Who is Jesus?

Some WT articles on Michael the Archangel
Michael the archangel
Who is Michael the Archangel? Awake 2002
Is Jesus the Archangel Michael? The Watchtower Announcing Jehovah’s Kingdom—2010
Who is Michael the Archangel? What does the Bible really teach?
‘Michael the Great Prince’—Who Is He? The Watchtower Announcing Jehovah’s Kingdom—1984
Who is the Archangel Michael? Bible Questions Answered

As was said in the introduction, we must not demand a higher standard of evidence from those we disagree with than we are able to provide for our own. The Watchtower accepts reasoning as a valid basis for doctrines. They have obviously replaced the doctrine of the Deity of Christ with the doctrine that he is an angel. In establishing their doctrine that Jesus is Michael the archangel they compared the titles, actions and attributes of the two. I accept this methodology as a valid method. Comparisons lead to clarity. Let’s see how reasonable and logical their deductions are in comparison to the evidence for the doctrine that Jesus is God. We will use the same method the Watchtower Society uses in the process of identifying Jesus as Michael. We will compare the titles, actions and attributes of both God the Father and Jesus. But this is not to establish that they are the same person but that they are both equally divine and share the same nature. Just one comparison will be mentioned at the outset: there are more verses that call Jesus “God” than there are verses that even mention Michael the archangel! Let’s imagine the opposite. Let’s say there were more verses that said Jesus was an angel and none that said he was God. What would JW’s think about us trying to prove to them that he wasn’t an angel but that he was God. In light of such plain evidence to the contrary our arguments would have to be very strong indeed to convince anyone who can read the evidence for themselves.

Let’s first ask the question “Does the OT even allow for a plurality in the Godhead?”

The very first chapter of the Bible introduces us to a composite God. Gen 1:26: “Then God said, “Let Us make man in Our image, according to Our likeness.” Three times a plural pronoun is used to refer to God. The composite God speaks of making man in “Our image and likeness.” The object of his creation is mentioned in the singular (“man”), but then the text goes on to say “and let them rule over the fish....” Then in the next verse, the result is reported that “God created man in His own image, in the image of God He created him; male and female He created them.” The result is that man has been made in “His” (singular) image, in the image of God, not God, an angel and an impersonal force, but only in “God’s” image. The composite “man” (male and female, but spoken of as the singular “man”) is made in the image of the composite God. So, the word “man” can be used with a composite meaning, or in a specific, singular meaning. Other plural references to God: Gen 1:26; 3:22; 11:7; Isa 6:8; 41:21-23; Jhn 14:23; 17:11,22.
Just as the word “man” can be used with multiple meanings, so can the word “God.” Consider the following sentence: In the garden was the woman, and the woman was with the man, and the woman was man. This sentence uses two meanings of the word “man.” The first refers to an individual male (it answers the question “who”), the second refers to the nature (it answers the question “what”), or humanity of the woman that she shares in union with the male. It also mirrors John 1:1 which can help us understand how the word “God” can be used in the same two ways. “The Word was with God (who? - the Father) and the Word was God (what? - divine).” It is undeniable that the English language (and the Greek) used these two words (“man” and “God”) with these two different meanings.
To whom is God talking to? The WTS agrees that the Father was talking with Jesus here: “God was not here using the editorial “we,” as if talking to himself. He was addressing at least another person whom he wanted to bring into the creative act.” WT May 1, 1985. The plural of majesty argument does not make sense in this context. We have other instances in the Bible where God refers to himself, but only rarely with plural pronouns. (In the Qur’an it is consistently plural). The plural of majesty applies more logically when men address God, not when God is talking with himself (in the non-trinitarian view) or when talking with another member of the Godhead (the trinitarian view).
The WTS agrees that the plural pronouns used by God refers to Christ being with the Father. In the WT Dec 1, 2000 — Highlights from Isaiah regarding Isa 6:8 they state: Why are the pronouns “I” and “us” used here? The pronoun “I” stands for Jehovah God. The plural pronoun “us” indicates that there is another person with Jehovah. This, of course, is his “only-begotten Son.”—John 1:14; 3:16.
Again, in Isaiah's Prophecy they state: By switching from the singular personal pronoun “I” to the plural pronoun “us,” Jehovah now includes at least one other person with himself. Who? Was this not his only-begotten Son, who later became the man Jesus Christ? Indeed, it was this same Son to whom God said, “Let us make man in our image.” (Gen 1:26; Pro 8:30, 31) Yes, alongside Jehovah in the heavenly courts is his only-begotten Son.—John 1:14.
“The Lord our God is One Lord” Deut 6:4. The word ‘one’ in this verse does not preclude more than one person. The Hebrew word for “one” in this verse is echad not yachid. Yachid means absolute oneness; echad can include the meaning of united oneness. In Gen 2:24 man and wife become one flesh, they are a unity made up of more than one piece, a composite unity. The same word for “one” is used in Deut 6:4.
“Elohim” is the plural form for the word for God occurs hundreds of times in the OT that always occurs with the verb in the singular.

