Table of Contents
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1. PLAN Name: How do we know that Jesus is a made-up name?
2. What is the evidence regarding the pronunciation of „sh” or „s” in the name Yesu/Yeshu?
3. Yeshu and satan. Why was the name Yeshu changed, while satan was left as is?
4. Does the name Yeshu appear in the Old Covenant?
The battle is being fought over the true name of Christ, but also over our souls. It is a question of whether or not we will accept Biblical truth. Will we attain the honor of a second life after the first death, or not?
These are important questions; it is worth understanding all of this—to pause, read, and examine one’s own beliefs. Whoever fails to do so will fall victim to yet another PLAN…
Religious lies have existed for thousands of years. God does not shield humanity from lies, from blindness, or from naivety.
You surely remember, dear reader: Christ arrives with His mission, chooses His disciples, and teaches them the true faith. The disciples had not known it before—even though they were Israelites, attended the temple, and listened to religious teachings. Yet when Christ came, they realized they had been living in blindness.
That blindness has once again engulfed the entire world…
What do we know about the name of Christ?
1 – In this name, there is salvation, the forgiveness of sins, and re-immersion in water:
• salvation — Acts 4:12
• forgiveness of sins — Luke 24:47
• life — John 20:31
• aeonian life — 1 John 5:13
• becoming a child of God — John 1:12
• justification — 1 Corinthians 6:11
• sanctification — 1 Corinthians 6:11
• washing — 1 Corinthians 6:11
• healing and power — Acts 3:6, 16
• authority over demons — Luke 10:17
• prayer to the Father in the Son’s name — John 14:13; 16:23
• gathering of disciples — Matthew 18:20
• the commandment to believe in the Son’s name — 1 John 3:23.
2 – That name is 100% not pronounced „Jesus.”
3 – God the Father gave this name to Christ. Therefore, no one has the right to change it. You, the reader, may change or alter your own name—that is your business. However, God the Father has not given anyone the right to call His Son by just any name they choose.
4 – The principle is simple. If the final written form of Christ’s name is in Greek, then that pronunciation applies to the whole world; meaning, we write it in a given language so that the pronunciation sounds like *Yesu-Yeshu*. In Greek, there are inflected forms of the name: *Yesu-s*, *Yesu-n*, and *Yesu*. However, the core—or base form—is *Yesu*; if we set aside the Greek declension, the pure form of the name is *Yesu*:
• Ἰησοῦς — Iēsous — nominative,
• Ἰησοῦ — Iēsou — genitive/dative/vocative,
• Ἰησοῦν — Iēsoun — accusative.
5 – Let us also remember that we have a commandment to believe in the name of Christ:
“And this is His commandment: that we should believe in the name of His Son, Yesu/Yeshu the Anointed One, and love one another, just as He gave us the commandment” — 1 John 3:23.
And this is indisputable knowledge—very easy for a child to verify, let alone an adult.
We face only one dilemma: the pronunciation. Did the name sound like *Yesu*, *Yeshu*, or *Yesiu*?
Or perhaps all forms of pronunciation are correct?
Let’s see what the sources say.
2. What is the evidence regarding the pronunciation of „sh” or „s” in the name Yesu/Yeshu?
Greek pronunciation is quite straightforward. If someone sees the spelling „Yesu,” they will likely read it exactly that way.
In Hebrew, we have the spelling: ישוע. Let us examine this specific letter: שׁ. It is the crucial one. The Masoretes introduced diacritical marks; they added a dot above this letter. If the dot is on the right side, the letter is pronounced „sh”; if the dot is on the left, it is pronounced „s.” The issue is that in the first century, these dots did not exist—meaning the apostles did not use dots with this letter. Those dots were introduced several centuries later.
2.1 Ancient Hebrew — before the babylonian captivity
The letter ש existed long before the Masoretes.
However, it did not yet have the later distinguishing dots:
שׁ = sh
שׂ = s
We know that a sound similar to our „sh” existed in ancient Hebrew.
