Chapter 1
1 Paul, an Apostle of the Anointed One Jesus, by the authorization of God our Savior and of the Anointed One Jesus, [who is] our hope, 2 to Timothy, a genuine child in the faith: May you find care, mercy, and peace from God the Father and [from] the Anointed One, Jesus our Lord.
3 [Please] stay in
5 The desired result of such instruction should be love out of a clean heart, a good conscience, and faith without hypocrisy. 6 But, it’s because of [these other] teachings that some have been misled into foolish discussions. 7 They want to be teachers of the Law, but they don’t have any idea what they’re talking about or of the types of effects they will have.
8 Now, we know that the Law is good, as long as it’s used for legal purposes. 9 But recognize that the Law wasn’t given for righteous men, but for the lawless and undisciplined, the godless and sinners, the disloyal and unclean, those who strike their fathers and mothers, murderers, 10 the sexually immoral, men who have sex with men, kidnappers, liars, oath breakers, and everything else that goes against the wholesome teachings 11 that come from the glorious good news, which our blest God entrusted to me.
12 I’m so grateful to the Anointed One Jesus our Lord who gave me this power, because he considered me faithful and made me his servant 13 [despite the fact that] I used to be a slanderer, a persecutor, and an arrogant man. However, I was shown mercy. I was just ignorant and acted [that way] because I didn’t believe. 14 But our Lord, who works through the Anointed One Jesus, was so tremendously kind, faithful, and loving.
15 So, when we say that the Anointed One Jesus came into the world to save sinners, those words are faithful and deserve to be believed, because I was the most outstanding of them. 16 And the reason why I was shown mercy was so that the Anointed One Jesus might demonstrate all his patience and use me as a prime example of those who can still put faith in him and receive life in the age.
17 Now, to the King of the ages [who is] incorruptible and invisible, the only God, be honor and glory into the ages of ages. May it be.
18 This is the responsibility that I’m laying on you, Timothy my son: As the prophecies about you foretold – that you would be a soldier in a good war – 19 hang onto your faith and good conscience. For, some have pushed theirs aside and experienced shipwreck. 20 This includes Hymenaeus and Alexander, who I’ve handed over to the Opposer so they can be taught not to blaspheme.
Chapter 2
1 First, I’m encouraging you to beg, pray, ask for, and give thanks [to God] for all types of men – 2 for kings and all those who are in high offices – so that we can go on living a calm and quiet life, devoutly and seriously. 3 This is what is good and acceptable in the eyes of our Savior, God, 4 because He wants all men to be saved and to come to an accurate knowledge of truth.
5 For there’s just one God and there’s just one mediator between God and men – a man – the Anointed One Jesus. 6 He gave himself as the ransom price for everyone at just the right time in proof of this. 7 And this is the reason why I was made a preacher and an Apostle… I’m not lying; I’m telling the truth… a teacher of faith and truth to the nations. 8 So, I wish that men everywhere would pray and all raise their hands together in loyalty, setting aside anger and arguments.
9 And [it’s also my wish] that women would dress themselves modestly and adorn themselves sensibly… not with fancy hairstyles or in gold and pearls or expensive clothes, 10 but in ways befitting women who have promised to worship God and to do everything that’s good.
11 Let women learn quietly and obediently. 12 I don’t allow women to teach or to preside over men – just to be silent, 13 because Adam was created first, then Eve. 14 Adam wasn’t deceived, but the woman was thoroughly deceived and went beyond [what she was told]. 15 However, [the women] will be kept safe through childbirth as long as they remain in the Faith (in love, holiness, and sensibleness).
Chapter 3
1 You can believe that if someone is reaching out to be an Overseer, he’s looking for good work. 2 An overseer has to be free from accusations, a husband of one wife, moderate in his habits, sensible, orderly, friendly to strangers, and a teacher; 3 not [someone who is] addicted to alcohol or headstrong, but willing to give in; and not quarrelsome or a greedy person. 4 [He should] take the lead in his family and have children who obey him seriously, 5 because if any man doesn’t know how to take the lead in his own family, how will he take care of God’s congregation? 6 He must not be a newly converted man for fear that he might become too proud and fall into the judgment of the Slanderer. 7 And those outside [the congregation] should also speak well of him, so he doesn’t fall into disgrace and into the Slanderer’s snare.
