The divine name יהוה (JHVH) is used some six thousand eight hundred and twenty-three times in the Masoretic Text. Six thousand five hundred and eighteen times the name is marked to be pronounced יְהֹוָה (Hebrew) J’hõh-vãh’ 3068). Three hundred and five times the name is marked to be pronounced יֱהֹוִה (Hebrew Jehõh-vih’ 3069). Not once is the divine name JHVH marked to be pronounced in any other way.
Sacred namers [preferring Yahweh] view the markings that are found with JHVH in the Masoretic Text as illegitimate. They claim that these vowel points do not show the original pronunciation of יהוה (JHVH) but were transferred from the Hebrew name אֲדֹנָי (adonai 136), which means “Lord.” They point out that many scholarly works support this view of the vowel markings that are found with JHVH in the Masoretic Text.
John R. Kohlenberger III is typical of those scholars who have adopted this view. He writes in the introduction to The NIV Interlinear Hebrew English Old Testament, ” יהוה, Yahweh, the proper name of God, is either pointed with the vowels of אֲדֹנָי [adonai], ‘Lord,’ (יְהֹוָה) or אֱלֹהִים [elohim] ‘God,’ (יֱהֹוָה) and is to be pronounced as the word whose vowels it borrows. This deliberate mispointing was an effort by the scribes to keep the name of God from being taken in vain (Exod. 20:7; Lev. 24:11) by making it unpronounceable. This device was misinterpreted in 1520 by one Galatinus who mixed the vowels of אֲדֹנָי with the consonants of יהוה, thus producing the hybrid form Jehovah, which remained with us to this day.”
Is it true that the name Jehovah borrowed its vowels from Adonai? Did Galatinus invent the name Jehovah by mixing the vowels of Adonai with the consonants of JHVH?
Let us evaluate Kohlenberger’s statements by reviewing what we learned under Myth #3. We know from the records of history that the name Jehovah was used hundreds of years before the time of Galatinus. Thus Kohlenberger’s assertion that Galatinus invented this pronunciation of JHVH is a historical impossibility. Furthermore, there is no evidence that any Christian scholar at the time of Galatinus viewed the name Jehovah as a misinterpretation or mispronunciation. In fact, scholars of that era unanimously supported the pronunciation of JHVH as Jehovah.
There is no question that Kohlenberger’s assertion concerning Galatinus is false, but what about his assertion that the scribes deliberately mispointed the name JHVH? We must search the records of history before the time of Galatinus to determine whether or not the Masoretes deliberately mispointed the divine name JHVH.
Let us go back to the time when the pointing of the Hebrew text was first undertaken. At that time, the text contained only consonants. Although a few consonants could also be used as vowels, most of the Hebrew words were unpronounceable as written. The pronunciation of the words had to be taught by word of mouth. This was the responsibility of the priests and Levites, who passed the pronunciation of the words down from generation to generation by oral tradition. Only those who were trained in oral tradition could accurately interpret the words in the Hebrew text by supplying the correct vowel sounds. Others who attempted to interpret the text could easily change the meaning of words simply by adding the wrong vowel sounds. That is why the task of pointing the text was undertaken.
As Wurthwein attests, the effort to point the Hebrew text began about the fifth century A.D. He writes, “The Masoretic concern for vocalizing the Hebrew Bible began sometime in the 7th/8th century [the 600s/800s]. … Simply securing the consonantal text was no longer adequate for the Masoretes, because many words remained susceptible of various readings that permit different interpretations.” (The Text of the Old Testament, 2nd ed., 2014, p. 25)
EXCURSION BY EDWARD D. ANDREWS
These Masoretes were early Jewish scholars, who were the successors to the Sopherim, in the centuries following Christ, who produced what came to be known as the Masoretic text. The Masoretes was well aware of the alterations made by the earlier Sopherim. Rather than simply remove the alterations, they chose to note them in the margins or at the end of the text. These marginal notes came to be known as the Masora. The Masora listed the 15 extraordinary points of the Sopherim, namely, 15 words or phrases in the Hebrew text that had been marked by dots or strokes. A number of these extraordinary points have no effect on the English translation or the interpretation. However, others do and are of importance. The Sopherim had a superstitious fear of pronouncing the divine name of God, Jehovah (Yahweh). Therefore, they altered it to read Adonai (Lord) at 134 places and to read Elohim (God) in some cases. The Masora lists these changes. The Sopherim or early scribes are also guilty of making 18 emendations, what they thought were helpful corrections, according to a note in the Masora. It appears that there were even more. It seems that these emendations were not done with bad intentions, as the Sopherim simply felt the text at these places were showing irreverence or disrespect for God or his human representatives.
Genesis 18:3 Updated American Standard Version (UASV)
3 and said, “Jehovah,[a] if I have found favor in your eyes do not pass by your servant.
[a] This is the first of 134 places where the Jewish Sopherim changed JHVH to Adonai. This replacement was made out of misplaced veneration of God’s name.
Genesis 16:5 Updated American Standard Version (UASV)
5 And Sarai said to Abram, “May the wrong done me be upon you. I gave my maid into your bosom, but when she saw that she had conceived, I was despised in her eyes. May Jehovah judge between you and me.” [a]
[a] “And you!” in the Masoretic text, is marked with extraordinary points by the Sopherim (scribes) to show that the reading “and you” is uncertain and should read, “and her.”
Genesis 18:22 Updated American Standard Version (UASV)
22 And the men turned from there, and went toward Sodom: but Abraham stood before Jehovah.[a]
[a] This is the first of the Eighteen Emendations of the Sopherim, the only one in Genesis. An ancient Hebrew scribal tradition reads “but Jehovah remained standing before Abraham.” Masoretic text, “but as for Abraham, he was still standing before Jehovah.” The Sopherim might see have perceived this as Jehovah standing before Abraham, as showing irreverence or disrespect for God because it would appear to put Jehovah in a subservient position. Our Creator, sovereign of the universe, does not need to deliver a message to humans here on earth. In the Old Testament, we find many occasions where He has sent an angelic messenger in his stead.
The Masoretic Text
Between the 6th and 10th centuries C.E., the Masoretes setup a vowel point and accent mark system. (e.g., אִשָּׁה ishshah woman, wife, female) In the image of the Aleppo Codex above, all of the vowels appear below the line except Cholam ( ֹ), which is placed above, and Shuruk ( ִ), which appears in the bosom of Waw (וּ = u). This would help the reader to pronounce the vowel sounds properly, meaning that there would be a standard, and no need to have the pronunciation handed down by oral tradition. Because the Masoretes saw the text as sacred, they made no changes to the text itself but chose to record notes within the margins of the text. Unlike the Sopherim before them, they did not take any textual liberties. Moreover, they drew attention to any textual issues, correcting them within the margins.
The devotement of the vocalizing and accent marking of the Masoretic text throughout this period was done by three different schools, that is, the Babylonian, Palestinian, and Tiberian. The Hebrew text that we now possess in the printed Hebrew Bibles is known as the Masoretic Text, which came from the Tiberian school. The Masoretes of Tiberias, a city on the western shore of the Sea of Galilee, established this method.
Unlike the Tiberian school, which placed their vowel signs below the consonants, the Palestinian school positioned the vowel signs above the consonants. Only an insignificant number of such manuscripts came down to us from the Palestinian school, showing that this system of vocalization was flawed. The Babylonian method of vowel pointing was likewise placed above the consonants. A manuscript possessing the Babylonian pointing is the Petersburg Codex of the Prophets, of 916 C.E., preserved in the Leningrad Public Library, U.S.S.R. This codex contains the books of Isaiah, Jeremiah, Ezekiel, as well as the “minor” prophets, with marginal notes. Textual scholars have readily studied this manuscript and compared it with the Tiberian text. While it uses the system of vocalization that places the vowels above the text, it follows the Tiberian text as regards the consonantal text and its vowels and Masora. The British Museum has a copy of the Babylonian text of the Pentateuch, which is substantially in agreement with the Tiberian text.
The vast majority of these Masorete scribes remain nameless even today. However, the name of one family of Masoretes is well known, the Ben Asher family.
END OF EXCURSION
By this time in history, the Jerusalem Talmud had been completed and the Babylonian Talmud was in the process of being written. The Talmudic writings raised great concern among the Levitical Masoretes living in Babylon, who perceived that the rabbis were misinterpreting many words in the Hebrew text by adding the wrong vowel sounds to the consonants. In English, it would be like changing “bid” to “bed,” or “date” to “duty.” Changing the pronunciation gave the Hebrew words an entirely different meaning.
To eliminate any possibility of misinterpreting the words in the Hebrew text, the Masoretes devised a written system to denote the exact pronunciation of the Hebrew words. Instead of inserting vowel letters between the consonants, as in modern languages, the Masoretes used a system of dots and dashes, each of which represented a specific vowel sound. These marks, or “vowel points,” were then inserted into the Masoretic Text.
In the early stages of vowel pointing, there were two different systems–the Babylonian system of the Eastern Masoretes and the Palestinian system of the Western Masoretes. In both systems, the vowel marks, or “points,” were placed above the Hebrew consonants. In the final system, called the Tiberian system, most vowel points were placed below the consonants. Wurthwein explains how the later Tiberian system developed from the
earlier work of the Palestinian or Western Masoretes.
Until the Age of Humanism and the Reformation, the Hebrew text and its transmission remained primarily a Jewish concern. In the first millennium A.D., during which the basic lines of transmission were set, we should distinguish between the Jews of Palestine, the Western Masoretes…, and the members of the great Jewish colony in Babylonia, the Eastern Masoretes … The Western school centered at Tiberias until the end of the third century, and again from the eighth to the tenth century; the Eastern centers were the schools at Sura, Nehardea (destroyed A.D. 259), and later at Pumbeditha, which were authoritative in matters of Jewish scholarship for centuries. Finally the Babylonian schools lost the significance, and in the tenth and eleventh centuries, they disappeared. Once again the West assumed the spiritual leadership of Judaism, and the Western Masoretes sought to eliminate all traces of textual traditions that differed from their own. The views of the school of Tiberias became determinative for the future, and the Eastern tradition was forgotten for a millennium” (The Text of the Old Testament, 1st ed., 1994, p. 14).
Although the Babylonian system of the Eastern schools was replaced by the Tiberian system in the 900’s, it survived in Yemen until the 1200s. Its early development can be traced through fragments of ancient manuscripts. Wurthwein writes, “The Babylonian system…developed in two stages, an older and simpler stage represented in the fragments of the seventh century (E), and a later, more complex stage appearing in fragments from the eighth and ninth centuries (K)….The Babylonian tradition was preserved in Yemen into the twelfth and thirteenth centuries. Under the influence of Tiberian pointing a characteristic Yemenite tradition was later developed reflecting a simplified Tiberian system with supralinear signs [vowel points above the words].” (Ibid., pp. 22-23).
As Wurthwein goes on to relate, remnants of the Palestinian system can also be found in ancient manuscripts. He writes, “A system found in some Samaritan manuscripts from the twelfth to the fourteenth century is clearly derived from it. Kahle published the relatively few and textually varying Biblical fragments (seventh to ninth century) in Masoreten des Westens, 2 (1930); they are cited in BHK as V(ar)pal. Their significance lies in showing how the vocalized Hebrew manuscripts of the Bible first appeared when the Masoretes of Tiberias began their work. Basically they lack the strict consistency of the Tiberian Masoretes in indicating pronunciation.” (Ibid., pp. 23-24).
These remnants of the early Palestinian system bear witness to the superiority of the Tiberian system, which became the fixed standard for the Hebrew text. As Wurthwein testifies, the “Tiberian system…combined the accent system with a means of indicating finer nuances, and permitted control of pronunciation and intonation of the Biblical text in its minutest details.” (Ibid., p. 24).
The Tiberian system replaced both the Babylonian and the Palestinian systems because they were inadequate for the task of preserving the oral tradition of pronunciation, punctuation, and accentuation that had been faithfully passed down from the time of Ezra. These earlier systems did not meet the requirements for the strict and consistent pronunciation of the Hebrew words.
The Tiberian Masoretes strove earnestly to preserve in written form the pronunciations that they had inherited by oral tradition. The Masoretes were not descended from the tribe of Judah but from the tribe of Levi. While all Masoretes were Levites, not all Levites were Masoretes. The Masoretes were a special class of Levite, entrusted with the responsibility of safeguarding the Hebrew text and preserving it from being corrupted in any way. To allow any word to be mispronounced through a deliberate mispointing would have been totally against the ethic of these Levitical Masoretes! Had such tampering with the Hebrew text been attempted, the cries of protest from these Masoretic scholars would be recorded in historical writings for all the world to see. But there is no such historical record!
On the other hand, there is ample evidence in the records of history to support the accuracy and consistency of the system of vowel pointing that was developed by the Tiberian Masoretes. From the work of the Tiberian Masoretes has come the great Masoretic Text that underpins the King James Bible and many grammatical, analytical and lexical study aids.
Among the Tiberian Masoretes were a number of different schools, the chief of which were the Ben Asher family and the Ben Naphtali family. Contrary to the belief of scholars in the past, it has been discovered that the work of these two leading schools is identical except in a few minor details. Wurthwein relates the similarity in the texts produced by these leading Masoretic schools.
Within the Masoretic center of Tiberias there were several different parties or schools. The Ben Asher family was outstanding among them: its last two members are known today for the model manuscripts Codex Cairensis and the Aleppo Codex (cf. pp. 34f.). But we know that there were other Tiberian Masoretes besides the Ben Ashers; Ben Naphtali is best known among them. The Jewish scholar Mishael ben ‘Uzziel in his famous tractate Kitab al-Khilaf (eleventh to twelfth century) discusses the difference (khillufim) between the text of Ben Naphtali and that of Aaron ben Moses ben Asher. It was once thought that these two schools were diametrically opposed, because Ben Naphtali’s text was identified with manuscripts that have nothing to do with him (see below). But if we read carefully the statement by Mishael, which is our only reliable source for Ben Naphtali’s text (ignoring as less significant the occasional marginal notes in some manuscripts), it appears that Ben Asher and Ben Naphtali are quite closely related. They differ only eight times in their consonantal text, and these differences are slight. The majority of their differences are concerned with minutiae [insignificant details] of vocalization and accent. (Ibid.).
EDWARD D. ANDREWS EXCURSION
The Ben Asher Family
For the most part, the Hebrew Scriptures were copied faithfully by Jewish scribes. Hebrew for centuries was only written with consonants, as it was the reader who supplied the vowels (e.g. building would be bldng) By the time we come upon the Masoretes, however, the Jewish people were no longer fluent in their own language, so the pronunciation was being lost. Therefore, groups of Masoretes, in Babylon and Israel, added vowel signs (nikkudot), cantillation (the ritual chanting of readings from the Hebrew Bible, chants are written and notated with special signs or marks), and accent marks (taamim) to the text, to show the proper pronunciation of vowels, which became known as the Masorah. There were at least three different systems that were developed. However, only one would become the most influential, the Masoretes in Tiberias, which was by the Sea of Galilee, the home of the Ben Asher family.
Ben Asher was descended from five generations from this unique family, starting with someone called Asher the Elder of the eighth century C.E. However, little is known about them other than their names. The father of Asher the Elder, Moses ben Asher, has been credited with writing the Cairo Codex of the Prophets (895 C.E.). In Hebrew ben means son; therefore, Ben Asher is the son of Asher. The others were Nehemiah Ben Asher, Asher Ben Nehemiah, Moses Ben Asher, and, finally, Aaron Ben Moses Ben Asher of the tenth-century C.E. The last two are certainly most prominent and important members of this family, and their work is the highest or climactic point of attainment after a long process. Accordingly, we might say that these Masoretes were among the forefathers of our modern Hebrew grammarians. It was Aaron, the last Masorete of the Ben Asher family tradition, who was the first one to record and edit this information. He did so in the first book of Hebrew grammatical rules entitled “Sefer Dikdukei ha-Te’amim.” This book would become the foundation for the other Hebrew grammarians over the next few centuries. However, believe it or not, there was a more important work by the Masoretes.
The Phenomenal Masorete Memory
The Masoretes were very much concerned with the accurate transmission of each word, even each letter, of the text they were copying. Accuracy was of supreme importance; therefore the Masoretes use the side margins of each page to inform others of deliberate or inadvertent changes in the text by past copyists. The Masoretes also use these marginal notes for other reasons as well, such as unusual word forms and combinations. They even marked how frequent they occurred within a book or even the whole Hebrew Old Testament. Of course, marginal spaces was very limited, so they used abbreviated code. They formed a cross-checking tool as well, where they would mark the middle word and letter of certain books. Their push for accuracy moved them to go so far as to count every letter of the Hebrew Old Testament.