2.2 The Septuagint — from the 3rd century before our era
Jewish translators rendering the Scriptures into Greek represented the name written in Hebrew as יהושע / ישוע using a Greek form belonging to the *Ἰησοῦ* family.
Thus, in Greek, we get: *Yesu*.
The Greek spelling includes a *σ* (sigma).
However, Greek lacked an exact equivalent for the Hebrew „sh” sound. Therefore, the Greek *s* could also serve to represent „sh”.
2.3 Hebrew manuscripts of the Second Temple period — 2nd/1st century BCE
Manuscripts from the period preceding the time of Christ did not yet employ Masoretic vowel points.
The name was essentially written as: ישוע
and not in the later form marked with vowel points: יֵשׁוּעַ
The spelling ישוע contains no mark that would unambiguously indicate an *s* or an *sh* sound.
2.4 Jewish Inscriptions and Ossuaries — 1st Century BCE and 1st Century CE
Jewish inscriptions dating to a period very close to the time of Christ feature the spelling ישוע.
Bilingual inscriptions are also known in which the Semitic spelling ישוע corresponds to a Greek version containing the letter σ (s).
This is highly significant evidence, as it dates to a period close to the time of Christ.
However, even here, the spelling ישוע lacks the later dot used to distinguish between the pronunciations 's’ and 'sh’.
2.5 The New Covenant — 1st Century AD
The Greek text of the New Covenant gives us the form directly: *Iēsou*—that is, *Yesu*. In Greek, the spelling uses a simple *s* because the language lacked a character for the *sh* sound. The form *Yesu* is directly attested in Greek. If we believe in God’s guidance, then the choice of Greek to record the New Covenant was not accidental; God must have ordained it.
2.6 Old Syriac — Pre-Masoretic tradition
Syriac belongs to the Aramaic language family.
In the Syriac tradition, the name is written as ܝܫܘܥ
and is reconstructed as, among other forms, *Īšōʿ*—
meaning the sound *š* (a „sh” sound) is present.
This is significant because the Syriac tradition does not rely on Hebrew Masoretic vowel points.
At the same time, it must be remembered that Classical Syriac is a distinct Aramaic dialect and does not provide a direct record of first-century Galilean pronunciation.
The Syriac tradition serves as pre-Masoretic evidence supporting a pronunciation with *sh*.
2.7 The Masoretes — approximately the 7th–10th centuries AD
It was not until many centuries after Christ that a system appeared which unambiguously recorded the pronunciation: יֵשׁוּעַ.
Here, the dot indicates: שׁ = *sh*.
The Masoretes (Rabbinic Judaism) did not create the letter ש itself; they added a system of marks intended to record the traditional pronunciation.
However, we cannot automatically assume that every detail of the pronunciation recorded centuries later was identical to the pronunciation of the first century.
In the Masoretic system, the pronunciation with *sh* is unambiguous, but this evidence dates from many centuries after Christ.
2.8 Origen’s *Secunda* — circa the 3rd century AD
Origen prepared a multi-column arrangement of the Biblical text known as the Hexapla.
The second column, called the *Secunda*, was not a translation of Hebrew into Greek.
It recorded Hebrew pronunciation using Greek letters.
It predates the Masoretes by several centuries and offers insight into how Hebrew was transcribed phonetically during the Roman period.
The *Secunda* also reveals something significant for our study.
Hebrew words containing the letter *shin* (ש — *sh*) could be transcribed using the Greek letter *sigma* (σ — *s*).
This means that the presence of a Greek *s* does not automatically prove that the Hebrew speaker pronounced an *s* sound.
The Greek alphabet could represent the Hebrew *sh* sound with the letter *sigma* (σ — *s*).
2.9 The Samaritan tradition — independent of the Masoretes
The Samaritans have preserved their own tradition of reading Hebrew.
It does not derive from the Tiberian Masoretes.
