Chapter 1

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

⁴ I always thank God for you, because in His caring (and 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 One. 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 One. ⁹ For, God who called you to have a share with His Son (our Lord Jesus the Anointed One) is faithful.

¹⁰ Now, through the name of our Lord Jesus the Anointed One, I want to encourage you brothers to all teach the same things. There shouldn’t be any divisions among you, but you must all learn to think the same way and share the same opinions. ¹¹ For those of the house of Chloe have told me that you do a lot of quarreling, 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 One;’ ¹³ so the Anointed One is divided. 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 baptized 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 For 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 is the power of God. ¹⁹ For it’s written: ‘I will destroy the wisdom of the wise and I will 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 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; nor were many called who were born to important families. ²⁷ So God chose the foolish things of the world to put wise men to shame; He chose the weak things of the world to put the strong to shame; ²⁸ and He chose the common things of the world and things that are looked down on – the things that aren’t – so he can make the things that are, worthless. ²⁹ This [was done] so that no flesh can brag before God.

³⁰ So, it’s because of [God] that you’re united with 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 brags, let him brag 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 I decided not to teach you about anything except Jesus the Anointed One, 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 knew, 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 Breath 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, the things we talk about aren’t words that come from human wisdom, but 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 they 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 for a fact, you aren’t strong enough now, ³ since you’re still fleshly. For, whenever you’re jealous and arguing, aren’t you fleshly… and 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, 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 united. 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 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 One.

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 will be rewarded. ¹⁵ And if anyone’s construction burns down, he’ll be damaged by the loss, but he will be saved. However, it will be as though he came through fire.

¹⁶ Don’t you know that you’re 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 So, nobody should brag about [being followers of] men, because everything belongs to you… ²² whether [it came from] Paul, or Apollos, or Cephas, or the world, 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, that doesn’t mean that I’m righteous, because the Lord is the One who judges me.

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 for 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 satisfied already? Are you rich already? 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 world to both [God’s] messengers and to men. ¹⁰ And while we’re 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 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 residue and scum.

¹⁵ I’m not writing this to shame you, but to teach you as my loved children. ¹⁴ 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 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 doesn’t have anything 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 that’s in him can be saved in the Day of the Lord.

⁶ You don’t have any reason to brag, for don’t you know that a little yeast ferments the whole ball [of dough]? ⁷ Clean out that old yeast so you can be something new that isn’t fermenting, because the Anointed One (who is our Passover) has been sacrificed. ⁸ So, let’s not observe the Festival with old yeast, nor with yeast 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 of this world, 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 world? 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 then, you’ve already lost the battle if you’re bringing lawsuits against each other. For, why wouldn’t you rather allow yourselves to be mistreated or defrauded? ⁸ And [the fact is; some of] you [really] are mistreating and cheating others… including your 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 have been! 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 One and the Breath of our God.

¹² Everything is legal for me, but not everything is good for me. Yes, everything’s legal for me, but I won’t allow myself to be brought under the influence of just anything. ¹³ Food is for the belly and the belly’s for food, but 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 So, 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 be one flesh.’

¹⁷ Now, those who are one with the Lord share his breath, ¹⁸ so flee from sexual immorality! 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 temples of [God’s] Holy Breath, and when you received it from God it is [now living] inside you? So, you no longer belong to yourselves, ²⁰ because you were bought and paid for… thus 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 to have her own husband. ³ Then, every husband should give his wife what she’s owed, and wives should do the same for their husbands. ⁴ Wives don’t have authority over their own bodies, their husbands do. And husbands don’t have authority over their own bodies, their wives do. ⁵ So, don’t deprive each other… 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 when you’re weak. 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 the inner strength, then let them marry, because it’s better to marry than to be consumed 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 that agrees to live with him, he shouldn’t leave her. ¹³ And if a woman has an unbelieving husband that 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, obedience to 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 the opportunity, ²² because anyone (in unity with the Lord) who was called as a slave has become free in the Lord. And whoever was called when free, is a slave of the Anointed One. ²³ 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 shortened. So, let those who have wives act as though they have none. ³⁰ And let those who are crying act like those who don’t cry. And let those who are rejoicing act like those who don’t rejoice. And let those who are buying act like those who own nothing. ³¹ And let those who are using the world act like those who don’t use it, because the ways of this world 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 wants (but only in the Lord). ⁴⁰ However, it’s my opinion that she’ll be happier if she stays [single]. After all, I think I have God’s Breath too.

Chapter 8

¹ Now, regarding food that has been offered 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 came from Him and we are one with Him. And there is just one Lord, Jesus the Anointed One, 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 – reclining at a meal in an idol’s temple, won’t the weak one’s conscience be built up to the point of 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 who 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 never 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 Jesus our Lord? Aren’t you my works in the Lord? ² 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 that ‘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 in you, is it such a big thing for us harvest fleshly things from you? ¹² And if those who you work for 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 would rather die than to allow anyone to take away my reason for bragging!

¹⁶ Now, there’s no reason for me to brag 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 without cost. 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 drink from [God’s] Breath, because they used to drink from the rock (of [God’s] Breath) that followed them… and that rock was the Anointed One. ⁵ However, God didn’t think much of most of [these ancestors], because he cut them down in the desert.

⁶ Now, these 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 test Jehovah 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 ending of the age has arrived. ¹² So, let the one who thinks he’s standing be careful that he doesn’t fall.

¹³ You haven’t faced any temptations yet, other than things that are normal for men. For God is faithful, and He won’t allow you to be tested with more than you can handle; so 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… doesn’t everyone who eats the sacrifices share 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 demons, not to God. And I don’t want you to share with the demons. ²¹ You can’t drink from the cup of the Lord and the cup of demons. You can’t eat at the table of Jehovah and at the table of demons. ²² Or, ‘are we making Jehovah jealous?’ We aren’t stronger than He is, are we?

²³ Everything is legal, but not everything is good for us… everything is legal, but not everything makes us stronger. ²⁴ So, let’s not just be watching out for our own best interests, but [for the interests] of others. ²⁵ [But you can] eat whatever is sold in the meat market… and don’t let it bother your consciences, ²⁶ because the earth and everything in it belongs to Jehovah.

