From the Greek Septuagint text as was used by First Century Christians

Chapter 1

¹ These are words of Jehovah that came to JoEl the son of BathuEl.

² Hear these things, O elders; give ear all you who live in the land! Have you seen such things in your [lives]; were they seen in the days of your fathers? ³ Describe these things to your children, and to all the coming generations! ⁴ For, caterpillars ate all that was left, and locusts devoured what they didn’t eat, then grasshoppers ate what was left by the locusts, and what the grasshoppers didn’t eat, was then consumed by the blight.

⁵ Now sober up and then weep, all you who are drunk from your wine; for joy and gladness are gone your mouths, ⁶ since a powerful and populous nation, has now ascended to My land. He has the teeth of a lion, and his molars are like those of bear cubs. ⁷ He’s appointed My grapevines to extinction, and My fig-trees to splinters. He searched for it and knocked it down, and all its branches turned white.

⁸ So, wail to Me like a wife wearing sackcloth, [to mourn] her husband of virgin years. ⁹ Drink offerings and sacrifices have been removed, from the [Temple] of Jehovah. So, mourn O Priests (O you who serve at the Altar), ¹⁰ for all the fields now lie bare! And mourn, O land, for the grain is now gone, the wine has all dried, and in short supply is the oil. ¹¹ The farmers have withered [and gone], so wail for all your possessions, since the wheat and barley are wiped from the fields; ¹² the grapevines have dried and fig-trees are few; pomegranates, palms, and melons, and all the trees in the fields are now dry… the joy of sons of men has been shamed.

¹³ Wrap yourselves up and beat yourselves, Priests! Wail, O you who serve at the Altar! Go to bed wearing sackcloth, O you who serve before God; for the sacrifices and the drink offerings are gone, from before the House of your God! ¹⁴ So, call for a time of holy fasting; proclaim a time of sacred service! Gather the elders and the [people] of the land, to the [Temple] of Jehovah your God, then fervently call to the Lord!

¹⁵ Woe, woe, woe for the day; for the Day of the Lord is now near, and misery upon misery will come. ¹⁶ Before your eyes the food is destroyed, along with gladness and joy, in the [Temple] of God.

¹⁷ The heifers will jump in their stables, for all their treasures are gone. The wine vats are cut to the ground, and all the grain has dried up. ¹⁸ So, what can we store for ourselves?

The herds of oxen now bawl, because there is no more pasture, and the flocks of sheep have been wiped out. ¹⁹ So, we’ll call out to You, O Jehovah, for fire has consumed the beauty of patures, and its flames have burned all the trees of the fields. ²⁰ The cattle in the plains must look up to You, for all the springs are now dry, and the beauty of the desert is gone.

Chapter 2

¹ Sound the trumpets in Zion! Proclaim it upon My Holy Mountain! All in the land should bow down, for the Day of the Lord is at hand (it is near)! ² It’s a day that’s quite dim and dark… it’s a day that’s cloudy with fog. And as the dawn pours over the mountains, so comes a vast and strong people. Through ages, nothing quite like this has happened, and there’ll be nothing like it again through the years… through generations of generations.

³ A fire that consumes goes before him, and what’s left behind him is flames. Before him the land’s a paradise of delights, and what’s behind him is desert and extinction, from which no one can escape.

⁴ The sight of them is like horses, and as cavalry in hot pursuit. ⁵ Their sound is like that of chariots, leaping ‘cross the tops of the mountains… like the sounds of flames burning stubble, and as a people vast and mighty, who are ready for battle.

⁶ Before them the people will all be destroyed, and their faces will be like burnt pots. ⁷ For, like warriors they will attack, and as men of war, they’ll scale all the walls; each will go his own way, and they’ll not be turned from their roads.

⁸ None will stray far from their brothers; and with [heavy] shields they will travel; [people] will fall by their arrows; and there’s no way that they will get tired.

⁹ They will then capture the city, and they will run on its walls. Into the homes they’ll ascend, and through the windows they’ll enter like thieves.

¹⁰ Before his face the land is confused, and the skies will be shaken. The sun and the moon will then darken, and the brightness of the stars will decrease. ¹¹ And before his armies the Lord will then shout, for his camp will be exceedingly great. All of His works will be strong, for great is the Day of the Lord, and who will be able to stand then?

