations: Baptists affirm the Masoretic Text and the Textus Receptus for the Old and New Testaments, excluding the Apocryphal writings. Scripture Example:
    • Romans 15:4 (KJV): “For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope.”
      • Baptists use this to argue that the canonical Scriptures (66 books) provide all necessary instruction.

Debates Against the Canon:

  • Hebrew & Greek Translations: Like Evangelicals, Baptists argue that the deuterocanonical books are not inspired because they were not included in the Hebrew Bible. Scripture Example:
    • 2 Timothy 3:16 (KJV): “All scripture is given by inspiration of God…”
      • Baptists use this to argue that only the 66 canonical books are divinely inspired.

Explanation of Hebrew/Greek Word Usage:

The word graphe (Scripture) in Romans 15:4 is used to emphasize that the Old Testament canon (as found in the Masoretic Text) and the New Testament writings are sufficient for Christian life.


5. Methodist (United Methodist, AME, etc.)

Summary of View:

Methodists accept the 66 books of the Protestant Bible and emphasize Scripture, Tradition, Reason, and Experience as sources of theological authority.

Debates For the Canon:

  • Hebrew & Greek Translations: Methodists recognize the importance of the Hebrew and Greek texts but do not generally accept the deuterocanonical books as canonical. Scripture Example:
    • 2 Timothy 3:16 (KJV): “All scripture is given by inspiration of God…”
      • Methodists use this verse to affirm the sufficiency of the 66 books and reject the Apocrypha as non-canonical.

Debates Against the Canon:

  • Hebrew & Greek Translations: Methodists acknowledge the role of Tradition, but when it comes to the canon, they adhere to the Protestant understanding, which does not include the Apocrypha. Scripture Example:
    • Matthew 5:17 (KJV): “Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfill.”
      • This is used to argue that the deuterocanonical books were not part of the law or the prophets Jesus referred to.

Explanation of Hebrew/Greek Word Usage:

The word fulfill (Greek plēroō) in Matthew 5:17 refers to Jesus fulfilling the law and prophets as contained in the Hebrew Scriptures, not the additional books found in the Apocrypha.


6. Lutheran (Missouri Synod, ELCA, etc.)

Summary of View:

Lutherans accept the 66-book Protestant canon but tend to have a more nuanced approach to the Apocrypha, considering them useful for reading but not authoritative for doctrine.

Debates For the Canon:

  • Hebrew & Greek Translations: Like other Protestants, Lutherans rely on the Masoretic Text for the Old Testament, but they include the Apocrypha for devotional reading. Scripture Example:
    • 2 Timothy 3:16 (KJV): “All scripture is given by inspiration of God…”
      • Lutherans argue that while the Apocrypha is not canonical, it still serves as a useful source for moral teachings.

Debates Against the Canon:

  • Hebrew & Greek Translations: Some Lutherans reject the Apocrypha’s doctrinal authority, given its absence in the Hebrew Bible. Scripture Example:
    • Revelation 22:18-19 (KJV): “If any man shall add unto these things, God shall add unto him the plagues that are written in this book…”
      • Lutherans affirm that adding books like the Apocrypha to the canon is a violation of this prohibition.

Explanation of Hebrew/Greek Word Usage:

The word plēroō in Matthew 5:17 reinforces the idea that the canonical books Jesus referenced were those in the Hebrew Scriptures, not the deuterocanonical books.


7. Pentecostal (Assemblies of God, UPCI, etc.)

Summary of View:

Pentecostals affirm the 66-book Protestant canon, holding to the sufficiency of Scripture. They emphasize the work of the Holy Spirit in guiding believers into truth.

Debates For the Canon:

  • Hebrew & Greek Translations: Pentecostals uphold the use of the Masoretic Text and the Textus Receptus for translations, rejecting the deuterocanonical books as non-canonical. Scripture Example:
    • 2 Timothy 3:16 (KJV): “All scripture is given by inspiration of God…”
      • Pentecostals argue that the complete canon is contained within the 66 books.

Debates Against the Canon:

  • Hebrew & Greek Translations: Some Pentecostals caution against relying on translations that deviate from the Textus Receptus, stressing the authority of the original Greek and Hebrew texts. Scripture Example:
    • John 1:1 (KJV): “In the beginning was the Word, and the Word was with God, and the Word was God.”
      • The Greek word logos in this verse is foundational for Pentecostals in understanding the divinity of Christ and the sufficiency of Scripture.

