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 loving care, mercy, and peace from God the Father and [from] the Anointed 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 give orders to some who are there not to be teaching something that’s 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 purpose of these orders is to [encourage them to] love out of a clean heart, with a good conscience, and with faith that isn’t judgmental. ⁶ For, it’s because of [these other] teachings that some are being 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 of the 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 would slap their fathers and mothers, murderers, ¹⁰ the sexually immoral, men who have sex with men, the presumptuous, liars, promise breakers, and all else that goes against the wholesome teachings ¹¹ that come from the glorious good news, which our blest God has 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 (for I was just ignorant and I 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, these words are faithful and deserve to be believed, because I was the most prominent 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 age-long life.

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, whom 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 for all those in high offices – so that we can go on living a calm and quiet life, devoutly and seriously. ³ This is good and acceptable in the eyes of our Savior, God, ⁴ because He wants all men to be saved and to come to a complete knowledge of the truth. ⁵ For, there’s just one God and there’s just one mediator between God and men – a man – the Anointed Jesus. ⁶ For, 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, an Apostle (I’m not lying, I’m telling the truth), and a teacher to the nations about the faith and the truth! ⁸ So, I wish to pray that men everywhere would all raise their hands together in loyalty and set aside their anger and arguments; ⁹ and 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 For, I don’t allow women to teach or to act independently from men, but to [listen] quietly, 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 But an overseer must be [someone who] has not been charged [with misconduct], a one-woman man, 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 can 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 be one-woman men and be taking the lead over their households and children. ¹³ And thereafter, 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 [thing that we are] devoted to 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 this system of things, and was taken up in glory.’

Chapter 4

¹ However, the Breath definitely says that some will leave the faith in the future and pay attention to wicked spirits and the teachings of demons, ² as well as to hypocritical 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 our prayers.

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 on the fine teachings that you’re following so closely.

⁷ Avoid worldly [stories] and old-wives tales, and train yourself for godliness! ⁸ For, while physical exercise does a little good, godliness is good for everything, because it holds the promise of life both now and in what's about to come ⁹ (this statement is trustworthy and deserving of [your special] attention). ¹⁰ That’s the reason why we’re struggling and working so hard; because we’re putting our hope in a living God who is the Savior of all men… but mostly of the faithful.

¹¹ So, instruct and teach! 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 what you do, 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 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 in God’s sight, this is the right thing to do.

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 widow] who lives for herself and for pleasure is already dead, though she's 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 those in his own household – he has denied the faith and is worse than an unbeliever!

⁹ Put a widow on the list if:

· She’s more than sixty years old;

· She’s had only one husband;

· ¹⁰ She’s done good things that can be attested to;

· She’s raised children;

· She’s been hospitable;

· She’s washed the feet of the Holy Ones;

· She’s provided for those in difficulty;

· She’s followed the course of doing all sorts of good deeds.

¹¹ On the other hand, turn down younger widows. For 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 that they had at first, ¹³ while 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 But then, 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 Because, 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. That way, [the congregation] can help the real widows.

¹⁷ Let the elders who take the lead in a fine way be considered worthy of a double 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 sins in front of everyone who is watching, so the rest of them will also be in fear.

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 Also, don't 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 And don't just drink 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 [sins] of the rest will also eventually become known. ²⁵ For, just as many of the good deeds become widely known, [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 something different 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 he has become mentally diseased with doubts and debates over words… the results of which are envying, arguing, slandering, wicked suspicions, ⁵ and ‘making mountains out of mole hills.’ They are men with corrupt minds who have been robbed of the truth… they are those who imply that we should earn a profit from this worship.

⁶ Yet, it’s a fact that we do gain much profit 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, snares, 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 out for it, they were led away from the faith and into error… they stabbed 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, reverence, faith, love, endurance, and inner strength. ¹² Wrestle in the fine match of the faith; put on the age-long life that you were called to and about which you offered such a fine confession before so many witnesses!

