The New Testament Message that was Once Delivered to the Early Saints:


The Victory Version

As amended from the 1849 Etheridge Translation

from the Syriac by John Wesley Etheridge

Amended and edited by Clifford Besson

January 26, 2016, rev, May 24 & 23 Nov. 2017


In this translation from the Aramaic language, which is amended from the beautiful work of John Wesley Etheridge, Ph. D. of England, we are here trying to present a more accurate version and message to show how the early Christians really understood their beliefs. In other words, the present and all other versions of the New Testament have not been doing this.

This Etheridge Translation was taken from We are now awaiting permission before going any further (November 28, 2019).

They are just showing the erroneous understandings of the translators themselves as to what their church had taught them about God, Jesus, an­gels, and the Holy Spirit. This important difference was revealed to this servant as he sought God's help to understand the Creator and the Holy Scrip­tures (the Holy Bible).

Translators have been making prejudicial adjustments from what the text really said due to denominational or general church indoctrination? For example, some denominations, sects, or cults have quite different be­liefs or doctrines than the majority of Christian believers. They advise their church members to have nothing to do with other Christian churches or believers because they are all daughters of the Roman Catholic Church or they simply do not rate like they do and are therefore going to Hell or will be annihilated once they die. In other words they also have different beliefs about Heaven and Hell. Have you not read these passages?

Matthew (Mt) 24:4 And Jesus answered and said unto them, Take heed that no man deceive you. (Also in Mark (Mk) 13:5) Jeremiah (Jer) 29:8 For thus saith the LORD of hosts, the God of Israel; Let not your prophets and your diviners, that be in the midst of you, deceive you, . . . . and 2 Thessalonians (2Th) 2:3 Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Lu 11:35 Take heed therefore that the light which is in thee be not darkness. Romans (Ro) 1:22 Professing themselves [translat­ors?] to be wise, they became fools, 1 Corinthians( 1Co) 1:19 For it is written, I will destroy the wisdom of the wise [in their own eyes or according to one's sect?], and will bring to nothing the understanding of the prudent. 20 Where is the wise? where is the scribe? where is the dis­puter of this world? hath not God made foolish the wisdom of this world? 21 For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe. 1Co 3:18 Let no man deceive himself. If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise. 19 For the wisdom of this world is foolishness with God. For it is written, He taketh the wise in their own craftiness. 20 And again, The Lord knoweth the thoughts of the wise, that they are vain. Mt 7:15 Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves. 16 Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? 20 Wherefore by their fruits ye shall know them. Mt 15:2 Why do thy disciples transgress the tradition of the elders [how about in your own denomination]? for they wash not their hands when they eat bread. 9 But in vain they do worship me, teaching for doctrines the commandments of men. Mt 23:2-33 and Lk 11:38-52.

In other words, many of us have been deceived by errors in our trans­lations in our Bibles today and by any doctrines that may have come from those same errors in those same Scriptures. This is what was revealed to this servant around 1968 while in a Salvation Army seminary in Toronto, Ontario. He was there in preparation for a life and work serving God, man­kind, and the Salvation Army. He was there praying for God's help and wis­dom to know him and to understand the Trinity and the teachings of the Bible better. He found in his studies though that virtually all translators have translated their versions of the Scriptures and of the writings of the early Church fathers with bias, treating things about God, Jesus, and the Holy Spirit differently than they do other topics or persons.

In other words they do not follow the rules of grammar and syntax of the languages of which their manuscripts were written in. In fact they made up their own ecclesiastical or church rules about how to translate those ancient manuscripts when it comes to deity and church workers. For example, instead of deaconess (a woman church deacon, worker or minister) with re­gards to “Phebe, our sister” (Rom. 16:1), she is just called a servant in the Authorized Version (or King James Version) (A. V.). The Greek word of diakonov diakonos, dee-ak'-on-os is translated in the A. V. as servant, minister (Rom 15:8 re: Jesus Christ and 1 Co 3:5 re: the Apostle Paul and Apollos), and deacon (1 Th 3:2).

Since that time in Toronto, when this servant studied the New Testa­ment with the help of an Interlinear Literal Translation of the Greek New Testament with the Authorized Version by Thomas Newberry,1 he returned home to further his studies on the Bible and on languages from which were trans­lated the Holy Bible. He went to the University of Winnipeg to study an­cient history of the people of Bible lands, Classical Greek, Koiné (common) Greek, and a number of other topics. Then over a number of other years, he went to three Bible colleges to study many regular religious topics and Hebrew, and Aramaic languages.