8 Servants [in the congregation] should also be serious, not deceitful, not excessive drinkers, and not looking for easy money, 9 but holding the mystery of the faith with a clean conscience. 10 Let them prove themselves first; then if they do well, allow them to serve.
11 Women should likewise be serious and not slanderous, but moderate in their habits and faithful in everything.
12 Servants should only have one wife and take the lead over their households and children. 13 Then those who serve well will gain a good position in the faith and have opportunities to speak boldly, through the Anointed One Jesus.
14 I’m writing these things to you (although I’m hoping to come to you shortly), 15 so just in case I’m delayed, you’ll know how you should conduct yourself in God’s household (the congregation of the living God) as a pillar and supporter of the truth.
16 Admittedly, this sacred devotion is a great mystery. For, ‘He was shown in the flesh, called righteous in spirit, appeared to [God’s] messengers, was preached about among the nations, was believed in the world, and was taken up in glory.’
Chapter 4
1 However, the Breath [of God] definitely says that some will leave the faith in the future and pay attention to wicked spirits and the teachings of demons. 2 [This will result from] the hypocrisy of men who are liars and whose consciences are seared as with branding irons. 3 They will forbid [people] to marry or to eat food that God created to be eaten appreciatively by all those who have faith and who understand the truth. 4 Because, everything that God created is good and nothing is to be thrown away. And if we thank him for it, 5 it becomes holy by what we say to God in prayer.
6 By explaining these things to the brothers, you’ll be a fine servant of the Anointed One Jesus. [You’ll] grow strong on the words of the faith and the fine teachings that you’re following so closely.
7 Stay away from things that are worldly and the oldwives tales. Train yourself to be devoted [to God].
8 While physical training does [your body] a little good, devotion to God is good for everything, because it holds the promise of life both now and in the future. 9 What I just said is true and worth believing. 10 This is the reason why we’re struggling and working so hard; because we’re putting our hope in a living God. He’s the Savior of all men… but mostly of the faithful.
11 So, keep on giving these instructions and teaching them. 12 And don’t allow anyone to look down on you because you’re young. Rather, become an example to the faithful in what you say, in the way you act, in your love, in your faith, and in your purity.
13 Until I get there, work at public reading, giving council, and teaching. 14 Don’t be careless with the gift in you that was given through the prophecy when the elders laid their hands on you. 15 Think hard on these things… get wrapped up in them so everyone can see the progress you’re making. 16 Keep paying attention to yourself and to your teaching. Stick with it! If you do that, you will save yourself and those who listen to you.
Chapter 5
1 Don’t be too harsh with older men, but speak to them as you would to fathers; and to younger men as brothers, 2 older women as mothers, and younger women as sisters, with all purity.
3 Show honor to the widows who are really living as widows. 4 However, if a widow has children or grandchildren, let them first learn the lesson of how to show deep respect inside their own families, by paying what they owe to their parents and grandparents, for this is the only right thing to do in God’s sight.
5 Now, an actual widow who has been left on her own puts her hope in God, so she keeps begging to [God] in prayer night and day. 6 But the [the widow] who lives for herself and for pleasure, although she’s still alive, is already dead.
7 Keep on giving these instructions, so they’ll be found blameless: 8 If anyone doesn’t provide for those who are his own – and especially for members of his own family – he has denied the faith and is worse than unbelievers are.
9 Put a widow on the list if she’s more than sixty years old; had only one husband; 10 if she has done good things that can be attested to; if she has raised children; if she has been hospitable; if she has washed the feet of Holy Ones; if she has provided for those in difficulty; and if she has followed the course of doing all sorts of good deeds.
11 On the other hand, turn down younger widows. Why, when they feel the sexual urge, they leave the Anointed One because they want to marry. 12 And they’re judged for this, because they set aside the faith they had at first. 13 And at the same time, they also learn wasteful habits, such as going around and doing a lot of visiting. They’re not only wasting time, but they gossip, meddle in other people’s affairs, and talk about things they shouldn’t.
14 I prefer to see younger widows marry, have children, and manage a home. That way, the Opposer isn’t given something that he can gleefully gloat over. 15 Why, some of them have already turned to following the Slanderer. 16 So, if any believing woman has widows [in her family], she should take care of them herself, so the congregation won’t have to handle the burden. Then [the congregation] can help the real widows.
