Letters to the Watchtower

Dear friends,
The following discrepancies are found in the Pauline Corpus:
Passage
Recovery Version
New World Translation
Greek Term
For he who has died is justified
For he who has died has been
Rom 6:7
HAMARTIA
from sin.
acquitted from [his] sin.
There is now no condemnation to those in union with Christ Jesus
Rom 8:1
NUN
those who are in Christ Jesus.
have no condemnation
who have the firstfruits of the
who have the firstfruits, namely,
APARCHE
Rom 8:23
Spirit (… ) the redemption of our
the spirit …. the release from our
APOLUTROSIS
body
bodies by ransom
Rom 8:27
The mind of the Spirit
The meaning of the spirit
PHRONEMA
God makes all his works
Rom 8:28
All things work together for good
PANTA
cooperate together for the good
How shall he not also with him
Why will he not also with him
Rom 8:32
PANTA
freely give us all things?
kindly give us all other things?
As regards what is according to
Christ, [sprang] according to the
Rom 9:5
flesh, is the Christ, who is God
flesh: God who is over all, [be]

over all, blessed forever.
blessed forever.
For whoever calls upon the name
For “everyone who calls on the
Rom 10:13
KURIOS
of the Lord shall be saved.
name of Jehovah will be saved.”
A dulling of sensibilities has
Rom 11:25 Hardness has come upon Israel
POROSIS
happened in part to Israel
There is no authority except from The existing authorities stand
Rom 13:1
God, and those which exist are
placed in their relative positions

ordained by God.
by God.
They would not have crucified
They would not have impaled the
1Cor 2:8
DOXA
the Lord of glory.
glorious Lord.
your body is a temple of the Holy
The body of YOU people is [the]
1Cor 6:19

Spirit within you
temple of the holy spirit
1Cor 10:4
And the rock was Christ
that rock-mass meant the Christ
ESTIN
Neither let us test Christ, as some Neither let us put Jehovah to the
1Cor 10:9
CHRISTON
of them tested him
test, as some of them put [him]
we do not have such a custom of
we have no other, neither do the
1Cor 11:16

being so, neither churches of God congregations of God.
Distributing to each one
Making a distribution to each one
1Cor 12:11

respectively even as he purposes
respectively just as it wills
For if I pray in a tongue, my spirit
I am praying in a tongue, it is my
1Cor 14:14
PNEUMA
prays, but my mind is unfruitful.
[gift of the] spirit that is praying,
That God may be all things to
PANTA EN
1Cor 15:28 That God may be all in all.
everyone.
PASIN
1Cor 15:29 Who are baptized for the dead
For the purpose of [being] dead

It is sown a soulish body, it is
It is sown a physical body, it is
SOMA
1Cor 15:44 raised a spiritual body.
raised up a spiritual body.
PNEUMATIKON
2Cor 1:5
The sufferings of the Christ
The sufferings for the Christ
PATHEMA
2Cor 1:22
the Spirit in our hearts as a
the token, of what is to come,
ARRABON
2Cor 5:5
pledge
that is, the spirit, in our hearts.
2Cor 3:18
Even as from the Lord Spirit
as done by Jehovah [the] Spirit

to be abroad from the body and
To become absent from the body
2Cor 5:8
EKDEMEO
at home with the Lord.
and to make our home with Lord
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2Cor 5:19
That God in Christ was reconciling That God was by means of Christ
EN CHRISTO
2Cor 13:14 The fellowship of the Holy Spirit
The sharing in the holy spirit
KOINONIA
The promise out of faith in Jesus
The promise resulting from faith
Gal 3:22
Christ might be given to those
toward Jesus Christ might be
PISTEUO
who believe.
given to those exercising faith.
For YOU are all one [person] in
Gal 3:28
For you are all one in Christ Jesus.
HEIS
union with Christ Jesus.
Gal 6:18
The grace of our Lord Jesus Christ Lord Jesus Christ [be] with the
PNEUMA
2Tim 4:22
be with your spirit, brothers.
spirit YOU [show], brothers.
For by grace you have been saved By this undeserved kindness,
Eph 2:8
CHARIS
through faith
indeed, you have been saved
Which he made in Christ Jesus
That he formed in connection
Eph 3:11
EN TO CHRISTO
our Lord,
with the Christ, Jesus our Lord,
That you may be filled unto all
That YOU may be filled with all
Eph 3:19
PLEROMA
the fullness of God
the fullness that God gives
He led captive those taken
He carried away captives; he gave
Eph 4:8

