Let Your Name Be Sanctified (1961)
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“Let
Ifour Name Be Sanctified”
“Our Father in the heavens, let your name be sanctified/’ —Matthew 6:9, New World Translation.
COPYRIGHT, 1961 by
Watch Tower Bible a.. Tract Society of Pennsylvamia
First Edition 2,250,000 COPIES
Pl. JSLJSll liltS
Watchtower Bible and Tract Society of New York, Inc.
Inter nation.al Bible Sti.’dents Assoctattom Brooklyn, New York, U.S.A.
Mude In the United States of America
dedicated to tlxe <cKing fite/tnity, ike Qod o{| the ivkoCe ea/ttk.
Abbreviations of Bible versions quoted or cited in this book
AS — American Standard Version, by the American Committee of Revision
AT - An American Translation, by J. M. P. Smith and E. J. Goodspeed
AV - Authorized or King James Version of 1611
Da —The ‘Holy Scriptures,’ a New Translation, by J. N. Darby RS — Revised Standard Version, by the Division of Christian Education of the National Council of the Churches of Christ in the United States of America
Any quotation not followed by any specific abbreviation is from the New World Translation of the Holy Scriptures (NW). the revised edition of 1961. Other versions of the Bible are quoted or cited, but not with the name of the translations abbreviated.
CONTENTS
CHAPTER
1 The Greatest Name in the Universe
2 The Book of the Name
3 How Ti Came to Need Sanctification
4 Its Profanation Brings a World’s End
5 Calling upon It in Faith
6 Making a Name for Himself
7 The God Who Wrote IT is Own Name
8 National 1 -onscqucnccs from Profaning It
9 The True God versus Baal
10 (Tarrying Forward the Unfinished Commission
11 Executing Judgment upon Profaners of It
12 A Supporter of Sanctifying the Name
13 Turning Back Hearts to the Name
14 Prayer for It to Be Sanctified
15 Taking Out a People for His Name
16 The Promised Fore-runner Prepares the Way
17 Commissioning and Training a Successor
18 Present Education for Sanctifying tire Name
19 How lie Sanctifies 11 Ls Own Name
20 Will You Now Sanctify His Name?
Maps: Nori hern Kingdom of Israel
Palestine Under Herod the Great
Palestine During Ministry of Jesus
Moabite Stone with the Name
Pago 559 of Ph, gio Pidei with the Name
Index to Scriptures Cited
PAGE
s I
THE GREATEST NAME
IN THE UNIVERSE
TT his present living generation of mankind is about to witness the sanctification of the greatest name in the universe! Hundreds of millions of people are yet without knowledge of this most important name. Other hundreds of millions may have some form of religion but they willfully leave the name out of their concerns or despise it, profane it or put no faith in it, and reproach it. The fact of the matter is, the vast majority of mankind is against the name. Yet it will be sanctified in a marvelous way, before friend and foe alike. This will be in answer to the prayer offered for more than nineteen hundred years by sincere lovers of the name.
2 Why should you, the reader, be interested in the sanctifying of a name maybe as yet unknown to you? Well, if you desire to see all poverty wiped out by a never-ending era of plenty, you should be interested in the sanctifying of that greatest name. If you desire mankind’s ills and pains to be forever relieved by an eternity of perfect health for all living humans, you have cause for also desiring the sanctification of that most important
1. What important thing is to be sanctified in this generation, before whom and in answer to what?
2. Why should the reader be interested in the sanctifying of a name unknown as yet to countless people?
name. If you want injustice and wickedness to be ended, yes, if you want all grinding down of helpless masses of people by self-seeking men greedy for material riches and for power over others to be stopped and punished for all time, this coming sanctification of The Name is what you are really desiring. If you want a clean, incorruptible government higher than that of imperfect men; if you want the earth under such a righteous government to be healed and changed into a lovely garden, a delightful park everywhere; if, also, in hope of such an earth-wide paradise, you desire to live here to enjoy it in peace for all time, yes, to share its beauties and joys with your dead loved ones who have known only a life of hardship, suffering and sadness; that is, if you want the death to which we are now subject to be lifted off us and you want your dear ones to return from the realm of death to life, then you also want the sanctification of the greatest name in the universe. All those grand things depend on this long-prayed-for thing.
s The sanctifying of any thing means simply the making of it holy, the setting or it apart as sacred, the holding of it sacred, as being something not. to be used in a common, ordinary way that would make it unclean, impure, unrespectable and degrading. But today, ideas of what is holy differ the w orld around; and what is holy to one may be shocking to another. What is truly holy, however, has nothing to do with any unclcunncss, even when practiced in a religiously sincere way. The sanctifying of the greatest name in the universe will therefore make it shine in purest light, in a glory that will make men stand in awe of it, highly respect it and dread ever to use it in an unworthy, worthless way or speak reproachfully of it or bring reproach upon it. All will have any misunderstanding or misrepresentation of the name cleared up.
WJiat dot's cite sanctifying of anything mean, and. what will the sanctifying of th< great ust aame result in and mean?
All will have their appreciation of the name deepened. They will in a heartfelt way respect it for all it is worth, for all that it stands for. The greatest name of all deserves the full honor that is due to it.
* How precious it is to have a good name! Long ago a king in the Middle East who had the name for being the wisest man of ancient times wrote: *dA name is to be chosen rather than abundant riches.”* This king knew, for he was very rich; and the passing of time has not lessened the truth of his proverb. After he made a thorough study of all the empty ambitions and vain occupations of men, he made a report to the congregation of his people and said: “A name is better than good oil.” t He composed a song that ranks as “the song of songs/’ and in it he had the beautiful lover say of her beloved one: “For fragrance your oils are good. Like an oil that is poured out is your name.” * A good name has a fragrance surpassing that of a costly ointment, and mere money cannot buy it. It is better than having children to carry one’s family name into future generations. It has more power with heaven than material riches.
5 A good name brings more soothing satisfaction to its deserving owner, and more comfort and encouragement to people who Jove its owner. Those who do not want to live their lives in vain seek after a good name. There is a right and successful way of seeking after it.
G Each i*cadcr of this book respects his own
* Quoted from Proverbs, chapter 22. ver&e 1, ol The Holy Bible, according to the Wotj ci Trayr-aZaiion of
iAc Z/c>Z.V Scriptures, 1961 edition.
t Quoted from Ecclesiastes 7:1 in The Holy Bible, ZVIV.
X Quoted from The Song of Solomon 1:3 in The Holy Bible, JVW.
