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Jan. 1, 2020

Essentials of Biblical vocabulary for reading the New Testament

(especially for IRENT translation)

[See a series of Collections for IRENT Vol. III Supplement, which give much detailed
coverage for the problems and discussions on the words, terms, and phrases for various
usage and expression.]

[Every word often does not mean what we think it would mean. Especially so, in the
Bible. Translation work often does not help the readers as they themselves use the words
as they think what they mean, not as the Scripture should mean. A plethora of religious,
theological, doctrinal or church jargon (‘Christianese’) along with anachronism is the
main culprit – even intentionally so as from ignorance or carelessness.]

[“Seeking out the meaning of the Scriptures beyond the literal meaning is absolutely
essential to fully understand the God’s Word.”]

Words are building blocks of the texts and stepping stones of our thoughts. One may
know well and may need to learn more. Equally important as to know what the words
mean, one has to know as much as possible what they do NOT mean and how so, in
order for the readers to read and understand the text the way it is meant to be. The
footnotes in IRENT often alert the readers about this danger. “A little knowledge is a
dangerous thing”1, “to unlearn is harder than to learn”, and “without unlearning it is not
possible to learn”. What the word is not (in the context of the text) is much more
important than what [as you think] the word is. Often the true intention of the authors is
not discerned. Thus, every claim which is made is true as far as they are concerned.

Any intelligent reading of the Bible requires a knowledge of some general matters. The
vocabulary is one of the most important of them. Such as the names of places, persons,
people (groups), as well as a host of other categories.

As you may find right away, IRENT has scrupulously worked to use the words which
carry meaning and sense in the original setting, not to let the text comes discolored and
distorted, with different cultural, social, and ideological mindset. Since every Bible
translation carries its own vocabulary which are ever so different from each other,
utilizing words which are ever so slowly changing their meaning and usage, careful
comparison is necessary to avoid confusion and misunderstanding. Same is true for
IRENT translation. Listed below are biblical words and terms. Note that traditional
terms are used as needed in these writings outside the translated text of the New
Testament. E.g. ‘Jesus’ vs. ‘Yeshua’; ‘God’ vs. ‘Elohim’, etc. [Cf. Hebrew root and
connection of NT language/mindset to O.T. Cf. Greek root and Constantine Catholic

1
Alexander Pope (1709)
Church tradition.] [In contrast to Yeshua as in the Gospels, ‘Jesus’ is a theologically
elaborated figure which has been constructed from out of the Hellenistic and Roman
religious milieu.

The readers may encounter and may want to look into also not a few related but non-
biblical expressions (religious, church, theological, literary terms and jargon). There are
also abundant words and terms, not biblical and often unbiblical. Non-biblical religious
words, phrases and expressions are often superimposed on the biblical words and
phrases the result of which is rather negative, even distorting what is written in the Bible.

Transliterate Hebrew words used in IRENT

In IRENT translation a small number of biblical words are different from those in the
widely available conventional translations as listed in the table below. The rationale of
adopting as words of Hebrew origin is in line with its basic approach to translation –
biblical, linguistic and literary. It is to remove those with unwanted or misleading
meanings from anachronism and vocabulary of church and religious language, but
without sacrificing familiarity to make reading harder. It is simply to bring the readers
into the world where and when the Scripture was written and was heard without having
shackled with our limited knowledge, understanding and wisdom. 2
Proper names should only be transliterated based on the pronunciation of the originals
with close approximation possible. Especially so, all Hebrew theophoric names with the
'j' letter is put into a form with 'y'. 3 The worst example in the traditional English Bibles
is 'James'. It is replaced with 'Yaakob'. Those in common English form, such as ‘David’
(Dawid); ‘Moses’ (Mosheh); ‘Solomon’ (Shelomoh), 'Isaac' (Yitzchak), 'Isaiah'
(Yeshayahu), etc. are retained. They are familiar and easy to recognize but without any
linguistic anachronism.
Note: 'J' in the Hebrew names in English: The glyph 'J' was originally a Gothic font for the
capital letter I. E.g. In 1611 KJV it was 'Iesus', not 'Jesus'. The letter J and j with pronunciation
'j' in English was came in the mid-17th century from French language. cf. 'j' is pronounced as
'I' in German. In Spanish – its phonetic symbol is transcribed as /x/ <x> or [x] pronounced as
'ch' as in Bach in English.

The use of Hebrew-origin words as translation words in IRENT is carried out not for the idea
of recovering Hebraic root as such, but mostly to help remove wrong anachronistic association
and word-picture of the words. A typical example is 'Yehudim' over ‘Jews’, 'Yaakob' over
‘James’, ‘Rahab’, the different person from ‘Rachab’, 'Yehudism' over 'Judaism', etc.

2
IRENT superficially resembles various Sacred Name Bibles (Cf. not to be confused with a sectarian
Sacred Name Movement) but actually it is closer to David Stein (1989) Jewish New Testament.
3
One particular example of a theophoric word – Gk. Hallēlouia (Halleluyah; /> Hallelujah; />> 'alleluia'
- KJV). Occurring 4 x - only in Rev 19:1, 3, 4, 6. – This is rendered as 'Praise Yah' in IRENT; /x: Praise
Jah – NWT;
Transliterate Hebrew words:

Shavuot Pentecost
shofar trumpet
Nevi'im (Nebiim) ‫נְבִיאִים‬ Prophets (for "the Books of Prophets")
shalom peace
the Mishkan; a temple Sanctuary, temple (Gk. naos);
- the temple (Gk. hieron). Heb. miqdash
tefillin phylacteries (Mt 23:5)
TaNaKkh Hebrew Scriptures ["Old Testament"]
The Torah The Law [of Moses]
(Gk. Ioudaismos) />> Judaism – most [this term is
Yehudism appropriate for Rabbinic Judaism after the Fall of
Yerusalem in 70 CE.]

Miqdash (Gk. hieros); Mishkan (naos) ░░

[Most Bibles do not differentiate between two and translate both as ‘Temple’.]

Miqdash (H4720) – Gk. hieros (S2411) is used in NT for the specific one in Jerusalem.
Outside the Gospels and Acts, only one instance is in 1Co 9:13. [Cf. S2413 hieros adj.]
IRENT keep 'Temple' for its translation word.

Mishkan (H4908) – Gk. naos S3485. Outside the Gospels and Acts, it is found mostly in
Rev. (Rev 3:12; 7:15; 11:1, 2, 9, 19; 14:15, 17; 15:5, 6, 8; 16:1, 17; 21:22). Others are 1Co
3:17; 2Th 2:4; Eph 2:21;

In several places where the word is used in a generic sense, not in reference to the Holy Place
in Yerusalem, IRENT renders it as ‘temple’, uncapitalized - 1Co 3:16, 17 (‘a temple of God);
6:19; 8:10 (‘your temple of the holy Spirit’); 2Co 6:16 (‘a living God’s temple’). Eph 2:21
(a holy temple). Rm 2:22 (rob a temple). [Cf. eidōleion S1493 ‘idol’s temple’]
Transliterate Hebrew names and titles:

Yeshua Jesus
Mashiah; the anointed one; Christ [for Gk. Christos]
Yeshua Mashiah Jesus Christ
Lord Yeshua Mashiah Lord Jesus Christ
Adonai Lord (LORD)
the Elohim God [for the Greek ho theos ‘the God’]
Elohim, God, etc. God [for the Greek theo ‘God’ ‘a god’]
Adonai or YHWH LORD, Lord; Jehovah

Yehudim (Yehudi) > Jews (Jew)

Yehudah > Yudah; > Judah - most; /x: Judas
(elsewhere as ‘Juda’) – KJV
Yaakob ░░ >Jacob; /x: James
Yohan > John (with a few exceptions)
Yohanan the Immerser > John the Baptizer
Mariam > Mary

Other transliterate O.T. Hebrew names in G-Mt:

Mt 1:5 Rachab ░░ (Gk. Ῥαχάβ) (ch as in Bach) /Rachab – KJV, /x: Rahab –
most.

[Not same as Rahab (spelt differently Gk. Ῥαὰβ), a Canaanite harlot (< inn-
keeper) in OT (Raḥab ‫ רחב‬Jos 2:1-24; 6:22-25; Heb 11:31; Jam 2:25).]

Mt 1:12 Yechonyah ░░ [H3659 Konyahu 'Coniah' 'Jechoniah' Jer 22:24, 28; 37:1]
[Cf. Jer 22:8-9; 28-30 (None of his descendants would prosper to sit on the throne
of David); Cf. 31:31, 33-34; Heb 8:13.] [Cf. Jn 18:36] = Jehoiach (son of
Jehoikim]

Mt 1:12-13 Zerubbabel ░░ (Gk. Zorobabel)

Mt 1:14 Tsadok ░░ /Tzadok; /Zadok; /Sadoc;

Transliterate Hebrew words for people:

Transliterate Conventional translations
Hebrew words
soferim (sofer) /teachers of religious law – NLT; /x: scribes – KJV and
most, etc.; /teachers of the law – CEV; /experts in the
cf. Torah sages law – NET; /teachers of the Law – GNB;
the High Kohen the High Priest
kohen, kohanim priest, priests [except those in other religions]
Names, Person, title –Elohim ('God') & Yeshua ('Jesus')
'God' 'Elohim', 'Lord'; 'Adonai'

Gk. ‘theos’ ‘god/God'

Elohim ░░ /> God – most;
arthrous Gk. ho theos ‘the god’ → 'the Elohim'
anarthrous → Elohim, less often 'God' [esp. in genitive case, as God's]. God-being; what
God is; (a) god; God.

Gk. kurios ‘master’ ‘owner’; ‘lord’; 'Lord'; applied to God and to a man
[Cf. Kurie – (vocative) Lord! Sir! Master! (E.g. Jn 20:15 etc.)]

Lord ░░ /> LORD; /x: the Lord – KJV, most;

Adonai ░░ /> LORD; /x: the Lord – KJV, most;
YHWH ░░ [transliterate of the Tetragrammaton, a four-letter Hebrew word ‫( יהוה‬yod, hé, waw, hé) for
the person name of the God in the Bible] [Pronounced as 'Yehowah', not Jehovah; as 'Yahuah', not
'Yahweh'] [There was no J sound in English before 17th century with the letter J used as Gothic font for
the capital “I”.] [No 'j' or 'v' sound in the biblical Hebrew.]

/x: Lord – KJV, most. It is equivalent to ‘LORD’ (without the definite article) in all caps in O.T.
translations such as in KJV.
Cf. LXX ‘kurios’ [a few mss having YHWH in paleo-Hebrew script; one 4Q120 with Greek
trigrammaton ΙΑΩ].

(1) In reference to Yeshua

(a) in the Gospels → 'Master'
‘Master’ (as to Yeshua – of his disciples and in the Synoptics, including Lk 1:43 ('my
Master' for Elisheba), Lk 2:11 ('Mashiah the Master of yoůr life'), Jn 20:18 ('My Master
and my Elohim' in Thomas' utterance in exclamation seeing the presence of Elohim in the
person of the risen Master). Cf. Mt 22:42 //Mk 12:36 //Lk 20:42 ('my Master' for David).
(b) in reference to Yeshua outside the Gospels → 'Lord'
‘Lord’ (as in Acts & Epistles) as to Yeshua Mashiah, the Risen and Exalted Lord).
Phi 2:11 Yeshua Mashiah is Lord ░░. Not called ‘God’, or ‘God the Son’, but ‘the Son of
Elohim’.
Rm 10:9 ‘Yeshua is Lord’; Rm 14:9 ‘the Lord of both the living and the dead’; 1Co 12:3]

(2) In reference to Elohim:

(a) arthrous ho kurios → ‘the Adonai’ (e.g. Act 2:25).
(b) anarthrous kurios → ‘Adonai’
(c) anarthrous kurios → 'YHWH' where His Name, representing His character and who He is,
should be clearly revealed, known, and honored in the text, esp. in the direct quoted OT texts.

Cf. Yah ░░ a short form of YHWH. In Greek NT, it appears as a part of the words, such as O.T
theophoric Hebrew names and ‘Halleluyah’ (‘Hallelujah’ in English spelling; IRENT renders it as
"Praise Yah" e.g. Rev 19:1 etc.).
 Divine name in the New Testament translations.

NWT has Jehovah 237 places rendering (in addition to all occurrences in the OT):
(1) anarthrous Gk. kurios (= LORD God – 157x; + Yeshua – 3x) and
(2) arthrous Gk. ho kurios (as to God – 57x). In addition, very problematic is
(3) its rendering of ho theos 'the God' as Jehovah in 20x places and
(4) rendering of anarthrous genitive Kuriou which refers to Yeshua wrongly as Jehovah 3x.

Heinfetter (1863) A Literal Translation of NT has 124x corresponding to NWT and 38x on its
own.

IRENT renders

(1) arthrous ho kurios as 'the Adonai' 65x.

(2) anarthrous kurios as 'Adonai' (115x) and 'YHWH' (39x). Also as 'Lord' (3x as to Yeshua).

[Adonai/the Adonai - 181x] [YHWH/Adonai/the Adonai 220x]

[See the file <The Divine Name in the New Testament Translations'] in the folder <On
TETRAGRAMATON in N.T.> in the zip file < IRENT Vol. III - Supplement (Collections
#3A – God, Yeshua & Names)>.

Number of instances in IRENT of

translating kurios (Greek anarthrous noun) in the N.T. text.

As YHWH as Adonai/the Adonai

G-Mt 9 8
G-Mk 6 3
G-Lk 6 30
G-Jn 2 2
Acts 4 41
All N.T. 39 181
220

/x: Lord – most

/> LORD – in OT translations;

It cannot be stress enough that (1) two words Elohim (God) and Mashiah (Christ) are not
names, but used as a title or descriptive: E.g. (2) the English word ‘Lord’ (capitalized) is not
necessarily used for God-beings. This is especially problematic when the title is applied to
Yeshua. Lord Yeshua does not mean he is Lord God.
 ‘I am’ ░░ [Greek phrase egō eimi ‘I am’ – Here ‘I’ is emphatic. (cf. ‘prominence', ‘focus’]; the verb
‘be’ is a copula without any sense of ‘exist’ by itself. [Cf. verbs – fientive (durative and dynamic) vs.
static.]

[Out of many spoken by Yeshua, in the following two examples the Trinitarians take this simple Greek
phrase equivalent to the God’s name. The context and the theme of the text are completely and intentionally
disregarded for their eisegesis.
• Jn 8:58 I am = I am [who I am, the one sent from Elohim]
• Jn 18:5 I am = I am he = It’s me – the one you are looking for.
They coined the phrase ‘JESUS GREAT I AM’, which represent their idea of ‘Jesus God’ and ‘God the
Son’. Their proof text, which is misunderstood and misinterpreted, is Exo 3:14 ‘I am who I am’.]

Other titles ░░ Note: when the same title is shared both by the God and by Yeshua, it is used a proof
text for the unscriptural Trinitarian claim that Jesus is God, making Jesus into God Jesus for them to
worship and 'Jesus' becomes the name of their God.

• the Alpha and the Omega ░░ Rev 1:8*; 21:6*; 22:13. (1:11 v.l.); [Α and Ω – first and last of
Greek letters – the two in the middle of God’s name YHWH in Gk ΙΑΩΗ -- the first and last
letters form ΙΗ, abbreviation of the name Yeshua in Gk ΙΗΣΟΥΣ]
• the Beginning and the End ░░ Rev 21:6*; 22:13 [Cf. Rev 1:8 v.l. ‘Beginning and End’]
Beginning [= The First Principle - Cause of all things’ (‘that who has all begun’), not ‘that which
was begun’.] ░░ End [= The Last Principle – Goal of all things, not ‘that which will end’]
• the First and the Last ░░ Rev 22:13. (1:11 v.l.); [In Isa 44:6; 48:12 it is self-designation by
YHWH]

[Note: the same title applied to more than one person does not mean that they are same and identical.
Cf. ‘Jesus is Jehovah – identified as the same person’ – Mormons (https://rsc.byu.edu/archived/jesus-
christ-son-god-savior/6-jesus-jehovah-yhwh-study-gospels); - Wayne Jackson
(www.christiancourier.com/articles/527-is-jesus-jehovah
- ‘Jehovah is Jesus’ - https://carm.org/jehovah-jesus ]

*the Most High ░░ – KJV. [Note: the archaic spelling ‘Most High’ as in KJV is retained
in IRENT for the title of Elohim. Cf. ‘in the Highest places’]
'mighty god' - Isa
God – “God problem”
* Elohim, God; the God; god; a god; god-being; gods
/ “God confusion” – over the notion or meaning of the English word 'God' – questions such as what does
it mean by the word ‘God/god’? What about God? What God? Which God? Whose God? These questions
should precede before we delve into the theological question of ‘who God is’. Even with the capitalized
word, it hardly equates in most instances of its usage with the reality of the Creator God, YHWH Elohim.

The word is a descriptive word, a notion, or just a title – a translation English word for Gk. theos, not
necessarily linked to the reality behind the word, that is, the true God, the Creator. Thus, IRENT has
replaced it with ‘Elohim’ in most places.

English: God gods

Greek: theos theoi
Heb. elohim [capitalized in English] [cf. el] elohim
Arabic: allah alaliha
Ko:하나님 cf. 하느님, 신 하느님들; 제신; 신들

German – Gott; Latin – Deus; French – Dieu; Spanish – Dios

The basic sense of the Heb. word elohim is a ‘mighty one’, i.e. ‘god-being’ (Gk. theos). The arthrous noun
ho theos ('the god' – rendered as ‘the Elohim’ in IRENT) in the Biblical context refers to the true God,
the Creator (= YHWH Elohim in O.T.). In English, anyone or anything may be called 'god' in the sense
of ‘mighty one’. In written English, the word is capitalized as 'God' to distinguish from other than the true
God, including human beings (Jn 10:34), pagan gods, and even Satan (2Co 4:4). In spoken language or
reading aloud of the text it does not help differentiate between two.

The serious problem is that, whether within a religion or between religions, the same word ‘God’ itself is
not used in the same sense with each one having a different God. God of someone or some religion and
God of others cannot be same all with different image, definition, identification, and characterization. In
the Bibles, this is one of the most common words. We should know that ‘God’ is simply a translation
word used and is not even a title suitable for the Creator (YHWH Elohim). Inevitably and necessarily it
brings non-biblical ideas and meanings along with it, peculiar to the indigenous socio-cultural setting
(religious, philosophical, linguistic heritage. It is a generic word and as such. Only the context tells what
is referred; capitalization is does not help. Any statement or argument about ‘God’ cannot be proved to
be false without agreed-upon precise definitions of the words and terms.

