DOCSLIB.ORG

Ref20200619 E.Pdf

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

Artur Artemyev Jehovah’s Witnesses in Kazakhstan Socio-historical and Theological Analysis Almaty, 2021 UDC 24 LBC 8635 A 86 Revised by the author. Artur Artemyev А86 Jehovah’s Witnesses in Kazakhstan. Socio-historical and Theological Analysis. Artur Artemyev Third revised and enlarged edition Almaty, 2021 - 424 p. For noncommercial use. ISBN 978-601-218-031-2 This monograph by Artur Artemyev, professor and religious scholar from Kazakhstan with a PhD in philosophy, focuses on a historical and theological investigation of Jehovah’s Witnesses’ life and worship in Kazakhstan. There are two previous editions of the monograph Jehovah’s Witnesses in Kazakhstan and Central Asia. Historical and Theological Analysis. The first edition was published in 2002 and the second edition in 2010. In the last few years, this religious organization has undergone many changes. Therefore, the author considered it necessary to prepare a new edition of the monograph focusing on Kazakhstan only. This work is mainly addressed to lecturers of religious studies, master’s degree students, teachers, and government officials who implement policies in relation to neo- Protestant denominations and new religious organizations. The easy-to-comprehend presentation of the material also makes this monograph appealing to non-specialist readers interested in modern religion. UDC 24 LBC 8635 © A.I. Artemyev: text, 2020. © Watchtower Bible and Tract Society of New York, Inc.: images, 2020 © Stormfront in Kazakh Steppe at Sunset, AKELA - FROM ALP TO ALP / Stocksy United: cover image © LLP “ИД Кочевники” ISBN 978-601-218-031-2 TABLE OF CONTENTS To the Reader ............................................................................................... 4 Chapter 1 The History of the Worldwide Religious Organization of Jehovah’s Witnesses ....................................................................................................... 9 Chapter 2 Jehovah’s Witnesses in Kazakhstan. Historical Overview ................. 91 Chapter 3 Foundation of the Teachings. What Do Jehovah’s Witnesses Believe?........................................................................................................ 152 Chapter 4 Organizational Structure of Jehovah’s Witnesses ............................... 274 Chapter 5 Theocratic Education System. Jehovah’s Witnesses’ View of Secular Education ................................................................................ 318 Chapter 6 Characteristic Features of Jehovah’s Witnesses’ Religious Consciousness and Lifestyle .................................................................. 334 Chapter 7 From Tolerance to Persecution and Anti-cultism. Questions about Accuracy in Terminology ........................................................................ 392 Conclusion.......................................................................................................457 About the Author..................................................................................... 471 TO THE READER The edition which you hold in your hands has its “predecessors:” Jehovah’s Witnesses in Kazakhstan and Central Asia. Historical and Theological Analysishas two editions in Russian (published in 2002, with a revised and expanded edition in 2010) and one edition in Kazakh (published in 2011). However, because of the continuing development of their theology and worship, there have been many developments in the organization of Jehovah’s Witnesses in the past few years. That is the first reason why a new edition was needed. Secondly, Jehovah’s Witnesses did not come to Kazakhstan in the 1990’s, as some “experts” are trying to prove. I am not afraid to say that they have been a part of the history of our country and our society for the past 100 years. Just think about it, now you can find a fourth- generation Jehovah’s Witness who was born in Kazakhstan. However, for some reason we still think they are “strangers” or “foreigners.” Myths and rumors have been created and spread about them which have nothing to do with reality. Jehovah’s Witnesses are often portrayed in a dark light. Some try to present them as fanatics; others present them as professional scammers who can entrap new converts by hypnosis and manipulation. At the same time, if someone is really trying to understand this subject and carry out an impartial investigation into this religious denomination, a wave of criticism crashes down on him, with accusations of being biased or affiliated with Jehovah’s Witnesses. But such a response only stirs up the interest of an honest researcher to explore the topic. Thirdly, we live in the information age. A number of new historiographic sources have become available on this topic—here and in foreign countries—in which the