4. How djd the wiwsL man of ancient times rate the predOUSMCSs of a name, and what ix>w<-r does it have with heaven?
5. How does a ffood name affect its t>wner and the lovers of its owner"
6. Why will the possessor of the greatest name lake action 5n its behalf, and how will this affect all creation in heaven and. earth ?
name, Ue craves to have it respected and held in good esteem by others, for this means so much to him, among righteous people. Likewise the possessor of the greatest name in the universe respects his own personal name. He respects it above every other name in the universe1 In fact, he is jealous for his name. Ever standing ready to defend it and to glorify it with all zeal and earnestness, he declares: 1T will be jealous for my holy name." 1 All creation in heaven and earth will be better off for it when he takes the due action to clear his name and makes it known in its true worth to all living creatures.
7 Who is this one whom all living creation must yet come to know? Who else could he be but the Creator of the universe? The visible heavens and the earth reveal him to be the Scientist in Chief. The scientists of this modern space age cannot catch up with him; they are finding that his knowledge and application of science are unfathomable. He is an eternity ahead of them. And since pure science is absolute truth, so he is truthful. He has displayed a complete mastery of science, not only in his created universe with which modern scientists are only slightly familiar, but also in the Book that he has caused to be written. He has a marvelous purpose concerning our universe into which each seeker of life in eternal happiness can fit. His purpose concerning the universe is stated in his Book, In it also his name is made known.
a He is not ashamed of the name he bears. He has supreme confidence in himself. He inspires his intelligent creatures to have the highest confidence in him. Hence, when declaring his purpose and when making his promises of future good things, he swears by himself or by his own name. Yes, in his inspired Book lie has given guarantees of things to come over his personal name. His name will never be besmirched by a failure to fulfill his stated purpose or to live up to his covenants or to make good all his promises. In the past he made a name for himself numbers of times. He will yet again make a glorious name for himself before all earth's swarming population.
=■ The Creator of the universe is a holy Person, and his personal name is holy. It has been known to man since the beginning of man’s history. Yet it is so little known or respected today. The reason why is well known; and the ones responsible for this are also well known. In ancient times the Creator had a people, an entire nation, for his name. He had a holy city upon which his holy name was called; and in this capital city was the temple that was built to his name, where its praises were sung and where it was called upon in prayer and thanksgiving. lie raised up mouthpieces, prophets, to foretell the future in his name and to write of coming events. He proved himself to be the greatest Fighter in the universe, and this was all for his name’s sake. Victories he won in battle for the deliverance of his people from their enemies. But the greatest battle in all human history and in all the history of the universe he will yet fight and win for his own name’s sake. Thus his name will become the most celebrated in heaven and earth.
From the very beginning he has been interested in preserving his name among his creatures in heaven and on earth. In harmony with this he has not let his people who bear his name die out. To this very year he has on earth a people who bear it as his true and devoted worshipers. In their case he has kept his own prophetic promise: “I S'. How long has the Creator's name been, known, bow was his name given prominence In ancient times, and how will his name become the most celebrated?
10. For preserving his name omontT creatures. whom has. he preserved til] now, and how is Ills, name b-eeomin# more known and. reverenced ?
will set them as a praise and as a name in all the land of their shame. At that time I shall bring you people in, even in the time of my collecting you together. For I shall make you people to be a name and a praise among all the peoples of the earth, when I gather back your captive ones before your eyes.” * By his use of these gathered ones he is becoming more widely known all around the earth. Millions today are hearing the name proclaimed. Hundreds of thousands arc coming to reverence it. They are hastening to make their peace with its Bearer now, before he stages his supreme fight.
11 The reader of this book may be among the millions of religious persons who for many centuries ignorantly prayed for the sanctifying of the Creator’s name. The religious leaders have kept them in ignorance of this holiest and greatest name in all the realm of the living. It is not strange, then, that many of those who prayed have been prejudiced against the very name for the sanctification of which they have so often prayed. But what sense is there in being prejudiced against it just because many men who were linked with it in the past proved unfaithful and unworthy? The Creator is still holy and true. He still has respect for what he is called. In his almightiness he will carry out his announced purpose and will sanctify his holy name in spite of anyone’s prejudice against it. After that he will never let it be profaned by mankind again. “And I shall certainly sanctify rny great name, which was being profaned among the nations, which you profaned in the midst of them,” says he in his unchangeable purpose, t Why, then, should we resist and fight against the best thing that could happen and will happen?
* Quoted from Zephaniah 3:19, 20 in The Holy Bible, A’W.
t Quoted from Ezekiel 36:23 in The Holy Bible, 2STW.
II. !:• ihr lace of what earnins: event is It not t'orxi sense to be nrf.iudk’iNl tss-ninst the name because of unworthy ones once linked with it?
32 Upon the sanctification of his name rest the life and happiness of all who desire to prove worthy of eternal life without pain, sorrow, hunger, imperfection, subjection, injustice and oppression. All of us who are his creatures owe it to him to worship him as God, the only living and true God. From him alone there comes to us the valid hope of a new world of perfect satisfaction for all lovers of right, of justice and of goodness, and he also makes it possible for us to realize that glorious hope in his due time. Its realization means a paradise established on earth, with peace among all peoples of whatever present-day language, race, nation, color and social or educational standing. Our realizing that hope means a happy, blessed, useful life of purpose forevermore, in full harmony with the Creator of the everlasting new world of righteousness.
:i The names of mon who arc the prejudiced or willful opposers of what Is in the highest interest of mankind will die out, rot away in reproach. “The remembrance of the righteous one is due for a blessing, but the very name of the wicked ones will rot/’ * The name of the righteous Creator will shortly be proved to be the greatest name in all the universe* It. is imperishable. After all the infamous oppressors of mankind have perished forever and the remembrance of them ceases for all time, the Creator’s name will survive in undying universal glory. Then great will be the reward and great the happiness of all those who pray and who sincerely live in harmony with the prayer: “Our Father in the heavens, let your name be sanctified.” t
Oh! As to the name itself, to learn what it is we must go to the Book of the Name,
• Quoted from Proverbs 10:7 in The Holy Bible, ATW, t Quoted from Matthew 6:9 in. The Holy Bible, NW.
12. Why do WC ftwss it to him to worship him ais God, and what ln»pr does he make it possible lor us to rruilixt-?
13. 14. tv hat will be the i.iuliisne with the names of the opposers and the nafiSf of the Creator, find where must we go to learn what the rut me is ?
THE BOOK OF
THE NAME
naong the miraculous works of the Creator of the universe is a book. It is now tin old book. For nineteen centuries it has been called “the holy writings/’ or The Holy Scriptures; but today it is also called The Holy Bible. It may be rightly called The Book of the Name. Why so? Because to it we must go if we desire to learn the name of the Creator of the universe, the One who put us here on this earth.
-In tribute to its lifesaving power this Book of Holy Scriptures has been translated, in whole or in part, into more than one thousand one hundred and fifty languages and dialects spoken around the earth. The translating of the Book into more languages or dialects continues on, that the Book may reach more and more people whose eternal life is in danger. But from many of these translations we cannot learn the name of our Creator, because another word or a title has been used instead of his name. By such translations the name has not been respected, honored or held sacred; it has, in fact, been hidden from readers who need to know the name for their own salvation. But by going back to the Book in its original languages we can learn what our Creator calls himself, to make us acquainted with himself.
