Chapter 1
1 Jude, a slave of Jesus the Anointed One (but the brother of James), to those who are one and loved in God the Father, and in Jesus the Anointed One… those who have been set aside as called ones: 2 May you grow in mercy, peace, and love.
3 Loved ones; although I really wanted to write to you about the salvation we hold in common, I found it necessary to write in order to encourage you to struggle for the faith that the Holy Ones gave you, 4 because some men have slipped in among you whose judgment was written about long ago. They are godless men who are turning the caring of our God into something immoral, and they are denying our only owner and Lord, Jesus the Anointed One.
5 Despite the fact that you already know everything, I want
to remind you that although Jehovah saved people out of the
7 The same is true of
8 And that’s how you too (those of you who are living a dream) are dirtying the flesh, not respecting those who have been put over you, and speaking disrespectfully of the Glorious Ones. 9 Why, when the Highest Messenger [of God] (MichaEl) had an argument with the Slanderer over the body of Moses, he didn’t dare to judge him by speaking disrespectfully to him. All he said was, ‘May Jehovah give you what you deserve.’
10 However, these men continue to speak disrespectfully of many things that they don’t really understand. So, like senseless animals (who everyone knows [dirty themselves] naturally), they are messing on themselves [when they do] things like this. 11 Woe to them, because they’re going the way of Cain; they’ve rushed into the wrongs of BalaAm for a reward; and they’re destroying themselves with the rebellious words of Korah!
12 At your loving [congregational] meals, they are rocks that are hidden [below water] as they feast beside you. They are fearless shepherds over just themselves… dry clouds that are blown every direction by the wind… fruitless trees in late autumn that have died twice and been uprooted… 13 wild waves of the sea that foam shameful things on themselves… wandering stars that have been reserved for the gloom of darkness through the age.
14 The seventh man from Adam, Enoch, prophesied about them when he said, ‘[Look!] Jehovah came with His holy ten-thousands of ten-thousands 15 to condemn them all and to give all the godless what they deserve for the godless things they’re doing in their worldly ways, and for all the shocking things these godless sinners have said against Him.’
16 These men grumble and complain about how things work out, but they keep doing whatever they wish. They do much bragging with their mouths, and they pretend to admire people for their own reasons. 17 But as for you, loved ones, remember what you were once told by the Apostles of our Lord Jesus the Anointed One… 18 remember that they used to say to you: ‘In the last days there will be [people] who speak disrespectfully, while they go their own way and do godless things.’ 19 These are the ones who create divisions! They are fleshly and dthey on’t have the Breath [of God]!
20 But you, loved ones; build the most Holy Faith in yourselves; pray with the Holy Breath [of God]; 21 and keep yourselves in God’s love while you’re awaiting the mercy of our Lord Jesus the Anointed One and life in the age. 22 Also, be merciful to those who are unsure… 23 save [them] by snatching [them] out of the fire. But be fearful [when it comes to] showing them mercy, because you must hate the dirty underwear that was spotted by the flesh.
24 Now, to the One who is able to protect you against stumbling and who can put you (without defects and shouting joyfully) within sight of His glory – 25 to our only God and Savior (through our Lord Jesus the Anointed One) – be glory, majesty, might, and authority, in front of this entire age and into all the ages.
Notes
Highest Messenger
The Greek word that is translated ‘Highest Messenger [of God]’ at Jude 9 is archaggelos. Arch (pronounced ark) means highest and aggelos is the word that we get angel or messenger from.
Who was this ‘highest messenger of God?’ The text gives his name as MichaEl. However, many Bible scholars think that this is the name of Jesus prior to his coming to the earth. The reasoning behind this is that Jesus is truly God’s highest messenger (see Hebrews the First Chapter), so Jesus and Michael are thought to be one in the same.
This thought is reinforced by Paul’s words as found at 1 Thessalonians 4:16, where we read, ‘Because the Lord himself will come down from heaven and give the command in the voice of the highest messenger (gr. archaggelou) [of God] with God’s trumpet.’
So, in this case, ‘the Lord’ must refer to Jesus, since the scripture mentions that he is using ‘God’s trumpet.’
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Spirits in Prison
Jude 6 speaks of [heavenly] messengers who didn’t keep the
position they had long ago and left the place where they lived. Then
1 Peter
While the Bible deals with the extent of the earthly rebellion against God, one can only imagine the full extent of the heavenly rebellion and of the subsequent punishment and the battle that was waged in heaven.
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.
