Theocratic Aid To Kingdom Publishers

Lesson 69

USES OF "THE EMPHATIC DIAGLOTT"

The excellent features of The Emphatic Diaglott are too good to let lie idle. Not only that, they are also too good to keep to oneself. Six of its features are particularly useful in private study and also in presenting the gospel to "men of good will". These features were discussed and illustrated to some extent in the preceding lesson; this lesson aims to take up these six features and go farther by giving detailed illustrations of their practical usefulness.

First, the pivotal doctrine of the Bible, the Kingdom. It is God's government by Christ Jesus, and is otherwise termed The Theocracy. The latter term is formed by combining the two Greek words Theos (God) and kratos (strength, might, power), both of which appear in each of

the following verses: 1 Peter 4:11; Jude 25; Revelation 1:6. They associate themselves in these texts in the sense of God's governing power or dominion. In the Greek text of the Diaglott these words can be pointed out and thus the origin and fittingness of the term Theocracy shown. This process also gives a true definition of the heavenly Kingdom, and the texts used show Christ's association in that Government. Such a glorious thing could hardly be within the multitudes of men of dust, as religionists argue, from Luke 17: 21 in the King James Version. The Diaglott says, "God's royal majesty is among you"; in other words, the King Christ Jesus was in their midst. The correctness of this rendering is shown by an accompanying footnote. In this sense it was that John the Baptist and Jesus could announce the Kingdom (its King) at hand nineteen centuries before its establishment. (Matt. 3: 2, commentary footnote; 4:17) Also note the Appendix on "Kingdom" and "Mountains"; and to aid in refuting the Hierarchy's selfish wresting of Matthew 16:19 point to the commentary footnote thereon and the Appendix reference on "Keys".

The Diaglott features can be used to show the Theocratic structure, and, in so doing, de-glamourizes betitled clerics. By checking in the Diaglott's emphatic translation, its interlinear rendering, and its Greek text, one can show that "deacon" is not a title for any church officeholder, but that the Greek word diakonos means "servant" or "assistant" (1 Tim. 3:8,12; 4:6; Gal. 2:17; Eph. 3:7; Col. 1: 7,23, 25); that the basic meaning of the Greek word from which "elder" is translated is such that one could not possibly become an "elder" by election or appointment (1 Tim. 5: 1, 2; Titus 2: 2, 3; Philem. 1:9; Heb. 11: 2); and that "bishop" is not a title nor "bishopric" an office held by only one within a given area, but that the Greek word from which "bishop" is drawn, epískopos, means "overseer", and the word translated "bishopric" or "office of a bishop", episkopé, means "oversight; office, duty, or charge of overseer", and that many overseers were some-

times serving in the same congregation (Acts 1:20; Phil. 1:1; 1 Tim. 3:1, 2). Analysis of the foregoing texts shows that the Theocratic structure gives no place to honorary titles, but that certain places of special service are to be filled by servants that are elders in fact, by Christian growth and maturity.

The text at Acts 17:22, with its commentary footnote, can be used to associate religion and demonism. The Diaglott's emphatic translation quotes Paul as saying, "Athenians, I perceive that in all things you are extremely devoted to the worship of demons." And the footnote thereon comments pointedly: "Or, more religiously inclined than others." Also note this: Organizations are typified by women. Chaste women picture godly organizations; adulterous women, ungodly groups. The King James Version condemns friends of "this present evil world" of Satan as adulterers and adulteresses, but the Diaglott rendering lends itself to a stronger condemnation of religious organizations by giving only the feminine form of the term, saying, "Adulteresses! do you not know that the friendship of the world is enmity against God?" (Jas. 4:4) A footnote justifies the omission of the masculine form by showing it is omitted by the very authoritative Vatican Manuscript No. 1209.

But the one using the two above points in exposing religion may find himself confronted with the text at James 1: 26, 27. Then what? Recourse can be made to the Greek text. Point out that the Greek word translated "religion" at James 1:27 is threskeía, and then turn to Colossians 2:18 and show that the same Greek word occurs in the Greek text, and draw attention to the fact that in this instance Mr. Wilson correctly translates it "worship" in his emphatic English translation. (See "The Truth Shall Make You Free", pages 87, 88.)

Suppose the kingdom publisher is asked about baptism, whether one must be completely submerged in water or whether pouring some upon the head, or even sprinkling

on a few drops, is sufficient. Can the Diaglott be of any particular use in answering? Emphatically, Yes. The King James Version does not translate the Greek words bápto, baptízo, báptisma, and baptismós. It contents itself with transferring them over bodily into the English text, as "baptize" and "baptism". But if they were translated and given their basic true meaning there could be no confusion. The emphatic translation does this in using the terms "immerse" and "immersion"; also it calls John the Baptist "John the Immerser". The interlinear uses the terms "dip", "dipping," and "dipper". (Matt. 3:1,7,11) Matthew 3:11 has a very informative commentary footnote on this matter, and Appendix references on "Baptize" and "Baptism" are excellent.

Then there is always the question of "the state of the dead" that confronts Jehovah's witnesses. The Diaglott can assist here too. One can find much material of an analytical nature in the Appendix references on "Gehenna", "Hades," "Spirit," "Fire," and "Soul". As texts on the matter are then looked up, reference can be made to the Greek text to see the original of the key word involved and apply the information gleaned from the Appendix. Checking under "Death", "Dead persons," "Immortal," and "Immortality" will yield further information.

Religionists that argue for an "immortal soul" separate from the body refer to Matthew 10:28; but the Diaglott's emphatic translation shows it is future life, and not an immortal soul, that is involved. At Philippians 1:23 the King James Version seems to indicate that at death Paul expected "to depart, and to be with Christ"; and so "immortal-soulers" argue, but the emphatic translation and its commentary footnote show that Paul was earnestly desiring the promised return of Christ Jesus. Religionists also contend that when Jesus died on the tree he commended to God an immortal spirit and "gave up the ghost". The Diaglott rendering of Luke 23:46, with its interlinear and commentary footnote, shows that Jesus merely "breathed

out" or expired, and before doing so committed his active force of life unto God in hope of a resurrection.

One last false doctrine, the "trinity". The previous lesson referred to the Diaglott's treatment of a favorite trinitarian text, John 1:1, and showed how it is refuted by the interlinear and even the emphatic translation by use of the signs of emphasis. Even more disastrous to the "triune god" advocates is the handling of 1 John 5:7. The commentary footnote torpedoes that pet text of trinitarians and blows it clear out of the Bible! As the text appears in the King James Version it is not found in any Greek manuscript earlier than the fifteenth century. It is spurious. Still clinging to their God-dishonoring error, trinitarians cite 1 Timothy 3:16 to show that when Jesus was on earth he was God "manifest in the flesh". The Diaglott's renderings, with footnotes, show Christ Jesus was the one being discussed. Pointing to Acts 20: 28, the stubborn trinitarians claim it was God (associated with Jesus in a "trinity") that bought the church with His blood. The Diaglott, with its footnote, shows the purchase was "by the blood of his own [Son]".

The foregoing are just a few of the many uses of The Emphatic Diaglott. The more one uses it, the more will possibilities for its use open up. The emphatic translation, the Greek text with its interlinear, the asterisk footnotes on manuscripts, and the obelisk footnotes of a commentary nature, and the Appendix, all these features may be used to God's glory by the Kingdom publisher. He should, however, always remember to exercise caution in the use of the information, especially that in the commentary footnotes and in the Appendix. There are some erroneous conclusions. Let the Lord's teaching through the WATCHTOWER publications be the touchstone.