¹³ I’m ordering you in the sight of God (through whom all lives may be saved) and the Anointed Jesus (who gave such a fine confession before Pontius Pilate) ¹⁴ to obey these instructions spotlessly and blamelessly until the appearance of our Lord Jesus the Anointed One! ¹⁵ And he will appear 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 he alone who has immortality and who lives in unapproachable light; he who no man has seen or can see. To him be the honor and age-long power… may it be!

¹⁷ Give orders to those who are rich in this age 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 that which is coming, so they can put on the real life.

²⁰ O Timothy; Guard this hope and turn away from all the worldly babbling and that is falsely called knowledge, ²¹ through which some who once showed promise in the faith have been turned aside.

May [God’s] loving care be with you.

Notes

Elder or 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 epi-scopos, which literally means on-looker (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). Therefore, Christian elders appear to have always been males, and their job was to shepherd and teach the congregation. Another common English word for overseer is bishop, a corruption of the Greek episcopos.

The early Christian congregations may have had many older men who took the lead, taught, and watched over the flock. And the Scriptures show that to be considered as such, such men were to meet high standards of conduct and reputation. And although Paul doesn'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 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].'

Then, should such an appointment be given to any 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. For, Solomon wrote (at Proverbs 22:29), 'An observant man who is sharp in his ways, will also stand beside kings… he won't 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:

· Has not been charged [with misconduct] (gr. anepilepton)

· Is a one-woman man (gr. mias one gynaikos woman aner man)

· Is moderate in his habits

· Is sensible (wise)

· Is friendly to strangers (hospitable)

· Is a (qualified) teacher

· Is not a drunk

· Isn't headstrong

· Isn't quarrelsome

· Isn't a greedy person

· Is someone who takes the lead in his family

· Has children who obey him seriously

· Isn't a newly converted man

· Is someone who is spoken well of by those outside the congregation.

And most of all, they should follow the course set out by Peter, who wrote at 1 Peter 5:1-4, 'I encourage the elders among you (my fellow elders and witnesses of the sufferings of the Anointed One, who will share in the glory that's soon to be revealed) to shepherd the flock of God that has been entrusted to your [care]. Don't [do this] because you have to, but because you want to! Don't do it to make a lot of money, but because you want to help! Don't [set yourselves up as] rulers over those who have been entrusted to your care, but become examples to the flock. Then, when the Chief Shepherd is revealed, you will walk away with the enduring crown of glory!'

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

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Servants

For centuries, the proper translation of the Greek word diakonos has bothered people who wish to create levels of authority within the Christian Congregation. So, to add extra weight to this office, diakonos has been translated into many different titles (rather than just descriptions of a duty) in attempts to blur what it really means in English, just a servant. Words such as 'deacon' (from diakonos), minister, and even the redundancy 'ministerial servant' have been employed. However, what the qualified men who handled the work and odd jobs that were necessary in running the day-to-day affairs of a Christian gathering were called in the First Century, was just servants.

A later position of responsibility that was spoken of by Paul was the appointment of 'elders' or 'overseers' in the emerging Christian congregations. Elders likely had to be males, and their job was to shepherd and teach in the congregations. However, elders were also just servants – that is, servants with a small 's.' For, following Jesus' instructions found at Matthew 23:8-11, all Christians were to be considered as equals; so the taking of titles and the assigning of leaders was contrary to the instructions of Jesus. For, notice what Jesus actually said there: 'But not you! Don't [have people] call you rabbi, for you have but one teacher, and you are all brothers. So, don't address anyone on earth as Father, because there's just One who is your Father, the Heavenly One. Nor should you be called leaders, for you have but one Leader, the Anointed One. However, the greatest among you must be your servant. For, whoever promotes himself will be humbled and whoever humbles himself will be promoted.'

The Scriptures also show that these servants in the congregation were then responsible 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 who served in the Christian Congregation, since the first requirements to be considered as congregational servants (found at Acts 6:3) were: 'males (gr. andras) … 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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Age, Eternal, Perpetual, Everlasting, Immortal, or Forever?

