"The LXX generally translates "olam" by "aion" which essentially has the same range of meaning. That neither the Hebrew nor the Greek word in itself contains the idea of endlessness is shown both by the fact that they sometimes refer to events or conditions that occurred at a definite point in the past, and also by the fact that sometimes it is thought desirable to repeat the word not merely saying "forever," but "forever and ever."(p. 673)
On the same page it says, "Both words came to be used to refer to a long age or period--an idea that is sometimes expressed in English by 'world.' Postbiblical Jewish writings refer to the present world of toil as 'ha olam hazzeh,' and to the world to come as 'ha olam habba.'"
As you can see, "olam" has a very non-eternal, non-everlasting meaning. That is why Young's Concordance translates "olam" as "unto the age." Why did the Word of God use "olam?" I think that since we all know that God is eternal, and like Christ, "before ALL things" [Colossians], that God is adding something slightly extra to our knowledge by using such a word. He is stressing that He is a Personal God who is very interested in His created people going through the "ages" He has created. He is not the God Who is "far away from us."
On page 672, it states "None of these past references [of "olam"] has in it the idea of endlessness or limitlessness, but each points to a time long before the immediate knowledge of those living."
Once again, the Young's Concordance translation of "aion" and "olam" as "age-lasting" comes through loud and clear.
That is why "endless" or "everlasting" punishment should be translated "Punishment unto the age." as Young's does!
We all KNOW God is "everlasting" in the true English sense of the word, so using these two words just means that God is the God of the "aions," and you can have "aionic" life with God "El Olam" is our "Personal God!" who of course has existed eternally and everlastingly. Jesus Christ "the same yesterday, today and for ever!" And He is "before all things." [Col 1:7 and, or course, John 1: 1-3, etc.]
The error arose when the King James theologians, knowing from other Scriptures that God is eternal and everlasting, translated EL OLAM as the "Eternal" God. And the "everlasting" God. THAT is how we got "eternal" and "everlasting" punishment from "olam."
If what I am saying is not true, then you have massive contradictions in the Bible and God is a sadistic Monster, like Allah, who saves by whim, calling it "grace!"--and then condemns those He doesn't save to the endless lake of fire! [Unless the most wonderful people amongst us can save themselves without His "grace!"] It's even worse when the Bible talks about how God "predestinated us!" [Romans 8:29 and 30 and Ephesians 1:5 and 11] That means He even "predestines" the majority to endless punishment!
Punishment is NOT "everlasting" or "eternal," then. It IS remedial, otherwise God is a monster. "Everlasting punishment" is a true oxymoron. And if God only saves SOME of us by grace and roasts the rest throughout all eternity--by that same "grace," then Satan [Allah] wins! Allah would be a little more honest, then, though: He does not call Himself "Agape Love."
Young's Concordance also says, "FROM ETERNITY TO ETERNITY...OLAM". Under this heading, he lists three verses:
1Ch 16:36: "Blessed be the LORD God of Israel FOR EVER AND EVER. And all the people said, Amen, and praised the LORD."
1Ch 29:10: "Wherefore David blessed the LORD before all the congregation: and David said, Blessed be thou, LORD God of Israel our father, FOR EVER AND EVER."
Neh 9:5: "Then the Levites, Jeshua, and Kadmiel, Bani, Hashabniah, Sherebiah, Hodijah, Shebaniah, and Pethahiah, said, Stand up and bless the LORD your God FOR EVER AND EVER: and blessed be thy glorious name, which is exalted above all blessing and praise."
Here is Strong's definition of olam: "properly concealed, that is, the vanishing point; generally time out of mind (past or future), that is, (practically) eternity; frequentative adverbially (especially with prepositional prefix) always: - always (-s), ancient (time), any more, continuance, eternal, (for, [n-]) ever (-lasting, -more, of old), lasting, long (time), (of) old (time), perpetual, at any time, (beginning of the) world (+ without end).."
