Chapter 1
1 These words of the Lord came to MicAh the Morasthite in the days of JoTham,
Ahaz, and HezekiJah (kings of
2 ‘Hear, O peoples all these words! Pay attention O earth, and all you who live on it!
For, God Jehovah will witness against you, from out of His Holy [
5 ‘These things [will happen] for the irreverence of Jacob,
and for the sins of the house of
6 ‘I’ll turn
7 ‘All her carved images I’ll cut to pieces; all her hirelings I’ll burn in a fire, and I’ll appoint all her idols to extinction. For, she hired whores and gathered them there, and the wages of whores He’ll destroy.
8 ‘For this she’ll beat on her chest and she’ll wail. She will go barefoot and naked. She’ll beat on her breast like a dragon, and mourn like the daughters of [demons].
9 ‘For inevitable is the calamity upon her, because to
10 ‘O you in
12 ‘But then who started acting in good ways, because she was dwelling
in grief? For, bad things came from Jehovah, upon
13 ‘There were the sounds of chariots and riders; for
those dwelling in
16 ‘Shave and shear your very loved children; make them as bald as an eagle; for from you they’ll be taken as captives.
Chapter 2
1 ‘For, when they came they were looking for trouble, and doing what was evil in their beds. They did it all in the daytime, and to God they never lifted their hands. 2 They desired fields and plundered orphans, and they tyrannized households… they plundered both men and their houses… both men and the things they’d inherit.’
3 It’s because of this that thus says Jehovah: ‘{Look!} Against their tribe I’ll bring bad things, so there’s no way that they’ll lift their necks, and no way will they walk erect, for now is a time of great evil.
4 ‘In that day they will say these words about you… they’ll raise a lament and a strain and they’ll say: We were miserable with misery, for a portion of our people was measured with a line, and then there were none to restrain him, or to make him return them; so their fields were divided [as loot].
5 ‘Then no one will measure allotments [of land], among the gathering of Jehovah. 6 So, weep [many] tears and cry for these things, for He’ll not remove all the scorn.
7 ‘It will then be said about them, The house of Jacob provoked, the Breath of Jehovah to rage! For, isn’t this the way that He does things? Aren’t His words good and all His ways straight?
8 ‘In the past My people had displayed all their hatred, and a resistance to peace. So they flayed the skin [of those who passed by], [and brought upon them] the conflict of war.
9 ‘Now the leaders of My people will be thrown from their mansions… because they are wicked they’ll be pushed out. So go to the mountains of the ages 10 (get up and go!), because for you there’ll be no rest, since you are unclean and corrupt!
11 ‘You’ll run [for your lives] when no one is chasing, because of your lying spirit, which trickles upon you like wine and strong drink, that comes from the sweat of these people.
12 ‘In the [time when] they are re-gathered, Jacob will be gathered along with
the rest… for the remnants of
Chapter 3
1 But now He says, ‘Hear indeed O heads of Jacob, and those
remaining of the house of
4 ‘Then to Jehovah they’ll cry out, but to them He will not listen. He’ll turn His face from them in that time, because they were wicked in all that they did.’
5 Thus says Jehovah concerning the prophets, those who are misleading His people; those clenching their teeth as they proclaim peace, when no [prophecy] was put into their mouths, and then holy war came against them.
6 ‘Because of this, you’ll just see night not a vision…
you’ll see darkness not [the future]. For, the sun will set on the prophets,
and day will darken upon them. 7 Those who see dreams will be disgraced, and
ridicule will come on those seeing the future. All will speak badly of them, and no
one will pay them attention. 8 But I will be filled, with the strength and
the Breath of Jehovah, as well as His justice and might,
so I can report the irreverence of Jacob, and
speak to
9 ‘Hear all these things, O leaders of Jacob, and remnants of
the house of
12 ‘It’s for this that
Chapter 4
1 ‘But in the last days the
Mountain of Jehovah will be seen, sitting on the tops of the mountains, raised
higher than all of the hills, and to it all the peoples will run. 2 Many nations will
go there and say, Come, let’s ascend the
‘For, out of
4 ‘Under his grapevine each will then rest, and underneath his own fig tree. Then no one will make them afraid, for this came from the mouth of Jehovah the Almighty.
5 ‘Then all the peoples will walk their own way, but in the Name of Jehovah our God we will walk, into the ages and beyond.