Gk. theos (‘god’ ‘God’) is equivalent to the Hebrew word ‘elohim’4. In IRENT translation the arthrous
Gk ho theos ('the God') is rendered as Elohim5 (e.g. Elohim the Most High Heb. 7:1; 'YHWH Elohim'
Rev 1:8). When anarthrous it is rendered usually as ‘God’ (e.g. 'God our Father' 2Th 1:1). This is one of
a few features that makes IRENT distinguished from most other English translations. This translation
principle is solely grounded in linguistic and literary approach and provides much clarity needed in the
translation text. 6 Anarthrous theos on the other hand is rendered as ‘God’, ‘a God’, or sometimes as ‘God-
being’, as the context dictates. [Cf. genitive theou – 'God's' or 'of God']. The uncapitalized words ‘god’
‘gods’ are for god-beings unconnected to the Elohim the Creator – E.g. "the god of this age" (2Co 4:4).

4 The Hebrew word elohim: Elohim vs. elohim; with the word as a singular vs. a plural; God being vs. human beings, etc.
In a few places in O.T. also used to refer to human persons, angels, etc., esp. as a plural noun. [≈ ‘gods’ in Jn 10:35]
5 Rendering it as ‘the God’ may be an option, however, this conflicts with an English convention and diction, and actually

help bring clearly out the sense of the word in the Greek text.
6 Along with use of the word YHWH (> Jehovah) as a translation word within the New Testament, this practice of IRENT

has nothing to do with the positions of the so-called Sacred Name Movement or Hebrew Roots Movement in which
translation of the Bible utilizes many Hebrew words - both in O.T. and N.T.
 divine being; deity; vs. divineness
*divine nature

(2Pe 1:4 theia phuseōs – a divine nature)

[Cf. divine essence, divinity; ‘divine hood’ (vs. manhood). Cf. deity = god-being]
Divine nature is the nature in God himself, the nature that belongs to God, i.e. God’s nature.
It comes from God. God may bestow divine nature to man (→ ‘divine person’ ≈ ‘son of
God’). ‘Divine person’ does not mean that the person with divine nature is God or God-
being, nor he is the God the Creator.

The notion of ‘divine person’ is not same as of ‘God’ or God-being. Cf. ‘divine humanity’
as a religion.
Yeshua as the Son of the Elohim (> the Son of God) – at His immersion anointed with holy
spirit. (Mt 3:16 //Mk 1:11 //Lk 3:22)

It offers quite a number of advantages for the readers of the Bible:

(1) It dispels any image formed by the word which is usually used in the sense of generic
God7 without specific reference to the God of the Scripture;
(2) It removes any confusion over the word God when it is used in Christian religions by
putting on ‘Jesus’; 8
(3) It makes impossible to use the word as an expletive in our English speech; (4) It offers
a clean and uncomplicated solution to help distinguish the two for translation and
interpretation purpose, without being partial to different doctrinal and theological positions.
(5) There is no need for struggle to find what and whom the English word ‘God’ signifies
in the translated text;
(6) It recognized the fundamental difference in the notion of ‘god-being’ or divine being
between that of Hebrew language and Judaic mindset and that of Greek langue and Hellenic-
pagan mindset.9 [Cf. no corresponding the expression is in Hebrew O.T. for the Greek (ho
huoios tou theou ‘the Son of the God’), which IRENT renders as ‘Son of the Elohim’.]

[Likewise, the anarthrous theos is rendered consistently as ‘God’ [e.g. God’s way, God’s law, God-willing,
God-fearing, God forbid, etc.]

Elohim as Father – Being called ‘*Father’ (not in ontological sense), that is, Elohim as Father in the
Scripture. The word 'Father' is capitalized in IRENT when it refers to God, the Elohim. Likewise,
capitalized is ‘*Son’ when it refers to Yeshua, as the Son of the Elohim.

• Fatherhood of God - God portrayed as a Father - rare in O.T. (x 15)

• Mt 6:11 (‘our Father!) //Lk 11 (‘Father!’);
• G-Jn (‘Father’ as of Yeshua)

7 – everyone and every religion 'believe God' and 'believe in God', but nowhere clear-cut and self-evident as to what such
God is, which God over others, or who God is;
8 Examples of unbiblical statements common in Church language and doctrines: ‘the name of God is Jesus’; ‘Jesus is

God’; the Son of God becomes same as God the Son; the Son is God as the Father is; ‘worshiping Jesus’; ‘Jesus’ =
‘Jehovah’. The biblical historical person Yeshua is confused with God Jesus of the Church, before his birth and after his
death.
9 A. E. Harvey (1982), Jesus and the Constraints of History, (Ch. 7 Son of God: the Constraint of Monotheism, pp. 155-

173.)
 • Mk 14:36; Rm 8:15 //Gal 4:6 [‘Abba!’]
• “Elohim the Father’ > “God the Father” [Gk. theos patēr – cannot have it as ‘God Father’
since the collocation brings an unwanted sense of ‘god-father’.]
• “Elohim our Father’ > “God our Father”
• “The Elohim, Father of our Lord Yeshua Mashiah” (Col 1:3)
• “The Elohim, yes, Father of our Lord Yeshua Mashiah” (1Pe 1:3);
• Calling the Elohim as ‘Father’ (Abba!) by Yeshua; ‘our Father’ – as taught by Yeshua.

(to) Our Elohim and Father tō theō kai patri hēmōn [to the Elohim and Father of-us]

Gal 1:3; 1Th 1:3; 3:13; Heb 1:3; Rev 1:6 (His Elohim and Father);
Psalm 46:10 "Be still; know that I am Elohim"

Yeshua ('Jesus'): Mashiah ('Christ')

[Yeshua, Jesus; Mashiah, Christ; Son of Elohim; Son-of-man; Son of David; Son of Abraham]

*Yeshua ░░ (of Nazareth). [/x: ‘Yahshuah’] [A short form of the common theophoric Hebrew name
Yehoshua (‘Yah saves/helps’) (e.g. in Exodus). ‘Yah’ is a shortened form of YHWH]; [Gk. Iēsous; /Iesus
– KJV 1611, Geneva, Bishops, Latin; /Jesus – English, French, etc.; [No one lived there ever called
‘Jesus’. Yeshua of the Gospels is not same as Jesus of Christians.]

/xx: *Jesus [Cf. Act 26:15 He himself said ‘I am Yeshua’. To picture Him say ‘I am Jesus’ is illogical
and preposterous here when all the speeches here in the text were to be in Hebrew ← v. 14.]

[Note: the person names are usually arthrous in GNT, including 'Yeshua' (> 'Jesus') is
ho Iesous ['the Yeshua'] with a tone of 'the very Yeshua who he is/was'.]

[Note: The letter J was used as a Gothic font for the capital letter I. J sound came into English from French
in mid-17th century]

[of Nazareth in GALLEE. b. 3 BC; d. 30 CE at age 33. From the Tribe of Yehudah; belonged to
YEHUDIM; not even a ‘Jew’ of modern English usage Cf. A problem of tracing back origin of the modern
ethnic Jews to the Diaspora after the Fall of Jerusalem]
*Mashiah ░░ /> Messiah; *Christ – most; [Cf. anti-messiah > antichrist]
[Heb. haMashiaḥ; /> the Messiah – ‘the anointed’10]
Haim Cohn (1959; English trans. 1963), The Trial and Death of Jesus, p. 127
“… Not only the Messiah person but all God’s favorites are anointed, such as priests (Exo
28:41; Lev 8:12; 16:32; Num 3:3, et al.), kings (Jud 9:19; 1Sam 9:16; 10:1; 15:1; 16:12; 2Sam
2:4; 3:39; 2Kg 11:12; Psa 99:21, et al.) and prophets (1Kg 19:17; Isa 61:1; et al.). … The
anointing may be a mark of divine distinction, but it is a distinction conferred on a human
being who is chose by God to serve Him, or inspired by God to prophecy, or to whom God
has revealed Himself, and it is a human being whom God would love as His son. That, in the
original tradition, Jesus was a son of God only in this figurative sense seems to be borne out
by his genealogy as recorded in the Gospels (Mt 1:2-16; Lk 3:23-38).”

[In N.T. ‘Mashiah’ refers to the anointed one for Israel by YHWH Elohim, not the person Yeshua himself,
who came to be believed as the promised Mashiah to come. It is not ‘Christ = Jesus’. The word ‘Christ’
in church ling goes beyond what it was originally of Judaic concept. It has simply become synonym or
alterative name (as if his last name). Hence the words ‘Christ’ and ‘Mashiah (> Messiah) are not exactly
same in its meaning and significance. 'Christ' has become his surname as commonly used, devoid of its
meaning as of the Hebrew word.

[Messianic expectation/fervor was then going on among Yehudim (> Judahites11 - ‘the Jewish’ is different
sense and usage) for so long time looking for a messianic figure of a coming one as a king.] 12
In a few, it should be translated in the original sense as ‘anointed one of Elohim’, not as
Christ/Messiah/Mashiah (which is usually taken as a title, esp. of Yeshua).

[Mashiah vs. Christ. They are not same in meaning and usage – with different nuance, connotation and
referents. The two are often not interchangeable. The fact is, Mashiah of the Gospels is not same as Christ
of the Constantine Church tradition.

As the term used for the appellative of Yeshua. It is thoughtless to render it as ‘Christ’ (in place of ‘the
Anointed One’ or ‘Mashiah’) where it is not in reference to Yeshua. E.g. in the Jn 4: Mt 22:41 //Mk 12:35
//Lk 20:41 and Jn 4:29 (cf. 4:25), where the word Mashiah is the very promised Mashiah of Elohim for
Israel, not as one of the names or titles for Yeshua himself.]

[Gk. Messias as transliterate of the Hebrew word is only in 2 places in N.T. - Jn 1:41 ('the MASHIAH');
4:25 ('a MASHIAH') is translated by all correctly as ‘Messiah’ (Messias – KJV). In IRENT, it is in all
caps as MASHIAH in order to differentiate from 'Mashiah' which is the translation word in IRENT for
Gk. Christos.]

[Gk. Christos - ‘Christ’ as a translation word is simply unfit, as the word is automatically associated with
‘Jesus’ with ‘Christ’ almost as his surname. Note: IRENT renders as Mashiah throughout, except in the

10In IRENT the English word *anoint is used to translate only one Gk. word chriō (Lk 4:18 etc.), not such a word
as aleiphō (Lk 7:48; Jn 11:12; 12:3, etc. - put fragrant oil on someone to welcome and honor, or on the dead body
for burial-preparation).

In the O.T., there were many ‘messiahs’, that is, those anointed for various roles and positions, but the Scripture do
speak of the special anointed one to serve as a king for ‘Israel’ in the future ‘utopia’. (Ezk 37:24-28; Isa 11:1-10; Jer
33:14-17; etc.) The focus of OT is not on that person, but what the world will look like when the Mashiah is here.
https://youtu.be/jL4hUWzTO5Y
11 The words that trace their origins to the Hebrew word ‘Yehudah’ referring to the tribe of Judah: ‘Judahism’ with
its conceptual locus in the southern kingdom, focusing on Jerusalem; its follower ‘Judahists’ or ‘Judahites’. From the
2nd through 5th c. of the common era -- ‘Judaism’ and the ‘Jews’ [after p. 38: D.H. Arkenson (1998), Surpassing
Wonder – Invention of the Bible and the Talmuds]
12 Ref: Sirley Lucass (2011), The Concept of the Messiah in the Scriptures of Judaism and Christianity.
word ‘anti-messiah’ for ‘antichrist’ in 1Jn and 2Jn. e.g. Mk 12:36 /Messiah – HSCB, NIV, ISV, NLT,
GW; /xxx: Christ – NET, KJV, NASB, ESV, most others.]

[This is not related with the term ‘Christ’ of Christian religions and doctrines. It is now with different
connotation, significance, and usage – e.g. Christ as ‘God the Son’, ‘(a) God’, or ‘Cosmic Christ’. As a
common English common, Christ is de facto none other than a surname for ‘Jesus’. Thus, the expression
‘Jesus is the Christ’ is a tautology.]

*Yeshua Mashiah: [Gk. Iēsous Christos ‘Jesus Christ’] ‘Mashiah’ (> Christ’) is a title, not a name
(surname or another name). In the Gospels the phrase occurs 5x– 2x Mt 1:1, 18, 1x in Mk 1:1, and 2x in
Jn 1:17; 17:3; none in G-Lk. In one place IRENT renders it as 'Yeshua as Mashiah' – Jn 17:3.

[Most say Jesus was a Jew as his disciples were, however, the notion of ‘Jesus’ and ‘Jews’ is NOT in the
Scripture, and is the result of religious and linguistical metamorphosis from Yeshua and Yehudim. So
were his first disciples not Jews but Yehudim. In fact, his earliest followers (not ‘Christians’, but ‘Mashiah
people’) did not think of themselves as members of a new religion separate from Judaism. The person
‘Jesus Christ’ is someone worshiped as God by the Constantine Catholic Church tradition. On the other
hand, Yeshua Mashiah is the Messiah of Israel, the anointed king of Davidic lineage (cf. 2Sam 7:12–15
and Psa 89:3–4). Yet Yeshua and his disciples represented something new within Judaism.]

[Note: the word ‘Mashiah’ particularize who/which Yeshua is, the definite article itself carries a subtle
nuance of particularizing the word Mashiah, e.g. ‘the very Mashiah who is/was the promised Mashiah to
be coming (a chosen one to be anointed by Elohim to take on the task for King, Priest, and Prophet).].
[The traditional Christian translation ‘Jesus Christ’ conveys an image (of a ‘Cosmic Christ’ or a ‘God-
man’) recreated in the Christian mindset, not reflecting the real historical person of Yeshua who was
believed to have come as Mashiah.] Aside from definition, meaning, and sense when we choose a word,
something we should not ignore is linguistic perception in diverse usage of the word. For most of people
there is a gulp between Jesus Christ and Yeshua Mashiah; the former being a Christian religious and
church jargon rather the biblical figure which is authentically reflected in the original name used 2000
years ago, Yeshua Mashiah.

Cf. ‘The Mashiah’ – the definite article particularizes as ‘the Mashiah promised to come for Israel’ or ‘the
very Mashiah’.
Cf. ‘Yeshua Mashiah’ (Jesus Christ) vs. ‘Mashiah Yeshua’ (Christ Jesus) 13– two are about one and same
referent, but have different nuance. He appears in the text as ‘Yeshua Mashiah’ (Jesus Christ) throughout
N.T., except some in Pauline Epistles.
• Yeshua Mashiah – the son-of-man Yeshua who was believed as the God’s promised Mashiah
by His disciples and Apostles
• Mashiah Yeshua – the person Paul encountered was the risen Lord Mashiah, who had before
come in the person of Yeshua – different.

*Lord vs. Master vs. Yeshua;

Lord Yeshua Mashiah Rm 1:7; 5:1, 11; 13:14; 15:6, 30; 16:21, 27; 1Co 1:2, 3, 8; 6:11 & many more.
Lord Yeshua Heb 13:20; Rm 14:14; 1Co 5:4, 5; 11:23; 2Co 1:15; 4:14; 11:13; Eph 1:15; Phi 2:19;
Co 3:18; 1Th 2:15, 19; 3:11, 13; 4:1, 2; 5:9; 2Th 1:7, 8; 2:8; Rev 22:20.
Mashiah Yeshua 1Co 1:4
Yeshua Mashiah Phi 2:21;

[In IRENT, his title kurios used by His talidim (‘disciples’) is rendered in the Gospels as ‘Master’, not
as ‘Lord’, since the English word used with dual referents.] When we hear such westernized name (often
uttered as an expletive!) we have to ask always “which and whose is Jesus’’, “which Jesus” before further
delving in “who is Jesus”. It is a westernized image they have re-constructed to believe and worship as

13 Compare: ‘Lincoln President’ vs. ‘President Lincoln’ vs. ‘Lincoln the President’ for use in different senses.
‘God’, ‘God the Son’, a docetic ‘God-Man’ (born as if by reincarnation), or even to claim he and ‘Jehovah’
of the Old Testament are same – such Jesus is nowhere to be found in the Scripture! Then we have to
make sure which Jesus they are talking about – Catholic one, Protestant one, Mormon, Universalists,
charismatic, of new age cosmic Christ, etc., aside from Jesus being talked about by Muslims, Buddhism,
atheisms, etc. If one finds which Jesus, all the doctrinal conflicts, contentions, contradictions, and
confusion will find not room exist, since everyone has their own Jesus (and God) in their mind, which
cannot be same as others’ Jesus (and God). [e.g. public prayer of mixed religious groups – they are praying
to different Gods!

Yeshua of the Gospels vs. Jesus of Church:

Yeshua of the Gospels was a man; a human being with human nature, and a human person, a son of
Yosef and Mariam. He was called the Son of the Elohim upon anointing of holy spirit taking up ‘divine
nature’ at His immersion for Yohanan the immerser (> John the baptizer).

Jesus of the Constantine Church Tradition (Cf. almost all of so-called Christians now are from this),
who is regarded and worshipped as ‘God Jesus’, was a human being. But it insists that he was not a
human person, but, instead, a divine person (with both and divine human nature in him – a Catholic
orthodox at the Council of Ephesus 431 CE and the Council of Chalcedon 451).]
When Mariam was his mother, but he has no biological father, that makes that he cannot by any logic
a human being. They turned him into a demi-god, a god-man, for whom suffering or death would not
be of much significance – resurrection is nothing more than re-incarnation, because soul is treated as
something immortal.

One may say ‘I believe Jesus’ ‘I believe in Jesus’. In what sense is the word ‘believe’ is used? What Jesus
and which Jesus is, is the question to be answered. The same rhetoric is also with the word ‘God’ for same
kind of questions.]

Ref:
• The Yeshua of history and the Jesus of the Church. [Cf. D.S. Russell (1990), Poles Apart – the
Gospel in Creative Tension (Ch. 2 The Jesus of history and the Christ of faith, pp. 19-33)
• Peter De Rosa (1974), Jesus who became the Christ. (a biographic writing).
• Bart D. Ehrman (2014), How Jesus Became God: The Exaltation of a Jewish Preacher from
Galilee
• Bart D. Ehrman (2016), Jesus Before the Gospels: How the Earliest Christians Remembered,
Changed, and Invented Their Stories of the Savior

*Creator; *Creation ░░

‘creation’ (ktisis) vs. ‘founding’ (katabolēs)

• ‘since the founding of the world’ (apo katabolēs kosmou) (Heb 9:26; /since the foundation of the
world - most; /x: the creation of the world – NIV; /(since) the world began – NLT; /from the
beginning of the world – Aramaic in Plain English, DRB;
[‘before founding of the world’ 1Pe 1:20]
• ‘from the beginning of the creation’ (apo archēs ktiseōs) – Mk 10:6;

The creator - ho kristas ‘the one who created’ (Mt 19:4, Act 4:24 etc.)

The Creator is YHWH Elohim; the Creation of Genesis (Gen 1:1; Jn 1:1).

