Victory Version of Matthew 28:18, 19, and 20 18 And Jeshu  1Jesus drew near, and discoursed with them, and said to them, “There is given unto me all power in Heaven and in Earth2. As the Father sent me, so also, I send you. 19 Go to them 20 and teach them to carry out all the3 things which I have commanded you forever.4

1 This symbol is to indicate that there is a definite article before the following word in the Greek or Coptic manuscripts. 2 The underlining of the letters indicate that we have made them as capitals rather than small letters. 3 The strikethrough indicates that this word is not in the Greek or Coptic manuscripts. 4 This translation is following the gist of George Howard’s translation of verses 19 and 20 as found in his Hebrew Gospel of Matthew (Macron, George, USA: Mercer University Press, 2002), p. 151. Note though that in the Discourse on Mary Theotokos by Cyril, Archbishop of Jerusalem (lived from about A. D. 315 to 386) he convinced a poor holy and conscientious monk by the name of Annarikhus that he was wrong on a point of doctrine and to submit all his books to be burnt. Before doing so though, he said, “The Christ said, Go ye forth into all the world, and teach ye all the nations in My Name, in every place.” (p. 637). After the books were apparently burned, Cyril baptized the monk “in the name of Saint Mary.” (p. lxxix). This is from the book, Miscellaneous Coptic Texts in the Dialect of Upper Egypt edited, with English Translations by E. A. Wallis Budge, M. A., Litt.D., which is Volume V of a set of books called Coptic Texts (reprint of a 1915 edition).
Confusion Over Matthew 28:19
by Clifford Besson

Here is the long regular reading of Mt 28:19:
Mt 28:19 Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: {teach...: or, make disciples, or, Christians of all nations} (KJV)
“The external evidence in support of the longer, common reading is strong in that it appears in every single New Testament Greek manuscript that contains this section of Matthew. However, it must be pointed out that the oldest manuscript witnesses of Matthew 28:19 are Codex Vaticanus and Codex Sinaiticus from the 4th century, after the Council of Nicea, because the last section of the Gospel of Matthew is missing from all extant papyri and the Old Syriac manuscripts.” From a commentary at
 XXVIII. 15-20. 279      Coptic Northern Dialect of Matthew 28
him, and shall rid you of care.' ^'^ So they having taken the silver pieces, did as they were taught: and this word spread abroad among the Jews until to-day. ^^The eleven disciples went up to Galilee, upon the mountain which Jesus appointed to them. ^' And having seen him, they wor- shipped him : but some doubted. ^^ And Jesus having come, spake to them, saying : ' All authority was given me in (the) heaven and on the earth. ^^ Go then, teach all nations, baptising them into (the) name of (the) Father and (the) Son and the Holy Spirit: -^teaching them to keep all things which I ordered you : and behold, I am with you all the days unto (the) end of the ages.'
(The end of the) gospel of the lord of life. Amen. Amen.
^.nf rt^.T epoq, Gg^^. juLJULoq] cf. Gr. aah &c. ^^'t(fic
This translation is following the gist of George Howard’s translation of verses 19 and 20 as found in his Hebrew Gospel of Matthew (Macron, George, USA: Mercer University Press, 2002), p. 151. Note though that in the Discourse on Mary Theotokos by Cyril, Archbishop of Jerusalem (lived from about A. D. 315 to 386) he convinced a poor holy and conscientious monk by the name of Annarikhus that he was wrong on a point of doctrine and to submit all his books to be burnt. Before doing so though, he said, “The Christ said, Go ye forth into all the world, and teach ye all the nations in My Name, in every place.” (p. 637). After the books were apparently burned, Cyril baptized the monk “in the name of Saint Mary.” (p. lxxix). This is from the book, Miscellaneous Coptic Texts in the Dialect of Upper Egypt edited, with English Translations by E. A. Wallis Budge, M. A., Litt.D., which is Volume V of a set of books called Coptic Texts (reprint of a 1915 edition)
“The Beginning of the Creation of God:”

What Does this Mean?

By Clifford Besson


      Here are those words in the Authorized Version or King James Version of the Holy Bible with some cross references from The Treasury of Christian Knowledge: Revelation 3:14 “And unto the angel of the church of the[1] Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of [the] God;” {of the Laodiceans: or, in Laodicea} * the angel. Re 1:11; 2:1 * of the Laodiceans. or, in Laodicea. Col 2:1; 4:16 * the Amen. Isa 65:16; 2Co 1:20 * the faithful. Re 3:7; 1:5; 19:11; 22:6; Isa 55:4; Jer 42:5 * the beginning. Col 1:15[2] [see also Proverbs 8:22] and see Rev 1:17 (the first and the last).


      First of all, the main problem on having a proper understanding of this verse and a number of other related verses to this, is not having a consistent proper translation of the words translated here as the beginning. The Authorized Version of the above passage is a translation from Greek manuscripts which most likely got translated from the Aramaic language manuscripts, the very language that all the apostles knew and likely wrote all their gospels, treatises, and letters. Later on below we will show how this same word is translated in a number of other versions of the New Testament.

      The beginning, is that a proper translation of the word which definitely appears to be about Jesus? If so, why do most theologians disagree as to what it says? They say that Jesus was always with the Father God, when this seems to say that when God was starting to create things, he created Jesus first.


The Most Likely Meanings of the Aramaic Word for Beginning


      According to the Aramaic text, the word is #3012 atycyry( (in Hebrew lettering) and is pronounced something like risita. In The Concordance to the Peshitta Version of the Aramaic New Testament of American Christian Press and The Way International Research Team[3] that same word is found in all these places:


Mat 19:4 (translated as (1) the beginning in their Way translation and (2) also in the AV but (3) in the Greek (#746, archē in Strong's Greek Dictionary, using the Received Text of Elzevir and of Stephens of 1550[4] with Thomas Newberry's English translation of the Grk)) it is just beginning with no definite article[5]) 19:8 ((1) as previously/(2) the beginning (AV)/(3) beginning (Grk)), 24:21 ((the same sequence as above) the beginning/the beginning/beginning), Mk 10:6 (the beginning/the beginning/beginning), John 1:1 (the beginning/the beginning/beginning), 1:2 (the beginning/the beginning/beginning) 8:44 (the beginning/the beginning/beginning), Acts 26:23 (the first [fruits]/the first/a first (no definite article in the Grk)), Rom 8:23 (the first/the firstfruits/the first-fruit),11:16 (the original [form]/the firstfruit/the first-fruit), 16:5 (the first/the firstfruits/a first fruit), 1 Cor 15:20 (the first/the firstfruits/a first-fruit), 15:23 (the first/the firstfruits/a first-fruit), 16:15 (the first/the firstfruits/a first-fruit), 2 Th 2:13 (the beginning/the beginning/a beginning), Heb 1:10 (the beginning/the beginning/a beginning), 3:14 (the beginning/the beginning/the beginning),7:3 (the beginning/beginning/a beginning), 7:4 (the first [things]/the spoils (for the Grk: akrothiniov)/the spoils), Jam 1:18 (the first [fruit]/firstfruits/a first-fruit), 1 Jn 1:1 (the beginning/the beginning/a beginning), 2:7 (the beginning/the beginning/a beginning). 2:13 (the beginning/the beginning/a beginning), 2:14 (the beginning/the beginning/a beginning), 3:8 (the beginning/the beginning/a beginning), Rev 3:14 (even the first/the beginning/the beginning), 14:4 (the first [fruit]/the firstfruits/[as] fruitfruits), 21:6 (the beginning/the beginning/the beginning).


      Note that on considering if there is a major difference or a doctrinal issue between whether there should be a definite article before the word beginning or not, consider these following words on the creation of Planet Earth and possibly of our Solar System·


Job 38:4 [God speaking to Job] Where wast thou when I laid the foundations of the [E]arth? declare, if thou hast understanding. 5 Who hath laid the measures thereof, if thou knowest? or who hath stretched the line upon it? 6 Whereupon are the foundations thereof fastened? or who laid the corner stone thereof; 7 When the morning stars sang together, and all the sons of God shouted for joy? (Authorized Version) [7 When did I create the morning stars, and all the angels shouted for joy? (Lamsa Translation from the Aramaic Peshitta)]


       In other words, before the creation of the Earth and of the stars, there must have been creations of the angels of God by who else but God Almighty. It appears from the Greek and the Coptic translations of the New Testament from the early Aramaic manuscripts, they are more accurate on this fact mentioned above than most English translations. Those early translators must have known some of the first Hebrew or Aramaic Christians and perhaps even some of the apostles in their own areas. They therefore must have understood the teachings of the apostles and the meanings of their Aramaic manuscripts better than people today. Why?

       As you will see below or from above that their texts make more sense than most, if not all of our English translations. Hence they appear to have been inspired by God on their placing of the definite articles and also on the indefinite articles which appear in the Coptic translation texts as much or almost as much as the initial inspired writers of the New Testament.

      Accordingly, it must follow that if any present day translators do not take heed to their examples of the placing of those definite and indefinite articles, they are in danger of misleading their readers of the true doctrines and beliefs of the first Christians of the first era or century of Christianity.

      Further proof of this rule of translation applies to the translation of the Old Testament as well as can be seen with Genesis 1:1 which is also about a beginning in the Hebrew, with Greek and English translations shown below. Note that the definite article in Hebrew is the letter ה.


 Genesis 1:1 הארץ  ואת מיםהש  את אלהים ברא  ית בראש  ]Hebrew reads from right to left[

   הָאָֽרֶץH776     וְאֵתH853     מַיִם הַשH8064    אֵתH853 אֱלֹהִיםH430   בָּרָאH1254 יתבְּרֵאשH7225   

 ָּ  ̓Eν ἀρχ± ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γ-ν.     ενG1722 αρχηG746 εποιησεν ο


 θεοςG4160 G3588 G2316 τονG3588 ουρανονG3772 καιG2532 τηνG3588 γηνG1093   InG1722 the[6] beginningG746 God madeG4160 G3588 G2316 theG3588 heavenG3772 andG2532 theG3588 earth.G1093    In a beginning Elohim[7] created the visible universe and the earth. (Urim-Thummim Version, 2006 of Dallas E. James). In a beginning, He of superior ones  was preparing[8] 


the Heavens  and the Earth.)Victory Version of Truth and Light Ministries Inc. (In the beginning >re'shiyth< God >'elohiym< created >bara'< >'eth< the heaven >shamayim< and >'eth< the earth >'erets<. )KJV(   In the beginning of God's preparing the heavens and the earth-- (YLT)     


            Note that in the above English translation of the Urim-Thummim version it most accurately shows that there is no definite article before the word for beginning. This is the Hebrew word for beginning: H7225 רֵאשִ ית rê'shı̂yth ray-sheeth' From the same Hebrew letters as H7218; the first, in place, time, order or rank (specifically a firstfruit): - beginning, chief (-est), first (-fruits, part, time), principal thing. Then with regards to the English translation from the Greek Septuagint, the word the before the word beginning is in italics: the. This is to indicate that even in the Greek there is no definite article. The English translator though, should have put in the a as in the Urim-Thummim Version.


The Dictionary Meanings of the Greek Translation of the Aramaic Word for Beginning


                   According to the Greek text the word is archē #746 in Strong's Greek Dictionary: from 756; )properly abstract( a commencement, or )concretely( chief )in various applications of order, time, place, or rank(:--]then from here are listed the translations for this word in the Authorized Version[ beginning, corner, )at the, the (first) estate(, magistrate, power, principality, principle, rule.

                   Now what follows below are translations from versions other than from the Authorized Version )KJV( of Revelation 3:14. We will list possibly the best versions that fit the above definitions to the worst, or out right twisting of the truth to express their bias showing their Roman Catholic doctrinal teachings which they or their church may have and not realized it as yet. Read and see what we mean.

Very Very Good


                   Re 3:14 )SENT = Spoken English New Testament( the starting pointq of God’s creation.Re 3:14 ACV the primacy of the creation of God: )A Conservative Version . Note primacy means “1. The state or condition of being first or foremost.” )The American Heritage Dictionary of the English Language, 1979( Re 3:14 )Aramaic Peshitta New Testament Translation, 2006 by Janet M. Magiera( the first ]fruit[ of the creation of God. Re 3:14 )The Way International translation from the Aramaic Peshitta( even the first of the creation of God.

                   Re 3:14 )TNT2-Treg = Tregelles Greek Text(  ἡ ἀρχὴ and GNT = Greek New Testament ἡ ἀρχὴ τ ς κτ σεως το θεο Majority, also in Text, 1904( all the Greek texts seems to say exactly the same Greek words as above. The Greek New Testament of The United Bible Society, Revised Fourth Edition has aat this point reference notes of Proverbs 8:22, John 1:3, and Colossians 1:15.



                   Re 3:14 )ASV = American Standard Version ( the beginning of the creation of God: also in Darby, EMNT ) English Majority Text Version, (Lamsa Translation from the Peshitta, RSV=Revised Standard Version,  DRB) 1899 Douay-Rheims Bible, (   CNT-SD-)eng( )Coptic New Testament  Southern Dialect, English Translation(.  CNT-ND-)eng(  )the( beginning of the creation of God. )Coptic New Testament – Northern Dialect, English Translation. Note that the is in ) (, meaning it is not in the Coptic text.(Re 3:14 )Geneva Bible of 1587( that beginning of the creatures of God. Re 3:14 )Bishop's Bible of 1568( the begynnyng of the creatures of God. )1568 version0( Re 3:14 )NKJV = New King James Version(   the Beginning of the creation of God: also in NKJV, TCNT, Re3:14 )WEB = World English Bible(  the Beginning of God’s creation,  Re 3:14 )WNT = 1912 Weymouth NT(  the Beginning and Lord of God's Creation.


Not Exact Enough


     Re 3:14 )BBE = The Bible in Basic English, 1965(  the head of God's new order:Re 3:14 )MKJV = Modern King James Version( the Head of the creation of , . . . Also in LITV )Green's Literal Translation(, MKJV, Etheridge )from the Aramaic Peshito(, Re 3:14 )YLT = Young's Literal Translation( `-the chief of the creation . . . , also in UTV )Urim and Thummim Version( Re 3:14 )Murdock, from the Aramaic Peshito text( the Chief of the creation of . . . also in Aramaic English New Testament by Andrew Gabriel Roth, 2012.




            Re3:14 )ERV = Easy-to-read Version, 2008( the ruler of all that God has made. Re 3:14 Moffatt NT the origin of God's creation. Also in the GNB = Good News Bible, 1992, GSNT = Goodspeed NT, AS = The Awful Scroll bible. Re 3:14 )CLV = Concordant Literal Version( God's Creative Original:


Out Right Distortions of the Real Meaning


     Re 3:14 LEB = Lexhame English Bible the originator of God's creation, also in ISV = Interna-tional Standard Version Re 3:14 )TLV = Tree of Life Version( the Originator of God’s creation: Re 3:14 OANT-Ps-Pv = Original Aramaic New Testament with Psalms and Proverebs by Rev. David Bauscher from the Peshitta( The Source of The Creation of God:" and also in GW = God'sWord , 1995 version .Re3:14 )GW = God's Word 1995 version( the source of God's creation, also in   CEV = Contemporary English Version.


     In English there is a big difference between saying that the eldest boy child who is the first of seven children in one's family than saying he is the origin, originator, or source of the family )the father and the mother are the origin of their children. If the eldest was a mentally handicapped child, he also could not become the real head, chief, or ruler of the children, though he could be said to have been the starting point, the primacy, the beginning of their children but not of the creation of the children. It was the parents. So it is with God and of his creation.

     If a parent wanted to say that her Johnny was the first of her children. From reading the above definitions of the words for beginning in the Hebrew, Aramaic, and Greek, could not the parent use those same words whcen speaking of his son being the first in his family? What about for God, if he wanted to say that about his unique son Jesus?


Possible Source of Revelation 3:14 Statement


     As noted above, the United Bible Society Greek New Testament had Proverbs 8:22 as a cross reference. Why? Let us see why. First of all, Pr 8:1 is on wisdom, 1 Cor1:24 is on. Christ the power of God, and the wisdom of God. And 1 Cor 1:30 Christ Jesus, . . . made unto us wisdom . . .


Pro 8:22 (AV) The LORD possessed me in the beginning of his way, before his works of old. AV


 with Strong's Dictionayr numbers (The LORDH3068 possessedH7069[9] me in the beginningH7225[10] of his


 way,H1870 beforeH6924 his worksH4659 of old.H4480 H227 Young's Literal Translation (Jehovah possessed me--the beginning of His way, Before His works since then. (Rotherham) Yahweh, had constituted me the beginning of his way, before his works, at the commencement of that time; (Julia) Jehovah set me up the beginning of his way, before his works from ancient time.  (Jewish Publication Society) The LORD made me as the beginning of His way, the first of His works of old. )Lexham English Bible( "Yahweh possessed me, the first of his ways, before his acts of old.  )Awful Scroll |Bible( Jehovah has been the obtainer of me from the beginning of His course, even that aforetime of His works. )Concordant Literal Version( Yahweh Himself acquired me as the beginning of His way; Preceeding His deeds of yore. )Easy-to-read Version( "The LORD made me in the beginning, long before he did anything else. )Contemporary English Version( From the beginning, I was with the LORD. I was there before he began )The Bible In Basic English( The Lord made me as the start of his way, the first of his works in the past.   )Good News Bible( " The LORD created me first of all, the first of his works, long ago. )God's Word(   " The LORD already possessed me long ago, when his way began, before any of his works.   )Geneva Bible( The Lord hath possessed me in the beginning of his way: I was before his workes of olde. )Bishop's Bible( The Lorde him selfe had me in possession in the beginning of his wayes, or euer he began his workes aforetime. )Victory Version of Truth and Light Ministries( JĒH-wah )Douay-Rheims Bible from the Latin Vulgate( The Lord possessed me in the beginning of his ways, before he made any thing from the beginning. )Apostolic Bible Polyglot w/Strong's Numbers( The lord G2962 createdG2936 meG1473 the headG746 of his waysG3598 G1473 forG1519 his works.G2041 G1473  )Apostolic Bible Polyglot – Greek w/Strong's Numbers( κυριοςG2962 N-NSM εκτισενG2936 V-AAI-3S μεG1473 P-AS αρχηνG746 N-ASF οδωνG3598 N-GPF αυτουG846 D-GSM ειςG1519 PREP εργαG2041 N-APN αυτουG846 D-GSM   )Septuagint Greek Bible( κ ριος ἔκτισ ν με ἀρχὴν ὁδ ν αὐτο εἰς ἔργα αὐτο ,   )Brenton from the Septuagint( The Lord made me the beginning of his ways for his works.   )Charles Thomson from the Septuagint Greek( From the beginning, I was with the LORD. I was there before he began )A New English Translation of the Septuagint( The Lord created me as the beginning of his ways, for the sake of his works. )Lamsa Version from the Aramaic Peshitta( The LORD created me as the first of his creations, before all of his works. )Bauscher's from the Aramaic Peshitta( Lord JEHOVAH[11] created me at the beginning of his creation and from before his works all of them.


