ATONEMENT BETWEEN GOD AND MAN
II, Chap. 8
See Scripture Studies, Vol. II, Chap.
9; Vol. III, Chap. 4.
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.
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.
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.
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
I, Chap. x
The words "which is in heaven," are spurious--not
found in old MSS.
See Vol. II, Chap. ix.
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.
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.
See page 78.
is in heaven" omitted by oldest MSS.
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.
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
Say the Scriptures About Spiritism?" Address the
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.
See SCRIPTURE STUDIES, Vol. II, Chap.
The words "all things" are omitted by oldest Greek
See page 98.
See page 172.
Say the Scriptures About Hell?" Address the publishers
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
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
II, p. 109.
See "What Say the Scriptures About Hell?"
Address the publishers.
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.
See What Say the Scriptures About Spiritism? Address