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• 1. The Name: How do we know that „Jesus” is a fabricated name?
• 2. What evidence exists regarding the pronunciation of the „sh” or „s” sound in the name „Yesu” / „Yeshu”?
• 3. Yesu and satan. Why was the name „Yesu” changed, while „satan” was left as is?
• 4. Does the name „Yesu” appear in the Old Covenant?

3 – Yesu and satan. Why did they change „Yesu” but leave „satan”?

This is an interesting example, because both the Greek name Yesu and the Greek term satan contain the same sound: *s*.

And yet, in the Polish language, these two names have been treated quite differently.

*Yesu* — the Greek „s” was changed to the Polish „z” — *Jezu*.

The Greek spelling gives us:

Ἰησοῦ — *Yesu*.

In the middle of the name appears a Greek letter:

σ — sigma, which represents the sound: s.

Not „z”.

However, in the traditional Polish form of the name, the letter 'z’ appeared.

We see this in forms such as:

Jezu, Jezusa, Jezusowi. (Jesus, of Jesus, to Jesus)

So, the Greek 's’ was changed to 'z’ by someone.

s → z

As for the name: *satan* — the Greek „s” has been changed to the Polish „sz”.

Hebrew spelling:

שָׂטָן — satan

In this word, the Hebrew letter שׂ (sin) represents the sound: s. It is the same as in the name: Yesu.

The Greek text is equally unambiguous:

Σατανᾶς — Satanas.

Greek letter:

Σ — sigma also means: s.

And yet, in Polish, we do not say „satan” or „zatan,” but rather „szatan.”

In other words, in this instance, a change has taken place:

s → sz.

So, we have two different ways of treating the same Greek sound:

Yesu→ in the Polish form someone swapped: s → z

and:

satan → satan hasn’t been swapped and is still: s → sz.

If the Greek Yesu were adapted into Polish in the same way as the word satan, we would get the Polish form: Jeszu. (Yeshu)

This shows, above all, one thing:

The later Polish form „Jezus” is not evidence of the original pronunciation.

If we wish to check the original name, we must return to the Greek text.

And there we find: Ἰησοῦ — Yesu

3.1 Joseph

Let’s look at other examples in which an 's’ from the Hebrew or Greek original has been replaced by a ’z’ in the Polish form.

Hebrew: יוֹסֵף — Josef.

Greek: Ἰωσήφ — Iosef.

Polish: Józef.

Meaning:

s → s → z

The Hebrew letter ס here represents the sound s. Greek preserved it as σ—s. It was only in the Polish form that a z appeared.

Verses: Genesis 30:24; Acts 7:9.

3.2 Israel

Hebrew: יִשְׂרָאֵל — Jisrael.

Greek: Ἰσραήλ — Israel.

Polish: Izrael.

Meaning:

s → s → z

The Hebrew שׂ — sin here produces the sound s. Greek has it as σ — s. The Polish form, however, has z.

Verses: Genesis 32:28; Matthew 10:6.

3.3 Isaiah

This example is even more interesting.

Hebrew: יְשַׁעְיָהוּ — Jeszajahu.

Greek: Ἠσαΐας — Esaias.

Polish: Izajasz.

At the location in question, we see: sz → s → z.

Hebrew has the sound: sz.

Greek renders it with s, while the Polish form has z.

This demonstrates a very important point: the Greek s can correspond to an earlier Hebrew š.

Verses: Isaiah 1:1; Matthew 3:3.

3.4 Josiah

Hebrew: יֹאשִׁיָּהוּ — Joszijahu.

Greek: Ἰωσίας — Iosias.

Polish: Jozjasz.

So once again: sz → s → z

The Hebrew form has the sound sh. Greek renders it with s, whereas the Polish form features z.

Verses: 2 Kings 22:1; Matthew 1:10.

These examples show that the Greek σ = s was not rendered in Polish according to a single, consistent rule.

There are at least three scenarios:

– Greek s → Polish z:

• Ἰωσήφ — Iosef → Józef,
• Ἰσραήλ — Israel → Izrael,
• Ἠσαΐας — Esaias → Izajasz,
• Ἰωσίας — Iosias → Jozjasz,

– Greek s → Polish s:

• Σαμουήλ — Samuel → Samuel,
• Σαλωμών — Salomon → Salomon,
• Σάρρα — Sarra → Sara.

– Greek s → Polish sz:

• Σατανᾶς — satanas → szatan,
• Σίμων — Simon → Szymon.

It follows from this that the Greek „s” was not rendered consistently in Polish. Sometimes it remained „s,” sometimes it was changed to „z,” and at other times to „sz.”

Therefore, the Polish form of the name cannot serve as evidence for what sound was present in the Greek original.

Regarding the name of Christ, the Greek is unambiguous: Ἰησοῦ — *Iēsou* (where the final sigma, σ, corresponds to 's’).

Think about this, dear reader. Please note that certain groups of Bible translators decide for themselves how a given name or title should be rendered. They lack a consistent key; instead, they translate arbitrarily, according to someone’s personal whim.

We know how deceitful the world is. For centuries, those in power have destroyed nations by instilling lies in people’s minds. In this article, we have uncovered yet another deception within the realm of faith.

It turns out that certain groups arbitrarily select names and translate them based on their own subjective interpretations. Yet, it was God the Father who gave Christ His name. Can any human being—any translator—simply change that name at will?

While one might call this negligence, it is certainly no accident. To suggest otherwise would be to dismiss these translators as mere fools or ignoramuses.

Given the inherent dishonesty of the world, it is safe to conclude that this is no coincidence; it is a form of controlled chaos. The translators must have known what they were doing.

This negligence—or perhaps another calculated PLAN—has led humanity to use an incorrect name for Christ.

Truly, one must verify and examine everything.

It is the same conclusion that can be drawn in the English form of the name of Christ ( ‘Yesu’ to ‘Jesus’. ’ Jesus’ is a falsified name of Christ), and all the other languages and forms where this name has been falsified.

In the English form, they kept the Greek s, but added another s at the end, which changes the pronunciation and meaning of the name.

The name in English should be written as Yeshu/Yesu.

Yes, it is different to the original Greek Ἰησοῦ — *Iēsou* , but it must be written this way in order to keep the pronunciation of the name consistent with the Greek form.

The goal in correctly translating the name of Christ to any other language, is to write it in such a way where the pronunciation can be the same as in the Greek original version.

Artykuł This negligence—or perhaps another PLAN—is the reason why humanity uses an incorrect name for Christ… – Part 3 pochodzi z serwisu Jesu.pl.

Artykuł To niedbalstwo lub kolejny PLAN… powoduje, że ludzkość używa nieprawidłowego imienia Chrystusa… – część 3 pochodzi z serwisu Jesu.pl.

In the New Covenant, the Greek word *philoxenia* (φιλοξενία — G5381) appears, denoting hospitality or kindness toward a stranger or newcomer. It is derived from the words *philos* (φίλος) — meaning a friend or someone well-disposed—and *xenos* (ξένος — G3581) — meaning a stranger, newcomer, foreigner, or guest.

The very meaning of this term reveals that hospitality is a form of love shown even to a stranger.

God places great importance on it. He commands us to pursue hospitality, to welcome others without complaining, and to share what we have. The Lord Yeshu teaches us to invite even those who cannot repay us. He also shows that any kindness done to the „least of His brothers” is regarded by Him as if it were done to Himself.

In the Old Covenant, God reveals another significant reason: He Himself loves the stranger, cares for their needs, and commands His people to show that same love.

