Divine Inspiration!

Does it really matter to the Present Day Church?

(When quoting scriptures, from the Rotherham Emphasized Bible New Testament, I will substitute the Hebrew word Yahshua
for Jesus, Yahweh and Elohim for God and the LORD and Anointed for Christ.)

Basically, every Christian denomination states, “We Believe the Bible to be the only
inspired, infallible, and authoritative Word of God” or “We believe the Bible is God's
Word, given by divine inspiration, the record of God's revelation of Himself to
1
humanity.” Now we must ask ourselves, “What Bible are they talking about?” The Bible
translations these denominations use, such as the NIV, KJV, Amplified Bible or the
Message, do not attempt to strictly follow the ancient Hebrew and Greek Text, thereby
losing Divine Inspiration and replacing it with the wisdom of the translators. The
translators lose Divine Inspiration by omitting, changing, altering and adding to the ancient
texts when they translated the text into the English language, thereby replacing Divine
Inspiration with their philosophy or their theology. Divine Inspiration is then nullified by
man’s endeavors to change what Yahweh has spoken, to what man desires to hear.
“Inspiration extends only to the original text, as it came from the pens of the writers, not to
any translations ever made by man, however aged, venerable or good; and only in so far as
any of these adhere to the original2 , neither adding to nor omitting from it one particle, are
they of any real value, for, to the extent that they vary from the original, the doctrine of
verbal inspiration is lost, so far as that version is concerned.”3 The above translations are
of little value because they do not strictly adhere to the ancient texts, thereby replacing the
spoken Words of Yahweh, as given to the prophets, with the words and doctrines of men.

If a translation gives a present tense when the original gives a past, or a past when it has
given the present; a perfect for a future, or a future for a perfect; an a for a the, or a the for
an a; an imperative for a subjunctive, or a subjunctive for an imperative; a verb for a noun,
or a noun for a verb; a masculine for a neuter, it is clear that verbal inspiration is as much
overlooked as if it had no existence. The Word of Yahweh is made Void by the
Traditions of Men.

A strictly literal rendering may not be so pleasant to the ear as one where the apparent
sense is chiefly aimed at, yet it is not euphony [the quality of having a pleasant sound] but
truth that ought to be sought, and where in such versions as the ones commonly in use in
our country (KJV or NIV), there are scarcely two consecutive verses where there is not
some departure from the original such as those indicated, and where these variations may

1
North American Baptist Seminary
2 rd
We do not have the original text but our closest Greek text to the original would be the UBS 3 Edition for the New
Testament. The Hebrew Old Testament text would be the Hebrew Bible of C D Ginsburg and some readings from the Dead
Sea Scrolls. The Rotherham Emphasized Bible is the most actuate English speaking Bible in the World.
3
Young’s Literal Translation of the Holy Bible, Preface to the Revised Edition by Dr. Robert Young; year 1898.
1
be counted by tens of thousands, as admitted on all hands, it is difficult to see how verbal
inspiration can be of the least practical use to those who depend upon those versions
alone.”4

Modern scholars have obscured, and really changed, the meaning of what the prophets
wrote by subjective notions of what they ought to have written, rather than what they did
write. An example is shown below in I Corinthians 7:1 as recorded by the NIV Bible;
“Now for the matters you wrote about: It is good for a man not to marry.” The word marry
is not in any text but is added by the NIV translators. We can then conclude that according
to the NIV translators, Yahweh made a mistake by speaking, to the Apostle Paul, “it were,
good, for a man, not to touch, a woman,” while all along He should have said, “It is good
for a man not to marry.” These translators have corrected Yahweh’s error in their NIV
Bible. Divine inspiration has been replaced with the wisdom of men. Other examples are
listed below:

Psalm 50:1
El, Elohim, Yahweh, hath spoken [past tense], and called [past tense] the earth,
From the rising of the sun, unto the going in thereof: (Rotherham Bible)

The mighty God, even the LORD, hath spoken, and called the earth from the rising
of the sun unto the going down thereof. (KJV)

The mighty one, God , the Lord, speaks [present tense] and summons [present
tense] the earth from the rising of the sun to the place where it sets. (NIV)

The God of gods—it’s GOD!—speaks [present tense] out, shouts [present tense],
"Earth!" welcomes the sun in the east, farewells the disappearing sun in the west.
(The Message)

Matthew 5:2
And, opening his mouth, he began teaching them, saying: (Rotherham Bible)

And he began to teach them, saying: (NIV) (The NIV omits “And, opening his
mouth” as they also do in Acts 8:35, 10:34 but they left the phrase in Rev. 13:6?)

And taught his climbing companions. This is what he said: (The Message)

“For if we admit that in a single case it can be lawful to change the name of the Creator
from Yahweh to the Lord or to omit any text at our choosing or render a past tense by a
present, where shall we end? Who is to be judge? If we do so in one passage, to bring out
what may appear to us might, could, would, or should, be the Scriptural meaning, we
4
Young’s Literal Translation of the Holy Bible, Preface to the Revised Edition by Dr. Robert Young; year 1898.
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cannot deny the same privilege to others who may twist other passages in like manner. The
alternation of an a for a the may appear a small matter not worth speaking of, but an
attentive comparison of the KJV and NIV with the original will discover numerous
passages where the entire force of the verse depends upon the insertion or non-insertion of
the definite article…There are about 2,000 instances in the New Testament where the
translators have thus omitted all notice of the definite article,5 not to say anything of the
6
great number of passages where they have inserted it, though not in the original.”