17 Let the elders who take the lead in a fine way be considered worthy of twice as much honor, especially those who work hard in speaking and teaching. 18 For the Scriptures tell us: ‘You shouldn’t put a muzzle on a bull when it’s threshing grain,’ and, ‘A worker deserves his pay.’ 19 [Nor should you] accept an accusation against an elder unless there are two or three witnesses.
20 Expose those who are guilty of sin in front of everyone who is watching, so the rest of them will also be afraid.
21 Before God, the Anointed One Jesus, and the chosen messengers, I solemnly charge you to do these things. However, don’t jump to conclusions before you hear the evidence, and never make a decision because you’re biased one way or the other.
22 Never be too quick to lay your hands on any man [to appoint him to a responsibility], so you aren’t found to be a sharer in the sins of others. Keep yourself pure.
23 Quit drinking water, but take a little wine for the sake of your stomach and for your frequent illnesses.
24 The sins of some men are done in the open and lead directly to judgment; however, the rest eventually become known. 25 And just as many of the good deeds are widely known, the [sins] can’t be kept hidden either.
Chapter 6
1 Those who are in bondage as slaves should consider their masters worthy of all honor, so the Name of God and the teaching won’t be slandered. 2 And those who have believing owners shouldn’t think less of them because they are brothers. Rather, let them really be slaves; because those who work hard and are faithful are loved in return.
Keep on teaching these things and giving this encouragement. 3 And if anyone teaches differently and doesn’t follow these life-giving words (which are those of our Lord Jesus the Anointed One), or doesn’t teach deep respect for God, 4 he’s just blowing smoke, he doesn’t understand anything well, and has become mentally diseased with doubts and debates over words. The result of this is envy, arguing, slandering, wicked suspicions, 5 and ‘making mountains out of mole hills’ on the part of men with corrupt minds who have been robbed of the truth… those who imply that we should earn a profit from this worship.
6 Why for a fact, we do profit a lot from this worship… that is, if we pay our own way. 7 For we didn’t bring anything into the world and we can’t carry anything out; 8 so if we have enough to eat and wear, we should be satisfied with that.
9 Those who want to be rich fall into temptation, a snare, and many foolish and damaging desires, which drag men down into destruction and ruin, 10 because the love of money is the root of everything that’s bad. And when some have reached for it, they were led away from the faith and into error, stabbing themselves all over, which caused them a lot of pain.
11 However; you, O man of God, flee from these things and chase after righteousness, worship, faith, love, endurance, and inner strength. 12 Wrestle in the fine match of the faith; put on the life in the age that you were called to and about which you offered such a fine confession before so many witnesses.
13 I’m charging you in the sight of God (who brought life to everything) and of the Anointed One Jesus (who gave such a fine confession before Pontius Pilate) 14 to obey these instructions spotlessly and blamelessly until our Lord Jesus the Anointed One shows himself. 15 He will show himself at his own set time… the blest and only ruler; the King of those who rule as kings and Lord of those who rule as lords; 16 the only one who has immortality and who lives in unapproachable light; he who no man has seen or can see. To him be honor and power through the ages. May it be.
17 Give orders to those who are rich in this era not to think too much of themselves and not to trust in wealth (which is fickle), but in God who brings [the type of] wealth to us that we can truly enjoy. 18 [Instruct them to] work at being good, to be rich in good deeds, and to be generous and ready to share, 19 as they safely store away for themselves the treasures of a fine foundation in the things that are coming, so they can put on the real life.
20 O Timothy, guard this hope and turn away from all the unclean and opposing empty talk that is falsely called knowledge, 21 through which some who once showed promise in the faith were turned aside.
May the care [of God] be with you.
Notes
Overseer
This term (overseer) implies a misleading nuance in American English... but it’s still the best word to use. The Greek word that overseer is translated from is episcopos, which literally means onlooker (not as a person who is ‘over’ anyone). So, the term doesn’t imply a higher position but that of a caretaker.
A synonym that is used in the Bible for ‘overseer’ is ‘elder’ (presbyterios – older man). Elders were always males, and their job was to shepherd and teach the congregation. Another common English word for overseer is bishop.