Hospitality, therefore, is more than just courtesy or the custom of receiving guests; it is an integral part of the love that God expects from us. We can express it by opening our homes, sharing a meal, dedicating our time, or providing help to someone in need.

The way we treat others—especially those who cannot repay us—reveals whether our love is truly expressed through our actions.

Let us look at the verses.

1. We are to actively strive for hospitality:

“Contributing to the needs of the saints, eagerly pursuing hospitality” — Romans 12:13.

Here, Paul uses the word *philoxenia* (φιλοξενία — G5381), which means hospitality—kindness toward a stranger or a newcomer.

Also very important is the word *diōkō* (διώκω — G1377). It means to pursue, to follow after something, to strive for something, or to earnestly seek something.

Therefore, it is not just a matter of the principle:

„If someone asks me for help, perhaps I will help them.”

Paul points to something more. We are to actively look for opportunities to show hospitality and offer help.

2. We do not know whom we can accept:

“Do not forget hospitality, for by it some have entertained angels without knowing it” — Hebrews 13:2.

Once again, we encounter the term *philoxenia* (φιλοξενία — G5381)—hospitality, or the kind reception of a stranger or newcomer.

The Bible tells us that some people, by showing hospitality, were not even aware of whom they were truly welcoming.

Let us not judge a person’s worth based on their appearance, background, or wealth. We should extend hospitality even to strangers, while always exercising good judgment.

3. Hospitality is to be offered without complaining:

“Be hospitable to one another, without grumbling” — 1 Peter 4:9.

Peter uses the word *philoxenos* (φιλόξενος — G5382). It refers to a person who is hospitable—kind and welcoming toward a stranger or a newcomer.

On the other hand, *gongysmos* (γογγυσμός — G1112) denotes murmuring, complaining, or expressing discontent.

One might open the door to someone, provide food and a place to sleep, yet still convey through one’s behavior:

„You are a burden to me.”

Peter says: without murmuring.

True hospitality, therefore, is not just about what we give; it is also about how we treat the person we are helping.

4. Welcoming someone in need can be an act of welcoming a servant of Christ:

“For I was hungry and you gave Me something to eat, I was thirsty and you gave Me something to drink, I was a stranger and you welcomed Me” — Matthew 25:35.

In this passage, the word *ξένος* (*xenos* — G3581) appears. It denotes a stranger, a foreigner, a newcomer, or a guest.

The Lord Yeshu also uses the term *συνάγω* (*synagō* — G4863), which means to gather, assemble, or take someone in. In this context, it refers to welcoming a stranger.

A few verses later, Christ explains:

“Truly I tell you, whatever you did for one of the least of these My brothers, you did for Me” — Matthew 25:40.

This is one of the more significant texts regarding the entire subject. Yeshu shows that He takes the way one treats a brother in need very personally.

“I was a stranger and you welcomed Me.”

This illustrates why hospitality is so important to God. While this passage highlights the special bond between Christ and His brothers, the obligation to show kindness even to strangers is established elsewhere in Scripture.

5. True hospitality does not expect payment:

“But when you host a banquet, invite the poor, the crippled, the lame, and the blind. And you will be blessed, because they cannot repay you. For you will be repaid at the resurrection of the righteous.” — Luke 14:13–14.

The Greek term *antapodidōmi* (ἀνταποδίδωμι — G467) is significant here. It means to give back in return, to repay, or to reciprocate.

The Lord Yeshu points out a very important distinction here.

It is easy to invite a friend, a family member, or a wealthy neighbor—someone who might invite us back later.

But what about a person who has nothing to offer us in return?

This is precisely where true hospitality becomes evident. If I give only because I expect to receive something back, it becomes a mere exchange.

Biblical hospitality goes further.

It involves doing good even to someone who has no means to repay me.

6. Hospitality is a good deed:

“Having a reputation for good deeds: if she has raised children, if she has shown hospitality to strangers, if she has washed the feet of the saints, if she has helped those in distress, if she has devoted herself to every good work” — 1 Timothy 5:10.

Here, the verb *xenodocheō* (ξενοδοχέω — G3580) is used. It means to welcome strangers or newcomers, to show them hospitality, or to receive them under one’s roof.

Welcoming newcomers is mentioned here alongside helping others and performing other good deeds.

This clearly demonstrates that:

Hospitality is not merely a matter of personal manners; it is a good deed performed before God.

7. Hospitality reveals a person’s character:

“An overseer, then, must be above reproach, a man of one wife, sober-minded, sensible, orderly, hospitable, and able to teach” — 1 Timothy 3:2.

“But hospitable, a lover of what is good, sensible, righteous, holy, and self-controlled” — Titus 1:8.

In both instances, the word *philoxenos* (φιλόξενος — G5382) appears. It refers to a person who is hospitable—kind and welcoming toward strangers or newcomers.

God deemed this quality significant enough to include it among the requirements for a person responsible for a congregation.

The way one treats others reveals a person’s character.

8. Through hospitality, we can become co-workers for the truth:

“We ought, therefore, to welcome such people, so that we may become coworkers for the truth” — 3 John 8.

The key word here is *synergos* (συνεργός — G4904), meaning a co-worker—someone who labors together with another.

This reveals yet another vital dimension of hospitality. Not everyone is called to perform the same work for God.

Some travel; others teach. Still others may open their homes, providing food, lodging, or other necessary forms of assistance. By supporting someone engaged in God’s work, we become participants in that very labor.

9. Sharing what we have pleases God:

“Do not neglect to do good and to share, for God is pleased with such sacrifices” — Hebrews 13:16.

The word *κοινωνία* — *koinōnia* — G2842 is important here. It signifies fellowship, participation, partnership, or sharing with others.

Earlier in the same chapter, it says:

“Do not forget hospitality” — Hebrews 13:2.

Now the author also speaks about doing good and sharing.

This illustrates a broader principle.

Our homes, food, money, time, and other possessions can be used to do good for others.

And such conduct is pleasing to God.

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Artykuł Hospitality. Why is it so important to God? pochodzi z serwisu Jesu.pl.

W Nowym Przymierzu występuje greckie słowo φιλοξενία — philoxenia — G5381, oznaczające gościnność, życzliwość wobec obcego lub przybysza. Jest związane ze słowami: φίλος — philos, czyli przyjaciel, życzliwy, oraz ξένος — xenos — G3581, czyli obcy, przybysz, cudzoziemiec lub gość.

Już samo znaczenie tego słowa pokazuje, że gościnność jest miłością okazywaną również człowiekowi obcemu.

Bóg przywiązuje do niej wielką wagę. Nakazuje nam zabiegać o gościnność, przyjmować innych bez narzekania i dzielić się tym, co posiadamy. Pan Jeszu uczy, aby zapraszać również tych, którzy nie mogą się nam odwdzięczyć. Pokazuje także, że dobro uczynione Jego najmniejszym braciom traktuje tak, jakby zostało uczynione Jemu Samemu.

W Starym Przymierzu Bóg wyjaśnia jeszcze jeden ważny powód. On Sam miłuje przybysza, troszczy się o jego potrzeby i nakazuje Swojemu ludowi okazywać mu taką samą miłość.

Gościnność nie jest więc tylko uprzejmością ani zwyczajem przyjmowania gości. Jest częścią miłości, której Bóg od nas oczekuje. Możemy ją okazywać przez otwarcie swojego domu, podzielenie się posiłkiem, poświęcenie czasu czy udzielenie pomocy człowiekowi znajdującemu się w potrzebie.

