The TRUTH About ART BELL the Freemason Baal Worshipping Satanist!
Jerry Newport
snooty British upper-class Freemason dipsticks. As you can see this post is
crossposted to several news groups and the Art Bell news group is one of
these. The conspirators hang out on this news group. Go to this link if you
want to learn more about Art Bell the Freemason Illuminati Conspirator.
http://www.harvest-trust.org/artbsbell.htm
http://www.harvest-trust.org/majestyt.htm
But remember William Cooper is a New Age Wolf in Sheep's Clothing who is
goading the fundamentalist into taking up arms so they will be slaughtered.
Now go here to learn what is really going on!
www.parascope.com/cgi-bin/psforum.pl/topic=matrix&disc=417&mmark=all
Sam Moser AKA Jerry Newport
Michael
Newport" <4...@44.com> wrote:
>But remember William Cooper is a New Age Wolf in Sheep's
Clothing who is
>goading the fundamentalist into taking up arms so they will
be slaughtered.
>
Oh, I thought he thinks he's Jesus, or Lucifer, or something
like that, yuk, yuk.
Michael
Brother Blue
>Art Bell is a Freemason Conspirator.
Brother Artemis is a Fellow Traveller.
Why such vitriol?
-Brother Blue, B:.B:., 33°
http://www.brotherblue.org/
Brotherhood of Galactic Science
Jerry Newport
Sabbath he wrote a song called "Lonely is the Word". In the song he says
"Come Join the Traveller if You Got No Place To Go" and says "Lonely is the
Word." Of course we know the word is Jesus Christ and the Traveller is Satan
he speaks of. Well I choose to follow the Word and the Word is not lonely
because he has all of us Jehovah's Witnesses.
Sam Moser AKA Jerry Newport
Brother Blue wrote in message <368d456f...@news2.cts.com>...
Lou Minatti™
Jerry Newport wrote:
>
> Is the Satanist Ronny James Dio a Fellow Traveller?
No. Just a 50-year-old ex-rock star with a washed-up career. Sabbath is
only Sabbath with Ozzy.
--
The few. The proud. The Fighters For Frager!
http://www.watchingyou.com/frager.html
Join us and save the world!
larscase
coming from, He thinks Bush was a mason as well, I wrote to the grand
lodge and they are not even recognized as members.
W.L.
Jerry Newport
members involvement at the request of that member. Billy Gram for instance
is a Mason and it is confirmed but him and the lodge are now denying it. But
it is true. Do a search in Alta Vista at www.altavist.com by entering this
quote marks and plus signs and all. +"George Bush" +Freemasons
George Bush was a member of the Freemason Order "Order of Skull and Bones"
which is one of well over a thousand Freemason Orders.
http://parascope.com/articles/0997/skullbones.htm
Also see the link below of a list of famous Freemasons
http://www.balaams-ass.com/journal/warnings/masnfame.htm
Sam Moser
larscase wrote in message <3696A662...@isu.edu>...
Jerry Newport
and http://www.harvest-trust.org/majestyt.htm
Art Bell worships Baal.
http://www.parascope.com/cgi-bin/psforum.pl/topic=matrix&disc=417&mmark=all
See this link about Baal worship
Sam Moser
Jerry Newport wrote in message ...
BirdTribe
Jerry Newport wrote:
> Art Bell worships Baal.
Baal=The Lord (benevolent, merciful, to serve)Jehovah=Angry storm god
(vengeful, destructive, to be served)
Bell=Talkshow host (standard issue, self serving)
Your Pal
BirdTribe
--
*If the whole world's a stage, I want better lighting*
A Gallery of my artworks......
http://members.xoom.com/BirdTribe/index.html
Plus MIDI files from The Mighty BirdTribe
Debby Sobwick
being a member of the New World Odor. I have never gotten close enough
to sniff him. ha, ha, ha, ha,ha,. It may be true,
however:)
Debby S.<sarg...@injersey.com>
Jerry Newport
what ever you want serving Satan. Serve him and it will mean your
destruction. Baal = A god who requires human sacrifice by offering up little
"defective" children to him and also require temple prostitution giving your
children to the temple to loose their virginity to the highest bidder to
raise funds for the temple. Baal = Satan who's hybrid children were killed
before the flood as well as the hybrid children of his demon angle
followers. Baal = Satan who knows you will die if you serve and follow him.
Jehovah = loving and slow to anger, merciful and patient. But he can get
angry and justifiably so. If I was God and some of my creation was serving
another of my creation a disobedient angle I would be angry also. Armageddon
will be the destruction of all those who refuse to worship Jehovah. Then you
will truly know his anger.
Baal worship involved sexual relations with "temple prostitutes" or
fornication in the name of worship to the false god Baal. What the
Christians in the book of Revelation were doing was worshiping the false god
Baal and committing fornication in his name. It was the act of fornication
having sex with someone other then ones own mate and the worship of a false
god that was condemned, not interracial marriage.
As Carl F. Worden Liaison & Intelligence Officer Southern Oregon Militia
pointed out, all Christians are spiritual Jews so therefore of the same
spiritual nation in Jehovah God's sight. Literal Jews by race are no longer
bound by the Mosaic law and as they become a Christian along with the
gentiles also become spiritual Jews so therefore of the same spiritual
nation.
Interracial marriage is not condemned by God. We are all the same in Christ
in Jehovah God's sight.
------------------------------------
Deuteronomy 1:17 "None of the daughters of Israel may become a temple
prostitute, neither may anyone of the sons of Israel become a temple
prostitute. 18 You must not bring the hire of a harlot or the price of a dog
into the house of Jehovah your God for any vow, because they are something
detestable to Jehovah your God, even both of them.
The First of Kings or, according to the Greek Septuagint, THE THIRD OF KINGS
1:21 As for Re·ho·bo'am the son of Sol'o·mon, he had become king in Judah.
Forty-one years old Re·ho·bo'am was when he began to reign, and seventeen
years he reigned in Jerusalem, the city that Jehovah had chosen out of all
the tribes of Israel to put his name there. And his mother’s name was
Na'a·mah the Am'mon·it·ess. 22 And Judah went on doing what was bad in the
eyes of Jehovah, so that they incited him to jealousy more than all that
their forefathers had done by their sins with which they sinned. 23 And they
too kept building for themselves high places and sacred pillars and sacred
poles upon every high hill and under every luxuriant tree. 24 And even the
male temple prostitute proved to be in the land. They acted according to all
the detestable things of the nations whom Jehovah had driven out from before
the sons of Israel.
This was in stark contrast with worship that was to be rendered to Jehovah
God by the nation of Israel. The Law clearly stated: "None of the daughters
of Israel may become a temple prostitute, neither may anyone of the sons of
Israel become a temple prostitute [practicing homosexuality]. You must not
bring the hire of a harlot or the price of a dog into the house of Jehovah
your God for any vow, because they are something detestable to Jehovah your
God." (Deuteronomy 23:17, 18) Thus, a harlot’s payment was unacceptable as a
contribution to God’s sanctuary. Even harlotry without any religious
connotation was disgraceful. The Israelites were commanded: "Do not profane
your daughter by making her a prostitute, in order that the land may not
commit prostitution and the land actually be filled with loose morals." The
laws against prostitution and homosexuality, which is described as "a
detestable thing," were a protection for the nation, both spiritually and
physically.—Leviticus 19:29; 20:13.
Idolatrous Israelites of the same family would resort to the same temple
prostitute as a form of worship, thereby profaning Jehovah’s holy name. They
also showed flagrant disregard for the Most High by other violations of his
law. For example, a garment taken as a pledge was to be returned before
night came. (Ex. 22:26) But these wicked men would keep the garments taken
as pledges and then use them as blankets on which to sprawl themselves out
during sacrificial feasting at the temple. Additionally, the fines unjustly
extracted from the poor would provide the funds for the wine that they drank
ceremonially at the temple of their gods. Thus, they used the gain of their
oppression in false worship. What reproach unfaithful Israelites brought
upon Jehovah’s holy name!
THE PITFALL OF IMMORALITY
Toward the end of the forty-year wilderness sojourn thousands of Israelites
were ensnared by the immoral practices of the Baal-worshiping Moabites,
whose land they had to pass by en route to the Promised Land. Fornication
and unclean sexual indulgence were the way of life of these Baal worshipers.
The Encyclopædia Britannica notes that the "cult of the baals and Ashtaroth
was characterized by gross sensuality and licentiousness." "Worship of these
gods carried with it some of the most demoralizing practices then in
existence," The Westminster Historical Atlas to the Bible observes.
According to the Pocket Bible Handbook by Henry H. Halley, "temples of Baal
and Ashtoreth were usually together. Priestesses were temple prostitutes.
Sodomites were male temple prostitutes. The worship of Baal, Ashtoreth,
Moloch, and other Canaanite gods consisted in the most extravagant orgies;
their temples were centers of vice. So, the way the Canaanites worshipped
their gods was by immoral indulgence in the presence of their gods."
Instead of avoiding such immoral people, the Bible says that the Israelites
"started to have immoral relations with the daughters of Moab. And the women
came calling the people to the sacrifices of their gods, and the people
began to eat and to bow down to their gods. So Israel attached itself to the
Baal of Peor." How disgusting to Almighty God was this sensuality and
licentiousness! "And the anger of Jehovah began to blaze against Israel. . .
. And those who died from the scourge amounted to twenty-four
thousand."—Num. 25:1-9.
Repeatedly in later years the immorality of their Baal-worshiping neighbors
proved to be a stumbling block to the Israelites. Evidently they began to
think, ‘Everybody is doing it; it is only doing what comes naturally, so why
not be like the rest of the people?’ Immorality appealed to their fleshly
desires, so, closing their eyes to God’s righteous laws, they satisfied
their unbridled passion. "And they too kept building for themselves high
places and sacred pillars and sacred poles upon every high hill and under
every luxuriant tree [where they indulged in sexual immorality]. And even
the male temple prostitute proved to be in the land."—1 Ki. 14:23, 24;
22:46; Isa. 57:5; Jer. 3:6, 13.
In time immorality became the way of life of the Israelites. "They continued
committing adultery, and to the house of a prostitute woman they go in
troops. Horses seized with sexual heat, having strong testicles, they have
become. They neigh each one to the wife of his companion." They became just
like animals, not even feeling shame for their promiscuousness.—Jer. 5:7, 8.
14 Adultery is unloving and is a breaking of God’s commandment. (Rom.
13:8-10; Ex. 20:14; Acts 21:25) The adulterer is already married and yoked
together as one flesh with his legal mate. But adultery is a putting apart
what God has yoked together. The adulterer pulls away from his legal mate
and makes himself one flesh with a third person. Three do not make one
flesh, but two do become one flesh. A person’s being one flesh must be with
only one other, not with two others or more. Addressing himself to anointed
Christians who were members of Christ’s spiritual body or congregation, the
apostle Paul wrote: "Do you not know that your bodies are members of Christ?
Shall I, then, take the members of the Christ away and make them members of
a harlot? Never may that happen! What! Do you not know that he who is joined
to a harlot is one body? For, ‘The two,’ says he, ‘will be one flesh.’ But
he who is joined to the Lord is one spirit. Flee from fornication. Every
other sin which a man may commit is outside his body, but he that practices
fornication is sinning against his own body. What! Do you not know that the
body of you people is the temple of the holy spirit within you which you
have from God?"—1 Cor. 6:15-19, NW.
15 Many of those here addressed were married persons. Having sexual
connection with their married mates was not taking them away from membership
in Christ’s body, for one’s wife is one’s own flesh and one is uniting with
what is one’s own. But when married Christians commit adultery or single
Christians commit fornication, even with a religious temple prostitute, they
do something of which God and Christ do not approve. They are taking their
bodies that belong to Christ and becoming one flesh with a sinner, a
fornicator or a harlot. When committing adultery or fornicating, a Christian
sins against his own body. He is misusing it, contrary to his owner Christ.
The adulterous Christian also sins against his wife, who is properly one
flesh with him. He is breaking his unity with her, thus hurting himself,
hating himself because he hates his wife whose flesh he rejects. An anointed
Christian cannot take himself as a member of Christ’s body and make himself
"one flesh" with an illegal person, a fornicator or a fornicatrix, a harlot,
for Jesus has no connection or oneness with such an unclean person. Unless
the Christian repents and reforms from his immoral course he shows he
prefers union, not with Christ, but with the immoral person, and hence he
ceases to be in union with Christ. He is not one in spirit with Christ. He
ceases to be part of the virgin class that is espoused to Christ. A
confirmed adulterer or fornicator is no Christian. He is no witness of
Jehovah. Jehovah God does not make adulterers or fornicators his
witnesses.—1 Cor. 5:11-13.
16 Since this uniting sexually with an illegal person makes a married person
one flesh with someone outside the marriage union, it is only adultery that
really breaks the marriage union, snapping the yoke with which God has made
the married couple one flesh. Therefore Jesus said that only adultery is the
ground that God allows for divorce. Unless adultery has broken the yoke of
marriage, a divorce would not be proper or would not really take effect
before God. Divorce courts of this world, when decreeing a divorce on
grounds other than adultery, are not actually putting apart what God has
bound together. The divorced persons are still one flesh with each other,
still man and wife. Thus neither one is free to remarry, for to remarry
would mean to commit adultery. A man who divorces his wife on unadulterous
grounds exposes her to adultery by a remarriage and also exposes himself in
a like way. A man who marries a woman not divorced for adultery by herself
or by her husband commits adultery with her, uniting himself with flesh that
still belongs to another man.
-------------------------------------
BALAAM
(Ba'laam) [possibly, One Swallowing Down].
Son of Beor, of the 15th century B.C.E. He lived in the Aramaean town of
Pethor in the upper Euphrates Valley and near the Sajur River. Though not an
Israelite, Balaam had some knowledge and recognition of Jehovah as the true
God, speaking of him on one occasion as "Jehovah my God." (Nu 22:5, 18) This
may have been because devout worshipers of Jehovah (Abraham, Lot, and Jacob)
formerly lived in the vicinity of Haran, not far from Pethor.—Ge 12:4, 5;
24:10; 28:5; 31:18, 38.
Balaam turned down the offer of the first delegation from the Moabite king
Balak, who brought with them "payments for divination," saying: "Jehovah has
refused to let me go with you." (Nu 22:5-14) When "other princes in greater
number and more honorable" came (Nu 22:15), and Balaam again sought God’s
permission to go, Jehovah said: "Get up, go with them. But only the word
that I shall speak to you is what you may speak."—Nu 22:16-21; Mic 6:5.
On the way Jehovah’s angel three times stood in the road, causing Balaam’s
ass first to turn into a field, then to squeeze Balaam’s foot against a
wall, and at last to lie down. Three times Balaam beat the animal, which
then miraculously uttered a spoken protest. (Nu 22:22-30) Finally, Balaam
himself saw Jehovah’s angel, who announced: "I have come out to offer
resistance, because your way has been headlong against my will." Yet Jehovah
once again allowed Balaam to continue in his chosen course.—Nu 22:31-35.
From start to finish God unalterably disapproved any cursing of Israel,
insisting that if Balaam went he would have to bless, not curse. (Jos 24:9,
10) However, God permitted him to go. It was as in the case of Cain, when
Jehovah expressed his disapproval but at the same time allowed the
individual personal choice, either to abandon his bad way or plunge ahead in
his wicked course. (Ge 4:6-8) Balaam, then, like Cain, was headstrong in
disregarding Jehovah’s will in the matter, and was determined to gain his
own selfish objective. In Balaam’s case it was greed of reward that blinded
him to the wrongness of his way, as Jude writes: ‘Balaam rushed into the
erroneous course for reward.’ The apostle Peter comments: "Balaam, the son
of Beor, . . . loved the reward of wrongdoing, but got a reproof for his own
violation of what was right. A voiceless beast of burden, making utterance
with the voice of a man, hindered the prophet’s mad course."—Jude 11; 2Pe
2:15, 16.
Upon reaching Moabite territory and meeting King Balak on the bank of the
Arnon, Balaam wasted no time in going to work for these opposers of Jehovah’
s people the next day. Balaam together with Balak offered up sacrifices, and
then Balaam withdrew, hoping to "come upon any unlucky omens" (Nu 23:3;
24:1), but the only message received was a blessing for Israel from Jehovah.
The same sacrificial procedure was again followed atop Pisgah, and again
there was "no unlucky spell against Jacob," only blessings. Finally, the
performance was repeated atop Peor, and again for the third time "God
changed the malediction into a benediction."—Nu 22:41–24:9; Ne 13:2.
At this turn of events, "Balak’s anger blazed against Balaam," and, clapping
his hands in a rage, he exclaimed: "It was to execrate my enemies that I
called you, and, look! you have blessed them to the limit these three times.
And now run your way off to your place. I had said to myself I was without
fail going to honor you, but, look! Jehovah has held you back from honor."
