Author David W. Daniels refutes King James Bible translation "errors" discussed on a radio show by Dr. Robert A. Morey."
On October 24th, 2015, Tim Berends had a guest host on his program, “Jesus and Tim in Las Vegas.” Dr. Robert A. Morey has been a pastor, a radio show host and a professor. He has written many books over the years. He has a lot of background and information on many topics. But on Tim Berends’ broadcast he chose to cast many accusations against the King James Bible.
Tim has spent his adult life leading many to faith in Jesus Christ, and in promoting trust in God’s words, the faith-building King James Bible. In 26 minutes, Dr. Morey, along with a co-host, said people should not trust the King James Bible, especially when trying to win souls out of the many cults. His main focus for this broadcast was his rejection of the way that the King James translates the Hebrew word sheōl and the Greek word hadēs.
These doubt-building, faith-destroying claims must be answered. They cannot be allowed to stand on their own. Whether they were said in great ignorance, or because of believing his professors or others’ teachings, they still are harmful to the common believers in Christ, as well as new believers in His words. It is time they were given a full response. And that is what I do here.
You are free to click the links to specific claims I answer, or to read the entire transcript and my responses. In the end, I want for you to be confident that the King James Bible you hold in your hands is not only fully reliable, but also the perfect words of God in English, that will speak to any age, generation or religion.
Please remember to pray for Brother Morey and his co-host Bobby. What they did was serious, but it is no different from what other professors and preachers do on a daily basis. May God forgive them and lead them into all the truth. There are always consequences to slandering God's words.
God bless you as you read.
Did the KJV mistranslate sheol and hades as “the grave” or “hell”?
Is the KJV a changed Bible?
What Bibles did God actually inspire?
What is the Septuagint, anyway?
Do these passages mean what Morey said they mean?
Which Bible does Morey believe and trust?
Morey:
You are listening to Jesus and Tim in Sin City — Las Vegas.
He is out proclaiming the gospel in Phoenix today. And he’s asked me, Dr. Bob Morey, of FaithDefenders.com, to substitute for him. And it’s my pleasure and honor to do so. I’ve known Tim, my lands, over 30 years, support his ministry. I hope you are, too. He is doing a wonderful work of spreading the gospel all over the world, by putting good tracts in the hands of the millions of tourists that we have coming into Las Vegas. You want to spread the gospel throughout the world? Then go to jesusandtim.org. And you need to donate to keep this program on the air, and to support him, while he lives his life for Christ.
Well, today I have in the studio a friend Bobby. Bobby, introduce yourself.
Bobby:
Hello, Dr. Bob. My name is Bobby. I’m also a good friend of Tim’s. I met him around three years ago while I was incarcerated. And by the grace of God, I’m, you know, still going strong for Jesus.
Morey:
Amen. This is one case where a prison conversion happened to be real.
Bobby:
Yes.
Morey:
I boast about it to all my friends. I say, “I know a guy that it’s real.” Usually they get converted in prison, and when they get out, they get converted again, but back to the drugs and the heathen style.
Bobby:
Yes, I’ve done that for a long time. And, you know, just a belief of just a prayer saving you is not true.
Morey:
Yeah, now, while you were lost, in darkness and sin, you got involved with Satanism, got your body tattooed, you were involved in drugs, and, well, it’s best not to speak of —
Bobby and Morey:
All the things...
Morey:
...that... Now, did you have in the back of your mind you were going to hell? Did it cross your mind?
Bobby:
It... You know, it wasn’t really a concern. I have to say the emptiness within was so overbearing of my life, that I just didn’t care, and didn’t really at times want to live. Didn’t want to die. I just wanted, you know, to know what true love was. And I never knew that, because I was —
Morey (over Bobby):
Well, the feeling of it, the feeling, yeah
Morey:
That’s the temporary —what the drug’ll do you.
Bobby:
The temporary the drug’ll do. And the real true love is what Jesus did on that cross for me while I still was a sinner, while I still wa—
Morey (over Bobby):
Even while we were still sinners, God demonstrated His love ...
Bobby:
For us —
Morey:
Well, folks, one of the key things that the cults use, to drag people out of Christian churches, and the cults, the Jehovah’s Witnesses, the ‘World Tomorrow’ [imitating Worldwide Church of God founder Herbert W. Armstrong], the Seventh Day Adventists, the Christadelphian, I mean, the cults are a dime a dozen these days, they all use the King James, which mistranslates that Greek word Hades,
Bobby:
Yes
Morey:
...as “the grave.”
David Daniels' response:
Note: The Greek word “hades” is found just 11 times in the New Testament. It is translated “hell” 10 of those 11 times. The only exception is found in 1 Corinthians 15:55, where it is translated “grave.”
1 Corinthians 15:55 “O death, where is thy sting? O grave, where is thy victory?”
This verse is a reference to Hosea 13:14. This is written in the exact same order:
Hosea 13:14 I will ransom them from the power of the grave; I will redeem them from death: O death, I will be thy plagues; O grave, I will be thy destruction: repentance shall be hid from mine eyes.
Note that the Hosea and 1 Corinthians passages are not talking about redeeming people from punishment in hell. It is talking about death, not hell.
David Daniels' response:
Translating hades or sheol as “hell” would be in negative passages referring to the afterlife. Translating them as “grave” would be in passages referring to death, but nothing further than that.
Examples:
Translating Sheol as “grave,” when paired with maveth, “death,” referring to death, but not to punishment or anything negative (6 times in the Old Testament).
Psalm 6:5 For in death there is no remembrance of thee: in the grave who shall give thee thanks?
Psalm 49:14 Like sheep they are laid in the grave; death shall feed on them; and the upright shall have dominion over them in the morning; and their beauty shall consume in the grave from their dwelling.
Psalm 89:48 What man is he that liveth, and shall not see death? shall he deliver his soul from the hand of the grave? Selah.
Song of Solomon 8:6 Set me as a seal upon thine heart, as a seal upon thine arm: for love is strong as death; jealousy is cruel as the grave: the coals thereof are coals of fire, which hath a most vehement flame.
Isaiah 38:18 For the grave cannot praise thee, death can not celebrate thee: they that go down into the pit cannot hope for thy truth...
Hosea 13:14 I will ransom them from the power of the grave; I will redeem them from death: O death, I will be thy plagues; O grave, I will be thy destruction: repentance shall be hid from mine eyes.
Translating Hades as “grave,” paired with thanatos, “death” (1 time in the New Testament).
1 Corinthians 15:55 O death, where is thy sting? O grave, where is thy victory?
This is similar to Isaiah 53:9, where it pairs qeber (grave, sepulcher) with maveth, death. This clearly prophesies of the Messiah, who was not punished in hell:
Isaiah 53:9 And he made his grave with the wicked, and with the rich in his death; because he had done no violence, neither was any deceit in his mouth.