What About Colosians 1:15, Referred to in the First Paragraph?


     Col 1:15 )AV( Who )referring to God's "dear son" of 1:13( is the image of the invisible God, the firstborn of every creature: 2Co 4:4; Heb 1:3; Re 3:14. An image is like what is seen in a mirror which is not the real person, just a likeness of a real person that could be seen through a picture, like photograph, or a statue or bust of a person.

     The "invisible God,"does this mean there is a visible God as well as one that is not visible? Perhaps so because the word God or god, simply means a superior person or thing that can have great influence over a person or nation and is often worshipped. In the Bible, the term used in the Hebrew )Elohim, elohim ]plurals[, El, Eloah, and el or al ]singulars[ for God, god, or gods is that used for the Supreme being of all creation who says there is no supereme or superior one besides him )Isaiah 44:6,8; 45:18, 21,22; 46:9( the same terms are used for pagan gods or idols )2 Sam 5:7; 1 Kings 18:24(, judges )Ex 22:8 ]7[, 9 ]8[, and angels )Ps 97:7(. Similarily in the Greek and the Aramaic where the term is also used for Jesus )John 1:1; 20:28; Romans 9:5; Phil 2:6; 1 Tim 3:16; Heb 1:8; and 1 John 5:20(. It is used of Satan as well, who is called the god of this world )2 Cor 4:4(.     Almost every translation from the Greek say first born or something that means essentially the say thing. This is a different dictionary word than what is used for beginning but it means essentily the same thing, being birst of living creatures or beings while the other word can also refer to inanimate objects like the stars, planets, rocks, water, plantsanimals, and people.


Col 1:15 Who is the image of the invisible God, the first-born of every creature: 16 For by him were all things created, that are in heaven, and that are upon earth, visible and invisible, whether thrones, or dominions, or principalities, or powers: all things were created by him, and for him: 17 And he is before all things, and by him all things consist. 18 And he is the head of the body, the church: who is the beginning, the first-born from the dead; that in all things he may have the pre-eminence. 19 For it pleased the Father that in him should all fullness dwell; 20 And, having made peace through the blood of his cross, by him to reconcile all things to himself; by him, I say, whether they are things on earth, or things in heaven.


John 1:1 )Murdock's from the Aramaic( In the[12] beginning was the Word, and the Word was with God, and the Word was God. )Etheridge from the Aramaic( IN the beginning was the Word,]Meltho.[ and the Word himself was with Aloha, and Aloha was the Word himself.   )Coptic NT – Northern Dialect( In )the([13] beginning was the Word, and the Word was )imperf.(


with God[14], and God )indef. art.([15] was the Word: )Coptic NT – Southern Dialect( In the beginning was being the word, and the word was being with God, and ]a[ God was the word. )Apostolic( Joh 1:1 InG1722 the beginningG746 wasG1510.7.3 theG3588 word,G3056 andG2532 theG3588 wordG3056 wasG1510.7.3 withG4314 G3588 God,G2316 andG2532 ]4GodG2316 3wasG1510.7.3 1theG3588 2word[.G3056     ενG1722 αρχηG746 ηνG1510.7.3 οG3588 λογοςG3056 καιG2532 οG3588 λογοςG3056 ηνG1510.7.3 προςG4314 τονG3588 θεονG2316 καιG2532 θεοςG2316 ηνG1510.7.3 οG3588 λογοςG3056   )AV(   In the beginning was the Word, and the Word was with God, and the Word was God. In the beginning was the Word, and the Word was with God, and the Word was God. .In >en< the beginning >arche< was >en< the Word >logos<, and >kai< the Word >logos< was >en< with >pros< God >theos<, and >kai< the Word >logos< was >en< God >theos<. )Victory Version ]VV[ from the Aramaic, Greek, and Coptic( In a beginning was the Expression and the Expression was with the Superior One and a superior one himself was an Expression. John 1:2 )VV( This ]Expression[ was in a beginning with the Superior One. 3 Everything through him ]the Superior?[ existed and without him not even one thing existed of that which existed. 4 In him life existed and the life was the light of men. 5 And the light brought light into the darkness could not overcome it.       Here is a summary of those above verses:


Gen 1:1 In a beginning Elohim created the visible universe and the earth. )Urim-Thummim Version(. Proverbs 8:22 )Young's Literal Translation( Jehovah possessed me--the beginning of His way, Before His works since then. John 1:1 In the beginning was the Word, and the Word was with God, and the Word was God. Col 1:15 Who is the image of the invisible God, the first-born of every creature: Revelation 3:14 “And unto the angel of the church of the[16] Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of ]the[ God;”


     The importance of this study shows that on going directly by Scripture alone, without doctrinal prejudice or bias from our upbringing from churches indoctrinated with teachings from the Roman Catholic Vatican and from Judaism, the Messiah Jesus must have been created first by God the Father for his fellowship before He and Jesus worked on creating the rest of the Universe.


Pr 8:22 ¶ The LORD possessed me in the beginning of his way, before his works of old. 23 I was set up from everlasting, from the beginning, or ever the earth was. 24 When there were no depths, I was brought forth; when there were no fountains abounding with water. 25 Before the mountains were settled, before the hills was I brought forth: 26 While as yet he had not


made the earth, nor the fields, nor the highest part of the dust of the world. 27 When he prepared the heavens, I was there: when he set a compass upon the face of the depth: 28 When he established the clouds above: when he strengthened the fountains of the deep: 29 When he gave to the sea his decree, that the waters should not pass his commandment: when he appointed the foundations of the earth: 30 Then I was by him, as one brought up with him: and I was daily his delight, rejoicing always before him; 31 Rejoicing in the habitable part of his earth; and my delights were with the sons of men. 32 Now therefore hearken unto me, O ye children: for blessed are they that keep my ways. 33 Hear instruction, and be wise, and refuse it not. 34 Blessed is the man that heareth me, watching daily at my gates, waiting at the posts of my doors. 35 For whoso findeth me findeth life, and shall obtain favour of the LORD. 36 But he that sinneth against me wrongeth his own soul: all they that hate me love death.


Is this Not Similar to What Jesus Later Said About Himself?


 Joh 6:53 Then Jesus said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you.Joh 8:12 ¶ Then spake Jesus again unto them, saying, I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life. Joh 11:25 Jesus said unto her, I am the resurrec-tion, and the life: he that believeth in me, though he were dead, yet shall he live:Joh 14:6 Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me. 20:31 But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.

Is this Not Similar to What Others Said About Christ Jesus?


Ro 5:21 That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord. Ro 6:23 For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.  2Co 4:10 Always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body. 2Co 4:11 For we which live are alway delivered unto death for Jesus' sake, that the life also of Jesus might be made manifest in our mortal flesh. 1Ti 1:16 Howbeit for this cause I obtained mercy, that in me first Jesus Christ might shew forth all longsuffering, for a pattern to them which should hereafter believe on him to life everlasting. 2Ti 1:1 Paul, an apostle of Jesus Christ by the will of God, according to the promise of life which is in Christ Jesus, 2Ti 1:10 But is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the gospel: 1 John 5:18 VV And we know that everyone that is begotten of the Superior One does not sin. For he that is begotten of the Superior guards himself and the evil ]one[ does not touch him. 19 We know that we are of the Superior and the whole world lies in


wickedness. 20 And we know that the Son of the Superior has come and has given us knowledge that we might know the truth and be in him, in the truth, in his son Jesus the Anointed One. This is a Superior One[17], the truth and the life eternal.1 John 5:20 CNT-ND-)eng( )20( But we know that )the( Son of God came, and he gave to us a knowledge, that we might know the true God; and we are in his Son Jesus Christ. This is the true God, and the eternal life. 1 John 5:20 CNT-SD-)eng( )20( And we know that the Son of God Came, he gave to us a discernment, that we should know the truth, and we are in the truth, in his Son Jesus the Christ. This is the true God, and the life eternal. 1 John 5:20 Etheridge And we know that the Son of Aloha hath come, and hath given us knowledge to know the truth, and to be in him in the truth, in his Son Jeshu the Meshiha. This is Aloha the true, and the life which is eternal. 1Jo 5:20 )AV( And we know that the Son of !God[18] is come, and hath given us an understanding, that we may know him that is true, and we are in him that is true, even in his Son Jesus Christ. This is the true God, and !eternal life. Jude 1:21 Keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life.


     One might say these statements and verses look very conclusive of Jesus being created at the beginning of God's creation but what about him saying he was one with the Father? Joh_10:30 I and my Father are One. But the Bible also says the following:

Joh_17:11 )AV( And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are. Joh_17:22 And the glory which thou gavest me I have given them; that they may be one, even as we are one: Rom_12:5 So we, being many, are one body in Christ, and every one members one of another. 1Co_8:4 As concerning therefore the eating of those things that are offered in sacrifice unto idols, we know that an idol is nothing in the world, and that there is none other God but one.1Co_8:6 But to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him. 1Co_10:17 For we being many are one bread, and one body: for we are all partakers of that one bread. 1Co_12:12 For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ.

1Co_12:13 For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit. 1Co_12:20 But now are they many members, yet but one body. Gal_3:28 There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. Eph_4:4 There is one body, and one Spirit, even as ye are called in one hope of your calling; Col_3:15 And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful. Heb_2:11 For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren, 1Jn_5:8 And there are three that bear witness in earth, the Spirit, and the water, and the blood: and these three agree in one.


     As can be seen from the above, the oneness is just of unity of spirit, that is in agreement as a man and wife to be for each other and no one else and as nation or a sport's team, otherwise there will be no success.


John 13:16 KJV Verily, verily, I say unto you, The servant is not greater than his lord; neither he that is sent greater than he that sent him.Joh_14:28 You have heard what I have told you, that I go, and come to you )again(. If you had loved me, you would have rejoiced, because I go to my Father; for my Father is greater than I. 1Co 15:27 )Etheridge( For every thing he subjecteth beneath his feet. But when he saith that every thing is subjected to him, it is evident that )it is( with the exception of him who hath subjected to him all. 1Co 15:28 And when all shall have been subjected to him, then the Son himself will be subjected to him who had made subject to him all, that Aloha the Superior One may be all in all.


     May God, the Superior One bless this effort for He is the One who loved the world so much “that He gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” (John 3:16 AV).


Appendix: The words stroked through below are not according to the Greek manuscripts. The word underlined has been placed there to show what the Greek has. The following verses also have the word beginning and the AV also has the definite article the in front of some, but the Greek does not. Note how more sensible the Greek is than the AV translation.


Joh 8:44 Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it. {of his own: or, from his own will or disposition}

 Heb 7:3 Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of the God; abideth a priest continually. {without descent: Gr. without pedigree}

 1Jo 2:13 I write unto you, fathers, because ye have known him that is from the beginning. I write unto you, young men, because ye have overcome the wicked one. I write unto you, little children, because ye have known the Father.

 1Jo 2:24 Let that therefore abide in you, which ye have heard from the beginning. If that which ye have heard from the beginning shall remain in you, ye also shall continue in the Son, and in the Father.



                The strike through indicates that this word is not in the original Hebrew, Aramaic, or Greek text.

[2]     These cross references are from The Treasury of Scriptural Knowledge of 1834

[3] Knoxville , Ohio 45871 U. S. A., 1986 (

[4]     George Ricker Berry, Ph. D., Interlinear Literal Translation of the Greek New Testament with the Authorized Version (Zondervan Publishing House: Grand Rapids, Michigan, 1967)

[5]     According to the English translation in the above book by George Ricker Berry.

[6] the or other words in Italics in translation work means that that word is not there in Hebrew, Aramaic, Greek, or Coptic.

[7] Plural of El, the word meaning superior or superior one.


 Since the verb is singular, it may mean that someone tampered with the text or that the two or more Mightier or Superior Ones, in this case, worked in unison as one team or worked as one. This is what we first thought but on studying grammar and realizing that the subject of verbs are right there in the spelling with subject suffixes added (with perfects) to a generally fixed stem of the verb and subject prefixes and suffixes with the imperfect. So we therefore use the subject of the verb and make it connected to another noun or nouns in a construct relationship in the subject area of the sentence showing that the subject of the verb is in an of-relationship to the other noun.

    We believe there was a definite real creation here but according to Dr. Robert Young's Literal Translation of the Bible he uses the word preparing as more consistent with the other uses of this same word throughout the Old Testament. See Young's Concise Critical Bible Commentary, which is a companion to his Bible and should be also used for this Victory Version, along with our added comments and explanations, as God and the Superior Ones have revealed to us through the blessed Holy Spirit and years of study and research.

  See The Companion Bible, App. 30-34 for 199 other known altered passages. http://www.levendwater. org/companion/index_companion.html. 


                07069. hnq qanah, kaw-naw' a primitive root; to erect, i.e. create; by extension, to procure, especially by purchase (causatively, sell); by implication to own:--attain, buy(-er), teach to keep cattle, get, provoke to jealousy, possess(-or), purchase, recover, redeem, X surely, X verily.

[10]   07225. tyvar re'shiyth, ray-sheeth' from the same as 7218; the first, in place, time, order or rank (specifically, a firstfruit):--beginning, chief(-est), first(-fruits, part, time), principal thing. [as in Ge 49:3 and De 21:17]

[11]   In the Aramaic the word for Lord here is simply in the EMPHATIC tense, in other words THE Lord.


                In Aramaic there are no definite articles. Instead, the emphatic tense is used to show this but it is not used in this verse.

[13]   The parenthesis shows that in the Coptic there was no definite article here.

[14]   The capital G here is likely to indicate it has a definite article here.

[15]   This is a note saying that in the Coptic text there is an indefinite article here.


                The strike through indicates that this word is not in the original Hebrew, Aramaic, or Greek text.

[17]   There is no definite article before the word for God in the Greek.

[18]   The exclamation mark ! Before a word indicates that in the Greek, Coptic, or Hebrew there is a definite article.

The Words Priest, Pastor, Eldership, and Bishops:
their technicalities as used in the New Testament and None Catholic Churches with dictionary readings from Webster’s Original Dictionary of American English, published in 1828. The information below was taken from
1. Universal or general; as the Catholic church. Originally this epithet was given to the Christian church in general, but is now appropriated to the Romish church, and in strictness there is no Catholic church, or universal Christian communion. The epithet is sometimes set in opposition to heretic, sectary or schismatic.
2. Liberal; not narrow minded, partial or bigoted; as a catholic man.
3. Liberal; as catholic principles.
Catholic epistles, the epistles of the apostles which are addressed to all the faithful, and not to a particular church.
CATHOLIC, n. A papist.
RO'MAN, a. [L. Romanus, from Roma, the principal city of the Romans in Italy. Rome is the oriental name Ramah, elevated, that is, a hill; for fortresses and towns were often placed on hills for security; Heb. to be high, to raise.]
1. Pertaining to Rome, or to the Roman people.
2. Romish; popish; professing the religion of the pope.
Roman catholic, as an adjective, denoting the religion professed by the people of Rome and of Italy, at the head of which is the pope or bishop of Rome; as a noun, one who adheres to the papal religion.
RO'MAN, n.
1. A native of rome.
2. A citizen of Rome; one enjoying the privileges of a Roman citizen.
3. One of the christian church at Rome to which Paul addressed an epistle, consisting of converts from Judaism or paganism.

In the New Testament the word priest is mostly used with regards to the priesthood of the Jewish religion but in the Letter to the Hebrews it is used mostly about Jesus being our priest and high priest and not about a priest in the non-catholic churches at all. Here below is a sample of the term priest being used with Christ or the Messiah Jesus.
Heb_9:11 But the Messiah who came, was a High Priest of the good things which he wrought: and he entered into the great and perfect tabernacle, which was not made with hands and was not of these created things.
Eph_4:11 And truly He gave some to be apostles, and some to be prophets, and some to be evangelists, and some to be pastors and teachers, (KJV)
Eph 4:11 And he gave some apostles and some prophets and some evangelists and some pastors and some teachers, (Aramaic-Peshitta New Testament Translation)
P`ASTOR, n. [L. from pasco, pastum, to feed.]
1. A shepherd; one that has the care of flocks and herds.
2. A minister of the gospel who has the charge of a church and congregation, whose duty is to watch over the people of his charge, and instruct them in the sacred doctrines of the christian religion.
APOS'TLE, n. [L. apostalus; Gr. to send away, to sent.]
A person deputed to execute some important business; but appropriately, a disciple of Christ commissioned to preach the gospel. Twelve persons were selected by Christ for this purpose; and Judas, one of the number, proving an apostate, his place was supplied by Matthias. Acts 1.
The title of apostle is applied to Christ himself, Heb 3. In the primitive ages of the church, other ministers were called apostles, Rom 16; as were persons sent to carry alms from one church to another, Phil 2. This title was also given to persons who first planted the Christian faith. Thus Dionysius of Corinth is called the apostle of France; and the Jesuit Missionaries are called apostles.
Among the Jews, the title was given to officers who were sent into distant provinces, as visitors or commissioners, to see the laws observed.
Apostle, in the Greek liturgy, is a book contained the epistles of St. Paul, printed in the order in which they are to be read in churches, through the year.
PROPH'ET, n. [L. propheta.]
1. One that foretells future events; a predicter; a foreteller.
2. In Scripture, a person illuminated, inspired or instructed by God to announce future events; as Moses, Elijah, David, Isaiah, &c.
3. An interpreter; one that explains or communicates sentiments. Exo 7.
4. One who pretends to foretell; an imposter; as a false prophet. Acts 13.
of the prophets, among the Israelites, a school or college in which young men were educated and qualified for public teachers. These students were called sons of the prophets.
EVAN'GELIST, n. A writer of the history, or doctrines, precepts, actions, life and death of our blessed Savior, Jesus Christ; as the four evangelists, Matthew, Mark, Luke and John.
1. A preacher or publisher of the gospel of Jesus Christ, licensed to preach, but not having charge of a particular church.
TE'ACHER, n. One who teaches or instructs.
1. An instructor; a preceptor; a tutor; one whose business or occupation is to instruct others.
2. One who instructs others in religion; a preacher; a minister of the gospel.
The teachers in all the churches assembled themselves.
3. One who preaches without regular ordination.