1, What may the book that God has created be rightly cabled, anil why so?
2. To what extent has this book been translated. and how have many such translatSans not respecteil or held sacred the Creator's name?
3 Hundreds of years before such well-known religious leaders as Buddha and Confucius and Mohammed appeared, the Holy Bible began to be written. That, was 1,513 years before the year that Christendom calls A.D. 1; or more than 3,470 years ago. Remarkably, it began to be written in a language that still lives today and is spoken by a nation of people. For various reasons that language was doubtless the language of the first man and woman on earth. It may therefore be called the Adamic language, since the first man's name was Adam, meaning “Man.” In other words, it was man’s language- But during all the thousands of years from Adam it has grown and developed, and today it is called the Hebrew language,
1 The most of the Bible was written in Hebrew. A small part of it, namely, some chapters or smaller portions of four of its books, was written in a related language called Ar-a-ma'ic (meaning Syrian). The last twenty-seven of its books were written in the common Greek of nineteen hundred years ago when it was the international language. All together, the inspired Holy Scriptures include sixty-six books in Hebrew, Arama'ic and Greek, so that these Scriptures may correctly lx? called the Bible, because our word Bible comes from the common Greek word biblia, meaning “little books?'
3 The Creator of the universe first revealed his name to man in what is today called Hebrew. That is why we must go back to the Hebrew Scriptures to leant what the name is. The first, book of the Bible is today generally called Genesis. This name is a Greek word, meaning “generation; origin; source”; and it is found in eleven significant places in the first Greek translation of the first book of
3. When, did the Bible begin to be written, and in what language?
4. How many books do the inspired IluJy Scripture^. include, and in what Sanj’uaK-es were 1.1 K-y written?
5. (a) Why must we back to ihc Hebrew Scriptures, to J earn what the Creator's name is? (b) Why the first Bible book called Genesis, and how many and how lun^ were the creative days uf Genesis?
the Bible, which fact is the reason for its being called Genesis. In Genesis, chapter one, the Bible gives us a brief account of God's creative work in preparing our earth Tor man and in finally creating man and woman. This creative work that reached its high point in creating our first earthly father and mother was performed in six great periods of time called “days.” From the Bible and the fulfillment of Bible prophecies in our own modern times it can be demonstrated that each of these days was seven thousand years long.
u In starting the Bible record by the hand of his prophet Moses the Creator of the universe does not give first his name. Instead, he gives his title, to set forth what he is. Thus verse one of chapter one of Genesis reads: *Tn the beginning God created the heavens and the earth.” (Genesis 1:1, ATcw WorZd Translation') Here the title God means a living Person, not natural law operating without a living lawgiver, not blind force working through a series of accidents to develop this or that thing. Here God is the Creator, the Universal Scientist, whose scientific knowledge, skill and power are manifested in all bis matchless creation. In the Hebrew language his title God is ELohim', In the ancient Greek translation of Genesis the title is ho The-os'. But does he not have a name?
1 He does. According to the style that was used in writing documents in those ancient days of the prophet Moses, God (Elohim', ho Theos') gives us his name at the end of the document on creation. Quite fittingly his name is given together with his title as his signature to the creation account, in Genesis 2:4, which reads (NW) : “This is a history of the heavens and the earth in the time of their being created, in the day that Jehovah God made earth and heaven.” His name is thus given in 6. In Genesis 1 ri what does the title God denote. and wTiat is tins title in the Hebrew and. In the Greek translation7
7- Where is God's personal name introduced, and why was It gotwl nod wise that there his name was given with his title English as Jehovah; and he is God the Creator of earth and heaven. It was good and wise that he revealed to us his name. Why? Because that title is also applied to false gods. For example, the false god named Ba'al-be'rith is also called El-oJiiin'> in Judges 8:33; 9:27; and the false god Da'gon of the Philistines is called El-oJiiin', in Judges 16:23, 24 and 1 Samuel 5:7; and the Assyrian god named Nis'roch is called ELohim'f in 2 Kings 19:37. Another thing: though the pagan Greeks applied the title fto Theos' to their false gods such as Zeus and Hermes (or Jupiter and Mercury), the Christian Bible writers applied the same title to the Creator Jehovah.—See Acts 14:11-15,
s Also, when writing in the common Greek of his day, the Christian apostle Pau] wrote to his fellow believers in the pagan city of Corinth, Greece: "We know that an idol is nothing in the world, and that there is no God I Greek, TAe os'l but one. For even though there are those who arc called ’gods’ j Greek, £foe.oi'], whether' in heaven or on earth, just as there arc many ’gods* | the.oi' | and many lords/ there is actually to us one God r77te.os'j the Father, out of whom all things are, and we for him.” (1 Corinthians 8:4-6) The fact that there is actually just one living and true God did not do away with the need for him to tell us his personal name. By giving us his name he distinguishes himself from all the false gods who are also called Elo-him' in the Hebrew Scriptures or ho Theos' in the Christian Greek Scriptures.
u I low thoughtful and Tor esigh ted it was, then, that at the close of the account of creation he signed himself, in Genesis 2:4, as YcJio-uxih' Elohim' or Jehovah God! Thus when we hear that personal name we do not confuse him with 8? Because* as shown in 1 Corintnians there is just ©ne
living and true God, did this. do away with the need for Him to tell us hts personal name?
£>. Why was it thoughtful and foresight cd that at the close of the creation account he signed hjjib;: If as I'ei'iowtift Flu/tiiw,1 any other so-called god; we think only of the Creator of heaven and earth, the Creator of mankind.
1,1 Everyone would like his name to be not only treated with due regard but also pronounced correctly* For centuries there has been a great dispute over the correct pronunciation of the Creator’s personal name. Some modern translators of the Bible render it as Jah we h or Jahve, as if this was closer to the correct way of pronouncing it* However, Jehovah has been the popular way of pronouncing it in English. In the Roman Catholic translation known as The Westminster Version of the Sacred Scriptures, of which the Jesuit priest Cuthbert Lattey was the General Editor, the translator uses Jehovah, and in his note on Jona 1:1 he says:
In accordance with the preference of the general editor of the Westminster Version I employ the name ‘Jehovah’. It Is well known that this is certainly not the equivalent of the Hebrew Name: it was unknown to the Fathers, and, until our own times, was not found in Catholic commentaries. I should have preferred to write 4 Yah we’, which, although not certain, is admittedly Superior to ‘Jehovah’.
