The Holy Bible



Helps for Understanding the Greek Translations of the Scriptures and 
the English Translations from the Greek Translation Scriptures
by Clifford Besson 

In other words, it is believed by thousands who study the Aramaic New Testament and the Aramaic Old Testament, that the New Testament was not originally written in Greek but in Aramaic entirely or parts in Hebrew, while the rest was in the common mother language of the authors, which was Aramaic or Syriac.
First of all one should pray for God's help to understand his writings as found in the Holy Bible. Once we are born again believers we will be able to understand them better as we turn to God for help in faith that He will help us through his Holy Spirit and the use of books such as mentioned here. 
For a good web site on Septuagint Bibles: http://www.scrollpublishing.com/store/Septuagint.html. The one by Charles Thomson may be the best but now there is The Apostolic Bible with Interlinear Greek and English with AB and Strong's Concordance numbers. This is a beautiful work as it also has English and Greek Concordance help. The Brenton one is also nice but with the English translation off in the margin. The Thomson one is only an English translation but updated about fifty years ago. There is now a new one called A New English Translation of the Septuagint by Albert Pietersma and Benjamin G. Wright, ed. (New York: Oxford University Press, 2007).
Please note that the authors and editors of the above and below literature were only human and sometimes made errors in translation and in theology but the main thing is that they all appear to love God and tried to do their best in spite of being brought up in different denominations or sects than you or I. As you read these and other books, pray and ask God for help and then check their proof texts and try to learn from them but be always vigilant for any errors or misunderstandings they might have or you may have had. Each one has some truth concerning God that we may have not learned yet, so seek and you will find much treasures of truth and light in these books and some pamphlets.
The Analytical Greek Lexicon is very helpful to understand the Greek along with a good grammar like New Testament Greek for Beginners by J. Gresham Machen. There is also the classic Interlinear Literal Translation of the Greek New Testament by Thomas Newberry with a Lexicon by George Ricker Berry. This last book is what changed my life in 1967 from being just an ordinary student of Scripture to wanting to be a real scholar at searching out the truth of God's words. Another good book is the one called A Critical Lexicon and Concordance by Ethelbert W. Bullinger. There is also the Greek New Testament of the United Bible Studies, which is helpful for the notation of the sources of the readings used and of most of the variants. Another translation that was really helpful for understanding theology is the Concordant Literal New Testament and their Keyword Concordance by the Concordant Publishing Concern (http://www.concordant.org) .There is also a quite literal version called The New Testament from the Greek Text as Established by Bible Numerics by Ivan Panin. Moffat's and J. B. Phillip's translations are also good, though they are from watered down Greek texts. There is also The New Testament from 26 Translations.
Mr. Panin's notes alerted me to the fact that in most cases throughout the N. T., the evil spirits being cast out of people and being talked about, were actually demonettes or very small demons, like the flies of Beelzebub. 
This meant that all translations of the Scriptures that were using the words devil or demon as translations for the Greek word for demonette were lying or deceptive.
Here are a few more helpful books: The Identity of the New Testament Text by W. N. Pickering, The Text of the New Testament by B. M. Metzger; The First New Testament by D. Estrada and W.White, Jr. and New Testament Origin by George M. Lamsa.

General Over-all Help for Understanding

the Scriptures and a Proper Theology


The Companion Bible is very good as it has much brief notes throughout the Bible (Authorized Version) along with numerous helpful appendices. Other good Bibles are Young's Literal Translation and his Young's Concise Critical Bible Commentary plus Dake's Annotated Reference Bible, Nave's Topical Bible, The Webster Bible, The Self-Interpreting Bible, The Dead Sea Scrolls Bible, The Other Bible, The Book of Jubilees, The Apocalypse of Baruch, The Book of Enoch, Halley's Bible Handbook, The Lost Books of the Bible and the Forgotten Books of Eden; and The Book of Jasher (M. M. Noah and A. S. Gould edition of the 1840 anonymous translation from the Hebrew).
    Note here that Jasher means Upright Ones or the Righteous and this book is mentioned in Joshua 10:13 and 2 Samuel 1:18.
    There are also the George Lamsa commentaries of New Testament Commentary, Gospel Light, More Light on the Gospel, and Old Testament Light. There are also Modern Versions and Ancient Manuscripts by J. R. Ecob, 23 Brodie Street, Yagoona, 2199, Australia; God Wrote Only One Bible by J. J. Ray; Evaluating Versions of the New Testament by E. W. Fowler; Bible Version Manual by D. T. Clarke; and Which Bible by D. O. Fuller.
    There are also very good devotional books which contain testimonies of saints which help explain some of the hard to understand passages in the Bible. The best are probably Mrs. Chas. E. Cowman's Streams in the Desert and Springs in the Valley and E. Stanley Jones' books like The Word Became Flesh.
    Other good reference books are Who was Who in Church History by E. S. Moyer and The Concise Oxford Dictionary of the Christian Church edited by E. A. Livingstone. The Trinitarian Bible Society has a wealth of good literature on understanding the Scriptures and the short comings of modern day versions. The Books and the Parchments by F. F. Bruce and Strong's Exhaustive Concordance, Archaeology and Bible History by Joseph P. Free; The Spirit of Truth and the Spirit of Error (pamphlet) by K. L. Brooks; Encyclopedia of Bible Difficulties by Gleason L. Archer; Alleged Discrepancies of the Bible by John W. Haley; When Critics Ask by Norman Geisler and Thomas Howe; Twisting the Truth by Bruce Tucker; The Conspiracy Against Historic Bible Protestantism by Ronald Cooke; and Practical Help for Christian Workers by Don Wardell; Great Prophecies of the Bible by Ralph Woodrow; and Visions Beyond the Veil by H. A. Baker as well as The Three Worlds, Heaven and Angels, and Through Tribulation; Smith's Bible Dictionary; Visions of Heaven and Hell by John Bunyan [who saw Satan chained on to a hot seat throne in Hell hundreds of years ago]; Dying Testimonies of Saved and Unsaved by S. B. Shaw; Oregon's Amazing Miracle by Thomas Welch [was under water and dead for about fifty minutes]; Verbal Inspiration of the Bible Scientifically Demonstrated by Ivan Panin, and The Chronology of the Bible by Frank R. Klassen.

Helps for Understanding the Hebrew and Aramaic Scriptures

    George Howard's Hebrew Gospel of Matthew could be obtained from http://www.mupress.org/webpages/books/booklisth.html. This of course is very interesting to have and read. An English translation of the Hebrew Letter to the Hebrews can be found in the Hebraic-Roots Version Scriptures [of the whole Bible] by J. S. Trimm.
For an Aramaic-English Interlinear New Testament (in three volumes) from the Aramaic Peshitta with English translation and with vocabulary numbers like the Strong numbers, see http://www.theway.com or phone (419)753-2523. Their regular mailing address is The Way International [Headquarters] Information Center, P. O. Box 328, New Knoxville, OH 45871-0328 U. S. A. If you buy the above New Testament you should also get their English Dictionary Supplement to the Concordance to the Peshitta Version of the Aramaic New Testament and their extremely helpful Concordance to the Peshitta Version . . . . 
This version has been of tremendous help, along with Dr. George Lamsa's version of his Holy Bible from the Ancient Eastern Text. The Lexicon to the Syriac New Testament by William Jennings is also very helpful. A brief Syriac Grammar is by T. H. Robinson. A bigger and more in depth one is the Compendious Syriac Grammar by Theordor Noldeke. Another good New Testament is the Aramaic Peshitta New Testament Translation by a woman: Janet M. Magiera. This is great and very important because the ladies see things quite differently than us men at times. Syriac English Dictionary is also by a lady, by Mrs. J. Payne Smith. One more beautiful New Testament is The Peshitta Aramaic-English Holy Gospels:An Interlinear Translation  by Rev. Glenn David Bauscher.
    For the Old Testament portion see books like Biblia Hebraica, The Interlinear Hebrew-Greek-English Bible by Jay Green, the Hebrew and Chaldee Lexicon by Gesenius, the Analytical Hebrew and Chaldee Lexicon by Benjamin Davidson,The Englishman's Hebrew and Chaldee Concordance of the Old Testament,  Gesenius' Hebrew Grammar as ed. and enlarged by E. Kautzsch, Moffat's Bible, the New English Bible, Holy Bible: An American Translation by W. F. Beck, and The Amplified Bible. 
For books of the Bible in Aramaic or on the Peshitta/Aramaic Old Testament see The Peshitta Institute in Leiden, in the Netherlands: http://www.leidenuniv.nl/gg/vakgroepen/peshitta/pil_menu.html   http://cal1.cn.huc.edu/Peshitta.notice.html  and http://www.brill.nl/. 
Some very good software for studying the Bible are The Power Bible at http://www.powerbible.com and E-Sword at http://www.e-sword.net/downloads.html.
Lamsa's commentaries, the Self-interpreting Bible, Dake's Annotated Reference Bible, The Life and Times of Jesus the Messiah by A. Edersheim, and the many commentaries on the above mentioned software can give one a very good understanding of the society or life of the Hebrew and other people mentioned in the Bible.

Cliff Besson, Truth and Light Ministries Inc., P. O. Box 79, Ethelbert, MB R0L 0T0 Canada Ph. 1 (204) 742-3770. We are contending for the faith, which was once delivered unto the saints of the Bible days [Jude 3b]. http://truthandlightministries.org. Write to truthandlight@mts.net.

  

The Holy Bible:

the Old and New Covenants

Victory Version

by Truth and Light Ministries Inc.

ISBN 0-9780665-3-7

Copyright ã 2006 by Truth and Light Ministries Inc. All rights reserved. No part of this book may be reproduced or transmitted in any form, even electronically without giving acknowledgment on each page of this ministry and of its address and phone number. Any reproduction of more than two pages must request and obtain written prior permission of this ministry and its publisher.

Revised 30 October 2008,

12 June, 8 July 2011, 6 Sept. 2012, 24 Sept. 2013

 

Truth and Light Ministries Inc.

P. O. Box 79/4 Second Street

Ethelbert, Manitoba R0L 0T0

Canada or Truthandlight@mts.net

phone 1-204-742-3770

Http://tlm79.org

 
or
 
 
 

The Holy Bible:

The Victory Version

by Truth and Light Ministries Inc.

 

Introduction

     Our first efforts at translating the Bible better was apparently in 1985 or earlier. Through a lot of prayer and studying Classical and New Testament Greek, Hebrew, and Aramaic languages, we believe we have come to make more sense of the theological language in the ancient copies of the manuscripts of the Holy Bible than one can find elsewhere. The main thing is that the Bible was not written just for theologians. It was written mainly for the common Godly and heathen men and women who believed in ghosts, spirits (evil and good), and gods (many bad and some good). That is why the Bible often says the God, God, a god, god, or gods. The same thing goes with spirits and ghosts.

     Some ancient people in their writings and some people of today claim they believe in just one God but then the writers of the Bible often appear to use terms or nouns in plural format as well as in singular format for that same one God. This is quite confusing but God has helped us solve this and other puzzling passages that theologians have misunderstood. Please read and see if this is true.

    Because many of the Bible people back slid so often, they forgot how to even say their God’s name and that God’s son’s name. One day, a few years ago, in answer to prayer, that God the Father would reveal his own personal name to a friend of this writer, suddenly out of his own lips came the name of the Father. It was pronounced Jēh’wah, with the emphasis on the first part. The first part is pronounced something like the first part of the name Je’sus. Praise God the Father for this revelation of his holy name of JEH-wah.     

 

P. O. Box 79, Ethelbert, Manitoba R0L 0T0, Canada

and http://truthandlightministries.org or http://tlm79.org

ph. 1-204-742-3770


In a Beginning (Genesis)

The First Book of

the Pentateuch of Moses

 

Chapter 1 1 In a[i] beginning, One/He[ii] of superior ones[iii] originated[iv] the Heavens[v] and the Earth—2 the Earth became a chaoscv[vi] and void[vii], and darkness was upon the face of the deep[viii], and an Invisible force[ix] of superior ones was vibratingcv[x] on the face of the waters, 3 And He[xi] of superior ones[xii] says[xiii], Become radiant[xiv]; and it is becomingcv radiant.

 4 And One/He of superior ones sees the radiance, that it is good[xv], and He of superior ones separates between the radiance and the darkness[xvi]. 5 And He of superior ones calls[xvii] to the light 'Day,' and to the darkness, calls it 'Night;' and there is an evening, and there is a morning—day one[xviii].

   6 And One/He of superior ones says, ‘Let an expanse be in the midst of the waters, and let it be separating between waters and waters.’ 7 And He of superior ones makes the expanse, and it separates between the waters that are under the expanse and the waters that are above the expanse: and it is so. 8 And He of superior ones calls to the expanse 'Heavens;' 7and the Superior One saw that it was good0 [xix] and there is an evening, and there is a morning—day second.

   9 And One/He of Superior-ones says, ‘Let the waters under the heavens be collected to one place, and let the dry land be seen[xx]:’ and it is so. 10 And He of Superior-ones calls to the dry land 'Earth,' and to the collection of the waters He[xxi] called 'Seas;' and He of Superior-ones saw that it is good.

   11 And One/He of Superior-ones says, ‘Let the earth yield tender grass, herb sowing seed 7according to its kind and according to its likeness0B[xxii], 7andn[xxiii] fruit-tree (whose seed is in itself), making fruit after its kind, on the earth:’ and it was so. 12 And the earth brings out into view tender grass, herb sowing seed after its kind, and tree making fruit, (whose seed is in itself) after its kind; and One/He of Superior-ones sees that it is good. 13 and there is an evening, and there is a morning—day third[xxiv].

   14 And One/He of Superior-ones says, ‘Let luminaries be in the expanse of the heavens, 7to give light upon the Earth,0 to make a separation between the day and the night, then they will be for signs, and for seasons, and for days and years, 15 and they will be for luminaries in the expanse of the heavens to give light[xxv] upon the Earth:’ and it is so.

   16 And One/He of Superior-ones makes the two great luminaries; the greater luminary for the rule of the day, and the smaller luminary—and other radiating bodies[xxvi]—for the rule of the night; 17 And He of Superior-ones gives them in the expanse of the heavens, to give light upon the earth, 18 and to rule over day and over night, and to make a separation between the light and the darkness; and He of Superior-ones sees that it is good. 19 And there is an evening, and there is a morning-—day fourth.

   20 And One/He of Superior-ones says, ‘Let the waters teem with the teeming living creature, and fowl let fly on the Earth on the face of the expanse of the heavens.’ 7And it was so0. 21 And He of Superior-ones prepares the great monsters, and every living creature that is creeping, which the waters have teemed with, after their kind, and every fowl with wing[s], after [their] kind, and He of Superior-ones sees that it is good. 22 And He of Superior-ones blesses them, saying, ‘Be fruitful, and multiply, and fill the waters in the seas, and the fowl let multiply in the Earth[xxvii];’ 23 And there is an evening, and there is a morning—day fifth.

   24 And One/He of Superior-ones says, ‘Let the Earth bring forth the living creature after its kind, cattle and creeping thing, and beast of the Earth after its kind:’ and it is so. 25 And He of Superior-ones makes the beast of the Earth after its kind, and the cattle after their kind, and every creeping thing of the ground after its kind, and He of Superior-ones sees that it is good.[xxviii]

   26 And He of Superior-ones says, ‘Let Us make humanity[xxix] in Our image, according to Our likeness, and let them rule over fish of the sea, and over fowl of the heavens, and over cattle, and over all the earth, and over every creeping thing that is creeping on the Earth.’

   27 And One/He of Superior-ones prepares the human race17 in his[xxx] own image, in the image of Superior-ones[xxxi] He[xxxii] prepared him[xxxiii], a male and a female He prepared them.

 28 And One/He of Superior-ones blessed them, and He of Superior-ones says to them, ‘Be fruitful, and multiply, and fill[xxxiv] the Earth, and subdue it, and rule over fish of the sea, and over fowl of the heavens, and over every living thing that is creeping upon the earth.’

 29 And One/He of Superiors says, ‘Lo, I have given to you every herb sowing seed, which is upon the face of all the Earth, and every tree in which is the fruit of a tree sowing seed, to you it is for food; 30 and to every beast of the Earth, and to every fowl of the heavens, and to every creeping thing on the Earth, in which is breath of life, every green herb is for food:’ and it is so.

   31 And One/He of Superiors sees all that He has done, and, lo, very good[xxxv]; and there is an evening, and there is a morning—day the sixth.

 

(Revised 24 September 2013 and 9 August 2016)



[i]. In the Hebrew there is a use of definite articles before words as in English and when there is no definite article; it usually means an indefinite state for the word that follows. There may be a definite reason for there not being the definite article for this word, so we will leave it as indefinite with the English indefinite article. This therefore expands the very thought, concept, and greatness of these Mightier or Superior Ones, for there was likely another creation of the partners of the most high God, at an earlier beginning for those partners, God’s angels. See notes below and the introduction.

2 Since the verb in this sentence is singular, it must mean that the subject here is simply the pronoun he or the word one for the third person masculine singular verb form and not the following noun elohim. In this instance and many other places where a plural noun follows a singular verb the he is in the construct state while the elohim is in the absolute state. This is a construct chain relationship like the genitive case in English grammar.

Another point of issue here is why have the past translators been omitting or hiding the fact that in Hebrew verbs there are included pronominal subject words such as I, you, he, we, ye (as a plural you), and they, which are parts of the verb? Now when there is a stated name of the subject, such as that of a person or thing which is the one doing the action then there is of course no need to mention the pronominal subject. In this case though, the name of the one doing or has done the action is not mentioned. So should not the pronominal subject be mentioned? It is the word he with the verb which means to make, originate, or create?

It appears that this neglect to translate this pronominal subject word happened because they forgot about their God at times and even forgot his name. The following references are about the Hebrew people, even their scribes and leaders having forgotten about their creator God: Deuteronomy 32:18; Judges 3:7; 8:33,34; Isaiah 17:10; 51:13; Jeremiah 2:32; 3:21; 13:25; 18:15; 23:27; Ezekiel 22:12; 23:35; Hosea 8:14; and 13:6.

Furthermore, God warned the scribes, preachers, prophets, and everyone else to say things as he said them without diminishing his words or adding to them:

Deuteronomy 4:2 Ye shall not add unto the word which I command you, neither shall ye diminish ought from it, that ye may keep the commandments of the LORD your God which I command you. 12:32 What thing soever I command you, observe to do it: thou shalt not add thereto, nor diminish from it. Luke 11:52 Woe unto you, lawyers! for ye have taken away the key of knowledge: ye entered not in yourselves, and them that were entering in ye hindered. {hindered: or, forbad} Matthew 23:13 But woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering to go in. Revelation 22:19 And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life,...: (KJV)

The above commands are really referring to the original manuscripts and their proper translations. As God’s originally chosen people, the Hebrews, forgot about him, they must have also forgotten about this above forgotten practice of the construct chain of the suffixed subject of the verbs to the following noun. In this case, the singular subject pronoun modifies the following plural noun.

 The capital on this pronoun is not there in the Hebrew but the editor here has placed it there out of respect to whom it is referring, that of the Creator and as the He or he is part of every singular third person verb, there is no need for it to be in brackets or in italics.

[iii]. In the Hebrew text the word commonly translated God is often actually a plural word meaning, superior ones, mightier ones; more powerful ones, or greater ones. It is used sometimes for highly respected revered people like judges, magistrates, chiefs of tribes, and kings; large or impressive beings; luminous spheres in the heavens; and objects on Earth such as idols. In other words, in a singular sense, the word means something or someone that makes a big impression on someone and appears to be greater than the average person or being. See Hebrew Lexicons for the meaning of the singular spelling of the word God, which is EL or ALGesenius on page 45 says “(1) prop. part. of the verb lwa,lya No. 2, strong, mighty, a mighty one, a hero (comp. note), comp. lya No. 1.” Page 37 has lya pl. Mylya m., prop. strong, robust. (1) pl. mighty ones, leaders, nobles of a state, Ex.15:15; Eze.17:13; 2 Ki.24:15(in yrq). Deuteronomy 28:32 says, “no might in your hand” whereby the word might is the la (EL or AL) in the Hebrew. See Appendix 1 for further notes.