The Hebrew text as printed with all the points and accents is called the Masoretic text. Masorah, or better, Maccoreth, is derived from a root meaning “to hand down” (Nu 31:5). This tradition began early. Rabbi Akiba (died 135) called it a “hedge about the Law.” It tells the number of times a particular expression occurs, and mentions synonymous expressions, and so forth. The remarks placed in the side margin of the codex, often merely a letter denoting the number of times the word occurs, are called the Masorah parva. The notes were afterward expanded and placed in the top and bottom margins and called the Masorah magna. Notes too long for insertion in the margin were placed sometimes at the beginning, generally at the end of the codex, and called the Masorah finalis. The Masorah differs with different manuscripts; and there is an Eastern and a Western Masorah. – Thomas Hunter Weir
In the Masoretic text, we find notes in the side margins, which are known as the Small Masora. There are also notes in the top margin, which are referred to as the Large Masora. Any other notes placed elsewhere within the text are called the Final Masora. The Masoretes used the notes in the top and bottom margins to record more extensive notes comments concerning the abbreviated notes in the side margins. This enabled them to be able to cross-check their work. We have to remember, at this time there were no numbered verses and they had no Bible concordances. Well, one might wonder how the Masoretes were able to refer to different parts of the Hebrew text in order to have an effective cross-checking system. They would list part of a parallel verse in the top and bottom margins, to remind them of where the word(s) indicated were found. Because they were dealing with limited space, many times they could only list one word in order to remind them where each parallel verse could be found. In order to have an effective cross-reference system by way of these marginal notes, the Masoretes would literally have to have memorized the entire Hebrew Bible.
There were lists that were too long for the margins, so they had to be moved to another section of the manuscripts. For example, as can be seen from above, we have the Masoretic note in the side margin of Genesis 18:23, which shows three Hebrew letters קלד. The Hebrew letters correspond to our number 134. There is a list that appears in another section of the manuscript, which shows us where the pre-Masoretic copyists had purposely removed the personal name Jehovah from the Hebrew text. The Jewish Sopherim changed JHVH to Adonai, “Lord.” Giving us honesty and accuracy, the Masoretes, being well aware of these purposeful change, they did not alter the take that had been handed down to them. Yes, the Masoretes indicated these changes in their marginal notes, for they were nothing like their predecessors who had willfully altered the text.
What Did the Masoretes Believe?
There was a deep-seated ideological battle brewing during this period of Masoretic progression. Beginning in the first century C.E., rabbinical Judaism had greatly impacted the Jewish people. For the next 150 years after the destruction of Jerusalem in 70 C.E., the academies of rabbinic sages throughout Israel had to find a new form of Jewish practices now that the temple had been destroyed. This led to much debate in order to consolidate their oral law. In this process they set new boundaries, conditions, and obligations for Judaism, giving direction for a day-to-day life of holiness. This would eventually become the Mishnah, which was compiled by Judah ha-Nasi by the beginning of the third century C.E. The conclusions and judgments of the rabbis quoted in the Mishnah would change the day-to-day lives of Jews everywhere. The Mishnah would become Israel’s constitution.
Now, the question was, did the ruling of the sages in the Mishnah line up with the Hebrew Scriptures? The rabbis now needed to demonstrate that teachings of the Tannaim (“repeaters,” “teachers” of the oral law), which were found in the Mishnah were in complete agreement with the Hebrew Scriptures. This led to further commentary in order to justify the Mishnah, in order to prove that it was in alignment with the Mosaic Law. The rabbis sought to show that the oral law and the written law were one in agreement and purpose. Thus, the Mishnah became the foundation for the making of the Talmud. The rabbis who accepted this new hurdle became known as Amoraim (200-500 C.E.), that is, “interpreters,” or “explainers,” of the Mishnah. It is this development within Judaism that was pushing the biblical text to be secondary to the rabbinic interpretation of the oral law. Therefore, if it were not for the Masoretes careful, meticulous care for the Hebrew Old Testament text, it could have lost its relevance altogether.
There was a change in the offing during the eighth century C.E. when a group known as the Karaites (located chiefly in the Crimea and nearby areas) rebelled against the rabbinic interpretation of the oral law as having precedence equal to or over Scripture. Rather, they emphasized the importance of literal interpretation in their study of the Bible itself. They rejected the interpretation of the rabbis and the Talmud. Sola Scriptura (Latin: by scripture alone) is a theological doctrine that was held long before Martin Luther (1483-1546), as the Karaites accepted the Hebrew text alone as their authority, rule of faith and practice. For this reason, the need for having an accurate text took on far greater meaning, and, therefore, the Masoretic studies took on a renewed life impetus.
The Mosoretes viewed their copying of the Word of God as holy work. Certainly, they were motivated to a degree by their deeply held religious beliefs, it seems that their work of copying the Hebrew text was above any system of ideas and ideals that they may have had. We never see any attempt at a theological debate within their marginal notes. The Hebrew text alone was their life’s work; they refused to interfere with it in any way. The reformers of the sixteenth-century (Luther, Tyndale) certainly benefited from their work when they rejected the authority of the church and chose to make a translation into the common languages of their people, they had the well-preserved Hebrew text as the basis for their Old Testament.
Vocalization of the Hebrew Text
The search for the best method of documenting vowel signs went on for centuries among the Masoretes. Thus, we find that each generation of the Ben Asher family continued to develop these vowel signs. However, the manuscripts that are still extant only have the methods of the last two Masoretes of the Ben Asher family, namely, Moses and Aaron. When we examine these manuscripts, we find that Aaron formed rules of pronunciation that deviated from his father, Moses on certain minor points.
Codex Cairensis (896 C.E.) also known as the Cairo Codex contains the books of the Former Prophets (Joshua, Judges, Samuel, and Kings) and Latter Prophets (Isaiah, Jeremiah, Ezekiel and the book of the Twelve Minor Prophets). This is an example of Moses’ methods. The Aleppo (c. 925 C.E.) and Leningrad (1008 C.E.) codices are examples of Aaron Ben Asher’s methods.
Ben Naphtali was a rabbi and Masorete, a contemporary of Aaron Ben Asher, who carried out his work about 890-940 C.E., probably in Tiberias. Ben Naphtali is credited many of the readings found in the Cairo Codex of Moses Ben Asher. Thus, it must be reasoned that either Ben Naphtali studied under Moses Ben Asher or they both maintained a more ancient common tradition. There is no single Ben Asher method, as there are differences between the Ben Asher and the Ben Naphtali systems. Aaron Ben Asher’s methods did not become the final form because they were inherently superior. Rather, it was because of the praise that came from the twelfth-century Talmudic scholar Moses Maimonides, giving preference to an Aaron Ben Asher text.
None of the Hebrew Old Testament manuscripts contains identical wording. How, then, is it possible for us to know what the original text contained? Can the Hebrew text be trusted?
When we compare it with Hebrew manuscripts from about a thousand years later, we discover that there are only minor differences found, which are mostly in spelling.
Chapter 40 of Isaiah’s book in the Aleppo Codex, an important Hebrew Masoretic manuscript from about 930 C.E.
END OF ANDREWS EXCURSION
From the Tiberian Masoretes of the Ben Asher school came the Hebrew text that was inherited by the Sephardic Levites dwelling in Spain in the tenth century A.D. Shortly after Ben Asher finished his manuscript, copies were taken to Spain by Levitical Karaite missionaries. When persecution arose in Spain, the Sephardic Levites fled northward to France, Germany and other parts of Europe, taking their Hebrew texts with them.
After the invention of the printing press, the Ben Asher text was the first complete Hebrew text to be printed–first as the Soncino Bible and then as the Bresica Bible. These were the Hebrew Bibles that the scholars of Europe studied in order to understand the original language of the Old Testament. It was from these printings of the Ben Asher text–the most authoritative text for the pronunciation of Biblical Hebrew–that European scholars learned the name Jehovah.
As we observed in the conclusion to THE SACRED PERSONAL NAME OF GOD THE FATHER: THE MYTH THAT THE NAME JEHOVAH WAS INVENTED, “When the Ben Asher text was finally sealed by 980 A.D. and the work of the Masoretes became the standard Hebrew text for all time, the divine name JHVH was pointed to be pronounced Jehovah. When Fagius, or Buechelin, supported the name Jehovah, he was following the vowel markings that he had learned from the Hebrew text of Ben Asher. When Tyndale translated JHVH to be pronounced as Jehovah, he was following the vowel markings that he had learned from the Hebrew text of Ben Asher.” (p. 22).
The name Jehovah is supported not only by historical records of the transmission of the Hebrew text but also by the philological evidence–that is, the very structure of Hebrew as a Semitic language. Experts in the study of Biblical Hebrew confirm that the vowel marks in the Ben Asher text–now known as the Masoretic Text–fit the traditional structure of all Semitic words.
As Waltke testifies, there is ample evidence to show that the vowel points inserted by the Tiberian Masoretes represent the original pronunciation of the ancient Hebrew words. He writes, “The relative uniformity of Biblical Hebrew results primarily from two factors: the largely consonantal presentation of the language throughout its pre-Masoretic history and the unified representation of it by the Tiberian Masoretes. The consonantal representation, both with and without matres lectiones, effectively “covers up” vocal variations both on the synchronic and diachronic levels. The consonantal phonemes [sounds], those represented by most of the letters, are precisely those that are most stable and not given to change, whereas the vocalic phonemes [vowel sounds], those most given to change, are not graphically represented apart from the limited use of vowel letters. Even more significantly the Tiberian tradition aimed to squelch variation in order to produce a normative text. Our expectation that the vowels changed within both the phonological and morphological system can be verified. Nevertheless, the MT’s [Masoretic Text’s] vocalization essentially REPRESENTS AN ANCIENT AND RELIABLE TRADITION.” (An Introduction to Biblical Hebrew Syntax, pp. 24-25).
Waltke, a leading authority in Biblical Hebrew, confirms the accuracy and reliability of the vowel points in the Masoretic Text–including the points that are found with JHVH. Waltke and other experts in the study of Biblical Hebrew declare with one voice that IT WOULD BE IMPOSSIBLE to fake the vowel points in nearly 7000 occurrences of JHVH. A deliberate mispointing of this divine name would stand out like a proverbial “sore thumb” as an outright violation of the traditional structure of Semitic words.
Waltke points to an abundance of philological evidence which shows that the Masoretic scribes did not fake the vowel points, but recorded the pronunciations they had learned by oral tradition. He writes, “The Masoretic tradition, including the vowel points, represents the overall grammatical systems current during the period when biblical literature was being created. [The Biblical Hebrew we possess today is basically the Hebrew of Abraham and Moses!] We may say this, despite the problems we have reviewed, because of a considerable body of evidence indicating that the traditioning function was taken seriously and that the linguistic data of the MT could NOT be faked … A COMPLEX BODY OF EVIDENCE indicates that the MT COULD NOT, in any serious or systematic way, REPRESENT A RECONSTRUCTION OR FAKING OF THE DATA.” (Ibid., p. 26).
Any scholar who understands the structure of ancient Hebrew and other Semitic languages can see the folly in claiming that the vowel points found with JHVH in the Masoretic Text were “invented.” As Waltke declares, “On the whole the grammar [which includes vocalization and accentuation] of the MT admirably fits the framework of Semitic philology, and this fact certifies the work of the Masoretes. When in the 1930’s Paul Kahle announced his theory that the Masoretes made massive innovations [supposedly “inventing” vocalizations in the 600’s and faking the vocalization of יְהֹוָה J’hõh-vãh], Gotthelf Bergstrasser sarcastically observed that they must have read Carl Brockelmann’s comparative Semitic grammar to have come up with forms so thoroughly inline with historical reconstructions” (Ibid., p. 28).
There is no question in the mind of the respected Hebraist Waltke that the name Jehovah “fits the framework of Semitic philology” and that the pronunciation of JHVH as marked in the Masoretic Text is “thoroughly inline with historical reconstructions.” Sacred namers who make claims to the contrary are unlearned in the structure of the Hebrew language and are ignorantly speaking about matters of which they have no real knowledge, as Paul warns in I Timothy 1:7. Scholars who are truly knowledgeable in the Hebrew language support the vowel points that are found in the Masoretic Text, knowing that they were placed there by the Masoretes to preserve the true pronunciation of the ancient Hebrew words as passed down by oral tradition.
By establishing a written system to convey the exact pronunciation and meaning of the words, the Masoretes provided an accurate and uniform standard for interpreting the text. Their work laid the foundation for the first Hebrew grammars, which were developed in Spain after the tenth century A.D. These grammars were passed down to early Protestantism by Elias Levita through the Christian Hebraists Reuchlin and Buechelin. Waltke describes this transition:
In the late Middle Ages [1250-1550], as the intellectual and demographic center of Jewry shifted away from the Near East [and Spain], so too the study of Hebrew grammar took on a European cast … .The medieval Jewish grammatical tradition died with Elijah Levita, who, as we shall see, passed this heritage to Christian hands. (Ibid., pp. 36-37).
By the 1600s most “Jewish scholars” had forsaken any serious study of the Scriptures and some rabbis had never even seen a Hebrew text! Waltke quotes Chomsky’s words concerning this deplorable state of Biblical illiteracy: ” ‘Most of the Jewish scholars of the subsequent generations regarded the study of grammar as a waste of time, and some even considered such study heresy. Even the study of the Bible began to be regarded as of secondary importance [to the study of the Talmud] and was gradually dwindling to such an extent that a German rabbi of the 17th century complained that there were certain rabbis in his generation “who had never in their lifetime seen a text of the Bible.'” (Chomsky, Mikhlol, xxviii) (Ibid., p. 38).
Chomsky’s description of these Biblically illiterate rabbis should warn us to beware of rabbinical interpretations of the Scriptures. Today’s rabbis have inherited the interpretations of the Talmudic rabbis of old. These teachings did not originate in the oral tradition that was passed down from the time of Ezra. On the contrary, these rabbinical interpretations of the Hebrew text were a blatant departure from the traditional interpretations of the text that the priests and Levites had inherited from their forefathers. When these misleading teachings were recorded in the Talmud for future generations, the Levitical Masoretes–the preservers of the Hebrew text–feared that the true meaning of the Scriptures would be lost. And indeed it might have been if the Masoretes had not established their system of vowel points to preserve the original pronunciation and meaning of the Hebrew words.
The Masoretic vowel points, which recorded the pronunciations that previously had to be taught orally, opened the Hebrew text to the entire world. For the first time in history, it was possible for scholars everywhere to study the structure of the Hebrew language. Waltke quotes other Hebraist scholars to emphasize the importance of the Masoretes’ work to the study of Hebrew grammar.
“The Masoretes, whose work had culminated in the tenth century with the school of Ben Asher in Tiberias, were concerned not with describing the language but with recording the text. Nevertheless, their activity in vocalizing the text [by adding the vowel points] and in commenting on it in the Masorah, both activities aimed at preserving an essentially oral body of tradition, formed the basis for early grammatical descriptions. Concerning the relevance of the pointed text, Tene writes:
‘It is rather astonishing that the initial emergence of the linguistic literature of the Jews had to be so late in time. There is, however, general agreement that in Semitic this kind of metalinguistic discourse could not have begun before the invention of the vowel points.’
“Concerning the more specific contribution of the Masoretes to Hebrew grammar, Israel Yeivin notes:
‘Some of the terminology used in the Masorah was taken over by the grammarians. Terms such as masculine, feminine, singular, plural, the names of the letters, the vowel and accent signs, and other features of the pointing…were all used by the Masoretes and taken over by the grammarians….Since the Masoretes compared all the occurrences of particular words, their lists formed the basis for grammatical observations on changes in vowel patterns: either conditioned changes, such as changes in forms in contextual or pausal situations, changes in words with or without maqqef, with or without the definite article, or waw simple and waw consecutive, etc., or unconditioned variation in the vowelling of the word.’
“The Masoretes had a sophisticated linguistic theory with an underdeveloped expression; the grammarians, in taking the step of making the theory explicit, were able to advance it because they could appreciate gaps and inconsistencies in it” (Ibid., p. 33).
The grammarians built their knowledge of Biblical Hebrew on the foundation that the Masoretes had laid, which was in turn based on the oral tradition that had been passed down from the time of Ezra the priest. As Waltke attests, the work of the Masoretes was “aimed at preserving” oral tradition–not aimed to undermine or deviate from it in any respect! The Masoretes who established the vowel system in the Hebrew text were not Talmudic rabbis but Karaite Levites who had totally rejected Talmudic Rabbinism and had set about to preserve the Hebrew Old Testament for all time. They were bitterly opposed to Talmudic law, rabbinic superstition and the esoteric Gnostic paganism that masqueraded as Judaism!
Wurthwein attributes the accuracy of the vowel system in the Masoretic Text to the rigid standards of these Karaite Levites. He writes, “The development of a more complex system may have been related to the appearance of the Karaites, the sect founded about A.D. 760 by ‘Anan ben David. They rejected the Talmud for a more literal interpretation of the text [Protestants would later carry the torch of “sola Scriptura”], giving rise to a new interest in the text of the Bible and the necessity for determining
its pronunciation as closely as possible” (The Text of the Old Testament, 1st ed., p.
It was their “literal interpretation of the text” that led the Karaite Masoretes to reject the Talmudic practice of reading Adonai in place of JHVH, and it was their insistence on “determining its pronunciation as closely as possible” that led them to insert the vowel points that are found with JHVH nearly 7000 times in the Masoretic Text. The Karaite Masoretes could not have faked the name יְהֹוָה (J’hõh-vãh’) unless every Masoretic school in Tiberias from the end of the eighth century to the end of the tenth century A.D. had been converted to Talmudic Rabbinism–their bitter enemy. On the contrary, the records of history all testify that from the beginning of their work in the fifth century A.D. to the end of their work in the tenth century A.D., the Masoretes remained adamantly opposed to Talmudic teachings and practices.
