When the communist block of nations inflict the sword stroke upon the seventh head of the beast, in true communist fashion they will attempt to destroy all religion. This is the WT deception.
They obviously know this is coming and therefore invented their false Bible interpretation to deceive and ensnare.
Do not be deceived!
In ἀρχῇ beginning ἦν was ὁ the λόγος, Word, καὶ and ὁ the λόγος Word ἦν was πρὸς toward (τὸν the θεόν, God καὶ and θεὸς God) ἦν was ὁ the λόγος. Word.
This assumption that Yahweh is derived from the verb “to be,” as seems to be implied in Exod. iii. 14 seq., is not, however, free from difficulty. “To be” in the Hebrew of the Old Testament is not hāwāh, as the derivation would require, but hāyāh; and we are thus driven to the further assumption that hāwāh belongs to an earlier stage of the language, or to some older speech of the forefathers of the Israelites. This hypothesis is not intrinsically improbable—and in Aramaic, a language closely related to Hebrew, “to be” actually is hāwā—but it should be noted that in adopting it we admit that, using the name Hebrew in the historical sense, Yahweh is not a Hebrew name. And, inasmuch as nowhere in the Old Testament, outside of Exod. iii., is there the slightest indication that the Israelites connected the name of their God with the idea of “being” in any sense, it may fairly be questioned whether, if the author of Exod. iii. 14 seq., intended to give an etymological interpretation of the name Yahweh,[19] his etymology is any better than many other paronomastic explanations of proper names in the Old Testament, or than, say, the connexion of the name Ἀπόλλων with ἀπολούων, ἀπολύων in Plato’s Cratylus, or the popular derivation from ἀπόλλυμι.
A root hāwāh is represented in Hebrew by the nouns hōwāh (Ezek., Isa. xlvii. 11) and hawwāh (Ps., Prov., Job) “disaster, calamity, ruin.”[20] The primary meaning is probably “sink down, fall,” in which sense—common in Arabic—the verb appears in Job xxxvii. 6 (of snow falling to earth). A Catholic commentator of the 16th century, Hieronymus ab Oleastro, seems to have been the first to connect the name “Jehova” with hōwāh interpreting it contritio, sive pernicies (destruction of the Egyptians and Canaanites); Daumer, adopting the same etymology, took it in a more general sense: Yahweh, as well as Shaddai, meant “Destroyer,” and fitly expressed the nature of the terrible god whom he identified with Moloch.
The derivation of Yahweh from hāwāh is formally unimpeachable, and is adopted by many recent scholars, who proceed, however, from the primary sense of the root rather than from the specific meaning of the nouns. The name is accordingly interpreted, He (who) falls (baetyl, βαίτυλος, meteorite); or causes (rain or lightning) to fall (storm god); or casts down (his foes, by his thunderbolts). It is obvious that if the derivation be correct, the significance of the name, which in itself denotes only “He falls” or “He fells,” must be learned, if at all, from early Israelitish conceptions of the nature of Yahweh rather than from etymology.