Furthermore on the above verse of Eph. 4:11 this is mentioned in A Popular Commentary on the New Testament by Prof. Philip Schaff, D. D., LL. D. : And some, pastors and teachers. These terms are properly understood of those who labor in some special field, committed to their care and instruction. The only question is, whether two classes are meant, or only one, the two-fold duty of which is thus indicated. The latter view is favored by the fact that ‘some ‘is not repeated, and is held by a majority of commentators. Calvin maintained the former, and the distinction has usually been recognized in the Reformed Church, though practically disregarded. When Paul wrote the ‘pastors’ were ‘bishops,’ or ‘elders,’ and probably were always ‘teachers’ also; it is not so clear that the ‘teachers’ were always ‘pastors.’ It is further probable that there were already differences of organization among the Christian congregations, so that whatever distinction is here implied need not be regarded as pointing to a permanent one. In this most ‘churchly’ Epistle there is little support for any claims to a jure divino form of Church polity. ‘The Apostle says nothing of the modes of human appointment or ordination to these various offices. He descends not to law, order, or form, but his great thought is that though the ascended Lord gave such gifts to men, yet their variety and number interfere not with the unity of the Church’ (Eadie)
BISH'OP, n. [L. episcopus; Gr. of, over, and inspector, or visitor; to view, or inspect; whence, to visit; also, to view. This Greek and Latin word accompanied the introduction of christianity into the west and north of Europe.]
1. An overseer; a spiritual superintendent, ruler or director; applied to Christ.
Ye were as sheep going astray, but are now returned to the shepherd and bishop of your souls. 1. Pet.2.
2. In the primitive church, a spiritual overseer; an elder or presbyter; one who had the pastoral care of a church.
The same persons are in this chapter called elders or presbyters, and overseers or bishops. Scott, Comm. Acts 20.
Till the churches were multiplied, the bishops and presbyters were the same. Ib. Phil 1:1. 1. Tim.3.1. Titus 1:7.
Both the Greek and Latin fathers do, with one consent, declare, that bishops were called presbyters, and presbyters bishops, in apostolic times, the name being then common.
3. In the Greek, Latin, and some Protestant churches, a prelate, or person consecrated for the spiritual government and direction of a diocese. In Great Britain, bishops are nominated by the king, who, upon request of the dean and chapter, for leave to elect a bishop, sends a conge d'elire, or license to elect, with a letter missive, nominating the person whom he would have chosen. The election, by the chapter, must be made within twelve days, or the king has a right to appoint whom he pleases. Bishops are consecrated by an archbishop, with two assistant bishops. A bishop must be thirty years of age; and all bishops, except the bishop of Man, are peers of the realm.
By the canons of the Protestant Episcopal church in the United States, no diocese or state shall proceed to the election of a bishop, unless there are at least six officiating presbyters residing therein, who shall be qualified, according to the canons, to vote for a bishop; a majority of whom at least must concur in the election. But the conventions of two or more dioceses, or states, having together nine or more such presbyters,may join in the election of a bishop. A convention is composed of the clergy, and a lay delegation, consisting of one or more members from each parish. In every state, the bishop is to be chosen according to such rules as the convention of that state shall ordain. The mode of election, in most or all of the states,is by a concurrent vote of the clergy and laity, in convention, each body voting separately. Before a bishop can be consecrated, he must receive a testimonial of approbation from the General Convention of the church; or if that is not in session, from a majority of the standing committee in the several dioceses. The mode of consecrating bishops and ordaining priests and deacons differs not essentially from the practice in England.
BISHOP,n. A cant word for a mixture of wine, oranges, and sugar.
BISHOP, v.t. to confirm; to admit solemnly into the church.
1. Among horse-dealers, to use arts to make an old horse look like a young one, or to give a good appearance to a bad horse.
The Pulpit Commentary has the following And he gave some (to be) apostles. Coming back to the diversity of gifts (Eph_4:7), He enumerates some of these, as Christ (αὐτὸς, he, emphatic) bestowed them. The organization of the Church is not a mere human arrangement; its officers are of Divine appointment. The first gift is, his apostles. It is not meant that he gave to some the gifts needed to constitute them apostles, though that is true; but that, having qualified some to be apostles, he gave them to the Church. An apostle had his commission direct from Christ (Mat_10:5); he possessed supernatural gifts (Mat_10:8); it was necessary for him to have seen the Lord (Act_1:22); his diocese was the whole world. The apostles were the constituent body of the Church—they had all necessary gifts for setting it up, and as all Christian history has testified, they were a marvelous gift of Christ to his Church. And some, prophets. Next to the apostles in point of value, as gifts to the Church, having supernatural knowledge of God’s will present and future (Act_21:11). Prophets were indispensable before the New Testament was given as the Church’s infallible guide to the will of God, but not apparently necessary after the will of God was fully recorded. And some, evangelists. The nature of this office is known only from the meaning of the term and the work of those who bore the designation (Act_21:8; 2Ti_4:5)—persons not attached to a particular congregation, but who went about preaching the glad tidings, and otherwise building up the Church, but without the full powers of apostles. And some, pastors and teachers. The more ordinary settled ministers of congregations, called pastors, because they watched over the flock, trying to lead all in right ways; and teachers, because they communicated Divine knowledge. Some have thought that each expression denotes a separate office, but, coupled as they are together, it is better to regard them as indicating two functions of one office (see 1Ti_5:17; Act_13:1).
Shepherd the Flock of God
1Pe 5:1 Now I ask of the elders who are among you, I, an elder, your friend and a witness of the sufferings of Christ and a participant of his glory that is going to be revealed,
1Pe 5:2 feed the flock of God that has been committed to you and perform [it] spiritually, not by necessity, but willingly, not for corrupt profits, but from your whole heart,
1Pe 5:3 You should not be as lords of the flock, but as a good example for them,
1Pe 5:4 so that when the chief of the shepherds is revealed, you will receive a crown of glory from him that will not fade.
1Pe 5:5 And you, young ones, be subject to your elders and be clothed diligently with humbleness of mind toward one another, because GOD IS OPPOSED TO THOSE WHO ELEVATE THEMSELVES, BUT HE GIVES GRACE TO THE HUMBLE.

ELD'ERSHIP, n. Seniority; the state of being older.
1. The office of an elder.
2. Presbytery; order of elders.
The Meanings of the Words Spirit of Holiness
by Clifford Besson
Here is a sample verse where this phrase is used in the Holy Bible as translated from the original language of most of the New Testament, which is Aramaic. Others later on attempted to translate the Aramaic version into their local languages, such as Greek, Coptic, and Latin.

Sometimes, as in the Greek, there appears to have been about five translations into the Greek from Aramaic copies. Almost every Aramaic copy is the same but not with regards to the Greek versions, where the definite articles are used at times before nouns and when there is no definite article, it generally means the indefinite tense with regards to the following nouns or words.

This author believes that those early translators understood the Aramaic texts and the gospels better than most people today. They may have even known personally, the original authors or their disciples of the individual New Testament writings. Why? Where can anyone find in the early writings of the Church Fathers, comments as to whether any New Testament writings indicated a misunderstanding of the meanings of the original Aramaic writings?

A Sample Verse from the Acts of the Apostles, written by St. Luke, the beloved physician and guided by the Holy Spirit [a Holy Invisible Being from God].
Acts 1:5. "For Yohannan baptized in water, and you shall be baptized in The Spirit of Holiness, after not many days". (The Original Aramaic New Testament in Plain English (7th ed. With notes by G. D. Bauscher in 2011)  “For John baptized with water, yet you will be baptized with the Holy Spirit after not many days." (Aramaic Peshitta New Testament Translation by Janet M. Magiera in 2006)  “For Juhanon baptized with water, but you shall be baptized with the Spirit of Holiness after days not many.” (The Etheridge New Testament by John Wesley Etheridge from the Eastern Peshitta in 1849), “For John baptized with water; but ye will be baptized with the Holy Spirit after not many days.” (The New Testament from the Syriac Peshito Version by D. D. James Murdock in 1851)  “For John immersed with water, but you shall be immersed with a Spirit of Holiness after not many days.” (The New Covenant) Victory Version by Clifford Besson from the Aramaic and the Greek).

Noah Webster’s [Original] Dictionary of 1828 has these comments on spirit and Spirit:  
SPIR'IT, n. [L. spiritus, from spiro, to breathe, to blow. The primary sense is to rush or drive.]
1. Primarily, wind; air in motion; hence, breath. All bodies have spirits and pneumatical parts within them. [This sense is now unusual.]
2. Animal excitement, or the effect of it; life; ardor; fire; courage; elevation or vehemence of mind. The troops attacked the enemy with great spirit. The young man has the spirit of youth. He speaks or act with spirit. Spirits, in the plural, is used in nearly a like sense. The troops began to recover their spirits.
3. Vigor of intellect; genius. His wit, his beauty and his spirit. The noblest spirit or genius cannot deserve enough of mankind to pretend to the esteem of heroic virtue.
4. Temper; disposition of mind, habitual or temporary; as a man of a generous spirit, or of a revengeful spirit; the ornament of a meek and quiet spirit. Let us go to the house of God in the spirit of prayer.
5. The soul of man; the intelligent, immaterial and immortal part of human beings. [See Soul.] the spirit shall return to God that gave it. Eceles. 12.
6. An immaterial intelligent substance. Spirit is a substance in which thinking, knowing, doubting, and a power of moving do subsist. Hence,
7. An immaterial intelligent being. By which he went and preached to the spirit in prison. I Pet. 3. God is a spirit. John 4.
8. Turn of mind; temper; occasions; state of the mind. A perfect judge will read each work of wit, with the same spirit that its author writ.
9. Powers of mind distinct from the body. In spirit perhaps he also saw Rich Mexico, the seat of Montezume.
10. Sentiment; perception. You spirit is too true, your fears too certain.
11. Eager desire; disposition of mind excited and directed to a particular object. God has made a spirit of building succeed a spirit of pulling down.
12. A person of activity; a man of life, vigor or enterprise. The watery kingdom is no bar to stop the foreign spirits, but they come.
13. Persons distinguished by qualities of the mind. Such spirits as he desired to please, such would I choose for my judges.
14. Excitement of mind; animation; cheerfulness; usually in the plural. We found our friend in very good spirits. He has a great flow of spirits. -To sing thy praise, would heaven my breath prolong, Infusing spirits worthy such a song.
15. Life or strength of resemblance; essential qualities; as, to set off the face in its true spirit. The copy has not the spirit of the original.
16. Something eminently pure and refined. Nor doth the eye itself, that most pure spirit of sense, behold itself.
17. That which hath power or energy; the quality of any substance which manifest life, activity, or the power of strongly affecting other bodies; as the spirit of wine or of any liquor.
18. A strong, pungent or stimulation liquor, usually obtained by distillation, as rum, brandy, gin, whiskey. In America, spirit, used without other words explanatory of its meaning, signifies the liquor distilled from cane-juice, or rum. We say, new spirit, or old spirit, Jamaica spirit, &c.
19. An apparition; a ghost.
20. The renewed nature of man. Mat 26. Gal 5.
21. The influences of the Holy Spirit. Mat 22.
HOLY SPIRIT, the third person in the Trinity.
SPIRIT, v.t.
1. To animate; to actuate; as a spirit.
So talked the spirited sly snake. [Little used.]
2. To animate with vigor; to excite; to encourage; as, civil dissensions spirit the ambition of private man.
It is sometimes followed by up; as, to spirit up.
3. To kidnap.
To spirit away, to entice or seduce.
OF, prep. ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Cor 11.
For it was of the Lord to harden their hearts. Josh 11.
It is of the Lord's mercies that we are not consumed. Lam 3.
The whole disposing thereof is of the Lord. Prov 16.
Go, inquire of the Lord for me. 2 Chr 34.
That holy thing that shall be born of thee. Luke 1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. "Part of these were slain;" that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, "some of these were slain;" that is, some from or out of others. "I have known him of old, or of a child;" that is, from old times, from a child. "He is of the race of kings;" that is, descended from kings. "He is of noble blood or birth, or of ignoble origin." "No particle of matter, or no body can move of itself;" that is, by force or strength proceeding from itself, derived from itself.
"The quarrel is not now of fame and tribute, or of wrongs done;" that is, from fame or wrongs, as the cause, and we may render it concerning, about, relating to.
"Of this little he had some to spare;" that is, some from the whole. It may be rendered out of.
"Of all our heroes thou canst boast alone;" that is, thou alone from the number of heroes. This may be rendered among.
"The best of men, the most renowned of all;" that is, the best from the number of men, the most renowned from the whole; denoting primarily separation, like part.
"I was well entertained of the English Consul;" that is, entertained from the Consul; my entertainment was from the Consul. This use is obsolete, and we use by in lieu of it.
"This does of right belong to us;" that is, from right, de jure; our title proceeds from right.
"The chariot was all of cedar;" that is, made from cedar. So we say, made of gold, made of clay; an application corresponding with our modern use of from; manufactured from wool, or from raw materials. Hence we say, cloth consisting of wool. "This is a scheme of his own devising;" that is, from his own devising or device. "If any man minister, let him do it as of the ability which God giveth;" that is, as from the ability, as the source of action.
"Of happy, he is become miserable;" that is, from happy; from being happy, he has passed to being miserable. "Of necessity this must prove ruinous;" that is, from necessity, as the cause or source. "Of a hundred take fifty;" that is, from a hundred, or out of a hundred, from among a hundred.
Of sometimes implies a part or share.
It is a duty to communicate of those blessings we have received.
From is then the primary sense of this preposition; a sense retained in off, the same word differently written for distinction. But this sense is appropriately lost in many of its applications; as a man of genius, a man of courage, a man of rare endowments, a fossil of a red color, or of a hexagonal figure. he lost all hope of relief. This is an affair of the cabinet. He is a man of decayed fortune. What is the price of corn? We say that of, in these and similar phrases, denotes property or possession, making of the sign of the genitive or possessive case. These applications, however, all proceeded from the same primary sense. That which proceeds from or is produced by a person, is naturally the property or possession of that person, as the son of John; and this idea of property in the course of time would pass to things not thus produced, but still bearing a relation to another thing. Thus we say, the father of a son, as well as the son of a father. In both senses, other languages also use the same word, as in the French de, de la, and Italian di, dell. Of then has one primary sense, from, departing, issuing, proceeding from or out of, and a derivative sense denoting possession or property.

HO'LY, a.
1. Properly, whole, entire or perfect, in a moral sense. Hence, pure in heart, temper or dispositions; free from sin and sinful affections. Applied to the Supreme Being, holy signifies perfectly pure, immaculate and complete in moral character; and man is more or less holy, as his heart is more or less sanctified, or purified from evil dispositions. We call a man holy, when his heart is conformed in some degree to the image of God, and his life is regulated by the divine precepts. Hence, holy is used as nearly synonymous with good, pious, godly.
Be ye holy; for I am holy. 1 Pet 1.
2. Hallowed; consecrated or set apart to a sacred use, or to the service or worship of God; a sense frequent in Scripture; as the holy sabbath; holy oil; holy vessels; a holy nation; the holy temple; a holy priesthood.
3. Proceeding from pious principles, or directed to pious purposes; as holy zeal.
4. Perfectly just and good; as the holy law of God.
5. Sacred; as a holy witness.
Holy of holies, in Scripture, the innermost apartment of the Jewish tabernacle or temple, where the ark was kept, and where no person entered, except the high priest, once a year.
Holy Ghost, or Holy Spirit, the Divine Spirit; the third person in the Trinity; the sanctifier of souls.
Holy war, a war undertaken to rescue the holy land, the ancient Judea, from the infidels; a crusade; an expedition carried on by christians against the Saracens in the eleventh, twelfth and thirteenth centuries; a war carried on in a most unholy manner.

HO'LINESS, n. [from holy.] The state of being holy; purity or integrity of moral character; freedom from sin; sanctity. Applied to the Supreme Being, holiness denotes perfect purity or integrity of moral character, one of his essential attributes.
Who is like thee, glorious in holiness? Exo 15.
1. Applied to human beings, holiness is purity of heart or dispositions; sanctified affections; piety; moral goodness, but not perfect.
We see piety and holiness ridiculed as morose singularities.
2. Sacredness; the state of any thing hallowed, or consecrated to God or to his worship; applied to churches or temples.
3. That which is separated to the service of God.
Israel was holiness unto the Lord. Jer 2.
4. A title of the pope, and formerly of the Greek emperors.
Samples of Misunderstandings from KJV only People
A Letter to Leaders of a Large Bible College
Your ministry is one of the best there is but [your leader . . .] has a few beliefs that are quite hard to believe and are really not true. One is saying that ye were healed refers to every believer today but in 1Pe 2:24 it says: “Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed.” is obviously referring to believers who were sick and were healed from his or another apostle’s ministry some time before Peter wrote his letter to them. See please the context:

     . . . the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia,  2 Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied. [of 1 Peter 1:1, 2]

Another silly belief is that of saying that those of us who get saved and get the gift or filling of the Holy Spirit know all things, just because the King James Version of a Greek translation of 1Jo 2:20 says “But ye have an unction from the Holy One, and ye know all things.” While other English translations from the Greek say somewhat differently at times:

1Jo 2:20 (KJV) But ye have an unction from the Holy One, and ye know all things.
1Jo 2:20 (ASV) And ye have an anointing from the Holy One, and ye know all the things.
1Jo 2:20 (BBE) And you have the Spirit from the Holy One and you all have knowledge.
1Jo 2:20 (DBY) And *ye* have [the] unction from the holy [one], and ye know all things.
1Jo 2:20 (MNT) Now you have an anointing from the Holy One, and you know all things.
1Jo 2:20 (NKJV) But you have an anointing from the Holy One, and you know all things.
1Jo 2:20 (Oracl) But you have an unction from the Holy One, and know all things.
1Jo 2:20 (RSV) But you have been anointed by the Holy One, and you all know.
1Jo 2:20 (TCNT) You, however, have received consecration from the Holy One.
1Jo 2:20 (WEB) You have an anointing from the Holy One, and you know the truth.
1Jo 2:20 (WNT) As for you, you have an anointing from the holy One and have perfect knowledge.
1Jo 2:20 (YLT) And ye have an anointing from the Holy One, and have known all things;
1Jo 2:20 (MKJV) But you have an anointing from the Holy One, and you know all things.
(From the Power Bible CD Rom)

But from translations from the Aramaic Versions of the same letter, we find translations which make much more sense on considering the context.