 Apparently the Hebrew scholars during their backslidden state, which led to the dispersion of the Hebrew people of northern Israel and of southern Judah, forgot about the practice of this possibility of using the included subject (the understood pronoun) of the third person masculine singular verb perfects as part of a construct relationship with the following plural noun in the absolute state. See grammar books like (K. M. Yates, The Essentials of Biblical Hebrew, rev. ed. J. J. Owens, (N. Y.: Harper & Row Pub., 1954), pp. 29, 37, 38). These scholars, remembering that God says he is one and there was no god beside him (Deut. 4:35; Isa. 4:36) were confused about the plural Elohim after the singular verb perfects so they wrote much things explaining away their ignorance by calling them examples of “pluralis excellentiae or pluralis makestatis” or “plurals of amplification” (A. E. Cowley’s ed., Gesenius’ Hebrew Grammar, 2nd ed.(Oxford: Claredon Press, 1976), p. 397). There is also the term called “distributive singular” [of the predicate] (ibid. p. 464). The regular translations also treat the words of the heathen as meaning one thing when they use the term Elohim, while it means another thing when it is used by the Hebrews. It is as if the Hebrews had a secret language or one with double meanings, as in occult groups but as mentioned earlier, the Hebrew people got so backslid that they did not understand or know their own God anymore? This is what Psalm 106:21; Jeremiah 2:32; 3:21; 13:25; and Hosea 8:14 say.

 Upon studying or considering the 180 or more alterations, emendations, or improvements made by the Sopherim, the authorized revisers of the Hebrew texts, it could be they also made changes to the spellings of the verbs in many cases to make them singular when they referred to their plural word for their God. (See The Companion Bible and its notes on the Sopherim in Appendices 30-34.

 It happened that during the Babylonian Dispersion of the Hebrew people from their promised land that they realized that the greatest one of their problems was that of going into idol worship or to the worshiping of other gods, such as Baal. They could have therefore decided that as God said he was one as in Isaiah 45:5, 6, 21, then they must regard the formally written plural words for their God, as if they were singular. This added to the confusion.

 This misunderstanding of the plurality of the God of their ancestors, consisting of a God team of the chief God and his angels, led to the general misunderstandings between the Hebrew church leaders and Jesus of Nazareth in his days on Earth in Judea (John 10:33-38). They forgot that Elohim or elohim (there were no capitals in the original writings) sometimes referred to their own leaders and judges (Exodus 21.6; 22.8, 28; Ps 82:6).

[iv]. We believe there was a definite real creation here but according to Mr. 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 has revealed to us through the blessed Holy Spirit and years of study and research. To us, using originated appears better.

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

[v]. The word for Heaven is in plural in the Hebrew. So why not have it in plural in our English language?  There is the part of the Heaven that we breathe, a part where planes fly in, then there is the part or area where there are stars and planets, and there is the area or invisible realm to us where the mightier ones, the God and his holy beings dwell.

6 cv refers to the Concordant Version Bible called The Sacred Scriptures Concordant Version: Genesis: Concordant Publishing Concern, 15570 Knochaven Road, Santa Clarita, CA 91350, U. S. A., 1957.

[vii]. In other words, there was very likely a huge black covering over the surface of the Sun. He of superior ones or the most superior one then decided to use one area on its hot and agitated equatorial surface for the making of our planets in our solar system and most of the other objects in it.

8 This could be regarding the deep liquid surface of the Sun, which cannot be observed because of thousands of miles/kilometers of gaseous plasma boiling away on and above it.

[ix] The Hebrew word translated here as invisible force could be also translated as air mass, atmosphere, air, wind, spirit, Spirit, breath, or Invisibleness, depending on context. The Companion Bible says that through studying the usage of the Hebrew word Ruach, the root meaning appears to be an invisible force but we say that the common nature of all its usages is that it is always used for things that we and they regarded as invisible. So why not call it as it is? It is invisible but of course when it is directly connected or part of the Superior One or Ones, then it is holy. This invisibleness should mostly be revered as perhaps a Holy Invisible One, as a Being such as an unseen Holy Angel of the Superior One of all beings and things (see Psalm 104.4) or in this case, a holy invisible state or condition created by the Superior Ones. We are indicating this with the word extension of –ness.

 In other words, Ruach was their Hebrew word for something real but which normally could not be seen. This includes the so-called empty space or ether, our air that we breathe, the wind that blows, or the Messengers of God when they prefer to remain unseen or commanded by the God to be invisible. All these entities are translated by this same word. This same word Ruach could also be used to refer to unseen messengers of demonettes (small to very minute demons) to large demons of the Devil who are also unseen forces. They are weaker than Almighty God and His angels but often stronger than that of a man who is not teamed up with God.

 Take note here that the Superior Ones are said to speak to this invisible one or thing that is vibrating or fluttering over the surface of the water and they command it to become light. One manuscript [or more] has this Ruach (spirit or invisibleness) in plural (Concordant Version at 1:2, in margin). This therefore appears to not be the Holy Spirit of God but to be something invisible in the darkness like vibrating molecules or atoms with great energy. He of the Superior Ones then told this vibrating energy to become light, like photons. Note that the word after invisible will sometimes be in Italics to indicate that it is a guess as to what invisible being or force, like a wind, may be implied in each case. One other point is that any air mass that is transmitting sound from the point of origin to the surrounding area is a vibrating air mass. See Appendix 2.

 

[x] This vibrating must have been so great that it caused the blackened surface of the Sun to heat up so much that it erupted in a tremendous nuclear-like or super volcanic-like explosion that caused enough matter to shoot out from the equatorial surface of the Sun to go into orbits around it, similar to what they are doing now. Similar events amongst numerous other stars have brought about their planetary systems as well. It has recently been found that about one of twenty stars have planetary systems. In about 2003, in a Space.com newsletter, a star about the same size and state of our Sol star was observed having an explosion big enough to bring about a planetary system like ours.

 With regards to our Solar system, this is quite obvious, because of the small to large bulges in their orbits. The greatest distances of the orbits from the Sun indicate the time, place, and the initial ejection or explosion from the Sun.

 This ejected material, before cooling off, naturally became spherical in space, just as molten metal, like mercury does when flying about and upon landing on cold surfaces. The same thing happens to molten metal when welding and when plain water falls on a very hot metal surface, such as a hot pot or element. This mass of hot matter, which splattered into space immediately above and about our sun, thus became our planets, satellites, comets, and meteoroids.

 Meteoroids include things like space dust to large asteroids and most of the so-called concretions, which are the spherical and the elongated meteoroids which now and then fall to the Earth as meteorites. One was seen falling to Earth one winter or spring night of about 2001 in Camperville, Manitoba, Canada, when the ground was mostly frozen and covered with snow. It was found that very day by the village police constable, who used to live across the road from the field where it had fallen. Another young man with one or more other friends with him (in a car coming possibly from Dauphin, Manitoba), apparently saw the same meteorite falling into the same area. He went looking for it in the woods alongside the field, not knowing that it was actually at the west end area in the large three mile (about five kilometers) field.

 Spherical meteorites and the so-called concretions are also similar in composition and shape to that of the ejected matter from volcanoes on Earth. Most of the other odd shaped meteorites are really broken-up parts or pieces of large spherical meteoroids, comets, moons, or small planets, which probably collided with each other during the many thousands of years of our solar system. 

[xi]  This He is derived from the verb just as the He in Chapter 1:1 footnote 2. In this case the verb is imperfect with the third person pronoun preformative י for he. As in verse one, this he is in the construct state while the Elohim, here translated as Superior Ones is in the absolute state.

12 There is no definite article before this Θεὸϛ, (Theos) in the Greek translation for superior ones, but there is in every other place in this chapter.

[xiii] As Hebrew does not have tenses, the time of a Hebrew verb has to be derived from its context. The inflections of their verbs note the state rather than time. They indicate the conditions as complete or incomplete. “The completed states are called perfects; the incompleted states are called imperfects.” (K. M. Yates, The Essentials of Biblical Hebrew, rev. ed. J. J. Owens, (N. Y.: Harper & Row Pub., 1954), p. 37).

To indicate the state of the verbs, we shall generally leave the imperfects in the present tense as Young’s Literal Translation of the Bible (YLTB) rather than change them all to the past tense as in most translations.

[xiv]  Light is a form of vibrating energy and radiation and it would have very likely come about through the same explosion that brought about our solar system as described above.

[xv] Ex 20:11 “For in six days Jehwah made Heavens and Earth, the sea, and all that in them is . . . .” Job 38:4 “Where wast thou when I laid the foundations of the earth?” 7 “When the morning stars sang together, and all the sons of God shouted for joy?”(AV) (Dr. J. C. Whitcomb during a lecture on “The Five Worlds of History, Science, and Prophecy” on Sept. 17, 1999 at the Winnipeg Prophecy Conference 1999.) This verse also confirms that the Elohim or Superior Ones include the holy angels of the God or Superior One most high and that they must have been created before our seeable Heavens and the Earth.

[xvi] This separation between light and darkness could come about in two or more ways: (1) the creation or coming about of objects that would block the light from the Sun or any luminous object, thereby causing a shadow to complete darkness on any area away from the sources of light; (2) the creation of objects which happened to revolve about in space away from a source of light. This revolving in orbit would cause darkness to continually move on the surface of the object. (3) Dark dense cloud cover over the surface of objects in space would also cause darkness.

[xvii] In the Hebrew, this word  ויקראis a future or imperfect state third-person-singular-masculine verb meaning and he calls. [Benjamin Davidson, The Analytical Hebrew and Chaldee Lexicon (Grand Rapids, Michigan: Zondervan Publishing House, 1974), p. 343.]

18 Note that on day one, if the Earth came to be from an explosion on the Sun, then that first day must have been one of God’s days, because man was not around as yet. Therefore it would have been regarded as a thousand of our years (Psalms 90:4 and 2 Peter 3:8 “. . . one day is with the Lord as a thousand years, and a thousand years as one day.” and also The General Epistle of Barnabas 13:5). The Earth would at first have been too hot to have any noticeable gaps between the water vapor (steam) molecules at the surface to miles/kilometers above the surface. In other words, there would have been no expanse or clear space between the water clouds above and the puddles, lakes, and oceans of water on the surface of the Earth.

     One more note here is that according to Hebrew tradition, the Earth was formed on the Day of Trumpets, on the first day (new moon) of the month of Tishri, their seventh month (about our month of October). See Lev. 23:24; Num. 29:1 and Rosh Ha-Shanah, The Encyclopedia of the Jewish Religion (1965) p. 334. Their first day to celebrate this was on October 16, 1439 B. C. E., the same year as of their exodus out of Egypt. In other words, if this is true, then the explosion on our Sun that origomated our world, was on October 16, thousands of years before.

[xix] The signs 70 indicate that the enclosed passage is a reading from the Septuagint Version of the Holy Bible.

[xx]  This suggests that before they said this, the earth was so hot that water, as steam, was all over the surface, obscuring anyone from seeing the land properly. It was not until the Earth cooled off sufficiently enough, that water would collect as a liquid and settle down on the solid Earth. As further cooling occurred, then the higher areas of the Earth started to stand out as dry land.

[xxi] The verb is singular

[xxii] 7. . .0B means a Septuagint read- ing from Sir Launcelot Lee Brenton, The Septuagint Version of the Old Testament with an English Translation (London: Samuel Bagster and Sons Ltd., 1st pub. 1844).

[xxiii] 7. . .n means a reading from Septuagint and Samaritan texts according to the Concordant Version.

[xxiv] Note that as plants are now growing, there must have been some daylight getting through from the Sun, but shining through thick mists. 

[xxv] During these next thousand years of this fourth day, enough dew has now fallen out of the sky that the Sun, the moon, and some other radiating or luminous bodies could be now distinguished at times, by whatever animal or angel that may have been standing on the surface of the Earth, especially on the high areas.

[xxvi] Not the word stars for we now know that the ancients meant also the planets and comets, asteroids, and meteors that are all luminous shining objects in the heavens. The Hebrew word bkwk, (kowkab) seems to mean a blazing round globe or orb, like a hot [spherical] meteor [(a planetette, a diminutive planet)] or a landed asteroid that some ancient people may have discovered now and then after they saw a shooting or falling star. See #3556 in Strong’s Exhaustive Concordance of the Bible (here-in-after Strong’s) and Psalm 136:9, “The moon and stars for the rule of the night.” and Jeremiah 31:35, which is similar. (Young’s Concise Critical Bible Commentary by Robert Young, p. 2). Jer. 31:35 “. . . the sun for a light by day, and the ordinances of the moon and of the stars for a light by night . . . .”

[xxvii] As the Earth has been cooling off more and more, more dew has fallen, and enough sunlight can now get through the mists to make such great growth of the plants that God has now created sea creatures and the fowls of the air.

[xxviii] During this sixth day, God has now created the rest of the animals, since there has been enough erosion for adequate soil for abundant plant life to support the grazing of cattle and other animals.

[xxix] The word Mda, (adm) in the Hebrew is for reddish or ruddy colour, as a Native American, a red-man, not a white-man. It is also “used of a garment stained with blood (Isaiah 63:2)”(Gesenius’ Hebrew-Chaldee Lexicon p. 13). This is therefore a representative word for our words for humanity and the human race. See Strong’s #119-125.

[xxx] Literally, it means his, referring to the greatest of them, the Most Superior-one or the Chief Superior-one.

[xxxi] Or angels which, in the Bible often appeared as men (Gen. 18:2, 16, 22; 19:1-5; Josh. 5:13-15).

[xxxii] Literally in the singular.

[xxxiii] Literally him for the Hebrew is wta but consider the slight difference in one letter for the word for them, which is Nta. So most likely a copyist made a mistake in making the N a w. This would be quite easy to do in days before typewriters and before people had eyeglasses or magnifying glasses to check which letter it should be, if the writing was almost illegible.

In other words, the scribe who wrote the word for them may have not been careful enough in writing the letters down. It appears that one of the letters, in this case the n, for our n, (but as the last letter of a word is written like this N) was illegible or had become so before the manuscript was to be copied. 

Another possibility is that the singular refers to humanity or the human race as a singular whole group or to Adam who had in him the genes or make up for a female to come from him when he wanted one. This soon happened and God took a part of him, perhaps a stem cell to make a woman for him.

[xxxiv] NOT REPLENISH, as the Hebrew is the common word for FILL.

  Note that seeing all that was done is regarded as very good, the devil or Satan must not have sinned yet. (Dr. J. C. Whitcomb, 17 Sept. 1999 as before mentioned at verse four footnote 13).


 
Psalm 82
Victory Version (a revised Young’s Literal Translation)

    1 A Psalm of Asaph. Superiors have stood in the company of a Superior One. In the midst of superiors he does judge. (Ex 18:21; 21:6; 22:9, 27, 28; Deut 10:17; 2Ch 19:6,7; Ps 82:6; 138:1; Ec 5:8; John 10:34, 35; Acts 23:5)
     2 Till when do ye judge perversely? And the face of the wicked lift up? Think on this. (De 1:17; 2Ch 19:7; Pr 18:5)
     3 Judge ye the weak and fatherless. The afflicted and the poor declare righteous. (De 24:17; Jer 22:8)
    4 Let the weak and needy escape, From the hand of the wicked deliver them. ( Job 29:12; Pr 24:11)
    5 They knew not, nor do they understand, In darkness they walk habitually, Moved are all the foundations of Earth. ( Ps 11:3; 75:3; Mic 3:1)
     6  I--I have said, `Superiors ye are, And sons of Most High--all of you, (Gen 14:18; Ex 22:9,28; Ps 82:1; Joh 10:34)
    7 But as man ye die, and as one of the heads ye fall, (Num 16:2, 35; Job 21:32; Ps 49:12; Eze 31:14)   
      8 Rise, O Superiors, judge the Earth, For you have an inheritance among all the nations! (Ps 2:8; Mic 7:2,7; Re 11:15)
 

Psalm 83
 
    Ps 83:1 A Song, --A Psalm of Asaph. O Superior Ones, let there be no silence to Thee, Be not silent, nor be quiet, O Superior One. Ps 28:1; 35:22; 109:1
     2 For, lo, Thine enemies do roar, And those hating Thee have lifted up the head,
Ps 2:1; 81:15; Ac 4:25
     3 Against Thy people they take crafty counsel, And consult against Thy hidden ones. Ps 27:5; 31:20
     4 They have said, `Come, And we cut them off from being a nation, And the name of Israel is not remembered any more.' Es 3:6,9; Jer 11:19; 31:36
     5 For they consulted in heart together, Against Thee a covenant they make,
     6 Tents of Edom, and Ishmaelites, Moab, and the Hagarenes, 2Ch 20:1,10-11; 2Co 13:14
     7 Gebal, and Ammon, and Amalek, Philistia with inhabitants of Tyre,
     8 Asshur also is joined with them, They have been an arm to sons of Lot. Selah.
     9 ¶ Do to them as to Midian, As to Sisera, as to Jabin, at the stream Kishon. Nu 31:7; Jg 4:15-24; 5:21; 7:22
     10 They were destroyed at Endor, They were dung for the ground! 2Ki 9:27; Zep 1:17
     11 Make their nobles as Oreb and as Zeeb, And as Zebah and Zalmunna all their princes, Jg 7:25; 8:12-21
     12 Who have said, `Let us occupy for ourselves The comely places of Superior Ones.'
     13 O my Superior One, make them as a rolling thing, As stubble before wind. Ps 35:5; Isa 17:13-14
     14 As a fire doth burn a forest, And as a flame setteth hills on fire, De 32:22
     15 So dost Thou pursue them with Thy whirlwind, And with Thy hurricane troublest them. Job 9:17
     16 Fill their faces with shame, And they seek Thy name, O Jehwah. Ps 35:4,26
     17 They are ashamed and troubled for ever, Yea, they are confounded and lost.
     18 And they know that Thou--(Thy name is Jeh-wah--by Thyself,) Art the Most High over all the Earth! Ex 6:3; Ps 59:13; 92:8 (VV an amended YLT).


Victory Version Bible Commentary
 
Endeavouring to Reveal the Best and Most Logical Readings From Amongst the Ancient Versions of the Holy Bible.
As indicated in the title, with God’s help, we have endeavoured to find the best renderings in the ancient versions and in some cases, deduce what most likely was the original reading because of slight errors that could have occurred in transcribing. We try to prove these points through the help of the writings of other scholars and of their commentaries or from other ancient writings concerning similar matters. 
 

The Coat of Many Colours or

Long Sleeves Problem

C. Besson

Genesis 37:3 Now Israel loved Joseph more than all his children, because he was the son of his old age: and he made him a coat of many colours. {colours: or, pieces} 23 ¶ And it came to pass, when Joseph was come unto his brethren, that they stript Joseph out of his coat, his coat of many colours that was on him; {colours: or, pieces} Ge 37:32 And they sent the coat of many colours, and they brought it to their father; and said, This have we found: know now whether it be thy son's coat or no. (Authorized Version (AV)) but from another translation we find this:

Ge 37:3 And Israel hath loved Joseph more than any of his sons, for he is a son of his old age, and hath made for him a long coat; 23 And it cometh to pass, when Joseph hath come unto his brethren, that they strip Joseph of his coat, the long coat which is upon him, 32 and send the long coat, and they bring it in unto their father, and say, `This have we found; discern, we pray thee, whether it is thy son's coat or not?' (Young’s Literal Translation)

The Septuagint (Greek translation of the Hebrew made about 270 B. C.) uses a word translated into English as variegated (Albert Pietersma and Benjamin G. Wright, ed. A New English Translation of the Septuagint, Oxford University Press, 2007)

The Hebrew word translated colours in the AV is only found in two more verses which are

2Sa 13:18 And she had a garment of divers colours upon her: for with such robes were the king's daughters that were virgins apparelled. Then his servant brought her out, and bolted the door after her.

2Sa 13:19 And Tamar put ashes on her head, and rent her garment of divers colours that was on her, and laid her hand on her head, and went on crying. (KJV)

So you can see there is a problem that seeing there are so few usages of the word the translators or the Hebrew scholars were not really sure how to translate it into English or into Greek.

The Hebrew word translated colours in the Authorized Transaltion is #06446. op pac, pas from 6461; properly, the palm (of the hand) or sole (of the foot) (compare 6447); by implication (plural) a long and sleeved tunic (perhaps simply a wide one; from the original sense of the root, i.e. of many breadths):--(divers) colours. (Strong’s Hebrew Dictionary)

According to another authority, whose native tongue was Aramaic, Dr. George M. Lamsa, it meant long sleeves. For Genesis 37:3 he has ``. . . he had made him a rich robe with long sleeves.`` 37:23, ``. . . the rich robe that he was wearing;`` 37:32, ``And they sent the robe with long sleeves, . . .`2 Samuel 13:17 ``Then he called his servant who ministered to him, and said to him, Put now this woman [who he had just raped] out of my house, and bolt the door after her. (18) And Tamar took ashes and put them on her head, (19) And she tore the embroidered garment which she wore; then she laid her hands on her head and went away crying mournfully.” (Lamsa translation from the Aramaic (Harper & Row, 1968).

