Chapter 1

¹ Paul, an Apostle of the Anointed Jesus by the will of God, and Timothy our brother, ² to the holy and faithful brothers in the Anointed One at Colossae: May you have loving care and peace from our Father, God.

³ We always thank God, the Father of our Lord Jesus the Anointed One, when we pray for you, ⁴ since we’ve heard of your faith in the Anointed Jesus and of the love you have for all the Holy Ones, ⁵ through the hope that has been reserved for you in the heavens. This is the same hope that you learned of when the truth of the good news ⁶ was first brought to you. [And today] it’s producing fruit and increasing throughout the entire world, just as it has been doing among you since the day you first heard of it and came to an accurate understanding about the truth of God’s loving care. ⁷ That’s what you’ve learned from EpaPhras our beloved fellow slave, who is a faithful servant of the Anointed One on our behalf. ⁸ And he’s the one who told us of the love that you have by the Breath [of God].

⁹ It’s because of this, that; from the day we heard [of it], we haven’t stopped praying for you and asking for you to be filled with a complete knowledge of His will in all wisdom and spiritual understanding. ¹⁰ We want you to walk in a way that’s worthy of the Lord and to be completely pleasing as you keep on producing the fruit of all sorts of good works and growing in a full knowledge of God, ¹¹ getting stronger in the power of His Glorious Might, so you can endure everything in joy and patience, ¹² while you thank the Father who qualified you to receive a part of the inheritance of the Holy Ones in the light.

¹³ He drew us to Himself from out of the power of darkness and transferred us into the Kingdom of the Son of His love. ¹⁴ And the ransom price that frees us from our sins has been paid through him. ¹⁵ For, he’s the image of the invisible God and the firstborn of all creation. ¹⁶ Through him everything in heaven and on the earth was created, both the things that are visible and those that are invisible. Everything has been created through him and for him, regardless of whether they are thrones, or rulerships, or governments, or powers. ¹⁷ He was before everything and everything came into existence through him. ¹⁸ He’s the head of the body of the congregation; he’s the beginning and the first one to be born from the dead, so that he would be first in everything.

¹⁹ [God] saw that it was good for him to be complete in everything, ²⁰ and used [Jesus] to bring everything back into a good relationship with Himself, by making peace through his blood [that was shed] on the pole, regardless of whether these things are heavenly or earthly.

²¹ Why at one time, you were aliens and enemies; because, all you thought about was doing bad things. ²² But [Jesus] has restored your relationship with [God] by means of the death of [his] fleshly body. [This was done so that] you could be presented to Him as holy, without blemishes, and free from any accusations… ²³ that is, as long as you stay firmly founded and deeply rooted in the faith, and aren’t diverted from the hope of the good news that you heard, which is being preached in all creation under heaven, and of which I (Paul) am a servant.

²⁴ Even as I suffer, I’m rejoicing over you. Right now, my flesh is finishing whatever may have been lacking during the difficult time that the Anointed One endured. I’m doing this in behalf of his body, the congregation, ²⁵ which is what I’m serving. It’s a responsibility that God assigned to me for your sakes, to fulfill God’s Word ²⁶ about the mystery that was hidden from past ages and generations, but has now been made clear to His Holy Ones.

²⁷ It was God’s Will to make those of the nations understand the glorious richness of this mystery, so that the Anointed One would be in you, [giving you] the hope of glory. ²⁸ So, he’s the one we’re advertising… we are wisely teaching and putting his mind in every man, so we can present every man as being complete in the Anointed One. ²⁹ This is why I’m working hard and struggling; so he can show his power and his way of doing things through me.

Chapter 2

¹ I want you to realize what a great struggle I’m undergoing on your behalf, as well as for those in LaoDikea and for all those who haven’t met me face to face yet. ² I want your hearts to be comforted over this, so you can be brought together in love; and for you to be provided a rich and sure understanding, as well as an accurate knowledge of the mystery of God, the Anointed One. ³ For, hidden in him are the treasures of all wisdom and knowledge.

⁴ I want to explain this to you so that no one can mislead you with strong arguments. ⁵ For, although I’m not there in the flesh, I’m with you in spirit.

I’m rejoicing, because I’ve noticed the way that you’ve come into line with and become firm in the Anointed One. ⁶ So, since you’ve accepted the Anointed Jesus (the Lord), [you must] keep on walking with him. ⁷ Become rooted and built up in him; and become firm when it comes to faith in the things you were taught… overflow with it whenever you’re giving thanks!

⁸ Watch out so that no one carries you off as a captive with the philosophies and empty hopes of human traditions, because these base things of the world don’t come from the Anointed One; ⁹ for in him lives all the fullness of the divine body… ¹⁰ and you’re also one with him [in this fullness]… and he’s the head of all governments and powers.

¹¹ You were circumcised into him with a circumcision that was done without hands, when you stripped away your fleshly bodies… this is the circumcision of the Anointed One. ¹² You were all buried with him when [you were] baptized, and you were all raised together by faith in what God (who raised him from the dead) has done in you. ¹³ For, that’s when you died to your errors and to the uncircumcised state of your flesh, and when you became alive with him. Then he kindly forgave all your errors ¹⁴ and wiped away the handwritten Law that held us down and oppressed us… he lifted it out of the way and nailed it on the pole! ¹⁵ Then he stripped away the governments and powers, and openly displayed that this is how he conquered them.