Yahshua said, “For, verily, I say unto you, until the heaven and the earth shall pass away,
7 8
one least letter [iota], or one point [keraia], may in nowise pass away from the law, till all
be accomplished” (Mt. 5:18). It is undeniable that the Church cares not for inspiration, let
alone a jot or a tittle. Their attitude is to leave inspiration behind and change, omit, alter
and add to the Words of Yahweh in order that their Bibles may be easy to read. Also their
Bibles must agree with the teaching of their Church Doctrine. The NIV Bible is the
number one selling Bible in the United States. In Mark 5: 6-43, the NIV changes, adds to
and omits our Father’s Words at least 62 times. (See Appendix C)

For instance, the Church teaches that there were two thieves crucified with our Lord. This
teaching poses a problem when reading John 19:18; “where, him, they crucified; and, with
him, other two, on this side and on that, and, in the midst, Yahshua.” This verse states that
there were two individuals on each side of Yahshua, which conflicts with the current
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religious teaching. The translators corrected this problem, caused by our Father, because
5
All of the definite articles (the) in the New Testament are listed in the “Word Study Greek English New Testament” by Paul
R. McReynolds. Also see Appendix B
6
Young’s Literal Translation of the Holy Bible, Preface to the Revised Edition by Dr. Robert Young; edited.
7
2503 iwta iota ee-o’-tah of Hebrew origin y, the tenth letter of the Hebrew alphabet; ; 1) the Hebrew letter y, the smallest of
them all 1a) hence equivalent to the minutest part
8
2762 keraia keraia ker-ah’-yah 1) a little horn 2) extremity, apex, point 2a) used by grammarians of the accents and
diacritical points. Yahshua used it of the little lines or projections, by which the Hebrew letters in other respects similar differ
from one another; the meaning is, "not even the minutest part of the law shall perish".
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Appendix 164 The KJV Companion Bible by E W Bullinger
THE OTHERS CRUCIFIED WITH THE LORD (Matthew 27:38 and Luke 23:32)
Misled by tradition and the ignorance of Scripture on the part of mediæval painters, it is the general belief that only two were
crucified with the Lord. But Scripture does not say so. It states that there were two "thieves," Greek lestai = robbers, (Mt
27:38). (#Mr 15:27); and that there were two "malefactors," Greek kakourgoi, (#Lu 23:32). It is also recorded that both the
robbers reviled Him (#Mt 27:44). (#Mr 15:32); while in (#Lu 23:39) only one of the malefactors "railed on Him," and "the
other rebuked him" for so doing (verse 40). If there were only two, this is a real discrepancy; and there is another, for the two
malefactors were "led with Him to be put to death" (#Lu 23:32), and when they were come to Calvary, "they" then and there
"crucified Him and the malefactors, one on the right hand and the other on the left" (verse 33). But the other discrepancy is,
according to Matthew, that after the parting of the garments, and after "sitting down they watched Him there," that "THEN
were there two robbers crucified with Him, one on the right hand and the other on the left" (#Mt 27:38). (#Mr 15:27). The two
malefactors had already been "led with Him" and were therefore crucified "with Him," before the dividing of the garments, and
before the two robbers were brought. The first two (malefactors) who were "led with Him" were placed one on either side.
When the other two (robbers) were brought, much later, they were also similarly placed; so that there were two (one of each)
on either side and the Lord in the midst. The malefactors were therefore the nearer, and being on the inside they could speak to
each other better, and the one with the Lord, as recorded (#Lu 23:39-43). John’s record confirms this for he speaks only of
place and not of time. He speaks, generally of the fact: "where they crucified Him, and with Him others, two on this side, and
that side, and Jesus in the midst" (#Joh 19:18). In (#Re 22:2) we have the same expression in the Greek (enteuthen kai
enteuthen), which is accurately rendered "on either side". So it should be rendered here: "and with Him others, on either side."
But John further states (#Joh 19:32,33): ""then came the soldiers and brake the legs of the first, and of the other which was
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everyone knows that their were only two thieves (not two thieves and two malefactors)
who were crucified with the Lord, so by their wisdom they inserted the word, ‘one,’ in the
KJV, NIV and Amplified Bible; “Here they crucified him, and with him two others, one
[has been added] on each side and Jesus in the middle (NIV). This insertion, by the
translators, pleases the Church; their Bibles are then purchased. The Rotherham and
Young’s Bible are the only translations that do not add the word, ‘one.’ These Bibles are
not purchased by the masses because the truth conflicts with their religious upbringing.
Divine inspiration is claimed by all but is sought by only the few! Actually the Rotherham
and the Young’s Bible are so out of demand that they are out of copyright but they can still
be purchased at Baker Books and Kregel Publications. We are forever grateful and
thankful for these publishers.