To, jak traktujemy drugiego człowieka, szczególnie tego, który nie może nam się odwdzięczyć, pokazuje, czy nasza miłość wyraża się również w czynach.

Zobaczmy wersety.

1. O gościnność mamy aktywnie zabiegać:

„Uczestnicząc w potrzebach świętych, usilnie zabiegając o gościnność” — Rzymian 12:13.

Paweł używa tutaj słowa φιλοξενία — philoxenia — G5381, czyli gościnność, życzliwość wobec obcego lub przybysza.

Ale bardzo ważne jest również słowo διώκω — diōkō — G1377. Oznacza ścigać, podążać za czymś, dążyć do czegoś, usilnie zabiegać.

Nie chodzi więc tylko o zasadę:

„Jeżeli ktoś poprosi mnie o pomoc, może mu pomogę”.

Paweł pokazuje coś więcej. Mamy aktywnie szukać możliwości okazania gościnności, pomocy.

2. Nie wiemy, kogo możemy przyjąć:

„Nie zapominajcie o gościnności, bo przez nią niektórzy, nie wiedząc o tym, ugościli aniołów” — Hebrajczyków 13:2.

Ponownie występuje tutaj φιλοξενία — philoxenia — G5381, czyli gościnność, życzliwe przyjęcie obcego lub przybysza.

Biblia informuje, że niektórzy, okazując gościnność, nie wiedzieli nawet, kogo naprawdę przyjmują.

Nie oceniajmy wartości człowieka po wyglądzie, pochodzeniu albo majątku. Gościnność mamy okazywać również nieznajomym, zachowując rozsądek.

3. Gościnność ma być bez narzekania:

„Bądźcie gościnni wobec siebie nawzajem, bez szemrania” — 1 Piotra 4:9.

Piotr używa słowa φιλόξενος — philoxenos — G5382. Oznacza ono człowieka gościnnego, życzliwego wobec obcego lub przybysza.

Natomiast γογγυσμός — gongysmos — G1112 oznacza szemranie, narzekanie, niezadowolone pomrukiwanie.

Można otworzyć komuś drzwi, dać mu jedzenie i miejsce do spania, a jednocześnie swoim zachowaniem pokazać:

„Jesteś dla mnie ciężarem”.

Piotr mówi: bez szemrania.

Prawdziwa gościnność nie dotyczy więc tylko tego, co dajemy. Ważne jest również, jak traktujemy człowieka, któremu pomagamy.

4. Przyjęcie potrzebującego może być przyjęciem sługi Chrystusa:

„Byłem bowiem głodny i daliście Mi jeść, byłem spragniony i daliście Mi pić, byłem przybyszem i przyjęliście Mnie” — Mateusza 25:35.

W tym miejscu występuje słowo ξένος — xenos — G3581. Oznacza obcego, cudzoziemca, przybysza albo gościa.

Pan Jeszu mówi również: συνάγω — synagō — G4863, czyli zebrać, zgromadzić, przyjąć do siebie. W tym kontekście chodzi o przyjęcie przybysza.

Kilka wersetów dalej Chrystus wyjaśnia:

„Zaprawdę mówię wam: cokolwiek uczyniliście jednemu z tych najmniejszych Moich braci, Mnie uczyniliście” — Mateusza 25:40.

To jeden z ważniejszych tekstów dotyczących całego tematu. Pan Jeszu pokazuje, że sposób potraktowania potrzebującego brata traktuje bardzo osobiście.

„Byłem przybyszem i przyjęliście Mnie”.

To pokazuje, dlaczego gościnność jest dla Boga tak ważna. Z tego fragmentu wynika szczególna więź Chrystusa z Jego braćmi, natomiast obowiązek okazywania dobra również obcym wynika z innych fragmentów Pisma.

5. Prawdziwa gościnność nie oczekuje zapłaty:

„Lecz gdy urządzasz ucztę, zapraszaj ubogich, okaleczonych, chromych, niewidomych. I będziesz szczęśliwy, ponieważ nie mają czym ci się odwdzięczyć. Otrzymasz bowiem odpłatę przy zmartwychwstaniu sprawiedliwych” — Łukasza 14:13–14.

Ważne jest tutaj greckie ἀνταποδίδωμι — antapodidōmi — G467. Oznacza oddać w zamian, odpłacić, odwzajemnić.

Pan Jeszu pokazuje tutaj bardzo ważną różnicę.

Łatwo zaprosić przyjaciela, rodzinę albo bogatego sąsiada. Taki człowiek może później zaprosić nas.

Ale co z człowiekiem, który nie może nam niczego dać?

Właśnie tutaj bardzo dobrze widać prawdziwą gościnność. Jeżeli daję tylko dlatego, że później sam coś otrzymam, powstaje wymiana.

Biblijna gościnność sięga dalej.

Robię dobro również człowiekowi, który nie ma mi czym odpłacić.

6. Gościnność jest dobrym czynem:

„Mająca świadectwo dobrych czynów: jeśli wychowała dzieci, jeśli przyjmowała przybyszów, jeśli obmywała nogi świętych, jeśli pomagała uciskanym, jeśli podążała za każdym dobrym dziełem” — 1 Tymoteusza 5:10.

Tutaj występuje czasownik ξενοδοχέω — xenodocheō — G3580. Oznacza przyjmować obcych lub przybyszów, udzielać im gościny, przyjmować pod swój dach.

Przyjmowanie przybyszów zostało tutaj wymienione razem z pomaganiem ludziom i innymi dobrymi czynami.

To pokazuje jasno:

Gościnność nie jest tylko kulturą osobistą. Jest dobrym czynem wykonywanym przed Bogiem.

7. Gościnność pokazuje charakter człowieka:

„Nadzorca więc powinien być nienaganny, mąż jednej żony, trzeźwy, rozsądny, uporządkowany, gościnny, zdolny do nauczania” — 1 Tymoteusza 3:2.

„Lecz gościnny, miłujący dobro, rozsądny, sprawiedliwy, święty, opanowany” — Tytusa 1:8.

W obu miejscach występuje słowo φιλόξενος — philoxenos — G5382. Oznacza człowieka gościnnego, życzliwego wobec obcego lub przybysza.

Bóg uznał tę cechę za na tyle ważną, że została wymieniona wśród wymagań wobec człowieka odpowiedzialnego za zgromadzenie.

Sposób traktowania innych ludzi pokazuje charakter człowieka.

8. Przez gościnność możemy stać się współpracownikami prawdy:

„Powinniśmy więc takich przyjmować, abyśmy stawali się współpracownikami prawdy” — 3 Jana 8.

Ważne jest tutaj słowo συνεργός — synergos — G4904, czyli współpracownik, ktoś współdziałający z drugim.

To pokazuje jeszcze jeden bardzo ważny wymiar gościnności. Nie każdy może wykonywać tę samą pracę dla Boga.

Jeden podróżuje. Inny naucza. Jeszcze inny może otworzyć swój dom, dać jedzenie, nocleg albo inną potrzebną pomoc. Pomagając człowiekowi wykonującemu dzieło Boga, możemy uczestniczyć w jego pracy.

9. Dzielenie się tym, co mamy, podoba się Bogu:

„Nie zapominajcie zaś o czynieniu dobra i dzieleniu się, gdyż takimi ofiarami Bóg się raduje” — Hebrajczyków 13:16.

Ważne jest tutaj słowo κοινωνία — koinōnia — G2842. Oznacza wspólnotę, udział, współuczestnictwo, dzielenie się z innymi.