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

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

Where the singular form (aionos) is used, this appears to mean a period such as a lifetime, generation, or era. And where the plural form of the word (aiōnōn) is used, it refers to a longer time… at least multiple generations. Also, where the term ages of the ages is used (such as at Ephesians 3:21), which is usually said in reference to The God, we would assume that this truly means forever.

It is noteworthy that aionos is the word that is used in the Greek Septuagint in place of the Hebrew word ohlam, which is also translated as forever and time indefinite in popular versions of the Ancient Scriptures of IsraEl. So, this one word (aionos) is translated as forever, everlasting, eternal, system of things, time indefinite, [end of] the world, long ago, from of old, etc. Obviously, something is very wrong here, because the word can't mean a period having a definite end in one place and infinity in another.

Take for example, the unique way that aionos is used in the question that Jesus' Apostles asked him, which is found at Matthew 24:3: 'Tell us; When will these things happen… what will be the signs when you are to arrive and this age will come to its conclusion?' Notice that aionos is also translated as world here in many Bibles, such as the KJ, and as system of things in other Bibles, such as the NWT. However, if the Apostles had meant any of those things, they would have used the Greek word cosmos (world or arrangement), not aionos.

You can see that aionos obviously doesn't mean forever, everlasting, or eternal in this case, nor did it mean world or system of things. It simply meant the age, or, the time before the end would come. And for them, that meant the age when God's Temple in JeruSalem would be destroyed, because that's what Jesus was explaining to them.

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

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

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

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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 specifically refers to males who take sexual advantage of other males in another instance (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 in which they condemned others… and that 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 being more righteous than others, and it was their opinion that they would be the only ones to be found righteous. 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 more than just copulation between individuals who aren't married to each other. The term literally means that which is sold (by prostitutes). So, it includes all types of sexual acts that might be sold by prostitutes; and it applies to such actions between those (whether male or female) who are not married to each other, even when there may be no exchange of money, because, wherever we find the word porneia in the Bible, the Hebrew Law shows that it involves any intimate relations between unmarried persons.

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

For more information, see the linked document Christian Morality.

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Satan, Devil, Lucifer, Beelzebub

It is appropriate that the heavenly name of the great Opposer and Slanderer of God is never given in the Bible. However, several terms (and one mistakenly) have been used to describe him. Here is a list of those descriptions:

· Satan: This is a Hebrew word meaning, opposer, resistor, and a wily person who does things just to serve his own interests. It was applied to the Evil One, because of his opposition to God. And so, to keep from misleading people into thinking of Satan as a name, it is translated as 'the Opposer' herein.

· Devil: This is the only Greek word (Diabolos) used in the Bible to describe the evil one. The first part of the word, dia, means through, and bolos means throw (it's where we get the English words ball and bowl). So, Devil means one who throws through, which amounts to being a slanderer (using the Greek colloquialism), so that's the way it's translated herein.

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

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

Is the Opposer (Slanderer or BeelZebub) a real person? All one has to do is look at the titles he was given above to realize that he is. To deny his existence negates the rest of the Bible. For example, when dealing with Adam's sin, why did God adhere so closely to a law, when other options were available to Him? Why didn't he just destroy rebellious Adam and create another man?

The fact is, He created men and His spirit sons (messengers or angels with the ability to choose whether to serve Him or not; so none are automatons. And as a man failed in the Paradise of Pleasure, we can assume (and as the Scriptures support) that there were failures (and rebels) in the heavens also. This is the reason why it became necessary to have a law that clearly outlined what rebellion against God constituted, and what the consequences for violating that law would be. It was obviously for the sake of the millions of millions of heavenly spirit (breath) creatures that the issue of rebellion here on the earth had to be resolved by legal means, and in a way that demonstrated the love and loyalty of God's first-born son, which resulted in the painful need for a 'ransom' (Jesus' death).

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

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

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

· And lastly, when the Opposer entered God's presence and spoke to Him (as spoken of in Job the First Chapter), could we assume that this inherent evil was found in God? That isn't likely.