In the Samaritan tradition, the letter ש is pronounced as *sh*, even in instances where the later Masoretic tradition distinguished between:
שׁ = *sh*
שׂ = *s*
The *sh* pronunciation does not rely solely on the Masoretes; there is also a Samaritan tradition that supports the *sh* sound.
2.10 Other Hebrew words demonstrate the principle: sh → Greek s
When ancient Greeks transcribed Hebrew words containing the sound *sh* (represented by the letter *shin* — שׁ), they often used the Greek letter *sigma* (σ) for the *s* sound.
This was not necessarily because the Hebrews pronounced an *s*, but because the Greek sound system lacked an exact equivalent to the Hebrew *sh*.
Consequently, the following mechanism was possible:
Yeshu → Yesu
that is:
*sh* → *s*
during the transition from Hebrew to Greek.
2.11 Documents from Judea from the Bar Kokhba Period — 2nd Century CE
Documents from the period of the Bar Kokhba revolt (c. 132–135 CE) have survived from the Judean Desert.
They are written in several languages: Hebrew, Aramaic, Greek, and Nabataean.
This material originates from Judea, dating to just about a century after the time of Christ.
It demonstrates that Hebrew, Aramaic, and Greek were in use alongside one another, and that the names of the same individuals could be recorded using different alphabets.
However, even these documents do not provide a definitive record that would conclusively settle the question of whether:
ישוע = Yesu
or:
ישוע = Yeshu
with absolute certainty regarding the *s* or *sh* sound.
2.12 Hebrew Matthew
There are extant Hebrew versions of the Gospel of Matthew—among them the Matthew of Shem-Tob—in which the name of Christ is written as:
ישוע
This is an interesting piece of evidence regarding the Hebrew tradition; however, a fundamental problem arises: the extant manuscripts of the Hebrew Matthew do not date back to the first century.
Shem-Tov incorporated the Hebrew text of Matthew into his work *Even Bohan* in the fourteenth century, whereas the surviving manuscripts of this tradition date essentially from the fifteenth century or later.
Thus, we do not possess a Hebrew manuscript of the Gospel of Matthew from the time of the Apostle Matthew or from the first century.
Therefore, we cannot state with certainty that the extant Hebrew text of Shem-Tov is the original first-century Hebrew text of Matthew.
Moreover, even the wording:
ישוע
…without the later Masoretic markings, it remains unresolved whether the letter ש was pronounced as *s* or *sh* in the first century.
Shem-Tov is not the only one; other Hebrew traditions of Matthew have also been preserved in history, most notably:
Shem-Tov — a text associated with *Even Bohan* (14th century); the extant manuscripts date from the 15th–17th centuries.
Münster — a 1537 edition of the Hebrew Matthew.
Du Tillet — a Hebrew Matthew published in 1555.
Quinquarboreus — a 16th-century revision or variant of the Münster/Du Tillet tradition.
Chronological summary:
• 3rd–2nd century BCE — Greek: *s* — *Yesu*.
• 2nd/1st century BCE — Hebrew: ישוע — the script itself does not determine whether it is *s* or *sh*.
• 1st century CE — Hebrew: ישוע — still lacking the vocalization points that would determine *s* or *sh*.
• 1st century CE — Greek New Testament: Ἰησοῦ → *Yesu* — unambiguous *s*.
• 1st–2nd century CE — inscriptions and documents from Judea: ישוע — the Semitic script still does not determine *s* or *sh*, whereas the Greek equivalents use *s*.
• 2nd century CE — documents from the Bar Kokhba period: Hebrew, Aramaic, and Greek are in use concurrently, but there is no record that unambiguously determines the pronunciation of ישוע as *Yesu* or *Yeshu*.
• 3rd century CE — Origen’s *Secunda*: Hebrew pronunciation transcribed in Greek letters shows that the Hebrew *sh* could be rendered by the Greek *σ* (*s*). Therefore, the Greek *s* does not automatically prove a Semitic *s*.
• Later Syriac tradition: ܝܫܘܥ — pronunciation: *sh*.
