Chapter 1

¹ Paul, who was called to be an Apostle of Jesus the Anointed by God's will, and Sosthenes ([your] brother); ² to the congregation of God in Corinth… to you who have been made holy in the Anointed Jesus and who are called to be Holy Ones along with all those who call on the name of our Lord Jesus the Anointed everywhere (their Lord and ours); ³ may you receive loving care and peace from God our Father and [the Father] of the Lord Jesus, the Anointed.

⁴ I always thank God for you, because in His loving care (through the Anointed Jesus), God has given you ⁵ everything that you need to make you rich in Him. [He has given you] all the words and a complete knowledge, ⁶ while the testimony about the Anointed One is being made firm in you, ⁷ so you haven't lagged behind in any gift as you eagerly await the revelation of our Lord Jesus the Anointed. ⁸ He will make you strong to the end, and you will be free from any accusations in the Day of our Lord Jesus the Anointed. ⁹ For God, who called you to have a share with His Son (our Lord Jesus the Anointed), is faithful.

¹⁰ Now, through the name of our Lord Jesus the Anointed, I want to encourage you brothers to all teach the same things… there shouldn't be any divisions among you. Rather, you must all learn to think the same way and to share the same opinions. ¹¹ For those of the house of Chloe have told me that you do a lot of arguing, my brothers. ¹² What I mean is that; some of you are saying, 'I follow Paul,' or 'I follow Apollos,' or 'I follow Cephas,' or 'I follow the Anointed;' ¹³ so the Anointed One is divided. Why, Paul wasn't hung on a pole for you, was he? Or were you baptized in the name of Paul? ¹⁴ I'm thankful that I didn't baptize any of you (other than Crispus and Gaius), ¹⁵ so no one can say that they were baptized in my name.

¹⁶ Oh yes, I also baptized the household of Stephanas; but as for the rest, I don't think that I baptized anyone else. ¹⁷ You see, the Anointed One didn't send me to baptize, but to preach the good news. [And I wasn't sent] with many wise words, because, that would make the Anointed One's impaling pole less important. ¹⁸ Why, the message about the impaling pole is just a lot of foolishness to those who are dying, but to those of us who are being saved, it's the power of God. ¹⁹ For it is written, 'I'll destroy the wisdom of the wise and I'll set aside the understanding of intellectuals.'

²⁰ So, where are all the wise men? Where are all the writers? Where are all the great debaters of our age? Didn't God make the world's wisdom foolish? ²¹ And since the world didn't understand the wisdom of God, God saw that it was good for us to preach foolishness in order to save those who would believe!

²² The Jews ask for signs and the Greeks look for wisdom, ²³ but we preach that the Anointed One was hung on a pole. This is a trap to the Jews, and a lot of foolishness to the nations. ²⁴ However, to those who are called (both Jews and Greeks), the Anointed One is the power of God and the wisdom of God. ²⁵ Because, a foolish thing from God is wiser than men, and a weak thing from God is stronger than men.

²⁶ Now, notice this about your calling, brothers: Not many of you were called who were wise in a fleshly way; not many were called who had power; and not many were called who had been born into important families. ²⁷ So God chose the foolish things of the system of things to put wise men to shame; He chose the weak things of the system to put the strong to shame; ²⁸ and He chose the common things of the system and things that are looked down on – the things that aren't – in order to make the things that are, worthless. ²⁹ This [was done] so that no flesh can brag before God.

³⁰ Therefore, it's because of [God] that you're in the Anointed Jesus… he has become God's wisdom to us, as well as His righteousness, and holiness, and our ransom price. ³¹ As it is written, 'Whoever boasts, let him boast in the Lord.'

Chapter 2

¹ So, when I came to you brothers, I didn't bring you the mysteries of God with high-sounding words of wisdom. ² For, I decided not to teach you about anything other than Jesus the Anointed, and about how he was hung on a pole. ³ I came to you as weak, afraid, and trembling. ⁴ And what I said and preached wasn't done with persuasive wise words, but with [God's] Breath and power, ⁵ so you wouldn't have faith in the wisdom of men, but in the power of God.

⁶ Now, we do talk wisely to those who aren't mature, but not with the wisdom of this age, or like the rulers of this age (who are coming to nothing). ⁷ Rather, we speak God's wisdom as a mystery (hidden wisdom); as things that God had planned before this age for our glory. ⁸ This is wisdom that none of the rulers of this age know of, because, if they knew about it they wouldn't have hung the glorious Lord on a pole. ⁹ But as it is written, 'Eyes haven't seen, ears haven't heard, nor have the hearts of men even thought about all the things that God has prepared for those who love Him.'

¹⁰ Yet, God (through His Breath) has revealed this to us, because His Breath searches everything… including the deep things of God. ¹¹ For, other than the spirit that's in him, which man really knows anything about another man? Likewise, nobody gets to know the things of God except the Spirit of God.

¹² Now, we didn't receive the spirit of the world, but the Spirit that comes from God, so we can know the things that have been kindly given to us by God. ¹³ As the result, we don't speak with words that come from human wisdom, but with those that are taught by [God's] Breath, as we combine spiritual matters with spiritual words.

¹⁴ A physical man doesn't believe anything that has to do with God's Breath, because he thinks it's all foolishness. And he can't learn about these things, because he must be examined through [God's] Breath. ¹⁵ However, a man who has [God's] Breath judges everything, and no one can judge him. ¹⁶ For, 'who has come to know the mind of Jehovah so as to become His councilor?' However, we do have the mind of the Anointed One.

Chapter 3

¹ And so, brothers, I can't talk to you as I would to spiritual men. Rather, [I must speak] as I would to fleshly men… as babies in the Anointed One. ² For, I've had to feed you milk, not something to eat, because you weren't strong enough. And it's a fact that you aren't strong enough now, ³ since you're still fleshly. For, whenever you are jealous and arguing, aren't you fleshly… aren't you acting as men do? ⁴ And when one says, 'I follow Paul,' and another says, 'I follow Apollos,' aren't you just men?

⁵ What is Apollos? Yes, what is Paul? [We're just] servants through whom you became believers, since each of you was given to us by the Lord. ⁶ I planted and Apollos watered, but it's God who makes it grow! ⁷ So, the one who plants isn't anything, nor is the one who waters, for God is the One who makes it grow.

⁸ Now, the one who plants and the one who waters are one. And while each will be rewarded for his work, ⁹ we're just God's employees, and you are God's field… the thing that God is developing.

¹⁰ Through God's loving care, I was assigned to be a wise chief craftsman. So I laid the foundation, but now someone else is building on it. However, each one must keep an eye on how he is building, ¹¹ because no one can lay a foundation other than what is already laid, Jesus the Anointed.

¹² Now, if anyone builds on that foundation with gold, silver, and precious stones… or with wood, hay, and stalks, ¹³ [the quality of] each ones' work will show… it will be seen in the daytime, because fire will be used and the fire will prove what type of work each one has done. ¹⁴ Then if anyone's construction remains, he'll be rewarded. ¹⁵ And if anyone's construction burns down, he'll be damaged by the loss… but he'll still be saved. However, it will be as though he came through fire.

¹⁶ Don't you know that you are God's Temple, and that God's Breath lives in you? ¹⁷ And if anyone destroys God's Temple, God will destroy him, because God's Temple (which is what you people are) is holy.

¹⁸ So, don't let anyone fool himself. If any of you are thought of as being wise in this age, let him become a fool, so he can be [truly] wise. ¹⁹ For the wisdom of this world is foolishness with God. As it 's written: 'He catches the wise in their cunning deeds.' ²⁰ And again, 'Jehovah knows that the thoughts of wise men are worthless.'

²¹ Therefore, nobody should boast about [being followers of] men, because everything belongs to you… ²² whether [it came from] Paul, or Apollos, or Cephas, or the arrangement, or life, or death, or things that are here, or things that are about to come… it all belongs to you! ²³ However, you belong to the Anointed One, and the Anointed One belongs to God.

Chapter 4

¹ So, let men think of us as just employees of the Anointed One and as house servants of the mysteries of God. ² And what more can be expected of house servants than just to be found trustworthy.

³ Now, it really isn't too important to me if I'm being judged by you or by some human court. Why, I don't judge myself, ⁵ because I'm unaware of anything against myself. However, this doesn't mean that I'm righteous, because the Lord is my judge.

⁴ So, don't judge anything before its time, because; When the Lord's Day arrives, secret things that are done in darkness [will be brought] into the light, and the thoughts of hearts will be on display. Then each ones' praise will come from God.

⁶ Now, brothers; I've overstated these things about Apollos and I for your own good, so you'd learn the rule: Don't go beyond the things that are written! And don't get all puffed up by showing more favor for one than the other; ⁷ because, who really knows you… what do you have that you weren't given? And since it was just given to you, why do you brag as though it wasn't something you were given?

⁸ So, are you already satisfied? Are you already rich? Have you started ruling without us? Why, I wish that you had started ruling, so we could also be ruling along with you! ⁹ For I think that God has put us (the Apostles) last on the show as men who are condemned to death… we've become a theatrical spectacle [before] this system of things to both [God's] messengers and to men. ¹⁰ And while we are fools because of the Anointed One, you are wise in the Anointed One… we're weak, but you're strong… we're dishonorable, but you're the glorious ones.

¹¹ Why, down to this hour we've been hungry, thirsty, almost naked, beaten up, homeless, ¹² and we've had to work for a living. Yet, when we're being shouted at, we praise; When we're being persecuted, we bear it; ¹³ When we're being slandered, we encourage. And until now, we've been considered the world's refuse and scum.

¹⁴ I'm not writing this to shame you, but to teach you as my loved children. ¹⁵ For, although you could have thousands of tutors in the Anointed One, you don't have many fathers… and I became your father in the good news through the Anointed One. ¹⁶ So, I beg you to start imitating me! ¹⁷ And that's why I'm sending Timothy to you. He's my loved and faithful child in the Lord, and he will remind you of the ways that I'm teaching in all the congregations everywhere, through the Anointed Jesus.

¹⁸ Now, some [of you] are all puffed up as though I weren't coming to you. ¹⁹ But I'll be there shortly (if it's the Lord's will), and I won't pay any attention to what those who are puffed up have to say. However, [I will pay attention] to their power, ²⁰ because the Kingdom of God has nothing to do with words, but with power. ²¹ So, which do you want? Should I come to you with a stick, or with the love and mildness of [God's] Breath?

Chapter 5

¹ I've actually heard that there is sexual immorality among you. And it's a type of immorality that isn't even [heard of] among the nations… that someone has taken the wife of his father! ² Are you proud of this? Shouldn't you mourn instead, so that the man who committed this act should be removed from your midst?