David Daniels' response:
But when the topic is negative, such as punishment or wickedness or negative aspects of the afterlife, then sheol is translated as “hell,” even when paired with maveth, “death” (9 times in the Old Testament).
2 Samuel 22:6 The sorrows of hell compassed me about; the snares of death prevented me;
Psalm 18:5 The sorrows of hell compassed me about: the snares of death prevented me.
Psalm 55:15 Let death seize upon them, and let them go down quick into hell: for wickedness is in their dwellings, and among them.
Psalm 116:3 The sorrows of death compassed me, and the pains of hell gat hold upon me: I found trouble and sorrow.
Proverbs 5:5 Her feet go down to death; her steps take hold on hell.
Proverbs 7:27 Her house is the way to hell, going down to the chambers of death.
Isaiah 28:15 Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves:
Isaiah 28:18 And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it.
Habakkuk 2:5 Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people:
The same is true in the New Testament, when the topic is negative, and the terms hades “hell” and thanatos “death” are paired (4 times in the New Testament, all of them in the Book of Revelation).
Revelation 1:18 I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death.
Revelation 6:8 And I looked, and behold a pale horse: and his name that sat on him was Death, and Hell followed with him. And power was given unto them over the fourth part of the earth, to kill with sword, and with hunger, and with death, and with the beasts of the earth.
Revelation 20:13 And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works.
Revelation 20:14 And death and hell were cast into the lake of fire. This is the second death.
David Daniels' response:
So both sheol and hades are translated “hell” when the topic is negative. But they are translated as “grave” when the topic is neutral, and no punishment or wickedness is in view.
Morey:
Now this is the hope of every wicked person, that at death you go in the grave, and that’s it! You’re off scot-free, baby! Hah hah! No consequences, no torment, no punishment, no suffering! Baby, you lived your life to the max, and when you die...
Bobby:
Annihilationism.
Morey:
...well, that’s it. And you see, this is the problem we face. People still don’t understand that 1611 they only had...approximately... 51⁄2 Greek New Testaments, none of them complete.
Bobby:
Yes.
Morey:
Uh, there weren’t that many Hebrew texts. The... scholars back in 1611 did not have the resources we have now of thousands of Greek manuscripts, thousands of Hebrew, you see.
Bobby:
Yes.
Morey:
And they made a mistake!
Bobby:
Yep, it happens.
Morey:
The word hades... You say, “What in the world [unintelligible] is Hades?” Well, that’s gonna become important, because you might end up in there. Now if you’re driving your car, and you say, “What are you talking about? Hell, death and the grave?” Yeah, because, one, we all headed toward the grave.
Bobby:
Yes, difference —
Morey:
—And if you don’t drive any better, that’s where you’re goin’, right now. Or you’re on dope and drugs, you’re flirtin’ with it.
Bobby:
Yes.
Morey:
But the Bible says the grave is not the end.
Bobby:
No.
Morey:
It is the door, that you move on to another realm.
Bobby:
Yes.
Morey:
And the Bible tells us there’s a realm of ... pleasure, in the sense of comfort and love, not the Muslim pleasure, where you’re runnin’ around and havin’ all the women you want and all the men you want... Matter of fact, Jesus, did He not in the New Testament say that two people died, Lazarus as the guy, and the rich man, where is that found?
Bobby:
It’s found in Luke 16, I believe verses 19 through 31.
Morey:
Yeah, and he said, um, two men died, and one ended up in the afterlife, in Abraham’s bosom; the other ended up in torment.
Bobby:
In Hades.
Morey:
So regardless of what the Seventh Day Adventists, the Jehovah’s Witnesses, the Christadelphians, the... all the various different cults say, when you die, you’re gonna either experience torment, over all the wicked you did,
Bobby:
Yes.
Morey:
Or, by accepting Christ as your Saviour, He paid OFF all the evil that you did...
Bobby:
Yes.
Morey:
...and you will be at the right hand, along with Jesus, you’ll be in heaven, Paul said, “Absent from the body,” what?
Bobby:
...to be present with the Lord.
Morey:
Present with the Lord. He said now to die and to be with Christ is far better, or far worse?
Bobby:
Better.
Morey:
Far better. And for me it is what?
Bobby:
It is... it is...
Morey:
Gain!
Bobby:
Yes.
Morey:
Now see, if the authors of the New Testament felt, Well, when I die, I flop in the grave, that’s it, like a dead dog... can’t fellowship with God, can’t ... that would be a loss.
Bobby:
Yes.
Morey:
But you’re [a true] believer, walking with God and worshipping God is important.
Bobby:
Yes.
Morey:
So the fact that Hebrews 12 says the saints who were now in heaven worship God ... there with the assembly of the angels and the seraphim and the cherubim... Now, I know that’s a bold statement. ‘Cause the King James nutcases think the King James is inspired. We’re not gonna do a show on it this time. We can do one [on] it later, there were three editions—
Bobby:
Yes.
—in 1611... The King James you hold in your hand today was revised by one scholar from Cambridge, one in Oxford, in the 1830s...
David Daniels' response:
Note: the truth about all this can be easily understood from Jack McElroy’s book, "Which Bible Would Jesus Use?".
Morey:
So these people say “Ah buhleeev in the 1611, King Jame—”...they don’t even own one! Do they?
Bobby:
No.
Morey:
They never saw! They couldn’t read it if they wanted to. But see, the King James is a translation.
Bobby:
Translation, yes.
David Daniels' response:
Note: this is ironic, since I preached an entire sermon using a 1611 King James, and nobody knew the difference. I have friends who have gotten 1611 King James Bibles with Roman letters, and took the 30-day challenge (see the vlog, “What’s Hiding Behind the Numbers” at https://www.youtube.com/watch?v=p4S_jrUnBtc for more information), reading it out loud. They were amazed at what happened to their faith and their understanding.
You can find 1611 King James Bibles with Roman type easily on Amazon.com and at many online Bible stores. We can even get them from my local Barnes & Noble.
But the King James Bible today and the King James Bible back then are the same Bible. Isn’t it funny? My kids could read a King James from childhood, while PhDs talk about how hard it is. Go figure.
Morey:
Now am I saying the Bible is wrong...
Bobby:
No.
Morey:
...or a translation of the Bible is wrong?
Bobby:
Translation ... has made some mistakes.
Morey:
Now you’ve learned in the three years you have been saved, uh, that God revealed, uh, His truth to us, in the Old Testament, what we call in the Hebrew, and Aramaic, and in the New Testament, in Greek.
Bobby:
Yes.
Morey:
Now that’s what He inspired.
Bobby:
Yes.