    1Jn 2:19 They have gone out from us, but they are not of us, for if they had been of us they would have stayed with us, but they went out from us that it would be known that they were not of us. 1Jn 2:20 And you have an anointing from the holy [one] and are distinguishing between everyone. 1Jn 2:21 I have not written to you because you do not know the truth, but because you do know it and because no falsehood is of the truth. (Aramaic Peshitta New Testament Translation by Janet M. Magiera)

    Some other Translations from the Aramaic

    1Jn 2:20  But ye have an unction from the Holy One; and ye discriminate every person. (Murdock’s1852 translation from the Aramaic),
    1 Jn 2:20 And you have an anointing from the Holy, and you discern every man. (Etheridge’s 1849 translation from Aramaic Peshitta as well).
    1 Jn 2:20 And you an anointing is to you from the Holy One and distinguish you do every person. (Glenn David Bauscher, 2011 literal translation of same)
    1 Jn 2:20 And you have an anointing from the holy [one] and you separate between everyone. (The Way International 1992 translation)
    1 Jn 2:20 And you have an anointing from the set-apart [one] and you separate between every man. (James Scott Trimm’s 2005 translation of the same.).

    From the above, it can be seen that the Aramaic or Peshitta versions make much more sense than the Greek translation versions from the Aramaic originals. We have been taught erroneously in our Christian Bible colleges and universities that the original manuscripts were actually in Greek which is foolish and  it is about time that your college professors check this out and start teaching the truth about the original autographs.

These web sites should help your N T scholars to know the truth about this: and

Please share this letter with brother . . .  and the dean of New Testament theology for I have noted over fifty places in Magiera’s translation, where the Aramaic is very different from what is found in translations from the Greek.
It would also help with your understanding of the Old Testament if your scholars would read the Book of Jasher (1840 translation from the Hebrew), The Books of Adam and Eve, (books one and two), the Book of Jubilees, and the Lost Books of the Bible and the Forgotten Books of Eden for scholars from years ago, not being filled with the Holy Ghost or not even Christians, thought they were not important and of no help for understanding the Bible. They were fools though, for these writings seem to be almost as inspired as the Holy Bible KJV.

One of many interesting things I found in the Book of Jasher is “And at the end of two hundred and ten years, [210] the Lord brought forth the children of Israel from Egypt with a strong hand.” In Gen. 42:2, it says  “. . .Get you down thither [to Egypt].” The Hebrew for “go down” is redu, which has a Gematria  numerical value of 210. (The Encyclopedia of Jewish Religion, article on Gematria, p. 154).


by Grzegorz Kaszyński of Poland
Below is a link to alternative versions and translations of the Gospel of John 1:1 showing what the ancients and other nations think of the meaning of this verse of Scripture.

The Cross Symbol in Christianity

By Clifford Besson

This study is to see if a cross is a good or bad symbol for Christianity to follow and/or display in a church or home. Is it mainly a Roman Catholic symbol or a worthy Christian symbol? What is the main cross symbol in the Roman Catholic Church that may or not be good?

What Does the Bible (KJV) Say About

 Jesus on a Tree versus a Cross?

On a Tree

In the Four Gospels, Jesus is never mentioned as being on a tree anywhere. In the rest of the New Testament, here are the only incidents where Jesus is mentioned as having been on a tree: Act_5:30  The God of our fathers raised up Jesus, whom ye slew and hanged on a tree. Act_10:39  And we are witnesses of all things which he did both in the land of the Jews, and in Jerusalem; whom they slew and hanged on a tree: Act_13:29  And when they had fulfilled all that was written of him, they took him down from the tree, and laid him in a sepulchre. Gal_3:13  Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree: 1Pe_2:24  Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed.

The word in the Aramaic is qinta for tree with a concordance #2819[1] while in the Greek it is xulon with a concordance #3586[2]. The Aramaic word is translated as tree, piece of wood, and wood pieces while the Greek word is translated as a staff, stocks, tree, wood, and stave (there are more places in the Greek New Testament where the Greek word is used).

In other words, when it comes to Jesus being fastened to a qinta or xulon, it could really have meant a post or pole from a tree stuck in a hole in the rock surface where Jesus and the two thieves were crucified.

Some Verses on a Cross or the Cross or His Cross

The word in the Aramaic for cross is pronounced something like seliba with a concordance #2708[3] while in the Greek it is stauros with a concordance #4716.

Mat_27:32  And as they came out, they found a man of Cyrene, Simon by name: him they compelled to bear his cross[piece]. Mat_27:40  And saying, Thou that destroyest the temple, and buildest it in three days, save thyself. If thou be the Son of God, come down from the cross[piece]. Mat_27:42  He saved others; himself he cannot save. If he be the King of Israel, let him now come down from the cross[piece], and we will believe him. Mar_15:21  And they compel one Simon a Cyrenian, who passed by, coming out of the country, the father of Alexander and Rufus, to bear his cross[piece]. Mar_15:30  Save thyself, and come down from the cross[piece]. Mar_15:32  Let Christ the King of Israel descend now from the cross[piece], that we may see and believe. And they that were crucified with him reviled him. Luk_23:26  And as they led him away, they laid hold upon one Simon, a Cyrenian, coming out of the country, and on him they laid the cross[piece], that he might bear it after Jesus. Joh_19:17  And he bearing his cross[piece] went forth into a place called the place of a skull, which is called in the Hebrew Golgotha: Joh_19:19  And Pilate wrote a title, and put it on the cross[piece]. And the writing was, JESUS OF NAZARETH THE KING OF THE JEWS. Joh_19:25  Now there stood by the cross[piece] of Jesus his mother, and his mother's sister, Mary the wife of Cleophas, and Mary Magdalene. Joh_19:31  The Jews therefore, because it was the preparation, that the bodies should not remain upon the cross[piece] on the sabbath day, (for that sabbath day was an high day,) besought Pilate that their legs might be broken, and that they might be taken away. 1Co_1:18  For the preaching of the cross[piece] is to them that perish foolishness; but unto us which are saved it is the power of God. Gal_5:11  And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? then is the offence of the cross[piece] ceased. Gal_6:12  As many as desire to make a fair shew in the flesh, they constrain you to be circumcised; only lest they should suffer persecution for the cross[piece] of Christ. Php_2:8  And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross[piece]

What is the meaning in the Hebrew, Aramaic, and Greek for the word that got translated as cross? George Howard, in his Hebrew Gospel of Matthew (Macon, Georgia: Mercer University Press, rev. ed. 2002) uses the word gallows instead of cross. But the Aramaic word is singular, so it must mean just the crosspiece which would be dropped into a notch at the top of a pole, stake or tree trunk. The victim of the crucifixion would be fastened on to the crosspiece and then lifted to be hung on that post in its notch that the crosspiece would be balanced on. This way the dead person could be brought back down easy. This also satisfies the saying that Jesus had to carry his cross, but it should have been written as crosspiece.

Editor Warren Baker, in his Expanded Edition Strong’s Complete Word Study Concordance says essentially the same thing at the section on the definition of the Greek word for cross at #4716: “(1) Particularly, the crosspiece which was fitted upon the upright stake, which Simon was compelled to carry for Jesus (Mt 27:32 . . . ).”

The Doctrine of the Cross[1] 1. Preached, 1Co_1:17  For Christ sent me not to baptize, but to preach the gospel: not with wisdom of words, lest the cross[piece] of Christ should be made of none effect. 2. Gloried in, Gal_6:14  But God forbid that I should glory, save in the cross[piece] of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world. 3. Reconciliation through, Eph_2:16  And that he might reconcile both unto God in one body by the cross[piece], having slain the enmity thereby. 4. Enemies of, ]. Php_3:18  (For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross[piece] of Christ: 5. Peace Made by, Col_1:20  And, having made peace through the blood of his cross[piece], by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. 6. Old Testament Ordinances abolished by, Col_2:14  Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross[piece]; 7. Cross-Bearing enjoined[2] Mat 10:38  And he that taketh not his cross[piece], and followeth after me, is not worthy of me. . Mat 16:24  Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross[piece], and follow me. Mar 10:21  Then Jesus beholding him loved him, and said unto him, One thing thou lackest: go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, take up the cross[piece], and follow me.

More Verses on the Cross[piece] and the Followers of Christ

Mar 8:34  And when he had called the people unto him with his disciples also, he said unto them, Whosoever will come after me, let him deny himself, and take up his cross[piece], and follow me.  Luk 9:23  And he said to them all, If any man will come after me, let him deny himself, and take up his cross[piece] daily, and follow me.  Luk 14:27  And whosoever doth not bear his cross[piece], and come after me, cannot be my disciple. Mat 10:38  And he that taketh not his cross, and followeth after me, is not worthy of me. Luk 14:27  And whosoever doth not bear his cross, and come after me, cannot be my disciple. 

Now some may be concerned about the symbol of a cross like this or this Т being superstitious nonsense from Roman Catholicism and of other foreign religions but to us, the faithful, it reminds most of us of the structure that was used to hang and crucify our Saviour and Lord Christ Jesus. So, if that is true, what is wrong with that. To the Roman Catholics, is it not the crucifix with Jesus still hanging on it? But to the Protestants, it is an empty cross, symbolizing what Jesus did for us but it is over with and he is now a risen Saviour.

History tells us that the symbol that Constantine seen in a vision was not one of the above but this symbol: Χ, which is the Greek letter for the CH in Christ. In other words, it was the initial letter for Christ Jesus, that was to be put on the shields of his soldiers and they were to fight under that symbol for Christ as their savior. It was to be their ensign, consecrated by the NAME of Christ. This Greek letter on their ensign or banner had nothing to do with any pagan cross but it was simply referring to the NAME of Christ Jesus. On that standard or banner was also put the “words “Hoc signo victor eris,” meaning in this sign [of the X] thou shalt be a conqueror,”. This X was the “heavenly sign.”[3]

There is also mentioned that the Greek letter P, their letter for our R was superimposed on the X to show that the X was really referring to an abbreviation of CHR for the word CHRIST.[4]

 The above account was found in The Two Babylons, but a different account from Eusebius’ writings of Constantine’s “own words spoken at Nicaea,” are as follows:

The emperor said that about the noon hour, when the day was already beginning to wane, he saw with his own eyes in the sky above the sun a cross composed of light, and that there was attached to it an inscription saying, “By this conquer.” At the sight, he said, astonishment seized him and all the troops who were accompanying him on the journey and were observers of the miracle.

He said, moreover, that he doubted within himself what the import of this apparition could be. And while he continued to ponder and reason on its meaning, night suddenly came on; then in his sleep, the Christ of God appeared to him with the same sign which he had seen in the heavens, and commanded him to make a likeness of that sign which he had seen in the heavens, and to use it as a safeguard In all engagements with his enemies.

At dawn of day, he arose, and communicated the marvel to his friends; and, then, calling together the workers in gold and precious stones, he sat in the midst of them, and described to them the figure of the sign he had seen, bidding them represent it in gold and precious stones. And this representation I myself have had an opportunity of seeing.[1]

Eusebius then goes on to describe the making of the military standard, “the spear and transverse bar” we saw before.

. . . . . . . . . . ..

And it should be noted that, as Constantine was elevating the cross to the realm of the sacred, he was abolishing crucifixion as the Roman form of capital punishment. . . . Christians would recognize the cross in the human body and in the tree, in the way light flares and in the conjunction of planets at the sun. Eventually they would see the cross, as I do in telephone poles and in airplanes flying overhead.[2]

Earlier in the book though, the author quotes Eusebius saying “Now it was made in the following manner. A long spear, overlaid with gold, formed the figure of the cross by means of a transverse bar laid over it.”[1]

The early versions of the Chi Rho, the X and P,

would have been in keeping with the ancient Christian reluctance to render the cross literally, as the gibbet on which Jesus had hung. But from Eusebius’s account, not of the vision but of Constantine’s own description of it, the actual “figure of the cross” is clearly what is meant. Constantine put the Roman execution device, now rendered with a spear, at the center not only of the story of his conversion to Christianity, but of the Christian story itself.

So what does this suggest? Does it not say that we should not be ashamed of the cross because it represents the terrible death that Jesus went through, while shedding his blood for our redemption from our sins. We should therefore be proud of having such a Saviour who died on such a torture set up as a crosspiece on a stake, pole, or post. That very instrument of torture reminds us of what Jesus did for you and me. To the pagans it may have another meaning but to us, it refers to the crucifixion of Jesus for us.


[1] Eusebius Pamphilus, “Life of Constantine,” bk. 1, ch. 28, 490,  James Carrol, Constantine’s Sword, 175.

[1]  Eusebius Pamphilus, “Life of Constantine,” bk. 3. Ch. 30, 528. Constantine’s Sword by James Carrol (Boston, New York: A Mariner Book, 2002), pp. 192-3.

[2] James Carrol, Constantine’s Sword (Boston, New York: A Mariner Book, 2002)  pp. 192-3.

[1] #892 in Thompson Chain Reference Bible

[2]  Ibid. #893.

[3] Rev. Alexander Hislop, The Two Babylons or the Papal Worship,(Neptune, New Jersey: Loizeaux Brothers, 1959) pp. 201-205.

[4]  Ibid. p. 204.


[1]  The Way International Research Team as editors, The Concordance to the Peshitta Version of the Aramaic New Testament (New Knoxvilled, Ohio: American Christian Press, 1985) pp. 482, 318a.

[2]  Strong’s Greek number system.

[3]  The Way, pp. 480, 304a.


The Timing of the Crucifixion and the Resurrection

 from Translations of Matthew 28:1 and other

Supporting Evidence

by Clifford Besson


KJV (AV) from the Greek

 Mat 28:1  In the end of the sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre. 


Gordon Howard Hebrew Matthew

On the first day of the week, early in the morn­ing, Mary Mag­dalene and the other Mary came to see the tomb

Victory Ver­sion from Aramaic, Greek, and Coptic

in the evening (end) now of the sabbaths.       As the first (day) in the week was light­ening, Mariam Magdolitha and the other Mariam came to see the sepulchre.

(Note, we believe that the first part of this verse really be­longs to the end of Matthew 27:66).   

The Way Int. Version from the Peshitta

Now in the evening of the sab­bath as it was twi­light, the first of the week, Mary Mag­dalene and the other Mary came that they might see the grave.

Dr. John Wesley Etheridge from the Peshitta

FROM the evening (end) of the sab­bath, when the first (day) in the week was light­ening, Mariam Magdolitha and the other Mariam came to see the sepulchre.


George M. Lamsa translation from the Peshitta

In the evening of the sab­bath, when the first day of the week began to dawn, there came Mary of Magdala and the other Mary to see the tomb.

James Murdock translation from the Peshito

And in the evening of the Sab­bath as it was dusk, as the first day of the week began to dawn, came Mary of Magdala and the other Mary, to view the sepulcher.


Coptic NT-ND (Eng.)


 Now in the night (lit. Now evening) of the sabbaths, being morning of (the) first (lit, to (the) one) of the sabbaths, Mary the Magdalene came and the other Mary to see the sepulchre.


 Coptic NT-SD


But (the) evening of the sab­bath, in (the) morning of (the) first day of the sab­bath, came Maria [the] Mag­dalene and the other Maria to see the tomb.


Ferris Fenton from the Greek

After the Sabbaths, towards the dawn of the day following the Sab­baths, Mary, the Magdalene, and the other Mary, came to examine the tomb.



Comments on Matthew 28:1

by Clifford Besson



            The Ferris Fenton trans­lation has "After the Sab­baths, (1) [a note regarding the plural Sabbaths] towards the dawn of the day following the Sabbaths, Mary, the Mag­dalene, and the other Mary, came to examine the tomb."

     Note (1) The Greek . . . is in the plural, "Sabbaths," which is retained. Readers should remember that all the seven days of the Paschal week were "Sabbaths" in the old Hebrew Kalendar.--F. F.

     This fits in with what the Gospel of Peter verse 14 says:

Now it was the last day of the unleavened bread, and many were going forth, return­ing to their homes, as the feast was ended. But we, the twelve disciples of the Lord, wept and were grieved . . ..

     In other words, Jesus was under arrest and in an under­ground prison dungeon for days and was now and then going from prison to trial. Then fi­nally, He went to the last one, on Fri­day, on the sixth day of un­leavened bread, when he was crucified. Then he or his Earthly body rested in the tomb on the last Sabbath of that holy week of unleavened bread. Then he arose on Sunday morning, after having gone into Sheol during those days: Fri­day, Saturday, and Sunday that his Earthly body was wrapped up in his tomb.

     Here are some Bible ver­sions that also have the word "Sabbaths": Literal Transla­tion of the Bible (LITV), Con­cordant Literal NT (CLNT), the Coptic NT-Northern Di­alect, English translation, the Victory Version from the Aramaic, Greek, and Coptic, and Young's Literal Translation (YLT). Then The Scriptures 2009 translation (TS2009) which has a footnote: "aGk Sabbaths" [for the first time it is mentioned and] "bGk. One of the sabbaths." [for the second one].

     The Treasury of Scriptur­al Knowledge (TSK) note for this verse has

the end: The Hebrew word Schabbath from which our English word is de­rived, signifies rest, and is applied to all solemn fest­ivals, equally with that one day of every week devoted to the worship of God; Eze_20:21, "they polluted my sabbaths." Three evangelists say, the transaction recorded in this verse [of 28:1], occurred upon the first day of the week, early in the morning, about sun-rising, and John says, while it was yet dark.  