Yeshua is the creator of the new creation – the new creation in Yeshua Mashiah. Not to read the
Word as the agent of God’s creation in Jn 1:1-3 to be the pre-existing eternal Son (‘God the
Son’) or ‘Jesus’ before his birth.
 • Col 1:16 ‘created in the heavens and upon the earth, the visible and the invisible …’; [in Him
[→ ‘through and for Him’, the agent for God’s new creation.]; [Not ‘the heavens and the earth’,
but things in the heavens and on the earth for the new creation by the risen Son.]
• Eph 1:4 ‘founding of the world (Gk. kosmos)’ –.]
• Heb 1:3 ‘he made the world-orders
• Cf. Col 1:15, firstborn of all creation;
• Cf. Col 1:18 ‘firstborn from the dead ones’ = 1Co 15:23 ‘firstfruit, Mashiah’]

Savior ░░

Gk. sōtēros (‘savior’, ‘deliverer’) e.g. the Elohim – Lk 1:11; Tit 1:3; Jud 25; YHWH Elohim – Isa 43:2;
e.g. Mashiah coming as /to be Savior Lk 2:11, Act 4:12; 5:31. [Cf. 2Pe 1:1 and Tit 1:13]
Cf. lutrōtēs (‘deliverer’, ‘redeemer’) – in O.T.
Cf. rhoumai (‘deliver’ ‘rescue’) Mt 6:13; 27:43 (the Elohim); Rm 7:24 (the Elohim through Yeshua Mashiah the
Lord); 2Tim 4:18 (the Lord Yeshua) etc.
Cf. rhoumenos (‘deliverer’) Rm 11:26 (Mashiah ← coming from Zion);

the Son-of-man
░░ [The Aramaic idiom ‘son of man’ simply means a human being. The Gk. phrase ‘the son of the man’
(with arthrous words) is rendered usually as ‘the Son of man’ or, by some, ‘the Son of Man’. IRENT
renders it as ‘the Son-of-man’ when the phrase was used in N.T. as Yeshua’s self-designation. This is
indeed his most characteristic form of self-reference; essentially functions as a semantic equivalent for
the first-person pronoun (Gk. egō "I") as a circumlocution of ‘I’, but avoiding to draw too much attention
to oneself. In other cases, it is as uncapitalized ‘the son-of-man’.] [Mt 8:20; 9:6; 11:19; 16:13; 18:11;
20:28; 24:27; Mk 8:38; Lk 18:8; Jn 1:51; 6:53; 12:23; 13:31.] [Cf. Only once in Jn 5:27; ‘a son of a
man’] [Cf. Acts 7:56 (from Stephen's mouth) it refers to the risen Yeshua.]

[Cf. Rev 1:13; 14:14 ‘one like a son of man’ - //Dan 7:13]

*Birth of Yeshua:

[As to His birth, Mt 1:18-25 <Origin of His Birth> is that which should come after Lk 1:26-38
<Annunciation to Mariam of Coming of Mashiah>. Both are not telling about the so-called Virgin Birth
(belief and myth) that she was still a ‘virgin’ without a man involved when Yeshua was conceived and
born – as in common pagan myth at that time. Instead, it is about divine intervention, in the power of holy
spirit (Cf. Job 31:15; 10:8-12; also Psa 139:13-16) to bring forth the promised Mashiah of Israel.]
[G-Lk adds a pericope on <His birth at Bethlehem of Judea> (Lk 2:1-7) and additional one <Shepherd’s
adoration> Lk 2:8-20. G-Mt narrates the events at some time after His birth with pericopes of <Visit of
Astrologer-magi> (Mt 2:1-12) and <Persecution by Herod> (2:13-21), the latter with an allusion to Moses
birth motive in Exodus.

[Pericopes on Yeshua’s birth on

<the origin of birth< (Mt 1:18-25) and <Annunciation and Origin of His birth> (Lk 2:1-
7) and <Birth of Yehudah> itself (Lk 2:1-7)
– along with post-natal pericopes (Lk 2:1-7; 8-20) and a late post-natal pericope (Mt 2:1-12)]
• ‘Factual’ (≈ historical) vs. ‘parabolic’ (‘of parable’)
• ‘Literal statement’ vs. ‘metaphoric/literary expression’ – e.g. ‘conceived from
holy spirit’. Cf. historical narrative vs. Matthean midrash (which in turn became
subject to Church midrash, i.e. eisegesis) on the quoted texts from O.T.

Origin of birth of Yeshua:

 Physically descended ‘according to flesh’: (Rm 1:3) Yeshua could not be the
Mashiah unless Yosef from the line of David was the biological father of Him.
• ‘Son of Abraham’ – Mt 1:1, 2
• ‘See of Abraham’ – Heb 2:16
• ‘Son of David’ – to be the promised Mashiah of Israel – Mt 1:1; Rm 1:3; 2Ti
2:8; Act 13:22-23.
• From Yosef (> Joseph) in the line of David: Mt 1:6, 16; Lk 1:32; 3:23, 31
• ‘Son of Yosef’ – Lk 3:2314; 4:12; Jn 1:45; Jn 6:42
• ‘brothers Yaakob, Yosef, Shimon, and Yudah; his sisters’ – Mk 6:3;
• ‘brother of Yaakob, Yosi, Yudah, and Shimon; his sisters’ – Mk 6:3;
• ‘He was like his own brothers’ – Heb 2:17
According to spirit:
• Conceived ‘from [the power of] holy spirit’ (ek pneumatos hagiou Mt 1:18, 20; Lk
1:35) – for divine intervention in the power of God’s spirit. Not ‘impregnated by
God’; not ‘impregnating a god’ as in pagan mythology.
• Called ‘the Son of Elohim’, not because He was born without human father. [Cf.
Muslim’s problem that God cannot have a son is from mistaking it in the literal
sense, somewhat similar to the error of Catholic Virgin Birth doctrine.] [Cf. Called
‘God’s son’ – Rm 1:4.]
‘Born of a woman’: (Gal 4:4) – does not say ‘born of a virgin’.
• Mariam His mother (of the Gospels) -- Mt 1:16; 18-20; Lk 1:31. (not same as Mary
of Constantine Church tradition.)

Mariam
░░ [in Aramaic and Greek; a common name of unclear origin. Mary in English; Maria in Latin] [Miriam – JNT;
/> Mary – most]; Miriam/Maria/Mary

(1) Mother of Yeshua [Relative of Elisheba Lk 1:5 (> Elisabeth – KJV; >> /Elizabeth - most) Lk 1:36
of Zekharyah the kohen (> Zachariah) – from the Tribe of Levi-Aaron. Most refuse to believe the plain
biblical statement – Lk 1:5 – and make themselves believe she was from the family line of David to
claim that their Jesus was from the Davidic line to be qualified as the Messiah both physically through
Mariam and legally from Yosef.] [She married at usual age of marriage then – early teen.];
(2) Mariam the Magdalene; and
(3) Sister of Martha (Jn 11:1 – 12:7) along with others of same name.

Note: Mariam, the mother of Yeshua, in the Scripture is NOT same as Mary of Constantine Catholic
Church tradition, who is variously called (1) ‘Theotokos’ (God-bearer) in place of ‘Christotokos’ (Christ-
bearer), and, in the Catholics, (2) the perpetual virgin, (3) the Co-redeemer, (4) the intercessor, and (4)
the ‘Queen of Heaven’ (= goddess). She is venerated for ‘Perpetual Virginity’, ‘Immaculate Conception’,
and be made ‘Mother of God’, ‘Queen of the Heaven’ (i.e. a goddess) worthy to be ‘worship’ as if to God
(with prayer to her).

She is no longer Mariam of the Gospels but the ‘Virgin Mary’ of the Church tradition, having no sexual
experience until she died. The expression ‘Isn’t this (Yeshua) the son of Mariam?’ (Mk 6:3) is taken as
one of the proof texts. The notation of such sexless conception for ‘virgin birth’ is a biblical as well as
biological nonsense and is a Church product of mythological midrash of the Gospel narratives on His
birth.

‘as it was thought’ – NIV; /> ‘as was supposed’ – most; /‘He was known as’ – Berean Study Bible; /he
14

was considered – Aramaic; /supposedly - NAS 77;

Virgin [as to Mariam, mother of Yeshua – Lk 1:27, 34 (virgin-maiden); Mt 1:23 (virgin-maiden)]: Gk.
parthenos in LXX and Hebrew word almah as in OT Isa 7:14 quoted in Mt 1:23 refers to a young maiden
of marriageable age with usual age about mid-teen; only the context may tell about her ‘virginity’
‘chastity’. [That Mariam, mother of Yeshua, was a ‘virgin’ (Heb. betulah) when she married him, but she
was almah when she conceived in her womb.]

Cf. Heb. naarah 5291; Deu 22:15

Cf. maiden, girl, bride,
Ref. www.bible.ca/marriage/ancient-jewish-three-stage-weddings-and-marriage-customs-ceremony-in-
the-bible.htm

Ref. Lincoln, A. (2014). How Babies Were Made in Jesus’ Time. Biblical Archaeology Review, 40 (6), 24–36.

John, Yohan, Yohanan

░░ ‘John’ is an English form; Gk. Iōannēs is a transliterate of Hebrew Yoḥanan. For the sake of
distinguishing several people with this very common name, IRENT renders it differently as follows.
(1) ‘John’ – only in the title of the Gospel, the Epistles and the Revelation; prob. same one author. [Not
to be taken same as the Apostle.]
(2) ‘Yohan’ – only for the Apostle. This name of him appears the Synoptic Gospels, NOT in the text of
G-Jn, three Epistles of John, (and the Revelation)! [a talmid (disciple) (Apostle) of Yeshua;
Zebedee’s son and a brother of Yaakob (x: James).
(3) ‘Yohanan’ – for all others including Yohanan the Immerser and also within the Revelation.
Kefa
░░ /> Peter; [This nickname, Aramaic meaning ‘stone’ ‘rock’, was given by Yeshua to Shimon (his
Hebrew name – Mt 4:18 etc.) near the end of His ministry (Mt 16:18). Petros is a Greek translation word
by itself.]; [The Aramaic ‘Kefa’ itself appears in the GNT once in Jn 1:42 and in several places in Pauline
letters (Gal 1:18 etc.); /x: Cephas – KJV]; As he was called by the people associated with him in the time
of Yeshua’s ministry by his Hebrew name Shimon, not called by this Greek word, IRENT renders Petros
(Greek) as Kefa (Aramaic) throughout in N.T., Mt 4:18; Mk 3:16; Lk 6:14; Jn 1:40, etc.

Simon Peter ░░ Shimon Kefa – IRENT; [a common Johannine phrase. Only 2 places in Synoptics
– Lk 5:8; Mt 16:16]

Yehudah /Yehuda:

Gk. Iouda; the fourth son of the patriarch Yaakob; his descendants; his tribe; the region (land
belonged to him); /Juda – KJV; /Judah – most; /Jude

Eleazar, Lazarus
░░ [Only in G-Lk & G-Jn in N.T.] (in Heb. ‘God has helped’); [Cf. Gn 15:2 (a servant to
Abraham); 23]; /Larazus – most; /El’azer – ISR;

[Lk 16:20ff (in a parable) and Jn 11:1ff; 12:1ff (brother of Mariam and Marth). In G-Jn he is
most likely same as the unnamed one – ‘the disciple Yeshua loved’ (Jn 19:26; 20:2), ‘the other
disciple with Kefa’ (Jn 18:15, 16; 20:3, 4, 8); ‘the disciple’ (Jn 19:27; 21:23, 24), who is the
author of the Gospel (Jn 21:24)]

Quirinius
░░ (Only in G-Lk – once in Lk 2:2)

Pilate
░░ [Latin – Pontius Pilatus] the fifth Prefect15 of Judea, a Roman province, from CE 26–36. The
pivotal actor during the Passion Week, along with Kayafa (> Caiaphas) of Yehudim authority who
was the High Kohen (‘the High Priest’). [Ref. Craig Evans (2006), Fabricating Jesus (Ch. 8 Dubious
Use of Josephus – pp. 166-180 Josephus on Pontius Pilate).]

Governor ░░ capitalized when the current one in position is referred to. E.g. Pilate the Governor.

Tribune; Centurion
░░ Centurion - the commander of a Roman Centuria (troop of about 100 men); military Tribune -
commander of a cohort (about 1000 men).

15The gospel writers simply say him as ‘the governor’ and do not use the title. His title 'Prefect' for Roman governor
of Judea was attested by the inscription on the Pilate Stone which was discovered at the archaeological site of
Caesarea Maritima in 1961. The title ‘Procurator’ was used later from 44 CE on.
People; names & titles

Mattityahu ░░ > Matthew Yaakob ░░ >Jacob; /x: James

Eleazar ░░ > Lazarus Eliyahu ░░ > Elijah [Heb. ‘My God is Yah’]

Yehudah ░░ > Yudah; /> Judah - most; /x: Judas (elsewhere as ‘Juda’) – KJV
Yehudim ░░ > Jews
Iyov ░░ /Job.

Paulos ░░ > Paul; [Hebrew name was ‘Shaul’ (/Saul) – Act 13:9]
Kefa ░░ > Cephas; [Peter’s Hebrew name appears in Gal 1:18; 2:9, 11, 14 as well as in
Jn 1:42; 1Co 1:12; 3:22; 9:5; 15:5.]
Elisheba > Elizabeth
Mariam ░░ > Mary
Yisrael ░░ > Israel ['God strives']
Yerusalem ░░ > Jerusalem [Heb. Yerushalayim]
the Twelve
░░ [the chosen twelve disciples by Yeshua] → the apostles of Yeshua. Cf. the Twelve of the Lamb

*apostles
░░ Greek word apostoloi ‘those sent out on mission (from the authority)’. Cf. related words –
‘missionary’, ‘ambassador’, ‘envoy’, ‘special messenger with athority’.

In the Gospels those sent out on a mission by Yeshua. [In the Gospels 6x - Lk 6:13; 9:10; 11:49;
17:5; 22:14; 24:10. Also Mt 10:2; Mk 6:30 and 3:14 v.l.] IRENT renders word in the Gospels
as ‘those sent out (on his mission)’. Most translates as ‘apostles’, which is now a religious
technical term and is unsuitable for a translation word since it gives wrong connotation in the
Gospels. [The term ‘the Apostles’ (capitalized) in the New Testament refers to the Twelve Apostles and
Paul. The commonly used word ‘apostles’ in Christian religions must not be used in synonymous sense
with the Apostles of Yeshua Mashiah in the first century.] [pl. ‘apostles’ in Act 1:2, 26; 2:43; 4:33,
35, 36, 37; 5:40; 11:1; 14:4, 14; 15:6; 16:4; Rm 16:7; 2Co 11:13; 2Pe 3:2; Jud 1:17; Rev 21:14
(‘the Twelve Apostles of the Lamb’)].

Cf. singular ‘apostle’ in the Epistles. 1Co 1:1; 9:1, 1; Eph 1:1; 1Tim 1:1; 2:7; 2Tim 1:1, 11; Gal
1:1; Col 1:1; 2Co 1:1, Tit 1:1 (Paul); 1Pe 1:1; 2Pe 1:1 (Peter)
Cf. Gk. apostolē – ‘being an apostle’ – in Act 1:25; Rm 1:1, 5; 1Co 9:2. Gal 2:9 eis apostolēn ‘to
be an apostle’, not ‘apostleship’. [The technical term ‘apostleship’, which is for church institution,
should be avoided as a translation word in the N.T.]

[Ref: Ben Kuwitzky, “The Semantics and Translation of Technical Terms: A Case Study on
ἀπόστολος”, Journal of Translation, Volume 12, Number 1 (2016), pp. 1-12.]

*prophets
░░ The Old Testament prophets of Judaism have nothing to do with those in Christian or other religions.
Those people whose authority cannot be questioned or who receive new doctrinal revelations simply do
not exist today. Hebrew words, navi (e.g. Deu 18:18) prophet’- spokesman. The plural Hebrew
word nevi'im is used as a translation word in IRENT for ‘the Prophets’ when it refers to the
Books of the Prophets (2nd portion of TaNaKh – Hebrew Scripture).

*children
░░ [Cf. singular vs. plural; diminutive]

• teknion little child; teknon child; Lk 2:48;

teknion little children 1Jn 2:1; 5:21; teknia children 1Jn 5:2; Jn 1:12;
• pais ‘child’ Lk 2:43; paidion little child Mt 2:9; Lk 1:59;
paidia dear-children 1Jn 2:14, 18; [Cf. Jn 21:5 – colloquial ‘guys!’ ‘fellas!’]
• brephos baby, infant Lk 1:41;
brephē babies Lk 18:15;

son
░░ [cf. Hebrew idiom ‘son of ~’] [cf. descendant, offspring, progeny; seed]

Son of Dawid ░░ as a title for the Mashiah figure, who was believed to come. [2Sam 7:16]
Son of Abraham ░░ [Cf. Yehudim as the intended audience of this Gospel.] [Cf. Gal 3:16]
the Son of Elohim ░░ (ho huios tou theou); /> the Son of God – most
Cf. Son of Elohim, Elohim’s Son (God’s son) (Mt 4:3; 14:33; Lk 1:35; Mk 15:39; Rm 1:4);
cf. Elohim’s sons (sons of God) (Lk 20:36; Rm 8:14);
cf. Elohim’s children (children of God) (Jn 1:12 tekna theou).

(1) Adam [in the Genesis] as the son of Elohim – Lk 3:38.

(2) title for Yeshua (Mt 26:63; Jn 1:34; 1Jn 4:15; 5:5, 10, 12, 13, 20; Eph 4:13; Heb 6:6; 2Co 1:19. etc.) [= ‘Son
of the Most High’ (Lk 1:32).] [A title for Yeshua from his conception (Lk 1:32, 35), not from eternity]]
[used as self-designation by Yeshua in Jn 11:4]; [‘Elohim’ and ‘Son of Elohim’ are equal what they are
and they do, but not identical as to who they are. Jn 5:18] [Not to be confused with the unbiblical
jargon ‘God the Son’ of the second Person of the so-called Triune God.]

[Cf. Hebrew idiom of ‘son of someone/something’ taking on characters or in special relation. Cf. in O.T.
usage the expression:

‘my son’ (as to the Elohim) (2Sam 7:14, Psa 2:7),

‘sons of the Elohim’ (Job 2:1)
‘sons of the Elohim’ (Gen 6:2ff) - does not refer to angels – they are ‘spirits’; not flesh (‘human’); do
not marry; do not copulate or breed. www.cogwriter.com/angels-marry-women.htm ]

[‘son’ (anthropomorphic term) is not in physical or biological sense but denotes a special relationship.
unrelated to grammatical gender.] [‘son of someone’, a Hebrew idiom – ‘son’ as a relational, not a
biological-social term. Yeshua’s unique relation to the Elohim as the only brought-forth Son, not one of
many sons of God. Not unbiblical ‘God the Son’.]

*brothers; brethren
░░ 'brothers' for siblings. Cf. step-brothers; half-brothers.

The archaic word ‘brethren’ (as in KJV) is now used as ‘fellow members of a society or group, religious’
not biological sense. In this sense, it is kept in IRENT – common in Acts and Epistles for people between
the followers of Yeshua. The expression 'fellow brothers' between Yehudim.