6 ‘In that day,’ says Jehovah, ‘I will gather she who was
broken, and she who was [once] pushed away… those I pushed away I’ll
accept. 7 I’ll accept she who was broken, and make she I pushed away a
great nation. Upon them Jehovah will reign from
8 ‘But now upon you, O tower of the flock (O austere
daughter of
9 ‘So, why have you known all the bad things? Wasn’t there a
king among you? Or have your good intentions just perished? For, now you are
gripped as with birth pangs. 10 But hang on and take courage O daughter of
11 ‘Now many nations have gathered against you, and this is
what they are saying:
We’ll rejoice as we gaze on
12 ‘Yet, they don’t know the ways of Jehovah, and His council
they don’t
understand. For, like sheaves [of grain] He’s gathering them,
[and piling them on] a threshing floor. 13 So, get up and thresh them, O
daughter of
Chapter 5
1 ‘Now the daughter of
2 ‘And as from you O BethLehem, of the house of Ephratha… the
few among the thousands of Judah; from out of you will come forth, the one who
is Israel’s ruler. His [roots] are from most ancient times, and from
the days of the ages. 3 He will appoint her a
time to give birth. And thereafter she‘ll [truly] give birth. And then to the sons of
5 ‘This will be [the sign of great] peace: When the Assyrians
come to our land, and when they climb on our [homes]. Seven shepherds will then be roused against them, [and hit them] with the eight strokes of men. 6
7 ‘And the few remaining of Jacob, will be in the midst of many peoples. But, as the dew falls from Jehovah, and as the lambs [feed] on wild grass, they can be gathered to no one, nor among the sons of men will they stand. 8 And though the remnant of Jacob, will be [scattered] among all the nations, and in the midst of many peoples, they’ll be like a lion among cattle, and as a bear cub among flocks of sheep. For, he’ll go through and scatter his prey, and none of them will be saved. 9 Your hand will be raised against your opponents, and all your enemies will be destroyed.
10 ‘But, [before] that day,’ says Jehovah, ‘I’ll destroy all the horses from your midst, and I will destroy all your chariots. 11 I will destroy all the cities of your land, and I will remove all your forts. 12 I’ll destroy the [magic] potions from your hands, and those telling fortunes will not be among you. 13All your carved images I will destroy, and remove all the monuments from your midst. Then you won’t bow to the works of your hands.
14 ‘I’ll cut the sacred poles from your midst, and obliterate all of your cities. 15 Then in My anger and rage, I’ll send vengeance among all the nations, because they too wouldn’t listen.’
Chapter 6
1 Hear indeed what Jehovah has said! Rise up and plead with
the mountains, and let all the hills hear your voice! 2 Hear O mountains the
judgment of Jehovah… you ravines and foundations of the
earth! For, there is a case between Jehovah and His people, and with
3 ‘O My people, what did I do, and how did I bring you
any trouble… answer Me! 4 For, from the
5 ‘O My people; remember indeed what Balak (king of
6 How could I conquer Jehovah?
Can I take hold of My God in the heights?
With whole burnt-offerings can I overcome Him…
With calves that are a year old? No!
7 Will Jehovah [be swayed] by a thousand male sheep,
Or ten-thousand hearty winter yearlings? No!
Or if I offer my first-born for my sins? No!
The fruit of my belly for the irreverence of my soul? No!
8 To you He’s explained it O man…
All the things that are good, and what Jehovah requires from you…
Just to be fair and love mercy,
And to be prepared to walk with your God.
9 The voice of Jehovah will call in the city,
And He’ll save all those who are fearing His Name.
So hear this, O you tribes:
Will you bring adornment to the city?
10 Won’t there be fire in the homes of the lawless…
Those who treasure their lawless deeds,
As well as insolence and unrighteousness?
11 ‘Will I justify wicked scales,
And the bags of deceptive weights?
12 Will their wealth [cover over] the irreverence,
Of those living here who tell lies?
Are their tongues exalted in their mouths? No!
13 ‘I’ll tormented you with extinction because of your sins;
14 For, you will eat and never be filled.
I’ll banish you and you’ll be forsaken (no way will you be preserved),
For I’ll hand over those who are saved from the broadsword.
15 ‘Then you will plant but not reap;
You will press olives but not anoint,
And wine in no way will you drink.
Then the Laws of My people will be gone.
16 ‘For, the rules of Omri you followed,
And all the deeds of the house of Ahab.
You went by all of their plans,
So as not receive the scorn of the people,
And so I would bring extinction upon you.’
Chapter 7
1 Alas, I’m as one who gleans in a harvest,
And as one gleaning grapes in the picking,
When there are no ripe clusters to eat…
These things I desire for my life… Woe O my soul!
2 For, the reverent are destroyed from the land,
And he who walks straight no longer exists.
All righteous blood has been squeezed out,
By the oppression of neighbors,
3 For they each prepare evil with their hands.
Rulers are asking for gifts,
And judges [offer justice] for bribes,
For this is the desire of their lives.
4 So, [please] take away all their good things,
Like a moth chews up woolen clothes,
[On behalf of those] who walk a straight line,
In the day of the watch.
O woe, for your [day] of punishment came,
And now there will be [much] weeping.
5 Do not confide in your friends,
And don’t put hope in your leaders!
Watch out for she who sleeps in your bed,
And show nothing to her.
6 For, the son dishonors the father;
The daughter stands against her own mother…
It’s daughter-in-law against mother-in-law,
And your enemies are all men within your own homes.
7 But I will look to my Lord;
I’ll wait on my Savior Jehovah,
And my God will listen to me.
8 Do not rejoice O my enemy,
For though I have fallen I will arise.
And if I must sit in the darkness,
Jehovah will provide me with light.
9 I will endure the rage of Jehovah (for I have sinned
against Him),
Until He [brings] justice to my [cause],
And until He brings me my judgment.
For, into the light He will lead me.
Then I will see His just ways.
10 And my enemy must also see this,
He’ll bear all the shame and then ask:
‘Where is Jehovah your God?’