Demon is a Greek word that may be derived from diameno, which means fixed in one place. From other Bible accounts about demons, it appears that this ‘fixing in one place’ means that they must be associated with either living or non-living things, which is referred to as ‘possession.’
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A Lesson in Humility
We learn an interesting lesson about humility from the words and actions of Michael, God’s highest messenger, at Jude 9. For there it says (when speaking of the battle he waged with the Slanderer over Moses’ [dead] body), ‘he didn’t dare to judge him by blaspheming him.’
Certainly, if anyone was an ‘apostate,’ it was this one, which other translations call the Devil and Satan, because he turned from his righteous position in the heavens. However, Michael never used any such disrespectful term. He just said, ‘May Jehovah give you what you deserve.’
This lesson should serve as a warning to all Christians against the use of such slanderous terms, no matter what the circumstances. If the term ‘Christian’ means being like or following Jesus, true followers should never use abusive terms (such as apostate) to describe others.
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Called and Chosen
There seems to be quite a bit of difference between these two words (called and chosen) and their implications for the people involved. For, notice what Jesus said as recorded at Matthew 22:14, ‘Many are the called but few are the chosen (gr. polloi eisin gar cletoi, oligoi de eclectoi).’ And this verse could be possibly even be translated as ‘Many are the nominated but few are the elected.’
These words of Jesus seem to put an end to the notion that everyone who is called by God was foreordained to that position before his/her specific birth. Rather, what was determined is that there would be people in general (not specific individuals) who would be chosen. Because, as Jesus makes clear here, not all who are among the called (or the nominated) to this hope are thereafter counted among the chosen (elected). For, why would God call people if He already knew that there was no chance of their being chosen?
Notice how this was stated at Revelation 17:14. There we are told, ‘Then they’ll go and fight against the Lamb. But, because he’s the Lord of lords and King of kings, the Lamb and those who are with him (the called, elected, and faithful) will conquer them.’
So, ‘the called’ also have prove faithful in order to become ‘the elected’ to serve with Jesus.
That was the point of Jesus’ parable at Matthew 22:1-14,
which (as Jesus said) was an illustration concerning ‘the
The king then ordered his slaves to go out into the streets and ‘call’ anyone who wishes to come to the banquet. These words obviously refer to the calling of people of the nations, or the gentiles (gr. tas ethne – the ethnics).
So, is this parable talking about being called to heaven to rule there with Jesus… for isn’t the wedding banquet for God’s son to be held in heaven, and aren’t those who are invited to God’s banquet the bride who will be with Jesus in heaven? We have always thought so, but notice that the guests in this parable aren’t referred to as virgins (as was the case of those mentioned in Revelation 14:1-4). Rather, they are called ‘both the wicked and the good,’ which is a strange way to refer to the ‘Saints.’
Next, as the parable continues, the king noticed a guest who wasn’t properly dressed for a wedding feast (he didn’t have the required qualities). This guest was then bound and thrown back outside (but not killed). Do as you can see, he was called but not chosen. Now, if we were to assume that this banquet is held in heaven, and since he was already there at the feast, we must ask: was he then kicked out of heaven… and if so, we would also have to ask, then why was he taken there to begin with?
Now, we do know that there are those who are taken to heaven
to rule with Jesus, but they are likely the bride at the wedding feast,
not the guests (see Revelation 17:7-9). For, notice what Paul said of himself
at Philippians
What was Paul talking about here? It appears as though, when
speaking of ‘the upward resurrection,’ he was saying that although he had been
‘called,’ he may not have been ‘chosen’ yet for heavenly life. That this is what
he was likely talking about, can be seen from what he said at Philippians
So, notice that the Bible speaks both of a ‘calling’ and of an ‘upward calling,’ which we assume refers to being called to heaven. And how would Paul know that he had been ‘chosen’ for this lofty reward? It appears as though such a person must first endure incredible suffering for his/her beliefs (as did Jesus), for notice what Paul wrote at Romans 8:17, ‘We have to suffer together so we can also be glorified together.’
Such suffering must be much more than what is typical of the suffering and death of mankind. Does this ‘suffering’ require a dying a martyr’s death? That seems to be the gist of the prophecy at Revelation 6:9-11, which says, ‘When he opened the fifth seal, I saw the lives of those who had been slaughtered because of the Word of God and because of the testimony that they gave, underneath the altar ... Then they were each given a white robe and they were told to take it easy just a little while longer, until the full number of their fellow slaves and brothers was filled (who were going to be killed, as they were).’