Οψε [G3796], σαββατων [G4521], does not signify "in the evening of sabbath," but "sabbaths." Hence, the great feast having been concluded, the term "end of the sabbaths" denotes the time very clearly. Again, it may be observed that the Jews, speaking of their Passover, sometimes speak ac­cording to their civil compu­tation, wherein they measured their days from sun-rising to sun-rising. Sometimes accord­ing to their sacred computa­tion, which was from sun-set to sun-set. This reconciles Numbers 28:18, which seems to make the fourteenth day of the first month, the first day of unleavened bread. Mark 16:1-2; Luke 23:56; 24:1 & 22; John 20:1-10." (ed. by CB).


 Support for the Above View Points


     Now note: about the term "High day." According to John 7:37 it is the last day of the feast:

And on the high day, which is the last [day] of the feast, Jesus was standing . . .. (Janet M Ma­giera's Aramaic Peshitta New Testament Translation).

     Her John 19:31 has

Now the Judeans, because it was the day of preparation, said, "These bodies should not re­main on their crosses, because the SABBATH is dawning, for the day of that SABBATH was a high day. . ..

     This word for high, in The Concordance to the Peshit­ta Version of the Aramaic New Testament (of the American Christian Press, The Way International, New Knoxville, Ohio, 1986) is #2908 It is the same one in both places and it too is translated, similarly to the Greek, e. g. great, high, and also greater, teacher, master, and Rabbi.

     The Greek word translated here for High is megas (#3173 in Strong's Dictionary) which is also translated great, ex­ceedingly, large, loud, mighty and strong. They agree with the Aramaic rendering. In oth­er words the crucifixion is near the end of the feast of unleavened bread on its sixth day and not at the beginning. This allows time for Jesus to be tried by the Sanhedrin, by Pilate, by Herod, and then back to Pilate all on separate days and not being on trial all during the day and night.

Further Information of What Happened Around the Time of the Crucifixion 

Isaiah 30:26 Moreover the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of seven days, in the day that the LORD bindeth up the breach of his people, and healeth the stroke of their wound. AV

See "The Report of Pilate the Governor" for "Now when he was crucified, there was darkness over all the world, and the sun was obscured for half a day, and the stars appeared, but no lustre was seen in them; and the moon lost its brightness, as though tinged with blood; and the world of the departed was swallowed up;"

"And the terror of the earthquake continued from the sixth hour of the preparation until the ninth hour; and when it was evening on the first day of the week, there came a sound from heaven, and the heaven became seven times more luminous than on all other days. And at the third hour of the night the sun appeared more luminous than it had ever shone, lighting up the whole hemisphere. And as lightning-flashes suddenly come forth in a storm, so there were seen men, lofty in stature, and surpassing in glory, a countless host, crying out, and their voice was heard as that of exceedingly loud thunder, Jesus that was crucified is risen again: come up from Hades ye that were enslaved in the subterraneous recesses of Hades. And the chasm in the earth was as if it had no bottom; but it was so that the very foundations of the earth appeared, with those that shouted in heaven, and walked in the body among the dead that were raised. And He that raised up all the dead and bound Hades said, Say to my disciples He goeth before you into Galilee, there shall ye see Him.

And all that night the light ceased not shining. And many of the Jews died in the chasm of the earth, being swallowed up, so that on the morrow most of those who had been against Jesus were not to be found. Others saw the apparition of men rising again whom none of us had ever seen. One synagogue of the Jews was alone left in Jerusalem itself, for they all disappeared in that ruin.

Therefore being astounded by that terror, and being possessed with the most dreadful trembling, I have written what I saw at that time and sent it to thine excellency; and I have inserted what was done against Jesus by the Jews, and sent it to thy divinity, my lord." pages 274-5.

Then from "The Report of Pontius Pilate" pp 276-277 of The Lost Books of the Bible and the Forgotten Books of Eden (Nashville, Tennessee: World Bible Publishers, 1927)

"Now when he was crucified darkness came over all the world; the sun was altogether hidden, and the sky appeared dark while it was yet day, so that the stars were seen, though still they had their lustre obscured, wherefore, I suppose your excellency is not unaware that in all the world they lighted their lamps from the sixth hour until evening. And the moon, which was like blood, did not shine all night long, although it was at the full, and the stars and Orion made lamentation over the

Ibid. p.277 .

[paragraph continues] Jews, because of the transgression committed by them.

And on the first day of the week, about the third hour of the night, the sun appeared as it never shone before, and the whole heaven became bright. And as lightnings come in a storm, so certain men of lofty stature, in beautiful array, and of indescribable glory, appeared in the air, and a countless host of angels, crying out and saying, Glory to God in the highest, and on earth peace, good will among men: Come up from Hades, ye who are in bondage in the depths of Hades. And at their voice all the mountains and hills were moved, and the rocks were rent, and great chasms were made in the earth, so that the very places of the abyss were visible.

And amid the terror dead men were seen rising again, so that the Jews who saw it said, We beheld Abraham and Isaac, and Jacob, and the twelve patriarchs, who died some two thousand five hundred years before, and we beheld Noah clearly in the body. And all the multitude walked about and sang hymns to God with a loud voice, saying, The Lord our God, who hath risen from the dead, hath made alive all the dead, and Hades he hath spoiled and slain.

Therefore, my lord king, all that night the light ceased not. But many of the Jews died, and were sunk and swallowed up in the chasms that night, so that not even their bodies were to be seen. Now I mean, that those of the Jews suffered who spake against Jesus. And but one synagogue remained in Jerusalem, for all the synagogues which had been against Jesus were overwhelmed.

Through that terror, therefore, being amazed and being seized with great trembling, in that very hour, I ordered what had been done by them all to be written, and I have sent it to thy mightiness."

Then from "The Lost Gospel According to Peter"  Ibid. p.282

". And Herod said, Brother Pilate, even if no one has asked for him, we purposed to bury him, especially as the sabbath draweth on: for it is written in the law, that the sun set not upon one that hath been put to death.

3 And he delivered him to the people on the day before the unleavened bread, their feast. And they took the Lord and pushed him as they ran, and said, Let us drag away the Son of God, having obtained power over him.

5 And it was noon, and darkness came over all Judæa: and they were troubled and distressed, lest the sun had set, whilst he was yet alive: [for] it is written for them, that the sun set not on him that hath been put to death. And one of them said, Give him to drink gall with vinegar. And they

p. 284

mixed and gave him to drink, and fulfilled all things, and accomplished their sins against their own head. And many went about with lamps, supposing that it was night, and fell down. And the Lord cried out, saying, My power, my power, thou hast forsaken me. And when he had said it he was taken up. And in that hour the vail of the temple of Jerusalem was rent in twain.

6 And then they drew out the nails from the hands of the Lord, and laid him upon the earth, and the whole earth quaked, and great fear arose. Then the sun shone, and it was found the ninth hour: and the Jews rejoiced, and gave his body to Joseph that he might bury it, since he had seen what good things he had done. And he took the Lord, and him, and rolled him in a linen cloth, and brought him to his own tomb, which was called the Garden of Joseph.

9 And in the night in which the Lord's day was drawing on, as the soldiers kept guard two by two in a watch, there was a great voice in the heaven; and they saw the heavens opened, and two men descend from thence with great light and approach the tomb. And that stone which was put at the door rolled of itself and made way in part; and the tomb was opened, and both the young men entered in.

10 When therefore those

p. 285

soldiers saw it, they awakened the centurion and the elders; for they too were hard by keeping guard. And as they declared what things they had seen, again they see three men come forth from the tomb, and two of them supporting one, and a cross following them: and of the two the head reached unto the heaven, but the head of him who was lead by them overpassed the heavens. And they heard a voice from the heavens, saying, Thou hast preached to them that sleep. And a response was heard from the cross, Yea.

11 They therefore considered one with another whether to go away and shew these things to Pilate. And while they yet thought thereon, the heavens again are seen to open, and a certain man to descend and enter into the sepulchre. When the centurion and they that were with him saw these things, they hastened in the night to Pilate, leaving the tomb which they were watching, and declared all things which they had seen, being greatly distressed and saying, Truly he was the Son of God. Pilate answered and said, I am pure from the blood of the Son of God: but it was ye who determined this. Then they all drew near and besought him and entreated him to command the centurion and the soldiers to say nothing of the things which they had seen: For it is better, say they, for us to be guilty of the greatest sin before God, and not to fall into the hands of the people of the Jews and to be stoned. Pilate therefore commanded the centurion and the soldiers to say nothing.

12 And at dawn upon the Lord's day Mary Magdalene, a disciple of the Lord, fearing because of the Jews, since they were burning with wrath, had not done at the Lord's sepulchre the things which women are wont to do for those that die and for those that are beloved by them—she took her friends with her and came to the sepulchre where he was laid. And they feared lest the Jews should see them, and they said, Although on that day on which he was crucified we could not weep and lament, yet now let us do these things at his sepulchre. But who shall roll away for us the stone that was laid at the door of the sepulchre, that we may enter in and sit by him and do the things that are due? For the stone was great, and we fear lest some one see us. And if we cannot, yet if we but set at the door the things which we bring as a memorial of him, we will weep and lament, until we come unto our home.

13 And they went and found the tomb opened, and coming near they looked in there; and they see there a certain young man sitting in the midst of the tomb, beautiful and clothed in a robe exceeding bright; who said to them, Wherefore are ye come? Whom seek ye? Him that was crucified? He is risen and gone. But if ye believe not, look in and see the place

p. 286

where he lay, that he is not [here]; for he is risen and gone thither, whence he was sent. Then the women feared and fled.

14 Now it was the last day of the unleavened bread, and many were going forth, returning to their homes, as the feast was ended. But we, the twelve disciples of the Lord, wept and were grieved: and each one, being grieved for that which was come to pass, departed to his home. But I Simon Peter and Andrew my brother took our nets and went to the sea; and there was with us Levi the son of Alphæus, whom the Lord . . .

 Please see the below mentioned pdf file by Grzegorz Kaszynski on 62 versions of Matthew 28:19 that are shorter than the Authorized Version. They do not contain the trinitarian formula for baptism.

A Short Ending of Matthew’s Gospel

by Clifford Besson


      In George Howard’s Shem Tob passage of Matthew 28:191 he only has two Hebrew words: םתא וכל, which he translates as simply “Go.” Actually, it should be “Go to them.” Verse 20 carries on with “and (teach)2 them to carry out all the things which i have commanded you forever.” While the Authorized (King James) Version has: Mt 28:19 Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: 20 Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen.

     Why the difference? Which one is most likely the correct one? Here are some web sites with much evidence that backs up the “Go to them” reading rather than the longer Trinitarian or Triune reading which makes out that each of the three members has the same name: which is on “A Collection of Evidence Against the Traditional Wording of Matthew 28:19 by Clinton D. Willis (” and which is on an “Analysis of Matthew 28:19 in A study of the Text of the New Testament” by Randall Duane Hughes.

     This last author points out that there are no Greek or any other language manuscripts before the fourth century or for 300 years after Matthew wrote his gospel that includes any of Matthew’s Gospel past 26:52. Why is that? Could all the ones that had that portion have omitted the Trinitarian formula and so they were destroyed. Could they have all been very similar to the Shem Tob copy?

     Conybeare noticed that Eusebius of Caesarea in seventeen (17) places “in his works prior to Nicea, . . . quotes Matthew 28:19 as "Go and make disciples of all nations in my name" without mentioning the Trinity baptism command.”(R. D. Hughes’ above site).

     This is another good site:, which has comments from an A. Ploughman, who is now deceased. It is called “A Collection of the evidence for and against the traditional wording of the baptismal phrase in Matthew 28:19."

     This next site by Clarke Wildeman ( includes seven citations of Eusebius discussing the words of Jesus, like Shem Tob’s copy. Another good site is by Mark Kennicott (,, and by By Dr. G. Reckart, of the Apostolic Theological Bible College.

     There is also the book, Miscellaneous Coptic Texts in the Dialect of Upper Egypt edited, with English Translations by E. A. Wallis Budge, M. A., Litt.D., which is Volume V of a set of books called Coptic Texts (reprint of a 1915 edition). In the Discourse on Mary Theotokos by Cyril, Archbishop of Jerusalem (lived from about A. D. 315 to 386) he convinced a poor holy and conscientious monk by the name of Annarikhus that he was wrong on a point of doctrine and to submit all his books to be burnt. Before doing so though, he said, “The Christ said, Go ye forth into all the world, and teach ye all the nations in My Name, in every place.” (p. 637). After the books were apparently burned, Cyril baptized the monk “in the name of Saint Mary.” (p. lxxix).

     One more point that someone pointed out (perhaps G. Howard) is that the Hebrew Gospel of Matthew was obviously written to convince the Hebrew people to trust in what John the Baptist said and to follow whatever Jesus said and did. There is apparently no mention though of the need to join up with the gentiles or other nations throughout the whole gospel, so a sudden mentioning of baptizing all the gentiles in one name, which is the same for the Father, the son, and the holy Spirit appears to be very out of place and not consistent at all with the rest of the gospel. It therefore must have been added on by people like Athanasius (A. D. 296-372), the chief defender for the Trinitarian doctrine.

     This Athanasius thought he was doing the Church a favour by promoting the teaching of the Trinity, but he was really promoting a devilish erroneous teaching as found amongst the Babylonians, who used the equilateral triangle to symbolize their supposed God of three persons. This symbol is used by the Romish Church today.3 “[I]n the monastery of the so-called Trinitarians of Madrid, [the Papacy has] an image of the Triune God, with three heads on one body. The Babylonians had something of the same.”4 Similar things can be found in India, Japan, Thibet, and China, but some include a mother and a child as part of the trinity as some Roman Catholics seem to do with Mary and Jesus as a baby.5

     Obviously, most theologians have not checked out the Bible thoroughly enough to discover many inconsistencies in their theories and philosophies about a Father God, a Son God, and a Holy Spirit God, all being one. They do not even realize that the real meaning of El is simply a Superior One like Jesus or Angels, while without the capital letter the el is simply a superior one, such as the judges, kings, the patriarchs, and the chiefs of the tribes of Israel. Of course, though, in the original autographs of the Scriptures, there was no difference in the size of the letters so one would have to go by context to figure out the true meanings of El or Eloah, an alternative spelling. Elohim is simply the plural form of the same word. Please see this web site to see the use of this term in Joshua 22 and its obvious true meanings: Also see the book The Day of the LORD is at Hand: The Real God of the Universe at and see chapters like #25, The Special Nature of God Most High and 45, Just One God.

     Note that God said that there is no superior one beside him (Isa. 44:6; 45:5, 6, 21). Does this not make sense, that the Father who is greater than Jesus, would therefore be the Superior one while Jesus, would be the lesser one? St. Paul also said in 1Co 8:6 “But to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him. {in: or, for}” and then there is Isa 42:8 I am the LORD: that is my name: and my glory will I not give to another [even to Jesus?],

 neither my praise to graven images.


A Short ending of Matthew L -c for printing in B&W.wpd February 9, 2007 Revised 21 June 2019.



1 George Howard, Hebrew Gospel of Matthew (Macon, Georgia, U. S. A., Mercer University Press, 2002).

2 The (teach), just means this word was missing in one manuscript but was there in another manuscript of the nine that he used for his book.

3 Rev. Alexander Hislop, The Two Babylons (Neptune, New Jersey: Loizeaux Brothers, 1959) pp. 16, 17.

4 Ibid. p. 17.

5 Ibid. p. 20.


What Language Was Used to First Write

the New Testament?

by Clifford Besson


At this moment almost every Bible college, seminary, and theologian in North America and Europe have been indoctrinated into the belief that all the New Testament (NT) manuscripts were initially written generally in Koiné or common Greek.

1) Is this true though?

Answer— According to almost every student of the Bible in this area of the world it is but not according to almost every Believer from the Mediterranean coastline to India, for they have always been taught that the NT documents were all written in the native language of the disciples of Jesus, which was Hebrew or Aramaic. Of these two groups of people, would it not be the ones closest to the area in question that should really know the truth? On studying the Greek of the NT, it really appears to be translation Greek, like the Greek of the Septuagint. Is this not true?

2) Are there any documents that state that any or all the disciples that wrote their respective manuscripts ever wrote them in Greek or in another language?

Answer— According to all that this writer has read and studied during the last fifty years of studying the Bible, there is no mention of any disciple or apostle ever writing his manuscript in Greek. At the end of Romans there is this note: “To [the] Romans [an Old Latin speaking area] written from Corinth [a Greek speaking area], by Phoebe [the deaconess] of the assembly in Cenchrea [of Greece].” This Phoebe may have been a Hebrew woman though, for Paul was in the practice of first going to the synagogues of whatever town or city to which he went. She therefore could have written the letter in her mother tongue of Aramaic to the Judean Hebrew believers in Rome for Paul, rather than in the Old Latin language of Rome at that time.

At the end of 1st and 2nd Corinthians there are similar notes, but the same explanation could apply. Then at the end of these letters to the Galations, Ephesians, Philippians, Colossians, 2nd Timothy, and Philemon, there are notes that they were written from Rome.[1]

Could this mean that they were therefore written in the Old Latin language of that area or simply Paul’s native tongue of Aramaic? Most likely the Aramaic language, as the recipients were probably mainly Aramaic speaking Judeans living aboard. Though it says in Acts 16:1 that Timothy’s father was a Greek in the Authorized Version (AV) from the Greek Scriptures, it says Aramean in the Aramaic Scriptures. It says in both versions though that his mother was Jewess, in other words, Timothy’s mother tongue was most likely Aramaic.

Philemon is said to have lived in Colosse (Col. 4:9), which is in western Asia Minor, an Aramaic speaking area. So far there is nothing that indicates that even Paul wrote in Greek. There are some significant quotes though that say that Matthew wrote his Gospel in Hebrew, the Aramaic language of Abraham and his family:[2]

Concerning Matthew, Papias [A. D. 70 - 155] writes as follows: “So then Matthew wrote the oracles in the Hebrew language, and everyone interpreted them as he was able.” . . . —Eusebius, Book III, chapter 39, par. 16.[3]

Matthew also issued a written Gospel among the Hebrews in their own dialect while Peter and Paul were preaching at Rome and laying the foundations of the Church. Irenaeus, Adv. Haer. 3.1.1[4]

3) Are there any documents that state that Jesus or any of his Galilean followers ever spoke or wrote in Greek?