Another example of adding a word to a translation, in order to satisfy a religious teaching,

is the addition of the word, ‘gifts,’ to the word spiritual (pneumatikos) as is done in I
Corinthians 12: 1 and 14:1. (The Young’s Bible does not add the word gifts in the above
two verses.) The only translation that is honest about this addition is the King James
Version, which puts the word, ‘gifts,’ in italics because this denotes that the translators
added it. Yahweh does have the word gifts or charisma in His vocabulary, as used in
Romans 1:11, and could have used it in the above two verses but He elected not to and
neither should we. The rest of the Bibles, including the Rotherham, added the word gifts,
which is not inspired by Yahweh but is a doctrine of men.

crucified with Him. But when they came (Greek = having come) to Jesus, and saw that He was dead already, they brake not
His legs."" Had there been only two (one on either side) the soldiers would not have come to the Lord, but would have passed
Him, and then turned back again. But they came to Him after they had broken the legs of the first two. There are two words
used of the "other" and "others" in (#Joh 19:32) and (#Lu 23:32), see (Appendix 124) 1.
In the former passage we read, "they brake the legs of the first and of the other." Here the Greek is allos, which is the
other (the second) of two when there are more, see (#Mt 10:23); (#Mt 25:16,17,20); (#Mt 27:61); (#Mt 28:1). (#Joh 18:15,16);
(#Joh 20:2,4,8), and (#Re 17:10). In the latter passage (#Lu 23:32) the word is heteros = different, see (Appendix 124). 2; "and
others also, two, were being led with Him." These were different [1] from Him with Whom they were led, not different from
one another; for they were "in the same condemnation," and "justly," while He had "done nothing amiss" (verses 40,41). [1]
Compare (#Mt 6:21,24); (#Mt 8:21); (#Mt 11:3). (#Lu 5:7); (#Lu 6:6); (#Lu 7:41); (#Lu 9:56); (#Lu 14:31); (#Lu 16:13,18);
(#Lu 17:34,35); (#Lu 18:10); (#Lu 23:40).
From this evidence, therefore, it is clear that there were four "others" crucified with the Lord; and thus, on the hand,
there are no "discrepancies," as alleged; while, on the other hand, every word and every expression, in the Greek, gets (and
gives) its own exact value, and its full significance. To show that we are not without evidence, even from tradition, we may
state that there is a "Calvary" to be seen at Ploubézéré near Lannion, in the Côtes-du-Nord, Brittany, known as Les Cinq Croix
("The Five Crosses"). There is a high cross in the centre, with four lower ones, two on either side. There may be other instances
of which we have not heard. ""In the Roman Catholic church.... the altar-slab or ‘table’ alone is consecrated, and in sign if this
are cut in its upper surface five Greek crosses, one in the centre and one in each corner... but the history of the origin and
development of this practice is not fully worked out"" (Encycl. Brit., 11th (Cambridge) ed., vol. i, pages 762,763). This
practice may possibly be explained by the subject of this Appendix.

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 10
Man has built a doctrine concerning what is called the, ‘soul.’ The Hebrew word,
‘nephesh,’ is translated soul, in the above translations, but only when the usage will
validate their current soul doctrine. If Yahweh uses nephesh differently and this
contradicts their current meaning and belief of the soul, then the above translations will
come up with alternate words to translate nephesh, such as; life, person, mind, heart,
creature, body, himself, yourselves, dead, will, desire, man, themselves, any, appetite etc.
This leaves the reader of these Bible translations with a misleading understanding of the
meaning of nephesh, which is the intention of the Church. By selectively translating
nephesh as soul, their teaching of ‘soul’ is confirmed by their Bible translations. Nephesh
is used 753 times in the Books of the Old Covenant but is only translated soul 423 times in
the KJV; 287 times in the NKJV; 110 times in the NIV and 106 times in the Message. The
other usages are hidden from the reader. Why? If these occurrences of nephesh were
translated, ‘soul,’ then the Churches teaching on ‘soul’ would unravel.