captive and gave gifts to men.
gifts [in] men.
Eph 4:23
in the spirit of your mind
In the force actuating your mind
PNEUMA
and should put on the new
Eph 4:24
And put on the new man
ANTHROPOS
personality
And in the defense and
And in the defending and legally
Phil 1:7

confirmation of the gospel
establishing of the good news.
Having the desire to depart and
what I do desire is the releasing
Phil 1:23
ANALUO
be with Christ,
and the being with Christ,
although he was existing in God’s
Who, existing in the form of God, form, gave no consideration to a
Phil 2:6
did not consider being equal with
KENOSIS
seizure, namely, that he should
God a treasure to be grasped,
be equal to God.
bestowed on him the name
kindly gave him the name that is
Phil 2:9
PAN
which is above every name,
above every [other] name,
I may attain to the out-
I may by any means attain to the
Phil 3:11
EXANASTASIS
resurrection from the dead
earlier resurrection from the
Because in him all things were
Because by means of him all
EN AUTO
Col 1:16
created,
[other] things were created,
TA PANTA
For in him all the fullness was
because [God] saw good for all
Col 1:19
PLEROMA
pleased to dwell
fullness to dwell in him,
Unto the full knowledge of the
knowledge of the sacred secret
Col 2:2
MYSTERION
mystery of God, Christ
of God, namely, Christ
Col 2:6
Jesus the Lord, walk in him
go on walking in union with him
EN AUTO
in him dwells all the fullness of
it is in him that all the fullness of
Col 2:9
THEOTES
the Godhead bodily
the divine quality dwells bodily
1Thes 4:16 With the voice of the archangel
With an archangel’s voice
EN PHONE
whose will is that all sorts of men
1Tim 2:4
Who desires all men to be saved
PANTAS
should be saved
However, the inspired utterance
1Tim 4:1
But the Spirit says expressly
PNEUMA
says definitely
May the Lord grant him to find
May the Lord grant him to find
2Tim 1:18
cf. Gen 19:24
mercy from the Lord in that day
mercy from Jehovah in that day
the appearing of the glory of our
of the great God and of [the]
Tit 2:13

great God and Savior, Jesus Christ Savior of us, Christ Jesus,
~ 2 ~

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There are several types of mistranslations in the NWT: adding, omitting, and changing
words. This letter will draw attention only to some of the most common and unfortunate contained
in the Pauline Corpus. I have collected this information from various internet resources.

