Jubilee Bible Dictionary Concordance

The Jubilee Bible: Dictionary & Concordance is a companion resource that will enhance the study of the Holy Scriptures by guiding the reader in finding the significance of important words, as well as the meanings of proper Greek and Hebrew names. While the reader will find this Concordance and Dictionary applicable to nearly any English version of the Bible, the Concordance is especially effective when studying the Jubilee Bible (JUB). This is because the Jubilee Bible stands apart from most other versions printed since the beginning of the last century. In the Jubilee Bible (JUB) the usage and context tends to define each key word so you don’t have to blindly rely on theological dictionaries or reference materials that may, wittingly or unwittingly, include any type of prejudice or bias. Careful attention has been made to properly and consistently translate each key word, through the first usage and on through to the last, avoiding the use of synonyms. Then, as a given word makes its way across the Old Testament and you make the correct match with the corresponding Greek word in the New Testament, an amazing pattern emerges. The Jubilee Bible is the only translation we know of that has made a serious attempt to mate each unique Hebrew word (and subsequently its Greek equivalent) with a unique English word (using the common English of William Tyndale and the extraordinary Hebrew scholarship of Casiodoro de Reina of the early Reformation), so that the usage (and number of occurrences of each key word) sets forth the idea of what God means by each word, as defined by the actual context in Scripture. We encourage the reader of the Jubilee Bible 2000: Concordance & Dictionary to check back from time-to-time, to look for updates to this volume, as we will continue to add to and/or correct this resource as clarity is given by the Holy Spirit.

Translated from the Original Texts in Hebrew and Greek into Spanish by Casiodoro de Reina (1569) and compared with the revision of Cipriano de Valera (1602). Based on the New Testament of Francisco de Enzinas (1543) and on the New Testament (1556) with the Psalms (1557) of Juan Pérez de Pineda. This material was translated from Spanish into English by Russell M. Stendal and compared with the Old English Translation of William Tyndale (Pentateuch of 1530, Ploughboy Edition New Testament of 1534, Joshua to 2 Chronicles of 1537, and Jonah). It was also compared word for word with the Authorized Version (by King James) of 1611. The word of our God shall stand for ever. (Isaiah 40:8) Why this Version? The Jubilee Bible (JUB) stands apart from most other English versions in print since the beginning of the last century. The usage and context tend to define each key word so you do not have to blindly rely on theological dictionaries or reference materials that may wittingly or unwittingly include any type of prejudice or bias. Careful attention in properly and consistently translating each key word, through the first usage and on through to the last occurrence, was made to avoid the use of synonyms. Then, as the word makes its way across the Old Testament and you make the correct match with the corresponding Greek word in the New Testament, an amazing pattern emerges. The Jubilee Bible is the only translation we know of that has made a serious attempt to mate each unique Hebrew word (and subsequently its Greek equivalent) with a unique English word (using the common English of William Tyndale and the extraordinary Hebrew scholarship of Casiodoro de Reina of the early Reformation) so that the use (and number of occurrences of each key word) sets forth the idea of what God means by each word as defined by the actual context in Scripture.

John Bunyan was born in 1628, seventeen years after the Authorized Version of the Bible was approved by King James and published (in 1611). Even though the intensity of the persecution of genuine believers was diminishing (in the sense that capital punishment was not as likely), religious freedom remained limited. At the time, clergy were well educated, and there were virtually no legal opportunities for an unlicensed, poor, unsophisticated, nonconformist preacher like Bunyan. Bunyan, a tinker by trade, insisted on preaching not only to closed groups (such as the Congregational Church at Bedford) but also in public (and to great effect); this led to ongoing confrontation with secular and ecclesiastical authorities, which resulted in Bunyan being imprisoned on at least three occasions, for a total of over twelve years behind bars, before eventually being pardoned and licensed to teach. Not only was the cold, dark prison a hazard to his health and a trial to his faith, it also imposed severe hardship on his wife and four children (one of whom was blind). Yet it was while in prison (between 1660 and 1672 and again for six months in 1675) that Bunyan had his famous dream(s) and subsequently wrote The Pilgrim´s Progress from This World to That Which Is to Come in two parts in addition to many other writings. It has been said that John Bunyan had a very simple personal library consisting only of his Bible and a four-volume edition of Foxe’s Book of Martyrs. His inspiration did not come from advanced theological training but from the Scriptures in the light of a very close personal relationship with the Lord. In this volume, note the extensive and virtually unprecedented use of Scripture. This special edition of The Pilgrim´s Progress was born out of my frustrating quest to find an accurate Spanish translation of this work for use in our Latin America ministry. Then, I began to search for an appropriate English edition to serve as the basis for a Spanish translation. Once again, I was stymied. All of the editions I have collected (some plain and some fancy), which have been published over the past one hundred years or so, have also been so edited or abridged that it soon became clear to me that the original intent of the author had been (at least, in certain places) significantly altered. I have not been able to find an edition of The Pilgrim’s Progress published in the past hundred or so years that has not in some way degraded, twisted, manipulated, or even deleted serious portions of the text that did not happen to line up with the modern doctrinal views of the editors (and different editors, in their varying editions, tended to distort entirely separate sections according to their conflicting theological views). Even between my 1832 and 1893 editions significant manipulation occurred, particularly with the author’s notes (early editions have them in the margin; nineteenth century editions and on have them converted into footnotes). By 1893, many notes were missing, or others that were not written by the author had been added. Also, many of the original Scripture references had been deleted or replaced with other references that detracted from rather than strengthened the original argument. Therefore, as our base text, we used a simple, no-frills pocket edition published by R.W. Pomeroy in Philadelphia (1832) in which the original spelling has been somewhat reformed but the Scripture references and footnotes (formerly margin notes) are much more intact. So, what has our editing accomplished? The original style of Bunyan reads half like a screenplay and half like normal dialogue with narration mixed in. Also, things such as capitalization, punctuation, and so on seem to blend according to Bunyan’s own style. We have turned the screenplay parts into normal dialogue and bent or even disregarded some of the modern rules of English so as to preserve the original style and meaning. We have also divided the book into chapters with subheadings to provide added comfort to the reader. We have gone through and solved some puzzles with the Old English, particularly with the slang used in certain parts of England prior to 1660 that, unlike the King James Bible (or even Shakespeare), contained words that are no longer relevant in any dictionary and that were combined in such a manner as to be exceedingly obscure. In other places, I left some “gems” intact because I thought they were so priceless that I could not bring myself to mess with them (also thinking that the reader could probably eventually figure them out). There were, however, places where I simply could not find an exact modern equivalent. Here are two examples or the original and edited versions: 1. As Cristiana and Mercy come up the hill Difficulty, the thirsty pilgrims come to a spring of water that has been deliberately muddied by the feet of some that do not desire for pilgrims to be able to quench their thirst. Original: Thereat Mercy said, “And why so envious, trow?” Updated: At this, Mercy said, “This is unimaginable; why so spiteful?” 2. While Christiana and friends are at the house of Mr. Mnason in Vanity Fair, here is part of the conversation: Original: Then said Mr. Dare-not-lie; “It is true, they neither have the pilgrim’s weed, nor the pilgrim’s courage; they go not uprightly, but all awry with their feet; one shoe goeth inward, another outward; and their hosen out behind; here a rag, and there a rent, to the disparagement of their Lord.” Updated Then Mr. Dare-not-lie said, “It is true. They have neither the pilgrim’s bearing, nor the pilgrim’s courage; they do not go uprightly, but all awry with their feet; one shoe goes inward, another outward; and their trousers are out behind: here a tatter and there a tear, to the disparagement of their Lord. The Pilgrim’s Progress is one of the most read books (after the King James Bible) in the history of the English language. I want my children and grandchildren to be able to read and understand this book according to the fullness of the original intent of the author as part of our accurate, historical Christian heritage that shall continue to bear good fruit into the future. Russell M. Stendal June 11, 2020