The first usage of nephesh is in Genesis 1:20. The Rotherham Emphasized Bible is true to
the Hebrew text and says, “And Elohim said––Let the waters swarm with an abundance of
living soul [nephesh], and, birds, shall fly over the earth, over the face of the expanse of
the heavens.” Nephesh is also used in verses 21, 24 and 30, which are all dealing with
animals, and not until Genesis 2:7 does the KJV translate nephesh, ‘soul;’ “And the LORD
God formed man of the dust of the ground, and breathed into his nostrils the breath of life;
and man became a living soul (KJV). Why is this? The translators wrote what they believe
Yahweh should have spoken, instead of what He had spoken; thereby correcting Yahweh
on the meaning of nephesh. The above translators then translate nephesh in Genesis 2:19,
creature but Rotherham wrote, “Now Yahweh Elohim had formed from the ground every
living thing of the field, and every bird of the heavens, which he brought in unto the man,
that he might see what he should call it,––and, whatsoever the man should call it––any
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Soul (Greek psyche; Latin anima; French ame; German Seele).
The question of the reality of the soul and its distinction from the body is among the most important problems of philosophy,
for with it is bound up the doctrine of a future life. Various theories as to the nature of the soul have claimed to be reconcilable
with the tenet of immortality, but it is a sure instinct that leads us to suspect every attack on the substantiality or spirituality of
the soul as an assault on the belief in existence after death. The soul may be defined as the ultimate internal principle by which
we think, feel, and will, and by which our bodies are animated. The term "mind" usually denotes this principle as the subject of
our conscious states, while "soul" denotes the source of our vegetative activities as well. That our vital activities proceed from
a principle capable of subsisting in itself, is the thesis of the substantiality of the soul: that this principle is not itself composite,
extended, corporeal, or essentially and intrinsically dependent on the body, is the doctrine of spirituality. If there be a life after
death, clearly the agent or subject of our vital activities must be capable of an existence separate from the body. The belief in
an animating principle in some sense distinct from the body is an almost inevitable inference from the observed facts of life.
Even uncivilized peoples arrive at the concept of the soul almost without reflection, certainly without any severe mental effort.
The mysteries of birth and death, the lapse of conscious life during sleep and in swooning, even the commonest operations of
imagination and memory, which abstract a man from his bodily presence even while awake-all such facts invincibly suggest
the existence of something besides the visible organism, internal to it, but to a large extent independent of it, and leading a life
of its own. In the rude psychology of the primitive nations, the soul is often represented as actually migrating to and fro during
dreams and trances, and after death haunting the neighbourhood of its body. Nearly always it is figured as something extremely
volatile, a perfume or a breath. Often, as among the Fijians, it is represented as a miniature replica of the body, so small as to
be invisible. The Samoans have a name for the soul which means "that which comes and goes". Many peoples, such as the
Dyaks and Sumatrans, bind various parts of the body with cords during sickness to prevent the escape of the soul. In short, all
the evidence goes to show that Dualism, however uncritical and inconsistent, is the instinctive creed of "primitive man" (see
ANIMISM). http://www.newadvent.org/cathen/14153a.htm
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living soul [nephesh], that, should be the name thereof.” The KJV, NKJV, NIV, Message
and the Amplified Bible have hidden what nephesh means by translating it twenty
different ways. Why? Their purpose is to sell Bibles. If their translation contradicts the
teaching of the Church, on the concept of what the Church teaches as soul, then their
Bibles will not be purchased.

The simplicity of a translation will make it easy to read but it cannot be trusted for
inspiration or truth. For example the English verb, ‘destroy’ is, in the KJV of the Old
Testament, the representative of not less than forty-nine different Hebrew words (as may
been seen in the “Englishmen’s Hebrew Concordance,” pg. 1510). (For other examples,
See Appendix A and, “Confused Renderings”) We are given simplicity by translating
forty-nine different Hebrew words into one English word but the price we pay for this
simplicity is that we will not fully understand and we may misunderstand what our Father
has written. Our English word, ‘pray,’ in the NKJV of the New Testament, is used to
translate four different Greek words, which all have different meanings:

Mt 6:9"In this manner, therefore, pray [proseuchomai]: Our Father in heaven,

Hallowed be Your name. (Rotherham translates proseuchomai,’ pray’)

"Therefore pray [deomai] the Lord of the harvest to send out laborers into His
Mt 9:38
harvest." (Rotherham translates deomai, ‘beg ye’)

Mt 26:53"Or do you think that I cannot now pray [parakaleo] to My Father, and He
will provide Me with more than twelve legions of angels? (Rotherham translates
parakaleo, ‘call upon’)

"And I will pray [erotao] the Father, and He will give you another Helper,
Joh 14:16
that He may abide with you forever–– (Rotherham translates erotao, ‘request’)

The Message, NIV and the Amplified Bibles are easy to read because inspiration is not
their aspiration. Divine inspiration is replaced with a translation that pleases men. The
Creator’s name is changed from Yahweh to the Lord or Jehovah or God. (Any translation
that does not translate, hwhy or YHWH,11 as Yahweh, cannot be trusted for Divine
Inspiration.) The devolving or corruption of our Father’s Word is plain to see in the
changing of His Name from Yahweh, to the Lord, to Jehovah, to God in Isaiah 42:8:

I, am Yahweh, that, is my Name, (Rotherham)

I am the Lord God: that is my name: (Septuagint)

I am Jehovah, this is My name, (Young’s)

11
03068. hwhy Yhvh (i.e. hwhy Yehovah or hwhy Yahveh) (217d); from 01933 b; the proper name of the God of Israel:—
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 I am the LORD: that is my name: (KJV)

I am GOD. That’s my name. (The Message)