‘I’ll examine her with my eyes,
Then she will be trampled like mud in the road.
11 Like mortar from brick she’ll be wiped away,
And her rules will be gone in that day.
12 ‘Your cities will all then be leveled,
And divided among the Assyrians.
Your fortified cities will be divided [among them],
From Tyre unto the river… from sea to sea and mountain to mountain.
13 ‘Then the land will all be destroyed,
Along with all those who live there,
Because of the fruits of the things that they do.’
14 O tend Your people with Your rod… the sheep of Your
inheritance,
Those who must camp by themselves in the woods, in the midst of [Mount]
In
15 And the days of their departure from
16 ‘Wonderful things I’ll then show them,
Which the nations will see and then be disgraced.
At that time [they will lose] all their strength…
They’ll place their hands over their mouths,
And they’ll cover their ears.’
17 They’ll lick the dust as though they were snakes,
Dragging along on the ground.
And in their confinement they’ll be confused…
Yes, by God they’ll be amazed,
And then they will learn to fear You.
18 What other god is quite like You?
For, You remove the unrighteous,
But [overlook] the irreverence,
Of Your remaining inheritance…
[You] hold back the rage of the things You have seen,
Because [You wish to] show mercy.
19 He will then turn and show pity on us…
All our unrighteousness He will sink…
He’ll throw our sins in the depths of the sea.
20 To Jacob He will bring truth,
And upon Abraham He will show mercy…
He who swore an oath to our fathers.
Notes
Soul or?
The Greek word psyche (as in psychology) has been translated many ways, including soul, life, etc. However, psyche actually means something that breathes. It is used in the Bible to describe both breathing animals and breathing humans. So, by definition, a soul cannot leave the body, because a soul is what the living body (whether human or animal) is (see Genesis 2:7).
In ancient
However, such Greek philosophical thought never influenced Jesus and his Apostles. So, they consistently used psyche to indicate a living person or animal. The teaching that the soul is immortal stands in direct conflict with Jesus’ promise of a resurrection, because, if a person is immortal (can never die) he/she can never be resurrected (brought back to life).
In addition, the teaching of the immortality of the human soul is totally without support from the Bible. The word immortal(ity) (Gr: athanasia or undying) is only mentioned in the Bible in two places, and it isn’t used with or applied to the word soul in either case. Both of these scriptures show that immortality is only given by God as a reward for righteousness. And as Ezekiel 18:4 says, ‘The person (gr. psyche or ‘soul’) that is sinning will die (gr. apothaneitai).’
Of course, there are places in the Bible where the word soul means more than just a living, fleshly body. For example, God is recorded to have spoken of ‘My Soul’ in several places. Obviously, God is much more than just a ‘soul’ as most people think of that term, and He surely wasn’t talking about His having a human body. So, we must conclude that what He was referring to is His life.
Then there are Jesus’ words as found at Matthew 10:28, which read, ‘Don’t be afraid of those who kill the body but can’t kill the person (psyche). Rather, be afraid of Him who can destroy both the person and the body in the garbage dump.’ Here, Jesus is using the word psyche (soul) to refer to the value of life that remains with God until the resurrection. And he obviously isn’t referring the soul as immortal here, because he says God will destroy (gr. apolesai) the [unrighteous] soul or person.
Unfortunately, no single word that can be used to translate psyche in every possible Bible application, so various terms are used herein, depending on the circumstances, but always in an attempt to harmonize with the meaning.
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The Heavens or Sky, the Earth or the Land?
Throughout the Scriptures we find all the realm of creation divided into three entities, the heavens (or sky), the earth (the land or ground), and the seas (the waters). Now, in contemporary English we understand that there is a difference between the heavens and the sky, the earth and the land (or ground), and the seas and waters. However, in both Hebrew and Greek, these fine distinctions that we accept because of our modern technology, can’t be found. So, Genesis 1:1 could literally be translated as, ‘In an ancient time God made the sky and the ground.’
This description is accurate, because it was the view of man from the earth. There was the land that he stood on, the sky above, and the water. There was no technical understanding of earth as a planet back then, because men didn’t view the earth as we do today, as a ball in space. That wasn’t necessary at the time. However, because of these distinctions that we understand so well today, Bible translators must choose the proper word to provide the right nuance in English, so readers can grasp the proper meaning of the text.
For this reason, you will find the Greek word ourano translated as both heaven(s) and sky herein, depending on the context. You will also find the Greek word ges translated as earth, ground, or land, depending on the context. So, the symbolic words at Romans 3:5, for example, are translated as, ‘The ancient earth and sky weren’t covered by water. However, (obeying God’s instructions) they stood together between the water [that was above and below].’
Notice that the ‘earth and sky’ were located between the water. So, although other Bibles translate this verse as speaking of the ‘heavens and earth,’ the reference is really to that portion of the heavens that are close to the earth (or the sky). Likewise, at Matthew 5:5, where Jesus spoke of the ‘meek’ as inheriting the earth, since he was talking about people receiving an ‘allotment’ on the earth, we have chosen to translate ges as earth, not ground.