Morey:
He didn’t inspire the King James, or some Spanish edition. These are versions.
Bobby:
Yes.
Morey:
Uh, these are translations.
Bobby:
Of the original manuscripts.
Morey:
Yeah!
Bobby:
Which are originally inspired.
David Daniels' response:
Note: when people start talking about “the original manuscripts,” or “the original autographs,” they are talking about documents that do not exist. There has never been a book made, composed of the original autographs. And the Original Autographs Only movement is only as old as the Westcott and Hort text. I tell why in the vlog, “The Christian’s Golden Plates,” at https://www.youtube.com/watch?v=JCG4SJlSqdg
Morey:
And the translators... corrected themselves, about five or six times, giving edition after edition after edition. I think of the “wicked” Bible, that was produced by the same group, that when it was printed, the word “not,” N-O-T, was left out of the Seventh Commandment.
Bobby:
Hmm hmm hmm hmm hmmm! (low laughs)
Morey:
Instead of saying, “Thou shalt not commit adultery,” it says, “Thou shalt commit adultery.”
Bobby:
Oh, my.
David Daniels' response:
Note: That was the printer. The translators had nothing to do with the typeset of that page. Every piece of metal type, every little letter, punctuation mark, graphic, everything, had to be set by hand, in reverse, to create each page. The printers, Robert Barker and Martin Lucas, the royal printers in London, were reprinting the King James in 1631. Even the king was enraged at the sloppiness that resulted in this bad printing. They were fined what was then a hefty fine and deprived of their printer’s license. Every copy that could be found was quickly burned. It was an outrage and a scandal that such a mistake could have crept in.
The translators had nothing to do with this. This was not a revision, nor was it an edition. It was simply a printing of the Bible. The change was not intentionally made.
There is no way that this can be blamed on the translators, who finished their job 20 years earlier, in late 1610 to early 1611.
Morey:
Now anybody says, “Wellllllllllllllll, it’s inspiiiiiiiired, we can’t change it,” well, better go out quick, and find a hussy!
Bobby:
Hmm hmm hmm! (low laughing)
Morey:
And start bustlin’!
Well, you see, they changed that. The translators never claimed inspiration. They knew that they were trying to do what they could. Their intent was right, but the fact is, they were dead wrong.
And anytime these cult people tell you that sheōl, the Old Testament word, or hadēs, the New Testament word, means “the grave,” they don’t quote “Hebrew or Greek scholars” [mocking voice]. They quote the Keeeeeng Jaaaaaames.
You see that? And that should be a tip-off.
David Daniels' response:
Note: I answer this question in the short vlog, “Does God Inspire Translations?” found at https://www.youtube.com/watch?v=fb3pgZSB320
Now the principle of approach, ‘cause we only have a few minutes here,...and by the way, I-I don’t mind give to an open challenge. Tim has done that before, if you’re one of these cultists, and you want—you feel that hell is the grave, and after death we all get off scot-free, and its ... unconsciousness and all of that. If you wanna debate that, in terms of the SCRIP-TURE,
Bobby:
Yes.
Morey:
Not in terms of draggin’ out Ellen G. White, or Charles Taz—‘n’ sayin’ they were inspired of Gawd, I’m more than willing to debate you on this program. But it cannot be ... based upon ... your own subjective feelings...
Bobby:
Yes.
Morey:
...visions, all of that. Now did you know that the apostle Paul warned us ..
Bobby:
Yes.
Morey:
Do not base your doctrines, on da Holy Ghost interpretations, subjective feeling... They say, “Well ah prayed, and ah know what this verse means, da HOLY GHOST to’d me!
Bobby:
God told me.
Morey:
Yeah, God told me... Of course these people bring out axes[??] and do all kinds of things. And you see, in Colossians 2, we are explicitly... Galatians 2—Colossians 2:18, the apostle Paul says “Do not listen to those who base their teachings upon personal visions, revelations from God...”
David Daniels' response:
Note: what the verse actually says is this:
Colossians 2:18 "Let no man beguile you of your reward in a voluntary humility and worshipping of angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind,"
Morey:
God has revealed His truth, 1 Corinthians 2...
Bobby:
Yes.
Morey:
In SCRIP-TURE.
Bobby:
And you would have to ask, “Is the Canon closed, or is it open?”
Morey:
That’s right.
Bobby:
It is closed. He gave us every—
Bobby and Morey
[talking over each other]
Morey:
Now they don’t know what the word “canon”... They’re thinkin’ a pirates’ blow...
Bobby:
Right.
Morey:
It means, “The Bible is finished.” Uh, the first verse of the Bible,
Bereshith bara Elohim ha shamayim, ve ets...
David Daniels' response:
Note: Morey left off the last part of the verse, ha arets (“the earth”)
I know there are many topics being discussed in a short program, but many people would consider it disrespectful not to quote the entire verse like that.
“When the beginning began, God created the heavens and the earth outta nothing.”
And then the last book of the Bible, the Apocalypse, deals with the END.
Well, the Bible talks about the universe from the beginning to the end. Well, they much after the end.
Well, the first principle of approach is we’ve gotta go by scripture. The second, Don’t trust the King James. Any translation that has “grave” for either sheōl or hadēs is WRONG.
Now wh-wh-why would I say that?
Bobby:
Because the original manuscripts have what it is, which is hadēs, which is a place of disembodied spirits, is the way it’s translated—
Morey (over Bobby):
Now, now did we... how did you get there?
Bobby:
You’re giving me...
Morey (over Bobby):
Take the word, sheōl. Now it’s found in the Old Testament. And it originally meant, “hollowed-out”
Bobby:
hollowed... out... yeah.
David Daniels' response:
Note: the etymology of the word sheol is not certain. All but one ancient use of the term are confined to the Hebrew Old Testament. According to the Theological Wordbook of the Old Testament, the only place where it appears outside the Old Testament in any manuscript, is the Jewish Elephantine papyri, 71:15, where it actually refers to a “grave.” Remember, Morey is making a case of the idea that “grave” is not the meaning of either sheol or hadēs. And in the only non-biblical occurrence, it means “grave.” Morey is “gravely” mistaken.
Scholars note that the verb form, shaal, means “ask.” I know of no etymology that connects sheol to the phrase, “hollowed-out.”
However, Morey may have gotten confused. The Hebrew word bōr (pronounced “bore”) does mean “pit” (Genesis 37:20), “cistern” (Ecclesiastes 12:6), and “well” (Deuteronomy 6:11), as well as “dungeon” (Genesis 40:15). So maybe he meant bōr and not sheol. But then, that should not have been stated authoritatively, if he did not have the research to prove his point.
Morey:
Now, is that Hebrew word ever translated by the Jews in the Greek, what we call the Septuagint, is it ever translated by the Greek word kever, for “grave?”