In his introduction to his translation of the First Book of Psalms, page xxiii, footnote 2, Jesuit priest Lattey says with regard to the form Yahweh:
Such is the form now commonly used, though it cannot be said to be certainly correct. In my translations I have preferred upon literary grounds to use the older English word 'Jehovah*, as consecrated in our poetry (for example, Milton, Paradise Z*ostf, Book i ,, verse 602), though it is based upon a misunderstanding of the Hebrew.—1939 edition.
11 The reason for the dispute is that in the Hebrew writings found in handwritten copies of 10. (n> How do some modern translators render the Creator’s name as to its pronunciation? (b) What has been the popular way <if pronouncing it. and what do translators of the Wesf-t»tn«tcr Version stiy about tikis way?
IX. (a> What is the reason for the dispute about the pronunciation of the divine name? (b> How did the pronunciation of the Tetragrammaton as Febowfb and yerJicowdjk come about?
before our Common Era, as in the famous Dead Sea Scroll of Isaiah, the divine name was written with only four letters, namely, its four consonants, but without any vowel signs between those consonants. These four consonants correspond with our English YHWH.2 After the last book of the sacred Hebrew Scriptures was written, the Jews or Israelites fell into the superstitious fear that it was wrong to pronounce God’s personal name, that it might be a sin to do so. When a reader of the Scriptures came to those four letters called the Tetragrammat on, Fie would read aloud a substitute word, El-o-him' in some places and (the
Lord) in other places. Finally the correct pronunciation of YHUII became generally unknown, the knowledge of the true pronunciation being held only by the priests. The vowel signs that are now used in Hebrew copies of the Holy Scriptures were invented quite late and came into use first in the seventh century of our Common Era. In harmony with the practice that had developed among the superstitious, the vowel signs for Elo-him' or for were inserted at the accustomed places in the text to warn the Hebrew reader to say those words instead of the divine name. By combining those warning vowel signs with the Tctragramma-ton the pronunciations YeJio^cik' and YeJio.ir-ak-' were formed.
135 In the Hebrew Bible the name of God is represented by the four letters nw (read from right to left), corresponding to YIIWII* Centuries before the Protestant rebellion of the sixteenth century against the religious authority of the popes of Rome, Roman Catholic clergymen were pronouncing the sacred combination of those four letters as /e/zuzru/z. All the available evidence is that Roman Catholic clergymen introduced that pronunciation, Says TTte Encyclopedia Americana, Volume 16, pages 8, 9 (1929 edition):
The reading "Jehovah” can be traced to the early Middle Ages and until lately was said to be invented by Peter Gallatin (1518), confessor of Pope Leo X. Recent writers, however, trace it to an earlier dale, being found in Raymond Marlin’s "Fugeo Fidel” (1270), It was doubtless due to the fact that Christian Hebraists regarded it as a superstition to substitute any word for the divine name. . ..
Raymond Martin (or, Raymundiis Martini) was a Spanish monk of the Dominican Order. In English the full title of his book means “Dagger of the Faith against Moors and Jews/' He was one of the censors appointed by the pope of Rome to dig up the passages In the Jewish Talmud objectionable to Roman Catholics.*
13 Another modern authority j calls our attention to the fact that in the ancient city of Tiberias on the Sea of Galilee the sacred four consonants (Hirn) came to be given two vowel signs so as to read
* Sec The Babylonian Talmud (The History of the Talmud), Volume I, by Michael L. Rodkinsan, pages 72, 73, of the 1918 edition.
t “The Cairo Gen iaa,” by Paul E. Kahle, based on The Schwcich Lectures of the British Academy of 1941, published in London. England, 1947, See Chapter HI, entitled
Kck.wotZt', a fact that is shown in Hebrew manuscripts of the ninth, tenth and eleventh centuries
Ter tia Pars Dift.II. Cap. HI. 5^9 naro K'D rro ws rra?Mn im mnyh *rrw ntsto nhn rss |pon vaa nsrhr.ui if ib ribtna n5 “C'sS v'iWni yi?n j-e ^7 1—onrin W3 nxcn rAwSico mx rrpn pcM win.-i 5y fict-.a nr-W ftifp nW nmx nts n5 nnnnS prno pianrr □’ro crnhx -t-t* [2*1 t-*am Nh® i’HNrt p N*n rviip'o wnn nw g’wn p n5 jtsna r.'y? tin ri'xjp Nim ia-iW □lrn p wbi ttj'O'1 nfia nW huh J2 N”' rrzr-i* K33ipe±> shs: rrooiw nad nW bnn p nSt n’ctti’sico «m nW ta ;-r%473 n5 tWCD EZ2:pCr ir'N uiiy new t=znN*^ nyco Wsn n*iN2 yj;x pyM p nSi p-u hthimi rcoWi W n<w> mp’D n-fi rjm ^ijn-ifi :□ at’n iTVJJi yjw srjrvx ucn nm p«n p d-j'f m^ipccn W mipio w ,nrr. rnmni-o W N’pm W n'Njp nvt 'tff( qW jo tW Wnh nrs rirerp T^4,'n r>rn Sa'hi 50 Sm mirn ty:v£dd X'H 'in* i*n p nSt idsfo =irv asian hnf tz=r.xn *d2bm anS ra rr^n T'Otm h1” r— lb nxno's ~thi izco runburn du pn finSc nrnN itnai ■sb rwc-o rth’nro I’lin *'hv wpb nT-ro# nsto it evfirt pnt 'ten NWTi r—en “r-E rysj jit (i ^ualrSf r trit ; ft«<pw mertierit t crit /, J>.t/fchm.~
Seqvitur vcrCT^ Etfi>rmavtr Dominos Deus de rerra cmnia aninaalia agri t fit CKTirKrm avcm ccrli ,&add«Krrad Adam, &c. Et Adue non bn c-yiit adjurorium* xiurir zc. J, Str^t*tnt rfli^ cneC 1. v. 14- E* dixir Ucus^producar terra anirnaun vivensem fecundum fpccrcm fiidm >- is' < it./ , 5: fcrrnavir Dominus Deus>Gene£2. V/xit K. .'frb.t, .^'i/b.xis Oe-
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cvftfxges - 0* tgt trtn hxttt ttxfxgem j ficus di£ixsn eftG enc£ 3 v erf 20v Et Adamo non inventt adjuronom, A/.'r-- res. nan trenrrtt t^fi f,ri-
Photograph of the tup thirty lines of page 559, of Fart 3, nsst. 2. Cimptx'-r 3, of Haymond Martin's PUGIO adverfias jlfuwro^
tri eftutaeos of A.D. 1270. as presented with, observations by Joseph de Voisin (Parts) and an introduction by J. H. Carpzov, and published In Leipzig. A.D. 1687. Copy In. Lhe New York Clly Public Library.