And finally, when it comes to the seas (gr. thalassa), there are already distinctions as to different types of waters in the Greek text. For instance, seas are called thalassa and rivers are called potamos (or ‘flowing’). However, notice (in Revelation 20: 13) how the resurrection of the dead is divided between those who died on land and those who were lost in the water: ‘The sea gave up its dead, death and the grave gave up those dead in them, and they were all judged by the things they did.’
We again find all three of these realms of creation brought together symbolically at Revelation 21:1, where it says, ‘Then I saw a new earth and a new sky, because the previous earth and sky had disappeared, as did the sea.’
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Hades: Hell or the Grave?
The Greek word hades (they pronounced it hah-dess) has been translated both as Hell (which is thought of as a place of torture) and as the Grave in other Bible versions (such as the King James). Since one word can’t mean two very different things, which translation is correct?
Hades (like the English word Hell) actually means the place of the dead. However, as pagan Greek philosophy started to develop, then creep into Christianity, the latter-day Greek view of hades (a place of torture) was applied to it. Was this a correct application?
An insight into how the ancient Hebrews and the early Christians understood the word can be gained by looking at how it was applied in the Greek Septuagint translation of the Ancient Scriptures of Israel (the ‘Old Testament’), which was the Bible of Jesus’ day. There, the Hebrew word sheol is translated into Greek as hades in every instance, yet in each case, these are obvious references to the grave (the place of the dead), not to a place of conscious torture (see Ecclesiastes 9:5, 10).
Another revealing application of the word hades is found at Revelation the 20:13. It says there, ‘The sea (gr. he thalassa) gave up its dead, death and the grave (gr. thanatos kai ho hades) gave up those dead in them, and they were all judged by the things they did.’
Notice here that those who die at sea are differentiated from those who are buried in graves (hades) and in other places (thanatos). So, Hades is better translated as grave.
In the book of Job, another word that is used once in the Christian Era Scriptures and often translated as Hell, is found in two scriptures. That Greek word is word is Tartarus, which refers to the place where evil gods or angels are sent. For more information, see the linked document ‘Is There a Burning Hell?’
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Age
The Greek word aionos is
what the English word eon is derived from. It means an indefinite
period. However, there is no exact English word to translate it. The best
equivalents are age(s) or era. Please note that where the plural
form of the word (ages) is used, it refers to a long time, at least
multiple generations. However, where the singular form is used (age or era),
this appears to mean a much shorter period, such as a lifetime, generation, or
era. And where the term ‘ages of ages’ is used (such as at Ephesians
It is noteworthy that aionos is the word that is used in the Greek Septuagint in place of the Hebrew word ohlam, which is also translated as forever and time indefinite in popular versions of the Ancient Scriptures of Israel. So, this one word (aionos) is translated as forever, everlasting, eternal, system of things, time indefinite, [end of] the world, long ago, from of old, etc. Obviously, something is very wrong here, because the word can’t mean a period having a definite end in one place and infinity in another.
Take for example, the unique way that aionos is used in the question that Jesus’ Apostles asked him, which is found at Matthew 24:3, ‘Tell us, when will these things happen? What will be the signs when you are near and this age will finally end?’
The word aionos (which we have translated as age here) is also translated as world (KJ) and as system of things (NW) in other Bibles. However, if the Apostles had meant any of those words, they would have used the Greek word cosmos (not aionos) for world or system of things.
You can see that the word aionos
obviously doesn’t mean forever, everlasting, or eternal in this case, nor
did it mean world or system of things. It simply meant the age or time before the
end would come. And for them, that meant the age when the
The ancient Hebrews viewed everything (and rightly so) as having a beginning and an end. For that reason, you will only find three places in the Bible where words are used that imply no end, and none that imply no beginning. An interesting possible insight on the reason for this can be found at Hebrews 1:10-12, which says: ‘Long ago, O Lord, You laid the foundation of the earth and Your hands made the heavens. They will destroy themselves, but You will remain. They will grow old just like clothes do. Then, as [You would do to] a robe, You will wrap them up and repair them like clothes. Yes, You are the One, and Your years will never run out.’
The problem with most Bible translations is that when they encounter the word aionos in all its different tenses, they interpret it according to accepted doctrine, not according to the way that Jesus and his disciples used it. So, the common renderings forever, eternal, and everlasting are used even when the word is in its singular form (aioni, aiona, aionos, aioniǒn, aionian, aionios, aioniou), and this totally distorts the meaning of the text.
Take for example, the scripture at John 5:24, where Jesus said, ‘I tell you the truth; the one who hears what I say and believes in the One that sent me will have life in this age. He won’t have to be judged, but has crossed over from death to life.’
Most Bibles translate Jesus as saying that those who believe in the One who sent him will have everlasting life (or the equivalent). However, the words that Jesus used there were, zoe aioniŏn (life age – singular), not zoe aioniōn (life ages – plural).
Notice how Jesus explained the meaning of these words with his next statement, ‘He won’t have to be judged, but has crossed over from death to life.’