The Talmudic rabbis, whose teachings were based on esoteric Gnostic beliefs, sought to justify their practices by reading their own interpretations into Scripture. Before the pointing of the text, these rabbis did not hesitate to change the vowel sounds of key words to give them different meanings. The Talmudists not only tampered with vowel sounds but also tampered with consonants by adding or eliminating letters in some words. This was especially true in regard to the unmarked consonants of the divine name יהוה (JHVH). Here are the bold words of one Talmudic rabbi concerning the pronunciation of this divine name. Bracketed material was inserted by the editor of the Talmud:
R. Jeremiah b. Eleazar further stated: Since the Sanctuary was destroyed1 it is enough for the world to use only two letters [of the Tetragrammaton], for it is said in Scripture, Let every thing6 that hath breath praise the Lord,4 praise ye the Lord. (Freedman, Epstein, The Hebrew-English Edition of the Babylonian Talmud: ‘Erubin 18b).
These words of Rabbi Eleazar show how the Talmudists used false interpretations of Scripture to support their practice of altering the divine name יהוה (JHVH). The Talmudic rabbis hid the true pronunciation of JHVH both by dropping letters from this divine name and also by substituting the name Adonai when reading the Hebrew text. Thus began the rabbinic tradition of the perpetual reading. This unscriptural practice was justified by misinterpreting the meaning of God’s words to Moses concerning His name, as recorded in the book of Exodus. Notice the contradictory reasoning of the Talmudic rabbis as quoted in the following paragraph. Single bracketed material is that of the editor of the Talmud. Double bracketed material is mine.
Said R. Nahman b. Isaac; Not like this world is the future world. [In] this world [His name] is written with a yod he [[ jh ]] and read as alef daleth [[ ad, representing adonai ]]; but in the future world it shall all be one: it shall be written with yod he and read as yod he. Now, Raba thought of lecturing it at the session, [whereupon] a certain old man said to him, It is written, le’alem. R. Abina pointed out A CONTRADICTION: It is written, this is my name, to be hidden; [and it is also written], and this is my memorial unto all generations? The Holy One, blessed be He, said: Not as I [i.e., My name] am written am I read: I am written with a yod he, while I am read as alef daleth. (Ibid., Pesahim 50a).
This Talmudic commentary supporting the reading of JHVH as Adonai is based entirely on a false interpretation of the Hebrew wording in Exodus 3:15. The Talmudic rabbis changed the meaning of “this is My name forever” to “this is My name to be hidden,” although this interpretation contradicts the words that immediately follow: “this is My memorial to all generations.”
The ancient Talmudists were able to introduce this rabbinical heresy because the Hebrew text contained no vowel points at that time. But those who were trained by oral tradition in the true pronunciation of the text knew that this interpretation was fraudulent. This rabbinical misinterpretation of Exodus 3:15 is one of the heretical teachings that prompted the Masoretes to insert the vowel points in the Hebrew text.
To expose the error in this rabbinical view, we will analyze the structure of Exodus 3:15 in the Hebrew text. First, let us read this verse in its context as translated in the King James Version.
“And Moses said unto God, ‘Behold, when I come unto the children of Israel, and shall say unto them, “The God of your fathers hath sent me unto you”; and they shall say to me, “What is His name?” what shall I say unto them?’ And God said unto Moses, ‘I AM THAT I AM.’ And He said, ‘Thus shalt thou say unto the children of Israel, “I AM hath sent me unto you.” ‘ And God said moreover unto Moses, ‘Thus shalt thou say unto the children
of Israel, “The LORD (Hebrew יְהֹוָה J’hõh-vãh’ 3068) God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you.” This is My name forever, and this is My memorial unto all generations‘ ” (Ex. 3:13-15).
ANDREWS EXODUS 3:13-15 EXCURSION
Here, I would part company somewhat with the author of this article, Carl D. Franklin.
In Exodus 3:13, Moses had just asked God a very important question. “Behold, I am going to the sons of Israel, and I will say to them, ‘The God of your fathers has sent me to you.’ Now they may say to me, ‘What is his name?’ What shall I say to them?” God, then replied, אֶהְיֶה Eh·yehʹ (הָיָה ha·yahʹ)– אֲשֶׁר (ʼAsherʹ) אֶהְיֶה Eh·yehʹ (הָיָה ha·yahʹ).
This has nothing to do with whether God existed or not but rather what that Father intended “to become” toward his people and by extension all of his servants. Therefore, the Updated American Standard Version correctly renders the above Hebrew expression as “I will be what I will be.” Jehovah then added: “Say this to the people of Israel: ‘I will be sent me to you.’” (Ex 3:14) God was in no way making some change to his divine name, but rather he was giving Moses, Aaron, and the enslaved Israelites insight into His personality, which is evidenced by what he said next: “Thus you shall say to the sons of Israel, ‘Jehovah, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you.’ This is my name forever, and this is how I am to be remembered from generation to generation.” (Ex 3:15) The divine name Jehovah comes from the Hebrew verb (הָיָה ha·yahʹ) “to be,” or rather “to become,” “to come to pass;” and therefore meaning, “He causes to become,” “He brings to pass;” “The Fulfiller.” This definition certainly applies to Jehovah God, who was the Creator of everything and “The Fulfiller” of His will and purposes.
END OF EXCURSION
This translation of God’s words to Moses is based on the Masoretic Text, which is pointed according to the oral tradition of the priests and Levites, who had preserved the pronunciation of the Hebrew words for many centuries, and who alone were qualified to interpret the Hebrew text. As we have seen, the Talmudic rabbis rejected the traditional interpretation and pronunciation of the Hebrew wording in Exodus 3:15. To justify their practice of hiding the pronunciation of God’s name, they taught that “forever” should be translated “to be hidden.” But the Masoretes, who had been taught the true meaning of Exodus 3:15 through oral tradition, knew that “forever” was the correct interpretation, and they added vowel points to the Hebrew consonants to signify this meaning. Here are the words “this is My name forever” as they appear in the Masoretic text: זֶה־שְּׁמִי לְעֹלָם
Because Hebrew reads from right to left, the first four letters in this Hebrew expression are the ones that represent our English word “forever.” These four letters are made up of the Hebrew noun עֹולָם pronounced [ʿowlam, ʿolam /o·lawm/] 5769 and the preposition lamed לְ (pronounced le). Together they form the prepositional phrase לְעֹלָם (le ʿowlam, ʿolam), the basic meaning of which is ” ‘most distant times’, whether the remote past or the future, depending upon the accompanying prepositions” (Zodhiates, The Hebrew / Greek Key Study Bible, p. 1643).
The Hebrew noun עֹולָם pronounced [ʿowlam, ʿolam /o·lawm/] 5769 may be accompanied by any of several prepositions. When עֹולָם [ʿowlam, ʿolam /o·lawm/] 5769 is accompanied by the preposition עד (gad), it means “ever.” When עֹולָם pronounced [ʿowlam, ʿolam /o·lawm/] 5769 is accompanied by the preposition מֵ (mn) it means “in old times.” But when עֹולָם pronounced [ʿowlam, ʿolam /o·lawm/] 5769 is accompanied by the preposition לְ (lamed), it means “forever.”
Fox translates this passage, “That is my name FOR THE AGES, that is my title (from) generation to generation” (The Schocken Bible: Volume I, p. 274). Fox’s translation confirms that these two statements in Exodus 3:15 are not contradictory but are complementary; that is, the second statement reinforces the meaning of the first statement by using similar wording.
The same Hebrew wording that is used in Exodus 3:15 is also found in 1 Chronicles 16:15, which records the words of King David when he brought the ark of God back to Jerusalem. In this verse, the Hebrew letters לְעֹלָם (le ʿowlam, ʿolam) are not used as a noun but as a Qal verb in the imperfective form to convey the meaning, “Remember for ever.” In the King James Version this verse is translated, “Be ye mindful always לְעֹלָם (le ʿowlam, ʿolam) of His covenant; the word which He commanded to a thousand generations.”
The use of לְעֹלָם (le ʿowlam, ʿolam) in 1 Chronicles 16:15 leaves no room for interpreting its meaning as “to be hidden.” David did not command Israel to hide their covenant with God! David wanted Israel always to remember their covenant with God so that He would continue to bless them. But when Israel forsook the covenant, God sent them into captivity. Instead of repenting, the Jewish leaders in Babylon continued to follow their pagan practices, one of which was to hide the name of God. That is why the Talmudic rabbis interpreted לְעֹלָם (le ʿowlam, ʿolam) in Exodus 3:15 as “to be hidden,” contrary to the true meaning of this word as preserved by oral tradition. (See Owens, The Analytical Key to the Old Testament, vol. 1, p. 247.) – לְעֹלָם prep.-n.m.s. (761) for ever
It is a violation of the Hebrew text to interpret the expression לְעֹלָם (le ʿowlam, ʿolam) in Exodus 3:15 as לְעָלַם (le ʿalam /aw·lam/) meaning “to be hidden,” as the Talmudic rabbis of ancient Babylon taught. The expression לְעָלַם (le ʿalam /aw·lam/) is not used anywhere in the entirety of the Masoretic Text! It is found only in the Talmud. If this expression could be found in the Hebrew text, it still could not be interpreted as “to be hidden” unless it was used in a construct chain or an infinitive construct. No such construct can be found in Exodus 3:15–or in the entire Old Testament!
We do find the use of עָלַם [ʿalam /aw·lam/] to mean “secret” or “hidden” in Psalm 90:8. But in this verse, the Hebrew text uses the three consonants עלם without the preposition ל (lamed). – עֲלֻמֵנוּ Qal pass.ptc.-1 c.p. sf. (עָלַם I 761) our secret sins
“Thou hast set our iniquities before Thee, our secret עָלַם [ʿalam /aw·lam/] 5956
sins in the light of Thy countenance.”
In Psalm 90:8, עָלַם [ʿalam /aw·lam/] 5956 is used as a Qal verb and is correctly translated “secret.” The usage of עָלַם in this verse is very different from the use of לְעֹלָם in Exodus 3:15 and 1 Chronicles 16:15. Not only is the preposition ל (lamed) missing in Psalm 90:8, but the vowel points used with the consonants עלם are not the same as in Exodus 3:15 and I Chronicles 16:15.
When the Masoretes pointed the consonants of לעלם in Exodus 3:15 to be read as לְעֹלָם (le ʿowlam, ʿolam), meaning “forever,” they were seeking to preserve the traditional pronunciation they had learned from their fathers. The Masoretes did not point לעלם to be read as לְעָלַם (le ʿalam /aw·lam/), meaning “to be hidden.” They were not seeking to hide the name of God but to preserve it for all generations to come. Had the Masoretes believed and practiced the Talmudic dictum that the divine name JHVH was “to be hidden,” they would have pointed the consonants of לעלם to reflect this belief. They did not do so, because they placed no credence in Talmudic law! Their intention was not to hide the divine name, as did the Talmudists, but to preserve it exactly as they had learned to pronounce it through oral tradition.
The Talmudic teaching that God’s name should be hidden does not come from the Bible. This unscriptural teaching can be traced through the pages of history to the pagan philosophy of Hellenistic Jews and ancient Gnostics, who practiced the secret worship of the sacred name of Osiris (the dead Nimrod, worshiped in Egypt as “Lord of the Underworld”). As originally taught by Isis (better known as Semiramis), the “sacred name” was hidden to the world and would be revealed only to those who advanced through successive stages of initiation into the secret Mysteries. After Semiramis’ death, her son Horus–known as Hermes in Greek mythology and Mithras in Persia–perpetuated this esoteric teaching of the Babylonian Mysteries.
The concept that the name of God was “sacred” and secret was taught throughout the ancient world. It can be found in the writings of the most renowned philosophers of Greece and Rome, and in the theology of Hellenistic Jews and Levitical Gnostics in Egypt. Rabbi Marmorstein shows the impact of this pagan concept on early Christianity. He writes, “Greek philosophy, Jewish Alexandrian theology, Christian apology and Gnostic lore CONCUR in the idea of God’s namelessness. That God has no name, was taught by Aristotle [of Greece], Seneca [of Rome], Maxim of Tyre [Phoenicia], Celsus [of Rome], and Hermes Trismegistus [Gnostic philosophy]” (The Old Rabbinic Doctrine of God: The Names & Attributes of God, p. 17). Note: Christian Gnostics in the early centuries of the New Testament church were instrumental in spreading the mythology of Hermes Trismegistus.
Although the concept of a hidden sacred name gained widespread acceptance, this teaching did not go unchallenged within the Jewish community. Those who opposed this philosophical view of the name of God raised staunch resistance, which led to major splits in early Judaism. One Levitical faction favored using the pronunciation of God’s name as written, while another faction favored hiding the name by substituting Adonai. The latter view was supported by the Hasidim, later known as the Pharisees. (The rise of the Hasidim in early Judaism is described in the study paper The Two Jehovahs of the Pentateuch.) Marmorstein describes the conflict that arose between the two factions:
We notice a very far-reaching difference between Palestinian and Alexandrian theology concerning the Tetragrammaton [JHVH]. A bitter struggle between Hellenists [an Alexandrian faction] and Hasidim [a Palestinian faction] centred around the pronunciation of the Divine Name. A similar CONTROVERSY arose afterwards around the use of the name Elohim and even as to the SUBSTITUTION OF THE TETRAGRAMMATON [WITH ADONAI]” (Ibid., p. 13).
The pervasive influence of pagan concepts concerning the name of God is reflected in key passages in the Septuagint–the Greek version of the Old Testament, which was translated by Hellenistic Levites in Alexandria, Egypt. The Septuagint translation of Leviticus 24:15 and the following verses clearly follows the views of pagan Greek philosophy. Marmorstein speaks openly of the connection of this philosophy to Egyptian magic and the use of sacred names. He writes, “The influence of Greek philosophy is
felt in the LXX [Septuagint]. They see in Lev. 24.15 f. a PROHIBITION OF PRONOUNCING THE DIVINE NAME….Philo, Josephus, and Aquila (et denominans nomen dei morte morietur) agree with their Greek Bible….He [Philo] held with his teachers of philosophy that no name can adequately give an idea or expression of God. New material is gained from the Magic Tablet of Adrumetum, where the important saying is inserted: …’I adjure thee by the SACRED NAME which is not uttered in any place.’ This is the old reading of Maspera: … “not even in the Temple” (Ibid., pp. 17-18).
Despite the Hasidic effort to hide the name of God, the pronunciation of the divine name JHVH, as written, continued to be used both in the Temple and outside–not only by priests and Levites but also by the common Jew. After the death of the High Priest Simon the Just (circa 180 B.C.), growing pressure from factions within the priesthood and from political forces within Judaism caused a decline in the use of the divine name. However, not all the priests and people succumbed to this pressure. Marmorstein quotes Deissmann to show that the divine name JHVH continued to be pronounced as written at least until the destruction of the Temple in 70 A.D. He writes, “Deissmann considers it ‘absolutely impossible that any one having any kind of sympathy with Judaism whatever could assert that the Holy Name was not pronounced in the Temple’ ” (Ibid., p. 18).
Marmorstein refers to a number of authorities who substantiate that the pronunciation of the divine name did not stop with Simon the Just [circa 180 B.C.], as Hellenistic writers have claimed. Here is Marmorstein’s detailed testimony to this fact:
“We are told that the priests, after the death of Simon the Just, either ceased altogether, or stopped for a short period, to use ‘the Name’ in pronouncing the blessing….Geiger connects this historical tradition with the INFORMATION DERIVED FROM HELLENISTIC SOURCES, according to which the pronunciation of the divine name was strictly prohibited. Weiss says: ‘We do not know the special reason for this reform, but it is quite clear that the priests, seeing the decline of faith and fear of God, considered neither themselves nor their contemporaries worthy of proclaiming or of hearing the name of God.’ This information CONTRADICTS many other traditions of the Mishna [Sotah]….In the Sanctuary the priests said the Tetragrammaton ACCORDING TO ITS WRITING, outside the Temple by its substitute….There is a consensus of opinion as to the prohibition of using the Shem hamphorash [the pronunciation of JHVH] outside the Temple, yet in the service of the Temple the Name WAS PRONOUNCED….A third version is given in B. Sotah, 38A, where the view of R. Josiah is ascribed to R. Jonathan, and that of R. Jonathan to R. Josiah. Anyhow, we learn that according to these Rabbis the Name was PRONOUNCED IN THE TEMPLE BY THE PRIESTS….We can cite R. Tarphon, who tells us AS AN EYEWITNESS that the priests used to pronounce the Name in the Temple. R. Tarphon was of priestly descent, saw the Temple service, and relates: ‘Once I followed my uncle to say the priestly blessing, and I inclined my ear near the High Priest, and I have heard that he mixed…the Name with the tune of his brethren, the priests.’ The Name was said, but not distinctly. (Ibid., pp. 19-21).