In the 4th line from the bottom, left, may be seen Martin’s use Ln 1270 (A.O.) of the popular pronunciation of the divine name, ■"Jehova.” See also page 31, footnote *+ of our Common Era. It was not before the year 1100 that a vowel sign for the letter “o’* was put in the middle, to make the combination read yt? JiO.wcr?i*. Says the Lexicon for the Books of the Old Testament, by Ludwig Koehler and Walter Baumgartner, Volume I, page 369, column 1, 1951 edition, under mn*: “The wrong spelling Jehovah (Revised Version: The LORD) occurs since about 1100,” and then it offers its arguments in favor of Kafr-weft' as “the correct and original pronunciation*** Still, this Lexicon offers Yahwah as a better form than Yahweh.
14 All the foregoing serves to show that even today the exact pronunciation of God's name is uncertain. But it is interesting to note that in 1531 the influential Roman Catholic cardinal, Thomas de Vio Cajetanus, constantly employed the form Jehovah in his Commentary on the Pentateuch. Eor example, in Genesis 2:4, his Latin translation has lehoua ItHohim; and in his note on Exodus 3:16 he says that according to the Hebrew it reads: “Ich&uah Eloke of your fathers has appeared to me.’*
3fl Also, the German Protestant ref ormer of the sixteenth century, Martin Luther, in his German translation of the Bible (1534) follows the religious practice of that day in rendering the Tetragram-rnaton (mm) as Her Herr (“The Lord”), But in his own writings he sometimes used Jehovah, as, for example, in his two sermons on Jeremiah 23:1-8, in which he says that this name Jehovah “The Translations of the Bible,” pages 172, 173. Footnote -1 say s i he pronunciation Ychwah? *'is preserved by the Samaritans up to the present day. Not before 1100 an o was added to the word (rnrr) and this seems to indicate the pronunciation ’ITR I’A-do-nay'J.”
14. What does ail the foregoing serve to show us to pronouncing the TetrafrramiEnaton, but to what pronunciation did Cardinal Thomas d<* Vio Ctdclanus stick?
15, Huw did Martin Luther render the Tetra&rainjmaton in Ills German Bible translation, but what rendering did he aotnc-tiroes use in his own writings’?
belongs alone to the true God; it means only God as he is in his divine being.*
1C The man responsible for introducing the word Jehovah into the English language was William Tyndale, the Roman Catholic preacher who became a Bible translator and who was strangled and then burned at the stake on order of the Roman Catholic clergy. In his translation of the Pentateuch (1530) he uses the word Jehovah. lie renders Exodus 6:3: “But in rny name Jchouah was I not known unto them?’ The whole succession of English Protestant translations of the sixteenth century, except that of Cbvrrd-ilc (1535), also used the divine name. Matthews* Bible of 1537 has a note in the margin, on Exodus 6:3, as follows: “Xehouah is the name of god wherewith no creature is named, and is as moch to say as one that is of hymselfc & dependeth or no thing?’' So it was that in 1557 the word “Jehova" got established in the dictionary, f
17 The Roman Catholic translation of the Bible of 1610, known as the Douay Version, does not contain “Jehovah?’ + It docs contain “Adonai” in Exodus 6:3 and Judith 16:16 (Apocryphal).
The Protestant translation of 1611 known as the Authorized or King James Version contains “Jehovah” in its main text in Exodus 6:3; Psalm
* Quoting from his sermons printed In 1527 (page 569): "Dieser nw/r jrt-y JZcrr, flreftdrt fitZZcinc de at
waren Cr-ott zu.'* nah-nie VcZtovaZt', T/jviv/Z,’
bedewtet a-Ztei^ Gotta wia cr 1st ynn vcincm G&ttlichcn iwesen? -
t See Old Tosltfinent ds Semiiia Studies, Volume I, under “Notes on the Name,” and JT. The Pronunciation Jehovah,” by George F. Moore.
1 Consult Cortcordaniie to tfte 2?ibZe (Douay Version), by Rev. Newton Thompson, S.T.D., and Raymond Stock. (1943 edition, St. Louis, Mo., and London, W.C.)
16. Who introduced the word Jehovah Into the English lan.ju.aflr and when did this word .get introduced Into the dictionary? 17, As to rendering the Tetra^rarnmatort, what does the Cath© lie ycraiort contain?
18. When! dues the jla^/jorireci or Xinxf James Version present ’“'Jehovah'' 2
83:18; Isaiah 12:2 and Isaiah 26:4; besides the compound forms of Jehovah-nissi (Exodus 17:15), Jehovah-jireh (Genesis 22:14), Jehovah-shalom (Judges 6:24), and, in the marginal reading for Jeremiah 26:3, Jehovah-tsidkenu.
The English Revised Version of 1885 retains the name in the same jJaces but introduces it also in Exodus 6:2, 6, 7, 8; Psalm 68:20; Isaiah 49:14; Jeremiah 16:21 and Habakkuk 3:19.
However, in the American Standard Version of 1901 the revisers used the popular form Jehovah wherever the Tetragrammaton (rnrr) occurred in the Hebrew text, the so-called Masoretic or traditional text3 In the Masoretic Hebrew text of the thirty-nine books of the inspired Scriptures the Tetragrammaton occurs 6,823 times.c
: 1 The Revised Standard Version, published in New York city, N.Y3, in 1952, omitted the sacred name altogether and used substitute words according to an unchristian tradition, the Jewish tradition.
-- Tn June of 1961 the 2Vew Worlzl Translation of the Holy Scriptures was published in one volume, in Brooklyn, New York. In loyalty to the divine Inspire i’ of the Holy Scriptures it presents His name according to the occurrence of the Tet ragrammaton (ntrp) in the Hebrew text, even in the 134 passages where the ancient Jewish copyists (Sopherim) say that they changed the primitive Hebrew text to
read A-do nay' instead of Ve-honvah'j in other passages was the word used as a substitute.
Also in a couple of places (Isaiah 34:16; Zechariah 6:8) the apparent abbreviations for the divine name were rendered in full. Thus it comes about that in the jVrw WorZti Translation of the Hebrew Scriptures “Jehovah" occurs, not 6,823 times, but 6,961 times. The highest number of times in any one book of the Bible is in the Psalms, with 742 occurrences of “Jehovah/7
One further outstanding mark about the 2Vt?w Wor?d Tiati.s7vt.io7f is its presentation of God*s personal name in what is commonly called the New Testament, that is to say, the Christian Greek Scriptures. Of course, the .JVertc IVorZd Translation was not first to do this, in English. In 1864 there was published in America a translation entitled “The Emphatic Diaglott containing the Original Greek Text of what is commonly styled the New Testament/’ by Mr. Benjamin Wilson, a newspaper editor of Geneva, Illinois, This Diaglott contains in its main text the word Jehovah a number of times, as in Matthew 21:42; 22:37, 44; 23:39 and Murk 11:9, where the Hebrew Christian writers quote verses from the Hebrew Scriptures in which the Tetragrammaton (mrr) is found.