¹⁶ So, don’t let anyone judge you when it comes to [what you] eat or drink, or over your views of the festivals, such as the New Moons or Sabbaths, ¹⁷ for these are just shadows of things to come, while the reality belongs to the Anointed One.

¹⁸ And don’t allow anyone to take away your prize by suggesting some lowly form of worship of the messengers [of God], or by making strong claims for things he has seen. [This man has become] overly impressed with something he imagined in the flesh, ¹⁹ and he’s not hanging onto the head… the one who holds the whole body together with its joints and ligaments, and which keeps growing with the [type of] growth that comes from God.

²⁰ So, if you’ve already died to the base things of this world along with the Anointed One, then why do you (as though you’re still living in this world) put yourself under such laws as, ²¹ ‘don’t feel it,’ ‘don’t taste it,’ or ‘don’t touch it’ … ²² especially when it comes to things that are just going to be consumed? These are the commands and teachings of men! ²³ Choosing such a form of worship may sound wise, with all its humility and mistreatment of the body, but it has no value when it comes to satisfying fleshly needs!

Chapter 3

¹ So, if you’ve been raised with the Anointed One, search for the things that are above… at the right hand of God, where the Anointed One is sitting. ² Also, think about the things that are above us, not of this system of things, ³ because you died and your life has been hidden away in the Anointed One and in God. ⁴ And then, when the Anointed One (who is our life) shows himself, you will also be seen with him in glory.

⁵ So, while you’re on the earth, deaden your body parts to sexual immorality, uncleanness, passions, desires for bad things, and greediness (which is idolatry). ⁶ For, it’s due to such things that the wrath of God is coming. ⁷ Why, that’s the way you acted when you used to live for such things. ⁸ But now, get all of that out of your mouths (the wrath, anger, badness, slander, and obscenities) ⁹ and don’t lie to each other! Take off the old person and the things that he did, ¹⁰ and put on the new man who has been renewed by coming to an complete knowledge… become the image of the One who created [this new man] ¹¹ in [a body] where there are no Greeks or Jews, circumcised or uncircumcised, foreigners, Scythians, slaves, or freemen… just the Anointed One, who is everything and in everything!

¹² So, as God’s chosen people who are holy and loved, put on the caring traits of empathy, kindness, humility, meekness, and patience. ¹³ Keep putting up with each other and forgiving each other kindly (whenever anyone has a reason to complain)… just as the Lord kindly forgave you, you do the same! ¹⁴ And add love to all of that, because it’s the perfect unifying force.

¹⁵ Let the peace of the Anointed One serve as the referee in your hearts, because it called [all of] you into one body. So, be thankful and ¹⁶ allow the words of the Anointed One to live in you richly and in all wisdom, as you kindly teach and remind each other through psalms, hymns, and songs from the Breath [of God].

Sing to God from your hearts! ¹⁷ And no matter what you say or do, do everything in the name of the Lord Jesus, thanking God (the Father) through him.

¹⁸ Wives; Always obey your husbands, since this is proper [for those who are] in the Lord.

¹⁹ Husbands; Love your wives and don’t be bitterly angry with them.

²⁰ Children; Obey everything that your parents [tell you to do], because this pleases the Lord.

²¹ Fathers; Don’t frustrate your children, so they don’t become discouraged.

²² Slaves; Obey those who are your fleshly masters in everything. Don’t just put on a good show to please men, but [do everything] sincerely and from the heart, in the fear of the Lord.

²³ Whatever you’re doing, work at it with your whole strength as though [you are doing it] for the Lord, and not for men. ²⁴ You know that you’ll get the reward of the inheritance from the Lord, so slave for the Lord (the Anointed One), ²⁵ because, those who are unrighteous will only receive the unrighteousness that they do, and they won’t be recognized.

Chapter 4

¹ Masters; Be righteous and fair with your slaves, because you know that you also have a Master (in heaven).

² Keep on praying, staying alert, and giving thanks. ³ And at the same time, also pray for us… that God may open a door [of opportunity] for us to speak and to tell the mystery of the Anointed One, which is the reason why I’m shackled… ⁴ to show whatever it is that I’m supposed to say.

⁵ Keep on walking wisely when it comes to those on the outside, and keep watching for opportunities. ⁶ Be respectful in everything you say… season it with salt and know how to answer each person.

⁷ TychiKos (my dear brother, faithful servant, and fellow slave in the Lord) will tell you everything that’s happening with me. ⁸ That’s why I’m sending him to you… to keep you abreast of what’s going on and to comfort your hearts. ⁹ [I’m also sending] Onesimus, my faithful and loved brother who came from you. They will tell you all the rest.

¹⁰ AristArchus (my fellow prisoner) sends you his greetings, as does Mark (BarNabas’ cousin). He’s the one that you were told to welcome if he ever comes to [visit] you… ¹¹ and so does Jesus (who’s also called Justus). All of them are circumcised, but they are also my fellow workers for the Kingdom of God, and they’ve done so much to console me.