¹² ‘Now, run,’ says Jehovah our God! ‘Return to Me with your whole hearts, fasting, weeping, and beating your chests!’

¹³ Tear your hearts not your clothes, and turn to Jehovah your God! For, He shows mercy and pity… He is forgiving and full of mercy, [overlooking] the bad things we’ve done. ¹⁴ Why, who knows if He’ll reconsider, then change His plans and bless you instead. So, you should bring sacrifices, and drink offerings to Jehovah our God!

¹⁵ Yes, blow the trumpets in Zion! Proclaim a holy [time] of fasting! Declare a [day of] sacred service! ¹⁶ Gather together all of the people, and proclaim a holy assembly! Choose your elders then gather the babies, which are nursing at breasts! Tell the groom to come from his bedroom, and the bride from her nuptial chamber!

¹⁷ At the base of the Altar the Priests will all weep (those who serve before Jehovah). They’ll say: ‘Spare Your people, O Lord! Don’t give Your people to be scorned, and to be ruled by the nations! So, those of the nations won’t ask, O, where now is your God?’

¹⁸ But Jehovah was jealous for His land, and He [showed mercy to] His people. ¹⁹ Jehovah replied to His people and said: ‘Look! I’ll send enough grain to fill you, as well as wine and olive oil… you’ll not be scorned by the nations again!

²⁰ ‘I’ll drive away the one from the north, and push him to a land without water. I’ll remove his face to the farthest of seas, and his rear to the opposite end, where his rottenness and groaning will ascend; for then his deeds will all be exposed.’

²¹ So, be courageous O land… yes, rejoice and be glad, for the Lord has been moved to take action! ²² And be courageous, O cattle of the fields, for pastures will burst from the desert. Then all the trees will bear fruit… the fig-trees and grapevines will then yield their strength!

²³ Be glad, O children of Zion, and rejoice in Jehovah your God, for righteousness He’s provided as food; He’ll bring both the early and late rains, as He has done in the past, ²⁴ then your threshing-floors will be covered with grain, and the oil and wine vats will overflow.

²⁵ ‘I’ll repay you for all of the years, that they were devoured by blight… by the grasshoppers, caterpillars, and locusts, and by My great army that I’ve sent upon you. ²⁶ Then you will eat and be filled, and you’ll praise the Name of your God… He who performed great wonders among you, for My people won’t be disgraced through the age. ²⁷ And you will then come to know, O Israel, that I am here in your midst… yes Me, Jehovah your God, and other than Me there’s no other! For, My people won’t be disgraced through the age!

²⁸ ‘And in the last days I will pour out My Breath, and Your sons and daughters will all prophecy; your aged men will dream dreams, and the young men among you will see visions. ²⁹ In those days, I’ll pour out My Breath, upon My male and female servants. ³⁰ Miracles I’ll create in the sky… fire, blood, and smoke I’ll bring to the land. ³¹ The sun will convert into darkness, and the moon [will be changed] into blood, before the coming and appearance, of the great Day of the Lord.

³² ‘And all those then will be saved, who have called on the Name of the Lord,’ said Jehovah. ‘For, in Mount Zion and in Jerusalem, there will come one who can rescue, announcing good news to all those, who have been called by Jehovah.’

Chapter 3

¹ ‘For {Look!} in those days and that time, I’ll return the captives of Jerusalem and Judah. ² Then I will gather all nations, and to the Valley of JehoShaphat lead them, where I will judge on behalf of My people… Israel My inherited [people]; those I dispersed among all the nations; those among whom I divided My land… My people over whom I cast lots. ³ For, they gave the boys to the whores, and sold the young women for wine… which they drank.

⁴ ‘What are you to Me, O Sidon and Tyre, or Galilee of the Philistines? Should I pay you back for all that you’ve done… do you have a reason to resent Me? Swiftly I’ll bring what’s due on your heads, ⁵ for you have taken My silver and gold, as well as the things I had chosen… the good things you carried back to your temples.

⁶ ‘And the sons of Jerusalem and Judah, you’ve given to the sons of the Greeks… you pushed them away from your borders. ⁷ But {Look!} I’ll wake them up in the place where you sent them, and bring the payment for them on your heads. ⁸ Then I’ll give your sons and your daughters, to the sons of the Jews. They will then take them as captives, to many far away nations; for I Jehovah have spoken.