Answer— No. There is one reference though showing that the Apostle Paul, who was from Tarsus of Cilicia (Acts 21:39) was able to speak Greek to the chief Captain of the Roman military in Jerusalem.

4) Are there any problems that have developed through believing that Greek was the primary language of the NT?

Answer— Yes, many problems because too much authority has been given to the Greek manuscripts which are obviously just a translation text. A text like this could contain many errors that often occur upon translating from one language to another. One error was already pointed out above in the reference to Acts 16:1 about Timothy’s father.

Another aspect of this, is that there are many signs that several people tried translating the same or different copies of the Hebrew or Aramaic copies of the NT. This can be seen from the many variant readings of sometimes very critical passages of the NT. Some of the variants are just minor, with regards to the spelling of names, but then it causes a lot of confusion. These wrong spellings sometimes hide the fact that there are references to that same place or person in the Old Testament or other extra-biblical texts.

These variants, misunderstandings, and sometimes omissions in the Greek text not only cause problems when translating into English but also when the NT is translated into hundreds of foreign languages by missionary societies. They have been told that Greek was the primary language when it was not. So, we can see that any mistakes in the Greek Scriptures get compounded or more mixed up, upon being translated into other languages.

It is quite easy to see that mistakes can occur upon making hand written copies of any original documents. Greater inaccuracies can occur though, when not only someone tries translating from a copy of a copy but then someone else, later makes copies of incorrect translations.

It is said though, that often it appears that copyists sometime try to correct some of the words, which do not make sense. The passages may read strangely because of poor translations or because of missing words or misarranged texts. Some of them may have tried to correct these problems right in the text while others have made notes about them in the margins.

The more translations between the original and a present-day English or other language version, the more mixed up, things could get. It is therefore best then, to figure out what the real primary languages were for the NT manuscripts and then make translations into English and into foreign languages from them, the real primary texts and not from copies of translations.

5) Should not the opinion of eminent Biblical scholars be greatly considered?

Answer— Not necessarily, for one should check out their fruits. Consider the following comments after the following writer checked out the fruits of two or more “eminent” Biblical scholars:

“Scholarly consensus” is meaningless. Furthermore, most of these eminent scholars would perhaps not even be . . . “real Christians” by the majority of those who believe. People like Metzger are highly liberal, don’t fully accept the inspiration of the Bible, believe that the Torah was compiled from many secular writings – from many different times – and believe the Bible to be full of myths. Yet these are the very people that are trusted to supply Christians with “the most accurate Bible texts”. That is akin to the widespread acceptance by Christians of the “Jewish” Masoretic Hebrew Old Testament version (which “messes around” with many Messianic prophecies, attested to by the Septuagint and Peshitta Old Testament, which is a topic for another day).

Dr. Metzger, you have earned your place in this book. Your lies have not gone unnoticed.[5]

Primacy of Hebrew or Aramaic Texts Rather than of Koine Greek Texts

There are many other proofs that the Gospel of Matthew was written in Hebrew rather than in Aramaic or Greek and much also can be said to show that the rest of the New Testament must have been first written either in Hebrew or the Aramaic languages of the first disciples and apostles of Jesus, rather than in the Greek language of their one-time conquerors.

The Galilean language of the first disciples of Jesus, as well as Syriac, are dialects of the major language of Aramaic, [a branch language from Hebrew,] which Noah and family spoke, as shown earlier. It was the linqua franca of that whole region of Palestine and into Asia Minor (present day Turkey). The Aramaic language is part of the “Semitic family of languages, as does Hebrew and Arabic.”[6]

The well-known scholar, Origen (c. 185-c. 254) wrote that Matthew composed his gospel “in the Hebrew language,” as does Epiphanius (ca.315–403 ce) and Jerome.[7]

True, Paul was born in Cilicia in Syria, but both the Jews and Syrians there spoke Aramaic [and many spoke Hebrew]. Cilicians were neither Greeks nor Romans. They were Syrians, Jews, and Armenians.

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

On the other hand, Paul . . . was trained by Gamaliel [a teacher of the Hebrew law]. At that time the Greek language and culture was so repulsive to the Jews that they considered it better to eat swine flesh than to learn Greek. Hebrew was the sacred tongue.[8]

Do not these comments suggest then that the disciples must have therefore written their letters and gospels in their own languages of Hebrew or Aramaic, otherwise their own Hebrew or Aramaic speaking people, in all the churches throughout the Mediterranean might not even read them? If they were first written in Greek, that would have been in the tongue of the Gentiles or of the nations, which many Jews despised.

Is it not more likely that the apostles and other writers of the New Testament manuscripts wrote in their own language to their own people, who then could translate them into whatever language of other members of the community, who also desired to read them? Could not this be the reason for so many versions or diverse readings in the Scriptures in the Greek language?

Mt 10:5 These twelve did Jesus send forth, having given command to them, saying, `To the way of the nations go not away, and into a city of the Samaritans go not in, 6 and be going rather unto the lost sheep of the house of Israel. Mt 15:24 and he answering said, `I was not sent except to the lost sheep of the house of Israel.' Ac 3:25 `Ye are sons of the prophets, and of the covenant that God made unto our fathers, saying unto Abraham: And in thy seed shall be blessed all the families of the earth; 26 to you first, God, having raised up His child Jesus, did send him, blessing you, in the turning away of each one from your evil ways.' Ac 13:26 `Men, brethren, sons of the race of Abraham, and those among you fearing God, to you was the word of this salvation sent, :27 for those dwelling in Jerusalem, and their chiefs, this one not having known, also the voices of the prophets, which every sabbath are being read--having judged him --did fulfil, Ac 13:46 And speaking boldly, Paul and Barnabas said, `To you it was necessary that first the word of God be spoken, and seeing ye do thrust it away, and do not judge yourselves worthy of the life age-during, lo, we do turn to the nations; Ro 1:16 for I am not ashamed of the good news of the Christ, for it is the power of God to salvation to every one who is believing, both to Judeans first, and to Greek. Ro 2:9 tribulation and distress, upon every soul of man that is working the evil, both of Judeans first, and of Greek; Ro 2:10 and glory, and honour, and peace, to every one who is working the good, both to Judeans first, and to Greek. Ro 11:26 and so all Israel shall be saved, according as it hath been written, `There shall come forth out of Sion he who is delivering, and he shall turn away impiety from Jacob, . . . .

Hebrew was Still Widely Used in Palestine

Since the discovery of the Dead Sea Scrolls, many of which are Hebrew compositions, and the discovery of other Hebrew documents from the Judean Desert, it is now confirmed that Hebrew was used as a written medium in first century Palestine. Hebrew, and even Greek,4 were also spoken in first century Palestine. Whether Hebrew was spoken with the same widespread proficiency as Aramaic is debated.5 (Howard, p. 156)

Josephus (A. D. 38-97), the great Jewish writer and contemporary of first-century Christians, states that Greek was not spoken or read in Palestine, and that only a few native people were rewarded for their efforts to learn Greek. . . . He says:

I have proposed to myself, for the sake of such as live under the government of the Romans, to translate those books into the Greek tongue, which I formerly composed in the language of our country.— The Jewish Wars, Preface.

I have also taken a great deal of pains to obtain the learning of the Greeks, and understand the elements of the Greek language; . . . . For our nation does not encourage those that learn the language of many nations. . . . there have yet hardly been two or three that have succeeded herein, who were immediately rewarded for their pains.—Antiquities XX, XI 2.[9]

The Shem Tob Matthew is a Copy of a Much Earlier Hebrew Matthew

In the introduction to Professor George Howard’s book, Hebrew Gospel of Matthew, a date of 1385 - 14th Century is given for that Hebrew manuscript, but it is more than just that. It says that Shem Tob ben-Isaac ben-Shaprut (sometimes called Ibn Shaprut) of Tudela, Castile, Spain wrote his Eben Bohan at that time, which included his Hebrew copy of The Gospel According to Matthew. This Eben Bohan means “The Touchstone.”

The author, George Howard, is a professor of Religion, emeritus of the University of Georgia in Athens. In his above-mentioned book, he proves convincingly that it is most unlikely that the Hebrew Gospel of Matthew in Shem Tob’s treatise Eben Bohan is his translation from any Latin Vulgate, any Byzantine Greek text, “or any other known edition of the Gospel of Matthew. He [must have] received it from previous generations of Jewish scribes and tradents.” (In Howard’s “Preface to the Second Edition”) In other words he simply must have copied it from one or more old Hebrew manuscripts that he may have found in a synagogue library, which may have been hundreds of years older than the above date of 1385 - 14th Century. It may have been so old that it has now disintegrated.

It has been said though, that when a manuscript was getting difficult to read, that it would get copied and after the copy was checked for accuracy, then the old manuscript would be burnt, rather than allow it to be misused. Perhaps this is what happened to the one or more old copies that he used to write his edition of Matthew’s Gospel.

Shem Tob Made No Changes

Though George Howard calls Shem Tob’s Even Bohan a polemical treatise, Shem Tob nowhere, apparently, ever changed the wording of the text. He simply made some comments at places where he criticizes the spelling or wording of some passages. He even advises others to do likewise out of respect for the old sacred manuscript as seen in the following quote from his writing in his book The Touchstone:

I adjure by the life of the world that every copyist that he not copy the books of the gospel unless he writes in every place the objections that I have written just as I have arranged them and written them.[10]

Primarily in Biblical Hebrew with Much Agreement to Very Old Manuscripts

Howard says, “Considerable parts of the original [, primarily in Biblical Hebrew], however, appear to remain, including its unpolished style, ungrammatical constructions, and Aramaized forms.”[11]. There are also nine readings which are found in the Codex Sinaiticus (IV century book) and “one or more of them in Egyptian versions and a few minor witnesses.”[12] As this Sinaiticus text was not found until the middle of the nineteenth century, the roots of similarity or agreement to these texts must therefore go back to the early beginnings of Christianity[13]. This is also supported by numerous examples of similarity or agreements to Old Latin (second to fourth centuries), to old Syriac (fourth to seventh centuries) as well.[14] There is even much agreement (twenty-two times) with the Coptic Gospel of Thomas, “which was probably written in the second century, or even the latter part of the first”[15].

Others Before Shem Tob had Made

Some Minor Changes

Shem Tob’s Hebrew manuscript was amended a little here and there and modernized a little with Midrash Hebrew before he ever copied it. An example is that the word Elohim is spelled as Eloqim with a qoph instead of with a cheth, which sounds quite similar. In other words, someone must have read out one of the previous copies of the original manuscript, while one or more scribes wrote the words down.

This very practice of readers of the manuscripts working with one or more scribes appeared to happen in Old Testament times with Ezra and his five scribes (2 Esdras 14:23-45).

Many Signs of Originality

Professor Howard also points out the numerous puns, word plays, word connections, and alliterations of various kinds that are just not found in the Greek texts, making the Hebrew more original and a more realistic presentation of what Jesus and the disciples really said. “The wordplay [regarding standing and resurrection, which is the same word דמע in the Hebrew], so clearly operative in Shem-Tob’s Hebrew Matthew, is totally lacking in the Greek.”[16]. A supposed translation from the Greek into the Hebrew would hardly present anything like the saturation of these puns and word plays throughout the Shem Tob Hebrew texts.

Three other Hebrew Manuscripts of Matthew

Du Tillet is another Hebrew manuscript of Matthew found in 1553 amongst the Jews but has been modified much more than the above to agree more with the newer Latin and Greek manuscripts. Then there is the Munster manuscript which Sebastian Munster got in 1537 from some Jews. Though he filled in many lacunae (missing parts), it is still quite valuable, for it presents a Hebrew Matthew as to what was available to him at that time, whether he filled in the gaps with words from other Hebrew Matthew manuscripts or with translations from Latin or Greek. It is like the du Tillet one. There is also the Cinquarbres Matthew in Hebrew in 1551.

Though these documents were made known to the European scholars at the above dates they may have been hundreds of years old at those times.

A Hebrew Epistle to the Hebrews

Besides the above copies of the Gospel of Matthew in Hebrew there is also the Sebastian Munster Hebrew copy of the Epistle to the Hebrews, which was added as an appendix to his 1557 second edition of his Hebrew copy of Matthew’s Gospel.

All other N. T. Scriptures Besides the above can be Found Also in Aramaic

All the other New Testament manuscripts can be found in either the Old Syriac Aramaic texts of Sinaitic (syrs – Lewis) (III/IV century) and of Curetonian (syrc --Burkitt) (III/IV c.) or in the Syriac texts of the Peshitta (syrp – eastern) (1st half of 5th c.) and the Peshitto (western) and Later Syriac texts of Philoxeniana (syrph – A. D. 507/8), Harklensis (syrh – A. D. 616), and Palestinian Syriac (syrpal – about the 6th c.).

Dr. George M. Lamsa, the translator of his Holy Bible from the Ancient Eastern Text, who was born in Assyria, before moving to the U. S. A. as a young man, said that he was shocked to hear that the western people of Europe and America were saying that the New Testament was originally written in Greek. His people, who spoke almost the identical Aramaic as found in the Peshitta NT always believed that the disciples of Jesus all wrote their manuscripts that became the NT, in their native tongue of [Hebrew or] Aramaic. They also were never told of anyone ever translating any part of the NT from Greek into Aramaic.

Does this not seem absurd to speak of Hebrew or Aramaic speaking Galileans learning to speak and write Greek, before ever writing their gospels and letters in their native tongues for the tens of thousands of their own Hebrew or Aramaic speaking people to read in neighbouring villages, towns, cities, provinces, and synagogues throughout the Roman Empire and beyond?

Would it not be expected of them to write their manuscripts in their own mother tongues and then leave the translation work to those who were already proficient in Greek or other languages?

Lamsa and his people should know much better than our professors of hundreds to thousands of miles away and of about fifty generations of time since the NT was written. Who are we to tell them how their ancestors or neighbours wrote?

Consider the Borgian manuscripts and its remarks about the “Diatessaron (a word meaning "fourfold"), the work compiled by Titianus the Greek out of the four . . . .The work was translated from Syriac into Arabic by the excellent and learned priest Abu'l Faa'raa'j O^Abdulla ibn-at\-T|ayyib,54 may God grant him his favour.”[17] From this quote, it appears that Titianus, with great pain staking work compiled his Diatessaron in the same language that he found the gospels, in the Aramaic or Syriac language.

Signs of a Translation

Upon reading the NT English translations from the Hebrew and Aramaic texts, one will find that they generally exhibit much more sensible or logical readings than any translations from the Greek translation texts. Why? It is that the Greek manuscripts must be just a secondary version translation language New Testament. This is amply indicated by the many alternative or diverse readings for numerous passages in the NT, while there are hardly any alternative readings in the Aramaic NT.

Besides the many alternative readings from one NT version from the Greek to the others, like from the old Authorized Version or the New King James Version to watered down versions like the New International Version (about 3600 words omitted[18] from what is in the Received Text, which is equivalent of the words from Mt. 1 to Mt 8:1 and then they added about 97617 which are not in the Received Text), there are numerous big differences from the versions from the Aramaic or Hebrew NT. These passages in the Lamsa Bible, which is translated mostly from the Aramaic Peshitta, are quite different than what are in the versions from the Greek, though sometimes it may be just

one word but that can make a world of a difference: Mt 5:19,22,32; 6:13; 10:10,23; 18:19; 19:28; 21:5,7; 22:37; Mk 5:10; 7:26; 8:29,31; 9:44; 11:24; Lk 3:38; 13:11,32,33; 14:5; 14:26; 15:23; 19:17,19; 24:1, 4,26, 47; John 1:38,41,42; 4:11,12; 5:23; 6:1; 12:20,40; 19:25; 20:20; Acts 3:6; 8:3,33; 14:10; 17:9, 26; 18:3; 20:28; 23:8; Ro 5:7; 8:19-21; 9:13; 16:1 (deaconess/servant (AV)); 1 Co 2:3; 4:19; 7:5; 2 Co 5:21; 13:5-7; Ga 3:13; 4:9; Col 3:11; 1 Th 2:3,6,7, 14,18; 1 Tim 2:12,15; 2 Tim 4:13; Titus 3:4; Heb 2:1; 4:8; 7:3; 1 Pt 4:11; 1 John 5:6-8; Rev 11:1,2; 19:7. Examples from Lamsa’s and other translations from the Aramaic in comparison to the AV:

Mt 18:19 Again I say to you that if two of you are worthy on earth, anything that they would ask will be done for them by my Father in heaven. Acts 3:6 “. . . In the name of our Lord Jesus Christ of Nazareth . . . .” (our Lord not there in the Greek)

1 Tim 2:12 I do not think it seemly for a woman to debate publicly or otherwise usurp the authority of men, but she should be silent. For I do not allow a wife to teach nor to be presumptuous (footnote: Lit: teach against) over the husband, but she should be at peace. (Another translation from the Aramaic but by a woman: Janet M. Magiera[19]) 15 Nevertheless, if her posterity continue in faith and have holiness and chastity, she will live through them.

For some important technical words or phrases that some people have complained about in the AV according to an article in the Quarterly Record of the Trinitarian Bible Society, Jan-Mar 2007[20] issue here are what translation from the Aramaic and Hebrew say about passages such as Ro 5:1, such as atonement it is reconciliation in Janet’s translation while at 2 Th 3:5 (AV) patience, (Janet’s) endurance.

Ro 1:3 (AV) Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh; 4 And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead:

(Janet) concerning his Son, who was born (footnote: OS (Efr [Old Syriac of St. Ephrem of Syria]) ‘who was seen’) in the flesh of the seed of the house of David 4 and was made known [as] the Son of God by power and by (footnote: Repeat by; lit: by power and by the holiness Spirit, not normal construction for “Holy Spirit”) the Holy Spirit, who raised Jesus Christ our Lord from the dead,

1 Peter 1:2 (AV) Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied.

(Murdock from the Peshitto) to them who have been chosen, by the foreknowledge of God the Father, through sanctification of the Spirit, unto the obedience and the sprinkling of the blood of Jesus the Messiah: May grace and peace abound towards you.

(Janet–mainly from the Peshitta) those who were chosen by the foreknowledge of God the Father by the holiness of the spirit to be to the obedience and the purifying by sprinkling of the blood of Jesus Christ: Grace and peace be multiplied to you.