- ‘ But as far back as 1385 a Spanish Jew named Shem Tob ben Shaprut translated the inspired book of Matthew into Hebrew, Where the apostle Matthew quoted from the Hebrew Scriptures the Jewish translator Shem Tob rightly entered the Tetragrammaton (mrr) into the inspired Christian Scriptures. Since then as many as nineteen translations into Hebrew have been made of books of the Christian Greek Scriptures or of the entire twenty-seven books; and all these translations into SSL Wliat further outstanding mark Is tKere about the iVesti TVo-Jif riwisfatioK with regard to jpttesenttng the divine name, t>u.t wlwl T-ji^iish translation was ahead or it In doing th.Es? 3HL Since 138S what tuts been done as !■> translating the Cftristlan Greek SttiptLires, and how has nil this furtUShca a gnoct basis fur the Jfew Woritf Trattsiaticmr
Hebrew present We Tetragrammaton (mm) in the so-called New Testament, These Hebrew translations furnished a good basis for the AViw IVorM T'ransZaffon in regard to Jehovah’s name.
25 With these Hebrew translations as a backing or support, the TVcw World Translation of the Holy Scriptures has rendered the divine name in the form **Jehovah” throughout the Christian Greek Scriptures. How many times? 237 times. Its authority for doing so was not merely those nineteen aforementioned Hebrew translations. Long before the Christian Greek Scriptures began to be written, certain Greek-speaking Jews of Alexandria, Egypt, under the reign of King Ptolemy Philadel-phus, began, about 280 to translate the
I -Iebrew Scriptures into Greek, for the benefit of Jews who could not read Hebrew. This translation, known us the Greek Scptuagint Version, was completed about- the first century B.C.E. Now what did those translators do when they came to the Tetragrammaton (mrr) in the Hebrew text? Did they translate it? Or did they use some substitute word for it in the Greek, such as Ky'ri-os (meaning “Lord”) or The-os- (meaning ’’God”) ? No! They inserted the Tetragrammaton in its old Hebrew letters right into the Greek text. Thus the divine name did appear in the Greek translation of the Hebrew Scriptures foi* the Jews.
-* Copies of the Greek translation containing the Tetragrammaton (him) were still in circulation in the days of Jesus Christ and his twelve apostles and were available centuries afterward. In the Foreword to the New IVorZd ITrans&ifion of the Christian Greek Scriptures, published in 1950, there is presented the proof of this.
25. Uw many times doos the JV*m? Worjrf TnjnrshifiOH present the divine nunie in the Christian Greek Scriptures. but when did the TetraRrurninnLon appear in u Greek translation of the Hebrew Sculptures., and for whose benefit?
2G. ir<iw Jong did sucEi kind nf Greek traralatiea circulate, unci where is good proof of this fact presented?
27 All twenty-seven of the inspired books written by apostles and other disciples of Jesus Christ were written in the common Greek of the first century, which was much like the Greek of the Septuagint Version of the Hebrew Scriptures. These inspired Christian writers who spoke, read and wrote Greek had at hand copies of the Sep-tuagint Version containing the Tctragrammaton (mrr). Conveniently, then, when they wrote the books of the Christian Greek Scriptures and felt inspired to quote from the Greek Septuayint, they would include in their quotation the Hebrew Tetra-grammaton, or, even when they quoted direct from the Hebrew Scriptures and found the sacred Tetra-grammaton there, they could follow the Septuagint custom and embody the letters of the divine name right in their inspired Christian Greek writings.* They had no superstitious fear of using God’s own name; no more than their Leader had had. They were no longer in fear of or under the influence of the Jewish priests, scribes and rabbis who took responsibility for putting to death the Jewish prophet of Nazareth, Jesus who is called Christ.
* Says Dr. Paul EL Kahle in Th# Cairo Guntea, pages 222, 224, of the 1959 second edition: “We now know that the Greek Bible text as far as it. was written by Jews for Jews did not translate the Divine name by fa/rios, but the Tctragrammaton written with Hebrew or Greek letters was retained in such manuscripts. It was the Christians who replaced the Tetragrammaton by Ari/jrios, when the divine name written in Hebrew letters v as not understood any more. , . . The papyrus containing fragments of Leviticus ii-v is written in a hand closely akin to that of Papyrus Fouad 266, characterized as already mentioned by the fact that the name of God is rendered by the Tetragrammaton in Hebrew square letters not by xvQiog as later in Christian manu
scripts of the Bible.1'
Whereas copyists began to substitute Kyrios (Lord) for the divine ruime in Greek copies of the Holy Scriptures, the Syriac translators used the word Marya jTI. when Christ's ;spasties and other disciple wrote the Giirls-tiitJi Greek Scriptures, how did they follow the early custonj. and why?
2® There was therefore no objection nor any obstruction to their putting in their inspired Christian writing the Tetra granimat on (run*) when they referred to God the Creator. Furthermore, if the Hebrew-Christian apostle Matthew first wrote his account of the life of Jesus Christ in Hebrew, as there is reason to believe, then he doubtless put the divine name, which is generally pronounced Jehovah, into the Christian part of the Holy Bible, just as those Jewish translators from Shorn Toh of Spain onward have done.
The committee who produced the 2Vew WorZrf Translation of the Holy Scriptures wore therefore justified in presenting at. least 237 times God*s personal name in the English translation of the Christian Greek Scriptures. This number, together with the 6,961 times in the translation of the Hebrew Scriptures, runs up a total of 7,198 times that “Jehovah*’ occurs in this translation of the entire Holy Bible.
30 The great Creator of the universe and of the Holy Bible has not left himself nameless on its pages. His Bible may correctly be called the Book of his name. By familiarizing ourselves with its contents we may get acquainted with him. We can leai a why and how he will sanctify his holy name, and what it will mean for us in eternal blessings if we fear, honor, love and call on his holy name.
(JliSb) as a substitute, Says A Cto-»bpr?hcitow,<s Syrian _DtT-iioitars/, by Dr. J. P. Smith, 1903 edition, On page column 1, concerning i 1 ; "The latter form is used
only of the Lord God, and in the Pcshita Version of the Old Testament represents the Tctragrammaton.” Hence in the Syriac translation of the Christian Scriptures this word stands for Jehovah, the same as
A"^no.$ now does in many cases in extant copies of the Greek Scriptures, as in Matthew 1:20.
28 Why Is ther**- special reason to believe that the apostle Matthew put the ci ivinc rujint- Sn the Christian part of the Bible? 2a. wust, therefore. was the New World Translation Committee ju.s: ilicd in filing, ®o that the divine name occurs how many times in. the entire Bible trrmsdatioat
30. Why may the Bible correctly be culled the Book of the Name, and by familiarizing aweelves with its contents what may we do?