The early Christian congregations may have been governed
by bodies of elders who were appointed by the Apostles and their
representatives, for this arrangement is similar to the way the cities of
The Scriptures show that such men were to meet high standards of conduct and reputation. And although Paul doesn’t mention it specifically, such individuals were expected to be able to make wise decisions and to show signs of having God’s Breath. Notice that these were the first qualifications for all Servants in the Christian Congregation, for Acts 6:3 (where the first ‘servants’ were appointed) says; ‘So, brothers, find seven qualified men among you who are filled with wisdom and the Breath [of God].’
Should such an appointment be given to a man who isn’t
known for his wisdom? If you read the Proverb you’ll repeatedly see the need to
appoint just those who have proven themselves wise as judges and councilors. As
Solomon wrote (at Proverbs
Were the qualifications for elder appointments that are listed at 1 Timothy 3:2-7 also to be used as the standard for removing elders? Paul gave no such instructions and there are no examples of this happening in the Bible. It appears as though the position of elder (older man, mayor, alderman, bishop, etc.) was a permanent appointment that would only be lost when the man dies, if he is found guilty of scandalous behavior, or if he should leave the primary doctrines of the faith.
Notice the list of qualifications that Paul gave Timothy to look for. The candidate must be someone who is:
· Free from accusations
· A husband of one wife
· Moderate in his habits
· Sensible (wise)
· Friendly to strangers (hospitable)
· A (qualified) teacher
· Not addicted to alcohol
· Not headstrong
· Not quarrelsome
· Not a greedy person
· Takes the lead in his family
· Has children who obey him seriously
· Not a newly converted man
· Someone who is spoken well of by those outside the congregation.
For more information see the linked document ‘Arrangement of the First Christian Churches.’
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Servants
For centuries, the proper translation of this word has bothered people who wish to create levels of authority within the Christian Congregation. Therefore, to add weight to this office, the Greek word diakonos has been translated into many words in attempts to blur what it really means in English, servant. Words such as ‘deacon’ (from diakonos), minister, and even the redundancy ‘ministerial servant’ have been employed. However, what they were called in the First-Century congregation was just servants. These qualified men handled the work and odd jobs that were necessary in running the day-to-day affairs of the congregation.
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Forever, Long Ago, or the Age?
The Greek word aionos is what the English word eon
is derived from. It means an indefinite period. However, there is no
exact English word to translate it. The best equivalents are age(s) or era(s).
Please note that where the plural form of the word (ages) is used, it refers to
a long time, at least multiple generations. However, where the singular form is
used (age or era), this appears to mean a much shorter period, such as a
lifetime, generation, or era. And where the term ages of ages is used
(such as at Ephesians
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
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
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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Men Who Have Sex With Men
The Greek word at 1 Timothy 1:10 that we have translated as men who have sex with men, is arsenokoitais. Arseno means males and koitais means bed-ers (or those who ‘bed’ males). And while this term is used to specifically refer to males who take sexual advantage of other males at 1 Corinthians 6:9, in this case, Paul seems to be broadening the term to include all so-called ‘homosexual’ behavior.
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Hypocrite
Hypocrite is a Greek word that is just spelled a little differently than it is in English (hypocritai). However, the English word carries a nuance that isn’t implied in Greek. The first part of the Greek word, hypo, means under, and the second part, kritai, means judge. So in the Bible, a hypocrite is a ‘lesser judge,’ or one who is very judgmental of the actions or conduct and others. This differs from the meaning in English, which is someone who doesn’t follow his own advice.
The Scribes and Pharisees were referred to as Hypocrites in the Bible, not because they didn’t live up to the things they preached, but because they condemned the actions of others. And like anyone who tends to be critical of others, they likely failed in the same ways in which they condemned others, and this would make them also fit the English definition. However, the Bible meaning is ‘judgmental.’
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 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.’
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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 (from the principles involved 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 Hebrew Scriptures (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.
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Satan, Devil, Lucifer, Beelzebub
It is appropriate that the heavenly name of the great Opposer and Slanderer of God is never given in the Bible. However, several terms (and one mistakenly) have been used to describe him. Here is a list of those descriptions:
- Satan: This is a Hebrew word meaning, opposer, resistor, 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.
- 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.
- 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 version in 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 translating the text in Isaiah from the original Hebrew into Latin.
