The following differences are to find in the New World Translation (abbreviated as NWT):
New World Translation
an angel of the Lord appeared to
Jehovah’s angel appeared to him
him in a dream
in a dream
They shall call his name
They will call his name Immanuel,
Emmanuel (which is translated
which means “With Us Is God.”
God with us).
and falling down, they
and, falling down, they did
obeisance to it.
Blessed are the peacemakers, for Happy are the peaceable, since
they shall be called the sons of G.
they will be called sons of God.
For truly I say to you: Until
I say to YOU that sooner would
heaven and earth pass away
heaven and earth pass away than
[he] shall be called the least in
he will be called ‘least’ in relation
the kingdom of the heavens.
to the kingdom of the heavens.
and if someone under authority
And whoever compels you to go
impresses you into service for a
one mile, go with him two.
mile, go with him two miles.
Keep on asking … ; keep on
Ask … ; seek … ; knock …
seeking … ; keep on knocking …
Every one therefore who will
Everyone, then, that confesses
confess in me before men, I also
union with me before men, I will
EN AUTO (*)
will confess in him
also confess union with him
And he who does not take his
whoever does not accept his
cross and follow after me
torture stake and follow after me
Matt 18:34 delivered him to the torturers,
delivered him to the jailers,
Hosanna to the Son of David!
Save, we pray, the Son of David!
and what will be the sign of your
and what will be the sign of your
coming and of the consummation presence and of the conclusion of AIONOS
of the age?
the system of things?
Wherever the corpse is, there will Wherever the carcass is, there
Matt 24:28 the vultures be gathered
the eagles will be gathered
And these shall go away into
these will depart into everlasting
Matt 25:46 eternal punishment, but the
cutting-off, but the righteous
righteous into eternal life.
ones into everlasting life.
Matt 26:26 Take, eat; this is my body.
TAKE, eat. This means my body.
Matt 27:53 And they came out of the tombs
(and persons, coming out … )
Matt 13:55 his brothers James and Joseph
his brothers James and Joseph
Matt 27:56 the mother of James and Joseph
the mother of James and Joses
and brother of James and Joses
The brother of James and Joseph
Mark 15:40 the mother of James … and Joses
The mother of James … and Joses
a baptism of repentance for
baptism [in symbol] of repen-
forgiveness of sins.
tance for forgiveness of sins.
he taught in their synagogues and Also he began to teach in their
was glorified by all,
synagogues, being held in honor,
And about eight days
In actual fact, about eight days
~ 1 ~
And the beggar died, and he was
the beggar died and he was
carried away by the angels into
carried off by the angels to the
bosom [position] of Abraham
And he fell on his face at his feet
fell upon his face at [Jesus’] feet
It is easier, in fact, for a camel to
For it is easier for a camel to
get through the eye of a sewing
enter through the eye of a needle needle
He is not the God of the dead,
He is a God, not of the dead, but
but of the living
of the living
This cup is the new covenant
This cup means the new
established in my blood,
covenant by virtue of my blood,
Truly I say to you, today you shall Truly I tell you today, ‘You will be
be with me in paradise
with me in paradise.’
And they prayed and say, you
And they prayed and say: you, O
Lord, knower of the hearts of all,
Jehovah, who knows the hearts
I will pour out of my spirit upon
I shall pour out some of my spirit
upon every sort of flesh,
In the breaking of bread and the
To taking of meals and to prayers
seasons of refreshing may come
seasons of refreshing may come
from the presence of the Lord
from the person of Jehovah
Why has Satan filled your heart to Why has Satan emboldened you
deceive the Holy Spirit
to play false to the holy spirit
But Peter and the apostles
In answer Peter and the [other]
answered and said
by hanging him on a tree
Hanging him upon a stake
He called upon the Lord and said, He made appeal and said: ‘Lord
Lord Jesus, receive my spirit!
Jesus, receive my spirit.’
The good news of peace through
The gospel of peace through
Jesus Christ: this One is Lord of all PAS
Jesus Christ; this One is Lord of all [others]
Who will speak words to you by
And he will speak those things to
which you shall be saved, you
you by which you and all your
and all your house
household may get saved
And it was first in Antioch that
The disciples were first called
the disciples were by divine
Christians in Antioch
providence called Christians
and all those who were rightly
and as many as were appointed
disposed for everlasting life
to eternal life believed
John baptized with a baptism of
John baptized with the baptism
[in symbol] of repentance
Even some of the commissioners
And some of the Asiarchs also,
of festivals and games,
And on the first day of the week,
On the first day of the week,
when we gathered together to
when we were gathered together ARTOS
to have a meal,
To shepherd the church of God,
To shepherd the congregation of
which he obtained through his
God, which he purchased with
the blood of his own [Son]
~ 2 ~
Positions marked by asterisk were already discussed in my previous letters. Before I will
describe these discrepancies in more details I would like to remember some facts about the four
evangelists and their writings.