³ Although I'm not there physically, I'm there in spirit, and I've already judged the man who has done this thing as though I were there. ⁴ My spirit and the power of our Lord Jesus agree ⁵ (in the name of our Lord Jesus) that you should hand such a man over to the Opposer for the destruction of his flesh, so the spirit within him can be saved in the Day of the Lord.

⁶ You don't have any reason to boast, for, don't you know that a little [yeast] ferments the whole ball [of dough]? ⁷ Clean out that old fermentation so you can be something new that isn't fermenting, because the Anointed (who is our Passover) has been sacrificed. ⁸ So, let's not observe the Festival with old fermentation, nor with the fermentation of badness and wickedness, but with the unfermented bread of sincerity and truth.

⁹ In my [last] letter, I wrote you to quit associating with those who are sexually immoral. ¹⁰ [I wasn't talking about] completely avoiding the immoral [people] of this system, or the greedy, or the extortionists, or the idol worshipers; otherwise you'd actually have to get out of the world. ¹¹ However, now I'm writing you to quit associating with anyone called a brother who is sexually immoral, greedy, an idol worshiper, an insulter, a drunkard, or an extortionist… don't even eat with a person like that. ¹² Why should I judge those on the outside? Don't you judge those on the inside, ¹³ while God judges those on the outside? Remove the wicked man from among yourselves!

Chapter 6

¹ Would any of you who think you've been [wronged] by another dare to take it to court [to be tried by] unrighteous men, rather than by the Holy Ones? ² Don't you know that the Holy Ones will judge the arrangement? And if you're going to judge the world, aren't you qualified to judge small matters?

³ Why, don't you know that we're going to judge the messengers… so, why not [judge] matters that have to do with this life? ⁴ If you have matters of life that must be decided, would you bring them before places of judgment that are held in little regard by the congregation? ⁵ I'm saying this to shame you! For, isn't there at least one wise man among you who can [serve as] judge between his brothers? ⁶ Or must a brother take a brother to court to be judged by unbelievers? ⁷ Really, if you're bringing lawsuits against each other, you've already lost the battle! Why wouldn't you allow yourselves to be mistreated or defrauded instead? ⁸ Yet, some of you are [for a fact] mistreating and cheating others… including your own brothers!

⁹ Don't you know that those who are unrighteous won't inherit the Kingdom of God? Don't make any mistakes about this; Sexually immoral people, idol worshipers, adulterers, gays, men who have sex with men, ¹⁰ thieves, greedy people, drunkards, insulters, and extortionists won't inherit God's Kingdom… ¹¹ and that's what some of you once were! However, you've been washed clean; you've been made holy; and you've been found righteous through the name of our Lord Jesus the Anointed and the Breath of our God.

¹² Everything is legal for me, but not everything is good for me. Yes, everything is legal for me, but I won't allow myself to be brought under the influence of everything. ¹³ Food is for the belly and the belly's for food; however, God is going to bring [the belly] and [food] to nothing. Also, the body isn't for immorality, it's for the Lord… and the Lord is for the body. ¹⁴ Because, just as God raised the Lord, He will use His power to lift us out of death.

¹⁵ Don't you know that your bodies are all a part of the Anointed One? So, should I take one of the Anointed One's body parts and give it to a whore? May that never happen! ¹⁶ Don't you know that whoever joins himself to a whore becomes one with her body? For He says: 'The two will become one flesh.'

¹⁷ Now, those who are in the Lord share his breath; ¹⁸ so flee from sexual immorality! Why, every other sin that a man commits is outside his body, but when he has immoral sex, he's sinning against his own body! ¹⁹ Don't you know that your bodies are the Divine Habitation of the Holy Breath within you, which you received from God? So, you no longer belong to yourselves, ²⁰ because you were bought and paid for… therefore, you must use your bodies to glorify God!

Chapter 7

¹ Now, concerning those things that you wrote to me about:
It's best for a man not to even touch a woman. ² However, because of all the immorality, allow each man have his own wife and each woman her own husband. ³ Then, every husband should give his wife what she's due, and wives should do the same for their husbands. ⁴ Wives don't have the rights (gr. exousiazei) to their own bodies, their husbands do. And husbands don't have the rights to their own bodies, their wives do. ⁵ So, don't deprive each other of them, except for set periods that you may agree on to devote time to prayer… then come together again. Don't allow the Opposer to tempt you by your lack of self control (gr. akrasian). ⁶ However, this is just my own opinion, not a commandment.

⁷ I wish that all were as I am. However, everyone has his own gift from God, and each in a different way. ⁸ I'm telling unmarried people and widows that it's best for them to be like me. ⁹ However, if they don't have self control (gr. enkrateuontai"), then let them marry, because it's better to marry than to burn [with passion].

¹⁰ To married people I give these instructions (not really me, but the Lord): Wives shouldn't leave their husbands. ¹¹ And if they do, they must either remain unmarried or make up with their husbands. And husband shouldn't leave their wives.

¹² To the rest I say (yes me, not the Lord): If any brother has an unbelieving wife who agrees to live with him, he shouldn't leave her. ¹³ And if a woman has an unbelieving husband who agrees to live with her, she shouldn't leave her husband. ¹⁴ Because, the wife makes [her] unbelieving husband holy, and the brother makes [his] unbelieving wife holy… otherwise, their children would be unclean; but now they are holy.

¹⁵ However, if the unbelieving one wants to leave, let him go. Because, a brother or a sister isn't a slave to such matters, for God has called you to peace.

¹⁶ But wife; How do you know that you won't save your husband? Or husband; How do you know that you won't save your wife?

¹⁷ Also, as the Lord has given each one his share, and as God has called each one, let him follow in that same path. That's what I'm teaching in all the congregations. ¹⁸ Was any man called when he was circumcised? Then he shouldn't become [one of the] uncircumcised. Has any man been called when he was uncircumcised? Then he shouldn't be circumcised. ¹⁹ You see, circumcision doesn't mean anything and uncircumcision doesn't mean anything; however, obeying God's commandments does [mean something].

²⁰ So, it doesn't matter what state you were in when you were called; just stay that way. ²¹ Were you called when you were a slave? Don't let that bother you. But if you can become free, grab hold of the opportunity, ²² because, anyone in the Lord who was called [when he was] a slave, has become free in the Lord. And anyone who was called when free, is a slave of the Anointed One. ²³ Why, you were bought and paid for, so stop becoming slaves to men!

²⁴ So brothers, it doesn't matter what condition each [of you] were called in; just stay that way, next to God.

²⁵ Now, when it comes to virgins, I don't have any commands from the Lord. However, I'll give you my opinion (as one who, by the Lord's mercy, has been faithful). ²⁶ I think that it's best for anyone who's had a reason to stay one way, to continue as he is. ²⁷ [For example], are you tied to a wife? Stop trying to get free! Are you free from a wife? Stop searching for a wife! ²⁸ However, even if you marry, you aren't sinning. And if a virgin marries, she hasn't sinned. But those who do [marry] will have fleshly problems, and I'm just trying to spare you [from this].

²⁹ Let me say this brothers: The time has been reduced! So, let those who have wives act as though they have none; ³⁰ Let those who are crying act like those who don't cry; Let those who are rejoicing act like those who don't rejoice; Let those who are buying act like those who own nothing; ³¹ And let those who are using this system of things act like those who don't use it, because the ways of this system are changing.

³² [You see], I don't want you to worry about anything. An unmarried man worries about the things of the Lord and winning His approval. ³³ But a married man worries about worldly things and winning his wife's approval, ³⁴ so he's divided. Unmarried women and virgins just worry about the things of the Lord… how they can be holy in their bodies, as well as about what they are on the inside. However, married women worry about worldly things and winning the approval of their husbands.

³⁵ Now, I'm just describing the best situation… I'm not trying to hang you. I'm just trying to move you to do things that work out well and sit well with the Lord… and which won't distract you.

³⁶ But if anyone thinks his virginity isn't working out and he's past the bloom of youth, this is what should happen: Allow them to do whatever they wish, for they aren't sinning if they marry! ³⁷ However, if someone is settled in heart, doesn't have any [sexual] needs, has self-control, and has decided in his heart to keep his virginity, he'll do well. ³⁸ Of course, the one who gives up his virginity and marries also does well, but the one who doesn't marry does better. ³⁹ For, a wife is tied down as long as her husband is alive. But if her husband falls asleep [in death], she can marry whomever she wishes (but only in the Lord). ⁴⁰ However, it's my opinion that she'll be happier if she stays [single]. After all, I think that I have God's Breath also.

Chapter 8

¹ Now, when it comes to things that have been sacrificed to idols; We realize that everyone knows something [about this]. However, knowledge puffs up, while love builds up. ² So, if anyone thinks he already knows everything about it, he doesn't really understand it as well as he should yet. ³ But God knows those who love Him.

⁴ Now, regarding eating food that has been offered to idols: We know that idols really aren't anything in the world, and that there is no God but one. ⁵ And although some are called gods (whether heavenly or earthly)… and there are many gods and lords, ⁶ we have just one God, the Father. Everything comes from Him and we are in Him. There is also just one Lord, Jesus the Anointed, through whom everything came to be, and we are through him. ⁷ However, not everyone understands this.

Until now, some have followed the practice of eating food to an idol as a sacrifice to that idol, and this damaged their consciences and made them weak. ⁸ However, food doesn't give us any special standing before God, so if we choose not to eat [food that was sacrificed to idols], we don't fail; nor are we praised if we eat it. ⁹ But be careful, so that this power of yours doesn't trap those who are weak. ¹⁰ Because, if anyone sees you – the one who knows – dining in a temple, won't the weak one's conscience be built up to the point where he starts eating things as a sacrifice to idols? ¹¹ So, by your knowledge you've ruined the man who is weak… your brother whom the Anointed One died for! ¹² And when you people sin against your brothers in this way and wound their weak consciences, you're sinning against the Anointed One. ¹³ For that reason; If food is a trap to my brother, I'll not eat meat throughout the rest of the age, so I don't turn myself into a trap for my brother.

Chapter 9

¹ Am I not free? Am I not an Apostle? Haven't I seen our Lord Jesus? Aren't you my works in the Lord? ² Why, if I wasn't an Apostle to all the rest, I certainly am to you, because you're the seal that confirms my Apostleship in the Lord. ³ So my defense to those who judge me is this: ⁴ Can't we eat or drink whatever we wish? ⁵ Can't we take a sister as a wife… as did the other Apostles, the Lord's brothers, and Cephas? ⁶ And are BarNabas and I [the only ones] who have to work for a living? ⁷ Why, who serves as a soldier at his own expense? Who plants a vineyard and doesn't eat its fruit? Or who shepherds a flock and doesn't drink some of the sheep's milk?