history, life, and beliefs of Jehovah’s 5 Witnesses are thoroughly studied. The organization itself has issued many books and is still actively collecting materials on its own history. Finally, and perhaps more importantly, Jehovah’s Witnesses in Kazakhstan as a registered organization have their own separate, legal identity. They are connected to Jehovah’s Witnesses of other former Soviet republics in Central Asia only spiritually, as equal partners. These are the reasons why this edition is fundamentally different from previous versions, although some portions remain the same. Nevertheless, I want to emphasize that I do not belong to any religious denomination including Jehovah’s Witnesses. Moreover, I am not a man of faith even though I have studied religion for over 50 years. I have written more than 300 academic articles, educational brochures, and teaching materials on religious subjects, among them two volumes of Religious Study: Basic Background. History of Religion. Religion in Kazakhstan (2011). Some people ask me: “How can you study religion without being a religious man?” Usually, I answer: “I strongly believe that only a person who does not belong to any religious denomination can be a religious scholar in the truest sense of the word. Otherwise, he will be biased. He will consider a religious phenomenon consciously or unconsciously from the standpoint of his religious affiliation—which is the case for most scientific research today. However, there are some exceptions, when the maxim of the great, very religious, scientist Ivan Petrovich Pavlov is applied. He said that he did not allow God into his laboratory. Jehovah’s Witnesses’ point of view appeals to me: “Understanding the religious beliefs of another does not require that you accept or follow them, and to inform is not to proselytize.1” It is very important to respect the beliefs of one another. ¹ Jehovah’s Witnesses and Education – Watchtower Bible and Tract Society of New York, Inc., 2015 – p. 2. 6 The Russian poet Yuri Levitansky wrote: “Everybody chooses for himself his belief, his woman and his road.1” Indeed, a man must decide for himself if he believes or not and choose which religion best fits his spiritual quest. I believe that there is one truth, but you can and should go towards it using different paths. It is, in other words, pluralism of approach united by a sincere desire to achieve it. However, in doing so, it is very important to preserve personal integrity and common decency. At different times in every society there has been a fight between tolerance and intolerance, open-mindedness and xenophobia. Our society is no exception. Occasionally, some people have tried to introduce us to a new enemy in our midst, a member of a sect who is responsible for all the problems in our life. We are encouraged to unleash all our pent-up frustration and anger upon this “enemy.” It sometimes seems that the media deliberately incite a real hysteria—there is no better word to describe big headlines that reveal danger coming from another “non- traditional religion.” Horrifying incompetence, unconcealed ignorance, use of insulting expressions and offensive tone when discussing religious topics—all create a negative attitude that can slowly destroy our social stability. In the minds of our people, especially young ones, it forms a syndrome of “aggressive intolerance” towards our neighbors. As a scientist and religious scholar, I strongly believe that now is the time to strengthen peace and harmony within our society. We must promote respect among people of different religious and cultural identities and reject ignorance and xenophobia—it is the duty of every citizen. We can do so by promoting education; we are often afraid of what we do not know. Knowledge is the best antidote to ignorance and xenophobia. Only a person with knowledge can really understand his neighbor and respect him. By no means should we demand that all people be impartial in their view of all religious denominations. The majority have their own ¹ Y. D. Levitansky. “Everybody chooses for himself…” Translated by Alexandra Shamarova, electronic ref., (https://levitansky.ru/poeziya/den-takoy-to/kazhdyy-vybiraet-dlya-sebya/). 7 religious ideas, and they will not like all religions. - On the other hand, a person will not change his religious beliefs just because some people do not like them. Anyone who seriously studies religious history knows that there have always been differences of opinion. In 1881, A. S. Prugavin, a well-known expert on the schism inside the Russian Orthodox Church, wrote: “People’s thoughts are thrashing about, always looking around for the right belief, for spiritual, intellectual food…1” At the same time, any church is true from the perspective of the people who
Recommended publications
  • Helena Chester the Discursive Construction of Freedom in The