On studying the Old and New Testament manuscripts, many extra-biblical literature, and comments of the early Church fathers, he came to a better understanding of the real true beliefs of the Old Testament people of God and of the early Christians. To make these revelations clear to the regular indoctrinated scholars and public today, a new revised translation of the Scriptures needed to be made. Therefore this new version of the New Testa­ment is being made.

Because of a great urgency of the need, we are making use of a respec­ted translation into English from the very language that Jesus and all his first disciples spoke and used, that of Aramaic. As Hebrew was the sophist­icated classical language of the priests, rabbis, Hebrew scholars, and law­yers Matthew wrote his gospel in that very language of Hebrew2 and Saint Paul apparently wrote his letter or Epistle to the Hebrew people in this language as well.3 This was, most likely, to make sure that the upper class of the Israelite or Judean people would have less reason to not read these important messages to the Hebrew people of their day. They would very likely not read them if they were in Greek or translated later from the Greek. It just would not be Hebrew enough for the Judeans of that day.

In order to speed up the bringing about this revised translation of the Aramaic manuscripts, this editor has taken the liberty to make use of the translation of the Syriac New Testament by the esteemed translator John Wesley Etheridge, Ph. D., an English nonconformist clergyman, who lived from 24th of February, 1804 to 24th of May, 1866. He called his work: the New Testament Translated from the Peshitta in two volumes. We have also considered George Howard's Hebrew Gospel of Matthew in this new translation as well as Janet M. Magiera's Aramaic Peshitta New Testament Translation Glenn David Bauscher's The 1st Century Aramaic English Interlinear Bible- The New Testament with the Psalms, Proverbs & Ecclesiastes, James Murdock's The New Testament: Translated from the Syriac Peshito Version, George M. Lamsa's Holy Bible from the Ancient Eastern Text, and James Scott Trimm's The Hebraic-roots Version Scriptures.

All these versions were then compared to the translations as found in the Greek New Testament manuscripts to determine the placements of the def­inite articles, to get the viewpoint of the believers of the early Chris­tian era as to their understanding of deity in their day and age. As they wrote their translations while many of the early apostles and their com­rades were very likely still around, their opinions or their points of view mean much more than any opinions of religious indoctrinated scholars today.

We in the Church today are sons and daughters of people of churches and religious denominations that came out of the non-christian Roman Cath­olic Church and of members of the Jewish faiths who rejected Jesus of Naz­areth as their Saviour and Messiah. The Jews today and Messianic Jews have been influenced by their unsaved anti-christian comrades of their Talmudic religion which do not even uphold their ancient Scriptures as holy and sac­red above their Talmud and its philosophies.

The following amendments have been made to his translation, that of adopting Jesus for his spelling of Jeshu for e wvy (in Hebrew lettering). Regarding the Hebrew and Aramaic spelling of this Jeshu or Jesus, Hebrew text books say that this letter e, ʿᾰyĭn is to be represented in translitera­tion with ʿ but it is said to be silent4 or with a deep or pe­culiar guttural sound5.

In the Septuagint (Greek translation of the Old Testament) though, this same letter is represented by the Greek letter G or now in the smaller case of g6, which is the letter Gamma with the pronunciation of g as in got or ng when it is before another g, k,or χ.7

But then consider that the Joshua of the Bible, that took over the leadership of Moses, has the same Hebrew letter as the last letter of his name, which is evwhy. His name is spelled in Greek as Iesous, Iesous.

So this suggests that there was a bit of a sound of an s on the ending of the word. Then through the process of this Greek spelling and of the Ro­man Latin spelling and pronunciation, the name Jesus came about.

In our translation we shall be noting the placements of definite art­icles in the Greek manuscripts and in the Hebrew manuscripts of parts of the New Testament. We note these with an underlining and where there are no supporting evidence of definite articles in Greek or Hebrew manuscripts those definite articles will be in superscript like this: the. The words Lord Jeh will be used in place of the Lord in Etheridge translation when the context appears to refer to God the Father.

Here is a note on why this editor has chosen the spelling of Jesus rather than Etheridge's Jeshu. This writer was given a special revelation concerning the proper pronunciation of God the Father's personal name. As Jesus has his father's name as part of his name: (je´zus (Iesous, for ye­hoshua`))8 which is also spelled jehosh'-u-a (yehoshua`, [which means] "Yahweh is deliverance," or "is opulence")1 or Jeh-wah is deliverance. Jesus (saviour) [is the] . . . Greek form of the name Joshua or Jeshua, a contraction of Jehoshua, that is, "help of Jehovah" or "saviour."9

The spelling of other translations of Yah, Jah, and of ours with Jeh all represent the same Hebrew spelling for God the Father's name when no vowel signs are shown. hy Yahh, yaw10 The ancient Hebrew manuscripts did not have vowel sign markings. These were only added years after Jesus was born as a baby.