One last illustration of man’s wisdom is the story translators added to the Bible, which is
the record of John 7:53 to 8:11. This is the story of the woman caught in the act of adultery.
This account is not in the ancient texts. “The evidence for the non-Johannine origin of the
periscope [a general or comprehensive view] of the adulteress is overwhelming. It is absent
from such early and diverse manuscripts as P66, 75, N, B, L, N, T, W, X, Y, etc. Codices A
and C are defective in this part of John, but it is highly probable that neither contained the
periscope, for careful measurement discloses that there would not have been space enough
on the missing leaves to include the section along with the rest of the text. In the East the
passage is absent from the oldest form of the Syriac version, as well as from the Sahidic
and the sub-Achmimic versions and the older Bohairic manuscripts. Some Armenian
manuscripts and the Old Georgian version omit it. In the West, the passage is absent from
the Gothic version and from several Old Latin manuscripts. No Greek Church Father prior
to Euthymius Zigabenus (12 th century) comments on the passage, and Euthymius declares
that the accurate copies of the Gospel do not contain it…Although the Committee was
unanimous that the periscope was originally not part of the Fourth Gospel, in deference to
the evident antiquity of the passage a majority decided to print it, enclosed within double
12
square brackets, at its traditional place following Jn. 5:52.” The Amplified Bible
footnoted an explanation of why they like to keep it in their Bible. “John 7:53 to 8:11 is not
found in the older manuscripts, but it sounds so like Christ that we accept it as authentic,
and feel that to omit it would be unfortunate.” Unbelievable! What Yahshua spoke two
thousand years ago is also true today, “Having, dismissed, the commandment, of Yahweh,
ye, hold fast, the tradition, of men” (Mk. 7:8).

Yahshua spoke to the slanderer, “It is written,––Not on bread alone, shall man live, but on
every declaration coming forth through the mouth of Yahweh” (Mt. 4:4). Declarations
coming forth from the mouth of Yahweh are Divine Inspiration. A declaration coming
from the mouth of men is philosophy or theology. We must ask ourselves, “Of the above
Bible translations, which translation is seeking to translate the inspired Words of Yahweh
from the Hebrew and Greek texts and what translations are seeking to please men for
whatever reason?” Yahweh promises us that, “Every scripture [in the original text], is
Yahweh–breathed [theopneustos]13, and profitable––unto teaching, unto conviction, unto
correction, unto the discipline that is in righteousness” (II Tim. 3:16). The majority of
Bible translations seek to please men in order that they sell Bibles. These publishing houses
know that they will not sell Bibles if they translate text that contradicts established Church
doctrine. (This is why they leave the account of the woman caught in adultery in their

12
A Textual Commentary of the Greek New Testament, 2nd Edition, by Bruce M. Mezer, pg. 187
13
2315 yeopneustov theopneustos theh-op’-nyoo-stos; theo = Yahweh and pneustos = breathed
7
Bibles.) The Rotherham Emphasized Bible is the only Bible, that I have seen to date, that
attempted to please Yahweh instead of men by translating the Hebrew and Greek text as
inspired text; Yahweh-Breathed Revelation. The KJV, NIV, Amplified and The Message,
as it had been demonstrated, are easy to read and pleasant to the ears but when it comes to
Divine Inspiration they are of no use.
Appendix A

The English verb ‘destroy’ is in the King James Version, the representative of not less than
forty-nine different Hebrew words (as may be seen in the ‘Englishmen’s Hebrew
Concordance’ page 1510 of the second edition). We have listed twenty-one of these
Hebrew words and their usages in the King James and Rotherham Emphasized Bible; the
latter being in italics.

Ex. 10:7 Then Pharaoh’s servants said to him, "How long shall this man be a snare to us?
Let the men go, that they may serve the LORD their God. Do you not yet know that Egypt
is destroyed [06 dba ‘abad aw-bad’ perish, die, be exterminated]?"
Then said the servants of Pharaoh unto him, How long shall this man become to us a
snare? Let the men go, that they may serve Yahweh their God. Not yet, knowest thou, that
Egypt is, ruined?

Ps. 5:10 Destroy [0816 Mva ‘asham aw-sham to declare guilty] thou them, O God; let
them fall by their own counsels; cast them out in the multitude of their transgressions; for
they have rebelled against thee.
Declare them guilty, O God, Let them fall by their own counsels,––Into the throng of their
own transgressions, thrust them down, For they have rebelled against thee

Prov. 21:7 ¶ The robbery of the wicked shall destroy [01641 rrg garar gaw-rar’ to drag
away] them; because they refuse to do judgment.
The violence of the lawless, shall drag them away,––because they have refused to do
justice.

Job 6:9 Even that it would please God to destroy [01792 akd daka’ daw-kaw’ to crush]
me; that he would let loose his hand, and cut me off!
That it would please GOD to crush me, That he would set free his hand, and cut me off!

Ex. 23:27 I will send my fear before thee, and will destroy [02000 Mmh hamam haw-
mam’ to move noisily, to confuse, discomfit, vex] all the people to whom thou shalt come,
and I will make all thine enemies turn their backs unto thee.
My terror, will I send before thee, and will confound all the people, amongst whom thou
shalt come, and will deliver up all thine enemies unto thee as they flee.

8
I Chr. 20:1 ¶ And it came to pass, that after the year was expired, at the time that kings go
out to battle, Joab led forth the power of the army, and wasted the country of the children
of Ammon, and came and besieged Rabbah. But David tarried at Jerusalem. And Joab
smote Rabbah, and destroyed [02040 orh harac haw-ras’ to throw down, tear down] it.
And it came to pass, at the time of the turn of the year, at the time of the going forth of
kings, that Joab led forth the force of the army, and laid waste the land of the sons of
Ammon, and came and besieged Rabbah, but, David, was tarrying in Jerusalem,––and
Joab smote Rabbah, and overthrew it.