    Helena Chester the Discursive Construction of Freedom in The

    The Discursive Construction of Freedom in the Watchtower Society Helena Chester Diploma of Teaching (Early Childhood): Riverina – Murray Institute of Higher Education Graduate Diploma of Education (Special Education): Victoria College. Master of Education (Honours): University of New England Thesis submitted in fulfilment of requirements of the degree of Doctor of Philosophy at Charles Darwin University, Darwin. October 2018 Certification I certify that the substance of this dissertation has not already been submitted for any degree and is not currently being submitted for any other degree or qualification. I certify that any help received in preparing this thesis, and all sources used, have been acknowledged in this thesis. Contents Acknowledgements ............................................................................................................... 4 Dedication ............................................................................................................................. 5 Thesis Abstract ..................................................................................................................... 6 Keywords .............................................................................................................................. 7 Acronyms and Abbreviations ................................................................................................ 8 Chapter 1: The Discursive Construction of Freedom in the Watchtower Society ................... 9 The Freedom Claim in the Watchtower Society .............................................................
  • Crafting Lutheran Pastors in Tanzania Perceptions of Theological Education and Formation in the Evangelical Lutheran Church in Tanzania

    Crafting Lutheran Pastors in Tanzania Perceptions of Theological Education and Formation in the Evangelical Lutheran Church in Tanzania

    STUDIA MISSIONALIA SVECANA CXIX Johannes Habib Zeiler Crafting Lutheran Pastors in Tanzania Perceptions of Theological Education and Formation in the Evangelical Lutheran Church in Tanzania To Lukas and Julia Dissertation presented at Uppsala University to be publicly examined in Sal IV, Universitetshuset, Biskopsgatan 3, Uppsala, Friday, 7 December 2018 at 10:15 for the degree of Doctor of Philosophy (Faculty of Theology). The examination will be conducted in English. Faculty examiner: Professor Knut Holter (VID Specialized University, Norway; Faculty of Theology, Diaconia and Leadership Studies). Abstract Habib Zeiler, J. 2018. Crafting Lutheran Pastors in Tanzania. Perceptions of Theological Education and Formation in the Evangelical Lutheran Church in Tanzania. Studia Missionalia Svecana 119. 222 pp. Uppsala: Department of Theology, Uppsala University. ISBN 978-91-506-2725-1. The quest for theological education is embedded in the history of the churches in sub-Saharan Africa and is, at the same time, inherently linked to how the churches continue to evolve and shift in character over time. It relates to the self-understanding of the churches and their role in society, including their academic and pastoral obligations to adequately educate and train leaders to work in the localities. With its estimated 6.5 million members, the Evangelical Lutheran Church in Tanzania (ELCT) is today one of the largest Lutheran churches in the world. The role and impact of institutions for theological education are high on the agenda in the ELCT, not least as the various educational institutions for ministerial training are often seen as important means in the processes of theologising and strategising for the future.
  • Patrick Henry

    Patrick Henry

    LIBERTY UNIVERSITY PATRICK HENRY: THE SIGNIFICANCE OF HARMONIZED RELIGIOUS TENSIONS A THESIS SUBMITTED TO THE FACULTY OF THE HISTORY DEPARTMENT IN CANDIDACY FOR THE DEGREE OF MASTER OF ARTS IN HISTORY BY KATIE MARGUERITE KITCHENS LYNCHBURG, VIRGINIA APRIL 1, 2010 Patrick Henry: The Significance of Harmonized Religious Tensions By Katie Marguerite Kitchens, MA Liberty University, 2010 SUPERVISOR: Samuel Smith This study explores the complex religious influences shaping Patrick Henry’s belief system. It is common knowledge that he was an Anglican, yet friendly and cooperative with Virginia Presbyterians. However, historians have yet to go beyond those general categories to the specific strains of Presbyterianism and Anglicanism which Henry uniquely harmonized into a unified belief system. Henry displayed a moderate, Latitudinarian, type of Anglicanism. Unlike many other Founders, his experiences with a specific strain of Presbyterianism confirmed and cooperated with these Anglican commitments. His Presbyterian influences could also be described as moderate, and latitudinarian in a more general sense. These religious strains worked to build a distinct religious outlook characterized by a respect for legitimate authority, whether civil, social, or religious. This study goes further to show the relevance of this distinct religious outlook for understanding Henry’s political stances. Henry’s sometimes seemingly erratic political principles cannot be understood in isolation from the wider context of his religious background. Uniquely harmonized
  • Joint Deliberation Between the Russian Orthodox Church Abroad and the Church of the Genuine Orthodox Christians of Greece