⁹ ‘Proclaim these things to the nations! Declare a holy war… wake the soldiers! [Attack and conquer], O men of war! ¹⁰ Cut your plows into broadswords, and your scythes into spears! Let the weak say, I’m strong! ¹¹ Gather and attack those nations round about! Have them all get together, and let the meek become warriors!

¹² ‘Awaken all nations and make them decend, upon the Valley of JehoShaphat; for there I will sit and separate nations… those that live round-about you! ¹³ And then, send for the scythes, since the crops are ready to harvest! Climb in and tread, for the wine vat is full… the vats overflow with their badness!

¹⁴ ‘Sounds resound through the valley, where they are ready to be punished, for the Day of the Lord is now near! ¹⁵ Then the sun and the moon will grow dark, and all the stars will grow dim. ¹⁶ Out of Zion the Lord will then shout, and from Jerusalem His voice will be heard. Then the heavens and earth will be shaken, but the Lord will spare all His people, and make the sons of Israel strong. ¹⁷ And then you will know, that I am Jehovah your God! For, I’ll camp upon Zion, My Holy Mountain, and then Jerusalem will be holy… foreigners will pass through her no longer. ¹⁸ And in that day; Sweetness will trickle down from the mountains… milk will flow from the hills… from Judah’s springs will flow water. Then, a spring will flow from the [Temple], and the water will become a great river.

¹⁹ ‘Egypt will also be gone, and Idumea will become a plain of extinction. Because, to the sons of Judah they were unrighteous, and the blood of the just they shed in their land. ²⁰ Then in Judea they’ll dwell for ages… for generations of generations in Jerusalem. ²¹ I’ll avenge all the blood that I’ve not avenged, and Jehovah will then camp in Zion.’

Notes

The Heavens or Sky, the Earth or the Land?

In both the Ancient Scriptures of Israel (OT) and the Christian Era Scriptures (NT), we find all the realm of creation divided into three entities; the heavens (or sky), the earth (the land or ground), and the seas (the waters). Now, in contemporary English, we understand that there is a difference between the heavens and the sky, the earth and the land (or ground), and the seas and waters. However, in both Hebrew and Greek, these fine distinctions that we accept because of our modern technology, can’t be found. So, Genesis 1:1 could literally be translated as, ‘In the beginning, God created the sky and the ground.’

This is accurate, because it was the view of man from the earth. There was the land that he stood on, the sky above him, and the waters or seas over there. There was no technical understanding of the earth as a planet, because men didn’t view the earth as we do today, as a ball in space… it just wasn’t necessary at the time! However, because of these distinctions that we understand so well today, translators must choose the proper words to provide the right nuances in English, in order for readers to grasp the proper meaning of each text.

This is why you’ll find the Greek word ourano translated as both heaven(s) and sky herein, depending on the context. You’ll also find the Greek words ge and ges translated as earth, ground, or land, depending on the context. So, the symbolic words at 2 Peter 3:5, 6, for example, are translated herein as, ‘The thing that they don’t want to understand is this: That the ancient earth and sky were out of the water, but (in obedience to God’s instructions) they stood together between the waters.’ (For an example of the problems created by the wrong use of the words ge and ges, see the linked document Isaiah 24 - Is It Speaking of Armageddon?).

Notice that the ‘earth and sky’ were located ‘between the water.’ So, although other Bibles translated this verse as speaking of the ‘heavens and earth,’ the reference is to the portion of the heavens that are close to the earth… to the sky. Likewise, at Matthew 5:5, where Jesus spoke of the ‘meek’ as inheriting ‘the earth; since he was talking about people receiving an ‘allotment’ on the earth,’ we have chosen to translate ges as earth, not land or ground. However, the words land and ground are equally correct.

And finally, when it comes to the seas (gr. thalassa), there are already distinctions as to different types of waters in the Greek text. For instance, seas are called thalassa and rivers are called potamos (or ‘flowing’). However, notice (in Revelation 20: 13) how the resurrection of the dead is divided between those who died on land and those who were lost in the water, ‘The sea gave up its dead, death and the grave gave up those dead in them, and they were all judged by the things that they did.’

We again find all three of these realms of creation brought together symbolically at Revelation 21:1, where it says, ‘Then I saw a new earth and sky, because the previous earth and sky had disappeared, as did the sea.’

