People have been puzzled for generations about whether both Old and New Testaments are still in effect today. Do we have to obey both of them? Do we still have to go to Jerusalem three times a year? Do we still have to offer animal sacrifice for our sins? There is an Old Testament and a New Testament (Heb. 7:22; Heb. 8:1-5; Heb. 8:6-13; Heb. 9:14-15; Heb. 12:24).

Various labels have been given to the Old Testament Law. It is sometimes called a covenant, an agreement, a testament, the Mosaic Law, the commandments, etc. Each of these is a correct label for the laws that governed God’s chosen people between Mt. Sinai and the death of Christ. The laws are found in the books of Exodus, Leviticus, Numbers and Deuteronomy. Some classify the book of Genesis as a book of law, but it is truly the history of the Israelite nation. The Mosaic Law formed a constitution on which the civil government of the Israelites was founded, and according to which rulers were required to rule (Deut. 17:18-20; 2 Kings 11:12; 2 Chro. 23:11). It was received by the disposition of angels (Deut. 33:2; Psa. 68:17; Acts 7:53; Gal. 3:19; Heb. 2:2-3).

(from Nave’s Topical Bible, Electronic Database Copyright (c)1990 by Biblesoft and TriStar Publishing)

We do not in any way want to discredit God or the way He worked with the Israelite nation before the Cross. We know that God’s wisdom, understanding and righteousness are unsurpassed from the beginning of time. His commandments in the Old Law were wise and a glory and honor to His name. By inspiration of God, Moses said:

Behold, I have taught you statutes and judgments, even as the LORD my God commanded me, that ye should do so in the land whither ye go to possess it. Keep therefore and do them; for this is your wisdom and your understanding in the sight of the nations, which shall hear all these statutes, and say, Surely this great nation is a wise and understanding people. For what nation is there so great, who hath God so nigh unto them, as the LORD our God is in all things that we call upon him for? And what nation is there so great, that hath statutes and judgments so righteous as all this law, which I set before you this day (Deut. 4:5-8)?

We know it takes a righteous Lawgiver to give righteous laws to His people. We also know that the righteousness of the OT Law is fulfilled in us (Rom. 8:4) if we walk after the Spirit and not after the flesh. Do we make void the Law through faith? Romans 3:31 says we establish the law. Romans 13:8-10 says love is the fulfillment of the Law.

Using the scriptures, answer the following questions:

  1. What are the various labels for the agreement which God made with the Israelites?
  2. Which books contain the Law of Moses?
  3. How was the Law a glory to God and His chosen nation?
  4. Consider the English words ‘covenant’ and ‘testament’ Consider the English words ‘covenant’ and ‘testament’ (Heb. 7:22; Heb. 8:6).  Do they mean the same thing?
  5. Did the Israelites initially agree to keep their part of the covenant (Exo. 20:18-19; Deut. 5:2-327)?
  6. How did God give Moses the pattern for the tabernacle (Exo. 26:30; Exo. 39:32; Exo. 39:42-43; Acts 7:44; Heb. 8:5)?
  7. What is now established on better promises (Heb. 8:6)?
  8. Explain why there needed to be a second covenant (Heb. 7:12).
  9. Did God give a reason for making a second covenant (Heb. 8:7)?
  10. Who was the mediator (one who brought) of the second covenant (Heb. 9:14-15; Heb. 12:24; 1 Tim. 2:5)?
  11. Does God declare that one covenant would be better than the other (Heb. 8:6)?
  12. Does God find fault with the first covenant he made (Heb. 8:7-8)?
  13. What fault did God find with the first covenant (Heb. 8:9)?
  14. Did God promise to make the second covenant different from the first covenant (Heb. 8:8-9)?
  15. Did the second covenant have any laws for the people to obey (Heb. 8:10)?
  16. How many would know God under the second covenant (Heb. 8:11)?
  17. At the time of writing the book of Hebrews, what was happening to the first covenant (Heb. 8:13)?)?
  18. Considering that Jesus said He did not come to destroy the Law, was the OT itself ready to vanish away or was the OT authority ready to vanish away? Find a scripture that would prove whether or not the first covenant has disappeared completely? Explain.


Borrowed from the Visual Thesaurus

NT:907 baptizo (bap-tid’-zo); from a derivative of NT:911; to immerse, submerge; to make overwhelmed (i.e. fully wet); used only (in the N. T.) of ceremonial ablution, especially (technically) of the ordinance of Christian baptism: KJV – Baptist, baptize, wash.

NT:908 baptisma (bap’-tis-mah); from NT:907; immersion, baptism (technically or figuratively): KJV – baptism.