However, there is some question as to the use of the Greek word Diabolos found at 1 Chronicles 21:1 (in the Greek Septuagint), where 'a slanderer' had urged King David to take a census of Israel. Since Diabolos is a Greek word and First Chronicles was written in Hebrew, we would assume that Diabolos (Slanderer) was substituted for the Hebrew word Satan (Opposer) when the Bible was first translated into Greek. But the text seems to imply that a slanderer, not the Slanderer, had come to David. So, we don't really know if the text implies that the Evil One came to him personally, if it was just an evil spirit that came over or to him, or if some bad human had urged David to defy God and take a census of IsraEl.

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The Ransom

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

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

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

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

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

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Breath

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

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

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

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

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

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

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

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

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Demons

2 Peter 2:4 speaks of 'messengers' or 'angels' who were put into 'Tartarus' for bad acts they committed during the time of Noah. Genesis 6:3 speaks of these as 'sons of God' (gr. uioi tou Theou) and it tells of their coming to earth to marry 'the daughters of men' (gr. thygateras ton anthropon). However, these 'sons of God' don't appear to be quite the same as the 'messengers' who are to be thrown out of heaven during 'the Lord's Day,' mentioned at Revelation 12:7-9. Since the 'sons of God' who came to earth and assumed human bodies in Noah's day couldn't be destroyed by the downpour (flood) and they had forsaken heaven, they were apparently put into a prison-like state here on the earth, where they are no longer able to roam. This group is specifically referred to as the demons in the Bible.

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

Demon is a Greek word that seems to be derived from diameno, which means, fixed in one place. From other Bible accounts about demons, it appears as though this 'fixing in one place' means that they must be associated with either living or non-living things, which is referred to as 'possession.'

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

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

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An Honest Judge

As you read the Bible, you will notice that one of the things that God views as most disgusting 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. 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.'

So, the point is: Whenever we judge others, God in turn is judging us. And while our judgment on others may have a temporary effect, our lack of thought or poor motivation in passing that judgment may result in the permanent wrath of God… He will judge us as we have judged others.

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.' Good advice for all.

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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 tent maker, 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, such material support isn't necessarily wrong. But let us 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.' And the obvious problem with trying to teach those who pay us to do so, is this matter of sincerity. For, if one's livelihood depends on the goodwill of his/her listeners, there will be a reluctance to say what needs to be said.

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Amen

Amen is a Hebrew word that was never really translated into English; it was just Anglicized. In Greek it is pronounced, ah-main. The reason why it was never translated is that ancient scholars were afraid to change this supposed 'magical' word that ensures God will listen to the prayer. However, there is no record in the Bible of anyone ending prayers with amen, although it was likely said. And the fact that others who were present said amen at the end of prayers to show that they agree, is indicated by Paul's words at 1 Corinthians 14:16.

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

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

The problem with saying amen is that most people really don't know what it means today. They think of it as just a word that you end prayers with. However, saying amen (or may it be) at the conclusion of a prayer indicates that the one praying assumes the things that were asked are as good as done… and he or she should also believe that.

In several places, we have left the word amen unchanged, for example, at Revelation 3:14, where Jesus was referred to symbolically as 'the Amen,' or, the 'he who causes things to be.'

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Undeserved Kindness or Caring?

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

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

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Removing the Wicked from the Congregation

Jesus' Instructions About Taking Your Brother to Court

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

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

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

Paul's Instructions About Dealing With a Serious Wrongdoer

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

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

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

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

'Marking'

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

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

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

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

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

Those Who Disagree

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

Serious Offenses

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

· Sexually immorality

· Idol worshiping

· Adultery

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

· Thievery

· Greed

· Drunkenness

· Insulting

· Extortion.

