
1 Peter, an Apostle of Jesus the Anointed One, to the elected ones among the scattered [Jews] who are currently living in Pontus, Galatia, Cappadocia, Asia, and Bithynia, 2 who God the Father has known, who were made holy by [GodÕs] Breath, and who are obedient and sprinkled with the blood of Jesus the Anointed One: May you grow in [GodÕs] peace and caring.
3 May the God and Father of our Lord Jesus the Anointed One be praised, because; by His great mercy He caused us to be born again into the hope of life (through the resurrection of Jesus the Anointed One from the dead), 4 to an inheritance that is clean and incorruptible, and which can never grow old or fade away, for this is whatÕs awaiting you in the heavens.
5 The power of God is watching over you because of your faith in [this hope] of being saved, which is soon to be seen in the last days. 6 You rejoice over this [hope], although right now youÕre undergoing many trials for a brief period. 7 This is happening so that the proof of your faith, which is much more valuable than gold that is refined and proven by fire, may be found to be a reason for praise, honor, and glory, when Jesus the Anointed One is seen.
8 Although you never saw him, you love him. And although you canÕt see him, you believe in him and are rejoicing with an unspeakable and glorified joy, 9 as you carry off for yourselves the reward of this faithÉ the saving of your lives.
10 When it comes to salvation, the Prophets looked and searched [for more information] about the care thatÕs being shown to you. 11 They tried, through the breath of the Anointed One 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. 12 However, it wasnÕt revealed to themÉ but [it was] to you. They were just servants of things that the ones who preached the good news to you have shown you through the Holy Breath that was sent from heaven, and which even the messengers [of God] want to learn more about.
13 As the result, get your minds ready to understand! Be very serious, and hope that you will receive [Gods] care at the revelation of Jesus the Anointed One. 14 As obedient children, donÕt go back to being what you used to be by desiring ignorant things. 15 But, like the Holy One who called you, become holy in all your ways. 16 For it is written, ÔYou must be holy because I am holy!Õ
17 So, if you are calling on this Father who doesnÕt discriminate but judges each one by what he does, itÕs time for you to turn back in fear to the way of life of being an alien [in this world]. 18 You have to recognize that the ransom, which was paid to release you from the worthless way of life that you learned from your fathers, wasnÕt paid for with things that corrode, like silver or gold. 19 It was [paid for] with the precious blood of the Anointed One, who is like a spotless and perfect lamb.
20 Although he was known before the world was established, he is being recognized in you at the end of this period in time, 21 whenever you (through him) are being faithful to God (the One who raised him from the dead and glorified him), so that your faith and hope will be in God.
22 So, now that obedience to the truth has purified your lives, truly care about your brothers and reach out in sincere love for them with your whole hearts. 23 For, you werenÕt born again as seeds that rot, but by something that doesnÕt decayÉ the promises of the living and enduring God. 24 Because, ÔAll flesh is like grass, and its glory is like flowers in a field. Grass dries up and flowers drop, 25 but the words of Jehovah remain through the age.Õ These are the words that we preached to you as good news.
1 As the result, get rid of all your badness, deceit, hypocrisy, envy, and all the slandering. 2 Then, like newborn babies, develop a taste for the pure milk of the Word, which will help you to grow to salvation, 3 once youÕve tasted the LordÕs tender care.
4 Approach him as though heÕs a living block of stone (who for a fact was rejected by men but was chosen as precious by God) 5 [upon whom] you as living blocks are being built into a spiritual house – a Holy Priesthood – to offer spiritual sacrifices that are acceptable to God, through Jesus the Anointed One. 6 For the Scripture says, Ô{Look!} IÕm laying a block that I selected in Zion – a precious primary cornerstone – and anyone who believes in it will never be shamed.Õ
7 So, while this is a precious opportunity for you who are believers, it isnÕt for those who arenÕt believers. For [the Scriptures say]: ÔThe block that the builders rejected has become the main cornerstone,Õ 8 and, Ôa stone of stumbling and a tripping block.Õ So, they stumble because they arenÕt obeying the word. And this is the lot they were given.
9 However, you are a chosen race, a royal Priesthood, a Holy Nation, a people who were specially selected to announce the virtues of the One who called you out of darkness and into His wonderful light. 10 And although you once werenÕt a nation, now youÕre a nation of God. And although you were once shown no mercy, youÕre now the ones who are shown mercy.
11 My loved ones; I want to encourage you (as foreigners and those who are living away from their homes) not to indulge in things that your bodies may crave and which fight a battle against your livesÉ 12 while youÕre [living] among the nations, behave yourselves! Then, when they condemn you and say bad things about you, let them see the good things youÕre doing so they can glorify God in the Day when He comes for His inspection.
13 Obey every office that has been created by men (through the Lord), regardless of whether the one who is over you is a king, 14 or [just] a governor who has been sent [by the king] to punish criminals and to praise those who do good things. 15 ItÕs GodÕs will for you to do good things, so you can put a muzzle on the ignorant accusations of unreasonable men. 16 Be free people; but as slaves of God, donÕt use your freedom as a cover-up to do bad things. 17 Show honor to everyone; love your brothers; fear God; and show special honor to the king!
18 Those who work in homes should obey and fear their mastersÉ and not just those who are good and reasonable, but those who are hard to please. 19 For, if someone (because of a Godly conscience) puts up with the grief of having to suffer for something he didnÕt do, this shows a lot of inner strength. 20 After all, what good is it if you endure being slapped for doing something wrong? But if you have to endure suffering when youÕve only done whatÕs good, this shows your inner strength to God. 21 And for a fact, you were called to this [course].
Why, the Anointed One also suffered for you so he could set an example for you to follow in his tracks. 22 Yet, he wasnÕt guilty of sin, nor did his mouth tell lies. 23 And when they shouted bad things at him, he didnÕt shout back at them; and when he was suffering, he didnÕt threaten anyone. He just left himself [in the hands of] the One who judges righteously.
24 He was carrying our sins when his body was put on the pole, so that once the sins were gone, we could live righteously. For, Ôby his wounds you were healed.Õ 25 You were like sheep that were wandering off, but now youÕve returned to the shepherd who watches over your lives.
1 Women should obey their husbands, so that those who arenÕt obeying The Word can be won over without words by the womenÕs conduct, 2 when they see the fear that youÕre showing in being pure. 3 DonÕt let your beauty come from fancy hairstyles, gold jewelry, or the arrangement of your clothes. 4 Rather, let [your beauty] be that which is hidden in your heartsÉ a clean, quiet, and mild personality, which is valuable in the eyes of God.
5 Why, thatÕs how holy women who put their hope in God have been beautifying themselves for a long time. They obeyed their husbands, 6 just as Sarah used to obey Abraham, calling him Ôlord.Õ So, become her children in doing good things, and then youÕll have nothing to fear.
7 Husbands; You too be wise when it comes to living with [your wives]. Treat them as you would delicate china. Show them the type of honor that should be shown to women who are fellow heirs of the gift of life, so it doesnÕt affect your prayers.
8 Finally, all of you should share that same attitude when it comes to being sympathetic, loving your brothers, caring, being humble, 9 and by not trying to get even or by trading insults. Rather, praise each other. You were called to this [way of life] so you could inherit blessings. 10 For, ÔMay the one who loves life and wants to see good days prevent his tongue from [doing] whatÕs bad and his lips from telling lies. 11 Let him turn away from whatÕs bad and do what is good. Let him search for peace and chase after it. 12 Because, Jehovah watches out for the righteous ones and He listens to them whenever they ask [for help]. But Jehovah opposes those who do bad things.Õ
13 Who will treat you badly if youÕre zealous when it comes to doing whatÕs right? 14 And if you suffer for doing something righteous, youÕll be blestÉ so donÕt be afraid or even be bothered by them! 15 Make the Anointed One the Holy Lord in your hearts, and always be ready to defend [the faith] before anyone who demands to know why you have this hope. However, do this calmly and with [Godly] fear.
16 Keep a clean conscience, so that whenever someone accuses you of something, those who are talking against you will be shamed by your fine conduct. 17 Because, itÕs better to suffer for doing something good (if thatÕs GodÕs will) than for doing something bad.
18 Why, even the Anointed One died (once and for all time) over sins (someone who is righteous for those who are unrighteous) to lead you to God. His flesh was in fact killed, but he was brought to life as a spirit, 19 then he preached to the spirits who had been sent to prison. 20 They [were the ones who] disobeyed while God was patiently waiting for the chest to be built during the time of Noah, in which a few people (eight lives) were saved through the water.
21 [What that chest pictured] is now saving you tooÉ itÕs Baptism! [And the purpose of this baptism] isnÕt to get rid of fleshly filth; itÕs to ask God for a good conscience through the resurrection of Jesus the Anointed One.
22 And now he has gone to heaven – to GodÕs right hand – where [GodÕs] messengers as well as all authorities and powers must obey him.
1 So, since the Anointed One suffered in the flesh, youÕd best start thinking about fighting the same battle. For, someone who has suffered in the flesh has stopped sinning 2 and doesnÕt live for human desires anymore, but to do GodÕs will for the rest of his life in the flesh.
3 Why, enough time has elapsed for the desires of the nations to be resolved [within you]. For theyÕve gone their own immoral ways, following their desires, drinking too much wine, partying, getting drunk, and breaking [GodÕs] laws by worshiping idols. 4 And because you donÕt go along and follow them into the same deadly course down into the sewer, they slander you. 5 But theyÕll have to answer to the One who is ready to judge both the living and the dead. 6 This is why we are preaching the good news to those who are dead; so they can be judged as fleshly men, then come to life by the Breath of God.
7 However, the end of everything is getting closer. So, use good sense and be very serious about prayer. 8 And above all else, reach out to each other in love, because love covers a huge number of sins. 9 Be hospitable to each other without grumbling. 10 And each of you should use the various gifts that you were given for good purposesÉ as house servants to the kindness of God.
11 So when anyone speaks, may it be what God has commanded. And when anyone serves, may it be done by the strength of God, so that God can be glorified in everything through Jesus the Anointed One. May He have glory and power for ages of ages. May it be.