Ten sam rozdział wcześniej mówi:

„Nie zapominajcie o gościnności” — Hebrajczyków 13:2.

Teraz autor mówi również o czynieniu dobra i dzieleniu się.

To pokazuje szerszą zasadę.

Dom, jedzenie, pieniądze, czas i inne rzeczy, które posiadamy, mogą zostać wykorzystane do czynienia dobra drugiemu człowiekowi.

A takie postępowanie podoba się Bogu.

Artykuł Gościnność. Dlaczego dla Boga jest tak ważna? pochodzi z serwisu Jesu.pl.

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.”

Artykuł The Fight for the True Name of Christ – Part 2 pochodzi z serwisu Jesu.pl.

Walka trwa o prawdziwe imię Chrystusa, ale również o nasze dusze. O to, czy przyjmiemy prawdę biblijną, czy nie? Czy po pierwszej śmierci dostąpimy zaszczytu drugiego życia, czy nie?

To są ważne pytania, warto to wszystko zrozumieć. Zatrzymać się, przeczytać, zweryfikować swoje wierzenia. Kto tego nie zrobi, to wpadnie w kolejny PLAN…

Kłamstwa religijne są od tysięcy lat. Bóg nie chroni ludzkości przed kłamstwami, przed ślepotą, przez naiwnością. 

Pamiętasz przecież Czytelniku. Przychodzi Chrystus ze Swoją misją, wybiera Swoich uczniów i uczy ich prawdziwej wiary. Uczniowie jej nie znali, chociaż byli Izraelitami, chodzili do świątyni, słuchali nauk religijnych. A gdy przyszedł Chrystus, to zrozumieli, że żyją w ślepocie.

Ta ślepota znowu ogarnęła cały świat…

Co wiemy o imieniu Chrystusa?

1 – W tym imieniu jest zbawienie, wybaczanie grzechów, ponowne zanurzenie w wodzie:

• zbawienie — Dz 4:12
  
• odpuszczenie grzechów — Łk 24:47
  
• życie — J 20:31
  
• życie eonowe — 1 J 5:13
  
• stanie się dzieckiem Boga — J 1:12
  
• usprawiedliwienie — 1 Kor 6:11
  
• uświęcenie — 1 Kor 6:11
  
• obmycie — 1 Kor 6:11
  
• uzdrowienie i moc — Dz 3:6,16
  
• autorytet nad demonami — Łk 10:17
  
• modlitwa do Ojca przez imię Syna — J 14:13; 16:23
  
• zgromadzenie uczniów — Mt 18:20
  
• przykazanie wiary w imię Syna — 1 J 3:23.

2 – To imię na 100% nie brzmi: jezus.

3 – To imię dał Chrystusowi Bóg Ojciec. Dlatego nikt nie ma prawa go zmieniać. Ty Czytelniku możesz swoje imię zmienić, przekształcić – twoja sprawa. Jednak Bóg Ojciec nie dał prawa nikomu, na dowolne nazywanie Swojego Syna, dowolnymi nazwami imion.

4 – Zasada jest prosta. Jeżeli ostatni zapis imienia Chrystusa jest w grece, to taki zapis wymowy obowiązuje cały świat, czyli tak zapisujemy w danym języku, aby wymowa brzmiała: Jesu-Jeszu. W grece są odmiany imienia: Jesu-s, Jesu-n i Jesu. Jednak rdzeniem/formą jest Jesu, czyli jak odrzucimy odmianą grecką, to czystą formą imienia jest Jesu:

• Ἰησοῦς — Iēsous — mianownik,
  
• Ἰησοῦ — Iēsou — dopełniacz/celownik/wołacz,
  
• Ἰησοῦν — Iēsoun — biernik.

5 – Pamiętajmy również, że mamy przykazanie wiary w imię Chrystusa:

„A to jest Jego przykazanie: abyśmy wierzyli w imię Jego Syna, Jesu/Jeszu Pomazańca, i miłowali jedni drugich, tak jak dał nam przykazanie” — 1 Jana 3:23.

I to jest wiedza bezdyskusyjna, bardzo łatwa do sprawdzenia dla dziecka, a co dopiero dla dorosłego.

Dylemat mamy tylko jeden: wymowa. Czy to imię brzmiało: Jesu – Jeszu – Jesiu?

A może wszystkie formy wymowy są prawidłowe?

Zobaczmy, co mówią źródła.

2. Jakie są dowody dotyczące wymowy „sz” albo „s” w imieniu Jesu – Jeszu?

Grecka wymowa jest dość łatwa. Jeżeli ktoś zobaczy zapis: Jesu – to raczej tak to przeczyta.

W hebrajskim mamy taki zapis: ישוע. Analizujemy tę literkę; שׁ. Ona jest decydująca. Masoreci wprowadzili znaki. Nad tą literką dodali kropkę. Jeżeli kropka jest po stronie prawej, czytamy tę literkę: „sz”- jeżeli kropka jest po lewej, czytamy literkę „s”. Problem polega na tym, że w I wieku nie było kropek, czyli apostołowie nie posługiwali się kropkami nad tą literką. Te kropki powstały kilkaset lat później.

2.1 Starożytny hebrajski — przed niewolą babilońską

Litera ש istniała na długo przed masoretami.

Nie miała jednak jeszcze późniejszych kropek rozróżniających:

שׁ = sz
שׂ = s

Wiemy, że w starożytnym hebrajskim istniał dźwięk podobny do naszego „sz”.

2.2 Septuaginta — od III wieku przed naszą erą

Żydowscy tłumacze przekładający Pisma na język grecki, oddawali imię zapisane po hebrajsku, jako יהושע / ישוע grecką formą należącą do rodziny: Ἰησοῦ

Czyli w grece otrzymujemy: Jesu

Grecki zapis posiada σ — s.

Greka nie posiadała jednak dokładnego odpowiednika hebrajskiego dźwięku „sz”. Dlatego greckie s mogło być również sposobem oddania sz.

2.3 Hebrajskie rękopisy okresu Drugiej Świątyni — II/I wiek przed naszą erą

W rękopisach z okresu poprzedzającego czasy Chrystusa nie stosowano jeszcze masoreckich kropek.

Imię zapisywano zasadniczo: ישוע

a nie późniejszą formą punktowaną z kropkami: יֵשׁוּעַ

W zapisie ישוע nie ma znaku, który pokazywałby jednoznacznie: s albo sz.

2.4 Żydowskie inskrypcje i ossuaria — I wiek przed naszą erą i I wiek naszej ery

Na żydowskich inskrypcjach z okresu bardzo bliskiego czasom Chrystusa występuje zapis: ישוע

Znane są również inskrypcje dwujęzyczne, gdzie semickiemu zapisowi ישוע odpowiada grecki zapis z literą σ — s.

To bardzo ważne świadectwo, ponieważ pochodzi z okresu zbliżonego do czasów Chrystusa.

Jednak również tutaj zapis ישוע nie ma jeszcze późniejszej kropki określającej wymowę s albo sz.

2.5 Nowe Przymierze — I wiek naszej ery

Grecki tekst Nowego Przymierza daje nam bezpośrednio formę: Ἰησοῦ

Czyli: Jesu

W greckim mamy jednoznaczny zapis s, ponieważ nie mieli zapisu w formie sz.

Dla języka greckiego forma Jesu jest bezpośrednio poświadczona. Jeżeli wierzymy w kierownictwo Boga, to wybranie języka greckiego do zapisu Nowego Przemierza nie było przypadkowe. Tę sprawę musiał zatwierdzić Bóg.