Romans 6:7 (justified from sin)
This is a verse that the WTS misapplies. The NWT suggests that it means that when we die all
our sins are forgiven. But this is a wrong conclusion.
First, there is no word “his” in the passage. This word was added to the NWT in order to
change the meaning of the verse. The same Greek expression APO TES HAMARTIAS occurs three
times in Romans. These are passages Rom 6:7, 6:18, and 6:22, but only in the first instance the NWT
has inserted the personal pronoun HIS in order to support its own doctrine.
Verse
Greek Text
Translation
Text in the NWT
Rom 6:7
APO TES HAMARTIAS
From the sin
From [his] sin
Rom 6:18
APO TES HAMARTIAS
From the sin
From sin
Rom 6:22
APO TES HAMARTIAS
From the sin
From sin
Second, let us look at the whole context of Romans chapter 6 verses 1 to 11 (cited from the
Recovery Version):
Rom 6:1-11 – What then shall we say? Should we continue in sin that grace may abound? (2)
Absolutely not! We who have died to sin, how shall we still live in it? (3) Or are you ignorant that all of
us who have been baptized into Christ Jesus have been baptized into his death? (4) We have been
buried therefore with him through baptism into his death, in order that just as Christ was raised from
the dead through the glory of the Father, so also we might walk in newness of life. (5) For if we have
grown together with him in the likeness of his death, indeed we will also be in the likeness of his
resurrection, (6) Knowing this, that our old man has been crucified with him in order that the body of
sin might be annulled, that we should no longer serve sin as slaves; (7) For he who has died is justified
from sin. (8) Now if we have died with Christ, we believe that we will also live with him, (9) Knowing
that Christ, having been raised from the dead, dies no more; death lords it over him no more. (10) For
the death which he died, he died to sin once for all; but the life which he lives, he lives to God. (11) So
also you, reckon yourselves to be dead to sin, but living to God in Christ Jesus.
The first verse talks about the living Christ and the effect of his sacrifice on our lives now. Are
we already dead? Could this mean that we are only dead to sin but still fully living (v.2)? Paul argues
that Christ offers freedom from this bondage through a sharing in his death via baptism (v.3). Are we
already buried? Or is it just our sin is buried and God chooses not to remember it (v.4)? Again are we
dead? Or is it that our old spiritual self is dead but the body is still alive (v.5-8)? And what does it
mean that "anyone who has died has been freed/acquitted from sin" (v.7)? This verse does not claim
that death absolves one's debt to God for sins committed during life, rather, it claims that death
absolves one's debt to sin, as the prior verse makes clear ("that we should no longer be slaves to sin",
v.6). And what is meant by “reckon to be dead to sin”? Could it mean that we are alive in all normal
ways but in reference to sin, now that we accept Christ, we are dead to sin? If not then what could it
mean (v.9-11)?
Third, there exists a lot of passages which say that we will be judged according to our deeds
in this life and not in the future Kingdom of God (Psalm 9:17; Ecc 11:9, 12:13-14; Matt 12:35-36,
16:27; Rom 2:5-10; 2Cor 5:10; Heb 9:27; Jam 2:13; Jude 1:14-15; Rev 22:12).
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Our effort shows that there is no other way to read this section of Romans, other than we
died (spiritually not physically) to sin and were born again (spiritually not physically) to a life with
Christ as our Lord and Savior. The whole passage is talking about a spiritual death to sin and a
spiritual burial of your old life and a resurrection of a new life when we accept Christ as our Lord and
Savior. Not after we die but now.
The WTS should not take a verse out of the middle of a passage and say that this verse means
something else. This verse means that when we die God will see us as without sin. If you can come
up with any other understanding of this whole passage, please explain your understanding. Note I
said the whole passage, not just Romans 6:7. If these verses are referring to real death; then Paul has
written these words to dead people and wants them to read all about their resurrection in Christ.
Please notice that the subject matter here is not speaking of literally dying and being
acquitted from sin at death. The subject in its context is dying to self. In other words, we die to our
former sins through faith in the literal death and resurrection of Jesus. Our water baptism symbolizes
our death and burial of the old sinful person in going under the water. Coming up from under the
baptism water represents a resurrection as a new person. All past sins are cleansed and forgiven.
Similar to the revision in Rom 6:7 the same view is expressed in Rom 6:23. Here “for the
wages of sin is death” becomes “for the wages sin pays is death”. The NWT translation means when
we die, our sins are washed clean. However, the Greek text means we die because we sin. A very
different meaning! The WTS completely changed the translation of the Scripture to meet its own
doctrine. I think it is more accurate to say that the WTS interpretation of that verse is that "our sins
are washed clean" at death (such that there is no postmortem judgment for those who have died),
which of course misconstrues Paul's point. The translation itself means plainly that "we die because
we sin". This is not a literal word for word translation but the thought is expresses that death is the
wages that sin pays out, i.e. death is the reward or result of sin. Throughout the chapter, Paul uses a
metaphor of personified sin as a slaveholder. In ancient Roman times, slaves could obtain their
manumission if they saved up their wages; without Christ, a person is released from bondage to sin
only through death. The judgment comes after death (2Cor 5:8-10; Heb 9:27).

Romans 8:1 (condemnation)
The Recovery Version reads:
Rom 8:1 – There is now then no condemnation to those who are in Christ Jesus.

The NWT renders this passage as follows:
Rom 8:1 – Therefore those in union with Christ Jesus have no condemnation.
The NWT omits key words on occasion, when including them would seem to contradict WTS
doctrine. The most glaring example is this verse which omits the word “now”. This omission is
evidently motivated by the fact that the WTS does not believe anyone can claim to be free of
condemnation “now”.