12 Loved ones; donÕt fail to notice that thereÕs a fire blazing among you! Something strange is marching toward you, and itÕs coming to test you. 13 But as you [find yourselves] sharing in the sufferings of the Anointed One, rejoice! Because, when his glory is revealed, you will once again be happy and cry out joyfully!
14 If youÕre being slandered over the name of the Anointed One, you are blest; because GodÕs glory and Breath is resting upon you. 15 But none of you should ever have to suffer for being a murderer, a thief, a criminal, or for not minding your own business. 16 However, if you suffer because of being a Christian, donÕt ever be ashamed. Rather, keep on glorifying God in that name.
17 The time of judgment has come, and itÕs starting with the House of God. So if itÕs starting with us first, how will those who donÕt obey the good news of God end up? 18 For, ÔIf the righteous are just barely being saved, where will those who are godless and the sinners make a showing?Õ 19 So, let those who (by GodÕs will) are suffering, dedicate themselves to the faithful Creator by doing whatever is good.
1 I encourage the elders among you (my fellow elders and witnesses of the sufferings of the Anointed One who will share in the glory thatÕs soon to be revealed) 2 to shepherd the flock of God that has been entrusted to you. DonÕt [do this] just because you have to, but because you want to. DonÕt do it to make a lot of money, but [do it] because you want to help. 3 DonÕt [set yourselves up as] rulers over those who have been entrusted to your care, but become examples to the flock. 4 Then, when the Chief Shepherd is revealed, you will walk away with the enduring crown of glory.
5 And the same [is true] for you younger men; Obey the elders! All of you should be humble toward each other. In fact, tie humility to yourselves with knots, because God opposes those who think too much of themselves, but HeÕs kind to those who are humble.
6 Humble yourselves under the mighty hand of God, so He can eventually raise you to a higher position. 7 Throw all your worries upon Him, because He cares about you.
8 Be serious and stay alert, because your accuser (the Slanderer) is roaming around like a roaring lion that is looking for someone to swallow down. 9 Oppose him by standing solidly in the faith, and realize that the things youÕre suffering in this world are also going to happen to the entire brotherhood.
10 However, after youÕve suffered for a little while, the God of all care – the One who through the Anointed One called you into His glory during the age – will restore you and make you firm and strong. 11 May He be mighty throughout the agesÉ may it be.
12 IÕm sending what I consider these few words that I wrote through Silvanus (a faithful brother), to be encouraging, and to testify to the fact that youÕre standing in the true care of God. 13 I send greetings from the woman who was also chosen along with you, and Mark (my son), from Babylon. 14 Greet each other with a kiss of love.
Peace to all of you in the Anointed One.
At 1
Peter 3:19 we read about ÔspiritsÕ (literally, breaths) who were put into
ÔprisonÕ for the bad acts they committed during the time of Noah. Genesis
6:3 speaks of them as Ôsons of God,Õ or Ô[GodÕs] messengers,Õ and it tells of
their coming to earth and marrying Ôthe daughters of menÕ (see the linked
scripture and Notes). Then 2 Peter 2:4 says that they were put into ÔTartarus.Õ
PeterÕs
use of the word Tartarus
here has long been a cause of concern to thoughtful Bible students. In other
Bibles, this Greek word has wrongfully been translated as Hell and Hell Fire. However, the term refers
specifically to the place where gods (not humans) were sent. And as the result
of past misunderstandings of the meaning of this word, this is where the idea
came from that the Slanderer and his demons are in Hell watching over its
flames and the torture of human souls.
The
question that has so concerned many Bible students is: Why did Peter use this
pagan term that came from Greek Mythology to describe the condition of
unfaithful messengers of God? The appearance here is that the Bible had its
roots in Greek myths. However, the opposite is true.
Anyone
who takes the time to carefully consider Greek Mythology will notice close (but
sometimes opposite) parallels to Bible stories told in Genesis Chapters Two
through Six. Stories such as Hercules and the Golden Apples, Medusa, immoral
Gods who came to earth, etc., seem to closely resemble the stories of Adam and
the forbidden fruit, the snake in the Paradise, and the sons of God who came to
earth and lived as humans. So it isnÕt surprising that they also had a name for
the place where these sons of God (the gods) were sent after the downpour. And
since this correct idea was common at the time, Peter just used their word to
convey what he was talking about to his readers.
Since
these Ôsons of GodÕ who came to earth and assumed human bodies in NoahÕs day
couldnÕt be destroyed by the Downpour (flood) and they had forsaken heaven,
they were apparently put into a prison-like state here on the earth, where they
are no longer able to roam. This group is specifically referred to as the demons in
the Bible.
Demon
is a Greek word that seems to be derived from diameno, which means fixed in one
place. From other Bible accounts about demons, it appears that this Ôfixing
in one placeÕ means that they must be associated with either living or
non-living things, which is referred to as Ôpossession.Õ In other words, Tartarus
appears not to be a fixed place, but rather to a dark condition of earthly
imprisonment where they seem to be able to live among things both animate and
inanimate.
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Hypocrite
is a Greek word that is just spelled a little differently than it is in English
(hypocritai).
However, we give the English word a nuance that isnÕt implied in Greek. The
first part of the Greek word, hypo, means under, and the second part, critai, means judge (itÕs what we get critical and criticize
from). So, in the Bible a hypocrite is a Ôlesser judge,Õ or one who is very
judgmental of the actions or conduct and others. This differs from the meaning
in English, which is, someone who doesnÕt follow his own advice.
The
Scribes and Pharisees were referred to as Hypocrites in the Bible, because they
condemned the actions of others. And like anyone who tends to be critical of
others, they likely failed in the same ways that they condemned others, which
would make them also fit the English definition. However, the Bible meaning is
Ôjudgmental.Õ
Being
too judgmental is a very serious flaw, which is common to those who think they
are very righteous. It is reported that the Pharisees especially thought of
themselves as more righteous than others, and it was their opinion that they
would be the only ones to be found righteous and worthy of a resurrection by
God. Notice what Jesus said would happen to those who are judgmental (Matthew
7:1): ÔDonÕt
judge [others], so you wonÕt be judged. For, the [rules] that you use to judge
others, are the rules that will be used to judge you, and the standards you are
setting for them, are the standards that theyÕll set for you.Õ
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Throughout
the Bible, we find references to Ôthe Day of Jehovah,Õ and Ôthe Day of the
Lord.Õ Are both of these references to the same time, and if so, how do we
know?
There
is no conflict between the two Days; in fact, they appear to be the same.
Notice what we are told in the Revelation, when it is speaking of the beginning
of that Day (at
Revelation 12:10), ÔThis is the moment when the salvation, the power, the Kingdom of our
God, and the authorization of his Anointed One began.Õ
As you
can see, the purposes of that Day are tied together. For, the establishment of GodÕs Kingdom
(with the battle in heaven and the ouster of the Opposer and his messengers)
and the authorization
for Jesus (the Lord) to rule appear to begin at the same time.
So,
does the LordÕs Day begin when the things spoken of in the Revelation start to
happen? It appears to be so, because it starts out with JohnÕs words (at
Revelation 1:10), ÔThrough the Breath [of God] I found myself in the LordÕs Day.Õ
What
are some of the features of that Day? Well, they appear to start with the
ouster of the Opposer and his messengers from heaven (See Revelation 12), which
is followed by the destruction of ÔBabylon the GreatÕ (See Revelation 17, 18). Then
in rapid succession there comes the Ômarriage of the LambÕ (acceptance of the
rest of the Anointed
ones to heaven?), the Battle of Armageddon, the abyssing of the Opposer and
his messengers, and the resurrection (see Revelation 19, 20). And finally, the
Opposer is released for a short time, which precipitates the battle against Gog of Magog, and which is thereafter
followed by the descent of ÔNew JerusalemÕ to the earth, and the making of the
Ônew earth and skyÕ (see Revelation 21).
Also,
in the prophecy found at Joel 2:1-12, Ôthe Day of the LordÕ
appears to start with the destruction of Jerusalem by worldly armies (the
destruction of Babylon the Great?), and this is followed by the destruction of
the worldly armies, in Joel Chapter Three (Armageddon?). And in between these
two events, we read of the marvelous outpouring of GodÕs Breath upon His
faithful servants (Joel 2:28-32).
Peter
wrote in length about this period, and at 2 Peter 3:7 he wrote: ÔIt was also
promised that; WhatÕs [now] in store for the earth and sky is fire, which
[will come] during the Judgment Day, when godless men will be destroyed.Õ And
although many misinterpret these words as describing just the destruction of
the wicked at Armageddon, the context shows that he was looking at a much
longer period of time, the total ÔLordÕs DayÕ or ÔJudgment DayÕÉ the
Ôthousand-yearÕ period spoken of at Revelation Chapter Twenty. For what he said
about the burning of the earth and sky and of the Ônew earth and skyÕ
corresponds exactly with the end of the thousand years and the promises found at Revelation
21:1.
So,
from the periods described in the Revelation, near the end of JesusÕ
thousand-year reign there will be a judgment of the wicked (those who join with
Gog of Magog) and they will be destroyed. Then there will be a Ônew earth and
sky.Õ What does that really mean? Perhaps weÕll all have to live to see it to
be sure.
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An ark is simply a box or chest.
If you carefully examine the description of the measurements that God gave
Noah, you will see that He told Noah to build a three-story wooden box that was
about Ôfive-hundred feet long, eighty feet wide, and fifty feet tall.Õ It was
rectangular; it had a roof, at least one window, and a door. It wasnÕt to be a
ÔboatÕ that could navigate, because, all it had to do was float. Nor did the
animals look out the window(s); they were kept in stalls.
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Notice that in this Bible
translation, 2 Corinthians 1:21, 22 (for example) says,
ÔThe One who guarantees that we all belong to the Anointed One, and He who anointed
us, is God.Õ
So, why didnÕt these translators
just go ahead and render the word (Anointed) as Christ – as countless other
translators have done? For two reasons:
1.
Because
Christ has almost totally lost its meaning to most Bible readers
today, and most have come to believe that ÔChristÕ was part of JesusÕ name. It
wasnÕt.