2.6 Stary syryjski — tradycja przedmasorecka

Syryjski należy do rodziny języków aramejskich.

W tradycji syryjskiej imię zapisano: ܝܫܘܥ

i rekonstruuje się je między innymi jako: Īšōʿ

Czyli występuje tutaj dźwięk š — sz.

Jest to ważne, ponieważ syryjska tradycja nie zależy od hebrajskich kropek masoreckich.

Jednocześnie trzeba pamiętać, że klasyczny syryjski jest innym dialektem aramejskim i nie jest bezpośrednim nagraniem wymowy z Galilei z I wieku.

Syryjska tradycja stanowi przedmasorecki argument za wymową z sz.

2.7 Masoreci — około VII–X wieku naszej ery

Dopiero wiele stuleci po Chrystusie pojawia się system, który zapisuje wymowę jednoznacznie: יֵשׁוּעַ

Tutaj kropka wskazuje: שׁ = sz

Masoreci (judaizm rabiniczny) nie stworzyli samej litery ש. Dodali system znaków, który miał zapisywać tradycyjną wymowę.

Nie możemy jednak automatycznie zakładać, że każdy szczegół wymowy zapisanej kilkaset lat później był identyczny z wymową z I wieku.

U masoretów wymowa z sz jest już jednoznaczna, ale świadectwo to pochodzi wiele stuleci po Chrystusie.

Artykuł Walka o prawdziwe imię Chrystusa – część 2 pochodzi z serwisu Jesu.pl.

1. Is reincarnation real? (Part 1)

2. After death, the rich man realized there was no turning back. (Part 1)

3. What does the human being actually consist of? (Part 2)

4. Spirit and breath. What are they? (Part 3)

5. The human spirit. How to protect it? (Part 4)

6. The human soul. Can it be killed? (Part 5)

5 – The human spirit. How to protect it?

God advises and commands us to protect our spirit, soul, and body. We were freely given a human form composed of these three parts, and we are meant to care for them. Therefore, we should not be obese or morbidly thin. We should avoid chemical drugs whenever possible and steer clear of „corporate food.” Caring for the body does not mean listening to authorities in the field of pharmaceutical medicine; the agents of that system do not know how to cure diseases. We should avoid such doctors—products of the medical system—who merely suppress illnesses while causing new ones.

We must take care of our bodies ourselves—reading and listening to wise doctors and specialists. We must completely shut out those agents so they do not steer us into another „PLAN”… just like during COVID.

How do we care for the spirit? That is the question… Let us look at some verses to better understand the subject.

5.1 The human spirit comes from God:

„An oracle: the word of the YHWH concerning Israel—declares the YHWH, who stretched out the heavens, founded the earth, and formed the spirit of man within him” — Zechariah 12:1.

The human spirit is neither a random energy nor an independent entity detached from God. God creates and shapes the human spirit:

„Thus says God, YHWH, who created the heavens and spread them out, who stretched out the earth and what grows from it; who gives breath (*neshamah*, H5397: breath, breath of life) to the people upon it and spirit (*ruach*, H7307: spirit, movement) to those who walk on it” — Isaiah 42:5.

The verse distinguishes breath and spirit, but both are gifts from God. Man is not merely a biological body; he possesses a spirit given by God.

5.2 The spirit within man gives understanding:

„But it is the spirit in man, and the breath of the Almighty, that gives them understanding” — Job 32:8.

Elihu thought that older people ought to have the best understanding of Job’s situation. He therefore waited for them to speak, but he saw that their answers failed to clarify the matter.

So he says: a person has a spirit within, but it is the breath of the Almighty that grants true understanding.

The point is this: being older, experienced, or self-confident is not enough. To truly understand the affairs of God and man, one needs understanding from God.

5.3 God can gather a person’s spirit:

„If He were to set His heart upon Himself, if He were to gather to Himself his spirit (*rucho*, from *ruach*, H7307: spirit, movement) and his breath (*nishmato*, from *neshamah*, H5397: breath, breath of life), then all flesh would perish together, and man would return to dust” — Job 34:14-15.

When God takes away the spirit and the breath, the body returns to dust. The spirit is thus bound to human life in the body.

5.4 The spirit returns to God:

„And the dust returns to the earth as it was, and the spirit returns to God who gave it” — Ecclesiastes 12:7.

The body returns to the earth, and the spirit returns to God. Here, the Bible shows the difference between the human body and spirit.

5.5 The spirit of man is the lamp of YHWH:

“The spirit of man is the lamp of YHWH, searching all the innermost parts of his being” — Proverbs 20:27.

The human spirit is portrayed here as an inner „lamp” through which a person’s inner self is examined.

This verse reveals that a person possesses a depth not visible from the outside. One may speak eloquently, look presentable, and appear religious, yet harbor things within such as pride, fear, jealousy, deceit, lust, rebellion, anger, or hidden motives.

And that is precisely the point.

The human spirit is like God’s lamp within a person. This lamp can illuminate what lies deeply hidden.

5.6 The spirit is the inner strength of the human being:

“The spirit of a man can sustain him in sickness, but who can lift up a broken spirit?” — Proverbs 18:14.

A person’s spirit can sustain them even in the face of illness. But when the spirit is broken, a person loses their inner strength. Then they falter and lose control over their life.

5.7 The spirit can be broken:

“A joyful heart acts well like medicine, but a broken spirit dries up the bones” — Proverbs 17:22.

The spirit is not merely an abstract part of a person. Its state affects the whole person, even the body. That is why Scripture says: love, forgive, laugh, cast away sorrow.

5.8 Man is to rule over his own spirit:

„Better is one slow to anger than a mighty warrior, and he who rules his spirit than he who captures a city” — Proverbs 16:32.

This verse does not say that physical strength or a warrior’s courage are of no account. It says that self-control is a greater power.

A man may conquer a city yet suffer defeat within himself. He may overcome others but fail to restrain anger, pride, lust, envy, or an impulsive reaction.

The Bible presents a powerful idea here: he who rules his own spirit achieves a greater victory than the one who conquers a city.

5.9 A lack of spiritual self-control is like a city without walls:

“Like a city broken down, without walls, is a man who has no control over his spirit” — Proverbs 25:28.

The human spirit requires order and self-control. A person who lacks mastery over their spirit becomes defenseless and quickly succumbs to evil.

5.10 God accepts a broken spirit:

„The sacrifice to God is a broken spirit; a broken and contrite heart, O God, You will not despise” — Psalm 51:17.

A „broken spirit” does not mean a person who has lost his life, lost his will, has broken down mentally and can no longer do anything.

It is about a man who was repentant before God.

David does not talk about losing in life.

It talks about the condition of a person who:

• does not justify sin,

• does not feign innocence,

• does not fight against God,

• does not hide behind religion,

• does not offer an empty sacrifice,

• but acknowledges the truth about himself before God.

This is contrition, not a depressive capitulation.

5.11 God can renew the spirit within a person:

„Create in me a clean heart, O God, and renew a steadfast spirit within me” — Psalm 51:10.

David asks for more than just forgiveness; he asks God for an inner transformation.

First, he says, „Create in me a clean heart”—meaning: God, I need a pure spirit.

Then he adds, „Renew a steadfast spirit within me”—meaning: God, restore within me a spirit that is not wavering, fractured, or prone to sin.

5.12 The spirit is capable of seeking God:

„With my soul I yearn for You in the night; also with my spirit within me I earnestly seek You” — Isaiah 26:9.

