The Atonement Between God and Man

THE ATONEMENT BETWEEN GOD AND MAN

Footnotes

1)	Vol. II, Chap. 8
2)	See Scripture Studies, Vol. II, Chap. 9; Vol. III, Chap. 4.
3)	The appearance is that the Trinitarians who translated our Common Version Bible feared to render the name Jehovah as a proper name in every instance, lest the people should realize the fact which theology denies--that the title Jehovah belongs only to the great "I AM," the Father. Similarly Leeser's English translation made for the Jews covers the word; possibly because of fear that some of the Jews might stumble over some of the few uses of the word reviewed preceding. The Jew prefers and uses the word Lord, possibly in the hope that fellow Jews will recognize the word Lord as applicable only to Jehovah and therefore feel a resentment toward those who speak of Jesus as "our Lord and Savior Jesus Christ"--thinking this blasphemy. The Trinitarian translators probably preferred to use the word Lord instead of Jehovah, in order that Christians accustomed to use the word Lord as a title for our Savior, Jesus, might in reading the Old Testament think that he, and not the Father, Jehovah, is usually referred to.
4)	This entire Psalm 82 seems to refer to our Lord Jesus as the divinely appointed Deliverer and Judge of Christendom, now, in the time of his parousia. To Him we apply the words, "God [elohim, Christ appointed by the Father to judge the world now] standeth in the assemblage of the mighty [amongst the financial, political and ecclesiastical princes]; he judgeth among [these] gods [elohim--mighty ones]." He is represented first as reproving these princes and calling for equity, but "They heed not, neither will they understand; they walk on in darkness [respecting what will be the result of their policy]: all the foundations of the earth [the social world] are out of the course"; is his decision: it is useless to attempt to patch present institutions; they must all be "dissolved," that the new heavens and new earth--the new social world--may come instead. Then verses 6 and 7 are addressed to his faithful "little flock." When they are gathered--when all the "elect" Church by dying shall have passed beyond the veil--then Christ will be called upon, "Arise, O God [elohim], judge the earth: for thou hast inherited all nations." It will be to establish his Kingdom that he will let loose the judgments which in "a great time of trouble such as never was since there was a nation," shall abase the proud and exalt the humble and usher in the "times of restitution" long promised by all the holy prophets. Acts 3:19-23
5)	Vol. I, Chap. x
6)	The words "which is in heaven," are spurious--not found in old MSS.
7)	See Vol. II, Chap. ix.
8)	Joseph is here styled "the Son of Heli," i.e., the son of Eli, Mary's father, by marriage, or legally; or as we would say, son-in-law of Eli. By birth, Joseph was the son of Jacob, as stated in Matt. 1:16.
9)	It will be remembered that we are not now discussing the word "Jehovah," so frequently translated "Lord" in the Old Testament. We are discussing other words rendered "Lord" as in the text above quoted. "The Lord [Jehovah] said unto my Lord [adon--my master]. Sit thou on my right hand," etc.
10)	See page 78.
11)	"Which is in heaven" omitted by oldest MSS.
12)	The order of this blessing is reversed in the prophetic statement; quite probably, in order to obscure the matter until the proper time, and thus to hide some of the length and breadth and height and depth of the divine plan, until the due time for it to be known and appreciated.
13)	The pronoun follows its noun here, Comforter (Gr. masculine, but arbitrarily so, regardless of sex--as in the German, which makes stove and table, masculine; fork, feminine; woman, neuter gender).
14)	"What Say the Scriptures About Spiritism?" Address the publishers.
15)	The battle of the Law of Righteousness was confined to the one little nation, Israel, and as God foresaw "The Law made nothing perfect"--none of the fallen race could or were expected to win in that fight. It was really to manifest Christ Jesus, the only Law-keeper, as the channel of divine mercy; and incidentally to discipline a people and make "a remnant" of them ready for the Spirit Dispensation and its conflicts by pointing them to Christ.
16)	See SCRIPTURE STUDIES, Vol. II, Chap. 7.
17)	The words "all things" are omitted by oldest Greek MSS.
18)	See page 98.
19)	See page 172.
20)	"What Say the Scriptures About Hell?" Address the publishers
21)	Sheol--the state or condition of death as respects the soul, in contrast with grave, a tomb for a dead body which in the Hebrew is qeber. See Psa. 30:3; 49:15; 89:48; where sheol is rendered grave. See 2 Chron. 34:28; Job 10:19; Psa. 88:5; where qeber is grave. Our Lord's soul went to sheol the condition of death (Psa. 16:10; Acts 2:27), but "he made his grave [qeber, tomb] with the wicked and rich." Isa. 53:9
22)	Eternal torment never was the Jewish belief except of the very few; but the Roman Emperors favored this theory, for it increased the imperial influence over the common people. Later the Emperors adopted the title, "Pontifex Maximus," chief religious ruler--later still adopted by Papacy for the popes.
23)	Vol. II, p. 109.
24)	See "What Say the Scriptures About Hell?" Address the publishers.
25)	Page 103.
26)	Two Greek words are rendered "propitiation." Hilasmos is correctly rendered "propitiation" in two texts (1 John 2:2; 4:10), but hilasterion is incorrectly rendered "propitiation" in Rom. 3:25: it signifies propitiatory, i.e., place of satisfaction or propitiation. The "Mercy Seat" or covering of the Ark of the Covenant was the place of making satisfaction-- the propitiatory or hilasterion; but the Priest in sprinkling the blood of atonement, the blood of the sin-offering, on the hilasterion accomplished hilasmos, i.e., he made satisfaction or propitiation for the sins of the people.
27)	Page 137.
28)	See What Say the Scriptures About Spiritism? Address the publishers.