So we can see from the above that since the garments were associated with the rich, the translations of long sleeves, long, variegated, and embroidered could all apply as very likely better than the translation word coloured.

 

Confusion Over the Improper Translations for the Greek Word for Small Demons


    Mr. Ivan Panin's notes in his New Testament from the Greek Text as Established by Bible Numerics alerted me to the fact that in most cases throughout the N. T., the evil spirits being cast out of people and being talked about, were actually demonettes or very small demons, like the flies of Beelzebub.
    This meant that all translations of the Scriptures that were using the words devil or demon as translations for the Greek word for demonette were in error or were very inadequate, or were lying or deceptive.
    Why, because they gave the impression that devils or demons were large beings that could not live in people at all or in large numbers. Furthermore, they suggested that Christians could not have any demons or devils in them because if they had the Holy Ghost or Holy Spirit in them, how could there ever be room also for a large demon or devil as charactered by artists or by gargoyles on buildings.  If this is true, then even the powerful and very reverential King James version or more properly, the Authorized version of the Scriptures is also misleading. There is one consolation though that allowed people to perhaps realize that demons or devils could be small enough to inhabit people, even Christians, and that is if they also read the number of passages on an evil spirit or on evil spirits being in people. For many people though, they do not seem to realize this and they will not likely to, unless they read and study much Scriptures on this topic of demons and evil spirits.

Problems Understanding Isaiah 9:6?


Let us therefore see what a number of translations of different versions of this text say and what some commentaries say.


KJV-1611

For vnto vs a child is borne, vnto vs a Sonne is giuen, and the gouernment shalbe vpon his shoulder: and his name shalbe called, Wonderfull, Counseller, The mightie God, The euerlasting Father, The Prince of peace.


KJV+

ForH3588 unto us a childH3206 is born,H3205 unto us a sonH1121 is given:H5414 and the governmentH4951 shall be uponH5921 his shoulder:H7926 and his nameH8034 shall beH1961 calledH7121 Wonderful,H6382 Counsellor,H3289 The mightyH1368 God,H410 The everlastingH5703 Father,H1 The PrinceH8269 of Peace.H7965

Literal Translatiuon of the Bible

For a Child is born; to us a Son is given; and the government is on His shoulder; and His name is called Wonderful, Counselor, The Mighty God, The Everlasting Father, The Prince of Peace.


Hebrew Old Testament (Tenach) לםרבהH4766 המשֹרהH4951 ולש༽לוםH7965 איןH369 קץH7093 עלH5921 כסאH3678 דודH1732 ועלH5921 ממלכתוH4467 להכיןH3559 אתהH853 ולסעדהH5582 במש༽פטH4941 ובצדקהH6666 מעתהH6258 ועדH5704 עולםH5769 קנאתH7068 יהוהH3068 צבאותH6635 תעשֹהH6213 זאת׃H2063


Brenton's Septuagint (1844)

For a child is born to us, and a son is given to us, whose government is upon his shoulder: and his name is called the Messenger of great counsel: for I will bring peace upon the princes, and health to him.


Charles Thomson's Septuagint Bible, revised by C. A. Muses (1954).

Because for us a child is born, a;nd to us a son is given, whose government is on his own shoulder; and his name is called The Messenger of Great Counsel. For I will bring peace on the rulers and health for him.


Apostolic Bible Polygot (ABP+)

ForG3754 a childG3813 was bornG1080 to us;G1473 a sonG5207 was givenG1325 to us,G1473 of whomG3739 theG3588 sovereigntyG746 becameG1096 uponG1909 G3588 his shoulder;G5606 G1473 andG2532 [2is calledG2564 G3588 1his name],G3686 G1473 [2of greatG3173 3counselG1012 1Messenger],G32 wonderful,G2298 counselor,G48 25 [2GodG2316 1mighty],G2478 potentate,G1850.1 rulerG758 of peace,G1515 fatherG3962 of theG3588 [2about to beG3195 1eon].G165 For I will bringG71 G1063 peaceG1515 uponG1909 theG3588 rulers,G758 andG2532 his health.G5198.1 G1473


Apostolic Bible Polygot in Greek (ABP-G+)

οτιG3754 παιδιονG3813 εγεννηθηG1080 ημινG1473 υιοςG5207 εδοθηG1325 ημινG1473 ουG3739 ηG3588 αρχηG746 εγενηθηG1096 επιG1909 τουG3588 ωμου αυτουG5606 G1473 καιG2532 καλειταιG2564 τοG3588 ονομα αυτουG3686 G1473 μεγαληςG3173 βουληςG1012 αγγελοςG32 θαυμαστοςG2298 συμβουλοςG4825 θεοςG2316 ισχυροςG2478 εξουσιαστηςG 1850.1 αρχωνG758 ειρηνηςG1515 πατηρG3962 τουG3588 μελλοντοςG3195 αιωνοςG165 αξω γαρG71 G1063 ειρηνηνG1515 επιG1909 τουςG3588 αρχονταςG758 καιG2532 υγιειαν αυτουG5198.1 G1473


A New English Translation of the Septuagint, 2007.

because a child was born for us, a son also given to us, whose sovereignty was upon his shoulder and he is named Messenger of Great Counsel, for I will bring peace upon the rulers, peace and health to him.


Lamsa (from the Aramaic)

For to us a child is born, to us a son is given; and the government will be upon his shoulder: and his name is called Wonderful Counsellor, the Mighty One, The Everlasting God, The Prince of Peace.


English Standard Version (ESV)

For to us a child is born, to us a son is given; and the government shall be upon his shoulder, and his name shall be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace.


New English Bible (NEB, 1970)

For a boy has been born for us, a son given to uys to bear the symbol of dominion on his shoulder; and he shall be called in purpose wonderful, in battle God-like, Father for all time, (with a footnote of “Or of a wide realm.”) Prince of peace.


Jewish Publication Society (JPS) - 1917

For a child is born unto us, a son is given unto us; and the government is upon his shoulder; and his name is called Pele- joez-el-gibbor-Abi-ad-sar-shalom; )That is, Wonderful in counsel is God the Mighty, the Everlasting Father, the Ruler of peace.


JPS - 1978

For a child has been born to us, A son has been given us. And authority has settled on his shoulders. He has been named "The Mighty God is planning grace; The Eternal Father, a peaceable ruler"---


Jay Green's Interlinear Bible

For to us a Child is born, to us a Son is fiven; and the princely power shall be on His shoulder; and His name ]singular[ shall be called Wonderful, Counselor, ]a[ mighty ]g[od, ]an[ everlasting Father, ]a[ Prince of Peace.


Young’s Literal Translation (YLT)

For a Child hath been born to us, A Son hath been given to us, And the princely power is on his shoulder, And He doth call his name Wonderful, Counsellor, Mighty God, Father of Eternity, Prince of Peace.


Concordant Version, 2005 For a Boy, He is born to us; A Son, He is given to us, And the chieftainship shall come to be on His shoulder ]or back[, And one shall call His name Marvelous; ~Counsel to the master shall He bring, Unto the chief, well-being~. (~-~ Counsel . . . well being: Hb [standard Hebrew Text] Counsellor [a participle in Hb] , Masterful El [superior one] , Father [or chief (Numbers 25:14, 15; Joshua 22:14 ), prince (Joshua 22:14), patrimony (Deuteronmy 18:8)] of the future, Chief of well-being; LXX Messenger of mighty counsel; For I shall bring peace to the masters, Well-being and health to them. [This was their footnote].

A Possible Solution?

Victory Version

For a Child has been born to us, A Son has been given to us, And the princely power is on his back, And One calls his name Wonderful, Counselor, a Mighty Superior One of a Father of Eternity, a Prince of Peace.

Note one that the Septuagint Versions do not have the above phrase of the Father of Eternity or of the Everlasting Father that a Mighty Superior One can be regarded as in a construct relationship with a Father of Eternity, where the first phrase is a governing substantive, not taking an article and is followed by the substantive Father in the absolute state (see Kyle M. Yates’ The Essentials of Biblical Hebrew, (rev. J. J. Owens) 1954, p. 29). The Hebrew text though has the markings of the construct state but originally, there were no grammatical or vowel notations (p. 7). In other words to make this passage sensible, in that a son cannot be his father, but is a son of his father, then this child or son must therefore be of his father of eternity and that a scribe during the first thousand years after the Messiah Jesus was born added the vowel notations wrong. Why? Most likely so that Christians would have difficulty to apply this passage to Jesus of Nazareth, making him out to be the Messiah of the old Testament and the only begotten or unique son of the Father of Eternity.

Gleason L. Archer in his Encyclopedia of Bible Difficulties (1982) suggests that the above may simply mean that Jesus is a “father of (that is, the author of) ‘ad, a term meaning “perpetuity,” used at least nineteen times in connection with ‘ôlām (“age,” “eternity”). or of the rest of this time on Earth.” ¶ “In other words, this title points to Christ as the Creator of the world—the world viewed as a time continuum—the fullest statement of which is found in John 1:3 (“All things came into being through Him . . . “).” page 268 [See Acts 3:15; 1 Co. 14:33; Heb. 5:9 &12:2].

Norman Geisler and Thomas Howe in their book, When Critics Ask, 1992, say “Considered in this way, we see that Jesus is the One who gives us eternal life. By His death, burial, and resurrection, He has brought life and immortality to light. Truly, He is the Father of eternity for His people. The name “Father of eternity” indicates that, as a loving father provides for His children, so Jesus loves us and has provided for us by giving us everlasting life.” p. 268.

In other words, Jesus is the progenitor of our eternal life, which is suggested by the term father, which has also been translated as chief, prince, and patrimony as mentioned above.

One author suggested that the name given to this son, mentioned in this verse is just a name given to him to perhaps point to the Father of Eternity as a wonderful being and a great God. Perhaps all names of the people of the Bible have special meanings and some of them include Hebrew spellings of the words for God in their names like Abiah (the Lord is my Father), Abiel (God my Father), Ariel (the altar, light. lion of God), Isaiah (salvation of the Lord), and Ishmael (God who hears) (John Farrar, The Proper Names of the Bible).

The Power Bible -- The everlasting Father, Or, "Father of eternity," or "of that which is everlasting," a title very applicable to the Messiah, whether we consider Him as "the Author of eternal salvation unto all them that obey him," Heb 5:9, or as the Founder of the new age, or world to come, the Head and Introducer of a dispensation which is to last for ever: agreeably to this last notion, the Septuagint, Vulgate, and others render, "Father of the age to come." Vitringa. The phrase might also be rendered, "the Father of eternity," that is, the Owner of it, the Everlasting; according to the Eastern custom of calling the possessor of any quality the father of it. Bp. Stock. (British Family Bible).

The Power Bible - - everlasting Father--This marks Him as "Wonderful," that He is "a child," yet the "everlasting Father" (Joh 10:30; 14:9). Earthly kings leave their people after a short reign; He will reign over and bless them for ever [HENGSTENBERG]. (Jamiesson-Fauset-Brown Commentary).

The Power Bible – The everlasting Father, Heb. the Father of eternity, Having called him a Child, and a Son in respect of his human nature, lest this should be misinterpreted to his disparagement, he adds that he is a Father also, even the God and Father of all things; the work of creation being common and commonly ascribed to each of the persons of the blessed Trinity, the Maker and Upholder of all creatures, as he is said to be, Joh 1:3; Heb 1:3, and the Father of all believers, who are called his children, Heb 2:13, and the Father of eternity; either,


1. The first author (such persons being called fathers, as Ge 4:20, and elsewhere) of eternal salvation, as he is called, Heb 5:9. Or,


2. As we render it, the everlasting Father, who, though as man he was then unborn, yet was and is from everlasting to everlasting. They who apply this to Hezekiah render it, the father of an age, and expound this of his long life and numerous posterity; which I the rather mention, to show what absurd shifts they are forced to use who interpret this text of any other but Christ. For he did not live very long, nor had he, that we read of, more than one son, Manasseh. And if both these things had been true of him, they were more eminently true of many other men. Besides, this Hebrew word being used of God, as here it is of him who was now called the mighty God, constantly signifies eternity, as Isa 26:4; 57:15, &c. (Poole).

The Power Bible --* The everlasting Father. Isa 8:18; 53:10; Pr 8:23; Heb 2:13,14 (Treasury of Scriptural Knowledge).

E-Sword –

The everlasting Father - The Chaldee renders this expression, ‘The man abiding forever.’ The Vulgate, ‘The Father of the future age.’ Lowth, ‘The Father of the everlasting age.’ Literally, it is the Father of eternity, עד אבי 'ĕby ‛ad. The word rendered “everlasting,” עד ad, properly denotes “eternity,” and is used to express “forever;” see Psa_9:6, Psa_9:19; Psa_19:10. It is often used in connection with עולם oˆlaˆm, thus, עולם ועד vā‛ed ‛oˆlaˆm, “forever and ever;” Psa_10:16; Psa_21:5; Psa_45:7. The Hebrews used the term father in a great variety of senses - as a literal father, a grandfather, an ancestor, a ruler, an instructor. The phrase may either mean the same as the Eternal Father, and the sense will be, that the Messiah will not, as must be the ease with an earthly king, however excellent, leave his people destitute after a short reign, but will rule over them and bless them forever (Hengstenberg); or it may be used in accordance with a custom usual in Hebrew and in Arabic, where he who possesses a thing is called the father of it.

Thus, the father of strength means strong; the father of knowledge, intelligent; the father of glory, glorious; the father of goodness, good; the father of peace, peaceful. According to this, the meaning of the phrase, the Father of eternity, is properly eternal. The application of the word here is derived from this usage. The term Father is not applied to the Messiah here with any reference to the distinction in the divine nature, for that word is uniformly, in the Scriptures, applied to the first, not to the second person of the Trinity. But it is used in reference to durations, as a Hebraism involving high poetic beauty. lie is not merely represented as everlasting, but he is introduced, by a strong figure, as even the Father of eternity. as if even everlasting duration owed itself to his paternity. There could not be a more emphatic declaration of strict and proper eternity. It may be added, that this attribute is often applied to the Messiah in the New Testament; Joh_8:58; Col_1:17; Rev_1:11, Rev_1:17-18; Heb_1:10-11; Joh_1:1-2. (Barnes)

E-Sword – The everlasting Father; which does not design any relation of Christ in the Godhead; and there is but one Father in the Godhead, and that is the first Person; indeed Christ and the Father are one, and the Father is in him, and he is in the Father, and he that has seen the one has seen the other, and yet they are distinct, Christ is not the Father; the Son and Spirit may be considered with the first Person as Father, in creation and regeneration, they being jointly concerned therein, but not in the Trinity: it is easy to make it appear Christ is not the Father, but is distinct from him, since he is said to be with the Father from eternity, to be the Son of the Father in truth and love, his own Son, his only begotten and beloved Son; Christ frequently calls the first Person his Father, prayed to him as such, and is our advocate with him, as well as the way unto him; he is said to be sent by the Father, to come from him, and to go to him; and many things are said of Christ that cannot be said of the Father, as his being made flesh, suffering and dying in the room of his people; and the Father is said to do many things unto him, as to anoint him, to seal him, to show him all he did, to commit all judgment to him, and give him to have life in himself as he had: but Christ is a Father with respect to chosen men, who were given him as his children and offspring in covenant; who are adopted into that family that is named of him, and who are regenerated by his Spirit and grace: and to these he is an "everlasting Father"; he was so from everlasting; for regeneration and faith do not make men children, but make them appear to be so; God's elect are children previous to the Spirit's work upon them, and even to the incarnation and death of Christ; adoption is an act of the will of God in covenant from eternity: and Christ is a Father to these unto everlasting; he will never die, and they shall never be left fatherless; he and they will ever continue in this relation; he as such supplies them with everlasting provisions, he clothes them with everlasting raiment, he gives them an everlasting portion, promotes them to everlasting honour, saves them with an everlasting salvation, bearing an everlasting love to them. Some render the words, "the Father of eternity" (s); the author of eternal life, who has procured it for his people, and gives it to them; or to whom eternity belongs, who inhabits it, and is possessed of it, is the everlasting I AM, was before all persons and things, was set up in an office capacity from everlasting, and had a glory with the Father before the world was, in whom eternal election, and with whom the everlasting covenant, were made. The Septuagint version is, "the Father of the world to come" (t); of the Gospel dispensation; so called, Heb_2:5 the legal dispensation, when in being, was the then present world, at the end of which Christ came; this is now at an end, and a new state of things has taken place, which with respect to the Old Testament saints was the world to come, and of this Christ is the Father or author; as the law came by Moses, and he was the father of the legal dispensation, grace and truth are come by Christ, the Father and author of the Gospel dispensation; the doctrines of it are from him, and the ordinances of it by him; and he is the father of that state or world to come after the resurrection, the New Jerusalem church state, and also of the ultimate glory. (Gill)

E-Sword –

He is the everlasting Father, or the Father of eternity; he is God, one with the Father, who is from everlasting to everlasting. He is the author of everlasting life and happiness to them, and so is the Father of a blessed eternity to them. He is the Father of the world to come (so the Septuagint reads it), the father of the gospel-state, which is put in subjection to him, not to the angels, Heb_2:5. He was, from eternity, Father of the great work of redemption: his heart was upon it; it was the product of his wisdom as the counsellor, of his love as the everlasting Father. (Matthew Henry’s Commentary on the Whole Bible).

 
   Note that in the Bible it really does not say Godhead but really Godhood. Like the terms priesthood, fatherhood, motherhood. This is quite clearly seen in the Aramaic for the same ending of the words for priesthood, etc. has the same ending on the Aramaic word incorrectly translated Godhead in the Authorized Version.
 
 

Superior Translations from Old Versions of

the Bible other than from the Masoretic

In the following verses and comments, the lettering between the < > indicate the Strong=s Concordance of the Bible dictionary entries of the previous main word or words.

Joshua 4:9 And Joshua <Y@howshuwa`> set up <quwm> twelve <sh@nayim> <`asar> stones <'eben> in the midst <tavek> of Jordan <Yarden> .... Authorized Version (AV)

4:9 And they set up the twelve stones which they had taken out of the midst of the Jordan .... Lamsa[1]

The above translation of Lamsa=s is from the Aramaic. Adam Clark=s Commentary has AThe solution of this difficulty is, that Kwtb bethoch, IN the midst, should be here Kwtm mittoch, FROM the midst, as in

Jos 4:3 And command ye them, saying, Take you hence out of the midst <tavek> of Jordan, out of the place where the priests' feet stood firm, twelve stones, and ye shall carry them over with you, and leave them in the lodging place, where ye shall lodge this night.@ AV

It appears that the Aramaic Peshitta version of the Book of Joshua was either prepared from different Hebrew manuscripts than what we have now and from what was used for the Septuagint, which is at this verse, just like the AV and the Masoretic Text or the Aramaic version was prepared before this error got into the Hebrew manuscripts that were used for this text by the Septuagint translators around 275 BC.

Proverbs 4:25 Let thine eyes <`ayin> look <nabat> right on <nokach>, and let thine eyelids <`aph`aph> look straight <yashar> before thee. AV

4:25 Let thine eyes look straight forward and thine eyelids wink justly. CTSept[2]

4:25 Let thine eyes look right on, and let thine eyelids assent to just things. Bsept[3]

Strong=s Exhaustive Concordance of the Bible number 06079. Pepe `aph`aph, af-af' (Search for 06079 in KJV [a number of places and eyelid seems okay]) from 5774; an eyelash (as fluttering); figuratively, morning ray:--dawning, eye-lid.

03474. rvy yashar, yaw-shar'

Search for 03474 in KJV [many places: see the ones in bold] a primitive root; to be straight or even; figuratively, to be (causatively, to make) right, pleasant, prosperous:--direct, fit, seem good (meet), + please (will), be (esteem, go) right (on), bring (look, make, take the) straight (way), be upright(-ly). Note, that of the many English translations, the only ones that are really according to the Hebrew and are also logical, are the above two from the Septuagint Bible.

