Chapter 1

¹ Paul, an Apostle of the Anointed Jesus, by the authorization of God our Savior and of the Anointed 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 Ephesus as I had encouraged you to do, while I go on to Macedonia. [For, I want you to instruct] some who are there not to be teaching something different, ⁴ or to be paying attention to myths and genealogies, because there’s no end to these things. Such research detracts from the job of serving the needs of the Faith in the household of God.

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 There [are those who] want to be teachers of the Law, but they don’t have any idea what they’re talking about, or 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 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 (because I was just ignorant and acted [that way] because I didn’t believe) ¹⁴ by the caring of our Lord, who works so faithfully and lovingly through the Anointed Jesus.

¹⁵ So, when we say that the Anointed 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 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), may there 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 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 habits, sensible, orderly, friendly to strangers, and a teacher; ³ not [someone who is] addicted to alcohol or headstrong, but [someone who is] willing to give in; and not a quarrelsome or 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 be taking 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 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 For 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 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, and train yourself to be devoted [to God]. ⁸ For 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, and stick with it; for 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; to younger men as brothers; ² to older women as mothers; and to 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 is already dead, though still alive.

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 has done good things that can be attested to; has raised children; has been hospitable; has washed the feet of Holy Ones; has provided for those in difficulty; and 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 muzzle 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 before everyone who is watching, so the rest of them will also be afraid.

²¹ Before God, the Anointed 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, those of the rest eventually become known also. 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 are faithful, so they 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 the Anointed 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 reveals himself. ¹⁵ And he will reveal himself at his own set time… he, 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 [Teach 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

The 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 Israel were governed. However, history shows that after the First Century, just one man in a congregation or city likely held the position of bishop, elder, or overseer.

The Scriptures show that such men were to meet high standards of conduct and reputation. And although Paul 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 22:29), ‘An observant man and one sharp in his ways, will also stand beside kings. Never stand beside the dull witted.’

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. So, to add weight to this office, the Greek word diakonos has been translated into many words in attempts to blur what it really means in English, servant. Words such as ‘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.

A later position of responsibility that was spoken of by Paul was the appointment of ‘elders’ or ‘overseers’ in the emerging Christian congregations. Elders (as was true of all servants) were always males, and their job was to shepherd and teach the congregations. However, elders were also just servants – that is, servants with a small ‘s.’

The Scriptures show that such men were to meet high standards of conduct and reputation. And although Paul didn’t mention it specifically, they were expected to be able to make wise decisions and to show signs of having God’s Breath. Notice that these were the qualifications for all servants in the Christian Congregation, for Acts 6:3 says; ‘So, brothers, find seven qualified men among you who are filled with wisdom and the Breath [of God].’

For more information, see the linked document, Arrangement of the First Christian Churches.

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Forever, Long Ago, or the 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 is used (such as at Ephesians 3:21), which is usually said in reference to God, we would assume that this truly means forever.

It is noteworthy that aionos is the word that is used in the Greek Septuagint in place of the Hebrew word ohlam, which is also translated as forever and time indefinite in popular versions of the Hebrew Scriptures. So this one word (aionos) is translated as forever, everlasting, eternal, system of things, time indefinite, [end of] the world, long ago, from of old, etc. Obviously, something is very wrong here, because the word 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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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, we give the English word a nuance that isn’t implied in Greek. The first part of the Greek word, hypo, means under, and the second part, critai, means judge (it’s what we get critical and criticize from). 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, because they condemned the actions of others. And like anyone who tends to be critical of others, they likely failed in the same ways that they condemned others, which would make them also fit the English definition. However, the Bible meaning is ‘judgmental.’

Being too judgmental is a very serious flaw, which is common to those who think they are very righteous. It is reported that the Pharisees especially thought of themselves as more righteous than others, and it was their opinion that they would be the only ones to be found righteous and worthy of a resurrection by God. Notice what Jesus said would happen to those who are judgmental (Matthew 7:1): ‘Don’t judge [others], so you won’t be judged. For, the [rules] that you use to judge others, are the rules that will be used to judge you, and the standards you are setting for them, are the standards that they’ll 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 (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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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 Bible, at Isaiah 14:12, in which the King of Babylon is referenced as Lucifer, Son of the Morning, which is translated from the Hebrew words Helel ben Shahar – Day Star, Son of the Dawn. This term was used there, because Lucifer is the Latin term for the planet Venus, which is also known as the morning star.
So, there is no direct link in the Bible between the entity known in Hebrew as Satan and the person who was referred to as Lucifer. This was a myth that was created by Augustine after he translated the text in Isaiah from the original Hebrew into Latin.

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

Is the Opposer (Slanderer or BeelZebub) a real person? All one has to do is look at the titles he was given above to realize that he is. To deny his existence negates the rest of the Bible. For example, when dealing with 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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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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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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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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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, God in turn is judging us. 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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Earning a Living from Religion

At 2 Corinthians 2:17, Paul wrote, ‘We aren’t like others who are peddlers of the word of God (gr. kapeleuontes ton logon tou Theou). 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 on other occasions Paul, spoke of his ‘authority’ to be supported 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, ‘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 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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Removing the Wicked from the Congregation

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 that offend their Church. Yet, other groups may disfellowship or expel unrepentant sinners for reasons that are closer to those outlined by Paul, while many 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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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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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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Women Not Allowed to Speak?

The words that start in the middle of Romans 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.

And because of all the above, the words of 1 Timothy 2:11-15 should also be considered suspect.

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