(Nu 24:10, 11) Balaam tried to excuse himself, blaming Jehovah for his
failure at cursing Israel, saying he was not "able to pass beyond the order
of Jehovah," and that ‘whatever Jehovah said is what he had to speak.’ So
with a few more proverbial pronouncements against Israel’s enemies, "Balaam
got up and went and returned to his place."—Nu 24:12-25.
When it says that Balaam "returned to his place" it does not necessarily
mean he actually reached his home back in Pethor. The words themselves do
not imply that Balaam left more than the immediate vicinity of Mount Peor.
As Cook’s Commentary observes on Numbers 24:25: "Returned to his own place .
. . Not to his own land, for he remained amongst the Midianites to plot by
new means against the people of God, and to perish in his sin. . . . The
phrase, which is of frequent recurrence (cf. e.g. Gen. xviii. 33, ?Ge ?xxxi.
55; I S.? 1Sa ?xxvi. 25; 2 S?am?. xix. 39), is idiomatic, meaning merely
that Balaam went away whither he would."
Balaam still entertained hope of having that rich reward for which he had
come so far and for which he had worked so hard. If he could not curse
Israel, he reasoned, perhaps God himself would curse his own people, if only
they could be seduced to engage in sex worship of the Baal of Peor. So
"Balaam . . . went teaching Balak to put a stumbling block before the sons
of Israel, to eat things sacrificed to idols and to commit fornication." (Re
2:14) "By Balaam’s word," the daughters of Moab and Midian "served to induce
the sons of Israel to commit unfaithfulness toward Jehovah over the affair
of Peor, so that the scourge came upon the assembly of Jehovah." (Nu 31:16)
The result: 24,000 men of Israel died for their sin. (Nu 25:1-9) Neither
Midian nor Balaam escaped divine punishment. Jehovah commanded that all the
men, women, and boys of Midian be executed; only virgins were spared. "And
they killed Balaam the son of Beor with the sword." (Nu 25:16-18; 31:1-18)
As for the Moabites, they were barred from the congregation of Jehovah "to
the tenth generation."—De 23:3-6.
------------
NICOLAUS
2. "The sect of Nicolaus" (or Nicolaitans) is condemned in two of the seven
letters to the congregations in chapters 2 and 3 of Revelation. For hating
"the deeds of the sect of Nicolaus," which Christ Jesus himself also hates,
"the angel" of the Ephesus congregation was commended. (Re 2:1, 6) In the
congregation at Pergamum, however, there were some "holding fast the
teaching of the sect of Nicolaus," from which they were urged to turn away
and repent.—Re 2:12, 15, 16.
Aside from what is here written in Revelation about the sect of Nicolaus,
nothing else is known of it, either of its practices and teachings, which
are condemned, or of its origin and development. The connective "so"
immediately following the reference to the immoral and idolatrous course the
Israelites pursued due to "the teaching of Balaam" (Re 2:14, 15) might
indicate some similarity, but Revelation makes a distinction between the
two. There is no reason to connect the sect with Nicolaus the Antiochian
Christian (No. 1) just because he is the only person of that name in the
Bible, as has also been done by some of the early church writers. Nor is it
warranted to say that some apostatized sect took his name to give weight to
their wrongdoing. Nicolaus was more probably a Biblically unidentified
individual after whom the ungodly movement was named.
-----------
BAAL
(Ba'al) [Owner; Master].
1. The fourth-listed son of Jeiel, a Benjamite.—1Ch 8:29, 30; 9:35, 36.
2. A Reubenite whose son Beerah was among those taken captive by the
Assyrian king Tiglath-pileser III.—1Ch 5:5, 6, 26.
3. A Simeonite enclave city within the territory of Judah, apparently the
same as Baalath-beer and Ramah of the south (or Negeb).—Compare 1Ch 4:32, 33
and Jos 19:7-9.
4. In the Scriptures, the Hebrew word ba'`al is employed with reference to
(1) a husband as owner of his wife (Ge 20:3); (2) landowners (Jos 24:11,
ftn); (3) "owners of the nations" (Isa 16:8, ftn); (4) "confederates"
(literally, "owners [masters] of the covenant") (Ge 14:13, ftn); (5) owners
or possessors of tangibles (Ex 21:28, 34; 22:8; 2Ki 1:8, ftn); (6) persons
or things having something that is characteristic of their nature, manner,
occupation, and the like, for example, an archer (literally, "owner of
arrows") (Ge 49:23), a "creditor of the debt" (literally, "owner of a debt
of his hand") (De 15:2), "anyone given to anger" (literally, "owner of
anger") (Pr 22:24), "judicial antagonist" (literally, "owner of judgment")
(Isa 50:8, ftn); (7) Jehovah (Ho 2:16); (8) false gods (Jg 2:11, 13).
The term hab·Ba'`al (the Baal) is the designation applied to the false god
Baal. The expression hab·Be`a·lim' (the Baals) refers to the various local
deities thought of as owning or possessing and having influence over
particular places.
The term "Baal" occurs once in the Christian Greek Scriptures, in Romans
11:4, where it is preceded in the Greek text by the feminine article he.
Commenting on the use of the feminine article before "Baal" in the Greek
Septuagint and Romans 11:4, John Newton wrote in an essay on Baal worship:
"Though he is of the masculine gender in the Hebrew, [hab·Ba'`al], the lord,
yet Baal is called [he Ba'al], = the lady, in the Septuagint; Hos. ii. 8;
Zeph. i. 4; and in the New Testament, Romans xi. 4. At the licentious
worship of this androgyne, or two-sexed god, the men on certain occasions
wore female garments, whilst the women appeared in male attire, brandishing
weapons."—Ancient Pagan and Modern Christian Symbolism, by T. Inman, 1875,
p. 119.
At times in Israel’s history Jehovah was referred to as "Baal," in the sense
of his being the Owner or Husband of the nation. (Isa 54:5) Also, the
Israelites may have improperly associated Jehovah with Baal in their
apostasy. The latter appears to be borne out by Hosea’s prophecy that the
time would come when Israel, after going into and being restored from exile,
would repentantly call Jehovah "My husband," and no more "My owner" ("My
Baal," AT). The context suggests that the designation "Baal" and its
associations with the false god would never again pass the lips of the
Israelites. (Ho 2:9-17) The bad connotation that appears to have become
attached to the Hebrew word ba'`al because of its association with the
degraded worship of Baal is thought by some to be the reason the writer of
Second Samuel used the names "Ish-bosheth" and "Mephibosheth" (bo'sheth
means shame) instead of "Eshbaal" and "Merib-baal."—2Sa 2:8; 9:6; 1Ch 8:33,
34; see ISH-BOSHETH.
Baal Worship. Little was known about Baal worship aside from the many
Scriptural references to it until excavations at Ugarit (the modern Ras
Shamra on the Syrian coast opposite the NE tip of the island of Cyprus)
brought to light many religious artifacts and hundreds of clay tablets. Many
of these ancient documents, now known as the Ras Shamra texts, are thought
to be the liturgies of or words spoken by those participating in the rituals
at the religious festivals.
In the Ras Shamra texts, Baal (also called Aliyan [the one who prevails]
Baal) is referred to as "Zabul [Prince], Lord of the Earth" and "the Rider
of the Clouds." This harmonizes with a representation of Baal, showing him
as holding a club or mace in his right hand and a stylized lightning flash
with a spearhead in his left. He is also depicted as wearing a helmet with
horns, suggesting an intimate connection with the bull, a symbol of
fertility.
Normally from late April to September there is hardly any rain in Palestine.
In October the rains start and continue throughout winter and into April,
resulting in abundant vegetation. The changes of the seasons and the
resulting effects were thought to come in cycles because of the never-ending
conflicts between the gods. The cessation of the rains and the dying of
vegetation were attributed to the triumph of the god Mot (death and aridity)
over Baal (rain and fertility), compelling Baal to withdraw into the depths
of the earth. The beginning of the rainy season was believed to indicate
that Baal had awakened to life. This, it was thought, was made possible by
the triumph of Baal’s sister Anath over Mot, allowing her brother Baal to
return to his throne. The mating of Baal with his wife, presumably
Ashtoreth, was believed to ensure fertility for the coming year.
The farming and cattle-raising Canaanites probably thought that their
engaging in a prescribed ritual, a sort of sympathetic magic, helped to
stimulate their gods to action according to the pattern enacted at their
religious festivals and was necessary to ensure productive crops and herds
in the coming year and to avert droughts, locust plagues, and so forth.
Hence Baal’s coming to life again to be enthroned and mated with his consort
apparently was celebrated with licentious fertility rites, marked by sexual
orgies of unrestrained debauchery.
Undoubtedly each Canaanite city built its Baal sanctuary in honor of its
local patron Baal. Priests were appointed to conduct the worship at these
sanctuaries and the many shrines on neighboring hilltops known as high
places. (Compare 2Ki 17:32.) Inside the shrines there may have been images
or representations of Baal, whereas near the altars outside were to be found
stone pillars (likely phallic symbols of Baal), sacred poles representing
the goddess Asherah, and incense stands. (Compare 2Ch 34:4-7; see SACRED
POLE.) Male and female prostitutes served at the high places, and besides
ceremonial prostitution, even child sacrifice was practiced. (Compare 1Ki
14:23, 24; Ho 4:13, 14; Isa 57:5; Jer 7:31; 19:5.) Worship of Baal was also
carried out right on the housetops of the people, from where sacrificial
smoke to their god was frequently seen to rise.—Jer 32:29.
There are indications that Baal and other gods and goddesses of the
Canaanite pantheon were associated in the minds of their worshipers with
certain heavenly bodies. For instance, one of the Ras Shamra texts mentions
an offering to "Queen Shapash (the Sun) and to the stars," and another
alludes to "the army of the sun and the host of the day."
It is, therefore, noteworthy that the Bible makes several references to the
heavenly bodies in connection with Baal worship. Describing the wayward
course of the kingdom of Israel, the Scriptural record states: "They kept
leaving all the commandments of Jehovah . . . , and they began to bow down
to all the army of the heavens and to serve Baal." (2Ki 17:16) Concerning
the kingdom of Judah, it is noted that right in the temple of Jehovah there
came to be "utensils made for Baal and for the sacred pole and for all the
army of the heavens." Also, the people throughout Judah made "sacrificial
smoke to Baal, to the sun and to the moon and to the constellations of the
zodiac and to all the army of the heavens."—2Ki 23:4, 5; 2Ch 33:3; see also
Zep 1:4, 5.
Each locality had its own Baal, and the local Baal was often given a name
denoting his being attached to a specific locality. For instance, the Baal
of Peor (Baal-peor), who was worshiped by Moabites and Midianites, took his
name from Mount Peor. (Nu 25:1-3, 6) The names of these local Baals later
came to be transferred through a figure of speech (metonymy) to the
localities themselves, as, for example, Baal-hermon, Baal-hazor,
Baal-zephon, Bamoth-baal. However, although there were many local Baals,
officially, among the Canaanites, it was understood that there was actually
just one god Baal.
What effect did Baal worship have on Israel?
Baalism is implied early in the Bible, although apparently it had not
reached the level of degradation in the days of the patriarchs that existed
when the Israelites entered the land of Canaan. (Compare Ge 15:16; 1Ki
21:26.) The listing of the city of Ashteroth-karnaim, possibly named after
Baal’s consort Ashtoreth, gives the first suggestion of it. (Ge 14:5) Before
the Israelites crossed the Red Sea, the location Baal-zephon could be seen
in the wilderness. (Ex 14:2, 9) With respect to the inhabitants of Canaan,
specific warnings were given to Moses on Mount Sinai to pull down their
altars, shatter their sacred pillars, and cut down their sacred poles. (Ex
34:12-14) Thus all appendages of Baal worship were to be eradicated from the
Promised Land.
While the Israelites were camped on the Plains of Moab, King Balak took
Balaam up to Bamoth-baal (meaning "High Places of Baal") to see the mighty
throng. (Nu 22:41) After proving unsuccessful in bringing a curse directly
upon the Israelites, Balaam advised Balak to lure them into idolatry through
temptation to commit sexual immorality with the female idol worshipers of
Baal of Peor. Thousands of Israelites succumbed to this temptation and lost
their lives.—Nu 22:1–25:18; Re 2:14.
Despite this bitter experience and the clear warnings by Moses and Joshua
(De 7:25, 26; Jos 24:15, 19, 20), the Israelites, in taking up residence in
the land, began to imitate the remaining Canaanites, apparently with a view
to ensuring fertility in their cattle and crops. At the same time, they
carried on a pretense of worshiping Jehovah. Following the death of Joshua,
wholesale apostasy set in. (Jg 2:11-13; 3:5-8) The people kept altars,
poles, and other appendages of Baal worship in their fields, and apparently
they listened to their Canaanite neighbors as to how they might please the
"owner," or Baal, of each piece of land. The Israelites were also ensnared
by the immoral practices associated with Baal worship. As a result, Jehovah
abandoned them to their enemies.
However, when the people turned back to him, Jehovah mercifully delivered
them by raising up judges such as Gideon, whose name was changed to
Jerubbaal (meaning, "Let Baal Make a Legal Defense (Contend)"). (Jg 6:25-32;
1Sa 12:9-11) But no permanent reform then took place. (Jg 8:33; 10:6)
Baalism continued to be practiced even beyond the days of Samuel, although
it is written that, at his urgings, the people put away the Baals and
Ashtoreth images and began serving Jehovah alone.—1Sa 7:3, 4.
Although we do not hear of Baalism again until the end of Solomon’s reign,
it may have lingered on in parts of the kingdom. Many varieties of Baalism
were introduced into the country as Solomon married his many heathen wives,
and they induced him and their children to serve other gods and goddesses,
such as Ashtoreth and Molech, who were associated with Baal worship.—1Ki
11:4, 5, 33; Jer 32:35.
With the split of the kingdom in 997 B.C.E., Jeroboam set up calf worship in
the northern kingdom of Israel at Dan and Bethel. The native Baalism and the
calf worship were carried on side by side, just as in Judah a semblance of
true worship was carried on at Jerusalem as Baalism was also practiced
throughout the land.—1Ki 14:22-24.
A different Baal cult was introduced into Israel in King Ahab’s day (c.
940-920 B.C.E.), that of Melkart, the Baal of Tyre. (PICTURE, Vol. 2, p.
532) Ahab formed a marriage alliance with the daughter of the king of Tyre,
named Ethbaal (meaning "With Baal"). This resulted in Ethbaal’s daughter,
Jezebel, importing this more virile cult into Israel, with many priests and
attendants. (1Ki 16:31-33) Finally, a famous showdown came at Mount Carmel
between Jehovah and Baal.
Likely because Baal, believed to be the owner of the sky, was regarded by
his worshipers as the giver of rains and fertility, a drought was ordered by
Elijah in the name of Jehovah. (1Ki 17:1) After three years and six months
of drought, Baal having proved unable to bring an end to the drought in
answer to the many appeals undoubtedly made by his priests and worshipers,
Elijah summoned all the people to Mount Carmel to witness the great test as
to who is the true God. The test resulted in the humiliation of the Baal
worshipers and the slaughter of 450 Baal prophets. Jehovah, and not Baal,
then brought rain to end the drought.—1Ki 18:18-46; Jas 5:17.
Ahab’s son and successor, Ahaziah, continued to serve Baal. (1Ki 22:51-53)
Ahaziah’s brother, Jehoram, succeeded him, and it is reported that he
removed the sacred pillar of Baal that his father had made, although he
persisted in calf worship.—2Ki 3:1-3.
Later (c. 905 B.C.E.) Jehu was anointed king. He avenged the murder of
Jehovah’s prophets by killing off Jezebel and the house of her husband Ahab.
All the worshipers of Baal were then summoned to Samaria under pretense of
holding "a solemn assembly for Baal." At Jehu’s command all the Baal
worshipers were killed. The sacred poles were burned, and the sacred pillar
and house of Baal were pulled down, the house being set aside for a public
privy. With this it is said that Jehu "annihilated Baal out of Israel." (2Ki
10:18-28) So, at least for the time, Baal worship was suppressed. However,
it was on account of such Baalistic religion that Jehovah finally let the
ten-tribe kingdom of Israel go into exile.—2Ki 17:16-18.
In Judah, Baalism evidently remained entrenched, despite the efforts of King
Asa to remove its appendages. (2Ch 14:2-5) When Ahab married off Athaliah,
his daughter by Jezebel, to Jehoram, the seventh Judean king, her wicked
influence established Tyrian Baalism among the royal family in Judah. Even
reforms at the beginning of the reign of Athaliah’s grandson, King Jehoash,
and those later by King Hezekiah, did not effect permanent removal of Baal
worship. (2Ki 11:18; 18:4) Hezekiah’s son Manasseh rebuilt the very high
places that his father had destroyed. (2Ki 21:3) While apparently most of
the Judean kings were contaminated with Baal worship, Manasseh was excessive
in his pursuit of this degraded cult. (2Ki 21:9-11) King Manasseh’s later
reform and even the extensive purge by his grandson, King Josiah, did not
bring about a permanent return to true worship. Punishment by exile and
desolation of the land was the result of this thorough contamination with
false worship.—2Ch 33:10-17; 2Ki 23:4-27; Jer 32:29.