⁸ Now, is this human reasoning, or doesn't the Law say the same thing? ⁹ Why, it's written in the Law of Moses: 'You must not muzzle a bull when it's threshing grain.'

So, does God just care about bulls, ¹⁰ or didn't he say that for all our sakes? Really, it was written for all our sakes, because the man who plows ought to plow in hope, and the man who threshes ought to do so in hope of eating [the grain]. ¹¹ So, if we've planted the things of [God's] Breath within you, is it such a big thing for us harvest fleshly things from you? ¹² And if those for whom you work benefit from your efforts, shouldn't we [benefit] even more so?

Yet, we haven't really used the [full] authority that we have. For, we've been handling everything by ourselves, so we don't get in the way of the good news about the Anointed One.

¹³ Don't you know that those who serve in the Temple also eat the things that are there; and that those who serve at the Altar share in the things that are sacrificed? ¹⁴ So, the Lord meant for those who preach the good news to be provided for by means of this good news… ¹⁵ however, I haven't used any of those provisions! And I'm not writing this so that will to happen to me, because I'd rather die than to allow anyone to take away my reason for boasting!

¹⁶ Now, there's no reason for me to boast when it comes to preaching the good news, because it's something that I must to do. In fact, woe to me if I don't preach the good news! ¹⁷ And if I do this voluntarily, I'll receive my wages. However, if I don't do it voluntarily, it's still my assignment. ¹⁸ So, what is my pay? It's my ability to preach the good news free of charge. For that way, I don't abuse the authority that I have in the good news.

¹⁹ So, I'm free when it comes to owing [things to] anyone; and I've made myself a slave to everyone, so that I can gain more. ²⁰ I became a Jew to Jews, so I can gain Jews. I became as under the Law to those who are under the Law (although I'm not under the Law), so I can gain those who are under the Law. ²¹ I became as someone who is without the Law to those who aren't under the Law (although I'm not without law toward God, and I'm under the law of the Anointed One), so I can gain those who are without the Law. ²² I became weak to those who are weak, so I can gain the weak. I've become everything to everyone, and I've used every means to save some. ²³ I've done everything for the sake of the good news, so I can share it with others.

²⁴ Don't you know that all who race in the stadium must run, but only one gets the prize? So, run to win! ²⁵ And every fighter has to maintain full control just to win a crown that rots away. However, we receive one that doesn't rot. ²⁶ So, I'm not running timidly, nor am I just swinging my arms… I'm boxing! ²⁷ Why, I beat my body and treat it as a slave, so that after I've preached to others, I won't be rejected.

Chapter 10

¹ Now, I don't want you to miss this point, brothers: All of our ancestors were under the cloud and they all passed through the sea, ² so they were all baptized into Moses (because of the cloud and the sea). ³ All ate the same food from [God's] Breath, ⁴ and they all drank the same spiritual drink, because they drank from the spirituality that [flowed] from the rock… and that rock was the Anointed One. ⁵ However, God wasn't pleased with many of them, because He left them strewn in the desert.

⁶ Now, such things are examples to us, so we won't become people who desire bad things, as they did… ⁷ we don't want to become idol worshipers, as some of them did!

And it is written: 'The people sat down to eat and drink, and then they got up to play.' ⁸ So, we shouldn't commit sexual immorality as some of them did, because twenty-three thousand of them fell in one day! ⁹ Nor do we want to put Jehovah to the test as some of them did, because they were destroyed by snakes! ¹⁰ Nor do we want to complain as some of them did, because they were killed by the destroyer!

¹¹ Now, these things that happened to them are examples, and they were written as a warning to us upon whom the end of the age has arrived. ¹² So, let the one who thinks he's standing be careful that he doesn't fall.

¹³ Why, you haven't faced any temptations yet, other than the things that are normal for men. Since God is faithful, He won't allow you to be tested with more than you can bear; for, with every temptation He provides a way out, so you'll be able to hang on.

¹⁴ My loved ones; Flee from idol worship! ¹⁵ I'm talking as I would to very sensible people, so figure out for yourselves whether what I'm saying is the truth: ¹⁶ When we bless the cup of blessings, aren't we sharing in the blood of the Anointed One? And when we break the loaf, aren't we sharing in the body of the Anointed One? ¹⁷ Now, there's just one loaf… and although there are many [of us], we're just one body, because we all eat from that one loaf.

¹⁸ Look at fleshly Israel; Don't all those who eat the sacrifices share part of it with the Altar? ¹⁹ So, what am I saying… that idols are anything, or that things sacrificed to idols are anything? ²⁰ No! I'm telling you that the things the nations offer as sacrifices are being offered to the demons, not to God… and I don't want you to become sharers with the demons! ²¹ So, you can't drink from the cup of the Lord and the cup of demons, and you can't eat at the table of the Lord and at the table of demons. ²² Are we trying to make the Lord jealous? We aren't stronger than he is, are we?

²³ [Recognize that], although everything is legal, but not everything is good for us… yes, everything is legal, but not everything makes us stronger. ²⁴ So, let's not just be watching out for our own interests, but [also for the interests] of others.

²⁵ Therefore, eat whatever is sold in the meat markets, and don't let it bother your consciences, ²⁶ because the earth and everything in it belongs to the Lord! ²⁷ And if an unbeliever invites you over and you wish to go; eat everything that's set before you… don't let it bother your consciences. ²⁸ However, if anyone tells you, 'This was offered as a sacrifice,' don't eat it. Do this for the sake of the one who said that… because of conscience… ²⁹ no, not your conscience, but that of the other person.

Why then, should someone else judge my freedom? ³⁰ If I'm eating thankfully, why should I be slandered about something over which I've given thanks? ³¹ Well, whether you're eating, drinking, or doing anything else; do everything for God's glory. ³² But don't do anything to stumble Jews, Greeks, or the Congregation of God. ³³ This is the reason why I try to please everyone in everything, and not just do what's best for myself. I [try to do] what's best for others, in order to save them.

Chapter 11

¹ So imitate me, as I'm [imitating] the Anointed One.

² I praise you, because you've remembered me and all the things that I've given you… and you're [also] holding onto the things that I taught you.

³ Now, I want you to recognize this: The head of the wife is the husband; the head of all men is the Anointed One; and the head of the Anointed One is God. ⁴ So, every man who prays or prophesies with something on his head, shames his head. ⁵ And every woman who prays or prophesies without a head covering shames her head, because it's the same as if she had her head shaved; ⁶ so if a woman doesn't wear a head covering, let her have all her hair cut off. However, if cutting her hair short or shaving her head makes a woman look disreputable, then let her wear a covering.

⁷ Now, a man shouldn't have his head covered, since he's the image and glory of God. However, a woman is the glory of man, ⁸ for man didn't come from the woman, the woman came from the man. ⁹ Also, man wasn't created for the woman; the woman [was created] for the man. ¹⁰ And that's why the woman should have [a sign of] authority on her head… and because of [God's] messengers.

¹¹ However, there really isn't any difference between males and females in the Lord. ¹² As the female came through the male, males come through females, while everything comes from God.

¹³ So, judge it for yourselves; Is it proper for a woman to pray to God without a head covering? ¹⁴ Doesn't physical nature teach you that if a man has long hair, it dishonors him; ¹⁵ but if a woman has long hair it glorifies her? That's why her hair is given to her instead of a hat. ¹⁶ However, if anyone wants to argue about this, we don't have any other custom, nor do the congregations of God.

¹⁷ Now, after giving these instructions, I'm not handing out any praises over the fact that your meetings are doing more harm than good. ¹⁸ First, I hear that when you meet as a congregation, there are divisions among you. And I believe that's partly true, ¹⁹ because there had to be sects among you so that those who are approved can be clearly identified.

²⁰ Now, when you meet together in one place, it isn't to eat the Lord's Supper, ²¹ for, you're all [bringing] your own meals to eat before you partake. So, who knows who's still hungry and who's already had too much to drink? ²² Don't you have homes where you can eat and drink? Or do you condemn the congregation of God and shame those who have none?

What should I say to you? Should I praise you? In this, I don't praise you.

²³ I received this from the Lord and I've also shared it with you… that the Lord Jesus (on the very night that he was going to be handed over) took a loaf, ²⁴ and after giving thanks, broke it and said, 'This is my body [which is given] for you. Keep on doing this in memory of me.' ²⁵ And after supper, he did the same thing with the cup, saying, 'This cup is the new Sacred Agreement of my blood. Keep on doing this… and as often as you drink it, think of me.'

²⁶ So, as often as you eat the loaf and drink from the cup, you keep proclaiming the death of the Lord until he arrives. ²⁷ But whoever eats the loaf and drinks the cup of the Lord unworthily, will be held responsible to the Lord's body and blood. ²⁸ So, each man should prove what he is first; then he can eat from the loaf and drink from the cup. ²⁹ For, those who eat and drink, eat and drink judgment on themselves if they don't judge [the worthiness of] their bodies. ³⁰ That's why many of you are weak and unhealthy, and quite a few are asleep! ³¹ However, if we would judge ourselves, we wouldn't have to be judged. ³² Yet, when we are judged, we have to be disciplined by the Lord, so we aren't condemned along with the world.

³³ So, my brothers; When you come together to eat, wait for each other! ³⁴ And if anyone is hungry, let him eat at home, so you don't meet for judgment.

As for the rest of the matters; I'll straighten them out when I get there.

Chapter 12

¹ Now brothers, I don't want you to be ignorant about things that come from the Spirit (Breath). ² You know that when you were people of the nations, you were led to be followers of dumb idols. ³ But now I want you to understand that nobody, when they're speaking through the power of God's Breath, can say that Jesus is cursed or that Jesus is Lord, except by Holy Spirit. ⁴ And although there are many types of gifts, it's the same Spirit. ⁵ There are also many types of services, but it's the same Lord. ⁶ There are many types of results, but they all come from the same God, who provides the results of everything for everyone. ⁷ So, it's the many ways that the Spirit expresses itself through different people that brings it all together. ⁸ For, through this same Spirit one is given wise speech, while another is given the ability to speak with knowledge. ⁹ To another the Spirit gives faith, while someone else gets the gift of healing. ¹⁰ For others there are powerful deeds, or prophesying, or the ability to recognize spirits, or speaking in different languages, or interpreting those languages. ¹¹ They all come from that same Spirit, which works in many ways and as it wishes through each person.

¹² For, just as the body is a single thing, it also has many members; and all the members of the body (while being many) are one body… so the Anointed One is also. ¹³ By the one Spirit we were all baptized into one body, whether we are Jews or Greeks, slaves or free; and we were all made to drink from the one Spirit.