This name of Yah, Jah, or Jeh11 is found forty-five times in the Hebrew text from which the Authorized Version was translated and with the spelling of Jah. It is found as Jah in Psalm 68:4 and in the phrase “praise ye the LORD” twenty-four times (AV) and four times as Alleluia in Revelation 19:1, 3, 4, 6. It is found forty-two times in Young's Literal Translation of the Bible. The usual Hebrew form of the name Joshua . . . occurs in the King James Version of Numbers (Nu) 13:16 but the American Standard Revised Ver­sion has Hoshea and in some editions of the King James Version in 1Ch 7:27, where others have the form Jehoshuah (h being wrongly added at the end)12.

In the understanding of this writer, it should be pronounced Jēʹsus with the accent on Je because of what happened a few years ago. This servant requested that God would give to his friend Remi, a retired gentleman but just a new Christi­an, the pronunciation of God the Father's personal name. Suddenly, a moment after this servant closed down his phone after talking to Remi, this word and pronunciation of JĒH-wah suddenly came out of his own lips. He suddenly realized that this was for what he was asking God. He immediately wrote it down as Jehwah. He later realized it would be better written with a hyphen after the Jeh, to make it Jeh-wah. In the Old Testament, God's name was written in the Hebrew many times as just hy , as mentioned above. It was evidently, pronounced Jēh as discovered in that word of knowledge that God gave this servant but incorrectly spelled Jah in the Authorized Version of the Bible.

In order to make it clear where this editor has made changes to the text of brother Etheridge's translation, that is, besides the respelling of the name of Jesus, we have underlined and made our changes in bold or regu­lar print and put Etheridge's choice as superscript just before our choices of words. Footnotes will be used at times when alternative choices of words were found necessary according to readings of other manuscripts than what Etheridge used or from notes from early Church fathers.

The Gospel According

to Saint Matthew
Chapter One

    1 THE A RECORD of the a generation of Jesus the Meshicha, the son of David, son of Abraham.2 Abraham begat the13 Ishok, Ishok begat the Jakub, Jakub begat the Jehuda and his brethren,3 Jehuda begat the Pharets and the Zoroch from the Thomar. Pharets begat the Hetsron, Hetsron begat the Arom,4 Arom begat the Aminodob, Aminodob begat the Nachshun, Nachshun begat the Salmun,5 Salmun begat the Booz from the Rochab, Booz begat the Ubid from the Ruth, Ubid begat the Ishai,6 Ishai begat the David the king;

David begat the Shelemun from [her who had been] the wife of the Uria;
7 Shelemun begat
the Rehebaam, Rehebaam begat the Abia, Abia begat the Asa, 8 Asa begat the Johushaphat, Johushaphat begat the Jurom, Jurom begat the Uzia,
9 Uzia begat
the Juthom, Juthom begat the Ahaz, Ahaz begat the Hezakia,10 Heza­kia begat the Menasha, Menasha begat the Amun, Amun begat the Jushia,11 Jushia begat the Jukania and his brethren at the exile of Bobel.

12 And after the exile of Bobel Jukania begat the Shalathiel, Shalathiel begat the Zurbobel, 13 Zurbobel begat the Abiud, Abiud begat the Aliakim, Aliakim begat the Ozur,14 Ozur begat the Zoduk, Zoduk begat the Akin, Akin begat the Aliud,15 Aliud begat the Aliozar, Aliozar begat the Mathan, Mathan begat the Jakub,16 Jakub begat the Jauseph, the husband of Mariam, of whom was born Jesus who is called the a Meshicha14.

17 Thus all the generations from Abraham to David (were) fourteen genera­tions; and from David to the exile of Bobel, fourteen generations; and from the exile of Bobel to the Meshicha, fourteen generations.

18 NOW the nativity of Jesus15 the a Meshicha was thus: While Mariam his mother was betrothed to Jauseph, before they could be consociated, she was found to be with child from the a Spirit of Holiness. 19 But Jauseph her husband was just, and, not willing to defame her, meditated privately to release her.

20 But while (on) these (things) he reflected, an angel of Lord Beautiful16 ap­peared to him in a dream, and said to him, Jauseph, son of David, fear not to take Mariam thy wife; for that which is conceived in her is from the a Spirit of Holiness.21 She shall give birth to a son, and thou shalt call his name Jesus; for he shall save his people from their sins.