¹² EpaPhras (who came from you), a slave of the Anointed Jesus, sends his greetings. He always puts a lot of effort into his prayers for you, asking that you might become perfect in the stand that you’re taking and [that you’ll] completely carry out the Will of God. ¹³ I can testify to the fact that he goes to a lot of effort on your behalf, and for those at LaoDikea and at HierApolis.

¹⁴ Luke (the beloved physician) sends you his greetings, and so does Demas. ¹⁵ Give my greetings to the brothers at LaoDikea, as well as to Nympha and the called ones in her home.

¹⁶ After this letter has been read among you, also arrange for it to be read in the LaoDikean congregation… and you read the one from LaoDikea. ¹⁷ Also, tell ArcHippus to keep an eye on the service assignment that he accepted in the Lord and to make sure he fulfills it.’

¹⁸ Here is my greeting (Paul’s) in my own hand. Remember me in prison. May [God’s] loving care be with you.

Notes

The Ransom

Throughout the Bible, we read of 'the ransom' (gr. lytron) that Jesus paid. Exactly what does this term refer to?

At Matthew 20:28, Jesus said, 'This is how the Son of Man came, not to be served, but to serve and to give his living body as a ransom for many.'

Romans 5:12, 14 says, 'Sin entered this world through one man and this sin resulted in death. So, death spread to all men because everyone has sinned. However, death reigned from [the time of] Adam down to Moses, even over those who didn't sin in the same way that Adam did. And [Adam] was a prototype of the one who would come.

1 Corinthians 15:21, 22 says, 'Since death came through a man, resurrection from the dead also comes through a man. And as all are dying because of Adam, all will be made alive in the Anointed One.'

Therefore, from the above, we must conclude that Adam lost the hope of 'life' for himself and for all his descendants through his sin in Eden. However, Jesus came and paid the 'ransom price' to God, to redeem us from the sin of Adam, so that we could once again have the hope of 'age-long life' and a resurrection of the living.

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Cross or Pole?

The Greek word stauros simply means pole. So, regardless of popular tradition and doctrine, there is no mention of a pole with a cross piece (cross) in the original Bible. Also, the Greek word staurotheto (which is translated crucified or hung on a cross) is translated as impaled (put on a pole or stake) here, because that's what it means.

Does this mean that Jesus didn't die on a cross? Not necessarily, for there is a lot of historical evidence which indicates that he did (see the link Dispute about Jesus' Execution Method). Yet, whether the Romans used just an upright pole or one with a cross beam as a means of torture and execution is really unimportant. If one views such a thing as an object of worship (which many do), then this is condemned in the Bible as idolatry… and they are also missing the point. For, what should be held as sacred to us is the one who gave his life on our behalf, not the disgusting object of his execution.

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‘In’

The Greek word εν (en) simply means in. However, it is translated as in, one, in union with, and as other words, depending on the context.

Especially in the book of John do we find the question raised, 'Was Jesus really the same person as The God?' This a question has been raised because the text at John 10:38 literally says, '… in order that you should know and you may be knowing that in (en) me the Father and I in (en) the Father.' And in many Bibles, this text is translated as saying, 'I and my father are one.' Is this the true meaning of what Jesus said? Is Jesus 'one with' (the same as) the Father?

That could be a correct translation if the verse is pulled out of context. However, notice what Jesus said later on, as found at John 14:20: 'εν εκεινη τη ημερα υμεις γνωσεσθε οτι εγω εν τω πατρι μου και υμεις εν εμοι καγω εν υμιν,' or, 'In that the day you will know that I in (εν) the Father of me, and you in (εν) me, and I in (εν) you.'

So, if John 10:38 means that Jesus is the same person as his Father, then John 14:20 means that all of Jesus' followers are the same person and that they are also the same persons as Jesus and his Father. Is this a logical conclusion? No, because it doesn't harmonize with numerous other scriptures that show his followers to be individuals, but one with (or, in unity with) Jesus and God.

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Fornication or Sexual Immorality?

The Greek word porneia means more than just copulation between individuals who aren't married to each other. The term literally means that which is sold (by prostitutes). So, it includes all types of sexual acts that might be sold by prostitutes; and it applies to such actions between those (whether male or female) who are not married to each other, even when there may be no exchange of money, because, wherever we find the word porneia in the Bible, the Hebrew Law shows that it involves any intimate relations between unmarried persons.

Therefore, because the English word fornication carries the nuance of just copulation between unmarried persons, we have used the broader term sexual immorality in this Bible to indicate the full range of meaning.

For more information, see the linked document Christian Morality.

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Undeserved Kindness or Caring?

The Greek word caris is where we derive the English words care and caring. Old English Bible translations have rendered caris as grace. But the nuance that grace implies (smooth and flowing) totally distorts the meaning of this term in contemporary American English.

Most Bible dictionaries prefer to see caris translated as undeserved kindness. However, this phrase, which may or may not make some minor technical difference in the meaning, adds wordiness, which distracts from the ease of reading. So you will find it translated as care, loving care, caring, or kindness herein, depending on the setting.

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The Anointed

Notice that in this Bible translation, 2 Corinthians 1:21, 22 (for example) says, 'The One who guarantees that we all belong to the Anointed One, and He who anointed us, is God.'