So, what Jesus was saying here,
wasn’t that they would have everlasting life, but that they would (in their
current life) be considered among the ‘living,’ not among the ‘dead’ (see
Revelation
From consideration of the evidence found in the bulk of Jesus’ words about life, the conclusion might be logically reached that he never taught the hope of ‘life eternal,’ ‘everlasting life,’ or ‘immortality,’ in those specific words. However, the concept is still there. What he taught was that; unlike those whom God considers to be ‘dead,’ living people would receive ‘life in the age,’ meaning; they will be considered worthy of life by God during their lifetimes. How long these ages will last is unclear from the references. Yet, as Jesus said, all who put faith in him will be given this life.
Two words imply infinity in the Bible. One is the Greek word athanasia, which means undying or immortal(ity) and is only found in two places, 1 Corinthians the Fifteenth Chapter (where it mentions heavenly resurrected ones as clothing themselves with immortality) and at 1 Timothy 6:16 (where it speaks of Jesus as having received it). The other Greek word, aidios, which is found at Romans 1:20 and at Jude 6, is used to describe God’s Power and Might as eternal.
For more information, select the linked documents Does the Bible Promise Everlasting Life? and The Hereafter.
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Breath
The Greek word pneuma (as in pneumonia, a breathing illness) means breath or wind – the movement of air. In other Bibles, this word is often translated as spirit or ghost – as in Holy Spirit or Holy Ghost. However, spirit is just a shortened form of the Latin word spiritu, which (again) means breath. And ghost conveys another meaning altogether.
The most common use of the word pneuma in the Bible is to imply an unseen force (such as breath or wind). And the problem with translating it as spirit or ghost is that many people have started believing that the unseen force that is called [God’s] Holy Breath herein, is another God-like person and part of a Divine Trinity. This can’t be true, because the only scripture that can be used to support this theory (that is, where the Father, the Son, and the Holy Breath are supposed to be ‘one’) is found at Matthew 28:19, which simply says that baptism should be done ‘in the name of’ (or, in recognition of) these three, and there is good reason to believe that even these are spurious and added in the Third Century C.E. And all other scriptures that are used to prove the Trinity theory fail to mention the Holy Breath as part of that group. Notice that the King James wording of 1 John 5:7 (which was used for years to attempt to prove the Trinity) is definitely spurious (something that was added to the Bible).
So to prevent confusion, the Greek word pneuma is usually translated as breath here. The only exceptions would be in instances where the Bible refers to demons as ‘spirits,’ for translating pneuma as breath in these cases, although correct, might just be confusing. And there are also instances where we have used the word spirit to indicate a person’s inward inclinations or feelings.
Another important use of the word pneuma is in the phrase ‘Breath of Life.’ This means more than just breathing, it refers to the entire mechanics of life itself. It’s the unseen force of life that is shared by all living things… it’s the thing that makes each cell alive. However, nowhere does the Bible describe the ‘pneuma’ as immortal, nor is it the same as the soul (a breathing thing), so it can (figuratively) ‘return to God’ at death,’ because all hope of future life depends on God and His promise of a resurrection.
It is interesting that at Genesis 6:4 God says, ‘I won’t allow them to keep My Breath (which allows them to flesh) throughout the [rest of] the age.’ In Greek that reads, ‘Ou me katameine to pneuma mou en tois anthropois toutoiseis ton aiona, dia ai einai autous sarka.’
While the words Breath Mine (pneuma mou) here can refer to God’s Holy Breath, it seems more likely that He is referring to the breath of life that he gave Adam. So, it appears that what He was saying here is that the breath of life (of the people of that age) would be removed prematurely. However, since God referred to it as ‘My Breath,’ there may be a link implied between God’s Holy Breath and the breath of life.
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Why the Name Changes?
You may have noticed that we have started putting some of the letters in Bible names in capital letters. For example, we’ve started spelling such names as Jonathan as JoNathan, Isaiah as IsaiJah, and Eliezer as EliEzer. Why? Well, partly to help with the correct pronunciations of the names, and partly to show some translating consistency.
We all know that the common English pronunciation of Jonathan (for example), is Jon-uh-thun. But did you know that the first part of the name (Io in Greek, Ieho in Hebrew) refers to the name Jehovah? For Jonathan means Jehovah has Given. So, the name was originally pronounced Yo-nuh-thahn. Then the second part of the Name (Nathan) means Gift.
In the case of names that end with an iah, as in Isaiah, the last part of the name includes the name of God. Isaiah, for example, means Salvation [of] Jehovah, and it was originally pronounced Ee-sai-Yah. So, why have we substituted a capital ‘J’ for the letters ‘ie’ in both of the above cases? Well, we recognize that there is an inconsistency here, because there was no letter ‘J’ in Hebrew or Greek alphabets. However, we have the choice of changing all names that start with ‘J’ (such as Jesus, John, Jonah, Joshua, Jeremiah, etc.) to start with the letters ‘Ie’, or for consistency, we can change all the ‘Ies’ into ‘Js’, which is what we have done.
Does this mean then that we are setting out a new rule for name spelling? Absolutely not, for centuries ago a Bible translator first established this rule when he spelled the name Eliou (Greek spelling, pronounced ay-lee-ou) and wrote it as EliJah, because this name is regarded as meaning ‘My God is Jehovah.’