Jeremiah, carrying on his prophetic work from the days of Josiah to the
exile to Babylon, denounced Israel for degrading herself by Baal worship,
likening Israel to an adulterous wife who prostituted herself under every
luxuriant tree and on every high place, committing adultery with stones and
trees, and forgetting Jehovah, "the husbandly owner" of the people. (Jer
2:20-27; 3:9, 14) After the exile to Babylon and the return of the Jews to
Palestine, Baalism is not mentioned in the Bible as being practiced by the
Israelites.
------------------------
BALAK
(Ba'lak) [He Has Laid Waste].
Baal-worshiping king of Moab in the 15th century B.C.E.; son of Zippor.
Balak’s people were frightened and filled with "a sickening dread" when they
saw what Israel had done to the Amorites. In league with Midian, Balak sent
to the town of Pethor by the Euphrates River for Balaam to come from
Mesopotamia and curse Israel with "uncanny power," hoping thereby to gain a
military advantage. (Nu 23:21) "Look!" Balak said to Balaam, "[the
Israelites] have covered the earth as far as one can see, and they are
dwelling right in front of me." At first Balaam declined to go, but after
Balak sent a more honorable delegation of princes and raised his offer, the
greedy prophet finally accepted, with Jehovah’s allowance. Upon coming to
the bank of the Arnon, Balak chided him: "Why did you not come to me [at
first]? Am I not really and truly able to honor you?"—Nu 22:2-37.
Balak took Balaam to three vantage points from which to view the host of
Israel. At each point the same sacrificial procedure was followed; Balak was
directed to construct seven altars upon which seven bulls and seven rams
were sacrificed. However, at each place, instead of cursing Israel, Balaam
blessed them.—Nu 22:41–24:9; Mic 6:5.
At this, "Balak’s anger blazed against Balaam." Clapping his hands in a
rage, he exclaimed: "It was to execrate my enemies that I called you, and,
look! you have blessed them to the limit these three times. And now run your
way off to your place." But before this prophet from Pethor departed, he
foretold the Messianic "star" coming through Jacob’s seed.—Nu 24:10-17; Jos
24:9, 10; Jg 11:25.
Subsequent events show that Balaam also "went teaching Balak to put a
stumbling block before the sons of Israel, to eat things sacrificed to idols
and to commit fornication."—Re 2:14; Nu 25:1-18.
BirdTribe
Jerry Newport wrote:
> <snipped biblical falsehoods as promulgated by Jehovahs Witnesses>
"It has often been wondered why the biblical God of the Hebrews led them
through trials and tribulations, floods and disasters, when (from time to time)
he
appears to have performed with a quite contrary and merciful personality. The
answer is that, although now seemingly embraced as 'the One God' by the
Jewish and Christian churches, there was originally a distinct difference
between the figures of Jehovah and the Lord. They were, in fact, quite separate
deities.
The god referred to as 'Jehovah' was traditionally a storm god, a god of wrath
and vengeance, whereas the god referred to as 'the Lord' was a god of fertility
and wisdom.
So, what was the name given to the Lord in the early writings? It was, quite
simply, the prevailing Hebrew word for 'Lord', and the word was 'Adon'. As for
the apparent personal name of Jehovah, this was not used in the early days, and
even the Bible tells that the God of Abraham was called 'El Shaddai', which
means 'Lofty Mountain'.
The apparent name 'Jehovah' came from the original Hebrew stem YHWH, which
meant 'I am that I am' - said to be a statement made by God to Moses on
Mount Sinai, hundreds of years after the time of Abraham. 'Jehovah' was
therefore not a name at all, and early texts refer simply to 'El Shaddai' and
to his
opposing counterpart, 'Adon'.
To the Canaanites, these gods were respectively called 'El Elyon' and 'Baal' -
which meant precisely the same things ('Lofty Mountain' and 'Lord').
In our modern Bibles, the definitions 'God' and 'Lord' are used and intermixed
throughout, as if they were one and the same character, but originally they
were
not. One was a vengeful god (a people-hater), and the other was a social god (a
people-supporter), and they each had wives, sons and daughters.
The old writings tell us that throughout the patriarchal era the Israelites
endeavoured to support Adon, the Lord, but at every turn El Shaddai (the storm
god,
Jehovah) retaliated with floods, tempests, famines and destruction. Even at the
very last (around 600 BC), the Bible explains that Jerusalem was overthrown at
Jehovah's bidding and tens of thousands of Jews were taken into Babylonian
captivity simply because their King (a descendant of King David) had erected
altars in veneration of Baal, the Adon.
It was during the course of this captivity that the Israelites weakened and
finally conceded. They decided to succumb to the 'God of Wrath', and developed
a
new religion out of sheer fear of his retribution. It was at this time that the
name of Jehovah first appeared - and this was only 500 years before the time of
Jesus.
Subsequently, the Christian Church took Jehovah on board as well, calling him
simply 'God' - and all the hitherto social concepts of the Adon were totally
discarded. The two religions were henceforth both faiths of fear. Even today,
their followers are classified as 'God-fearing'.
So, where does that leave us? It leaves us knowing that within an overall
pantheon of gods and goddesses (many of whom are actually named in the Bible),
there were two predominant and opposing gods. In different cultures they have
been known as 'El Elyon' and 'Baal'; 'El Shaddai' and 'Adon'; 'Arhiman' and
'Mazda'; 'Jehovah' and 'Lord'; 'God' and 'Father'. But these styles are all
titular; they are not personal names." -Sir Laurence Gardner, Prior of The
Celtic Church, Archivist to the Royal Court of the Dragon, the oldest sovereign
court on Earth.
Got morwe but it is obvious who Jehovah is at this point. He is the destroyer
and not Baal, who is the Lord.
Jerry Newport
Jerry Newport
Jerry Newport
JEHOVAH
(Je·ho'vah) [the causative form, the imperfect state, of the Heb. verb
ha·wah' (become); meaning "He Causes to Become"].
The personal name of God. (Isa 42:8; 54:5) Though Scripturally designated by
such descriptive titles as "God," "Sovereign Lord," "Creator," "Father,"
"the Almighty," and "the Most High," his personality and attributes-who and
what he is-are fully summed up and expressed only in this personal name.-Ps
83:18.
Correct Pronunciation of the Divine Name. "Jehovah" is the best known
English pronunciation of the divine name, although "Yahweh" is favored by
most Hebrew scholars. The oldest Hebrew manuscripts present the name in the
form of four consonants, commonly called the Tetragrammaton (from Greek
te·tra-, meaning "four," and gram'ma, "letter"). These four letters (written
from right to left) are <H<%&%*>H> and may be transliterated into English as
YHWH (or, JHVH).
The Hebrew consonants of the name are therefore known. The question is,
Which vowels are to be combined with those consonants? Vowel points did not
come into use in Hebrew until the second half of the first millennium C.E.
(See HEBREW, II [Hebrew Alphabet and Script].) Furthermore, because of a
religious superstition that had begun centuries earlier, the vowel pointing
found in Hebrew manuscripts does not provide the key for determining which
vowels should appear in the divine name.
Superstition hides the name. At some point a superstitious idea arose among
the Jews that it was wrong even to pronounce the divine name (represented by
the Tetragrammaton). Just what basis was originally assigned for
discontinuing the use of the name is not definitely known. Some hold that
the name was viewed as being too sacred for imperfect lips to speak. Yet the
Hebrew Scriptures themselves give no evidence that any of God's true
servants ever felt any hesitancy about pronouncing his name. Non-Biblical
Hebrew documents, such as the so-called Lachish Letters, show the name was
used in regular correspondence in Palestine during the latter part of the
seventh century B.C.E.
Another view is that the intent was to keep non-Jewish peoples from knowing
the name and possibly misusing it. However, Jehovah himself said that he
would 'have his name declared in all the earth' (Ex 9:16; compare 1Ch 16:23,
24; Ps 113:3; Mal 1:11, 14), to be known even by his adversaries. (Isa 64:2)
The name was in fact known and used by pagan nations both in pre-Common Era
times and in the early centuries of the Common Era. (The Jewish
Encyclopedia, 1976, Vol. XII, p. 119) Another claim is that the purpose was
to protect the name from use in magical rites. If so, this was poor
reasoning, as it is obvious that the more mysterious the name became through
disuse the more it would suit the purposes of practicers of magic.
When did the superstition take hold? Just as the reason or reasons
originally advanced for discontinuing the use of the divine name are
uncertain, so, too, there is much uncertainty as to when this superstitious
view really took hold. Some claim that it began following the Babylonian
exile (607-537 B.C.E.). This theory, however, is based on a supposed
reduction in the use of the name by the later writers of the Hebrew
Scriptures, a view that does not hold up under examination. Malachi, for
example, was evidently one of the last books of the Hebrew Scriptures
written (in the latter half of the fifth century B.C.E.), and it gives great
prominence to the divine name.
Many reference works have suggested that the name ceased to be used by about
300 B.C.E. Evidence for this date supposedly was found in the absence of the
Tetragrammaton (or a transliteration of it) in the Greek Septuagint
translation of the Hebrew Scriptures, begun about 280 B.C.E. It is true that
the most complete manuscript copies of the Septuagint now known do
consistently follow the practice of substituting the Greek words Ky'ri·os
(Lord) or The·os' (God) for the Tetragrammaton. But these major manuscripts
date back only as far as the fourth and fifth centuries C.E. More ancient
copies, though in fragmentary form, have been discovered that prove that the
earliest copies of the Septuagint did contain the divine name.
One of these is the fragmentary remains of a papyrus roll of a portion of
Deuteronomy, listed as P. Fouad Inventory No. 266. (PICTURE, Vol. 1, p. 326)
It regularly presents the Tetragrammaton, written in square Hebrew
characters, in each case of its appearance in the Hebrew text being
translated. This papyrus is dated by scholars as being from the first
century B.C.E., and thus it was written four or five centuries earlier than
the manuscripts mentioned previously.-See NW appendix, pp. 1562-1564.
When did the Jews in general actually stop pronouncing the personal name of
God?
So, at least in written form, there is no sound evidence of any
disappearance or disuse of the divine name in the B.C.E. period. In the
first century C.E., there first appears some evidence of a superstitious
attitude toward the name. Josephus, a Jewish historian from a priestly
family, when recounting God's revelation to Moses at the site of the burning
bush, says: "Then God revealed to him His name, which ere then had not come
to men's ears, and of which I am forbidden to speak." (Jewish Antiquities,
II, 276 [xii, 4]) Josephus' statement, however, besides being inaccurate as
to knowledge of the divine name prior to Moses, is vague and does not
clearly reveal just what the general attitude current in the first century
was as to pronouncing or using the divine name.
The Jewish Mishnah, a collection of rabbinic teachings and traditions, is
somewhat more explicit. Its compilation is credited to a rabbi known as
Judah the Prince, who lived in the second and third centuries C.E. Some of
the Mishnaic material clearly relates to circumstances prior to the
destruction of Jerusalem and its temple in 70 C.E. Of the Mishnah, however,
one scholar says: "It is a matter of extreme difficulty to decide what
historical value we should attach to any tradition recorded in the Mishnah.
The lapse of time which may have served to obscure or distort memories of
times so different; the political upheavals, changes, and confusions brought
about by two rebellions and two Roman conquests; the standards esteemed by
the Pharisean party (whose opinions the Mishnah records) which were not
those of the Sadducean party . . .-these are factors which need to be given
due weight in estimating the character of the Mishnah's statements. Moreover
there is much in the contents of the Mishnah that moves in an atmosphere of
academic discussion pursued for its own sake, with (so it would appear)
little pretence at recording historical usage." (The Mishnah, translated by
H. Danby, London, 1954, pp. xiv, xv) Some of the Mishnaic traditions
concerning the pronouncing of the divine name are as follows:
In connection with the annual Day of Atonement, Danby's translation of the
Mishnah states: "And when the priests and the people which stood in the
Temple Court heard the Expressed Name come forth from the mouth of the High
Priest, they used to kneel and bow themselves and fall down on their faces
and say, 'Blessed be the name of the glory of his kingdom for ever and
ever!'" (Yoma 6:2) Of the daily priestly blessings, Sotah 7:6 says: "In the
Temple they pronounced the Name as it was written, but in the provinces by a
substituted word." Sanhedrin 7:5 states that a blasphemer was not guilty
'unless he pronounced the Name,' and that in a trial involving a charge of
blasphemy a substitute name was used until all the evidence had been heard;
then the chief witness was asked privately to 'say expressly what he had
heard,' presumably employing the divine name. Sanhedrin 10:1, in listing
those "that have no share in the world to come," states: "Abba Saul says:
Also he that pronounces the Name with its proper letters." Yet, despite
these negative views, one also finds in the first section of the Mishnah the
positive injunction that "a man should salute his fellow with [the use of]
the Name [of God]," the example of Boaz (Ru 2:4) then being cited.-Berakhot
9:5.
Taken for what they are worth, these traditional views may reveal a
superstitious tendency to avoid using the divine name sometime before
Jerusalem's temple was destroyed in 70 C.E. Even then, it is primarily the
priests who are explicitly said to have used a substitute name in place of
the divine name, and that only in the provinces. Additionally the historical
value of the Mishnaic traditions is questionable, as we have seen.
There is, therefore, no genuine basis for assigning any time earlier than
the first and second centuries C.E. for the development of the superstitious
view calling for discontinuance of the use of the divine name. The time did
come, however, when in reading the Hebrew Scriptures in the original
language, the Jewish reader substituted either ´Adho·nai' (Sovereign Lord)
or ´Elo·him' (God) rather than pronounce the divine name represented by the
Tetragrammaton. This is seen from the fact that when vowel pointing came
into use in the second half of the first millennium C.E., the Jewish
copyists inserted the vowel points for either ´Adho·nai' or ´Elo·him' into
the Tetragrammaton, evidently to warn the reader to say those words in place
of pronouncing the divine name. If using the Greek Septuagint translation of
the Hebrew Scriptures in later copies, the reader, of course, found the
Tetragrammaton completely replaced by Ky'ri·os and The·os'.-See LORD.
Translations into other languages, such as the Latin Vulgate, followed the
example of these later copies of the Greek Septuagint. The Catholic Douay
Version (of 1609-1610) in English, based on the Latin Vulgate, therefore
does not contain the divine name, while the King James Version (1611) uses
LORD or GOD (in capital and small capitals) to represent the Tetragrammaton
in the Hebrew Scriptures, except in four cases.
What is the proper pronunciation of God's name?
In the second half of the first millennium C.E., Jewish scholars introduced
a system of points to represent the missing vowels in the consonantal Hebrew
text. When it came to God's name, instead of inserting the proper vowel
signs for it, they put other vowel signs to remind the reader that he should
say ´Adho·nai' (meaning "Sovereign Lord") or ´Elo·him' (meaning "God").
The Codex Leningrad B 19 A, of the 11th century C.E., vowel points the
Tetragrammaton to read Yehwah', Yehwih', and Yeho·wah'. Ginsburg's edition
of the Masoretic text vowel points the divine name to read Yeho·wah'. (Ge
3:14, ftn) Hebrew scholars generally favor "Yahweh" as the most likely
pronunciation. They point out that the abbreviated form of the name is Yah
(Jah in the Latinized form), as at Psalm 89:8 and in the expression
Ha·lelu-Yah' (meaning "Praise Jah, you people!"). (Ps 104:35; 150:1, 6)
Also, the forms Yehoh', Yoh, Yah, and Ya'hu, found in the Hebrew spelling of
the names Jehoshaphat, Joshaphat, Shephatiah, and others, can all be derived
from Yahweh. Greek transliterations of the name by early Christian writers
point in a somewhat similar direction with spellings such as I·a·be' and
I·a·ou·e', which, as pronounced in Greek, resemble Yahweh. Still, there is
by no means unanimity among scholars on the subject, some favoring yet other
pronunciations, such as "Yahuwa," "Yahuah," or "Yehuah."
Since certainty of pronunciation is not now attainable, there seems to be no
reason for abandoning in English the well-known form "Jehovah" in favor of
some other suggested pronunciation. If such a change were made, then, to be
consistent, changes should be made in the spelling and pronunciation of a
host of other names found in the Scriptures: Jeremiah would be changed to
Yir·meyah', Isaiah would become Yesha'·ya'hu, and Jesus would be either
Yehoh·shu'a' (as in Hebrew) or I·e·sous' (as in Greek). The purpose of words
is to transmit thoughts; in English the name Jehovah identifies the true
God, transmitting this thought more satisfactorily today than any of the
suggested substitutes.
Importance of the Name. Many modern scholars and Bible translators advocate
following the tradition of eliminating the distinctive name of God. They not
only claim that its uncertain pronunciation justifies such a course but also
hold that the supremacy and uniqueness of the true God make unnecessary his
having a particular name. Such a view receives no support from the inspired
Scriptures, either those of pre-Christian times or those of the Christian
Greek Scriptures.