Parke-Taylor quotes other reliable sources which confirm that the divine name continued to be pronounced by the priests as written. Notice:
According to Tamid 7:2 and Sotah 7:6, when the blessing of the priests was given, ‘in the Temple they pronounced the Name AS IT WAS WRITTEN, but in the provinces by a substituted word.’ Samuel Cohon comments, ‘The Tetragrammaton was ORIGINALLY SPOKEN BY ALL THE PRIESTS in the Temple in pronouncing the benediction. In the synagogues the substitute name Adonai was employed in worship.‘ (Yahweh: The Divine Name in the Bible, pp. 86-87).
As further evidence that the use of the divine name did not end with the death of Simon the Just, Marmorstein refers to a treatise in the Mishna which describes the Temple service on the day of Atonement. He writes, “In the service of the Day of Atonement, which is described in the ancient treatise of the Mishna called Joma,…the High Priest pronounced the Name ACCORDING TO ITS WRITING…[contrary to] the idea that the High Priest had merely used a, or the substitute for the divine name, which of course, upsets the report about the usage [ending] after the death of Simon” (The Old Rabbinic Doctrine of God: The Names and Attributes of God, p. 22).
The Mishna contains additional records that are even more revealing. These records show that the pronunciation of the divine name continued long after the death of Simon the Just and, in fact, was practiced by the common people as late as the first century A.D. Contrary to Hellenistic teachings, the average Jew at the time of Christ openly used the divine name with no fear of recrimination from the authorities. Notice the following record from the Mishnic tractate Berakhoth:
There is a further passage which exhibits the same difficulty. M. Berakhoth, ix. 5, contains several institutions which are of the greatest importance for the knowledge of the intellectual movements of the FIRST CENTURY [AD]. They instituted that people should greet their fellow men … ‘by the Name‘. The date of this arrangement must be very old. In the very Mishna it is put together with practices in the Temple. It must date back, therefore, before the destruction of the Second Temple. (Marmorstein, p. 22).
As this Mishnic record reveals, the Jewish practice of greeting others by the divine name was a long-standing custom by the first century A.D. Here is absolute and undeniable evidence that the pronunciation of the divine name JHVH had not been lost! The common people had been greeting each other by this name for many generations, and they were thoroughly familiar with it. The fact that they used it every day, to greet visitors both in their homes and in public, shows that they did not view the divine name as “sacred” and did not have a superstitious fear of pronouncing it.
These historical records verify that the pronunciation of the divine name JHVH was known even in New Testament times. The true pronunciation had been passed down through the oral tradition of the faithful priests and Levites. And how did the priests and Levites of the first century A.D.–and the generations that went before–pronounce the divine name JHVH?
The answer is revealed in Rabbi Kohler’s writings. A recognized authority on the history of Judaism, Rabbi Kohler played a dominant role in founding the Jewish Encyclopedia, as well as compiling a history of Jewish practices, entitled The Origins of the Synagogue and the Church. In this book, Rabbi Kohler acknowledges the traditional pronunciation of the divine name by the priests, but he rejects it as erroneous because his views have been molded by the Talmud. Notice how he justifies the substitution of Adonai for the divine name:
For as long as Yahweh–or JEHOVAH, AS THE NAME WAS erroneously [in Rabbi Kohler’s view] READ–was viewed as the proper Name of Israel’s God, there adhered to Him a more or less tribal character, but as soon as He is spoken of as the Lord (Adonai), He has ceased to be merely the God of one nation and has become the universal God. (The Origins of the Synagogue and the Church, pp. 50-51).
As this eminent rabbi admits, before the substitution of Adonai, the divine name was READ AS JEHOVAH. Although Rabbi Kohler disagrees with this pronunciation, he acknowledges that it was the pronunciation that the priests used in reading the Scriptures. That is the true pronunciation of JHVH as passed down by oral tradition and read by the priests of every generation from the time of Aaron.
In confirming the original pronunciation of the divine name as read by the priests, Rabbi Kohler has exposed the falsehood in claiming that the name Jehovah was invented by “borrowing” the vowel points of Adonai for JHVH. There is no historical evidence whatsoever to support this claim. The truth is that the Masoretes pointed JHVH to be read as JEHOVAH because they were descendants of the priests and Levites and THAT WAS HOW THEY HAD ALWAYS PRONOUNCED IT.
The original pronunciation of JHVH, as marked in the Masoretic Text, is confirmed by historical records of the priestly usage of the name. The fact that the common people freely used this divine name, as well as the priests, shows that the pronunciation of JHVH was not regarded as “sacred”–that is, not until the esoteric practices of the ancient Mysteries were adopted by the Hasidim during the Jewish exile in Babylon.
As the influence of the Hasidim spread, the practice of hiding the name of God by substituting Adonai was gradually established among the Jews of the Dispersion. Underlying this practice was the belief that the pronunciation of the divine name JHVH was “sacred.” Rabbi Kohler writes, “For the people at large the name Adonai, ‘the Lord,’ was introduced as a substitute both in the reading and the translation of the Scripture….THIS SUBSTITUTION GUARDED THE NAME FROM PROFANE
[COMMON] USE…” (Ibid., p. 50).
Over the centuries, the substitution of Adonai in reading the Scriptures became a fixed tradition in every synagogue. And with it, the pronunciation of the divine name JHVH was lost to the entire Jewish community. Today, the rabbis teach that the original pronunciation of JHVH was Yahweh, and all Jews regard this name as “sacred.”
The leaders of Judaism have embraced both a false concept and a false name–and many Christians are following in their footsteps. The only difference is that, while the rabbis refuse to pronounce this so-called “sacred name” in public, those Christians who view it as sacred insist on using it!
Contrary to the claims of both Jewish and Christian sacred namers, Yahweh is not the true pronunciation of the divine name JHVH. The records of history and Semitic philology testify to the accuracy of the vowel points that are found with JHVH in the Masoretic Text, verifying that the true pronunciation of the divine name is Jehovah–not Yahweh. Yahweh is not and never has been a name of the God of the Old Testament. It is neither Scriptural nor sacred! Although Jehovah is the true pronunciation of the divine name JHVH and is a legitimate Scriptural name, it should not be viewed as sacred. The concept that God has a sacred name is pagan to the core!
This document was used by permission from the Christian Biblical Church of God Website at: http://www.cbcg.org/ (By © Carl D. Franklin December 9, 1997) Some small tweaking and a couple additional thoughts were added by Edward D. Andrews in square [ … ] brackets. Some sections are excursions by Edward D. Andrews.
 Ernst Würthwein, The Text of the Old Testament: An Introduction to the Biblia Hebraica, ed. Alexander Achilles Fischer, trans. Erroll F. Rhodes, Third Edition. (Grand Rapids, MI: William B. Eerdmans Publishing Company, 2014), 25.
 Joseph S. Exell and Thomas H. Leale, Genesis, The Preacher’s Complete Homiletic Commentary (New York; London; Toronto: Funk & Wagnalls Company, 1892), 39.
 John Joseph Owens, Analytical Key to the Old Testament, vol. 1 (Grand Rapids, MI: Baker Book House, 1989), 247.
 John Joseph Owens, Analytical Key to the Old Testament, vol. 3 (Grand Rapids, MI: Baker Book House, 1989), 420.
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Andrews has written The Biblical Guide to Avoid the Pitfalls of Sexual Immorality. This tool is for both man and woman, husband and wife, all Christians who will marry one day and those who have been married for some time. The fallen world that we live in is fertile ground for immorality. The grass always seems greener somewhere away from one’s own spouse. Adultery is something everyone should avoid. It destroys more than just marriages, it destroys a person’s life, family and most importantly their relationship with God. Such is the danger of adultery that the Bible strongly warns every man and woman against it. The world that we currently live in is very vile, and sexual morality is no longer a quality that is valued. What can Christians do to stay safe in such an influential world that caters to the fallen flesh? What can help the husband and wife relationship to flourish as they cultivate a love that will survive the immoral world that surrounds them? We might have thought that a book, like God’s Word that is 2,000-3,500 years old would be out of date on such modern issues, but the Bible is ever applicable. The Biblical Guide to Avoid the Pitfalls of Sexual Immorality will give us the biblical answers that we need.
WHAT IS A MIRACLE? It is an event that goes beyond all known human and natural powers and is generally attributed to some supernatural power. Why should YOU be interested in miracles?
“Miracles, by definition, violate the principles of science.”—RICHARD DAWKINS.
“Belief in miracles is entirely rational. Far from being an embarrassment to religious faith, they are signs of God’s love for, and continuing involvement in, creation.”—ROBERT A. LARMER, PROFESSOR OF PHILOSOPHY.
SHOULD YOU believe in miracles? As we can see from the above quotations, opinions vary considerably. But how could you convincingly answer that question?
Some of YOU may immediately answer, “Yes, I believe.” Others might say, “No, I don’t believe.” Then, there are some who may say, “I don’t know, and I really don’t care! Miracles don’t happen in my life!” Really, why should YOU be interested in miracles? The Bible promises its readers that in the future some miracles far beyond all ever recorded or experienced is going to occur and will affect every living person on earth. Therefore, would it not be worth some of your time and energy to find out whether those promises are reliable? What does God’s Word really teach about miracles of Bible times, after that, our day, and the future?
Andrews, an author of over 100 books, has chosen the 40 most beneficial Proverbs, to give the readers an abundance of wise, inspired counsel to help them acquire understanding and safeguard their heart, “for out of it are the sources of life.” (4:23) GODLY WISDOM SPEAKS sets things straight by turning the readers to Almighty God. Each Proverb is dealt with individually, giving the readers easy to understand access to what the original language really means. This gives the readers what the inspired author meant by the words that he used. After this, the reader is given practical guidance on how those words can be applied for maneuvering through life today. GODLY WISDOM with its instruction and counsel never go out of date.
Yes, God will be pleased to give you strength. He even gives “extraordinary power” to those who are serving him. (2 Cor. 4:7) Do you not feel drawn to this powerful Almighty God, who uses his power in such kind and principled ways? God is certainly a “shield for all those who take refuge in him.” (Psalm 18:30) You understand that he does not use his power to protect you from all tragedy now. He does, however, always use his protective power to ensure the outworking of his will and purpose. In the long run, his doing so is in your best interests. Andrews shares a profound truth of how you too can have a share in the power of God. With THE POWER OF GOD as your guide, you will discover your strengths and abilities that will make you steadfast in your walk with God. You can choose to rise to a new level and invite God’s power by focusing on The Word That Will Change Your Life Today.
Herein Andrews will answer the “why.” He will address whether God is responsible for the suffering we see. He will also delve into whether God’s foreknowledge is compatible with our having free will. He will consider how we can objectively view Bible evidence, as he answers why an almighty, loving and just God would allow bad things to happen to good people. Will there ever be an end to the suffering? He will explain why life is so unfair and does God step in and solve our every problem because we are faithful? He will also discuss how the work of the Holy Spirit and the indwelling of the Holy Spirit should be understood in the light of wickedness. Lastly, Andrews will also offer biblical counsel on how we can cope when any tragedy strikes, …
GOD knows best. Nobody surpasses him in thought, word, or action. As our Creator, he is aware of our needs and supplies them abundantly. He certainly knows how to instruct us. And if we apply divine teaching, we benefit ourselves and enjoy true happiness. Centuries ago, the psalmist David petitioned God: “Make me to know your ways, O Lord; teach me your paths. Lead me in your truth and teach me” (Psalm 25:4-5) God did this for David, and surely He can answer such a prayer for His present-day servants.
Whom do we lean upon when facing distressing situations, making important decisions, or resisting temptations? With good reason, the Bible admonishes us: “Trust in the Lord with all your heart and do not lean on your own understanding. In all your ways know him, and he will make straight your paths.” (Prov. 3:5-6) Note the expression “do not lean upon your own understanding.” It is followed by “In all your ways know him.” God is the One with a truly sound mind. Thus, it follows that whenever we are faced with a decision, we need to turn to the Bible to see what God’s view is. This is how we acquire the mind of Christ.
Yes, God will be pleased to give you strength. He even gives “extraordinary power” to those who are serving him. (2 Cor. 4:7) Do you not feel drawn to this powerful Almighty God, who uses his power in such kind and principled ways? God is certainly a “shield for all those who take refuge in him.” (Psalm 18:30) You understand that he does not use his power to protect you from all tragedy now. He does, however, always use his protective power to ensure the outworking of his will and purpose. In the long run, his doing so is in your best interests. Andrews shares a profound truth …
All of us will go through difficult times that we may not fully understand. The apostle Paul wrote, “in the last days difficult times will come.” (2 Tim. 3:1) Those difficulties are part of the human imperfection (Rom. 5:12) and living in a fallen world that is ruled by Satan (2 Cor. 4:3-4). But when we find ourselves in such a place, it’s crucial that we realize God has given us a way out. (1 Cor. 10:13) Edward Andrews writes that if we remain steadfast in our faith and apply God’s Word correctly when we go through difficult times, we will not only grow spiritually, but we will …
Why should you be interested in the prophecy recorded by Daniel in chapter 11 of the book that bears his name? The King of the North and the King of the South of Daniel are locked in an all-out conflict for domination as a world power. As the centuries pass, turning into millenniums, first one, then the other, gains domination over the other. At times, one king rules as a world power while the other suffers destruction, and there are stretches of time where there is no conflict. But then another battle abruptly erupts, and the conflict begins anew. Who is the current King of the North and the King of the South? Who are the seven kings or kingdoms of Bible history in Revelation chapter 17? We are living in the last days that the apostle Paul spoke of, when he said, “difficult times will come.” (2 Tim. 3:1-7) How close we are to the end of these last days, wherein we will enter into the Great Tribulation that Jesus Christ spoke of (Matt. 24:21), no one can know for a certainty. However, Jesus and the New Testament authors have helped to understand the signs of the times and …
The theme of Andrews’ new book is “YOU CAN MAKE A DIFFERENCE.” As a Christian, you touch the lives of other people, wherein you can make a positive difference. Men and women of ancient times such as David, Nehemiah, Deborah, Esther, and the apostle Paul had a positive influence on others by caring deeply for them, maintaining courageous faith, and displaying a mild, spiritual attitude. Christians are a special people. They are also very strong and courageous for taking on such an amazingly great responsibility. But if you can make a difference, be it with ten others or just one, you will have done what Jesus asked of you, and there is no more beautiful feeling. YOU CAN MAKE A DIFFERENCE with joy.
Many have successfully conquered bad habits and addictions by applying suggestions found in the Bible and by seeking help from God through prayer. You simply cannot develop good habits and kick all your bad ones overnight. See how to establish priorities. Make sure that your new habits work for you instead of your old bad habits against you. It is one thing to strip off the old habits, yet quite another to keep them off. How can we succeed in doing both, no matter how deeply we may have been involved in bad habitual practices?
It may seem to almost all of us that we are either entering into a difficult time, living in one, or just getting over one and that we face one problem after another. This difficulty may be the loss of a loved one in death or a severe marriage issue, a grave illness, the lack of a job, or simply the stress of daily life. As Christians, we need to understand that God’s Word will carry us through these times, as we maintain our integrity whether in the face of tremendous trials or the tension of everyday life. We are far better facing these hurdles of life with the help of God, who can make the worst circumstances much better and more bearable.
The world that you live in today has many real reasons to be fearful. Many are addicted to drugs, alcohol, bringing violence into even the safest communities. Terrorism has plagued the world for more than a decade now. Bullying in schools has caused many teen suicides. The divorce rate even in Christian households is on the rise. Lack of economic opportunity and unemployment is prevalent everywhere. Our safety, security, and well-being are in danger at all times. We now live in a prison of fear to even come outside the protection of our locked doors at home. Imagine living where all these things existed, but you could go about your daily life untouched by fear and anxiety. What if you could be courageous and strong through your faith in these last days? What if you could live by faith not fear? What if insight into God’s Word could remove your fear, anxiety, and dread? Imagine a life of calmness, peace, unconcern, confidence, comfort, hope, and faith. Are you able to picture a life without fear? It is possible.