II Kg. 19:17 Of a truth, LORD, the kings of Assyria have destroyed [02717 brx charab
khaw-rab to lay waste, make desolate] the nations and their lands,
Of a truth, O Yahweh,––the kings of Assyria have devoted to destruction the nations and
their lands;

Ps. 74:8 They said in their hearts, Let us destroy [03238 hny yanah yaw-naw’ to oppress,
suppress] them together: they have burned up all the synagogues of God in the land.
They have said in their heart, Let us suppress them altogether, They have burned up all the
meeting–places of GOD in the land.

Ex. 15:9 The enemy said, I will pursue, I will overtake, I will divide the spoil; my lust
shall be satisfied upon them; I will draw my sword, my hand shall destroy [03423 vry
yarash yaw-rash’ to destroy, bring to ruin, disinherit] them.
Said the foe––I will pursue–overtake, divide spoil,––Take her fill of them––shall my soul, I
will bare my sword, root them out––shall my hand.

Job 9:22 ¶ This is one thing, therefore I said it, He destroyeth [03615 hlk kalah kaw-law’
to complete, bring to an end, finish] the perfect and the wicked.
One thing, there is, for which cause, I have said it, The blameless and the lawless, he
bringeth to an end.

Lev. 26:22 I will also send wild beasts among you, which shall rob you of your children,
and destroy [03772 trk karath kaw-rath’ to cut off, destroy] your cattle, and make you
few in number; and your high ways shall be desolate.
And will send among you the wild–beast of the field, And it shall rob you of your children,
And cut off your cattle, And make you few in number; And your roads shall be silent.

Ps. 118:10 All nations compassed me about: but in the name of the LORD will I destroy
[04135 lwm muwl mool to cause to be circumcised (of destruction (fig.)] them.
All nations, have compassed me about, In the Name of Yahweh, surely I will make them be
circumcised;

9
Pro. 31:3 Give not thy strength unto women, nor thy ways to that which destroyeth [04229
hxm machah maw-khaw’ to blot out (from memory)] kings.
Do not give, to women, thy strength, nor thy ways, to them who ruin kings.

Prov. 15:25 ¶ The LORD will destroy [05255 xon nacach naw-sakh’ to tear away, tear
down] the house of the proud: but he will establish the border of the widow.
The house of proud men, will Yahweh tear down, but he will maintain the boundary of the
widow.

Job 19:26 And though after my skin worms destroy [05362 Pqn naqaph naw-kaf’ to strike
off skin] this body, yet in my flesh shall I see God:
And, though, after my skin is struck off, this followeth, yet, apart from my flesh, shall I see
GOD:

Is. 42:14 I have long time holden my peace; I have been still, and refrained myself: now
will I cry like a travailing woman; I will destroy [05395 Mvn nasham naw-sham’ to pant]
and devour at once.
I have held my peace from age–past times, I kept still, I restrained myself,––As a travailing
woman, I pant, I breathe hard and gasp, all at once!

Ex. 34:13 But ye shall destroy [05422 Utn nathats naw-thats’ to pull down] their altars,
break their images, and cut down their groves:
For, their altars, shall ye smash, And, their pillars, shall ye shiver,––And, their sacred–
stems, shall ye fell.

Ps. 40:14 Let them be ashamed and confounded together that seek after my soul to destroy
[05595 hpo caphah saw-faw’ to be snatched away] it; let them be driven backward and
put to shame that wish me evil.
Let them turn pale and then at once blush, who are seeking my life to snatch it away,––Let
them draw back, and be confounded, who are taking pleasure in my calamity;

Ps. 73:27 For, lo, they that are far from thee shall perish: thou hast destroyed [06789 tmu
tsamath tsaw-math’ to exterminate, annihilate] all them that go a whoring from thee.
For lo! they who are far from thee, shall perish, Thou hast put an end to every one who
wandered unchastely from thee.

Prov. 11:3 ¶ The integrity of the upright shall guide them: but the perverseness of
transgressors shall destroy [07703 ddv shadad shaw-dad’ to violently destroy, devastate,
despoil, assail] them.
The integrity of the upright, shall guide them, but, the crookedness of the treacherous,
shall be their ruin.

10
Deu. 32:25 The sword without, and terror within, shall destroy [07921 lkv shakol shaw-
kole’ to make childless] both the young man and the virgin, the suckling also with the man
of gray hairs.
Without, shall the sword bereave, In the inmost recesses, terror,––To both young man and
virgin, Suckling, with man of grey hairs.