Theophanies in the Old Testament

Theophany is Greek for an “appearance of God.” The OT reports multiple times that “God appeared” to people. Wait! Doesn’t the Bible say that God is invisible and cannot be seen? (Exo 33:20; John 1:18) So, who was it that appeared? The Father or was it the pre-incarnate Christ, the Messiah? Who is the Angel of the LORD?

Jacob said he saw God face to face: Gen 32:24,30
Abraham: John 8:56; Gen 18:1,17,22; 19:23; 26:1-4; 28:10-15
Hagar (Gen 21:17), to Isaac (Gen 26:24), to Jacob (Gen 46:2), and to Elijah (1Ki 19:5).

A Watchtower misrepresentation

The WTS misrepresents classic trinitarianism when it says they teach that Jehovah God and Jesus are the same person or individual. In the NWT (1984 ed.) Appendix 6E p. 1582 they write: “Throughout the Holy Scriptures it is not possible to identify Jehovah and Jesus as being the same individual.” In Appendix 6F (p. 1583) they write: “Throughout the Christian Greek Scriptures it is not possible to make an identification of Jesus and Jehovah as being the same person.” In Reasoning from the Scriptures (q.v. Jehovah p. 198) they write: “Notice that Jesus Christ is here shown to be different from God the Father....” On page 413 q.v. Trinity of the same Reasoning book they write: “Since Jesus is also referred to as Savior, are God and Jesus the same? Not at all.” All Christians who believe in a triune God can agree with the Watchtower that God the Father is not the same person or individual as Jesus Christ. It seems that the Watchtower organization is misrepresenting what most Christians believe by setting up a strawman argument and then proceeding to argue against the misrepresentation, thinking they have a convincing argument. They have failed because their argument doesn’t address what Christians actually believe about God.

A Composite Unity

The WT organization understands the concept of a “composite” unity and uses it for the Governing Body as well as for followers of Jesus Christ which they call the “composite slave” class. “Under the term “slave” Christ’s anointed followers of today are viewed as a class, a composite slave or composite servant. ( Watchtower Feb 1, 1952.)
“In recent decades, that slave has been closely identified with the Governing Body of Jehovah’s Witnesses. Note, however, that the word “slave” in Jesus’ illustration is singular, indicating that this is a composite slave. The decisions of the Governing Body are thus made collectively.”. (Source: Watchtower July 15, 2013 p. 22 par. 10 “Who Really Is the Faithful and Discreet Slave?”).

The WT organization has used the word “composite” in at least 50 different phrases, including these 13: “composite group”, “composite body,” “composite sign,” “composite class,” “composite slave,” “composite servant,” “composite man,” “composite secretary,” “composite steward,” “composite bride,” “composite wife,” “composite watchman,” and “composite man of lawlessness.” So, let’s try to use expressions that the Watchtower organization itself uses and accepts to explain the doctrine of the Trinity.

