Archive for June, 2009

This study is a refutation to another study entitled, The Two Jehovahs of the Psalms: The Scriptural Evidence of the Duality of God” . I consider the study in question to be extremely poor “scholarship” and full of assumptions and false statements. The study in question will be in bold print and my refutation in plain print.

The author’s intent is seen in the following statement;

“This study presents irrefutable Scriptural evidence of the eternal existence of Jesus Christ and the co-equality that He shared with the Father as one of the two Jehovahs of the Old Testament.”

Irrefutable Scriptural evidence? Not only will this reply easily refute that supposed “evidence,” but it will also show how unscriptural the “evidence” is.

“The Jehovah who later became the Christ guided the Sopherim in their work on the Old Testament.”

This type of unsubstantiated statement is woven throughout the study as though it were fact. How does the author know it was not the “other” Jehovah who guided the Sopherim? He doesn’t. This is just one of many statements based on wishful thinking.

“The priests had such little regard for God’s name that they “snivelled” at the importance of God’s altar. “But ye have profaned it [Me], in that ye say, ‘The table [altar] of the LORD [Hebrew Jehovah] is polluted; and the fruit thereof, even His meat, is contemptible.’ Ye said also, ‘Behold, what a weariness is it!’ and ye have snuffed [an archaism for sniffed or puffed, meaning to show disdain and scorn by snivelling or pooh-poohing] at it [God’s altar], saith the LORD [Hebrew Jehovah] of hosts…” (Mal. 1:12-13).”

Throughout this study, the author claims “Jehovah” is Hebrew for “the LORD.” How can it be Hebrew if Hebrew does not have a letter “J” or the “J” sound as in “jet”?

The preface of the Revised Standard Version of the Bible, pp. 7 says; “The word “Jehovah” does not accurately represent any form of the Name ever used in Hebrew.”

The Encyclopedia Britannica, Vol. 12, says; “The pronunciation ‘Jehovah’ is an error resulting among Christians from combining the consonants YHWH with the vowels of ‘adonay.’ “

In other words, “Jehovah” is a linguistic impossibility. It is not Hebrew for “the LORD.”

It seems to me that the author is the one who has “little regard for God’s name.” This can readily be seen by several remarks he makes against the use of the Name. That, however, is another subject. I merely pointed this out to give an example of this author’s poor scholarship and false statements. My refutation will use “Yahweh” in reference to “the LORD.

The Jehovahs of Psalm 110“Psalm 110 gives us undeniable Scriptural evidence that there were two divine Beings Who were both known as Jehovah in Old Testament times. In the first verse of Psalm 110, David was inspired to prophesy that a divine Being called Adon would be invited to sit at the right hand of a divine Being called Jehovah. In the original Hebrew text, the same divine Being Who is called Adon in Verse 1 is called Jehovah in Verse 5. Psalm 110 is actually describing one Jehovah sitting beside another Jehovah! The word Jehovah in Verse 5, however, was altered by the Levitical Massorites to read Adonay. The Levites were hiding the truth that the Adon of Verse 1 was a second Jehovah!”

First, where does it say the being addressed as “my Lord” is a divine being? This is an assumption. We know that “my Lord” refers to the Messiah who, after his resurrection, sat on the right hand of Yahweh. The Messiah is the Son of the only divine being that exists (Yahweh). Men can choose to call other beings divine, but that does not make them divine. My Thompson Chain Reference Bible uses the following title for the Book of Revelation; “The Revelation of Saint John the Divine.” Is John divine? To be divine, one must be “Elohim Almighty.” Since the Scriptures clearly teach there is only one Elohim (Monotheism) and that Messiah is that one Elohim’s Son, then the Messiah cannot be divine. Also, capitalizing “Adon,” as this author does, only serves to mislead his readers into more readily accepting this being as divine.

Second, “adon” is not used in Psalm 110:1. A variation of it is used (adonî ).

Third, the use of “adoni” does not necessarily imply divinity or identification as Yahweh. Below are many examples of the same Hebrew word (adoni) used for men (my master, my lord).

Ge 24:36 – “And Sarah my master’s wife bare a son to my master when she was old: and unto him hath he given all that he hath.”

Ge 24:54 – “And they did eat and drink, he and the men that were with him, and tarried all night; and they rose up in the morning, and he said, Send me away unto my master.”

Ge 24:56 – “And he said unto them, Hinder me not, seeing Yahweh hath prospered my way; send me away that I may go to my master.”