2.
Because
Christ is
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, youÕll see that it reads, ÔHo de bebaion
hemas syn
hymin eis
Christon
kai chrisas hemas
Theos,Õ or, ÔThe
of stabilizing us with you into Anointed and anointing us God.Õ
You will notice here that Christon
(Christ or Anointed) and chrisas (anointed) 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 who God chose to be kings 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 David and Solomon were Christs, for you
canÕt have it both ways.
Such a physical anointing with
oil appeared to picture receiving GodÕs Holy Breath, which happened to Jesus at
his baptism, to 120 of JesusÕ disciples at Pentecost of 33-C.E., and to other
First-century Christians. So Jesus didnÕt really become the Christon (Christ, Anointed, or Chosen One)
until he was anointed with Holy Breath at his baptism (when the ÔdoveÕ 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 anointedÉ
become Ôchrists.Õ For when they were ÔanointedÕ
and sealed in their hearts by GodÕs Holy Breath, they were selected to be
Ôkings over the earthÕ (Revelation 5:10).
Also, notice what can be learned
from a proper understanding of the Greek words by looking at Matthew 24:24. For
what he actually said was, ÔBecause 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.Õ
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.
At Exodus 29:29 we find that
Aaron and his sons were to be ÔanointedÕ as Priests to Jehovah, and that this
action would make them Ôholy,Õ or clean. It also signified that had been
ÔchosenÕ to this office by God. And in Leviticus, when we read of the
ÔanointedÕ Priest, the reference seems to be to the one who had been chosen for
the special office of what later became known as the High Priest, which gives
credence to our translating Christos as Anointed One, rather than Christ, in the Christian Era Scripture (NT)
portion of this Bible. However, at least in the case of Aaron and his sons, fragrant
herbs were added to the oil to give it a pleasing odor. This is implied at
Exodus 25:7 where the Israelites were asked to donate Ôfragrances for anointing
oil.Õ And we find the exact formula for the anointing oil at Exodus 30:34,
where we read that it was to be made of Ôsixteen pounds of choice myrrh
flowers, eight pounds of sweet-smelling cinnamon, eight pounds of
sweet-smelling calamus, sixteen pounds of cassia (for
the Holy Place), and a gallon of olive oil.Õ
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For centuries, the proper
translation of this word has bothered people who wish to create levels of
authority within the Christian Congregation. So, to add weight to this office,
the Greek word diakonos
has been translated into many words in attempts to blur what it really means in
English, servant.
Words such as ÔdeaconÕ (from diakonos), minister, and even the redundancy
Ôministerial servantÕ have been employed. However, what they were called in the
First-Century Congregation was just servants. These qualified men handled the
work and odd jobs that were necessary in running the day-to-day affairs of the
congregation.
A later position of
responsibility that was spoken of by Paul was the appointment of ÔeldersÕ or
ÔoverseersÕ in the emerging Christian congregations. Elders (as was true of all
servants) were always males, and their job was to shepherd and teach the
congregations. However, elders were also just servants – that is,
servants with a
small Ôs.Õ
The Scriptures show that such
men were to meet high standards of conduct and reputation. And although Paul
didnÕt mention it specifically, they were expected to be able to make wise
decisions and to show signs of having GodÕs Breath. Notice that these were the
qualifications for all servants in the Christian Congregation, for Acts 6:3 says; ÔSo,
brothers, find seven qualified men among you who are filled with wisdom and the Breath [of God].Õ
For more information, see the
linked document, Arrangement of the First Christian Churches.
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Although there are no existing
ancient Christian Era Scripture (New Testament) manuscripts that contain the
full name Jehovah, there are four reasons why we (and other Bible
scholars and translators) believe that it existed in the original text. They
are:
1. The Name is found in many of the
Hebrew Scripture texts that are quoted by Jesus and his disciples
2. Jesus mentioned GodÕs having a Name
in ÔThe LordÕs Prayer,Õ and at John 5:43, 10:25, 12:13, 17:26, and in numerous
other places
3. The Name still appears in a
combined form in Revelation where the word hallelujah is used (Hallel means praise, u implies second person, and Jah is a
shortened form of Jehovah.)
4. The fact that Christians who
lived in Jerusalem were still worshiping at the Temple of Jehovah late in
PaulÕs ministry proves that they still viewed Jehovah as their God (see Acts
21:20-26).
So, this Bible is one of two
that we are aware of that uses GodÕs Name in the Christian Era Scriptures,
which makes it quite unique. However, you will see that we have avoided using
it in places where the Greek words ho Kyrios could have been speaking of Jesus,
using the Name Jehovah mostly in quotations from Hebrew texts which were
clearly speaking of The God.
That the Name Jehovah (which
means, He
who Causes to Be, or, The Creator) was originally in the
Bible, is documented in all ancient Hebrew texts. And it is most likely that
the Septuagint translation which Jesus and his Apostles used (most quotations
they gave seem to have come from an ancient Septuagint) carried that Name, but
probably in the four Hebrew characters that represent the English consonants
YHWH.
Notice this comment by Robert Hanhart,
who contributed the Introduction to ÔThe Septuagint as Christian Scripture.Õ He
stated therein that, ÔAll Greek biblical texts of Jewish origin found to date,
whether from pre-Christian or Christian times, transmit the name יהוה
Jehovah not in the form κύριος [Lord] encountered
in all the LXX [Septuagint] manuscripts of Christian origin, but in some form
of the Tetragrammaton.Õ (See: ÔThe Septuagint as Christian Scripture,Õ 2002,
book, p.7, by Martin Hengel. Introduction by Robert Hanhart, published by Baker
Academic. ISBN 0-8010-2790-X).
You will see how in the book of
Isaiah, for example, God is often referred to in Greek as Kyrios ho Kyrios, or, Lord the Lord
(see Isaiah 48:16 LXX). And these are obvious examples of texts where GodÕs
Name was omitted, for such sentences should clearly read Jehovah the Lord, or Lord Jehovah.
Since the words God and Lord both
seem to have been substituted in the text wherever GodÕs Name originally
appeared, it is difficult to know where to reinsert the Name in place of the
titles. We could refer to the Hebrew texts and insert it wherever the Name
appears there, but that would be out of harmony with the purpose of presenting
this translation of the Septuagint on its own merit. So, wherever the term the Lord
appears in obvious reference to God, we have decided to insert the Name
Jehovah.
The rule that other translators
have adopted for inserting GodÕs Name is to simply use it wherever the
Tetragrammaton (יהוה) appears in the oldest existing
Hebrew texts (which arenÕt that old). However, it can be proven that these
texts and such insertions are unreliable. For example, there is the instance
when Abraham was talking to three Ômen,Õ one of whom he referred to as the Lord (יהוה).
In this case, Abraham was obviously speaking to a messenger from God (likely
His representative, Michael), because, as God told Moses, ÔNo man can see God
and live.Õ So in such instances we have left the term ÔLordÕ unchanged, because
that is likely the actual word Abraham used.
Also, in the writings of many of
the Prophets, you will notice that they were often spoken to by GodÕs
messengers, who the Prophets referred to as the Lord. And these messengers (angels)
thereafter went on to give them messages from Jehovah. For example, notice the
wording of Jeremiah 2:1: ÔThen the word of the Lord came to me saying, Go and yell in
the ears of Jerusalem! Tell them that thus says Jehovah ÉÕ So in this Bible youÕll see
an interspersing of the term the Lord, when it appears to be referring to the angel messenger,
and as Jehovah,
when it appears to be referring to God.
Notice again the wording of Amos
4:13, where the one who gave the message to that Prophet (the Lord) definitely
put Jehovah in
the third person (though he is apparently saying that he did much of the
work of creating) for there he said: Ô{Look!} I brought the thunder and I made
the wind; and I report to men of His caring. For He produces the dawn and the fog, and
is mounted on the heights of the earthÉ His Name is Jehovah God the Almighty!Õ
Then look at the words of
Zephaniah 1:9, where the Prophet wrote: ÔAnd I asked, What are these, O Lord? And [GodÕs] messenger replied (he who
was speaking to me), I will show you what all these things mean.Õ
So, it appears as though the
Greek word kyrios
should be translated as Lord or the Lord when it is referring to the angel who was speaking, and as
Jehovah in
many cases when it is speaking of GodÉ regardless of how modern Hebrew texts
may read, for from the context you can clearly see that these verses are quoting
someone other than God.
However, the Lord (kyrios) would also have been used by
Hebrew writers when speaking of God in poetry, where the previous or following
verse uses the Name Jehovah; for the rule for a following verses is to use a
simile.
Another important place where it
appears as though the term the Lord should be used instead of the name Jehovah, is where
people do something in His Name, as in James 5:10, which speaks of ÔProphets
who spoke in the name of the Lord.Õ For, since Jehovah is GodÕs Name (in English), they
would not be speaking in the Name of Jehovah (which is His Name), but in the
Name of the Lord (Jehovah). Yes, this could be an arguable point, but where
there is some question and the understanding isn't changed, we believe it is
better to take a cautious approach.
Probably the most striking and
confusing reference to the Lord is found at Hebrews 1:10-12, which says: ÔLong
ago, O Lord,
you laid the foundation of the earth, and you made the heavens with your hands.
But theyÕll pass away while you still remain. For like clothes they will grow
old. Then, as [you would do to] a robe, you will wrap them up and repair them.
Yes, youÕre the one and your years will never expire.Õ
As you can see, the reference to
the Lord
here appears to be speaking of God (Jehovah). And if you go back to the
scripture Paul was quoting (Psalm 102:25-27), youÕll see (from the context of
the surrounding verses) that it appears to be speaking of Jehovah there also,
and this is the conclusion of many, because the Tetragrammaton (יהוה)
appears there in both the ancient Hebrew and Greek texts. Yet, the entire
First Chapter of Hebrews is discussing Jesus and his special position before God. And
Paul is clearly quoting Psalm 102:25-27 to make the point that Jesus made the heavens and the earth,
that he will remain through the ages, and that he will eventually rebuild
(repair) them after they grow old.