²⁷ So, if an unbeliever invites you over and you wish to go; eat everything that’s set before you and don’t let it bother your conscience. 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.

But why should someone else judge my freedom; ³⁰ for, if I’m eating thankfully, then why should I be slandered over something over which I’ve given thanks? ³¹ Well, whether you’re eating, or 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 me. I [try to do] what’s best for others, so they can get saved.

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 every man is the Anointed One; the head of the woman is the man, 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 ought to 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 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, isn’t it to eat the Lord’s Supper? ²¹ Yet, 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 houses where you can eat and drink? Or do you condemn the congregation of God and shame those who are poor?

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 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 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 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 Breath [of God]. 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 – whenever they’re speaking through the power of God’s Breath – can say that Jesus is cursed or that Jesus is Lord, except by Holy Breath. ⁴ And although there are many types of gifts, it’s the same Breath.

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 Breath expresses itself through different people that bring it all together. ⁸ For through this same Breath one [person] is given wise speech, while another is given the ability to speak with knowledge. ⁹ To another, the Breath gives faith, while someone else gets the gift of healing. ¹⁰ For others, there are the powerful deeds, or prophesying, or the ability to recognize spirits, or speaking different languages, or interpreting the languages. ¹¹ They all come from that same Breath, which works in many ways and (as it wishes) through each person.

¹² And though the body is a single thing, it has many parts. For, as all the parts make up a single person, that’s how the Anointed One is. ¹³ By the one Breath we were all baptized into one body, regardless of whether we are Jews or Greeks, slaves or free; and we were all made to drink from the one Breath.

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 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 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 those who speak] 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 in 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 in the languages of men and [God’s] messengers, 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 And if I were to give everything I have to feed others, and if I hand over my body so I can brag, but 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 in [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; the one who speaks in foreign languages isn’t talking to men, but to God… because nobody else is listening, and by [God’s] Breath he’s speaking mysteries. ³ However, the one who prophesies builds up, encourages, and consoles men.

⁴ And while the one who speaks in a foreign language builds himself up, the one 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 the one who prophesies is greater than the one 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 the one who is speaking will be a foreigner to me. ¹² The same is true of you; Since you’re zealous for the [gifts of the] Breath, use them to build up the congregation, so you all can prosper.

¹³ So, may the one who speaks in a foreign language pray that he can also translate, ¹⁴ because when I pray in a foreign language, my [gift of the] Breath may be praying, but my mind isn’t benefiting. ¹⁵ So, what should we do? I will pray with the Breath, but I will also pray in my mind. I will sing praises with the Breath, but I will also sing praises in my mind. ¹⁶ Otherwise, if you offer praises [to God in a foreign language] by the Breath, 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 young children… be babies when it comes to badness, but become perfect in your ability to reason. ²¹ It’s written in the Law, ‘I will speak to these people in foreign languages and with the lips of strangers, but even then they won’t listen to Me, says Jehovah.’ ²² So, speaking in 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 in foreign languages, and then some ordinary people or unbelievers come in, won’t they 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 made known, he will fall upon 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… as someone else interprets it.

Let everything happen for [the purpose of] building [people] 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, 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 even to be called an Apostle, because I persecuted the Congregation of God. ¹⁰ Yet, through the caring 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 the caring of God that is in me. ¹¹ However, whether it [was done by] them or me, we have 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, 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. And 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 either. 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 union with the Anointed One are just gone! ¹⁹ And if we’ve put our hope in the Anointed One for just this life, then we’re the most pitiable 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] puts all his enemies under his feet. ²⁶ And then the last enemy, death, will end.

²⁷ Yes [God] put everything under his feet; but when He says that ‘everything has been put under him,’ it’s obvious that this [means] everything except the One 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 So, what good does it do for them to be baptized into 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 Why, I face death every day as I’m boasting about you… my brothers who I have through the Anointed One, Jesus our Lord.

³² And, if I’ve fought with wild animals at Ephesus as a man, what good did it do if the dead won’t be raised? Rather, ‘let’s eat and drink, because tomorrow we will die!’

³³ 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 then be raised… what kind of bodies will they return in?’

³⁶ You senseless person! Those who plant [seeds] know that they 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 And God will give it whatever [type of] body He wishes, just as He gives each seed its body.

³⁹ For, not all flesh is the same. There is one type of flesh for 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 body, but it’s raised 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 spirit that brings life.

⁴⁶ However, the first [body] is human, not spiritual… spirituality comes later. ⁴⁷ For the first man came from the dirt of the ground, but the second man came from heaven. ⁴⁸ So those that come from the dirt are like others who come from the dirt, 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 dirt, 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 tell 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 ‘Where is your victory, O death? 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 give 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 in vain.

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 there. 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 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, work and labor together.

¹⁷ I’m very grateful that Stephanas, Fortunatus, and Achaicus 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 anyone who doesn’t care for the Lord be cursed. O our Lord; Come! ²³ May the care of the Lord Jesus be with you. ²⁴ May my love be with all of you, in Jesus the Anointed One.

Notes

Age

The Greek word aionos (pronounced ai-on-oss) is what the English word eon is derived from. It means an indefinite period. However, there is no exact English word to translate it. The best equivalents are age(s) or era(s). Please note that where the plural form of the word (ages) is used, it refers to a long time, at least multiple generations. However, where the singular form is used (age or era), this appears to mean a much shorter period, such as a lifetime, generation, or era. And where the term ages of ages are used (such as at Ephesians 3:21), which is usually said in reference to God, we would assume that this truly means forever.

It is noteworthy that aionos is the word that is used in the Greek Septuagint in place of the Hebrew word ohlam, which is also translated as forever and time indefinite in popular versions of the Hebrew Scriptures. So this one word (aionos) is translated as forever, everlasting, eternal, system of things, time indefinite, [end of] the world, long ago, from of old, etc. Obviously, something is very wrong here, because the word 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, ‘What will be the signs when you are near and this age will come to its conclusion?’