The Tetragrammaton occurs 6,828 times in the Hebrew text printed in Biblia
Hebraica and Biblia Hebraica Stuttgartensia. In the Hebrew Scriptures the
New World Translation contains the divine name 6,973 times, because the
translators took into account, among other things, the fact that in some
places the scribes had replaced the divine name with ´Adho·nai' or
´Elo·him'. (See NW appendix, pp. 1561, 1562.) The very frequency of the
appearance of the name attests to its importance to the Bible's Author,
whose name it is. Its use throughout the Scriptures far outnumbers that of
any of the titles, such as "Sovereign Lord" or "God," applied to him.
Noteworthy, also, is the importance given to names themselves in the Hebrew
Scriptures and among Semitic peoples. Professor G. T. Manley points out: "A
study of the word 'name' in the O[ld] T[estament] reveals how much it means
in Hebrew. The name is no mere label, but is significant of the real
personality of him to whom it belongs. . . . When a person puts his 'name'
upon a thing or another person the latter comes under his influence and
protection."-New Bible Dictionary, edited by J. D. Douglas, 1985, p. 430;
compare Everyman's Talmud, by A. Cohen, 1949, p. 24; Ge 27:36; 1Sa 25:25; Ps
20:1; Pr 22:1; see NAME.
"God" and "Father" not distinctive. The title "God" is neither personal nor
distinctive (one can even make a god of his belly; Php 3:19). In the Hebrew
Scriptures the same word (´Elo·him') is applied to Jehovah, the true God,
and also to false gods, such as the Philistine god Dagon (Jg 16:23, 24; 1Sa
5:7) and the Assyrian god Nisroch. (2Ki 19:37) For a Hebrew to tell a
Philistine or an Assyrian that he worshiped "God [´Elo·him']" would
obviously not have sufficed to identify the Person to whom his worship went.
In its articles on Jehovah, The Imperial Bible-Dictionary nicely illustrates
the difference between ´Elo·him' (God) and Jehovah. Of the name Jehovah, it
says: "It is everywhere a proper name, denoting the personal God and him
only; whereas Elohim partakes more of the character of a common noun,
denoting usually, indeed, but not necessarily nor uniformly, the Supreme. .
. . The Hebrew may say the Elohim, the true God, in opposition to all false
gods; but he never says the Jehovah, for Jehovah is the name of the true God
only. He says again and again my God . . . ; but never my Jehovah, for when
he says my God, he means Jehovah. He speaks of the God of Israel, but never
of the Jehovah of Israel, for there is no other Jehovah. He speaks of the
living God, but never of the living Jehovah, for he cannot conceive of
Jehovah as other than living."-Edited by P. Fairbairn, London, 1874, Vol. I,
p. 856.
The same is true of the Greek term for God, The·os'. It was applied alike to
the true God and to such pagan gods as Zeus and Hermes (Roman Jupiter and
Mercury). (Compare Ac 14:11-15.) Presenting the true situation are Paul's
words at 1 Corinthians 8:4-6: "For even though there are those who are
called 'gods,' whether in heaven or on earth, just as there are many 'gods'
and many 'lords,' there is actually to us one God the Father, out of whom
all things are, and we for him." The belief in numerous gods, which makes
essential that the true God be distinguished from such, has continued even
into this 20th century.
Paul's reference to "God the Father" does not mean that the true God's name
is "Father," for the designation "father" applies as well to every human
male parent and describes men in other relationships. (Ro 4:11, 16; 1Co
4:15) The Messiah is given the title "Eternal Father." (Isa 9:6) Jesus
called Satan the "father" of certain murderous opposers. (Joh 8:44) The term
was also applied to gods of the nations, the Greek god Zeus being
represented as the great father god in Homeric poetry. That "God the Father"
has a name, one that is distinct from his Son's name, is shown in numerous
texts. (Mt 28:19; Re 3:12; 14:1) Paul knew the personal name of God,
Jehovah, as found in the creation account in Genesis, from which Paul quoted
in his writings. That name, Jehovah, distinguishes "God the Father" (compare
Isa 64:8), thereby blocking any attempt at merging or blending his identity
and person with that of any other to whom the title "god" or "father" may be
applied.
Not a tribal god. Jehovah is called "the God of Israel" and 'the God of
their forefathers.' (1Ch 17:24; Ex 3:16) Yet this intimate association with
the Hebrews and with the Israelite nation gives no reason for limiting the
name to that of a tribal god, as some have done. The Christian apostle Paul
wrote: "Is he the God of the Jews only? Is he not also of people of the
nations? Yes, of people of the nations also." (Ro 3:29) Jehovah is not only
"the God of the whole earth" (Isa 54:5) but also the God of the universe,
"the Maker of heaven and earth." (Ps 124:8) Jehovah's covenant with Abraham,
nearly 2,000 years earlier than Paul's day, had promised blessings for
people of all nations, showing God's interest in all mankind.-Ge 12:1-3;
compare Ac 10:34, 35; 11:18.
Jehovah God eventually rejected the unfaithful nation of fleshly Israel. But
his name was to continue among the new nation of spiritual Israel, the
Christian congregation, even when that new nation began to embrace
non-Jewish persons in its membership. Presiding at a Christian assembly in
Jerusalem, the disciple James therefore spoke of God as having "turned his
attention to the [non-Jewish] nations to take out of them a people for his
name." As proof that this had been foretold, James then quoted a prophecy in
the book of Amos in which Jehovah's name appears twice.-Ac 15:2, 12-14; Am
9:11, 12.
In the Christian Greek Scriptures. In view of this evidence it seems most
unusual to find that the extant manuscript copies of the original text of
the Christian Greek Scriptures do not contain the divine name in its full
form. The name therefore is also absent from most translations of the
so-called New Testament. Yet the name does appear in these sources in its
abbreviated form at Revelation 19:1, 3, 4, 6, in the expression "Alleluia"
or "Hallelujah" (KJ, Dy, JB, AS, RS). The call there recorded as spoken by
spirit sons of God to "Praise Jah, you people!" (NW) makes clear that the
divine name was not obsolete; it was as vital and pertinent as it had been
in the pre-Christian period. Why, then, the absence of its full form from
the Christian Greek Scriptures?
Why is the divine name in its full form not in any available ancient
manuscript of the Christian Greek Scriptures?
The argument long presented was that the inspired writers of the Christian
Greek Scriptures made their quotations from the Hebrew Scriptures on the
basis of the Septuagint, and that, since this version substituted Ky'ri·os
or The·os' for the Tetragrammaton, these writers did not use the name
Jehovah. As has been shown, this argument is no longer valid. Commenting on
the fact that the oldest fragments of the Greek Septuagint do contain the
divine name in its Hebrew form, Dr. P. Kahle says: "We now know that the
Greek Bible text [the Septuagint] as far as it was written by Jews for Jews
did not translate the Divine name by kyrios, but the Tetragrammaton written
with Hebrew or Greek letters was retained in such MSS [manuscripts]. It was
the Christians who replaced the Tetragrammaton by kyrios, when the divine
name written in Hebrew letters was not understood any more." (The Cairo
Geniza, Oxford, 1959, p. 222) When did this change in the Greek translations
of the Hebrew Scriptures take place?
It evidently took place in the centuries following the death of Jesus and
his apostles. In Aquila's Greek version, dating from the second century
C.E., the Tetragrammaton still appeared in Hebrew characters. Around 245
C.E., the noted scholar Origen produced his Hexapla, a six-column
reproduction of the inspired Hebrew Scriptures: (1) in their original Hebrew
and Aramaic, accompanied by (2) a transliteration into Greek, and by the
Greek versions of (3) Aquila, (4) Symmachus, (5) the Septuagint, and (6)
Theodotion. On the evidence of the fragmentary copies now known, Professor
W. G. Waddell says: "In Origen's Hexapla . . . the Greek versions of Aquila,
Symmachus, and LXX [Septuagint] all represented JHWH by <G<PIPI>G>; in the
second column of the Hexapla the Tetragrammaton was written in Hebrew
characters." (The Journal of Theological Studies, Oxford, Vol. XLV, 1944,
pp. 158, 159) Others believe the original text of Origen's Hexapla used
Hebrew characters for the Tetragrammaton in all its columns. Origen himself
stated that "in the most accurate manuscripts THE NAME occurs in Hebrew
characters, yet not in today's Hebrew [characters], but in the most ancient
ones."
As late as the fourth century C.E., Jerome, the translator of the Latin
Vulgate, says in his prologue to the books of Samuel and Kings: "And we find
the name of God, the Tetragrammaton [i.e., <H<%&%*>H>], in certain Greek
volumes even to this day expressed in ancient letters." In a letter written
at Rome, 384 C.E., Jerome states: "The ninth [name of God] is the
Tetragrammaton, which they considered [a·nek·pho'ne·ton], that is,
unspeakable, and it is written with these letters, Iod, He, Vau, He. Certain
ignorant ones, because of the similarity of the characters, when they would
find it in Greek books, were accustomed to read <G<PIPI>G> [Greek letters
corresponding to the Roman letters PIPI]."-Papyrus Grecs Bibliques, by F.
Dunand, Cairo, 1966, p. 47, ftn. 4.
The so-called Christians, then, who "replaced the Tetragrammaton by kyrios"
in the Septuagint copies, were not the early disciples of Jesus. They were
persons of later centuries, when the foretold apostasy was well developed
and had corrupted the purity of Christian teachings.-2Th 2:3; 1Ti 4:1.
Used by Jesus and his disciples. Thus, in the days of Jesus and his
disciples the divine name very definitely appeared in copies of the
Scriptures, both in Hebrew manuscripts and in Greek manuscripts. Did Jesus
and his disciples use the divine name in speech and in writing? In view of
Jesus' condemnation of Pharisaic traditions (Mt 15:1-9), it would be highly
unreasonable to conclude that Jesus and his disciples let Pharisaic ideas
(such as are recorded in the Mishnah) govern them in this matter. Jesus' own
name means "Jehovah Is Salvation." He stated: "I have come in the name of my
Father" (Joh 5:43); he taught his followers to pray: "Our Father in the
heavens, let your name be sanctified" (Mt 6:9); his works, he said, were
done "in the name of my Father" (Joh 10:25); and, in prayer on the night of
his death, he said he had made his Father's name manifest to his disciples
and asked, "Holy Father, watch over them on account of your own name" (Joh
17:6, 11, 12, 26). In view of all of this, when Jesus quoted the Hebrew
Scriptures or read from them he certainly used the divine name, Jehovah.
(Compare Mt 4:4, 7, 10 with De 8:3; 6:16; 6:13; also Mt 22:37 with De 6:5;
and Mt 22:44 with Ps 110:1; as well as Lu 4:16-21 with Isa 61:1, 2.)
Logically, Jesus' disciples, including the inspired writers of the Christian
Greek Scriptures, would follow his example in this.
Why, then, is the name absent from the extant manuscripts of the Christian
Greek Scriptures or so-called New Testament? Evidently because by the time
those extant copies were made (from the third century C.E. onward) the
original text of the writings of the apostles and disciples had been
altered. Thus later copyists undoubtedly replaced the divine name in
Tetragrammaton form with Ky'ri·os and The·os'. (PICTURE, Vol. 1, p. 324)
This is precisely what the facts show was done in later copies of the
Septuagint translation of the Hebrew Scriptures.
Restoration of the divine name in translation. Recognizing that this must
have been the case, some translators have included the name Jehovah in their
renderings of the Christian Greek Scriptures. The Emphatic Diaglott, a
19th-century translation by Benjamin Wilson, contains the name Jehovah a
number of times, particularly where the Christian writers quoted from the
Hebrew Scriptures. But as far back as the 14th century the Tetragrammaton
had already begun to be used in translations of the Christian Scriptures
into Hebrew, beginning with the translation of Matthew into Hebrew that was
incorporated in the work ´E'ven bo'chan by Shem-Tob ben Isaac Ibn Shaprut.
Wherever Matthew quoted from the Hebrew Scriptures, this translation used
the Tetragrammaton in each case of its occurrence. Many other Hebrew
translations have since followed the same practice.
As to the properness of this course, note the following acknowledgment by R.
B. Girdlestone, late principal of Wycliffe Hall, Oxford. The statement was
made before manuscript evidence came to light showing that the Greek
Septuagint originally contained the name Jehovah. He said: "If that
[Septuagint] version had retained the word [Jehovah], or had even used one
Greek word for Jehovah and another for Adonai, such usage would doubtless
have been retained in the discourses and arguments of the N. T. Thus our
Lord, in quoting the 110th Psalm<G<Ţ>G> 110:1<G<Ü>G>, instead of saying,
'The Lord said unto my Lord,' might have said, 'Jehovah said unto Adoni.'"
Proceeding on this same basis (which evidence now shows to have been actual
fact) he adds: "Supposing a Christian scholar were engaged in translating
the Greek Testament into Hebrew, he would have to consider, each time the
word <G<K¨rioV>G> occurred, whether there was anything in the context to
indicate its true Hebrew representative; and this is the difficulty which
would arise in translating the N. T. into all languages if the title Jehovah
had been allowed to stand in the [Septuagint translation of the] O. T. The
Hebrew Scriptures would be a guide in many passages: thus, wherever the
expression 'the angel of the Lord' occurs, we know that the word Lord
represents Jehovah; a similar conclusion as to the expression 'the word of
the Lord' would be arrived at, if the precedent set by the O. T. were
followed; so also in the case of the title 'the Lord of Hosts.' Wherever, on
the contrary, the expression 'My Lord' or 'Our Lord' occurs, we should know
that the word Jehovah would be inadmissible, and Adonai or Adoni would have
to be used." (Synonyms of the Old Testament, 1897, p. 43) It is on such a
basis that translations of the Greek Scriptures (mentioned earlier)
containing the name Jehovah have proceeded.
Outstanding, however, in this regard is the New World Translation, used
throughout this work, in which the divine name in the form "Jehovah" appears
237 times in the Christian Greek Scriptures. As has been shown, there is
sound basis for this.
Early Use of the Name and Its Meaning. Exodus 3:13-16 and <G<Ţ>G>Ex
<G<Ü>G>6:3 are often misapplied to mean that Jehovah's name was first
revealed to Moses sometime prior to the Exodus from Egypt. True, Moses
raised the question: "Suppose I am now come to the sons of Israel and I do
say to them, 'The God of your forefathers has sent me to you,' and they do
say to me, 'What is his name?' What shall I say to them?" But this does not
mean that he or the Israelites did not know Jehovah's name. The very name of
Moses' mother Jochebed means, possibly, "Jehovah Is Glory." (Ex 6:20) Moses'
question likely was related to the circumstances in which the sons of Israel
found themselves. They had been in hard slavery for many decades with no
sign of any relief. Doubt, discouragement, and weakness of faith in God's
power and purpose to deliver them had very likely infiltrated their ranks.
(Note also Eze 20:7, 8.) For Moses simply to say he came in the name of
"God" (´Elo·him') or the "Sovereign Lord" (´Adho·nai') therefore might not
have meant much to the suffering Israelites. They knew the Egyptians had
their own gods and lords and doubtless heard taunts from the Egyptians that
their gods were superior to the God of the Israelites.
Then, too, we must keep in mind that names then had real meaning and were
not just "labels" to identify an individual as today. Moses knew that
Abram's name (meaning "Father Is High (Exalted)") was changed to Abraham
(meaning "Father of a Crowd (Multitude)"), the change being made because of
God's purpose concerning Abraham. So, too, the name of Sarai was changed to
Sarah and that of Jacob to Israel; in each case the change revealed
something fundamental and prophetic about God's purpose concerning them.
Moses may well have wondered if Jehovah would now reveal himself under some
new name to throw light on his purpose toward Israel. Moses' going to the
Israelites in the "name" of the One who sent him meant being the
representative of that One, and the greatness of the authority with which
Moses would speak would be determined by or be commensurate with that name
and what it represented. (Compare Ex 23:20, 21; 1Sa 17:45.) So, Moses'
question was a meaningful one.
God's reply in Hebrew was: ´Eh·yeh' ´Asher' ´Eh·yeh'. Some translations
render this as "I AM THAT I AM." However, it is to be noted that the Hebrew
verb ha·yah', from which the word ´Eh·yeh' is drawn, does not mean simply
"be." Rather, it means "become," or "prove to be." The reference here is not
to God's self-existence but to what he has in mind to become toward others.
Therefore, the New World Translation properly renders the above Hebrew
expression as "I SHALL PROVE TO BE WHAT I SHALL PROVE TO BE." Jehovah
thereafter added: "This is what you are to say to the sons of Israel, 'I
SHALL PROVE TO BE has sent me to you.'"-Ex 3:14, ftn.
That this meant no change in God's name, but only an additional insight into
God's personality, is seen from his further words: "This is what you are to
say to the sons of Israel, 'Jehovah the God of your forefathers, the God of
Abraham, the God of Isaac and the God of Jacob, has sent me to you.' This is
my name to time indefinite, and this is the memorial of me to generation
after generation." (Ex 3:15; compare Ps 135:13; Ho 12:5.) The name Jehovah
comes from the Hebrew verb ha·wah', "become," and actually means "He Causes
to Become." This reveals Jehovah as the One who, with progressive action,
causes himself to become the Fulfiller of promises. Thus he always brings
his purposes to realization. Only the true God could rightly and
authentically bear such a name.