11
12
Appendix B

The Definite Article

The definite article in Greek is sometimes translated with the English definite article ‘the.’
However, the function of the two is quite different. In English, the definite article serves
merely to particularize, to refer to a particular object. In Greek, however, it serves to
emphasize, in some way, the person or thing it modifies. Hence, in most cases, the definite
article in Greek serves to identify: “with endurance, let us be running, the race that is lying
before us” (Heb. 12:1). The term ‘articular’ refers to a word or group of words, which
appear with a definite article (ho, he, to [3588], the). There is perhaps no other part of
Greek grammar where the Greek idiom differs so greatly from the English. For instance,
an English grammarian would never place the definite article before a proper noun (e.g.
the Thomas), though in Greek it is very common. Recognizing the significance of the
presence or absence of the definite article requires the most intimate knowledge of the
Greek language. The Complete Word Study New Testament, edited by Spiros Zodhiates,
Th.D.; pg. 864

13
Appendix C NIV (Mark 5:6-43)
6
When he [added] saw Jesus from a distance, he ran and
7
fell on his knees in front of him. He [added] shouted at the
Rotherham (Mark 5:6-43) top of his voice, [saith omitted] “What do you want with me,
And, seeing Jesus from afar, he ran and bowed down to him; Jesus, Son of the Most High God? Swear to God that you
7 and, crying out with a loud voice, saith––What have in won’t torture me!” 8For Jesus [added] [he omitted] had said
common with thee? O Jesus, Son of God Most High? I [wrong tense14 ] to him, “Come out of this man, you evil
adjure thee by God,––Do not torment me! [changed] spirit!”
8 For he was saying to him––Go forth thou impure spirit, out 9
Then Jesus [added] [he omitted] asked [*wrong tense]
of the man;
him, “What is your name?” [and he saith to him omitted]
9 and he was questioning him––What is thy name? and he
saith to him––Legion, is my name, because we are, many; “My name is Legion,” he replied [added], “for we are
10 and he was beseeching him much that he would not send many.” 10 And he begged [*wrong tense] Jesus [added] [him
them forth outside the country. omitted] again and again not to send them out of the area
11 Now there was there, near the mountain, a large herd of [changed].
11
swine, feeding; A large herd of pigs was feeding on the nearby hillside.
12
12 and they besought him, saying––Send us into the swine, The demons [added] [they omitted] begged Jesus [added]
that, into them, we may enter; [him omitted], “Send us among the pigs; allow us to go into
13 and he suffered them. And the impure spirits, going out, them.” 13He gave them permission, and the evil [changed]
entered into the swine, and the herd rushed down the cliff spirits came out and went into the pigs. The herd, about two
into the sea, about two thousand, and were choked in the thousand in number, rushed down the steep bank into the lake
sea. [changed] and were drowned [changed].
14 And, they who had been feeding them, fled, and bare 14
Those tending [changed] the pigs [added] [them
tidings into the city and into the fields,––and they came to omitted] ran off and reported this in the town and countryside,
see what it was that had happened. and the people went out to see what had happened. 15When
15 And they come unto Jesus, and view the demonized man, they came to Jesus, they saw the man who had been possessed
clothed and of sound mind, him who had had the legion,– by the legion of demons, sitting there, dressed and in his right
–and they were struck with fear. 16
mind; and they were afraid. Those who had seen it told the
16 And the beholders narrated to them, how it happened to people [added] [them omitted] what had happened to the
the demonized man, and concerning the swine. demon-possessed man—and told about the pigs as well.
17 And they began to beseech him, to depart from their 17
Then the people [added] [they omitted] began to plead with
bounds. Jesus [added] [him omitted] to leave their region.
18 And, as he was entering into the boat, he who had been 18
As Jesus [added] [he omitted] was getting into the boat,
demonized was beseeching him, that, with him, he might
the man who had been demon-possessed begged [*wrong
be.
tense] to go with him. 19 Jesus [added] [he omitted] did not let
19 And he suffered him not, but saith unto him––Withdraw
him, but said, “Go home to your family [added] and tell them
into thy house, unto thine own, and bear tidings unto
how much the Lord has done for you, and how he has had
them, how many things the Lord for thee hath done, and 20
mercy on you.” So the man [added] [he omitted] went away
hath had mercy on thee.
and began to tell [changed] in the Decapolis how much Jesus
20 And he departed, and began proclaiming, in the Decapolis,
had done for him. And all the people [added] were amazed.
how many things Jesus had done for him,––and, all, were
21
marveling. When Jesus had again crossed over by boat to the other
21 ¶ And, Jesus crossing over in the boat again unto the other side of the lake [added], a large crowd gathered around him
22
side, there was gathered a large multitude unto him, and while he was by the lake. Then one of the synagogue rulers,
he was by the lake. named Jairus, came there [added]. Seeing Jesus [added] [him
22 And there cometh one of the synagogue –rulers, by name omitted], he fell at his feet 23 and pleaded [*wrong tense]
Jairus, and, seeing him, falleth at his feet, earnestly with him, “My little daughter is dying [changed].
23 and beseecheth him much, saying––My little daughter is at Please [added] come and put your hands on her so that she
her last!––that, coming, thou wouldest lay thy hands upon will be healed [changed] and live.”
24
her, that she may be made well [sozo], and live; So Jesus [added] [he omitted] went with him. A large
24 and he departed with him. And there was following him a crowd followed and pressed [*wrong tense] around him.
25
large multitude, and they were pressing upon him. And a woman was there who had been subject to bleeding
25 And, a woman, who had had a flow of blood twelve years, [changed] for twelve years. 26 She [added] had suffered a great
26 and suffered much from many physicians, and spent all her deal under the care of many doctors and had spent all she had,
means, and profited, nothing,––but had, rather, become yet instead of getting better she grew worse.
worse,