    Joint Deliberation Between the Russian Orthodox Church Abroad and the Church of the Genuine Orthodox Christians of Greece

    Joint Deliberation Between the Russian Orthodox Church Abroad and the Church of the Genuine Orthodox Christians of Greece Communiqué from the Joint Deliberation of the Holy Synod of the Russian Orthodox Church Abroad with the Delegation from the Holy Synod of the Church of the Genuine Orthodox Christians of Greece On Tuesday, April 15/28, 2015, at the headquarters of the Synod of the Russian Orthodox Church Abroad (ROCA) in Odessa, Ukraine, a joint fraternal deliberation was held between the Holy Synod of the Russian Orthodox Church Abroad, under His Eminence, Metropolitan Agafan- gel, who was present with six other Hierarchs (Andronik, Georgiy, Afanassy, Kirill, Nikon, and Roman), and an official Synodal delegation from the Church of the Genuine Orthodox Christians of Greece (He Ekklesia G.O.Ch. Hellados, or the Church of the G.O.C. of Greece), consisting of three Hierarchs (Photios of Marathon,Ambrose of Methone, and Klemes of Gardikion) and a Pres- byter (Father Michael Konstantinides), who served as their translator. The aim of this joint deliberation was to secure the unity of the two Churches by means of di- alogue on certain issues of mutual interest, seen by both sides as needing clarification. In a spirit of peace, mutual respect, and love, the delegations dealt with eight principal issues, achieving unanimity thereupon. To wit: 1. It was decided that the ROCA would refrain from accepting a certain group of clergy, owing to impediments of a canonical nature, which were pointed out by the Greek side. As well, it was agreed that henceforth there should be joint consultations in handling similar instances of petitions from clergymen located abroad; that is, outside the canonical territories of the two Churches.
  • 'Socialism in One Country': Komsomol'tsy

    'Socialism in One Country': Komsomol'tsy

    Youthful Internationalism in the Age of ‘Socialism in One Country’: Komsomol’tsy, Pioneers and ‘World Revolution’ in the Interwar Period Matthias Neumann On the 1st of March 1927, two Komsomol members from the Chuvash Republic, located in the centre of European Russia, wrote an emotional letter to Comrade Stalin. Reflecting on the revolutionary upheavals in China, they attacked the inaction of the Komsomol and the party and expressed their sincere determination to self-mobilise and join the proletarian forces in China. ‘We do not need empty slogans such as “The Komsomol is prepared”’, ‘We must not live like this’ they wrote and boasted ‘we guarantee that we are able to mobilise thousands of Komsomol members who have the desire to go to China and fight in the army of the Guomindang.’ This was after all, they forcefully stressed, the purpose for which ‘our party and our Komsomol exist.’1 These youngsters were not alone in their views. As the coverage on the situation in China intensified in the Komsomol press in March, numerous similar individual and collective letters were received by party and Komsomol leaders.2 The young authors, all male as far as they were named, expressed their genuine enthusiasm for the revolution in China. The letters revealed not only a youthful romanticism for the revolutionary fight abroad and the idea of spreading the revolution, but often an underlying sense of disillusionment with the inertia of the revolutionary project at home. A few months earlier, in 1926 during the campaign against the so-called eseninshchina3, a fellow Komsomol member took a quite different view on the prospect of spreading the revolution around the world.
  • JEHOVAH's WITNESSES History the Adventist Movement Emerged in The