• Samaritan tradition: independently of the Masoretes, it preserves the pronunciation of ש as *sh*; this serves as an additional argument in favor of the ancient *sh* pronunciation but does not constitute direct evidence of how Christ’s name was pronounced in the first century.
• 7th–10th centuries — Masoretes: יֵשׁוּעַ — unambiguously written with *sh*.
• Comparative evidence from other Hebrew words and names: Ancient Greek often rendered the Hebrew *sh* sound as *s*; therefore, the transition from *Yeshu* to *Yesu* is linguistically possible.
Key conclusion: The Greek spelling *Yesu* is directly attested in the New Testament. The 1st-century Hebrew form ישוע does not, in itself, determine the pronunciation—whether *s* or *sh*. Later traditions tend to support the *sh* pronunciation, but there is no direct record from the 1st century that conclusively settles how the name was pronounced in Hebrew.
The oldest Hebrew written form of the name is: ישוע
It lacks later vowel points and does not, by itself, determine whether it was pronounced with an *s* or an *sh* sound in the 1st century.
The Greek evidence, however, is unambiguous; it is written: Ἰησοῦ → *Yesu*.
The *sh* pronunciation is supported by the later—though pre-Masoretic—Syriac tradition, followed by the Masoretic tradition.
Therefore, we can fairly state:
• Greek: written as *Yesu*. Pronunciation: *Yesu* – *Yeshu*.
• First-century Hebrew: ישוע — the exact pronunciation (whether with an „s” or „sh” sound) cannot be determined from the written form alone. The generally accepted form is *Yeshu*.
Thus, based solely on the first-century Hebrew spelling, one cannot rule out a pronunciation closer to *Yesu*. At the same time, later Semitic traditions strongly support the *Yeshu* pronunciation.
One more thought: we could add further sources to this discussion—I simply chose the ones mentioned above.
However, additional sources would not alter the overall conclusion. We do not truly know whether a given source is accurate or not. We cannot say with absolute certainty whether it was pronounced *Yeshu* or *Yesu*; choosing one option over the other is merely a matter of which sources one presents and favors.
It is an undeniable fact, however, that God chose the Greek language and transmitted the final written form of the name: *Ἰησοῦ* – Yesu. This is the only true written form of Christ’s name.
The spelling *Yeshu* is an English form.
The spelling *Jesus* is a fictitious form.
I saved a rather strong argument for last…
In general, Biblical dictionaries state that Yesu/Yeshu means: YHWH saves.
Where does the meaning of the name Jeshu come from?
1. „YHWH saves”?
Biblical dictionaries define the name *Yeshu* as „YHWH saves.”
Let us look at some interesting details.
Yesu, son of Nun and successor to Moses, is referred to in the New Testament by the same name as Christ: *Iesous* (Yesu).
In Numbers 13:16, it appears as *Yehoshua* (יְהוֹשֻׁעַ).
However, in Nehemiah 8:17, it appears in the shorter form: *Yeshu* (יֵשׁוּעַ).
Thus, the Bible itself demonstrates the transition: *Yehoshua* → *Yeshu*.
In the fuller form, *Yehoshua*, we find two Hebrew components: *YHW* (יהו)—an element linked to the name of God, *YHWH* (יהוה).
…and an element linked to the Hebrew root *y-š-ʿ*, which means: to rescue, to deliver, to save.
Thus, *Yehoshua* means precisely: „YHW saves” or „YHW is salvation.”
The Bible does not explicitly state: „*Yehoshua* means YHWH saves.” The full form *YHWH* does not appear in this name; instead, we have *YHW*.
2. Yeshu — the name comes from a family of words denoting salvation.
Does *Yeshu* also mean „YHW saves”? Let’s see.
The shorter form of the name is *Yeshu* (יֵשׁוּעַ), and this is the name Christ bore.
The shorter form itself no longer contains *JHW* (יהו).
Therefore, one cannot directly derive the meaning „YHWH saves” from the word *Yeshu* alone.
However, we can clearly see its connection to the Hebrew family of words denoting rescue and salvation.