John 3:16 is one of the most widely quoted verses from the Christian Bible. It has also been called the “Gospel in a nutshell,” because it is considered a summary of the central theme of traditional Christianity. Martin Luther called John 3:16 “The heart of the Bible, the Gospel in miniature.” The Father had sent his Son to earth to be born as a human baby. Doing this meant that for over three decades, his Son was susceptible to the same pains and suffering as the rest of humankind, ending in the most gruesome torture and execution imaginable. The Father watched the divine human child Jesus grow into a perfect man. He watched as John the Baptist baptized the Son, where the Father said from heaven, “This is my Son, the beloved, in whom I am well pleased.” (Matt. 3:17) The Father watched on as the Son faithfully carried out his will, fulfilling all of the prophecies, which certainly pleased the Father.–John 5:36; 17:4. …
This commentary volume is part of a series by Christian Publishing House (CPH) that covers all of the sixty-six books of the Bible. These volumes are a study tool for the pastor, small group biblical studies leader, or the churchgoer. The primary purpose of studying the Bible is to learn about God and his personal revelation, allowing it to change our lives by drawing closer to God. The Book of James volume is written in a style that is easy to understand. The Bible can be difficult and complex at times. Our effort herein is to make it easier to read and understand, while also accurately communicating truth. CPH New Testament Commentary will convey the meaning of the verses in the book of Philippians. In addition, we will also cover the Bible background, the custom and culture of the times, as well as Bible difficulties. …
SECTION 1 Surviving Sexual Desires and Love will cover such subjects as What Is Wrong with Flirting, The Pornography Deception, Peer Pressure to Have Sexual Relations, Coping With Constant Sexual Thoughts, Fully Understanding Sexting, Is Oral Sex Really Sex, …SECTION 2 Surviving My Friends will cover such subjects as Dealing with Loneliness, Where Do I Fit In, Why I Struggle with Having Friends, …SECTION 3 Surviving the Family will cover such subjects as Appreciating the House Rules, Getting Along with My Brothers and Sisters, How Do I Find Privacy, … SECTION 4 Surviving School will cover such subjects as How Do I Deal With Bullies, How Can I Cope With School When I Hate It, … SECTION 5 Surviving Who I Am will cover such subjects as Why Do I Procrastinate, … SECTION 6 Surviving Recreation will cover such subjects as … SECTION 7 Surviving My Health will cover such subjects as How Can I Overcome My Depression, …
Who should read THIRTEEN REASONS WHY YOU SHOULD KEEP LIVING? Anyone who is struggling in their walk as a young person. Anyone who has a friend who is having difficulty handling or coping with their young life, so you can offer them the help they need. Any parent who has young ones. And grade school, junior high or high school that wants to provide an, in touch, anti-suicide message to their students. … Many youths say that they would never dream of killing themselves. Still, they all have the deep feeling that there are no reasons for going on with their lives. Some have even hoped that some sort of accident would take their pain away for them. They view death as a release, a way out, a friend, not their enemy. …
The purpose of Waging War is to guide the youth of this program from start to finish in their therapeutic efforts to gain insight into their patterns of thinking and beliefs that have led to the current outcomes in their life thus far and enable them to change the path which they are on. Waging War is a guide to start the youth with the most basic information and work pages to the culmination of all of the facts, scripture, and their newly gained insight to offer a more clear picture of where they are and how to change their lives for the better. Every chapter will have work pages that Freeman has used and had found to be useful in therapy, but most importantly, this workbook will teach the Word to a population that does not hear it in its’ most correct form. What is the significance of controlling ones’ thoughts and how does that apply to you? Doubts, fears, and insecurities come from somewhere, especially when they are pervasive. Understanding this idea will help one to fight those thoughts and free them from the shackles their mind puts around their hearts, preventing them from achieving their dreams and the plans God had intended for them when they were created.
There are many reasons the Christian view of humanity is very important. The Christian view of humanity believes that humans were created in the image of God. We will look at the biblical view of humanity. We are going to look at the nature of man, the freedom of man, the personality of man, the fall of man, the nature of sin and death, as well as why God has allowed sin to enter into the world, as well as all of the wickedness and suffering that came with it. Andrews will answer the following questions and far more. How does the Bible explain and describe the creation of man and woman? Why is it imperative that we understand our fallen condition? What does it mean to be made in the image of God? …
In FOR AS I THINK IN MY HEART – SO I AM, Edward D. Andrews offers practical and biblical insights on a host of Christian spiritual growth struggles, from the challenge of forgiveness to eating disorders, anger, alcoholism, depression, anxiety, pornography, masturbation, same-sex attraction, and many others. Based on Proverbs 23:7 (NKJV): “For as he thinks in his heart, so is he,” Andrews’ text works from the position that if we can change the way that we think, we can alter the way we feel, which will modify the way we behave. FOR AS I THINK IN MY HEART – SO I AM offers far more than self-help to dozens of spiritual struggles, personal difficulties, and mental disorders. It will benefit Christian and non-Christian alike. The Scriptural advice and counsel coupled with cognitive behavioral therapy will be helpful even if every chapter is not one of your struggles. For As I Think in My Heart enables readers to examine the lies and half-truths …
THERE IS A GENUINE HAPPINESS, contentment, and joy, which come from reading, studying and applying God’s Word. This is true because the Scriptures offer us guidance and direction that aids us in living a life that coincides with our existence as a creation of Almighty God. For example, we have a moral law that was written on our heart. (Rom. 2:14-15) However, at the same time, we have a warring against the law of our mind and taking us captive in the law of sin, which is in our members. (Rom. 7:21-25) When we live by the moral law, it brings us joy, when we live by the law of sin; it brings about distress, anxiety, regrets to both mind and heart, creating a conflict between our two natures. In our study of the Bible, we can interact with a living God who wants a personal relationship with us. And in APPLYING GOD’S WORD MORE FULLY, we will learn how to engage His words like never before. Andrews helps his readers …
THERE IS ONE MAJOR DIFFERENCE between Christian living books by Andrews and those by others. Generally speaking, his books are filled with Scripture and offer its readers what the Bible authors meant by what they penned. In this publication, it is really God’s Word offering the counsel, which is “profitable for teaching, for reproof, for correction, for training in righteousness.” (2 Tim. 3:16-17) From the moment that Adam and Eve were expelled from the Garden of Eden, humans have been brought forth in sin, having become more and more mentally bent toward evil, having developed a heart (i.e., inner person) that is treacherous, and unknowable to them, with sin’s law dwelling within them. Sadly, many of us within the church have not been fully informed …
A clean conscience brings us inner peace, calmness, and profound joy that is seldom found in this world under the imperfection of fallen flesh that is catered to by Satan, the god of the world. Many who were formerly living in sin and have now turned their life over to God, they now know this amazing relief and are able today to hold a good and clean conscience as they carry out the will of the Father. WALK HUMBLY WITH YOUR GOD, has been written to help its readers to find that same joy, to have and maintain a good, clean conscience in their lives. Of course, it is incapable of covering every detail that one would need to consider and apply in their lives …
This book is primarily for WIVES, but husbands will greatly benefit from it as well. WIVES will learn to use God’s Word to construct a solid and happy marriage. The Creator of the family gives the very best advice. Many have been so eager to read this new publication: WIVES BE SUBJECT TO YOUR HUSBANDS. It offers wives the best insights into a happy marriage, by way of using God’s Word as the foundational guide, along with Andrews’ insights. WIVES learn that marriage is a gift from God. WIVEStake in information that will help them survive the first year of marriage. WIVES will be able to make Christian marriage a success. WIVES will maintain an honorable marriage. WIVES will see how to submit correctly to Christ’s headship. WIVES will learn how to strengthen their marriage through good communication. …
This book is primarily for HUSBANDS, but wives will greatly benefit from it as well. HUSBANDS will learn to use God’s Word to construct a solid and happy marriage. The Creator of the family gives the very best advice. Many have been so eager to read this new publication: HUSBANDS LOVE YOUR WIVES. It offers husbands the best insights into a happy marriage, by way of using God’s Word as the foundational guide, along with Andrews’ insights. HUSBANDS learn that marriage is a gift from God. HUSBANDS take in information that will help them survive the first year of marriage. HUSBANDS will be able to make Christian marriage a success. HUSBANDS will maintain an honorable marriage. …
Technological and societal change is all around us. What does the future hold? Trying to predict the future is difficult, but we can get a clue from the social and technological trends in our society. The chapters in this book provide a framework as Christians explore the uncharted territory in our world of technology and social change. Some of the questions that Anderson will answer are: What are the technological challenges of the 21st century? How should we think about the new philosophies like transhumanism? Should we be concerned about big data? What about our privacy in a world where government and corporations have some much information about us? How should we think about a world experiencing exponential growth in data and knowledge? What social trends are affecting baby boomers, baby busters, and millennials?
Government affects our daily lives, and Christians need to think about how to apply biblical principles to politics and government. This book provides an overview of the biblical principles relating to what the apostle Paul calls “governing authorities” (i.e., government) with specific chapters dealing with the founding principles of the American government. This includes an examination of the Declaration of Independence, the Constitution, the Bill of Rights, and the Federalist Papers. The thirteen chapters in this book not only look at the broad founding principles but also provide an in-depth look at other important political and governmental issues. One section explains the history and application of church and state issues. Another section describes aspects of political debate and discourse. A final section provides a brief overview of the Christian heritage of this nation that was important in the founding of this country and the framing of our founding documents.
Economics affects our daily lives, and Christians need to think about how to apply biblical principles to money, investment, borrowing, and spending. They also need to understand the free enterprise system and know how to defend capitalism. Chapters in this book not only look at broad economic principles, but a section of the book is devoted to the challenges we face in the 21st century from globalization and tough economic times. A section of the book also provides an in-depth look at other important social and economic issues (gambling, welfare) that we face every day …
Do you desire to follow Jesus Christ and transform the culture around you? Are you sure you know what it means to be a disciple and follow a dangerous revolutionary who often comforts the afflicted and afflicts the comfortable? Jesus Christ is not the mild status quo rabbi you may have been taught in your local church. He is dangerous and anyone who follows him is on a dangerous journey. The demands he places upon you and the challenges you will encounter are necessary on the journey. The journey with Jesus Christ is not for the fainthearted. If you are really serious about joining Jesus Christ in the transformation of the culture around you, here is a raw outlook on what to expect on this DANGEROUS JOURNEY.
Each of the twenty-five chapters in the POWER THROUGH PRAYER provides helpful methods and suggestions for growing and improving your prayer life with God through the power of prayer. So, what can we expect if we make prayer a part of our life? Prayer can give you a peace of mind. Prayer can comfort and strength when facing trials. Prayer can help us make better life choices. The Bible says: “If any of you lacks wisdom [especially in dealing with trials], let him ask God, who gives generously to all without reproach, and it will be given him.” (James 1:5) Prayer can help to avoid temptation. Prayer is the path yo forgiveness of sins. Your prayers can help others. You will receive encouragement when your prayers are answered.
DOZENS OF QUESTIONS WILL BE ANSWERED: Why is prayer necessary? What must we do to be heard by God? How does God answer our prayers? Does God listen to all prayers? Does God hear everyone’s prayers? What may we pray about? Does the Father truly grant everything we ask for? What kind of prayers would the Father reject? How long should our prayers be? How often should we pray? Why should we say “Amen” at the end of a prayer? Must we assume a special position or posture when praying? There are far more than this asked and answered.
What forms of prayer do you personally need to offer more often? Who benefits when you pray for others? Why is it important to pray regularly? Why should true Christians pray continually? To whom should we pray, and how? What are the proper subjects for prayer? When should you pray? Does God listen to all prayers? Whose prayers is God willing to hear? What could make a person’s prayers unacceptable to God? When Jesus says, “whatever you ask in prayer, you will receive if you have faith,” an absolute guarantee that we will receive it? HOW TO PRAY by Torrey and Andrews is a spiritual gem that will answer all of these questions and far more. HOW TO PRAY is a practical guidebook covers the how, when, and most importantly, the way of praying. An excellent devotional resource for any Christian library.
Christian Apologetics and Evangelism
Some of the questions asked and answered in THE YOUNG CHRISTIAN’S SURVIVAL GUIDE are “You claim the Bible is inspired because it says it is, right (2 Tim. 3:16)? Isn’t that circular reasoning?” “You claim the Bible was inspired, but there was no inspired list of which books that is true of. So how can we know which ones to trust?” “With so many different copies of manuscripts that have 400,000+ variants (errors), how can we even know what the Bible says?” “Why can’t the people who wrote the four Gospels get their story straight?” These questions and many more will be asked and answered with reasonable, rational, Scriptural answers.
Was the Gospel of Mark Written First? Were the Gospel Writers Plagiarists? What is the Q Document? What about Document Q? Critical Bible scholars have assumed that Matthew and Luke used the book of Mark to compile their Gospels and that they consulted a supplementary source, a document the scholars call Q from the German Quelle, or source. From the close of the first century A.D. to the 18th century, the reliability of the Gospels was never really brought into question. However, once we enter the so-called period of enlightenment, especially from the 19th century onward, some critical Bible scholars viewed the Gospels not as the inspired, inerrant Word of God but rather as the word of man, and a jumbled word at that. In addition, they determined that the Gospels were not written by Matthew, Mark, Luke, and John, saying the Gospels were written after the apostles, denying that the writers of the Gospels had any firsthand knowledge of Jesus; therefore, for these Bible critics such men were unable to offer a record of reliable history. Moreover, these critical Bible scholars came to the conclusion that the similarities in structure and content in the synoptic (similar view) Gospels (Matthew, Mark, and Luke), suggests that the evangelists copied extensively from one other. Further, the critical Bible scholars have rejected that the miracles of Jesus and his resurrection ever occurred as recorded in the Gospels. Lastly, some have even gone so far as to reject the historicity of Jesus himself.
Inside of some Christians unbeknownst to their family, friends or the church, they are screaming, “I doubt, I doubt, I have very grave doubts!” Ours is an age of doubt. Skepticism has become fashionable. We are urged to question everything: especially the existence of God and the truthfulness of his Word, the Bible. A SUBSTANTIAL PORTION of REASONABLE FAITH is on healing for the elements of emotional doubt. However, much attention is given to more evidenced-based chapters in our pursuit of overcoming any fears or doubts that we may have or that may creep up on us in the future.
How can you improve your effectiveness as teachers? Essentially, it is by imitating JESUS CHRIST The Great Teacher You may wonder, ‘But how can we imitate Jesus?’ ‘He was the perfect, divine, Son of God.’ Admittedly, you cannot be a perfect teacher. Nevertheless, regardless of your abilities, you can do your best to imitate the way Jesus taught. JESUS CHRIST The Great Teacher will discuss how you can employ all of his teaching methods. What a privilege it is to be a teacher of God’s Word and to share spiritual values that can have long-lasting benefits!
How can you improve your effectiveness as teachers? Essentially, it is by imitating THE APOSTLE PAUL: The Preacher, Teacher, Apologist. You may wonder, ‘But how can we imitate Paul?’ ‘He was an inspired author, who served as an apostle, given miraculous powers.’ Admittedly, Paul likely accomplished more than any other imperfect human. Nevertheless, regardless of your abilities, you can do your best to imitate the way Paul taught. THE APOSTLE PAUL: The Preacher, Teacher, Apologist will discuss how you can employ all of his teaching methods. When it comes to teaching, genuine Christians have a special responsibility. We are commanded to “make disciples of all nations . . . , teaching them.” (Matt. 24:14; 28:19-20; Ac 1:8)
How true is the Old Testament? For over two centuries Biblical scholars have held to the so-called documentary hypothesis, namely, that Genesis – Deuteronomy was not authored by Moses, but rather by several writers, some of whom lived centuries after Moses’ time. How have many scholars questioned the writership of Isaiah, and are they correct? When did skepticism regarding the writership of Isaiah begin, and how did it spread? What dissecting of the book of Isaiah has taken place? When did criticism of the book of Daniel begin, and what fueled similar criticism in more recent centuries? What charges are sometimes made regarding the history in Daniel? Why is the question of the authenticity of the books of Moses, the Book of Isaiah and the Book of Daniel an important one? What evidence is there to show that the books of Moses, the Book of Isaiah and the Book of Daniel is authentic and true? Do these critics have grounds for challenging these Bible author’s authenticity and historical truthfulness? Why is it important to discuss whether Old Testament Aurhoriship is authentic and true or not?
Who wrote the first five books of the Bible? Was it Moses or was it others centuries later? If Moses wrote the first five books of the Bible, then how was his own death and burial written in Deuteronomy Chapter 34? Many mainstream Bible scholars argue that Moses could not have written the Pentateuch since he likely existed many centuries earlier than the development of the Hebrew language. When was the origin of the Hebrew language? Popular scholarship says that if Moses had written the Pentateuch, he would have written in the Egyptian language, not the Hebrew. Moreover, most of the Israelites and other people of the sixteenth century B.C.E. were illiteral, so who could have written the Torah, and for whom would it be written because the people of that period did not read?
Finally, analysis of the first five books demonstrates multiple authors, not just one, which explains the many discrepancies. Multiple authors also explain the many cases of telling of the same story twice, making the same events appear to happen more than once. The modern mainstream scholarship would argue that within the Pentateuch we see such things as preferences for certain words, differences in vocabulary, reoccurring expressions in Deuteronomy that are not found in Genesis, Exodus, Leviticus, and Numbers, all evidence for their case for multiple authors.
What does the evidence say? What does archaeology, linguistic analysis, historical studies, textual analysis, and insights from Egyptologists tell us? Again, who wrote the first five books of the Bible? Was it Moses or was it others centuries later? Andrews offers his readers an objective view of the evidence.
Agabus is a mysterious prophetic figure that appears only twice in the book of Acts. Though his role is minor, he is a significant figure in a great debate between cessationists and continualists. On one side are those who believe that the gift of prophecy is on par with the inspired Scriptures, infallible, and has ceased. On the other side are those who define it as fallible and non-revelatory speech that continues today in the life of the church. Proponents of both camps attempt to claim Agabus as an illustration of their convictions. This study defends the position that Agabus’ prophecies are true in every detail. Beginning with a survey of major figures in the debate, the author conducts an exegetical analysis of passages where Agabus appears in defense of the infallible view.
