New Testament Old Testament Texual Alterations
Last updated
Last updated
There are several instances where New Testament authors cite Old Testament verses, but the wording or meaning appears to be changed or adapted. These changes often reflect the use of different source texts, interpretive techniques, or theological emphases. Below are notable examples where Old Testament verses are cited but differ in wording or interpretation:
11 “For this commandment which I command you this day is not too hard for you, neither is it far off. 12 It is not in heaven, that you should say, ‘Who will go up for us to heaven, and bring it to us, that we may hear it and do it?’ 13 Neither is it beyond the sea, that you should say, ‘Who will go over the sea for us, and bring it to us, that we may hear it and do it?’ 14 But the word is very near you; it is in your mouth and in your heart, so that you can do it. – Deuteronomy 30:11-14
5 Moses writes that the man who practices the righteousness which is based on the law shall live by it. 6 But the righteousness based on faith says, Do not say in your heart, “Who will ascend into heaven?” (that is, to bring Christ down) 7 or “Who will descend into the abyss?” (that is, to bring Christ up from the dead). 8 But what does it say? The word is near you, on your lips and in your heart (that is, the word of faith which we preach); – Romans 10:5-8
In Deuteronomy 30:11-14, Moses is addressing the Israelites, telling them that God's commandments are not too difficult to follow. He emphasizes that God's law is accessible, near to them ("in your mouth and in your heart"), and within their ability to obey. The passage is affirming that fulfilling the law is possible and that it is not beyond reach.
Paul, however, uses this passage to support his argument that righteousness and salvation come through faith in Christ, not through keeping the law. He applies Moses' words to the "word of faith," implying that the ultimate fulfillment of this is found in Christ. Paul uses the phrases about "ascending into heaven" and "descending into the abyss" to make a Christological point—referring to the incarnation (Christ coming down from heaven) and resurrection (Christ rising from the dead). He interprets the "word" as the message of faith in Christ, which is "near you, in your mouth and in your heart."
So while Deuteronomy presents the law as something that is accessible and can be followed, suggesting that humans are indeed capable of fulfilling it. Paul, on the other hand, uses this passage in Romans to support his broader theological point that people cannot achieve righteousness through the law and need to place their faith in Christ. This reflects Paul's overall emphasis in Romans that the law ultimately exposes sin and that human beings are incapable of perfectly fulfilling it.
Paul consistently argues that no one can fully keep the law and that the law serves to highlight human sinfulness (Romans 3:20, Galatians 3:10-11). While he does not deny that the law is good, his position is that perfect adherence to the law is impossible for sinful humans, and therefore salvation can only be attained through faith in Christ.
In Romans 10:5-8, Paul reinterprets Deuteronomy 30:11-14 to fit his argument that salvation is based on faith in Christ, not works of the law. While Deuteronomy states that the law is within reach and can be followed, Paul uses the same passage to emphasize the "word of faith" and Christ's role in salvation, implying that righteousness through the law is unattainable and that faith in Christ is the ultimate means to righteousness. This creates a tension between the original Old Testament message and Paul's application of it in his theological argument.
14 Therefore the Lord himself will give you a sign. Behold, a young woman shall conceive and bear[] a son, and shall call his name Imman′u-el. – Isaiah 7:14
22 All this took place to fulfill what the Lord had spoken by the prophet: 23 “Behold, a virgin shall conceive and bear a son, and his name shall be called Emman′u-el” – Matthew 1:23
In Isaiah, the Hebrew word almah means "young woman" and does not necessarily imply virginity. However, in Matthew, the word parthenos (Greek for "virgin") is used. This reflects the use of the Septuagint (the Greek translation of the Old Testament), which translated almah as parthenos, and Matthew's theological interpretation that Jesus' birth was a miraculous virgin birth, aligning with Christian belief in the fulfillment of messianic prophecy.
6 Sacrifice and offering thou dost not desire; but thou hast given me an open ear. Burnt offering and sin offering thou hast not required.7 Then I said, “Lo, I come; in the roll of the book it is written of me; 8 I delight to do thy will, O my God; thy law is within my heart.” – Psalm 40:6-8
5 Consequently, when Christ came into the world, he said, “Sacrifices and offerings thou hast not desired, but a body hast thou prepared for me; 6 in burnt offerings and sin offerings thou hast taken no pleasure. 7 Then I said, ‘Lo, I have come to do thy will, O God,’ as it is written of me in the roll of the book.” – Hebrews 10:5-7
In Hebrews, the phrase "a body you prepared for me" replaces "my ears you have opened" from Psalm 40:6. This difference is likely due to the author of Hebrews using the Septuagint version, where the Greek translation interpreted "ears you have opened" as "a body you prepared."
The Spirit of the Lord God is upon me, because the Lord has anointed me to bring good tidings to the afflicted; he has sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to those who are bound; 2 to proclaim the year of the Lord’s favor, and the day of vengeance of our God; to comfort all who mourn; – Isaiah 61:1-2
18 “The Spirit of the Lord is upon me, because he has anointed me to preach good news to the poor. He has sent me to proclaim release to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, 19 to proclaim the acceptable year of the Lord.” – Luke 4:18-19
In Luke, Jesus reads from Isaiah in the synagogue but omits the phrase "the day of vengeance of our God." This change shifts the emphasis from judgment (vengeance) to mercy and liberation, aligning with Jesus' message of grace and salvation. Additionally, Luke inserts "recovery of sight to the blind," which is not in the original Isaiah text but reflects themes found elsewhere in Isaiah (e.g., Isaiah 35:5).
11 “In that day I will raise up the booth of David that is fallen and repair its breaches, and raise up its ruins, and rebuild it as in the days of old; 12 that they may possess the remnant of Edom and all the nations who are called by my name,” says the Lord who does this. – 9:11-12
5 And with this the words of the prophets agree, as it is written, 16 ‘After this I will return, and I will rebuild the dwelling of David, which has fallen; I will rebuild its ruins, and I will set it up, 17 that the rest of men may seek the Lord, and all the Gentiles who are called by my name, 18 says the Lord, who has made these things known from of old.’ – Acts 15:16-18
The Hebrew text of Amos speaks of possessing the "remnant of Edom," while the Septuagint (Greek translation) used by the New Testament speaks of the "remnant of mankind" (or "Gentiles").
When Israel was a child, I loved him, and out of Egypt I called my son. – Hosea 11:1
15 and remained there until the death of Herod. This was to fulfill what the Lord had spoken by the prophet, “Out of Egypt have I called my son.” – Matthew 2:15
In Hosea, the phrase refers to Israel as a nation being brought out of Egypt during the Exodus. However, Matthew applies this verse to Jesus returning from Egypt after his family fled to escape King Herod.
5 “Behold, I will send you Eli′jah the prophet before the great and terrible day of the Lord comes. 6 And he will turn the hearts of fathers to their children and the hearts of children to their fathers, lest I come and smite the land with a curse.” – Malachi 4:5-6
17 and he will go before him in the spirit and power of Eli′jah, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just, to make ready for the Lord a people prepared.” – Luke 1:17
Luke adds a phrase that is not present in the Malachi text: "the disobedient to the wisdom of the just."