The verse distinguishes between the soul and the spirit. The soul yearns, while the spirit within man seeks God.

5.13 God revives the spirit of the humble:

„For thus says the High and Exalted One, who inhabits eternity, whose name is Holy: 'I dwell in the high and holy place, but also with him who is contrite and lowly in spirit, to revive the spirit of the lowly and to revive the heart of the contrite'” — Isaiah 57:15.

God sees the state of a person’s spirit. The spirit can be humbled, crushed, and weakened. God can revive such a spirit—that is, lift it up, strengthen it, and restore it to spiritual joy.

5.14 God can give a person a new spirit:

“And I will give you a new heart, and a new spirit will I put within you; and I will take away the heart of stone out of your flesh, and give you a heart of flesh.”—Ezekiel 36:26.

A new spirit signifies an inner transformation. God does not merely change a person’s outward behavior; He can transform a person’s inner state—their direction, hardness of heart, resistance to God, and bad habits or addictions.

5.15 Man is to reject sin and possess a new spirit:

“Cast away from yourselves all the offenses you have committed, and make yourselves a new heart and a new spirit. Why should you die, O house of Israel?” — Ezekiel 18:31.

This verse highlights human responsibility. God can give a new spirit, but a person cannot persist in sin and pretend that nothing is happening. The human spirit is linked to repentance, obedience, and a change of life.

5.16 Man must guard his spirit:

„So guard your spirit, and do not act treacherously” — Malachi 2:16.

The human spirit can be damaged by sin, betrayal, and falsehood. That is why God tells man to guard his spirit. It is not merely a matter of outward conduct; it concerns the inner self, from which decisions arise.

5.17 The spirit may be willing, but the flesh is weak:

„Watch and pray, lest you enter into temptation; the spirit indeed is willing, but the flesh is weak” — Matthew 26:41.

Lord Yeshu distinguishes between spirit and body. The spirit may be operating at a high level, yet the body may be weak. Therefore, a person cannot rely solely on their own desires; they must watch and pray.

5.18 The human spirit should rejoice in God:

“And my spirit rejoiced in God my Savior” — Luke 1:47.

This shows that the spirit is not a cold, technical concept. The human spirit can be spiritualized and rejoice in God.

5.19 The return of the spirit signifies the return of life:

„And her spirit returned, and she got up at once; and He ordered that she be given something to eat” — Luke 8:55.

When the spirit returned, the girl rose. This demonstrates the strong connection between the spirit and a person’s life in the body. A body without the spirit is dead, and the return of the spirit signifies the return of life.

5.20 Lord Yeshu entrusted His spirit to the Father:

„Father, into Your hands I commit My spirit” — Luke 23:46.

At the moment of death, the Lord Yeshu entrusts His spirit to the Father. This shows that the death of the body is not merely the disappearance of the human person in their entirety.

5.21 At his death, Stephen asked the Lord to receive his spirit:

„Lord Yeshu, receive my spirit” — Acts 7:59.

As he is dying, Stephen speaks of his spirit. He does not say, „Receive my body.” This shows that the human spirit is not merely a function of the body. The spirit is entrusted to the Lord.

5.22. Man can serve God in his spirit:

„For God is my witness, whom I serve in my spirit in the good news of His Son” — Romans 1:9.

Paul shows that serving God is not merely an external task. A person can serve God in their spirit. In other words, true service begins at a deeper level than visible action.

5.23. The Spirit of God bears witness together with our spirit:

“The Spirit himself bears witness with our spirit that we are children of God” — Romans 8:16.

This verse shows that the human spirit cooperates with the Spirit of God.

5.24. The human spirit knows what is within man:

“For who among men knows the things of a man except the spirit of the man that is in him? So, too, no one has come to know the things of God except the Spirit of God” — 1 Corinthians 2:11.

The human spirit resides within a person and knows their inner self. It is not merely a matter of breath, but of a person’s inner consciousness—as if the spirit were a record of a person’s life.

5.25. The spirit can be saved:

„To hand such a one over to satan for the destruction of the flesh, so that the spirit may be saved on the day of the Lord Yeshu” — 1 Corinthians 5:5.

Paul distinguishes between body and spirit. We lose the body at the first death; the spirit remains until the judgment. Only God can annihilate or save it.

5.26. Whoever is united with the Lord is one spirit with Him:

„But he who is joined to the Lord becomes one spirit with Him” ​​— 1 Corinthians 6:17.

This does not mean that a person becomes God. It is about a deep bond between the individual and the Lord. The human spirit can be united with the Lord and belong to Him. For this to happen, one must learn to be of one mind with God. It is God who establishes the laws that we, as human beings, are to come to know and put into practice in our lives.

5.27. Holiness concerns body and spirit:

“And the unmarried woman and the virgin are concerned about the things of the Lord, so that she may be holy both in body and in spirit” — 1 Corinthians 7:34.

The body is meant to be holy, but so is the spirit. A person cannot care only for what is visible; God looks at the inner self as well.

5.28. The human spirit can pray:

„For if I pray in a tongue, my spirit prays, but my mind bears no fruit. What then? I will pray with the spirit, and I will pray with the mind also; I will sing with the spirit, and I will sing with the mind also” — 1 Corinthians 14:14-15.

We cannot leave the spirit out of our service to God. We serve with speech, body, and deed, and to this we add the spirit of love, faith, and good works.

5.29. The human spirit may lack peace:

“I had no peace of mind, because I did not find Titus my brother” — 2 Corinthians 2:13.

Paul reveals a profound inner state that affects a person in ministry and relationships. The absence of a close companion caused a certain kind of stress, anxiety, and weakness.

5.30. The spirit can be defiled:

“Let us cleanse ourselves of every defilement of body and spirit, perfecting holiness in the fear of God” — 2 Corinthians 7:1.

Sin can affect the body, but it can also affect the spirit. Falsehood, pride, hatred, rebellion, and spiritual impurity destroy a person’s inner self. God desires the purification of the whole person.

5.31. The spirit of the mind is to be renewed:

“And be renewed in the spirit of your mind” — Ephesians 4:23.

The renewal of a person consists in a change of thinking.

5.32. There are spirits of the just made perfect:

“And to the assembly of the firstborn who have been enrolled in the heavens, and to God, the Judge of all, and to the spirits of righteous ones made perfect” — Hebrews 12:23.

The verse speaks of the spirits of the righteous. This shows that the human spirit is not merely biological breath. It requires constant training. One can bring oneself to perfection…

5.33. The grace of the Lord is to be with the spirit of man:

„The Lord be with your spirit. Grace be with you” — 2 Timothy 4:22.

Let’s summarize.

These verses show that the human spirit comes from God.

The spirit is not merely a mood or an emotion; it is a deep part of a person.

A body without the spirit is dead. This demonstrates that the spirit is linked to human life.

The spirit can seek God. It can serve God. It can pray and receive a testimony from the Spirit of God.

However, the spirit can also be broken, defiled, weakened, or renewed.

Therefore, one must guard one’s spirit.

It must be protected from sin, falsehood, the negative influence of others, and anything that draws one away from God.

Artykuł We have a mandate to protect the spirit. How do we protect it from people, sin, and the cancer of the Fall? – Part 4 pochodzi z serwisu Jesu.pl.

5 – Duch człowieka. Jak go chronić?