    JEHOVAH's WITNESSES History the Adventist Movement Emerged in The

    JEHOVAH’S WITNESSES History The Adventist movement emerged in the 1830s around the predictions of William Miller, who proclaimed that Jesus Christ would return in 1843 or 1844. When Christ did not return as Miller prophecied, Adventists divided into a number of factions. During the 1870s, Charles Taze Russell established himself as an independent and controversial Adventist teacher. He rejected belief in hell as a place of eternal torment and adopted a non-Trinitarian theology that denied the divinity of Jesus. He also interpreted the Second Coming in accordance with the literal translation of the original Greek term, parousia (“presence”), suggesting that Christ would come as an invisible presence and that the Parousia, or “Millennial Dawn,” already had occurred, in 1874. The coming of Christ’s invisible presence signaled the end of the current order of society and would be followed by his visible presence and the establishment of the millennial kingdom on earth in 1914. Although the kingdom did not come, Russell’s teachings motivated a number of volunteers to circulate his many books and pamphlets and a periodical, The Watchtower, and to recalculate the time of the Parousia. In addition to the International Bible Students Association, Russell formed the Watch Tower Bible and Tract Society of Pennsylvania (1884), with himself as president. In 1909 he transferred the headquarters of the movement to Brooklyn. Russell was succeeded as president in 1917 by Joseph Franklin Rutherford (Judge Rutherford; 1869–1942), who changed the group’s name to Jehovah’s Witnesses in 1931 to emphasize its members’ belief that Jehovah, or Yahweh, is the true God and that the Witnesses were his specially chosen followers.
  • Lenin-S-Jewish-Question

    Lenin-S-Jewish-Question

    Lenin’s Jewish Question Lenin’s Jewish Question YOHANAN PETROVSKY-SHTERN New Haven and London Published with assistance from the foundation established in memory of Amasa Stone Mather of the Class of 1907, Yale College. Copyright © 2010 by Yale University. All rights reserved. This book may not be reproduced, in whole or in part, including illustrations, in any form (beyond that copying permitted by Sections 107 and 108 of the U.S. Copyright Law and except by reviewers for the public press), without written permission from the publishers. Yale University Press books may be purchased in quantity for educational, business, or promotional use. For information, please e-mail [email protected] (U.S. office) or [email protected] (U.K. office). Set in Minion type by Integrated Publishing Solutions. Printed in the United States of America. Library of Congress Cataloging-in-Publication Data Petrovskii-Shtern, Iokhanan. Lenin’s Jewish question / Yohanan Petrovsky-Shtern. p. cm. Includes bibliographical references and index. ISBN 978-0-300-15210-4 (cloth : alk. paper) 1. Lenin, Vladimir Il’ich, 1870–1924—Relations with Jews. 2. Lenin, Vladimir Il’ich, 1870–1924—Family. 3. Ul’ianov family. 4. Lenin, Vladimir Il’ich, 1870–1924—Public opinion. 5. Jews— Identity—Case studies. 6. Jewish question. 7.Jews—Soviet Union—Social conditions. 8. Jewish communists—Soviet Union—History. 9. Soviet Union—Politics and government. I. Title. DK254.L46P44 2010 947.084'1092—dc22 2010003985 This paper meets the requirements of ANSI/NISO Z39.48–1992 (Permanence of Paper).
  • Witnesses of Jehovah" Can Be Seen At