But, in the case of Jesus’ words found Matthew 22:14, (‘Many are called but few are chosen’), we would have to conclude that God calls many people from among mankind to become His faithful slaves and to thereafter attend the wedding banquet of the Lamb (whether in heaven or earth is not stated), but not all who are called are found worthy.
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Garbage Dump
In Jude Seven, we read of how the people of
The problem with teaching that people don’t die but are
tortured eternally for their sins, is that they must first have an immortal
soul, or something that doesn’t die. However, the Greek word for immortality
(athenasia or undying) only appears in the Bible three times (at 1
Corinthians
What is the fate of unrepented sinners? For the answer to
that question, we must return to the words of God when He warned the first
human of what would happen if he should sin. At Genesis
However, did God later create a Hell Fire and give men
immortal souls so they could thereafter be tortured forever for their sins? No,
for God’s warning is repeated at Romans
So, God gives life (gr. zoe) and (in some case) immortality (gr. athenasia) as a gift to the righteous. But the wages of unrepented sin is death (gr. thanatos).
Then what did Jude mean when he spoke of the people of
So, dying without the hope of a resurrection was the fate of those gross sinners that were killed by God when He rained fire down on them from the sky. And like Adam, Eve, the people that God destroyed in the downpour, those who are destroyed during ‘the great time of difficulty’ and at ‘Armageddon,’ the wicked sons of God who left their place in heaven, and those gross sinners in the First-Century Christian Congregation, they will be gone forever… burned through the ages, so to speak. That’s what the Bible teaches us.
For more information see the attached link, Is there a Burning Hell?
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Fornication or Sexual Immorality?
The Greek word porneia means much more than copulation between individuals who aren’t married to each other. The term literally means that which is sold (by prostitutes). So, it includes all the types of services that might be sold by a prostitute, not just copulation. It also just refers to acts between unmarried persons (from the principles involved in prostitution). This includes such actions between unmarried ‘consenting adults’ although there may be no exchange of money, because, where porneia is found in the Greek Septuagint, the Hebrew Law shows that it involves intimate relations between unmarried persons.
Because the English word fornication carries the nuance of just copulation between unmarried persons, we have used the broader term sexual immorality here.
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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 (again) means breath. 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 words of 1 John 5:7 in the King James version (which was used for years to attempt to prove the Trinity) are spurious (something that was added to the Bible).
So to prevent confusion, the Greek word pneuma is usually translated as breath here. The only exceptions would be in instances, such as where the Bible refers to demons as ‘spirits.’ Translating pneuma as breath here, although correct, might just be confusing.
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 is the unseen force behind life that is shared by all living things – the force that 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.
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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, which distracts from the ease of reading. So, you will find it translated as care, caring, or kindness herein, depending on the setting.
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The Day of the Lord
Throughout the Bible, we find references to ‘the Day of Jehovah,’ and ‘the Day of the Lord.’ Are both of these references to the same time, and if so, how do we know?
There is no conflict between the two Days; in fact, they appear to be the same. Notice what we are told in the Revelation, when it is speaking of the beginning of that Day (at Revelation 12:10), ‘This is the moment when the salvation, the power, the Kingdom of our God, and the authorization of his Anointed One began.’
As you can see, the purposes of that Day are tied together. For, the establishment of God’s Kingdom (with the battle in heaven and the ouster of the Opposer and his messengers) and the authorization for Jesus (the Lord) to rule, appear to begin at the same time.
So, does the Lord’s Day begin when the Opposer and his messengers are thrown out of heaven? It appears to be so, because the Revelation (which covers these events) starts out with John’s words (Revelation 1:10), ‘Through the Breath [of God] I found myself in the Lord’s Day.’
What are some of the features of that Day? Well, apparently, almost all the things that were prophesied to happen in Revelation are included in that Day. They start with the ouster of the Opposer and his messengers from heaven (See Revelation 12), which is followed by the destruction of ‘Babylon the Great’ (See Revelation 17, 18). Then in rapid succession there comes the ‘marriage of the Lamb’ (acceptance of the rest of the Anointed ones to heaven?), the Battle of Armageddon, the abyssing of the Opposer and his messengers, and the resurrection (see Revelation 19, 20). And finally, the Opposer is released for a short time, which precipitates the battle against Gog of Magog, and which is thereafter followed by the descent of ‘New Jerusalem’ to the earth, and the making of the ‘new earth and sky’ (see Revelation 21).