Ge 32:4 – “And he commanded them, saying, Thus shall ye speak unto my lord Esau; Thy servant Jacob saith thus, I have sojourned with Laban, and stayed there until now:”

Ge 32:5 – “And I have oxen, and asses, flocks, and menservants, and womenservants: and I have sent to tell my lord, that I may find grace in thy sight.”

Ge 32:18 – “Then thou shalt say, They be thy servant Jacob’s; it is a present sent unto my lord Esau: and, behold, also he is behind us.”

Ge 44:9 – “With whomsoever of thy servants it be found, both let him die, and we also will be my lord’s bondmen.”

Ge 44:16 – “And Judah said, What shall we say unto my lord? what shall we speak? or how shall we clear ourselves? Elohim hath found out the iniquity of thy servants: behold, we are my lord’s servants, both we, and he also with whom the cup is found.”

Ge 44:33 – “Now therefore, I pray thee, let thy servant abide instead of the lad a bondman to my lord; and let the lad go up with his brethren.”

1Sa 24:6 – “And he said unto his men, Yahweh forbid that I should do this thing unto my master, Yahweh’s anointed, to stretch forth mine hand against him, seeing he is the anointed of Yahweh.”

1Sa 25:27 – “And now this blessing which thine handmaid hath brought unto my lord, let it even be given unto the young men that follow my lord.”

1Sa 25:28 – “I pray thee, forgive the trespass of thine handmaid: for Yahweh will certainly make my lord a sure house; because my lord fighteth the battles of Yahweh, and evil hath not been found in thee all thy days.”

1Sa 25:30 – “And it shall come to pass, when Yahweh shall have done to my lord according to all the good that he hath spoken concerning thee, and shall have appointed thee ruler over Israel;”

1Sa 25:31 – “That this shall be no grief unto thee, nor offense of heart unto my lord, either that thou hast shed blood causeless, or that my lord hath avenged himself: but when Yahweh shall have dealt well with my lord, then remember thine handmaid.”

2Sa 4:8 – “And they brought the head of Ishbosheth unto David to Hebron, and said to the king, Behold the head of Ishbosheth the son of Saul thine enemy, which sought thy life; and Yahweh hath avenged my lord the king this day of Saul, and of his seed.”

2Sa 19:28 – “For all of my father’s house were but dead men before my lord the king: yet didst thou set thy servant among them that did eat at thine own table. What right therefore have I yet to cry any more unto the king?”

1Ki 1:2 – “Wherefore his servants said unto him, Let there be sought for my lord the king a young virgin: and let her stand before the king, and let her cherish him, and let her lie in thy bosom, that my lord the king may get heat.”

1Ki 18:13 – “Was it not told my lord what I did when Jezebel slew the prophets of Yahweh, how I hid an hundred men of Yahweh’s prophets by fifty in a cave, and fed them with bread and water?”

1Ki 20:9 – “Wherefore he said unto the messengers of Benhadad, Tell my lord the king, All that thou didst send for to thy servant at the first I will do: but this thing I may not do. And the messengers departed, and brought him word again.”

1Ch 21:3 – “And Joab answered, Yahweh make his people an hundred times so many more as they be: but, my lordthe king, are they not all my lord’s servants? why then doth my lord require this thing? why will he be a cause of trespass to Israel?”

Fourth, the statement, “In the original Hebrew text, the same divine Being Who is called Adon in Verse 1 is called Jehovah in Verse 5” is absolutely false! Here is how the author comes to that conclusion;

“The Lord [Hebrew Adonay, originally Jehovah, referring to the Messiah] at Thy [the first Jehovah’s] right hand shall strike through kings in the day of His wrath. He [Jehovah, the Messiah] shall judge among the heathen, He shall fill the places with the dead bodies; He shall wound the heads over many countries. He shall drink of the brook in the way: therefore shall He lift up the head” (Psa. 110:5-7).”

Notice the grievous mistake he makes by reversing the identity of each being! This sets the stage for the rest of his false conclusions concerning two “Jehovahs” in the Psalms. In reality, “The Lord” (correctly “Yahweh”) refers to the Father and “thy” refers to the Messiah.

Note the context of verses 1-5.

1. “Yahweh said unto my [adoni], Sit thou at my right hand, until I make thine enemies thy footstool.”

“Thou,” “thy” and “thine” refer to “adoni” (Messiah).

2. “Yahweh shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies.”

“Thy,” “thou” and “thine” refer to Messiah.

3. “Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth.”

All three uses of “thy” and the word “thou” refer to Messiah

4. “Yahweh hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek.”

“Thou” refers to Messiah.

5. “[Adonay] (correctly “Yahweh”) at thy right hand shall strike through kings in the day of his wrath.”