So, either Paul misapplied this
scripture, which seems unlikely, or both Hebrew and Greek versions of Psalm 102
have been badly corrupted through the years, which our research proves is
possible. As the result (because the answers are unclear), we have deviated
from our rule of capitalizing the first letter of the words You and Your in
many places in Psalm 102 and Hebrews 1, and from inserting the Name Jehovah
where its use may be in doubt. However, this opens another can of worms, for it
brings into question the accuracy of major portions of the Hebrew text and the
use of the Tetragrammaton rule altogether.
It has also been suggested that
since Jesus Ôshines with the same glory, is the exact image of His (GodÕs)
being, and is responsible for everything thatÕs said through His power,Õ as we
were told at Hebrews 1:3, anything that is said about God also applies to
JesusÉ perhaps.
Of course, the easy answer to
why Paul used Psalm 102 in reference to Jesus, is because Jesus is actually
Jehovah, as many theologians claim. But this is proven untrue by the other
words in the same First Chapter of Hebrews. For notice the following verses:
(For more information on this
subject, please see the linked document Who Was Jesus?)
The word that is translated lord (gr. kyrios) is
found throughout the Bible in Greek texts and is usually used as a term of
respect for men, such as a king, governor, or homeownerÉ and it is also
frequently translated as master. So, whenever you see the term master used in the Bible, recognize that
it is translated from the same Greek word as lord. And as translators, itÕs easy to
see how inappropriate it is to always refer to God as Ôthe Lord.Õ This was
something that was started by later Jewish copyists, and the custom was adopted
in English Bibles in the Fifteenth Century. Yet, even then the translators
showed where GodÕs name once appeared in the Hebrew text by capitalizing all
the letters, as in LORD (see Exodus 6:1). And in the King James Bible, the name
Jehovah still does appear in four texts (see Exodus 6:3).
Some have objected to putting
the name Jehovah in the Greek text, for they say that that use of the Name would
have been offensive – and might have resulted in stoning – if
Jesus and his disciples had actually spoken it. Yet, the Name had to be used
when preaching to the Gentiles, or they simply wouldnÕt have known which Lord
the disciples were talking about (remember, they were polytheistic). And to
call God the
Lord when most gods (and many men) were also called lord, would have been
very confusing to everyone that JesusÕ disciples preached to, both Jews and
Gentiles. So we question whether the use of GodÕs Name was considered as
offensive prior to JerusalemÕs destruction by the Roman armies (70-C.E.).
The reason why the Name was
removed from later copies of the Ancient Scriptures of Israel was because
Jewish Scribes had become so awed with GodÕs Name that they refused to write it
or say it, so, they started substituting the term Ôthe LordÕ (the Master)
wherever His Name was found. And since all existing versions of the Septuagint
come from the Second Century or later, it isnÕt surprising that GodÕs Name has
been omitted from such modern texts. The fact that the name Jehovah was once
there is well substantiated from ancient Bible manuscripts, both Hebrew and
Greek. In fact, a verse in the Jewish Talmud claims that Jesus received his
miraculous powers because he had sewn the Holy Name (Jehovah) into his skin,
which indicates both their (his enemyÕs) recognition of JesusÕ miraculous
powers and the common view of GodÕs Name.
Forgetting GodÕs Name is a
practice that has had a long history with the Jews, for apparently they were
trying to do this during the time of the Prophet Jeremiah (sometime in the
early Seventh Century B.C.E.), for we read at Jeremiah 23:27: ÔTheyÕve devised
ways to forget My Name, then they use their dreams to describe to their
neighbors, how their fathers were the ones whoÕve forgotten My Name, and turned
to the service of Baal.Õ
What about the Christian Era
Scriptures? Recognize that most early Christian Congregations (and especially
those in Judea) were predominantly made up of Jews, and their traditions seemed
to have had a strong negative effect on Christian conduct and doctrine
throughout the world. For example; almost all of PaulÕs letters (Romans through
Hebrews) contain strong references to Judaizers in the congregations, and this
influence likely led to substituting Lord for GodÕs Name in Christian writings after
the deaths of the Apostles.
Perhaps Christians would more
deeply appreciate the need to use the name Jehovah, rather than the title
ÔLord,Õ when referring to God, if they understood that the term Ôthe LordÕ in
the language of the Canaanites was ÔBaalÕ or ÔBeel.Õ And the same term in
modern-day Arabic is ÔAllah.Õ
Then, what of those who prefer a
more exact Hebrew pronunciation of the Name, which can be Yahweh (yah-hÕ-Wĕh), Yahwah
(yah-hÕ-Wah), or Yehwah (yĕh-hÕ-Wah)? That is commendable if their
reasons are consistent. For, if their concern is to properly pronounce Bible
names (not a hatred for GodÕs name as it is pronounced in English), they will
also be found promoting the proper Hebrew pronunciation of His sonÕs name, Ieshuah
(Ye-Shuah), or Iehoshuah (Yĕ-hÕ-shuah)É or
at least the proper pronunciation of his name in Greek, Iesous (Yay-sous).
But then they would also have to
start changing hundreds of other Bible name containing a J (such as John, Jeremiah, Jonah,
Jerusalem, etc.), and they would find that almost every other Bible name is
currently mispronounced in the English language.
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At Ephesians 2:21, 22, Paul
spoke of JesusÕ chosen ones as being assembled Ôinto a Holy Temple for JehovahÕ
as Ôa place for God to live in by [His] Breath.Õ What is he talking about
here?
PaulÕs reference is later
explained in the Revelation, where this Temple of God was spoken of as being
assembled of Ôa hundred and forty-four thousand who were purchased from the
earth,Õ (Revelation 14:3) and are taken to heaven from among the symbolic
earthly Ôtwelve tribes of Israel.Õ (see Revelation 7:4, 5).
They then make up a heavenly
ÔcityÕ or seat of government for the earth. Notice how Revelation 21:2, 3
describes it,
ÔI also saw the Holy City, New Jerusalem, coming down out of heaven from God. It had been
prepared as a bride who is dressed for her husband. Then I heard a loud voice
from the throne say, Look! GodÕs tent is with men. He is going to pitch his tent among them.
They will be His people and He will be their God.Õ
Finally, Revelation Chapter 22
gives us a vision of this glorious Holy City, which is built on a foundation of
the Ôtwelve Apostles of the Lamb.Õ Notice the description found at Revelation
22:9-12, 14, ÔHe said, Come here! I will show you the bride, the LambÕs wife. So, he
carried me away by [GodÕs] Breath to an enormously high mountain. There he
showed me Jerusalem, the Holy City, coming down out of heaven from God. It had
all the glory of God. It had a shine like the most precious of gems. It gleamed
like a crystal-clear jasper stone. It had thick high walls and twelve gates.
And at the twelve gates, there were twelve messengers. [On the gates] were
inscribed the names of the twelve tribes of the sons of Israel. The city wall
also had twelve foundation stones, and the names of the twelve Apostles of the
Lamb were written on them.Õ
This is the special hope of those
who are chosen to be a part of GodÕs arrangement to govern the earth from this
ÔNew JerusalemÕ and to Ôbecome oneÕ with Jesus as Ôthe bride of the Lamb.Õ
For more information, see the
linked document Jerusalem and the Israel of God.
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The idea that the Jews are still
GodÕs chosen people and that they will eventually rule over the earth from the
City of Jerusalem is becoming popular among many fundamentalist religions
today. However, such this concept appears to disregard the promises and
teachings of the Bible.
For instance, notice JesusÕ
words to the people of that city as found at Matthew 23:37, 38, ÔJerusalem,
Jerusalem: The killer of Prophets and the one who stoned those who were sent to
her. How often I wanted to gather your children together, the way a hen gathers
her chicks under her wings! But you didnÕt want it. Look: Your house
has been taken from you.Õ
So, their ÔhouseÕ (the position
of special favor with God) was removed from them due to their repeated
rejection of GodÕs ways and His Prophets, and for murdering His Son.
Notice how Jesus pictures this
rejection of the Jews as GodÕs chosen people in his parable of the king who
hired laborers to work in his vineyard at Matthew 21:33-41. The story ends when
the cultivators killed the kingÕs son. And what was the result? Verse 41 says,
ÔThen he will hire others to cultivate the vineyard who will give him
the fruit when itÕs due.Õ
In Chapter 22 (verses 1-10)
Jesus repeats this theme with the parable of the king who invited guests to a
grand meal, but none of those who were invited (the Jews) showed up. In fact,
they killed his messengers. The account says, ÔSo, he sent his army to destroy
the murderers and burned their city.Õ Then he sends his attendants out to
invite ÔothersÕ to this great feast.
Who are these Ôothers?Õ Well,
out of respect for His Sacred Agreement with Abraham, God continued to offer
the opportunity to be Ôkings and PriestsÕ in the Kingdom exclusively to the
Jews (and the related Samaritans) for the next 3-1/2 years. Then the
opportunity to become ÔSpiritual JewsÕ was offered to the first ÔGentileÕ
converts, Cornelius and his family. Thereafter, the Bible speaks of growing
numbers of Gentile converts, as Paul was appointed the ÔApostle to the
Nations.Õ
Also, notice JesusÕ words found
at Matthew 8:12, where he foretold, ÔHowever, the Sons of the Kingdom
will be thrown into the darkness outside. There they will cry and grind their
teeth.Õ Since the Jews were Ôthe sons of the kingdomÕ or the sons of
the Abrahamic promise, the indication here is that they as a nation were being
rejected.
Then in the letters of Paul, we
read scripture after scripture that shows these Gentiles were thereafter
included in the promise to Abraham, and that they comprised a ÔNew Jerusalem.Õ
Notice what Paul wrote at Romans 2:28, ÔSo, a Jew isnÕt what you are on
the outside, nor is circumcision something thatÕs outside on the flesh.Õ
In other words, the faithful
Gentiles had become Ôspiritual Jews,Õ or the symbolic Ôtwelve tribes of
Israel.Õ So, it was to this Ônew nationÕ that all the promises and Sacred
Agreements apply, not to the earthly city of Jerusalem, for the earthly city of
Jerusalem had been rejected. Why? Well notice what the people in that city
replied to PilateÕs question when they were calling for the murder of GodÕs Son
(at Matthew 27: 25), ÔAt that, all the people said, ÔMay we and our
children be responsible for his blood.Õ And (at John 19:15),
ÔWe have no king but Caesar.Õ
So, the Jews were not only rejected by God, they verbally rejected God and
asked for the blood of Jesus to be on them and their children (all future
generations). This is why the prophecies regarding Jerusalem appear to have
nothing to do with a literal city in Palestine today.