Judges 18:15 And they turned thitherward, and came to the house of the young man the Levite, even unto the house of Micah, and saluted him. AV

18:15 And they turned aside there, and went into the house of the young man, the Levite, even into the house of Michaias, and asked him how he was. (Gr. as to or concerning peace.) BSept


1 Chronicles 18:10 He sent Hadoram his son to king David, to enquire of his welfare, and to congratulate him, because he had fought against Hadarezer, and smitten him; (for Hadarezer had war with Tou;) and with him all manner of vessels of gold and silver and brass. 11 Them also king David dedicated unto the LORD, with the silver and the gold that he brought from all these nations; from Edom, and from Moab, and from the children of Ammon, and from the Philistines, and from Amalek. AV

18:10 he sent his son Aduram to king David, to sue for peace with him*, and to congratulate him because he had fought Adraazar and defeated him; for Thoa was at war with Adraazar. And all the vessels of gold and silver and brass, which he brought, [11] these king David dedicated to the Lord, together with the silver and the gold which he took from all the nations from Idumea and Moab, and from the Ammonites and Philistines and from Amelek. CTSept

* to sue for peace with him in another translation from the Septuagint (Bsept) is _to ask how he was_ but it also has a footnote: _Gr. possibly to ask conditions of peace. See Luke 14.32; also Ju. 18.15 Hebra-ism. [_and asked him how he was_ LXX[4] rather than _saluted him_ (AV)] See above Judges 18:15.

2 Samuel 8:12 Of Syria, and of Moab, and of the children of Ammon, and of the Philistines, and of Amalek, and of the spoil of Hadadezer, son of Rehob, king of Zobah. AV

8:12 Out of Idumea* and Moab, and the children of Ammon, and the Philistines, and Amelek, and the spoils of Adraazar**, son of Raab, king of Suba. CTSept *Edom Lamsa ** from the dominion of Hadrezer Lamsa

Upon reading the LXX versions of 1st Chronicles 18 and 2 Samuel 8 in comparisons to the others, the LXX definitely makes more sense than the others and most likely is the correct version in this case. This agrees with the reading from 1st Chronicles 18.11.

As indicated in the title, with God=s help, we have endeavoured to find the best renderings in the ancient versions and in some cases, deduce what most likely was the original reading because of slight errors that could have occurred in transcribing. We try to prove these points through the help of the writings of other scholars and of their commentaries or from other ancient writings concerning similar matters.

Book Two of Kings

18:26 *Syrian language] #0762. for 'Aramaic' ('Aramiyth') in the Hebrew. Also found at Ezr 4:7; Isa. 36:11; and Dan 2:4. See Nehemiah 13:24.

 
I Chronicles

The Jabez Prayer
1Ch 4:9 And Jabez was more honourable than his brethren: and his mother called his name
Jabez, saying, Because I bare him with sorrow. 10 And Jabez called on the God of Israel, saying, Oh
that thou wouldest bless me indeed, and enlarge my coast, and that thine hand might be with me,
and that thou wouldest keep me from evil, that it may not grieve me! And God granted him that
which he requested. (Authorized Version1 (AV))
1Ch 4:9 And Igabes was more famous than his brethren; and his mother called his name
Igabes, saying, I have born as a sorrowful one. 10 And Igabes called on the God of Israel, saying, ã
O that thou wouldest indeed bless me, and enlarge my coasts, that thy hand might be with me, and
that thou wouldest make me know that thou wilt not grieve me! And God ä granted him all that he
asked. (ã Gr. if blessing thou wouldest bless. ä Gr. brought upon him.) (BSept)2.
1Ch 4:9 Igabes indeed was the most honourable of his brethren. Now his mother had called
his name Igabes, saying, I have brought him forth Os-gabes [with sorrow]. [10] And Igabes called
on the God of Israel, and said, If Thou wilt bless me with blessings and enlarge my borders, let Thy
hand be with me, and give me knowledge that I may not debase myself. Accordingly God gave him
all that he asked. (CSept)3.
BEST: 1Ch 4:9 And one of them was dear to his father and to his mother, so they called his
name Our Eyes. 10 And they said to him, The LORD shall surely bless you and enlarge your territory,
and his hand shall be with you and shall deliver you from evil, that it may not have power over you,
4 George M. Lamsa, Holy Bible from the Ancient Eastern Text (San Francisco: Harper
& Row, Publishers, 1968)
2
and he shall grant you that which you request of him. ( Lamsa Version)4
SYRIAC.-"And one of these was dear to his father and to his mother; and he
called his name [Syriac] ainai, MY EYE. And he said to him, In blessing may the
Lord bless thee, and enlarge thy boundary; and may his hand be with thee; and may
he preserve thee from evil, that it may not rule over thee; and may he give to thee
whatsoever thou shalt request of him!"
ARABIC.-"And this one (Hastahar or Harum) was beloved of his father and
his mother: and they called his name [Arabic] aina, MY EYE; and they said unto
him, May the Lord bless thee, and multiply thy people, and may his hand be present
with thee, because thou wast born in Beth-lehem!" (Adam Clark’s Commentary
(ACC))
Note how selfish or self-centered the prayer is in the first three versions. How could this ever
be a prayer that God would bless or honour? Adam Clark also notes that in 1 Chronicles 2:55 “And
the families of the scribes which dwelt at Jabez; the Tirathites, the Shimeathites, and Suchathites.
These are the Kenites that came of Hemath, the father of the house of Rechab.” that Jabez is the name
of a place, not a person. The prayers or wishes for God’s blessings in the latter versions are those of
his parents for their child, My Eye or Our Eyes. Their prayer or wishes are similar to the statements
of the angel about John the Baptist (Luke 1:14-17) and about Jesus (Luke 1:32-33).
The last ones are therefore the most logical and the correct ones and it suggests too that the
Aramaic or Syriac and the Arabic texts are translations of texts or a line of texts older or much
different than those used by the translators of the Septuagint. This therefore suggests that we should
be giving more precedence to these versions than the much later Masoretic text of about 900 A. D.
and of which the old AV was translated.
If these conclusions are correct and are therefore Biblical, then all the hype about the
importance of the Prayer of Jabez according to the regular King James Version or AV is foolishness
and unscriptural.
 
Book of Proverbs

4:25 [CTSept. _Let thine eyes look straight forward and thine eyelids wink justly._ Sir Launcelot Lee Brenton Sept. (BSept) _Let thine eyes look right on, and let thine eyelids assent 'to' just 'things'._ Consider this, that the eyelids do not look, as they are blinds for the eyes. On considering further the definition of yashar or jasher in Strong's, quoted below, the Sept. readings are the most logical as they indicate being _upright(-ly)_.

*eyelids] 06079. Pepe `aph`aph, af-af' from 5774; an eyelash (as fluttering); figuratively, morning ray:--dawning, eye-lid. See Hebrew 05774 (`uwph)

*look straight] 03474. rvy yashar, yaw-shar' a primitive root; to be straight or even; figuratively, to be (causatively, to make) right, pleasant, prosperous:--direct, fit, seem good (meet), + please (will), be (esteem, go) right (on), bring (look, make, take the) straight (way), be upright(-ly).

5:1 [CTSept _My son, attend to my wisdom, and incline thine ear to my {words, that thou mayst keep a good} understanding._ The words in the {...} are apparently missing in the Hebrew and Aramaic texts.


Book of Daniel

12:7 [CTSept.> And I heard the man clothed with {the fine robes} who was over the water of the river. He lifted up his right and his left hand to heaven and swore by Him Who liveth forever and ever that it will be until a time of times and the half of a time. When {an end is put to the dispersion, they will know all these things.} [Lamsa> And I heard the man clothed in costly array who stood above the waters of the river. He held up his right hand and his left hand to heaven, and swore by him who lives for ever that it shall be for a time, times, and a half a time; and when holy people are delivered, all these things shall be fulfilled. *time ... half] 3 1/2 years or 1260 days but each day may represent a year.

Gospel of John

5:2 *Hebrew tongue] In Greek 'Hebraisti'. Lamsa simply has 'Hebrew'.

Acts of the Apostles

11:19 *Jews only] This indicates that the Gospel was being first preached to Jews wherever they were.

Revelation 21:16

Note too that the term translated furlong in the AV is for the Roman and Greek measurement of Stadium, which equal about 607 feet. Therefore the measurements there are in Roman furlongs (1/8 Roman mile of 1,614 yd. or 4842 ft. (English) or about 1/10th of an English mile and the resulting size of the circular domed city would have been about (12,000 furlongs) 1,500 Roman miles or 1380 English miles or 2220.42 kilometres. The Roman and Greek stadia were 54.75 feet shorter than the English furlongs. The Aramaic at Rev. 21:16 actually says _about twelve thousand stadium_ (or Roman furlongs) or _to twelve furlongs of twelve thousand_ (an alternative reading: Dr. James Murdock translation).

On checking a number of commentaries, such as Jamieson-Fausset-Brown Bible Commentary and different translations and versions, such as the Aramaic, it appears that the figure 12,000 refers to the perimeter, being 1000 furlongs between each of the twelve gates.

On checking Ezekiel 40:23 the measurement between the gates was 100 cubits so in the Book of Revelation it is apparently ten times more for 1000 cubits or 1000 of the reed measurements of 11.248 ft for 11,248 feet for 2.13030303 miles between each gate. Multiply this by 12 and we get 25.5636 miles in perimeter around the city plus the widths of the gates. It is probably therefore about 26 miles around the city. The four square nature would thus be about 6.5 miles square.

If the 12,000 furlongs means 12,000 stadia, then it is probably referring to the perimeter of the city with 1,000 stadia from one gate to the next as in Ezekiel 40:23. This therefore means that the city is 3,000 stadia long (1819020. 669 ft. or 344.51149 miles or 214.115283 kilometres) and equally wide for a perimeter of 12,000 stadia or 1378.04596 miles or 856.461132 kilometres.

More likely the thousand refers to the measurement of the reed held by the angel. If the reed was 11.248 ft. (six cubits and a hand breadth Ezekiel 40:5) and the thousand refers to the reed measurement, then it means 11,248 ft. between each gate and a total perimeter of 134,976 ft. or 25.5636 miles around (12 x 11,248 ft.) or roughly 26 miles around as illustrated above. The height being equal would mean 1/4 of the perimeter, for a height of 6.39 miles plus the width of each gate. The gates may only be about three reeds wide for an additional width of 404.928 ft. divided by 4 =101.232 feet wider, longer and higher or .01917 miles for a height of 6.409 miles or about 64 stadia high to the top of the dome of the city. The square miles of the city would therefore be about 41 square miles.


These measurements of course only refer to the dimensions of the city. The country side about the city could be for millions of square miles about it.

Truth and Light Ministries Inc., P. O. Box 79, Ethelbert, Manitoba, R0L 0T0 Canada, Truthandlight@mts.net



[1]

George M. Lamsa, Holy Bible from the Ancient Eastern Text (San Francisco: Harper & Row, Publishers, 1968).

[2] Charles Thomson translation of The Septuagint Bible as edited, revised, and enlarged by C. A. Muses, (Indian Hills, Colorado: The Falcon=s Wing Press, 1954).

[3]

Sir Launcelot Lee Brenton translation of The Septuagint Version (London, England: Samuel Bagster and Sons Ltd., n. d. [first pub. 1844]).

[4] LXX, is the common abbreviation referring to the Septuagint Bible Version.

 

What Says the Holy Scriptures about the Dead

C. Besson

In Ezekiel 32:17-32, which follows, with cross references, see where people speak to others from Sheol, after they have died (vs. 21). There is mentioned the land of the living in contrast to the land of the dead or to the area of the pit (vs. 23ff) or the nether parts of the Earth (vs.24). The pit is down (vs. 25). Sheol in Hebrew is found in vs. 21, 27. The people in Sheol suffer shame (vs. 25, 30) with their bones (vs. 27). This message is about people that were slain with the sword. They can also see each other down there in the pit (vs. 31). The purpose of going to Sheol is mentioned (vs. 23, 24, 25, 26, 27)

Eze 32:17 ¶ It came to pass also in the twelfth year, in the fifteenth day of the month, that the word of the LORD came unto me, saying, (18) Son of man, wail for the multitude of Egypt, and cast them down, even her, and the daughters of the famous nations, unto the nether parts of the earth, with them that go down into the pit. Eze 26:20; 31:14 (19) Whom dost thou pass in beauty? go down, and be thou laid [go down to sleep (Lamsa’s from the Aramaic] with the uncircumcised. Eze 28:10; 31:2,18; 32:21,24 (20) They shall fall in the midst of them that are slain by the sword: she is delivered to the sword: draw her and all her multitudes. {she...: or, the sword is laid} (21) The strong among the mighty shall speak to him [their young men (Lamsa)] out of the midst of hell [Sheol (Lamsa)] with them that help him: they are gone down, they lie uncircumcised, slain by the sword. Isa 1:31; 14:9-10; Eze 32:19,25,27 (22) Asshur is there and all her company: his graves are about him: all of them slain, fallen by the sword: Eze 31:3,16; 32:24,26,29-30 (23) Whose graves are set in the sides of the pit, and her company is round about her grave: all of them slain, fallen by the sword, which caused terror in the land of the living. {terror: or, dismaying} Isa 14:15; Eze 26:17; 32:24-27,32 (24) There is Elam and all her multitude round about her grave, all of them slain, fallen by the sword, which are gone down uncircumcised into the nether parts of the earth, which caused their terror in the land of the living; yet have they borne their shame with them that go down to the pit. Jer 49:34-39; Eze 32:21,23 (25) They have set her a bed in the midst of the slain with all her multitude: her graves are round about him: all of them uncircumcised, slain by the sword: though their terror was caused in the land of the living, yet have they borne their shame with them that go down to the pit: he is put in the midst of them that be slain. Ps 139:8 (26) There is Meshech, Tubal, and all her multitude: her graves are round about him: all of them uncircumcised, slain by the sword, though they caused their terror in the land of the living. Ge 10:2; Eze 27:13; 32:19-20; 38:2-3 (27) And they shall not [no not in the Aramaic (Lamsa)] lie with the mighty that are fallen of the uncircumcised, which are gone down to hell [Sheol (Lamsa)] with their weapons of war: and they have laid their swords under their heads, but their iniquities shall be upon their bones, though they were the terror of the mighty in the land of the living. {with their...: Heb. with weapons of their war} Isa 14:18-19; Eze 32:21 (28) Yea, thou shalt be broken [sleep (Lamsa)] in the midst of the uncircumcised, and shalt lie with them that are slain with the sword. (29) There is Edom, her kings, and all her princes, which with their might are laid by them that were slain by the sword: they shall lie with the uncircumcised, and with them that go down to the pit. {laid: Heb. given, or, put} Isa 34:5-6; Jer 48:7-22; Eze 25:12-14 (30) There be the princes of the north, all of them, and all the Zidonians, which are gone down with the slain; with their terror they are ashamed of their might; and they lie uncircumcised with them that be slain by the sword, and bear their shame with them that go down to the pit. Eze 28:21-23; 38:6,15; 39:2 (31) Pharaoh shall see them, and shall be comforted over all his multitude, even Pharaoh and all his army slain by the sword, saith the Lord GOD. Eze 14:22; 31:16 (32) For I have caused my terror in the land of the living: and he shall be laid in the midst of the uncircumcised with them that are slain with the sword, even Pharaoh and all his multitude, saith the Lord GOD. (KJV) [This is from the Power BibleCD software program.]

Here are some other passages which verify the above teachings of the Holy Bible:

Isa 14:9 Hell from beneath is moved for thee to meet thee at thy coming: it stirreth up the dead for thee, even all the chief ones of the earth; it hath raised up from their thrones all the kings of the nations. {Hell: or, The grave} {chief...: Heb. leaders, or, great goats} Eze 32:21 (10) All they shall speak and say unto thee, Art thou also become weak as we? art thou become like unto us? Eze 32:21 (11) Thy pomp is brought down to the grave, and the noise of thy viols: the worm is spread under thee, and the worms cover thee. (12) How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations! {O Lucifer: or, O day star}

Lu 16:23 And in hell he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom. (24) And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame. Isa 66:24; Zec 14:12; Mr 9:44 (25) But Abraham said, Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented. Job 21:13; Lu 6:24 (26) And beside all this, between us and you there is a great gulf fixed: so that they which would pass from hence to you cannot; neither can they pass to us, that would come from thence. [note that there are different compartments or areas in Sheol: one for the wicked and one for the righteous].

Lu 13:28 There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, [in the Paradise section of Sheol] and you yourselves thrust out. Mt 8:11-12; 13:42; 24:51

Re 20:10 And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever. Re 14:10-11; 19:20; 20:8

What Did Jesus Say About the Dead?

There is judgment and hell-fire for the wicked: Mt 5:22 But I say to you, That every one who provokes his brother to anger, is condemned to judgment, and every one that said to his brother, I spit on you! Is condemned to the council, and every one that will say, You Coward, is condemned to hell-fire. (Joseph Pashka, The Aramaic Gospels and Acts: Text and Translation (Longwood, FL: Xulon Press, 2003) Mt 5:29, 30 “. . .your whole body fall into hell.” 10:28 “. . . fear him who can destroy both body, soul and body in hell.” 13:41-43 “evildoers . . . into a fiery furnace. There will be waling and grinding of teeth.” , 13:50 “a fiery furnace . . . wailing and grinding of teeth.” , 16”18 “gates of death” 18:9 “fall into the hell of fire.” 22:13 & 25:30 “weeping and grinding of teeth.” , 23:15 “twice as fit for hell as you are.” , 23:33 “condemned to hell?” , 25:41 “. . . Go away from me, you with your curse upon you, into eternal fire prepared for the Deceiver and his angels,” Mk 9:43, 45 “having two hands, to go into hell; where the worm dies not, and the fire is not extinguished. . . to fall into hell” , 9:47 “to fall into the hell of fire;” Lk 12:5 “power to cast into hell.” 16:23 “And being tormented in hell, he raised his eyes from far away, and saw Abraham and Lazarus in his bosom. (25) , , , wet my tongue, for I am tormented in this flame. (26) And with all these, there is a great abyss between us and you, so that they who would pass from here to you, cannot, neither can they pass from there to us. (All these above verses are from Joseph Pashka’s translation from the Aramaic.)

Would Jesus lie about there being a hell fire for the wicked where the fire is not extinguished? How could he? No iniquity was found in him. So if there is anyone who tells you that Jesus did not know what he was talking about is teach lies and doctrines of devils.

Note too, the righteous and the wicked have bodies that see and feel in the after life and the wicked are helpless to do anything about their situations.

Does God want the wicked to suffer? See

Eze 33:11 Say unto them, As I live, saith the Lord GOD, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, O house of Israel? 2Sa 14:14; Eze 18:23,30-32; 2Pe 3:9 (12) Therefore, thou son of man, say unto the children of thy people, The righteousness of the righteous shall not deliver him in the day of his transgression: as for the wickedness of the wicked, he shall not fall thereby in the day that he turneth from his wickedness; neither shall the righteous be able to live for his righteousness in the day that he sinneth. 2Ch 7:14; Eze 3:20; 18:24,26-27 (13) When I shall say to the righteous, that he shall surely live; if he trust to his own righteousness, and commit iniquity, all his righteousnesses shall not be remembered; but for his iniquity that he hath committed, he shall die for it. Eze 3:20; 18:24

The Righteous are Already in Heaven

The above sections show that there is suffering right now for the wicked and that the righteous will not be suffering. Below will show that the righteous are already in the Paradise section or area of Sheol, the Unseen World, which can be below us or above us in a Planet Heaven.

Mt 17:2 And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light. 3 And, behold, there appeared unto them Moses and Elias talking with him. Mr 9:4 And there appeared unto them Elias with Moses: and they were talking with Jesus. (5) And Peter answered and said to Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias. Lu 9:30 And, behold, there talked with him two men, which were Moses and Elias: 31 Who appeared in glory, and spake of his decease which he should accomplish at Jerusalem. 32 But Peter and they that were with him were heavy with sleep: and when they were awake, they saw his glory, and the two men that stood with him. Da 8:18; 10:9

Re 5:3 And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon. Re 5:13 (4) And I wept much, because no man was found worthy to open and to read the book, neither to look thereon. (8) And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints. {odours: or, incense} Ps 141:2; Re 4:8,10; 8:3-4; 14:2; 15:2 (9) And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation; Ps 40:3; Da 4:1; 6:25; Ac 20:28; Ro 3:24; 1Co 6:20; 7:23; Eph 1:7; Col 1:14; Heb 9:12; 1Pe 1:18-19; 2Pe 2:1; 1Jo 1:7; Re 4:11; 5:6; 7:9; 11:9; 14:3-4,6.