David Daniels' response:
Note: Again, I think that Morey is confused. Kever is not a Greek word. Kever (qeber) is a Hebrew word. You do not translate a Hebrew word into another Hebrew word. You need a Greek word.
You can use SwordSearcher software (www.swordsearcher.com) to verify the following information for yourself.
The standard word for “grave” in Greek is mnēmeion, which only occurs in the New Testament in the account of the raising of Lazarus (John 11:17, 31, 38; 12:17).
So what is the word, kever, that Morey brought up, and what does it have to do with “grave”?
In Hebrew, there is the word qeber (kever) in 62 places in the Old Testament, translated in the KJV:
As “buryingplace” in Genesis 23:4, 9, 20; 49:30; 50:13; Judges 16:31
As “sepulchre” in Genesis 23:6 (twice); Judges 8:32; 2 Samuel 2:32: 4:12; 17:23; 21:14; 1 Kings 13:22, 31; 2 Kings 13:21; 23:16; Psalm 5:9; Jeremiah 5:16
In the plural, “sepulchres” in 2 Kings 23:16 (twice), 17; 2 Chronicles 16:14; 21:20; 24:25; 28:27; 32:33; 35:24; Nehemiah 2:3, 5; 3:16; Isaiah 22:16 (twice)
As “grave” in Genesis 50:5; Exodus 14:11; Numbers 19:16, 18; 2 Samuel 3:32; 19:37; 1 Kings 13:30; 14:13; 2 Kings 22:20; 2 Chronicles 34:28; Job 3:22; 5:26; 10:19; 21:32; Psalm 88:5, 11; Isaiah 14:19; 53:9; Jeremiah 20:17; Nahum 1:14
In the plural, as “graves,” in 2 Kings 23:6; 2 Chronicles 34:4; Job 17:1; Isaiah 65:4; Jeremiah 8:1; 26:23; Ezekiel 32:22, 23, 25, 26; 37:12 (twice), 13 (twice); 39:11
There is also qeburah (kevurah) as “grave,” in only 4 of the 13 places the word appears in the Old Testament: Genesis 35:20 (twice); and in Ezekiel 32:23-24. The other places it is “buryingplace,” “sepulchre,” or “burial” in the KJV.
David Daniels' response:
The so-called Septuagint that Dr. Morey refers to was not created by faithful Hebrews. Faithful Hebrews copied the scriptures in Hebrew, a task committed to the tribe of Levi. They didn’t abandon Hebrew for Greek.
Every copy of a supposed “Septuagint” is an AD document. Origen used texts by Symmachus (later 100s AD), who didn’t literally translate. He was a paraphraser. Philo of Alexandria (about 25 BC to 50 AD) and Theodotion (died about 200 AD) were compromisers, and turned toward Hellenistic philosophy, not toward either Christ or even true Old Testament religion. Aquila of Sinope (100s AD) said he was a Christian, then after being accused of practicing astrology, he claimed he converted to Judaism. None of these men connected with the so-called Septuagint could be considered “faithful” to God and His words.
Bobby:
No, it is not.
Morey:
Not once?
Bobby:
No.
Morey:
Oooooooo! Not once. Now, when they cast about in the Hellenistic world, what is a Greek word that’s equivalent to sheol? They chose the word hades.
Bobby and Morey:
Hades.
Morey:
Now, hades is a compound ... term
David Daniels' response:
Note: no, it’s not a compound term. Socrates argued it came from “his knowledge of noble things” (eidenai). Others have said it came from “unseen.” It’s been spelled, Aides, Aidoneus, Aidos, Aidi, Aida in Ionic Greek and epic Greek. In Classical Greek it became Haides, then Hades. Later people substituted Pluto as “wealthy” in Hades’ place. Some think it was for fear of saying his name. But it was the name of a god, not a compound name for a place.
Morey:
Originally meaning “the invisible world.”
Bobby:
Yes.
David Daniels' response:
Note: no, not even by those who propose it means “unseen,” is it translated as “unseen or invisible world.” That is an interpretation. World, or kosmos, isn’t in the word at all. Nor is any other term for “world” or “realm.” At best, modern linguists try to link it to a hypothetical word, aōides meaning “unseen,” but still not referencing what it is that is supposed to be unseen.
Morey:
Where disembodied ... when your spirit ... when you died, your soul or your spirit, your mind, went there. But you can’t see it!
Bobby:
No.
Morey:
No.
Bobby:
It is invisible.
Morey:
It is invisible. Now, they chose that word, which means the Old Testament and its concept of death, that there’s a conscious afterlife, is buttressed in the New Testament, by exactly the same thing.
By the way, do you happen to know how many times sheol is translated hades?
Bobby:
Yes, we find, uh, we find sheol, uh 71 times.
David Daniels' response:
Note: that seems to be a very relative number, as you will see.
Strong’s Hebrew word sheol appears 65 times in 63 verses in the Old Testament, according to SwordSearcher software. With this agree the ESV, NRSV, RSV, ASV, and Darby.
Of Bibles with an apocrypha:
The Catholic New American Bible has Sheol 77 times in 75 verses.Of Bibles without an apocrypha:
New American Standard and the NAS 1995 Update have Sheol 67 times in 65 verses.
Holman Christian Standard has Sheol 66 times in 64 verses.
The Tanakh (1985) and Young’s Literal have Sheol 64 times in 62 verses.
It doesn’t seem that they can agree, even on that.
Bobby:
And hadēs is a Greek equivalent to the Hebrew sheōl, but we find it, hades, 71 times, whereas we find sheol 64 times in the Old Testament.
David Daniels' response:
Note: The most widely-accepted Greek Old Testament – Apocrypha combination has 111.
I used BibleWorks software (www.BibleWorks.com) for the following information.
Nestles 28th plus the Rahlf’s Septuaginta Old Testament (OT) and Apocrypha (A) list:
Hadou 78 times in 76 verses (46 OT, 28 A, 4 NT) Matt. 11:23; 16:18; Luke 10:15; Rev 1:18
Hadē 12 times in 11 verses (10 OT, 1 A, 1 NT) Luke 16:23
Hadēs 16 times in 16 verses (10 OT, 3 A, 3 NT) Rev 6:8; 20:13, 14
Hadēn 15 times in 15 verses (9 OT, 4 A, 2 NT) Acts 2:27, 31
So according to the modern critics, Hades appears in their newest Greek Bible 111 times: 75 times in the Old Testament books, 36 times in the Apocryphal books, and 10 times in the New Testament.
[As I said, hadēs actually appears 11 times in the preserved New Testament. But in some Alexandrian manuscripts, it is there only 10 times, because 1 Corinthians 15:55 is missing hades.