22 Now all this was done, that what was spoken from the17 Lord Beautiful by the prophet might be fulfilled: 23 Behold, a the virgin shall be with child, and shall bring forth the a son, and they shall call his name Amanuel; which is interpreted, With us (is) our Aloha18/Superior One.

24 Then Jauseph,19 when he had arisen from his sleep, did as the angel of Beautiful commanded him, and took unto him his wife; 25 and knew her not until she had given birth to her son, the firstborn; and she called his name Jesus.

Matthew 2

1 NOW when this20 Jesus was born in Beth-lechem of the Jehuda, in the days of Herodes the king, there came Magians [Magusdhee]21 from the East to Urishlem: 2 and they said, Where is the a king of the Jews [Jihudoyee] who is born? for we have seen his star luminary22 in the east, and have come to worship him.

3 But Herodes the king heard, and was troubled, and all Urishlem with him. 4 And he as­sembled all the chief priests and scribes of the people, and anxiously inquired of them where the Meshicha23 should be born.

5 But they said, In Beth-lechem of the Je­huda; for so it is written in the prophet: 6 Also thou, Beth-lechem of Jehuda, wast not the least among the kings of Jehuda; for from thee shall come forth the a king who shall be as a shepherd to my people the Isroel.

7 Then Herodes privately called the Magians, and learned from them at what the time the star luminary appeared to them: 8 and he sent them to Beth-le­chem, and said to them, Go and inquire diligently concerning the child; and when you have found him, come, show me, and I also will go and will worship him.

9 But they, when they had heard the king, went forth; and, lo, the star luminary, which they had seen in the east, pro­ceeded before them, until it came and stood over against where the child was.

10 Now when they saw the star luminary, they rejoiced with very great joy. 11 And they entered the house, and beheld the child with Mariam his mother; and they fell down, and worshipped him. And they opened their treasures, and offered unto him oblations; gold, and myrrh, and frankin­cense. 12 And it was shown to them in a dream, that they should not return unto Herodes; so, by another way, they went unto their place.

13 AND when they were gone, the an angel of the Lord Beautiful appeared in a dream unto Jauseph, and said to him, Arise, take the child and his mother, and flee into Metsreen, and there be until I tell thee; for it will be that Herodes will seek the child, that he may destroy him.

14 Then Jauseph arose, took up the child and his mother, and fled by night into Metsreen, 15 and was there until the death of Herodes. That it might be fulfilled which was spoken from the24 Lord Beautiful by the prophet, saying, Out of Metsreen have I called my son.

16 Then Herodes, when he saw that he had been deluded by the Magians, was greatly wroth, and sent (and) killed all the children of Beth-lechem, and all its limits, from two years and under, according to the time which he had inquired from the Magians.

17 Then was fulfilled what was spoken by Eramio the prophet, who said, 18 A cry was heard in Rometha; weeping and great lamentation; Rochel weeping for her children, and not willing to be comforted, because they are not.

19 BUT when Herodes, the king, was dead, the an angel of the Lord Beautiful appeared in a dream to Jauseph in Metsreen, 20 and said to him, Arise, take the child and his mother, and go into the a land of Isroel; for they are dead who sought the life of the child.

21 And Jauseph arose, (and) took the child and his mother, and came into the a land of Isroel. 22 But when he heard that Arkelaos was the king in Jehud, instead of Herodes his father, he was afraid to go thither: and it was shown to him in a dream, that he should go into the region of the Galila. 23 And he came and dwelt in a city which is called Natsrath. So would be fulfilled that which was spoken by the prophet, that a Nazarene he should be called.

Matthew 3

1 NOW in those days came Juchanon [Or, Yu'hanan.] the Baptizer preaching in the desert of Jehud, 2 and saying, Repent! the kingdom of heaven hath drawn nigh. 3 For this is he of whom it was spoken by Eshaia the prophet: The voice which crieth in the desert, Prepare ye the way of the Lord, make his paths plain.

4 But this Juchanon, his clothing was of the hair of camels, with a loins-belt of leather upon his loins; and his food was locusts and wilderness-honey.

5 Then went forth to him Urishlem, b and all Jehud, and the whole country about Jurdan; 6 and were baptized of him in Jurdan, the river, while they were confessing their sins.

7 But when he saw many of the Pharishee and Zodukoyee coming to be baptized, he said to them, Generation of vipers, who hath showed you to escape from the wrath that cometh? 8 Work, therefore, fruits which are suitable to repentance. 9 Neither ruminate and say within yourselves, that Abraham is father to us; for I say to you that Aloha the Superior One is able from these stones to raise up sons unto Abraham. 10 But, behold, the axe lieth at the root of the trees; every tree, therefore, which maketh not good fruit is cut down and falleth into the fire.