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Romans 8:23 (firstfruits of the Spirit, redemption of our body)
There are two mistranslations here. The Recovery Version reads:
Rom 8:23 – And not only so, but we ourselves also, who have the firstfruits of the Spirit, even we
ourselves groan in ourselves, eagerly awaiting sonship, the redemption of our body.
The NWT renders this passage as follows:
Rom 8:23 – Not only that, but we ourselves also who have the firstfruits, namely, the spirit, yes, we
ourselves groan within ourselves, while we are earnestly waiting for adoption as sons, the release
from our bodies by ransom.
The first mistranslation is the following. The rendering in the NWT represents another form
of disguising the separate personality of the Holy Spirit. The original text refers to the derivatives of
the Spirit (TEN APARCHEN TOU PNEUMATOS – firstfruits of the Spirit), but the revision identifies the
spirit as a derivative.
This revision avoids the suggestion that there is continuity of either body or soul after death.
The teaching that the soul ceases to exist at the death of the body precludes the ownership of, or
relationship to, a body that must be redeemed.
The second mistranslation is the following. In the above passage Paul clearly states that he
earnestly expected his body to be redeemed. Yet the translators of the NWT totally reverse the
meaning of the text, by deleting the word “of” and inserting the word “from” in its place. This
operation was performed in order to support the WTS doctrine that all members of the “faithful
slave” class will be restored to life as invisible “spirit beings”. According to the WTS theology Paul’s
physical body will never be redeemed (i.e. resurrected) by God. Yet it is clear from the passage that
the redemption “of” (and not “from”) the body is the correct translation. Let us briefly explain this.
First, a Greek noun “the body” in the genitive case following this particular Greek word
APOLUTROSIN for redemption is invariably the object of the redemption. See, for example,
Ephesians 1:14 where Paul uses the identical linguistic construction (APOLUTROSIN followed by a
genitive case noun) to refer to “the redemption of the purchased possession”.
Second, in the immediate context of the passage Paul is describing the redemption of body
as an integral part of God’s redemption of the material world from its bondage to the principle of
death and decay. Since the world will not be “ransomed away” from the physicality of body, there is
no reason to suppose that Paul and other early Christians expected to be “ransomed away” from
their physical bodies either.
Third, the phrase “the release from the body” would be probably expressed by means of the
preposition EK (cf. Rom 7:24; 2Cor 5:8, EK TOU SOMATOS).

Romans 8:27 (the mind of the Spirit)
Under intellect, one learns that the Greek word PHRONEMA (meaning mind or what one has
in mind, the thoughts and purposes) is found only four times in Scripture (with identical spelling):
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Verse
Greek Text
Translation
Text in the NWT
Rom 8:6a TO PHRONEMA TES SARKOS
minding of the flesh
minding of the flesh
Rom 8:6b TO PHRONEMA TOU PNEUMATOS
minding of the spirit
minding of the spirit
Rom 8:7
TO PHRONEMA TES SARKOS
minding of the flesh
minding of the flesh
Rom 8:27 TO PHRONEMA TOU PNEUMATOS
minding of the spirit
meaning of the spirit

Why is PHRONEMA translated differently in verse 27 in the NWT? Romans 8:26-27 clearly
helps to answer this question:
Rom 8:26-27 – Moreover, in like manner the Spirit also joins in to help us in our weakness; for we do
not know for what we should pray as is fitting, but the Spirit himself intercedes for us with groanings
which cannot be uttered. (27) But he who searches the hearts knows what the mind of the Spirit is,
because he intercedes for the saints according to God.

The personality of the Holy Spirit is very clear in the Scripture. In order to deny the Trinity the
NWT reduces him to an “active force”.

The following charts present the declension of the Greek word PAS:

Singular

Masculine
Feminine
Neuter
N.
HO PAS
everyone
HE PASA
everyone
TO PAN
every
G.
TOU PANTOS
of everyone
TES PASES
of everyone
TOU PANTOS
of every
D.
TO PANTI
to everyone
TE PASE
to everyone
TO PANTI
to every
A.
TON PANTA
everyone
TEN PASAN
everyone
TO PAN
every


Plural

Masculine
Feminine
Neuter
N.
OI PANTES
all (ones)
AI PASAI
all (ones)
TA PANTA
all (things)
G.
TON PANTON
of all (ones)
TON PASON
of all (ones)
TON PANTON
of all (things)
D.
TOIS PASI(N)
to all (ones)
TAIS PASAIS
to all (ones)
TOIS PASI(N)
to all (things)
A.
TOUS PANTAS
all (ones)
TAS PASAS
all (ones)
TA PANTA
all (things)

These charts will be helpful in all further themes in the sequel regarding word PAS.