Mt 27:44 (KJV) The thieves also, which were crucified with him, cast the same in his teeth.

(Murdock) In like manner the marauders also, that were crucified with him, reproached him.

(Janet) Likewise, also, those robbers who were crucified with him were insulting him.

Mark 2:3 (KJV) And they come unto him, bringing one sick of the palsy, which was borne of four.

(Murdock) And they came to him and brought to him a paralytic, borne between four persons. (Janet) And they came to him and brought him a paralytic, bearing him between four [men].

Ro 3:4 (KJV) God forbid: yea, let God be true, but every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged.

(Murdock) Far be it: for God is veracious, and every man false: as it is written: That thou mightest be upright, in thy declarations; and be found pure, when they judge thee.

Mt 8:31 (KJV) So the devils besought him, saying, If thou cast us out, suffer us to go away into the herd of swine.

(Murdock) And the demons entreated of him, and said: If thou cast us out, suffer us to go into the herd of swine.

Actually the Greek is in the diminutive state, so it should be translated either demonette or small demon. Most likely the Hebrew and Aramaic are in the diminutive state as well, for why would the Greek be translated as such? In Luke 8:30, the man had so many demonettes that the evil spirits in him called themselves Legion. They must have been very small, like flies, bugs, or bacteria. This writer checked the states of those words in the Hebrew and the Aramaic but they do not appear to be in any known diminutive state according to the grammars of those languages. Their neighbours, the Greek Christians though, who understood both languages should know though.

Rev 4:6 (KJV) And before the throne there was a sea of glass like unto crystal: and in the midst of the throne, and round about the throne, were four beasts full of eyes before and behind.

(Murdock) And before the throne, as it were a sea of glass like crystal; and in the midst of the throne, and around it, and before the throne, were four Animals, full of eyes in their front and in their rear.

Mt 3:11 (KJV) I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire:

(Murdock) I indeed baptize you with water unto repentance; but he that cometh after me is more powerful than I; whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and with fire.

(Bauscher[21]) has in water as does James Scott Trimm’s translation (from the Hebrew) while George Howard’s, as well as Janet’s, and Joseph Pashka’s says with water.

Mr 1:8 (KJV) I indeed have baptized you with water: but he shall baptize you with the Holy Ghost.

(Murdock) I have baptized you with water; but he will baptize you with the Holy Spirit.

(Bauscher[22]) 8 I have immersed you! in water but He will immerse you! in The Spirit of holiness (The exclamation marks mean that the word is emphatic)

Mt 6:10 (KJV) Thy kingdom come. Thy will be done in earth, as it is in heaven.

(Murdock) Thy kingdom come: Thy will be done; as in heaven, so on earth:

(Janet) on earth as does (Howard) but Bauscher has in earth.

2 Pe 1:1 (KJV) Simon Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ:

(Murdock) Simon Peter, a servant and legate of Jesus the Messiah, to those who have obtained equally precious faith with us, through the righteousness of Our Lord and Redeemer, Jesus the Messiah;

Lk 9:58 (KJV) And Jesus said unto him, Foxes have holes, and birds of the air have nests; but the Son of man hath not where to lay his head. (No the before foxes and birds)

(Murdock) Jesus said to him: The foxes have holes, and the birds of heaven have coverts; but the Son of man hath not where he may lay his head.

2 Co 5:14 (KJV) For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead:

(Murdock) For the love of the Messiah constraineth us to reason thus: One died for all; therefore are all dead.

Two Hundred Key References for Evaluating Translations

Now it is having been shown that almost every new translation of the NT Greek texts omit sixty-two (62) to 197 sections or parts of the texts out of two hundred (200) especially noted ones from the NT Textus Receptus [Greek Text] from which the King James Bible came.[23] The pamphlet indicates that Lamsa’s translation from the Eastern Syriac Aramaic manuscripts only leaves out forty-nine out of the two hundred (200). On checking those passages though, many of the ones that are said to be omitted in Lamsa’s are quite insignificant because in places like Mt 9:13, “to repentance” is understood by context and so are the missing words in Mk 2:17; John 11:41; 20:29; Acts 20:32; Mt 16:20, “Jesus” not there is really what it should be and so with the passage at 1 Jhn 5:7-8. Most other places are also minor or Lamsa has words altogether different from what is from the Greek, which often make more sense than what is in the AV. Most likely the other NT translations from the Hebrew and Aramaic are very similar to what was found with Lamsa’s translation as they are mostly from the same Aramaic texts. Though there are the Peshitta (Eastern) and the Peshitto (Western) texts, there are only minor differences between them.

Though Using Old English, the Authorized Version May be

the Most Accurate of the Versions from the Greek

What the above section shows is that the Textus Receptus is closer to the ancient Eastern Syriac manuscripts than the eclectic texts of Westcott and Hort, 1881, Nestle, 26th ed., and the United Bible Societies’ 4th ed. 2005. Though the Textus Receptus is also an eclectic text, it is mainly made from most of the manuscripts of the NT that the Church honoured and respected as genuine. Some of the other oldest manuscripts which are not regarded as being in the majority of the texts, were quite defective and were rejected by the Church, because they were so defective. Too many words and sometimes even whole verses were missing. See good books on this subject like Counterfeit or Genuine: Mark 16? John 8? and Which Bible? and True or False all by David Otis Fuller, D. D., Evaluating Versions of the New Testament by Everett W. Fowler, Bible Version Manual by Donald T. Clarke, The Authorized King James Bible Defended by Chester A. Murray, The King James Version Defended by Edward F. Hills, Th. D., New Age Bible Versions by G. A. Riplinger, God Wrote Only One Bible by J. J. Ray, Modern Versions of the Bible by The Peoples Gospel Hour, Modern Versions and Ancient Manuscripts by Evangelistic Literature Enterprises, The Divine Original by the Trinitarian Bible Society, The Foundation and Authority of the Word of God by Dr. Bruce D. Cummons, Pastor, The Ancient Text of the New Testament by Dr. Jakob Van Bruggen, The Identity of the New Testament Text by Wilbur N. Pickering, and The First New Testament by David Estrada and William White, Jr.

We do not agree with every point in the above-mentioned books and pamphlets but overall though, they show that texts or manuscripts most similar to the Aramaic and Hebrew manuscripts of the NT are the most logical and authoritative.

We also believe that it is a mistake to base the English Old Testament entirely on the Masoretic Texts, for often readings from the Aramaic and the Greek manuscripts are more complete and make more sense than from the Hebrew Masoretic Texts. Texts from the Dead Sea Scrolls should also be used to help determine what were most likely in the original Old Testament. Any other versions of the Old Testament should also be used. Check out our samples of the Holy Bible, Victory Version at our web site: of or

For some good Internet sites that agree and support these findings that Hebrew or Aramaic were the primary language of the New Testament, please see sites like of Pastor Glenn David Bauscher, who just recently published the Aramaic-English Interlinear New Testament, , , , , ,


It therefore appears that the AV is still a good translation in comparison to many modern-day ones. It should also be seen though, that what we have in translations from the Hebrew and Aramaic New Testament texts are often different in a number of key places from the translations from the Greek but they appear to make better sense than any that are from the Greek, especially if the Aramaic or Peshitta manuscripts are from the Eastern area. The Hebrew must have been the primary language then for the Gospel According to Matthew and the Epistle to the Hebrews while the common Aramaic of Syria and of Galilee was the primary language of the rest of the New Testament manuscripts.

F:\Religion\What Language Was Used 1.wpd revised May 27, 2018

[1]Thomas Newberry, The Interlinear Literal Translation of The Greek New Testament with the Authorized Version, ed. George Ricker Berry, Ph. D. (Grand Rapids, Michigan: Zondervan Pub. House, 1967.

[2] Note what the anonymously translated book called, The Book of Jasher (New York: M. M. Noah & A. S. Gould, 1840) has to say at Chapter XVI:11 “And Adonizedek [Melchizedek in A. V.] king of Jerusalem, the same was Shem went out with his men to meet Abram and his people, with bread and wine, and they remained together in the valley of Melech. 12 And Adonizedek blessed Abram, and Abram gave him [his great ancestor] a tenth from all that he had brought from the spoil of his enemies, for Adonizedek was a priest before God.” (See Gen. 14:18 and 1 Chr. 8:35; 9:41). In other words, the same language that Shem spoke with his father Noah, was the same language that Abraham was using. According to Jasher XXVIII:24, Shem died when he was six hundred years old, (see Gen. 11:11) which was about thirty-five years after Abraham died at one hundred seventy-five (175) (Jasher XXVII:29 and Gen. 25:7).

[3] George M. Lamsa, New Testament Origin (St. Petersburg Beach, Florida: Aramaic Bible Society, Inc., 1976) p. 50.

[4] Translation from The Ante-Nicene Fathers, ed. A. Roberts and J. Donaldson (repr.: Grand Rapids MI: Eerdmans, 1985) 1:414 as found in George Howard’s Hebrew Gospel of Matthew, p. 157.

[5] Please see the rest of his article on the lies of Dr. Bruce Metzer at the following web site of A very enlightening web site by Raphael Lataster, Bpharm. We do not agree totally with all he states though, especially as to the Peshitta always being more accurate than George Howard’s Hebrew Matthew and the Old Syriac texts being very inferior to the Peshitta and the Peshitto.

[6] Joseph Pashka, The Aramaic Gospels and Acts: Text and Translation (Longwood, Florida: Xulon Press, 2003) p. vii.

[7] George Howard, Hebrew Gospel of Matthew (Macon, Georgia, U. S. A., Mercer University Press, 2002) pp. 157-159.

[8] Lamsa, p. 39.

[9] Lamsa, p. 32, 33.

[10] James Scott Trimm, Hebraic-roots Version Scriptures (Republic of South Africa: Institute for Scripture Research ( 2005, p. xliv.

[11] Howard, p. 178.

[12] Ibid. p. 191.

[13] Ibid. p. 192.

[14] Ibid. pp. 194-5.

[15] Ibid. p. 205.

[16] Ibid., p. 211.

[17] Roger Pearse, The Fathers of the Church in English Translation CD-Rom, 2004

[18] Everett W. Fowler, Evaluating Versions of the New Testament (Watertown, Wisconsin: Maranatha Baptist Press, 1981) p. 66.

[19] Aramaic Peshitta New Testament Translation (Truth or Consequences, NM: Light of the Word Ministry, 2006.

[20] London, England:

[21] Rev. Glenn David Bauscher, The Peshitta Aramaic-English Holy Gospels: An Interlinear Translation ( 2006).

[22] Ibid.

[23] J. J. Ray (Missionary), New Eye Opener (pamphlet)(Eugene, Oregon: The Eye Opener Publishers.


Your Check-up List for New Testament Versions

adapted from The Bible Version Check-list of Al Hughes1 by Clifford Besson

A Mr. Al Hughes, in his Check-List (mentioned above) wrote that there are over 150 various versions of the English translations of the Bible. He believes the numerous versions are because of the love of money.

We believe though that the main problems for the confusion over what translations are the most correct is due to the misunderstanding or lies from Satan that Greek was the orig­inal language of the New Testament.

Obviously, the New Testament would not have been originally written in a foreign language to the disciples of Jesus, whose mother tongue was Aramaic or Hebrew.

Almost every Aramaic manuscript of the New Testament is almost exactly the same as each other, whereas the translated Greek manuscripts are often quite different, especially in a number of key passages mentioned in our table below. These show differences of opinion or lack of knowledge of the Aramaic or of the Greek by the translators. Many errors also can easily happen through copying and copying over hundreds of years.

Just ask members of the Church of the East as to whether their Aramaic Peshitta New Testament manu­scripts were ordinally written in Greek. See the “Minority View” at,http://www.thearamaicscrip­,and They should know much bet­ter than European or American schol­ars thousands of miles away and centuries of time away, from when the Apostles wrote their original manuscripts.

The results of this misinformation are the many mistakes in the Greek versions from the Aramaic or Hebrew ­versions. They are the causes of most of the errors in doctrine and dissatisfactions in the English trans­lations. Please see this website of for much evidence or proofs of Aramaic being the original language of the New Testament. Also see

It is said of the recently discovered Eastern Peshitta Khabouris Codex (or book), it has a colophon on it, a notation by a scribe as to the date or edition of the document that he had just copied. In this case, the note said that it was originally written one hundred years since the great persecution, meaning that of Emperor Nero in 64 C. E. This therefore appears to be the closest text of the original words of Jesus and of the spoken words of the Apostles.

It should be obvious that versions that are not similar enough to the Authorized Version (KJV), to the New King James Version (NKJV), or to the English translations from the Aramaic should not be bought or used in our Bible believing holiness churches of today.

Why? Any translators that leave out the word fasting two or three times as shown below and too many of the other key passages, probably did a shoddy job of translating other important or key passages as well. Those kind of translators may have been only highly educated religious workers, rather than being truly spiritually minded servants of God. They should have been checking things out better, to prove what they were told was true or not “for truth is fallen in the street,” (Isa. 59:14).

Ga 6:4 But let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another.

1Th 5:21 Prove all things; hold fast that which is good.

Please use the following table of comparisons of some key texts to reveal the nature of your own version. The best versions uphold the real gospel of the saints of old and the holiness and demands of God.

Note in the table below what happens to the words underlined in the A. V. Note too that the A. V. is more like the translations from the Aramaic than most of the modern English

translations from the various Greek texts.

1 1 Local Church Publishing a ministry of Bible Baptist Church, 903 DeKalb St. Port Orchard, WA USA (360)710-8751 FAX (360) 874-9856

2 The Holy New Covenant, Victory Version (Ethelbert, Manitoba: Truth and Light Ministries Inc.,2018)

3 According to the Greek N. T., 4th ed. Of the United Bible Societies (UBS), the earliest mention of the reading of through his blood is of a manuscript of the Greek church father Gregory-Nyssa who died in 394. It is thought that someone placed the above-mentioned phrase from Ephesians 1:7. The only Syriac manuscript that mentions this same phrase is that of the Harclean manuscripts by Harklensis who died about 616 AD, but it is said that this version is from the Philoxeniana of 507/8, which is from the Syriac and Greek. So, this phrase is left out of the Peshitta and Peshito versions and the UBS readings. Though this may or may not have been in the original Aramaic, it is only a small matter, because Paul knew that they were taught this gospel already about Jesus, losing his blood through his death on the cross for their redemption. He then mentions the blood of Jesus in Colossians. 1:20.



Some Key Passages of Scripture

Authorized or King James


of 1769

(AV or KJV)

Murdock from Aramaic of 1851


from Aramaic of 1849

Victory Version of Aramaic, Greek, & Coptic Texts2(V. V.)

Today's English Version

(Good News Transla-=tion or TEV)

New American Standard Version [...]= not credible (their opinion)

New Interna-tional VersionNIV

Jehovah Witness VersionJ. V.

Revised Standard VersionRSV


Matt 18:11

For the Son of man is come to save that which was lost.

For the Son of man, hath come to give life to that which was lost.


For the Son of man is come to save that which had perished.


For the Son of the mankind is come to save that which had perished. 

Not in the text

[For the Son of Man has come to save that which was lost]

Not in the Text

Not in the Text

Not in the text


Mark 9:44

Where their worm dieth not, and the fire is not quenched

where their worm dieth not, and their fire is not extinguished


where their worm dieth not, and their fire is not quenched.


where their worm dies not, and their fire is not quenched.

Not in the Text

Not in the Text

Not in the Text

Not in the Text

Not in the Text


Luke 2:33

And Joseph and his mother marvelled at those things which were spoken of him. 


And Joseph and his mother marvelled at those things which were spoken of him.


But Jauseph and his mother wondered at these words which were spoken concerning him.


But Jauseph and his mother wondered at these words which were spoken concerning him.

The child's father and mother were amazed at the things Simeon said about him.

And His father and mother were amazed at the things which were being said about Him.

The child's father and mother marvelled at what was said about him.

And his father and mother continued wondering at the things being spoken about it.

And his father and his mother marvelled at what was said about him.






V. V.




J. W.



Luke 4:4

And Jesus answered him, saying, It is written, That man shall not live by bread alone, but by every word of God. 


Jesus replied, and said to him: It is written, Not by bread only, doth man live; but by every thing of God.


Jeshu answered and said to him, It is written, It is not by bread alone that the son of man liveth, but by every word of Aloha.


Jesus answered and said to him, ‘It is written: It is not by bread alone that the son of the mankind lives, but by every word of the Superior.”


But Jesus answered, “The scripture says, 'Man cannot live on bread alone.”

And Jesus answered him, “It is written, 'Man shall not live on bread alone.”

Jesus answered, “It is written, “Man does not live on bread alone.”

But Jesus replied to him: 'It is written, 'Man must not live by bread alone.”

And Jesus answered, “The scripture says, 'Man cannot live on bread alone.'”


John 3:13

And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven. 


And no one hath ascended to heaven, but he that descended from heaven, the Son of man who is in heaven.


AND no man hath ascended into heaven, but he who descended from heaven, the Son of man, he who is in heaven.


AND no man has ascended into !Heaven, but he who descended from !Heaven, the Son of the mankind,” (he who is in !Heaven).


And no one has gone up to heaven except the Son of Man, who came down from heaven.

And no one has ascended into heaven but He who descended from heaven, even the Son of Man.

No one has ever gone into heaven except the one who came from heaven–the Son of Man.

Moreover, no man has ascended into heaven but he that descended from heaven, the Son of Man.

No one has ascended into heaven but he who descended from heaven, the Son of man.


John 6:47

Verily, verily, I say unto you, He that believeth on me hath everlasting life. 

Verily, verily, I say to you: That, to him who believeth in me, there is life eternal.

AMEN, amen, I say to you, "Whosoever believes in me has the life which is eternal.

AMEN, amen, I say to you, “Whosoever believes in me has the life which is eternal.

I am telling you the truth: he who believes has eternal life.

Truly, truly, I say to you, he who believes has eternal life.

I tell you the truth, he who believes has everlasting life.

Most truly I say to you, He that believes has everlasting life.

Truly, truly, I say to you, he who believes has eternal life.






V. V.




J. W.



Col. 1:143


In whom we have redemption through his blood,4 even the forgiveness of sins:

by whom we have redemp- tion and remis- sion of sins:

in whom we have redemption and the forgive- ness of sins:

in whom we have redemp- tion and the forgive- ness of sins:

By whom we are set free, that is, our sins are forgiven.