This aids one in understanding the sense of Jehovah's later statement to
Moses: "I am Jehovah. And I used to appear to Abraham, Isaac and Jacob as
God Almighty, but as respects my name Jehovah I did not make myself known to
them." (Ex 6:2, 3) Since the name Jehovah was used many times by those
patriarchal ancestors of Moses, it is evident that God meant that he
manifested himself to them in the capacity of Jehovah only in a limited way.
To illustrate this, those who had known the man Abram could hardly be said
to have really known him as Abraham (meaning "Father of a Crowd
(Multitude)") while he had but one son, Ishmael. When Isaac and other sons
were born and began producing offspring, the name Abraham took on greater
meaning or import. So, too, the name Jehovah would now take on expanded
meaning for the Israelites.
To "know," therefore, does not necessarily mean merely to be acquainted with
or cognizant of something or someone. The foolish Nabal knew David's name
but still asked, "Who is David?" in the sense of asking, "What does he
amount to?" (1Sa 25:9-11; compare 2Sa 8:13.) So, too, Pharaoh had said to
Moses: "Who is Jehovah, so that I should obey his voice to send Israel away?
I do not know Jehovah at all and, what is more, I am not going to send
Israel away." (Ex 5:1, 2) By that, Pharaoh evidently meant that he did not
know Jehovah as the true God or as having any authority over Egypt's king
and his affairs, nor as having any might to enforce His will as announced by
Moses and Aaron. But now Pharaoh and all Egypt, along with the Israelites,
would come to know the real meaning of that name, the person it represented.
As Jehovah showed Moses, this would result from God's carrying out His
purpose toward Israel, liberating them, giving them the Promised Land, and
thereby fulfilling His covenant with their forefathers. In this way, as God
said, "You will certainly know that I am Jehovah your God."-Ex 6:4-8; see
ALMIGHTY.
Professor of Hebrew D. H. Weir therefore rightly says that those who claim
Exodus 6:2, 3 marks the first time the name Jehovah was revealed, "have not
studied [these verses] in the light of other scriptures; otherwise they
would have perceived that by name must be meant here not the two syllables
which make up the word Jehovah, but the idea which it expresses. When we
read in Isaiah, ch<G<Ţ>G>ap<G<Ü>G>. lii. 6, 'Therefore my people shall know
my name;' or in Jeremiah, ch<G<Ţ>G>ap<G<Ü>G>. xvi. 21, 'They shall know that
my name is Jehovah;' or in the Psalms, Ps. ix. [10, 16], 'They that know thy
name shall put their trust in thee;' we see at once that to know Jehovah's
name is something very different from knowing the four letters of which it
is composed. It is to know by experience that Jehovah really is what his
name declares him to be. (Compare also Is. xix. 20, 21; Eze. xx. 5, 9;
xxxix. 6, 7; Ps. lxxxiii. [18]; <G<Ţ>G>Ps <G<Ü>G>lxxxix. [16]; 2 Ch. vi.
33.)"-The Imperial Bible-Dictionary, Vol. I, pp. 856, 857.
Known by the first human pair. The name Jehovah was not first revealed to
Moses, for it was certainly known by the first man. The name initially
appears in the divine Record at Genesis 2:4 after the account of God's
creative works, and there it identifies the Creator of the heavens and earth
as "Jehovah God." It is reasonable to believe that Jehovah God informed Adam
of this account of creation. The Genesis record does not mention his doing
so, but then neither does it explicitly say Jehovah revealed Eve's origin to
the awakened Adam. Yet Adam's words upon receiving Eve show he had been
informed of the way God had produced her from Adam's own body. (Ge 2:21-23)
Much communication undoubtedly took place between Jehovah and his earthly
son that is not included in the brief account of Genesis.
Eve is the first human specifically reported to have used the divine name.
(Ge 4:1) She obviously learned that name from her husband and head, Adam,
from whom she had also learned God's command concerning the tree of the
knowledge of good and bad (although, again, the record does not directly
relate Adam's passing this information on to her).-Ge 2:16, 17; 3:2, 3.
As is shown in the article ENOSH, the start that was made of "calling on the
name of Jehovah" in the day of Adam's grandson Enosh was evidently not done
in faith and in a divinely approved manner. For between Abel and Noah only
Jared's son Enoch (not Enosh) is reported to have 'walked with the true God'
in faith. (Ge 4:26; 5:18, 22-24; Heb 11:4-7) Through Noah and his family,
knowledge of the divine name survived into the post-Flood period, beyond the
time of the dispersion of peoples at the Tower of Babel, and was transmitted
to the patriarch Abraham and his descendants.-Ge 9:26; 12:7, 8.
The Person Identified by the Name. Jehovah is the Creator of all things, the
great First Cause; hence he is uncreated, without beginning. (Re 4:11) "In
number his years are beyond searching." (Job 36:26) It is impossible to
place an age upon him, for there is no starting point from which to measure.
Though ageless, he is properly called "the Ancient of Days" since his
existence stretches endlessly into the past. (Da 7:9, 13) He is also without
future end (Re 10:6), being incorruptible, undying. He is therefore called
"the King of eternity" (1Ti 1:17), to whom a thousand years are but as a
night watch of a few hours.-Ps 90:2, 4; Jer 10:10; Hab 1:12; Re 15:3.
Despite his timelessness, Jehovah is preeminently a historical God,
identifying himself with specific times, places, persons, and events. In his
dealings with mankind he has acted according to an exact timetable. (Ge
15:13, 16; 17:21; Ex 12:6-12; Ga 4:4) Because his eternal existence is
undeniable and the most fundamental fact in the universe, he has sworn by it
in oaths, saying, "As I am alive," thereby guaranteeing the absolute
certainty of his promises and prophecies. (Jer 22:24; Zep 2:9; Nu 14:21, 28;
Isa 49:18) Men, too, took oaths, swearing by the fact of Jehovah's
existence. (Jg 8:19; Ru 3:13) Only senseless ones say: "There is no
Jehovah."-Ps 14:1; 10:4.
Descriptions of his presence. Since he is a Spirit beyond the power of
humans to see (Joh 4:24), any description of his appearance in human terms
can only approximate his incomparable glory. (Isa 40:25, 26) While not
actually seeing their Creator (Joh 1:18), certain of his servants were given
inspired visions of his heavenly courts. Their description of his presence
portrays not only great dignity and awesome majesty but also serenity,
order, beauty, and pleasantness.-Ex 24:9-11; Isa 6:1; Eze 1:26-28; Da 7:9;
Re 4:1-3; see also Ps 96:4-6.
As can be noted, these descriptions employ metaphors and similes, likening
Jehovah's appearance to things known to humans-jewels, fire, rainbow. He is
even described as though he had certain human features. While some scholars
make a considerable issue out of what they call the anthropomorphological
expressions found in the Bible-as references to God's "eyes," "ears," "face"
(1Pe 3:12), "arm" (Eze 20:33), "right hand" (Ex 15:6), and so forth-it is
obvious that such expressions are necessary for the description to be
humanly comprehensible. For Jehovah God to set down for us a description of
himself in spirit terms would be like supplying advanced algebraic equations
to persons having only the most elementary knowledge of mathematics, or
trying to explain colors to a person born blind.-Job 37:23, 24.
The so-called anthropomorphisms, therefore, are never to be taken literally,
any more than other metaphoric references to God as a "sun," "shield," or
"Rock." (Ps 84:11; De 32:4, 31) Jehovah's sight (Ge 16:13), unlike that of
humans, does not depend on light rays, and deeds done in utter darkness can
be seen by him. (Ps 139:1, 7-12; Heb 4:13) His vision can encompass all the
earth (Pr 15:3), and he needs no special equipment to see the growing embryo
within the human womb. (Ps 139:15, 16) Nor does his hearing depend on sound
waves in an atmosphere, for he can "hear" expressions though uttered
voicelessly in the heart. (Ps 19:14) Man cannot successfully measure even
the vast physical universe; yet the physical heavens do not embrace or
enclose the place of God's residence, and much less does some earthly house
or temple. (1Ki 8:27; Ps 148:13) Through Moses, Jehovah specifically warned
the nation of Israel not to make an image of Him in the form of a male or of
any kind of created thing. (De 4:15-18) So, whereas Luke's account records
Jesus' reference to expelling demons "by means of God's finger," Matthew's
account shows that Jesus thereby referred to "God's spirit," or active
force.-Lu 11:20; Mt 12:28; compare Jer 27:5 and Ge 1:2.
Personal qualities revealed in creation. Certain facets of Jehovah's
personality are revealed by his creative works even prior to his creation of
man. (Ro 1:20) The very act of creation reveals his love. This is because
Jehovah is self-contained, lacking nothing. Hence, although he created
hundreds of millions of spirit sons, not one could add anything to his
knowledge or contribute some desirable quality of emotion or personality
that He did not already possess in superior degree.-Da 7:9, 10; Heb 12:22;
Isa 40:13, 14; Ro 11:33, 34.
This, of course, does not mean that Jehovah does not find pleasure in his
creatures. Since man was made "in God's image" (Ge 1:27), it follows that
the joy a human father finds in his child, particularly one who shows filial
love and acts with wisdom, reflects the joy that Jehovah finds in his
intelligent creatures who love and wisely serve Him. (Pr 27:11; Mt 3:17;
12:18) This pleasure comes, not from any material or physical gain, but from
seeing his creatures willingly hold to his righteous standards and show
unselfishness and generosity. (1Ch 29:14-17; Ps 50:7-15; 147:10, 11; Heb
13:16) Contrariwise, those who take a wrong course and show contempt for
Jehovah's love, who bring reproach on his name and cruel suffering to
others, cause Jehovah to 'feel hurt at his heart.'-Ge 6:5-8; Ps 78:36-41;
Heb 10:38.
Jehovah also finds pleasure in the exercise of his powers, whether in
creation or otherwise, his works always having a real purpose and a good
motive. (Ps 135:3-6; Isa 46:10, 11; 55:10, 11) As the Generous Giver of
"every good gift and every perfect present," he takes delight in rewarding
his faithful sons and daughters with blessings. (Jas 1:5, 17; Ps 35:27;
84:11, 12; 149:4) Yet, though he is a God of warmth and feeling, his
happiness is clearly not dependent upon his creatures, nor does he sacrifice
righteous principles for sentimentality.
Jehovah also showed love in granting his first-created spirit Son the
privilege of sharing with him in all further works of creation, both spirit
and material, generously causing this fact to be made known with resultant
honor to his Son. (Ge 1:26; Col 1:15-17) He thus did not weakly fear the
possibility of competition but, rather, displayed complete confidence in his
own rightful Sovereignty (Ex 15:11) as well as in his Son's loyalty and
devotion. He allows his spirit sons relative freedom in the discharge of
their duties, on occasion even permitting them to offer their views on how
they might carry out particular assignments.-1Ki 22:19-22.
As the apostle Paul pointed out, Jehovah's invisible qualities are also
revealed in his material creation. (Ro 1:19, 20) His vast power is
staggering to the imagination, huge galaxies of billions of stars being but
'the work of his fingers' (Ps 8:1, 3, 4; 19:1), and the richness of his
wisdom displayed is such that, even after thousands of years of research and
study, the understanding that men have of the physical creation is but "a
whisper" compared with mighty thunder. (Job 26:14; Ps 92:5; Ec 3:11)
Jehovah's creative activity toward the planet Earth was marked by logical
orderliness, following a definite program (Ge 1:2-31), making the earth-as
astronauts in our 20th century have called it-a jewel in space.
As revealed to man in Eden. As what kind of person did Jehovah reveal
himself to his first human children? Certainly Adam in his perfection would
have had to concur with the later words of the psalmist: "I shall laud you
because in a fear-inspiring way I am wonderfully made. Your works are
wonderful, as my soul is very well aware." (Ps 139:14) From his own
body-outstandingly versatile among earthly creatures-on outward to the
things he found around him, the man had every reason to feel awesome respect
for his Creator. Each new bird, animal, and fish; each different plant,
flower, and tree; and every field, forest, hill, valley, and stream that the
man saw would impress upon him the depth and breadth of his Father's wisdom
and the colorfulness of Jehovah's personality as reflected in the grand
variety of his creative works. (Ge 2:7-9; compare Ps 104:8-24.) All of man's
senses-sight, hearing, taste, smell, and touch-would communicate to his
receptive mind the evidence of a most generous and thoughtful Creator.
Nor were Adam's intellectual needs, his need for conversation and
companionship, forgotten, as his Father provided him with an intelligent
feminine counterpart. (Ge 2:18-23) They both could well have sung to
Jehovah, as did the psalmist: "Rejoicing to satisfaction is with your face;
there is pleasantness at your right hand forever." (Ps 16:8, 11) Having been
the object of so much love, Adam and Eve should certainly have known that
"God is love," the source and supreme example of love.-1Jo 4:16, 19.
Most important, Jehovah God supplied man's spiritual needs. Adam's Father
revealed himself to his human son, communicating with him, giving him divine
assignments of service, the obedient performance of which would constitute a
major part of man's worship.-Ge 1:27-30; 2:15-17; compare Am 4:13.
A God of moral standards. Man early came to know Jehovah not merely as a
wise and bountiful Provider but also as a God of morals, one holding to
definite standards as to what is right and what is wrong in conduct and
practice. If, as indicated, Adam knew the account of creation, then he also
knew Jehovah had divine standards, for the account says of his creative
works that Jehovah saw that "it was very good," hence meeting his perfect
standard.-Ge 1:3, 4, 12, 25, 31; compare De 32:3, 4.
Without standards there could be no means for determining or judging good
and bad or for measuring and recognizing degrees of accuracy and excellence.
In this regard, the following observations from the Encyclopaedia Britannica
(1959, Vol. 21, pp. 306, 307) are enlightening:
"Man's accomplishments [in establishing standards] . . . pale into
insignificance when compared with standards in nature. The constellations,
the orbits of the planets, the changeless normal properties of conductivity,
ductility, elasticity, hardness, permeability, refractivity, strength, or
viscosity in the materials of nature, . . . or the structure of cells, are a
few examples of the astounding standardization in nature."
Showing the importance of such standardization in the material creation, the
same work says: "Only through the standardization found in nature is it
possible to recognize and classify . . . the many kinds of plants, fishes,
birds or animals. Within these kinds, individuals resemble each other in
minutest detail of structure, function and habits peculiar to each. [Compare
Ge 1:11, 12, 21, 24, 25.] If it were not for such standardization in the
human body, physicians would not know whether an individual possessed
certain organs, where to look for them . . . In fact, without nature's
standards there could be no organized society, no education and no
physicians; each depends upon underlying, comparable similarities."
Adam saw much stability in Jehovah's creative works, the regular cycle of
day and night, the steady downward course of the water in Eden's river in
response to the force of gravity, and countless other things that gave proof
that Earth's Creator is not a God of confusion but of order. (Ge 1:16-18;
2:10; Ec 1:5-7; Jer 31:35, 36; 1Co 14:33) Man surely found this helpful in
carrying out his assigned work and activities (Ge 1:28; 2:15), being able to
plan and work with confidence, free from anxious uncertainty.
In view of all of this, it should not have seemed strange to intelligent man
that Jehovah should set standards governing man's conduct and his relations
with his Creator. Jehovah's own splendid workmanship set the example for
Adam in his cultivating and caring for Eden. (Ge 2:15; 1:31) Adam also
learned God's standard for marriage, that of monogamy, and of family
relationship. (Ge 2:24) Especially stressed as essential for life itself was
the standard of obedience to God's instructions. Since Adam was humanly
perfect, perfect obedience was the standard Jehovah set for him. Jehovah
gave his earthly son the opportunity to demonstrate love and devotion by
obedience to His command to abstain from eating of one of the many fruit
trees in Eden. (Ge 2:16, 17) It was a simple thing. But Adam's circumstances
then were simple, free from the complexities and confusion that have since
developed. Jehovah's wisdom in this simple test was emphasized by the words
of Jesus Christ some 4,000 years later: "The person faithful in what is
least is faithful also in much, and the person unrighteous in what is least
is unrighteous also in much."-Lu 16:10.
This orderliness and the standards set would not detract from man's
enjoyment of life but would contribute to it. As the encyclopedia article on
standards, mentioned earlier, observes regarding the material creation: "Yet
with this overwhelming evidence of standards none charges nature with
monotony. Although a narrow band of spectral wave lengths forms the
foundation, the available variations and combinations of colour to delight
the eye of the observer are virtually without limit. Similarly, all of the
artistry of music comes to the ear through another small group of
frequencies." (Vol. 21, p. 307) Likewise, God's requirements for the human
pair allowed them all the freedom that a righteous heart could desire. There
was no need to hem them in with a multitude of laws and regulations. The
loving example set for them by their Creator and their respect and love for
him would protect them from exceeding the proper bounds of their
freedom.-Compare 1Ti 1:9, 10; Ro 6:15-18; 13:8-10; 2Co 3:17.