Note: ‘brother(s)’ is often in figurative sense: i.e. ‘spiritual brother’ ‘fellowship brother’. Cf. enates
(related on the mother’s side) vs. agnates (related on the father side)

Cf. suggenēs relative (e.g. Lk 1:3 – Elisheba, the mother of Yohannan the Immerser (> John the baptizer)
and Mariam, the mother of Yeshua).
Cf. anepsios (cousin. ? nephew) (e.g. Col 4:10. Marcus, the cousin of BarNabbas)
Brothers of Yeshua:
They are siblings – real brothers of him. Not step-brothers, half-brothers, or cousins after Constantine
Catholic ‘Doctrine of the Perpetual Virginity of Mary’ which undergirds the ‘the Trinitarian belief of
‘God Jesus’.

Six siblings of Yeshua are mentioned in N.T. – these include his brothers Yaakob (> James), Yosef (>
Joseph), Shimon (> Simon) and Yehudah (> Judas) as well as two sisters. Those siblings were natural
children of Yeshua’s mother Mariam and her husband, Yosef. (Mt 1:25) The Bible calls Yeshua “the
firstborn” of Mariam, which implies that she had other children (Lk 2:7).
Mk 6:3 Yaakob, Yosi, Yehudah, and Shimon
Mt 13:55 Yaakob, Yosef, Yehudah, and Shimon
[Not to be confused with persons of same name in Mt 27:26
• Mariam the mother of Yaakob [the younger] and of Yosef,
• the mother [→ Salome Mk 15:40] of the Zebedee’s sons [i.e. Yaakob and Yohan Mt 4:2l; //Mk
1:19]

As the Bible shows that Yeshua inherited the legal right to the kingship promised to David. (2Sa 7:12,
13; Lk 1:32).
• If Yosef had been father to sons older than Yeshua, the eldest of these would have been
Yosef’s legal heir.
• If Yosef is not Yeshua’s real father, Yeshua cannot be the promised Mashiah of Elohim
for Israel, the one who is to be of the seed of David (Act 13:22-23; Rm 1:3. Cf. Act
2:30; Cf. Jer 22:30; 1Ch 17:7, 11 – to his sons; 1Ch 28:5 – to Solomon), Mashiah to be
“the Son of David” (Mk 12:35 //Mt 22:42 //Lk 20:41. Mt 1:1; 15:22; 20:30; Lk 3:23-
38), and ‘the seed of Abraham’ (Gal 3:16). The ‘seed of a woman’ (e.g. Gen 3:15)
cannot be the Mashiah.
[*seed (Gk. spermatos; Heb. zera) -- descendant or offspring in figurative sense. e.g.
seed of Abraham; of David (Rm 1:3; Act 13:23; 1Ch 17:11); of Sarai (Gen 16:10),
of Rebekah (Gen 24:60). ‘The seed of the woman’ (→ named ‘Hawwah’ > Eve Gen 3:20)
→ (children of) Israel → the Mashiah (Gen 3:15 → 4:25; cf. Rm 16:20; Rev 12:1,
5, 17):]

List of the women

░░ those at the scene of the Crucifixion:
o Mariam the mother of Yeshua
o Mariam the Magdalene, Mk 15:40
o Mariam the mother of Yaakob the younger and of his brother Yosi, Mk 15:40
= Mariam the mother of Yaakob and Yosef, Mt 27:54]
o Salome Mk 15:40;
= the mother of the Zebedee’s sons’ in //Mt 27:56 (– sons: Yaakob and Yohan Mk 1:19)]

Mashian
– a neologism.
• (adj.) = ‘pertaining to Mashiah’, ‘of Mashiah’, ‘Mashiah following’ or ‘belonging to Mashiah’.
• (noun) = ‘a person belonging to Mashiah’ without any connotation of ‘religion’ ‘doctrine’ or
‘church’. In N.T. he is the promised Mashiah of Elohim to come in the person of Yeshua with His
life teaching, suffering and death – His love, not His doctrines.

Nazarene
– (Natzaratim). The original followers of ‘the Way’ (the teaching of Yeshua) (Acts 9:2, 22:4) were a sect
of Judaism known as “Nazarenes” (Acts 24:5).16

16 www.nazarenemedia.net/uploads/8/1/0/5/8105580/nazarene_vs_messianic.pdf
‘Messianic’
– (adj.) pertaining to Messiah; (noun) believers in Messiah. It is a non-biblical term, just as ‘Christian’ is,
with its distinct connotation (as in the term ‘Messianic Jews’). The Jewish New Testament (1989,
translated by David Stern) has the word ‘Messianic(s)’ in all three places of ‘Christian(s)’. The term
‘Messianic Judaism’ was invented in the late 60’s.

Disciples
░░ [Heb. talmidim; Sing. talmid] [Etym. related to Talmud); [life-committed learners to a teacher-master-
rabbi – those who are determined and disciplined to be like their master. Cf. much different than
knowledge- or skill-based relationship between a teacher and learner, pupils, or students). [See Mt 28:19a
‘make learners life-committed to the Yeshua’s name.]

the Twelve
░░ [The phrase ‘the Twelve’ designating the twelve of the talmidim of Yeshua; only appears in G-Jn, G-
Mk, and G-Lk. Cf. ‘his twelve talmidim (disciples)’ and ‘the twelve apostles’ in G-Mt.] [In New
Covenant, it is counterpart to the Twelve Tribes of Yisrael in the Former Covenant (> Old Covenant)]
[The word ‘apostle(s)’ is not used in G-John which has is no name list of the Twelve as in Mt 10:2ff; //Mk
3:14ff; /Lk 6:13ff].

apostles
░░ [those to be sent out on a task or mission. Emissary.]. IRENT renders it as ‘apostles’ outside the
Gospels, where it renders as ‘those sent out (on a mission)’.

As a religious technical term, the use of the word ‘Apostle’ (capitalized) is associated with the original
11 disciples of Yeshua (‘the Eleven’, with Judas excluded) in the Gospels, along with Matthias (Act 1:26)
+ Paulos (Rm 1:1; 1Co 1:2; 9:1; 15:9; etc.). In Act 14:4 and 14:14 – both Paulos and BarNabas – it
corresponds to the modern term 'missionaries'.]

ambassador
░░ [> Gk. presbeuō – to be older; to be or act as an ambassador to represent the desires of his king in a
foreign land] Eph 6:20; 2Co 5:20

God’s holy people

░░ > saints [the English word carries different sense as it has become a church lingo]

tax-collector
░░ /tax profiteer – SourceNT; /tribute-collectors; /x: publicans – KJV (archaic; fr. Vulgate); [despised by
people for profiting on the tribute collected for the Romans [they were outsiders in the society. Cf. Lumped
together as in Mt 9:11 ‘tax-collectors and outcast sinners’]
[e.g. Zakkai (> Zacchaeus) (- Chief tax-collector Lk 19:2).]
[e.g. Mattityahu (> Matthew)
• Mk 2:14 ‘Levi the son of Alphaeus in the tax-booth’ (Alphaeus is not same as the father of two of
the twelve disciples, Yaakob and Yehudah).
• Mattityahu sitting in the tax booth in //Mt 9:9; Mattityahu the tax-collector Mt 10:3.
• ‘Levi the tax-collector (in //Mk 2:14; //Lk 5:27).]
*Israel; *Hebrews; *Yehudim > Jews
[For details, see <Vol. III Supplement #3C People and Persons]

‘Israel’ – (1) the God-given name to Yaakob (x: Jacob; Gen 32:24-32; 35:10); (2) the
descendants of Yaakob (3) the northern kingdom of Israel (vs. the southern kingdom of
Yudah); (3) By inter-testamental period the name "Israel" was used as ethnic, racial, national
and religious designation of the Hebrew peoples; (4) Elohim’s people of Israel (- also
figuratively used in N.T.);

Cf. Hebrews Hebraios [Hebrew people 2Co 11:22; Phi 3:5] [Hebrew-speaking Yehudim vs.
Greek speaking Yehudim Act 6:1]
Cf. Israelites (Act 2:22, 29; 3:12; 13:16; 7:26; 21:28; Rm 9:6; 10:1, 16) (in O.T. context -
Act 7:37; 2Co 3:7, 13; Heb 11:22; Rm 9:26)

Yehudim (pl.) /> *Jews

Gk. hoi Ioudaios – grammatically comparable to ‘the Jewish’ in English, but carries quite a
different nuance. IRENT renders it as ‘the Yehudim’; most Bible translate it as ‘the Jews’.
It is apposite of ‘the Gentiles’ (Gk. ta ethnē17; Heb. goyim). It does not mean the whole
Yehudim but used in synecdoche (totum pro parte = the whole is used to describe a part. e.g.
‘the Romans’ in Jn 11:48; Act 28:17) and, depending on the context, it refers to different
groups of them. E.g. Those who encountered Yeshua in the Gospels, the prominent group
was the Yehudim in authority in Yerusalem, esp. in G-John (e.g. Jn 1:19). Cf. diaspora
Yehudim – Act 13:43; 17:13.
[Note: ‘Jews’ (‘Jewish people’) - different sense, connotation, association, and usage. It may
well be limited to the people after the Fall of Jerusalem and cessation of Temple-based
Yehudism which was replaced by the rabbinic Judaism of the people in Diaspora. Problem
of the word ‘Jews’ colored with anachronism and anti-Semitism is unfit for a translation
word in the whole Bible. E.g. Jn 4:22 ‘salvation is of the Jews (/from the Jews’ is a
preposterous. This also applies to the word ‘Jewish’ (– of people or religion), and Judaism
(religion), which do not fit in the Bible text not only for translation but also understanding
and interpretation.

[On history of the word ‘Jews’, see https://biblicisminstitute.wordpress.com/2014/08/29/the-

word-jew-is-not-in-the-bible/

King of the Yehudim ░░ [An epithet used not by themselves but by others (Pilate, Roman
soldiers; by astrologer-magi – Mt 2:2)]; [Cf. Mashiah as a king (Lk 23:2). Cf. ‘King of
Yisrael’ Mt 27:42; Jn 1:49; 12:13; ‘King of Judea’ Lk 1:5] /x: ‘King of the Jews’ –
anachronistic usage and anti-Semitic nuance.

ta ethnē – Used in various sense – ‘nations’, ‘pagans’, ‘people group’, etc.

17

www.missionfrontiers.org/issue/article/the-meaning-of-ethne-in-matthew-2819
Yehudim people groups vs. Yeshua’s ministry

• Yehudim of ruling authority > [most of ‘Jews’ as translated in English Bibles in G-

Jn]
• priest (Heb. kohen); priests (Heb. kohanim) – in the Scripture is of quite different
nature from those in the religions (incl. Christianity)
• a high kohen (kohen gadol); the High Kohen (Kohen haGadol) > the High Priest;
[Gk. archiereus – a chief priest. Elsewhere in NT, IRENT renders the plural word as
‘chief priests’ and the arthrous singular as ‘the High Priest’ (kohen haGadol). Cf.
Heb 8:1 ‘a high priest’ (a high kohen; kohen gadol)]
• Pharisees
• Sadducees
• Torah teachers, scribes
• The Elders of the Yehudim people

*angel

░░ Gk. aggelos – ‘messenger’

(1) of God – angel. [Note: 'archangel' a title only for Michael in the Bible]
Cf. notion of ‘guardian angels’ - (Mt 18:10). Cf. ‘archangel’ (1Th 4:16). Cf. named
angels – Gabriel (Lk Ch. 1), archangel Michael (Jud 1:9; Rev 12:7). Cf. ‘the holy
angel’ Lk 9:26; ‘a holy angel Act 10:22 = an angel of Elohim Act 10:3. Cf. an angel of
Adonai (aggelos kuriou) Lk 1:11; Mt 1:24; Act 12:7.
(2) of man – messenger.
1Tm 5:21 (‘elect messengers’, not ‘elect angels’)
Rev Ch. 2 & 3 (messengers to the Congregation in the cities).
2Pe 2:1 ~~ 2:4: ‘false prophets and teachers ~~ the messengers that sinned’
Jud 1:5-7 ‘the messengers who did not keep their position of authority ~~ kept them
in darkness, bound with eternal chains for judgment of the great Day. Likewise,
Sodom and Gomorrah and …’
(4) of Satan – agent of Satan /> messenger of Satan – most; [2Co 12:7]
[Cf. Satan disguised as an angel of light. 2Co 11:14.
[Note: Those Bible texts cited by most to be used on the notion of ‘fallen angels’ (along with
the question on whether ‘angels can sin’) are actually all about ‘devil’ ‘demons’ ‘(evil/unclean)
spirits’ or ‘agents of Satan’. E.g. 'spirits' (Eph 6:12); the dragon and its 'agents' (Rev 12:7-9);
‘devil’ (Jn 8:44; 1Pe 5:8); ‘a spirit’ (Job 4:15); ‘no trust in His servants’ (Job 4:18); ‘have no
trust in His holy ones’ (Job 15:15-16).]
Can angels sin? The answer depends on what is meant by (or referred to) 'angel'. It is No for those
created beings of Elohim, who are messengers and guardians.
*Satan

░░ [what is it? Or what is he? – a spirit (being), a spirit person? [Cf. ‘origin and nature of Evil’]

devil (Devil); Beelzebub; demons; evil spirits; unclean spirits [Cf. Common wrong
rendering ‘Lucifer’ (which is now used in different sense) for ‘light-bearer’ in Ezk 28:15.]
= ‘the Ancient Serpent’ ‘the Devil’ ‘the Satan’, ‘the (great) Dragon’ – (Rev 12:9;) = the
Dragon; the Ancient Serpent, the Devil, the Satan (Rev 20:2)

Cf. ‘the god of this age’ (2Co 4:4); "the ruler (x: prince – KJV) of this world" (Jn 12:31; 14:30;
16:11); ‘mammon’ (Mt 6:24);

[www.biblicalarchaeology.org/daily/biblical-topics/bible-interpretation/how-the-
serpent-became-satan/ - edited
[Heb. meaning ‘adversary’. In O.T. x 5 to describe a human military, political or legal opponent,
and x 4 with reference to a divine being. All ‘the satan’ except x 1 ‘(a) satan’ 1Ch 21:1]
Satan became as if the proper name of the devil, a supernatural power now seen to oppose God as
the leader of demons and the forces of evil - the idea occurring in texts two centuries before the
New Testament. The serpent in the Garden of Eden is not identified with Satan anywhere in the
Hebrew Bible or New Testament; it came to be identified with him later. Although the author of
Revelation describes Satan as “the ancient serpent” (Rev 12:9; 20:2), there is no clear link
anywhere in the Bible between Satan and Eden’s talking snake.

Presented as a challenger to put Yeshua to test (Mk 1:13; //Mt 4:1-11; //Lk 4:1-13), Satan
as Beelzebul, the prince of the demons (/x: of the devils – KJV) – opposing force to God
(Lk 11:15–19; Mt 12:24–27; Mk 3:22–23, 26); Jesus’ ministry puts a temporary end to
Satan’s reign (‘falling from the heaven’ Lk 10:18) and to ‘… from the power of the satan
turn the Gentiles to Elohim (Act 26:18). Most famously, Satan endangers the Christian
communities but will fall in Christ’s final act of salvation, described in detail in the book
of Revelation.

What is its origin? – proof texts and conflation.

It is not something God has ‘created’!

1Jn 3:8 "The devil sins from the beginning".

Rev 12:9 "That old serpent, called the Devil, and Satan"

Isaiah 14:12, 13-14 “How art thou fallen from heaven, O Lucifer, son of the morning!" [The
KJV word ‘Lucifer’ became to be used as the name of Satan. Cf. this verse is often conflated
with Lk 10:18 Jesus said, "I beheld Satan as lightning fall from heaven". Cf. Rev 9:1 ‘a star
falling from heaven’.]

Cf. Ezk 28:11-17 – Prophecy against the king of Tyre, not about Satan, Devil.
In the Gospels, x 36 –

[Red – for unarthrous noun; @ IRENT keep uncapitalized for human being as a satan.]

satana x 15 satanas x 17 satanan x

4
vocative Nominative Accus

‘Satan!’ ‘Satan’ satanas ‘Satan’

Mt 4:10
‘satan!’@ Mk 3:23 Mk
Mt 16:23 //Mk 3:23
8:33 ‘the Satan’ ho satanas
‘the
Genitive Mt 12:26 (x 2) Satan’
Mark 3:26; 4:15
‘of Satan’ Luke 11:18; 13:16; 22:3, 31 Mt
2Co 12:7 Jn 13:27 12:26
Acts 5:3 Lk
‘of the Satan’ 1 Co 7:5 10:18
Mk 1:13 2 Co 11:14 Rm
Act 26:18 1Th 2:18 16:20
2Co 2:11 Rev 2:13; 12:9; 20:2, 7
2Th 2:9
1Ti 5:15
Rev 2:9, 13, 24;
3:9

Dative
‘to the Satan’
1Co 5:5
1Ti 1:20
*Christian; Christians

░░ though etymologically from Gk. Christos (‘Christ’), the meaning of these words in majority
of context we employ the term is not ‘being of Christ’ or ‘being related to Christ’. Often, a
definition is given not clearly with a definitional statement (on identity), but, instead, mixed up
with the secondary descriptive ideas of what and how they should be (on characteristics).

• (noun) = a person belonging to Christian religions or Churches. – Etymologically

traced to the Gk. word in N.T. ‘christianos’18 [Act _11:26 (pl.); Act_26:28; 1Pe_4:16],
which denotes the Gentile (other than Yehudim > Jews) who joined Yeshua movement,
which was still within the world of Yehudism (‘Judaism’) before it became absorbed
into the Roman Constantine Catholic Church from 2nd – 3rd century C.E. –
institutionalized Christianity ascended in power, in collusion with Roman Imperial
power, displacing almost all original followers of the teaching of Yeshua Mashiah
(‘Mashianity’) 19. Such epithet might be put on them in derisive tone (Act 26:28), just
as the word ‘Christian’ is used in the same way by some people outside the Christian
church. That it is a person who has received Christian baptism or is a believer in Jesus
Christ and his teachings is rather secondary and non-definitional, because baptism and
confession of believing in Him may act as surface markers.

• (adj.) = ‘pertaining to Christian religions or Churches or their systems and

members’. 20 The sense of being ‘related to Christ’, ‘of Christ’, ‘Christ following’,
‘belonging to Christ’, or ‘professing Christianity or its teachings’ is only secondary.
Having or showing qualities associated with Christians, especially those of decency,
kindness, and fairness is also secondary descriptive, not definitional.

Just as ‘Yehudah’ (> Judah) out of whom Yehudim (Jews) came was not a Jew, ‘Yeshua’
was not a Christian, just as His followers were not Christians. The term ‘Christian’ used in
the writings for IRENT means ‘related to Christian religion or church – as in the
expressions, such as Christian practice, doctrines, teaching, writings, statements, debates,
arguments, etc.

The English ‘Christian’ is commonly defined as (1): 1. (Adjective) of, relating to, or professing
Christianity or its teachings. 2. Origin: Late Middle English: from Greek Christianos.