11 I, indeed, baptize you with water unto repentance; but He who cometh after me is mightier than I; he, whose sandals I am not worthy to bear,-he baptizeth you with the a Spirit of Holiness and with fire. 12 He (it is) whose fan is in his hand, and, purifying his floors, the wheat he gathereth into his garner, but the chaff he burneth with the a fire that is not quenched.

13 Then came Jeshu from Galila unto Jurdan to Juchanan to be baptized of him. 14 But Juchanon prohibited him, and said, I need from thee to be baptized, and hast thou come unto me? 15 But Jeshu answered and said unto him, Permit [this] now; for thus it becometh us to accomplish all righteousness. And then he permitted him.

16 But when Jeshu was baptized, he immediately ascended from the waters; and the heaven was opened unto him; and he saw the/a25 Spirit of the/a25 Aloha Superior One, who descended, like the a dove, and came upon him. 17 And, lo, the a voice from heaven, which said, This (is) my Son, the Beloved, in whom I have delighted.

1The publishers of our own copy of this beautiful Bible tool had deceptively left out Thomas Newberry as the translator. Why? It appears that Zondervan Publishing House did not want anyone to know that it had a translation work of someone from 1877 rather than from 1967 when our edition was probably printed.

2Papias (ca. 60—130 CE), bishop of Hierapolis, wrote “So then Matthew wrote the oracles in the Hebrew language, and every one interpreted them as he was able.” Eusebius, Book III, chapter 39, par. 16 as found in George M. Lamsa's New Testament Origin (St. Petersburg |Beach, Florida: Aramaic Bible Society, Inc., 1976), p. 50.

3Sebastian Münster (1489-1552) made his translation of the Epistle to the Hebrews from Hebrew manuscripts of it.

4Kyle M. Yates, Ph. D., The Essentials of Biblical Hebrew, rev. ed. John Joseph Owens (New York and Evanston: Harper & Row, Pub., 1954) p. 3.

5E. Kautzsch, Gesenius' Hebrew Grammar, 2nd English ed., rev. ed. By A. E. Cowley (Oxford, U.K.: Oxford University Press, 1976) p. 32.


7J. Gresham Machen , D.D. , Litt.D., New Testament Greek for Beginners (Toronto, Ont.: The Macmillan Co. 1951), p.9.

8International Standard Bible Encyclopedia

9Smith's Bible Dictionary

10Strong's Hebrew Dictionary

11In Zoroastrianism there is a female demon called Jeh but the name was pronounced Jā as in Bluejay.

12International Standard Bible Dictionary for the word Jehoshua

13It can be often found in the Authorized Version that the translators use his or her or their instead of the definite article the. So in this case it could be translated as his Ishok or his Isaac or not just any Ishok but the well known famous one.

14Meshicha or Messiah means anointed one like with regards to prophets, kings, and the sick, with oil that they may heal.

15In the Greek there is a definite article before this Jesus with the suggestive meaning of this but in this case we will underline the first three letters of Jesus to indicate the presence of the definite article in the Greek.

16Most Greek manuscripts do not have the definite article before the word kuriou or kuriou, which means lord, Lord, sir, or gentleman. We believe the word translated here usually as Lord really means Lord Jeh, for the spelling of the Aramaic word for Lord here has ayyrm rather than arm in Hebrew lettering. The name in the Old Testament for the divine name for God the Father is Jeh-wah or hwhy, while the abbreviated term or spelling is Jēh. or hy. Now the end of the word for Lord here has ay rather than just a in Hebrew lettering. The insertion of the J, Y, or y spelling is quite similar in spelling and probably in pronunciation to Jēh (some prefer Yah but this writer asked God to give the pronunciation of God the Father's name to a friend but instead the pronunciation suddenly came out of his own lips as JĒH-wah). On considering the meaning of this ay in Aramaic, note that the similar spelling of ayay or Jawjaw or yawyaw or aay or hay or htay (Jer. 10:7) are to express becoming beautiful, due, proper, or suitable. This indicates that they actually meant Jeh or hy, letters referring to the name of God the Father, which the Israelites and the Judeans were afraid to pronounce. So what they were saying with this spelling with the y or J or Y inserted in the word was Lord Beautiful or Beautiful Lord, meaning the most proper and suitable Lord or Master, who is God the Father or Jeh-wah. We will be using this phrase whenever there is no definite article before the word for Lord or a lord and the Aramaic has that y, j or y inserted in the word for lord. Note there is no Lord in George Howard's Hebrew Gospel of Matthew at this point.

17Many or most Greek manuscripts do not have the definite article while the Received Text has it.