Jehovah God, therefore, by his very Person, his ways, and his words, was and
is the Supreme Standard for all the universe, the definition and the sum of
all goodness. For that reason his Son when on earth could say to a man: "Why
do you call me good? Nobody is good, except one, God."-Mr 10:17, 18; also Mt
19:17; 5:48.
Name to Be Sanctified and Vindicated. All things relating to God's person
are holy; his personal name, Jehovah, is holy and hence is to be sanctified.
(Le 22:32) To sanctify means "to make holy, set apart or hold as sacred,"
and therefore not to use as something common, or ordinary. (Isa 6:1-3; Lu
1:49; Re 4:8; see SANCTIFICATION.) Because of the Person it represents,
Jehovah's name is "great and fear-inspiring" (Ps 99:3, 5), "majestic," and
"unreachably high" (Ps 8:1; 148:13), worthy of being regarded with awe (Isa
29:23).
Profanation of the name. The evidence is that the divine name was so
regarded until events in the garden of Eden brought about its profanation.
Satan's rebellion brought God's name and reputation into question. To Eve,
he claimed to speak for God in telling her what "God knows," while at the
same time he cast doubt on God's command, expressed to Adam, concerning the
tree of the knowledge of good and bad. (Ge 3:1-5) Being divinely
commissioned and being the earthly head through whom God communicated
instructions to the human family, Adam was Jehovah's representative on
earth. (Ge 1:26, 28; 2:15-17; 1Co 11:3) Those serving in such capacity are
said to 'minister in Jehovah's name' and 'speak in his name.' (De 18:5, 18,
19; Jas 5:10) Thus, while his wife Eve had already profaned Jehovah's name
by her disobedience, Adam's doing so was an especially reprehensible act of
disrespect for the name he represented.-Compare 1Sa 15:22, 23.
The supreme issue a moral one. It is evident that the spirit son who became
Satan knew Jehovah as a God of moral standards, not as a capricious, erratic
person. Had he known Jehovah as a God given to uncontrolled, violent
outbursts, he could only have expected immediate, on-the-spot extermination
for the course he took. The issue Satan raised in Eden, therefore, was not
simply a test of Jehovah's mightiness or power to destroy. Rather, it was a
moral issue: that of God's moral right to exercise universal sovereignty and
require implicit obedience and devotion of all of his creatures in all
places. Satan's approach to Eve reveals this. (Ge 3:1-6) Likewise, the book
of Job relates how Jehovah brings out into the open before all his assembled
angelic sons the extent of the position taken by his Adversary. Satan made
the claim that the loyalty of Job (and, by implication, of any of God's
intelligent creatures) toward Jehovah was not wholehearted, not based on
true devotion and genuine love.-Job 1:6-22; 2:1-8.
Thus, the question of integrity on the part of God's intelligent creatures
was a secondary, or subsidiary, issue arising out of the primary issue of
God's right to universal sovereignty. These questions would require time in
order for the veracity or falsity of the charges to be demonstrated, for the
heart attitude of God's creatures to be proved, and thus for the issue to be
settled beyond any doubt. (Compare Job 23:10; 31:5, 6; Ec 8:11-13; Heb
5:7-9; see INTEGRITY; WICKEDNESS.) Jehovah thus did not immediately execute
the rebellious human pair nor the spirit son who raised the issue, and so
the two foretold 'seeds,' representing opposite sides of the issue, would
come into existence.-Ge 3:15.
That this issue still remained alive when Jesus Christ was on earth is seen
from his confrontation with Satan in the wilderness after Jesus' 40-day
fast. The serpentlike tactics employed by Jehovah's Adversary in his
temptation efforts toward God's Son followed the pattern seen in Eden some
4,000 years earlier, and Satan's offer of rulership over earthly kingdoms
made clear that the issue of universal sovereignty had not changed. (Mt
4:1-10) The book of Revelation reveals the continuance of the issue down
until the time when Jehovah God declares the case closed (compare Ps 74:10,
22, 23) and executes righteous judgment upon all opposers, by his righteous
Kingdom rule bringing complete vindication and sanctification to his holy
name.-Re 11:17, 18; 12:17; 14:6, 7; 15:3, 4; 19:1-3, 11-21; 20:1-10, 14.
Why is the sanctification of God's name of primary importance?
The entire Bible account revolves around this issue and its settlement, and
makes manifest Jehovah God's primary purpose: the sanctification of his own
name. Such sanctification would require a cleansing of God's name of all
reproach and false charges, that is, a vindicating of it. But, much more
than that, it would require the honoring of that name as sacred by all
intelligent creatures in heaven and earth. This, in turn, would mean their
recognizing and respecting Jehovah's sovereign position, doing so willingly,
wanting to serve him, delighting to do his divine will, because of love for
him. David's prayer to Jehovah at Psalm 40:5-10 well expresses such attitude
and true sanctification of Jehovah's name. (Note the apostle's application
of portions of this psalm to Christ Jesus at Heb 10:5-10.)
Upon the sanctification of Jehovah's name, therefore, depend the good order,
peace, and well-being of all the universe and its inhabitants. God's Son
showed this, at the same time pointing out Jehovah's means for accomplishing
his purpose, when he taught his disciples to pray to God: "Let your name be
sanctified. Let your kingdom come. Let your will take place, as in heaven,
also upon earth." (Mt 6:9, 10) This primary purpose of Jehovah provides the
key for understanding the reason behind God's actions and his dealings with
his creatures as set forth in the entire Bible.
Thus, we find that the nation of Israel, whose history forms a large part of
the Bible record, was selected to be a 'name people' for Jehovah. (De 28:9,
10; 2Ch 7:14; Isa 43:1, 3, 6, 7) Jehovah's Law covenant with them laid prime
importance on their giving exclusive devotion to Jehovah as God and not
taking up his name in a worthless way, "for Jehovah will not leave the one
unpunished who takes up his name in a worthless way." (Ex 20:1-7; compare Le
19:12; 24:10-23.) By his display of his power to save and power to destroy
when liberating Israel from Egypt, Jehovah's name was "declared in all the
earth," its fame preceding Israel in their march to the Promised Land. (Ex
9:15, 16; 15:1-3, 11-17; 2Sa 7:23; Jer 32:20, 21) As the prophet Isaiah
expressed it: "Thus you led your people in order to make a beautiful name
for your own self." (Isa 63:11-14) When Israel showed a rebellious attitude
in the wilderness, Jehovah dealt mercifully with them and did not abandon
them. However, he revealed his primary reason in saying: "I went acting for
the sake of my own name that it might not be profaned before the eyes of the
nations."-Eze 20:8-10.
Throughout the history of that nation, Jehovah kept the importance of his
sacred name before them. The capital city, Jerusalem, with its Mount Zion
was the place Jehovah chose "to place his name there, to have it reside."
(De 12:5, 11; 14:24, 25; Isa 18:7; Jer 3:17) The temple built in that city
was the 'house for Jehovah's name.' (1Ch 29:13-16; 1Ki 8:15-21, 41-43) What
was done at that temple or in that city, for good or for bad, inevitably
affected Jehovah's name and would be given attention by him. (1Ki 8:29; 9:3;
2Ki 21:4-7) The profaning of Jehovah's name there would bring certain
destruction upon the city and lead to the casting away of the temple itself.
(1Ki 9:6-8; Jer 25:29; 7:8-15; compare Jesus' actions and words at Mt 21:12,
13; 23:38.) Because of these facts, the plaintive petitions of Jeremiah and
Daniel on behalf of their people and city urged that Jehovah grant mercy and
help 'for his own name's sake.'-Jer 14:9; Da 9:15-19.
In foretelling his restoration of his name people to Judah and their
cleansing, Jehovah again made clear to them his main concern, saying: "And I
shall have compassion on my holy name." "'Not for your sakes am I doing it,
O house of Israel, but for my holy name, which you have profaned among the
nations where you have come in.' 'And I shall certainly sanctify my great
name, which was being profaned . . . ; and the nations will have to know
that I am Jehovah,' is the utterance of the Sovereign Lord Jehovah, 'when I
am sanctified among you before their eyes.'"-Eze 36:20-27, 32.
These and other scriptures show that Jehovah does not exaggerate mankind's
importance. All men being sinners, they are justly worthy of death, and it
is only by God's undeserved kindness and mercy that any will gain life. (Ro
5:12, 21; 1Jo 4:9, 10) Jehovah owes nothing to mankind, and life everlasting
for those who attain it will be a gift, not wages earned. (Ro 5:15; 6:23;
Tit 3:4, 5) True, he has demonstrated unparalleled love toward mankind. (Joh
3:16; Ro 5:7, 8) But it is contrary to Scriptural fact and a putting of
matters in wrong perspective to view human salvation as if it were the
all-important issue or the criterion by which God's justice, righteousness,
and holiness can be measured. The psalmist expressed the true perspective of
matters when he humbly and wonderingly exclaimed: "O Jehovah our Lord, how
majestic your name is in all the earth, you whose dignity is recounted above
the heavens! . . . When I see your heavens, the works of your fingers, the
moon and the stars that you have prepared, what is mortal man that you keep
him in mind, and the son of earthling man that you take care of him?" (Ps
8:1, 3, 4; 144:3; compare Isa 45:9; 64:8.) The sanctification of Jehovah
God's name rightly means more than the life of all mankind. Thus, as God's
Son showed, man should love his human neighbor as he loves himself, but he
must love God with his whole heart, mind, soul, and strength. (Mr 12:29-31)
This means loving Jehovah God more than relatives, friends, or life
itself.-De 13:6-10; Re 12:11; compare the attitude of the three Hebrews at
Da 3:16-18; see JEALOUS, JEALOUSY.
This Scriptural view of matters should not repel persons but, rather, should
cause them to appreciate the true God all the more. Since Jehovah could, in
full justice, put an end to all sinful mankind, this exalts all the more the
greatness of his mercy and undeserved kindness in saving some of mankind for
life. (Joh 3:36) He takes no pleasure in the death of the wicked (Eze 18:23,
32; 33:11), yet neither will he allow the wicked to escape the execution of
his judgment. (Am 9:2-4; Ro 2:2-9) He is patient and long-suffering, with
salvation in view for obedient ones (2Pe 3:8-10), yet he will not tolerate
forever a situation that brings reproach upon his lofty name. (Ps 74:10, 22,
23; Isa 65:6, 7; 2Pe 2:3) He shows compassion and is understanding regarding
human frailties, forgiving repentant ones "in a large way" (Ps 103:10-14;
130:3, 4; Isa 55:6, 7), yet he does not excuse persons from the
responsibilities they rightly bear for their own actions and the effects
these have on themselves and their families. They reap what they have sown.
(De 30:19, 20; Ga 6:5, 7, 8) Thus, Jehovah shows a beautiful and perfect
balance of justice and mercy. Those having the proper perspective of matters
as revealed in his Word (Isa 55:8, 9; Eze 18:25, 29-31) will not commit the
grave error of trifling with his undeserved kindness or 'missing its
purpose.'-2Co 6:1; Heb 10:26-31; 12:29.
Unchanging in Qualities and Standards. As Jehovah told the people of Israel:
"I am Jehovah; I have not changed." (Mal 3:6) This was some 3,500 years
after God's creation of mankind and some 1,500 years from the time of God's
making the Abrahamic covenant. While some claim that the God revealed in the
Hebrew Scriptures differs from the God revealed by Jesus Christ and by the
writers of the Christian Greek Scriptures, examination shows this claim to
be without any foundation. Of God, the disciple James rightly said: "With
him there is not a variation of the turning of the shadow." (Jas 1:17) There
was no 'mellowing' of Jehovah God's personality during the centuries, for no
mellowing was needed. His severity as revealed in the Christian Greek
Scriptures is no less nor his love any greater than it was at the beginning
of his dealings with mankind in Eden.
The seeming differences in personality are in reality merely different
aspects of the same unchanging personality. These result from the differing
circumstances and persons dealt with, calling for different attitudes or
relationships. (Compare Isa 59:1-4.) It was not Jehovah, but Adam and Eve,
who changed; they put themselves in a position where Jehovah's unchangeable
righteous standards allowed no further dealings with them as members of his
beloved universal family. Being perfect, they were fully responsible for
their deliberate wrongdoing (Ro 5:14) and hence beyond the limits of divine
mercy, although Jehovah showed them undeserved kindness in starting them out
with clothing and allowing them to live for centuries outside the sanctuary
of Eden and bring forth offspring before they finally died from the effects
of their own sinful course. (Ge 3:8-24) After their eviction from Eden all
divine communication with Adam and his wife apparently ceased.
Why he can deal with imperfect humans. Jehovah's just standards allowed for
his dealing differently with Adam and Eve's offspring than with their
parents. Why? For the reason that Adam's offspring inherited sin, hence
involuntarily started life as imperfect creatures with a built-in
inclination toward wrongdoing. (Ps 51:5; Ro 5:12) Thus, there was basis for
mercy toward them. Jehovah's first prophecy (Ge 3:15), spoken at the time of
pronouncing judgment in Eden, showed that the rebellion of his first human
children (as well as that of one of his spirit sons) had not embittered
Jehovah nor dried up the flow of his love. That prophecy pointed in symbolic
terms toward a righting of the situation produced by the rebellion and a
restoration of conditions to their original perfection, the full
significance being revealed millenniums later.-Compare the symbolisms of the
"serpent," the "woman," and the "seed" at Re 12:9, 17; Ga 3:16, 29; 4:26,
27.
Adam's descendants have been permitted to continue on earth for thousands of
years, though imperfect and in a dying condition, never able to free
themselves from sin's deadly grip. The Christian apostle Paul explained
Jehovah's reason for allowing this, saying: "For the creation was subjected
to futility, not by its own will but through him that subjected it [that is,
Jehovah God], on the basis of hope that the creation itself also will be set
free from enslavement to corruption and have the glorious freedom of the
children of God. For we know that all creation keeps on groaning together
and being in pain together until now." (Ro 8:20-22) As shown in the article
FOREKNOWLEDGE, FOREORDINATION, there is nothing to indicate that Jehovah
chose to use his powers of discernment to foresee the original pair's
deflection. However, once it took place, Jehovah foreordained the means for
correcting the wrong situation. (Eph 1:9-11) This sacred secret, originally
locked up in the symbolic prophecy in Eden, was finally fully revealed in
Jehovah's only-begotten Son, sent to earth that he might "bear witness to
the truth" and "by God's undeserved kindness might taste death for every
man."-Joh 18:37; Heb 2:9; see RANSOM.
God's dealing with and blessing certain descendants of the sinner Adam,
therefore, marked no change in Jehovah's standards of perfect righteousness.
He was not thereby approving their sinful state. Because his purposes are
absolutely certain of fulfillment, Jehovah "calls the things that are not as
though they were" (as in naming Abram "Abraham," meaning "Father of a Crowd
(Multitude)" while he was yet childless). (Ro 4:17) Knowing that in his due
time (Ga 4:4) he would provide a ransom, the legal means for forgiving sin
and removing imperfection (Isa 53:11, 12; Mt 20:28; 1Pe 2:24), Jehovah
consistently could deal with and have in his service imperfect men,
inheritors of sin. This was because he had the just basis for 'counting,' or
reckoning, them as righteous persons because of their faith in Jehovah's
promises and, eventually, in the fulfillment of those promises in Christ
Jesus as the perfect sacrifice for sins. (Jas 2:23; Ro 4:20-25) Thus,
Jehovah's provision of the ransom arrangement and its benefits gives
striking testimony not only of Jehovah's love and mercy but also of his
fidelity to his exalted standards of justice, for by the ransom arrangement
he exhibits "his own righteousness in this present season, that he might be
righteous even when declaring righteous the man [though imperfect] that has
faith in Jesus."-Ro 3:21-26; compare Isa 42:21; see DECLARE RIGHTEOUS.
Why the 'God of peace' fights. Jehovah's statement in Eden that he would put
enmity between the seed of his Adversary and the seed of "the woman" did not
change Him from being the 'God of peace.' (Ge 3:15; Ro 16:20; 1Co 14:33) The
situation then was the same as in the days of the earthly life of his Son,
Jesus Christ, who, after referring to his union with his heavenly Father,
said: "Do not think I came to put peace upon the earth; I came to put, not
peace, but a sword." (Mt 10:32-40) Jesus' ministry brought divisions, even
within families (Lu 12:51-53), but it was because of his adherence to, and
proclamation of, God's righteous standards and truth. Division resulted
because many individuals hardened their hearts against these truths while
others accepted them. (Joh 8:40, 44-47; 15:22-25; 17:14) This was
unavoidable if the divine principles were to be upheld; but the blame lay
with the rejecters of what was right.
So, too, enmity was foretold to come because Jehovah's perfect standards
would allow for no condoning of the rebellious course of Satan's "seed."