You can see that the word 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 the Temple at Jerusalem would be destroyed, because that’s what Jesus had just told them.

The word aionos (which we have translated as age here) is also translated as world (KJ) and as system of things (NW) in other Bibles. However, if the Apostles had meant any of those words, they would have used the Greek word cosmos, not aionos, for world or system of things.

The ancient Hebrews viewed everything (and rightly so) as having a beginning and an end. For that reason, you will only find three places in the Bible where words are used that imply no end and none that imply no beginning. An interesting possible insight on the reason for this can be found at Hebrews 1:10-12, which says:

‘Long ago, O Lord, You laid the foundation of the earth and Your hands made the heavens. They will destroy themselves, but You will remain. They will grow old just like clothes do. Then, as [You would do to] a robe, You will wrap them up and repair them like clothes. Yes, You are the One, and Your years will never run out.’

The problem with most Bible translations is that when they encounter the word aionos in all its different tenses, they interpret it according to accepted doctrine, not according to the way that Jesus and his disciples used it. So the common renderings forever, eternal, and everlasting are used even when the word is in its singular form (aioni, aiona, aionos, aionion, aionian, aionios, aioniou), and this totally distorts the meaning of the text.

Take for example, the scripture at John 5:24, where Jesus said, ‘I tell you the truth; the one who hears what I say and believes in the One that sent me will have life in this age. He won’t have to be judged, but has crossed over from death to life.’

Most Bibles translate Jesus as saying that those who believe in the One who sent him will have everlasting life (or the equivalent). However, the words that Jesus used there were, zoe aionos (life age – singular), not zoe aionion (life ages – plural).

Notice how Jesus explained the meaning of these words with his next statement, ‘He won’t have to be judged, but has crossed over from death to life.’

So, what Jesus was saying here, wasn’t that they would have everlasting life, but that they would (in their current life) be considered among the living, not among the dead (see Revelation 20:12). This doesn’t necessarily mean that they won’t live forever; it’s just that Jesus wasn’t really saying that.

From consideration of the evidence found in the bulk of Jesus’ words about life, the conclusion might be logically reached that he never taught the hope of ‘life eternal,’ ‘everlasting life,’ or ‘immortality,’ in those specific words. However, the concept is still there. What he taught was that (unlike those whom God considers to be ‘dead’) living people will receive ‘life in the age,’ meaning, they will be considered worthy of life by God during their lifetimes.

Two words imply infinity in the Bible. One is the Greek word athanasia (undying), which is only found in two places, 1 Corinthians15:53, where it mentions resurrected ones as clothing themselves with immortality, and at 1 Timothy 6:16, where Paul speaks of Jesus as having received it. The other Greek word, aidios, which is found at Romans 1:20 and at Jude 6, is used to describe God’s Power and Might as eternal.

For more information, select the linked documents, The Hereafter and Does the Bible Promise Everlasting Life?

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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 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 Book (or 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 ‘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 (literally translated 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 wrote (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 document, God’s Promise of an Inheritance, and the Note (from Leviticus) Homosexuality and Bestiality.

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Fornication or Sexual Immorality?

The Greek word porneia means much more than copulation between individuals who aren’t married to each other. The term literally means that which is sold (by prostitutes). So it includes all the types of services that might be sold by a prostitute, not just copulation.

It also just refers to acts between unmarried persons (which is what happens in prostitution). This includes such actions between unmarried ‘consenting adults,’ although there may be no exchange of money, because, where porneia is found in the Greek Septuagint, the Hebrew Law shows that it involves intimate relations between unmarried persons.

Because the English word fornication carries the nuance of just copulation between unmarried persons, we have used the broader term sexual immorality here to indicate the full range of the term.

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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:

1. At Luke 20:36 we read, ‘They can’t die anymore either, because they are equal to [God’s] messengers (gr. is aggeloi).’

2. 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 have probably already been cleansed of wicked messengers (see Revelation 12:7-9), we must assume that the messengers they are to condemn are the same ones that have already been thrown out of heaven and confined to the earth (see Revelation 12:9).

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Soul or?

The Greek word psyche (as in psychology) has been translated many ways, including soul, life, etc. However, psyche actually means something that breathes. It is used in the Bible to describe both breathing animals and breathing humans. So by definition, a soul cannot leave the body, because a soul is what the living body (whether human or animal) is (see Genesis 2:7).

In ancient Greece, philosophers eventually added another meaning to psyche: The inner person (as opposed to the person that others see and come to know). And with time, the pagan religion of Greece started to teach that this inner person is its own entity and can never die (is immortal). Over the centuries, this pagan Greek doctrine crept into the Christian religions. Please see the link http://en.wikipedia.org/wiki/Soul for more history of the word.

However, such Greek philosophical thought never influenced Jesus and his Apostles. So, they consistently used psyche to indicate a living person or animal. The teaching that the soul is immortal stands in direct conflict with 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. 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.

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). Rather, be afraid of him who can destroy both the person 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 here, because he says God will destroy (gr. apolesai) the [unrighteous] soul or person.

Unfortunately, no single word can be used to translate psyche in every possible Bible application, so various terms are used herein, depending on the circumstances, but always in an attempt to harmonize with the meaning.

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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.

The most common use of the word pneuma in the Bible is to imply an unseen force (such as breath or wind). And the problem with translating it as spirit or ghost is that many people have started believing that the unseen force that is called [God’s] Holy Breath herein, is another God-like person and part of a Divine ‘Trinity.’ This can’t be true, because the only scripture that can be used to support this theory (that is, where the Father, the Son, and the Holy Breath are supposed to be ‘one’) is found at Matthew 28:19, which simply says that baptism should be done ‘in the name of’ (or, in recognition of) these three. All other scriptures that are used to prove the Trinity theory fail to mention the Holy Breath as part of that group. And the King James wording of 1 John 5:7 (which was used for years to attempt to prove the Trinity) is spurious (something that was added to the Bible). In fact, the reference to the Holy Breath at Matthew 28:19 may also be spurious, and if so, then there are no actual Bible references that mention God’s Holy Breath along with the Father and the Son.