Bóg doradza nam, nakazuje, aby chronić: ducha, duszę i ciało. Dostaliśmy za darmo postać ludzką, która składa się z tych trzech części. Mamy o tę postać dbać. Dlatego nie powinniśmy być otyli, chorobliwie szczupli. Należy unikać, jak to możliwe chemicznych leków, nie jeść żywności korporacyjnej. Dbałość o ciało, to nie jest słuchanie autorytetów z dziedziny medycyny farmakologicznej. Agentura tej specjalności nie umie leczyć chorób. Tego rodzaju lekarzy powinniśmy unikać. Ich tworzy system medyczny. Oni uśmierzają choroby i powodują nowe.

My sami mamy dbać o ciało. Czytać, słuchać mądrych lekarzy, specjalistów. Agenturę całkowicie trzeba odsunąć, aby nie przekierowali nas w kolejną PLAN… tak jak za kowidu.

Jak dbać o ducha? To jest pytanie… Zobaczmy wersety, aby lepiej zrozumieć temat.

„Wyrocznia słowa JHWH o Izraelu: mówi JHWH, który rozciągnął niebiosa, założył ziemię i ukształtował ducha człowieka w jego wnętrzu” — Zachariasza 12:1.

Duch człowieka nie jest przypadkową energią ani samodzielnym bytem oderwanym od Boga. Bóg tworzy i kształtuje ducha człowieka:

„Tak mówi Bóg, JHWH, który stworzył niebiosa i je rozpostarł, rozciągnął ziemię i to, co z niej wyrasta; który daje oddech(נְשָׁמָה / neshamah, H5397: tchnienie, dech życia) ludowi na niej i ducha(רוּחַ / ruach, H7307: duch, poruszenie) tym, którzy po niej chodzą” — Izajasza 42:5.

Werset rozróżnia oddech i ducha, ale oba są darem Boga. Człowiek nie jest tylko ciałem biologicznym. Ma w sobie ducha danego od Boga.

5.2 Duch w człowieku daje rozumienie:

„Lecz duch jest w człowieku, a tchnienie Wszechmocnego daje im rozumienie” — Hioba 32:8.

Elihu myślał, że starsi ludzie powinni najlepiej rozumieć sprawę Hioba. Czekał więc, aż oni przemówią. Ale zobaczył, że ich odpowiedzi nie wyjaśniają sprawy dobrze.

Dlatego mówi: człowiek ma w sobie ducha, ale prawdziwe rozumienie daje tchnienie Wszechmocnego.

Czyli sens jest taki: nie wystarczy być starszym, doświadczonym albo pewnym siebie. Żeby dobrze rozumieć sprawy Boga i człowieka, trzeba zrozumienia od Boga.

5.3 Bóg może zebrać ducha człowieka:

„Gdyby skierował ku Sobie Swoje serce, gdyby zabrał do Siebie jego ducha(רוּחוֹ / rucho, od רוּחַ / ruach, H7307: duch, poruszenie) i jego tchnienie(נִשְׁמָתוֹ / nishmato, od נְשָׁמָה / neshamah, H5397: oddech, dech życia), wtedy zginęłoby razem wszelkie ciało, a człowiek wróciłby do prochu” — Hioba 34:14-15.

Gdy Bóg zabiera ducha i tchnienie, ciało wraca do prochu. Duch jest więc związany z życiem człowieka w ciele.

5.4 Duch wraca do Boga:

„I wróci proch do ziemi, jak był, a duch wróci do Boga, który go dał” — Kaznodziei 12:7.

Ciało wraca do ziemi, a duch wraca do Boga. Biblia pokazuje tu różnicę między ciałem a duchem człowieka.

5.5 Duch człowieka jest lampą JHWH:

„Duch człowieka jest lampą JHWH, przenikającą wszystkie komory wnętrza” — Przysłów 20:27.

Duch człowieka jest tu pokazany jako wewnętrzna „lampa”, przez którą badane jest wnętrze człowieka.

Ten werset pokazuje, że człowiek ma w sobie głębię, której nie widać z zewnątrz. Można ładnie mówić, dobrze wyglądać, mieć pozór religijności, a w środku mogą być inne rzeczy takie jak: pycha, strach, zazdrość, fałsz, pożądanie, bunt, gniew, ukryte motywy.

I właśnie o to chodzi.

Duch człowieka jest jak lampa Boga w człowieku. Ta lampa może oświetlać to, co jest schowane głęboko.

5.6 Duch jest wewnętrzną siłą człowieka:

„Duch człowieka może podtrzymać go w chorobie, lecz ducha złamanego któż podniesie?” — Przysłów 18:14.

Duch człowieka może podtrzymywać człowieka nawet wtedy, gdy jest choroba. Ale gdy duch jest złamany, człowiek traci wewnętrzną siłę. Wtedy człowiek upada, traci kontrolę nad swoim życiem.

5.7 Duch może być złamany:

„Radosne serce dobrze działa jak lekarstwo, lecz duch złamany wysusza kości” — Przysłów 17:22.

Duch nie jest tylko abstrakcyjną częścią człowieka. Jego stan wpływa na całego człowieka, nawet na ciało. Dlatego Pismo mówi: kochajcie, wybaczajcie, śmiejcie się, odsuńcie smutki. 

5.8 Człowiek ma panować nad swoim duchem:

„Lepszy jest nieskory do gniewu niż mocarz, a ten, kto włada swoim duchem, lepszy niż ten, kto zdobywa miasto” — Przysłów 16:32.

Ten werset nie mówi, że siła fizyczna albo odwaga wojownika są niczym. Mówi, że większą mocą jest panowanie nad sobą.

Człowiek może zdobyć miasto, a jednocześnie przegrać we własnym wnętrzu. Może pokonać innych, ale nie umie zatrzymać gniewu, pychy, pożądania, zazdrości albo impulsywnej reakcji.

Biblia pokazuje tu mocną myśl: kto panuje nad swoim duchem, ma większe zwycięstwo niż ten, kto zdobywa miasto.

5.9 Brak panowania nad duchem jest jak miasto bez muru:

„Jak miasto zburzone, bez murów, taki jest człowiek, który nie panuje nad swoim duchem” — Przysłów 25:28.

Duch człowieka potrzebuje porządku i samokontroli. Człowiek bez panowania nad duchem staje się bezbronny, szybko ulega złu.

5.10 Bóg przyjmuje ducha złamanego:

„Ofiarą dla Boga jest duch złamany; sercem złamanym i skruszonym, Boże, nie wzgardzisz” — Psalm 51:17.

„Duch złamany” nie oznacza człowieka, który przegrał życie, stracił wolę, załamał się psychicznie i już nic nie może.

Chodzi o człowieka, który został skruszony przed Bogiem.

Dawid nie mówi o życiowej przegranej.

Mówi o stanie człowieka, który:

• nie usprawiedliwia grzechu,
• nie udaje niewinnego,
• nie walczy z Bogiem,
• nie zasłania się religią,
• nie składa pustej ofiary,
• ale uznaje prawdę o sobie przed Bogiem.

To jest skrucha, a nie depresyjna kapitulacja.

5.11 Bóg może odnowić ducha wewnątrz człowieka:

„Serce czyste stwórz we mnie, Boże, i ducha stałego/stabilnego odnów w moim wnętrzu” — Psalm 51:10.

Dawid nie prosi tylko o przebaczenie. Prosi Boga o przemianę wnętrza.

Najpierw mówi: „serce czyste stwórz we mnie”, czyli: Boże, potrzebuję czystego ducha.

Potem dodaje: „ducha stałego odnów w moim wnętrzu”, czyli: Boże, przywróć we mnie ducha, który nie będzie chwiejny, rozbity i podatny na grzech.