The Sopherim replaced “Yahweh” with “adonay” in this verse. Yet, here again, “thy” refers to Messiah, not Yahweh. The question is, how are we to understand this particular verse? If verse one teaches us that Messiah is to sit at Yahweh’s right hand, does verse 5 teach the opposite, that Yahweh is at Messiah’s right hand making Messiah at Yahweh’s left hand? Absolutely not.

The phrase “at thy right hand” is a Hebrew idiom meaning source of strength. Below are a few examples of this idiom from the Psalms.

Ps 16:8 – “I have set Yahweh always before me: because he is at my right hand, I shall not be moved.”

The speaker will not be moved because Yahweh is his strength.

Ps 109:6 – “Set thou a wicked man over him: and let Satan stand at his right hand.”

The wicked derive their strength from Satan.

Ps 109:30,31 – “I will greatly praise Yahweh with my mouth; yea, I will praise him among the multitude. For he shall stand at the right hand of the poor, to save him from those that condemn his soul.”

The poor have Yahweh as their strength, to aid and uphold them.

When Psalm 110:1-5 is rightly understood, we prophetically see only one Yahweh speaking to the future Messiah.

The author then attempts to find support for his view in the New Testament.

“In Christ’s quotation of Psalm 110 in the Gospel of Matthew, we find the Greek word Kurios, or Lord, used in place of the Old Testament name Jehovah. The Greek word Kurios, the equivalent of Jehovah, is also used in place of the name Adon. Here is New Testament confirmation that the name Jehovah applies equally to the Adon in Verse 1 of Psalm 110!

While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose Son is He? They say unto Him, The son of David. He saith unto them, How then doth David in Spirit call Him Lord [Greek Kurios, equivalent to Hebrew Jehovah], saying, The Lord [Greek Kurios, or Jehovah the Father] said unto my Lord [Greek Kurios, or Jehovah the Son], Sit Thou [the Son] on My right hand, till I [the Father] make Thine enemies Thy footstool? If David then call Him Lord [Greek Kurios, or Jehovah], how is He [the Messiah] his Son? And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions” (Mat. 22:41-46).”

Here he makes two mistakes which are the fruit of his first mistake in Psalm 110. Since, in his view, there were two Jehovahs in Ps 110:1, and both are translated “Kurios” in Greek, he concludes “Adon” = “Jehovah.”

Mistake 1) The Greek of Mt.22:44 does not have “Kurios” for both beings. It has “Kurios” (kuriov ) for “Yahweh”, but it has “kurio” (kuriw ) for “adoni.”

Mistake 2) “kuriw” is also used for men throughout the Septuagint Greek. For example, Gen 32:4 says, “And he commanded them, saying, Thus shall ye speak unto my lord (kuriw) Esau; Thy servant Jacob saith thus, I have sojourned with Laban, and stayed there until now:”

Using this author’s logic, Esau would have to be another “Jehovah” as well.

The word ” kuriw ” was also used in the Septuagint version of Ps 110:1 as a translation of the Hebrew “adoni.” The Hebrew makes a clear distinction between “Yahweh” and “adoni” by the words that were used. The Septuagint and the Greek of Mt 22:44 don’t make that distinction as clear because men chose to transgress Yahweh’s commandment found in Deut 4:2 which reads;

“Ye shall not add unto the word which I command you, neither shall ye diminish ought from it, that ye may keep the commandments of Yahweh your Elohim which I command you.”

Had this commandment been obeyed by not removing the Name “Yahweh” from the text and replacing it with man made titles such as “Adonay,” “Kurios,” and “the LORD,” false doctrines like “two Jehovahs in the Psalms” wouldn’t be possible.

The Jehovahs of Psalm 2“I will declare the decree: the LORD [Hebrew Jehovah, the Father of the Messiah] hath said unto Me [the Messiah], Thou art My Son [quoted in Acts 13:33, Hebrews 1:5; 5:5]; this day have I begotten Thee. Ask of Me [the Father], and I shall give Thee [the Son] the heathen for Thine inheritance, and the uttermost parts of the earth for Thy possession. Thou [the Son] shalt break them with a rod of iron; Thou shalt dash them in pieces like a potter’s vessel [quoted by the resurrected Christ in Revelation 2:26-27]. Be wise now therefore, O ye kings: be instructed, ye judges of the earth. Serve the LORD [Hebrew Jehovah, the Son] with fear, and rejoice with trembling. Kiss the Son, lest He be angry, and ye perish from the way, when His wrath is kindled but a little. Blessed are all they that put their trust in Him [the Son]” (Psa. 2:7-12).