So, why didn't these translators just go ahead and render the word (Anointed) as Christ – as countless other translators have done? For two reasons:

· Because Christ has almost totally lost its meaning to most Bible readers today, and most have come to believe that 'Christ' was Jesus' last name. It wasn't.

· Because Christ is a word that was made up by early Bible translators and is only used in that form when they think that the Bible was speaking of Jesus. In other places it is correctly translated as anointed.

If you look at the above verse in Greek, you'll see that it reads, 'Ho de bebaion hemas syn hymin eis Christon kai chrisas hemas Theos,' or, 'The of stabilizing us with you into Anointed and anointing us God.'

You will notice here that Christon (Christ or Anointed) and chrisas (anointing) are both derived from the same root word, which by the way, is Greek for olive oil. Why olive oil? Because that substance was traditionally poured over the heads of those whom God chose to be kings or priests over IsraEl. For example, David and Solomon were both anointed (oil was poured over their heads) in proof of the fact that they had been chosen by God to be kings over IsraEl.

So, the word means anointed. But if you prefer the word Christ, then Saul, David, and Solomon were Christs, for you can't have it both ways. As an example; look at the words that David spoke about Saul, as found at 1 Samuel 24:6 LXX): 'Kai eipin David pros tous andras autou: Medamos moi para kiriou ei poieso to hrema touto to kyrio mou to christo kyriou epenegkai cheira mou ep auton hoti christos kyriou estin autos,' or 'Said David to the men of/his: By/no/means of/me from the/Lord if I/should/do this thing to my/Lord to/the Christ (Anointed) of/the/Lord to/raise my/hand against him, for the/Christ (Anointed) of/the/Lord this is.'

So as you can see; if Christos should be translated as Christ, then unrighteous King Saul was also Christ. However, almost all Bibles translate christos as anointed in this case (one of many instances).

Such a physical anointing with oil appeared to picture receiving God's Holy Breath, which happened to Jesus at his baptism, to 120 of Jesus' disciples at Pentecost of 33-C.E., and to other First-century Christians. So Jesus didn't really become the Christon (Christ, Anointed, or Chosen One) until he was anointed with Holy Breath at his baptism (when the 'dove' came down on him).

If you understand this nuance, you get the true meaning of the word Christ (Anointed) as it applies to Jesus; it means that he was the one who God chose to be king over His people. Also, Paul was telling the Christians in Corinth that they too would be anointed… become 'christs.' For, when they were 'anointed' and sealed in their hearts by God's Holy Breath, they were selected to be 'kings on the earth' (Revelation 5:10).

Notice what can be learned from a proper understanding of the Greek words by looking at Matthew 24:24. For there, many Bibles say that Jesus foretold the coming of false Christs and false prophets. But what he actually said was, 'Because false anointed ones and false prophets (gr. pseudo christon kai pseudo prophetai) will arise and they will perform great signs and omens to mislead (if possible) even the elected.'

So, Jesus wasn't necessarily saying that people would come claiming to be him, but people would come falsely claiming to be the anointed and prophets. For more information, see the linked document, False Anointed and False Prophets.

Another example of the poor use of the title Christ (implying Jesus) by Bible translators can be found at 1 Peter 1:10, 11, which reads in this Bible: 'When it comes to salvation, the Prophets looked and searched for this loving-care that's being shown to you. They tried, through the spirit of anointing that was in them, to determine the exact time and circumstances of the sufferings of the Anointed One and of his being glorified, which they knew about even back then.'

Other Bible say that it was the Spirit of Christ that was in the ancient Prophets. However, as we pointed out above, Jesus didn't become the Christ or the Anointed until after his baptism.

So, what Peter was saying in those verses, is that those ancient Prophets tried through the power of God's Breath which had anointed them to be Prophets, to determine the time and circumstances of the glorification of Jesus. For, if you check the wording of those verses in Greek, you'll see that there is no definite article preceding the first christou (anointed), which would be required if it was saying that the Spirit of the Christ (or the Anointed One) was in them.

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Paul’s Letters

We find the entire flap about who wrote Paul's letters – by scholars and critics alike – funny. For, much has been made of the fact that the writing styles of Paul's letters vary so much, it is improbable that he wrote them all; and he obviously didn't, as the words of Romans 16:22 testify, 'I, Tertius, who wrote this letter, greet you in [the] Lord.'

Paul, as several of his letters indicate, had very poor eyesight (see Galatians 4:13-15). Why? Was this caused by the brightness of his vision of Jesus, as some say? Well, it could have been, but we doubt it. Remember that there were no eyeglasses at the time when Paul wrote, he was likely over forty years old, and many of us who are beyond that age couldn't see to write letters today if it weren't for our eyeglasses. And there are several other natural causes for poor eyesight – other than miraculous visions.

A further indication of Paul's poor eyesight is found at Galatians 6:11, where he wrote, 'Look at these large letters that I wrote with my own hand!' This can indicate that; either Paul wrote the book of Galatians by himself, or that he had written just those few words of the letter. However, the mentioning of 'large letters' shows that he could barely see his own handwriting. That he could have written this letter himself is seen by the relatively short and less 'flowery' introductory words (Galatians 1:1-5).