The Trinity (or Composite God) is the “Governing Body of the Universe” that consist of 3 individual persons who share the same nature of divinity and act in unity. Just as the individual members of the WT Governing Body all share the same nature (being humans), none are better or “higher” than the other and yet they also have different roles within this Body.

The Old Testament is very clear that there is only ONE GOD; there are no other gods. Deu 4:35,39; 32:39; Psa 18:31; Isa 43:10,11; 44:6,8; 45:5,6,14,18,21,22; 46:9. Thus, we cannot have separate, independent Gods such as an Almighty one and a created lesser god but still mighty one. If there is only one true God, then logically all others are false gods. Where is the biblical permission to establish a third category of god: not a true God, but not false either, and yet still ?a god? who nevertheless can be our Creator, Savior, Lord, Redeemer, and Judge? The doctrine of the Trinity is based on reasoning from the scriptures that tries to harmonize the fact that the New Testament (the new light) attributes to Jesus things that the Old Testament attributes to God and it does this by using the concept of a “composite unity”. This seems a better solution than claiming that Jesus is a created angel called Michael, for which there is no supportive evidence and quite conclusive contrary evidence.

Jesus is referred to as God more often than all references to Michael or the archangel.

John 1:1,18; 20:28; Acts 20:28; Col 2:9; Tit 2:13; Heb 1:8; 2Pe 1:1; 1Jo 5:20 (Some passages have textual variants that could also support the same: Rom 9:5; Col 2:2; Mat 1:23; John 17:3; Eph 5:5; 2Th 1:12; 1Ti 3:16; 1Jo 5:20; Jude 1:4).

Jesus is the image of God: John 1:18; 14:8,9; 2Co 4:4; Heb 1:3 (man was made in the image of God; Jesus is the image of God).
The Greek word translated “image” (eikon), “... does not imply a weakening or a feeble copy of something. It implies the illumination of its inner core and essence.” [TDNT s.v. “The Greek use of eikon”]
“To call Christ the image of God is to say that in Him the being and nature of God have been perfectly manifested—that in Him the invisible has become visible.” [Bruce]

The “Name” which was given to Jesus

Several times Scripture tells us that Jesus had the same name given to him which the Father had. They share the same name. If that is not YHWH (or Jehovah), then which is it?

Exodus 23:20-21 Jehovah states that the angel that will guide them through the wilderness has His name.
John 17:11-12 Jesus himself states that the Father had given him his name.
Php 2:9-11 Paul states that the Father had given Jesus the name above all names.

Messianic references

The Coming One

Is called God Isa 25:9; 35:1-10; 40:3-10; 62:11; 63:1-6; Zech 14:5-9
Is called Mighty God Isa 9:6 (See Isa 10:20-21)
Is called LORD of Hosts (NWT: Jehovah of armies) (compare John 12:39-41 with Isa 6:1-5) Isaiah saw Christ’s glory and spoke of him. If you asked Isaiah: who did you see? He’d say: Jehovah of armies. If you asked John: who did Isaiah see? He said: Jesus. (Textual note: the Hebrew text says “His robe filled the temple.” The LXX says: “His glory filled the temple.” So John was using the LXX as his “translation” for Isaiah.)
Is the LORD (YHWH) Isa 56:1; 59:19-20; 60:1; Mal 3:1; Zech 2:5-12
the One waited for Isa 25:9
the One the Gentiles wait for (coastlands) Isa 24:16; 51:5; 60:9; 66:19; 42:4; 49:5; Zech 2:11; Mat 12:21; Rom 15:12
the coming Salvation Isa 45:17; 46:13; 49:6-12; 51:5-8; 52:7,10; 59:16-20; 62:11; 63:5

In the NT the promised One is identified as :