These verses in Psalm 2 clearly reveal that there were two Jehovahs in Old Testament times. When we examine the context in which the name Jehovah is used, it is evident that the Jehovah in Verse 7 is the divine Being Who would become the Father of the Messiah, and that the Jehovah in Verse 11 is the divine Being Who would become the Messiah, His Son. In Verses 7-9, we find the Jehovah Who would become the Son declaring what the first Jehovah, His future Father, had decreed.”

The author continues to build upon his previous mistakes. He is so certain that there are two Jehovahs in Psalm 110 that his preconceived erroneous idea influences his understanding of the Psalms. He now begins searching through all Psalms for possible places where two Jehovahs can fit into his theology. He chooses Psalm 2 because it contains a reference to Messiah (vs 12) that is adjacent to a verse referring to Yahweh (vs 11). It fits his theology to say verse 11 refers to “Jehovah, the Son” and so, “presto,” two Jehovahs!

Throughout Psalm 2, a distinction is made between Yahweh and “Messiah. In verse 2, there is Yahweh and “his anointed.” In verse 6, there is Yahweh (“I”) and his “king.” In verse 7, there is Yahweh and his “Son.” Verses 11 and 12 simply continue that distinction. We are to serve Yahweh the Father and we are to “kiss” (pay homage to) his Son. There is nothing in Psalm 2 to suggest two “Jehovahs.”

The author goes on to “prove” his point by making the Apostle Paul say what he wants him to say.

“Jesus Christ is fully divine. The apostle Paul testifies that “in Him dwells all the fullness of the Godhead bodily” (Col. 2:9). He was not resurrected with a glorified body that transcends human flesh but is less than God. He is not a “new creature” in a mythical category between angels and human beings. He is God.”

Paul leaves no room for doubt! When Paul quoted Psalm 2 in his epistle to the Hebrews as evidence that Jesus is the glorified Son, he also quoted Psalm 45 to show that the Son is God: “But unto the Son He saith, Thy throne, O God, is forever and ever: a scepter of righteousness is the scepter of Thy Kingdom” (Heb.1:8).”

First, if the Son is “God” and the Father is “God,” then we have two “Gods.” Yet, there are many Scriptures, both Old and New Testament, declaring there is only ONE “God” (Elohim). Here are just two of them;

“Ye are my witnesses, saith Yahweh, and my servant whom I have chosen: that ye may know and believe me, and understand that I am he: before me there was no God formed, neither shall there be after me.” Isa 43:10 KJV

“For there is one God, and one mediator between God and men, the man Messiah Yeshua;” 1Tim 2:5 KJV

For further study on this, please read my study on Monotheism.

Second, if Paul wrote Hebrews, he is not saying Messiah is divine. He is simply saying the the fullness of the only divine being, Yahweh, dwells in him.

Third, in what sense does Psalm 45 show Messiah is “God,” or “elohim” as the Hebrew reads? It is a Scriptural fact that the word “elohim” was applied to men and angels as well as to Yahweh. A good example is found in Ps 82:6;

“I have said, Ye are gods [elohim]; and all of you are children of the most High.”

The Messiah quoted this verse in John 10:34. However, he followed it by saying in verse 35,

“If he called them gods, unto whom the word of God came, and the scripture cannot be broken;”

In other words, Elohim, Yahweh Himself, called the children of Israel “gods” (Hebrew – elohim). Yet, the children of Israel are not elohim as Yahweh is Elohim. Then there would be a plethora of elohim. Even two “Gods” is one too many since the Scriptures clearly declare there is only ONE “God.”

Yeshua the Messiah is a “god” or an elohim in that he is a mighty one among the nations, but he is not “Elohim” in the sense that Yahweh is. Even Yeshua himself declared there is only ONE true Elohim in John 17:3;

“And this is life eternal, that they might know thee the only true Elohim, and Yeshua Messiah, whom thou hast sent.”

Since Heb 1:8 and Ps 45:6 are NOT declaring Messiah is Elohim in the sense that Yahweh is Elohim, there are no grounds to justify two Jehovahs in Psalm 2.

Before moving on to Psalm 16, notice something else about Psalm 45. Verse 7 says,

“Thou lovest righteousness, and hatest wickedness: therefore elohim, thy Elohim, hath anointed thee with the oil of gladness above thy fellows.”

This verse declares that Messiah has an Elohim when it says “thy Elohim.” The fact that Yeshua has an Elohim shows him to be inferior to the being who is his Elohim. If the two were dwelling throughout all eternity as “Jehovah” with co-equality, one could not be the Elohim of the other.