Obviously, a man named Tertius wrote the letter to the Romans for Paul. Then, if you look at the headings or conclusions of other letters, you'll find references to those who likely did the writing. For example, First Corinthians starts with the words, 'Paul … and Sosthenes our brother.' Then Second Corinthians starts out the same way, 'Paul … and our brother Timothy.'

So, there are obviously different writing styles in Paul's letters, because (as the letters themselves indicate), different people did the writing. This may be quite a revelation to critics and college professors, but they obviously haven't actually read the letters.

For more information, see the attached link, The Bible's Internal Proofs of Its Authentic History.

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Breath or Spirit

The Greek word pneuma (as in pneumonia, a breathing disease) means breath or wind – the movement of air. In other Bible translations, this word is often translated as spirit or ghost, as in Holy Spirit or Holy Ghost. However, spirit is just a shortened form of the Latin word spiritu, which just means breath in Latin. And ghost conveys another meaning altogether.

In the Bible, the most common use of the word pneuma is to convey the idea of a force that can't be seen, such as breath or wind. And the problem with translating it as spirit or ghost, is that those words have been given religious meanings that aren't implied by the Greek texts.

Therefore, to prevent confusion, the Greek word pneuma is frequently translated as breath herein. However, there are exceptions, as in instances where the Bible refers to demons as 'spirits.' Translating pneuma as breath in these cases, although correct, might just be confusing. There are also places where we have left pneuma translated as spirit, when the word implies a person's tendency (or spirit). And, since the nuance implied by the word spirit in the English language (an unseen power) is correct, we recently changed back to translating pneuma as spirit in several places, when referring to God's Holy Spirit. However, recognize that pneuma is often best defined by calling it [God's] Holy Breath. For an example, see the Note Worshiping God In Spirit and Truth.

Another important use of the word pneuma is in the phrase, 'Breath of Life.' This phrase appears to mean more than just breathing, for it seems to refer to the entire mechanics of life itself. It's the unseen force of life for all creatures… it's what makes each cell alive. However, nowhere does the Bible describe the 'pneuma' as immortal, nor is it the same as the soul (a breathing thing), so it can (figuratively) 'return to God' at death,' because all hope of future life depends on God and His promise of a resurrection.

Note in particular how the term Breath is used at Job 27:3, where Job spoke of God's Breath or Spirit. For there he asked, 'Does the Breath of the Divine One remain in my nose?' As you can see from his application of this word, pneuma obviously referred to God's Breath, not to a person or to an unseen force. He was talking about that which comes from God and which caused him (Job) to breathe… the Breath of Life.

It is interesting that at Genesis 6:3, God said concerning the wicked people on earth before the Downpour: 'I won't allow My Breath to stay with these men through the age, for they are fleshly.' In Greek that reads, 'Ou me katameine to pneuma mou en tois anthropois toutoiseis ton aiona, dia ai einai autous sarka,' or, 'Not not should stay the Breath Mine with these men the age through, their being flesh.'

While the words Breath Mine (pneuma mou) here can refer to God's Holy Breath, it seems more likely that He is referring to the breath of life that He gave to Adam. So it appears as though what God was saying here, is that the breath of life (of the people of that age) would be removed prematurely. However, since God referred to it as 'My Breath,' there may be a link implied between God's Holy Breath and the breath of life.
For more information, see the linked document, 'The Powers of God's Holy Spirit.'

However, when Jesus died (as the words recorded at John 19:30 say), 'he hung his head and gave up the breath' (gr. kai klinas ten kephalen paredoken to pneuma, or, and inclined his head giving/up the breath). In this case, the obvious reference is to 'the breath of life,' or that force which gave him life as a human.

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Mystery

The Greek word that is translated as mystery here (Sacred Secret in other Bibles) is mysterion, which is the root word of the English word mystery.

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The Dead

Revelation 20:12 speaks of the 'dead' 'standing before the throne' and 'being judged.' Since they are able to stand for judgment, in what sense are they dead?

Note that at Matthew 9:60, Jesus said, 'Let the dead bury their dead.' And at Romans 8:10, Paul speaks of the body being 'dead' because of sin. Then at 1 Corinthians 15:22 he explains that, 'Because of Adam, all men are dying.'

So the conclusion we must reach is that all men are considered as dead and dying before God, due to inherited (and their own) sins. Thus, the scriptures in Revelation Twenty appear to be speaking of people who are no longer physically dead (for they will have already been resurrected), that will stand before God and be judged either to age-long life, or to the permanent destruction of the 'lake of fire.'

However, from the promises of Jesus, it does appear as though people can be considered no longer dead even before the resurrection. For, notice what is recorded that he said, at John 5:24: 'I tell you the truth; He who hears what I say and believes in the One that sent me, will have age-long life… he won't come into the judgment, for he has crossed over out of the death and into the life!'

And John wrote again at 1 John 3:14 'Because we love our brothers, we know that we've crossed over from death to life. However, those who don't love stay dead.'

So, it appears as though a person is no longer considered to be 'dead' by God, when his/her name is written in 'the book of life.' This doesn't mean that they won't die, but that they are considered as 'alive' in God's eyes, and they will not be counted among the dead who are raised in the resurrection (for more information, see the linked document, The Resurrection).