So to prevent confusion, the Greek word pneuma is frequently translated as breath herein. However, there are exceptions, as in instances where the Bible refers to demons as ‘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 means more than just breathing; it refers 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 in this case, not to a person or to an unseen force. He was talking about that which comes from God and caused him to breathe… the Breath of Life.

It is interesting that at Genesis 6:3 God says, ‘I won’t allow My Breath to stay with these men through the 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 Adam. So it appears as though what He was saying here is that the breath of life (of the people of that age) would be removed prematurely. However, since God referred to it as ‘My Breath,’ there may be a link implied between God’s Holy Breath and the breath of life.
For more information, see the attached link ‘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 quit breathing’ (gr. kai klinas ten kephalen paredoken to pneuma, or, and inclined his head giving/up the breath).

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Eating Jesus’ Flesh

At Jesus’ ‘Last Supper,’ which fell on the first day of the Jewish celebration of the Passover, Jesus instituted a ritual that he told his Apostles to continue to do in memory of him and 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. es). However, contrary to the beliefs of some (that these emblems actually become flesh and blood), they were obviously just symbols. Partaking of Jesus’ ‘flesh and blood’ symbolizes that those who do so are expressing their desire to become a party to the ‘New Sacred Agreement.’

Speaking ahead of time of 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.’

This was revolting talk to most Jews, whose dietary regulations (from the Law) forbade drinking any blood or eating human flesh. As the result, many of Jesus’ disciples stopped following him at that time. Surely, this was done as a test to cull out those who believed in his miracles, but wouldn’t understand his death and resurrection. However, Jesus’ Apostles stayed, because, as Peter said, ‘Lord, who should we go off to? You say the things [that lead to] life for the ages.’

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 new 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 on 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 ‘life in the age’ 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 these two words (called and chosen) and their implications for the people involved. For, notice what Jesus said as recorded at Matthew 22:14, ‘Many are the called but few are the chosen (gr. polloi eisin gar cletoi, oligoi de eclectoi).’ And this verse could be possibly even be translated as ‘Many are the nominated but few are the elected.’

These words of Jesus seem to put an end to the notion that everyone who is called by God was foreordained to that position before his/her specific birth. Rather, what was determined is that there would be people in general (not specific individuals) who would be chosen. Because, as Jesus makes clear here, not all who are among the called (or the nominated) to this hope are thereafter counted among the chosen (elected). For, why would God call people if He already knew that there was no chance of their being chosen?

Notice how this was stated at Revelation 17:14. There we are told, ‘Then they’ll 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’ to serve with Jesus.

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.’

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). Do as you can see, he was called but not chosen. Now, if we were to assume that this banquet is held in heaven, and since he was already there at the feast, we must ask: was he then kicked out of heaven… and if so, we would also have to ask, then why was he taken there to begin with?

Now, we do know that there are those who are taken to heaven to rule with Jesus, but they are likely the bride at the wedding feast, not the guests (see Revelation 17:7-9). For, notice what Paul said of himself at Philippians 3:11, ‘… so I can somehow be found worthy of the upward resurrection from the dead.’

What was Paul talking about here? It appears as though, when speaking of ‘the upward 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 am running toward the goal, the prize of the upward (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 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 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

In Matthew the Eighteenth Chapter, Jesus spoke of how Jews should deal with each other when one was guilty of harming another, and Jesus 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.’.

Now, 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 to try to work thing out among themselves rather than taking matters before their religious court (the Sanhedrin).

However, in First Corinthians, Paul laid out some procedural guidelines on how to deal with ‘those called brothers’ in the Christian Congregation 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 considered a serious thing 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 he was having sex with the wife of his living father, that was even worse and creating a public scandal. 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 that 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’ll see that he didn’t say to stop talking to the person, just not to 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.

The total list of offenses that Paul implied qualified for such congregational removal, include:

· Sexually immorality

· Idol worshiping

· Adultery

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

· Thievery

· Greed

· Drunkenness

· Insulting

· Extortion.

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.’ He then 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.

Would this same action (not to welcome him or even greet him) be taken against anyone who disagrees on doctrinal matters? No, because notice what 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.

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

In certain cases, religious groups have taken 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. These religions forbid associating with or even talking to persons who they judge to be violators in matters of business, morality, or doctrines. And even after such wrongdoers are returned to good standing, such religions may impose further disciplinary sanctions on them. Such views and actions, of course, 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.’

So, from the above, we must conclude that Adam lost the hope of ‘life’ for himself and all his descendents, because of 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 ‘life in the age’ 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.’ 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), ‘This is the moment when the salvation, the power, the Kingdom of our God, and the authorization of his Anointed One began.’

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 authorization for Jesus (the Lord) to 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 ‘Babylon the Great’ (See Revelation 17, 18). Then in rapid succession there comes the ‘marriage of the Lamb’ (acceptance of the rest of the Anointed ones to heaven?), the Battle of Armageddon, the abyssing of the Opposer and his messengers, and the resurrection (see Revelation 19, 20). And finally, the Opposer is released for a short time, which precipitates the battle against Gog of Magog, and which is thereafter followed by the descent of ‘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 (the destruction of Babylon the Great?), and this is followed by the destruction of the worldly armies, in Joel Chapter Three (Armageddon?). And in between these two events, we read of the marvelous outpouring of God’s Breath upon His faithful servants (Joel 2:28-32).

Peter wrote in length about this period, and at 2 Peter 3:7 he wrote: ‘It was also promised that; What’s [now] in store for the earth and sky is fire, which [will come] during the Judgment Day, when godless men will be destroyed.’ And although many misinterpret these words as describing just the destruction of the wicked at Armageddon, the context shows that he was looking at a much longer period of time, the total ‘Lord’s Day’ or ‘Judgment Day’ – the ‘thousand-year’ period spoken of at Revelation Chapter Twenty. For what he said about the burning of the earth and sky and of the ‘new earth and sky’ corresponds exactly with the end of the thousand years and the promises found at Revelation 21:1.