Re 6:9 ¶ And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: 2Ti 1:8; Re 1:9; 8:3; 9:13; 12:17; 14:18; 19:10; 20:4 (10) And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? Zec 1:12; Re 3:7; 11:18; 19:2 (11) And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled. Heb 11:40; Re 3:4-5; 7:9,14; 14:13

Re 7:9 After this I beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands; Ro 11:25; Re 3:5,18; 4:4; 5:9; 6:11; 7:14 (10) And cried with a loud voice, saying, Salvation to our God which sitteth upon the throne, and unto the Lamb.Ps 3:8; Isa 43:11; Jer 3:23; Ho 13:4; Re 5:13; 19:1 Re 7:13 ¶ And one of the elders answered, saying unto me, What are these which are arrayed in white robes? and whence came they? Re 7:9 (14) And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. Isa 1:18; Zec 3:3-5; Heb 9:14; 1Jo 1:7; Re 1:5; 6:9; 17:6 (15) Therefore are they before the throne of God, and serve him day and night in his temple: and he that sitteth on the throne shall dwell among them. Isa 4:5-6; Re 21:3 (16) They shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat. Ps 121:6; Isa 49:10; Re 21:4 (17) For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes. Ps 23:1; 36:8; Isa 25:8; Joh 10:11,14; Re 21:4 (KJV)

Re 15:2 And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. Mt 3:11; Re 4:6; 5:8; 13:15-17; 14:2; 21:18 (3) And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. {saints: or, nations, or, ages} Ex 7:17,20; 15:1; De 31:30; 32:4; Ps 111:2; 139:14; 145:17; Ho 14:9; Re 8:8-9; 14:3; 16:7.

Re 19:9 And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God. Mt 22:2-3; Lu 14:15-16; Re 21:5; 22:6 (10) And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellow-servant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Ac 10:26; 14:14-15; 1Jo 5:10; Re 12:17; 22:8-9

Re 20:4 And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years. Da 7:9,22,27; Mt 19:28; Lu 22:30; Ro 8:17; 1Co 6:2-3; 2Ti 2:12; Re 5:10; 6:9; 13:12,15-16.

Re 22:8 And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which shewed me these things. Re 19:10 (9) Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God. Re 19:10.

For more information on this topic see Bill Wiese’s 23 Minutes in Hell, Hell, 23 Question About Hell, and the experiences of others who also went to Hell or Heaven and came back on videos on Youtube.com.
 

The New Testament Message

that was Once Delivered

to the Early Saints:

The Victory Version:

which is an Amended version

of the 1849 Etheridge Translation from the Syriac
by John Wesley Etheridge
Amended and edited by Clifford Besson
of Truth and Light Ministries, Inc. of Ethelbert, Manitoba Canada

January 26, 2016,  revised March 26, 2017

Introduction

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Gospel According to Matthew

Chapter 1

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

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

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

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

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

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

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

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

Matthew 2

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

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

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

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

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

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

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

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

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

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

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

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

Matthew 3

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

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

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

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

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

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

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

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

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

3Sebastian Münster (1489-1552) made his translation of the Epistle to the Hebrews from Hebrew manuscripts of it. http://eliyah.com/forum2/Forum1/HTML/003524.html

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

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

6Ibid.

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

8International Standard Bible Encyclopedia

9Smith's Bible Dictionary

10Strong's Hebrew Dictionary

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

12International Standard Bible Dictionary for the word Jehoshua

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

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

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

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

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

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

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

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

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

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

23 Anointed One

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

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

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] P. O. Box 79, Ethelbert, Manitoba R0L 0T0 Canada. Phone 204-742-3770 or write to truthandlight@mts.net and see http://truthandlightministries.org




The New Testament Message

That was Once Delivered

To the Early Saints

The Victory Version

by Truth and Light Ministries Inc.

P. O. Box 79, 4 Second Street, Ethelbert, MB R0L 0T0

Introduction

 

    This is an amendment of the 1849 Etheridge translation of the New Testament from the Syriac Aramaic manuscripts by John Wesley Etheridge, Ph. D. of England, as amended and edited by Clifford Besson of Truth and Light Ministries Inc. “The texts here chiefly followed is that of Gutbir, 1664, compared with the editions of Paris, G. F. Boderiani, 1584, Walton in the London Polyglot, and Schaaf's of 1709. . .. the version is as literal as the structure of the two languages seems to admit.”[1]

This translation is from the Scriptures of the Eastern churches, from the beautiful work of John Wesley Etheridge as found at the following sites, http://aramaicnewtestament.org/peshitta/etheridge/gospel/matthew_4.htm and http://thebiblecorner.com/englishbibles/etheridgetranslation/revelation/1.html. We are here trying to present a more accurate version and message to show how the early Christians really understood their beliefs as commanded in the Epistle or Letter of Jude 3b: “contend in the struggle on behalf of the faith that was once delivered to the holy [ones].”[2] In other words, the present and all other versions of the New Testament have not been doing this.

    They are just showing the erroneous misunderstandings of the translators themselves, as to what their church had taught them about God, Jesus, an­gels, and the Holy Spirit. You will see on reading and studying this Victory Version translation, as to what the Aramaic writers and the Greek translators really wrote and meant. You will see that Mr. Etheridge and modern day translators have misunderstood the proper teachings about God the Father, Jesus, his unique son, and the Holy Spirit. This bias misunderstanding from what the ancient texts really said and meant was revealed to this servant as he sought God's help and wisdom to understand the God and the Scriptures (holy writings). This happened from about 1967 or 1968 on to present time of 2015.

    To understand what “the faith that was once delivered to the holy [ones]” as quoted above and found in Jude verse three (3) we have to consider what the early translators actually tell us in their holy Spirit guided interpretations of the Hebrew (regarding Matthew’s Gospel and the Epistle or Letter to the Hebrews) and Aramaic originals. Most likely, all the translators of these original New Testament writings into the Greek, Latin, Coptic, and Armenian languages either met the original Earthly writers of the originals or early Christian followers of the apostles and their disciples.

    In other words, if the Greek translations were wrong, one or more of the early disciples during the first and second centuries of Christianity would have written how wrong the Greek and other translations were with regards to the placements of definite articles[3] in Greek and other languages. Why? Well, you will see in this translation work, where we will be showing the placements of the definite articles in the Greek and showing where there are no definite articles. This thus indicates indefiniteness in their Greek language and in English. In our English translations we show this by indefinite articles[4] or the absence of an article.

    Translators have been making prejudicial bias adjustments from what the text really said due to denominational, sectarian, or general church indoctrination? For example, some denominations, sects, or cults have quite different be­liefs or doctrines than the majority of Christian believers. They advise their church members to have nothing to do with other Christian churches or believers because they or we are all daughters of the Roman Catholic Church or they simply do not rate so excellent like they do. They believe that possibly you and I are therefore going to Hell or will be annihilated once we die while they live in Heaven or on Earth for a thousand years plus?? In other words, they may also have different beliefs about Heaven and Hell from the main line body of Christion believers.

Have you not read these passages?

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

    In other words, many of us have been deceived by errors in our Bibles today due to wrong translation concepts and practises that translate religious or doctrinal areas of the Bible differently than they would be otherwise. For example, if the topic or subject in a sentence or paragraph is about horses, the indoctrinated translators would most likely place the definite articles in the usual sensible correct places or leave them out, if the obvious sense was indefinite as shown by the absence of the definite article in the Greek, Hebrew, or other language texts that incorporate definite or indefinite states or by the contexts. In Aramaic this is sometimes only shown through emphasis of the particular noun or by context. Similar things are done with regards to place names and the names of people or of their titles, like that of king or governor.

Because of these erroneous translation practises, a number of major doctrines have had their meanings twisted and screwed up wrongly from these same types of errors in those same Scriptures. This is what was revealed to this servant around 1968 while in a Salvation Army seminary in Toronto, Ontario. He was there in preparation for a life and work serving God, man­kind, and the Salvation Army. He was there praying for God's help and wis­dom to know him and to understand the Trinity and the teachings of the Bible better. He found in his studies though that virtually all translators have translated their versions of the Scriptures and of the writings of the early Church fathers with bias, treating things about God, Jesus, and the Holy Spirit differently than they do other topics or persons as explained above.

    In other words, they do not follow the rules of grammar and syntax of the languages of which their manuscripts were written in. In fact, they made up their own ecclesiastical or church rules about how to translate those ancient manuscripts when it comes to deity and church workers. For example, instead of deaconess (a female church deacon, worker or minister) with re­gards to “Phebe, our sister” (Rom 16:1), she is just called a servant in the Authorized Version (or King James Version) (A. V.). The Greek word of diakonov diakonosdee-ak'-on-os is translated in the A. V. as servant, minister and deacon (Rom 15:8 re: Jesus Christ, 1Co 3:5 re: the Apostle Paul 1 Thessalonians 3:22  re: Apollos).

    Since that time in Toronto, when this servant studied the New Testa­ment with the help of an Interlinear Literal Translation of the Greek New Testament with the Authorized Version by Thomas Newberry,[5] he returned home to further his studies on the Bible and on languages from which were trans­lated the Holy Bible. He went to the University of Winnipeg to study an­cient history of the people of Bible lands, Classical Greek, Koine (common) Greek, and a number of other topics. Then over a number of other years, he went to three Bible colleges to study many regular religious topics and Hebrew. Later on he studied Aramaic at home from text books.

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

 

Urgency for a Better Translation

 

    This writer has been told that he is just wasting his time, trying to correct errors in translation and in Church doctrine but some of these errors are major stumbling blocks in the efforts of many in the Church to win people of the Hebrew and Islamic faiths.

Their religions teach that there is only one God that is worthy of being worshipped or should be worshipped, while we in Christianity seem to teach that there are three gods: God the father, God the son (Jesus), and God the Holy Spirit. Then there are the Hindus and perhaps a number of other religions of the world that are also confused with our translations and our interpretations.

Are you not also yourself confused at times? This means that millions of people might be lost and going to Hell right now because of these stumbling blocks of misunderstandings.

Because of much poor bias translation work, Christianity has been split into hundreds of different sects or denominations. Surely once this translation comes out, it will help heal the rift between many denominations. Once we are more unified, realizing that we have all been duped or misled by the Devil and his minions to misunderstand the original autographs and their copies and translations, then the Church will be more loving and kind to one another and be more effective at winning sinners into our folds.

There is a great urgency to get a new translation out that is consistent with what was originally given to the saints of early Christianity. We are therefore making use of a respec­ted translation into English from the very language that Jesus and all his first disciples spoke and used, that of Aramaic.

As Hebrew was the sophist­icated classical language of the priests, rabbis, Hebrew scholars, and law­yers, Matthew wrote his gospel in that very language of Hebrew[6] and Saint Paul apparently wrote his letter or Epistle to the Hebrew people in this language as well.[7]

This use of Hebrew was, most likely, to make sure that the upper class of the Israelite or Judean people would find those writings much more acceptable to them. They would very likely not read them at all, if they were in Greek or translated later from the Greek into their Hebrew language. It just would not be Hebrew enough for the Judeans of that day.

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

 

Correct Placements of Definite Articles

 

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

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

 

The Name of Jesus

 

    The following amendments have been made to Etheridge’s translation, that of adopting Je-su for his spelling of Jeshu for ewvy (in Hebrew lettering). Regarding the Hebrew and Aramaic spelling of this Jeshu or Jesus, Hebrew text books say that this last letter e, ʿᾰyĭn is to be represented in translitera­tion with ʿ but it is said to be silent[8] or with a deep or pe­culiar guttural sound[9].  Which, according to the Greek translations, must have sounded like the word us at the time of their translation work. Note that Hebrew and Aramaic words read from right to left.

    In the Septuagint (a Greek translation of the Old Testament) though, this same letter is represented by the Greek letter G or now in the smaller case of g [10], which is the letter Gamma with the pronunciation of g as in got or ng when it is before another g, k, or χ.[11]

    But then consider that the Joshua of the Bible, which took over the leadership of Moses, has the same Hebrew letter as the last letter of his name, which is evwhy. His name is spelled in Greek as Ihsous, Iesous and translated in English as Joshua but according to the Greek spelling it should be Iesous or Jesous.

The word spelled exactly the same in the Hebrew Bible as the above Aramaic spelling for Jesus, ewvy (in Hebrew letters), is translated in the AV as Jeshua, with the meaning of he will save. The Hebrew spelling was used for ten Israelite men. The Septuagint translates these Hebrew spellings as Iasou, Iasou, and Ihsouv, Iesous, which can be spelled in English as Iasou or Jasou and Iesous or Jesous. Later through the use of Latin translations and the formation of our English language the letter ‘o’ was dropped and the current spelling of Jesus was adopted.

Just lately, while watching a Youtube.com video of a former Muslim man giving his testimony of having a vision of Jesus telling him, “I am Ēsa.” I guess this is what his people call Jesus now-a-days. So Jesus goes by many pronunciations of his name and he is merciful with us and answers us whatever we might call him.

    So this suggests that at the time that the Septuagint was being translated that there was a bit of a sound of an s on the pronunciation of the ending of the Hebrew word as mentioned above. Then through the process of this Greek spelling and of the Ro­man Latin spelling and pronunciation, the name Jesus came about.

    In our translation we shall be noting the placements of definite art­icles in the Greek manuscripts and in the Hebrew manuscripts of parts of the New Testament. We note these with an underlining and where there is no supporting evidence of definite articles in Greek or Hebrew manuscripts for those definite articles in the Etheridge translation, they will be in superscript like this: the.

 

The Emphatic State

 

For the word Lord, Lord-Jeh will be used in place of the Lord in the Etheridge translation when the Aramaic is in the emphatic state with the spelling of ayrm, which appears to refer to God the Father. In the Hebrew Old Testament, from which the Authorized Version was translated, God the Father’s name is hyJēh and this is found forty-eighty times in forty-five verses.

    The pronunciation of the Aramaic word in this emphatic state could have been originally something like Marejēa.

    This use of the emphatic state and of the definite article in the Hebrew and Greek is that of saying, in this case, either the Lord just mentioned or the real Lord of lords. In other words, not just any lord, leader, commander, monarch, boss, premier, mayor, or gentleman but the very head or chief one. So in the case of when there is a definite article in front of the word for god or God in the Greek or the emphatic state of the word for god in the Aramaic, the common people, or Gentiles and the Judeans of those early days and years of Christianity would have realized the writer or speaker in those Scriptures was referring not about any pagan god of the people of those lands but of the most high or highest God of the Hebrew people and of the Universe.

    Here is a note on why this editor has chosen the spelling of Je-su rather than Etheridge's Jeshu. This writer was given a special revelation concerning the proper pronunciation of God the Father's personal name. As Jesus has his father's name as part of his name: (je'-zus (Iesous, for ye­hoshua`))[12] which can also be spelled je-hosh'-u-a (yehoshua`, [which means] "Yahweh is deliverance," or "is opulence")1 or Jeh-wah is deliverance. Je'sus (saviour) [is the] . . . Greek/Latin form of the name Joshua or Jeshua, a contraction of Jehoshua, that is, "help of Jehovah" or "saviour."[13]

Note also that the Greek translators did not spell or appear to pronounce the name of Jesus as Jeshus but simply as Jesus. Note that Etheridge does not spell Jasper (Rev. 4:3; 21:11,18, 19) as Jashper but as Jaspon and Jaspis, and likewise with Justus (Acts 1:23 & Col. 4:11) not as Jushtus but as Justus and Justos. So, we will therefore drop the h and have it as Je-su, which is closer to our later on pronunciation of Jesus.

 

God the Father’s Names of Jeh and of Jeh-wah

 

    The spellings of other translations of God the Father’s abbreviated name were Yah, Jah, while ours is Jeh. These all represent the same Hebrew spelling for God the Father's name when no vowel signs are shown. hy Yahh, yaw[14] The ancient Hebrew manuscripts did not have vowel sign markings. These were only added years after Jesus was born as a baby.

    This name of Yah, Jah, or Jeh[15] is found as Jah in Psalm 68:4 and in the phrase “praise ye the LORD” twenty-four times (AV) and four times as Alleluia in Revelation 19:1, 3, 4, 6. It is found as Jah in forty-two verses in Young's Literal Translation of the Bible. The usual Hebrew form of the name Joshua . . . occurs in the King James Version of Numbers (Nu) 13:16 but the American Standard Revised Ver­sion has Hoshea and in some editions of the King James Version in 1Ch 7:27, where others have the form Jehoshuah (h being wrongly added at the end)[16].

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

 

Differentiations of Our Changes

 

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

    We have also updated some of the old English spelling of words in this Etheridge translation to make it easier for people not familiar to the old Authorized version of the Bible.

    In some places of the text there are words that are underlined with like this, with dashes to indicate that the Greek manuscripts and translations from them do not have these words. One could say these were added but others could say that the Greek translators left them out, perhaps by mistake. We believe it is the latter case.

    We have spelled Superior One as just Superior-one to indicate that the two words are just from one word for it in the Aramaic and that it is not from two words.



[1] http://aramaicnewtestament.org/peshitta/etheridge/

[2] Janet M. Magiera, Aramaic Peshitta New Testament Translation (Truth or Consequences, NM: Light of the Word Ministry), p. 565, 2006.

[3]Grammar. The article the, which restricts or particularizes the noun or noun phrase following it. Compare indefinite article.” (William Morris, ed., The American Heritage Dictionary of the English Language, New College Edition (Boston: Houghton Mifflin Co., 1979) p. 346.)

[4]Grammar. An article, as English a or an, that does not fix or immediately fix the identity of the noun modified.” (see above ref.)

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

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

[7]Sebastian Münster (1489-1552) made his translation of the Epistle to the Hebrews from Hebrew manuscripts of it. http://eliyah.com/forum2/Forum1/HTML/003524.html

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

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

[10]Ibid.

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

[12]International Standard Bible Encyclopedia                                                                                    

[13]Smith's Bible Dictionary

[14]Strong's Hebrew Dictionary

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

[16]International Standard Bible Dictionary for the word Jehoshua

 
 

The Gospel of Matthew

Chapter 1

1 THE[1] A RECORD of the a generation of Jeshu Je-su the Meshicha, the a son of David, son of Abraham.2 Abraham begat the[2] Ishok, Ishok begat the Jakub, Jakub begat the Jehuda and his brethren,3 Jehuda begat the Pharets and the Zoroch from the Thomar. Pharets begat the Hetsron, Hetsron begat the Arom,4 Arom begat the Aminodob, Aminodob begat the Nachshun, Nachshun begat the Salmun,5 Salmun begat the Booz from the Rochab, Booz begat the Ubid from the Ruth, Ubid begat the Ishai,6 Ishai begat the David the king; David begat the Shelemun from [her who had been] the wife of the Uria;7 Shelemun begat the Rehebaam, Rehebaam begat the Abia, Abia begat the Asa, 8 Asa begat the Johushaphat, Johushaphat begat the Jurom, Jurom begat the Uzia,
9 Uzia begat the Juthom, Juthom begat the Ahaz, Ahaz begat the Hezakia,10 Heza­kia begat the Menasha, Menasha begat the Amun, Amun begat the Jushia,11 Jushia begat the Jukania and his brethren at the exile of Bobel.

12 And after the exile of Bobel Jukania begat the Shalathiel, Shalathiel begat the Zurbobel, 13 Zurbobel begat the Abiud, Abiud begat the Aliakim, Aliakim begat the Ozur,14 Ozur begat the Zoduk, Zoduk begat the Akin, Akin begat the Aliud,15 Aliud begat the Aliozar, Aliozar begat the Mathan, Mathan begat the Jakub,16 Jakub begat the Jauseph, the husband of Mariam, of whom was born Je-su who is called the a Meshicha[3].

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

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

20 But while (on) these (things) he reflected, an angel of the[4] Lord-Jeh[5] ap­peared to him in a dream, and said to him, Jauseph, son of David, fear not to take Mariam thy wife; for that which is conceived in her is from the a Spirit of Holiness. 21 She shall give birth to a son, and thou shalt call his name Je-su; for he shall save his people from their sins.

22 Now all this was done, that what was spoken from the[6] Lord=Jeh by [7] the prophet might be fulfilled: 23 Behold, a the virgin shall be with child, and shall bring forth the a son, and they shall call his name Amanuel; which is interpreted, With us (is) our Aloha[8] Superior-one.