This appears to be the meaning of Jesus' words at Matthew 22:32, which say, 'Haven't you read what God told you about the resurrection of the dead, [when he said], I am the God of AbraHam, the God of IsaAc, and the God of Jacob? He isn't the God of the dead, but of the living!'

Also, this appears to be the meaning of his words as found at John 6:54-56, where he said, 'For, if you chew my flesh and drink my blood, you will have life within yourselves, and then I'll resurrect you on the Last Day, because my flesh is truly food and my blood is truly drink. Those who chew on my flesh and drink my blood will stay in me and I [will stay] in them.'

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Kingdom

The word Kingdom is translated from the Greek word basileia, which refers to the realm of a king (basil).

A common misconception about the Kingdom of God, is that it isn't real… that it's just a state of mind. This conclusion is based on Jesus' words found at Luke 17:21, which say (in Greek), he basileia tou Theou entos hymon estin (the Kingdom of the God in you is). And we have quite literally translated this verse as, 'for God's Kingdom is within you.' However, some object to our translating his words this way, because, notice that (at Luke 17:20) Jesus said this in reply to a question which was raised by the Pharisees; and he probably didn't think that the Kingdom was in their hearts (although some Pharisees did become his followers).

So, what did Jesus really mean? Well, some religions have concluded he was saying that: He, the king of that Kingdom, was there in their midst, and that the hope of becoming kings in that Kingdom was being offered to them. But it's also true that real Christians ever since that time have believed and acted as members of that Kingdom in their hearts. So, the Kingdom of God was truly within some of them… but this doesn't necessarily mean (as some religions have concluded) that the Kingdom won't come at some actual future time and become the realm of the kingship of Jesus and his faithful followers.

Notice, for example, Jesus' own words found at Luke 22:16, where he told his disciples (concerning the fermentation-free bread), 'Because I say to you; I won't eat it again until it's fulfilled in the Kingdom of God.' So, he was clearly saying that the Kingdom was to be a future thing, and thus is was not just an existing frame of mind.

Also notice that; Since it appears as though he and his elected ones will rule from heaven, the place from which they will rule could be called 'the Kingdom of Heaven.' However, the term, the Kingdom of Heaven appears to refer to the rule from heaven, and not to the place where those who are ruled will all live. We draw this conclusion from Jesus' words as found at Matthew 8:11, where it is recorded that he said: 'Many from the sunrise and sunset will come and recline [at the table] with AbraHam, IsaAc, and Jacob in the Kingdom of Heaven.'

Although those words would seem to confirm the thought that faithful ones such as AbraHam, IsaAc, and Jacob would rule from heaven; realize that AbraHam, IsaAc, and Jacob weren't really in heaven at the time when Jesus said that. This is confirmed by what Jesus said (at John 3:13), 'No one has gone to heaven other than he who came from heaven, the Son of Man.' And while not being dogmatic on this point, we understand that the ancient patriarchs were never promised life in heaven (for more information, see the linked document The Hereafter)

So, Matthew 8:10-12 must be referring to AbraHam and his descendants living under the rule of a heavenly Kingdom government. These faithful ones don't appear to qualify to be rulers in heaven themselves, because they weren't 'born again' to receive the value of a spiritual life, nor were they part of the 'Sacred Agreement for a Kingdom' (Luke 22:29) that Jesus had made with his Apostles just prior to his arrest and execution.

Notice again, how Jesus showed that the Kingdom of God hadn't already arrived at the time he was speaking; for we are told at Luke 19:11, 'While they were listening to these things, he told them another illustration, because he was getting close to JeruSalem, and they all thought that the Kingdom of God was about to happen instantly.' So, although the Kingdom of God (or as Matthew describes it, 'The Kingdom of Heaven') may have been in their hearts, there was still to be an actual Kingdom rulership over IsraEl and the earth.

Then Jesus told the parable about the Kingdom (in Luke 19:12-27)) of a man who (like himself) made a long trip to a distant land to receive kingship. So, this parable shows that there was to be a long period between the time when Jesus would leave on his journey (to receive kingship in heaven), and the time when he would return to reward his faithful slaves.

Therefore, there is a definite time for this Kingdom to start its rule, and this is made clear by the words of Revelation 12:10, where we read: 'Then I heard a loud voice in heaven say, This is the moment when the salvation, the power, the Kingdom of our God, and the authorization of His Anointed begin. Because, the one who has been accusing our brothers has been thrown down… he who has been complaining about them day and night in front of our God!'

So, when the Opposer and his messengers are expelled from heaven, God's Kingdom begins there.

Then, what IS the Kingdom? The term appears to refer to a coming rulership of the earth from the heavens by Jesus and his elected, who will rule on the earth, for John wrote at at Revelation 5:9, 10, that a heavenly group sang this song to him about Jesus:
'You bought people for God with your blood,
From every tribe, language, ethnicity, and country.
Then you made them rulers and Priests to our God,
And they'll rule as kings on (gr. epi) the earth.'