Hadē is missing from Nestles 28th, and replaced with repeating thanate (“death”), based on Sinaiticus A (but Sinaiticus B has Hadē), Vaticanus, and Alexandrinus A (missing half the verse; but Alexandrinus B has Hadē and the rest of the verse).]
The differences in the count between Greek and Hebrew are so great, because of two things. First, the Hebrew Old Testament does not contain the Apocryphal writings at all. Second, the so-called Septuagint is not a direct translation of the Hebrew Old Testament. Jeremiah, for instance, is wildly different from the Hebrew. But Psalms and Exodus seem to be fairly similar. But even the Greek manuscripts of the Septuagint Old Testament mixed with Apocrypha do not match each other.
There is also no agreement as to whether to translate hadēs or just leave it in its untranslated Greek form. That’s why Pietersma and Wright’s A New English Translation of the Septuagint (2007) has Hades 100 times in 97 verses. But Lancelot Brenton’s Septuagint (1851 English OTA) had Hades just 36 times in 34 verses.
Remember, there is no such thing as a Septuagint that has ever been found with just an Old Testament, or just and Old Testament mixed with Apocrypha. Every single so-called “Septuagint” ever found has been a book compiled after the New Testament was written, combining at least three elements:
And the names of these “Septuagints”? You would recognize many of them, such as the Sinaiticus, the Vaticanus and the Alexandrinus. They aren’t just Greek New Testaments. They’re 3 or 4 of those elements you just saw above.
Bobby:
And that’s a good question. Why is that?
Morey:
Well, sometimes they’re translating a phrase. The book of Job is the first book of the Bible ever written. And there, for example, in Job 38:17, they translated from the Hebrew, which says, “the realm of spirits” – of souls disembodied. So they’ll do that there, as well.
David Daniels' response:
Note: this is Job 38:17:
Job 38:17 Have the gates of death been opened unto thee? or hast thou seen the doors of the shadow of death?
“Gates” and “doors” are literal. “Death” is once again maveth. So Morey must be referring to the phrase, “the shadow of death.” “Shadow of death” is a compound word, tsalmaveth. It combines tsēl, (shade or shadow) with maveth (death). There is nothing here about a “realm of spirits.”
This makes me wonder: did they trust someone else’s study or teaching, or did they actually look these things up themselves?
Morey:
The main thing is this. Scholars have pointed out sheōl and hadēs refer to where people go after they die.
Bobby:
Yes.
Morey:
Now what’s very important —listen to me, people. We are living in a day and age with these Holy Ghost preachers giving Holy Ghost interpretation, that has nothing to do with the Bible. It’s their own subjective feeling.
Bobby:
Yes.
Morey:
Now when Paul went to interpret Genesis, where it said, “And God promised to Ibraham [sic], ‘And through your seed, all the families of the earth will be blessed,’” and he looks at the Greek text of that, did he observe grammatically anything?
Bobby:
He did. He said, “seed,” not “seeds” for plural.
Morey (with some words said also by Bobby):
So he noticed grammatically the difference between the singular and the plural and he said “that seed referred to Christ the Messiah”, ha Mashiah, baruch hashem. [The Messiah, blessed be the name —David]
Bobby:
Yes.
Morey:
Now, um, that’s why Jesus did the same thing. You find we must pay attention to grammar...
Bobby:
And syntax.
Morey:
And context. And every verse out of context becomes a...
Bobby and Morey:
Pretext...
Bobby:
For false teaching and false living. Absolutely.
Morey:
Now if you’re a preacher, who stands in the pulpit, and says “The Hoooooooooly Ghost gave me a secret meaning of this verse,” head for the exit!
Bobby:
Yes.
Morey:
Get out of there! You want a pastor who will open up the word and say “Now this is a noun, this is a verb, an adjective. Let’s see what the author said and what he meant by”— And he gives you a grammatical, historical, exegetical exposition of the... Not his personal “barf-ics.” I hate that. I go to churches, and the guy say, “We-e-ell, I was thinkin’ and the Lord showed me and told me, and...” Have you ever heard that nonsense?
Bobby:
I have. In fact, the Lord shows me through His word, and that’s how He talks to me, as well as through the Bible. And, but I’ve, I’ve heard that other stuff, and, it’s dangerous...
Morey (talking over Bobby):
Well, when it comes to doctrines and morals, the scripture tells us the Bible ONLY is where God speaks to us. So it’s, if you said, “Lorrrrrd, should I commit adultery? Oh, I feel in my spirit ...”
Bobby:
Hmm hmm hmm... (laughing)
Morey:
“...that this woman is so good she stirs me down under.” Now you’re trying to get morals from personal revelation. Whereas the Bible already said where it is.
Same thing with truth. When it comes to morals and truth, text and chapter. And if you ain’t got a Bible verse to support your doctrine, there’s the door. Go pound sand someplace.
Now, uh, as we look at this, I think we can say... Let me ask you, I’ll give you a quick queues.
Bobby:
Quiz.
Morey:
Does hades mean “death”?
Bobby:
Does hades mean “death”?
Morey:
Is it ever translated “death,” in modern translations?
David Daniels' response:
Note: Morey has confused “death” with “grave.” The Greek term thanatos, “death,” is not even being questioned. He has confused thanatos, “death” with hadēs, which is all but one time in the King James (10 times) translated “hell,” but in 1 Corinthians 15:55, the one reference to Hosea 13:14, where no punishment in hell is mentioned, it is translated “grave.”
Bobby:
No.
Morey:
No, is there uh, is a perfectly good Greek word for hadē— uh, for “death?”
Bobby:
Yes, there is.
Morey:
And, uh, so they never picked it, did they?
David Daniels' response:
Note: yes, they did pick it. Maveth in Hebrew was translated into Greek as thanatos. He is still off-topic, and doesn’t realize he is talking about the wrong word. He really means to talk about “grave,” not “death.” There is no dispute about the terms for “death” in Hebrew, in Greek, or in English.
Bobby:
No, they didn’t.
Morey:
No, they didn’t. Let me give you another quiz. Uh, is Hades the grave?
Bobby:
Uh, no, it is not. There is another, as well, perfectly good word for the grave. I believe it’s mneema.
David Daniels' response:
Note: I’ve already covered this. When “grave” is used in the four times it appears, in John 11-12, it is mnēmeion. But the reference to the Old Testament Hosea 13:14, to make the connection clear, and because it has no negative connotations to the term hadēs in that context, it was properly translated “grave,” just the same as the King James translators did with the term sheōl in the Old Testament. When the connotation was negative, it was translated “hell.” When the connotation was neutral, or at least not negative, it was translated by “grave.”