18The general word for God here and in the Hebrew means Superior One or superior one, like God the Father, the angels, the judges, and the tribal leaders. This word Aloha in Hawaiian means love and of course our God above is love.

19When inserting the English definite article the makes the reading awkward, we will be underlining the first two or three letters to indicate that the Greek translation texts have a definite article in front of this same word.

20In the Greek there is a definite article at this place with the apparent meaning of this, so we will use this here in italics.

21Notes like these refer to Etheridge's own footnotes concerning the previous word.

22According to Chinese records and astrophysicist Paul Feldman, a comet was seen for 35 days at this time in 5 B. C. [during the time of the Feast of Purim]. See Winnipeg Free Press article: Yule star called a comet, January 8/76, Vol. 83, No. 87) p.21. The word star is therefore not an applicable word for our day and age, when we know there are a number of different objects in the sky besides what we call stars. Luminary therefore had to be chosen.

23 Anointed One

24Received text has the while most other Greek manuscripts do not.

25Most Greek manuscripts have the definite article but some do not.


The Good News

According to Saint John

the Apostle[1]


Chapter One

The Word Became Flesh


(1)[2] IN the a[3] beginning was existing the Word, [Meltho.][4] and the Word[5] himself was existing with Aloha the Superior-one[6], and Aloha a superior-one[7] was existing [as] the Word. (2) This [one] was existing[8] in the a beginning with Aloha the Superior-one (3) Every thing by his[9] hand was made [that is, the hand of the last mentioned noun, Superior]; and without him also was not one thing made that was made.

(4) In him was continual-life[10], and this continual-life is was the light of the sons of man; (5) and the Light himself in the darkness shined,[11] and the darkness perceived him it not.


(6) There was a man who was sent from Aloha Superior-one, his name (was) Juchanon [Pro-nounced Yu'hanon Juchanon]

 John.  (7) He came for the a testimony, to testify concerning the Light, that all men might believe through his ministry.[By his hand.] (8) He was not the Light himself, but came to testify concerning the Light.

(9) For that was the true Light that enlightens every man who comes into the world. (10) In the world was he[12], and the world by his hand had been made, and the world knew him not. (11) He came to his own, and his own received him not. (12) But they who received him, he gave to them power, that the sons of Aloha a Superior[13] they should become, to those who believe in his name. (13) These, not from blood, nor from the will of the flesh, nor from the will of man, but from Aloha a Superior-one are born.


(14) And the Word flesh was made, and tabernacled dwelt with us; and we saw his glory, the a glory as of the an one only-begotten, who from the a Father, full of grace and truth.

(15) Juchanon John testified concerning him, and cried, and said, "This is he of whom I said, that he is coming after me, and was before* me, because he is anterior** to me. [* Kedom, coram, ante. ** Kadomi, antiquus, vetus, prior, anterior.] (16) And from his fulness we all have received, and grace for grace. (17) For the law by the hand of Musha Moses was given; but the truth and the grace were by Jeshu Meshicha Jesus an Anointed-one.

(18) ALOHA Superior-one, no man has ever seen: the one only-begotten God [one] of Superior-one, he who is in the bosom of his Father, he hath declared him."


The Testimony of John the Submerge-Cleanser


(19) And this was the testimony of Juchanon [14]!John, when the Jihudoyee Judeans, sent to him from Urishlem Jerusalem, priests and Levoyee Levites to demand of him, "Who are you?" (20) And he confessed, and denied not, but confessed, "I am not the Meshicha Anointed-one."

(21) And they asked him again, "What then? Are you Elia Elijah?" And he said, "I am not." Are you the Prophet?" And he said, "No."

(22) And they said to him, "And who are you? that we may give an answer to those who sent us. What do you say of yourself?" (23) He said, "I am the a voice which cries in the wilderness, Make plain the way of the a[15] Lord, as said Eshaia Isaiah the prophet."

(24) But they who were sent were from the Pharishee Pharisees. (25) And they demanded and said to him, "Why then baptizest do you submerge-and-cleanse[16], if you are not the Meshicha Anointed-one, nor Elia Elijah, nor the Prophet?

(26) Juchanon !John answered and said to them, "I baptize submerge-and-cleanse you with waters; but he one  stands among you whom you know not: (27) he it is who comes after me, and he was before me; he, the latchets of whose shoes I am not worthy to unloose.


Behold, the Lamb of the Superior One


(28) These things were done in Bethania, at the passage of the Jurdan Jordan, where Juchanon John was baptizing submerge-cleansing.