¹⁴ You see, the body isn't one part, but many. ¹⁵ And if the foot should say, 'Because I'm not a hand, I'm no part of the body,' that doesn't mean it's no part of the body. ¹⁶ And if the ear should say, 'Because I'm not an eye, I'm no part of the body,' that doesn't really mean it's no part of the body. ¹⁷ Why, if the whole body were just an eye, how would it hear? And if it could just hear, where would the sense of smell be? ¹⁸ Now, God has placed each part in the body as He pleases; ¹⁹ for if all parts were the same, how could there be a body?

²⁰ So, there are many body parts, but just one body. ²¹ Thus, the eye can't say to the hand, 'I don't need you,' nor can the head say to the feet, 'I don't need you.' ²² And the weaker each body part seems to be, the more it is needed. ²³ For, the body parts that we consider the least honorable are the ones that we surround with the most honor. And our unattractive parts were made more attractive, ²⁴ because our attractive parts don't need any help.

God assembled the body and gave more honors to the parts that have less, ²⁵ so there would be no divisions in the body, and all the parts would show the same loving care for each other. ²⁶ So if one body part suffers, all the other body parts suffer along with it. Or if a body part is glorified, all the other body parts rejoice along with it.

²⁷ Now, you're all the Anointed One's body and body parts, ²⁸ and God has designated each one's place in this gathering. First, are the Apostles; Second, the Prophets; Third, the teachers; Then come [those with] powerful works, the gifts of healing, helpful services, abilities to direct, [and speaking] different languages.

²⁹ Not all are Apostles, are they? Not all are Prophets, are they? Not all are teachers, are they? Not all perform powerful works, do they? ³⁰ Not all have the gift of healing, do they? Not all speak different languages, do they? Not all are translators, are they? ³¹ However, zealously keep seeking the greater gifts.

But now I'm going to show you something that's even better.

Chapter 13

¹ If I can speak the languages of men and of angels, and don't have love, I'm the sound of [clanging] brass or of a clashing cymbal. ² If I can prophesy, understand all the mysteries, have all knowledge, and if I have enough faith to move mountains, but don't have love, I'm nothing. ³ If I were to give everything I have to feed others, and if I were to hand over my body so I could boast, but I don't have love, it wouldn't do me any good.

⁴ Love is patient and kind. Love isn't envious, it doesn't brag, and it isn't conceited; ⁵ it doesn't scheme, it doesn't just watch out for itself, it doesn't stir things up, it doesn't hold a grudge, ⁶ and it doesn't rejoice over unrighteous things. Rather, it rejoices over things that are true. ⁷ It covers all, believes all, hopes all, and endures all… ⁸ love never fails.

However, the [gift of] prophesying will be done away with; the [gift of] speaking [foreign] languages will stop; and the [gift of miraculous] knowledge will be done away with; ⁹ because, now we only have partial knowledge and we prophesy partially. ¹⁰ But when the perfect thing arrives, the partial thing will be done away with.

¹¹ When I was a baby, I used to talk like a baby, think like a baby, and reason like a baby. But now that I've become a man, I'm finished with babies' things. ¹² And although what we see today is like looking into a metal mirror, then it will be face to face. For now I only understand partially, but then I will have an accurate understanding and I will be accurately understood.

¹³ So, we now have these three things: faith, hope, and love. And the greatest of these is love.

Chapter 14

¹ Pursue love, but also zealously strive for the things that come from [God's] Breath… and I prefer that you prophesy. ² You see; he who speaks in foreign languages isn't talking to men, but to God… because nobody else is listening. Thus, by [God's] Breath, he's speaking mysteries. ³ However, he who prophesies builds up, encourages, and brings comfort to men.

⁴ And while the one who speaks in a foreign language builds himself up, he who prophesies builds up a congregation. ⁵ I would like all of you to [be able to] speak in foreign languages, but I prefer that you prophesy, because he who prophesies is greater than the who speaks in foreign languages… unless he also translates, so the congregation can be built up.

⁶ Brothers, if I were to come to you right now and speak a foreign language, what good would it do if I didn't also speak to you with a revelation, or with knowledge, or with a prophecy, or with something I can teach?

⁷ It's the same as with inanimate things that make sounds, like flutes or harps. If you can't hear the difference between the notes, how will you know what's being played? ⁸ Also, if a trumpet blows an unrecognizable call, who will prepare for war? ⁹ So in the same way, unless you use your tongues to say things that are easily understood, how will anyone know what you're saying? You will, for a fact, just be speaking into the air!

¹⁰ There are many kinds of vocalizations in the world, and they all have meanings. ¹¹ However, if I don't understand the meaning of the sound, I'm a foreigner to the one who is speaking, and he who is speaking will be a foreigner to me. ¹² The same is true of you; Since you're zealous for the [gifts of God's] Breath, use them to build up the congregation, so you all can prosper.

¹³ Therefore, may he who speaks foreign languages pray that he can also translate, ¹⁴ because, when I pray in a foreign language, my [gift of the] Spirit may be praying, but my mind isn't benefiting. ¹⁵ So, what should we do? I will pray by the Spirit, but I will also pray in my mind. I will sing praises by the Spirit, but I will also sing praises in my mind. ¹⁶ Otherwise, if you offer praises [to God in a foreign language] by the Spirit, how will some ordinary man who is there say, 'Amen,' when you give thanks, since he doesn't know what you're saying? ¹⁷ And while it's true that you give thanks in a fine way, this man isn't being built up.

¹⁸ I thank God that I can speak more languages than all of you. ¹⁹ However, I would rather speak five words using my mind, so I can teach others when I'm in a congregation, than ten thousand words in a foreign language.

²⁰ Brothers; When it comes to [using] the power of our minds, don't be infants… rather, be babies when it comes to badness and become perfect in your ability to reason. ²¹ It's written in the Law, 'I will speak to these people in foreign tongues and with the lips of strangers, but even then, they won't listen to Me, says Jehovah.' ²² So, speaking foreign languages isn't a sign to believers, [it's a sign] to unbelievers. However, prophesying isn't for unbelievers, it's for believers.

²³ Why, if the whole congregation meets in one place and everyone is speaking a foreign language, and then some ordinary person or unbeliever comes in, won't he think you're crazy? ²⁴ But if everyone is prophesying when an unbeliever or ordinary person enters, he is corrected and judged by them all. ²⁵ Then, as the secrets in his heart are revealed, he will fall to his face and worship God, saying, 'God is really among you!'

²⁶ So, what should happen, brothers? Well, when you meet, one should have a psalm, another should have a teaching, another should have a revelation, and another should speak in a foreign language… but as someone else interprets it.

Let everything happen for [the purpose of] building up. ²⁷ So, if some speak in foreign languages, limit it to two or three at the most, and in turns… and then have someone do the translating. ²⁸ But if there isn't anyone to translate, they should keep silent in the congregation, speaking just to themselves and to God.

²⁹ Let two or three Prophets speak, and then allow the rest to judge the meaning of what they say. ³⁰ And if someone else has a revelation while he's sitting there, then the first one should be quiet. ³¹ So, each of you can prophesy, but one after the other. That way, everyone can learn and all will be encouraged. ³² Of course, the spirits of the Prophets should be controlled by the Prophets, ³³ because confusion doesn't come from God; peace does!

And as [is true] in all the congregations of Holy Ones; ³⁴ the women should remain silent in the congregation… they shouldn't be allowed to speak out. Rather (as the Law says), they should be submissive. ³⁵ And if they wish to know something, let them ask their husbands [when they get] home; for it's disgraceful for a woman to speak out in a congregation.

³⁶ Did the Word of God come from you, or are you the only ones who understand it? ³⁷ If someone thinks he's a Prophet, or that he's under the influence of [God's] Breath, then let him agree with the things that I'm writing to you, because these are the Lord's commandments. ³⁸ However, if anyone is being ignorant, let him remain ignorant.

³⁹ So, my brothers; Keep on zealously seeking the [gift of] prophesying, but don't forbid speaking in foreign languages. ⁴⁰ Just let everything be conducted in a tasteful and orderly way.

Chapter 15

¹ Now brothers, I want you to understand this about the good news that I preached to you (which you received, in which you are standing, ² and through which you're being saved): If you're still holding onto this good news that I preached to you, your faith hasn't been wasted, ³ because I passed along to you one of the very first things that I learned. It's that the Anointed One died for our sins, as the Scriptures foretold; ⁴ then he was buried and was raised on the third day. ⁵ He appeared first to Cephas (Peter), then to the twelve, ⁶ and after that he appeared to more than five hundred brothers at one time, most of whom are still alive today (although some have fallen asleep). ⁷ After that, he appeared to James, then to all the Apostles. ⁸ But last of all, as though to a newborn child, he appeared to me.

⁹ So, I'm the least of the Apostles, and I'm unfit to even be called an Apostle, because I persecuted the Congregation of God. ¹⁰ Yet, through the loving care of God, I am what I am. And the care that He showed me wasn't wasted, because I've worked harder than all the rest… not because of me, but because of God's loving care that's in me. ¹¹ However, whether it [was done by] them or me, we have all preached and you have believed.

¹² Now, if we're preaching that the Anointed One was raised from the dead; why is it that some of you are saying there is no resurrection of the dead? ¹³ Why, if there was no resurrection of the dead, then the Anointed One couldn't have been raised either. ¹⁴ And if the Anointed One hasn't been raised, then our preaching and our faith is all in vain, ¹⁵ and we've proven to be false witnesses of God; for we've testified (against God) by saying that He raised the Anointed One; but if the dead really aren't going to be raised, then [God] didn't raise him either!

¹⁶ You see, if the dead aren't going to be raised, the Anointed One hasn't been raised! ¹⁷ And if the Anointed One hasn't been raised, our faith is useless… we're still sinners, ¹⁸ and all those who fell asleep in the Anointed One are just gone! ¹⁹ And if we've put our hope in the Anointed One for this life only, then we're the most pitiful of all men.

²⁰ However, the Anointed One has been raised from the dead, and he's the first fruit of those who have fallen asleep [in death].

²¹ Since death came through a man, resurrection from the dead also comes through a man. ²² And as all are dying because of Adam, all will be made alive in the Anointed One; ²³ but each one in his own order… the first fruits of the Anointed One, followed by those who belong to the Anointed One when he arrives. ²⁴ Then in the end, after he has brought all governments, authorities, and powers to nothing, he will hand over the Kingdom to his God and Father. ²⁵ For, he must rule [as king] until [God] will have put all his enemies under his feet. ²⁶ And then the last enemy, death, will be no more.