But what of PaulÕs statement,
found at Romans 11:25, 26, ÔIsrael was allowed to become calloused until the
full number of people from the nations came in. This is how all Israel
is going to be saved.Õ
DoesnÕt this mean that the
entire nation will eventually be saved? No, for notice what Paul said at Romans
9:6-8 ÔNow, the word of God didnÕt fail, because, not all who came from
Israel are really Israel, nor are all of AbrahamÕs seed his children.
For [itÕs written], That which will be called your seed will come through
Isaac. However, [IsaacÕs] fleshly children arenÕt the children of God. The
children of the promise are that seed.Õ
Then he added at Romans 9:27,
ÔIsaiah shouted this, about Israel, Although the sons of Israel may become as many as
the sands of the sea, only a few will be saved.Õ
So, it appears as though Israel will
be saved mostly through those ÔethnicsÕ who have become Israel by accepting
IsraelÕs God as their God.
And the fact is; Those who
believe that all of Israel will be saved also believe that this hope applies
just to the Jews. However, Ôall of IsraelÕ covers all twelve of the
tribes that are now scattered and intermarried throughout the nations of the
world, whereas the Jews represent just two of the tribes (plus some of
the Priestly tribe of Levi). So, for Ôall of IsraelÕ to be saved,
countless millions – or even billions – who have traces of
bloodlines to the other ten tribes of Israel would have to be included in this
number, for such pure bloodlines no longer exist – even among the Jews.
But, couldnÕt Ôall of IsraelÕ
just refer to the Jews and/or to those who still practice Judaism? Notice what
Paul wrote at Romans 9:30-33, ÔSo, what can we say? That people of the nations
(although they werenÕt trying to become righteous) became righteous with the
[type of] righteousness that comes from faith, while Israel (who was following
a righteous Law) just didnÕt make it. And why was that so? Because [Israel]
didnÕt look for it in faith, but in the things that they were doing. They
tripped over the Ôstumbling stone. As it is written, {Look!}
IÕm putting a stumbling stone and a rock to trip over in Zion. But he who has
faith in Him will never be ashamed.Õ
So, the Jews (those who practice
Judaism) can never be considered righteous as long as they continue to trip
over the Ôstumbling stone,Õ their promised Messiah, Jesus.
For more information, see the
linked document, Jerusalem and the Israel of God.
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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.
The most common use of the word
pneuma in the Bible is to imply an unseen force (such as breath or wind). And
the problem with translating it as spirit or ghost is that many people have
started believing that the unseen force that is called [GodÕs] Holy Breath
herein, is another God-like person and part of a Divine ÔTrinity.Õ This canÕt
be true, because the only scripture that can be used to support this theory
(that is, where the Father, the Son, and the Holy Breath are supposed to be
ÔoneÕ) is found at Matthew 28:19, which simply says that baptism should be done
Ôin the name ofÕ (or, in recognition of) these three. All other scriptures that
are used to prove the Trinity theory fail to mention the Holy Breath as part of
that group. And the King James wording of 1 John 5:7 (which was used for years
to attempt to prove the Trinity) is spurious (something that was added to the
Bible). In fact, the reference to the Holy Breath at Matthew 28:19 may also be spurious,
and if so, then there are no actual Bible references that mention GodÕs Holy
Breath along with the Father and the Son.
So 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 Ôspirits.Õ 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 GodÕs Holy Spirit. However, recognize that pneuma is often best defined by calling
it [GodÕs]
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, ÔBreath of Life.Õ This phrase means more than just breathing;
it refers to the entire mechanics of life itself. ItÕs the unseen force of life
for all creaturesÉ itÕs what makes each cell alive. However, nowhere does the
Bible describe the ÔpneumaÕ as immortal, nor is it the same as the soul (a
breathing thing), so it can (figuratively) Ôreturn to GodÕ at death,Õ 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 GodÕs Breath or Spirit. For
there he asked, ÔDoes the Breath of the Divine One remain in my nose?Õ As you can see from
his application of this word, pneuma obviously referred to GodÕs Breath in this case, not to a
person or to an unseen force. He was talking about that which comes from God
and caused him to breatheÉ the Breath of Life.
It is interesting that at Genesis 6:3 God says, ÔI wonÕt allow My Breath to stay with these men through the the age, for they are fleshly.Õ In Greek that reads, ÔOu me katameine to pneuma mou en tois anthropois toutoiseis ton aiona, dia ai einai autous sarka,Õ or, ÔNot not should stay the Breath Mine with these men the age through, their being flesh.Õ
While the words Breath Mine (pneuma mou) here can refer to GodÕs Holy Breath, it seems more likely that He is referring to the breath of life that he gave Adam. So it appears as though what He 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 ÔMy Breath,Õ there may be a link implied between GodÕs Holy Breath and the breath of life. For more information, see the attached link ÔThe Powers of GodÕs Holy Spirit.Õ
However, when Jesus died (as the
words recorded at John 19:30 say), Ôhe hung his head and quit breathingÕ (gr. kai klinas ten
kephalen paredoken to pneuma, or, and inclined his head giving/up the breath).
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Revelation 20:12 speaks of the
ÔdeadÕ Ôstanding before the throneÕ and Ôbeing judged.Õ Since they are able to
stand for judgment, in what sense are they dead?
Note that at Matthew 9:60 Jesus
said, ÔLet
the dead bury their dead.Õ And at Romans 8:10, Paul speaks of the body
being ÔdeadÕ because of sin. Then at 1 Corinthians 15:22 he explains that, ÔBecause of
Adam, all men are dying.Õ
So the conclusion we must reach
is that all men are considered as dead and dying in front of God, due to
inherited (and their own) sins. Thus the scriptures in the Revelation Twenty
appear to be speaking of living people (some of whom will have already been
resurrected) who will stand before God and be judged either to life for the
ages, or to the permanent destruction of the Ôlake of fire.Õ
However, from the promises of
Jesus, it does appear that people can be considered no longer dead even before
the resurrection. For, notice what is recorded that he said at John 5:24, ÔI
tell you the truth: He who hears what I say and believes in the One that sent
me, has life for the ages.
He wonÕt have to be judged, but has crossed over from death to life.Õ
And Paul wrote at Romans 5:17,
ÔAnd if (because of that one error) death started its reign through [Adam];
then those who receive His caring and the gift of righteousness during this life
will even be more sure to rule as kings through Jesus the Anointed One.Õ
So, it appears as though a
person is considered no longer ÔdeadÕ as of the time when his/her name is
written in Ôthe book of life.Õ This doesnÕt mean that they wonÕt die, but that
they are considered as ÔaliveÕ in GodÕs 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 JesusÕ words at Matthew 22:32, which say, ÔHavenÕt 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 isnÕt the God of the dead, but of the living.Õ
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The Greek word aionos
(pronounced ai-on-oss)
is what the English word eon is derived from. It means an indefinite period. However, there is no
exact English word to translate it. The best equivalents are age(s) or era(s).
Please note that where the plural form of the word (ages) is used, it refers to
a long time, at least multiple generations. However, where the singular form is
used (age or era), this appears to mean a much shorter period, such as a
lifetime, generation, or era. And where the term ages of ages is used (such as at Ephesians
3:21), which is usually said in reference to God, we would assume that this
truly means forever.
It is noteworthy that aionos is the
word that is used in the Greek Septuagint in place of the Hebrew word ohlam, which
is also translated as forever and time indefinite in popular versions of the Hebrew Scriptures. So
this one word (aionos) is translated as forever, everlasting, eternal, system of things,
time indefinite, [end of] the world, long ago, from of old, etc. Obviously,
something is very wrong here, because the word canÕt mean a period having a
definite end in one place and infinity in another.
Take for example, the unique way
that aionos is used in the question that JesusÕ Apostles asked him, which is
found at Matthew 24:3, ÔWhat will be the signs when you are near and this age will
come to its conclusion?Õ
You can see that the word aionos
obviously doesnÕt mean forever, everlasting, or eternal in this case, nor did
it mean world or system of things. It simply meant the age or the time before the end would
come. And for them, that meant the age when the Temple at Jerusalem would be
destroyed, because thatÕs what Jesus had just told them.
The word aionos (which we have translated as age here) is
also translated as world (KJ) and as system of things (NW) in other Bibles. However, if the Apostles had
meant any of those words, they would have used the Greek word cosmos, not aionos, for world or system of things.
The ancient Hebrews viewed
everything (and rightly so) as having a beginning and an end. For that reason,
you will only find three places in the Bible where words are used that imply no end and
none that imply no
beginning. An interesting possible insight on the reason for this can be
found at Hebrews 1:10-12, which says:
ÔLong ago, O Lord, you laid the
foundation of the earth and your hands made the heavens. They will destroy themselves, but you
will remain. They
will grow old just like clothes do. Then, as [you would do to] a robe,
you> will wrap them up and repair them like clothes. Yes, you
are the one, and your years will never run out.Õ
The problem with most Bible
translations is that when they encounter the word aionos in all its different tenses, they
interpret it according to accepted doctrine, not according to the way that
Jesus and his disciples used it. So the common renderings forever, eternal, and everlasting
are used even when the word is in its singular form (aioni, aiona,
aionos, aionion, aionian,
aionios, aioniou),
and this totally distorts the meaning of the text.
Take for example, the scripture
at John 5:24, where Jesus said, ÔI tell you the truth; the one who hears what I
say and believes in the One that sent me will have life in this age. He wonÕt have to
be judged, but has crossed over from death to life.Õ
Most Bibles translate Jesus as
saying that those who believe in the One who sent him will have everlasting
life (or the equivalent). However, the words that Jesus used there were, zoe aionos
(life age
– singular), not zoe aionion (life ages – plural).