Romans 8:28 (all things)
The Greek word PANTA, which means “all things” is changed implying that God only controls
his works, and not everything, to operate for the good of his people.
The revision undermines the sovereignty of God by suggesting that he controls only the
things he is directly involved in doing. This implies that God does not work ALL things together for the
good of those that love God, but only those things which he himself does, over which he has control.
In the next verse (Romans 8:29) the revision obscures the nature of God's knowledge and
power as a first recognition may or may not be foreknowledge.

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Romans 9:5 (Christ blessed forever)
The direction proclamation that Christ is God is in the NWT obscured by the altered text. The
exegetical difficulty in this verse concerns how to punctuate the Greek text, EX HON HO CHRISTOS TO
KATA SARKA HO ON EPI PANTON THEOS EULOGETOS EIS TOUS AIONAS AMEN. If a comma follows
SARKA, the implication is that the rest of the verse stands in apposition to CHRISTOS, describing him
as the one “who is over all, God blessed forever”. On the other hand, if the Greek text is punctuated
with a period or semi-colon after SARKA, then the rest of the verse functions as a new sentence, an
independent doxology addressed to God the Father. Therefore, before we analyze grammatical and
contextual aspects in more details it becomes necessary to define a term of “doxology”.
The term “doxology” (“word of glory”) is derived from the two Greek nouns: DOXA (“glory”)
and LOGOS (“word”). It is a brief formula for expressing praise, honor, glory or blessing to the
Godhead. The basic structure of doxologies is generally threefold. First, the person to whom praise is
ascribed is mentioned. Then follows the expression of praise, and finally, the doxology (sometimes)
concludes with a temporal description, normally an eternity formula EIS TOUS AIONAS (for ever and
ever) or a final AMEN. The term itself is not found in the Bible, but both the Old and New Testaments
contain many doxological passages using this formula. It is usually expressed in the third person (see
for example 1Peter 4:11; Jude 1:24-25). Biblical doxologies are of three types. There is the optative
doxology (in which a wish is expressed, with “may he/it be”), imperative doxology (in which some
form of command is implied, with “let him/it be”) and indicative doxology (in which an affirmation is
made, with “he/who is”). All doxologies are usually introduced by EULOGETOS (blessed, praised,
Strong #2128). In most cases the doxology is followed by AMEN. An asyndetic doxology means a
doxology without a connector; it is not linked to a word in the immediately preceding sentence.
The following arguments support the Trinitarian view (see Metzger, pages 459-462):
(1) The interpretation that refers the passage to Christ suits the structure of the sentence,
whereas the interpretation that takes the words as an asyndetic doxology to God the
Father is awkward and unnatural. The juxtaposition of HO CHRISTOS KATA SARKA and HO
ON ... seems to make a change of subject improbable.
(2) If the clause which begins with HO ON ... was intended to be an asyndetic doxology to
God the Father, then the word ON is totally pointless and superfluous, for "he who is God
over all" is mοst simply represented by HO EPI PANTON THEOS. The presence of the
participle suggests that the clause functions as a relative clause (not "he who is ..." but
"who is ..."), and thus describes HO CHRISTOS as being "God over all".
(3) Pauline doxologies are never asyndetic but always attach themselves to that which
precedes:
a. with HOS ESTIN (Rom 1:25);
b. with HO ON (2Cor 11:31);
c. with HO (Gal 1:5; 2Tim 4:18; cf. Heb 13:21; 1Peter 4:11);
d. with AUTO (Rom 11:36; Eph 3:21; cf. 1Peter 5:11; 2Peter 3:18);
e. with TO DE THEO (Phil 4:20; 1Tim 1:17).
(4) Asyndetic doxologies, not only in the Bible but also in Semitic inscriptions, are differently
constructed; the verb or verbal adjective (EULOGETOS) always precedes the name of
God, and never follows it, as here.
(5) Ιn the light of the context, in which Ρaul speaks of his sorrow over Israel's unbelief, there
seems to be nο psychological explanation to account for the introduction of a doxology
at this point.
From these foregoing evidences it is much more likely that the passage refers to Jesus Christ
as God than to God the Father. The whole passage would be expression about two natures of Christ.
~ 7 ~