18 It is neither a ‘Messianic’, nor ‘Messianite’ (ISR). It is not related to the word ‘Mashiah’ of Hebrew thought. It is
not related to ‘Christians’ as used in English; they are not same; they don’t belong to the same sematic field.
19 Mashianity > Messianity - Instead of the term ‘Christianity’, which is institutionalized form of a religion with power

structure, the teaching of Yeshua Mashiah would be well be called ‘Mashianity’

20 Three places in the N.T. [Act 11:26; 26:28; 1Pe 4:16] it is the word used to call Gentle believers in Mashiah. IRENT

transliterates it as ‘Christianos’, since thematically and historically it is not directly related to the common English
word ‘Christian(s)’ of the present day Christian Churches.
*antichrist
(Gk. antichristos) x3 [Gk ‘anti-’ in the sense of ‘instead of’ or in place of’ (as in the Catholic Pope’s title ‘Vicarius
Christi’ https://en.wikipedia.org/wiki/Talk%3AVicar_of_Christ); as well as ‘against’]
• 1Jn 2:18 – ‘an antichrist’░░ /an anti-Mashiah; /an Anti-Messiah – JNT; /> antichrist - most; mss {+the
- /the anti-messiah - ISR};
• 1Jn 2:18 – ‘antichrists’
• 2Jn 7 – ‘an antichrist’

Cf. ‘false messiahs’ (Gk. pseudochristoi) (> false Christs) 2x Mt 24:24; //Mk 13:22
Time, Festivals; historical periods and timeline
Hour; day; dawn; evening; week; sabbath (shabbat); preparation day; feast day vs.
festival day; Pesach, Passover; Passover Week; Holy Week; the (days of /festival of) the
unleavened bread;

[Note: The use of the word, such as ‘day’ and ‘hour’ in the Bible is not same as with the special
term day and hour used as a unit of measurement for a period for time in the language of modern
physics.]

month ░░ In the Bible it is a lunar month (29 day or 30 days), not a solar month of Gregorian
calendar (28, 29, 30 or 31 days).

hour░░ In the Bible, when the word is expressed as ordinal numbers (e.g. 1st, 2nd hour, etc.)
it is in the sense of hour-period as IRENT renders it. It refers to a period of time with a daytime
period divided by 12. It should not be read as if it refers to hour on the clock – i.e. o’clock with
cardinal numbers (e.g. one, two, three) in English.

In idioms without ordinal numbers IRENT renders simply as ‘hour’; e.g. ‘at that hour’, ‘for an
hour’, etc. 21

day ░░ ‘day’ is that which begins at sunrise. It is often used in a figurative sense. Hebrew word
yom (→ Gk. hēmera) means a daylight period (Gen 1:5. Cf. Jn 11:9) 22.

A ‘day’ as a calendar day23 in the Biblical luni-solar calendar system, which simply begins at
sunrise with morning breaking in, is from sunrise to next sunrise. In the universal Gregorian
calendar, it is reckoned to start at 12 A.M. 24 Much confusion in following otherwise
straightforward timeline of biblical narratives is due to a peculiar tradition of the rabbinic Jewish
calendar which reckons it to start25 at sunset.

21
The word ‘hour’ is also used figuratively. It is in the sense similar to English use of ‘time’ – An interval,
especially a span of years, marked by similar events, conditions, or phenomena; an era. A suitable, opportune,
or appointed moment or season, and (2) ‘hour’ – customary, particular, special, or fixed moment/period/time.
In the Bible ‘hour’ does not have sense as unit of measurement of time (of 60 min. duration).
22
Note: Gen 1:5 reads ‘Elohim called the light "day" and the darkness he called "night". And were the
evening and the morning – day one’. Here ‘day’ is defined as a daylight period. The word ‘day’ in the phrase
‘day one’ (not ‘first day’) does not mean a 24-hour day (as in our modern parlance), nor a period from sunrise
to sunset (which is the only way ‘day’ means in the rest of scripture outside the Creation Week). The word
here is not in literal sense, but in literary use. It is appropriate here to call it ‘creation day’ as the sun itself
has not be set in its place until 4th creation day (Gen 1:14-19).
23
a calendar day (a date on a calendar = day time + night time).
24
Cf. 12 A.M. is not same as midnight. Note that the numbering (1 to 12) in the hour-periods in the early
Julian calendar begins at sunrise (not from midnight) as shown on a sundial.
25
Cf. Notice that how the expression ‘is reckoned to start’ (which is simply artificial) differs from ‘begins’.
7 numbered days vs. 7 named days of the week: Whenever we see the phrase ‘on (the) first
day of the week’ in the Bible we should be immediately aware that it is of the lunar week. The
Bible readers should not bring into the biblical text the notion of the named days of the solar
week (as is with Gregorian, and also with Jewish Calendar).

The ‘Day one of the week’ cannot and should not be translated as ‘Sunday’, as the day in the
Biblical lunar calendar may fall on any named day of the solar week. 26

Likewise, Day 7 of the week (which is the day of Sabbath in the Bible) is not same as Saturday
– this is one of the great blunders committed by many. The result is simply and unknowingly to
misread what the Bible tells from its timelines and narratives. If we drop such non-biblical
vocabulary, the problems with the confusing and conflicting Passover Week Chronology are
half-gone, allowing us to direct our attention to focus on something the Bible teaches us, away
from obsession to Church liturgical tradition. Of course, that the Day 7 may fortuitous fall on
Saturday in some years since we have to align two calendars of distinct calendation.

dawn ░░ A short period when light beginning to show in the eastern sky, yielding to morning
of a new day at sunrise. It belongs to the night period and in the last waning part of a day.
Opposite is dusk in the early part of evening after sunset. [It is important to keep it mind that,
when the sunrise brings in a new day, the date remains same in the Jewish or Roman calendar,
but it is a day later in the biblical lunar calendar.]

evening ░░ (Gk. opsios) [Comparable to an uncommon Hebrew idiom ‘between [two] twilights’
in O.T. (as for time of Pesach sacrifice). The word ‘evening’ in OT translation is actually (late)
afternoon.]
[Some mistranslate the time of the burial of Yeshua by entombment (e.g. in Mt 27:57 and parallel) as ‘late
afternoon’ from their confused understanding of the timeline in the last part of the Passion Week.]

week ░░ The word ‘week’ in the Scripture is a lunar week with the seven numbered days,
not seven consecutive days. These numbered days of the lunar week (day one = first day; day
seven = seventh day, etc.) in the Bible do not correspond to the named days of the solar week
(Sunday, Monday, etc.) as in the Roman Gregorian27 calendar system, which corresponds to the
Jewish calendar 7 numbered days of the week in the Jewish calendar.

[The day of Yeshua’s Resurrection, 16th of the month Abib was day one of the lunar week,
which is the third week of the lunar month (Day 16 to 22). In CE 30 it is found to fall on Sunday
in a proleptic Gregorian calendar, with the Pesach feast day of Abib 14 (the date of the
Crucifixion) falling on Thursday28.]

26
IRENT renders tē mia tōn sabbatōn as ‘on the day one’ instead of the usual ‘on the first day’.
27
Early Julian Roman Calendar had 8-day weeks, labelled A to H.
28
Less likely is Wednesday; the discrepancy from different observer’s local conjunction time and the
sunrise time in that day. [See WB #5 for details.]
It is an uttermost importance to discard any preconception or presumption which comes from the rabbinic
Judaic tradition in order that follow timeline and chronology of biblical narratives.
sabbath 29 ░░ The word is from sabbath rest (Exo 31:37, Heb 4:9)30 and it is most commonly
used metonymically as ‘sabbath day’. 31

[Many languages including European and Arabic have their word for Saturday which is
etymologically from Sabbath.]

• The biblical Sabbath is on Day 7 of the lunar week. It is not on Saturday of the solar week,
as in Sabbatarian and Jewish sabbath, which is from sunset of Friday to sunset of Saturday.
• The days of Sabbath are only in full 7-day weeks (4 times – on 8th, 15th, 22nd and 29th
day of the month, every month of the lunar calendar); not continuously on every 7 days
as in the solar calendar.
• Sabbath rest which is for a daytime period only. It is meant resting from daily labor. The
expression ‘keeping Sabbath’ is to have Sabbath rest for the daytime period on the Sabbath
day. Sabbath rest for the night time is conceptually and linguistically contradictory. It is
on the 7th day;
• IRENT use the term ‘sabbath’ as the translation word in N.T. Note: outside N.T. usage it
is also helpful to distinguish two expressions: ‘sabbath’ as of a lunar sabbath and
‘sabbath’ specifically as solar sabbath in Sabbatarian and Jewish custom.

Our common words Friday, Saturday, Sunday to Thursday of the named days of the solar
Gregorian week do not belong to the biblical vocabulary. To use such non-biblical terms to
follow and examine the biblical narratives is anachronistic and causes misunderstanding of the
timelines in the biblical narratives.

[As to sabbath keeping it is said “without sabbath, no Judaism”. However, the concept of sabbath
predates Judaism all the way up to Adam’s and Noah’s time. Keeping of sabbath on Saturday
of the solar week in Judaism (on 7th day on their calendar) is not based on the Scripture. The
picture we find in the biblical narratives and histories is not same as in Sabbatarian practices
and traditions of ‘Saturday Sabbath-day keeping’, as handed down in Judaism.]

[Cf. ‘to profane Sabbath’ – Mt 12:5. [Cf. ‘keep sabbath (regulation)’ – esp. more on somethings
not to be done.] [Sabbath violation accused by Yehudim for Yeshua’s healing ministry could
have avoided simply by having waited sundown.]

In addition to six work days in the Biblical calendar there is a third category which is called the
New Moon day, signifying the first day of the lunar month. [It is not a Shabbat day, nor work
day. The word in the N.T. appears only once in Col 2:16.]

preparation [day] is a day before and is rendered as 'eve' in IRENT ('ereb' in Heb.).

Sabbath eve is a day before sabbath - a day of preparing the seventh day of the lunar week
(Sabbath); it is not related to Friday of our Gregorian calendar, though it may coincide.
[Likewise, Day One (rather than ‘first day’) does not correspond to Sunday, which is

29
[Cf. Plural ‘sabbaths’ as an idiom for (1) ‘a week’, or (2) one of sabbath days.]
30
[God-given ‘sabbath rest’ (Heb 4:9) is the very shalom which Yeshua gives (Mt 11:29). It is in Yeshua
Himself, not in keeping a certain day of the week.] [The word sabbath (sabbath) by itself is not related to
‘worshiping God’ which involves sacrifice offering in O.T. Judaic tradition.]
31
It is found to be very important to discard any preconception or presumption which comes from the
rabbinic Judaic tradition in order that follow the timeline and chronology of biblical narratives correctly.
polemically referred as ‘the eighth day’ – which is beyond the seven days of Creation.] During
the Passover-Passion Week, the term refers to the preparation day of sabbath of the Festival,
except once in Jn 19:14 'eve of Passover day' (Abib 13). [Cf. In Heb. it is ereb Pesach. However,
this term in the rabbinic Jewish calendar refers to Nisan 14 (eve of Pesach day of Nisan 15).]

*Festival vs. Feast ░░

English words ‘feast’ and ‘festival’ have different meanings, in both religious/biblical and secular
usage. E.g. ‘marriage feast’, not ‘marriage festival’. KJV uses only the word ‘feast’. The word
‘festival’ in English is from 14th century. The English word feast (which is from 12nd century)
as used now is often something to do with festive meals. [Some modern ones show confusion –
NWT, HCSB, NIV, etc.]

Though two seem synonymous they have different meanings, in religious or secular occasions.

As a biblical term, a festival (Heb. chag; LXX heortē) is for a week-long celebration such as
the Festival of the Matzah (Exo 23:15; Mt 26:17; Mk 14:1, 12; Lk 22:17) (= Festival of the
Pesach. Lk 22:1; 14:1) and the Festival of Sukkot (Lev 23:34).

In contrast, a ‘feast’ (Heb. moed pl. moadim; LXX kairos) is for a single day occasion – e.g.
(1) the Feast of Pesach (Exo 34:25) for commemoration (on the day before the 1st day of the
Festival of Pesach (= Festival of the Matzah), and (2) the Feast of Shavuot as a festival
gathering of celebration. [Note: Passover is not a feast; but a memorial to YHWH (2Ch 30:5).]

[Note: Confusingly, the phrase ‘Festival of Passover’ in most translation is still rendered in a
few places wrongly as ‘Passover feast’ in Jn 2:23 (ESV, NET); Jn 13:1 (NET, ESV, KJV,
NASB).]
[Note: ‘Pentecost’ as an English word now refers to a Christian ecclesial holiday; it is not
suitable for a translation word to be used in the Biblical text. E.g. in Act 2:1.]

[Three pilgrimage festivals of Judaism —Pesach (Passover), Shavuot (Weeks), and Sukkot
(Tabernacles, Tents or Booths).] [‘Feast of the Pesach’ (e.g. Exo 34:25 as in KJV; /x: festival
of ~ - NWT, HCSB, NIV) is not to be confused with ‘Festival of the Pesach’ in N.T. which is
syn. of the Festival of the Matzah.]

Many faces of the word ‘Pesach’ ░░ It is imperative to see in what sense the word Pesach (>
Passover) is used – (1) the Pesach event and Pesach vigil in the Exodus history; (2) Pesach
sacrifice (or lamb); (3) the Pesach [feast] day (with Pesach meal on Abib 14 evening).and (4) the 7-
day Pesach festival (= the Matzah Festival from Abib 15 to 21). Also, as (5) Pesach meal in the
fixed phrase ‘eat pesach’. [See BW #6 for Passion Week Chronology]

IRENT renders Gk. pascha with the Hebrew word Pesach in order to restore its Judaic nature,
not Christian. Hebrew noun pesach is derived from the verb pasach (Exo 12:13 and 12:23),
which does not mean ‘to pass (over)’, but ‘to protect’ as the etymology suggests.
A related vocabulary: Pesach eve (Erev Pesach) = not same as sabbath-preparation day of the
Passover Festival. Thus, the expression ‘preparation of the Passover’32 is ambiguous and may
mislead in following narrative timeline.
[Note: the expression ‘Christian Passover’ is an oxymoron, which some has come up from
reading the text of the Last Supper (e.g. Luke 22:14–15), thinking that Jesus somehow ‘instituted’
the symbols of the Christian Passover, the bread and wine symbolizing His body and blood for
a new religion of Him. The text was not about some ritual which was instituted by him to serve
the religious need of the Church. The text is not about the Eucharist – a church ceremony.]

The most important festival in Judaism. However, ‘Passover’, an English translation word, of
the church liturgy is chronologically and historically disconnected from Pesach from O.T. and
Judaic tradition 33. [Cf. ‘Pascha’ as in some European languages, though derived from Hebrew
word, confusingly refers to Easter, not Pesach or Passover.] [Originally separate observances
(cf. Mk 14:1), Feast of Pesach (Abib 14) and Festival of the Unleavened Bread (Abib 15-21),
became combined after Babylonian exile of the Southern Kingdom of Yehudah. Lumped
together as one Pesach (festival season) with eating unleavened bread.

The biblical Passion Week (with numbered days of the lunar week) does not match with the
liturgical Holy Week (of a solar week) in Constantine Catholic Church tradition. The common
expression ‘Passion Week’ does not stand conceptually alone without being tied to ‘Passover
Week’ (‘Pesach Week’), as the one died other than Abib 14, Pesach day, cannot be the Mashiah,
a person subject of religious study for scholars.

‘unleavened bread’ ░░ (Heb. matzah) (Gk. azumos adj. Always in plural.)

All in setting of Pesach season (7x) are ‘the unleavened bread’ (arthrous, pl.) in the Synoptic
Gospels and Acts. Only in the name of the festival itself, the Hebrew word ‘Matzah’ is used to
translate in IRENT, to help the context clear.

[Bread home-baked of freshly made dough without having it ferment and rise. The sense of the
word ‘unleavened’ is ‘not risen’; much different than ‘made with no yeast in it’.

the Festival of the Matzah ░░ [Heb. Chag Matzoth. It is so rendered in IRENT with the
Hebrew word used in the name of the festival.] A festival of eating unleavened bread for seven
days (Abib 15-21) after the Pesach day. Only unleavened bread is allowed. The term with this
full expression is Lk 22:1, where it says “it is [synonymously] called Pesach Festival” – as a
festival season, but the term ‘Pesach’ is not to be confused with and cannot be used as
interchangeable with it. Variously translated as ‘the Festival of the Unleavened Bread’ – NWT-

32
[One instance needs a scrutiny: What is usually translated as ‘the preparation of the Passover’ in Jn
19:14 is not ‘the sabbath-preparation’ of the Passover [festival] (= the Matzah Festival), but ‘eve of
Pesach [day of sacrifice and meal]’ – this verse has been the source of much confusion because apparent
contradiction between the Synoptics and G-John could not be reconciled for conflicting time/date of the
Crucifixion/death (Mk 15:25 and Mt 26:45) and the time/date of Pilate’ sentencing here in G-Jn.]
33
There is a heated issue over the date of Passover keeping: Should it be – Nisan 14 or Nisan 15 in the
parlance of the rabbinic Jewish calendar. This will not resolve until after the true biblical calendar is
understood in place of the rabbinic Jewish calendar from 4th century CE. Cf. The so-called Passover
Controversy is a religious issue, not biblical, on ‘Should Christians keep Passover?’ Note: Some Christian
sects may keep Passover, but the expression ‘Christian Passover’ is an oxymoron as ‘Jewish Easter’ would
be. [Cf. Quartodeciman Controversy with observance of Passover vs. Easter.]
4, NIV; /xx: ‘the festival of unfermented cake’ – NWT3 (‘unfermented’ – not necessarily
unleavened; ‘cake’ is a wrong translation); /‘the Feast of Unleavened Bread’ – ESV; ‘the feast
of unleavened bread’ – KJV. [Note: the expression ‘the first day of the unleavened bread’ (KVJ)
in Mt 26:17; //Mk 14:12 is for Abib 14, not the first day of the Matzah Festival. IRENT renders
the phrase dative arthrous adverbial ‘before the coming day for the unleavened bread’] [‘Pesach
Week’ = the week of 7-day ‘Festival of the Matzah’ = ‘Festival of the Pesach’. Cf. A day of
Pesach feast.]

[Note: - Seder the ritual meal in rabbinic Judaism is in evening when Nisan 15 comes in their
calendar.]

the Festival of Shavuot ░░ Cf. ‘Jewish Pentecost’ – oxymoronic; /Cf. Pentecost (Christian
ecclesial holiday) is the term now with much different and unbiblical (denominational)
connotation.
Biblical Vocabulary

Ekklesia ░░ transliterate of Gk. in place of 'church'. Cf. 'the gathered [> assembled] people'

Master ░░ the Greek word kurios, when it refers to Yeshua in the Gospels, is rendered as
‘master’ in IRENT. Most Bible translations have it as ‘Lord’. [Cf. ‘double meaning’ of the
English word ‘Lord’ – as applied to both God and man in the N.T.] Often in vocative (O Master!
Or O Lord!)
‘apostles’ ░░ The Greek word apostoloi in the Gospels is in the sense of those sent out on
a mission by Yeshua. [6x in Lk 6:13; 9:10; 11:49; 17:5; 22:14; 24:10. Also Mt 10:2; Mk 6:30
and 3:14 v.l.] IRENT renders it as ‘those sent out (on his mission)’. Most translates as
‘apostles’, which is now a religious technical term and is unsuitable for a translation word
since it gives wrong connotation. [Gk. apostolos, emissary, messenger, missionary, envoy.]
Cf. as a title for Yeshua in Heb 3:1 – rendered as "God's messenger"

life eternal ░░ (Gk. zōē aiōnios) [Note: KJV has it in a few places, but most Bibles render
as ‘eternal life’.] /xx: everlasting life – KJV (This has become a religious jargon). Majority
occurs in G-John and 1John. The word ‘eternal’ is not a temporal notion (of everlasting or
indefinite time period), but denotes its character ‘from God’, ‘of God’, and ‘belonging to God’.
Not something to be given and held, but to have, i.e. to live [in the Mashiah] with the Cross-
event, not just historical, but experiential to put oneself onto the execution stake.