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



[1] “Greek has . . . a definite article, and where the Greek article does not appear, the definite article should not be inserted in the English translation.” J. Gresham Machen, D. D., Litt. D., New Testament Greek for Beginners (Toronto, ON: Collier-Macmillan Canada, Ltd. 1951), p. 23.

[2]It can be often found in the Authorized Version that the translators use his or her or their instead of the definite article the. So in this case it could be translated as his Ishok or his Isaac.

[3]Meshicha or Messiah means anointed one like with regards to prophets, kings, and the sick, with oil that they may heal. It is pronounced Meshee’ha according to Etheridge (Eth).

[4] The Aramaic here in the Peshitta is in the emphatic state, which would be like saying the Lord.

[5]In the Greek manuscripts there is no definite article before the noun in this particular place. Most Greek manuscripts do not have the definite article before the word kuriou or kuriou, which means lord, Lord, strong one, superior one, leader, governor, monarch, commander, sir, or gentleman. We believe the word translated here usually as Lord, really means Lord Jeh, Lord Jeh-wah, or the name or the divine name, referring to the name of God the Father that the Israelites and the Judeans were afraid to pronounce. The Aramaic word here is in the spelling of the emphatic state and that ``is used only of the Lord God, and in the Peshita Version of the O. T. represents the Tetragrammaton`` (J. Payne Smith, ed., A Compendious Syriac Dictionary (Oxford: Oxford University Press, 1967), p. 298.) By the spelling of this word in the Aramaic, it may have been pronounced as ma-re-jē for Lord Jēh. In the Hebrew Old Testament Bible text, Jeh is the abbreviated name for the Lord God Almighty, the Creator, forty-five times. In Psalm 68:4, it is spelled Jah in the Authorized Version.

Out of reverence for the text and the custom of the people of not saying God`s proper name, Jēh-wah. We will use the word Lord or a lord as a translation for the Aramaic word but with Jeh along with it. Other places where it is not in the emphatic state it will be translated Lord or lord if the context reveals it was not referring to God the Father or to Jesus his son. Note there is no Lord in George Howard's Hebrew Gospel of Matthew at this point.

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

[7] By the hand of the prophet (Etheridge’s note).

[8]The general word for God here and in the Hebrew means Superior One or superior one, like God the Father, the angels, the judges, and the tribal leaders. This word Aloha in Hawaiian means love and of course our God above is love. We are spelling the real meaning of the Aramaic word as Superior-one to indicate that this is a translation of only one word. It could also be simply translated as Superior. Dr. George M. Lamsa, a native Assyrian and translator of the Holy Bible from the Ancient Eastern Text, the Peshitta, wrote that that word for God is Alaha in Aramaic. (Lamsa’s Old Testament Light, Philadephia: A. J. Holman Co., 1978, p. 11 & 91).

Matthew 2

1 NOW when the[1] Je-su was born in Beth-lechem of the Jehuda, in the days of Herodes the king, there came Magians[2] a from the East to Urishlem: 2 and they said, Where is the a king of the Jews[3] Judeans who is born? for we have seen his star luminary[4] in the east, and have come to worship him.

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

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

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

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

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

13 AND when they were gone, the an angel of the Lord Jeh-wah appeared in a dream unto the[5] Jauseph, and said to him, Arise, take the child and his mother, and flee into Metsreen, and there be until I tell thee; for it will be that Herodes will seek the child, that he may destroy him.

14 Then Jauseph arose, took up the child and his mother, and fled by night into Metsreen, 15 and was there until the death of Herodes. That it might be fulfilled which was spoken from the[6] Lord-Jeh by the prophet, saying, Out of Metsreen have I called my son.

16 Then Herodes, when he saw that he had been deluded by the Magians, was greatly wroth, and sent (and) killed all the children of Beth-lechem, and all its limits, from two years and under[7], according to the time which he had inquired from the Magians.

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

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

21 And Jauseph arose, (and) took the child and his mother, and came into the a land of Isroel. 22 But when he heard that Arkelaos was the king in Jehud, instead of Herodes his father, he was afraid to go thither: and it was shown to him in a dream, that he should go into the region of the Galila. 23 And he came and dwelt in a city which is called Natsrath. So would be fulfilled that which was spoken by the prophet, that a Nazarene[8] he should be called.



[1] One could quote this definite article as this, to read: “Now when this Jesu . . . .”

[2] Magushee. (Eth).

[3] Jihudoyee (Eth).

[4]According to Chinese records and astrophysicist Paul Feldman, a comet was seen for 35 days at this time in 5 B. C. [during the time of the Feast of Purim]. See Winnipeg Free Press article: Yule star called a comet, January 8/76, Vol. 83, No. 87) p.21.

[5]Meaning a specific Jauseph or Joseph.

[6]Received text has the while most other Greek manuscripts do not.

[7] A son of two years (Eth).

[8] Natsroiio (Eth)

Matthew 3

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

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

5 Then went forth to him Urishlem[3], and all the Jehud, and the whole country about Jurdan; 6 and were baptized of him in the Jurdan, the river[4], while they were confessing their sins.

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

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

13 Then came the Je-su from the Galila unto the Jurdan to the Juchanan to be baptized of him. 14 But the Juchanon prohibited him, and said, I need from thee to be baptized, and hast thou come unto me? 15 But the Jeshu answered and said unto him, Permit [5] now; for thus it becometh us to accomplish all righteousness. And then he permitted him.

16 But when the Je-su was baptized, he immediately ascended from the waters; and the Heavens was were opened unto him; and he saw the[6] Spirit of the[7] Aloha Superior One, who descended, like the a dove, and came upon him. 17 And, lo, the a voice from the heaven Heavens,[8] which said, This (is) my Son, the Beloved, in whom I have delighted.



[1] Or, Yu’hanan (Eth),

[2] The word for Heaven or Heavens is always found in plural in the Hebrew and Aramaic. As we believe these ancient languages were inspired by God, then we should respect those spellings and as a rule use this plurality feature in English too. Another point is that seeing Heaven is a place like a city or planet then we should spell it with a capital first letter.

[3] Pron. Oorishlem.

[4] The underlining with dashes indicates words that are not in translations from the Greek manuscripts like the A. V.

[5] this

[6] The Received Text has the definite article but some other Greek manuscripts do not.

[7] A few Greek manuscripts do not have a definite article here.

[8] The Greek has Heavenss and so does Rev. Glenn David Bauscher’s translation from the Aramaic but according to the Hebrew and Aramaic spelling of the word it is always plural. It therefore gets translated according to context.


Matthew 4

1 THEN the[1] Je-su was led by the Spirit of Holiness into the desert, that he should be tempted by the Accuser. 2 And he fasted forty days and forty nights; but afterward he hungered. 3 And he who tempteth approached and said, If the a Son thou art of the Aloha Superior-one, say that these stones shall become bread. 4 But he answered and said, It is written that not by bread alone liveth the a[2] Son[3] of man, but by every word which proceedeth from the mouth[4] of Aloha Superior-one[5]. 5 Then the Accuser taketh him to the holy city, and caused him to stand on the pinnacle of the temple; 6 and said to him, If the a[6] Son thou art of the Aloha Superior-one, throw thyself down; for it is written that his angels he shall command concerning thee, and upon their hands they shall bear thee, that thou strike not against a stone thy foot. 7 The Je-su said to him, Again it is written, Thou shalt not tempt the Lord-Jeh thy Aloha Superior-one. 8 Again the Accuser took him to a mountain which is exceeding high, and showed him all the kingdoms of the world and their glory; 9 and said to him, These all to thee will I give, if thou wilt fall and worship me, 10 Then said the Je-su to him, Away with thee, Satana! for it is written that the[7] Lord-Jeh thy Aloha Superior-one thou shalt worship, and him only thou shalt serve. 11 Then the Accuser left him, and, behold, the angels a messenge[8] drew nigh and ministered unto him. 12 BUT when the Je-su heard that Juchanan was perfected, he removed into the Galila. 13 And he left the Natsrath, and came and dwelt in Kaphar-Nachum by the a sea-side[9] on the borders of Zabolon and of Naptholi. 14 That the a thing might be fulfilled which was spoken by the prophet Eshaia, who said, 15 The land of Zabolon, the land of Naptholi, the way of the a sea beyond the Jurdan, Galila of the peoples. 16 The people who sat in darkness the a great light hath seen; and they who have sat in the a region and shadow of death, the a light has arisen upon them. 17 From that time began the Je-su to preach, and to say, Repent! for the kingdom of the heaven Heavens[10] hath drawn nigh. 18 And while he walked by the sea of Galila, he saw two brethren, Shemun who was called Kipha, and Andreas his brother, who were casting their nets into the sea, for they were fishers. 19 And Je-su said to them, Come after me, and I will make you to become fishers of men. 20 And they immediately forsook their nets and went after him. 21 And when he had passed thence, he saw two other brethren, Jakub-bar-Zabdai and Juchanan his brother, in a the vessel with Zabdai their father, repairing their nets: and Je-su called them; 22 and they forthwith left the vessel and their father, and went after him. 23 And the Je-su perambulated traveled by foot all the Galila, and taught in their synagogues[11], and preached the announcement of the kingdom, and healed all disease and affliction in the people. 24 And his fame was heard in all the Suria; and they brought to him all those who were grievously affected with various diseases, and those who were pressed down by strong pains, and demoniacs, and lunatics, and the paralysed; and he healed them. 25 And there went after him great gatherings from the Galila, and from the ten cities, and from Urishlem, and from Jehud, and from beyond the Jurdan.



[1] Almost every Greek manuscript has a definite article before Jeshu’s name at this point.

[2] Most Greek manuscripts have the.

[3] The dash underlining indicates that this is not found in the Authorized Version and other versions from the Greek.

[4] All the mouths of angels and of real holy prophets of God are mouths of God.

[5] Since the definite article is not there in the Greek, the translators most likely felt it was obvious that it would be referring to the highest God, Jeh-wah, which the Judeans were afraid to say lest others might be offended with them pronouncing God the Father’s personal name. We will though, have it as Superior-one, for that is what the word means. See Isaiah 43:10,12; 44:6,10,15; 45:14,18,21,22.

[6] God’s angles and saints are called “sons of God” (Ge 6:2, 4; Job 1:6; 2:1; 38:7; 1Jhn3:1; 3:2).

[7] In the Greek, it appears to mean God the Father’s personal name Jeh-wah when there is no definite article before the word for Lord.

[8] The Hebrew and Aramaic word for angel is the same word for messenger.

[9] By the hand of the sea, Eth.

[10] The Greek here is Heavenss and the Aramaic and the Hebrew word for Heavens is in plural and as it is a place, city, or country it should have an initial capital letter.

[11] Assemblies or congregations, Eth.


Matthew 5

1 BUT when Je-su[35] saw the multitudes, he ascended a the mountain; and when he had sat down, his disciples drew near to him; 2 and he opened his mouth and taught them, saying: 3 BLESSED (are) the poor in the spirit, for theirs is the kingdom of the heaven Heavens. 4 Blessed the mourners, for they shall be comforted. 5 Blessed the meek, for they shall inherit the earth Earth[36]. 6 Blessed they who hunger and thirst unto the righteousness, for they shall be satisfied. 7 Blessed the merciful, for upon them shall be mercy. 8 Blessed they who are pure in their hearts, for they shall see the Aloha Superior-one. 9 Blessed the makers of peace, for the children of Aloha Superior-one shall they be called. 10 Blessed they who are persecuted because of righteousness, for theirs is the kingdom of the heaven Heavens. 11 Blessed are you when they treat you with reviling, and persecute you, and say concerning you every evil word, for my sake, in falsity. 12 Then be glad and exult, for your reward is great in the heaven Heavens; for so persecuted they the prophets who were before you. 13 You are the salt of the earth Earth: but if it happen happens that the salt become tasteless, with what shall it be seasoned? It goeth for nothing but to be thrown without and trodden down by the men. 14 You are the light of the world: It is not possible that a city which is built upon a hill can be hidden. 15 Nor do they kindle a lamp and place it beneath a the measure, but on a the candlestick, and it enlighteneth all who are in the house. 16 So let your light shine before the sons of the men, that they may see your good works, and glorify your Father who is in the heaven Heavens. 17 Think not that I came to loose the law or the prophets: not that I might loose, but that I might fulfill. 18 For, Amen I say unto you, that until the heaven Heavens and the earth Earth shall pass away, one yod, or one point, [37] shall not pass from the law, till all be done. 19 Every one, therefore, who shall set loose one from these least commandments, and shall so teach the children of men, the least shall he be called in the kingdom of Heavens: but every one who shall do and teach [38], this [39] shall be called great in the kingdom of the heaven Heavens. 20 For I say to you, that unless your righteousness shall abound more than that of the scribes [40] and the Pharishee, you shall not enter into the kingdom of the heaven Heavens. 21 YOU have heard that it was said unto them who were before, Thou shalt not kill; and whosoever shall kill is obnoxious to the judgment. 22 But I say unto you, that he who is angry against his brother rashly, is obnoxious to the judgment; and he who shall say to his brother, Thou empty one![41] is liable to the council; and every one who shall say, Thou fool! is liable to the gihano of the fire. 23 If it occur, therefore, that thou bring thy oblation to the altar, and there rememberest that thy brother retaineth some enmity against thee; 24 leave there thy oblation at the altar, and go, first be reconciled with thy brother, and then come and offer thy oblation. 25 Be at one with thine adversary[42] quickly, while thou art with him in the way; lest thy adversary deliver thee to the judge, and the judge deliver thee to the exactor, and thou fall into the a house of the boundage. 26 And, Amen I say unto thee, that thou shalt not come forth from thence till thou hast rendered the last shamuna[43]. 27 You have heard that it hath been said, Thou shalt not commit adultery. 28 But I say to you, that every one who beholdeth a woman so as that he shall desire her, already committeth adultery in his heart. 29 But if thy right eye causes thee to offend, root it out and cast it from thee: it is better to thee that one of thy members should perish, than that thy whole body should fall into gihano. 30 And if thy right hand cause thee to offend, cut it off and cast it from thee; for it is better to thee that one from thy members should perish, rather than thy whole body should fall into gihano. 31 It hath been said, that he who looseth his wife should give her a writing of divorcement. 32 But I say unto you, that whosoever looseth his wife, except on account of fornication, maketh her to commit adultery; and whosoever taketh her who is sent away, committeth adultery. 33 Again, you have heard it was said to those beforetime, Thou shalt not lie in thine oaths, but shalt fulfil thine oaths unto the Lord. 34 But I say unto you, Swear not at all: not by the heaven Heavens, for it is the throne of the Aloha Superior-one; 35 nor by earth Earth, for it is the foot-stool beneath his feet; neither by Urishlem, for it is the a city of the great king. 36 Neither shalt thou swear by thy head, for thou canst not make a single hair in it either black or white. 37 But let your discourse be, Yea, yea; Nay, nay; for whatsoever is more than these is from the evil. 38 You have heard that it hath been said, An eye for an eye, and a tooth for a tooth. 39 But I say unto you, that you shall not rise up against evil: but if any one strike thee on the right cheek, turn to him the other also. 40 And if any one will contend with thee to take away thy tunic, leave him thy mantle also; 41 and if a man compel thee one mile, go with him twain. 42 Give to him who asketh from thee, and him who would borrow from thee refuse not. 43 You have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy[44]. 44 But I say unto you, Love your enemies; bless them who execrate curse you; do that which is good to him who hateth you; and pray for them who lead you with a chain, and persecute you. 45 That you may be the children of your Father who is in heaven Heavens, who causeth his sun to arise on the good and on the evil, and who sendeth showers on the just and on the unjust. 46 For if you love those (only) who love you, what reward have you? do not even the tribute-gatherers this? 47 And if you wish peace to your brethren only, what more do you than they? do not also the tribute-gatherers this? 48 Be ye therefore perfect, as your Father who is in the heaven Heavens is perfect!

Matthew 6

1 SEE that in your almsgiving you do it not before the men, so as that you may be observed by them; otherwise no reward is for you with your Father who is in the heaven Heavens. 2 When, therefore, thou art doing alms, sound not a trumpet before thee, as do the assumers of faces in the assemblies and the streets, so that they may be praised from the men; and, Amen I say to you, they receive their reward. 3 But thou, when thou art doing thy alms, let not thy left hand know what thy right hand doeth, 4 that thine alms may be in the secret; and thy Father, who seeth in the secret, shall recompense thee in the openness. 5 And when thou prayest, be not as the face-takers, who love to stand in the assemblies and at the corners of the streets to pray, that they may be seen of the men[45]; and truly I say to you that they receive their reward. 6 But thou, when thou prayest, enter into thy secret chamber, and shut thy door, and pray to thy Father who is in the secret; and thy Father, who seeth in the secret, shall reward thee in the openness. 7 And when thou art praying, be not wordy, like the profane; for they think that in much speaking they are heard. 8 Be you not like them, for your Father knoweth what is needful for you before that you ask him. 9 Thus pray: Our Father who art in the heavens Heavens! be sanctified thy Name. 10 Come thy kingdom. Be done thy will, as in heaven Heavens, also in earth Earth. 11 Give to us the bread of our need to-day; 12 and forgive us our debts, as also we forgive our debtors; 13 and lead us not do not let us enter[46] into temptation, but deliver us from the evil. For thine is the kingdom and the power and the glory to the age of ages. 14 For if you forgive the men their trespasses, your Father who is in the heaven Heavens will forgive you also. 15 But if you will not forgive the men, your Father also forgiveth not your trespasses unto you. 16 WHEN, too, you fast, be not morosely sad as the assumers of faces, for they defile their countenances so as that they may appear unto men to fast: and, Amen I say unto you, they receive their reward. 17 But thou, when thou art fasting, wash thy face and anoint thine head, 18 that it may not appear to the men that thou art fasting, but to thy Father who is in the secret; and thy Father who seeth in the secret, he shall reward thee. 19 Lay not up for yourselves treasures in the earth Earth, a place where moth and rust corrupt, and where thieves dig through and steal: 20 but lay up for yourselves treasures in heaven Heavens, where no moth and no rust corrupt, and where thieves do not dig through and steal. 21 For where your treasure is, there also your hearts are. 22 The lamp of the body is the eye: if thine eye therefore be perfect, thy whole body will be illuminated; 23 but if thine eye be evil, thy whole body will be dark. If therefore the light that is in thee be darkness, what will thy darkness be? 24 No man can serve two lords; for the one he will hate, and the other he will love, or the one he will honour, and the other he will neglect: you cannot serve Aloha Superior-one and riches. 25 WHEREFORE I say unto you, Let not your souls be anxious what you shall eat and what you shall drink, and for your bodies what you shall wear. Is not the life more excellent than food, and the body than raiment? 26 Behold the fowls of the heaven Heavens; they sow not, neither do they reap, nor collect into granaries; yet your Father who is in the heaven Heavens nourisheth them: are you not far more considerable than they? 27 But who among you by being anxious can add to his stature one cubit? 28 and concerning raiment why are you anxious? Look upon the lilies of the wilderness how they increase; they toil not, neither do they spin. 29 Yet I say to you, Not even Shelemun in all his glory was covered like one from among these. 30 But if the herb of the field, which to-day exists, and tomorrow falleth into the an oven, the Aloha Superior-one thus clotheth, how much more you, little of faith? 31 Be not anxious, therefore, nor say, What shall we eat, or, What shall we drink, or, How shall we be covered? 32 For after all these things do the people of the world inquire: but your Father who is in the heaven Heavens knoweth that also by you are required these all. 33 But seek first the kingdom of the Aloha Superior-one and his righteousness, and all these shall be added unto you. 34 Be not therefore anxious for to-morrow; the morrow shall care for its own: the evil of to-day is enough for it.




[1] “Greek has . . . a definite article, and where the Greek article does not appear, the definite article should not be inserted in the English translation.” J. Gresham Machen, D. D., Litt. D., New Testament Greek for Beginners (Toronto, ON: Collier-Macmillan Canada, Ltd. 1951), p. 23.

[2]It can be often found in the Authorized Version that the translators use his or her or their instead of the definite article the. So in this case it could be translated as his Ishok or his Isaac.

[3]Meshicha or Messiah means anointed one like with regards to prophets, kings, and the sick, with oil that they may heal. It is pronounced Meshee’ha according to Etheridge (Eth).

[4] The Aramaic here in the Peshitta is in the emphatic state, which would be like saying the Lord.