If you were right, the apostles would sure be shocked to find out that their "everlasting life" only lasts for an age. Is that what most of them were martyrs for? In Luke 18:29,30, Jesus "said unto them, Verily (amen, so be it; i.e., this is important) I say unto you, There is no man that hath left house, or parents, or brethren, or wife, or children, for the kingdom of God's sake, Who shall not receive manifold more in this present time, and in the world (aion) to come life everlasting (aionios)."
As you know, aion is the Greek translation of the Hebrew olam in the LXX. Strong's definition of G 165 aion says, "as G104; properly an age; by extension perpetuity (also past); by implication the world; specifically (Jewish) a Messianic period (present or future): - age, course, eternal, (for) ever (-more), [n-]ever, (beginning of the, while the) world (began, without end)."
G104 says, "aei...From an obsolete primary noun (apparently meaning continued duration); "ever"; by qualification regularly; by implication earnestly: - always, ever."
Strong's definition of aionios says, "From G165; perpetual (also used of past time, or past and future as well): - eternal, for ever, everlasting, world (began)."
I understand why you hang on to your interpretation, and I feel for you, but your believing it won't make it so if it really isn't.
Heb 13:20,21 says, "Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through THE BLOOD OF THE EVERLASTING (aionios) COVENANT, Make you perfect in every good work to do his will, working in you that which is wellpleasing in his sight, through Jesus Christ; to whom be glory FOR EVER (aion) AND EVER (aion). Amen." Agape
Can't you at least acknowledge [it not accept] the other meaning of those two words? Do you want to trust in the "traditions of men?" Are you happy with the "God" that then would damn the majority of His creation to an endless torture because "He" did not save them by "grace?" I think you [unintentionally, of course], are blaspheming God and His Word by sticking to a translation that makes the Bible contradict itself. Do you discount all those Scriptures that I have quoted to show that God "is the Saviour of all men?" [1 Tim 4:10] Notice two verses down from that one, which I will mention here:
You once wrote, "Stong's is for the strong and Young's is for the Young."
Let me answer that with Scripture. I Tim 4:12 says, "Let no man despise thy youth..." And Paul, when he said, "Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake: for when I am weak, then am I strong." [11 Cor. 12:10]
Dear Marilyn, this one question I would ask of you ASGAIN: Are YOU the "author and finisher of your faith?" Or do you trust Jesus to be the "Author and Finisher of your faith"? [Hebrews 12:2]
It's Strong's scholarship against the scholarship of the 49 scholars of the THEOLOGICAL WORDBOOK OF THE OLD TESTAMENT.
Instead of trusting one set of scholars against another set of scholars, should we not investigate what both sides say, and then prayerfully ask the Holy Spirit to teach us what the orignal Autographs of the Scriptures of the Word of God are saying to us? Then we can better trust in "Come now, and let us reason together, saith the LORD... 19) If ye be willing and obedient, ye shall eat of the good of the land: 20) But if ye refuse and rebel..."
You have to discard many Scriptures to take your position, especially the ones on grace and faith as GIFTS from God. How could you be thankful to God, if faith is up to you, and not His gift to you? Or if you consider yourself indispensable in the equation of "receiving" that "faith" that is so necessary for salvation.
Thanks for the debate, Marilyn. Agape
I wasn't discussing whether "olam" and "aion" have a meaning other than eternal. Either can mean an age or indefinite time. What I tried to show you was that they do mean eternal in certain cases.
You don't want to accept the KJV translation. Yet, both Strong's and Young's Concordances are for the KJV. You don't want to accept the definitions in Strong's Dictionaries of the Words in the Hebrew and Greek Testaments, yet Young's Concordance has no Dictionary of the full meanings of the words at all, just the short meaning listed in the Concordance. The Index-Lexicons to the Old and New Testaments added in the back of the modern reprint of Young's Concordance merely show how the words are translated in the KJV. Therefore, they would not be trusted by you, either.
You are throwing out a lot of valuable Bible Study tools. Why? because Young's short definition in the Concordance includes an "age." You desperately want to think that "olam" and "aion" just refer to an age, or age-lasting, and don't mean eternal.