Gk. kosmos - World, /x: universe

Gk. aiōnos - world-order, system of things (NWT),

‘the very self’ = (hē psuchē) [Almost all translate psuchē as ‘life’, which is not what it means.
The word ‘life’ is what Gk. zōē means (as in zōē aiōnios ‘life eternal’ > ‘eternal life’).
[In idiomatic phrases, it is rendered as ‘soul’. The single example to render it consistently
as ‘soul’ was NWT3, but in NWT4 revision it is relegated to the footnote.] [e.g. Jn 12:25
(love ~ lose one’s very self). [Cf. ‘lose one’s very self’ (Lk 9:24) ≈ ‘deny oneself’ (Lk 9:23)]
sabbath ░░ Sabbath rest is for daylight period; sabbath day is on 7th day of lunar week;
unrelated to Saturday of the planetary week of Gregorian calendar.

• soulical psuchikos > soulish (rhymes with ‘ghoulish’) /x: physical; /x: natural
• spirital pneumatikos (relating to spirit) > spiritual (which connotes something in
style, manner, fashion; relating to religion or religious belief or spiritualism) [a
useful neologism]
• supranatural vs. supernatural - (not about ‘miracles’)

Note: familiar and simple words, because of familiarity, are the source of much
misunderstanding and misinterpretation (eventually infected by diverse church doctrines
and dogmas): e.g. 'God' 'Lord' 'Christ' 'man' 'faith' 'to save' 'worship' 'sin' 'evil' 'suffering'
'soul' 'temptation' 'virgin' 'life' 'love' 'person' 'man/human/mankind' eternal', etc. Some
became typical church lingo: e.g. 'hell', 'miracle', baptism', 'church', 'born again', etc.
 Love;
Book, scroll, Scripture; Gospel; Word
Kingdom reign of Elohim;
Ekklesia, Mashian community (vs. Church);
sin vs. sins; evil, bad, wicked, defiled, unclean, sinful; righteous, righteousness;
salvation; ‘be saved’; deliverance, redeem;
'the holy spirit' vs. holy spirit
Satan, devil, demons;
GeHinnom, hell;
‘execution stake’ vs. Cross;
doctrines, creeds, dogmas, beliefs, traditions, practices;
life eternal;
memorial-tomb, tomb, grave;
law vs. Torah; covenant
blood;
grace;
to pray; prayer;
immersion, immersion rite, to immerse, ‘baptize’, ‘baptism’;
speaking in languages;
prophesize; foretell;
anoint;
*preach, *proclaim, announce;
brit-milah (circumcision-rite)
festival vs. feast

Book, scroll; Scripture

Gk. biblos S976; biblion S975

In most places it is rendered in IRENT throughout as ‘scroll’ – except ‘that which is written’
(Mt 1:1); ‘book’ 2Ti 4:13 (prob. in the form of codex).

Gk. graphē S1124 = a scripture passage

hē graphē – the Scripture; the scripture passage

Gk. word in plural – 'scripture passages'. By taking it as a collective noun, it is rendered as
‘Scripture’ (capitalized) - e.g. 1Co 15:3 ‘according to the Scripture’; Rm 16:26 ‘through the
Scripture’.

[In the N.T. the word is nothing about Gospel books or Epistles. It refers exclusively to the
Hebrew Scripture (OT) – including 2Tim 3:16 and 2Pe 3:16.]

Cf. membrana - parchment)

Cf. gramma S1121 – letter
Word of God; Scripture; vs. Bible(s) ░░

the Scriptures ░░(capitalized). [The word ‘New Testament’ ‘Old Testament’ ‘Bible’ does not
appear in the Bible. Technically these are ‘Book of the Renewed Covent’ and ‘Hebrew
Scripture’] Gk. hai graphai (pl. ‘the scriptures’) (= 'that which is written down') does NOT refer
the Bible, but TaNaKh, the Hebrew Scripture (aka ‘Old Testament’). IRENT renders as ‘the
TaNaKh Scriptures’.

[Cf: Gk. hē graphē (singular) ‘the scripture’ refers most commonly to a passage, rather than a
book of scripture in the Scriptures. In that sense, it is rendered in IRENT as ‘the scripture
passage [in TaNaKh]’ – e.g. Mk 12:10; Lk 4:21.]

Bible – refers to a translation of the Scriptures of the original language into a vernacular language. Cf.
'the Scripture' (vs. the Scriptures) in English as a collective noun is used in reference to the Bible.

A Bible is a product of translation to be served as the canon34 of their doctrinal beliefs, religious
practices, and man-made traditions. Hence, non-biblical and un-biblical words, phrases, idioms,
and ideas from Greek and Western mindset have crept in, often with limited understanding and
wrong interpretation of the text. One may read in the Bible; but the Bible does not ‘say’ for us
to hear.
[The so-called New Testament, a technical term, is for the canonical book and is an equivalent
to a shortcut for the fuller name ‘Book of the New Covenant’.]

The Bible by itself is not 'the Word of God'; the Scripture is the vessel of the Word of God,
which is to listen to from the Scripture.

*mystery; secret

*sacred secret (/x: *mystery) (Gk. musterion) it is not something mysterious, but truth which had been
kept until revealed. [Rm 16:25; 1Co 2:7; Eph 1:9; 3:3; 6:19; 1Ti 3:9] Yeshua, the sacred secret (See
Eph 3:4; Col 2:2; 4:3; 1Ti 3:16)

*Hell vs. GeHinnom

GeHinnom [Once in G-Lk; none in G-Jn.] [Gk. Geenna /gehenna – Vulgate.] [from Heb.
GeHinnom’ ‘valley of sons of Hinnom’ – a valley running South of Yerusalem.]; [The word is
derived from the name of a valley hugging S.W. of Yerusalem, which was well known in O.T.
The word, however, is used only in figurative sense in N.T. with its basic sense comparable to
‘garbage burning place’ for worthlessness and destruction, not a place for hellish torment or
torture which is everlasting and unending and which is a place to go after death in unbiblical
soul immortality and hell-fire doctrine.] [It is not an infernal place where the dead go -- Cf.
inferno (Latin – as in Dante’s Divine Comedy)].

░░ /x: hell [traditional translation as in KJV and others brings non-biblical sense and yields
non-biblical Church doctrine of hell and hell-preaching.]

34 Ref: Timothy H. Lim, ed. (2017), When Texts Are Canonized. [Book Review – Peter Hartog www.bookreviews.org ]
 [The expression ‘the maggot does not die and the fire is not quenched’ is only in G-Mk (see
Mk 9:48).] [That in the Gospels it is a place of punishment in the next life (e.g. in the Greek-
English lexicon, BDAG, p. 191) is a very common unbiblical misreading of the Gospel texts.]
[Note: as a common English word, ‘hell’ is used with different sense and taste. A useful hell
doctrine may be constructed with having much to do with the Biblical message. E.g. ‘hell’ is the
present condition of certain people from their choices made in their life.] [Not to be confused
with she’ol (in Hebrew), hades (in Gk)];

*preach vs. proclaim

Gk. v. kērussō (S2784; Cf. n. kērugma S2782)

• to proclaim– e.g. ~ Yeshua Mashiah, ~ the Word of God, ~ [the good

news of] the Kingdom reign of the Elohim.; ~ what people experienced
with Yeshua.
• to preach – e.g. ~ repentance (by Yohanan the Immerser; by Yonah)

Gk. euaggelizō (S2097 ‘bring/announce the good news; /xx: preach good news

New Testament Gk. words translated by some wrongly as "preach"

Strong's #3955 parrēsiazomai "speak out boldly" (Act 9:27)

Strong's #2980 laleō "speak, utter" (Act 9:29, 16:6)
Strong's #1843 exomologēsomai "praise" confess outwardly" (Rm 15:9)

English vocab: herald, announce, proclaim [openly], foretell,

Gk. vocab:
S1843. (exomologeō) --
S437. anthomologeomai: to acknowledge fully, confess.
S3670. (homologeō) – to confess, profess, acknowledge
S720 arneomai ‘deny’; S4852 sumphēmi ‘assent, consent’ Rm 7:16

Old Testament words related to ‘preaching’

Strong's #7121 [qua-ra'] = "to call" (Neh. 6:7, Isa 61:1, Jon. 3:2),
Strong's #5197 [ha-tayf'] = "speak out" (Ezk 20:46; 21:2),
Strong's #6953 [qo-he'-let] = "preacher" (Ecc 1:1, 1:2, 12, 7:27, 12:8-10).
.
*Law vs. Torah vs. commandment

Law, Torah; law, rule; commandment, command, order ░░ ‘Law’ [legal and regulatory
aspect]; ‘torah’ – God’s teaching and instruction. Cf. as the Five Books of Moses.

‘Torah’ is not ‘Law’; ‘Law’ is not ‘Torah’

The Hebrew word "Torah" is usually translated into the English word "Law".
Because of this translation there is a great misunderstanding of what "Torah"
truly is. "TORAH IS NOT LAW". When we use the word "law" we assume a
certain meaning and concept of the word that is not present in the Hebrew
Scriptures.

Defined is the term 'Torah' as 'the comprehensive name for the dive revelation,
written and oral, in which the Judaic people (> Jews) possessed the sole
standard and norm of their region'.

The word signifies 'instruction' or 'teaching', and indicates the revelation given
by God to Israel through his servant Moses.

The word is often translated 'Law', but this can be misleading for its meaning is
near to 'revelation' than it is to 'legislation'.

But since this 'revelation' finds written expression in the Pentateuch, the name
'Torah' is commonly applied to the 'five books of Moses'. ... the name could be
applied not only to the written record of this revelation but also the unwritten
tradition which sought to make explicit teaching which mas implicit in the
written Torah.

*Word; *Logos

The Word; the Logos ░░ Gk. ho logos. [S3056 logos]

['word' = 'word of utterances' (S4487 rhēma Jn 3:34) expressing one's will & thoughts into
'Word-event'. Not 'reason' as in Greek philosophy.] (not of message/speech/communication);
[In Jn 1:1, ho logos (//1Jn 5:7b v.l.) the very word of Elohim which was in His creation fiat.
(Hence, it is capitalized) → 'the Word of Elohim' (used as a title in Rev 19:13 for the risen
Yeshua Mashiah)]
It is not a ‘Person’; it does not refer to refer to ‘eternal, pre-existing Son (of God)’, ‘God the
Son’, Christ (in LB), ‘Cosmic Christ’, 'pre-existing Jesus', 'pre-human Jesus' or an Archangel
Michael. In the rest of the Johannine prologue (Jn 1:1-18) it is personified along with Logos
Incarnate.

The Logos is not same as ‘the God’ (i.e. YHWH Elohim) of Jn 1:1b. It is not ‘a god’ (NWT –
Jn 1:1c), nor just ‘divine’ (Moffatt), but what God is (Jn 1:1c) as the agent of God’s creation (Jn
1:3).
As the revealer of God the Father (Jn 1:18), Yeshua as Incarnate Logos (embodiment of the
Word of Elohim (Jn 1:14) was not made or became ‘God’, but he is the image of Elohim, the
invisible, the first-born of all creation, (Col 2:15-20) as the agent of God’s new creation.

In Rev 19:13 the expression ‘the Word of the Elohim’ is used as a title for the risen and exulted
Yeshua. ‘Jesus’ is not this ‘Word of God’ in Jn 1:1 does not say 'Jesus is the Word of God. Cf.
‘the Word of Life’ 1Jn 1:1; ‘the Word’ 1Jn 5:7b v.l. in the triad of ‘the Father, the Word, and
the holy Spirit in the heavens’.

Cf. H1697 dabar (memra in Aramaic) – 'the word of YHWH' (Psa 33:6). Behind this is Heb. hokma
‘wisdom’ as a personified God's agent (Pro 3:19; 8:22-31) (Cf. 1Co 1:21; Eph 3:10)] [= 'the Word of the
Life' (1Jn 1:1) → 'the bread out of the heaven' Jn 6:33 = 'the bread of the Life' Jn 6:35, 48 = figurative
'flesh' of Yeshua Jn 6:51, 53]; [Not referring to 'the Son'. Nothing to do with 'God the Son', ‘eternal Son of
God’, 'Cosmic Christ', 'pre-existent Christ', 'pre-human Jesus' (before born of 'Mary Ever-Virgin').]

/the Word – most; /the word – Tyndale, Wycliffe, REV; /x: the Logos – Moffatt; /xxx: the Expressed
Concept – fn. ONT; /

Languages – Hebrew, Aramaic, Koine Greek, Latin

www.ancient-hebrew.org/alphabet_oldest.html New Discoveries Indicate Hebrew was

World's Oldest Alphabet

love ░░ To love God is to have Him in the sacred place of one’s soul to be our joy and be
content with. To love the other is in sharing and expanding personal ‘spaces’.

[Opposite of love is not ‘hate’ but ‘self-love’ – keeping one’s space invulnerable.] It is self-
giving love, (not ‘self-sacrificing love’). Unrelated to the same word used in English language
in other than the way used in the Scripture, to describe inter-personal relation and act. [In English
vocabulary, it is something to do with affection, attraction, attachment, allure-arousal – totally
unrelated to the word ‘love’ in the Bible.]

To love is not something of having deep affection. To love God is to sanctify His name (= His
reality) [= Mt 6:6]; this the first line of our prayer. To sanctify His name is to sanctify everything
of us, with us, and in us to bring honor to His name – to Him. God’ name is holy. That includes
our very existence (‘body’ and ‘soul’) and our relation (to others and to the world). That we are
to keep His name holy and hallow his Name is oxymoronic and meaningless.

Others

Covenant

░░ [binding agreement] [Cf. ‘contract’ – legal or business term] [cf. ‘testament’ – archaic word
for this sense.]

A covenant (berith in Hebrew) is a binding agreement between two parties – bilateral. The
Scriptural focus is on covenants initiated by God – unilateral, for which He provided visible
signs and for which He sometimes attached stipulations or conditions.
http://biblehub.com/hebrew/1285.htm

The English word ‘testament’ is archaic for ‘covenant’. It is the Covenant in Yeshua for Elohim
and the humanity. It is the covenant new in Yeshua – the New Covenant in Yeshua Mashiah is
the renewed covenant of Elohim for humanity, not in replacement of the God’s former
covenants in the history from Genesis-Adam-Noah to Israel. It is not something ‘new’ against
Old Covenant as in Christianism against Judaism.]

Gospel

░░ 1. (a Gospel book): [This term, appearing in the title of the first four books of the New
Testament, refers to the individual Gospel book or its content. It is about the life history and
teaching of Yeshua Mashiah (> Messiah). It is derived from Old English gōdspel (‘good news
or story’; glad tidings; joyful message).

2. (the content): As such it is ‘Gospel’ of God’s Kingdom reign through and in the person of
Yeshua Mashiah (> Messiah) to announce liberation from political and religious powers, to the
audience of the Yehudim (Judaic people) at first and then of the Gentiles of the nations; not
about ‘personal salvation’, a theological jargon.] [In the Gospels, the translation word ‘Gospel’
is only when in the sense of the book or as a title. Elsewhere as ‘the Good News’ or ‘(a) good
news’)] [Cf. ‘Gospel of Yeshua’ vs. ‘Gospel about Yeshua Mashiah’.]

*Kingdom reign of Elohim

░░ the Kingdom of God; God’s reign [‘reign and realm’] [G-Jn has only twice Jn 3:3, 5]; />
Kingdom of God; (= ‘Kingdom of the Heavens’ only in G-Mt.) [‘heavens’ – Hebraism;
metonymic for ‘Elohim (the God)’] [Not a place but God’s reign realized in the person of Yeshua
himself, the reality to belong to.] [Mt 4:23; 5:3, 10b; 6:10, 33 ‘Have Your kingdom come’]
[‘God’s Kingdom’ is the basic message of the Gospel with God’s authority, reign and rule which
is not about position and power for control, but power for creation and care/serving.] [In N.T. it
refers to that which is inaugurated in the coming of Yeshua as the Mashiah, the Son of Elohim.
Cf. a single occurrence of the expression ‘the kingdom reign of the Mashiah and Elohim’ in Eph
5:5 – it is the reign of Elohim, kingdom reign inaugurated through the person of the Mashiah –
not two different kingdoms; nor the Mashiah to be one and same as Elohim.] [‘Heaven and hell’
is a useful expression, but it is not a biblical phrase to be found in the Gospel message. Cf. –
heaven, God’s kingdom, paradise, and a place when ‘some good’ persons are supposed to go
after death in line with a pagan and Greek idea of soul immortality.]

Rev 5:10; 11:15 (Kingdom of our Lord and of God’s Mashiah); 12:10 Kingdom (of our Elohim)
Rev 1:6; 1:9; a kingdom reign
Rev 11:15 (kingdom of the world); 6:10; 17:12; a kingdom
Rev 17:17 royal power
*throne

░░ In NT, used mostly as figuratively and as metonym for power, authority, royalty.

• throne of a king – e.g. of David (Lk 1:32);

• thrones (Rev 4:4; 11:16)
• the throne – referring to the throne of the Elohim – Mt 5:34; Heb 4:16; Rev 1:4; 3:21;
4:2, 3, 4, 5, 6, 7, 10; 5:1, 6, 7, 11, 13; 6:16; 7:9, 10, 11, 15, 17; 8:3, 14:3; 16:17; 19:4,
5; 20:12; 21:3, 5; 22:1
• The throne of the Elohim - Rev 7:15; 12:9; 14:5;
• The throne of the Majesty in the heavens - Heb 8:1
• The throne of the Son-of-man - Mt 19:28; 25:31
• The throne of the Son - Heb 1:8
• To have seated at the right hand of the Elohim == the Elohim exalted the man, the risen
Lord, Yeshua Mashiah, to a higher position of authority over even angels (Phi 2:9-11).
• sit at the right hand of the Elohim – Mk 16:19; Heb 10:12
• sit at my right hand –Mk 12:36; Heb 1:13; Eph 1:20
• sit at right hand of the Mighty One – Mk 14:62
• at right hand of the throne of the Elohim - Heb 12:2;
• sat down with my Father on His throne – Rev 3:21
• My throne and my Father’s throne – Rev 3:21
• The throne of the Elohim of the Lamb – Rev 22:2, 3
• of the satan - Rev 2:12; of the Dragon - Rev 13:2; of the beast – Rev 16:10.