The basic root is *y-sh-ʿ* (י־ש־ע).
And pronunciation is important here.
In the traditional written form of the verb, we have:
*yashaʿ* (יָשַׁע)
meaning:
to rescue, to deliver, to save.
The letter *sh* (שׁ) here is pronounced *sh* (as in „shoe”), not *s*.
This is crucial for the pronunciation of the name.
Derived from the same root is the form:
*yoshiaʿ* (יוֹשִׁיעַ), meaning „he will save.”
And again, the pronunciation involves the *sh* sound.
We also have the noun *yeshuʿa* — meaning „salvation.”
And here, too, the *shin* (ש) appears, representing the „sh” sound.
Thus, the word family looks like this:
*yashaʿ* — to save
*yoshiaʿ* — he will save
*yeshuʿa* — salvation
*Yeshu* — the name of Christ, belonging to the same family
This is a significant argument for pronouncing the name „Yeshu” with an „sh” sound.
The name’s resemblance to these words is no coincidence; it belongs to the same Hebrew word family associated with saving and rescue.
3. Matthew 1:21 shows the same connection.
In the New Covenant, we read:
„She will give birth to a Son, and you shall name Him Yesu, because He will save His people from their sins” — Matthew 1:21.
The Greek text reads: *Iēsoun* … *sōsei*—that is: Yeshu … He will save.
In Hebrew, however, the connection is even more apparent: *Yeshu* … *yoshiaʿ*—that is: Yeshu … *yoshiaʿ*.
The name and the verb „will save” belong to the same word family.
Therefore, the sentence can be rendered in terms of meaning as follows:
„You shall name Him Yeshu, because He will *yoshiaʿ*—save—His people.”
4. How does this connect to the Greek name Iesous?
The best proof is Yesu, son of Nun.
In Hebrew, he appears first as *Yehoshua* (יְהוֹשֻׁעַ) and later as *Yeshu* (יֵשׁוּעַ).
The New Covenant, however, refers to the same man in Greek as *Iesou* (Ἰησοῦ)—Acts 7:45—and *Iesous* (Ἰησοῦς)—Hebrews 4:8.
Thus, we get a very clear progression:
Yehoshua → Yeshu → Iesou.
Greek lacked a standard equivalent for the Hebrew *sh* sound; therefore, the Hebrew *Yeshu* could be rendered in Greek as *Iesou*.
In other words: *sh* → *s*.
Application
*Yehoshua*—this is the source of the traditional interpretation „YHWH saves,” or more precisely: „YHW saves.”
*Yeshu* belongs to a Hebrew word family associated with saving, rescuing, and deliverance.
Crucially, the verb:
יָשַׁע — *yashaʿ* — to save
and the form:
יוֹשִׁיעַ — *yoshiʿa* — he will save
are pronounced with an „sh” sound.
Likewise, the word family:
יְשׁוּעָה — *yeshuʿa* — salvation
retains the „sh” sound.
Therefore, there is a strong linguistic argument that the Hebrew form of the name belonging to this same family was pronounced with an „sh”—*Yeshu*—and that the Greek text rendered it as *Iēsou* (*Yesu*).
The Greek letter „s” in writing does not necessarily correspond to a Hebrew „s” in pronunciation.
And that is precisely why *Iēsou* can correspond to a pronunciation featuring the „sh” sound.
However, one important point must be borne in mind: the Greek spelling in itself does not allow us to determine whether the first-century *Yeshua* was pronounced „Yesu” or „Yeshu.”
The Hebrew linguistic tradition and the name’s connection to the word family *yšʿ* / *yhwšʿ* / *yšwʿ*—which contains the *š* („sh”) sound—argue in favor of the „Yeshu” form.
Conversely, the Greek text of the New Testament supports the „Yesu” form. The inspired authors wrote the name using *sigma* (*s*) rather than a distinct character representing the Hebrew „sh.”
God could have inspired someone to introduce a „sh” character into the Greek alphabet. He did not do so; hence, we have the form „Yesu.”
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