When Jesus spoke of the rich man in Luke 16:23, he said he was “in hell” (hadēs) and “in torments.” But in those days, Jesus’ contrast was that Lazarus was in “Abraham’s bosom” (16:22) “afar off” (16:23) and being “comforted” (16:25). Note that Jesus did not have to say that Lazarus was also in “hadēs.” Jesus made the distinction clearer for us in the New Testament. The King James notes the distinction in the Old Testament for us, since we all think of “hell” in a negative way. By using the term “grave,” instead, they referred to the afterlife, with nothing negative attached.
Morey:
Yeah. And here’s another question for you. Is Hades Hell? Now, here is where the King James is very, very inconsistent. Someplace they put hadēs as “the grave,” and another place they put it at “hell.” Is it Hell, according to Christian theology?
Bobby:
No, it is not.
David Daniels' response:
Note: Remember, his argument against hadēs as “the grave” is only 1 single verse in the New Testament, which refers to Hosea 13:14.
Morey:
It is not. Do we know what it isn’t? Uh, well, what in the world, uh, is Hades, and how do we get there? What’s the first principle that must be emphasized?
Bobby:
Well, we must emphasize the principle of progressive revelation to understand—
Morey:
Now what does that mean?
Bobby:
Well, it’s uh, Hebrews 1:1 through 3 is clear, that over time God had given His word to the prophets, so on, so forth, as it goes, and now to us more full. It—
Morey:
I’m gonna paraphrase, “in drips and drabs.”
Bobby:
In drips and drags.
Morey:
And I think that when my children are a little bit go to the beach, and I’d make a sand castle.
Bobby:
Mn hmm.
Morey:
And you’re drippin’ that wet sand till you build the castle for the child.
Bobby:
Yeah.
Morey:
Well, in other words, the Bible didn’t fall out of the sky, like the Mooslems claim for the Qur’an.
Bobby:
Right.
Morey:
It took 2,000 years over 40 different authors, drips and drabs through this prophet and whatnot, through this on down the line. So God revealed His truth, progressively, little by little.
And then you must have progressive—
Morey and Bobby:
Understanding.
Bobby:
As well.
Morey:
That as God’s people understood more, as God revealed more.
Bobby:
Yes.
Morey:
Now all the cults love to say, “Well, on the subject of death, the book of Ecclesiastes is the most important.” Now what ...have they violated the principle of progressive revelation?
Bobby:
Yes.
Morey:
Now why have they?
Bobby:
Um, well, it’s pretty clear the book of Ecclesiastes is, a lot of it is, man’s look upon life, uh, all the way up until the 12th chapter.
Morey:
The humanist —
Morey and Bobby:
The humanist look, yes.
Morey (over Bobby):
Ecclesiastes 10:19, “money’s the answer to everything.”
Bobby:
Right.
Morey:
That’s not a godly answer.
Bobby:
No.
David Daniels' response:
Note: this is an example of a bad translation. That is not what the text says. It says, “A feast is made for laughter, and wine maketh merry: but money answereth all things.” Money pays for the feast, and for the wine. Money is the way people get what they lust for. And money will do things that having food and wine will not do. Money responds instantly to needs and wants. That is why rulers are so greedy for taxes, and why people try to get money for themselves.
That is the way all the Christian commentators through the centuries have understood the passage. But Morey reinterprets it as “money is the answer to everything,” as if it is saying all problems can be solved with money. That is not the meaning of the passage. That is imposing a modern phrase, with a different meaning, onto the Bible text.
But more than this, God still inspired Ecclesiastes. It is not just some man’s musings. It is Solomon dealing with life and learning what matters, having been given wisdom more than any other man in history.
2 Chronicles 1:12 “Wisdom and knowledge is granted unto thee; and I will give thee riches, and wealth, and honour, such as none of the kings have had that have been before thee, neither shall there any after thee have the like.”
2 Chronicles 9:22 “And king Solomon passed all the kings of the earth in riches and wisdom.”
Ecclesiastes 2:9 “So I was great, and increased more than all that were before me in Jerusalem: also my wisdom remained with me.”
Morey:
And he begins by saying, well first look at what the unsaved man does under the sun.
Bobby:
Yes.
Morey:
But more for progressive revelation, the New Testament interprets the Old Testament.
Bobby:
And exactly.
Morey:
And not the Old, the New.
Bobby:
Yes, the New, right.
Morey:
So, you’ll deal with the cult of let’s say, some Adventist or Jehovah’s Witness, something like that. And you’ll say, “Absent from the body present with the”—
—“Oh, no! Ecclesiastes said the dead don’t blah, blah, blah, blah, blah!
Bobby:
Right.
Morey:
See, they run to Ecclesiastes. In my book, Death and the Afterlife. You can go to faithdefenders.com to get that book. It’s a textbook used in over 15 seminaries.
Morey:
Nominated for book of the year.
David Daniels' response:
Note: it may be an oversight, but I was unable to locate the book on his website. However, the 1984 book is still available at some places on www.amazon.com.
Bobby:
And the most extensive work on the topic.
Morey:
Yes! It’s having to do with what happens when you die.
Bobby:
Yes.
Morey:
And where do you go. Now in the New Testament we find our understanding ... increased under the revelations given to the apostles and to Jesus.
David Daniels' response:
Note: maybe he means “through Jesus,” because Jesus knows everything. He didn’t need to receive revelations, like the apostles did.
Morey:
So that Hades today ... is that a place where everybody goes, or only the unbeliever goes?
Bobby:
Only the unbeliever, because Paul said it’s clear that now to be absent of the body is to be present with the Lord. And this is what—
Morey:
—That’s not speakin’ o’ wicked, is it?
Bobby:
No.
Morey:
No.
Bobby:
No, not at all.
Morey:
It says the rich... the rich man, he opened up his eyes ...
Morey and Bobby:
In Hades. Yeah.
Morey:
Yeah, and see, when you die, and you don’t know Jesus, you can end up in Hades.
Bobby:
Yes.
Morey:
But that’s only the waiting room.
Bobby:
Because it’s clear, as in Revelation 20:14, “Then death and Hades were thrown into the lake of fire.”
Morey:
Yes!
Bobby:
“This is the second death, the lake of fire.” So that’s—
Morey:
Most people think, don’t understand, Hades will end.
Bobby:
Yes.
Morey:
It will be dropped into Gehenna...
Bobby:
Gehenna, the lake of fire.
Morey:
...which is the final punishment, and that’s where they go. So if you’re not saved and you’re listening to this broadcast, uh, you’re gonna go to a temporary place of torment.
Bobby:
Yes.
Morey:
And it is torment. The Greek says, “being tormented,” there in Peter.
Bobby:
That they’re held in prison, being tormented.
David Daniels' response:
Note: this is based on a private interpretation of 2 Peter 2:4, contrary to every Bible in my voluminous physical and digital library.