Also, in the case of where EliJah was taken in a celestial chariot, most people think he was taken to (as their Bibles put it) ‘heaven,’ where he went to live with God. This isn’t true, because King JehoRam later received a letter from Elijah (see 2 Chronicles 21:12). So, God had apparently used the celestial chariot to take him into the sky (the proper translation here), where he was then taken to another place here on the earth. For more information on this, see the linked document, The Hereafter.

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Hades: Hell or the Grave?

The Greek word Hades (they pronounced it hah-des) has been translated both as Hell (which is thought of as a place of torture) and as the Grave in other Bible versions (such as the King James). Since one word can’t mean two very different things, which translation is correct?

Hades (like the English word Hell) actually means the place of the dead. However, as pagan Greek philosophy started to develop and creep into Christianity, the later-day Greek view of Hades (a place of torture) was applied to it. Was this a correct application?

An insight into how the ancient Hebrews and the early Christians understood the word can be gained by looking at how it was applied in the Greek Septuagint translation of the Ancient Scriptures of Israel (the ‘Old Testament’ Bible of Jesus’ day). There, the Hebrew word Sheol is translated into Greek as Hades in every instance; yet in each case, these are obvious references to the grave (the place of the dead), not to a place of conscious torture (see Ecclesiastes 9:5, 10).

Another revealing application of the word Hades is found at Revelation the 20:13. It says there, ‘The sea (gr. he thalassa) gave up its dead, death and the grave (gr. thanatos kai ho hades) gave up those dead in them, and they were all judged by the things that they did.’

So, notice that those who die at sea are differentiated from those who are buried in graves (Hades) and in other places (thanatos). Therefore, Hades is better translated as grave.

In the book of Job, another word that is used once in the Christian-era Scriptures and often translated as Hell, is found in two places. That Greek word is Tartarus, which refers to the place where evil gods or angels are sent. For more information, see the linked document, Is There a Burning Hell?

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Breath

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

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

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 says, ‘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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Why the Name Changes?

You have likely noticed that we are putting some of the letters in Bible names in capital letters. For example, we’ve started spelling such names as Jonathan as JoNathan, Isaiah as IsaiJah, and Eliezer as EliEzer. Why? Well, partly to help with the correct pronunciations of the names, and partly to show some translating consistency.

We all know that the common English pronunciation of Jonathan (for example) is Jon-uh-thun. But did you know that the first part of the name (Io in Greek, Ieho in Hebrew) refers to the name Jehovah, and the second part of the Name (Nathan) means Gift? So, the name was originally pronounced closer to Ye-hoh-nuh-thahn.

In the case of names that end with an iah, as in Isaiah, the last part of the name often includes the name of God. Isaiah, for example, means Salvation [of] Jehovah, and it was originally pronounced Ee-sai-Yah. So, why have we substituted a capital ‘J’ for the letters ‘ie’ in both of the above cases? Well, we recognize that there is an inconsistency here, because there was no letter ‘J’ in Hebrew or Greek alphabets. However, we have the choice of changing all names that start with ‘J’ (such as Jesus, John, Jonah, Joshua, Jeremiah, etc.) to start with the letters ‘Ie’, or for consistency, we can change all the ‘Ies’ into ‘Js’, which is what we have done. Realize that several other Hebrew consonants are commonly mispronounced in English, which no one objects to, so this minor deviation should not be objectionable to the thinking.

Does this mean then that we are setting out a new rule for name spelling? Absolutely not, for centuries ago, a Bible translator first established this rule when he spelled the name Eliou (Greek spelling, pronounced ay-lee-ou) and wrote it as EliJah, because this name is regarded as meaning ‘My God is Jehovah.’

Also notice that where a name ends with an iah, as in Jeremiah (Jehovah exalts), we have often spelled it as iJah, because the I would typically be pronounced as a long E, followed by a Y in Hebrew, and writing it without the I (as in JeremJah) misses this nuance. So, we have rendered it as JeremiJah, which is similar to the way it is often pronounced by modern-day Hebrew-speaking Jews, YeremiYah.