The Jehovahs of Psalm 16“Psalm 16 begins with David’s prayer to God. In Verse 2, David addresses his God both as “Lord” [Jehovah] and as “my Lord.” David is clearly speaking to the same divine Being Who is called “my Lord” in Verse 1 of Psalm 110.”

The author continues going through Psalms in search of “proof.” He comes across another Messianic Psalm and continues to rely on his erroneous conclusion in Psalm 110. Had this author built upon a firm foundation of truth (the truth that there is only one Yahweh in Ps 110 and one true “Elohim” in Scripture) he wouldn’t end up with a theological position that is untenable.

“Preserve me, O God [Hebrew El, the future Messiah]: for in Thee do I put my trust. O my soul, thou hast said unto the LORD [Hebrew Jehovah, the future Messiah], Thou art my Lord [Hebrew Adonay, originally Jehovah]: my goodness extendeth not to [beyond] Thee; but to [concerning] the saints that are in the earth, and to the excellent, in whom [them] is all my delight. Their sorrows shall be multiplied that hasten after another god: their drink offerings of blood will I not offer, nor take up their names into my lips. The LORD [Hebrew Jehovah, the future Messiah] is the portion of mine inheritance and of my cup: Thou maintainest my lot. The lines are fallen unto me in pleasant places; yea, I have a goodly heritage. I will bless the LORD [Hebrew Jehovah, the future Messiah], who hath given me counsel: my reins also instruct me in the night seasons” (Psa. 16:1-7).”

At this point, the author says David stops speaking about the future Messiah. I do not see any reason to suggest the Yahweh of verses 1-7 is a different Yahweh than the one in verse 8. Do you? The author does because he has a preconceived idea in his mind that he is determined to prove true. He continues;

“I [the Messiah] have set the LORD [Hebrew Jehovah, the Father] always before Me: because He [the Father] is at My right hand, I [the Messiah] shall not be moved. Therefore My heart is glad, and My glory rejoiceth: My flesh also shall rest in hope [prophesying His death]. For Thou [the Father] wilt not leave My soul in hell [the grave]; neither wilt Thou [the Father] suffer Thine Holy One [the Messiah] to see corruption [prophesying His resurrection]. Thou [the Father] wilt show Me [the Messiah] the path of life [prophesying His ascension]: in Thy presence is fulness of joy; at Thy [the Father’s] right hand [where the Messiah sits] there are pleasures for evermore” (Psa. 16:8-11).

“None can deny that these verses written by David are an inspired prophecy in which one Jehovah, the future Messiah, is speaking to another Jehovah, the future Father.”

I certainly can deny that. It is true that verses 8-11 are an inspired prophecy of the future Messiah speaking to the future Father, but to say the future Messiah is another “Jehovah” is pure assumption and wishful thinking.

The author then continues to provide “absolute Scriptural verification” of his belief.

“Any who doubt that these verses prophesy a future Father/Son relationship between two divine Beings need only turn to the New Testament to find absolute Scriptural verification. Inspired interpretations of Psalm 16 by both Peter and Paul have been preserved for us in the book of Acts. Let us first examine the testimony of the apostle Peter as recorded in Acts 2.

How Peter Interpreted Psalm 16 

In Acts 2, we find Peter’s inspired sermon on the day of Pentecost, in which he proclaimed Jesus Christ as the Jehovah/Messiah of Psalm 16, Who had been resurrected from the grave by Jehovah the Father.”

As you read Peter’s testimony, see if you can find where he “proclaimed Jesus Christ as the Jehovah/Messiah of Psalm 16.”

“Here is Peter’s testimony: “For David speaketh concerning Him [not about David], I [the Messiah] foresaw the Lord always before My face, for He is on My right hand, that I should not be moved: therefore did My heart rejoice, and My tongue was glad; moreover also My flesh shall rest in hope: because Thou wilt not leave My soul in hell [the grave], neither wilt Thou suffer Thine Holy One to see corruption….He [David] seeing this before spake of the resurrection of Christ, that His soul was not left in hell [the grave], neither His flesh did see corruption. This Jesus hath God [Greek Theos, the Father] raised up, whereof we all are witnesses” (Acts 2:25- 27, 31-32).”

Did you find it? If you couldn’t, you’re not alone. Yes. Peter proclaims Ps 16:10 refers to Messiah, but he does NOT identify Messiah as “Jehovah.”