Yet, on page 1073, Young's definition of olam says, "Indefinite time, or its love." On the same page, his definition of aion says, "Age, indefinite time, dispensation."
Is that so different from what Strong's Dictionary says that you have to reject Strong's? Here is Strong's definition of aion: "From the same as G104; properly an age; by extension perpetuity (also past); by implication the world; specifically (Jewish) a Messianic period (present or future): - age, course, eternal, (for) ever (-more), [n-]ever, (beginning of the, while the) world (began, without end). Compare G5550."
These words seem much like "hemera," translated "days" in Rev. 2:10. Strong's says, "heŻmera, Feminine (with G5610 implied) of a derivative of...heŻmai (to sit; akin to the base of G1476) meaning tame, that is, gentle; day, that is, (literally) the time space between dawn and dark, or the whole 24 hours (but several days were usually reckoned by the Jews as inclusive of the parts of both extremes); figuratively a period (always defined more or less clearly by the context): - age, + alway, (mid-) day (by day, [-ly]), + for ever, judgment, (day) time, while, years." The context has to suggest the correct translation.
Just think for a minute. If all were to be saved in the end anyway, why would Jesus have to die so that we could be saved? Why would Jesus want the gospel preached worldwide? Why would he say to sin no more, or to repent? Why would we need to know anything at all about the Bible? Why would he even give us a Bible? Why would Satan try so hard to keep Christian concepts from being taught? Why would he fight so hard for every soul he could get? What is he trying to prove? Why did the LORD say to Satan, "'Hast thou set thy heart against My servant Job because there is none like him in the land, a man perfect and upright, fearing God, and turning aside from evil?'" (Job 1:8, Young's Literal Translation,YLT).
Why would Peter need to let Christ wash his feet? In John 13:10 (YLT), "Jesus saith to him, 'He who hath been bathed hath no need save to wash his feet, but he is clean altogether; and ye are clean, but not all'" (meaning that Judas was not clean, and did that matter? You bet it did).
I think this is much like Rev. 7:14. Those Tribulation saints have had to wash their robes in the blood of Christ. Why? because Rev. 21:27 (YLT) says of the heavenly New Jerusalem, "and there may not at all enter into it any thing defiling and doing abomination, and a lie, but--those written in the scroll of the life of the Lamb."
Man is body, soul and spirit. The first death is of the body. The second death is of the soul. What is left? the spirit of man that has never been kindled to eternal life. Did Jesus call what is left "their worm"? In Mark 9:44 (YLT), Jesus said, "if thy hand may cause thee to stumble, cut it off; it is better for thee maimed to enter into the life, than having the two hands, to go away to THE GEHENNA, TO THE FIRE--THE UNQUENCHABLE--WHERE THEIR WORM IS NOT DYING, AND THE FIRE IS NOT BEING QUENCHED."
That sounds permanent to me. The Bible doesn't tell us that there is a third death, or a second chance. Heb 9:27 (YLT) says, "it is laid up to men ONCE TO DIE, AND AFTER THIS--JUDGMENT."
> > I think you [unintentionally, of course], are blaspheming God and His Word by sticking to a translation that makes the Bible contradict itself.
You forget that God had a hand in the writing of the original and of its translation. It doesn't contradict itself. Anyway, you are free to consult as many translations as you feel necessary for better understanding. That's what I do. As for blasphemy, I would be scared to death to call God things that you said, and I'm not about to repeat.
> > Do you discount all those Scriptures that I have quoted to show that God "is the Saviour of all men?" [1 Tim 4:10]
Of course not, the Lord Jesus Christ is the only Saviour of any man anywhere on Earth. Acts 4:12 (YLT) says, "there is not salvation in any other, for there is no other name under the heaven that hath been given among men, in which it behoveth us to be saved.'"
1Ti 4:10 (YLT) says, "for this we both labour and are reproached, because we hope on the living God, who is Saviour of all men--especially of those believing."