²⁷ Yes, [God] will put everything under his feet; but when He declares that everything has been put under him, it's obvious that this [means] everything except He who put everything under him. ²⁸ However, after everything has been put under him, then the Son will submit to the One who put everything under him, so God can be everything to everyone.

²⁹ Also, what good does it do for us to be baptized into [his] death? For, if none of the dead will be raised, then why [are we] being baptized for that purpose? ³⁰ Also, why are we in danger every hour? ³¹ I die each day to prove that you are worthy of the things that I'm boasting about you… you whom I [call] my brothers through the Anointed Jesus, our Lord.

³² If the dead aren't going to be raised, what good would it have done for me when I fought wild animals at Ephesus as just a man? Why, 'Let's eat and drink, because tomorrow we'll die!'

³³ So, don't allow [anyone] to mislead you, because bad companions spoil good habits. ³⁴ Get serious about righteousness and quit sinning! Why, some [of you] are ignorant when it comes to God (I'm saying this to embarrass you).

³⁵ Now, some [are sure to] ask, 'Just how will the dead be raised… what kind of bodies will they return in?'

³⁶ You senseless person! Those who plant [seeds] know that [the seeds] can't live unless they die first. ³⁷ And what you're planting isn't the body that it's going to become; it's just a naked grain of wheat, or whatever. ³⁸ Why, God will give it whatever [type of] body He wishes, just as He gives each seed its own body.

³⁹ Likewise, not all flesh is the same. There is one type of flesh of men, another of cattle, another of birds, and another of fish. ⁴⁰ There are heavenly bodies and there are earthly bodies, but the glory of heavenly bodies is different from that of earthly bodies. ⁴¹ Why, the glory of the sun is one type, the glory of the moon is another, and the glory of the stars is yet another. In fact, star differs from star in glory.

⁴² And that's how the resurrection of the dead is. It's planted in a decaying condition and it's raised clean. ⁴³ It's planted without honor, but it's raised in glory. It's planted as weak, but it's raised in power. ⁴⁴ It's planted as a human ([soulical or breather's]) body, but it's raised as a spiritual body… so if there's a human body, there's also a spiritual [one]. ⁴⁵ As it is written: 'The first man (Adam) became a living soul,' but the last Adam became a life-giving spirit.

⁴⁶ However, the first [body] is human, not spiritual… spirituality comes later. ⁴⁷ For the first man came from the dust of the ground, but the second man came from heaven. ⁴⁸ So, those that come from the dust are like the others who come from the dust; but those that are heavenly are like the Heavenly One. ⁴⁹ And as we've worn the shape of the one who was made from the dust of the ground, we'll also wear the image of the heavenly one.

⁵⁰ I tell you this, brothers: Flesh and blood can't inherit God's Kingdom, nor can [something] corruptible inherit something that's incorruptible.

⁵¹ Look, I'm telling you a mystery: Not all of us will be laid to rest, but we'll be changed ⁵² in a moment – in the twinkling of an eye – during the last trumpet! The trumpet will blow and the dead will be raised incorruptible… and we will be changed. ⁵³ Then that which is corruptible will put on incorruptibility, and that which is dying will put on immortality. ⁵⁴ But when that which is dying puts on immortality, then the words that were written are fulfilled, 'Death is swallowed in victory.'

⁵⁵ 'Then, where is your victory, O death… yes, where is your sting, O death?' ⁵⁶ The sting that brings death is sin, and the power for sin comes from the Law. ⁵⁷ But thanks to God, who will bring us victory through our Lord Jesus the Anointed One!

⁵⁸ So, my loved brothers; become settled, immovable, and always have plenty to do in the work of the Lord, since [you] know that the things you do in the Lord are never wasted.

Chapter 16

¹ Now, regarding the collection for the Holy Ones; Do the same thing that I told the congregations of Galatia. ² On each Sabbath day, you should set something aside in your savings, as you are prospering, so we won't have to take up a collection after I arrive. ³ But when I get there, I'll send whichever men you select and write letters about, to carry your kind gift to Jerusalem. ⁴ And if I'm found worthy to go myself, they can travel with me.

⁵ I will come and [visit] you after I go to Macedonia; for I'll be traveling through Macedonia, ⁶ and if things turn out right, perhaps I can stay a while, or even spend the winter with you. Then you can escort me part of the way to wherever I'm going. ⁷ I don't want to see you as I'm passing through right now, because I hope to spend more time with you, if the Lord allows it. ⁸ I'll be staying in Ephesus until Pentecost, ⁹ because a large door of opportunity has opened to me here. However, there are many opposers.

¹⁰ If Timothy gets there, make sure that he has nothing to fear while he's with you, because he's doing the Lord's work [the same] as I am… ¹¹ don't allow anyone to treat him disrespectfully. Then escort him part of the way in peace, so he can come to me here, because I'm waiting for him with the brothers.

¹² Now, regarding our brother Apollos; I begged him to come to you with the brothers, but he doesn't want to do that right now. However, he will come when he has the opportunity.

¹³ So, stay awake, stand firm in the faith, carry on as men, and grow mighty. ¹⁴ And may everything you do be accomplished in love.

¹⁵ Now, I want to encourage you to do this, brothers: You know that the household of Stephanas is the first fruit of Achaia, and that they've been serving the needs of the Holy Ones. ¹⁶ Follow the instructions of such people; and all of you, labor and work hard together.

¹⁷ I'm very grateful that Stephanas, Fortunatus, and AchaiKus are here, because they've made up for your not being here. ¹⁸ They are a breath of fresh air in my life and in yours. So, give special recognition to men of that sort.

¹⁹ The congregations of [the Province of] Asia send you their greetings. Aquila, Prisca, and the congregation that meets in their home send you hearty greetings in the Lord… ²⁰ all the brothers greet you, so greet each other with a holy kiss. ²¹ [Here are] my greetings (Paul's) written in my own hand.

²² May all those who don't care for the Lord be cursed. O our Lord; Come! ²³ May the loving care of the Lord Jesus be with you. ²⁴ May my love be with all of you, in the Anointed Jesus.

Notes

Age, Eternal, Perpetual, Everlasting, Immortal, or Forever?

Two words imply infinite states in the Bible; one is the Greek word athanasia (undying), which is only found in two places, 1 Corinthians 15:53, where it mentions resurrected ones as clothing themselves with immortality, and at 1 Timothy 6:16, where Paul speaks of Jesus alone as having it. The other Greek word is aidios, which is used at Romans 1:20 to describe God's Power and Might as eternal, and at Jude 6 when speaking of the perpetual state of gloomy darkness that rebellious angels have been confined to.

However, the Greek word aionos, which is used throughout the Bible in various conjugated forms and is often translated as eternal and forever, is what the English word eon is derived from. It means an indefinite period, and there is no exact English word to translate it. The best equivalents are age or era.

Where the singular form (aionos) is used, this appears to mean a period such as a lifetime, generation, or era. And where the plural form of the word (aiōnōn) is used, it refers to a longer time… at least multiple generations. Also, where the term ages of the ages is used (such as at Ephesians 3:21), which is usually said in reference to The 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 Ancient Scriptures of IsraEl. 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 can't 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 Jesus' Apostles asked him, which is found at Matthew 24:3: 'Tell us; When will these things happen… what will be the signs when you are to arrive and this age will come to its conclusion?' Notice that aionos is also translated as world here in many Bibles, such as the KJ, and as system of things in other Bibles, such as the NWT. However, if the Apostles had meant any of those things, they would have used the Greek word cosmos (world or arrangement), not aionos.

You can see that aionos obviously doesn't 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 God's Temple in JeruSalem would be destroyed, because that's what Jesus was explaining to them.

Yet, there are instances when some forms of the word could imply forever, such as when we find it in the form aiōniŏn. This is an adjective in the singular case, which, when combined with the Greek word zoe (in its various forms) is usually translated in other Bibles as everlasting life. However, that isn't a totally-accurate description.

In the past, we had tried to reconcile the words zoe aiōniŏn as meaning, life in the age. However, the word age in this instance would not be an adjective, so we have recently chosen, in most cases where we find this word combination, to translate them more accurately as age-long life, which we will agree could mean everlasting life.

For more information, see the linked Scriptural Commentary, Does the Bible Promise Everlasting Life?

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Gays and Men Who Have Sex with Men

At 1 Corinthians 6:9, 10, Paul profiles the types of people who 'won't inherit God's Kingdom.' Listed offenders include, as we have translated it herein, 'gays and men who have sex with men.'

Recognize that the 'gay' lifestyle is usually (but not always) sexually promiscuous, so the acts involved in it also constitute porneia. And as with all others who are sexually immoral, they are counted among the rest of the unrighteous whose names have not been written in the Scroll of Life.

Notice here, that Paul makes a fine distinction, which covers the full range of male homosexual behavior. The Greek word malakoi (translated as 'gays' herein), means 'softies,' or 'soft men,' which is the modern-day equivalent to those who call themselves 'gay,' or those who enjoy having other men obtain sexual gratification from them.

The other term, arsenokoitai, which literally translates as, 'male bed-ers' and is rendered as 'men who have sex with men' herein, refers to amoral men who don't consider themselves 'gay,' but are willing to take sexual advantage of other men, as was the case at Sodom.

Are such individuals 'eternally damned?' Not necessarily, for Paul referred to them as just 'unrighteous,' and he said that they wouldn't 'inherit God's Kingdom.' However, Paul said (as recorded at Acts 24:15) that there would be a resurrection for both 'the righteous and the unrighteous.' And the promise at Revelation 21:7 is that all who are resurrected and 'conquer' will 'inherit these things.'

For more information, see the linked documents, God's Promise of an Inheritance, Christian Morality, and the Note (from Leviticus) Homosexuality and Bestiality.

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Fornication or Sexual Immorality?

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

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

For more information, see the linked document Christian Morality.

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Judging God's Messengers

The scripture found at 1 Corinthians 6:3 ('Don't you know that we are going to judge the messengers?') is often used to prove that those who are chosen for heavenly life as God's sons will be elevated above all of God's messengers (his other heavenly sons, or angels), except Jesus. Is this a correct understanding? Perhaps not. Consider these facts:

• At Luke 20:36 we read, 'They can't die anymore either, because they are equal to (gr. is) [God's] messengers.'
• Revelation 5:10 says, 'Then you made them rulers and Priests to our God, and they will rule as kings on (gr. epi) the earth.'

So, if they are just equal to God's messengers and their rulership is to be just on the earth, then why are they described as judging [God's] messengers in this verse? Well, the Greek word crinoumen can also mean condemn. And since the heavens are to be cleansed of wicked messengers (see Revelation 12:7-9), we must assume that the messengers they are to condemn are the same ones that will be thrown out of heaven and temporarily confined to the earth before their abyssing and destruction (see Revelation 12:9).