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Romans 10:13 (everyone who calls on the name of the Lord will be saved)
The way in which the NWT most systematically distorts the teaching of Scripture is in its
handling of the names and titles used for God. Two points must be made here.
First and most obvious is the appearance of "Jehovah" over 200 times in the NWT New
Testament where the Greek text has KURIOS (Lord). Other writers have exposed the scholarly errors
involved; I will not repeat their work here. Instead I wish to point out two ways in which this distorts
the teaching of the New Testament.
The New Testament follows the practice of the Septuagint (the Greek translation of the Old
Testament used by most Greek-speaking Jews in the first century) in substituting the word "Lord"
(and occasionally "God") for the divine name "Yahweh". By so doing, the New Testament makes it
clear that the use of "Jehovah" is not necessary for Christians, contrary to the claim of the WTS.
Moreover, the substitution of "Jehovah" for "Lord" often obscures the meaning of passages
relating to Jesus Christ. A good example is this section, Romans 10:9-15, where Christ is called “Lord”
three times, concluding with verse 13, a quote from the Septuagint where the "Lord" is Jehovah. The
NWT, by rendering KURIOS in verse 13 as "Jehovah" but as "Lord" in verses 9 and 12, has obscured
the fact that in this passage Jesus is being identified as Jehovah by the use of the title "Lord". Clearly,
the context shows that Paul’s intention was to apply the thought in Joel 2:32 to Jesus:
Rom 10:9-15 – That if you confess with your mouth Jesus as Lord and believe in your heart that God
has raised him from the dead, you will be saved; (10) For with the heart there is believing unto
righteousness, and with the mouth there is confession unto salvation. (11) For the Scripture says,
“Everyone who believes on him shall not be put to shame.” (12) For there is no distinction between
Jew and Greek, for the same is Lord of all and rich to all who call upon him; (13) For “whoever calls
upon the name of the Lord shall be saved.” (14) How then shall they call upon him into whom they
have not believed? And how shall they hear without one who proclaims him? (15) And how shall they
proclaim him unless they are sent? As it is written, “How beautiful are the feet of those who
announce the news of good things!”
It should be obvious that verses 9-12 say about Christ, believed in and called upon. Verses
14-15 continue about proclaimed and heard Christ. However, the revision obscures the fact that the
Lord referred to in verse 13 is the same Lord called Jesus in verse 9. Since the WTS rejects the deity of
Jesus, the revision is made accordingly: the Greek word KURIOS, translated "Lord" has been changed
to "Jehovah". The WTS insists that this is the only valid title for God, even though Greek-speaking
Jews used "Lord" and "God" in place of "Yahweh" throughout their Septuagint translation of the OT.
Furthermore, the Bible contains dozens of names for God other than Lord, Yahweh, or Jehovah.
However, whose name was called upon (see also Acts 4:10-12, 9:14, 20-22, 19:13)?
1Cor 1:2 – with all those who call upon the name of our Lord Jesus Christ in every place
2Tim 2:22 – peace with those who call on the Lord out of a pure heart
The insertion of the Tetragrammaton in the NWT has caused changing the meaning and
sometimes is embarrassing or confusing. Let us see the following example:
1Cor 2:16 – the mind of the Lord … the mind of Christ – the mind of Jehovah … the mind of Christ
Here fits better ‘the mind of the Lord’ in the context.
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Romans 13:1 (superior authorities)
Since the WTS regards saluting a flag, military service and similar forms of submission to
government as idolatry, they have added words to the text to weaken the proclaimed authority of
government.

1 Corinthians 2:8 (the Lord of glory)
In this passage Jesus is called the Lord of glory. However, the NWT renders the phrase HO
KURIOS TES DOXES as “glorious Lord”, although the grammatically same phrases are translated in
Acts 7:2 as "God of glory", in Eph 1:17 as "Father of glory" and in 1 P 4:14 as "spirit of glory". These
verses say about glory of the Trinity, but the NWT denies that Jesus is ‘Lord of glory’ and renders as
"glorious Lord" in conflict with others places:
Verse
Greek Text
Translation
Text in the NWT
Acts 7:2
HO THEOS TES DOXES
The God of glory
The God of glory
Eph 1:17
HO PATER TES DOXES
The Father of glory
The Father of glory
1 Cor 2:8
HO KURIOS TES DOXES
The Lord of glory
The glorious Lord (?)
1 P 4:14
TO PNEUMA TES DOXES
The Spirit of glory
The spirit of glory
It is grammatically possible to render the phrase HO KURIOS TES DOXES as “the glorious
Lord” (compare for instance TO SOMATI TES DOXES – ‘glorious body’ in Phil 3:21). Such category is
called Attributive (Hebrew) Genitive describing the nature of noun and is very common in the NT,
largely due to the Semitic mindset of most of its authors (see Wallace, page 86). But the question
appears: why only Jesus was so classified and the Father and the Holy Spirit have been omitted? In
order to retrieve the Trinity teaching in the Scriptures those verses should be plausibly rendered as
“God of glory”, “Father of glory”, “Lord of glory” and “Spirit of glory”.