Islam is making a significant mark on our world. It is perhaps the fastest-growing religion in the world. It has become a major obstacle to Christian missions. And Muslim terrorists threaten the West and modern democracies. What is the history of Islam? What do Muslims believe? Do Christians and Muslims worship the same God? Why do we have this clash of civilizations? Is sharia law a threat to modern democratic values? How can we fight terrorists in the 21st century? These are significant questions that deserve thoughtful answers. This book provides practical, biblical answers so Christians can understand Islam, witness to their Muslim friends, and support efforts by the government to protect all of us from terrorism.
IS THE QURAN THE WORD OF GOD? Is Islam the One True Faith? This book covers the worldview, practices, and history of Islam and the Quran. This book is designed as an apologetic evangelistic tool for Christians, as they come across Muslims in their daily lives, as well as to inform them, as a protection again the misleading media. The non-Muslims need to hear these truths about Islam and the Quran so they can have an accurate understanding of the Muslim mindset that leads to their actions. Islam is the second largest religion in the world. Radical Islam has taken the world by storm, and the “fake media” has genuinely misled their audience for the sake of political correctness. This book is not a dogmatic attack on Islam and the Quran but rather an uncovering of the lies and describing of the truths. The reader will be introduced to the most helpful way of viewing the evidence objectively. We will answer the question of whether the Quran is a literary miracle, as well as is there evidence that the Quran is inspired by God, along with is the Quran harmonious and consistent, and is the Quran from God or man? We will also examine Islamic teachings, discuss the need to search for the truth, as well as identify the book of truth. We will look at how Islam views the Bible. Finally, we will take up the subjects of Shariah Law, the rise of radical Islam, Islamic eschatology, and how to effectively witness to Muslims.
The average Christian knows somewhat how dangerous radical Islam is because of the regular media coverage of beheadings of Christians, Jews, and even young little children, not to mention Muslims with which they disagree. However, the average Christian does not know their true beliefs, just how many there are, to the extent they will go to carry out these beliefs. Daily we find Islamic commentators on the TV and radio, offering up misleading information, quoting certain portions of the Quran while leaving other parts out. When considering Islamic beliefs, other Islamic writings must be considered, like the Hadith or Sunnah, and the Shariah, or canon law. While Islam, in general, does not support radical Islam, the vast majority do support radical beliefs. For example, beheadings, stoning for adultery or homosexuality, suicide bombings, turning the world into an Islamic state, and far too many other heinous things. THE GUIDE TO ISLAM provides Christians with an overview of Islamic terminology. The reader will learn about Muhammad’s calling, the history of the Quran, how Islam expanded, the death of Muhammad and the splinter groups that followed. In addition, the three sources of their teaching, six pillars of belief, five pillars of Islam, the twelfth Imam, and much more will be discussed. All of this from the mind of radical Islam. While there are several books on Islam and radical Islam, this will be the first that will prepare its readers to communicate effectively with Muslims in an effort toward sharing biblical truths. …
If you have the desire to become better equipped to reach others for the lost or to strengthen your faith, Judy Salisbury’s guide—written specifically to meet the needs of Christian women today—offers you a safe, practical, and approachable place to start. In her lively, … If you have the desire to become better equipped to reach others for the lost or to strengthen your faith, Judy Salisbury’s guide—written specifically to meet the needs of Christian women today—offers you a safe, practical, and approachable place to start. In her lively, straightforward style, Salisbury covers such issues as: Does God exist? Can I trust the Bible? Does Christianity oppress women? Can we know truth? Why would God allow evil and suffering? Was Jesus God and did He really rise from the dead? How does or should my faith guide my life?
A Time to Speak: Practical Training for the Christian Presenteris a complete guide for effective communication and presentation skills. Discuss any subject with credibility and confidence, from Christian apologetics to the sensitive moral issues of our day, when sharing a testimony, addressing a school board, a community meeting, or conference. This exceptional training is the perfect resource for Christians with any level of public speaking ability. With its easy, systematic format, A Time to Speak is also an excellent resource for home-schooled and college students. The reader, in addition to specific skills and techniques, will also learn how to construct their presentation content, diffuse hostility, guidance for a successful Q&A, effective ways to turn apathy into action, and tips on gaining their speaking invitation.
Historical Criticism of the Bible got started in earnest, known then as Higher Criticism, during the 18th and 19th centuries, it is also known as the Historical-Critical Method of biblical interpretation. Are there any weakness to the Historical-Critical Method of biblical interpretation (Historical Criticism), and why is historical criticism so popular among Bible scholars today? Its popularity is because biblical criticism is subjective, that is, based on or influenced by personal feelings or opinions and is dependent on the Bible scholar’s perception. In other words, biblical criticism allows the Bible scholar, teacher, or pastor the freedom to interpret the Scriptures, so that God’s Word it tells them things that they want to hear. Why is this book so critical for all Christians? Farnell and Andrews will inform the reader about Biblical criticism (historical criticism) and its weaknesses, helping you to defend God’s Word far better.
Biblical criticism is an umbrella term covering various techniques for applying literary historical-critical methods in analyzing and studying the Bible and its textual content. Biblical criticism is also known as higher criticism, literary criticism, and historical criticism. Biblical criticism has done nothing more than weaken and demoralize people’s assurance in the Bible as being the inspired and fully inerrant Word of God and is destructive in its very nature. Historical criticism is made up of many forms of biblical criticism that are harmful to the authoritative Word of God: historical criticism, source criticism, form criticism, redaction criticism, social-science criticism, canonical criticism, rhetorical criticism, structural criticism, narrative criticism, reader-response criticism, and feminist criticism. Not just liberal scholarship, but many moderate, even some “conservative” scholars have …
FEMINIST CRITICISM will offer the reader explicitly what the Bible says. Feminist criticism is a form of literary criticism that is based on feminist theories. The worldview of feminism uses feminist principles to interpret the word of God. Biblical feminists argue that they are merely focused on creating equal opportunities to serve. They say that they want the freedom to follow Jesus Christ as he has called them. They assert that they merely want to use the gifts that he has given them in God’s service. Biblical feminists maintain that Scripture clearly states the worth and value of men and women equally when it comes to serving God. Biblical feminists also say that they want to partner with the men when it comes to taking the lead in the church and parenting in the home. They seek mutual submission and subjection in the church leadership and the home headship, not what they perceive to be a male hierarchy. FEMINIST CRITICISM will gently and respectfully address these issues with Scripture.
APOLOGETICS: Reaching Hearts with the Art of Persuasion by Edward D. Andrews, author of over seventy books, covers information that proves that the Bible is accurate, trustworthy, fully inerrant, and inspired by God for the benefit of humankind. The reader will be introduced to Christan apologetics and evangelism. They will learn what Christian apologetics is. They will be given a biblical answer to the most demanding Bible question: Problem of Evil. The reader will learn how to reach hearts with are the art of persuasion. They will use persuasion to help others accept Christ. They will learn to teach with insight and persuasiveness. They will learn to use persuasion to reach the heart of those who listen to them.
REVIEWING 2013 New World Translation of Jehovah’s Witnesses is going to challenge your objectivity. Being objective means that personal feelings or opinions do not influence you in considering and representing facts. Being subjective means that your understanding is based on or influenced by personal feelings, tastes, or ideas. If the reader finds these insights offense, it might be a little mind control at work from years of being told the same misinformation repeatedly, so ponder things objectively. We can also have preconceived ideas that have been a part of our thinking for so long; we do not question them. Preconceived is an idea or opinion that is formed before having the evidence for its truth. If we are to be effective, we must season our words, so that they are received well. Then there is the term preconception, which means a preconceived idea or prejudice. Seasoned words, honesty, and accuracy are distinctive features of effective apologetic evangelism.
Use of REASONING FROM THE SCRIPTURES should help you to cultivate the ability to reason from the Scriptures and to use them effectively in assisting others to learn about “the mighty works of God.” – Acts 2:11. If Christians are going to be capable, powerful, efficient teachers of God’s Word, we must not only pay attention to what we tell those who are interested but also how we tell them. Yes, we must focus our attention on the message of God’s Word that we share but also the method in which we do so. Our message, the Gospel (i.e., the good news of the Kingdom), this does not change, but we do adjust our methods. Why? We are seeking to reach as many receptive people as possible. “You will be my witnesses … to the End of the Earth.” – ACTS 1:8.
Why should we be interested in the religion of others? The world has become a melting pot of people, cultures, and values, as well as many different religions. Religion has the most significant impact on the lives of mankind today. There are only a few of the major religions that make up billions of people throughout the earth. According to some estimates, there are roughly 4,200 religions in the world. God’s will is that “all sorts of men should be saved and come to an accurate knowledge of truth.” (1 Tim. 2:4) God has assigned all Christians the task of proclaiming the Word of God, teaching, to make disciples. (Matt. 24:15; 28:19-20: Ac 1;8) That includes men and women who profess a non-Christian religion, such as Hinduism, Buddhism, and Islam to mention just a few. If there are Hindus, Buddhist or Muslims are in your community, why not initiate a conversation with them? Christians who take the Great Commission seriously cannot afford to ignore these religions. …
Evangelism is the work of a Christian evangelist, of which all true Christians are obligated to partake to some extent, which seeks to persuade other people to become Christian, especially by sharing the basics of the Gospel, but also the deeper message of biblical truths. Today the Gospel is almost an unknown, so what does the Christian evangelist do? Preevangelism is laying a foundation for those who have no knowledge of the Gospel, giving them background information, so that they can grasp what they are hearing. The Christian evangelist is preparing their mind and heart so that they will be receptive to the biblical truths. In many ways, this is known as apologetics. Christian apologetics [Greek: apologia, “verbal defense, speech in defense”] is a field of Christian theology which endeavors to offer a reasonable and sensible basis for the Christian faith, defending the faith against objections. It is reasoning from the Scriptures, explaining and proving, as one instructs in sound doctrine, many times having to overturn false reasoning before he can plant the seeds of truth. …
MOST Christian apologetic books help the reader know WHAT to say; THE CHRISTIAN APOLOGIST is HOW to communicate it effectively. The Christian apologist’s words should always be seasoned with salt as he or she shares the unadulterated truths of Scripture with gentleness and respect. Our example in helping the unbeliever to understand the Bible has been provided by Jesus Christ and his apostles. Whether dealing with Bible critics or answering questions from those genuinely interested, Jesus referred to the Scriptures and at times used appropriate illustrations, helping those with a receptive heart to accept the Word of God. The apostle Paul “reasoned with them from the Scriptures, explaining and proving” what was biblically true. (Ac 17:2-3) The material in THE CHRISTIAN APOLOGIST can enable us to do the same. Apologist Normal L. Geisler informs us that “evangelism is planting seeds of the Gospel” and “pre-evangelism is tilling the soil of people’s minds and hearts to help them be more willing to listen to the truth (1 Cor. 3: 6).”
THE EVANGELISM HANDBOOK is a practical guide (for real-life application) in aiding all Christians in sharing biblical beliefs, the Good News of the Kingdom, how to deal with Bible critics, overturning false beliefs, so as to make disciples, as commanded by Christ. (Matthew 24:14; 28:19-20; Ac 1:8) Why do Christians desire to talk about their beliefs? Jesus said, “And this gospel of the kingdom will be proclaimed in the whole inhabited earth for a testimony to all the nations, and then the end will come.” (Matt 24:14) This is the assignment, which all Christians are obligated to assist in carrying out. Jesus also said, “You shall love your neighbor as yourself.” (Matt. 22:39) Jesus commanded that we “go therefore and make disciples of all nations, baptizing them” and “teaching them to observe all that I have commanded you.” (Matt. 28:19-20) If one failed to be obedient to the great commission of Matthew 28:19-20, he or she could hardly claim that they have genuine faith. All true Christians have a determination to imitate God, which moves us to persist in reflecting his glory through our sharing Bible beliefs with others.
“Absorbing, instructional, insightful. Judy Salisbury’s book Divine Appointments embodies examples of truly speaking the truth in love. The stories she weaves together provide perfect examples of how to relate to others through conversational evangelism… Divine Appointments is an apt companion to any apologetics book, showing how to put principles into practice. It’s an apologetics manual wrapped in a warm blanket. Snuggle up with it.”— Julie Loos, Director, Ratio Christi Boosters
The reader will receive eight small introductory books in this one publication. Andrews’ intention is to offer his reader several chapters on eight of the most critical subject areas of understanding and defending the Word of God. This will enable the reader to lay a solid foundation for which he can build throughout his Christian life. These eight sections with multiple chapters in each cover biblical interpretation, Bible translation philosophies, textual criticism, Bible difficulties, the Holy Spirit, Christian Apologetics, Christian Evangelism, and Christian Living.
“‘Deep’ study is no guarantee that mature faith will result, but shallow study guarantees that immaturity continues.”(p. xiii)—Dr. Lee M. Fields.
The Culture War. How the West lost its greatness and was weakened from within outlines how the West lost its values, causing its current decline. It is a forceful attack on the extreme liberal, anti-religious ideology which since the 1960’s has permeated the Western culture and weakened its very core. The West is now characterized by strict elitist media censorship, hedonism, a culture of drug abuse, abortion, ethnic clashes and racial divide, a destructive feminism and the dramatic breakdown of the family. An ultra-rich elite pushes our nations into a new, authoritarian globalist structure, with no respect for Western historical values. Yet, even in the darkest hour, there is hope. This manifesto outlines the remedy for the current malaise and describes the greatness of our traditional and religious values that once made our civilization prosper. It shows how we can restore these values to bring back justice, mercy, faith, honesty, fidelity, kindness and respect for one another. Virtues that will motivate individuals to love one another, the core of what will make us great again.
EARLY CHRISTIANITY IN THE FIRST CENTURY will give its readers a thrilling account of first-century Christianity. When and how did they come to be called Christians? Who are all obligated to be Christian evangelists? In what way did Jesus set the example for our evangelism? What is the Kingdom of God? What was their worship like and why were they called the Truth and the Way? How did 120 disciples at Pentecost grow to over one million within 70-80-years? What was meant by their witness to the ends of the earth? How did Christianity in its infancy function to accomplish all it did? How was it structured? How were the early Christians, not of the world? How were they affected by persecution? How were they not to love the world, in what sense? What divisions were there in the second and third centuries? Who were the Gnostics? These questions will be answered, as well as a short overview of the division that grew out of the second and third centuries, pre-reformation, the reformation, and a summary of Catholicism and Protestantism. After a lengthy introduction to First-Century Christianity, there is a chapter on the Holy Spirit in the First Century and Today, followed by sixteen chapters that cover the most prominent Christians from the second to fourth centuries, as well as a chapter on Constantine the Great.
Inside of some Christians unbeknownst to their family, friends or congregation, they are screaming, “I doubt, I doubt, I have very grave doubts!” OURS is an age of doubt. Skepticism has become fashionable. We are urged to question everything: especially the existence of God and the truthfulness of his Word, the Bible. A half brother of Jesus warned us against doubting: “the one who doubts is like a wave of the sea that is driven and tossed by the wind.” (Jam. 1:6) When insidious doubts begin to creep into the mind and the heart, it is only a matter of time before a CRISIS OF FAITH gives way spiritual shipwreck. Since we have been warned that “some will fall away from the faith,” we should be ready “to save some,” even ourselves. …
The intention of this book is to investigate the biblical chronology behind Jehovah’s Witnesses most controversial doctrinal position that Jesus began to rule invisibly from heaven in October 1914. This biblical chronology of the Witnesses hinges upon their belief that the destruction of Jerusalem by the Babylonians, which they say occurred in 607 B.C.E. The Witnesses conclude that Chapter 4 of the book of Daniel prophesied a 2,520 year period that began in 607 B.C.E. and ended in 1914 C.E. They state, “Clearly, the ‘seven times’ and ‘the appointed times of the nations’ refer to the same time period.” (Lu 21:24) It is their position that When the Babylonians conquered Jerusalem, the Davidic line of kings was interrupted, God’s throne was “trampled on by the nations” until 1914, at which time Jesus began to rule invisibly from heaven. …
In order to overcome and church problems, we must first talk about the different problems of the church. Many of the church problems today stem from the isms: liberalism, humanism, modernism, Christian progressivism, theological liberalism, feminism, higher criticism, and biblical criticism. Moreover, many are simply not a biblically grounded church regardless of how much they claim to be so. The marks of a true Christian church would be like the different lines that make up a church’s fingerprint, a print that cannot belong to any other church. The true Christian church contains their own unique grouping of marks, forming a positive “fingerprint” that cannot belong to any other church. William Lange Craig wrote, “Remember that our faith is not based on emotions, but on the truth, and therefore you must hold on to it.” What truth? Jesus said to the Father in prayer, “Sanctify them in the truth; your word is truth.” (John 17:17) Are you doing the will of the Father? Is your church doing the will of the Father? – Matthew 7:21-23; 1 John 2:15-17.