Explanation of Hebrew/Greek Word Usage:

The word logos (Word) in John 1:1 emphasizes the eternal nature of Christ, showing the high importance Pentecostals place on the original Greek text’s fidelity.


8. Jehovah’s Witnesses

Summary of View:

Jehovah’s Witnesses have their own version of the Bible, the New World Translation (NWT), which is distinct in several places from the traditional KJV and other mainstream translations. They reject the Trinity and interpret many passages differently.

Debates For the Canon:

  • Hebrew & Greek Translations: Jehovah’s Witnesses use their own Greek and Hebrew text base for translation, specifically the NWT, which emphasizes their theological positions. Scripture Example:
    • John 1:1 (NWT): “In the beginning was the Word, and the Word was with God, and the Word was a god.”
      • This translation reflects their belief that Jesus is a created being, not God Himself, differing from traditional Christian readings.

Debates Against the Canon:

  • Hebrew & Greek Translations: Many Christian scholars argue that the NWT mistranslates key Greek words to support its unorthodox doctrines. Scripture Example:
    • John 1:1 (KJV): “In the beginning was the Word, and the Word was with God, and the Word was God.”
      • Traditional Christians argue that the NWT’s translation of theos (God) is incorrect.

Explanation of Hebrew/Greek Word Usage:

The Greek word theos in John 1:1 means “God” and is unambiguously used in reference to Jesus in the traditional Christian understanding, contrasting sharply with the NWT’s rendering.


9. Mormonism (LDS)

Summary of View:

The LDS Church considers the Book of Mormon, Doctrine and Covenants, and Pearl of Great Price as additional volumes of Scripture alongside the Bible. They believe in continuing revelation, which affects their understanding of canon.

Debates For the Canon:

  • Hebrew & Greek Translations: Mormons accept the Bible but assert that many portions are corrupted and have been clarified through modern revelation, including the Book of Mormon. Scripture Example:
    • 2 Nephi 29:10 (Book of Mormon): “Wherefore, murmur not because of the revelations which are given…for behold, I am God, and I am the same yesterday, today, and forever.”
      • This reflects their belief in ongoing revelation and correction of Scripture.

Debates Against the Canon:

  • Hebrew & Greek Translations: Traditional Christians argue that the Bible is complete, and that the addition of the Book of Mormon contradicts the closed nature of the biblical canon. Scripture Example:
    • Revelation 22:18-19 (KJV): “For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things…”
      • This is cited by non-Mormons to argue against the acceptance of the Book of Mormon as Scripture.

Explanation of Hebrew/Greek Word Usage:

The Greek word apokalypsis (revelation) in Revelation 22:18-19 emphasizes the finality of the biblical revelation, something the LDS Church’s teachings stand in opposition to.


10. Seventh-day Adventist

Summary of View:

Seventh-day Adventists accept the 66-book Protestant Bible and emphasize the Sabbath and the prophetic gift, which they believe is found in the writings of Ellen G. White, their prophetess.

Debates For the Canon:

  • Hebrew & Greek Translations: Adventists affirm the Masoretic Text and Textus Receptus as the authoritative sources for their Bible translations. Scripture Example:
    • 2 Timothy 3:16 (KJV): “All scripture is given by inspiration of God…”
      • They affirm the inspiration of the canonical Scriptures, excluding any additional writings as divinely authoritative.

Debates Against the Canon:

  • Hebrew & Greek Translations: Some argue that Adventists place too much emphasis on the writings of Ellen White, which are not part of the canon. Scripture Example:
    • Revelation 22:18-19 (KJV): “If any man shall add unto these things…”
      • This verse is used to argue against additional revelations outside the canon.

Explanation of Hebrew/Greek Word Usage:

The word graphē in 2 Timothy 3:16 emphasizes the sufficiency of the canonical Bible, supporting the Adventist rejection of extra-biblical revelations as doctrinally authoritative.


Summary

Across the different denominations, there are varying views on the canon of Scripture, particularly concerning the acceptance or rejection of the deuterocanonical books. The key theological dispute revolves around the interpretation of ancient Hebrew and Greek texts, with some groups accepting translations like the Septuagint (LXX) while others emphasize the Hebrew Masoretic Text and the Textus Receptus. While some accept additional writings, like the Book of Mormon or Ellen White’s writings, others adhere strictly to the 66-book canon, emphasizing the sufficiency of Scripture alone. Understanding the Greek and Hebrew terms, such as graphe, logos, and theos, helps clarify the theological nuances behind these positions.