It should be noted that in the earliest days of the church, Lucifer was seen as being synonymous with Jesus, not the Opposer, so early Christian parents often named their children Lucifer, as with Lucifer Calaritanus. - 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. 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 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 of 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 other questions are raised. 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 ‘evil thoughts’ were rampant in heaven prior to that battle. And, in what sense would ‘the Opposer’ and his ‘messengers’ have lost the battle and have been 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), can we assume that this inherent evil was found in God? That isn’t likely.
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The Ransom
Throughout the Bible, we read of ‘the ransom’ 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.’
Ephesians 1:7 says, ‘It is through him and his blood that our ransom has been paid, and it forgives our sins.’
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.
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).
So to prevent confusion, the Greek word pneuma is usually translated as breath here. The only exceptions would be 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, where the word implies a person's tendency (or spirit).
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
For more information, see the attached link ‘The Powers of God’s Holy Spirit.’
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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.’
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An Honest Judge
As you read the Bible, you will notice that one of the most disgusting things to God is when people are treated – or when they treat others – unjustly. This subject is a repeated theme when discussing why God allowed the destruction of Judah and Israel. It is also a major theme in the Proverbs.
However, despite God’s views on this, men often fail to understand the serious situation they put themselves in whenever they judge others. As Jesus said (at 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.’
So, the point is; whenever we judge others, we in turn are being judged by God. And while our judgment on others may have temporary effect, our lack of thought or poor motivation in passing that judgment may result in the permanent wrath of God.
Notice Paul’s charge to Timothy (at 1 Timothy 5:21), ‘Don’t jump to any conclusions before you hear the evidence and never make a decision because you are biased one way or the other.’
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Making a Living from Religion
At 2 Corinthians 2:17, Paul wrote, ‘We aren’t like others who are peddlers of the Word of God. Rather, we speak sincerely through the Anointed One.’
Obviously, Paul is making the assertion here that he didn’t believe in making a comfortable living by preaching God’s Word. In fact, Paul bragged of his working as a tentmaker so he could provide God’s Word without cost to the congregations. And as he says here, he often did without, simply because he refused to ask for help.
However, it must be admitted that Paul, on other occasions, spoke of his ‘authority’ to be supported by others in his preaching. So, that isn’t necessarily wrong. But let’s examine why Paul chose not to depend on others to support him in his service to God: Notice his reasoning above, ‘Rather, we speak sincerely through the Anointed One.’
The problem with trying to teach those who are paying you to do so is this matter of sincerity. If your livelihood depends on their goodwill, will you truly tell them what needs to be said? The answer is obvious.
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Amen
Amen is a Hebrew word that was never really translated into English; it was just Anglicized. In Greek (and probably in Hebrew) it is pronounced, ah-main. And 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. Yet, there is no record in the Bible of anyone ending their 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 (‘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?’).
In addition, amen isn’t said in the Bible just at the end of Prayers. Paul used the word frequently in his writings to affirm that what he was writing was, or would be, true. And that’s the literal meaning of amen as it is rendered here, ‘may it be.’
So, 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.
There are several places where we have left the word amen unchanged. One instance is found at Revelation 3:14, where Jesus was referred to symbolically as ‘the Amen,’ or, he who ‘causes things to be.’
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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. But the nuance that grace implies (smooth and flowing) totally distorts the meaning of this term in contemporary American English.
Most Bible dictionaries prefer to see caris translated as undeserved kindness. However, this phrase, which may or may not make some minor technical difference in the meaning, adds wordiness, which distracts from the ease of reading. So, you will find it translated as care, caring, or kindness herein, depending on the setting.
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Removing the Wicked from the Congregation
Notice what Paul wrote 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 was telling Christians to ‘keep and eye on’ and to ‘avoid’ (gr. ecclenete ap – incline away from) those who disagree on doctrinal points. The point here is that those who wished to argue against the teachings of the Apostles can be a corrupting influence in the congregation, so it is best not to listen to them. However, Paul did not recommend any official congregational sanctions here.
Now, some may point to the words of Paul at 1 Timothy 1:19, 20, where he wrote, ‘Hang on to your faith and good conscience. For, some have pushed theirs aside and experienced shipwreck. This includes Hymenaeus and Alexander, who I’ve handed over to the Opposer so they can be taught not to blaspheme.’