Evangelist Norman Robertson claims that “Tithing is God’s way of financing His kingdom on the earth.” He asserts that “It is His system of economics which enables the Gospel to be preached.” Not bashful about telling his followers of their duty to give, he flatly states: ‘Tithing isn’t something you do because you can afford it. It is an act of obedience. Not tithing is a clear violation of God’s commandments. It is embezzlement.’ Most likely you accept that giving should be part of Christian worship. However, do you find continuous demanding appeals for money disturbing, perhaps even offensive? FLEECING THE FLOCK by Anthony Wade is an exhaustive examination of all of the popular tithing arguments made from the pulpit today. …
DECEPTION IN THE CHURCH by Fred DeRuvo asks Does It Matter How You Worship? There are 41,000 different denominations that call themselves “Christian” and all would claim that they are the truth. Can just any Christian denomination please God? Can all be true or genuine Christianity if they all have different views on the same Bible doctrines? DeRuvo will answer. He will focus on the largest part of Christianity that has many different denominations, the charismatic, ecstatic Signs and Wonders Movements. These ecstatic worshipers claim … DeRuvo will answer all these questions and more according to the truth of God’s Word.—John 8:31-32; 17:17.
Plunkett exposes the errors corrupting the Christian church through the Word of Faith, New Apostolic Reformation, and extreme charismatic movements. LEARN TO DISCERN, by author Daniel Plunkett highlights how an encounter with a rising star in the Word of Faith / “Signs and Wonders” movement was used by God to open his eyes to the deceptions, false teachings, and spiritual abuses running rampant in the charismatic movement today. These doctrines are thoroughly explored as taught by some of today’s most prominent speakers and evangelists and contrasted with the clear teachings of Scripture. LEARN TO DISCERN is an invaluable resource …
Translation and Textual Criticism
The King James Bible was originally published in 1611. Some have estimated that the number of copies of the King James Version that have been produced in print worldwide is over one billion! There is little doubt that the King James Version is a literary masterpiece, which this author has and will appreciate and value for its unparalleled beauty of expression. This book is in no way trying to take away from what the King James Version has accomplished. The King James Version is a book to be commended for all that it has accomplished. For four centuries, when English-speaking people spoke of “the Bible,” they meant the King James Version. The question that begs to be asked of those who favor the King James Bible is, Do You Know the King James Version? What do most users of the King James Bible not know about their translation? Whether you are one who favors the King James Version or one who prefers a modern translation, Andrews will answer the questions that have long been asked for centuries about the King James Bible and far more.
THE COMPLETE GUIDE TO BIBLE TRANSLATION (CGBT) is for all individuals interested in how the Bible came down to us, as well as having an insight into the Bible translation process. CGBT is also for those who are interested in which translation(s) would be the most beneficial to use. The translation of God’s Word from the original languages of Hebrew, Aramaic, and Greek is a task unlike any other and should never be taken lightly because it carries with it the heaviest responsibility: the translator renders God’s thoughts into a modern language. It is CGBT’s desire to take challenging and complex subjects and make them easy to understand. CGBT will communicate as clearly and powerfully as possible to all of its readers while also accurately communicating information about the Bible. …
We have come a long, long way from the time that the KJV was The Bible in English and the many translations available today. Finding the right Bible for the right person can be daunting, with almost too many choices available. However, it is still possible to divide the options into two broad categories: literal translations and dynamic equivalents. What is the difference, and why should you care? Bible publishers used to say that literal translations are good for study purposes, and dynamic equivalents are better for reading. So literal translations were advertised with terms like “accurate,” “reliable,” and, of course, “literal.” For dynamic equivalent translations, terms like “contemporary,” “easy to read,” and “written in today’s English” were used. Naturally, publishers do not advertise the negatives, so they did not point out that the literal translations might be a little harder to read, or that the dynamic equivalents might not be entirely faithful to the original languages of the Bible. However, more recently, some scholars have been taking this analysis in a new direction, assessing literal translations as less desirable than dynamic equivalents even for accuracy and reliability.
There are more than 150 different Bible translations in the English language alone. Some are what we call literal translations, which seeks to give the reader the exact English equivalent of what was written in the original language text, thus allowing the reader access to the actual Word of God. Then, there are dynamic equivalents, where the translator determines what the author meant by the original language text, and this is what they give the reader. There is also a paraphrase translation, which is an extremely interpretive translation. Exactly what are these differences? Are some translations better than others? What standards and principles can we use to determine what makes a good translation? Andrews introduces the readers to the central issues in this debate and presents several reasons why literal translations are superior to dynamic equivalent and paraphrase translations. We do not need to be a Bible scholar to understand these issues, as well as the importance of having the most accurate and faithful translation that is reflective of the original text. …
THE TEXT OF THE NEW TESTAMENT (TTNT) is an introduction, intermediate and advanced level coverage of the text of the New Testament. Andrews introduces the new and relatively new reader to this subject in the first few chapters of the TTNT. Andrews deepens his handling of the material, while still making it easy to understand in the next few chapters of the TTNT, all the while being very informative in both sections. All of this prepares the reader for Wilkins’ advanced chapters. THE TEXT OF THE NEW TESTAMENT was copied and recopied by hand for 1,500 years. Regardless of those scribes who had worked very hard to be faithful in their copying, errors crept into the text. How can we be confident that what we have today is the Word of God? Wilkins and Andrews offer the reader an account of the copying by hand and transmission of the Greek New Testament. They present a comprehensive survey of the manuscript history from the penning of the 27 New Testament books to the current critical texts. What did the ancient books look like and how were documents written? How were the New Testament books published? Who would use secretaries? Why was it so hard to be a secretary in the first century? How was such work done? What do we know about the early Christian copyists? What were the scribal habits and tendencies? Is it possible to establish the original text of the NewTestament? …
INTRODUCTION TO THE TEXT OF THE NEW TESTAMENT is a shortened 321 pages of Andrews and Wilkins 602 page TEXT OF THE NEW TESTAMENT without losing the value of content. The foremost thing the reader is going to learn is that the Greek New Testament that our modern translations are based on is a mirror-like reflection of the original and can be fully trusted. The reader will learn how the New Testament authors made and published their books, the secretaries in antiquity and their materials like Teritus who helped Paul pen the epistle to the Romans, and the book writing process of the New Testament authors and early copyists. The reader will also discover the reading culture of early Christianity and their view of the integrity of the Greek New Testament. The reader will also learn how textual scholars known as paleography determine the age of the manuscripts.
The reader will learn all about the different sources that go into our restoring the Greek New Testament to its original form. Then, Andrews will cover the ancient version, the era of the printed text, and the arrival of the critical text. After that, the reader will be given a lengthy chapter on examples of how the textual scholar determines the correct reading by his looking at the internal and external evidence. Finally, and most importantly, the reader will find out the truth about the supposed 400,000 textual errors within the Greek New Testament manuscripts. The last chapter will be faith-building and enable you to defend the Word of God as inerrant.
THE READING CULTURE OF EARLY CHRISTIANITY provides the reader with the production process of the New Testament books, the publication process, how they were circulated, and to what extent they were used in the early Christian church. It examines the making of the New Testament books, the New Testament secretaries and the material they used, how the early Christians viewed the New Testament books, and the literacy level of the Christians in the first three centuries. It also explores how the gospels went from an oral message to a written record, the accusation that the apostles were uneducated, the inspiration and inerrancy in the writing process of the New Testament books, the trustworthiness of the early Christian copyists, and the claim that the early scribes were predominantly amateurs. Andrews also looks into the early Christian’s use of the codex [book form], how did the spread of early Christianity affect the text of the New Testament, and how was the text impacted by the Roman Empire’s persecution of the early Christians?
Edward D. Andrews boldly answers the challenges Bart D. Ehrman alleges against the fully inerrant, Spirit-inspired, authoritative Word of God. By glimpsing into the life of Bart D. Ehrman and following along his course of academic studies, Andrews helps the reader to understand the biases, assumptions, and shortcomings supporting Ehrman’s arguments. Using sound reason, scholarly exegesis, and the Historical-Grammatical method of interpretation, as well as New Testament textual criticism, Andrews helps both churchgoer/Bible students, as well as scholars, overcome the teachings of biblical errancy that Ehrman propagates.—Easy to read and understand. …
CALVINISM VS. ARMINIANISM goes back to the early seventeenth century with a Christian theological debate between the followers of John Calvin and Jacobus Arminius, and continues today among some Protestants, particularly evangelicals. The debate is centered around soteriology, that is, the study of salvation, and includes disputes about total depravity, predestination, and atonement. While the debate has developed its Calvinist–Arminian form in the 17th century, the issues that are fundamental to the debate have been discussed in Christianity in some fashion since the days of Augustine of Hippo’s disputes with the Pelagians in the fifth century. CALVINISM VS. ARMINIANISM is taking a different approach in that the issues will be discussed as The Bible Answers being that it is the centerpiece.
A comprehensive book on HOW TO STUDY YOUR BIBLE by observing, interpreting, and applying, which will focus on the most basic Bible study tools, principles, and processes for moving from an in-depth reading of the Scriptures to application. What, though, if you have long felt that you are not studiously inclined? Realize that the primary difference between a serious Bible student and a less serious Bible student is usually diligence and effort, not being a gifted student. Being a gifted Bible student alone is not enough. Efficient methods of Bible study are worth learning, for those seeking to become serious Bible students. The joy missing from many Bible students is because they do not know how to study their Bible, which means they do not do it well. Perhaps you dislike Bible study because you have not developed your study skills sufficiently to make your Bible study enjoyable. Maybe you have neglected your Bible study simply because you would rather be doing something else you enjoy.
How can we find more enjoyment in studying the Bible? How can we make our study periods more productive? What circumstances contribute to effective personal study? How can we derive real benefit and pleasure from our Bible reading? From what activities can time be bought out for reading and studying the Bible? Why should we watch our spiritual feeding habits? What benefits come from reading and studying the Scriptures? There is a great and constantly growing interest in the study of the English Bible in these days. However, very much of the so-called study of the English Bible is unintelligent and not fitted to produce the most satisfactory results. The authors of this book already have a book entitled “HOW TO STUDY: Study the Bible for the Greatest Profit,” but that book is intended for those who are willing to buy out the time to put into thorough Bible study.
Why is personal and family Bible study so important in our life now? How can we apply the Word of God in our lives? How can we use the Bible to help others? How can we effectively use the Scriptures when teaching others? How can we make decisions God’s way? How can Bible principles help us to decide wisely? Why should we have faith in God and his word? The Psalmist tells us, God’s Word “is a lamp to my foot, and a light for my path.” (Psalm 119:105) Since the Bible is a gift from God, the time and effort that we put into our personal Bible Study is a reflection of how much we appreciate that gift. What do our personal Bible study habits reveal about the depth of our appreciation of God’s Word? Certainly, the Bible is a deep and complex book, and reading and studying are not easy at times. However, with time and effort, we can develop a spiritual appetite for personal Bible study. (1 Peter 2:2)
Correctly interpreting the Bible is paramount to understanding the Word of God. As Christians, we do not want to read our 21st-century worldview INTO the Scriptures, but rather to takeOUT OF the Scriptures what the author meant by the words that he used. The guaranteed way of arriving a correct understanding of God’s Words is to have an accurate knowledge of the historical setting, cultural background, and of the people, governments, and religious leaders, as well as the place and time of the New Testament writings. Only with the background, setting, and context can you grasp the author’s intended meaning to his original readers and …
The life of Christ is an exhaustless theme. It reveals a character of greater massiveness than the hills, of a more serene beauty than the stars, of sweeter fragrance than the flowers, higher than the heavens in sublimity and deeper than the seas in mystery. As good Jean Paul has eloquently said, “It concerns Him who, being the holiest among the mighty, and the mightiest among the holy, lifted with His pierced hands empires off their hinges, turned the stream of centuries out of its channels, and still governs the ages.” …
Stalker’s Life of St. Paul became one of the most widely read and respected biographies of the Apostle to the Gentiles. As an insightful compendium on the life of Paul, this work is of particular interest to pastors and teachers who desire to add realism and vividness to their account of one of the greatest Christians who ever lived. Stalker’s work includes a section at the back entitled “Hints for Teachers and Questions for Pupils.” This supplement contains notes and “further reading” suggestions for those teaching on the life of St. Paul, along with a number of questions over each chapter for students to discuss. In addition, seventeen extra chapters have been added that will help the reader better understand who the Apostle Paul was and what first-century Christianity was like. For example, a chapter on the conversion of Saul/Paul, Gamaliel Taught Saul of Tarsus, the Rights, and Privileges of Citizenship, the “Unknown God,” Areopagus, the Observance of Law as to Vows, and much more.
With solid scholarship and exceptional clarity, beginning in Gethsemane, Stalker and Andrews examine Jesus’ trial and crucifixion. Their work is relevant, beneficial and enjoyable because they cover this historical period of Jesus’ life in an easy to understand format. Stalker’s expressive and persuasive style provides a great resource to any Bible study of the events leading to the death of Jesus Christ. THE TRIAL AND DEATH OF JESUS CHRIST is an academicish book written with a novelish style.
Delving into the basics of biblical interpretation, Edward D. Andrews has provided a complete hands-on guide to understanding what the author meant by the words that he used from the conservative grammatical-historical perspective. He teaches how to study the Bible on a deep, scholarly level, yet making it understandable to all. He has sought to provide the very best tool for interpreting the Word of God. This includes clarification of technical terms, answers to every facet of biblical interpretation, and defense of the inerrancy and divine inspiration of Scripture. Andrews realizes that the importance of digging deeper in our understanding of the Bible, for defending our faith from modern-day misguided scholarship. Andrews gives the reader easy and memorable principles and methods to follow for producing an accurate explanation that comes out of, not what many read into the biblical text. The principal procedure within is to define, explain, offer many examples, and give illustrations, to help the reader fully grasp the grammatical-historical approach. …
Anybody who wants to study the Bible, either at a personal level or a more scholarly level needs to understand that there are certain principles that guide and govern the process. The technical word used to refer to the principles of biblical interpretation is hermeneutics, which is of immense importance in Biblical Studies and Theology. How to Interpret the Bible takes into consideration the cultural context, historical background and geographical location in which the text was originally set. This enables us to obtain clarity about the original author’s intended meaning. Linguistic and literary factors are analyzed so that the various genres of Scripture are examined for their true meaning. The importance of having sound principles of interpretation cannot be overstated as …
Once upon a time, Postmodernism was a buzzword. It pronounced Modernism dead or at least in the throes of death. It was a wave that swept over Christendom, promising to wash away sterile, dogmatic and outmoded forms of church. But whatever happened to postmodernism? It was regarded as the start of a major historical transition to something new and promising and hailed as a major paradigm shift. Is it a philosophy that has passed its “sell-by” date? No! The radical fringe has become the dominant view and has been integrated into all aspects of life, including the Christian church. With the emergence of multicultural societies comes interaction with different belief systems and religions. Values like tolerance and a dislike of dogmatism have become key operating concepts, which reflect a change in worldview. …
In an age obsessed with physical and psychological health the author emphasizes the importance of spiritual well-being as an essential element of holistic health for the individual Christian and for Christian communities. This work constitutes a template for a spiritual audit of the local church. It offers an appointment with the Great Physician that no Christian can afford to ignore. Developing Healthy Churches: A Case-Study in Revelation begins with a well-researched outline of the origins and development of the church health movement. With that background in mind the author, aware that throughout the history of the church there have been a number of diverse views about how Revelation ought to be interpreted, presents the reader with four distinct interpretive models. These are the idealist, preterist, historicist, and futurist. Beville explains these interpretive approaches simply and critiques them fairly.e …
This is a comprehensive study of euthanasia and assisted suicide. It traces the historical debate, examines the legal status of such activity in different countries and explores the political, medical and moral matters surrounding these emotive and controversial subjects in various cultural contexts. The key advocates and pioneers of this agenda-driven movement (such as the late Jack Kevorkian, popularly known as “Dr. Death” and Philip Nitschke, founder of Exit International) are profiled. Not only are the elderly and disabled becoming increasingly vulnerable but children, psychiatric patients, the depressed and those who are simply tired of life are now on a slippery slope into a dystopian nightmare. The spotlight is brought to bear on the Netherlands, in particular, where palliative care and the hospice movement are greatly underdeveloped as a result of legalization. These dubious “services” are now offered as part of “normal” medical care in Holland where it is deemed more cost-effective to be given a lethal injection. The vital role of physicians as healers in society must be preserved and the important but neglected spiritual dimension of death must be explored. Thus a biblical view of human life is presented. …
Journey with Jesus through the Message of Mark is an insightful and engaging survey of Mark’s Gospel, exploring each major section of the text along with key themes. It is a work that can be enjoyed by laypersons as well as pastors and teachers. Pastors will find the abundant use of illustrations to be helpful in preparing their own messages and as such, it will find a welcome place in the preacher’s library. Simply, powerfully, with great precision, and exegetical accuracy, Kieran Beville masterfully brings us on a life-transforming journey. Readers will be both inspired and challenged as they hear the words of Jesus speaking afresh from the page of Scripture and experience the ministry of Jesus in a spiritually captivating way. The author has a pastor’s heart, a theologian’s mind, and a writer’s gift. His style is gripping, as he beautifully explains and illustrates Mark’s Gospel. Kieran Beville has done a great service to the church, and especially to true believers, who desire to grow in grace, increase in their knowledge of truth, and experience the intimacy, joy, and underserved and unspeakable privilege of walking, as disciples, with Jesus. This book is ideal as a study companion for Mark’s Gospel. One can read a section from the gospel and then read the corresponding section to receive a fresh viewpoint and a practical application. …
What are angels & demons? Can angels help us? What does the Bible say about angels? What is the truth about angels? Can Angels affect your life? Who were the “sons of God” in Genesis 6:2? Who were the Nephilim in Genesis 6:2? Who is Michael the archangel? Can Satan the Devil control humans? How can we win our struggle against dark spiritual forces? How can you resist the demons? Do evil spirits exercise power over humankind? Is Satan really the god of this world and just what does that mean? What did Jesus mean when he said, “the whole world lies in the power of the evil one [i.e., Satan]”? Andrews using the Bible will answer all of these questions and far more. …
Donald T. Williams learned a lot about the Christian worldview from Francis Schaeffer and C. S. Lewis, but it was actually Tolkien who first showed him that such a thing exists and is an essential component of maturing faith. Not only do explicitly Christian themes underlie the plot structure of The Lord of the Rings, but in essays such as “On Fairie Stories” Tolkien shows us that he not only believed the Gospel on Sunday but treated it as true the rest of the week and used his commitment to that truth as the key to further insights in his work as a student of literature. “You can do that?” Williams thought as a young man not yet exposed to any Christian who was a serious thinker. “I want to do that!” His hope is that his readers will catch that same vision from this book. An Encouraging Thought elucidates the ways in which Tolkien’s The Hobbit and The Lord of the Rings are informed by and communicate a biblical worldview. This book will help readers appreciate the ways in which a biblical worldview informs Tolkien’s work, to the end that their own faith may be confirmed in strength, focused in understanding, deepened in joy, and honed in its ability to communicate the Gospel.