Religious Interpretations

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

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

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

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

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

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Anointed

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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A Soldier in a War

Many Bible translators seem to have missed the point of Paul's words to Timothy, which are found at 1 Timothy 1:18. Here he mentioned a prophecy (or prediction) concerning Timothy. One translation (for example) says that he will 'wage the fine warfare,' while another says that he will 'fight the good fight;' and other Bibles read similarly. However, the Greek words, hina strateun en autais ten kalen strateian, seem to indicate a prediction that Timothy would be a soldier or warrior (strateun) in a good (kalen) war (strateian). And this appears to be the logical way to translate those words, because both letters to Timothy appear to follow the theme of a soldier in battle. For example; 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 1 Corinthians 14:33 and run through verse 35 may well be spurious additions to the Bible, for they say: 'And as [is true] in all the congregations of Holy Ones; the women should remain silent in the congregation. They shouldn't be allowed to speak out. Rather (as the Law says), they should be submissive. And if they wish to know something, let them ask their husbands [when they get] home, for it's disgraceful for a woman to speak out in a congregation.'

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

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

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

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

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

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One-Woman Man

Paul's instructions to Timothy and Titus (at 1 Timothy 3:2 and Titus 1:6) about the requirements for those whom they were to appoint as overseers or bishops (gr. EpiSkopos – OnLookers) have usually been translated as 'the husband of one wife.' However, in other Bibles, his words have translated as saying that the person must be 'faithful or true to his one wife.' Which is the proper translation?

Actually, there have been at least three different views as to the meaning of these words:

1. That the man must not be polygamous

2. That the man must be married

3. That the man must be morally faithful.

Was Paul forbidding polygamy here? Actually, that doesn't seem to be the case, for if so, then it would appear as though polygamy was fairly common in the early Christian Congregation, which it wasn't. On the other hand, according to the Old Law, polygamy was not only allowed among the IsraElites, it may have been required in the case of levirate (brother-in-law) marriages (see Deuteronomy 25:5). However, under Roman laws and customs, polygamy was frowned upon, and may have actually been illegal. So, it is doubtful that Paul was telling Timothy and Titus to only choose men who didn't have multiple wives.

Was Paul requiring such men to be married? No, for Paul himself wasn't married, and he encouraged other Christians to remain unmarried, if possible (see 1 Corinthians 7:25-28).

Was Paul requiring moral fidelity? This conclusion seems to be the most likely, because it's what his actual words imply in Greek. Notice that he told them the candidate must be a mias one gynaikos woman aner man. So, it appears as though he wasn't forbidding polygamy or requiring the man to be married. Rather, it looks like he was speaking of moral fidelity; and since (in both 1 Timothy and in Titus) this instruction is preceded with the requirement that the man has 'not been charged with misconduct,' it appears as though sexual misconduct is implied.

Certainly, we are not condoning polygamy here, since it is clear from the case of Adam and Eve (gr. Eue) that God had originally intended for a man to have just one 'helper' or mate. However, these instructions to Timothy and Titus have long been used among Christian religions to not only prevent polygamous men from serving in an office, but to forbid polygamy among members of their congregation. And we have heard of cases in some western religions, where men are required to put away other wives and children (as in southern Africa, where polygamy is still practiced), before such men can even be baptized.

Understand that; although the standard set by God was monogamy, there are no actual instructions forbidding Christians to have more than one wife. In fact, in the Bible's patriarchal societies, such faithful men as Job, AbraHam, Jacob, David, and many others are known to have had multiple wives and/or concubines (possibly referring to secondary wives taken from among servants or slaves). So, there is little scriptural basis for Christians in monogamous societies to judge or to set their own standards for Christians in patriarchal (polygamous) societies.

For more information, see the linked document Christian Morality.

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Subjection

We have translated the verse at 1 Timothy 2:12 as reading, 'For, I don't allow women to teach or to act independently from men, but to [listen] quietly.' In Greek this reads, 'Didaskein de gynaiki ouk epitrepo oude authentein andros all einai en hesuchia,' or, 'To teach but women not I/allow or to/act/independently from/men, but to/be in quiet.'

It can be successfully argued that this and the surrounding verses were actually talking about the proper conduct of wives toward their husbands in Christian meetings, not the conduct of all Christian women, since the Greek word gynaiki can also be translated as wives, and the word andros can be translated as husbands. So the verse could be translated as, 'For, I don't allow wives to teach or to act independently from [their] husbands, but to [listen] quietly.'

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Cosmos or World?

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

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

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

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

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

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

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

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

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

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

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

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

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