*judge; judgment; *condemnation ░░

condemnation ░░ κατάκριμα (verdict; /sentence - only here Rm 8:1 and Rm 5:16, 18)
condemn ░░ katakrinō Rm 8:34.
judge down ░░ katakrinō and katadikazō (Lk 6:37)

*miracles ░░

Typical definitions of ‘miracle’:

“An event which the forces of nature — including the natural powers of man — cannot of
themselves produce, and which must, therefore, be referred to a supernatural agency” –
George Fisher (1900), Manual of Christian Evidences, p. 9.

“A surprising or welcome event that is not explicable by natural or scientific laws and is
therefore considered to be the work of a divine agent.”

Such a notion is not present the N.T. and should not be used as a translation word for the Bible.

Several Greek words behind it are: http://christiananswers.net/dictionary/miracle.html

 • semeion, a “sign”, i.e., an evidence of a divine commission; an attestation of a divine
message (Mt 12:38, 39; 16:1, 4; Mk 8:11; Lk 11:16; 23:8; Jn 2:11, 18, 23; Act 6:8, etc.);
a token of the presence and working of God; the seal of a higher power.
• terata, “wonders;” wonder-causing events; portents; producing astonishment in the
beholder (Act 2:19).
• dunameis, “might works;” works of superhuman power (Act 2:22; Rm 15:19; 2Th 2:9);
of a new and higher power.
• erga, “works;” the works of Him who is “wonderful in working” (Jn 5:20, 36).

*Church vs. Mashiah community

░░ /> Messianic community – JNT; /x: Church – most

[Gk. ekklesia appearing once as ‘a gathering or assembly of people (such as citizens)’. Act
19:32, 39, 40; 7:38; Heb 2:12. It is commonly in the sense of Mashian living body of community
– the gathered-up people of those who are called into the name of Yeshua Mashiah (cf. Mt
28:19). In the Gospels only once in Mt 16:18 in which there is no notion of Church used as a
religious expression in Christian vocabulary. In Epistles and Revelation, Mashiah
congregations. The word ‘Messianic’ is of different connotation and usage, and does not fit as
a translation words in the New Testament.]

[Being a Mashiah-follower means being human in the way of the Mashiah; it is different from
being a ‘Christian’, the one who belongs a Christian religion – having taken up one’s own cross
daily Lk 9:23 to follow and to live in Yeshua Mashiah Phi 1:21]

The term ‘Church’ (as capitalized) is an institution and system of religious organization. It connotes
a religious power organization of various Christian religions (= ‘Christianisms’). To use such a
word as a translation word to be in the N.T. is anachronistic.] It has begun as Constantine Catholic
Church when it ascended to power in collusion with the political power of Roman Empire. All most
all Churches in our time is derived from it, whether they belong to it, or have broken off and divided
out.

*body

░░ Gk. soma - (1) physical body of human being; of animal, etc. living vs. dead (corpse); (2)
corporate body (≈ organization) – e.g. ‘corporate Body of the Mashiah’ (= Mashian
community/congregation > church).

*flesh
░░ soft part of animal body; often in extended sense and transferred sense. It overlaps with
‘body’ and ‘soul’ (‘human being’). www.biblestudytools.com/dictionary/flesh/

Often used in contrast to ‘spirit’ in Pauline Letters.

Metonym for human nature (cf. ‘carnal’ - KJV);
Figuratively, symbolic. (‘eat my flesh and drink my blood’ – Jn 6:5) [cf. ‘bread of life’ – Jn
6:35]
Figuratively, ‘husband and wife as one flesh’ (Eph 5:31)
 Idiomatic phrases – ‘all flesh’, ‘flesh and blood’, ‘according to flesh’ (in human exitance).

*sin vs. sins

░░

‘sin’ (singular, uncountable noun) in an abstract sense refers to the humanity’s

alienated/estranged status from God and causing it.

Cf. ‘sin’ is also used metonymic of ‘sin nature’ ‘sin power’ – esp. in Pauline Epistle to the
Romans. ‘sin guilt’ ‘sin penalty’ ‘sin problem’; also as sin principle, or sin reality; also
metonymic for sin offering (2Co 5:21).

‘sin(s)’ – (countable noun). In the practical sense, whatever provokes wrath of the Elohim in
one’s acts, words, or thoughts belongs to sin. In the concrete sense in OT, a sin refers to what is
done against God’s will (as revealed in the teaching and guide from Elohim, that is, ‘torah’) by
people or by an individual. (Jn 8:46) It’s lawlessness – living out against and away from God’s
law (1Jn 3:4), in opposite of ‘to do righteousness (1Jn 2:29).

[“SINS are outer expression of SIN (as if symptoms of it). … Yeshua did NOT die for the ‘SINS’
of the world. (Jn 1:29).] [We are not sinners because we sin; we sin because we are sinners.]
[With coming of the Mashiah (Jn 3:14-21), SIN is the failure to come to the Father through His
Mashiah, Yeshua! If this is not done with, we remain in darkness, lawless (= living away from
God’s law) and prone to committing SINS! But don't those in the light commit sins too? Yes,
the whole world does! But the SYMPTOMS [i.e. guilt] OF SIN (sins) WERE AND ARE ALL
FORGIVEN!”]

[‘original sin’ is a convenient non-biblical theological term (after St. Augustine’s doctrine of
original sin) – out of the sin of Adam in his disobedience and to act with Elohim displaced from
his life – the doctrine elaborates on the theme of ‘evil’ and ‘sin’ vis-à-vis humanity, human
nature, and human condition (such as ‘total depravity’ of Calvinism).]

Note: Judaic concept of ‘sin’ is not same as Christian one. Likewise, the idea of ‘salvation’ is
on the personal level for the Christians; but in Judaism it about deliverance and restoration on
the corporative and national level. Expiation, propitiation, atonement

Cf. ‘unforgivable sin’ (unpardonable) (Mt 12:31-32; //Mk 3:29; //Lk 12:10) ‘blasphemy
against the Spirit’]
‘a sin that does incur death’ (1Jn 5:16) (Cf. Rm 1:32).
‘the payment that sin incurs is death’ (Rm 6:23)

evil, bad, wicked, defiled, sinful ░░ Cf. ‘sinful’ ‘evil’ ‘wicked’ ‘unrighteous’ ‘impure’
‘unclean’.

holy, sacred; sanctified; purified, divine, ░░

pious, sanctified, consecrated; purified, devout, religious, godly ░░

righteous; righteousness ░░ Righteous before whom [before God vs. before men]; in what
sense [‘in right relation to’ ‘be counted worthy for the name’s sake’]; and how so — to be
implicit/explicit in the context.] [Not simply ‘right’ (in opposition to ‘wrong’). Note that ‘being
righteous’ and does is not opposite of ‘being sinful’.]

salvation; ‘be saved’ ░░ [related words – atonement, redemption, expiation, propitiation,

mercy-seat; forgiveness] Esp. in the Gospels, the word ‘be saved’ is not what has become a
Christian lingo (tagged along with another typical one, ‘born again’), which reflects influence
of Greek rather Hebrew mindset as it is in the Gospels. The context in the Gospels and in the
Second Temple Judaism and Hebraic mindset is far from the Christian religions and Geek
mindset. It is relevant not only for reading the text but also translating it. [E.g. The word is often
used to mean ‘to be healed’ as of physical afflictions in the N.T.]

Without knowing from what one is saved and to what we are saved, these important concepts
will be obscured and altered (e.g. unbiblical universalism). Depends on the context it is ‘healed’,
rescued, etc. To a claim that someone is saved, the response to questions of ‘so?’ and ‘so then?’
should be available.

*Prayer: cf. ‘begging’; Praying means breathing life, living in spirit, having been connected to
God in personal relation in a direct line for life-giving spirit. Not monologue. ‘Being connected,
contacted, communicating and creating in spirit’. Not same as ‘petition /supplication /meditation
/chanting /invoking or conjuring up’.

*immersion; immersion rite – *baptism; to immerse:

Heb. tahora (Lev 14:32) ‘ritual purification (cleansing)’ with Heb. tevilah (full body immersion
of oneself in a pool (mikveh) of water from natural source. Full-body immersion marks a change
of status from being tamay to tahor — ritually unclean (impure or unfit for the presence of God)
to ritually clean. This is necessary because anytime a person is to come into the presence of God,
they must come tahor (pure).
http://free.messianicbible.com/feature/mikvah-baptism-the-connection-between-immersion-
conversion-and-being-born-again/ The practice is of importance in Judaism and Judaic life.

The English vocabulary of ‘baptism’ is a church jargon (e.g. ‘baptize’ ‘baptism’ ‘baptists’). It
is anachronistic and unsuitable as translation word in the Bible as it does not have same meaning,
sense, and usage. It is replaced immersion, immersion-rite, immerser in IRENT translation. That
which was by Yohanan (> John) was in the token of repentance and forgiveness. Thematically
historically immersion rite by Yohanan is connected to

In the N.T. ‘immersion rite’ (> baptism) signifies each one’s participation (outward expression)
in the likeness/figure of Yeshua’s death, burial, and resurrection, which is possible only by
immersion, not by sprinkling. The so-called ‘infant baptism’ is an unbiblical Catholic doctrine,
which goes hand and hand with baptism by sprinkling. (cf. Col 2:11-12; Phi 3:3; Rm 2:28-29).

Michael F. Hull (2005), Baptism on account of the Dead (1 Cor 15:29) – An Act of
Faith in the Resurrection, p. 95.

The verb baptizō appears seldom in Paul’s letters outside 1 Corinthians. Other than its ten
occurrences in 1 Corinthians, Paul uses it only in Rm 6:3 (2x) and Gal 3:27. (Its cognate
baptisma appears only in Rm 6:4.) Besides the two uses in 15:29, baptizō appears eight
other times in 1Co (1:13, 14, 15, 16 [2x], 17; 10:2; 12:13). Its use in 15:29 notwithstanding,
baptizō is always used literally in 1Co. “the Greek word baptizein expresses nothing more
 than the act of immersion, the religious significance of which is derived from the
circumstances connected to it,” and … that “baptized, without further explanation, can
hardly have other than its normal Pauline meaning” (i.e., a literal meaning of “to dip,” “to
immerse”), …

www.bsw.org/filologia-neotestamentaria/vol-24-2011/the-meaning-of-baptizein-in-
greek-jewish-and-patristic-literature/635/ (Eckhard Schnabel, «The Meaning of
Baptizein in Greek, Jewish, and Patristic Literature», Filología Neotestamentaria Vol.
24 (2011) 3-40)

the holy Spirit = i.e. the Spirit (of Elohim).

[basic sense of ‘spirit’ is breath/power/movement/act as of God.] The word ‘Spirit’ is capitalized
to identify it as the Spirit of Elohim (as in personification) and not to suggest it is a person as in
‘God the Holy Spirit’ of a Trinitarian jargon]. [Cf. unarthrous ‘holy spirit’ is un-capitalized, e.g.
‘holy spirit’ as a gift from Elohim. It may appear as ‘the holy spirit’ (e.g. Act 4:31 v.l.; 2:28) in
the sense of ‘the very holy spirit’ ‘the holy spirit promised as a gift’. It contrasts i.e. in Act 5:31
‘cheat the holy Spirit’.]
It is not immaterial force, energy, ‘it’, nor a projected idea, or even power per se, but the very
power of Elohim in act. Thus ‘the holy Spirit’ is what Elohim Himself is as spirit (Jn 4:24 – not
‘a spirit’, not ‘spirit being’) in creative act with power. It is not a person or a Person, whatever
the word ‘person’ may be defined or used for doctrinal or theological agenda (of a tritheistic
Trinitarian idea). [Note: it is very important not to confuse personhood (‘being a person’: /x:
‘personality’ – psychological makeup of a person) with literary and linguistic figure of speech,
anthropomorphism, and personification: e.g. personification of ‘the Spirit’ – Act 11:12; 16:7,
and of ‘the holy Spirit’ - Act 13:2; 15:28; 16:6; 20:23, 28; 21:11; 28:25]

satan ≈ devil; [cf. demons – translated as devils in KJV) = IRENT renders ‘demonic spirits’
(as a counter part of the word ‘holy spirit’) except a few places (- comparable to the biblical
term ‘unclean spirits’) – to avoid a misleading picture of the word as they are not ‘spirit beings’
or ‘spirit things’, with an image of evil monsters, even worse as some sort of persons, just as
‘God’ is not a spirit (/x: Jn 4:24 - KJV), neither a person, nor a spirit person. There are not some
things or some beings, which are ‘satanic’ ‘two-horned’ ‘devilish’ or ‘demonic’. [Cf. God comes
to us as a person, is as Father to us so that we can approach to His throne. It is called the father
of deception – depravation, destruction, degradation, darkness, disguise – speaking not lies but
‘truths’ (which is incomplete and diverted). [IRENT renders as ‘the satan’, ‘a satan’ -- by
demoting them literarily so that any mental and word association with ‘a spirit being’ ‘a ghostly
being’, etc. may be removed by keeping uncapitalized (same for ‘devil’), except they are as
dramatis personae in the text of Revelation.]

[Cf. ‘Lucifer’ as the name for Satan – originated from mistranslation and misinterpretation of
Isa 14:12 ‘bright morning star’ (/x: Lucifer’ – KJV, Vulg.) which refers to Nebuchadnezzar.
Many misinterpret it as ‘Satan’.] [Rev 22:16 ‘the bring morning star’ refers to the Mashiah.] [Cf.
the morning star 2:28] [Cf. Num 24:17 ‘a star shall come out of Yaakob (> Jacob)’ Cf. ‘star’–
Mt 2:2, 9]

[‘unclean spirits’ – Mt 10:1; 6:18; Act 8:7; Rev 16:13. ‘the unclean spirits’ – Mk 1:27; 3:11;
5:13; 6:7; Lk 4:36.]
[Hebrew word shedim – (sing. shed) – translated as ‘demons’ (wrongly as ‘devils’ in KJV)
appear in 2 places – Deu 32:17; Psa 106:37.]
 *cross vs. ‘execution stake’ ░░ Gk. stauros ('stake' 'pole') - In N.T. specifically a device used
for execution of criminals (rebels) by the Romans. Stipes (upright beam) vs. Patibulum (cross-
beam).

In the Gospels, IRENT renders it not as ‘cross’, but as 'execution stake' (not 'torture stake' as in
NWT). Outside the Gospels in Phi 2:8 (mechri thanatou staurou onto death on an execution stake
- anarthrous); Col 1:20 the blood of his execution stake;

In the following examples outside Gospels, when the arthrous ho stauros (‘the cross’) is often
used as metonymic symbolic of the redemptive death of Yeshua the Mashiah. As such, IRENT
renders it as ‘the Crucifixion’ (capitalized) 35 as the English phrase ‘execution stake’ itself is
difficult to carry symbolism and word picture. [e.g. Gal 5:11; Gal 6:12, 14; Phi 3:18; Eph 2:16; 1Co
1:17; 1Co 1:18]

Gk. kulon (tree; something made of wood) is used twice in the sense of a wooden stake in
crucifixion - Act 10:39; 1Pe 2:24. Cf. wooden-pole (to hand a dead body) - Gal 3:13 quoting
Deu 21:23.

Gk. verb stauroō rendered as ‘put on the stake’ or ‘crucify’ for difference linguistic and
thematic nuance, depending on the context.

‘bear one’s stake’: Lk 9:23; 14:27; cf. //Mt 10:38 (‘pick up ~’)

<… the expression “bearing one’s cross” or “carrying one’s cross on one’s shoulders” is also found
in talmudic literature (e.g. Pessikta Rabbati; Midrash Bereshit rabba; Midrash Seihel Tob ad
Genesis), and may, therefore, already have been a metaphor in common usage in the days of Jesus.>
[From Haim Cohn, The Trial and Death of Jesus, p. 205.]

*flogging; scourging ░░ [flaggellatio] [reason (ratio) of flogging of Yeshua by Pilate – trying

to make Him renounce/recant His admission, not interrogation to extract further evidence.]

'speaking in languages' ░░ (as in dialects); /x: ‘speaking in tongues’ (- charismatics’ jargon).

[Acts 2:4; 10:46; 19:6 – Cf. Mk 16:17; Mt 10:6] [The word ‘tongue’ metaphoric for language,
not shamanic ‘babbling’ or ‘chanting’.]

foretell ░░ The word ‘predict’ is not a biblical notion.] Cf. pre-determined in God’s will vs.
pre-destined to happen somehow in future.

*anoint ░░ Unlike in most English Bible translations, the word ‘anoint’ is used as a translation
word only for Gk. chriō (anoint by pouring oil on someone’s head for the task of king, prophet,
or priest). Not for such Gk. words e.g. aleiphō (Mk 16:1). In IRENT text, it is also not used to
translate murizō (Mk 14:8) for preparing a body before entombment.

35
It should not be mixed up with a Christian religion symbol itself, which is a typical church jargon
– a cross with a longer descending arm (called ‘Latin cross’) representing the cross of Jesus'
crucifixion by most Christians (Cf. various shapes of the cross used as a common Christian church
icon.) Some denominations do not use any symbol of crucifixion. Cf. ‘crucifix’ in Catholic,
Orthodox, and some Protestant traditions.
*proclaim ░░ (kērussō) (something to people); e.g. ‘proclaim the good news’ (Mk 16:15). [the
word ‘preach’, now a religious jargon, may fit only for the context of ‘preaching against
something (or to someone) to be called to repent’, in which case simply rendering as ‘tell’
suffices. (e.g. Mk 6:12 /preach to repent – most; /tell to repent – NLT, IRENT.]
[cf. euaggelizō - ‘announce/declare good news’]

*life eternal ░░ (Gk. zōē aiōnios) [Note: KJV has a few places, but most renders as ‘*eternal
life’.] /xxx: everlasting life – KJV (this misleading word has become a religious jargon).
Majority occurs in G-John and 1John. The word ‘eternal’ is not a temporal notion (of everlasting
or indefinite time period), but denotes its character ‘from God’, ‘of God’, and ‘belonging to
God’. Not something to be given and held, but to have, i.e. to live [in the Mashiah] with the
Cross-event, not just historical, but experiential to put oneself onto the execution stake.