The NT books of Matthew, Mark, Luke, and John are collectively known as the gospels. The
word "gospel" comes from the Greek word EUANGELION (Strong #2098) that means ‘good tale’ or
‘good news’. The first three gospels are sometimes called the “synoptic” (same view) gospels. All four
gospels present Jesus as both the Son of God and the Son of Man (two natures in Christ).
Matthew was one of the first twelve disciples of Jesus and therefore an eye-witness. He
records more of Jesus’ teaching concerning the Kingdom of God than the other writers, for example
the entire Sermon on the Mount. The Gospel of Matthew presents Jesus as the promised Messiah,
the King of the Jews. Matthew contains five great collections of teachings concerning the Kingdom of
God. Matthew has written to Jews, hence his gospel is devoted to God the Father, because he was
the God of Jews. Groups of threes and of sevens are often used in Matthew. For example, there were
3 gifts, 3 temptations, 7 parables, and 7 woes. See chapters 2, 4, 13, and 23. As evidence of this
individuality of expression, Matthew, who had been a tax collector, makes numerous particularly
specific references to numbers and money values (Matt 17:27, 26:15, 27:3).
Mark was Barnabas’ cousin (Colossians 4:10) and Peter’s son (1Peter 5:13, possibly spiritual
son). The Gospel of Mark is a fast-paced gospel that portrays Jesus as the powerful, suffering servant
of God. Mark writes in the present tense, and often uses the word "immediately". Mark is a visual
gospel, full of colorful descriptions. For example, when Jesus fed the 5,000 with two fishes and five
loaves, the people sat on "the green grass" (Mark 6:39).
Luke was (probably) a Greek. Beside the Gospel he is the writer of Acts of the Apostles. Both
books were addressed to a man called Theophilus, whose name meant “loved by God”. Luke was the
friend of the apostle Paul, who referred to him as the "beloved physician" (Colossians 4:14). As befits
a doctor, medical details are often introduced in his writings (Luke 4:38, 5:12, 6:6, 9:39-42, 16:20,
18:25, 22:44; Acts 28:8). Women are given special attention in Luke.
Gospel of Luke presents Jesus to the Gentiles as the savior of all mankind and gives the
record of his perfect manhood. Luke contains numerous references to the activity of the Holy Spirit.
He mentions the Holy Spirit more than the other two synoptic gospels, Matthew and Mark. Over fifty
times the Holy Spirit is mentioned in Acts, so that we might call this book “the Gospel of the Holy
Spirit”. A detailed examination of the workings of the Spirit in the Gospel of Luke and the book of
Acts will reveal much about the nature and power of the Holy Spirit. The ministry of the Holy Spirit
has undergone a significant transition over time.
Gospel of John is the gospel of belief, and was written to show the world that Jesus was the
Christ, the Son of God, the eternal Logos, and the divine Word made flesh, equal to God. Jesus was
sent by the Father to give eternal life to believers. In addition to the fourth Gospel, John also wrote
three Epistles, as well as the Revelation.
Gospel of John is very different from the synoptic gospels. John emphasized the eternal
nature and deity of Christ. This gospel reveals a great deal about the relationship between the
Father, the Son, and the Holy Spirit. Hence the Gospel is devoted to the triune God. Three characters
predicated of God are: spirit (John 4:24), light (1John 1:5) and love (1John 4:8,16).
~ 3 ~
Miracles in John are referred to as “signs”. The signs are given to confirm the deity of Jesus.
The seven principal signs from this gospel are described in John 2:1-11, 4:46-51, 5:1-9, 6:1-14, 6:16-
21, 9:1-7, and 11:1-46.
The public ministry of Jesus lasted for approximately 3 ½ years. We know this because John
recorded 3 Passovers during Christ’s ministry (John 2:13, 6:4, and 11:55). The mother of John, Salome
and the mother of Jesus, Mary may have been sisters (John 19:25). Some of the most memorable
events in the life of Jesus are presented only in John. For example, only John recorded the wedding
feast at Cana, the woman at the well, and the raising of Lazarus (John 2:1-11, 4:1-42, 11:1-12:11).