Another important word in names that we usually capitalize is ‘El’ (from the Hebrew Elohe, or God). So EliEzer (which people commonly pronounce Eelai-eezer and means God [has] Helped) should actually be pronounced El-ee-eh-zer. The same is true for the letters Ai, especially in the names of cities, because Ai in Hebrew refers to the word city. So, AiLam (for example) probably meant the City of Lam.

Similar words, such as Bel (as in BelShazzar), Baal, and Beel, refer to ‘the Lord’ or ‘the God.’ Also, the prefixes ‘Ben’ and ‘Bar’ mean ‘the son of.’ ‘Beth’ means ‘the house of,’ ‘Beer’ refers to a ‘well,’ ‘Is’ or ‘Ish’ means ‘Man,’ etc.

Does this mean that we have put all the capitals in the right places? No, for we make no claim to Hebrew scholarship (all our translating here has been from Greek). So, what we are trying to do is provide a better understanding to how these names were pronounced by First-Century Christians.

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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 as having received 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 (pronounced ai-on-oss), which is used throughout the Bible and is often translated as forever and everlasting, 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(s) or era(s).

Where the plural form of the word (aionion) is used, it refers to a long time… at least multiple generations. However, where the singular form is used (aionos), this appears to mean a much shorter period, such as a lifetime, generation, or era. And 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?’ 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 God’s Temple at Jerusalem would be destroyed, because that’s what Jesus had just told them.

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

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 expire.’

So, notice; The Bible shows that even our universe will eventually end and need to be ‘wrapped up and repaired,’ which agrees with the conclusions of modern science.

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 forms (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; He 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, for he 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, for has crossed over from death to life.’

So, what Jesus was saying here, wasn’t that they would have everlasting life, but that they in their current lifetime would be considered among the living, not among the dead (see Revelation 20:12).

This doesn’t necessarily mean that they won’t live forever… it’s just that Jesus wasn’t really saying that. What we find (from consideration of the evidence found in the bulk of Jesus’ words about life) is 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 righteous people will receive ‘life in the age,’ or be considered worthy of (possibly everlasting) life by God during their current lifetimes… that their names would be written in ‘the scroll of life,’ and that they would not have to be judged, but will have already ‘crossed over from death to life,’ as Jesus said at John 5:24.

Yes, we know that this is a difficult concept to understand, but it’s what Jesus actually said.

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

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The Last Days

Throughout the Christian Era Scriptures (New Testament), we read of a time that is referred to as ‘the last days’ (gr. tas hemera eschata). And in each case, these words seem to be speaking of the same period or periods; however, many religious groups prefer to identify them as separate and distinct eras. Take for example, the prophecy of Joel that Peter quoted on the day of Pentecost, 33-C.E. There we read (at Acts 2:17-21):
‘In the last days
I’ll pour some of my Breath on all flesh,
And your sons and daughters will then prophesy,
Your young men will have visions,
And your old men will dream dreams.
I will pour out some of My Breath in those days,
And My male and female slaves will then prophesy.
And from the skies above I’ll send omens and signs,
And to the earth below, blood, fire, and smoky mist.
Before the great and shining day of the Lord,
The sun will be changed into darkness
And the moon into blood.
And all calling on the Name of the Lord will be saved.’

Peter’s application of this prophecy clearly indicates its fulfillment as happening during the time that he was saying this, during and after Pentecost 33-C.E. So, many religions teach that Joel’s prophecy concerning the last days had its application just in the last days of ancient Jerusalem… before its destruction by Roman armies in 70-C.E. On the other hand, where these same words (last days) are found in other Bible verses, these same religions teach that the fulfillment comes just during ‘the Lord’s Day.’ For example, notice the words found at 2 Timothy 3:1-5:
‘Recognize that the last days will bring fierce times. People will love themselves and money. They will be braggers, arrogant, blasphemers, disobedient to their parents, unthankful and disloyal. They won’t love their families or be willing to agree on anything. They will be slanderers who don’t have any self-control. They will be wild and won’t love anything that is good. They will be betrayers who are headstrong and proud. They will prefer pleasures to caring about God. They will have some form of religion, but they won’t follow it.’

Obviously, at least in the prophecy of Joel, the last days do refer to the time between Pentecost of 33-C.E. and 70-C.E. However, notice that this prophecy also mentions its fulfillment as happening during ‘the great and shining day of the Lord,’ so it seems to also indicate another fulfillment as coming in some future last days.