Then at Revelation 2:26 it's recorded that Jesus promised: 'I'll give he who conquers and obeys whatever I tell him to do down to the end, power over the nations.' And again (at Revelation 3:21) Jesus promised: 'Then I'll allow the one who conquers to sit down with me on my throne, just as my Father has allowed me to sit on His throne, because I have conquered.'

For more information, see the linked document, The 'Seed' – God's Kingdom.

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Messengers

Most Bible translations render the Greek word aggelos (pronounced ahn-gel-ose – with a hard g) as angel wherever it is found. However, aggelos is just the Greek word for messenger. True, in most cases where the Bible speaks of angels, it is referring to spirit messengers from God. However, this may not be the meaning in every instance, and always translating it as angel may distort what was meant.

For example, consider the words at Acts 12:15, where Peter had just been released from prison and came to the door of some faithful Christians. Here the housemaid told the people inside that Peter was outside. And according to many other Bibles, they thought that it was 'his angel' at the door. However, this rendering doesn't sound reasonable, for it would have been unusual for Christians to assume that an angel from God (who looked like Peter) was standing and knocking at their door. Rather, the rendering we have used herein makes more sense, 'So they said, It's his messenger.'

Another good example of why aggelos shouldn't always be translated as angel can be found at Genesis 32:3, which reads in Greek, 'Apasteile de Iakob aggelous emprosthen autou pros Hesau ton adelphon autou' or, 'Sent of Jacob angels(?) ahead of/him toward Esau the brother of/him.' Here Jacob was obviously sending human messengers to his brother, not heavenly ones (angels).

And consider the words at Numbers 20:14, where we read that Moses sent messengers (gr. aggelous – messengers, plural) from Cades to the king of Edom.' Then in verse 16, it says that 'Jehovah … heard our voice and sent His messenger (gr. aggelon – messenger, singular) who brought us out of Egypt.'

Obviously, the same word (with only conjugated variations) is used there to speak of two different types of messengers… those who were human and the one who was sent from heaven by God. And in this case, most Bibles translate the first instance as messengers, but the second as angel. We have not chosen to make this distinction, however, for the readers should be able to discern from the context which ones are human and which ones are spirit by themselves. And when there is some question, each person should keep an open mind.

Consider the words of Haggai 1:13, where we read: 'Then the Messenger (or angel) of Jehovah, Haggai, one of the messengers (or angels) of Jehovah, said to the people: Jehovah says, I am with you!'

Yet, Haggai was just a man, not a spirit. So, there may be other cases in the Bible where some translations have presumptuously written angel, when the one that God sent was a human messenger!

Also consider that; Translating aggelos as messenger when it is truly speaking of a spirit from God, helps to provide readers a better, deeper understanding of the actual role that such sons of God play in His dealings with mankind… and that the term angel isn't a type of creature or a heavenly rank (as most think), but an assignment that may even be temporary. It also helps us to understand why the Bible never speaks of female or baby angels (because dead men, dead women, and dead babies don't become angels, since heavenly spirits are direct creations by God).

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Bodily Divinity

It is very difficult to translate Colossians 2:9, 10 into English, and many different conclusions have been reached about what Paul was writing here. In Greek it reads: 'οτι εν αυτω κατοικει παν το πληρωμα της θεοτητος σωματικως και εστε εν αυτω πεπληρωμενοι ος εστιν η κεφαλη πασης αρχης και εξουσιας,' or, 'because in him is/dwelling/down all the fullness of/the divinity bodily and you/are in him having/filled who is the head of/all government and authority.'

The King James Bible renders these verses as: 'For in him dwelleth all the fulness of the Godhead bodily. And ye are complete in him, which is the head of all principality and power.'

GOD'S WORD® Translation says: 'All of God lives in Christ's body, and God has made you complete in Christ. Christ is in charge of every ruler and authority.'

The International Standard Version says: 'because all the essence of deity inhabits him in bodily form. And you have been filled by him, who is the head of every ruler and authority.'

And the New World Translation reads: 'because it is in him that all the fullness of the divine quality dwells bodily. And so you are possessed of a fullness by means of him, who is the head of all government and authority.'

We have rendered these verses as: 'for in him lives all the fullness of the divine body… and you're also one with him [in this fullness], and he's the head of all governments and powers.'

As you can see, the wording of different Bible translations is quite varied, and their choice of words appears to depend on whether the translators believe in the concept of a Holy Trinity or not.

What did Paul actually mean? Well, although we have concluded through independent research that the Trinity concept is poorly supported (see the linked document Who Was Jesus?), we have no one's doctrines to support. So, hopefully we can be more objective.

As you can see; whatever the fullness of the divine body may be, it is something that is shared in by the Christian congregation. So the wording of Colossians 2:9, 10 doesn't appear to support the Trinitarian Godhead concept, or the idea that God lives in Jesus' body, since many share in the fullness of that body, as the Greek text clearly shows. For, the wording seems to closely reflect the words of John as found at John 14:20, which reads: 'εν εκεινη τη ημερα υμεις γνωσεσθε οτι εγω εν τω πατρι μου και υ μεις εν εμοι καγω εν υμιν,' or, 'In that the day you will/know that I in (εν) the Father of/me, and you in (εν) me, and I in (εν) you.'