*14 Imperfect tense = refers to continuous or linear action in past

time.
14
 Rotherham NIV
27
27 hearing the things about Jesus, came in the crowd from When she [added] heard about Jesus, she came up
28
behind, and touched his mantle; behind him in the crowd and touched his cloak, because she
28 for she was saying––If I can touch so much as his mantle, I thought [added] [saying omitted], “If I just touch his clothes, I
shall be made well [sozo]; will be healed [changed].” 29Immediately her bleeding stopped
29 and, straightway, the fountain of her blood was dried up, [changed] and she felt [changed] in her body that she was
and she knew, in her body, that she was healed [iaomai] freed [changed] from her suffering [changed].
from the plague. 30
At once Jesus realized that power had gone out from
30 And, straightway, Jesus, taking note in himself of the him. He turned around in the crowd and asked, “Who touched
power which, out of him, went forth, turning round in the my clothes?”
crowd, was saying––Who hath touched my garments? 31
“You see the people crowding against you,” his
31 and his disciples were saying to him––Thou seest the
disciples answered [*wrong tense], “and yet you can ask,
crowd pressing upon thee,––and sayest thou––Who hath
‘Who touched me?’”
touched me? 32
32 and he was looking round to see her who, this thing had But Jesus [added] [he omitted] kept looking around to
33
done. see who had done it. Then the woman, knowing what had
33 And, the woman, overcome with fear, and trembling, happened to her, came and fell at his feet and, trembling with
knowing what had happened to her, came, and fell down fear, told him the whole truth. 34He said to her, “Daughter,
before him, and told him all the truth. your faith has healed [changed] you. Go in peace and be freed
34 And, he, said to her––Daughter! thy faith hath made thee [changed] from your suffering [changed].”
35
well [sozo]; withdraw into peace, and be whole from thy While Jesus [added] [he omitted] was still speaking,
plague. some men came from the house of Jairus [added], the
35 ¶ While yet he is speaking, they come from the synagogue ruler. “Your daughter is dead,” they said. [added]
synagogue–ruler’s, saying––Thy daughter, is dead! Why, “Why bother the teacher any more?”
further, annoy the teacher? 36
Ignoring what they said [added], Jesus told the
36 But, Jesus, overhearing the word being spoken, saith unto synagogue ruler, “Don’t be afraid; just believe.”
the synagogue–ruler––Do not fear, only have faith! 37
37 And he suffered no one to follow with him, save Peter He did not let anyone follow him except Peter [and
omitted], James and John the brother of James.
and James and John the brother of James.
38 And they come into the house of the synagogue–ruler, and
he observeth a tumult, and persons weeping and wailing 38
When they came to the home of the synagogue ruler,
greatly; Jesus [added] [ he omitted] saw a commotion, with people
39 and, entering, he saith unto them––Why are ye making a crying and wailing loudly. 39He went in and said to them,
tumult, and weeping? The child, is, not dead, but, is “Why all this commotion and wailing? The child is not dead
sleeping; but asleep.”
40 and they were deriding him. But, he, thrusting all forth, 40
But they laughed at him. After he put them all out, he took
taketh with him the father of the child, and the mother, the child’s father and mother and the disciples [added] who
and them who were with him,––and entereth where the were with him, and went in where the child was. 41He took her
child was; [the child omitted] by the hand and said to her, “Talitha
41 and, grasping the hand of the child, he saith unto her–– koum!” (which means, “Little girl, I say to you, get up!”).
Talitha, koum! which is, when translated––O damsel! to 42
thee, I say, Arise! Immediately the girl stood up and walked [*wrong tense]
42 And, straightway, the damsel arose, and was walking around (she was twelve years old). At this they were
completely astonished [changed]. 43He gave strict orders not to
about; for she was twelve years of age. And they were
15 let anyone know about this, and told them to give her
beside themselves [existemi ], straightway, with a great
16
transport [ekstasis ]; something to eat.
43 and he commanded them, again and again, that, no one,
should get to know this thing,––and bade that food should (The NIV changed the text 62 times in one chapter)
be given her to eat.

15
1839 existhmi existemi ex-is’-tay-mee 1) to throw out of position, displace
1a) to amaze, to astonish, throw into wonderment 1b) to be amazed, astounded
16
1611 ekstasiv ekstasis ek’-stas-is 2) a throwing of the mind out of its
normal state, alienation of mind, whether such as makes a lunatic or that of a
man who by some sudden emotion is transported as it were out of himself, so
that in this rapt condition, although he is awake, his mind is drawn off from all
surrounding objects and wholly fixed on things divine that he sees nothing but
the forms and images lying within, and thinks that he perceives with his
bodily eyes and ears realities shown him by God.

15