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Soul

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 thereafter crept into the Christian religions. Please see the Wikipedia definition 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. Therefore, the later teaching that the soul is immortal stands in direct conflict with Jesus' 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. For the word immortal(ity) (Gr: athanasia or undying) is only mentioned in the Bible in two places, and it isn't 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, 'The person (gr. psyche or soul) that is sinning will die (gr. apothaneitai).'

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 'My Soul' in several places. Obviously, God is much more than just a 'soul' as most people think of that term, and He surely wasn't talking about His having a human body. So we must conclude that what He was referring to is His life or His person.

Then there are Jesus' words found at Matthew 10:28, which read, 'Don't be afraid of those who kill the body but can't kill the person (psyche or soul). Rather, be afraid of him who can destroy both the person (soul) and the body in the garbage dump.' 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 isn't referring the soul as immortal in this instance, 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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Breath

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

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

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

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

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

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

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

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

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Eating Jesus' Flesh

At Jesus' 'Last Supper,' which fell on the first day of the Jewish celebration of the Passover, he instituted a ritual that he told his Apostles to continue to do in memory of him and of his death. At Luke 22:19, 20, we read: 'Then he took a loaf [of bread], gave thanks, broke it, and gave it to them saying, This is my body, which is being handed over for you. Keep doing this in memory of me. And he did the same thing with the cup after supper, saying, This cup is the new Sacred Agreement of my blood, which is being poured out for you.'

Notice that he didn't say this means; he said this is (gr. tauto estin). However, contrary to the beliefs of some (that these emblems actually become flesh and blood), they appear to have been just symbols. So, partaking of Jesus' 'flesh and blood' likely symbolizes that those who do so are expressing their desire to become a party to the 'New Sacred Agreement,' which he had just inaugurated.

Speaking ahead of time concerning this ritual, Jesus said (at John 6:53-56), 'I tell you the truth; If you don't eat the flesh of the Son of Man or drink his blood, you won't live. For, if you chew my flesh and drink my blood, you'll have life within yourself, and then I'll resurrect you on the Last Day, because, my flesh is truly food and my blood is truly a drink. Those who chew on my flesh and drink my blood will stay in me and I [will stay] in them.'

It is isn't surprising that these words of Jesus were considered disgusting to most Jews that he was speaking to, for their dietary regulations (from the Law) forbade drinking any blood or eating unclean (human?) flesh. As the result, many of Jesus' disciples stopped following him at that time. So surely, Jesus said this to test and cull out those who believed in his miracles, but wouldn't understand his death and resurrection. However, Jesus' Apostles stayed, because, as Peter said (in verses 68, 69), 'Lord, whom should we go off to? You say the words of age-long life, and we have known and believed that you're the Holy One of God!'

When should this Memorial of Jesus' Death be observed? The fact that it was instituted on the Passover, gives us a clue. This Jewish Observance was held annually on the night of the full moon closest to the Spring Equinox in JeruSalem. And what the Jews were celebrating was symbolic of Jesus' death, namely, the saving of the IsraElite 'firstborn' when God's messenger brought the last plague upon Egypt (which resulted in God's people being set free). For more information, see the linked document, The Passover and the Lord's Evening Meal.

Who should partake of the symbolic bread and wine at that time? The Scriptures say, those who want 'age-long life' and who wish to be resurrected 'on the Last Day.'

For more information, see the linked document, 'The New Covenant.'

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Called and Chosen

There seems to be quite a bit of difference between the Bible's use of the words, called, and chosen, and their implications for the people involved. For, notice what Jesus said (as recorded at Matthew 22:14): 'Many are called but few are chosen (gr. polloi eisin gar cletoi, oligoi de eclectoi).' And this verse could be possibly even be translated as 'Many are nominated but few are elected.'

These words of Jesus seem to put an end to the notion that everyone who is called by God was foreordained to a favored position before his/her specific birth. Rather, what is implied in this parable, is that there would be people in general (not specific individuals) who would be chosen from among a larger number of those who are 'called.' 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; for there we are told: 'Then they will go and fight against the Lamb. But, because he's the Lord of lords and King of kings, the Lamb and those who are with him (the called, elected, and faithful) will conquer them.'

So, 'the called' also have prove faithful in order to become 'the elected' who will serve with Jesus.

Yes, that was the point of Jesus' parable at Matthew 22:1-14, which (as Jesus said) was an illustration concerning 'the Kingdom of Heaven.' In that parable, many were initially 'called' to the banquet of the King, but they didn't 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 'call' 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 Jesus… for isn't the wedding banquet for God's son to be held in heaven, and aren't those who are invited to God's banquet the bride who will be with Jesus in heaven? We have always thought so, but notice that the guests in this parable aren't referred to as virgins (as was the case of those mentioned in Revelation 14:1-4). Rather, they are called 'both the wicked and the good,' which is a strange way to refer to the 'Saints.'

Also, notice that in the Septuagint translation of Isaiah 65:23, the elected are spoken of as fathering children, for there it says: 'My elected won't labor for nothing, nor will they produce children for a curse; for their seed and all their descendants, will then be a blessing from God.'

Next, as the parable continues, the king noticed a guest who wasn't properly dressed for a wedding feast (he didn't have the required qualities). This guest was then bound and thrown back outside (but not killed). So, as you can see, he was called but not chosen. Now, if we were to assume that this banquet is held in heaven (since the man was already there at the feast), we must ask: Was he then kicked out of heaven… and if so, then we would also have to ask, Why was he taken there to begin with?

Now, we do suspect that there are those who are taken to heaven to rule with Jesus, but if so, they are likely the bride at the wedding feast, not the guests (see Revelation 19:7-9). For, notice what Paul said of himself at Philippians 3:11, '… so I can somehow be found worthy of an out-resurrection from the dead'

What was Paul talking about here? It appears as though (when speaking of 'the out resurrection') he was saying that although he had been 'called,' he may not have been 'chosen' yet for heavenly life. That this is what he was likely talking about, can be seen from what he said at Philippians 3:12, '[I'm not saying] that I've made it yet, or that I'm already perfect.' Then he continued with the words (at Philippians 3:14), 'I'm running toward the goal, the prize of the higher (gr. ano – upward or higher) calling from God, through the Anointed Jesus.'

So, notice that the Bible speaks both of a 'calling' and of an 'upward calling,' which we assume refers to being called to heaven. And how would Paul know that he had been 'chosen' 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, 'We have to suffer together so we can also be glorified together.'

Such suffering must be much more than what is typical of the common suffering and death of mankind. Does this 'suffering' require a dying a martyr's death? That seems to be the gist of the prophecy at Revelation 6:9-11, which says, 'When 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 for 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).'

But in the case of Jesus' words found Matthew 22:14 ('Many are called but few are chosen'), 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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Removing the Wicked

Jesus' Instructions About Taking Your Brother to Court

In Matthew the Eighteenth Chapter, Jesus spoke of how Jews should deal with each other when one was guilty of harming another, and he outlined three steps that they should take, ending with the words (verse 17), ‘If he refuses to listen even to the congregation, then let him become as a man of the nations, or as a tax collector to you.’

Although many have concluded that Jesus was discussing how to handle such matters within the Christian Congregation, we have to realize that the Christian Congregation hadn’t been formed yet, and that Jesus wasn’t giving these instructions just to Christians. Rather, he was speaking to Jews in general, and referring to what the Bible calls ‘the congregation of IsraEl.’ So his instructions here, were to be kind to each other and try to work things out among themselves, before taking such matters before their religious court (the Sanhedrin), synagogue, or the Roman authorities.

These instructions are very similar to what Jesus said at Matthew 5:25, 26:
‘If someone has a lawsuit against you,
Settle it quickly before going to court.
Then there will be not a chance,
That you’ll fall into the hands of the judge,
And from the judge to the bailiff,
And you end up being thrown into prison.
I tell you this for a fact:
If that should happen to you,
You won’t be released ‘til you’ve paid your last cent.’

Paul's Instructions About Dealing With a Serious Wrongdoer

However, in First Corinthians (after the formation of the Christian Congregation), Paul laid out some procedural guidelines on how to deal with ‘those called brothers’ who are guilty of serious and un-repented sins. This matter was raised when a brother in Corinth was said to be guilty of ‘taking his father’s wife’ as his own. Such a thing, even if the wife was widowed, was very serious in God’s eyes, for the Old Law shows that it is the same as uncovering the nakedness of one’s father (see Leviticus 18:7, 8). And if this man was having sex with the wife of his living father, that was even worse and creating a public scandal among the Jews. So, Paul’s instructions were for Christians to ‘judge such matters’ and to ‘remove the wicked man from among yourselves.’ What did this entail?

Thereafter, notice what Paul said should be done (at 1 Corinthians 5:11), ‘However, now I’m writing you to quit associating with anyone called a brother who is immoral, greedy, an idol worshiper, an insulter, a drunkard, or an extortionist. Don’t even eat with a person like that!’

You can see that he didn’t say to stop talking to the person, just to not treat the person as a friend who you would eat with. Of course, in those early days of Christianity, most of their congregational meetings were held in private homes (not ‘synagogues’ or public meeting places), so exclusion from the congregation likely meant that the offender was no longer welcome at their (private) meetings.

For more information on how this problem was resolved, see the Note in 2 Corinthians, Accepting a Repentant Sinner Back Into the Congregation.

'Marking'

There seems to be a similar instruction at 2 Thessalonians 3:14, 15, where Paul wrote, ‘And if anyone isn’t willing to obey the things we wrote in this letter; Note this, and don’t associate with him, to shame him. However, don’t think of him as an enemy, council him as a brother.’

Unfortunately, many religious groups have failed to recognize what Paul was talking about here, and as the result, they have created an entirely new category of shunning, which they call 'Marking.' But notice that Paul seems to have been talking about perhaps a single person in the congregation in Thessalonica who didn't work for a living but did a lot of visiting to get free meals; and in the process, he or she was becoming a busybody and spreading gossip. So Paul wrote, 'semeioo' (say-mi-o'-o), meaning (according to NASB Word Usage), take special note, and yes, even mark. However, he didn't say, mark him, but simply, note. So, Paul doesn't appear to have been giving Christians another group of reasons for giving their brothers 'the cold shoulder.' He was simply telling the brothers there not to invite him (or her) in for free meals.

John's Instruction About How to Deal With 'Anti-Christs'

Then John (the Apostle) gave similar instructions a 2 John 7, when he was talking about people in the Christian Congregation who ‘have strayed [back] into the world and won’t admit that Jesus the Anointed One came in the flesh.’ He referred to them as the ‘AntiChrists,’ and instructed (at 2 John 10, 11): ‘If anyone comes to you and doesn’t bring this teaching (of the Anointed One), don’t welcome him into your homes or even greet him; because, whoever greets him shares in the wicked things he does.’