Savior Luke 2:11; John 4:42; Acts 5:31; 13:23 (“…according to promise…”)
Immanuel “God with us” Mat 1:23
Prophesied about: Act 26:22; Isa 53:11; Jer 31:34; Dan 9:24; Mic 7:18; Zech 13:1; Mal 4:2; Luke 24:25-27; 24:44-46; John 1:45; 5:39-40; 1Pe 1:11; Rev 19:10

The “I Am” statements of Christ

Christ in the Old Testament

The “I Am” statements of Christ
Statement	OT	NT
I Am	Exo 3:1-20; Isa 41:4; 43:10-13	John 6:20; 8:24,28,58; 18:5;
I Am the bread of Life	Exo 16; Deu 8:3; Psa 78:23-25	John 6:22-59 esp. verses 28-35
I Am the Light of the World	Exo 13:17-22 (cf. Exo 14:19-20); Isa 42:6; 49:6	John 8:12-30. See also John 1:4-5; 3:19-21; 9:5; 12:35-36)
I Am the door or gate	Psalms 118:20	John 10:1-10
I Am the Good Shepherd	Isa 40:11; Eze 34; Jer 23; Num 27:15-18; Micah 5:4	John 10:11-18
I Am the Resurrection and the Life	Gen 1-3; Isa 53:10	John 11:17-27
I Am the way, the truth, and the life	Exo 26:33; Lev 16	John 14:6
I Am the true vine	Isa 5:1-7; 27:2-6	John 15:1-6

It’s surprising how explicit the New Testament authors are about Jesus’s presence in the Old Testament:

The “I Am” in whom Abraham rejoiced was Jesus (John 8:56–58).
The Lord who motivated Moses was Christ (Heb 11:26).
The Redeemer who brought them out of Egypt was Jesus (Jude 1:5).
The Rock in the wilderness was Christ (1Co 10:4).
The King of Isaiah’s temple vision was the Son (John 12:40–41).

Jesus is not merely patterned and promised in the Old Testament; he is present.

The Attributes of Jesus Christ (what He is like)

Jesus Christ is the uncreated Creator of all things John 1:3; Col 1:16 (Jesus cannot be another created “god” Isa 43:10; 44:24; 45:5,12; 46:9)

God alone made the heavens and the earth: Job 9:8; Isa 44:24; 45:12

Jesus Christ is eternal John 1:1; Mic 5:2; Col 1:17; Isa 9:6; John 17:5; 8:58; 1Jo 1:1; Heb 1:12; 7:3; 13:8; Rev 10:6 (the one who lives forever and ever is also the creator of heaven and earth)

Jesus Christ is omnipotent Eph 1:20-23; Heb 1:3; Mat 28:18; has power over disease - Luke 4:39; death - Luke 7:14,15; 8:54,55; John 5:25; winds and sea - Mat 8:26,27; demons - Mat 8:16; Luke 4:35,36,41; Satan - Mat 4:10; has all authority Mat 28:18.

Jesus Christ is omniscient

OT only God can know the heart of man 2Ch 6:30; Jer 17:9,10; Jer 20:12
NT Acts 15:8; Rom 8:27; John 21:17; 16:30; Col 2:3 Mk 2:8; John 2:24,25; 4:16-19; 6:64; 1:48; 13:1; Luke 5:4-6; 5:22; Luke 22:10-12

Jesus Christ is omnipresent Mat 18:20; 28:20; Eph 1:23

Jesus Christ possesses all the Fullness of Deity in bodily form Col 2:9

Jesus Christ existed in the form of God Phil 2:6

Jesus Christ is the exact representation of the Father’s nature Heb 1:3. The OT asks “who is like Me?” Psa 89:6; Isa 40:18,25; 44:7; 46:5,9. The NT answers “Jesus is exactly like God.” 2Co 4:4; Col 1:15

Jesus Christ is equal to the Father John 5:18

Jesus Christ is one with the Father John 10:30-33; 17:11

Jesus Christ shares the Father’s glory Isa 42:8; 48:11; John 17:1-5; 2Pe 3:18; 1Co 2:8