God's disapproval of such ones and his blessing of those holding to a
righteous course would have a divisive effect (Joh 15:18-21; Jas 4:4), even
as in the case of Cain and Abel.-Ge 4:2-8; Heb 11:4; 1Jo 3:12; Jude 10, 11;
see CAIN.
The rebellious course chosen by men and wicked angels constituted a
challenge to Jehovah's rightful sovereignty and to the good order of all the
universe. Standing up to this challenge has required Jehovah to become "a
manly person of war" (Ex 15:3-7), defending his own good name and righteous
standards, fighting on behalf of those who love and serve him, and executing
judgment upon those meriting destruction. (1Sa 17:45; 2Ch 14:11; Isa
30:27-31; 42:13) He does not hesitate to use his almighty power,
devastatingly at times, as at the Flood, in the destruction of Sodom and
Gomorrah, and in the delivery of Israel from Egypt. (De 7:9, 10) And he has
no fear of making known any of the details of his righteous warfare; he
makes no apologies, having nothing for which to be ashamed. (Job 34:10-15;
36:22-24; 37:23, 24; 40:1-8; Ro 3:4) His respect for his own name and the
righteousness it represents, as well as his love for those who love him,
compels him to act.-Isa 48:11; 57:21; 59:15-19; Re 16:5-7.
The Christian Greek Scriptures portray the same picture. The apostle Paul
encouraged fellow Christians, saying: "The God who gives peace will crush
Satan under your feet shortly." (Ro 16:20; compare Ge 3:15.) He also showed
the rightness of God's repaying tribulation to those causing tribulation for
his servants, bringing everlasting destruction upon such opposers. (2Th
1:6-9) This was in harmony with the teachings of God's Son, who left no room
for doubt as to his Father's uncompromising determination forcibly to end
all wickedness and those practicing it. (Mt 13:30, 38-42; 21:42-44; 23:33;
Lu 17:26-30; 19:27) The book of Revelation is replete with descriptions of
divinely authorized warring action. All of this, however, in Jehovah's
wisdom ultimately leads to the establishment of an enduring, universal
peace, solidly founded on justice and righteousness.-Isa 9:6, 7; 2Pe 3:13.
Dealings with fleshly and spiritual Israel. Similarly, much of the
difference in content between the Hebrew Scriptures and the Christian Greek
Scriptures is because the former deal mainly with Jehovah's dealings with
fleshly Israel, whereas the latter, to a large extent, lead up to and
portray his dealings with spiritual Israel, the Christian congregation.
Thus, on the one hand, we have a nation whose millions of members are such
solely by virtue of fleshly descent, a conglomerate of the good and the bad.
On the other hand, we have a spiritual nation formed of persons drawn to God
through Jesus Christ, persons who show love for truth and right and who
personally and voluntarily dedicate themselves to the doing of Jehovah's
will. Logically, God's dealings and relations with the two groups would
differ and the first group would reasonably call forth more expressions of
Jehovah's anger and severity than would the second group.
Yet it would be a grave error to miss the upbuilding and comforting insight
into Jehovah God's personality that his dealings with fleshly Israel
provide. These give sterling examples proving that Jehovah is the kind of
Person he described himself to Moses as being: "Jehovah, Jehovah, a God
merciful and gracious, slow to anger and abundant in loving-kindness and
truth, preserving loving-kindness for thousands, pardoning error and
transgression and sin, but by no means will he give exemption from
punishment, bringing punishment for the error of fathers upon sons and upon
grandsons, upon the third generation and upon the fourth generation."-Ex
34:4-7; compare Ex 20:5.
Though balanced by justice, it is in reality Jehovah's love, patience, and
long-suffering that are the outstanding facets of his personality as
revealed in the history of Israel, a highly favored people who, in their
majority, proved remarkably "stiff-necked" and "hardhearted" toward their
Creator. (Ex 34:8, 9; Ne 9:16, 17; Jer 7:21-26; Eze 3:7) The strong
denunciations and condemnation repeatedly leveled against Israel by Jehovah
through his prophets only serve to emphasize the greatness of his mercy and
the amazing extent of his long-suffering. At the end of over 1,500 years of
bearing with them, and even after his own Son was slain at the instigation
of religious leaders of the nation, Jehovah continued to favor them for a
period of three and a half more years, mercifully causing the preaching of
the good news to be restricted to them, granting them yet further
opportunity to gain the privilege of reigning with his Son-an opportunity
that repentant thousands accepted.-Ac 2:1-5, 14-41; 10:24-28, 34-48; see
SEVENTY WEEKS.
Jesus Christ evidently referred to Jehovah's previously quoted statement as
to 'bringing punishment to later descendants of offenders' when he said to
the hypocritical scribes and Pharisees: "You say, 'If we were in the days of
our forefathers, we would not be sharers with them in the blood of the
prophets.' Therefore you are bearing witness against yourselves that you are
sons of those who murdered the prophets. Well, then, fill up the measure of
your forefathers." (Mt 23:29-32) Despite their pretensions, by their course
of action such ones demonstrated their approval of the wrong deeds of their
forefathers and proved that they themselves continued to be among 'those
hating Jehovah.' (Ex 20:5; Mt 23:33-36; Joh 15:23, 24) Thus, they, unlike
the Jews who repented and heeded the words of God's Son, suffered the
cumulative effect of God's judgment when, years later, Jerusalem was
besieged and destroyed and most of its population died. They could have
escaped but chose not to avail themselves of Jehovah's mercy.-Lu 21:20-24;
compare Da 9:10, 13-15.
His personality reflected in his Son. In every respect Jesus Christ was a
faithful reflection of the beautiful personality of his Father, Jehovah God,
in whose name he came. (Joh 1:18; Mt 21:9; Joh 12:12, 13; compare Ps
118:26.) Jesus said: "The Son cannot do a single thing of his own
initiative, but only what he beholds the Father doing. For whatever things
that One does, these things the Son also does in like manner." (Joh 5:19) It
follows, therefore, that the kindness and compassion, the mildness and
warmth, as well as the strong love for righteousness and hatred of
wickedness that Jesus displayed (Heb 1:8, 9), are all qualities that the Son
had observed in his Father, Jehovah God.-Compare Mt 9:35, 36 with Ps 23:1-6
and Isa 40:10, 11; Mt 11:27-30 with Isa 40:28-31 and Isa 57:15, 16; Lu
15:11-24 with Ps 103:8-14; Lu 19:41-44 with Eze 18:31, 32; Eze 33:11.
Every lover of righteousness who reads the inspired Scriptures and who truly
comes to "know" with understanding the full meaning of Jehovah's name (Ps
9:9, 10; 91:14; Jer 16:21) has every reason, therefore, to love and bless
that name (Ps 72:18-20; 119:132; Heb 6:10), praise and exalt it (Ps 7:17;
Isa 25:1; Heb 13:15), fear and sanctify it (Ne 1:11; Mal 2:4-6; 3:16-18; Mt
6:9), trust in it (Ps 33:21; Pr 18:10), saying with the psalmist: "I will
sing to Jehovah throughout my life; I will make melody to my God as long as
I am. Let my musing about him be pleasurable. I, for my part, shall rejoice
in Jehovah. The sinners will be finished off from the earth; and as for the
wicked, they will be no longer. Bless Jehovah, O my soul. Praise Jah, you
people!"-Ps 104:33-35.
[Picture on page 5]
Silver piece using the divine name; found at Jerusalem and evidently dating
to the seventh or sixth century B.C.E.
[Picture on page 7]
Excerpts from the Psalms, Dead Sea Scroll. The Tetragrammaton appears
repeatedly in distinctive ancient Hebrew characters
[Pictures on page 11]
(For fully formatted text, see publication)
A few of the many translations of the Christian Greek Scriptures that have
included the divine name
Novum Testamentum Domini Nostri Iesu Christi, translated by Elias Hutter
(Hebrew section); published in Nuremburg; 1599; Ephesians 5:17
The New Testament of Our Lord and Saviour Jesus Christ, translated by John
Eliot (Massachuset language); published in Cambridge, Mass.; 1661; Matthew
21:9
A Literal Translation of the New Testament . . . From the Text of the
Vatican Manuscript, by Herman Heinfetter; published in London; 1863; Mark
12:29, 30
Sämtliche Schriften des Neuen Testaments, translated by Johann Jakob Stolz
(German); published in Zurich; 1781-1782; Romans 15:11
Taken from Insight to the Scriptures Published by the Watchtower Bible and
Tract Society
www.watchtower.org
Sam Moser
Jerry Newport
As commonly used, fear means an expectation of harm or pain, generally a
painful emotion characterized by alarm, dread, disquiet. However, fear may
also mean a calm recognition or consideration of whatever may injure or
damage, such recognition causing one to exercise reasoned caution and
intelligent foresight.
What is the fear of Jehovah that we should have?
The Bible shows that there is a proper fear and an improper fear. Thus, fear
may be wholesome and cause the individual to proceed with due caution in the
face of danger, thereby averting disaster, or it may be morbid, destroying
hope and weakening a person's nervous stamina, even to the point of bringing
about death. The fear of God is healthful; it is an awe and a profound
reverence for the Creator and a wholesome dread of displeasing him. This
fear of incurring his displeasure is a result of appreciation of his
loving-kindness and goodness together with the realization that he is the
Supreme Judge and the Almighty, who has the power to inflict punishment or
death upon those who disobey him.-See AWE; DREAD.
The proper fear of Jehovah God is essential to those who would serve him.
This profound fear of Jehovah is "the beginning of wisdom" (Ps 111:10), "the
start of wisdom." (Pr 9:10) It is not a morbid fear that tears down; "the
fear of Jehovah is pure." (Ps 19:9) This fear is defined thus at Proverbs
8:13: "The fear of Jehovah means the hating of bad." It will prevent one
from following a bad course, for "in the fear of Jehovah one turns away from
bad."-Pr 16:6.
Adam and Eve failed to exercise a proper, healthful fear of God and
therefore they disobeyed him. This produced in them a painful fear or
terror, which caused them to hide from God's presence. Adam said: "Your
voice I heard in the garden, but I was afraid." (Ge 3:10) Adam's son Cain
felt a similar fear after murdering his brother Abel, and this fear may have
been a contributing factor in his deciding to build a city.-Ge 4:13-17.
At Hebrews 12:28 Christians are instructed to have godly fear: "Let us
continue to have undeserved kindness, through which we may acceptably render
God sacred service with godly fear and awe." An angel in midheaven, having
everlasting good news to declare, opened his declaration with the words:
"Fear God and give him glory." (Re 14:6, 7) Jesus contrasted the wholesome
fear of God with fear of man, saying, as recorded at Matthew 10:28: "Do not
become fearful of those who kill the body but cannot kill the soul; but
rather be in fear of him that can destroy both soul and body in Gehenna." At
Revelation 2:10 he also counsels Christians: "Do not be afraid of the things
you are about to suffer." Real love for Jehovah expels the cowardly fear of
man that leads to compromise.
Proper fear does, however, include due respect for secular authority,
because the Christian knows that just punishment from the authority for a
crime would be an indirect expression of God's anger.-Ro 13:3-7.
Jesus predicted that at "the conclusion of the system of things" a climate
of fear would cover the earth. He said that there would be "fearful sights"
and that men would "become faint out of fear and expectation of the things
coming upon the inhabited earth." (Lu 21:11, 26) While people in general
would be affected in this way, servants of God should follow the principle
expressed at Isaiah 8:12: "The object of their fear you men must not fear."
The apostle Paul explains: "For God gave us not a spirit of cowardice, but
that of power and of love and of soundness of mind."-2Ti 1:7.
The wise man, after making a careful study of mankind as well as man's
occupations and calamitous experiences, said: "The conclusion of the matter,
everything having been heard, is: Fear the true God and keep his
commandments. For this is the whole obligation of man."-Ec 12:13.
AWE
The Hebrew verbs ya·re´' (Le 19:30; 26:2) and 'a·rats' (Ps 89:7; Isa 29:23;
47:12) may convey the sense of awe, or reverential fear. The verb 'a·rats'
often signifies trembling in terror, fear, or awe, or causing such
trembling.-Isa 8:12; Ps 10:18; see FEAR.
Discernible evidence of Jehovah's presence filled beholders with awe. When
assembled at Mount Sinai, the Israelites saw the descent of a dark cloud,
accompanied by thunders, lightnings, and the sound of a horn that became
louder and louder. The entire mountain shook, and smoke ascended from it.
This display of power filled the Israelites with fear; even Moses trembled.
The purpose of this manifestation of Jehovah's glory was to instill the
Israelites with a wholesome fear so that they would not sin.-Ex 19:9, 16-19;
20:18, 20; Heb 12:21.
Visionary representations of Jehovah's glory had an awe-inspiring impact.
The platform of the celestial chariot, above which the prophet Ezekiel saw
the glory of Jehovah, sparkled like awesome ice. High above the heads of the
living creatures, which were representations of cherubs, this platform was
like a translucent expanse, awesome in size and appearance. Through the
translucent platform, the representation of what appeared to be a throne of
sapphire stone was visible. The seated form on the throne glowed with the
yellow brilliance of electrum in a refiner's fire, the whole form also being
surrounded by a similar brightness. This vision of Jehovah's glory moved
Ezekiel to fall upon his face in worshipful reverence.-Eze 1:15-22, 25-28.
It is Jehovah alone who should be held in such awe, or reverential fear, so
that one is moved to worship him. (Ps 89:7; Isa 29:23) Christians are
encouraged to "render God sacred service with godly fear and awe [form of
Gr. de'os]." (Heb 12:28) God's servants give evidence of this awe by
earnestly striving to please him, recognizing that he will call all to
account and render judgment without partiality.-1Pe 1:17; Re 14:7.
Individual humans and nations also may at times inspire a certain sense of
awe in others, whether by design or otherwise. For example, the Shulammite
made such an overpowering impression on King Solomon that he said she was as
awesome as military hosts assembled around banners, prepared for battle. In
the record of this, in The Song of Solomon 6:4, 10, the Hebrew term ´a·yom'
denotes "awesome" or "fear-inspiring." When the nation of the Chaldeans went
forth to battle, it was fear-inspiring. (Hab 1:6, 7) And through the prophet
Isaiah, Babylon was prophetically called upon to use her spells and
sorceries to strike with awe those coming against her, thus saving herself
from calamity. But all efforts at preventing the conquest were to fail. (Isa
47:12-15) Babylon was to fall to the armies under the command of Cyrus the
Persian.-Isa 44:24-45:2.
Because of the manner in which Jehovah used Moses and dealt with him, Moses
exercised great awesomeness (Heb., moh·ra´') before the eyes of God's
people. (De 34:10, 12; Ex 19:9) Those with faith had a wholesome fear of
Moses' authority. They realized that God spoke by means of him. Regarding
Jehovah's sanctuary, too, the Israelites were to be in awe. (Le 19:30; 26:2)
This meant that they were to manifest a reverent regard for the sanctuary,
carrying out worship in the manner that Jehovah directed and conducting
themselves in harmony with all of his commands.
DREAD
This is the usual rendering for the Hebrew noun pa'chadh (verb pa·chadh'),
having the basic sense of that which causes quivering. (Compare Mic 7:17.) A
form of the word quts has been translated "feel a sickening dread" (Ex 1:12;
Nu 22:3; Isa 7:16), and this term often conveys the sense of "abhorrence."
(See ABHORRENT THING.) The expression "dread during the nights" refers to
what may cause dread, or intense fear, during the night, such as surprise
assault by robbers or attack by large beasts of prey.-Ca 3:8.
Jacob referred to the Almighty as "the Dread of Isaac," the one that Isaac
viewed with reverential awe, fearing to displease Him. That Jacob shared the
viewpoint of his father Isaac is shown by his making an oath "by the Dread
of his father Isaac."-Ge 31:42, 53.
A wholesome dread of Jehovah, reflected in a desire to shun what He
disapproves, is vital if a person is to remain his servant. This dread made
it possible for Job to be blameless and upright. (Job 1:1; 23:15; 31:23) And
it enabled the psalmist to persevere in a divinely favored course despite
the persecution by princes. (Ps 119:120, 161) Jehoshaphat encouraged
appointed judges to have this proper dread so that they would be impartial
in rendering just decisions.-2Ch 19:5-7.
Jehovah is the Protector and Sustainer of his people. So there is no reason
for one to be in dread of men, manifesting intense fear of what they might
do, and so yield to their improper demands. (Ps 27:1; 78:53; 91:2-5; Isa
12:2) But this does not mean that servants of God will never suffer in the
present system of things. At times they do find themselves in a pitiable,
disadvantaged position. Not discerning that such ones are still the objects
of Jehovah's care, faithless persons may abandon them in dread, not wanting
to share their seemingly hopeless lot. (Ps 31:11) But Jehovah will not
forsake them.-Ps 27:10; 94:14.
It is because of having no dread of God that the wicked continue in their
evil ways. (Ps 36:1-4) But they will not escape the dread that comes from
the calamity befalling them on account of their ignoring godly wisdom.-Pr
1:26, 27.