This is not based on actual words for torment. Words such as basanos (Matt. 4:24), basanizō (Matt. 8:6, 29), basanistēs (Matt. 18:34), basanismos (Rev. 9:5), adunaō (Luke 16:24, 25), kakoucheō (Heb. 11:37), and kolasis (1 John 4:18), all translated in some way as “torment.” They are not in 1 or 2 Peter regarding punishment.
The only exception to these is basanizō. Lot’s righteous soul was “vexed” (2 Peter 2:8) by the Sodomites’ unlawful deeds while he lived with them.
This is the verse they are talking about:
2 Peter 2:4 For if God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment;
“cast down to hell” tartarōsas paredōken. They are interpreting this phrase unlike any translation of the Bible I have found. Every one of the over 50 Bibles and New Testaments in my collection has some form of angels cast down or consigned to a place.
Not a single translation takes tartarōsas and turns this place word into a regular verb, to say “being tormented.” So it seems that Morey and Bobby are in agreement on a private interpretation, based on the supposed ancient cultural belief that Tartarus was a place of torment. Then they took that idea, coupled it with the participial form, (though it is in the aorist nominative masculine singular), and decided it meant that the angels that sinned were “being tormented.”
That private agreement, or maybe Morey’s teaching on the subject, is the only way I can figure that they both were able to say those words together, words that I have not been able to find anywhere else.
This is ironic, especially after what Morey said about “Holy Ghost interpretations” earlier, and in light of what Peter wrote in the same book:
2 Peter 1:20 “Knowing this first, that no prophecy of the scripture is of any private interpretation.”
There is nothing wrong with believing in spirits and fallen angels being tormented. But it is not right to change the scripture meaning in order to support it in any particular verse.
Morey:
Uh, but then that ain’t the end of it.
Bobby:
No.
Morey:
It’s just like the waiting room. You have a little bit of discomfort before you go see the dentist. And when you get in Gehenna, that’s when the drill comes out and they begin to drill your teeth.
Bobby:
Yes. And to not get it confused, you cannot pay or pray your way out of this place.
Morey:
You mean I can’t pay money to Rome and get the—
Bobby:
Hebrews—you cannot. Hebrews 9:27 is clear, that is for man to be appointed to death once, and then the judgment. So you die once, you go to one of two places, then the judgment comes.
Morey:
But some people died twice, though.
Bobby:
Well that’s... that’s the death of the flesh, and then the second death, which is, where Hades is tossed.
Morey:
Well, that’s just one cradle and two crypts, but he didn’t survive the second crypt.
No. You see, this is... A resurrection is an anomaly.
Bobby:
Yes.
Morey:
It’s proof of the coming resurrection. So Hades is not the grave. You would agree?
Bobby:
No. I agree.
Morey:
No Greek and Hebrew scholar would say that it is.
David Daniels' response:
Note: Morey contends here that no Greek or Hebrew scholar would say that hades is ever translated the “grave.” Of course, the issue is not really the Greek. As I showed you, there is only one time in the 11 times hadēs appears in the New Testament that the King James translates it as “grave.” And that is 1 Corinthians 15:55, where it is intentionally referring the reader to the Old Testament sheōl as stated in in Hosea 13:14.
And I can show you that sheōl, even to scholars and translators, is called the “grave,” in certain contexts.
I remind you that the only extra-biblical occurrence listed in the Theological Wordbook of the Old Testament was the Jewish Elephantine papyri, 71:15, where sheōl referred to “a grave.”
But let’s look at the Bible, as well. It is easy to say, “This is never translated like that.” Professors, pastors and radio hosts can easily do that. It is more revealing if we find a biblical example that proves the point, one way or the other.
So just now, I picked the very first example where the King James translates sheōl as “grave,” Genesis 37:35.
Genesis 37:35 “And all his sons and all his daughters rose up to comfort him; but he refused to be comforted; and he said, For I will go down into the grave unto my son mourning. Thus his father wept for him.”
The word, “grave,” here is sheōl. But are there any other English translations that are willing to translate sheōl as “grave” in this verse? Yes:
It says “grave” in the NIV (1984, 2011), NIrV (1995, 96, 98), Common English Bible (2011), Complete Jewish Bible (1998), English Revised Version (1885), Geneva Bible (1560-99), Jewish Publication Society (1917), The Targum Jerusalem of the Pentateuch (English, 1862-65), Rabbi Isaac Leeser (Jewish Bible, 1853), New King James (1982), New Living Translation (1996, 2004, 2007), Noah Webster and Revised Webster’s (both 1833), Targum Pseudo Jonathan on the Pentateuch (English, 1862-65), and Today’s NIV (2001).
Those are 15+ translations, five of them Jewish, that had no problems, based on context, of defining sheōl as the “grave.”
And this same Genesis 37:35 says hadou (Hades) in the Alexandrian Greek Septuagint. So in this verse, both sheōl and hadēs are in ancient texts, and scholars were unafraid to translate them by “grave.”
Context (the words around a word) helps determine the meaning of that word.
David Daniels' response:
The entire list of occurrences of sheōl and its translation in the King James are as follows:
Sheol in the King James:
Grave (31x): Gen. 37:35; 42:38; 44:29, 31; 1 Sam. 2:6; 1 Kings 2:6, 9; Job 7:9; 14:13; 17:13; 21:13; 24:19; Psalm 6:5; 30:3; 31:17; 49:14 (twice), 15; 88:3; 89:48; 141:7; Prov. 1:12; 30:16; Eccl. 9:10; Song 8:6; Isa. 14:11;
38:10, 18; Ezek. 31:15; Hosea 13:14 (twice)
Pit (3x): Num. 16:30, 33; Job 17:16;
Hell (31x): Deut 32:22; 2 Sam. 22:6; Job 11:8; 26:6; Psalm 9:17; 16:10; 18:5; 55:15; 86:13; 116:3; 139:8; Prov. 5:5; 7:27; 9:18; 15:11, 24; 23:14; 27:20; Isa. 5:14; 14:9, 15; 28:15, 18; 57:9; Ezek. 31:16, 17; 32:21, 27; Amos 9:2; Jonah 2:2; Hab. 2:5
When learning a doctrine in the Bible, it is good to look at all the verses, not just a select few. There are enough verses to describe punishment in hell to show even the most obstinate cultist. Note that there are an equal number of places (31 each) that are translated either as “grave” or as “hell.”
Leaving the Hebrew sheōl or Greek hadēs untranslated in English is an option. It is just not a good option. Thankfully, the King James translators, as the Bishops Bible translators before them, did not take that option, choosing to translate meaning, not just letters of a foreign language.
Morey:
Uh, the King James had a mistake, by putting the word “grave” for sheōl and hadēs...