That there would be such a future period of last days (which would come after Jerusalem’s destruction), appears to be indicated by Jesus’ words as found throughout the book of John. For example, John wrote (some 29 years after Jerusalem’s destruction) that Jesus said (at John 6:39. 40), ‘This is what the Will of the One who sent me is: That I shouldn’t destroy anything He has given me, but that I should resurrect it on the Last Day. This is what my Father’s will is: That everyone who pays close attention to the Son and believes in him should have life in the age, and I will resurrect him on the Last Day.’

It is noteworthy that John didn’t then go on to explain that the resurrection had already started with the destruction of Jerusalem. So, apparently it hadn’t and the resurrection was still to come during some future last day. In fact, John’s writing of the Revelation indicates that the resurrection wouldn’t come until after what is referred to as ‘the battle of Armageddon’ (Revelation 16-20). Such conclusions lead us to believe that there are actually two periods referred to in the Bible as the last days:

1. The last days of Jerusalem

2. The Lord’s Day in which we could now be living.

That both last days would see similar fulfillments is indicated by Jesus’ words as found in Matthew 24 and Mark 13. If you read these chapters and reference the linked Notes, it seems clear that both last days would see the fulfillment of many (but not all of the same) prophecies. So, is there to be some future fulfillment of the outpouring of God’s Breath and its gifts as seen at Pentecost in these last days? Although every religion has reached strong but differing opinions and doctrines on this, the answer isn’t totally clear.

That there will be some special outpouring of God’s Breath in the last days, appears to be clearly indicated by Joel’s prophecy. However, while many religions that claim to experience these gifts usually express it through healing, snake handling, and speaking in tongues; notice that Joel’s prophecy speaks specifically of miraculous prophesying. And Paul, when speaking of such gifts at 1 Corinthians 12, 13, 14, actually discouraged speaking in tongues, putting prophesying and developing Christian love as foremost. Also, although the early Christians actually did Divine healing, this gift isn’t mentioned in Joel’s prophecy. So, if there is to be some modern fulfillment of Joel’s prophecy, it seems to center on prophesying (more so than giving interpretations of Bible doctrines) and on an unusual expression of love.

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

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Day of the Lord

Throughout the Bible, we find references to ‘the Day of Jehovah,’ and ‘the Day of the Lord.’ Are both of these references to the same time, and if so, how do we know?

There is no conflict between the two Days; in fact, they appear to be the same. Notice what we are told in the Revelation, when it is speaking of the beginning of that Day (at Revelation 12:10), ‘This is the moment when the salvation, the power, the Kingdom of our God, and the authorization of his Anointed One began.’

As you can see, the purposes of that Day are tied together. For, the establishment of God’s Kingdom (with the battle in heaven and the ouster of the Opposer and his messengers) and the authorization for Jesus (the Lord) to rule appear to begin at the same time.

So, does the Lord’s Day begin when the things spoken of in the Revelation start to happen? It appears to be so, because it starts out with John’s words (at Revelation 1:10), ‘Through the Breath [of God] I found myself in the Lord’s Day.’

What are some of the features of that Day? Well, they appear to start with the ouster of the Opposer and his messengers from heaven (See Revelation 12), which is followed by the destruction of ‘The Great Babylon’ (See Revelation 17, 18). Then in rapid succession there comes the ‘marriage of the Lamb’ (acceptance of the rest of the Anointed ones to heaven?), the Battle of Armageddon, the abyssing of the Opposer and his messengers, and the resurrection (see Revelation 19, 20). And finally, the Opposer is released for a short time, which precipitates the battle against Gog of Magog , and which is thereafter followed by the descent of ‘New Jerusalem’ to the earth, and the making of the ‘new earth and sky’ (see Revelation 21).

Also, in the prophecy found at Joel 2:1-12, ‘the Day of the Lord’ appears to start with the destruction of Jerusalem by worldly armies (the destruction of The Great Babylon?), and this is followed by the destruction of the worldly armies (see Joel Chapter Three). And in between these two events, we read of the marvelous outpouring of God’s Breath upon His faithful servants (Joel 2:28-32).

Peter wrote in length about this period, and at 2 Peter 3:7 he wrote: ‘What’s [now] in store for the earth and skies 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 a new sky.’ What does that really mean? Perhaps we’ll all have to live to see it to be sure.

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