The Bible describes the events that will occur before and after the destruction of Gog of Magog. Who is Gog of Magog mentioned in the book of Ezekiel? Why should we be interested in the prophecy recorded in Daniel chapter 11? Find out in a verse-by-verse explanation of Daniel Chapter 11, as you discover who the kings of the North and the South are from before Jesus’ day throughout the last days. You will benefit from paying attention to Daniel’s prophecy about the battle between the two kings? Taken together, the Bible books of Daniel and Revelation not only identify eight kings but also show the sequence in which they would appear. We can explain those prophecies.
People grow old, get sick, and die. Even some children die. Should you be afraid of death or of anybody who has died? Do you know what happens if we die? Will you ever see your dead loved ones again? “If a man dies, shall he live again?” asked the man Job long ago. (Job 14:14) Did God originally intend for humans to die? Why do you grow old and die? What is the Bible’s viewpoint of death? What is the condition of the dead? Are the dead aware of what is happening around them? What hope is there for the dead?
Herein Andrews will give the reader exactly what the Bible offers on exposing who the Antichrist and the Man of Lawlessness are. If we look at the texts that refer to the antichrist and the man of lawlessness, we will have lines of evidence that will enable us to identify them. Why is it important that we know who the antichrist and the man of lawlessness are? The antichrist and the man of lawlessness have had a greater impact on humanity and Christianity over the past centuries than many know. Moreover, the influence on the true worshipers of Christianity today has been even more significant and will only go from bad to worse as we come closer to the second coming of Christ. …
Throughout the Scriptures, God is identified as the Creator. He is the One “who created the heavens (He is the God who formed the earth and made it, He established it.” (Isa 45:18) He is the One “who forms mountains and creates the wind” (Am 4:13) and is the One “who made the heaven and the earth and the sea, and all that is in them.” (Ac 4:24; 14:15; 17:24) “God . . . created all things.” (Eph. 3:9) Jesus Christ tells us that it is the Father who “created them [humans] from the beginning made them male and female.” (Matt. 19:4; Mark 10:6) Hence, the Father is fittingly and uniquely called “the Creator.” (Isa 40:28) It is because of God’s will that we exist, for He has ‘created all things, and because of his will they existed and were created.’―Revelations 4:11 …
Eschatology is the teaching of what is commonly called the “Last Things.” That is the subject of Andrews’ book, which will cover, Explaining Prophecy, Explaining Clean and Pure Worship, The New Testament Writers Use of the Old Testament, Explaining the Antichrist, Explaining the Man of Lawlessness, Explaining the Mark of the Beast, Explaining Signs of the End of the Age, Explaining the Rapture, Explaining the Great Tribulation, Explaining Armageddon, Explaining the Resurrection Hope, Explaining the Millennium, Explaining the Final Judgment, Explaining the Unevangelized, Explaining Hell
The information herein is based on the disciples coming to Jesus privately, saying, “Tell us, (1) when will these things be, and (2) what will be the sign of your coming, and (3) of the end of the age?” (Matthew 24:3) What will end? When will the end come? What comes after the end? Who will survive the end? These questions and far more will be answered as Andrews delves into The SECOND COMING of CHRIST. In chapters 1 and 2, we must address why Jesus is saying there would be an end to the Jewish age. In chapter 3, we will take a deep look at the signs that establish the great tribulation is closing in, and when is it time to flee. In chapter 4, we will go over the signs of the end of the Jewish age. In chapter 5, we will walk through the events leading up to the end of the Jewish age from 66 – 70 C.E., and how it applies to our Great Tribulation in these last days. In chapter 6, we will cover the second coming of Jesus where the reader will get the answers as to whether verses 3-28 of Matthew Chapter 24 apply to Christ’s second coming. We will close out with chapter 7, and how we should understand the signs, and how we do not want to be led astray, just as Jesus warned even some of the chosen ones would be misled. We will also address what comes after the end.
What Really Is Hell? What Kind of Place is Hell? What Really Happens at Death? What Did Jesus Teach About Hell? How Does Learning the Truth About Hell Affect You? Who Goes to Hell? What Is Hell? Is It a Place of Eternal Torment? Does God Punish People in Hellfire? Do the Wicked Suffer in Hell? What Is the Lake of Fire? Is It the Same as Hell or Gehenna? Where Do We Go When We Die? What Does the Bible Say About Hell? Andrews Shares the Truth on WHAT IS HELL From God’s Word.
Miracles were certainly a part of certain periods in Bible times. What about today? Are miracles still taking place? There are some very important subjects that surround this area of discussion that is often misunderstood. Andrews will answer such questions as does God step in and solve every problem if we are faithful? Does the Bible provide absolutes or guarantees in this age of imperfect humanity? Are miracles still happening today? Is faith healing Scriptural? Is speaking in tongues evidence of true Christianity? Is snake handling biblical? How are we to understand the indwelling of the Holy Spirit? The work of the Holy Spirit. Andrews offers his readers very straightforward, biblically accurate explanations for these difficult questions. If any have discussed such questions, without a doubt, they will be very interested in the Bible’s answers in this easy to read publication.
Today there are many questions about homosexuality as it relates to the Bible and Christians. What does the Bible say about homosexuality? Does genetics, environment, or traumatic life experiences justify homosexuality? What is God’s will for people with same-sex attractions? Does the Bible discriminate against people with same-sex attractions? Is it possible to abstain from homosexual acts? Should not Christians respect all people, regardless of their sexual orientation? Did not Jesus preach tolerance? If so, should not Christians take a permissive view of homosexuality? Does God approve of same-sex marriage? Does God disapprove of homosexuality? If so, how could God tell someone who is attracted to people of the same sex to shun homosexuality, is that not cruel? If one has same-sex attraction, is it possible to avoid homosexuality? How can I as a Christian explain the Bible’s view of homosexuality? IT IS CRUCIAL that Christians always be prepared to reason from the Scriptures, explaining and proving what the Bible does and does not say about homosexuality, yet doing it with gentleness and respect. Andrews will answer these questions and far more.
If you’ve struggled in the world of difficulties that surround you, you’re not alone. Maybe you have looked for help, and you have been given conflicting answers. 40 DAYS DEVOTIONAL FOR YOUTHS: Coming-of-Age In Christ, can help you. Its advice is based on answers that actually work, which are found in the Bible. God’s Word has helped billions over thousands of years to face life’s challenges successfully. Find out how it can help you! 40 DAYS DEVOTIONAL FOR YOUTHS includes seven sections, with several chapters in each. It includes the following sections: Sexual Desires and Love, your friends, your family, school, recreation, your health. You need advice you can trust! 40 DAYS DEVOTIONAL FOR YOUTHS will give you that. This author has worked with thousands of youths from around the world. The Bible-based sound advice helped them. Now you can discover how it can help you.
Young ones and teens, you are exposed to complex problems that your parents may not understand. Young Christians, you are bombarded with multiple options for solving everyday problems through social media. Where do you turn to find answers? Where can you look to find guidance from Scripture? In order to provide a Christian perspective to problem-solving, the author of this devotional book decided to take a different approach. Terry Overton was determined to find out what problems middle school children and teens were worried about the most. While visiting her grandchildren one weekend, she asked her granddaughter to send topics to her so that she could write a devotional about the topic. In a matter of weeks, not only did her granddaughter send her topics, but the other grandchildren and their friends sent topics of concern. Once the author wrote a devotional for a topic, it was sent to the teen requesting the devotional. Soon, these requests were happening in real time. Students sent text requests about problems happening in school and asked what the student should do? How should this be handled?
This devotional book follows the author’s own faith journey back to God. Significant life events can shake our world and distort our faith. Following life’s tragedies, a common reaction is to become angry with God or to reject Him altogether. Examples of tragedies or traumas include life-changing events such as physical or sexual assault, destruction of one’s home, the tragic death of a loved one, diagnoses of terminal diseases, divorce, miscarriages, or being a victim of a crime. Tragedies or traumas can cause feelings of anxiety, depression, shame, and guilt.
Throughout the book, common themes emerge to support caregivers. The reader will find interesting Bible Scriptures, offering a Christian perspective, for handling issues that may arise. These inspiring passages will assist the caregiver in finding peace and faith as they travel their journey as a caregiver. Although caregivers may not know how long they will play this role, they take on the responsibility without any question. Taking care of others is often mentioned in the Bible and, as noted in this devotional, this self-sacrificing, highly valued, and often challenging service will ultimately be rewarded.
Humans must breathe in the air of our atmosphere to survive. Many cities because of pollution face a dangerous level of contamination in their air. However, an even more deadly air affects both Christians and nonChristians. Ordinary methods or devices cannot detect this poisonous air. The apostle Paul, in his letter to the Ephesians, spoke of the “air,” when he said that Satan was “the ruler of the authority of the air.” (Eph. 2:2) In that, very same verse Paul said the “air” is “the spirit now working in the sons of disobedience.” If we breathe in this “air,” we will begin to adopt their attitude, thoughts, speech, and conduct.
Humans must breathe in the air of our atmosphere to survive. Many cities because of pollution face a dangerous level of contamination in their air. However, an even more deadly air affects both Christians and nonChristians. Ordinary methods or devices cannot detect this poisonous air. The apostle Paul, in his letter to the Ephesians, spoke of the “air,” when he said that Satan was “the ruler of the authority of the air.” (Eph. 2:2) In that, very same verse Paul said the “air” is “the spirit now working in the sons of disobedience.” If we breathe in this “air,” we will begin to adopt their attitude, thoughts, speech, and conduct.
BREAD OF HEAVEN helps the reader to have a greater understanding of the timeless truths of Scripture and a deeper appreciation of the grandeur of God. It offers meditations on selected Scriptures which will draw the reader’s attention upwards to the Savior. Kieran Beville’s daily devotional combines down-to-earth, unstuffy humanity in today’s world with a biblical and God-centered approach, and draws on rich theology in a thoroughly accessible way. He addresses not just the intellect and the will but gets to the heart, our motivational center, through the mind. If your Christian life could benefit from a short, well-written daily blast of Christ’s comfort and challenge, get this book and use it! These short Bible-based meditations are fresh and contemporary. Beville gives to the twenty-first-century reader what earlier authors have given to theirs. Here is practical wisdom that is a helpful guide to stimulate worship and set you thinking as you begin each day with God.
The Conversation: An Intimate Journal of the Emmaus Encounter is a unique and riveting reconstruction from the unnamed disciple’s account found in Luke 24 regarding his journey with Cleopas on the road to Emmaus after witnessing Jesus’s crucifixion and burial, along with hearing claims of His empty tomb. Suddenly, a Stranger begins walking with them. With their eyes “prevented” from recognizing Him as the risen Lord Jesus Christ—Yeshua the Messiah, their new, wise Traveling Companion correlates the Old Covenant Scriptures, by way of Moses and the prophets, with what they witnessed.
This “journal” is your opportunity to eavesdrop and learn what that conversation might have been like, as pertinent prophecies unfold revealing evidence that the Messiah’s suffering, death, burial, and resurrection were, in fact, specifically foretold.
Unique and life-changing, More Than Devotion, through a melding of accounts from both the Old Covenant and New, proves that our trustworthy God truly is the same yesterday, today, and forever. All fifty convicting devotions draw from a rich scriptural context, concluding with a practical, achievable call to action, plus journaling space for personal reflection. New believers and veteran followers of our Lord can grow in the innermost areas of their lives and enjoy a more intimate walk with the Savior.
Stella Mae Clark thought she had a wonderful life. She idolized her father, a military man who raised her to love Christ with all of her heart. She had a mother who loved her father and their example of true love gave her the sparkle in her eyes. That is until the unimaginable happens and her life is completely shattered. One decision at the age of sixteen would again turn her world completely upside down. Stella Mae makes the decision to leave her life and her family behind to seek refuge from her painful past. She desperately seeks solace, answers, and for something to fill the aching void within her heart. Just as she thinks she has settled into a new life with Christ, tragedy once again strikes and shatters any hope she had for a normal life. She abandons Christ and turns to a life of sin before it ultimately consumes her and breaks her down. Will it take nearly losing her life to find her way back to God or will her shame and regret keep holding her back? Join Stella Mae on her journey to find meaning and purpose in the midst of all her tragedy as she seeks to find the One her heart has been missing. The story of her past is one of loss, shame, heartbreak, and fear. With the help of those who see her for more than her past, she is able to become the person she always wanted to be and a new creature.
AN APOCALYPTIC NOVEL: As you are no doubt are aware, Jerry B. Jenkins and Tim LaHaye in 1995 wrote a novel entitled “Left Behind.” Jerry and Tim had some prior success with a major publisher and were able to get their novel published. The Left Behind novel was published by Tyndale House beginning in 1995 within a multiple volumes Left Behind series resulting in sales exceeding 60 million books. In 1992 Don Alexander wrote the storyline embedded in Left Behind. He copyrighted the novel in 1992 under the title “Oren Natas” [who is the Anti-Christ in his storyline]. The entire novel is contained in a single volume. It is a novel written depicting a colorful and witty cast of characters who live through all the “end time” Bible prophecies.
A routine classified telepathic interrogation of a potential terrorist, followed by an assignment that doesn’t go as planned thrusts Tabatha – the world’s only telepathic human – into the public eye. The exposure leads an evil neuro-scientist requesting a meeting with her in hopes of luring her to his cause as well as unveiling a deadly creative work that has spanned three decades of research and development.
ONLINE REVIEW: “Very fun read. Fast paced and honest. Tons of evolution occurs during the process thru the story. Wonderful girl trying to become an adult Christian in a world that also pits her superpowers against terrorists with the help of her own special forces team. Buy this book and just enjoy!”
In June 1985, an excavation project was undertaken by The British Antiquities Volunteers (BAV) at a plot of rocky land where the Kidron and Hinnom Valleys meet near the eastern side of Old Jerusalem. That year many hundreds of (mostly redundant) ‘small finds’ were recovered in the Judean desert but none of such significance as a handful of scrolls retrieved from a buried Roman satchel (presumed stolen) at this site. The discovery has since come to be known as ‘The Diary of Judas Iscariot.’ In The Diary of Judas Iscariot Owen Batstone relates the observations and feelings of Judas, a disgruntled disciple, as he accompanies Jesus of Nazareth during His ministry, and uses this fable and allegory to explore some of the ways a person might resist becoming a Christian.
Kevin Trill struggles with the notion that he may have missed the Rapture. With nothing but the clothes on his back and a solid gold pocket watch, he sets off towards Garbor, a safe haven for those who haven’t yet taken the mark of the beast. While on his way to Garbor, he meets up with an unlikely trio who befriends him. Together, they set out towards Garbor. Unfortunately, however, they are soon faced with their first major catastrophe, which sparks debate among them as to whether or not they really are in the Great Tribulation. On their journey, the group meets up with many people, some of them good and some of them evil. …
There grew an element in the valley that did not want to be ruled by the Light of the Word. Over time, they convinced the people to reject it. As they started to reject this Light, the valley grew dim and the fog rolled in. The people craved the darkness rather than the Light because they were evil. They did not want to embrace the Light because it exposed their wickedness. They rejected the Light of the Word and ruled themselves. Those few who had embraced the Light and hated the darkness were killed. Since that time anyone who embraced the Light of the Word, pursued or talked about it were arrested. Those arrested were sentenced to death by stoning. The last prophet gave a prophecy before he was martyred. “The whisperer will come and empower three witnesses that will make manifest the works of darkness and destroy it, and deliver my people from the grip of darkness to the freedom found in the light.” All the Children of the Light were killed off or went into hiding living among the Children of Darkness in secret, not mentioning the Light for fear of death. Generations grew up being ignorant of the Light of the Word and never knowing the difference. No one ever mentioned the Light or dared to even talk about the Light. …