This chart shows some of the unique characteristics and key differences between the gospels
of Matthew, Mark, Luke, and John.
God the Father
Son of God
Man of unknown
Greek doctor who Fisherman and
Formerly a tax
apostle. Wrote 5
collector, later an Missionary with
Paul. Wrote Acts
NT books (Gospel,
as sequel. The
three Epistles and
known as “Levi”.
Paul. Called a son
at an old age.
Probably the first
The last gospel
after Mark and
Depiction of Jesus King of the Jews
Servant of God
Son of Man
Son of God
Kingdom, fulfilled Immediately,
Humanity of Jesus of God in human
Evidence to prove Concentrates on
Jesus experienced Explains the deity
that Jesus was
Jesus as the slave
and the eternal
who bore the
that are common
nature of Jesus as
weight of all sin.
to all people.
the Son of God.
All but 4 chapters Has more
present at least 1
parables than any presented as
The longest NT
~ 4 ~
The following table presents some important events of Jesus’ public ministry:
Birth of Jesus
Visit three mages
Flight into Egypt
Twelve years old
Baptism of Jesus
The Sermon on
Matt 5:1 – 7:29
Raising from the
Foretelling of the
Three voices of
Matt 3:17, 17:5
Mark 1:11, 9:7
Luke 3:22, 9:35
God the Father
[same as in Matt]
[same as in Mark] John 12:28
John 2:13,23; 6:4
Denied by Peter
Seven last words
from the cross
[same as in Matt]
Creature(Rev 4:7) Lion
According to the tradition (however, there exists various interpretations), the four living
beings (Ezekiel 1:1-14, 10:1-22; Daniel 7:1-8; Revelation 4:6-7) correspond in order to the four
gospels of the New Testament. Biography of Jesus contained in Matthew views him as a king, which
corresponds to the lion, the king of all the wild animals. The gospel of Mark sees Jesus as a servant,
which is the nature of the ox, the king of domesticated animals. Luke views Jesus as a man, because
God manifested himself as a human being. John sees Jesus as God, represented by the eagle flying in
the heavens. That is what Jesus was and is: king and yet servant, Son of Man and Son of God, true
man and yet true God (two natures in Christ)!
Matthew’s gospel corresponds to the first living being, which is a lion. The lion is the king of
the wild animals, and accordingly Matthew sees Jesus as a king. The Bible itself associates the lion
~ 5 ~
with the tribe of Judah from which Jesus came (Gen 49:9-10). The lion represents the kingship,
majesty and sovereignty of the Messiah. Matthew was a government official, and the most suited of
the four gospel writers to see Jesus as king.
Mark corresponds to the second living being, the ox, which is a servant, the greatest among
domesticated animals. The ox is a strong, yet humble and a faithful serving creature and this relates
to Mark’s gospel that accordingly sees Jesus as a slave, the exact opposite of a king. Servants are
“unknown” people, and this fits the fact Mark was a man of unknown occupation. There is no
genealogy, nor any kind of birth history in his gospel. Appropriately, for a servant, Mark’s gospel is
The third gospel writer, Luke, corresponds to the third living being. He sees Jesus as a man,
the one to whom dominion of all earthly creatures is given. Luke was a doctor, concerned with
people, and it is appropriate that he should view Jesus in this way. Only Luke gives all the human
details of Jesus’ birth. Like Matthew, Luke gives the genealogy of Jesus, but not in the same way.
Matthew begins from Abraham and goes down to David, and through all the kings of Israel. Luke
begins with Mary, and goes all the way back to Adam, which in Hebrew means ‘man’.
John’s gospel corresponds to the fourth living being, the flying eagle. The eagle, the strongest
among all flying creatures, belongs to the heavens and so represents God. For this, it is necessary to
look in Deuteronomy 32:11, where it tells us that God is like "an eagle” (cf. Exodus 19:4). Apostle
John sees Jesus as God. The other three beings are creatures of the earth. As we would expect,
John’s gospel is very different from those of Matthew, Mark and Luke. Matthew and Luke both have
an earthly birth story and a genealogy. John cannot do that since God does not have such things.
Instead he gives a heavenly birth story. In Luke the birth story is human, in John it is divine.
Jesus never directly said he was God, but 21 times in (the Greek text of) John’s Gospel he
spoke the words ‘I am’ (EGO EIMI). To the Jews, this expression was part of the divine name, since
this is reminiscent of God’s ‘I am’ statement in Exodus 3:14. It also integrates with the Isaiah 43.