[5]In the Greek manuscripts there is no definite article before the noun in this particular place. Most Greek manuscripts do not have the definite article before the word kuriou or kuriou, which means lord, Lord, strong one, superior one, leader, governor, monarch, commander, sir, or gentleman. We believe the word translated here usually as Lord, really means Lord Jeh, Lord Jeh-wah, or the name or the divine name, referring to the name of God the Father that the Israelites and the Judeans were afraid to pronounce. The Aramaic word here is in the spelling of the emphatic state and that ``is used only of the Lord God, and in the Peshita Version of the O. T. represents the Tetragrammaton`` (J. Payne Smith, ed., A Compendious Syriac Dictionary (Oxford: Oxford University Press, 1967), p. 298.) By the spelling of this word in the Aramaic, it may have been pronounced as ma-re-jē for Lord Jēh. In the Hebrew Old Testament Bible text, Jeh is the abbreviated name for the Lord God Almighty, the Creator, forty-five times. In Psalm 68:4, it is spelled Jah in the Authorized Version.

Out of reverence for the text and the custom of the people of not saying God`s proper name, Jēh-wah. We will use the word Lord or a lord as a translation for the Aramaic word but with Jeh along with it. Other places where it is not in the emphatic state it will be translated Lord or lord if the context reveals it was not referring to God the Father or to Jesus his son. Note there is no Lord in George Howard's Hebrew Gospel of Matthew at this point.

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

[7] By the hand of the prophet (Etheridge’s note).

[8]The general word for God here and in the Hebrew means Superior One or superior one, like God the Father, the angels, the judges, and the tribal leaders. This word Aloha in Hawaiian means love and of course our God above is love. We are spelling the real meaning of the Aramaic word as Superior-one to indicate that this is a translation of only one word. It could also be simply translated as Superior.

[9] One could quote this definite article as this, to read: “Now when this Jesu . . . .”

[10] Magushee. (Eth).

[11] Jihudoyee (Eth).

[12]According to Chinese records and astrophysicist Paul Feldman, a comet was seen for 35 days at this time in 5 B. C. [during the time of the Feast of Purim]. See Winnipeg Free Press article: Yule star called a comet, January 8/76, Vol. 83, No. 87) p.21.

[13]Meaning a specific Jauseph or Joseph.

[14]Received text has the while most other Greek manuscripts do not.

[15] A son of two years (Eth).

[16] Natsroiio (Eth)

[17] Or, Yu’hanan (Eth),

[18] The word for Heaven or Heavens is always found in plural in the Hebrew and Aramaic. As we believe these ancient languages were inspired by God, then we should respect those spellings and as a rule use this plurality feature in English too. Another point is that seeing Heaven is a place like a city or planet then we should spell it with a capital first letter.

[19] Pron. Oorishlem.

[20] The underlining with dashes indicates words that are not in translations from the Greek manuscripts like the A. V.

[21] this

[22] The Received Text has the definite article but some other Greek manuscripts do not.

[23] The Greek has Heavenss and so does Rev. Glenn David Bauscher’s translation from the Aramaic but according to the Hebrew and Aramaic spelling of the word it is always plural. It therefore gets translated according to context.

[24] Almost every Greek manuscript has a definite article before Jeshu’s name at this point.

[25] Most Greek manuscripts have the.

[26] The dash underlining indicates that this is not found in the Authorized Version and other versions from the Greek.

[27] All the mouths of angels and of real holy prophets of God are mouths of God.

[28] Since the definite article is not there in the Greek, the translators most likely felt it was obvious that it would be referring to the highest God, Jeh-wah, which the Judeans were afraid to say lest others might be offended with them pronouncing God the Father’s personal name. We will though, have it as Superior One, for that is what the word means. See Isaiah 43:10,12; 44:6,10,15; 45:14,18,21,22.

[29] God’s angles and saints are called “sons of God” (Ge 6:2, 4; Job 1:6; 2:1; 38:7; 1Jhn3:1; 3:2).

[30] In the Greek, it appears to mean God the Father’s personal name Jeh-wah when there is no definite article before the word for Lord.

[31] The Hebrew and Aramaic word for angel is the same word for messenger.

[32] By the hand of the sea, Eth.

[33] The Greek here is Heavenss and the Aramaic and the Hebrew word for Heavens is in plural and as it is a place, city, or country it should have an initial capital letter.

[34] Assemblies or congregations, Eth.

[35] All the Greek texts only seem to have he.

[36] The earth here is not dirt but the planet Earth and the planets start with a capital letter.

[37] Mt 5: 18 "One line."-Codex Vienniensis.

[38] Mt 5:19 them

[39] Mt 5:19 one

[40] Mt 5:20 Sophree. This order of public teachers (the preaching and writing clergy of the Jews) does not seem sufficiently indicated by the word " scribes " in the English version. Luther well renders the corresponding Greek term by Schriftgelehrten.

[41] Mt 5:22 The Aramaic word here is from the word for spit, as in Mt 26:67; 27:30; Mk 7:33, 8:23, Jhn 9:6.

[42] Mt 5:25 Beel-dino, "lord of strife."

[43] Mt 5:26 A minute coin, in value the one-eighth of the asor, or assarius; from the Hebrew shemoneh, " eight."

[44] Mt 5:43 Master of enmity.

[45] Mt 6:5 The sons of men.

[46] Mt 6:13 Lamsa’ translation.


Here are a few sample chapters

that we have not worked on as yet.



Etheridge Translation
1849 by John Etheridge

Matthew Chapter 28

Mat 28:1 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.
Mat 28:2 And, behold, there was a great earthquake; for the angel of the Lord descended from heaven and drew near, rolled the stone from the door, and sat upon it.
Mat 28:3 His aspect was like lightning, and his raiment was white as the snow.
Mat 28:4 And with fear of him they who were watching were shaken, and became as the dead.
Mat 28:5 But the angel answered and said to the women, Fear not ye; for I know that for Jeshu who was crucified you are seeking.
Mat 28:6 He is not here: for he is risen, even as he said. Come, see the place in which our Lord was laid:
Mat 28:7 and go with speed, and tell his disciples that he is risen from the house of the dead; and, behold, he goeth before you into Galila. There shall you see him. Lo, I have told you.
Mat 28:8 And they went quickly from the sepulchre, with fear and with great joy, and ran that they might tell his disciples.
Mat 28:9 And, behold, Jeshu met them, and said to them, Peace to you! And they approached [him], held him by the feet, and adored him.
Mat 28:10 Then said Jeshu to them, Fear not; but go tell my brethren, that I will go into Galila, and there they shall see me.
Mat 28:11 But while they went, there came certain from those guards into the city, and told the chief priests every thing that had been done.
Mat 28:12 And they assembled with the elders, and took counsel; and they gave money not a little to the guards,
Mat 28:13 telling them, Say you that his disciples came (and) stole him away in the night, while we slept.
Mat 28:14 And if this be heard before the governor, we will persuade him, and make you without care.
Mat 28:15 But they, when they had received the money, did as they had instructed them; and that saying went forth among the Jihudoyee until to-day.
Mat 28:16 But the eleven disciples went into Galila, unto the mountain where Jeshu had appointed them.
Mat 28:17 And when they saw him, they worshipped him; but from them some had doubted.
Mat 28:18 And Jeshu drew near, and discoursed with them, and said to them, There is given unto me all power in heaven and in earth. As the Father sent me, so also I send you.
Mat 28:19 Go therefore, disciple all nations, and baptize them in the name (of) the Father, and (of) the Son, and (of) the Spirit of Holiness.
Mat 28:20 And teach them to observe all things whatsoever I have commanded you. And, behold, I am with you all the days, until the consummation of the world. Amen.

Luke Chapter 23

Luk 23:1 And the whole assembly of them arose, and brought him to Pilatos.
Luk 23:2 And they began to accuse him, saying, We have found this who deludeth our people, and forbiddeth that tribute unto Caesar we should give, saying of himself that he is the King Meshicha.
Luk 23:3 But Pilatos asked him, and said to him, Art thou the king of the Jihudoyee?
Luk 23:4 He saith to him, Thou hast said. And Pilatos said to the chief priests and to the assembly, I find no occasion against this man.
Luk 23:5 But they cried out and said, He commoveth our people while he teacheth throughout all Jihud, beginning from Galila unto this place.
Luk 23:6 Pilatos, however, when he heard the name of Galila, asked if the man were a Galiloya.
Luk 23:7 And when he knew that he was from the limit of the jurisdiction of Herodes, he sent him unto Herodes, because that in Urishlem he was in those days.
Luk 23:8 And Herodes, when he saw Jeshu, was very glad; for he had desired to see him of a great time: for he had heard concerning him many things, and hoped that some sign he should see from him.
Luk 23:9 And many words he asked him; but Jeshu gave him no answer whatever.
Luk 23:10 And the chief priests and scribes stood and strenuously accused him.
Luk 23:11 Then Herodes and his soldiers treated him as a fool; and when he had derided him, he dressed him in a robe of crimson, and sent him to Pilatos.
Luk 23:12 And in that day Pilatos and Herodes were friends with each other; for before there had been enmity between them.
Luk 23:13 And Pilatos called the chief priests and the rulers of the people,
Luk 23:14 and said to them, You have brought to me this man as a perverter of your people; and, behold, I have examined him in your sight, and have found no cause in this man of all that you accuse him:
Luk 23:15 nor also Herodes; for I sent him unto him, and, behold, nothing worthy of death is done to him:
Luk 23:16 I will therefore chastise him, and dismiss him.
Luk 23:17 For a custom had he to release to them one at the festival.
Luk 23:18 But all the multitude cried out, saying, Take this, and release to us Baraba;
Luk 23:19 he who, for insurrection and murder which had been done in the city, had been thrown into the house of the chained.
Luk 23:20 But Pilatos spake with them again, being willing to release Jeshu.
Luk 23:21 But they cried out, saying, Crucify him! Crucify him!
Luk 23:22 He the third time also said to them, Why, what evil hath this done? Cause whatever that is worthy of death, I find not in him: I will therefore chastise him, and dismiss him.
Luk 23:23 But they were urgent with a high voice, demanding that they might crucify him; and theirs and the voices of the high priests prevailed.
Luk 23:24 And Pilatos commanded that their requirement should be done.
Luk 23:25 And he released to them him who, for insurrection and murder, had been thrown into the house of the chained, whom they had asked: but Jeshu he delivered to their will.
Luk 23:26 AND as they led him away, they laid hold on Shemun Kurinoya, who was coming from the country, and they laid on him the cross, that he might bear (it) after Jeshu.
Luk 23:27 And there followed him much people, and those women who mourned and wailed for him.
Luk 23:28 And Jeshu turned to them, and said, Daughters of Urishlem, weep not for me, but for yourselves weep, and for your children.
Luk 23:29 For, behold, coming are the days in which they shall say, Blessed are the barren, and the wombs which have not borne, and the breasts that have not suckled.
Luk 23:30 Then shall they begin to say to the mountains, Fall on us! and to the heights, Cover us!
Luk 23:31 For if to the tree which is good they do these things, unto the dry what shall be?
Luk 23:32 And there went with him two others, workers of evil, to be put to death.
Luk 23:33 And when they came to a certain place called Karkaphtha, there they crucified him, and those workers of evil, one on his right hand, and one on his left.
Luk 23:34 BUT Jeshu himself said, Father, forgive them; for they know not what they do. And they divided his garments, and cast for them lots.
Luk 23:35 But the people stood beholding, and the rulers also, mocking him, and saying, He saved others, let him save himself, if he be the Meshicha, the Chosen of God.
Luk 23:36 And the soldiers also, deriding him, approaching him, and offering to him vinegar,
Luk 23:37 said to him, If thou art the King of the Jihudoyee, save thyself.
Luk 23:38 And there was also an inscription which was written over him in Greek and Roman and Hebrew, THIS IS THE KING OF THE JIHUDOYEE.
Luk 23:39 And one of those workers of evil who were hanged with him, blasphemed against him, saying, If thou art the Meshicha, deliver thyself, and deliver us also.
Luk 23:40 And his companion rebuked him, and said to him, Dost thou not fear (even) Aloha? for thou also art in this judgment.
Luk 23:41 And we righteously, forasmuch as we have been deserving, and as we are punished for that which we have done; but this hath done nothing that is abominable.
Luk 23:42 And he said to Jeshu, Remember me, my Lord, when thou art come into thy kingdom!
Luk 23:43 Jeshu saith to him, Amen I say to thee, That to-day with me thou shalt be in Paradise.
Luk 23:44 NOW it was about six hours, and there was darkness over all the earth until nine hours.
Luk 23:45 And the sun darkened, and rent was the vail of the temple through the midst of it.
Luk 23:46 And Jeshu cried with a high voice, and said, My Father, in thy hands I place my spirit. This he said, and completed.
Luk 23:47 But when the centurion saw what was done, he glorified Aloha, saying, Assuredly this was a just man.
Luk 23:48 And all the multitude, they who were assembled to see this, when they saw what was done, returned, smiting upon their breasts.
Luk 23:49 And there were standing afar off all the acquaintances of Jeshu, and those women who came with him from Galila; and they saw these things.
Luk 23:50 BUT a certain man, whose name was Jauseph, a senator from Rometha, a city of Jehud, a man (who) was good and just:
Luk 23:51 (this had not consented to the counsel and deed of them; and he was waiting for the kingdom of Aloha:)
Luk 23:52 this approached Pilatos, and begged the body of Jeshu;
Luk 23:53 and he took it down, and wrapped it in a cloth of linen, and laid it in a hewn sepulchre, in which no one had hitherto been laid.
Luk 23:54 And it was the day of the preparation; and the shabath had lighted.
Luk 23:55 And the women also drew near, they who had come with him from Galila; and they saw the sepulchre, and where the body was laid;
Luk 23:56 and, returned, they prepared balsams and aromatics, and on the shabath rested, as it is commanded.

John 1

1IN the a beginning was the Word[1] a Expression[2] and the Word Expression himself was with the Aloha Superior-one, and a Aloha Superior-one was the Word himself. 2This was in the a beginning with the Aloha Superior-one.[3] 3Every thing by his hand was made; and without him also was not one thing made that was made. 4In him was life, and the life is the light of the sons of man; 5and the Light himself in the darkness shineth, and the darkness perceived him not. 6There was a man who was sent from Aloha, his name (was) Juchanon.b 7He came for the testimony, to testify concerning the Light, that all men might believe through his ministry.c 8He was not the Light himself, but came to testify concerning the Light. 9For that was the true Light that enlighteneth every man who cometh into the world. 10In the world was he, and the world by his hand had been made, and the world knew him not. 11He came to his own, and his own received him not. 12But they who received him, he gave to them power, that the sons of Aloha they should become, to those who believe in his name. 13These, not from blood, nor from the will of the flesh, nor from the will of man, but from Aloha, are born. 14And the Word flesh was made, and tabernacled with us; and we saw his glory, the glory as of the one-begotten who (was) from the Father, full of grace and truth. 15Juchanon testified concerning him, and cried, and said, This is he of whom I said, that he cometh after me, and was befored me, because he is anteriore to me. 16And from his fulness we all have received, and grace for grace. 17For the law by the hand of Musha was given; but the truth and the grace were by Jeshu Meshicha. 18ALOHA no man hath ever seen: the one-begotten God, he who is in the bosom of his Father, he hath declared him. 19And this was the testimony of Juchanon, when the Jihudoyee sent to him from Urishlem priests and Levoyee to demand of him, Who art thou? 20And he confessed, and denied not, but confessed, I am not the Meshicha. 21And they asked him again, What then? art thou Elia? And he said, I am not. Art thou the Prophet? And he said, No. 22And they said to him, And who art thou? that we may give an answer to those who sent us. What sayest thou of thyself? 23He saith, I am the voice which crieth in the wilderness, Make plain the way of the Lord, as said Eshaia the prophet. 24But they who were sent were from the Pharishee. 25And they demanded and said to him, Why then baptizest thou, if thou art not the Meshicha, nor Elia, nor the Prophet? 26Juchanon answered and said to them, I baptize you with waters; but he standeth among you whom you know not: 27he it is who cometh after me, and he was before me; he, the latchets of whose shoes I am not worthy to unloose. 28These things were done in Bethania, at the passage of the Jurdan, where Juchanon was baptizing. 29AND the day after, Juchanon seeth Jeshu, who was coming to him; and he said, Behold the Lamb of Aloha, who beareth the sin of the world! 30This is he concerning whom I said, After me cometh a man, and he was before me, because he is anterior to me. 31And I knew him not, but that he should be made known unto Isroel, therefore have I come with waters to baptize. 32And Juchanon testified and said, I saw the Spirit descending from heaven as a dove, and it remained upon him. 33And I knew him not: but he who sent me to baptize with water, he said to me, He upon whom thou seest the Spirit descend and remain, this baptizeth with the Spirit of Holiness: 34and I saw, and bare witness that this is the Son of Aloha 35And the day after Juchanon stood, and two of his disciples; 36and, contemplating Jeshu as he walked, he said, Behold the Lamb of Aloha! 37And his two disciples heard him as he spake, and they went after Jeshu. 38And Jeshu turned (himself), and saw them coming after him, and said to them, Whom seek you? They say to him, Raban, where dwellest thou?f 39He saith to them, Come and see. And they went and saw where he dwelt;g and they were with him that day: and it was about the tenth hour.h 40Now one of those who heard Juchanon and went after Jeshu, was Andreas, the brother of Shemun. 41This saw first Shemun his brother, and said to him, We have found the Meshicha; 42and he brought him to Jeshu. And Jeshu saw him, and said, Thou art Shemun bar Jona; thou shalt be called Kipha.i 43AND the day following Jeshu willed to go forth into Galila. And he found Philipos, and said to him, Come after me. 44Now Philipos was from Beth-tsaida, from the city of Andreas and of Shemun. 45Philipos found Nathanael, and said to him, Him of whom Musha in the law, and the prophets, did write we have found, (and) that Jeshu (is) he, the son of Jauseph who is from Natsrath. 46Saith to him Nathanael, From Natsrath can any good thing be? Philipos saith to him, Come and see. 47And Jeshu saw Nathanael as he was coming to him, and said of him, Behold truly a son of Isroel who hath no guile in him. 48Nathanael saith to him, Whence knowest thou me? Jeshu saith to him, While yet Philipos had not called thee, while thou wast under the fig-tree, I saw thee. 49Nathanael answered and said to him, Rabi, thou art the Son of Aloha himself, thou art the very King of Isroel. 50Jeshu saith to him, Upon my telling thee that I saw thee under the fig-tree, believest thou? Greater things than these thou shalt see. 51He saith to him, Amen, amen, I say to you, Hereafter you shall see the heavens opened, and the angels of Aloha ascending and descending unto the Son of man.

b Pronounced Yu'hanon.

c By his hand.

d Kedom, coram, ante.

e Kadomi, antiquus, vetus, prior, anterior.

f Or, where art thou

g Where he was.

h Or, and it was as hours ten.

i Pronounced Kepha.



[1] Jhn 1:1 Meltho.

[2] As in Hebrews 1:3 the son being the “express image of his person” that is , God the Father.

[3] Jhn 1:2 Note what we get when we turn to the Greek Scriptures to find what the early Christians believed about their beloved Messiah, the Jesus of Nazareth. See also Genesis 1:1 were it is “In a beginning . . . .” and Job 38:7 “When the morning stars sang together, and all the sons of God shouted for joy?” (KJV) This shows that God’s angels were created before the Earth and perhaps the rest of the Heavens were created.