    Witnesses of Jehovah" Can Be Seen At

    HARVEST HOUSE PUBLISHERS Eugene, Oregon 97402 This book was originally published in 1988. The authors have authorized free distribution of this book in PDF format on two conditions: 1) The book be distributed at no charge. 2) The book be distributed with no editorial changes. Previews of the film "Witnesses of Jehovah" can be seen at: http://www.goodnewsdefenders.org/video.htm English & Spanish DVDs can be ordered at: http://www.goodnewsdefenders.org/ Preface We were Jehovah's Witnesses for 22 years of our adult lives, until we formally resigned from the organization known as The Watch Tower Bible and Tract Society. We did this by sending in a letter of disassociation in August 1982, requesting that our names be removed from membership. Although the act of disassociation was simple enough, the events leading up to that decision involved a great deal. We had personally witnessed many inconsistencies down through the years but had always shelved our doubts. We lived through the 1960's and the false prophecy concerning the end of the world in 1975. However, the issue that became paramount to us was the fact that Jehovah's Witnesses had surrendered their freedom of conscience to their leadership. This was by design; the Watch Tower Society has become an authoritarian, totalitarian organization, ruled by a group of men known as the Governing Body of Jehovah's Witnesses. This small group of men, through their representatives, wields absolute control over the consciences and lives of 3.4 million Jehovah's Witnesses. This imposition of conscience affects the lives of members in areas of health (both mental and physical) as well as marriage, raising- children, education, general welfare, and almost every decision-making process imaginable.
  • 6. Current Status of the Environment

    6. Current Status of the Environment

    6. Current Status of the Environment 6.1. Natural Environment 6.1.1. Desertification Kazakhstan has more deserts within its territory than any other Central Asian country, and approximately 66% of the national land is vulnerable to desertification in various degrees. Desertification is expanding under the influence of natural and artificial factors, and some people, called “environmental refugees,” are obliged to leave their settlements due to worsened living environments. In addition, the Government of RK (Republic of Kazakhstan) issued an alarm in the “Environmental Security Concept of the Republic of Kazakhstan 2004-2015” that the crisis of desertification is not only confined to Kazakhstan but could raise problems such as border-crossing emigration caused by the rise of sandstorms as well as the transfer of pollutants to distant locations driven by large air masses. (1) Major factors for desertification Desertification is taking place due to the artificial factors listed below as well as climate, topographic and other natural factors. • Accumulated industrial wastes after extraction of mineral resources and construction of roads, pipelines and other structures • Intensive grazing of livestock (overgrazing) • Lack of farming technology • Regulated runoff to rivers • Destruction of forests 1) Extraction of mineral resources Wastes accumulated after extraction of mineral resources have serious effects on the land. Exploration for oil and natural gas requires vast areas of land reaching as much as 17 million hectares for construction of transportation systems, approximately 10 million hectares of which is reportedly suffering ecosystem degradation. 2) Overgrazing Overgrazing is the abuse of pastures by increasing numbers of livestock. In the grazing lands in mountainous areas for example, the area allocated to each sheep for grazing is 0.5 hectares, compared to the typical grazing space of 2 to 4 hectares per sheep.
  • Alexii and Zina Bushunow Joined in the Mystery of Matrimony

    Alexii and Zina Bushunow Joined in the Mystery of Matrimony

    Alexii and Zina Bushunow Joined in the Mystery of Matrimony On September 24, 2012 (Old Style), the Feast of St. Thekla, Equal-to-the-Apostles, Alexii Bushunow, the son of Deacon Father Dr. Peter and Diakonissa Milica (Melissa) Bushnow, from our Exarchate parish of the Holy Ascension in Rochester, NY, and Zina Tazine, the daughter of Sergei and Irina Tazin of Moscow, Russia, and New York City, were joined in the Mystery of Holy Matrimony. The service was celebrated by Archbishop Andronik of our Sister Church, the Russian Orthodox Church Abroad, at the St. Sergius parish in Valley Cottage, NY, and was fol- lowed by a gala dinner and celebration at the NewYork Country Club in New Hempstead, NY. His Eminence, Archbishop Chrysostomos and His Grace, Bishop Auxentios were scheduled to concelebrate the wedding with His Eminence, Archbishop Andronik, but Archbishop Chry- sostomos was unable to attend for health reasons and Bishop Auxentios was prevented from attending by time restraints related to his departure for Greece and the annual meeting of the Holy Synod. Both Hierarchs, however, sent their warmest greetings, as well as flowers, to the new couple and their families, wishing them “Many Years” of happy marriage. Pictured below (left to right), are the bride, her parents, Mr. and Mrs. Tazin, Archpriest Gregory Kotlaroff (the brother in the flesh of of Archbishop Andronik and pastor of the St. Ser- gius Church), His Eminence,Archbishop Andronik, Deacon Father Peter Bushunow, the groom, and Diakonissa Melissa Bushunow..
  • Jehovah's Witnesses