Amazingly, the numeric value of ‘I am’ in Hebrew (ehyeh) is 21 (= Heh (5) + Yod (10) + Heh (5) + Aleph
(1)), the exact numbers of times that Jesus spoke those words (some readers will note, that 21 is the
product of 7 and 3, both numbers associated with the perfection and with God).
Numerous times in John’s gospel, Jesus uses the pronoun EGO with the verb “to be” in the
expression EGO EIMI HO/HE/TO … (“I am the … “; see John 6:35, 41, 48, 51, 8:12, 9:5, 10:7, 9, 11, 14,
11:25, 14:6, 15:1, 5). In each case, he is emphasizing who he is as he joins his "I am" with seven
tremendous metaphors which are expressive of his saving relationship toward the world:
I AM the Bread of Life (6:35, 41, 48, 51)
I AM the Light of the World (8:12, 9:5)
I AM the Door of the Sheep (10:7, 9)
I AM the Good Shepherd (10:11, 14)
I AM the Resurrection and the Life (11:25)
I AM the Way, the Truth, and the Life (14:6)
I AM the (true) Vine (15:1, 5)
However, there is more. Seven times EGO EIMI is used without a predicate, which have been
classified as absolute. These would be: John 8:24, 28, 58, 13:19, 18:5, 6, 8. Few times the usage does
not fall into the clear category (John 4:26, 6:20, 8:14,18, (7:34, 12:26, 14:3), (8:23, 17:14,16)),
although some of these passages seem to be strangely reminiscent of the LXX rendering of God’s
voice in Isaiah (see below).
~ 6 ~
The following passages follow the pattern of Jesus echoing the words of God the Father. The
bolded rows stand on their own in proving the deity of Christ:
God the Father
Son of God
Ezekiel 44:1-2; Zechariah 9:9
Crying out children
Thirty pieces of silver
Matt 26:14-16, 27:9
Preparing the way
Isaiah 40:3; Mal 3:1
Mark 1:2-3; Luke 1:16-17,76
Coming on clouds
Luke 24:39; John 20:27-28
Isaiah 44:24, 45:5-7,18
I am (EGO EIMI):
speaking to you
EGO EIMI AUTOS HO LALON
EGO EIMI HO LALON SOI
I am (EGO EIMI):
Isaiah 41:10,13 (Isaiah 43:1,5; Jer
John 6:20 (Matt 14:27; Rev 1:17)
fear not (PHOBEO)
1:8, 42:11, 46:28; Gen 26:24, 46:3)
I am: Bread (of Life)
I am: Light
Psalm 27:1; Isaiah 51:4; 1John 1:5
John 8:12, 9:5
John 8:24,28 (Mark 14:62-64)
I AM (EGO EIMI):
Isaiah 40-55; Ex 3:14; Psalm 90:2
PRO … GENETHENAI … SU EI
PRIN … GENESTHAI EGO EIMI
I am: Door
I am: (good) Shepherd Isaiah 40:11; Psalm 23:1
I am: Resurrection
I am: Life
John 11:25, 14:6
Unbelief & Blindness
Savior, God incarnate
John 13:1-19; (Phil 2:6-8)
HINA PISTEUSETE … HOTI EGO EIMI
HINA PISTEUSETE … HOTI EGO EIMI
I am: Way
Isaiah 40:3 (42:16, 35:8, 48:17)
I am: Truth (Reality)
I am: (true) Vine
Isaiah 41:4, 43:10,25, 46:4, 51:12
Isaiah 43:15, 44:6
John 18:37 (John 1:49; Matt 27:37)
Zechariah 12:10; Isaiah 53:5
John 19:37; Rev 1:7
Mount of Olives
Calling to service
Stone & Rock
Isaiah 8:14, 28:16, 44:8
1Cor 10:4; Rom 9:33; 1Peter 2:7-8
Every knee will bow… Isaiah 45:22-23
Phil 2:10-11 (Rom 14:11)
Coming with Holies
Before the Lord
Isaiah 2:10,19,21 (LXX)
Lord is kind/sanctified Psalm 34:8; Isaiah 8:12-13
1Peter 2:3, 3:15
The first and the last
Isaiah 44:6, 41:4, 48:12
Rev 1:17-18, 2:8, 22:12-13 (Col 1:18)
Searching the kidneys
Jeremiah 11:20, 17:10
~ 7 ~
Matt 1:20 (an angel of the Lord)
One of the many theologically significant constructions is ANGELOS KURIOU (Matt 1:20,
2:13,19, 28:2; Luke 1:11,38, 2:9; Acts 5:19, 8:26, 12:7,23) or ANGELOS THEOU (Gal 4:14). Interestingly
neither in the Hebrew, nor the LXX, is the expression articular, except when the reference is
anaphoric. The same is true for the NT (cf. Matt 1:20 with verse 24). However, the NWT changed this
expression into “Jehovah’s angel”, although the angles belong also to Jesus, who is their Lord (Matt
13:41, 16:27, 24:31; Heb 1:6; Rev 22:16; cf. John 17:10). We therefore note the following parallels:
Acts 12:11 – ‘Jehovah sent his angel forth’ (NWT) instead of ‘the Lord has sent forth his angel’
Rev 22:6 – ‘Jehovah the God … sent his angel forth’ instead of ‘the Lord, …, has sent his angel’
Rev 22:16 – I, Jesus sent my angel
Matt 1:23 (Immanuel – God with us)
The issue is whether the Greek phrase METH HEMON HO THEOS should be translated “God
with us” (as rendered in the Recovery Version) or “With Us is God” (as rendered in the NWT). It
should be observed immediately that both of the above translations are feasible, for in both Hebrew
and Greek the copula can be omitted (the word order in the NWT is a little confusing).