When Jehovah withdrew his protection from the unfaithful Israelites, they
experienced dread day and night, being uncertain of their very lives. There
was no escape from disaster. (De 28:66, 67; Isa 24:17-20; 33:14; Jer 30:5;
La 3:47) This kind of dread would not be experienced by those acting in
harmony with godly wisdom, those always having reverential awe of the
Creator.-Pr 1:33; 3:24, 25; 28:14.
Manifestations of Jehovah's matchless power, backing, or favor may cause
observers to be in dread. (2Ch 17:10; Ps 53:5; 105:38; Isa 19:16, 17; Jer
33:9) For example, the Israelites, with divine help, gained remarkable and
truly fear-inspiring victories over their enemies (De 11:25; 1Ch 14:17; 2Ch
14:12-14; 20:29), and during the time of Mordecai and Esther the unexpected
turn of events in favor of the Jews caused their enemies to be in dread. (Es
8:17; 9:2, 3) Also the evidence of divinely inspired courage and strength
may bring about a wholesome dread and an obedient response. Thus, when King
Saul forcefully appealed to the Israelites to join in the defense of
Jabesh-gilead, they were filled with "the dread of Jehovah" and responded
"as one man."-1Sa 11:7.
Because Jehovah had foretold the fall of Babylon by the hand of Cyrus, the
Israelites had no reason to be in dread of that world-shaking event. For
them it had to be a liberation from the dread of Babylonian rage. The makers
of idols, however, were bound to feel dread, as all the deities manufactured
by human hands would prove to be of no assistance in saving Babylon.-Isa
44:8-11, 24-28; 51:12, 13.
Lisa Gardner
Jerry Newport <ta...@donet.com> wrote:
[...]
> Toward the end of the forty-year wilderness sojourn thousands of
Israelites
> were ensnared by the immoral practices of the Baal-worshiping Moabites,
> whose land they had to pass by en route to the Promised Land. Fornication
> and unclean sexual indulgence were the way of life of these Baal
worshipers.
[...]
> Upon reaching Moabite territory and meeting King Balak on the bank of the
> Arnon, Balaam wasted no time in going to work for these opposers of
Jehovah’
> s people the next day. [...]
Hmmm. I heard mention of the biblical Ruth the other day, so I did
some reading so I could learn who she was.
First of all, she was a Moabite. Second of all, she was the great-
grandmother (or some generation near to that) of David, of whose
line Jesus was born.
So god/all-that-is (is that the same as Jehovah? I'm not sure for
myself...) must have seen something he liked or needed in those
damn Moabites, it would seem. I wonder what it was? Liquid
movement? I don't know... what do you think?
Lisa
Agent Sir Ed
> Got morwe but it is obvious who Jehovah is at this point. He is the destroyer
> and not Baal, who is the Lord.
>
So...basically you're admitting you're a satan worshipper?
--
Agent Sir Ed
Executive Director,
Internet Mind Control Project.
Broadcasting to Raymond's Buttocks
Since 1993
******************************************
Check out my web site www.hypothalmus-beam.com
Full-Service Programming of Hypothalmus Beams
Discount ETFH&S (Expedient Tin-Foil Hats & Shelters)
****************************************************
Join the Internet Mind Control Experiment!
Over 1,000,000 agents strong, and growing!
Call 1-888-CIA-DRIVES-RAY ext.CRAZY
(Restrictions apply)
Jerry Newport
A Moabitess who married Mahlon after the death of his father Elimelech and
while Mahlon, his mother Naomi, and his brother Chilion were living in Moab.
A famine had caused the family to leave their native Bethlehem in Judah.
Ruth's brother-in-law Chilion was married to the Moabitess Orpah. Eventually
the two brothers died, leaving behind childless widows. Learning that
Jehovah's favor was again manifest in Israel, Naomi, accompanied by her two
daughters-in-law, proceeded to return to Judah.-Ru 1:1-7; 4:9, 10.
Her Loyal Love. Whereas Orpah finally returned to her people at Naomi's
recommendation, Ruth stuck with her mother-in-law. Deep love for Naomi and a
sincere desire to serve Jehovah in association with his people enabled Ruth
to leave her parents and her native land, with little prospect of finding
the security that marriage might bring. (Ru 1:8-17; 2:11) Her love for her
mother-in-law was such that, later, others were able to say that she was
better to Naomi than seven sons.-Ru 4:15.
Arriving in Bethlehem at the commencement of the barley harvest, Ruth, in
behalf of Naomi and herself, went out to the field to procure food. By
chance she lighted on the field belonging to Boaz, a relative of Elimelech,
and requested the overseer of the harvesters for permission to glean. Her
diligence in gleaning must have been outstanding, as is evident from the
fact that the overseer commented about her work to Boaz.-Ru 1:22-2:7.
When Boaz extended kindnesses to her, Ruth responded with appreciation and
humbly acknowledged being less than one of his maidservants. At mealtime he
provided roasted grain for her in such abundance that she had some left over
to give to Naomi. (Ru 2:8-14, 18) Though Boaz arranged matters to make it
easier for her to glean, Ruth did not quit early but continued to glean
until the evening, "after which she beat out what she had gleaned, and it
came to be about an ephah [22 L; 20 dry qt] of barley." Having been
requested by Boaz to continue gleaning in his field, Ruth did so during the
remainder of the barley harvest, as well as the wheat harvest.-Ru 2:15-23.
Requests That Boaz Act as a Repurchaser. Desiring to find "a resting-place,"
or home, for her daughter-in-law, Naomi instructed Ruth to request Boaz to
repurchase her. Accordingly, Ruth went down to Boaz' threshing floor. After
Boaz lay down, Ruth quietly approached, uncovered him at his feet, and lay
down herself. At midnight, trembling, he awoke and bent forward. Not
recognizing her in the dark, he asked: "Who are you?" She replied, "I am
Ruth your slave girl, and you must spread out your skirt over your slave
girl, for you are a repurchaser."-Ru 3:1-9.
Ruth's actions, in compliance with Naomi's instructions, must have been in
line with the customary procedure followed by women when claiming the right
to brother-in-law marriage. In Lange's Commentary on the Holy Scriptures,
Paulus Cassel makes this observation regarding Ruth 3:9: "Undoubtedly this
symbolical method of claiming the most delicate of all rights, presupposes
manners of patriarchal simplicity and virtue. The confidence of the woman
reposes itself on the honor of the man. The method, however, was one which
could not easily be brought into operation. For every foreknowledge or
pre-intimation of it would have torn the veil of silence and secrecy from
the modesty of the claimant. But when it was once put into operation, the
petition preferred could not be denied without disgrace either to the woman
or the man. Hence, we may be sure that Naomi did not send her
daughter-in-law on this errand without the fullest confidence that it would
prove successful. For it is certain that to all other difficulties, this
peculiar one was added in the present case: namely, that Boaz, as Ruth
herself says, was indeed a goel [a repurchaser], but not the goel. The
answer of Boaz, also, suggests the surmise that such a claim was not wholly
unexpected by him. Not that he had an understanding with Naomi, in
consequence of which he was alone on the threshing-floor; for the fact that
he was startled out of his sleep, shows that the night visit was altogether
unlooked for. But the thought that at some time the claim of Ruth to the
rights of blood-relationship might be addressed to himself, may not have
been strange to him. Even this conjecture, however, of what might possibly
or probably take place, could not be used to relieve Ruth of the necessity
of manifesting her own free will by means of the symbolical
proceeding."-Translated and edited by P. Schaff, 1976, p. 42.
That Boaz viewed Ruth's actions as being completely virtuous is evident from
his reaction: "Blessed may you be of Jehovah, my daughter. You have
expressed your loving-kindness better in the last instance than in the first
instance, in not going after the young fellows whether lowly or rich." Ruth
unselfishly chose Boaz, a much older man, because of his being a
repurchaser, in order to raise up a name for her deceased husband and her
mother-in-law. As it would have been a natural thing for a young woman like
Ruth to prefer a younger man, Boaz viewed this as an even better expression
of her loving-kindness than her choosing to stick with her aged
mother-in-law.-Ru 3:10.
Doubtless Ruth's voice must have reflected some anxiety, prompting Boaz to
reassure her: "Now, my daughter, do not be afraid. All that you say I shall
do for you, for everyone in the gate of my people is aware that you are an
excellent woman." The hour being late, Boaz instructed Ruth to lie down.
However, both of them got up while it was still dark, evidently to avoid
starting any rumor that would cast a bad reflection on either one of them.
Boaz also gave Ruth six measures of barley. This may have signified that,
just as six working days were followed by a day of rest, Ruth's day of rest
was at hand, for he would see to it that she would have "a
resting-place."-Ru 3:1, 11-15, 17, 18.
Upon Ruth's arrival, Naomi, perhaps not recognizing the woman seeking
admittance in the dark, asked: "Who are you, my daughter?" Or, it may be
that this question pertained to Ruth's possible new identity in relationship
to her repurchaser.-Ru 3:16.
Later, when the nearer relative refused to perform brother-in-law marriage,
Boaz promptly did so. Thus Ruth became the mother of Boaz' son Obed and an
ancestress of King David and also of Jesus Christ.-Ru 4:1-21; Mt 1:5, 16.
Jerry Newport
Jehovah's Witness. William Cooper is a New Age Wolf in Sheep's clothing who
is revealing some of the New Age cards in order to goad the fundamentalist
into taking up arms so he can lead them to a slaughter. If I was William
Cooper would I be saying that about myself? Use you head man if you got one.
http://www.parascope.com/cgi-bin/psforum.pl/topic=matrix&disc=417&mmark=all
Sam Moser AKA Jerry Newport
TIMOTHY GUEGUEN wrote in message <778s3a$usc$2...@missing.its.to>...
>Jerry Newport (ta...@donet.com) wrote:
>: Also see http://www.harvest-trust.org/artbsbell.htm
>: and http://www.harvest-trust.org/majestyt.htm
>i though you told us that William Cooper was an evil nogoodnik?
>
>tim gueguen 101867
john patton
nice to hear from you again
Jehovah, or YahWeh, is Jewish for God
least, thats way i heard it
moabites are people too
love
bullwinke
Lisa Gardner wrote:
>
> Jerry Newport <ta...@donet.com> wrote:
> [...]
> > Toward the end of the forty-year wilderness sojourn thousands of
> Israelites
> > were ensnared by the immoral practices of the Baal-worshiping Moabites,
> > whose land they had to pass by en route to the Promised Land. Fornication
> > and unclean sexual indulgence were the way of life of these Baal
> worshipers.
> [...]
> > Upon reaching Moabite territory and meeting King Balak on the bank of the
> > Arnon, Balaam wasted no time in going to work for these opposers of
> Jehovah’
> > s people the next day. [...]
>
> Hmmm. I heard mention of the biblical Ruth the other day, so I did
> some reading so I could learn who she was.
>
> First of all, she was a Moabite. Second of all, she was the great-
> grandmother (or some generation near to that) of David, of whose
> line Jesus was born.
>
> So god/all-that-is (is that the same as Jehovah? I'm not sure for
> myself...) must have seen something he liked or needed in those
> damn Moabites, it would seem. I wonder what it was? Liquid
> movement? I don't know... what do you think?
>
> Lisa
--
*************************************
John Pat Patton
Southwest-USA
http://www.southwest-usa.com/central
*************************************
TIMOTHY GUEGUEN
BirdTribe
Agent Sir Ed wrote:
> In article <36978972...@bellsouth.net>, cor...@bellsouth.net wrote:
>
> > Got morwe but it is obvious who Jehovah is at this point. He is the destroyer
> > and not Baal, who is the Lord.
> >
>
> So...basically you're admitting you're a satan worshipper?
I worship no thing. I am a student and a master artist. I serve the function of
the whale in indian lore in that I record and voluminate data. I am not Xtian in
belief or faith. My God has a higher math engine based on hedronal geometry and
came with no broken parts. In this tale of two gods and their analogies I see the
Baal God as the light source, whether illumination, sexually illumined or as a
Solar Disc. The Jehovah God is akin to a thunder god or dragon and is a god of
energy tranformation and transference. In my Godhead/energetic symbolism the Baal
(=command animate animate light) is the Zero point/field as it is manifest and the
Jehovah (=Capacity to generate Energy Spirit Origin Vibrate Animation Spirit) is
like the word, a phononic/electronic transform that ripples through the medium.
Both seem necessary. However, if you anthropomorphise them then you have Godmen at
odds with each others natures/energy signatures. Regardless, your question was
either a troll or you didn't read the quotation from Sir Laurence Gardner in full.
Any questions?
Your Pal
BirdTribe
*taking no wooden gawdz from the Crabalocker Fishwife*
Lisa Gardner
john patton wrote:
> hi lisa
>
> nice to hear from you again
Thanks.
> Jehovah, or YahWeh, is Jewish for God
Yeah, I know. What I was saying is that I am unsure that the
god we call jehovah is identical with the thing that I call the
all-that-is/the ...?/the whatever/the-most-high-god.
> least, thats way i heard it
>
> moabites are people too
They must be, eh?
Lisa
Alien
<n...@spam.net> wrote:
> Get real. I reference lots of sites not just William Coopers site. I am a
> Jehovah's Witness. William Cooper is a New Age Wolf in Sheep's clothing who
> is revealing some of the New Age cards in order to goad the fundamentalist
> into taking up arms so he can lead them to a slaughter. If I was William
> Cooper would I be saying that about myself? Use you head man if you got one.
>
> http://www.parascope.com/cgi-bin/psforum.pl/topic=matrix&disc=417&mmark=all
>
> Sam Moser AKA Jerry Newport
>
>
Jehova of the bible is both the judaeo-christian god and the
judaeo-christian
devil. All judaeo-christians, including jehova's witnesses, have fallen
for one of the
biggest hoaxes of all time.
If someone actually read the bible, he would find that the jehova
character
was a mass murderer, slaver, rapist of women and children, and all around
piece of
red-neck, facist, authoritarian crap.
For a jehova's witness to blast someone else for believing in
false doctrine
is beyond ludicrous.
al
Lisa Gardner
Jerry Newport <n...@spam.net> wrote
> RUTH
> Doubtless Ruth's voice must have reflected some anxiety, prompting Boaz
to
> reassure her: "Now, my daughter, do not be afraid. All that you say I
shall
> do for you, for everyone in the gate of my people is aware that you are
an
> excellent woman." [...]
No doubt.
The point is: Ruth had Moabite blood, and was (AFAIK) raised within
the Moabite culture. In all likelihood the influences of these things
within
her did not disappear immediately when she was accepted into the
israelite culture. If god hated the Moabites so much, why did he go out
of his way to make sure his son, jesus, had a moabite influence within
his family line? Was the whole thing just a covert operation mounted
by the goddess, or something? hah...
Lisa
Jerry Newport
Sam Moser
Lisa Gardner wrote in message <01be3cc9$25693ee0$58e037ce@lgardner>...
>
>
>Jerry Newport <n...@spam.net> wrote
>> RUTH
>> Doubtless Ruth's voice must have reflected some anxiety, prompting Boaz
>to
>> reassure her: "Now, my daughter, do not be afraid. All that you say I
>shall
>> do for you, for everyone in the gate of my people is aware that you are
>an
Jerry Newport
*NAME*. Jehovah is the English form of the name.
Sam Moser
john patton wrote in message <36981823...@wossamatta.edu>...
>hi lisa
>
>nice to hear from you again
>
>Jehovah, or YahWeh, is Jewish for God
>
>least, thats way i heard it
>
>moabites are people too
>
>love
>bullwinke
>
>Lisa Gardner wrote:
>>
>> Jerry Newport <ta...@donet.com> wrote:
>> [...]
>> > Toward the end of the forty-year wilderness sojourn thousands of
>> Israelites
>> > were ensnared by the immoral practices of the Baal-worshiping Moabites,
>> > whose land they had to pass by en route to the Promised Land.
Fornication
>> > and unclean sexual indulgence were the way of life of these Baal
>> worshipers.
>> [...]
>> > Upon reaching Moabite territory and meeting King Balak on the bank of
the
>> > Arnon, Balaam wasted no time in going to work for these opposers of
>> Jehovah’
Lisa Gardner
>Jehovah didn't hate the Moabites he hated the practices.
Okay. If god hated the practices, why did he go out of
his way to make sure that jesus, his son, had a moabite
influence within his family line?
Wouldn't it have made more sense for him to go out of
his way to make sure that *no* such influence existed
within jesus' line?
maybe he only hated the practices when he saw them practiced
in their "degraded" form... but saw something very precious
in the very basic "feeling" behind the practices, and Ruth
was a... "non-degraded" expression of this feeling.
You know? Movement...
Lisa
>Lisa Gardner wrote:
[...]
>>israelite culture. If god hated the Moabites so much, why did he go out
>>of his way to make sure his son, jesus, had a moabite influence within
>>his family line? Was the whole thing just a covert operation mounted
>>by the goddess, or something? hah...
[...]
Andrew Brydon
Victor.
S8d