The Jehovahs of Psalm 22The author contends that verses 1-25 are the future Messiah’s words to his Father, but that verses 26-31 are the words of David concerning the Messiah. He writes;

“The meek shall eat and be satisfied: they shall praise the LORD [Hebrew Jehovah, referring to the Son] that seek Him: your heart shall live for ever. All the ends of the world shall remember and turn unto the LORD [Hebrew Jehovah, the Son]: and all the kindreds of the nations shall worship before Thee [the Son]. For the kingdom is the LORD’S [Hebrew Jehovah’s, referring to the Son]: and He [the Son] is the Governor among the nations. All they that be fat upon earth shall eat and worship: all they that go down to the dust shall bow before Him [the Son]: and none can keep alive his own soul. A seed shall serve Him [the Son]; it shall be accounted to the Lord [Hebrew Adonay, originally Jehovah, referring to the Son] for a generation. They shall come, and shall declare His righteousness unto a people that shall be born, that He [the Son] hath done this” (Psa. 22:26-31).

Go to your Bible and read Psalm 22 again in its entirety and decide for yourself if the Messiah suddenly stops speaking in verse 26 and David begins. The truth is that Messiah is speaking throughout this entire Psalm from verse 1 to verse 31 and everything that is said about the subject of verses 26-31 is true of Yahweh the Father. Only someone seeking to prove otherwise could come to a different conclusion. Again, his understanding is an assumption based on a desire to prove there are two “Jehovahs.”

The Jehovahs of Psalm 90“LORD [Hebrew Adonay, originally Jehovah], Thou hast been our dwelling place in all generations. Before the mountains were brought forth, or ever Thou hadst formed the earth and the world, even from everlasting to everlasting, Thou art God [Hebrew El]. Thou turnest man to destruction; and sayest, Return, ye children of men. For a thousand years in Thy sight are but as yesterday when it is past [quoted in II Peter 3:8], and as a watch in the night” (Psa. 90:1-4).

In these verses, we do not find any direct statement to show us that the Jehovah and El Whom Moses is addressing is the future Messiah. In order to identify the divine Being of Moses’ prayer, we must look to the New Testament. It is the apostle Peter who enables us to know that Moses was addressing the Jehovah Who would become the Messiah. When Peter quoted Verse 4 of Psalm 90, it was in reference to the second coming of Jesus Christ. Peter tells us that “one day is with the Lord as a thousand years, and a thousand years as one day,” and explains, “The Lord is not slack concerning His promise [to return]” (II Pet. 3:8-9).

Peter’s interpretation of Moses’ words clearly identifies the Jehovah and El of Psalm 90 as the divine Being Who became Jesus Christ, the promised Messiah.

“Thou carriest them away as with a flood; they are as a sleep: in the morning they are like grass which groweth up. In the morning it flourisheth, and groweth up; in the evening it is cut down, and withereth. For we are consumed by Thine anger, and by Thy wrath are we troubled. Thou hast set our iniquities before Thee, our secret sins in the light of Thy countenance. For all our days are passed away in Thy wrath: we spend our years as a tale that is told. The days of our years are threescore years and ten; and if by reason of strength they be fourscore years, yet is their strength labour and sorrow; for it is soon cut off, and we fly away. Who knoweth the power of Thine anger? even according to Thy fear, so is Thy wrath. So teach us to number our days, that we may apply our hearts unto wisdom. Return, O LORD [Hebrew Jehovah, the future Son], how long? and let it repent Thee concerning Thy servants. O satisfy us early with Thy mercy; that we may rejoice and be glad all our days. Make us glad according to the days wherein Thou hast afflicted us, and the years wherein we have seen evil. Let Thy work appear unto Thy servants, and Thy glory unto their children. And let the beauty of the LORD [Hebrew Adonay, originally Jehovah] our God [Hebrew Elohim] be upon us: and establish Thou the work of our hands upon us; yea, the work of our hands establish Thou it” (Psa. 90:5-17).”

The following statement is the primary reason why this author believes Psalm 90 addresses “Jehovah, the future Son.”

It is the apostle Peter who enables us to know that Moses was addressing the Jehovah Who would become the Messiah. When Peter quoted Verse 4 of Psalm 90, it was in reference to the second coming of Jesus Christ. Peter tells us that “one day is with the Lord as a thousand years, and a thousand years as one day,” and explains, “The Lord is not slack concerning His promise [to return]” (II Pet. 3:8-9).”

First, Peter was not “quoting” from Ps 90:4. Here is Ps 90:4 from the KJV followed by 2 Pe 3:8 from the KJV;

“For a thousand years in thy sight are but as yesterday when it is past, and as a watch in the night.”