The Father has given his name to Jesus: John 17:11-12

Jesus Christ is immutable (unchanging) Psa 102:25-27; Heb 1:8-12; 13:8

Jesus is the Word: John 1:1; He is the Word of Jehovah in the OT: Gen 15:1-7; 1Sa 3:1,4,7-11,21; Jer 1:2-9

The Office of Jesus Christ (what He does)

Jesus Christ is the Creator of all things

OT: (references to the Creator) Ne 9:8,9; Job 38:3; Isa 40:22,26,28; Isa 41:4,20; Isa 42:5; 43:1,7,15,21; 44:2,21,24; 45:7-8; Isa 45:11-12; Isa 45:18; Jer 10:10-16; 27:5; 51:15-19; Amos 4:13; Mal 2:10 (see esp. Isa 44:24)
NT: John 1:3,10; Eph 3:9; Col 1:15-17; 3:10; 1Co 8:6; Heb 1:10; 2:10; Rev 3:14
John 1:3 and Col 1:15-17 says that Jesus created “all things,” but in Isa 44:24 God says that he “by myself” created the heavens and the earth and asks the question “Who was with me?” when the heavens and the earth were created. How can this be since if Jesus was created by God, then he would have been with God when everything else was created?

creation is through Him (δια) God: Rom 11:36; Jesus: Col 1:16; Heb 1:2; John 1:3,10

creation is from Him (ἐξ) God: Rom 11:36

creation is for/to Him (εἰς) God: Isa 43:7; Rom 11:36; Jesus: Col 1:16

creation is in Him (ἐν) Jesus: Col 1:16

Jesus Christ is the Preserver: Heb 1:3

Jesus Christ the Saviour and Redeemer:

OT: knows only one Saviour Psa 106:21; Isa 43:3,11; 45:21; 49:26; 60:16; Hos 13:4
NT: Isa 19:20; 59:20; 60:16; John 4:42; Acts 10:43; 4:12; 3:18,24; 13:23; Rom 11:26; 10:8-17 Luke 2:11; Phil 3:20; Tit 2:13; 3:6; 2Pet 1:1; 2:20; 3:18

Jesus Christ has the power to forgive sins: Mark 2:2-10; Luke 7:48; 24:47; Acts 10:43; 1Jo 2:12

Jesus Christ is the Judge:

OT: Gen 18:25; Jud 11:27; 1Sa 2:10,25; 1Ki 8:32; 1Chr 16:33; Psa 7:11; 9:8; 50:6; 54:1; 67:4; Psa 82:8; 94:2; 96:10,13; 98:9; 110:6; 135:14; Eccl 3:17; Isa 33:2; Joel 3:12
NT: Mat 3:12; 19:28; 25:31-34; Luke 3:17; John 5:22,27; 9:39; Acts 10:42; 17:31; Rom 2:16; 10:12; 14:10; 1Co 4:4-5; 2Co 5:10; 2Ti 4:1,8; 1Pet 4:5; Jas 5:9; Rev 2:23

The Names and Titles of Jesus Christ

A list of 117 names and titles of Christ. How many names does Michael share with Jesus? How many are missing?

God Isa 9:6; Jer 23:6; Mat 1:23; John 1:1; 20:28; Rom 9:5; Tit 2:13; Heb 1:8; 2Pe 1:1; 1Jo 5:20

true God 1Jo 5:20

mighty God Isa 9:6 (Jehovah is also described as “mighty God” in Is 10:20-21; Jer 32:18)

Lord many times esp. 1Co 8:6; Heb 1:10

God the Father is called “Lord”: Acts 4:26

God of gods: Deut 10:17; Jos 22:22; Psa 136:2; Dan 2:47 (God of gods and Lord of kings); Dan 11:36

Lord of lords: Deut 10:17; Psa 136:3

King of kings and Lord of lords: 1Ti 6:15; Rev 17:14; 19:16

King of Israel; King of the Jews: Isa 44:6; Zeph 3:15; Mat 2:2; 27:11,29,37; Mark 15:2,9,12,18,26; Luke 23:3; John 18:33,39; 19:3,19,21