So, from the periods described in the Revelation, near the end of Jesus’ thousand-year reign there will be a judgment of the wicked (those who join with Gog of Magog) and they will be destroyed. Then there will be a ‘new earth and sky.’ What does that really mean? Perhaps we’ll all have to live to see it to be sure.

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Mystery

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

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Jehovah

Although there are no existing ancient Christian Era Scripture (New Testament) manuscripts that contain the full name Jehovah, there are four reasons why we (and other Bible scholars and translators) believe that it existed in the original text. They are:

1. The Name is found in many of the Hebrew Scripture texts that are quoted by Jesus and his disciples

2. Jesus mentioned God’s having a Name in ‘The Lord’s Prayer,’ and at John 5:43, 10:25, 12:13, 17:26, and in numerous other places

3. The Name still appears in a combined form in Revelation where the word hallelujah is used (Hallel means praise, u implies second person, and Jah is a shortened form of Jehovah.)

4. The fact that Christians who lived in Jerusalem were still worshiping at the Temple of Jehovah late in Paul’s ministry proves that they still viewed Jehovah as their God (see Acts 21:20-26).

That the Name Jehovah (which means, He who Causes to Be, or, The Creator) was originally in the Bible, is documented in all ancient Hebrew texts. And it is most likely that the Septuagint translation which Jesus and his Apostles used (most quotations they gave seem to have come from an ancient Septuagint) carried that Name, but probably in the four Hebrew characters that represent the English consonants YHWH.

Notice this comment by Robert Hanhart, who contributed the Introduction to ‘The Septuagint as Christian Scripture.’ He stated therein that, ‘All Greek biblical texts of Jewish origin found to date, whether from pre-Christian or Christian times, transmit the name יהוה Jehovah not in the form κύριος [Lord] encountered in all the LXX [Septuagint] manuscripts of Christian origin, but in some form of the Tetragrammaton.’ (See: ‘The Septuagint as Christian Scripture,’ 2002, book, p.7, by Martin Hengel. Introduction by Robert Hanhart, published by Baker Academic. ISBN 0-8010-2790-X).

You will see how in the book of Isaiah, for example, God is often referred to in Greek as Kyrios ho Kyrios, or, Lord the Lord (see Isaiah 48:16 LXX). And these are obvious examples of texts where God’s Name was omitted, for such sentences should clearly read Jehovah the Lord, or Lord Jehovah.

Since the words God and Lord both seem to have been substituted in the text wherever God’s Name originally appeared, it is difficult to know where to reinsert the Name in place of the titles. We could refer to the Hebrew texts and insert it wherever the Name appears there, but that would be out of harmony with the purpose of presenting this translation of the Septuagint on its own merit. So, wherever the term the Lord appears in obvious reference to God, we have decided to insert the Name Jehovah.

The rule that other translators have adopted for inserting God’s Name is to simply use it wherever the Tetragrammaton (יהוה) appears in the oldest existing Hebrew texts (which aren’t that old). However, it can be proven that these texts and such insertions are unreliable. For example, there is the instance when Abraham was talking to three ‘men,’ one of whom he referred to as the Lord (יהוה). In this case, Abraham was obviously speaking to a messenger from God (likely His representative, Michael), because, as God told Moses, ‘No man can see God and live.’ So in such instances we have left the term ‘Lord’ unchanged, because that is likely the actual word Abraham used.

Also, in the writings of many of the Prophets, you will notice that they were often spoken to by God’s messengers, who the Prophets referred to as the Lord. And these messengers (angels) thereafter went on to give them messages from Jehovah. For example, notice the wording of Jeremiah 2:1: ‘Then the word of the Lord came to me saying, Go and yell in the ears of Jerusalem! Tell them that thus says Jehovah …’ So in this Bible you’ll see an interspersing of the term the Lord, when it appears to be referring to the angel messenger, and as Jehovah, when it appears to be referring to God.

Notice again the wording of Amos 4:13, where the one who gave the message to that Prophet (the Lord) definitely put Jehovah in the third person (though he is apparently saying that he did much of the work of creating) for there he said: ‘{Look!} I brought the thunder and I made the wind; and I report to men of His caring. For He produces the dawn and the fog, and is mounted on the heights of the earth… His Name is Jehovah God the Almighty!’

Then look at the words of Zephaniah 1:9, where the Prophet wrote: ‘And I asked, What are these, O Lord? And [God’s] messenger replied (he who was speaking to me), I will show you what all these things mean.’

So, it appears as though the Greek word kyrios should be translated as Lord or the Lord when it is referring to the angel who was speaking, and as Jehovah in many cases when it is speaking of God… regardless of how modern Hebrew texts may read, for from the context you can clearly see that these verses are speaking of someone other than God.

However, the Lord (kyrios ) would also have been used by Hebrew writers when speaking of God in poetry, where the previous or following verse uses the Name Jehovah; for the rule for a following verses is to use a simile.

Probably the most striking and confusing reference to the Lord is found at Hebrews 1:10-12, which says: ‘Long ago, O Lord, you laid the foundation of the earth, and you made the heavens with your hands. But they’ll pass away while you still remain. For like clothes they will grow old. Then, as [you would do to] a robe, you will wrap them up and repair them. Yes, you’re the one and your years will never expire.’

As you can see, the reference to the Lord here appears to be speaking of God (Jehovah). And if you go back to the scripture Paul was quoting (Psalm 102:25-27), you’ll see (from the context of the surrounding verses) that it appears to be speaking of Jehovah there also, and this is the conclusion of many, because the Tetragrammaton (יהוה) appears there in both the ancient Hebrew and Greek texts. Yet, the entire First Chapter of Hebrews is discussing Jesus and his special position before God. And Paul is clearly quoting Psalm 102:25-27 to make the point that Jesus made the heavens and the earth, that he will remain through the ages, and that he will eventually rebuild (repair) them after they grow old.

So, either Paul misapplied this scripture, which seems unlikely, or both Hebrew and Greek versions of Psalm 102 have been badly corrupted through the years, which our research proves is possible. As the result (because the answers are unclear), we have deviated from our rule of capitalizing the first letter of the words You and Your in many places in Psalm 102 and Hebrews 1, and from inserting the Name Jehovah where its use may be in doubt. However, this opens another can of worms, for it brings into question the accuracy of major portions of the Hebrew text and the use of the Tetragrammaton rule altogether.