Also notice that where a name ends with an iah, as in Jeremiah (Jehovah exalts), we have often spelled it iJah, because the i would typically be pronounced as a long e followed by a y in Hebrew, and writing it without the i (as in JeremJah) misses this nuance. So we have rendered it JeremiJah, which is similar to the way it is often pronounced by modern-day Hebrew-speaking Jews, YeremiYah.
Another important word in names that we usually capitalize is
‘El’ (from the Hebrew Elohe, or God). So EliEzer (which people commonly
pronounce Ee-lee-ay-zer and means God [has] Helped) should actually be
pronounced Ehlee-EhZer. The same is true for the letters Ai, especially
in the names of cities, because Ai in Hebrew refers to the word city.
So, AiLam probably meant the City of
Similar words, such as Bel (as in BelShazzar), Baal, and Beel, refer to ‘the Lord’ or ‘the God.’ Also, the letters ‘Ben’ and ‘Bar’ mean ‘the son of.’ ‘Beth’ means ‘the house of,’ ‘Beer’ refers to a ‘well,’ ‘Is’ or ‘Ish’ means ‘Man,’ etc.
Does this mean that we have put all the capitals in the right places, and where they should be? No, for we make no claim to Hebrew scholarship. All we are trying to do is provide a better understanding to how these names were pronounced by Greek-speaking Jews.
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Jehovah
Although there are no existing ancient Christian Era Scripture (New Testament) manuscripts that contain the full name Jehovah, there are four reasons why we (and other Bible scholars and translators) believe that it existed in the original text. They are:
1. The Name is found in many of the Hebrew Scripture texts that are quoted by Jesus and his disciples
2.
Jesus mentioned God’s having a Name in ‘The Lord’s Prayer,’ and at John
3. The Name still appears in a combined form in Revelation where the word hallelujah is used (Hallel means praise, u implies second person, and Jah is a shortened form of Jehovah.)
4.
The fact that Christians who lived in
That the Name Jehovah (which means, He who Causes to Be, or, The Creator) was originally in the Bible, is documented in all ancient Hebrew texts. And it is most likely that the Septuagint translation which Jesus and his Apostles used (most quotations they gave seem to have come from an ancient Septuagint) carried that Name, but probably in the four Hebrew characters that represent the English consonants YHWH.
Notice this comment by Robert Hanhart, who contributed the Introduction to ‘The Septuagint as Christian Scripture.’ He stated therein that, ‘All Greek biblical texts of Jewish origin found to date, whether from pre-Christian or Christian times, transmit the name יהוה Jehovah not in the form κύριος [Lord] encountered in all the LXX [Septuagint] manuscripts of Christian origin, but in some form of the Tetragrammaton.’ (See: ‘The Septuagint as Christian Scripture,’ 2002, book, p.7, by Martin Hengel. Introduction by Robert Hanhart, published by Baker Academic. ISBN 0-8010-2790-X).
You will see how in the book of Isaiah, for example, God is often referred to in Greek as Kyrios ho Kyrios, or, Lord the Lord (see Isaiah 48:16 LXX). And these are obvious examples of texts where God’s Name was omitted, for such sentences should clearly read Jehovah the Lord, or Lord Jehovah.
Since the words God and Lord both seem to have been substituted in the text wherever God’s Name originally appeared, it is difficult to know where to reinsert the Name in place of the titles. We could refer to the Hebrew texts and insert it wherever the Name appears there, but that would be out of harmony with the purpose of presenting this translation of the Septuagint on its own merit. So, wherever the term the Lord appears in obvious reference to God, we have decided to insert the Name Jehovah.
The rule that other translators have adopted for inserting God’s Name is to simply use it wherever the Tetragrammaton (יהוה) appears in the oldest existing Hebrew texts (which aren’t that old). However, it can be proven that these texts and such insertions are unreliable. For example, there is the instance when Abraham was talking to three ‘men,’ one of whom he referred to as the Lord (יהוה). In this case, Abraham was obviously speaking to a messenger from God (likely His representative, Michael), because, as God told Moses, ‘No man can see God and live.’ So, in such instances we have left the term ‘Lord’ unchanged, because that is likely the actual word Abraham used.
Also, in the writings of many of the Prophets, you will notice that they were often spoken to by God’s messengers, who they referred to as the Lord. And these messengers (angels) thereafter went on to give them messages from Jehovah. For example, notice the wording of Jeremiah 2:1 as an example: ‘Then the word of the Lord came to me saying, Go and yell in the ears of Jerusalem! Tell them that Jehovah says …’ So, in this Bible you’ll see an interspersing of the term the Lord, when referring to the angel messenger, and Jehovah, when referring to God.
Probably the most striking and confusing reference to the Lord is found at Hebrews 1:10-12, which says: ‘Long ago, O Lord, you laid the foundation of the earth, and you made the heavens with your hands. But they’ll pass away while you still remain. For like clothes they will grow old. Then, as [you would do to] a robe, you will wrap them up and repair them. Yes, you’re the one and your years will never expire.’