NT:909 baptismos (bap-tis-mos’); from NT:907; ablution (ceremonial or Christian):

NT:910 Baptistes (bap-tis-tace’); from NT:907; a baptizer, as an epithet of Christ’s forerunner: KJV – Baptist.

NT:911 bapto (bap’-to); a primary verb; to overwhelm, i.e. cover wholly with a fluid; in the N. T. only in a qualified or specially, sense, i.e. (literally) to moisten (a part of one’s person), or (by implication) to stain (as with dye): KJV – dip.

(Biblesoft’s New Exhaustive Strong’s Numbers and Concordance with Expanded Greek-Hebrew Dictionary. Copyright © 1994, 2003, 2006 Biblesoft, Inc. and International Bible Translators, Inc.)

If we follow Strong’s ‘rule,’ and take the primary word as the definition, we have the word that proceeded out of the mouth of God.

If we accept “anything” after the “i.e.,” we will come out with possible uses of the word.

The next word has 2 “i.e.”s, which makes it doubly suspect.

No doubt someone used the word figuratively somewhere at sometime in the Greek culture, which supposedly makes it a ‘possible’ meaning of the word.

Even the washing of cups, etc., refers to covering with water.

NT:911 bapto (bap’-to); a primary verb; to overwhelm, i.e. cover wholly with a fluid; in the N. T. only in a qualified or specially, sense, i.e. (literally) to moisten (a part of one’s person), or (by implication) to stain (as with dye):

Who knows if the following exerpt from an article is right or not, but Webster’s Dictionary says it was first used in the 1200’s.

Origin and Etymology of baptize
Middle English, from Anglo-French baptiser, from Late Latin baptizare, from Greek baptizein to dip, baptize, from baptein to dip, dye; akin to Old Norse kvefja to quench

First Known Use: 13th century

Semantical Relationship of “Baptism” to the KJV Translators

In semantics, which is the study of the significance of words and the concepts to which they refer, there is a basic principle that what a word means to its users is determined by what its users do with that word. (55) For the purpose of this study, this principle may be formulated as a question: ‘Did the words ‘baptism’ and “to baptize’ mean” “immersion” and “to immerse” to the KJV’s translators, that is, were they synonymous with each other?” There are three key sources of evidence, which practically demand an affirmative answer to this question.

Other English Bibles

The first of these decisive factors is that every Bible, from the very first English Bible written by John Wycliffe (c. 1384) to the last Bible in English prior to the KJV, the Rheims New Testament (1582), uses either the exact words “baptism” and “to baptize” or their contemporary English equivalents in their original texts. (56, 57, 58) What did the users of these Bibles take those words to mean? The study of the baptismal mode in England indicates that they understood those words to mean “immersion” and ‘to immerse.”

I tried to check on Wycliffe’s translation, and apparently he included the word baptism instead of immersion. Supposedly the entire Roman Catholic Church believed that sprinkling (pouring at that time) was OK. Whether that is right or not, I have not been able to confirm.

I also can’t confirm whether the KJV translators made any changes in that pattern.

In this article, rather than label a specific group with the charge of transliterating the word, I have found it is better to refer to ‘translators’ in general.

If the word baptism itself were in use in the 1200’s, that would predate Wycliffe.

More ideas about immerse may be found here.


“For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works” (Matt. 16:27).

Jesus answered and said unto them, Ye do err, not knowing the scriptures, nor the power of God. 30 For in the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven. 31 But as touching the resurrection of the dead, have ye not read that which was spoken unto you by God, saying, 32 I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead, but of the living (Matt. 22:29-32). 

Heb. 13:2—Be not forgetful to entertain strangers: for thereby some have entertained angels unawares.

Remember Abraham, Gideon, Lot, Elisha and the chariots of fire, and many more.

Continue reading ABOUT ANGELS (Part 2b)


Several modern day scholars point to a problem for the chronology of the Judges in the King James Version of the Bible, but these assertions mostly come from denominational websites.  The best I can tell from these sources is that they believe there is an issue with the dates because of the genealogy.



THE TEMPLE: A Place of Worship
(Adapted from the Living Way STUDENT WORKBOOK)

Matthew 21:12-17; Mark 11:15-19; Luke 19:45-48; and John 2:13-22

Many years ago, before Christ came into the world, God provided more things for people to see when they worshiped Him. Burnt offerings, priests with beautiful clothing, the Ark of the Covenant, tables of stone with the Ten Commandments written on them, and other things helped people worship God. When the time came that Israel was called out of slavery and was, therefore, God’s chosen people, they also had a special place of worship.

Continue reading THE TEMPLE IN ANNA’S TIME