It has also been suggested that since Jesus ‘shines with the same glory, is the exact image of His (God’s) being, and is responsible for everything that’s said through His power,’ as we were told at Hebrews 1:3, anything that is said about God also applies to Jesus… perhaps.

Of course, the easy answer to why Paul used Psalm 102 in reference to Jesus, is because Jesus is actually Jehovah, as many theologians claim. But this is proven untrue by the other words in the same First Chapter of Hebrews. For notice the following verses:

• Hebrews 1:3 ‘He sat down at the right hand of the Great One in the highest places.’
• Hebrews 1:4 ‘He has become so much greater than the [other] messengers [of God] and so different, that he has inherited a [special] name among them.’
• Hebrews 1:5 ‘For example, to which of His [other] messengers did He ever say, You’re my son. Today I’ve become your Father. Or, I will become his Father and he will become My son.’
• Hebrews 1:9 ‘You loved righteousness and hated wickedness. That’s why God (your God) anointed you with the oil of great joy among those who are your partners.’
• Hebrews 1:13 ‘And to which one of His messengers did He ever say, Sit here on My right until I set your enemies as a stool for your feet?’

(For more information on this subject, please see the linked document Who Was Jesus?)

The word that is translated lord (gr. kyrios) is found throughout the Bible in Greek texts and is usually used as a term of respect for men, such as a king, governor, or homeowner… and it is also frequently translated as master. So, whenever you see the term master used in the Bible, recognize that it is translated from the same Greek word as lord. And as translators, it’s easy to see how inappropriate it is to always refer to God as ‘the Lord.’ This was something that was started by later Jewish copyists, and the custom was adopted in English Bibles in the Fifteenth Century. Yet, even then the translators showed where God’s name once appeared in the Hebrew text by capitalizing all the letters, as in LORD (see Exodus 6:1). And in the King James Bible, the name Jehovah still does appear in four texts (see Exodus 6:3).

Some have objected to putting the name Jehovah in the Greek text, for they say that that use of the Name would have been offensive – and might have resulted in stoning – if Jesus and his disciples had actually spoken it. Yet, the Name had to be used when preaching to the Gentiles, or they simply wouldn’t have known which Lord the disciples were talking about (remember, they were polytheistic). And to call God the Lord when most gods (and many men) were also called lord, would have been very confusing to everyone that Jesus’ disciples preached to, both Jews and Gentiles. So we question whether the use of God’s Name was considered as offensive prior to Jerusalem’s destruction by the Roman armies (70-C.E.).

The reason why the Name was removed from later copies of the Ancient Scriptures of Israel was because Jewish Scribes had become so awed with God’s Name that they refused to write it or say it, so, they started substituting the term ‘the Lord’ (the Master) wherever His Name was found. And since all existing versions of the Septuagint come from the Second Century or later, it isn’t surprising that God’s Name has been omitted from such modern texts. The fact that the name Jehovah was once there is well substantiated from ancient Bible manuscripts, both Hebrew and Greek. In fact, a verse in the Jewish Talmud claims that Jesus received his miraculous powers because he had sewn the Holy Name (Jehovah) into his skin, which indicates both their (his enemy’s) recognition of Jesus’ miraculous powers and the common view of God’s Name.

Forgetting God’s Name is a practice that has had a long history with the Jews, for apparently they were trying to do this during the time of the Prophet Jeremiah (sometime in the early Seventh Century B.C.E.), for we read at Jeremiah 23:27: ‘They’ve devised ways to forget My Name, then they use their dreams to describe to their neighbors, how their fathers were the ones who’ve forgotten My Name, and turned to the service of Baal.’

What about the Christian Era Scriptures? Recognize that most early Christian Congregations (and especially those in Judea) were predominantly made up of Jews, and their traditions seemed to have had a strong negative effect on Christian conduct and doctrine throughout the world. For example; almost all of Paul’s letters (Romans through Hebrews) contain strong references to Judaizers in the congregations, and this influence likely led to substituting Lord for God’s Name in Christian writings after the deaths of the Apostles.

Perhaps Christians would more deeply appreciate the need to use the name Jehovah, rather than the title ‘Lord,’ when referring to God, if they understood that the term ‘the Lord’ in the language of the Canaanites was ‘Baal’ or ‘Beel.’ And the same term in modern-day Arabic is ‘Allah.’

Then, what of those who prefer a more exact Hebrew pronunciation of the Name, which can be Yahweh (yah-h’-Wĕh), Yahwah (yah-h’-Wah), or Yehwah (yĕh-h’-Wah)? That is commendable if their reasons are consistent. For, if their concern is to properly pronounce Bible names (not a hatred for God’s name as it is pronounced in English), they will also be found promoting the proper Hebrew pronunciation of His son’s name, Ieshuah (Ye-Shuah), or Iehoshuah (Yĕ-h’-shuah)… or at least the proper pronunciation of his name in Greek, Iesous (Yay-sous).

But then they would also have to start changing hundreds of other Bible name containing a J (such as John, Jeremiah, Jonah, Jerusalem, etc.), and they would find that almost every other Bible name is currently mispronounced in the English language.

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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:

3. Satan: This is a Hebrew word meaning, opposer, resistor, a smart person who does things to serve his own interests, and/or a person who can’t be fooled. It was applied to the Evil One because of his opposition to God. To prevent people from thinking of it as a name, it is translated as ‘the Opposer’ herein.

4. Devil: This is the only Greek word (Diabolos) used in the Bible to describe the evil one. The first part of the word, dia, means through. Bolos means throw (it’s where we get the English words ball and bowl). So, Devil means one who throws through, which implied Slanderer in Greek, so that’s the way it’s translated herein.