Conclusion:

The doctrine of the canon of Scripture varies significantly across Christian denominations, with differing views on the inclusion of certain books, the role of translations (Hebrew, Greek, and Christian), and the authority of extra-biblical revelations. The denominations surveyed represent a wide spectrum of beliefs, from those that accept the 66 books of the Protestant canon to those that include additional writings such as the deuterocanonical books, the Book of Mormon, or modern-day prophecies. The use of Hebrew and Greek translations also plays a significant role in interpreting and justifying their positions. Through examining key scriptures in the King James Version (KJV) and understanding the theological arguments for and against certain texts, it is clear that the question of the canon is deeply tied to each denomination’s broader doctrinal stance on authority, tradition, and revelation.

Table 1: Denominations’ Views on the Canon

DenominationViewInterpretationScripture Basis Reference & Quote
Roman Catholic Church73 books including the deuterocanonical books (Tobit, Judith, Wisdom, etc.).The Septuagint is authoritative, and the deuterocanonical books are part of God’s revelation.Matthew 5:17 (KJV): “Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfill.”
Eastern Orthodox ChurchSimilar to Roman Catholic but includes additional books like 3 Maccabees.The Septuagint is the authoritative Old Testament, including additional books.Luke 24:44 (KJV): “These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled…”
Evangelical66 books only, emphasizing Sola Scriptura.The Bible alone is authoritative for faith and practice; deuterocanonical books are not inspired.2 Timothy 3:16 (KJV): “All scripture is given by inspiration of God…”
Protestant (General)66 books, rejecting the Apocrypha and other non-canonical writings.Only the books in the Hebrew and Greek manuscripts are authoritative.Revelation 22:18-19 (KJV): “If any man shall add unto these things, God shall add unto him the plagues that are written in this book…”
Baptist (Southern Baptist, Independent Baptist, etc.)66 books, rejecting the Apocrypha.The canon is closed with the 66 books, and all necessary doctrine is contained in them.2 Timothy 3:16 (KJV): “All scripture is given by inspiration of God…”
Methodist (United Methodist, AME, etc.)66 books, some allowance for the Apocrypha for edification.The canon is the 66 books; the Apocrypha may be read for historical or devotional purposes but not as doctrine.2 Timothy 3:16 (KJV): “All scripture is given by inspiration of God…”
Lutheran (Missouri Synod, ELCA, etc.)66 books, with the Apocrypha useful for edification but not doctrine.The 66 books are the authoritative canon; the Apocrypha is not divinely inspired but can be read for edification.Romans 15:4 (KJV): “For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope.”
Pentecostal (Assemblies of God, UPCI, etc.)66 books, affirming the sufficiency of Scripture alone.The canon is limited to the 66 books; extra-biblical revelation (like Pentecostal prophecy) does not add to the canon.2 Timothy 3:16 (KJV): “All scripture is given by inspiration of God…”
Jehovah’s WitnessesThe Bible is the 66-book canon, but their own translation (NWT) is used.The New World Translation is authoritative for understanding Scripture.John 1:1 (NWT): “In the beginning was the Word, and the Word was with God, and the Word was a god.”
Mormonism (LDS)The Bible, plus the Book of Mormon, Doctrine and Covenants, and Pearl of Great Price.Additional scriptures are considered equal to or greater than the Bible, with ongoing revelation.2 Nephi 29:10 (Book of Mormon): “Wherefore, murmur not because of the revelations which are given…”
Seventh-day Adventist66 books, accepting Ellen White’s writings as inspired but not canonical.The canon is closed, and the writings of Ellen White are regarded as the prophetic gift but not part of the Bible.2 Timothy 3:16 (KJV): “All scripture is given by inspiration of God…”