So, in the case of someone who denies that there was a Jesus (the AntiChrists), such individuals shouldn’t even be greeted on the street. However, these instructions don’t seem to be added to what was said by Jesus and Paul, because the circumstances were different. Also, notice that these added directions from John were penned almost sixty years after what Jesus said on the matter, and about forty years after the writings of Paul. So as you can see, there were no instructions that forbade talking to errant Christians during most of the First Century.

Those Who Disagree

Would this same action (not to welcome him or even greet him) be taken against anyone who disagrees on some doctrinal matter? No, because; notice what actually Paul wrote about this at Romans 16: 17, ‘Now, I beg you brothers; keep an eye on those who are creating divisions and setting traps by going against the teachings that you’ve learned… avoid them.’ So, Paul’s instructions were to ‘keep and eye on’ (gr. scopein) them and to ‘avoid’ them (gr. ecclenete ap auton – incline away from them), not cut them off from the congregation. For more information, see the Note in 1 Corinthians, Should Christians Agree on Everything?

Serious Offenses

Now, Paul did speak of several types of unrighteous actions that may have been worthy of shunning for the sake of the safety and good name of the Christian Congregation, which include:

· Sexually immorality

· Idol worshiping

· Adultery

· Homosexual behavior (gays and men who have sex with men)

· Thievery

· Greed

· Drunkenness

· Insulting

· Extortion.

Religious Interpretations

Through the years, expulsions of notorious members from Christian congregations have taken many forms. Catholics, for example, call such removal excommunication. However, they limit these disciplines to just those that offend their Church. Yet, other groups may disfellowship or expel unrepentant sinners for reasons that are closer to those outlined by Paul, while many religions just ignore Paul’s instructions altogether and object to taking any such actions against members who sin in vile and notorious ways.

In certain cases, religious groups have adopted the extreme view that the sanctions recommended by Jesus, Paul, and John are cumulative and that they must take all the actions listed above against those who are guilty of any of the practices listed in those combined verses, including even those who may disagree over doctrinal points (heretics). These religions forbid associating with or even talking to persons whom they judge to be violators in matters of business, morality, or doctrines. And even after such wrongdoers have repented, such religions may impose further disciplinary sanctions on them. Of course, these views and actions can’t be supported from Bible texts.

In addition, some religions have gone so far as to ban normal conversations with ones’ own family members when they are guilty of any of the offenses listed above. Is this a correct understanding?

It would seem that whenever there are no clear written Biblical guidelines (as in the case of how to treat erring family members), Christians should turn to basic Scriptural law. And God’s Law requires wives to respect their husbands, husbands to love their wives, children to obey their parents, for everyone to respect their mothers and fathers, and for each one to provide for those who are in their own households. Anything less than that would fit the description that Paul gave of how Godless people would act in ‘the last days’ (at 2 Timothy 3:3), which says, ‘They won’t love their families (gr. astorge) or be willing to agree on anything.’

Such sanctions obviously go beyond Paul’s instructions at First Corinthians the Fifth Chapter, and they stray into conflict with Jesus’ words to the Pharisees as found at Matthew 15:6-9, which say, ‘So, [you are really saying] that [you] shouldn’t honor [your] parents at all. And when you do this, you are nullifying the Word of God with your traditions. You hypocrites! How well Isaiah prophesied about you when he said, These people honor me with their lips, but their hearts are far away from me! It’s a waste for them to keep worshiping Me, because they preach the teachings of men as commandments.’

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Stumble or Trap?

The Greek word scandalon means the trip lever of a trap. And while it is often translated as stumble, the meaning has more to do with stumbling into a trap.

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The Ransom

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

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

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

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

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

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The Day of the Lord

Throughout the Bible, we find references to 'the Day of Jehovah,' and 'the Day of the Lord' (Jesus). 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), 'Now it has come to pass; the salvation, the power, the Kingdom of our God, and the empowerment of His Anointed One!'

As you can see, the purposes of that Day are tied together. For, the establishment of God's Kingdom (with the battle in heaven and the ouster of the Opposer and his messengers) and the empowerment for Jesus (the Lord) to begin his rule, appear to begin at the same time.

So, does the Lord's Day begin when the things spoken of in the Revelation start to happen? It appears to be so, because it starts out with John's words (at Revelation 1:10), 'Through the Breath [of God] I found myself in the Lord's Day.'

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 'The Great Babylon' (See Revelation 17, 18). Then in rapid succession there comes the 'marriage of the Lamb,' the Battle of Armageddon, tossing the Opposer and his messengers into the abyss, 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 is thereafter followed by the descent of 'New JeruSalem' to the earth and the making of the 'new earth and sky' (see Revelation 21).

Also, in the prophecy found at Joel 2:1-12, 'the Day of the Lord' appears to start with the destruction of JeruSalem by worldly armies, and this is followed by the destruction of the worldly armies (see Joel Chapter Three). Then, in between these two events, we read of the marvelous outpouring of God's Breath upon His faithful servants (Joel 2:28-32).

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Mystery

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

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Satan, Devil, Lucifer, Beelzebub

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, and a wily person who does things just to serve his own interests. It was applied to the Evil One, because of his opposition to God. And so, to keep from misleading people into thinking of Satan as a name, it is translated as 'the Opposer' 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, and bolos means throw (it's where we get the English words ball and bowl). So, Devil means one who throws through, which amounts to being a slanderer (using the Greek colloquialism), so that's the way it's translated herein.

· Lucifer: Lucifer is commonly thought of as another name for the Biblical Opposer. However, this word doesn't appear as a name in most translations of the Bible. It does appear once in the King James Version, at Isaiah 14:12, in which the King of Babylon is referred to as Lucifer, Son of the Morning. However, the original Hebrew words were: Helel ben Shahar or, Day/star, son/of the/dawn. So, there is no direct link in the Bible between the entity known in Hebrew as Satan to Lucifer. Changing the description day star son of the dawn into a name (Lucifer) was done by Augustine, when he was translating the text in IsaiAh from the original Hebrew into Latin.

· BeelZebub: There are eight references in the Bible to this Hebrew noun, 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 Adam's sin, why did God adhere so closely to a law, when other options were available to Him? Why didn't he just destroy rebellious Adam and create another man?

The fact is, He created men and His spirit sons (messengers or angels 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 God's first-born son, which resulted in the painful need for a 'ransom' (Jesus' death).

The idea (which some religions have promoted) that the Slanderer isn't real, but only a state of mind, creates some conundrums. For example:

· When Jesus was being tempted in the desert, was he simply struggling with the bad within himself rather than against a real, evil personality? If so, we would have to conclude that there was bad in Jesus.

· Is the battle in heaven that is spoken of at Revelation the Twelfth Chapter to be just figurative, and not a real war against the Opposer and his messengers? If so, then in what sense would 'the Opposer' and his 'messengers' lose the battle and be confined to the earth? Also, why would this entity, if just internal evil be 'angry' in knowing that he just has 'a short period of time left?'

· And lastly, when the Opposer entered God's presence and spoke to Him (as spoken of in Job the First Chapter), could we assume that this inherent evil was found in God? That isn't 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), where 'a slanderer' had urged King David to take a census of Israel. 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) when the Bible was first translated into Greek. But the text seems to imply that a slanderer, not the Slanderer, had come to David. So, we don't really know if the text implies that the Evil One came to him personally, if it was just an evil spirit that came over or to him, or if some bad human had urged David to defy God and take a census of IsraEl.

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Demons

2 Peter 2:4 speaks of 'messengers' or 'angels' who were put into 'Tartarus' for bad acts they committed during the time of Noah. Genesis 6:3 speaks of these as 'sons of God' (gr. uioi tou Theou) and it tells of their coming to earth to marry 'the daughters of men' (gr. thygateras ton anthropon). However, these 'sons of God' don't appear to be quite the same as the 'messengers' who are to be thrown out of heaven during 'the Lord's Day,' mentioned at Revelation 12:7-9. Since the 'sons of God' who came to earth and assumed human bodies in Noah's day couldn't 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.

It is interesting that; except among modern materialistic and scientific societies, demons are recognized as real throughout the world by almost all of its religions. And such universal acknowledgement by diverse peoples with no cultural ties, is one of the strongest arguments for their existence.

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 as though this 'fixing in one place' means that they must be associated with either living or non-living things, which is referred to as 'possession.'

At Acts 17:18 the Epicureans and Stoic Philosophers of Greece asked about Paul's teaching a 'foreign demon.' And although most translations render his words as 'foreign god,' they truly said 'demon' (gr. daimonion). This is also true of Paul's reply found at Acts 17:22, 'Men of Athens; I see that you have a greater fear of the demons than do others.'

The reason why this term was used is obvious: The many pagan idols and Gods of Athens, although made of metal and stone, had the backing of demons. And the people recognized the power that was given to these lifeless objects through 'possession' by their gods.

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The Kingdom

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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Resurrection

It has often been said that the Ancient Scriptures of IsraEl (Old Testament) don't really speak of the hope of a resurrection of the dead. However, the Hebrew word, which might be rendered as resurrection, is simply never translated that way in most other Bibles. But in the Greek Septuagint version of the OT, the word for resurrection (anastasia) appears several times.

For example: we find it first used in the song that HanNah sang to Jehovah after she had offered her young son SamuEl to serve at God's Sacred Tent (in First Samuel 2:8). This is particularly interesting, for, although most would consider her words just a record of an unimportant song, the woman spoke a truly inspired and important prophecy, which applied back then and is still being fulfilled in our day. Yet, resurrections had apparently never been seen on earth before her time. For more information, see the linked document, The Resurrection.

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Judging Your Brothers

At Romans 2:1, Paul wrote 'So you are defenseless, O man, if you're someone who judges others. Because, when you judge someone else you're condemning yourself, since you're doing the very things that you judge [to be wrong in others].'

Then he wrote at Romans 14:10-14, 'So, why do you judge your brother or why do you look down on him? Why, we will all stand before the judgment seat of God, for it is written: As I live, says the Lord, every knee will bend before me and every tongue will confess before God. So, each of us must answer for ourselves before God. Therefore, let's stop judging each other. Rather, let's make the decision not to set anything before a brother that will cause him to stumble or fall.'

Therefore, being too judgmental is a very serious flaw, which is common to those who think of themselves as being more righteous than others. It is reported that the Pharisees especially thought of themselves in this way, and it was their opinion that they would be the only ones to be found righteous by God. Notice what Jesus said would happen to those who are judgmental (Matthew 7:1), 'Don't judge [others] so that you won't be judged. Because, the things you are judging others over will be the things you are judged by. And the standards you set for them are the standards that will be set for you.'