The book of Ruth records historical events that literally happened, but it is also a living parable with great spiritual and prophetic significance. This is the love story of Ruth, symbolic of the bride of Christ, and Boaz, the kinsman redeemer, who is symbolic of Jesus Christ. Ruth was the third gentile woman (after Tamar and Rahab) to be incorporated into the bloodline of Jesus Christ and became the great grandmother of king David. Boaz is the eleventh generation of the line of Abraham. What a wonderful, delightful time in the history of the town of Bethlehem and of the people of God.All these events would lead to the advent of Jesus Christ, prophesied as the seed of Abraham and the son of David. The genealogies in Scripture all culminate at the generation of Christ in which we, like Ruth, may be included by faith and grace as part of the redeemed body of Christ.

Vicious hate. Deadly reprisal. What can break through? A compelling narrative tracing decades of conflict in a land oft-named among the world's worst.

Today we see an increasing number of headlines focused on Evangelicalism and Christian Nationalism, bringing the matter of being Christian under great scrutiny. As Christians, we must ask ourselves whether we can be scrutinized and found desirable by both God and man. Many who profess to be Christians might say this is impossible, but is that really what the Scriptures teach? Man’s wrath is very different from God’s wrath. God is slow to anger. On a human level in the world around us, individuals and even entire groups are continually riled up and insulting one another. None of this effectuates the righteousness of God. James 1:21 entreats us to leave all uncleanness and remains of malice and receive with meekness the word ingested within you, which is able to cause your souls to be saved. God has the purpose for his children to be examples to those around them. The books of James and Jude have much to say regarding what this should look like and how it is accomplished, which is to receive the wisdom prepared for us. Do not err, my beloved brethren. Every good gift and every perfect gift is from above and comes down from the Father of lights, with whom is no variableness neither shadow of turning. (James 1:16-17) God desires to give good and perfect gifts to his children who ask in faith, not doubting anything. In fact, he is the only source of anything good and perfect. He is the Father of lights. He is the Father of our Lord Jesus Christ, who is the light of the world and who does not change, and his plans and expectations for us remain constant. Jesus told his disciples that corporately, Ye are the light of the world. The plan of the Father of lights is to bring us out of darkness and into his light so that he can place his life and love and light in us for all the world to see.

Over the past two millennia that comprise the generation of Jesus Christ, both legalism and licentiousness have eroded away at the people of God, such that the good news of the gospel has lost much of the savor it once had when it turned the world upside down (Acts 17:6). Today, entrenched legalism continues to promote a gospel too narrow for a gnat, while extensive licentiousness promotes a gospel wide enough for a pair of camels. Neither of these methods can produce the clean hands and pure heart that proceed from the plan that God established and spoke through King David. The earth is the LORD’s, and the fullness thereof; the world and they that dwell therein. For he has founded it upon the seas and established it upon the rivers. Who shall ascend into the hill of the LORD? or who shall stand in the place of his holiness? He that has clean hands and a pure heart, who has not taken my name in vain, nor sworn deceitfully. He shall receive the blessing from the LORD, and righteousness from the God of his saving health. This is the generation of those that seek him, that seek thy face, O Jacob. Selah. (Psalm 24:1-6) In his most recent book, The Generation of Christ, Russell Stendal takes the reader through a complete study of the gospel of Matthew, examining the importance and prophetic significance of the generation of Christ in this last hour we live in, as we enter into the Day of the Lord.