Here is Strong's definition of the word translated "especially:" "malista Neuter plural of the superlative of an apparently primary adverb...mala (very); (adverb) most (in the greatest degree) or particularly: - chiefly, most of all, (e-) specially."
On page 923, Young put for melista, "most of all, chiefly."
> > this one question I would ask of you ASGAIN: Are YOU the "author and finisher of your faith?" Or do you trust Jesus to be the "Author and Finisher of your faith"? [Hebrews 12:2]
I believe what Heb 12:1,2 (YLT) says, "Therefore, we also having so great a cloud of witnesses set around us, every weight having put off, and the closely besetting sin, THROUGH ENDURANCE MAY WE RUN THE CONTEST THAT IS SET BEFORE US, LOOKING TO THE AUTHOR AND PERFECTER OF FAITH--JESUS, who, over-against the joy set before him--did endure a cross, shame having despised, on the right hand also of the throne of God did sit down".
> > You have to discard many Scriptures to take your position, especially the ones on grace and faith as GIFTS from God. How could you be thankful to God, if faith is up to you, and not His gift to you? Or if you consider yourself indispensable in the equation of "receiving" that "faith" that is so necessary for salvation.
I do not discard any scripture. I think they are all true.
Eph 2:8-10 (YLT) says, "by grace ye are having been saved, through faith, and this not of you--of God the gift, not of works, that no one may boast; for of Him we are workmanship, created in Christ Jesus to good works, which God did before prepare, that in them we may walk."
Salvation is God's gift to those who have faith in our Saviour. Salvation is not earned by works. By His grace we are saved, simply because we have faith in our Saviour. One part of the Bible has to be interpreted in light of the entire Bible. Passages that are hard to be understood have to be interpreted in the light of the passages that are easy to understand. We have to go by how Scripture says we can be saved.
Rom 10:8-14 (YLT) says, "But what doth it say? `Nigh thee is the saying--in thy mouth, and in thy heart:' that is, the saying of THE FAITH, THAT WE PREACH; THAT IF THOU MAYEST CONFESS WITH THY MOUTH THE LORD JESUS, AND MAYEST BELIEVE IN THY HEART THAT GOD DID RAISE HIM OUT OF THE DEAD, THOU SHALT BE SAVED, FOR WITH THE HEART DOTH ONE BELIEVE TO RIGHTEOUSNESS, AND WITH THE MOUTH IS CONFESSION MADE TO SALVATION for the Writing saith, `Every one who is believing on him shall not be ashamed,'for there is no difference between Jew and Greek, for the same Lord of all is rich to all those calling upon Him, for every one--WHOEVER SHALL CALL UPON THE NAME OF THE LORD, HE SHALL BE SAVED.' HOW THEN SHALL THEY CALL UPON HIM IN WHOM THEY DID NOT BELIEVE? and how shall they believe on him of whom they did not hear? and how shall they hear apart from one preaching?"
Salvation is not just dumped on all men. It is something special given by the grace of God to those who believe in our Lord Jesus Christ. I don't think there is anything like Universal Salvation. Agape
"Jehovah" is one of the names of the God, great and holy. So we must to know, that approximately from the VI century when Jews read the Holy Scripture, they became to substitute the Old Testament God's name "Jehovah" for the word "Lord", because they respect the name "Jehovah". In the III century, when 72 Jews translators made the translation of the Holy Scripture Old Testament to the Greek language, they keep this tradition. There is in this translation the word "Lord" is meaning "Jehovah". So there is in the Holy Scripture in the Old Testament and in the New Testament the word "Lord" is meaning "Jehovah". There is in the Holy Scripture the word "Lord", concerning to the God, has not another meaning.
The Lord God is the Jehovah God, the Lord Jesus Christ is the Jehovah Jesus Christ, the Lord Holy Spirit is the Jehovah Holy Spirit.
The psalms are the praise songs to God. Know about this rule we see, that the verses of the psalm 45 are the direct proof of the God's nature of the Son of God, Lord Jesus Christ.
To the chief Musician upon Shoshannim, for the sons of Korah, Maschil, A Song of loves.