Notice how Jesus explained the
meaning of these words with his next statement, ÔHe wonÕt have to be judged, but has crossed
over from death to life.Õ
So, what Jesus was saying here,
wasnÕt that they would have everlasting life, but that they would (in their current life) be
considered among the living, not among the dead (see Revelation 20:12). This doesnÕt
necessarily mean that they wonÕt live forever; itÕs just that Jesus wasnÕt
really saying that.
From consideration of the
evidence found in the bulk of JesusÕ words about life, the conclusion might be
logically reached that he never taught the hope of Ôlife eternal,Õ Ôeverlasting
life,Õ or Ôimmortality,Õ in those specific words. However, the concept is still
there. What he taught was that (unlike those whom God considers to be ÔdeadÕ)
living people will receive Ôlife in the age,Õ meaning, they will be considered
worthy of life by God during their lifetimes.
Two words imply infinity in the
Bible. One is the Greek word athanasia (undying), which is only found in two places, 1 Corinthians15:53, where it mentions
resurrected ones as clothing themselves with immortality, and at 1 Timothy 6:16, where
Paul speaks of Jesus as having received it. The other Greek word, aidios, which
is found at Romans 1:20 and at Jude 6, is used to describe GodÕs Power and
Might as eternal.
For more information, select the
linked documents, The Hereafter
and Does the Bible Promise Everlasting Life?
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The term overseer implies a misleading nuance in
American English... but itÕs still the best word to use. The Greek word that
overseer is translated from is episcopos, which literally means onlooker (not as a person who is ÔoverÕ
anyone). So, the term doesnÕt imply a higher position but that of a caretaker.
A synonym that is used in the
Bible for ÔoverseerÕ is ÔelderÕ (presbyterios – older man). Elders were
always males, and their job was to shepherd and teach the congregation. Another
common English word for overseer is bishop.
The early Christian
congregations may have been governed by bodies of elders who were appointed by
the Apostles and their representatives, for this arrangement is similar to the
way the cities of Israel were governed. However, history shows that after the
First Century, just one man in a congregation or city likely held the position
of bishop, elder, or overseer.
The Scriptures show that such
men were to meet high standards of conduct and reputation. And although Paul
doesnÕt mention it specifically, such individuals were expected to be able to
make wise decisions and to show signs of having GodÕs Breath. Notice that these
were the first qualifications for all Servants in the Christian Congregation,
for Acts 6:3 (where the first ÔservantsÕ were appointed) says; ÔSo, brothers,
find seven qualified men among you who are filled with wisdom and the Breath [of God].Õ
Should such an appointment be
given to a man who isnÕt known for his wisdom? If you read the Proverb youÕll
repeatedly see the need to appoint just those who have proven themselves wise
as judges and councilors. As Solomon wrote (at Proverbs 22:29), ÔAn observant
man and one sharp in his ways, will also stand beside kings. Never stand
beside the dull witted.Õ
Were the qualifications for
elder appointments that are listed at 1 Timothy 3:2-7 also to be used as the
standard for removing elders? Paul gave no such instructions and there are no
examples of this happening in the Bible. It appears as though the position of
elder (older man, mayor, alderman, bishop, etc.) was a permanent appointment
that would only be lost when the man dies, if he is found guilty of scandalous
behavior, or if he should leave the primary doctrines of the faith.
Notice the list of
qualifications that Paul gave Timothy to look for. The candidate must be
someone who is:
Free from accusations
A husband of one wife
Moderate in his habits
Sensible (wise)
Friendly to strangers
(hospitable)
A (qualified) teacher
Not addicted to alcohol
Not headstrong
Not quarrelsome
Not a greedy person
Takes the lead in his family
Has children who obey him seriously
Not a newly converted man
Someone who is spoken well of by
those outside the congregation.
For more information see the
linked document Arrangement of the First Christian Churches.
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It is appropriate that the
heavenly name of the great Opposer and Slanderer of God is never given in the
Bible. However, several terms (and one mistakenly) have been used to describe
him. Here is a list of those descriptions:
Satan: This is a Hebrew word meaning, opposer, resistor, a smart person who does things to serve his own
interests, and/or a person who canÕt be
fooled. It was applied to the Evil One because of his opposition to God.
To prevent people from thinking of it as a name, it is translated as Ôthe OpposerÕ herein.
Devil: This is the only Greek word (Diabolos) used in the Bible to describe the
evil one. The first part of the word, dia, means through. Bolos means throw (itÕs where we get the English words ball and bowl). So, Devil means
one who throws
through, which implied Slanderer in Greek, so thatÕs the way itÕs translated herein.
Lucifer:
The name Lucifer is commonly tied to the Biblical Opposer, however the name
doesnÕt appear in most versions of the Bible. It does appear once in the King
James Bible, at Isaiah 14:12, in which the King of Babylon is referenced as Lucifer, Son of
the Morning, which is translated from the Hebrew words Helel ben Shahar – Day Star, Son of the Dawn.
This term was used there, because Lucifer is the Latin term for the planet
Venus, which is also known as the morning star.
So, there is no direct link in the Bible between the entity known in Hebrew as Satan and the
person who was referred to as Lucifer. This was a myth that was created by Augustine after he
translated the text in Isaiah from the original Hebrew into Latin.
BeelZebub: There are eight references in the Bible to this Hebrew word, and
it does refer to the Slanderer. However, once again, this is not a proper name.
It appears to be a title. Beel (like Baal) means Lord, and Zebub appears to refer to flies (the insects). So, BeelZebub
likely means Lord of Flies.
Is the Opposer (Slanderer or
BeelZebub) a real person? All one has to do is look at the titles he was given
above to realize that he is. To deny his existence negates the rest of the
Bible. For example, when dealing with AdamÕs sin, why did God adhere so closely
to a law when other options were available to Him? Why didnÕt he just destroy
rebellious Adam and create another man?
The fact is, He created men and
His messengers with the ability to choose whether to serve Him or not, so none
are automatons. And as a man failed in the Paradise of Pleasure, we can assume
(and as the Scriptures support) that there were failures (and rebels) in the
heavens also. This is the reason why it became necessary to have a law that clearly outlined what
rebellion against God constituted, and what the consequences for violating that
law would be. It was obviously for the sake of the millions of millions of
heavenly spirit (breath) creatures that the issue of rebellion here on the
earth had to be resolved by legal means, and in a way that demonstrated the
love and loyalty of GodÕs first-born son, which resulted in the painful need
for a ÔransomÕ (JesusÕ death).
And the idea that the Slanderer
isnÕt real raises other questions. For example, while Jesus was being tempted
in the desert, was he simply struggling with the bad inside himself rather than against a
real, evil personality? If so, we would have to conclude that there was bad in
Jesus.
Also, was the battle in heaven
(as spoken of at Revelation the Twelfth Chapter) just figurative and not a real
war against the Opposer and his messengers? If so, then there are still Ôevil
thoughtsÕ in
heaven prior to that battle. And, in what sense would Ôthe OpposerÕ and his
ÔmessengersÕ lose the battle and be confined to the earth? Also, why would
internal evil be ÔangryÕ in knowing that he just has Ôa short period of time
left?Õ
And lastly, when the Opposer
entered GodÕs presence and spoke to Him (Job the First Chapter),
could we assume that this inherent evil was found in God? That isnÕt likely.
However, there is some question
as to the use of the Greek word Diabolos found at 1 Chronicles 21:1 (in the
Greek Septuagint). First, since Diabolos is a Greek word and First Chronicles
was written in Hebrew, we would assume that Diabolos (Slanderer) was substituted
for the Hebrew word Satan (Opposer). But the text seems to imply that a
slanderer (or resistor), not the Slanderer, had come to David. And
we would have to assume it to be a satan or resistor that came to him. So, we
donÕt really know if the text implies that the Evil One came to him, if it was
just an evil spirit that came over him, or if someone bad had urged David to
defy God and take a census of Israel.
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A common religious myth is the
teaching that Peter was the first ÔPopeÕ or ÔFatherÕ of the Christian Church,
and that he ruled from (and died in) Rome. There is no Bible substantiation of
these teachings and they are most likely false. Why?
Notice what Paul wrote at
Galatians 2:9, ÔWhen they came to know the care that was shown to me, James, Cephas,
and John (the ones who seemed to be pillars),
gave BarNabas and I their approval to go to the nations, while they
would go to the circumcised.Õ
So, it is clear from PaulÕs
words that there was no earthly Ôhead of the Christian congregationÕ at that
time. There were three ÔpillarsÕ – or those who seemed to be taking the lead, Peter (Cephas),
James, and John – and they were living in Jerusalem (not Rome) at the
time.
Also, notice that PeterÕs
responsibility was not that of being the head of the congregation, but he was
spoken of by Paul as being an ÔApostle (sent one) to the circumcisedÕ (the Jews), as
were James and John. Then, if you read the next few verses in Galatians 2, you
will see how Paul then reprimanded Peter for separating himself from Gentile converts,
which isnÕt something that anyone would do to the ÔinfallibleÕ head of the
Christian Church.
However, Peter did travel to
visit far away Christian congregations, as both Paul and the book of Acts tell
us. But, as Ôthe Apostle to the circumcised,Õ his home was in Jerusalem and his
travel was limited primarily to large Jewish settlements, such as was true of
the ancient city of Babylon, which is where he wrote a letter (the book of
First Peter). Notice how he ended this letter (at 1 Peter 5:13), ÔI send
greetings from the woman who was also chosen along with you, and Mark (my son),
from Babylon.Õ
Now, while the City of Babylon may
not have been inhabited by the time of Peter, the city that replaced it
(Seleucia) was, and the area was know to be heavily populated by Jews (those to
whom Peter was an Apostle).
Also notice that this greeting
comes from PeterÕs wife, Ôthe woman who was also chosen along with youÕ (see Matthew
8:14) and from PeterÕs close associate, the Gospel writer Mark.