Peter wrote in length about this period, and at 2 Peter 3:7 he wrote, ‘It was also promised that; what’s [now] in store for the earth and sky is fire, which [will come] during the Judgment Day, when godless men will be destroyed.’ And although many misinterpret these words as describing just the destruction of the wicked at Armageddon, the context shows that he was looking at a much longer period of time, the total ‘Lord’s Day’ or ‘Judgment Day’ – the ‘thousand-year’ period spoken of at Revelation Chapter Twenty. For what he said about the burning of the earth and sky and of the ‘new earth and sky’ corresponds exactly with the end of the thousand years and the promises found at Revelation 21:1.
So, from the periods described in the Revelation, near the end of Jesus’ thousand-year reign there will be a judgment of the wicked (those who join with Gog of Magog) and they will be destroyed. Then there will be a ‘new earth and sky.’ What does that really mean? Perhaps we’ll all have to live to see it to be sure.
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Anointed
Notice that in this Bible translation, 2 Corinthians 1:21, 22 (for example) says, ‘The One who guarantees that we all belong to the Anointed One, and He who anointed us, is God.’
So, why didn’t these translators just go ahead and render the word (Anointed) as Christ – as countless other translators have done? For two reasons:
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Because Christ has almost totally lost its meaning to most Bible readers today, and most have come to believe that ‘Christ’ was part of Jesus’ name. It wasn’t.
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Because Christ is word that was made up by early Bible translators and is only used in that form when they think that the Bible was speaking of Jesus. In other places it is correctly translated as anointed.
If you look at the above verse in Greek, you’ll see that it reads, ‘Ho de bebaion hemas syn hymin eis Christon kai chrisas hemas Theos,’ or, ‘The of stabilizing us with you into Anointed and anointing us God.’
You will notice here that Christon
(Christ or Anointed) and chrisas (anointed) are both derived from the
same root word, which by the way, is Greek for olive oil. Why olive oil? Because, that
substance was traditionally poured over the heads of those who God chose to be
kings over
Such a physical anointing with oil appeared to picture receiving God’s Holy Breath, which happened to Jesus at his baptism, to 120 of Jesus’ disciples at Pentecost of 33-C.E., and to other First-century Christians. So, Jesus didn’t really become the Christon (Christ, Anointed, or Chosen One) until he was anointed with Holy Breath at his baptism (when the ‘dove’ came down on him).
If you understand this nuance, you get the true meaning of
the word Christ (Anointed) as it applies to Jesus; it means that he was the one
who God chose to be king over His people. Also, Paul was telling the Christians
in
Also, notice what can be learned from a proper understanding of the Greek words by looking at Matthew 24:24. For what he actually said was, ‘Because false Anointed ones and false prophets (gr. pseudo christon kai pseudo prophetai) will arise and they will perform great signs and omens to mislead (if possible) even the elected.’
So, Jesus wasn't necessarily saying that people would come claiming to be him, but people would come falsely claiming to be the anointed and prophets.
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Age
The Greek word aionos is what the English word eon
is derived from. It means an indefinite period. However, there is no
exact English word to translate it. The best equivalents are age(s) or era(s).
Please note that where the plural form of the word (ages) is used, it refers to
a long time, at least multiple generations. However, where the singular form is
used (age or era), this appears to mean a much shorter period, such as a
lifetime, generation, or era. And where the term ages of ages is used
(such as at Ephesians
It is noteworthy that aionos is the word that is used in the Greek Septuagint in place of the Hebrew word ohlam, which is also translated as forever and time indefinite in popular versions of the Hebrew Scriptures. So, this one word (aionos) is translated as forever, everlasting, eternal, system of things, time indefinite, [end of] the world, long ago, from of old, etc. Obviously, something is very wrong here, because the word can’t mean a period having a definite end in one place and infinity in another.
Take for example, the unique way that aionos is used in the question that Jesus’ Apostles asked him, which is found at Matthew 24:3, ‘What will be the signs when you are near and this age will come to its conclusion?’
You can see that the word aionos obviously doesn’t
mean forever, everlasting, or eternal in this case, nor did it mean world or system
of things. It simply meant the age or the time before the end would
come. And for them, that meant the age when the
The word aionos (which we have translated as age here) is also translated as world (KJ) and as system of things (NW) in other Bibles. However, if the Apostles had meant any of those words, they would have used the Greek word cosmos, not aionos, for world or system of things.
The ancient Hebrews viewed everything (and rightly so) as having a beginning and an end. For that reason, you will only find three places in the Bible where words are used that imply no end and none that imply no beginning. An interesting possible insight on the reason for this can be found at Hebrews 1:10-12, which says:
‘Long ago, O Lord, You laid the foundation of the earth and Your hands made the heavens. They will destroy themselves, but You will remain. They will grow old just like clothes do. Then, as [You would do to] a robe, You will wrap them up and repair them like clothes. Yes, You are the One, and Your years will never run out.’