Table 2: Denominations’ Arguments Against the Canon

DenominationArgument Against InterpretationScripture Basis Reference & Quote
Roman Catholic ChurchDeuterocanonical books were not universally accepted by early Jewish or Christian communities.2 Timothy 3:16 (KJV): “All scripture is given by inspiration of God…” – Argues the deuterocanonical books were not universally recognized as divinely inspired.
Eastern Orthodox ChurchThe Septuagint’s inclusion of the extra books is not backed by the Hebrew Bible.2 Timothy 3:16 (KJV): “All scripture is given by inspiration of God…” – Highlights that the Hebrew Scriptures do not support the deuterocanonical books as inspired.
EvangelicalThe deuterocanonical books were added later and are not part of the original canon.Revelation 22:18-19 (KJV): “If any man shall add unto these things…” – Asserts that adding to the Bible is prohibited, implying no additional books like the Apocrypha.
Protestant (General)No evidence for the acceptance of the deuterocanonical books as canonical in the early church.2 Timothy 3:16 (KJV): “All scripture is given by inspiration of God…” – Asserts the canon was established by the time of the apostles, excluding the Apocrypha.
Baptist (Southern Baptist, Independent Baptist, etc.)The deuterocanonical books were not included in the Jewish Bible.Revelation 22:18-19 (KJV): “If any man shall add unto these things…” – Baptists argue that the canon cannot be expanded, citing warnings against adding to Scripture.
Methodist (United Methodist, AME, etc.)The deuterocanonical books were not accepted by the earliest Christians.Matthew 5:17 (KJV): “Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfill.” – The deuterocanonical books do not fulfill the law or the prophets.
Lutheran (Missouri Synod, ELCA, etc.)The deuterocanonical books were not universally accepted or inspired in the early church.Revelation 22:18-19 (KJV): “If any man shall add unto these things…” – Lutherans argue that adding books like the Apocrypha contradicts the warning in Revelation.
Pentecostal (Assemblies of God, UPCI, etc.)The deuterocanonical books are not necessary for doctrine or practice.Romans 15:4 (KJV): “For whatsoever things were written aforetime were written for our learning…” – Pentecostals argue that the 66 canonical books are sufficient for all doctrine.
Jehovah’s WitnessesThe traditional Christian canon includes misunderstandings that lead to incorrect theology.John 1:1 (KJV): “In the beginning was the Word, and the Word was with God, and the Word was God.” – Jehovah’s Witnesses argue the traditional translation distorts the nature of Christ’s divinity.
Mormonism (LDS)Additional Scriptures (Book of Mormon) are necessary for full revelation.Revelation 22:18-19 (KJV): “If any man shall add unto these things…” – Traditional Christians argue that the addition of the Book of Mormon goes against the finality of the Bible.
Seventh-day AdventistThe writings of Ellen White are not part of the biblical canon but are still divinely inspired.Revelation 22:18-19 (KJV): “If any man shall add unto these things…” – Adventists argue that the writings of Ellen White are not canonical and therefore do not alter the official Bible canon.

Summary

The debate over the canon of Scripture highlights the differences in theological perspectives among various Christian denominations. While some accept additional writings as part of divine revelation (e.g., Catholics, Mormons), others restrict the canon to the 66 books of the Protestant Bible. Central to these debates are the translations of the Hebrew and Greek Scriptures, with certain groups emphasizing the Septuagint or Textus Receptus, while others focus on the Hebrew Masoretic Text. Key scriptural passages, such as 2 Timothy 3:16 and Revelation 22:18-19, provide the foundation for arguments both for and against the inclusion of certain books, with each denomination interpreting these verses through their own theological lenses.