JesusÕ words to Peter, found at
Matthew 16:18, 19, donÕt indicate that Peter would be the head of his ÔChurch.Õ
For, notice exactly what he said there, ÔI also tell you this: You are Peter,
and I will build my congregation on this bedrock so the gates to the grave wonÕt
overpower it. I will give you the keys to the Kingdom of Heaven, and whatever
you make binding on earth will be bound in the heavens. And whatever you set
free on earth will be set free in the heavens.Õ
In Greek, verse 18 reads, Ôsu ei
Petros kai
epi taute te petra
oikodomeso mou
ten ecclesian,Õ or, Ôyou are Bedrock,
and on this
and bedrock (I will) build my the congregation.Õ
Notice that Jesus didnÕt say, ÔI
will build my Church on you,Õ he said ÔI will build my congregation on this
bedrock.Õ What was Ôthis bedrockÕ that Jesus was referring to? Was it Peter? We
find a description of this congregation and its construction at Revelation
21:14, which says, ÔThe city wall also had twelve foundation stones, and the names of the
twelve
Apostles of the Lamb were written on them.Õ
So, we can see that Peter was
just one of the 12 foundation stones, not the primary foundation or bedrock. Rather,
what Jesus appears to be saying (at Matthew 16:18) is that; as PeterÕs name
meant Bedrock, JesusÕ body (by his death) would serve as the bedrock or
foundation of the Christian Congregation (or Church). In other words, the
ÔbedrockÕ that the Congregation would be built on, was the body of Jesus, not
on Peter.
For, notice what Peter himself
said at 1 Peter 2:4-6, ÔApproach him (Jesus) as though he were a living block of stone
(who for a fact was rejected by men but was chosen as precious by God), [upon whom] you
as living blocks are being built into a spiritual house, into a holy
priesthood, to offer up spiritual sacrifices that are acceptable to
God, through Jesus the Anointed. For the Scripture says, {Look!} I am
laying a block that I selected in Zion, a precious primary cornerstone. Anyone who
believes in it will never be ashamed.Õ
The sentence structure at
Matthew 16:18 shows our conclusion to be true (that
Jesus was simply using a play on PeterÕs name when he spoke of the bedrock that
he would build his congregation on). Notice the structure, Ôsu ei
Petros kai
epi taute te
petra.Õ
Use of the word te
before petra
indicates that petra was used as a parallel to Petros, or
that this was a play on words. Te is not a common Bible word. It is what is referred to as an
Ôenclitic particle,Õ which is translated as and, but is used to couple parallel thoughts. The
Greek word that is normally translated as and, is kai.
According to The
Complete Word Study Dictionary of the New Testament, Ôte is employed generally when something
is subjoined which
does not thus directly and necessarily follow.Õ So, ÔteÕ
might be better translated as Ôbut.Õ
There is certainly no indication
in any other part of the Bible that Peter ever took the principal lead in
governing the Congregation. In fact, when the matter of Gentile circumcision
was raised before the governing body in Jerusalem, the decision was given by
(JesusÕ half-brother) James, not Peter.
As to PeterÕs being given Ôthe
keys to the Kingdom of Heaven,Õ this refers to the leading role that Peter
would play in identifying and explaining the outpouring of GodÕs Holy Breath,
first on the Jews at Pentecost (see Acts 2:14-39) and then the acceptance and
conversion of the first Gentiles (see Acts Chapter 10). All of this had to do
with opening the opportunity to rule (first to Jews, then to Gentiles) in the
ÔKingdom of heaven.Õ
Where did Peter die? Well, we do
know that he died violently for his faith, since that is what Jesus foretold at
John 21:18, 19. But, since Peter apparently died before the Roman attack on
Jerusalem (66-70 C.E.), he was likely murdered by the
Jews in Jerusalem, or possibly in Babylon. There is no Bible (or authenticated
historical) record of his ever traveling to or being killed in Rome.
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Amen is a Hebrew word that was
never really translated into English; it was just Anglicized. In Greek it is
pronounced, ah-main. The reason why it was never translated is that ancient
scholars were afraid to change this supposed ÔmagicalÕ word that ensures God
will listen to the prayer. There is no record in the Bible of anyone ending
prayers with amen, although it was likely said. And the fact that others who
were present said amen at the end of prayers to show that they agree, is
indicated by PaulÕs words at 1 Corinthians 14:6.
In addition, amen isnÕt said in
the Bible just at the end of a Prayer. Paul used the word frequently in his
writings to affirm that what he was writing was, or would be, true. And thatÕs
the literal meaning of amen as it is rendered here, Ômay it be.Õ
So, should Christians end their
prayers with the word amen, or with the phrase, may it be? It really makes no difference. In
fact, neither really has to be said for God to hear the prayer, or for Him to
understand that it is concluded.
The problem with saying amen is that
most people really donÕt know what it means today. They think of it as just a
word that you end prayers with. However, saying amen (or may it be) at the conclusion of a prayer
indicates that the one praying assumes the things that were asked are as good
as done – and he or she should also believe that.
In several places we have left
the word amen
unchanged, for example, at Revelation 3:14, where Jesus was referred to
symbolically as Ôthe Amen,Õ or, he who Ôcauses things to beÕ (under the
direction of God).
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The Greek word caris is
where we derive the English word care or caring. However, the Greek word carries
a slightly different meaning. Old English Bible translations have rendered caris as grace.
However, 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, and that distracts from
the ease of reading. So you will find it translated as care, caring, or kindness herein,
depending on the setting.
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There seems to be quite a bit of
difference between these two words (called and chosen) and their implications for the
people involved. For, notice what Jesus said as recorded at Matthew 22:14, ÔMany are the
called but
few are the chosen (gr. polloi eisin gar cletoi, oligoi
de eclectoi).Õ
And this verse could be possibly even be translated as ÔMany are the nominated
but few are the
elected.Õ
These words of Jesus seem to put
an end to the notion that everyone who is called by God was foreordained to
that position before his/her specific birth. Rather, what was determined is
that there would be people in general (not specific individuals) who would be
chosen. Because, as Jesus makes clear here, not all who are among the called
(or the nominated) to this hope are thereafter counted among the chosen
(elected). For, why would God call people if He already knew that there was no
chance of their being chosen?
Notice how this was stated at
Revelation 17:14. There we are told, ÔThen theyÕll go and fight against the
Lamb. But, because heÕs the Lord of lords and King of kings, the Lamb and those
who are with him (the called, elected, and faithful) will conquer them.Õ
So, Ôthe calledÕ also have prove
faithful in order to become Ôthe electedÕ to serve with Jesus.
That was the point of JesusÕ
parable at Matthew 22:1-14, which (as Jesus said) was an illustration
concerning Ôthe Kingdom of Heaven.Õ In that parable, many were initially
ÔcalledÕ to the banquet of the King, but they didnÕt want to come. The obvious
reference here is to the Jews who were invited first to become kings in that
Kingdom, but who for the most part, rejected the invitation.
The king then ordered his slaves
to go out into the streets and ÔcallÕ anyone who wishes to come to the banquet.
These words obviously refer to the calling of people of the nations, or the
gentiles (gr. tas
ethne – the ethnics).
So, is this parable talking
about being called to heaven to rule there with JesusÉ for isnÕt the wedding
banquet for GodÕs son to be held in heaven, and arenÕt those who are invited to
GodÕs banquet the bride who will be with Jesus in heaven? We have always
thought so, but notice that the guests in this parable arenÕt referred to as
virgins (as was the case of those mentioned in Revelation 14:1-4). Rather, they
are called Ôboth the wicked and the good,Õ which is a strange way to refer to
the ÔSaints.Õ
Next, as the parable continues,
the king noticed a guest who wasnÕt properly dressed for a wedding feast (he
didnÕt have the required qualities). This guest was then bound and thrown back
outside (but not killed). Do as you can see, he was called but not chosen. Now,
if we were to assume that this banquet is held in heaven, and since he was
already there at the feast, we must ask: was he then kicked out of heavenÉ and if so, we
would also have to ask, then why was he taken there to begin with?
Now, we do know that there are
those who are taken to heaven to rule with Jesus, but they are likely the bride
at the wedding feast, not the guests (see Revelation 17:7-9). For, notice what
Paul said of himself at Philippians 3:11, ÔÉ so I can somehow be found worthy of the upward
resurrection
from the dead.Õ
What was Paul talking about
here? It appears as though, when speaking of Ôthe upward resurrection,Õ he was
saying that although he had been Ôcalled,Õ he may not have been ÔchosenÕ yet
for heavenly life. That this is what he was likely talking about, can be seen
from what he said at Philippians 3:12, Ô[IÕm not saying] that IÕve made it yet,
or that IÕm already perfect.Õ Then he continued with the words (at Philippians
3:14), ÔI am
running toward the goal, the prize of the upward (gr. ano – upward or higher) calling
from God through the Anointed One Jesus.Õ
So, notice that the Bible speaks
both of a ÔcallingÕ and of an Ôupward calling,Õ which we assume refers to being
called to heaven. And how would Paul know that he had been ÔchosenÕ for this
lofty reward? It appears as though such a person must first endure incredible
suffering for his/her beliefs (as did Jesus), for notice what Paul wrote at
Romans 8:17, ÔWe
have to suffer together so we can also be glorified together.Õ
Such suffering must be much more
than what is typical of the suffering and death of mankind. Does this
ÔsufferingÕ require a dying a martyrÕs death? That seems to be the gist of the
prophecy at Revelation 6:9-11, which says, ÔWhen he opened the fifth seal, I
saw the lives of those who had been slaughtered because of the Word of God and because of
the testimony that they gave, underneath the altar ... Then they were each
given a white robe and they were told to take it easy just a little while
longer, until the full number of their fellow slaves and brothers was filled (who were
going to be killed, as they were).Õ
But, in the case of JesusÕ words
found Matthew 22:14, (ÔMany are called but few are chosenÕ), we would have to
conclude that God calls many people from among mankind to become His faithful slaves and
to thereafter attend the wedding banquet of the Lamb (whether in heaven or
earth is not stated), but not all who are called are found worthy.
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The Greek word psyche (as in
psychology)
has been translated many ways, including soul, life, etc. However, psyche actually means something that
breathes. It is used in the Bible to describe both breathing animals and
breathing humans. So by definition, a soul cannot leave the body, because a
soul is what the living body (whether human or animal) is (see Genesis 2:7).