 (29) AND the day after, Juchanon !John saw Jeshu !Jesus, who was coming to him; and he said, "Behold the Lamb of Aloha the Superior, who bears the sin of the world! (30) This is he concerning whom I said, After me comes a man, and he was before me, because he is was anterior earlier to than me. (31) And I knew him not, but that he should be made known unto Isroel Israel, therefore I have come with !waters to baptize submerge-and-cleanse."

(32) And Juchanon John testified and said, "I saw the Spirit descending from heaven as a dove, and it remained upon him. (33) And I knew him not: but he who sent me to baptize submerge-and-cleanse with water, he said to me, 'He upon whom you see the Spirit descend and remain, this baptizeth [one] submerges-and-cleanses with the a Spirit of Holiness': (34) and I saw, and bare witness that this is the Son of Aloha the Superior-one."


Jesus Calls the First Disciples


(35) And the day after Juchanon !John stood, and two of his disciples; (36) and, contemplating [on] Jeshu !Jesus as he walked, he said, "Behold the Lamb of Aloha the Superior-one!" (37) And his two disciples heard him as he spoke, and they went after Jeshu!Jesus And Jeshu !Jesus turned (himself), and saw them coming after him, and said to them, Whom "Who do you seek?" They said to him, Raban "Master, where do you live?" [Or, where art thou?] (39) He said to them, "Come and see." And they went and saw where he dwelt; [Where he was.] and they were with him that day: and it was about the a tenth hour. [Or, and it was as hours ten.]  Now one of those who heard Juchanon John and went after Jeshu Jesus, was Andreas Andrew, the brother of Shemun Simon. (41) This [one, (Andrew)] saw first Shemun Simon his brother, and said to him, "We have found the Meshicha Anointed-one;" (42) and he brought him to Jeshu !Jesus. And Jeshu !Jesus saw him, and said,  "You are Shemun bar Simon Son of Jona; you shall be called Kipha.[Pronounced Kepha.] a Stone[17]"


Jesus Calls Philip and Nathanael


(43) AND the a day following Jeshu !Jesus willed decided to go forth into Galila  Galilee. And he found Philipos Philip, and said to him, "Come after me."

(44) Now Philipos !Philip was from Beth-tsaida, from the city of Andreas Andrew and of Shemun Simon. (45) Philipos Philip found !Nathanael, and said to him, "Him of whom Musha Moses in the law, and the prophets, did write, we have found, (and) that Jeshu Jesus (is) he, the son of Jauseph !Joseph who is from Natsrath Nazareth." (46) Saith Said to him Nathanael, "From Natsrath Nazareth can any good thing be?" Philipos Philip said to him, "Come and see."

(47) And Jeshu !Jesus saw !Nathanael as he was coming to him, and said of him, "Behold, truly a son of Isroel Israel who hath no guile in him. (48) Nathanael said to him, "From where have you known me?"! Jeshu Jesus said to him, "While yet Philipos Philip had not called you, while you were under the fig-tree, I saw you." (49) Nathanael answered and said to him, Rabi "Master, you are the Son of Aloha the Superior himself, you are the very King of  Isroel.!Israel"

(50) Jeshu  Jesus said to him, "Upon my telling you that I saw you under the fig-tree, you believe? Greater things than these you shall see." (51) He [also] said to him, Amen, amen, I say to you, Hereafter you shall see the heavens opened, and the angels messengers[18] of Aloha the Superior-one ascending and descending unto the Son of man !mankind.[19]

[1] This is the Victory Version which is an amended version of the Charles Wesley Etheridge translation from the Aramaic. In this version the words in superscript are from the original Etheridge Version, while the underlined words are our amendments.

[2] The articles are according to the Greek and Coptic manuscripts. The translators of these manuscripts probably knew the original authors or their first generation of disciples. So their opinions or choices of these articles are more important than bias, prejudiced, theologians of today who base their theology from Roman Catholic tradition.

[3]An underlined article like this, as with the definite articles are according to the Greek and Coptic manuscripts.

[4] This note in brackets is from Etheridge. If ours are in brackets we will underline the words.

[5]A good alternative to this would be the word Expression [of God].

[6] The hyphenation of the word Superior-one is to indicate that this is the meaning of just one word in the Aramaic. At times, when it is obvious that the word one is not needed to make clear sense, then it will be not used.