‘the very *self’ = (hē psuchē) Almost all (except in idiomatic phrase) translate Gk. psuchē as ‘*life’,
which is not what it actually means. The single example to render it consistently as ‘*soul’ was NWT3,
but in NWT4 revision it is relegated to the footnote.] [Cf. in a phrase ‘ex holēs thēs psuchēs’ (Mk 12:30)
‘with all your soul’ (‘out of your whole being’ – IRENT – with hands, heart, head of human being)]
[The word ‘life’ is what Gk. zōē means (as in zōē aiōnios ‘life eternal’ > ‘eternal life’).] [e.g. Jn 12:25
(love ~ lose one’s very self). [Cf. ‘lose one’s very self’ (Lk 9:24) ≈ ‘deny oneself’ (Lk 9:23)]

memorial-tomb or tomb ░░ [Gk. mnēmeion is rendered as ‘memorial-tomb’ in IRENT.] It is

different from a grave in the ground (for common burial). Burial by entombment in a rock-hewn
tomb usually consisted of two separate and distinct burials. The first burial was the simple
placement of the body in the tomb; thee second burial occurred about a year later when family
members reentered the tomb, carefully took the bones of the deceased (the flesh had completely
decomposed), and placed them in a specially prepared, separate container known as an
ossuary. These chests were placed in small niches in the tomb for permanent burial.

vine → vineyard [a semantic shift in Jn 15:1]

brit-milah ░░ [S4061 peritomē] > circumcision. – ritual/rite/ceremony in Judaism; serves an

ethnic marker. 'being outside brit-milah' > 'uncircumcision'

To translate simply as ‘circumcise’ and ‘circumcision’ is problematic since the English word is
a term for a minor surgical procedure, which gives a totally different word picture and
association. IRENT renders it as 'brit-milah' (Hebrew word).

Often rhetorically used in Pauline Epistles the term is metonym for (being of people) of brit-
milah', and ‘uncircumcision’ which is in the sense of 'being (people) outside brit-milah' [Rm
2:25, 26, 27, 28, 29; 3:1; 4:10, 11; 12; 1Co 7:18, 19; Gal 5:6, 11; 6:15; Eph 2:11; Phi 3:3; Col
2:11; 3:11; Tit 1:10].
*temptation, trials, test ░░ [See Appendix on ‘peirasmos’]

Gk. peirasmos
1. ‘testing’ ‘proving’ → ‘being tested’ [So called ‘Temptations of Jesus’ is a misleading
phrase; it is not about ‘temptation’.]; [In the Lord’s Prayer, it is ‘testing’ of God’s
faithfulness, not trials or temptations. Ref. Gibson (2004), Temptations of Jesus in Early
Christianity.]
2. ‘trial (of hardship)’ →
3. ‘being tested’ by evil desires (Jam 1:13; cf. 1Jn 2.16)
4. ‘temptation’ in the sense of enticement/seduction/allure) is not in the meaning of the
Greek.

Gk. peirazō –
1. ‘to prove/test’; 2. ‘to put to test’; x: ‘to tempt’.

blood of Yeshua ░░ Symbolic for His death as the Pesach lamb (1Pe 1:18-20. Cf. Jn 1:29; Rev
5:6. There is no phrase 'shed blood' (of Yeshua) in NT.

*doctrines, *creeds, *dogma; beliefs, traditions, practices; faiths, religions; *faith, trust,
‘to believe’ ░░ All of these are religious products of men’s thoughts (for holding on the power
of religions). All doctrines of doctrines of men serving religious purpose (cf. Mt 15:9) with
elaborate use of words (esp. words of Greek and Latin mindset). They are often not in harmony
with the teachings in the Scripture. The primary purpose is to serve power and pleasure (and
pride) of religious people, based on their doctrine of Biblical authority, the Bible which is
nothing other than a product of their own interpretation, in turn, to justify their position of power,
self-claimed knowledge, and revelation. The authority of the Scripture is from the Words of God
in the Scripture; not in the various translated interpreted the written Bibles. [Church doctrines
and dogmas are the life line of the ecclesial power, which have evolved, accumulated, refined,
changed, and sophisticated from their beginnings with sophisticated interpretation, midrash,
translation, formulation, articulation, apologies, and theology developments.] Many of doctrines
remind us of religious literary productions of Greek philosophy mixed with elements of fantasy.

theology, doctrine, dogma of medieval catholic Church. [daunting doted dogma such as 'Trinity
doctrine' = 'Doctrine of Trinity God']

‘Believe in God’ = ‘believe who He is and put trust on Him’. ‘Putting faith in someone’ does
not have anything to do with ‘religion’ – rules, rituals, routines, etc.

“The emphasis on particular verses for particular doctrines makes sense’ - Craig Keener. Yeah,
it is dangerous, not different from eisegesis or proof-texting.

*Trinity – a nonbiblical term.

• ‘trinity’ – (1) group consisting of three closely related members (people, individuals, or
things), triad. (2) the state of being threefold or triple.
The Gk. trias, first used by Theophilus (168-183 CE); the Lat. trinitas, first used by
Tertullian (220 CE).
• ‘Trinity’ [capitalized] - the Christian Godhead as one God in three 'Persons': God the
 Father, God the Son, and God the Holy Spirit.
• Doctrine of the Trinity – (from 4th century) that there is one God who eternally exists as
three distinct Persons — the Father, Son, and Holy Spirit. And God is one in essence and
three in person: (1) the Father, Son, and Holy Spirit are distinct Persons, (2) each Person
is fully God, (3) (yet) there is only one God. [By the Constantine Catholic Church with
the Council of Nicaea (325 CE – for ‘Father’ and ‘Son’) and the Council of Constantinople
(381 CE – ‘Holy Spirit’ added).] Cf. 'Person' > Lat. persona ← Gk. hypostasis.
[subsistentia; suppositum intellectual]. Note: No definition of 'person', no definition of
'father' 'son' and 'spirit' is given in the Trinitarian statements.

• Trinitarianism – belief in the doctrine of the Trinity and its mindset. [Each term,
expression, and statement used here are not clearly defined. Thus, the notion of Trinity
and the doctrine of the Trinity is something to ‘believe’ because the Church says so and
it is beyond logic, reason, and plausibility → basically ‘tritheistic Trinitarianism’]
• Trinitarians unknowingly, carelessly, or intentionally confuse ‘trinity’ with the notion of
'triad', ‘triune’ and ‘triunity’, as is found in a few biblical passages (e.g. Mt 28:10
‘immerse them into the name of the Father and of the Son and of the holy Spirit’. 1Jn 5:17
v.l. ‘three that bear witness {in heaven — the Father, the Logos, and the holy Spirit, and
these three are one in bearing witness}.
• Needs clear and unambiguous definition of the words – ‘God’, ‘Godhead’, ‘person’,
'personality' vs. personification; ‘divine’, ‘divine person’ vs. ‘human person’; 'ousia'
hypostasis, essence, divine vs. human nature; [philosophical Gk. and Latin terms] –.

*Christianity [religion (Christianisms), vs. faith vs. teaching vs. tradition of Churches],
Christendom;

*religion ░░ [cf. www.revolutioninreligion.com/index.php?page=what-is-religion ]

• religion – a belief; a system of beliefs and practices.

• religions (institutionalized power organization in collusion or in conflict with political
powers).
• Spirituality. Wisdom. Philosophy
• Cf. religious movement;
• Christendom

‘*belief’ – all the beliefs are in our reality second-hand ones. A belief we have, whether lofty or
mundane, has not been discovered by each individual but has been passed on by those who have
gone before us. We ought to question any statement formulated and preached – belief, doctrine,
or creed, all man-made which serves important function of control over lay people.

*devotion, veneration, reverence, piety, godliness (eusebeia 1Tim 3:16; 6:6, 11) ░░

to *worship ░░ ‘bow down’, ‘prostrate oneself before’, etc. [cf. 'to adore']; [cf. in
Korean – [하느님, 조상, 신주 神主 = 위패 位牌, (누구의) 상像 을] "모시다" Cf.
(무릎꿇고) 절하다. – knee and bow down. 예배 vs. 참배參拜 하다 (cf.
참여/참가/참석參席). The English word is not just to 'God-beings'. What is
act of worship? Worship service? Public worship? Worshiptaiment? What
are the objects of worship? Use of the word only to 'God'?

Hebrew shachah; Septuagint Gk. in LXX proskuneō

Even in the Bible, this word is not confined to worship of YHWH. Anyone or anything has been
and can be ‘worshiped’ – but in much different sense depending on the object being worshiped.
It is not as much as what is worshiped, but how and why of worshiping is that matters. That
‘being worshiped’ does not necessarily connotes the one worship is ‘God’. [e.g. Heb 1:6] A
problem: can we read somewhere in the Bible translation ‘Jesus is worshiped’? Worshiped when
he was a child (Mt 2:2)? As a man – rabbi, or as a risen Lord? That ‘Jesus is worshiped’ does
not mean that ‘Jesus’ is ‘God’; it can only mean 'Jesus is worshiped as God'.

• The verb proskuneō: [S4352]:

www.bibletools.org/index.cfm/fuseaction/Lexicon.show/ID/G4352/proskuneo.htm
The word ‘worship’ is used in various sense. In IRENT translation (1) addressed to Elohim - in
the context of the special biblical sense, which in O.T. involved with rituals and ‘sacrifices’ (Mt
4:10), and (2) to those standing in place or against God (rhetoric) (e.g. ‘worship the Beast’ Rev
13:12; Cf. ‘guard against idols’ = i.e. ‘against idol worship’ – metonymic 1Jn 5:21).

Alternative rendering: ‘to pay homage to’; ‘to prostrate oneself before’; ‘do obeisance’.

• The verb latreuein also be further modified: to serve God with fastings and prayers night and
day (Lk 2:37), with a clear conscience (2Tm 1:3), with fear and reverence (Heb 12:8), in spirit
(Rm 1:9; Phil 3:3), etc.

• The verb leitourgein is used only once in the cultic sense, of performing the OT liturgy (Heb.
10, II), once in the broader sense of "serving" the Lord with prayer and fasting (Acts l 3,2f), and
once in its more profane sense of "serving".

'a worship' ░░ a 'worship service' as in a church, or a 'worship ritual' in various forms

of religion (e.g. Christianism, Buddhism, Islam, ancestral worship, etc.)

*covenant ░░ a binding agreement between two parties; berith in Hebrew; didakhe in

Gk.). The scriptural focus is on covenants initiated by God, for which He provided
visible signs and for which He sometimes attached stipulations or conditions. O.T. With
Adam, Noah, Abraham, Moses; Aaron, David. Renewed Covenant; New covenant in
Yeshua.

*interpretation ░░ translation, exegesis, eisegesis, (theological) anachronism;

etymological fallacy, circular logic; alteration, deletion, interpolation, expansion,
paraphrase.

Words, vocabulary, meaning, sense, notion, concept, word image/picture; definitions,

denotation, connotation; idiom, usage; contexts; figure of speech, metonym, allusion,
association, synonyms; referents;
Place Names
City, town, village ░░ Gk. polis – city (e.g. Jerusalem – size; walled); town (e.g. Bethlehem); village
(e.g. Nazareth);
Lk 23:50 Arimathea; Jn 11:54 Ephraim

Lk 9:10; Jn 1:44 Bethsaida; Lk 7:11 Nain;

Cf. argos (‘hamlet’ Lk 9:12); kōmē (‘town’); poleōs – Act 16:14 Thyatira

Praetorium: The Pilate’s headquarter was in the Roman Praetorium (Mt 28:18; Mk 15:16; Jn 18:18ff;
not in G-Lk) (encampment of the Roman troop) in Jerusalem. Some wrongly interpreted it to be in the
Herod’s Palace (cf. Act 23:35 ‘the praetorium built before by the Herod the Great).

Upper room ░░ [Gk. anōgeon Mk 14:15; //Lk 22:12 and Gk. huperōon Act 1:12 – Both prob. the same
place.] A roof top room of a house as of the well-to-do.

Yerusalem ░░ /Yerushalayim H3386; 3390 > 'Jerusalem' [not mentioned in the Five Books of
Moses; first appears in Joshua 10:1. It corresponds to 'the mount of YHWH' Gen 22:14 where
Abraham was offering a burnt offering instead of Isaac, his son.] [yireh – 'see'; shalom ('peace')
– the name of the city.] www.chabad.org/library/article_cdo/aid/1206280/jewish/Who-Named-
Jerusalem.htm

The ‘Jerusalem Temple’ was located in the ‘City of David’ (‘Zion’), which is at a lower
elevation further south from the modern so-called ‘Temple Mount’ for Islamic Dome of the
Rock, which was the site for the Roman Fort Antonia. Most writings and maps blindly follow
the conjectured and unproven tradition to put Fort Antonia as a small appendage at the northeast
corner of the Temple area, which may aptly be called ‘Tower’ of Antonia.

Mount of Olive-grove ░░ [Mt 26:23, etc.] Usu. called ‘Mount of Olive’. Cf. ‘Hill’ vs. Mount, vs.
Mountain.

JUDEA ░░ Mt 2:1ff = Judea proper. [Cf. JUDEA the Roman Province incorporated JUDEA proper,
SAMARIA, and IDUMEA, but not GALILEE, GAULANITIS, PEREA, or DECAPOLIS.]

[Judaea was not a Senatorial province, nor exactly an Imperial province, but instead was a "satellite of
Syria" governed by a prefect]
[H.H. Ben-Sasson, A History of the Jewish Peoples, page 247-248:
"Consequently, the province of Judea may be regarded as a satellite of Syria, though, in view of the
measure of independence left to its governor in domestic affairs, it would be wrong to say that in the
Julio-Claudian era Judea was legally part of the [Roman] province of Syria."
http://en.wikipedia.org/wiki/Judea_%28Roman_province%29#cite_note-8 ]

SURIA ░░ (Cf. 수리아 in KRV); /Suria; Syria – most; [Spelt differently in IRENT to avoid automatic
connection to Modern Syria.] [a large province of Rome from 64 BC to 636 CE with Antioch as its
capital. Merged with Iudaea into Syria Palaestina in 135 CE.]

[Lk 2:2. Cf. Mt 4:24 ‘all over Syria’ – ‘all the people’ in the Hebrew Gospel of Matthew (du Tillet text).
Cf. Lk 4:27 Naaman, the Syrian’; Cf. Mk 7:26 ‘Suro-phoenician Gentile woman’]
GALILEE ░░ After Judea became a Roman province in 6 C.E., Galilee briefly became a part of it,
then separated from it for two to three centuries.

Bethlehem of JUDEA ░░ Lk 2:4; Mt 2:1 [About 6 miles S. of Yerusalem. King David’s hometown.
Cf. another Bethlehem in ZEBULUN (Galilee)]

KepharNahum ░░ (‘town of Nahum’) /> Capernaum; [On the northwest coast of Sea of Galilee near
the eastern border of GALILEE; about 2.5 miles west of the River Jordan. 16 miles NE from Qanah (>
Cana – Jn 2:1; 4:46), which is 9 miles N of Nazareth. One of few major cities/towns in Galilee (with
fishing trade). Here at its start Yeshua based His ministry of proclaiming the Kingdom reign of
Elohim.]

Golgotha ░░ [Not named in G-Lk.] [Aramaic word; not ‘skull’, but ‘head’ ‘poll’ (as in a polling place
for census); ‘top’ ‘knoll’ = mount (as of Olive-grove): IRENT takes Gk. kraniou as ‘of a hill-top’.] [It
is outside beyond the City gate, and furthermore, outside from the encampment of the tents – Heb
13:12] [i.e. in the Mount of Olive-grove, in a direct line of sight from the east.] ‘Place of Head’, not
‘Place of Skull’.

Places in Acts:

Tarsus in CILICIA → Rabbi Paul

Antioch
Damascus
Corinth
Thessalonica → Source NT note p. 328

Places - Maps

https://youtu.be/oiF-wObznds

www.bible-
history.com/jewishtemple/JEWISH_TEMPLEInternational_Standard_Bible_Enc.htm
Cf. ‘cubit’ = 17.6”; 20.67” (royal cubit); about 18”
www.recoveredscience.com/const308TempleLayout.htm Solomon’s Temple dimension =
500 x 500-cubit (≈ x 10000” ≈ 850’ ≈ 260 m)
Artist rendition showing the relative position of the Temple and the Antonia Fortress.
The Miphkad bridge from Golgatha in the Mount of Olive-grove to the City of David
across the Kidron Valley.
Herod’s Temple and Fort Antonia - from Norma Robertson, Locating Solomon’s Temple
(updated 2015) http://templemountlocation.com/
The Roman Fort Antonia (where Pilate’s Praetorium was setup) in the map is where the
present Temple Mount built on. [Looking to the West from the Mount of Olive-grove.]

The so-called Temple Mount (Haram esh-Sharif in Arabic) – about 36 acres. (The Dome of the
Rock, Islamic shrine, CE 691). In 1535, when Jerusalem was part of the Ottoman Empire, Sultan
Suleiman I ordered the ruined city walls to be rebuilt (associated with the Wailing Western Wall
of the Jewish tradition). The work took some four years, between 1537 and 1541. It was at the
site of Fort Antonia where the Roman Praetorium of Pilate, the Roman Prefector as the
governor of Judea CE 26–36, took up.
www.ldolphin.org/chron.html
www.biblewalks.com/Sites/TempleMount.html The trapezoid area of the Temple Mount was
144,000 square meters - the size of about 20 football fields. Its wall lengths were 280m (south
wall), 460 (east wall), 315 (north wall) and 485 (west wall). The mount was 10 stories high - its
height above the street level was 30m with additional 20m underground, using heavy hewn
boulders measuring between 2-5 tons (small size) to 10 tons and more.
www.bible.ca/maps/maps-palestine-33AD.htm
https://www.lds.org/scriptures/bible-maps/map-11?lang=eng

1. Tyre and Sidon (Mt 11:20–22). (Mt 15:21–28).

2. Mount of Transfiguration (Mt 17:1–13). (? Mount Hermon; Mount Tabor.)
3. Caesarea Philippi (Mt 16:13–20).
4. Region of Galilee (Mt 4:23–25) (Mt 5–7); (Mt 8:1–4); (Mk 3:13–19). (Mt 28:16–20).
5. Sea of Galilee, Sea of Tiberias (Lk 5:1–3) (Mt 4:18–22; Lk 5:1–11). (Lk 8:22–25), (Mt 13),
(Mt 14:22–32), and (Jn 21).
6. Bethsaida (Jn 1:44). (Lk 9:10–17; Jn 6:1–14). (Mark 8:22–26).
7. Capernaum (Mt 8:5, 14). (Mt 9:1–7; Mark 2:1–12), (Mt 8:5–15), (Mt 9:9), (Mt 9:27–33), (Mt
12:9–13), (Jn 6:22–65), (Mt 17:24–27).
8. Magdala (Mark 16:9). (Mt 15:32–39), (Mt 16:1–4).
9. Cana (Jn 2:1–11) (Jn 4:46–54). (Jn 21:2).
10. Nazareth (Mt 1:18–25; Lk 1:26–38; 2:4–5). (Mt 2:19–23; Lk 2:51–52), (Lk 4:14–32).
11. Jericho (Lk 18:35–43). (Lk 19:1–10).
12. Bethabara (Jn 1:19–28). (Jn 1:28–34).
13. Wilderness of Judea (Mt 3:1–4), (Mt 4:1–11).
14. Emmaus (Lk 24:13–32).
15. Bethphage (Mt 21:1–11).
16. Bethany (Jn 11:1). (Lk 10:38–42); (Jn 11:1–44); (Mt 26:6–13; Jn 12:1–8).
17. Bethlehem (Lk 2:1–7); (Lk 2:8–20); (Mt 2:1–12); (Mt 2:16–18).
http://www.askelm.com/restoring/res000a.gif

www.askelm.com/Timeline/Timeline.pdf

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