Here Jesus was speaking of a special relationship between God, himself, and the congregation, and he used the Greek word εν (English: in) to reflect their closeness or unity. So for that reason, we have chosen to render εν as one with at Colossians 2:10 (as we have in several other places throughout the Christian-Era Scriptures). And from this description that was given by Jesus himself, we must conclude that the sharing of the divine body refers to a oneness or unity between Jesus, God, and the congregation… which will lead to all having a headship over governments and powers.

Notice how this conclusion is supported by the words of Colossians 3:1-4, which read: 'So, if you've been raised with the Anointed One, search for the things that are above… at the right hand of God, where the Anointed One is sitting. Also, think about the things that are above (not on the earth), because you died and your life has been hidden away in the Anointed One and in God. And then, when the Anointed One (who is our life) shows himself, you will also be seen with him in glory.'

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Cosmos or World?

In Jesus' discussion about the sheep and goats, found at Matthew 25:34, he said, 'Then the king will tell those on his right, Come, you who've been praised by my Father, inherit the Kingdom that's been prepared for you from the founding of the arrangement.'

In Greek, the words we have translated as founding of the arrangement are katabole kosmou. You may recognize that the English word cosmos is a derivative of kosmou. And cosmos is the word that modern peoples usually use when referring to the universe today. So, why have we translated it as arrangement, and what is meant by the term, founding of the arrangement?

Actually, the closest English meaning of Greek word kosmos is arrangement. For example, when Paul urged Christian women to dress modestly, he used the word kosmos to describe well-arranged clothing. However, in other Bibles kosmos is usually translated as world.

Although it has been said that the word world doesn't appear at all in the Hebrew texts of the Ancient Scriptures of IsraEl (OT), the word kosmos does appear there several times in the Greek Septuagint. The reason why some say that world (or kosmos) doesn't appear there, is because the equivalent Hebrew word (te·vel) is often translated (in different Bibles and in different places) as arrangement, ornamentation, honor, delight, universe, earth, army, etc. Yet, in the Christian Era Scriptures (NT), where kosmos appears several times, it is usually translated as world… as in the world of Noah, the light of the world, the field is the world, etc. However, there are some fifteen definitions given to the word world in English dictionaries, and most don't carry the same meaning as the Greek word. So, world is a poor choice when translating kosmos. For example: kosmos never seems to apply to the earth (which is how we often think of it). Rather, it often applies to the arrangement or situation of human society… system of things might be a better word choice.

Actually, two different Greek words are often translated as world in the Septuagint, kosmos and oichonomeo; and oichonomeo does appear to refer to the earth, because it means the habitation, or, the place where [man] dwells. So the Greek text clearly delineates the two meanings, which are both commonly translated as world in other Bibles.

Notice how the word kosmos was used by Paul at Romans 5:12, 'Sin entered the arrangement (kosmos) through one man, and this sin resulted in death. So, death spread to all men and everyone has sinned.'

Thus, it seems likely that the arrangement we call 'the world' started around the time of Adam's sin in Paradise, when man created for himself (and for all life on earth) a new arrangement or set of circumstances… which was something other than what God had planned. We have come to this conclusion based on the many scriptures that refer to the world (or kosmos) in a negative context, and that it (the current set of negative circumstances) will soon be done away with.

Yet, the Scriptures also indicate that the present worldly arrangement or system of things began after the Downpour of Noah's day, and that Noah had inherited the arrangement prior to that time. For, notice what we are told at Hebrews 11:7: 'Because of his faith, Noah (after being given a divine warning of things he hadn't seen yet) trusted in God and built a large chest to save his family. And due to this righteous faith, he condemned the arrangement (or world) and became its heir.'

Also notice what was said at 2 Peter 2:4, 5: 'Why, God didn't spare the messengers who sinned, but by threw them into the dark pits of Tartarus, where they are awaiting His justice. And He didn't spare the first arrangement. Yet, He guarded Noah (who was a preacher of righteousness) along with seven others, when He brought a downpour on a system (kosmos or world) of godless people.'

So, apparently there have been at least two different worlds or arrangements; the one that Noah inherited and which started before the Downpour, followed by the second arrangement or system of things that we are now living in, which will also be destroyed. For, we read at 1 John 2:17, 'The system (kosmos) with all its desires is passing away, but he who does God's Will lives for the age.' And Romans 4:13 says, 'AbraHam and his seed weren't given the promise of inheriting the arrangement because of the Law, but because of his righteousness, which came from his faith!'

Thus (from the above), we may conclude that: What Jesus said about the Kingdom having been prepared for the sheep since the founding of the arrangement could mean that the Kingdom was God’s plan for the righteous since at least the time of the Downpour, and possibly since the time of Adam’s sin in Paradise.

However, the words of Revelation 13:8 could indicated that a third world began with the death of Jesus. For, there it says concerning him: 'he who had been slaughtered from the founding of the arrangement' (gr. esphagmenou apo kataboles kosmou or, who/was/slaughtered from foundation – or down-throw – cosmos). Therefore, we could be living in an entirely new world, arrangement, or system of things since the time of Jesus' death. And if so, then what Jesus may have been foretelling at Matthew 25:34, is that people would start being selected as 'Kingdom inheritors' after his death, or after the latest 'founding (or down-throwing) of the world.'

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