As you can see, the reference to the Lord here appears to be speaking of God (Jehovah). And if you go back to the scripture Paul was quoting (Psalm 102:25-27), you’ll see that it appears to be speaking of Jehovah there also from the context of the surrounding verses, and because the Tetragrammaton (יהוה) appears there in both the ancient Hebrew and Greek texts. Yet, the entire First Chapter of Hebrews is discussing Jesus and his special position before God. And Paul is clearly quoting Psalm 102:25-27 to make the point that Jesus made the heavens and the earth, that he will remain through the ages, and that he will eventually rebuild (repair) them after they grow old.
So, either Paul misapplied this scripture, which seems unlikely, or both Hebrew and Greek versions of Psalm 102 have been badly corrupted through the years, which our research proves is possible. As the result (because the answers are unclear), we have deviated from our rule of capitalizing the first letter of the words You and Your in many places in Psalm 102 and Hebrews 1, and from inserting the Name Jehovah where its use may be in doubt. However, this opens another can of worms, for it brings into question major portions of the Hebrew text and the use of the Tetragrammaton rule altogether.
It has also been suggested that since Jesus ‘shines with the same glory, is the exact image of His (God’s) being, and is responsible for everything that’s said through His power,’ as we were told at Hebrews 1:3, anything that is said about God also applies to Jesus.
Of course, the easy answer to why Paul used Psalm 102 in reference to Jesus, is because Jesus is actually Jehovah, as many theologians claim. But this is proven untrue by the other words in the same First Chapter of Hebrews. For notice the following verses:
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Hebrews 1:3 ‘He sat down at the right hand of the Great One in the highest places.’
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Hebrews 1:4 ‘He has become so much greater than the [other] messengers [of God] and so different, that he has inherited a [special] name among them.’
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Hebrews 1:5 ‘For example, to which of His [other] messengers did He ever say, You’re my son. Today I’ve become your Father. Or, I will become his Father and he will become My son.’
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Hebrews 1:9 ‘You loved righteousness and hated wickedness. That’s why God (your God) anointed you with the oil of great joy among those who are your partners.’
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Hebrews 1:13 ‘And to which one of His messengers did He ever say, Sit here on My right until I set your enemies as a stool for your feet?’
(For more information on this subject, please see the linked document Who Was Jesus?)
The word that is translated lord (gr. kyrios) is found throughout the Bible in Greek texts and is usually used as a term of respect for men, such as a king, governor, or homeowner… and it is also frequently translated as master. So, whenever you see the term master used in the Bible, recognize that it is translated from the same Greek word as lord. And as translators, it’s easy to see how inappropriate it is to always refer to God as ‘the Lord.’ This was something that was started by later Jewish copyists, and the custom was adopted in English Bibles in the Fifteenth Century. Yet, even then the translators showed where God’s name once appeared in the Hebrew text by capitalizing all the letters, as in LORD (see Exodus 6:1). And in the King James Bible, the name Jehovah still does appear in four texts (see Exodus 6:3).
Some have objected to putting the name Jehovah
in the Greek text, for they say that that use of the Name would have
been offensive – and might have resulted in stoning – if
Jesus and his disciples had actually spoken it. Yet, the Name had to
be used when preaching to the Gentiles, or they simply wouldn’t have
known which Lord the disciples were talking about (remember, they
were polytheistic). And to call God the Lord when most gods
(and many men) were also called lord, would have been very confusing
to everyone that Jesus’ disciples preached to, both Jews and
Gentiles. So, we question whether the use of God’s Name was
considered as offensive prior to
The reason why the Name was removed from later copies of the Ancient Scriptures of Israel was because Jewish Scribes had become so awed with God’s Name that they refused to write it or say it, so, they started substituting the term ‘the Lord’ (the Master) wherever His Name was found. And since all existing versions of the Septuagint come from the Second Century or later, it isn’t surprising that God’s Name has been omitted from such modern texts. The fact that the name Jehovah was once there is well substantiated from ancient Bible manuscripts, both Hebrew and Greek. In fact, a verse in the Jewish Talmud claims that Jesus received his miraculous powers because he had sewn the Holy Name (Jehovah) into his skin, which indicates both their (his enemy’s) recognition of Jesus’ miraculous powers and the common view of God’s Name.
What about the Christian Era Scriptures?
Recognize the fact that most early Christian Congregations
(especially the one in
Perhaps Christians would more deeply appreciate the need to use the name Jehovah, rather than the title ‘Lord,’ when referring to God, if they understood that the term ‘the Lord’ in the language of the Canaanites was ‘Baal’ or ‘Beel.’ And the same term in modern-day Arabic is ‘Allah.’
Then, what of those who prefer a more exact Hebrew pronunciation of the Name (which is Yahweh, Yahwah, or Yehwah)? That is commendable if their reasons are consistent. For, if their concern is to properly pronounce Bible names (not a hatred for God’s name as it is pronounced in English), then they will also be found promoting the proper Hebrew pronunciation of His son’s name, Ieshuah, or Iehoshuah… or at least the proper pronunciation of his name in Greek, Iesous.
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Dragon
The fact that dragons (gr. drakontas) are spoken of in the Bible several times, raises some interesting questions. The dragon (although supposedly a mythical animal) is one of the world’s most widely recognized creatures. It is highly regarded in the Buddhist religion and is seen in ancient religious carvings from around the world. This testifies that people have believed in the existence of dragons for as far back as human records go. Why?