[7] Seeing the word God and gods are English words and terms that have many meanings and do not really express the true meanings according to the ancient languages of Hebrew, Aramaic, and Greek, we are using the more precise words of Superior, superiors, Superior-one, and superior-ones. Note Strong’s Dictionary of the Hebrew “#410. אל 'el, ale is shortened from #352; strength; as adjective, mighty; especially the Almighty (but used also of any deity):--God (god), X goodly, X great, idol, might(-y one), power, strong. Compare names in "-el." And “0430. אלהים 'elohiym, el-o-heem' plural of 433; gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme God; occasionally applied by way of deference to magistrates; and sometimes as a superlative:--angels, X exceeding, God (gods)(-dess, -ly), X (very) great, judges, X mighty.” And when one considers verses like Isaiah 44:6; 45:5, 21; 46:9, and Daniel 2:47, where God says that there is no god beside him or are no gods beside him, then it must mean that the word for God in Hebrew really must mean a Superior One for there cannot be a Superior One to one who is already Superior or Supreme. There can be superior ones to others but not to the most superior One, God the Father who is greater than Jesus (John 13:16; 14:28; 15:20; and 1 Cor. 15:28).

[8]Note that every one of these phrases was existing are from the exact same phrase of two words in the Aramaic text.

[9]English grammar insists that this refers to the immediate noun or person mentioned just before. This should also be with the grammar of the Aramaic, Coptic, and Greek too. Should it not?

[10]The Aramaic word for life is in the plural. This continual-life may be one of the best ways to show this?

[11] From here on we will be modernizing the old English style

[12]As seen from the words of this same writer, John, this he must be referring to God the Father who was in Jesus, talking to his disciples and the world (John 5:30; 6:38; 8:23-29; 9:5; 10:10, 25, 29, 30; 14:24). Jesus was called the Messenger of the covenant (Malachi 3:1) and Emmanuel with the meaning of “our God is with us” (Matthew 1:23). Those before-mentioned verses show that Jesus was one in spirit with his Father, even more so than a husband and wife being one in spirit. Jesus said he was representing his Father spiritually (12:45-48). Just as other holy messengers or prophets did, so did Jesus (12:49-50). Jesus pointed out that he was an example for us to follow and that his Father was greater than he was (13:15-16; 14:28). Jesus said he was the only way to his Father (14:6). He also said that he was in the Father (must be spiritually speaking) and the Father was in him (likewise) (14:10-12). He also indicated that there must be more than one who are divine or superior-ones (14:23). Jesus must be part of a divine or Superior being family for he said, (as a son), “I go to my Father.” (16:10). Jesus said he came out from the Superior-one (16:27-28; 17:8) and that His Father was “the only true Superior” (17:3). Though we know from the Bible that the angels or holy messengers were regarded as superior ones (Ps 97:7), Jesus was given power greater than them (Heb. 1:1-9), for he was given power over all flesh and to give them eternal life but only them that the Father would give him (l7:2, 9). Jesus and the Father were a divine holy team (17:10, 11). Jesus prayed to his Father that his disciples would be part of their holy spiritual team, his disciples, being as one as the Father and son were as one and be as one in them (17:21-23). In other words, God the Father, as the life and the light was in his son Jesus. Jesus was also with the Father “before the world was.” (Jn 17:5) and was “created as a beginning of his ways” Pr 8:22 (Victory Version and similarly in ISV, Lamsa, Easy-to-read Version, Good News Bible, Apostolic Bible Polygot, 1965 Bible in Basic English, Brenton's Septuagint Translation, and Charles Thomson Bible from Septuagint) and Rev 3:14.,

[13]This could mean being a son of Jesus or of his Father.

[14]An exclamation mark, “!” before a word shows that in the Greek or Coptic text there is a definite article to indicate em­phasis.

[15]The Aramaic spelling here for Lord is in the emphatic state and means the Lord but the Greek translators understood it as just having no article. As Jesus is a Lord to us and to them, it makes sense but in Isaiah 40:3, the reference this verse is referring to is about Jeh-wah, in the Hebrew,  the Father of Jesus, but Jesus was representing his father. Also no where have we ever noticed a definite article in the Hebrew before God the Father’s name of Jeh-wah.

[16]The Aramaic word here means more than simply immersing, submerging, or dipping in water. It meant spiritual cleansing as well. It was also a Hebrew ritual of washing and bathing: 2 Kings 5:14; Mt 3, Mk1:3, Lu 3:2, Jn1:19-28 (John the Baptist), and the Essenes of the Qumran Community.

[17]The Greek word for a stone is petros, a piece of a massive or foundation rock, termed petra (feminine of petros) (Strong's Dictionary). Note that in the Aramaic there is no further explanation as to what Kipha meant as found in the Greek texts.

[18] There is nothing wrong with Etheridge’s translation word of angel but in the ancient texts their word is simply messenger which could be that of a king, of the Devil, or of God, the Superior-one.

[19] This New Testament translation is the Victory Version. See

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