The problem with most Bible translations is that when they encounter the word aionos in all its different tenses, they interpret it according to accepted doctrine, not according to the way that Jesus and his disciples used it. So, the common renderings forever, eternal, and everlasting are used even when the word is in its singular form (aioni, aiona, aionos, aionion, aionian, aionios, aioniou), and this totally distorts the meaning of the text.
Take for example, the scripture at John 5:24, where Jesus said, ‘I tell you the truth; the one who hears what I say and believes in the One that sent me will have life in this age. He won’t have to be judged, but has crossed over from death to life.’
Most Bibles translate Jesus as saying that those who believe in the One who sent him will have everlasting life (or the equivalent). However, the words that Jesus used there were, zoe aionos (life age – singular), not zoe aionion (life ages – plural).
Notice how Jesus explained the meaning of these words with his next statement, ‘He won’t have to be judged, but has crossed over from death to life.’
So, what Jesus was saying here, wasn’t that they would
have everlasting life, but that they would (in their current life) be
considered among the living, not among the dead (see Revelation
From consideration of the evidence found in the bulk of Jesus’ words about life, the conclusion might be logically reached that he never taught the hope of ‘life eternal,’ ‘everlasting life,’ or ‘immortality,’ in those specific words. However, the concept is still there. What he taught was that (unlike those whom God considers to be ‘dead’) living people will receive ‘life in the age,’ meaning, they will be considered worthy of life by God during their lifetimes.
Two words imply infinity in the Bible. One is the Greek word athanasia (undying), which is only found in two places, 1 Corinthians15:53, where it mentions resurrected ones as clothing themselves with immortality, and at 1 Timothy 6:16, where Paul speaks of Jesus as having received it. The other Greek word, aidios, which is found at Romans 1:20 and at Jude 6, is used to describe God’s Power and Might as eternal.
For more information, select the linked documents, The Hereafter and Does the Bible Promise Everlasting Life?
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The Book of Enoch
At Jude 1:14, 15, this half-brother of Jesus wrote, ‘The seventh man from Adam, Enoch, prophesied about them when he said, [Look!] Jehovah came with His holy ten-thousands of ten-thousands to condemn them all and to give all the godless what they deserve for the godless things they’re doing in their worldly ways, and for all the shocking things these godless sinners have said against Him.’
This verse has shocked many Christians, for it mentions a writing that is not considered to be part of the Bible canon, the Book of Enoch, which is considered to be an uninspired secular work. Yet, if it truly was written by Enoch, an early man of faith who was so loved that he was ‘transferred’ by God, then why would we consider it uninspired? And if it was a fake, then why would Jude have quoted from it?
If you read the Book of Enoch through (a copy can be found at http://www.sacred-texts.com/bib/fbe/fbe107.htm), you’ll see that it appears as though Jude’s otherwise unique description of the condition of the fallen messengers of God (as described in verse 6) is based on the information found in this book.
Although ancient copies of the Book of Enoch were thought to have been lost, more modern copies have been found in Ethiopia and in some Slavic countries, which have been translated into English (for more information, see the link http://en.wikipedia.org/wiki/Book_of_Enoch). And after reading one copy of these texts through, we were surprised to find how much of this supposedly pre-Christian document is very much in harmony with the words of Jesus and the book of Revelation, although it has numerous errors that indicate mistranslation and centuries of added words (as does the Bible, by the way). In fact, the wording of the entire book heavily reflects the religious doctrines, views, and words of the Middle Ages, so if the current available copies were ever inspired, they are totally corrupted today. And it is possible that the book was so corrupted by the time of Jerusalem’s return from captivity in Babylon (c. 537-B.C.E.) that the Scribe Ezra didn’t include it among the Sacred Writings.
For example, in Chapter Ten of the Book of Enoch you’ll find a traditional, graphic description of Hell Fire. Yet, by removing just a few words you will see that the description reads much like Revelation 20:10. So it is apparent that the problem here is more one of twisted translating or copying to reflect the then-current religious views of the Middle Ages, than a text that was originally misleading and incorrect.
You will also find mention of the City of
So, we urge you to be extremely cautious when reading the Book of Enoch, but it does provide some interesting descriptions of significant events, names, and dates that aren’t found in more accepted Bible texts, and they would be extremely important if they are true. Also, the words (if those we have were written before the First Century) seem incredibly in line with the Bible books that were written thereafter.
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