3J
HOW IT CAME
TO NEED
SANCTIFICATION
son deserves to know and ought to know the name of his father. Did the first man on earth know who his father was and did he know his name? Yes, he did. But no, the name of his father was not Ape, as worldly scientists of our nineteenth and twentieth centuries want us to think* Who, then, wTas the first man’s father and what was his name? By going to the Book of the Name we can quickly find out. In the forty-second book of the Holy Bible, chapter three, verses 23 to 38, the writer Luke gives us the earthly line of descent of Jesus Christ all the way back to the first man. Counting from Jesus, we find a list of seventy-seven names, the last of which is Adam, who was the first man. But this last verse (Luke 3:38), which mentions Adam, does not stop the line of descent with him. It shows Adam’s origin, saying: “The son of Enos, the son of Seth, the son of Adam, the son of Cod.” Adam was the earthly son of God, because God made him in a special direct creation separate from that of the fish, the birds and the subhuman animals, and God gave him life, like a father.
1. What doct; a son deserve to know, and Jiow do wc ascertain from J_uJ;e just who was the Hr&t man's father?
" The account of man’s special creation as given in the first book of the Bible, called Genesis, gives the name of his Creator* It was the name of the Creator of heaven and earth. (Genesis 1:1, 28; 2:4) The creation account says: "Jehovah God proceeded to form the man [Hebrew: a-dam'] out of dust from the ground and to blow into his nostrils the breath of life, and the man 1 a-dam' | came to be a living soul. Further, Jehovah God planted a garden in Eden, towaid the cast, and there he put the man [a-cton'J whom he had formed. Thus Jehovah God made to grow out of the ground every tree desirable to one’s sight and good for food and also the tree of life in the middle of the garden and the tree of the knowledge of good and bad/* (Genesis 2:7-9} So from the beginning Adam was the "son of God/* and his Father’s name was Jehovah, his heavenly Creator.
a A son likes to talk with his father, and a father enjoys talking to his son. He wants to talk to his son to advise him. Though Jehovah God the heavenly Father was invisible to his earthly son, he talked to him and gave him advice regarding the way to eternal life in the garden of Eden. For one thing, Adam had to imitate his heavenly Father and work. The garden of Eden was io be no place of lazy ease and aimless living. The "book of Adam’s history,” as it is called in Genesis 5:1, says: "And Jehovah God proceeded to take the man I and settle him in the garden of Eden
to cultivate it and to take care of it. And Jehovah God also laid this command upon the man | a-d(rm'~ : ‘from every tree of the garden you may eat to satisfaction. But as for the tree of the knowledge of good and bad you must not eat from it, for in the day you cat from it you will positively die/”—Genesis 2:15-17.
2. whom does the creation Eiccount in Genesis dw to he 1 he Talker i:r -111-!' tlri;*. I nan, and W±UKt does It give uy Jii-; r.-u ii.nn.--3, Why did the heavenly Father went m 1.;i’Jc to his earthly wei Adam, and how was Adam to imitate his Father -
4 Jehovah did not desire his son to die and leave the garden of Eden without a cultivator and caretaker. He did plant the tree of t he knowledge of good and bad in the garden of Eden; but the presence of that tree there in that Edenic paradise was nothing bad, for this tree was nothing bad in itself. Everything in this garden of Eden was good and perfect, as was also Adam himself- His heavenly Father did put, for the time being, an embargo or prohibition upon this special tree; but at the same time he warned his perfect son Adam, telling him why he should not eat of it. As Creator and Father, Jehovah God had the right to command and test the obedience of the son for the son’s good. He had the right to promise punishment for the son’s disobedience to his Father.
° Perfect obedience in even the smallest of things was possible for God’s perfect, son. Disobedience in but the smallest thing would break his perfection. Since his holy Father in heaven is perfect, he could not permit anything imperfect to live forever in the Edenic paradise. The son, willfully becoming imperfect by disobedience to his perfect heavenly Father, must die, deservedly. It was good advice,, therefore, that a later son of God on earth, namely, Jesus Christ, gave in his sermon on the mountain to his followers, saying: “You must accordingly be perfect, as your heavenly Father is perfect." —Matthew 5:48.
6 In all the “book of Adam’s history/’ from Genesis 2:5 to 5:1, the first man is not reported as saying his heavenly Father's name. However, his Father did gift Adam with the ability to name things. “And Jehovah God went on to say: Tt is
1. Why did Jehovah do nothing bad in putting the tree of the knowledge of good and bud In the garden of Kden. and what did he have a right to do as regards it?
5. Why would it bi- deservedly that Adam would die for dis-oV: die nre, and wh.il good advice therefore dirt Jesuji Christ jUvl as to being like the heavenly Father?
6. Is Adam reported as say ins his heavenly Father’s name*, but wliat ability did God give Adam that he used respecting wild beasts, domestic onlinftls a:;d flying treattire.-j?
not good for the man [a-ctam' 1 to continue by himself. I am going to make a helper for him, as a complement of him.’ Now Jehovah God was forming from the ground every wild beast of the field and every flying creature of the heavens, and lie began bringing them to the man [.a-ctam'J to see what he would call each one; and whatever the man [a-da?n\] would call it, each living soul, that was its name. So t he man [a-cton'l was calling the names of all the domestic animals and of the flying creatures of the heavens and of every wild beast of the field, but for man there was found no helper as a complement of him.”-—Genesis 2:18-20.
7 It would be unreasonable to think that Adam would be able to call all those lower creatures by name and not also be able to call his heavenly Father by name. Not that Adam gave God his name. A son docs not name his father, God gave himself his own outstanding name. He had no father or mother to name him. There is no such thing as a “mother of God,” and such a thing is not mentioned in the inspired Word of God. God issued forth from no one’s womb, and received body, form and life from no one. The “prayer of Moses, the man of the true God,” says: “O Jehovah, you yourself have proved to be a real dwelling for us during generation after generation. Before the mountains themselves were born, or you proceeded to bring forth as with labor pains the earth and the productive land, even from time indefinite to time indefinite you are God.”—Psalm 90: superscription, 1, 2. ,
The word “father” is not a personal name; it is a title held by creatures today. The word “God” is also a title, and not a personal name. There are many so-called “gods” today, as 1 Corinthians
7. What would it therefore be unreasonable to think regarding Arb rn' .- ability, but what diH\s 1‘salrn 90 indicate that Adam could not do as to God*
8. Why was it fitting for Adam back there to know the personal name ol Iiifs heavenly Father who was also God?
8:5, 6 reminds us. To distinguish between fathers and gods, they must be named. Although back there, six thousand years ago, there were no false gods, yet it was fitting for Adam as a son to know the name of his heavenly Father, God the Creator.