King of glory: Psa 24:7-10; 1Co 2:8; James 2:1

Lord of Hosts (NWT: Jehovah of Armies): Isa 6:1-3; John 12:41; Isa 8:13-14; 1Pe 2:8. If you would ask Isaiah “Who did you see?” He would answer “Jehovah!” If you would ask John “Who did Isaiah see?” He actually said: “Christ, the Messiah!” And Peter quotes this verse that Jehovah of Armies has become the stumbling block prophesied by Isaiah and applies it to Christ!

Jesus Christ the King:

OT: Zech 6:12,13; 9:9; 14:9,16,17; Jer 10:6-7; 23:5-6; Isa 33:22; 44:6
NT: Mat 21:5; John 12:15; Rev 17:14; 19:16

Jesus Christ the Priest:

OT: Zech 6:12,13
NT: Heb 2:17; 4:14; 5:5; 6:20; 8:1; 9:11; 10:21

Messianic ref: Isa 2:4; 11:3,4; 51:5; Mic 4:3; 5:1

First and Last OT: Isa 41:4; 44:6; 48:12-16; NT: Rev 1:8,11,17; 2:8; 21:6; 22:13

Alpha and Omega NT: Rev 1:8; 21:6; 22:13

Rock OT: Deu 32:4; 2Sa 22:3; Psa 89:26; Isa 44:8; NT: 1Co 10:4

“I am the Good Shepherd” OT: Psa 23:1; Isa 40:10,11; Zech 13:7; NT: Matt 26:31; John 10:11; Heb 13:20; 1Pe 2:25; 5:4; Rev 7:17

“I am the Light of the World” Isa 60:19; Micah 7:8; John 1:4-9

Mentioned together with the Father and Holy Spirit: Mat 28:19 (note the singular “name” and not “names”); 2Co 13:14

Christ and worship

Jesus Christ deserves and receives worship:

NT: Mat 2:2,11; 9:18; 14:33; 15:25; 20:20; 21:9; 28:9; 28:16-17; Mark 3:11; 5:6-7; 11:9-10; Luke 4:41; 5:8; 23:42; 24:52; John 5:23; 9:38; 12:13; Acts 1:24; 7:59-60; 1Co 1:2; 2Co 12:8-9; Php 2:10-11; 1Ti 1:12; Heb 1:6; 2Pe 3:18; Rev 5:8-9; 5:12-14; 7:10; (contrast with Acts 10:25-26; Rev 19:10; 22:8-9); Rev 14:7 the Creator (who is Christ) is commanded to be worshipped; John 5:23 God makes honoring him dependent on honoring Jesus.

Who receives “Worship” in Revelation and who is “Worthy to receive”?

	Father	Lamb
power	Rev 4:11; 7:12; 19:1	Rev 5:11-12
riches		Rev 5:11-12
wisdom	Rev 7:12	Rev 5:11-12
might	Rev 7:12	Rev 5:11-12
honour	Rev 4:9,11; 5:12,13; 7:12	Rev 5:11-13
glory	Rev 4:9,11; 5:12,13; 7:12; 19:1,7	Rev 5:11-13
blessing	Rev 5:13; 7:12	Rev 5:11-13
dominion	Rev 5:13	Rev 5:11-13
thanks	Rev 4:9; 7:12
salvation	Rev 7:10; 19:1	Rev 7:10
worship	Rev 4:10; 5:14; 7:11; 19:4	Rev 5:14;
24 elders	Rev 4:9,10; 5:14; 7:11; 11:16; 19:4	Rev 5:8,14;
4 living creatures	Rev 5:14; 7:11; 19:4	Rev 5:8,14;
every created thing	Rev 5:13	Rev 5:13
angels	Rev 5:13; 7:11	Rev 5:11-13

From these passages it is clear that Jesus Christ is worshipped in heaven along with the Father.