In whom we have redemp- tion, the forgive-ness of sins.

In whom we have redemp- tion, the forgive- ness of sins.

By means of whom we have our release by ransom, the forgiveness of our sins.

In whom we have redemp- tion, the forgive-ness of sins.


1 Tim.


And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world,received up

into glory.

and truly great, is this mystery of righteous-ness, which was revealed in the flesh, and justified in the spirit, and seen by angels, and pro-claimed among the Gentiles and be-lieved on in the world, and received up into glory.

And truly great is this mystery of righteousness, [Kinutho.] which was revealed in the flesh, and justified by the Spirit, and seen of angels, and preached among the peoples, and believed in the world, and taken up into glory.

And truly great is this mystery of righteous-ness,[Kinutho.] which was revealed in the flesh, and justified by the Spirit, and seen of angels,and preached among the peoples,, and believed in the world, and taken up into glory.

No one can deny how great is the secret of our religion: He appeared in human form, was shown to be right by the Spirit, and was seen by angels. He was preached among nations, was believed in throughout the world, and was taken up to heaven.-

And by common confession great is the mystery of godliness: He was revealed in the flesh, was vindicated in the Spirit, Beheld by angels, Proclaimed among the nations, believed on in the world, taken up in glory.

Beyond all question, the mystery from which true godliness springs is great:

He appeared in the flesh, was vindicate-ed by the Spirit, was seen by angels, waspreached among the nations, was believed on in the world, was taken up in glory.

Indeed, the sacred secret of this godly devotion is admittedly great: He was made manifest in flesh,+ was declared righteous in spirit, appeared toangels,+ was preached about among to nations,+ was believed upon in [the] world,+ was received up in glory.

Great indeed, we confess, is the mystery of our religion: He was manifested in the flesh, vindica-ted in the Spirit, seen by angels, preachedamong the nations, believed on in the world, taken up in glory.

2 Tim.


Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.


And study to present thyself before God, perfectly, a laborer who is not ashamed, one who correctly announ- ceth the word of truth.

And be careful to establish thyself perfectly before Aloha, a workman without shame, preaching rightly the word of truth.

And be careful to establish yourself perfectly before the Superior, a workman without shame, preaching rightly the declara-tion of truth.

Do your best to win full approval in God's sight, as a worker who is not ashamed of his work, one who correctly teaches the message of God's truth.

Be diligent to present yourself approved to God as a workman who does not need to be ashamed, accurately handling the word of truth.

Do your best to present yourself to God as one approved, a workman who does not need to be ashamed and who correctly handles the word of truth.

Do your utmost to present yourself approved to God, a workman with nothing to be ashamed of, handling the word of the truth aright.

Do your best to present yourself to God as one approved, a workman who has no need to be ashamed, rightly handling the word of truth.





V. V.




J. W.


1 Peter 4:1

Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh hath ceased from sin;

If then the Messiah hath suffered for you in the flesh, do ye also arm your- selves with the same mind: for every one that is dead in his body, hath ceased from all sins,

If then the Meshiha hath suffered for you in the flesh, be you also armed in it with the same mind; for every one who dieth in his body hath ceased from all sins,

If then the Meshihathecnd Anointed-one hath suffered for you in the flesh, be you also armed in it with the same mind; for everyone who dies in his body has ceased from all sins,

Since Christ suffered physical-ly, you too must strengthen your- selves with the same way of thinking that he had; because whoever suffers physically is no longer involved with sin.

Therefore, since Christ has [a]suffered in the flesh, arm yourselves also with the same purpose, because he who has [b]suf- fered in the flesh has ceased from sin,

Therefore, since Christ suffered in his body, arm your- selves also with the same attitude, because whoever suffers in the body is done with sin.

Therefore Since Christ suffered in the flesh,+ you too arm your- selves with the same mental dispose- tion;* because the person who has suffered in the flesh has desisted from sins,

Since therefore Christ suffered in the flesh, arm yourselves with the same thought, for whoever has suffered in the flesh has ceased from sin,

1 John 5:7

For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one

[For there are three that testify in heaven, the Father, the Word, and the Holy Spirit: and these three are one.][* This verse is wanting in most

and the Spirit testifieth, because the Spirit himself is truth.

and the Spirit testi- fies, because the Spirit himself is truth.

There are three witnesses:

For there are three that testify:

For there are three that testify:

For there are three witness bearers:

And the Spirit is the witness, because the Spirit is the truth.



MSS., and is omitted in the edition: London, 1826.]









   K. J. V.



   V. V.




   J. W.


Acts 8:37

And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God.


[And Philip said: If thou believest with all thy heart, it is allowable. And he answered, and said: I believe that Yeshua Mshikha is the Son of Alaha.]* [* This 37th verse is not in any of the earlier editions, and is excluded from the text of the London editions of 1816 and 1826.]

[Verse 37 is wanting in the Peschito.]

And Philip said, “If you believe with your whole heart, you may.” And answering said, “I believe that Jesus, Anointed-one is the son of the Superior.” (Probably was left out accidently by a copyist says Glen David Bauscher in his translation from the Aramaic)

Not in the Text

Not in the Text

Not in the Text

Not in the Text

Not in the Text




   K. J. V.



   V. V.




   J. W.


Matt 17:21

Howbeit this kind goeth not out but by prayer and fasting.

But this kind goeth not out, except by fasting and prayer.

But this kind goeth not forth but by fasting and by prayer.

But this kind does not go forth but by fasting and by prayer.

Not in the text

[[j]But this kind does not go out except by prayer and fasting.”](the footnote j says that early mss do not contain this.

Not in the text

Not in the text

Not in the text

Mark 9:29

And he said unto them, This kind can come forth by nothing, but by prayer and fasting.

Jeshu said to them, This kind with nothing can be cast out, but by fasting and prayer.

Jeshu said to them, This kind with nothing can be cast out, but by fasting and prayer.

Jesus said to them, “This kind with nothing can be cast out, but by fasting and prayer.”

“Only prayer can drive this kind out,” answered Jesus; “nothing else can.”

And He said to them, “This kind cannot come out by anything but prayer.”

He replied, “This kind can come out only by prayer.[a]”

He said to them: “This kind can come out only by prayer.”

And he said to them, "This kind cannot be driven out by anything but prayer."


1 Cor. 7:5


Defraud ye not one the other, except it be with consent for a time, that ye may give yourselves to fasting and prayer; and come together again, that Satan tempt you not for your incontinency.


Therefore, deprive not one another, except when ye both consent, at the time ye devote yourselves to fasting and prayer; and return again to the same disposition, that Satan tempt you not because of the concupiscence of your body.


Defraud not then one the other, unless you both agree for a time, that you may humble yourselves by fasting and by prayer; and return again unto the same will, that Satana may not tempt you on account of the desire of your bodies.

V. V.

Defraud not then one the other, unless you both agree for a time, that you may humble yourselves by fasting and by prayer; and return again unto the same will, that Satana may not tempt you on account of the desire of your bodies.


Do not deny yourselves to each other, unless you first agree to do so for a while in order to spend your time in prayer; but then resume normal marital relations. In this way you will be kept from giving in to Satan's temptation because of your lack of self-control.


Stop depriving one another, except by agreement for a time, so that you may devote yourselves to prayer, and [b]come together again so that Satan will not tempt you because of your lack of self-control.


Do not deprive each other except perhaps by mutual consent and for a time, so that you may devote yourselves to prayer. Then come together again so that Satan will not tempt you because of your lack of self-control.

J. W.

Do not deprive each other except by mutual consent for an appointed time, so that you may devote time to prayer and may come together again, in order that Satan may not keep tempting you for your lack of self-control.


Do not refuse one another except perhaps by agreement for a season, that you may devote yourselves to prayer; but then come together again, lest Satan tempt you through lack of self-control.






















The Trinity Phrase in Matthew 28:19

   Note that whereas all the above, except for the V. V., have “in the name of the [Trinity phrase]” at Matt. 28:19 and 20 and that the word name is in the singular, which does not appear to make any sense, we will now just consider versions that are quite different than what is in the KJV and in almost every other translation. See

KJV Matt 28:19,20

G. Howard Hebrew Mt tr.

V. V.

Clayton Raymond Bowen, 1916 5

Yirmeyahu Ben-David6

Albert J. Edmunds, 19177

Elijah M. Brady (Ed.), 19998

MM Arnold Clinton Willis, W. Conner, 2000


Jim Wheeler (Chief Ed.), 200110

Jorge Cardenas (Ed.)11


Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: 20 Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen.

Go 20 and teach them to carry out all the things which I have commanded you forever.

Go to 20 them and teach them to carry out all the things which I have commanded you forever.

 \Go ye therefore, and make disciples of all the nations, baptizing them in my name, 20 teaching them to observe all things whatsoever I commanded you; and lo, I am with you alway, even unto the end of the world..

Go (28.19.1) and watchguard over the authority, prestige and Realm, to notify all of these. things. (28.20.1) 20 which I tzwah, to the tgeitz (28.20.1) of the age. (28.20.2)

Go ye therefore and make disciples of all the nations IN MY NAME, 20 teaching them to observe all things whatsoever I com-manded you; and lo! I am with you always, even unto the end of the age.*

Go ye therefore, and make disciples of all the nations, in my name:

20: teaching them to observe all things whatsoever I commanded you; and lo, I am with you alway, even unto the end of the world. Amen.

“Go ye and make disciples of all nations in My Name, 20 teaching them to observe all things whatsoever I have commanded you.”

°So go make disciples in all nations in my name, 20 and teach them to obey all the things that I commanded you. (Look!) I.ll be with you each day until the end of the age.

Go therefore and make disciples of all the nations, immersing them in my name:

28:20 Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen. (cursive in orig-inal)

Note that besides the above nine versions of a shorter Matthew 28:19-20, there are about another forty or more, thanks to the research of Grzegorz Kaszynski of Poland. You can see his research at

 Truth and Light Ministries Inc. (Raised by the Superior One to earnestly contend for the faith that was once delivered to the Saints) [Jude 3b]. or and P. O. Box 79, Ethelbert, Manitoba, Canada R0L 0T0. Phone 204-742-3770 or

For the Endnotes see the pdf copy link below:


The Corruption of 2 Timothy 3:16

Most Christians now-a-days, think the new translations are a great improvement from the clas­sic King James or Authorized version of the Bible but do not realize that even the so-called experts on translations of the Scriptures (note that when this word is capitalized it means not any scriptures or writings but the Holy Scriptures, the Holy Bible) are not all experts and do not even realize that the ori­ginal New Testament manuscripts were not in Greek but in the very language of the writers, which was Hebrew for the Gospel of Matthew and for the Letter to the Hebrews by the Apostle Paul and in Ara­maic for the rest of the New Testament writings. See our other articles on this at our website of or the Internet for writings by others on this topic.

Where do we ever read in the New Testament that the apostles studied Greek in order to write their letters to fellow Judeans who spoke Aramaic or Hebrew throughout the Mediterranean area? That is nonsense. Once the Judeans or the Hebrews in the new Christian assemblies throughout that same area as a rule, got their letters in their mother tongues, they could then translate them into the languages of their Gentile neighbours. This is exactly what we believe happened. Common sense tells us this. Does it not?

This essay is also to encourage you to question all the doctrines in your respective churches that may be questionable or do not appear to be completely supported by the Holy Bible.

We are therefore showing in this study or essay, a sample of ways in which we have been de­ceived, with a sample regarding a very well known verse of 2 Timothy 3:16.

Note that from following the two sets of Scripture, the common word for any writing by hand in Bible times, which was in Greek, Aramaic, Hebrew, or Latin was their respective word for writings or scripture. In translations those same words could be all translated by our English word script, scripture, or writing. In other words there were scriptures or writings which were not inspired. The writer Paul knew this obviously and that is why he specified what kind of writing he meant..

The Greek words for writings and their adjectives in these passages are in the nominative or subject case. That is, the following word after scripture in Greek is simply an adjective describing the subject, saying that “Every scripture, [meaning obviusly, only writings or scriptures which are] God in­spired. Then note that the following word translated here as and could be also translated as therefore:

2532. kai kai, kahee . . .

apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too, etc.; often used in connection (or composition) with other par­ticles or small words:--and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet. (Stong's Dictionary)


2Ti 3:16 EveryG3956 scriptureG1124 is God inspired,G2315 andG2532 bene­ficialG5624 forG4314 teaching,G1319 forG4314 reproof,G1650 forG4314 cor­rection,G1882 forG4314 instruction--G3809 the oneG3588 inG1722 righteous­ness;G1343 (Apostolic Bible Polyglot with Strong's Numbers)


2 Timothy 3:16 πασαG3956 γραφηG1124 θεοπνευστοςG2315 καιG2532 ωφελιμοςG5624 προςG4314 διδασκαλιανG1319 προςG4314 ελεγχονG1650 προςG4314 επανορθωσινG1882 προςG4314 παιδειανG3809 τηνG3588 ενG1722 δικαιοσυνηG1343 (Apostolic Bible Poly­glot Greek with Strong's Numbers)


The Aramaic versions in English translations show this obvious true meaning:

2Ti 3:16 FOR all scripture which from the Spirit is written, is prof­itable for doctrine, and for rebuke, and for correction, and for instruc­tion [Or, discipline.] which is in righteousness:(Etheridge)

16  All scripture, written by the inspiration of the Holy Spirit, is profitable for doctrine, for reproof, for correction and for instruction in righteousness: (Lamsa)

2Ti 3:16 All scripture that was written by the Spirit, is profitable for instruction, and for confutation, and for correction, and for erudition in righteousness; (Murdock)

      2Ti 3:16 Every writing which is written by The Spirit* is profitable for                   teaching, for correction, for direction and for a course in righteous­ness,                   (Original    Aramaic NT in Plain English)


The Greek versions in some English translations also show this same mean­ing:

2Ti 3:16 Every scripture inspired of God is also profitable for teach­ing, for reproof, for correction, for instruction which is in righteous­ness. (American Standard Version)

2Ti 3:16 Every holy Writing which comes from God is of profit for teach­ing, for training, for guiding, for education in righteousness: (1965 Bible in Basic English)

2Ti 3:16 All scripture, given by divine inspiration, is indeed prof­itable for doctrine, for conviction, for reformation, for instruction in righteousness, (Charles Thomson NT)

2Ti 3:16 All scripture, inspired of God, is profitable to teach, to re­prove, to correct, to instruct in justice: (1899 Douay-Rheims Bible)

2Ti 3:16 Every scripture inspired of God is also profitable for teach­ing, for reproof, for correction, for instruction which is in righteous­ness: (Revised Version)

2Ti 3:16 For all scripture given by inspiration of God, is profitable to teach, to improve, to amend, and to instruct in righteousness (Modern Spelling Tyndale/ Coverdale Bible).

2Ti 3:16 For all scripture given by inspiration of God, is profitable to teach, to improve, to inform, and to instruct in righteousness, (William Tyndale New Testament)

The Coptic Versions in English translations are as such:

2Ti 3:16 All scriptures of inspiration of God are profitable unto [a] doctrine, unto [a] reproof, unto [a] correction, unto [an] instruction which is in [the] righteousness: (Coptic NT, Northern Dialect in English)

2Ti 3:16 For every scripture [part missing] God [ part missing] unto the teaching [ part missing] unto the doctrine, unto the righteousness: (Coptic NT, Southern Dialect inEnglish)

Tricks Being Played in Translations

Note that almost every other version from the Greek is distorted and untrue except where they capitalize the word Scripture but in the Greek there was no differentia­tion of that. This capitalization should be noted as a footnote in order to be less deceitful to the readers. Another added word which distorts the meaning of the Greek ver­sion is this word: is as shown below:

2Ti 3:16 All scripture is given by inspiration of God and is profitable for doctrine, for reproof, for correction, for instruction in righteous­ness, (Jubilee Bible [probably from the Greek])

Note that in the above, the word scripture has a first letter which is in the small case and the word is, is in italics. In the Authorized Version this practice of using italics was to show not emphasis but to indicate that this word was added by the transla­tors and has no backing in the manuscripts from which they have translated.

The above therefore shows that the best translations are from the Aramaic and almost every one from the Greek, other than the ones we listed is distorted and not true.

There are many other distortions of the truth in Bible versions today so please check out for the truth on doctrine from our website of or We may make mistakes at times from misunderstanding God's leading, so if you find something that may be wrong. Please let us know.

Another reason for this above essay is to indicate that other ancient writ­ings may have also been initially inspired of God and should also be read and studied to help get a better background understanding of the languages of the Bible Scriptures and of the people of the Bible. Over the years though, many may have suffered some errors through copying, as what has happened with the Hebrew and other Bible manuscripts or from poor translations.

Note that other ancient manuscripts, just mentioned, existed during the Bible times when the Old Testament writings were being written and were in circulation while Paul and other writers were writing their Gospels, essays, or letters. Examples of these writings are the Book of Enoch, Se­crets of Enoch, Book of Jubilees, Book of Jasher, Books of Adam and Eve,The Letter of Aristeas (on the origins of the Septuagint Version of the Old Testament), the Testaments of the Twelve Patriarchs (some of which make it clear that Jesus was the Messiah), and some other ancient writings which were in the Synagogues through out the ancient world. For example, in 1840, there were thirteen or more copies of the Book of Jasher in the libraries of the Hebrews or Judeans throughout the world.

In other words, if any of these manuscripts or books support the Bible teachings, then they too may have been also inspired by God's Holy Spirit, for consider these verses that you and I should speak with God's inspiration as the people of old did.

Ro 3:2 Much every way: chiefly, because that unto them were committed the oracles of God. Heb 5:12 For when for the time ye ought to be teach­ers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat. 1Pe 4:11 If any man speak, let him speak as the oracles of God; if any man minister, let him do it as of the ability which God giveth: that God in all things may be glorified through Jesus Christ, to whom be praise and dominion for ever and ever. Amen.


So in other words we should study other ancient Godly literature to under­stand God and His words in the Holy Bible better.

Truth and Light Ministries Inc. (Raised by God [the Supreme One] to earnestly contend for the faith that was once delivered to the Saints [Jude 3b]) P. O. Box 79, Ethelbert, Manitoba, Canada R0L 0T0 Phone 204-742-3770 or Http://