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This to some folk could only mean a commitment to the regular and sole use of The Concordant Version, or CV. But others may not find that Version, or indeed any version, adequate for a consistent and accurate grasp of the sense of the original Greek text of the inspired words of Holy Writ. And because the words are sacred the English equivalents must relate to only one Greek word.

The analytical concordances of Young and Strong can be employed, though with some difficulty, but the perfect tool for the student of Scripture is the incomparable Englishman's Greek Concordance by Wigram. It is based on the AV, and under each Greek word it quotes every passage in the Authorised Version where a translation of that word appears. The use of the AV as a reference is ideal as its inconsistencies are thus apparent, and it also alerts one against depending on any particular version for accuracy.

It is often found, when a number of occurrences involving the same Greek word are placed together, that even in the AV the most appropriate equivalent English word has been used at least once. As an example look at kruptos on p.434 of this Concordance: of the twenty occurrences of various English words the majority. i.e. thirteen, have the word "secret". It is recognised easily that this is a proper translation and could have been used in every instance consistently. Yet often the recognisably proper equivalent may have been used only once among other different words; and sometimes a suitable word does not occur in the AV. It even may be necessary to use two words to give the sense of one Greek word. e.g. logos needs (at least) "Expression" and "Account".

The following are renderings of 1Cor.14:2. from various versions:

[CVl "For he who is talking a language is not talking to men but to God. For no one is hearing, but in spirit he is speaking secrets"

[ASV] "For he that speaketh in a tongue speaketh not unto men, but unto God;

&[RVl for no man understandeth; but In the spirit he speaketh mysteries" "For one who speaks In a tongue speaks not to men but to God; [RSV] for no one understands him, but he utters mysteries In the Spirit"

[JNDl "For he that speaks with a tongue does not speak to men but to God: for no one hears; but in spirit he speaks mysteries."

Note that the CV asks us to believe that some one is "speaking secrets", or disclosing them, and yet no one hears with comprehension: How unlikely !   The explanation is that "secret" (kruptos) does not occur here; the word is mustErion, which all the other versions rightly give as 'Mystery'. The whole point of the verse is that a mystery cannot normally be understood - it has to be revealed. Whereas a secret can be readily disclosed, and less readily found out by investigation. There are those who wish to make mustErion mean Secret, but that cannot be since clearly kruptos means that, and the Holy Spirit must intend there to be a distinction. One may ask "What place does a mystery have In God's Revelation ?" And the answer is, Everything. Unless and until God reveals a mystery. it can never be known. But a secret may be discovered by intensive searching or otherwise by being disclosed.

All versions are correct to show legO (p.449) as "speak", though the CV misleads readers with its "talking", as if it was different from "speaking"; "talk" is the equivalent of homileO, see p.529.

The CV and JND are correct to read "hearing" for akouO (p. 22); In fact the JND translation is here correct in all respects. But no version can be relied on completely; only this Concordant Method will eliminate all errors.

M. S. Lloyd Glasgow 1997

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