In ancient Greece, philosophers
eventually added another meaning to psyche: The inner person (as opposed to the person that
others see and come to know). And with time, the pagan religion of Greece
started to teach that this inner person is its own entity and can never die (is
immortal). Over the centuries, this pagan Greek doctrine crept into the
Christian religions. Please see the link http://en.wikipedia.org/wiki/Soul for more history of the word.
However, such Greek
philosophical thought never influenced Jesus and his Apostles. So, they
consistently used psyche to indicate a living person or animal. The teaching
that the soul is immortal stands in direct conflict with JesusÕ promise of a
resurrection, because, if a person is immortal (can never die) he/she can never
be resurrected (brought back to life).
In addition, the teaching of the
immortality of the human soul is totally without support from the Bible. The
word immortal(ity) (Gr:
athanasia
or undying)
is only mentioned in the Bible in two places, and it isnÕt used with or applied
to the word soul
in either case. Both of these scriptures show that immortality is only given by
God as a
reward for righteousness. And as Ezekiel 18:4 says, ÔThe person (gr. psyche or
ÔsoulÕ) that is sinning will die (gr. apothaneitai).Õ
Of course, there are places in
the Bible where the word soul means more than just a living, fleshly body. For
example, God is recorded to have spoken of ÔMy SoulÕ in several places.
Obviously, God is much more than just a ÔsoulÕ as most people think of that
term, and He surely wasnÕt talking about His having a human body. So we must
conclude that what He was referring to is His life.
Then there are JesusÕ words
found at Matthew 10:28, which read, ÔDonÕt be afraid of those who kill the
body but canÕt kill the person (psyche). Rather, be afraid of him who can destroy both
the person and the body in the garbage dump.Õ Here, Jesus is using the
word psyche (soul) to refer to the value of life that remains with God until
the resurrection. And he obviously isnÕt referring the soul as immortal here,
because he says God will destroy (gr. apolesai) the [unrighteous] soul or person.
Unfortunately, no single word
can be used to translate psyche in every possible Bible application, so various terms are
used herein, depending on the circumstances, but always in an attempt to
harmonize with the meaning.
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Although the term Ôgetting
savedÕ is used throughout the Bible, we gain a real sense of the meaning of
this term from Acts 16:29, where we read of a jailer who was unfamiliar with
Christianity and its terms, when he asked Paul and Silas, ÔLords, what do I
have to do to
get saved?Õ ThatÕs when Paul and Silas told him, ÔBelieve in the Lord Jesus
and you and your household will be saved.Õ
Was simple Ôbelief in JesusÕ all
that was required for salvation? In this case, there was a lot more that he
needed to understand, because, as a virtual pagan (Roman or Greek), there was a
world of things for him to learn about monotheism, Christian conduct, the
resurrection, and of GodÕs Kingdom. So, much more than just belief in Jesus was
required for salvation. This is why the account continues with the words, ÔThen
they told him and all those in his house about the Word of God.Õ
Unfortunately, many people
profess to believe in Jesus today, but they donÕt understand Christian living
– JesusÕ instructions on morality and love, for example. So, notice what
Jesus himself said at Matthew 7:22, 23, ÔIn that day, many will say to me, Lord, Lord,
didnÕt we prophesy in your name, and cast out demons in your name, and perform
many great works in your name? Then IÕll admit to them: I never knew you! Get away from
me you lawbreakers.Õ
So, more than simple belief is
required. To keep from being a ÔlawbreakerÕ and in order to be ÔknownÕ by
Jesus, a person must believe in him and everything he taught, including his
instructions on how to live a life as one of his followers.
And who will actually be saved?
Jesus answered this question himself when he said what was recorded at Matthew
24:13, ÔBut
he who endures to the end will be saved.Õ
So, from the above, we must
conclude that while belief in Jesus is required for salvation, knowledge of how
to live a Christian life is also required. And to continue in this saved
condition, one must maintain a clean relationship with God until Ôthe end.Õ
That is, until the end of their lives or until the coming of Jesus.
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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 said in certain instances.
For
example, consider the words at Acts 12:15, where Peter had just been released from
prison and had appeared at the door of some faithful Christians. In Greek, the
latter part of this verse reads, Ôoi
de elegon Ho aggelos estin autou,Õ and is often translated as,
ÔThey began to say, It is
his angel.Õ
This
rendering doesnÕt sound reasonable, for it would have been bizarre 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, ÔSo they said, ItÕs
his messenger.Õ
Another
good example of why aggelos shouldnÕt always be translated as angel can be found at Genesis 32:3,
which reads in Greek, ÔApasteile de Iakob
aggelous
emprosthen autou pros Hesau ton adelphon autou,Õ or, ÔSent of Jacob angels
ahead of him toward Esau the brother of him.Õ Here Jacob was obviously sending
human messengers to his brother, not heavenly ones.
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.Õ Then in verse
16, it says that ÔJehovah É heard our voice and sent His messenger (gr. aggelon – messenger, singular) who
brought us out of Egypt.Õ
Also,
consider the words of Haggai 1:13, where we read: ÔThen the Messenger (or angel) of Jehovah,
Haggai, one of the [many] messengers (or angels) of Jehovah, said to the people, Jehovah says I am
with you!Õ
Yet,
Haggai was just a man not a spirit.
Obviously,
although the same word (with only conjugated variations) is used to speak of
two different types of messengers hereÉ those who are human and those who were
sent from heaven by God. As the result, most Bibles translate the first
instance as messengers,
but the second as angel. We have not chosen to make this distinction, and we have
rendered the word as messenger or messengers in each instance, because this proper
translation of the word provides readers a better look at what position these
heavenly sons of God held. For angel isnÕt a heavenly rank itÕs a duty.
Also,
translating aggelos
as messenger
(when it truly means an ÔangelÕ) helps to provide readers a better, deeper
understanding of the actual role that such spiritual sons of God play in His
dealings with mankind. And it helps us to understand why the Bible never speaks
of female or baby angels.
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Throughout
the Bible, we read of Ôthe ransomÕ (gr. lytron) that Jesus paid. Exactly what does this
term refer to?
At
Matthew 20:28, Jesus said, ÔThis 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.Õ
Romans
5:12, 14 says, ÔSin 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 didnÕt
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, ÔSince 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.Õ
So,
from the above, we must conclude that Adam lost the hope of ÔlifeÕ for himself
and all his descendents, because of his sin in Eden. However, Jesus came and
paid the Ôransom priceÕ to God, to redeem us from the sin of Adam, so that we
could once again have the hope of Ôlife in the ageÕ and a resurrection of the
living.
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In
JesusÕ discussion about the sheep and goats found at Matthew 25:34, he said,
ÔThen the king will tell those on his right, Come, you who have been
praised by my Father, inherit the Kingdom that has been prepared for you from
the founding of the
world.Õ
In
Greek, the words we have translated as founding of the world are katabole cosmou, or down-throw arrangement.
You may recognize that the English word cosmos is a derivative of cosmou. And
cosmos (which we pronounce as cas-mose, but the Greeks pronounces as cas-mas) is the word that modern
peoples usually use when referring to the universe today (thank you Mr. Sagan). So, why have we translated it
as world, and what is meant by the term, founding of the world?
Actually,
cosmos is used many times in the Bible and in many different ways. For example,
when Paul urged Christian women to dress modestly, he used the word cosmos
to describe well-arranged clothing, and arrangement is probably the
closest English meaning of the word. So, it isnÕt always translated as world.
And although it has been said that the word world doesnÕt appear at all in the Hebrew texts of the Ancient Scriptures of Israel (Old Testament), it really does appear there several times in the Greek Septuagint. And the reason why they say that world doesnÕt appear there is because the equivalent Hebrew word is 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 cosmos appears several times,
it is usually translated as worldÉ such as the world of Noah, the light of the world, the
field is the world,
etc. So, the term doesnÕt seem to apply to the earth, but rather to the
arrangement of human society on the earth.
Actually,
two different Greek words are often translated as world in the Septuagint, cosmos and oichonomeo;
and oichonomeo
does appear to refer to the earth, because it means the habitation, or, the place where [man] dwells. So the
Septuagint (OT) clearly delineates these two words (that are both commonly
translated as world).
But
notice how the word cosmos was used by Paul at Romans 5:12, ÔSin entered the world (cosmos) through one man, and
this sin resulted in death. So, death spread to all men and everyone has
sinned.Õ
So, it
seems likely that the arrangement we call Ôthe worldÕ started around the time
of AdamÕs sin in Paradise, when man created for himself and 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 in a negative context, and the fact that it (the current set of negative
circumstances) will soon be done away with.
Yet,
the Scriptures also indicate that the present world (arrangement) began after
the Downpour of NoahÕs day, and Noah inherited the world prior to that time.
For, notice what we are told at Hebrews 11:7 ÔBecause of his faith, Noah (after
being given a divine warning of things he hadnÕt seen yet) trusted in God and
built a large chest to save his family. And due to this righteous faith, he condemned
the world and became its heir.Õ
Also
notice what was said at 2 Peter 2:4, 5, ÔWhy, God didnÕt spare the messengers
who sinned, but by threw them into the dark pits of Tartarus, where they are
awaiting His justice. And He didnÕt spare the first world. Yet, He guarded Noah (who was
a preacher of righteousness) along with seven others, when He brought a downpour on a world of
godless people.Õ
So,
apparently there have been two different worlds or arrangements; the one that
Noah inherited that started before the Downpour, and the second one that we are
now living in, and which the righteous will inherit at its destruction. For we
read at 1 John 2:17, ÔAnd the world with all its desires is passing away, but the one who
does what God wants remains through the age.Õ And Romans 4:13 says, ÔAbraham
and his seed werenÕt given the promise of inheriting the world because of the Law; it was
because of his righteousness, which came from his faith.Õ
Thus
from the above, we have concluded that what Jesus said about the Kingdom having
been prepared for the sheep since the founding of the world must mean that the Kingdom was
GodÕs plan for the righteous since at least the time of the Downpour, and
possibly since the time of AdamÕs sin in Paradise.
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