We find the same type of warning at James 2:13, which says, 'Those who aren't merciful will be judged without mercy, since justice takes a lot of pride in mercy.'

However, the Bible also shows that it is necessary for Christians to judge their brothers when they are guilty of flagrant, open sins, as was the case of a brother in the First-Century Christian Congregation in Corinth, Greece. For, Paul wrote at 1 Corinthians 5:1: 'I've actually heard that there is sexual immorality among you. And it's a type of immorality that isn't even [heard of] among the nations – that someone has taken the wife of his father.'

Now, we don't know exactly what this sin entailed (whether it was incest or a relationship with a woman who wasn't his natural mother), but we do know that it was something scandalous. Thus, Paul's conclusions were that the elders in the congregation should judge the man's actions. Notice his reasoning, as found at 1 Corinthians 5:12: 'Why should I judge those on the outside? Don't you judge those on the inside, while God judges those on the outside? Remove the wicked man from among yourselves!'

So, the conclusion we reach from the Scriptures is that judging the openly-wrong actions of others is the responsibility of Christian elders, to protect the good name of the Congregation. However, it is wrong to judge the motives of others, because we can't look into their hearts.

So, if we look down on our brothers and consider ourselves to be better Christians than they are, then the high standards that we set for them will be the minimum standards that will be set for our own judgment before God. And if we aren't merciful in our judgments of others, God won't be merciful in His judgment of us.

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Amen

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 'magical' word that ensures God will listen to the prayer. However, 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 Paul's words at 1 Corinthians 14:16.

In addition, amen isn't said in the Bible just at the end of prayers. Paul used the word frequently in his writings to affirm that what he was writing was, or would be, true. And that's the literal meaning of amen as it is rendered here, 'may it be so.'

Then, 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 don't 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 'the Amen,' or, the 'he who causes things to be.'

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Undeserved Kindness or Caring?

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

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

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The Last Days

Throughout the Christian Era Scriptures (New Testament), we read of a time that is referred to as 'the last days' (gr. tas hemera eschata). And in each case, these words seem to be speaking of the same period or periods; however, many religious groups prefer to identify them as separate and distinct eras. Take for example, the prophecy of Joel that Peter quoted on the day of Pentecost, 33-C.E. There we read (at Acts 2:17-21):
'In the last days
I'll pour some of my Breath on all flesh,
And your sons and daughters will then prophesy,
Your young men will have visions,
And your old men will dream dreams.
I will pour out some of My Breath in those days,
And My male and female slaves will then prophesy.
And from the skies above I'll send omens and signs,
And to the earth below, blood, fire, and smoky mist.
Before the great and shining day of the Lord,
The sun will be changed into darkness
And the moon into blood.
And all calling on the Name of the Lord will be saved.'

Peter's application of this prophecy clearly indicates that it was fulfilled (at least initially) at the time he was saying this… during and after Pentecost 33-C.E. So, many religions teach that Joel's prophecy concerning the last days only applied to the last days of ancient JeruSalem… before its destruction by Roman armies in 70-C.E. On the other hand, where these same words (last days) are found in other Bible verses, the same religions teach that the fulfillment comes just during 'the Lord's Day.' For example, notice the words found at 2 Timothy 3:1-5:
'Recognize that the last days will bring fierce times. People will love themselves and money. They will be braggers, arrogant, blasphemers, disobedient to their parents, unthankful and disloyal. They won't love their families or be willing to agree on anything. They will be slanderers who don't have any self-control. They will be wild and won't love anything that is good. They will be betrayers who are headstrong and proud. They will prefer pleasures to caring about God. They will have some form of religion, but they won't follow it.'

Obviously, at least in the prophecy of Joel, the last days do refer to the time between Pentecost of 33-C.E. and 70-C.E. However, notice that the prophecy also mentions its fulfillment as happening during 'the great and shining day of the Lord;' so it seems to also indicate another fulfillment as coming in some future last days.

That there would be such a future period of last days (which would come after JeruSalem's destruction), appears to be indicated by Jesus' words as found throughout the Bible book of John. For example, John wrote (some 29 years after JeruSalem's destruction) that Jesus said (at John 6:39. 40), 'This is what the Will of the One who sent me is: That I shouldn't destroy anything He has given me, but that I should resurrect it on the Last Day. This is what my Father's will is: That everyone who pays close attention to the Son and believes in him should have age-long life, and I will resurrect him on the Last Day.'

It is noteworthy that John didn't thereafter add any comment to explain that the resurrection had already started back on Pentecost 33-C.E. (before JeruSalem was destroyed). So apparently it hadn't, and the resurrection was still to come in some future last day. In fact, John's writing of the Revelation indicates that the resurrection wouldn't come until after 'the battle of Armageddon' (Revelation 16-20) is fought. Such conclusions lead us to believe that there are actually two periods referred to in the Bible as the last days:

1. The last days of JeruSalem

2. The Lord's Day.

That both last days would see similar fulfillments is indicated by Jesus' words as found in Matthew 24 and Mark 13. If you read these chapters and reference the linked Notes, it seems clear that both last days would see the fulfillment of many (but not all of the same) prophecies. So, is there to be some future fulfillment of the outpouring of God's Breath and its gifts as seen at Pentecost? Although every religion has reached strong (but differing) opinions and doctrines on this, the answer isn't totally clear.

That there will be some special outpouring of God's Breath in the last days, is clearly indicated by Joel's prophecy. However, while many religions that already claim to experience these gifts usually express it through healing, snake handling, and speaking in tongues; notice that Joel's prophecy speaks specifically of miraculous prophesying. And Paul, when speaking of such gifts at 1 Corinthians 12, 13, 14, actually discouraged speaking in tongues, putting prophesying and developing Christian love as foremost. Also, although the early Christians actually did Divine healing, this gift isn't mentioned in Joel's prophecy. So, if there is to be some modern fulfillment of Joel's prophecy, it seems to center on prophesying (something more than sharing our personal interpretations of Bible doctrines) and on an unusual outpouring of brotherly love.

See also the linked documents, The Last Days, and The Powers of God's Holy Spirit.

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Zeal

At Psalm 37:8 we read, 'Stop being angry and abandon your rage. Don't allow zeal to make you act wicked' (yes, we know, the word should be wickedly, but this is poetic license). However, those words could also be translated as, 'Do not allow jealously to cause you to act wickedly,' because the Greek word zelos can either be translated as zealous or as jealous, depending on the circumstances, for both words mean the same thing. Yet, the two words imply different things in English.

Zeal is usually thought of as something good… something that all Christians should have, as in zeal for God and righteousness. And jealously is thought of as something bad… as wanting something that belongs to someone else. Yet, God may be spoken of as being jealous over His Name and His position as God, so jealously isn't always a bad thing. And we can have zeal for things that are ours and we are proud of (which is not bad), and be jealous for things that belong to others (which is bad). So, the same Greek word (zelos) may be correctly translated as zeal in one place, and as jealously in another, depending on the context.

Then, is it proper for a man to be jealous of his wife, or for a wife to be jealous of her husband? No, we should never be jealous of each other, but rather, for each other. We shouldn't want what the other has, but we should have a burning zeal for each other. So, if one has good reason to worry about losing the love of the other, that is zeal. However, if such concern is baseless, that is wicked suspicion, not jealously.

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The Anointed

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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Who Wrote Paul's Letters?

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

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

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

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

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

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

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Messengers

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

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

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

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

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

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

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

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

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Women Not Allowed to Speak?

The words that start in the middle of 1 Corinthians 14:33 and run through verse 35 may well be spurious additions to the Bible, for they say: 'And as [is true] in all the congregations of Holy Ones; the women should remain silent in the congregation. They shouldn't be allowed to speak out. Rather (as the Law says), they should be submissive. And if they wish to know something, let them ask their husbands [when they get] home, for it's disgraceful for a woman to speak out in a congregation.'

The reasons why we question the authenticity of these words are because:

1. There is no such injunction in the Law of Moses. And it would simply be out of character for Paul, who went to such lengths to tell Christians that they were not under the Law, to quote the Law as something that they should obey, and then cite the Law as saying something that it doesn't say.

2. In the most ancient texts of this book, the words are not added in the same location, giving the impression that they were written as a later note.

3. The injunction flies in the face of God's use of women in outstanding and prominent positions, such as judges of IsraEl and as Prophets.

However, the words at Colossians 3:18 ('Wives; Always obey your husbands, since this is proper [for those who are] in the Lord') are in line with other scriptures, and appear to be authentic.

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The Dead

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

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

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

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

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

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

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

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

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Should Christians Agree on Everything?

At Exodus 23:2 we read these wise words: 'You must not join a mob to do bad things, nor should you agree with the majority when they are wrong.' In Greek this reads, 'Ouk esemeta pleinon epi kakia ou prostethese meta plethous ekklinon meta pleinon oste ekklinai krisin,' or, 'Not join the/majority on bad or go/along with the/majority's inclinations with many who are/inclined/toward judgment.' Agreed, the words are different, but the thought is the same.

Most religions do in fact teach that; among their leaders, the minority must agree with the majority, to show harmony… as in a form of Democracy. And to prove that this is the right thing to do, religious leaders like to quote Paul's words, as found at 1 Corinthians 1:10, which say, 'Now, through the name of our Lord Jesus the Chosen One, I want to encourage you brothers to all teach the same thing. There shouldn't be any divisions among you, but you must all learn to think the same way and share the same opinions.'

So, was Paul encouraging Christians to go along with the majority, even when they are wrong on doctrines and spiritual issues? Those who are in charge might like to tell us that this is so. But God's commandment at Exodus 23:2 says that this should never be done. So then, was God contradicting Paul? No, for notice the problem that Paul was discussing at 1 Corinthians 1:11-13: 'Now, those of the house of Chloe have told me that you do a lot of quarreling, my brothers. What I mean is that; some of you are saying, I follow Paul, or I follow Apollos, or I follow Cephas, or I follow the Anointed; so the Anointed One is divided. Why, Paul wasn't hung on a pole for you, was he? Or were you baptized in the name of Paul?'

As you can see, he was addressing a situation in the Corinthian congregation where the group was becoming divided into various sects or followings. And what Paul was saying, was that they should be trying to find harmony in the teachings of Jesus, not that they should follow the majority, right or wrong. There should be unity in TRUTH, not in following the crowd. Please see our linked document, What is Truth?.

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Cosmos or World?

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

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

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

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

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

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

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

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

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

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

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

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

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