If the NT says that Christ is the Creator and when John records the angel’s command in Rev 14:7 to “worship Him who made the heavens and the earth and sea and springs of waters” it must mean that worship of Christ is meant. (cf. Psa 95:6-7)

4 questions can be asked to further distinguish the position Christ has from the angels:

Did any angels ever receive worship or obeisance? (no)
Did any angels ever reject worship or obeisance? (Rev 19:10; 22:8,9)
Did Christ ever receive worship or obeisance? (Mat 14:33; 28:9; 28:17; Luke 24:52; Heb 1:6)
Did Christ ever reject worship or obeisance? (no)

Who accepts and who rejects worship?
	Christ	Angels
Receives worship	Mat 14:33; 28:9; 28:17; Luke 24:52; Heb 1:6	No
Rejects worship	No	Rev 19:10; 22:8,9

Be aware that the distinction made in the NWT between “worship” and “obeisance” is arbitrary. They have chosen to use different words to make it more difficult to see that Jesus is worshipped. The Greek word in both instances is the same word “προσκυνέω” (proskuneo).

Christ is worshipped: Mat 14:33; 28:9; 28:17; Luk 24:52; Heb 1:6

Eternal Life

In whom must we believe for eternal life?

The true God 1Jo 5:20 ...This one is the true God and eternal life.

John 3:16-18; 3:36; 10:28; 14:6; 17:2; 1Jo 1:1-2; 1Jo 5:11-13

The throne of God (Revelation)

How many thrones are there and whose is it? It is always referred to in the singular (except for Rev 20:4).

Rev 22:1,3

His “Name.” OT: God calls people to His name. NT: Jesus name

OT: 2Chr 7:14; Zec 13:9; 14:9; Jer 30:22; 32:38; Lev 26:12; Eze 11:20; 37:27; Is 52:6

NT: Mat 12:21; Luke 24:47; John 1:12; 20:31; Act 3:16; 10:43; Rom 1:5-6; Rev 14:1

1Co 6:11; Php 2:9; Col 3:17; Rev 19:16; To be confessed: 2Ti 2:19; Prayer: John 14:13; 16:23-24,26; Eph 5:20; Col 3:17; Heb 13:15; Miracles performed: Acts 3:6; 4:10; 19:13; Immersion Mat 28:19; Acts 2:38; Preaching: Luke 24:47; Faith: Mat 12:21; John 1:12; 2:23; Forgiveness of sins: Luke 24:47; Acts 10:43; 1Jo 2:12; Life: John 20:31; Salvation: Acts 4:12; 10:43; Persecuted: Mat 24:9; Mark 13:13; Luke 21:12,17; John 15:21; Acts 9:16

The NWT translates the Greek word “kyrios” as “Jehovah” more than 25 times in the New Testament (Mat 3:3; Luke 2:9; John 1:23; Acts 21:14; Rom 12:19; Col 1:10; 1Thess 5:2; 1Pet 1:25; Rev 4:8, etc.). Why is the word “Jehovah” translated when it does not appear in the Greek text? They want these verses to apply to the Father and not to Christ. Why is the NWT not consistent in translating “kyrios” (κύριος) as “Jehovah” in Rom 10:9; 1Cor 12:3; Phil 2:11; 2Thess 2:1; and Rev 22:21 (see Gr-Engl Interlinear)?

The Granville Sharpe Rule

When a phrase: article-noun-καί-noun is encountered, the two nouns are to be seen as having the same referent, if both nouns are (1) personal—i.e., they must refer to a person, not a thing; (2) common epithets—i.e., not proper names; (3) in the same case; and (4) singular in number.

Applies to Tit 2:13 and 2Pe 1:1

Additional examples that exhibit the rule: 2Co 1:3; 11:31; Eph 6:21; Php 4:20; Heb 3:1; Jas 3:9; 2Pe 2:20; Rev 16:15