We can see more of what actually happened and read of another culprit that was involved in this matter at 2 Timothy 2:17, 18, which says, ‘That was the problem with Hymenaeus and Philetus. They got away from the truth and started teaching that the resurrection has already happened, which misdirected the faith of some.’
So, had Paul actually taken some action to remove them from the congregation when he ‘handed them over to the Opposer,’ and had he told everyone to stop speaking to these men? We don’t know, because the Bible simply doesn’t say any more. Yet, notice what Paul added just a few verses away (verses 24-26), ‘A slave of the Lord shouldn’t be fighting. Rather, he should be gentle with everyone, a good teacher, [someone who] keeps his composure in bad [situations] and who can calmly teach those who disagree. Why, perhaps God will lead them to repent and to an accurate knowledge of the truth, and they may escape the Slanderer’s snare and return to their good senses, once they realize that they’ve been lured into his cage.’
So, it is clear that the proper way to handle those who disagree is to teach them in a calm way.
Were those men ‘apostates?’ Many today would claim that they were, but they weren’t called that, and there are no examples in the Bible of anyone ever being called an apostate over doctrinal disputes. Rather, the word apostate refers to a person who has turned from the way of a being a Christian and started living a debauched life.
And besides, such name-calling is clearly contrary to a Christian way of life, for Jesus had warned at Matthew 5:22, ‘However, I tell to you that anyone who stays angry with his brother will have to answer in the Judgment [Day]. Anyone who calls his brother worthless will have to answer to the supreme council. And anyone who [calls his brother] a moron will be sentenced to the fiery garbage dump.’
So, what of someone who calls his brother ‘an apostate?’
Why, Jesus set the example by refusing to call even the Slanderer an ‘apostate’ (or anything else) when they argued over the body of Moses.
Now, the situation where actual wrongdoing is involved is quite different. For, notice what Paul said at 1 Corinthians 5:11, ‘However, now I am 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.’
As you can see, he was saying that when a person is guilty of serious and scandalous behavior, the congregation should no longer treat him/her as one of its members. However, he didn’t say they should stop talking to this type of person, just, not to treat him/her as a friend that they 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 could also have 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.
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 [worldly] nations, or 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 all the Jews who were present… 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 takng matters to be tried before their religious court (the Sanhedrin).
But at 2 John 7, John (the Apostle) spoke of another group, when he discussed individuals in the 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.’ There he gave the instructions (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 Jesus (the Antichrists), they shouldn’t even be greeted on the street.
Through the years, official sanctions against notorious members of the Christian congregation – as well as those who disagree on doctrinal points – have taken many forms. Catholics, for example, call their action excommunication. However, they limit the disciplines to just those who offend their Church (those who disagree on doctrinal points).
Other groups may disfellowship or expel unrepentant sinners. Still, many other religions just ignore Paul’s instructions and object to taking any such action against members who sin in vile ways.
Yet, some of the ‘official actions’ that are taken by religious groups have gone so far as to forbid members to talk to offenders, regardless of what type of offense they may be guilty of. And in certain cases, religious groups have banned even talking to a person’s own family members. 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), one would turn to basic Scriptural law for guidance… and what does God’s written Law require? For 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. Any action beyond that, would fit the description that Paul gave of how Godless people would act in ‘the last days’ (at 2 Timothy 3; 3), ‘They won’t love their families (gr. astorge) or be willing to agree on anything.’
Notice that such direction (not to speak to family members) goes beyond Paul’s instructions at 1 Corinthians the Fifth Chapter, and strays 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 IsaiJah 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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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:
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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.
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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
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
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.
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A Soldier in a War
Many translators seem to miss the gist of Paul’s words to Timothy that are found at 1 Timothy 1:18. Here he mentioned a prophecy (or prediction) concerning Timothy. One translation says that he will ‘wage the fine warfare.’ However, the Greek words, hina strateun en autais ten kalen strateian, seem to indicate that this prophecy predicted that he would be a soldier (strateun) in a good (kalen) war (strateian).
This appears to be the logical translation, because both letters to Timothy seem to follow the theme of a soldier in battle. For example, 1 Timothy 1: 19 speaks of a shipwreck, and Paul refers to him as a ‘fine soldier’ at 2 Timothy 2:3, 4.
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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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