5. Lucifer: The name Lucifer is commonly tied to the Biblical Opposer, however the name doesn’t appear in most versions of the Bible. It does appear once in the King James Bible, at Isaiah 14:12, in which the King of Babylon is referenced as Lucifer, Son of the Morning, which is translated from the Hebrew words Helel ben Shahar – Day Star, Son of the Dawn. This term was used there, because Lucifer is the Latin term for the planet Venus, which is also known as the morning star.
So, there is no direct link in the Bible between the entity known in Hebrew as Satan and the person who was referred to as Lucifer. This was a myth that was created by Augustine after he translated the text in Isaiah from the original Hebrew into Latin.

6. BeelZebub: There are eight references in the Bible to this Hebrew word, and it does refer to the Slanderer. However, once again, this is not a proper name. It appears to be a title. Beel (like Baal) means Lord, and Zebub appears to refer to flies (the insects). So, BeelZebub likely means Lord of Flies.

Is the Opposer (Slanderer or BeelZebub) a real person? All one has to do is look at the titles he was given above to realize that he is. To deny his existence negates the rest of the Bible. For example, when dealing with 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 messengers with the ability to choose whether to serve Him or not, so none are automatons. And as a man failed in the Paradise of Pleasure, we can assume (and as the Scriptures support) that there were failures (and rebels) in the heavens also. This is the reason why it became necessary to have a law that clearly outlined what rebellion against God constituted, and what the consequences for violating that law would be. It was obviously for the sake of the millions of millions of heavenly spirit (breath) creatures that the issue of rebellion here on the earth had to be resolved by legal means, and in a way that demonstrated the love and loyalty of God’s first-born son, which resulted in the painful need for a ‘ransom’ (Jesus’ death).

And the idea that the Slanderer isn’t real raises other questions. For example, while Jesus was being tempted in the desert, was he simply struggling with the bad inside himself rather than against a real, evil personality? If so, we would have to conclude that there was bad in Jesus.

Also, was the battle in heaven (as spoken of at Revelation the Twelfth Chapter) just figurative and not a real war against the Opposer and his messengers? If so, then there are still ‘evil thoughts’ in heaven prior to that battle. And, in what sense would ‘the Opposer’ and his ‘messengers’ lose the battle and be confined to the earth? Also, why would 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 (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). First, since Diabolos is a Greek word and First Chronicles was written in Hebrew, we would assume that Diabolos (Slanderer) was substituted for the Hebrew word Satan (Opposer). But the text seems to imply that a slanderer (or resistor), not the Slanderer, had come to David. And we would have to assume it to be a satan or resistor that came to him. So, we don’t really know if the text implies that the Evil One came to him, if it was just an evil spirit that came over him, or if someone bad had urged David to defy God and take a census of Israel.

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Demons

2 Peter 2:4 speaks of ‘messengers’ 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 and by almost all of its religions, both modern and primitive. Such universal acknowledgement by diverse people 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 that 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’re a lot more afraid of the demons than others are.’

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 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 this Kingdom 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). These words are then translated as, ‘for God’s Kingdom is within you.’ However, this couldn’t be the correct meaning, because, notice that (at Luke 17:20) Jesus said these words in reply to a question that was raised by the Pharisees, and he certainly didn’t believe that the Kingdom was in their hearts.

So, what did Jesus mean? 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. And while it’s true that real Christians ever since that time have in fact been members of that Kingdom in their hearts, the word Kingdom (an area of rule) implies that there will be an actual time of rule and a realm for Jesus and his faithful servants. And, since it appears as though some of these kings will rule from heaven, the place where they rule from is called ‘the Kingdom of Heaven.’

However, Kindgom of Heaven appears to refer to the rule from heaven and not to the place where those who are ruled will live. We draw this conclusion from Jesus’ words as found at Matthew 8:11, which reads: ‘Many from the sunrise and sunset will come and recline [at the table] with Abraham, Isaac, and Jacob in the Kingdom of Heaven.’

That such faithful individuals as Abraham weren’t really in heaven at the time Jesus spoke these words (but they were alive in God’s memory), is confirmed by what Jesus said at John 3:13, ‘Nobody has gone to heaven other than he who came from heaven, the Son of Man.’

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 made with his Apostles just prior to his arrest and execution.

Notice 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.’ Then Jesus told about a man who made a long trip to a distant land to receive kingship. So, a long period of time was obviously involved between when Jesus would leave on his journey (to receive kingship in heaven), and the time when he would return to reward his faithful slaves.

There is a definite time for this Kingdom to start its rule, which is made clear by the words of Revelation 12:10. For there 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 began. Because the one who has been accusing our brothers has been thrown down… the one who has been complaining about them day and night in front of our God!’

So, when the Opposer and his messengers are/were expelled from heaven, God’s Kingdom begins there. However, it must await the end of the ‘short period of time’ before God’s opposers are destroyed at ‘Armageddon’ and any of its effects will be seen on earth.

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 from the dead, because the Hebrew word, which might be translated as resurrection, is never translated that way in most other Bibles. Yet, in the Greek Septuagint, the same word that is usually translated as resurrection in the Christian Era Scriptures (New Testament), anastasia (in its many conjugated forms), appears frequently.

We find its use in the song that HanNah sang to Jehovah after offering her son SamuEl to serve at God’s Sacred Tent (in the Second Chapter of First SamuEl) 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 which is still being fulfilled in our day and into the future. Why, resurrections had never been seen on earth before her time, but she spoke of them as reality. And although there was no previous prophecy that spoke of those who are resurrected as sitting on thrones, we find them doing that here. For, more information, see the linked document, The Resurrection.

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Judging Your Brothers

At Romans 14:10-13 Paul wrote, ‘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.’

Being too judgmental is a very serious flaw, which is common to those who think they are more righteous than others are. 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 Corinth, Greece. At 1 Corinthians 5:1, Paul wrote, ‘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 Christians, 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. 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 14:6.

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

So, should Christians end their prayers with the word amen, or with the phrase, may it be? It really makes no difference. In fact, neither really has to be said for God to hear the prayer, or for Him to understand that it is concluded.

The problem with saying amen is that most people really 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, he who ‘causes things to be’ (under the direction of God).

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Undeserved Kindness or Caring?