5.12 Duch jest zdolny do szukania Boga:

„Moją duszą pragnę Ciebie w nocy; także moim duchem w moim wnętrzu szukam Cię gorliwie” — Izajasza 26:9.

Werset rozróżnia duszę i ducha. Dusza pragnie, a duch w człowieku szuka Boga. 

Artykuł Mamy nakaz ochrony ducha. Jak chronić go przed ludźmi, grzechem i rakiem upadku? – część 4 pochodzi z serwisu Jesu.pl.

1. PLAN Name: How do we know that Jesus is a made-up name?

2. What is the evidence regarding the pronunciation of the „sh” or „s” sound 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/Yesu appear in the Old Covenant?

1 – PLAName – How do we know that Jesus is a made-up name?

We know for certain that Christ’s name is not „Jesus.” Only those uninterested in Biblical truth would insist that it is „Jesus.” Such people typically value family tradition, religious teachings, and the authority of priests, bishops, or the pope more highly—prioritizing these things over the Biblical record.

We, however, prioritize the Biblical record. We examine, verify, and draw conclusions.

God gave us wisdom so that we might personally investigate Biblical truth, as well as truths regarding health, politics, history, and so on. Relying on authorities or tradition leads to yet another „PLAN…” and a great deal of misfortune.

And checking Christ’s name is incredibly simple. You need only glance at the Greek verse—for example, here—to see that the original Greek name for Christ is not *Jesus*. The spelling is *Yeshu*. Just as the names *Yahweh* or *Jehovah* do not appear in the Bible. In the Hebrew text of the Bible, God’s name is written as יהוה—JHWH. Yet religions lie, inserting *Jesus* and *Yahweh/Jehovah* into the Bible. Likewise, the word *Jew* does not appear in the Bible; the term used is *Judean*. And religions lie to their followers…

We must boldly say: Enough with the lies!

Those who care about Biblical truth will cherish and fight for it. Those who do not care will simply shrug it off, claiming they have no head for such things or asking, „What do I care? There are smarter people out there; I don’t know anything about this.” Yet such a person will easily fall into the traps set by globalists—the financial elite and their next… PLAN…

Everyone needs to understand the basics of finance, healthcare, and how the financial elite operates. If we disregard this knowledge, we will fall into the snares of the next PLAN…

The era of ties, white coats, and black robes is over. Those days are in the past. We have been deceived, lied to, and even… killed so many times.

„Authorities” were invented so that people would believe them blindly. That is why there are so few righteous people in this world. These authorities… not only lied to people but also corrupted them with their hypocrisy. Righteous people have crossed over to the side of these bandits. We have proof of this in the PLANdemic…

It is much the same with faith. Orchestrated religions deceive billions of people around the world. Highly dangerous religious-political systems have emerged—such as Islam, Judaism, Hinduism, and so on. These are no longer merely religions, but systems that exert coercive influence over people.

That is why I encourage you to take an interest in the truth in the broadest sense, including Biblical truth.

Today, we are not debating whether the name of Christ is „Jesus.” That is a matter so simple that even a child can verify it. The fact is simply this: „Jesus” was a name that was invented. The issue is not the Figure of Christ Himself, but the fabricated name: „Jesus.”

Faith is not a form of entertainment for mocking the teachings of Christ. That teaching—that Biblical truth—was delivered to the apostles by Christ once and for all. Our task is not to alter those teachings, but to ascertain what they truly are. Every person on earth ought to verify this for themselves; it is not a matter reserved solely for priests or other religious leaders. It concerns everyone. If you place your trust in an authority figure without scrutinizing them closely, you will simply be lied to—at your own behest, dear reader:

“Buy truth and do not sell it—also wisdom, instruction, and understanding” — Proverbs 23:23.

“You will seek Me and find Me when you search for Me with all your heart” — Jeremiah 29:13.

“Help me understand the way of Your commandments, and I will meditate on Your wonderful works” — Psalm 119:27.

… and a verse worth learning by heart—after first understanding it:

„Beloved, while making every effort to write to you about our common salvation, I found it necessary to write to you, urging you to contend earnestly for the faith once for all delivered to the saints” — Jude 1:3.

Here, the phrase „once for all” effectively captures the sense of *hapax*: it refers to something transmitted as a completed act, rather than a faith that successive generations are free to reinvent.

“These were more noble-minded than those in Thessalonica, for they received the Word with all eagerness, examining the Scriptures daily to see whether these things were so” — Acts 17:11.

That is why today we go a step further and consider how the name of Christ was rendered in Hebrew and Greek. We know that in Greek it was written as *Yesu/Jesu*. The Greeks also used inflected forms of the name, resulting in variants such as *Jesus* or *Jesun*. However, the base form of the name is *Yesu*, and it is this form that should be carried over into other languages.

Why do we transfer the form *Yesu* to other languages?

Because *Jesu-s* and *Jesu-n* are Greek inflected forms of the name. If we want to transfer the English name *Thomas* into another language, we transfer that specific form; we would not transfer an English inflected form like *Tom* or *Tommy*. We apply the same principle to the name of Christ.

Let us look at the Greek declension of the name *Yesu*:

• Nominative: Jesu-s (Ἰησοῦς)

• Genitive: Jesu (Ἰησοῦ)

• Dative: Jesu (Ἰησοῦ)

• Accusative: Jesu-n (Ἰησοῦν)

• Vocative: Jesu (Ἰησοῦ)

So we have *Yesu/Jesu* + its inflected forms:

• Jesu + s (Ἰησοῦς)

• Jesu (Ἰησοῦ)

• Jesu + n (Ἰησοῦν)

*Iēsou* (Jesu/Yesu) remains the visible inflectional base, to which *-s* is added in the nominative case and *-n* in the accusative.

Is it really so hard to understand why so many people around the world bow down to Jesus?

Why is the correct name of Christ so important?

Because through Christ and His correct name, we have: immersion, the forgiveness of sins, salvation, and… the joy of life:

“Happy is the man who has found wisdom, and the man who acquires understanding” — Proverbs 3:13.

“Teach me good judgment and knowledge, for I have put faith in Your commandments” — Psalm 119:66.

One of Christ’s commandments is faith in the true name. I recommend memorizing this verse—but first, understanding it:

“And this is His commandment: that we believe in the name of His Son, Yeshu the Anointed One, and love one another, just as He gave us the commandment” — 1 John 3:23.

The word is related to the verb *entellomai*, meaning to command, instruct, or issue a commandment.

Therefore, the word *entolē* does not signify a piece of advice, a suggestion, or a proposal here. It is a clear command from God—a commandment to be carried out.

Thus, in 1 John 3:23, faith in the name of the Son is presented not as an optional possibility, but as a commandment from God.

And one more thought: Christ’s teachings are wonderfully simple. Very easy to grasp logically. It is religions that have complicated them. It is religions that have sold humanity the idea that only they can understand Christ. Yet the Scriptures say otherwise:

„The unfolding of Your words gives light; it gives understanding to the simple” — Psalm 119:130.

„If any of you lacks wisdom, let him ask of God, who gives to all generously and without reproach, and it will be given to him” — James 1:5.

„The heart of the discerning acquires knowledge, and the ear of the wise seeks knowledge” — Proverbs 18:15.

„And you shall know the truth, and the truth shall set you free” — John 8:32.

Artykuł PLAName – How do we know that Jesus is a made-up name? pochodzi z serwisu Jesu.pl.

Artykuł PLANimię – Skąd wiemy, że Jezus to zmyślone imię? – część 1 pochodzi z serwisu Jesu.pl.