“But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day.”

The Septuagint reads almost the same as the KJV.

Peter may have had Ps 90:4 in mind when he wrote, but he did not “quote” that verse.

Second, once again the author is attempting to build upon his mistake in Ps 110 by forcing a second “Jehovah” to appear in Ps 90.

Third, the context of 2 Peter 3 does not make it clear who “the Lord” refers to since that title is used of both the Father and the Son. Verse 10 mentions “the day of the Lord.” This is undoubtedly a reference to the Day of Yahweh, not the day of Messiah. Verse 12 calls it “the day of God” thereby confirming the Father is the subject, not the Son.

Fourth, the author unjustly adds the words “[to return]” to 2 Pe 3:9a. The context suggests the promise of judgment is in mind. Yahweh (the Father) will also “come” at that time to judge the world as we see in the following verses;

Isa 40:10 – “Behold, the Lord Yahweh will come with strong hand, and his arm shall rule for him: behold, his reward is with him, and his work before him.”

The phrase “his arm” is a reference to Messiah (Jn 12:38), but “the Lord Yahweh” is a reference to the Father.

Isa 66:15 – “For, behold, Yahweh will come with fire, and with his chariots like a whirlwind, to render his anger with fury, and his rebuke with flames of fire.”

This is the language of 2 Peter 3:10-13. Yahweh the Father will come bringing judgment upon the world. He will do so through His Son Yeshua. It is the Father who is longsuffering by waiting for all to come to repentance since the flood. It is the Father who is outside the realm of time and to whom one day is as a thousand years.


The Jehovahs of Psalm 118“O give thanks unto the LORD [Hebrew Jehovah]; for He is good: because His mercy endureth for ever. Let Israel now say, that His mercy endureth for ever. Let the house of Aaron now say, that His mercy endureth for ever. Let them now that fear the LORD [Hebrew Jehovah] say, that His mercy endureth for ever. I called upon the LORD [Hebrew Jah] in distress: the LORD [Hebrew Jah] answered me, and set me in a large place. The LORD [Hebrew Jehovah] is on my side; I will not fear: what can man do unto me? [quoted in Hebrews 13:6]” (Psa.118:1-6.)”

“As noted above, Verse 6 is quoted by the apostle Paul in his epistle to the Hebrews. In this New Testament record, Paul clearly identifies the divine Being Who is called both Jehovah and Jah in the opening verse of Psalm 118. Here is Paul’s inspired testimony: “…for He [Jesus] hath said, I will never leave thee, nor forsake thee. So that we may boldly say, The Lord is my Helper, and I will not fear what man shall do unto me” (Heb. 13:5-6).”

The author’s main proof that the divine being of Ps 118 is “Jehovah, the Son” are two quotes from Heb 13:5,6. Notice how the author believes the “He” of Heb 13:5 is “[Jesus].” Where in the New Testament did Yeshua [Jesus] ever say that? Such a quote from Messiah cannot be found because he never said that. However, Yahweh the Father said that in several Old Testament verses (Deut 31:6,8; Josh 1:5; 1 Chr 28:20). The “He” of Heb 13:5 refers back to “God” (the Father) in verse 4.

The quote of Ps 118:6 in Heb 13:6 logically follows verse 5. Since Yahweh will never leave or forsake His people, He will always be there to help us. Therefore, we have no need to fear man.

“Paul’s inspired words clearly identify the Jehovah and Jah of Psalm 118:5-6 as the divine Being Who became the Messiah and Son–Jesus Christ. This truth is made clear in the following verses in Psalm 118, where this Jehovah is prophesied to become the Way of salvation:”

Notice how the author tries to brainwash his readers by subtly adding his own thoughts to the text. The text has not “prophesied” about “Jehovah” becoming the Way of salvation in the future. The psalmist declares that Yahweh IS presently his salvation (verses 14 and 21).

Also, the text does not use the word “Way.” It simply says, “is become my salvation” and “art become my salvation.” Does this refer to Messiah simply because the word “salvation” is used? Is not the Father our Saviour as well?

Miriam cried out,

“And my spirit hath rejoiced in God my Savior” (Luke 1:47 KJV)

The Father Himself says,

“Tell ye, and bring them near; yea, let them take counsel together: who hath declared this from ancient time? who hath told it from that time? have not I Yahweh? and there is no God else beside me; a just God and a Saviour; there is none beside me” (Isa 45:21 KJV).

The author continues quoting Ps 118 and slipping in “Jehovah, the Son” wherever it pleases him.