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

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

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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). 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 will pour out some of my Breath on all flesh, and your sons and daughters will prophesy. Your young men will have visions and your old men will dream dreams. In fact, I will pour out some of my Breath in those days, and my male and female slaves will prophesy. And I will send omens from the heavens above and signs to earth below, blood, fire, and a smoky mist. Before the great and shining day of Jehovah arrives, the sun will be changed into darkness and the moon into blood. And everyone who calls on the name of the Lord will be saved.’

Peter’s application of this prophecy clearly indicates its fulfillment as happening during the time that he was saying this, during and after Pentecost 33-C.E. So, many religions teach that Joel’s prophecy concerning the last days had its application just in 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, these 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 this prophecy also mentions its fulfillment as happening during ‘the great and shining day of Jehovah,’ 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 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 life in this age, and I will resurrect him on the Last Day.’

It is noteworthy that John didn’t then go on to explain that the resurrection had already started with the destruction of Jerusalem. So, apparently it hadn’t and the resurrection was still to come during some future last day. In fact, John’s writing of the Revelation indicates that the resurrection wouldn’t come until after what is referred to as ‘the battle of Armageddon’ (Revelation 16-20). 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 in which we could now be living.

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 in these last days? Although every religion has reached strong but differing opinions and doctrines on this, the answer isn’t totally clear.

That there will be (or has been) some special outpouring of God’s Breath in these last days appears to be clearly indicated by Joel’s prophecy. However, while many religions that 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 (more so than giving interpretations of Bible doctrines) and on an unusual expression of love.

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

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Wicked 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 be translated zealous or 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 all Christians should have, as in zeal for God and righteousness. And jealously is thought of as something bad… as wanting something another has. Yet, God is spoken of, as being jealous over His Name and His position as God, so jealously isn’t always a bad thing. We can have zeal (a burning desire to own) for things that are ours and we are proud of, and be jealous for things that belong to others. So, one may be translated as zeal and the other as jealously, depending on the setting.

Then, is it proper for a man to be jealous of his wife or a wife to be jealous of her husband? No, we should never be jealous of each other, but for each other. We shouldn’t want what the other has, but we should have a burning zeal for each other.

Yet, we often hear of the bad acts or a jealous husband or wife, which may or may not be zeal or jealously. 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:

1. Because Christ has almost totally lost its meaning to most Bible readers today, and most have come to believe that ‘Christ’ was part of Jesus’ name. It wasn’t.

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

If you look at the above verse in Greek, 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 (anointed) are both derived from the same root word, which by the way, is Greek for olive oil. Why olive oil? Because, that substance was traditionally poured over the heads of those who God chose to be kings over Israel. For example, David and Solomon were both anointed (oil was poured over their heads) in proof of the fact that they had been chosen by God to be kings over Israel.

So, the word means anointed. But if you prefer the word Christ, then David and Solomon were Christs, for you can’t have it both ways.

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 over the earth’ (Revelation 5:10).

Also, notice what can be learned from a proper understanding of the Greek words by looking at Matthew 24:24. For what he actually said was, ‘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.

At Exodus 29:29 we find that Aaron and his sons were to be ‘anointed’ as Priests to Jehovah, and that this action would make them ‘holy,’ or clean. It also signified that had been ‘chosen’ to this office by God. And in Leviticus, when we read of the ‘anointed’ Priest, the reference seems to be to the one who had been chosen for the special office of what later became known as the High Priest, which gives credence to our translating Christos as Anointed One, rather than Christ, in the Christian Era Scripture (NT) portion of this Bible. However, at least in the case of Aaron and his sons, fragrant herbs were added to the oil to give it a pleasing odor. This is implied at Exodus 25:7 where the Israelites were asked to donate ‘fragrances for anointing oil.’ And we find the exact formula for the anointing oil at Exodus 30:34, where we read that it was to be made of ‘sixteen pounds of choice myrrh flowers, eight pounds of sweet-smelling cinnamon, eight pounds of sweet-smelling calamus, sixteen pounds of cassia (for the Holy Place), and a gallon of olive oil.’

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Who Wrote Paul’s Letters?

We find the entire flap about who wrote Paul’s letters – by both scholars and critics alike – funny. Much has been made of the fact that the writing styles of Paul’s letters vary so much that 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, 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.

Obviously, a man named Tertius wrote the book of Romans letter for Paul. Then, if you look at the headings or conclusions of other letters, you will find references to those who likely did the writing. For example, First Corinthians starts with the words, ‘Paul …, and Sosthenes our brother.’ 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 said in certain instances.

For example, consider the words at Acts 12:15, where Peter had just been released from prison and had appeared at the door of some faithful Christians. In Greek, the latter part of this verse reads, ‘oi de elegon ho aggelos estin autou,’ and is often translated as, ‘They began to say, It is his angel.’

This rendering doesn’t sound reasonable, for it would have been bizarre for Christians to assume that an angel from God (who looked like Peter) was standing and knocking at their door. Rather, the rendering we have used herein makes more sense, ‘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.

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.’

Also, consider the words of Haggai 1:13, where we read: ‘Then the Messenger (or angel) of Jehovah Haggai, one of the [many] messengers (or angels) of Jehovah, said to the people, Jehovah says I am with you!’

Yet, Haggai was just a man not a spirit.

Obviously, although the same word (with only conjugated variations) is used to speak of two different types of messengers here… those who are human and those who were sent from heaven by God. As the result, most Bibles translate the first instance as messengers, but the second as angel. We have not chosen to make this distinction, and we have rendered the word as messenger or messengers in each instance, because this proper translation of the word provides readers a better look at what position these heavenly sons of God held. For angel isn’t a heavenly rank it’s a duty.

Also, translating aggelos as messenger (when it truly means an ‘angel’) helps to provide readers a better, deeper understanding of the actual role that such spiritual sons of God play in His dealings with mankind. And it helps us to understand why the Bible never speaks of female or baby angels.

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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 is because:

1. There is no such injunction in the Law of Moses

2. In the most ancient texts of this book, the words are added in other locations, 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.

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