My heart is inditing a good matter: I speak of the things which I have made touching the King: my tongue is the pen of a ready writer. - who is this "King", who dedicate this praise song? In accordance with the direct purpose of the psalms, like the praise songs to God, utterly expel that this "King" is anybody from the Archangels, Angels, Cherubims, Seraphims and especially as anybody from the people. Consequentlly the "King" in this praise song can to be only the God. But the following second verse show to us that this "King" is not God the Father.
2. Thou art fairer than the children of men: grace is poured into thy lips: therefore God hath blessed thee for ever. - The God hath blessed for ever the "King", who is in this praise song only the God. The words of the Apostle Paul in the epistle to the Hebrews tell us who is this "King": "But unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom.
Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows. And, Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands" (Hebrews 1:8-10). God the Father show by the words of the psalm 45 who is His Son by nature, because the psalms can not to be dedicate anybody moreover the God.
3. Gird thy sword upon thy thigh, O most mighty, with thy glory and thy majesty.
4. And in thy majesty ride prosperously because of truth and meekness and righteousness; and thy right hand shall teach thee terrible things.
5. Thine arrows are sharp in the heart of the King's enemies; whereby the people fall under thee.
6. Thy throne, O God, is for ever and ever: the sceptre of thy kingdom is a right sceptre.
7. Thou lovest righteousness, and hatest wickedness: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows.
8. All thy garments smell of myrrh, and aloes, and cassia, out of the ivory palaces, whereby they have made thee glad.
9. Kings' daughters were among thy honourable women: upon thy right hand did stand the queen in gold of Ophir.
10. Hearken, O daughter, and consider, and incline thine ear; forget also thine own people, and thy father's house; Of course the 11 verse of this psalm disperse all doubts, who dedicate this praise song.
11. So shall the King greatly desire thy beauty: for he is thy Lord; and worship thou him. The King and the Lord, who the God hath blessed for ever, is only the Lord (Jehovah) Jesus Christ, and nobody more.
12. And the daughter of Tyre shall be there with a gift; even the rich among the people shall intreat thy favour.
13. The king's daughter is all glorious within: her clothing is of wrought gold.
14. She shall be brought unto the king in raiment of needlework: the virgins her companions that follow her shall be brought unto thee.
15. With gladness and rejoicing shall they be brought: they shall enter into the King's palace.
16. Instead of thy fathers shall be thy children, whom thou mayest make princes in all the earth.
17. I will make thy name to be remembered in all generations: therefore shall the people praise thee for ever and ever.
"Seeing then that we have such hope, we use great plainness of speech: And not as Moses, which put a vail over his face, that the children of Israel could not stedfastly look to the end of that which is abolished: But their minds were blinded: for until this day remaineth the same vail untaken away in the reading of the old testament; which vail is done away in Christ.
But even unto this day, when Moses is read, the vail is upon their heart. Nevertheless when it shall turn to the Lord, the vail shall be taken away" (2 Corinthians 3:12-16).
"It shall even be as when an hungry man dreameth, and, behold, he eateth; but he awaketh, and his soul is empty: or as when a thirsty man dreameth, and, behold, he drinketh; but he awaketh, and, behold, he is faint, and his soul hath appetite: so shall the multitude of all the nations be, that fight against mount Zion. Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the LORD hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men:
"Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the LORD, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter's clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Is it not yet a very little while, and Lebanon shall be turned into a fruitful field, and the fruitful field shall be esteemed as a forest?
"And in that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity, and out of darkness. The meek also shall increase their joy in the LORD, and the poor among men shall rejoice in the Holy One of Israel. For the terrible one is brought to nought, and the scorner is consumed, and all that watch for iniquity are cut off: That make a man an offender for a word, and lay a snare for him that reproveth in the gate, and turn aside the just for a thing of nought" (Isaiah 29:8-21).
"Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment" (1 Corinthians 1:10).