* Furthermore, the inspired account of earth’s creation as set forth so grandly in Genesis, chapter one, Weis doubtless given to Adam while he was perfect in the garden of Edon. He needed it to satisfy his inquiring mind as to how all things about him came to be and how he himself got into t his lovely paradise of Eden. This creation account has a colophon as its conclusion, which names the author of this creation account with these words: “These are the histories of the heavens and the earth, when they were created, in the day that Jehovah Elohim made earth and heavens/’ (Genesis 2:4, Zto) In being given this creation account with its colophon, Adam would be given the name of its Author. God the Creator.
As the first man out of whom God was to produce all the rest of mankind, Adam in his perfection was made the spokesman or prophet for God to the human family* As head of the family he would be the visible means that God would use in comm tint eating with mankind. As prophet, he would speak in God’s name, to show who had designated him and who had sent him, and by whose authority he spoke. So it must have been from Adam that his first human companion learned God’s name and also God’s will.* This
‘ Here it is appropriate to refer to the F.wr/io fi'idci written by the thirteenth-century Dominican monk, Raymond Martin, mentioned in chapter two, page 18. In this he translates a quotation from Bere&hith Rdb-hah, a third-century Hebrew commentary expounding
9, To satisfy Adam's Inquiring mind, what account was doubtless Riven to him. and along with that account would go what information?
10. As the first man what was Adam made to the rest nr mankind, and how, then, doc; 5t come that his .first human com-pnnlon is the first one reported using the divine name? accounts for the fact that she is the first one reported using the divine name.—Genesis 4:1.
11 Perfect Adam, the lone human in the paradise of Eden, continued to cultivate it and care for it and to have dominion over all the lower animals and to live at peace with them* Obediently he did not eat from the tree of the knowledge of good and bad; and so he kept on living in his human perfection. All the other fruit trees satisfied his needs for natural food, but he did not yet seek or find access to the “tree of life in the middle of the garden.” (Genesis 2:9} This tree was doubtless reserved for him to eat after he had fully proved a loving son’s perfect obedience to his heavenly Father. He worshiped his heavenly Father as God by obedient service and was perfectly happy.
12 The perfect, sinless Adam had sweet communion with his divine Father; and yet his Father saw that it was not good in the highest sense for his earthly son to continue by himself. AU the other creatures on earth, whom Adam named, had their companions, their complements, male and female, but “for man there was found
no helper as a complement of him." Adam noted this fact, hut he did not complain to his heaven J y the book of Genesis verse for verse, often word for word. M-artin quotes its commentary on Genesis 2:19 anti following verses, according to which Adam names the flying creatures and land animals. Here the Kerc-shit-h J&abbaJi (17,4) sets out a tradition of Rabbi Aeba, according to which God says to Adam: "And what is my name?" Adam answers: “mm Jefiova, ftivc Adonat/,qula JJominus es- owMiium.” That is to say, translated from the Latin of Martin: “mm Jehovah? or Adonay, since you are Lord of all.” This reference is also used to show that the form of the divine name, Jehovah, was used by Roman Catholic clergymen as far back as the thirteenth century. See photograph, page 19.
XL liow did Adam ihim- his obudiehtv while t>y himself in the garden <iT Kden, and. whut tree was doubtless tietct in reservation fur him to eat from ?
12. (a) Respite Atlanta communion with God. what did God see wits not good in Adam’s caser and why? (b> How did God proceed to balance matters?
Father about it. Out of love for his human son God now acted to suit Adam with a helpful complement.
"Hence Jehovah God had a deep sleep fall upon the man [ailam'J andr while he was sleeping, he took one of his ribs and then closed up the flesh over its place. And Jehovah God proceeded to build the rib that he had taken from the man Fa-cfrr-m'J into a woman and to brine her to the man Fa • dtun'l. Then the man [a-daw'] said: This is at last bone of my hones and flesh of my flesh. Tliis one will be called Woman because
from man [Hebrew: isft-1 this one was taken/ ” ■—Genesis 2:21-23.
33 With complete satisfaction Adam called her his true complement. She was whereas
he was Iah. She was the first isftshah' (“female man”) of her kind on earth. Later Adam gave her a personal name: “After this Adam called his wife’s name Eve [that is, Living One], because she had to become the mother of everyone Jiving.” (Genesis 3:20) This was the first human marriage, and it was performed in paradise, the earthly garden of Eden. God the Creator performed this marriage of a perfect couple, ideally matched. They had one God, Jehovah; and, as head and prophet, Adam led Eve his wife in the worship of Jehovah, theii* Creator and Father.
1 ‘ God set before this young married couple a purpose in living. It was not to prepare themselves on earth to live in heaven with God their Father. Heaven is not man’s final home. Eternal life in an invisible spirit realm us not man’s destiny appointed by God. Tt is even so written: 'The first man Adam became a living soul/ . . . The first man is out of the earth and made of dust . . . As the one made of dust is, so those made of dust
13. (a> What did Adam call her as his complpsncnt, but what [W'rrsnnnl name did he Kive tier, and why 7 lb> What can be said with regard to this first human marriage, and what was the religious situation of the married couple?
14. (a) What scriptures arc given show that heaven is not man’s destiny a;; pul nt eil by God" i.b> According to Genesis 1:27, 2H, what was God's purpose set before Adam and Eve? are also; . . . flesh and blood cannot inherit GocFs kingdom*” (1 Corinthians 15:45,47,48,50) "As regards the heavens, to Jehovah the heavens belong, but the earth he has given to the sons of men [a-ddm'].” (Psalm 115:16) So the purpose set before Adam and Eve was exclusively earthly, to live to see the whole earth filled with their big family, with billions of descendants, and then to keep on living with them forever in perfect happiness in a paradise that covered all the earth. Jehovah God told them that this was his purpose for them. Hence the creation account over God’s own signature says:
“God proceeded to create the man in his image, in God's image he created him; male and female he created them. Further, God blessed them and God said to them: 'Be fruitful and become many and fill the earth and subdue it, and have in subjection the fish of the sea and the flying creatures of the heavens and every living creature that is moving upon the earth? - Genesis 1:27, 28.
1S This opened up the opportunity for many more marriages in perfection in the paradise of Eden between the sons and daughters of Adam and Eve and between all the descendants of these sons and daughters. That is why, after Adam had accepted his wife in her beautiful marriage-day perfection, the “book of Adam’s history” says: "That is why a man [isA] will leave his father and his mother and he must stick to his wife and they must become one flesh.” (Genesis 2:24) Here we should not fail to note what that other perfect son of God on earth, Jesus Christ, said in his discussion of marriage. He said that God gave to his earthly son Adam but one wife, to fulfill this grand purpose for all the earth. I laving one wife, without divorce— that was the perfect marriage standard for man. That was the paradise standard.
15. Whut opportunity did that first human marriage open up for the paradise of Eden, and what was the paradise standard in tills regard as stated, by Jesus Christ?
…