    Jehovah's Witnesses

    Session 5 – Jehovah's Witnesses David Platt April 20, 2018 Who are Jehovah's Witnesses? They identify themselves as followers of God who believe that “Jehovah” is God’s one true name, hence the name “Jehovah's Witnesses.” Jehovah's Witnesses began with Charles Taze Russell in 1872. Here is a little background on him. Russell grew up in the church but had great difficulty with the doctrines of the Trinity and hell. At age 18, he organized a Bible class in Pittsburgh during the Bible Student Movement of the 1870s and began teaching his view of those doctrines. In 1879, he began co-publishing his teachings in The Herald of the Morning magazine. In 1884, he controlled the publishing and renamed the magazine The Watchtower Announcing Jehovah’s Kingdom and founded Zion’s Watch Tower Tract Society—now known as the Watch Tower Bible and Tract Society. Circulation of the first edition of the The Watchtower magazine was 6,000 copies per month. Today, the publishing complex in Brooklyn—their current headquarters—produces 100,000 books and 800,000 copies of its magazines per day—not year—per day. These magazines and books are everywhere. You may recognize them or not when you see them. They are in stores and storefronts. I was in the Department of Motor Vehicles the other day and there was this huge display with these books and magazines. People have so much time to read in this place. This is a horrible place for these to be. You look at them and see the titles, “Finding True Life”, “Is the Bible Relevant Today?”, “Can the Bible Help Me Have a Happy Family?”, “A Balanced View of Money” and on and on.
  • 2 Lord Or Jehovah

    2 Lord Or Jehovah

    2 LORD OR JEHOVAH THE second name of God revealed in Holy Scripture, the name "Jehovah," which we translate "LORD," shews us qualities in God, which, though they are contained, can hardly be said to be expressed, in the first name, "Elohim." (Note: I may perhaps say here, for those who do not read Hebrew, that, in our Authorised Version, wherever we find the name "GOD" or "LORD" printed in capitals, the original is "Jehovah," (as in Gen. 2:4, 5, 7, 8, &c.; Gen. 6:5, 6; 15:2; 18:1, 13, 19, 22, 26; Ezek. 2:4; 3:11, 27; Obad. 1:1.) Wherever we find "God," (as in Gen. 1 throughout, and in countless other passages,) it is "Elohim." Where we find "Lord," (as in Gen. 15:2; 18:3, 27, 30, 31, 32; and constantly in the prophecies of Ezekiel,) it is "Adonai." Thus "LORD God" (in Gen. 2:4, 5, 7, 8, and elsewhere,) is "Jehovah Elohim;" while "Lord GOD" (in Gen. 15:2, and Ezek. 2:4, and elsewhere,) is "Adonai Jehovah." I may add that wherever the name "Jehovah" stands alone, (as in Gen. 4:1, 3, 4, 6, 9, &c.) or is joined with "Elohim," (as in Gen. 2:4, 5, &c.,) it is always written in Hebrew with the vowel points of "Adonai:" where "Adonai" is joined to "Jehovah," (as in Gen. 15:2; Ezek. 2:4, &c.) "Jehovah" is written with the vowel points of "Elohim." For the Jews scrupulously avoided pronouncing the name "Jehovah," always reading "Adonai" for "Jehovah," except where "Adonai" is joined to "Jehovah," (as in Gen.