However, for arguing in favor of the translation “God with us” one may recognize the
implicitly presence of the verb EINAI (to be) in the clause. Perhaps the closest verbal parallel in the
Matthew to METH HEMON HO THEOS is found in Matt 28:20 – EGO METH HUMON EIMI (I am with
YOU). Therefore “with us is God” would be rather METH HEMON ESTIN HO THEOS. Such expression is
explicitly contained in Zec 8:23 – HO THEOS METH HUMON ESTIN (God is with YOU).
There were a lot of examples when one does a search using “God is with”. Examining the
context of these texts indicates that the expression is applied to God (see also 1Kgs 8:57; 2Chr 13:12).
Matt 28:20 – And behold, I am with you all the days until the consummation of the age.
Luke 1:28 – Rejoice, you who have been graced! The Lord is with you [HO KURIOS META SOU].
Rev 21:3 – Behold, the tabernacle of God is with men, and he will tabernacle with them, and they will
be his peoples, and God himself will be with them and be their God.
Recall that Jesus Christ is not only called Immanuel by prophet Isaiah but also referred to as
Mighty God (hebr. EL GIBBOR) and Eternal Father (hebr. ABI AD):
Isaiah 9:6 – For there has been a child born to us, there has been a son given to us; and the princely
rule will come to be upon his shoulder. And his name will be called Wonderful Counselor, Mighty
God, Eternal Father, Prince of Peace.
Isaiah 10:21 – A mere remnant will return, the remnant of Jacob, to the Mighty God.
The expression GIBBOR is applied to God: Deut 10:17; Psalm 24:8; Jer 32:18; Neh 9:32.
Isaiah 49:26 – … And all flesh will have to know that I, Jehovah, am your Savior and your Repurchaser,
the Powerful One of Jacob.
~ 8 ~
Isaiah 60:16 – and you will be certain to know that I, Jehovah, am your Savior and the Powerful One
of Jacob is your Repurchaser.
The expression ABI applied to God the Father occurs only 9 times in the MT (13 times with
Apocrypha), namely, Ps 68:6, 89:27; Isa 63:16 (2x), 64:8; Jer 3:4, 19; Mal 2:10, 3:17 (4:6); Tobit 13:4;
Sirach 23:1, 4, 51:10.
Isaiah 63:16 – For you are our Father; although Abraham himself may not have known us and Israel
himself may not recognize us, you, O Jehovah, are our Father. Our Repurchaser of long ago is your
Isaiah 64: 8 – And now, O Jehovah, you are our Father. We are the clay, and you are our Potter; and
all of us are the work of your hand.
It should be noted that prophet Isaiah has never called God EL SHADDAI (God Almighty). For
him the Son of God was simply identified as God the Father.
In Isaiah the expression HA ADHON (the [true] Lord) occurs five times, namely, in Isaiah 1:24,
3:1, 10:16, 33, 19:4. It is more as 50% usage in the whole OT. This expression was translated in the
LXX with the Greek word DESPOTES in Isa 1:24, 3:1, 10:33, 19:4. The same Greek word is applied in
the NT explicitly to Christ three times: 2Tim 2:21; 2Peter 2:1; Jude 1:4.