 
 
John Chapter 8

Joh 8:1 <>
Joh 8:2 <>
Joh 8:3 <>
Joh 8:4 <>
Joh 8:5 <>
Joh 8:6 <>
Joh 8:7 <>
Joh 8:8 <>
Joh 8:9 <>
Joh 8:10 <>
Joh 8:11 <>
Joh 8:12 BUT again spake Jeshu with them, and said, I am the Light of the world: he who followeth me shall not walk in darkness, but shall find the light of life.
Joh 8:13 The Pharishee say to him, Thou of thyself testifiest: thy testimony is not the truth.
Joh 8:14 Jeshu answered and said to them, Though I testify of myself, my testimony is the truth: because I know from whence I am, and whither I go. But you know not from whence I am, nor whither I go.
Joh 8:15 You judge carnally; but I judge no man.
Joh 8:16 Yet if I judge, my judgment is true: because I am not alone, but I and my Father who sent me.
Joh 8:17 So in your law it is written, that the testimony of two men is truth:
Joh 8:18 I am (one) who testify of myself, and my Father who sent me testifieth (also) of me.
Joh 8:19 They say to him, Where is thy Father? Jeshu answered and said to them, You know neither me, nor my Father; for if me you had known, my Father also would you have known.
Joh 8:20 These words spake Jeshu in the house of treasure, as he taught in the temple: and no man apprehended him; for not yet had come his hour.
Joh 8:21 Jeshu said again, I go, and you will seek me, and will die in your sins; and where I go you cannot come.
Joh 8:22 The Jihudoyee say, Will he kill himself then? for he saith, Whither I go you cannot come.
Joh 8:23 And he said to them, From beneath are you; but I am from above: you are of this world; but I am not of this world.
Joh 8:24 I said to you, that you will die in your sins: for if you believe not that I Am, you will die in your sins.
Joh 8:25 The Jihudoyee say, Who art thou? Jeshu saith to them, The same that I began to tell you.
Joh 8:26 Much have I against you to say and to judge: but he who hath sent me is true; and those (things) which I have heard from him these speak I in the world.
Joh 8:27 But they knew not that of the Father he spake to them.
Joh 8:28 JESHU saith to them again, When you have lifted up the Son of man, then shall you know that I am (he), and (that) nothing from myself I do; but as the Father hath taught me, so I speak.
Joh 8:29 And he who sent me is with me: my Father hath not left me alone; for whatever is pleasing to him I do at all time.
Joh 8:30 And as these (words) he spake, many believed on him.
Joh 8:31 And Jeshu said to those Jihudoyee who believed on him, If you persevere in my doctrine, you shall be truly my disciples;
Joh 8:32 and you shall know the truth, and the truth shall liberate you.
Joh 8:33 They say to him, We are the seed of Abraham, and never service to man have we performed; how sayest thou that we shall be sons of freedom?
Joh 8:34 Jeshu saith to them, Amen I tell you, Whoever doeth sin is the servant of sin.
Joh 8:35 And the servant abideth not for ever in the house, but the Son for ever abideth.
Joh 8:36 If He therefore, the Son, shall liberate you, truly shall you be sons of freedom.
Joh 8:37 I know that you are the seed of Abraham; but you seek to kill me, because in my word you do not concur.
Joh 8:38 That which I have seen with my Father I speak, and that which you have seen with your father you do.
Joh 8:39 They answered and said to him, Our father is Abraham. Jeshu saith to them, If you were the sons of Abraham, the works of Abraham you would do.
Joh 8:40 But now you seek to kill me, the man who the truth has spoken with you, which I have heard from Aloha. This Abraham did not.
Joh 8:41 But you do the deeds of your father. They say to him, We from fornication are not; one Father have we, Aloha.
Joh 8:42 Jeshu saith to them, If Aloha were your Father, you would love me; for I from Aloha came forth, and I came not of myself, but he sent me.
Joh 8:43 Wherefore my word do you not acknowledge? Because you cannot hear my word.
Joh 8:44 You are from your father the accuser, and the desires of your father you are willing to do. He from the beginning was the killer of men, and in the truth he stood not; therefore the truth is not in him. And when he speaketh a lie, of his own he speaketh, because of falsity he is also the father.
Joh 8:45 But I (speak the truth, and) because the truth I speak, you believe me not.
Joh 8:46 Who of you convicteth me of sin? Yet if the truth I speak, why do you not believe me?
Joh 8:47 He who is of Aloha the words of Aloha heareth: therefore you hear not, because you are not of Aloha.
Joh 8:48 The Jihudoyee answered and say to him, Did we not well say, Thou art a Shomroya, and hast a devil?
Joh 8:49 Jeshu said to them, I have no devil; but my Father I honour, and you debase me.
Joh 8:50 But I seek not my own glory; He is, who seeketh and judgeth.
Joh 8:51 Amen, amen, I say to you, That he who my word keepeth, death shall not see for ever.
Joh 8:52 The Jihudoyee say to him, Now we know that thou hast a devil. Abraham is dead, and the prophets; and thou sayest, that he who thy word keepeth, death shall not taste for ever.
Joh 8:53 Art thou greater than our father Abraham, who is dead; and than the prophets, who are dead? What makest thou thyself?
Joh 8:54 Jeshu said to them, If I glorify myself, my glory is nothing: it is my Father who glorifieth me; he, of whom you say that he is your God.
Joh 8:55 But you know him not; but I know him: and should I say that I know him not, I should be a liar like you. But I know him, and keep his words.
Joh 8:56 Abraham, your father, desired to see my day, and he saw, and was glad.
Joh 8:57 The Jihudoyee said to him, Yet the son of fifty years thou art not, and Abraham hast thou seen?
Joh 8:58 Jeshu saith to them, Amen, amen, I say to you, Before Abraham was, I Am.
Joh 8:59 And they took up stones to stone him; but Jeshu concealed himself, and went from the temple, and passed among them, and went.

Acts Chapter 2


Acts Chapter 2

Act 2:1 AND when the days of pentecost were fulfilled, while they were assembled all together,
Act 2:2 there was suddenly from heaven the voice as of a mighty wind, and all that house in which they were sitting was filled with it;
Act 2:3 and tongues that were divided like fire appeared to them, and sat upon each one of them.
Act 2:4 And they were all filled with the Holy Spirit, and they began to speak in several tongues as the Spirit gave them to speak.
Act 2:5 But there were men dwelling in Urishlem who feared Aloha; Jihudoyee, from all the peoples who are under heaven.
Act 2:6 And when that voice was made, the whole people assembled and were perturbed, because every man of them heard as they spoke in their (several) tongues.
Act 2:7 (And) they were all astonished, and wondered, saying one to another, These all who speak, behold, are they not Galiloyee?
Act 2:8 How hear we (then) each in his own tongue in which we were born?
Act 2:9 Parthoyee and Medoyee and Alanoyee, and they who dwell in the Place of Rivers, Jihudoyee and Kapadukoyee, and of the region of Pontos and of Asia;
Act 2:10 and from the land of Phrygia and of Pamphylia and of Metsreen, and the regions of Lybi neighbouring upon Kyrine, and those who come from Rumi, Jihudoyee, and Proselytes, [Gíuree,]
Act 2:11 and from Krete and Arabia, behold, we hear them speaking in our tongues the wonders of Aloha.
Act 2:12 But all of them were amazed and admired, saying one to another, Of whom is this thing?
Act 2:13 But others mocked them, saying, These have drunk new wine, and are inebriate.
Act 2:14 And afterwards arose Shemun Kipha with the eleven apostles, and lifted up his voice and said to them: Men, Jihudoyee, and all who dwell at Urishlem, be this known to you, and hearken to my words.
Act 2:15 For not as you suppose are these drunken; for, behold, until now are [there but] three hours.
Act 2:16 But this is that spoken of by Joel the prophet:
Act 2:17 It shall be in the last days, saith Aloha, I will pour [out] my Spirit upon all flesh: And your sons and your daughters shall prophesy, And your youths shall see visions, And your elders shall dream dreams:
Act 2:18 And upon the servants and upon the handmaids Will I pour my Spirit in those days; And they shall prophesy.
Act 2:19 And I will give signs in heaven, And mighty (deeds) on earth; Blood and fire and clouds of smoke:
Act 2:20 The sun shall be turned into darkness, And the moon into blood, Before shall come the day of the Lord, great and fearful;
Act 2:21 And every one who shall call [upon] the name Of the Lord shall be saved.
Act 2:22 MEN, sons of Israel, hear these words; Jeshu Natsroya, the man who from Aloha appeared with you, with powers and mighty acts, which Aloha wrought among you by his hand, (even) as you know,
Act 2:23 This, who was separated thereunto by the foreknowledge and by the will of Aloha, you delivered into the hands of the wicked, and crucified and slew.
Act 2:24 But Aloha raised him, and loosed the bands of Shiul, because it was not possible that he should be holden in Shiul.
Act 2:25 For David said concerning him, I have foreseen my Lord at all time, Who is at my right hand that I should not be moved;
Act 2:26 Wherefore my heart is glad, And my glory rejoiceth: And also my body shall sojourn in hope;
Act 2:27 For thou wilt not leave my soul in Shiul, Nor give thy Saint to see corruption.
Act 2:28 Thou wilt reveal to me the way of life, Thou wilt fill me with joy with thy presence.
Act 2:29 Men, brethren, suffer me to speak openly with you concerning the chief-father David, that he is dead and also buried, and his sepulchre is with us till this day.
Act 2:30 For he was a prophet, and knew that the oath Aloha had sworn to him, Of the fruit of thy loins I will cause to sit upon thy throne:
Act 2:31 And he foresaw and spake concerning, the resurrection of the Meshiha, that He would not be left in Shiul, nor would his body see corruption.
Act 2:32 This Jeshu hath Aloha raised, and we all are his witnesses.
Act 2:33 And he it is who at the right hand of Aloha is exalted, and hath received of the Father the promise of the Holy Spirit, and hath shed forth this gift, which, behold, you see and you hear.
Act 2:34 For David hath not ascended into the heaven Heavens, because he himself hath said, The[50] Lord Jeh-wah said unto my Lord, Sit thou at my right hand
Act 2:35 Until I place thine adversaries the stool of thy feet.
Act 2:36 Assuredly, then, let all the house of Israel know, that Lord and Meshiha hath Aloha made this Jeshu, whom you crucified.
Act 2:37 AND when they heard, they were pierced in their heart, and said to Shemun and to the rest of the apostles, What shall we do, brethren?
Act 2:38 Shemun saith to them, Repent, and be baptized, every man of you, in the name of the Lord Jeshu, for the remission of sins, and you shall receive the gift of the Holy Spirit.
Act 2:39 For to you is the promise, and to your children, and to all them who are afar off, whom Aloha himself shall call.
Act 2:40 And with many other words he testified to them and entreated of them, saying, Save (yourselves) from this perverse generation.
Act 2:41 And some of them eagerly received his word and believed and were baptized, and there were added in that day as three thousand souls.
Act 2:42 And they were faithful in the doctrine of the apostles, and participated in prayer and in the breaking of the eucharist.
Act 2:43 And solemnity was on every soul; and many signs and mighty acts were done by the hand of the apostles in Urishlem.
Act 2:44 And all those who believed were together, and every thing they had was in common.
Act 2:45 And they who had property sold it, and divided to each according to that which he needed.
Act 2:46 And every day they continued in the temple with one soul, and in the house they brake the bread, and took their food rejoicing and in the cleanness of their hearts,
Act 2:47 praising Aloha, (and) given (to be) in favour before all the people. And our Lord added daily them who were saved into the church.

Acts Chapter 5

Act 5:1 AND a certain man whose name was Hanania, with his wife whose name was Shaphira, sold a field,
Act 5:2 and took from its value and concealed, while his wife consented, and brought of it silver and laid before the feet of the apostles.
Act 5:3 And Shemun said to him, Hanania, how hath Satana thus filled thine heart that thou shouldest lie to the Spirit of Holiness, and conceal from the silver of the price of the field?
Act 5:4 Was it not thine own until it should be sold? and when it was sold thou hadst yet power over the price of it. Why hast thou laid up in thy heart to do this thing? Thou hast not lied unto men, but unto Aloha!
Act 5:5 And when Hanania heard these words he fell and died. And there was great fear upon all those who heard.
Act 5:6 And they who were young men among them arose and composed him, [and] carried him forth and buried him.
Act 5:7 And after there had been three hours, his wife also entered, not knowing what had been done.
Act 5:8 Shemun said to her, Tell me if for these prices you sold the field? But she said, Yes: for these prices.
Act 5:9 Shemun said to her, Why have you agreed to tempt the Spirit of the Lord? Lo, the feet of the buriers of thy husband are at the door, and they will carry thee out!
Act 5:10 And at once she fell before their feet and died. And those young men entered and found her dead, and they laid her out, and brought her forth and buried her by the side of her husband.
Act 5:11 And there was great fear upon all the church and in all them who heard.
Act 5:12 AND by the hand of the apostles were done great signs and mighty works among the people: and all gathered together at the portico of Shelemun.
Act 5:13 And from the others not a man dared to come near them; but the people magnified them.
Act 5:14 And the more were they who believed added to the Lord, an assemblage of men and of women;
Act 5:15 so that into the streets they brought forth the diseased lying on beds, that, when Shemun should come, even his shadow might overshadow them.
Act 5:16 But there came many to them from the other cities round about Urishlem, bringing the diseased and those who had unclean spirits: and they were healed, all of them.
Act 5:17 And the chief of the priests, and they who were with him, who were of the doctrine of the Zadukoyee, were filled with envy,
Act 5:18 and they laid hands on the apostles, and apprehended and bound them in the house of the bound.
Act 5:19 Then in the night the angel of the Lord opened the gate of the house of the bound, and brought them forth, and said to them,
Act 5:20 Go stand in the temple and speak to the people all these words of salvation.
Act 5:21 And they went forth in the time of morning, and entered the temple, and taught. But the chief of the priests and they who were with him arose (and) convoked their associates and the elders of Israel, and sent to the house of the bound to bring the apostles.
Act 5:22 And when they who were sent from them went, they found them not (in) the house of the bound; and they returned, and came,
Act 5:23 and said, We found the house of the bound shut carefully, and the keepers standing at the gates: and we opened, but no man found we there.
Act 5:24 And when the chief priests and rulers of the temple heard these words, they were astounded by them, and reasoned, what this was.
Act 5:25 And one came and declared to them, Those men whom you shut up in the house of the bound, behold, they are standing in the temple and teaching the people.
Act 5:26 Then went the rulers with the satellites to bring them, not with violence, for they feared lest the people should stone them;
Act 5:27 and when they had brought them they made them stand before all the assembly, and the chief of the priests began to say to them,
Act 5:28 Did we not commanding command you, that you should teach no man in this name? But, behold, you have filled Urishlem with your doctrine, and you will to bring upon us the blood of this man!
Act 5:29 SHEMUN answered with the apostles and said to them, Aloha must we obey rather than men.
Act 5:30 The God of our fathers hath raised up Jeshu whom you killed and hanged on the tree.
Act 5:31 Him hath Aloha constituted a Prince and a Saviour, and elevated him at his right hand, to give repentance and remission of sins unto Israel.
Act 5:32 And we are witnesses of these words, and the Spirit of Holiness himself, whom Aloha hath given to them who believe in him.
Act 5:33 And when they heard these words they were transported with rage, and were mindful to kill them.
Act 5:34 And one of the Pharishee arose, whose name was Gamaliel, a doctor of the law, and honoured by all the people, and commanded to take the apostles without a little time.
Act 5:35 And he said to them, Men, sons of Israel, beware of yourselves, and consider what it behoves you to do concerning these men.
Act 5:36 For before this time arose Thuda, and said of himself that he was something great, and there went after him four hundred men: and he was slain, and they who went after him were scattered and became as nothing.
Act 5:37 Afterward arose Jihuda Galiloya in the days when men were enregistered for the head-silver, and tempted much people after him; and he died, and all they who went after him were scattered.
Act 5:38 And now I say to you, keep aloof from these men, and dismiss them; for if from men be this imagination and this work, it will be dissolved and end;
Act 5:39 but if it be from Aloha, there is no power in your hands to bring it to an end: lest you should be found to have arisen against Aloha. And they were persuaded by him,
Act 5:40 and called the apostles, and scourged them, and commanded them that they should not teach in the name of Jeshu, and loosed them.
Act 5:41 And they went out from before them, rejoicing to be worthy for the sake of the Name to be ill treated.
Act 5:42 And they ceased not daily to teach in the temple, and in the house, and to preach concerning our Lord Jeshu Meshiha.



[1] http://aramaicnewtestament.org/peshitta/etheridge/

[2] Janet M. Magiera, Aramaic Peshitta New Testament Translation (Truth or Consequences, NM: Light of the Word Ministry), p. 565, 2006.

[3]Grammar. The article the, which restricts or particularizes the noun or noun phrase following it. Compare indefinite article.” (William Morris, ed., The American Heritage Dictionary of the English Language, New College Edition (Boston: Houghton Mifflin Co., 1979) p. 346.)

[4]Grammar. An article, as English a or an, that does not fix or immediately fix the identity of the noun modified.” (see above ref.)

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

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

[7]Sebastian Münster (1489-1552) made his translation of the Epistle to the Hebrews from Hebrew manuscripts of it. http://eliyah.com/forum2/Forum1/HTML/003524.html

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

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

[10]Ibid.

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

[12]International Standard Bible Encyclopedia

[13]Smith's Bible Dictionary

[14]Strong's Hebrew Dictionary

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

[16]International Standard Bible Dictionary for the word Jehoshua

[17] “Greek has . . . a definite article, and where the Greek article does not appear, the definite article should not be inserted in the English translation.” J. Gresham Machen, D. D., Litt. D., New Testament Greek for Beginners (Toronto, ON: Collier-Macmillan Canada, Ltd. 1951), p. 23.

[18]It can be often found in the Authorized Version that the translators use his or her or their instead of the definite article the. So in this case it could be translated as his Ishok or his Isaac.

[19]Meshicha or Messiah means anointed one like with regards to prophets, kings, and the sick, with oil that they may heal. It is pronounced Meshee’ha according to Etheridge (Eth).

[20] The Aramaic here in the Peshitta is in the emphatic state, which would be like saying the Lord.

[21]In the Greek manuscripts there is no definite article before the noun in this particular place. Most Greek manuscripts do not have the definite article before the word kuriou or kuriou, which means lord, Lord, strong one, superior one, leader, governor, monarch, commander, sir, or gentleman. We believe the word translated here usually as Lord really means Lord Jeh, Lord Jeh-wah, or the name or the divine name, referring to the name of God the Father that the Israelites and the Judeans were afraid to pronounce. Out of reverence for the text and the custom of the people of not saying God`s proper name, Jēh-wah. We will use the word Lord or a lord as a translation for the Aramaic word that is usually translated Lord or lord if the context reveals it was not referring to God the Father or to Jesus his son.. Note there is no Lord in George Howard's Hebrew Gospel of Matthew at this point.

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

[23] By the hand of the prophet ( Eth).

[24]The general word for God here and in the Hebrew means Superior One or superior one, like God the Father, the angels, the judges, and the tribal leaders. This word Aloha in Hawaiian means love and of course our God above is love. We are spelling the real meaning of the Aramaic word as Superior-one to indicate that this is a translation of only one word. It could also be simply translated as Superior.

[25] Magushee. (Eth).

[26] Jihudoyee (Eth).

[27]According to Chinese records and astrophysicist Paul Feldman, a comet was seen for 35 days at this time in 5 B. C. [during the time of the Feast of Purim]. See Winnipeg Free Press article: Yule star called a comet, January 8/76, Vol. 83, No. 87) p.21.

[28]Meaning a specific Jauseph or Joseph.

[29]Received text has the while most other Greek manuscripts do not.

[30] A son of two years (Eth).

[31] Natsroiio (Eth)

[32] Or, Yu’hanan (Eth),

[33] Pron. Oorishlem.

[34] this

[35] The Received Text has the definite article but some other Greek manuscripts do not.

[36] The Greek has heavens and so does Rev. Glenn David Bauscher’s translation from the Aramaic but according to the Hebrew and Aramaic spelling of the word it is always plural. It therefore gets translated according to context.

[37] Almost every Greek manuscript has a definite article before Jeshu’s name at this point.

[38] Most Greek manuscripts have the.

[39] All the mouths of angels and of real holy prophets of God are mouths of God.

[40] Since the definite article is not there in the Greek, it most likely means Jeh-wah, which the Judeans were afraid to say lest others might be offended with them pronouncing God the Father’s personal name.

[41] God’s angles and saints are called “sons of God” (Ge 6:2, 4; Job 1:6; 2:1; 38:7; 1Jhn3:1; 3:2).

[42] In the Greek, it appears to mean God the Father’s personal name Jeh-wah when there is no definite article before the word for Lord.

[43] The Hebrew and Aramaic word for angel is the same word for messenger.

[44] By the hand of the sea, Eth.

[45] The Greek here is heavens and the Aramaic and the Hebrew word for heaven is in plural and as it is a place, city, or country it should have an initial capital letter.

[46] Assemblies or congregations, Eth.

[47] All the Greek texts only seem to have he.

[48] The earth here is not dirt but the planet Earth and the planets start with a capital letter.

[49] "One line."-Codex Vienniensis.

[50] Some Greek manuscripts have a definite article but some do not.











                        

                               
 
 

Controversy over the change of pitch for musical note A to 440Hz Rockefeller and psychological warfare Cymascope, music, electromagnetic war on humanity stress anti-social behaviour