1 Corinthians 6:19-20 (the deity of the Holy Spirit)
To avoid recognition of the indwelling of the Holy Spirit in the individual believer, the revision
modifies "body" to a more collective form in harmony with the opposing the WTS doctrine.
The passage is rendered in the Recovery Version as follows:
1Cor 6:19-20 – Or do you not know that your body is a temple of the Holy Spirit within you, whom
you have from God, and you are not your own? (20) For you have been bought with a price. So then
glorify God in your body.
However the NWT reads this passage as follows:
1Cor 6:19-20 – What! Do YOU not know that the body of YOU people is [the] temple of the holy spirit
within YOU, which YOU have from God? Also, YOU do not belong to yourselves, (20) for YOU were
bought with a price. By all means, glorify God in the body of YOU people.
The NWT rejects the idea of a personal abiding of the Holy Spirit with individual Christians.
Therefore the wording is generalized to say it is the body of believers. Therefore the translation has
YOU in all capitals. Of course, the word “people” is not in the Greek text!
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Finally, let us see how every person of Trinity is everywhere (see also Joshua 1:9; Jeremiah
23:24; Matt 18:20; John 14:23; Acts 17:27-28)
1. God the Father works in all and fills all:
1Cor 12:6 – And there are distinctions of operations, but the same God, who operates all things in all
1Cor 15:28 – And when all things have been subjected to him, then the Son himself also will be
subjected to him who has subjected all things to him, that God may be all in all.
Eph 4:6 – One God and Father of all, who is over all and through all and in all
2. Son of God works in all and fills all:
Eph 1:23 – which is His Body, the fullness of the One who fills all in all
Eph 4:10 – … he might fill all things.
Col 3:11 – … but Christ is all and in all.
3. Holy Spirit works in all and fills all:
Acts 2:17 – And it shall be in the last days, says God, that I will pour out of my Spirit upon all flesh,
and your sons and your daughters shall prophesy, and your young men shall see visions, and your old
men shall dream things in dreams.
1Cor 12:7 – But to each one is given the manifestation of the Spirit for what is profitable.
1Cor 2:10 – But to us God has revealed them through the Spirit, for the Spirit searches all things,
even the depths of God.
Eph 5:18 – … be filled in Spirit
Each person of the Trinity indwells the body of every Christian believer, and distinction is
made between them. The indwelling of God the Father is found in John 14:23; Eph 4:6; 2John 1:9.
Son of God indwells us according to John 14:20, 17:22-23; Rom 8:10; 2Cor 13:5; Gal 2:20; Col 1:27;
1John 2:24. The indwelling of the Holy Spirit is found in Rom 8:11; 1Cor 3:16, 6:19-20; 2Cor 6:16.
Every person of the Holy Trinity abides in us
1. Father abides in us (2Cor 6:16; 1John 3:24, 4:4, 12;
2. Son of God abides in us (John 6:56; 2Cor 13:5; Col 1:27)
3. Holy Spirit abides in us (John 14:17; 1Cor 3:16, 6:19)

1 Corinthians 10:4 (the Rock of Israel)
The Greek phrase, “HE PETRA DE EN HO CHRISTOS” meaning “and the rock was Christ” is
mistranslated as “and that rock-mass meant the Christ”. This shifts the focus from Jesus being the
Jehovah God, Rock of Israel (Deut 32:30; 1Sam 2:2,32; Psalm 18:2,31,46, 19:14, 28:1, 92:15, 94:22,
144:1; Isaiah 26:4, 30:29, 51:1; Hab 1:12).
The passage depicts the pre-incarnate Jesus exhibiting his divine nature by being present
many centuries earlier. This revision tries to conceal his eternal nature with a more figurative
interpretation of "the Rock". Christ is "the Rock" as Jehovah was the Rock.
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