“The LORD [Hebrew Jehovah, the Son] taketh my part with them that help me: therefore shall I see my desire upon them that hate me. It is better to trust in the LORD [Hebrew Jehovah, the Son] than to put confidence in man. It is better to trust in the LORD [Hebrew Jehovah, the Son] than to put confidence in princes. All nations compassed me about: but in the name of the LORD [Hebrew Jehovah, the Son] will I destroy them. They compassed me about; yea, they compassed me about: but in the name of the LORD [Hebrew Jehovah, the Son] I will destroy them. They compassed me about like bees; they are quenched as the fire of thorns: for in the name of the LORD [Hebrew Jehovah, the Son] I will destroy them. Thou hast thrust sore at me that I might fall: but the LORD[Hebrew Jehovah, the Son] helped me. The LORD [Hebrew Jah, the Son] is my strength and song, and is become my salvation. The voice of rejoicing and salvation is in the tabernacles of the righteous: the right hand of the LORD [Hebrew Jehovah, the Son] doeth valiantly. The right hand of the LORD [Hebrew Jehovah, the Son] is exalted: the right hand of the LORD [Hebrew Jehovah, the Son] doeth valiantly. I shall not die, but live, and declare the works of the LORD [Hebrew Jah, the Son]. The LORD [Hebrew Jah, the Son] hath chastened me sore: but He hath not given me over unto death. Open to me the gates of righteousness: I will go into them, and I will praise the LORD [Hebrew Jah, the Son]: this gate of the LORD [Hebrew Jehovah, the Son], into which the righteous shall enter. I will praise Thee: for Thou hast heard me, and art become my salvation” (Psa. 118:1-21).

“The concluding verses in Psalm 118 are clearly prophetic. Some of these verses were quoted by Jesus Christ and His apostles, as recorded in a number of New Testament writings. These inspired records all testify that Jesus Christ was the divine Being of Psalm 118 Who was prophesied to become the Messiah.”

He mentions how the New Testament testifies that Messiah is the divine being of Ps 118, but he doesn’t give any references as he did in the other Psalms. He undoubtedly neglected to provide this information because it is not true.

“When we read the concluding verses in Psalm 118, we find that they not only foretell the coming of the Messiah, but they also speak of the Jehovah Who will be His Father. It now becomes obvious that there are two Jehovahs in this psalm. Notice that in the following verses, the name Jehovah is no longer referring to the Son, as in the preceding verses:

“The stone which the builders refused is become the head stone of the corner. This is the LORD’S [Hebrew Jehovah’s, referring to the Father] doing; it is marvellous in our eyes [quoted in Matthew 21:42, Mark 12:10-11, Luke 20:17, Acts 4:11, I Peter 2:4). This is the day which the LORD [Hebrew Jehovah, the Father] hath made; we will rejoice and be glad in it. Save now, I beseech Thee, O LORD [Hebrew Jehovah, the Father]: O LORD [Hebrew Jehovah, the Father], I beseech Thee, send now prosperity. Blessed be He [the Messiah] that cometh in the name of the LORD [Hebrew Jehovah, the Father]: [quoted in Matthew 21:9; 23:39, Mark 11:9, Luke 13:35; 19:38, John 12:13] we have blessed You out of the house of the LORD [Hebrew Jehovah, the Father]. God [Hebrew El] is the LORD [Hebrew Jehovah, the Father], which hath showed us light: bind the sacrifice with cords, even unto the horns of the altar. Thou art my God [Hebrew El], and I will praise Thee: Thou art my God [Hebrew Elohim], I will exalt Thee. O give thanks unto the LORD [Hebrew Jehovah, the Father]; for He is good: for His mercy endureth for ever” (Psa. 118:22-29).

“As interpreted in the New Testament, the Jehovah in these final verses of Psalm 118 is the divine Being Who became the Father.”

Again, reference is made to the New Testament, but no evidence provided. A very convenient omission.

The author says verses 1-21 refer to the Son as “Jehovah,” but verses 22-29 refer to the Father as “Jehovah.” This is such an unnatural division and can only be suggested by a mind that is bent on proving its own preconceived idea.

Let’s conclude this study by quoting Ps 83:18:

“That men may know that thou, whose name alone is Yahweh, art the most high over all the earth.”

There is only one being in this universe who is rightfully identified as Yahweh. There is no other. It is possible that the Messiah may bear the name “Yahweh” in the future based on Jeremiah 23:6:

“In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called, YAHWEH OUR RIGHTEOUSNESS.”

However, that verse is not fulfilled at this time.

For a more in depth understanding of why Yeshua the Messiah Is Not Almighty Yahweh click here.