Bobby:
Yes.
Morey:
So don’t get tripped up by that. I personally like the New American Standard.
David Daniels' response:
Note: Morey didn’t say he believed the New American Standard. He just said that he liked it. Please also note that the New American Standard leaves “Sheol” untranslated, 67 times in 65 verses, and it leaves “Hades” untranslated, 10 times in 10 verses (the Alexandrian “Critical text” removes hadēs from 1 Corinthians 15:55 and adds in its place a duplicated thanatos [“death”]). It allows the interpreter to say whatever he wants. But look at all the times the easy-to-understand “hell” is now removed from the Bible!
How can a person remove the clear translation of the King James, “hell” 42 times, and claim that the King James doesn’t teach clearly about hell?
Morey:
Or the EVS. That’s a good translation.
David Daniels' response:
Note: I think he means the ESV, English Standard Version (2001, 2007, 2011). It leaves “Sheol” untranslated 65 times in 63 verses, and it leaves “Hades” untranslated 9 times in 9 verses (it has “hell” in Matt. 16:18 and duplicates “death” like the New American Standard in 1 Cor. 15:55).
And again, he said “a good translation.” But it is not his authority, much less his final authority.
Morey:
The IS— there’s some good translation—
David Daniels' response:
Note: this is the ISV, on which Morey says he worked on the “base translation” of Psalms 1-65 and 91. But he didn’t say this translation, on which he himself worked, was the translation or his authority, either. If he didn’t trust them fully, then why should anyone else?
Morey:
Not the New World.
Bobby:
Oh, no.
Morey:
Don’t get that bastardized translation by the Jehovah’s Witnesses.
Bobby:
No.
Morey:
They just put together whatever they wanted and changed everything. Or the liberals, the Anchor Bible. Don’t get that one either.
Bobby:
No.
Morey:
Now, what does this mean very simply? I have accepted Jesus as my Saviour. What happens to me when I die? Do I just go to sleep in the grave? What hap—
Bobby:
No, you don’t. What happens when you die is you go to be with the Lord for all eternity. And again, remember it’s important to remember that you’re already going somewhere upon the death of the body. It’s either in torment, or it’s gonna be in comfort and in peace with Christ. One of the two.
Morey:
Yeah, Paul says that to die is gain. [Philippians 1:21 – David]
Bobby:
Gain.
Morey:
It’s not loss.
Bobby:
No.
Morey:
You’re not gonna lose your fellowship with God.
Now, uh secondly, uh, if you don’t know the Lord today, and you’re listening to this program, or you’re listening on the internet, can any organized religion save you? Or is it only a personal encounter with Jesus Christ?
Bobby:
It is only a personal encounter with Jesus Christ.
Morey:
Now, can Muhammad save you?
Bobby:
No, he cannot.
Morey:
What about Buddha?
Bobby:
Oh, no.
Morey:
What about Habahollah?
David Daniels' response:
Note: I think Morey means Bahá'u'lláh (Mírzá ?usayn-`Alí Núrí), the founder of the Bahá'í religion.
Bobby:
Oh, no.
Bobby and Morey:
Haba—no he no, absolutely.
Morey:
Ho-a? of the Báb and all that? And the Bahá'íism? Can Father Divine?
Bobby:
Being good can’t save you. Your works cannot save you.
Morey:
Nope, nope, nope. Your only hope ...
Bobby:
Is through Jesus Christ.
Morey:
Is through Jesus Christ. And salvation is by grace,
Morey and Bobby:
Alone, through faith... alone, in Christ ... alone, according to the
Bobby:
Bible
Morey:
Authority of scripture ...
Morey and Bobby:
Alone.
Morey:
And I figure, with those “alones,” we have enough to say, grace alone, faith alone,
Morey and Bobby:
Christ alone,
Bobby:
Scripture, rest alone
Morey:
And leave everything else alone.
Bobby:
Yes.
Morey:
And I think that’s important.
Well, you’re listening to Jesus and Tim in Las Vegas. You want to listen to this program again you go to the website, jesusandtim.org ...
Bobby:
Yes.
Morey:
And to contact me, and to get ahold of the book Death and the Afterlife used in 15 —even a Greek Orthodox seminary used it.
Bobby:
It’s an awesome book.
Morey:
Yeah.
Bobby:
It has helped me tremendously.
Morey:
And the Catholics use it!
Bobby:
Wow.
Morey:
Well it’s just based on scholarship. It don’t matter what brand is on your hide, it’s there.
Bobby:
Yeah.
Morey:
Faithdefenders.com, or you can call 1-800-41TRUTH. 1-800-41TRUTH, and tell ‘em ... and leave your address, your email address, and “How do I get that book, Death and the Afterlife?” Because folks, far as I know, death is still one per customer.
Bobby:
Yes. Hmm hmm hmm (low laughs)
Morey:
We have an appointment that we have to keep.
Bobby:
Yes.
Morey:
And with Death coming with his sickle ... now you may take vitamins ...
Bobby:
Mmm, hmm.
Morey:
You may go to the chiropractor, you may go get massages, take health pills, homeopath— When your time comes to die, and God has appointed your time...
Bobby:
Yeah. Yes.
Morey:
Guess what?
Bobby:
That’s it.
Morey:
You are going ... to die. Does it matter how much money you have?
Bobby:
No.
Morey:
What, uh, what organized religion you think you belong to ...
Morey and Bobby:
No.
Morey:
It’s only one issue: what will you do with Jesus? Neutral you cannot be.
Bobby:
No.
Morey:
For one day ... you will be asking, “What will He ... do ... with me?”
Well, thank you so much, Bobby, for joining us,
Bobby:
Absolutely thanks for having me.
Morey:
And, uh, you are listening to Jesus and Tim, uh, dot org in Las Vegas, and let me tell you right now, this is truth that transform. God bless each and every one of you, Baruch ha Shem. [Hebrew, “Blessed be the Name” —David]
Bobby:
Jesus’ name.
David Daniels' response:
Note: I hope this has been an eye-opener for you. I hope you can see how reliable the King James Bible actually is, and why it is important to translate meaning, not just switch letters from Hebrew or Greek to English.
The constant battle against the King James Bible is winnable. Many people do not want you to believe that God kept His promise to preserve His words, as stated so clearly in Psalm 12:6-7; Matthew 5:18; 24:35; Mark 13:31; Luke 16:17; 21:33. But God will hold us accountable if we add to or take away from His holy words, as He said in Deuteronomy 4:2; 12:32; Proverbs 30:5-6; Revelation 22:18-19. That means He has to have given us His words, in order to judge us by whether we change them.
We have God’s words preserved through history, in a book in English: the King James Bible. Not only can we trust in those words, God expects us to trust in His words.