Note that dragons are animals with the bodies of snakes (gr. orphis), but they have feet and legs.
What was the dragon? Revelation 12:9 tells us, when it says, ‘So, the huge dragon was thrown out. He is the first snake, the one who is called the Slanderer and Opposer, who is misleading the whole earth.’
So, from the above, we see that the vision identifies the dragon as ‘the Opposer’ and ‘the Slanderer,’ and it says that he was the first snake, the one who seduced Eve in the ‘Paradise of Delights’ (see Genesis 3:2).
The fact that the dragon is viewed as a snake with legs in religious legends throughout the world, testifies to the fact that people everywhere once believed in the Bible account in Genesis, and they also believed that when God cursed the snake to ‘travel on its chest and belly,’ it lost its legs.
Now, the unusual use of the word dragon (gr. drakon) several times in Job (and in Psalms) seems to indicate that this term actually had another meaning to the people of the Third Century B.C.E. when the Septuagint was translated. We draw this conclusion from the words found at Job 40:19, 20, where God is describing a wild ox and how it is captured by a man. It says there, ‘Then, when someone spies him and snares him, he drills a hole through his nose, and leads this terrible creature (gr. drakon) with a hook and a halter around his snout.’
As you can see, in this case the ox was referred to as a dragon, so we have translated it as terrible creature, and in other places as beasts, for that is the meaning implied by the verses. This well illustrates the problem that we often encounter when translating, for words that we assume to always have one meaning often turn out to have multiple uses in ancient languages. So, those who look at words in the Bible and wonder at their meanings shouldn’t be too hasty to think that they understand and then draw wrong conclusions. For here, where some may scoff at the Bible’s use of the word dragon, we see that it has another meaning that is totally consistent with what we know is true.
It is interesting that dragons are also part of the folklore
of
Notice that Job
However, notice how vividly Job described the Slanderer as the dragon at Job 26:12, 13, where we read, ‘By His strength He has settled the sea in its bed, and in His wisdom He’s filled it with whales. The bolts from the skies stand in awe of Him, and He’s ordered the death of the dragon that rebelled.’
We find a whole Chapter in Job (Chapter 41) that is obviously a description of the evil one, but has gone misunderstood and mistranslated for centuries, simply because its meaning has been misunderstood. Other Bibles speak of a leviathan here, and some of a crocodile. And in the Septuagint, we find no name at all or any explanation, leaving us to guess what is being described.
It is unusual that some translators have thought that this
creature was a crocodile, for crocodile is a Greek word that is easily
recognized, since it is spelled almost the same as in English. There is one
place where that word is found in the Law of Moses, at Leviticus
If you read the text of Job 41, you’ll see an obvious reference to a fire-breathing dragon. For notice how verses 10 and 11 describe it, ‘When he sneezes, he brightens the sky, and His eyes are as the morning star. What comes from his mouth is like lamps that are lit, and they scatter like sparks from a grate. From out of his nostrils comes the smoke of a furnace, burning bright with the fire of live coals.’
At this point critics could say the Bible was talking about a mythical dragon. Yet, notice the further description in verses 22-24, ‘He breaks out of the abyss as from a brass cauldron, and he views the sea as an ointment jar. In dark places he lives as a captive, and he thinks of the pit as his promenade. There is nothing on earth that is quite like him, for he was made to be mocked by My messengers.’
If you examine these verses, you’ll see that God is using cryptic text to explain to Job just who is to blame for his problems. Yet, the use of the words Tartarus (which we translated as ‘In dark places’) isn’t found again in the Bible until the reference at 2 Peter 2:4, and the only mention of his coming out of his prison (pit or abyss) is found at Revelation 20:7. Also, why would God’s messengers (angels) mock an animal?
Clearly, this second-to-the-last Chapter in Job, as in any good writing, brings back into play all the characters that the book started with.
Then, why did Jewish scribes and translators have so much trouble understanding this Chapter that there are obvious deletions? There are four likely reasons:
· They didn’t believe in fire-breathing dragons
· They didn’t know that the Slanderer was the dragon
· They didn’t know of the Slanderer’s position in Tartarus or the pit
· A correct understanding would have linked the Book of Job to the Greek Scriptures of the Christians.
It is interesting that we again find mention of a dragon at Isaiah 27:1, where we read, ‘In that day, God will bring His great, holy, and strong sword against the dragon – the crooked and fleeing snake – and He will do away with the dragon, the one in the sea.’ This is an obvious reference to the destruction of the same dragon mentioned at Revelation 12:9 above, but it goes unnoticed in Hebrew texts, where the word leviathan is misunderstood.
What is particularly interesting about this scripture, is
that it speaks of the dragon from the sea in the same words as found at
Ezekiel 32:2, where the reference is obviously to the
‘We won’t fall, though all others who live on earth will
fall, but the dead will be raised from their tombs. Then all on the
earth will be joyful, for, as dew You’ll send them a cure, while the land of
the godless will fall. Proceed, O my people, to enter your bedrooms! Go
inside, lock your doors, and hide a little while! For, this will happen, then
that, and the rage of Jehovah will pass. {Look!} From His
So,
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