In Rev. 1:8, Jesus told us who he really is. He said, "I am Alpha AND Omega, the beginning AND the ending, saith the Lord, which is (at the Rapture), and which was (at the First Advent), and which is to come (at the Second Advent), THE ALMIGHTY."
> > "Jehovah" is one of the names of the God, great and holy. So we must to know, that approximately from the VI century when Jews read the Holy Scripture, they became to substitute the Old Testament God's name "Jehovah" for the word "Lord", because they respect the name "Jehovah". In the III century, when 72 Jews translators made the translation of the Holy Scripture Old Testament to the Greek language, they keep this tradition.
I think you mean that the Septuagint was translated in the third century BC. It was in the reign of Ptolemy Philadelphus (285-246 BC). I have Brenton's translation of the Septuagint and the Stone Edition Tanach, so we can compare them.
It is my understanding that the Jews are afraid of taking the Lord's name in vain. Therefore, they pronounce the Tetragrammaton, YHVH, as Adonai (Lord) or HaShem (the Name) when reading Scripture, instead of Yahweh, Yahveh, or Jehovah. It has created a problem. No one knows exactly how YHVH should be pronounced.
In the KJV, YHVH is usually translated as LORD, in caps. However, in the following passages, Jehovah is used. Why the inconsistency, I don't know, but let's look at them.
Gen 22:13,14 says, "Abraham lifted up his eyes, and looked, and behold behind him a ram (type of Christ, as Aries pictures in the gospel in the stars) caught in a thicket by his horns: and Abraham went and took the ram, and offered him up for a burnt offering in the stead of his son. And Abraham called the name of that place JEHOVAHJIREH: as it is said to this day, In the mount of the LORD (YHVH) it shall be seen." Well, that one is understandable. The translators didn't want to say that the name of that place was LORDjireh.
Exodus 6:2-3 says, "God spake unto Moses, and said unto him, I am the LORD (YHVH): And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty (El Shaddai), but by my name JEHOVAH (YHVH) was I not known to them." Although inconsistent, this one does give His name.
The same verses in the Stone Edition "Tanach" (the Old Testament) show how today's Jews translate this passage. It says, "God spoke to Moses and said to him, "I am HASHEM (i.e., the Name). I appeared to Abraham, to Isaac, and to Jacob as El Shaddai (i.e., God Almighty), but with My Name HASHEM I did not make myself known to them."
My Name the Name isn't very helpful. To me, my name YHVH would be more instructive.
The Septuagint (LXX) has "God spoke to Moses and said to him, I am the Lord. And I appeared to Abraam and Isaac and Jacob, being their God, but I did not manifest to them my name Lord." That obscures the fact that God Almighty's name is YHVH, however it might be pronounced. Since Hebrew has no "J," Yahveh or Yahweh seem more reasonable to me.
In Exodus 17:15, "Moses built an altar, and called the name of it Jehovah-nissi" (meaning YHVH my banner).
Judges 6:24 says, "Gideon built an altar there unto the LORD (YHVH), and called it Jehovah-shalom (meaning YHVH my peace)."
Psalm 83:18 says, "That men may know that thou, whose NAME alone is JEHOVAH (YHVH), art THE MOST HIGH over all the earth." Gen. 14:19 expands this. It says, "And he blessed him, and said, Blessed be Abram of the MOST HIGH GOD, possessor of heaven and earth."
Isaiah 12:2 says, "Behold, God (El) is my salvation (Yeshuah); I will trust, and not be afraid: for the LORD (Yah) JEHOVAH (YHVH) is my strength and my song; he ALSO IS BECOME MY SALVATION (Yeshuah)."
Here, it is easy to see that Yeshua/Jesus is referred to. Mt. 1:21 ties in. It says, "she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins." Verse 23 says, "Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, GOD WITH US."
Isaiah 26:4 says, "Trust ye in the LORD (YHVH) for ever: for in the LORD (Yah) JEHOVAH (YHVH) is everlasting strength."
Just for comparison, the Stone Edition Tanach says, "Trust in HASHEM forever, for in God, HASHEM, is the strength of the worlds." I prefer the KJV here. Agape
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