Matt 2:11 (they worshipped him)
Although I have already discussed this theme in my second letter (pages 2-3) I would like to
remember the problem. In this passage the NWT evades recognizing Jesus as worthy of worship as a
divine being by altering the form of honor that he receives from men and angels. The Greek word
PROSKUNEO literally means "worship". The use of "obeisance" is an adaptation of the NWT. The
same revision found in Matt 8:2, 9:18, 14:33, 15:25, 28:9, 17; Mark 5:6, 15:19; Luke 24:52; John 9:38;
Matt 5:9 (blessed are the peacemakers)
The Greek word EIRENOPOIOS, which denotes “peacemaker”, is actually a composite of two
Greek words: the noun EIRENE, which means “peace” and the verb POIEO, which means “to make”.
The latter word has a broad range of meanings and usages, but perhaps the most interesting of its
characteristic is the fact that English word “poetry” is derived from it.
From this, we learn that a true peacemaker is one who crafts peace as carefully and
poetically as a poet fashions a poem. Just as a poem is a work of art, so is the work of the
peacemaker. Consequently, peacemaking should not be viewed as simply negotiating compromise
and consensus. It goes far beyond this. Peacemaking is the ability to find the beauty of harmony and
unity in the midst of chaos. It is active meaning where “peaceable” has rather passive meaning.
According to Thayer’s Greek-English Lexicon of the New Testament, the word EIRENOPOIOS
(Strong #1518) means ‘peace-maker’ (the main meaning) and ‘pacific, loving peace’ (the secondary
~ 9 ~
meaning, rather doubtful, since others dispute this). It is found only in Matt 5:9 (although we can find
some derivatives), where it is rendered in all known Bible translations ‘peacemaker’ except in the
NWT, which renders it ‘peaceable’.
The words about similar meaning in which are translated in the NWT fully correct are
contained in the following passages:
1) Colossians 1:20 – EIRENOPOIEO (making peace)
2) Ephesians 2:15 – POIOS EIRENE (make peace)
3) James 3:18 – POIOUSIN EIRENEN (making peace)
4) Hebrews 12:14 – EIRENEN DIOKETE (pursue peace)
5) Proverbs 10:10 – EIRENOPOIEI (LXX)
However, there exists different word which denotes ‘peaceable’. It is EIRENIKOS. Here some
examples of the usage in the Scriptures:
1) Genesis 34:21 (LXX) – EIRENIKOI (peace-loving)
2) 2Samuel 20:19 (LXX) – EIRENIKA (peaceable)
3) Hebrews 12:11 – EIRENIKON (peaceable)
4) James 3:17 – EIRENIKE (peaceable)
The word in question here is ‘peaceable’. In English, this could mean a passive state, like
cows in a field. However, the word ‘peacemaker’ means an active promotion of peace, actively
peaceable, helping to bond people together. Why did the NWT bother to emphasize this? What is the
reason for such divergent translation?
The word EIRENIKOS is also to find in the following passages: Gen 37:4, 42:11, 19, 31; 1Chr
12:39; 1Sam 11:15; Mi 7:3 and in Apocrypha: 1Macc 5:25, 7:29, 33; 2Macc 10:12.
One additional problem should be here pointed out once more. According to the rule
explained in the NWT (appendix 6A) whenever THEOS is anarthrous one should insert "a", thus the
Word is "a god" and not "God." However, is the WTS consistent in translation in regard to this
supposed rule? As stated in my third letter (page 8), in John 1:18 we find THEOS to be anarthrous yet
the NWT translates it, "No man has seen God [THEOS] at any time; the only begotten god [THEOS]
who is in the bosom with the Father is the one that has explained him." Again in Matthew 5:9 we
read in the NWT, "Happy are the peaceable, since they will be called 'sons of God' [THEOU]." If the
NWT was consistent with this supposed rule it would translate John 1:18, "No man has seen a god..."
and Matthew 5:9, "...they will be called 'sons of a god.'". Why is here the rule violated?
Matt 5:18 (until heaven and earth pass away)
According to the Thayer’s Greek-English Lexicon of the New Testament, the Greek word
HEOS (Strong #2193) means ‘till, until’. If the NWT is the most accurate word for word translation of
the Bible, why does it mistranslate this word as ‘sooner would’ instead of ‘until’, completely changing
the meaning of this verse? If the Greek word HEOS was translated correctly as ‘until’ in this verse,
what would this verse say about the future of this present earth? Why the inconsistency in the
translation? See the following passages: Zephaniah 1:18, 3:13; Isaiah 28:15.
~ 10 ~