  • Doctrine
  • Doctrine Inroduction
    • 81 Aspects Of Christian Doctrine With Conflicting Scriptures
    • Major And Minor Doctrines Of Religious Denominations
  • Doctrine Contents
    • Contents Christian Doctrine
    • Contents Christian Perspectives
  • Chapter 1 : 1-7: God and the Trinity
    • 1 The Existence of One True God
    • 2 The Trinity: Father, Son, and Holy Spirit
    • 3 The Attributes of God (Omniscience, Omnipotence, Omnipresence)
    • 4 The Sovereignty and Providence of God
    • 5. The Holiness and Justice of God
    • 6. The Love and Mercy of God
    • 7. The Immutability (Unchanging Nature) of God
  • Chapter 2 : 8-14: Jesus Christ
    • 8. The Deity of Christ
    • 9. The Humanity of Christ
    • 10. The Virgin Birth
    • 11. The Sinless Life of Christ
    • 12. The Death and Atonement of Christ
    • 13. The Resurrection and Ascension of Christ
    • 14. The Second Coming Of Christ
  • Chapter 3 : 15-21: Holy Spirit
    • 15. The Personhood of the Holy Spirit
    • 16. The Role of the Holy Spirit in Salvation
    • 17. The Indwelling of the Holy Spirit in Believers
    • 18. The Baptism and Filling of the Holy Spirit
    • 19. The Gifts of the Holy Spirit
    • 20. The Fruit of the SpiritThe Fruit of the Spirit20. The Fruit of the Spirit
    • 21. The Holy Spirit as Comforter and Guide
  • Chapter 4 : 22-28: Scripture and Revelation
    • 22. The Divine Inspiration of Scripture
    • 23. The Inerrancy and Authority of the Bible
    • 24. The Sufficiency of Scripture for Salvation and Christian Living
    • 25. General Revelation (God’s Truth Revealed in Nature and Conscience)
    • 26. Special Revelation (God’s Truth Revealed Through Scripture and Christ)
    • 27. The Role of Prophecy in Scripture
    • 28. The Canon of Scripture (Old and New Testament)
  • Chapter 5 : 29-35: Creation and Humanity
    • 29. God as Creator of the Universe
    • 30. The Creation of Humanity in God’s Image
    • 31. The Purpose of Humanity: To Glorify God
    • 32. The Free Will of Humanity
    • 33. The Fall of Humanity (Original Sin)
    • 34. The Eternal Destiny of Humanity (Heaven or Hell)
    • 35. The Resurrection of the Dead
  • Chapter 6 : 36-42: Covenants and Dispensation
    • 36. The Adamic Covenant (Creation and the Fall)
    • 37. The Noahic Covenant (God’s Promise to Never Flood the Earth Again)
    • 38. The Abrahamic Covenant (Promise of a Chosen Nation)
    • 39. The Mosaic Covenant (The Law Given to Israel)
    • 40. The Davidic Covenant (Promise of the Eternal Kingdom)
    • 41. The New Covenant (Salvation Through Christ)
    • 42. The Concept of Dispensations (God’s Different Administrations in History)
  • Chapter 7 : 43-49: Angels and Demons
    • 43. The Creation of Angels
    • 44. The Hierarchy of Angels (Archangels, Seraphim, Cherubim)
    • 45. The Role of Angels in Worship and Service to God
    • 46. The Fall of Satan and the Origin of Demons
    • 47. The Role of Demons in Deception and Oppression
    • 48. The Authority of Believers Over Demons
    • 49. The Final Judgment of Satan and Demons
  • Chapter 8 : 50-56: Sin and Salvation
    • 50. The Nature of Sin as Rebellion Against God
    • 51. The Total Depravity of Humanity
    • 52. The Need for Redemption and Atonement
    • 53. Justification by Faith Alone in Christ Alone
    • 54. Regeneration (New Birth in Christ)
    • 55. Sanctification (Growth in Holiness)
    • 56. Glorification (The Final Perfection of Believers in Heaven)
  • Chapter 9 : 57-63: Church and Christian Life
    • 57. The Nature and Purpose of the Church
    • 58. The Great Commission (Evangelism and Missions)
    • 59. The Ordinances of the Church (Baptism and Communion)
    • 60. The Role of Spiritual Gifts in the Church
    • 61. Christian Discipleship and Spiritual Growth
    • 62. The Importance of Prayer and Worship
    • 63. The Role of the Church in Society
  • Chapter 10 : 64-70: Curses and Spiritual Warfare
    • 64. The Biblical Concept of Blessings and Curses
    • 65. The Origin of Curses (Disobedience to God)
    • 66. Breaking Curses Through Christ’s Redemption
    • 67. The Reality of Spiritual Warfare
    • 68. The Armor of God (Ephesians 6:10-18)
    • 69. The Victory of Christ Over Satan and Evil Powers
    • 70. The Role of Prayer, Fasting, and Scripture in Spiritual Warfare
  • Chapter 11 : 71-81: The End Times (Eschatology)
    • 71. The Signs of the End Times (Matthew 24)
    • 72. The Great Tribulation (Daniel and Revelation)
    • 73. The Rise of the Antichrist (Beast of Revelation)
    • 74. The False Prophet (Second Beast)
    • 75. The Two Witnesses (Revelation 11)
    • 76. The Rapture (Different Views on Its Timing)
    • 77. The Battle of Armageddon
    • 78. The Millennial Reign of Christ
    • 79. The Final Judgment (Great White Throne Judgment)
    • 80. The New Heaven and New Earth
    • 81. The Eternal Reign of Christ
  • Chapter 12 : 82-86: Additional Doctrine on Subjects Of Interest
    • 82. Doctrine On Tithing
    • 83. Doctrine on Homosexuality
    • 84. Doctrine of Church and State
    • 85. Doctrine of Forever May Not Mean Forever with Promises or Covenants
    • 86. Doctrine of the Apocalypse
  • Disclaimer And ChatGPT
    • Disclaimer And ChatGPT

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