Chapter 1

¹ Paul and Timothy, slaves of the Anointed Jesus; to all the Holy Ones in the Anointed Jesus [who are] in Philippi, along with the overseers and servants: ² May you have kindness and peace from God our Father, and from the Lord Jesus, the Anointed One.

³ I thank my God every time you’re mentioned, ⁴ and I’m always begging [God] in behalf of all of you… and I beg with joy, ⁵ because of the share you’ve had in the good news from the first day until now. ⁶ I’m confident that the one who started this good work among you will continue to perfect it until the Day of Jesus the Anointed One. ⁷ So, it’s righteous of me to be concerned about all of you, for I’ve kept you in my heart while I’m here in prison defending and reaffirming the good news, because all of you have shared with me in the kindness [of God].

⁸ God is my witness as to how much I long for all of you with the same tender affection that the Anointed Jesus has. ⁹ And this is what I keep praying: That your love can continue to grow more and more, along with your accurate knowledge and understanding. ¹⁰ [I also pray] that you will be sure to prove whether anything new that you hear is true, so you can be found to be sincere and not be stumbled until the Day of the Anointed One, ¹¹ and that you can be filled with righteous fruit through Jesus the Anointed One, to God’s glory and praise.

¹² Now, I want you to know this, brothers; I’m seeing results from the things that I’m doing for the advancement of the good news. ¹³ Why, my imprisonment because of the Anointed One has become public knowledge among the entire Praetorian Guard and everyone else [here]. ¹⁴ And because most of the brothers in the Lord now have greater confidence as the result of my imprisonment, they are showing more courage when it comes to fearlessly teaching the Word of God.

¹⁵ While it’s true that some are preaching the Anointed One out of envy and rivalry, many others are doing so for good motives… ¹⁶ they’re doing it out of love, because they know that [the reason why] I’m lying here is to defend the good news. ¹⁷ But none of the rest are doing it for a good reason; they’re preaching the Anointed One by arguing, and they think that this will create more problems for me while I’m in prison. ¹⁸ Why? It doesn’t make any difference, for whether they’re just pretending or sincere, the Anointed One is being made known, and I rejoice over this. In fact, I’ll keep on rejoicing, ¹⁹ because I know that through your earnest prayers and a [generous] supply of the spirit of Jesus the Anointed One, I will be saved. ²⁰ I eagerly hope (and don’t expect to be disappointed) that I will soon be able to speak freely about the Anointed One as before, and now even more so, whether my body is alive or dead.

²¹ Life to me is the Anointed One and death is my reward. ²² But if I keep living in the flesh, I consider this is the fruitage of my work. Which do I prefer? I won’t say, ²³ for I’m obsessed by the two. What I desire is to be released [from this body] and to be with the Anointed One. This is surely the best. ²⁴ However, for your sakes it’s better for me to remain in the flesh. ²⁵ And because I’m confident of this, I know that I will survive and still be with all of you. [That way, I’ll be able] to help you to grow in the joy of the faith; ²⁶ and then your reasons for pride in the Anointed Jesus will grow because of me, due to the fact that I’ll be with you again.

²⁷ Just behave in a way that’s worthy of the good news about the Anointed One, so that; regardless of whether I’m coming to visit or I’m far away, I can hear [good] things about you, such as; that you’re all standing firm with the same motivations, and that you’re serving the faith of the good news side-by-side as a single person, ²⁸ not being frightened by those who oppose you. Such [fine conduct on your part] proves all the others to be worthy of destruction, but you to be worthy of salvation. And such a thing comes from God, ²⁹ because you’ve been given the privilege to not only putting faith in Him, but also to suffer for the sake of the Anointed One. ³⁰ Yes, you’ve had to struggle with the same things that you saw I had to [struggle with], and which you’re now hearing, are happening to me again.

Chapter 2

¹ If there’s anything that would encourage me in the Anointed One (any consoling love, any sharing of Breath, any care or compassion… ² anything that would make my joy in you complete), [it would be to hear that] you all agree and share the same love; that you’ve become as a single person who is thinking the same thoughts; ³ [that you aren’t] doing anything out of spite or pride, but that you humbly believe all the others are better than you; ⁴ and that you’re not just watching out for yourselves, but for the best interests of each other.

⁵ Keep this attitude in you that the Anointed Jesus had. ⁶ For although he once existed in the same form as God, he didn’t consider trying to make himself equal to God. ⁷ Rather, he emptied himself into the shape of a slave and became a man. ⁸ And when he found himself shaped as a man, he humbled himself and became obedient to death… yes, death on a pole. ⁹ This is why God promoted him to a superior position and kindly gave him the name that is above all others, ¹⁰ so that in the name of Jesus every knee in heaven, on earth, and under the ground should bend, ¹¹ and every tongue should confess that Jesus the Anointed One is Lord, to the glory of God the Father.

¹² So, my loved ones; In the same way that you have always obeyed (not just when I’m there but also while I’m away), keep working toward your salvation as you tremble with fear. ¹³ For God is the One who provides the will and the way, if you have the desire.

¹⁴ Do everything without complaining or arguing, ¹⁵ so you can become blameless and innocent children of God who are unblemished in this crooked and twisted generation, among whom you shine as windows to the world! ¹⁶ Hang on to the life-giving words, so that on the Day of the Anointed One, I can be proud that I didn’t run without any reason, or have worked so hard in vain.

¹⁷ Why, even if I am being poured out as a drink offering over the sacrifice and welfare of your faith, I’m thankful and I rejoice with all of you… ¹⁸ and I want you to be glad and rejoice with me in that same way!

¹⁹ I hope in the Lord Jesus to send Timothy to you soon, so I can receive consolation by hearing how you’re getting along. ²⁰ For, I have no one else who shares this same spirit and who will genuinely care about your needs. ²¹ Everyone else is watching out for their own interests… not those of the Anointed Jesus. ²² But you recognize how well [Timothy] has proven himself, for he has slaved with me like a child with his father, when it comes to promoting the good news. ²³ So this is the man that I hope to send to you, just as soon as I see where I really stand in this situation I’m in. ²⁴ However, I’m confident in the Lord that I will soon be able to come to see you myself.

²⁵ I also considered it necessary to return EpaPhraditus (my brother, co-worker, and fellow soldier, but your envoy and social worker for my assistance) to you. ²⁶ This is because he has been longing to see all of you, and he’s concerned that you learned about his illness. ²⁷ Yes, he was indeed ill… almost to the point of death! However, God had mercy on him… and not just on him, but on me too, so I wouldn’t be grieved with sadness!

²⁸ So, I’m sending him to you immediately, and when you see him, you can rejoice again (which will give me less reason for grief). ²⁹ Give him your customary welcome in the Lord with all joy, and keep honoring such men! ³⁰ Why, he came very close to being killed because of doing the Lord’s work, and he has exposed his life to great danger in order to make up for your not being here to provide for my welfare.

Chapter 3

¹ Finally, my brothers, keep rejoicing in the Lord. The fact that I’m writing the same things to you again is no trouble for me, and it’s for your safety.

² Watch out for the dogs; watch out for those who do bad things; and watch out for those who cut the flesh. ³ We who offer our worship by the Breath of God, are the ones with the real circumcision! We take pride in the Anointed Jesus and we don’t put our confidence in the flesh.

⁴ However, if anyone has a reason for confidence in the flesh, it’s me. For, if anyone else thinks he has a reason for confidence in the flesh, I have even more, ⁵ [because I was] circumcised on the eighth day, [I’m] of the race of Israel, of the tribe of BenJamin, and a Hebrew from among Hebrews. When it comes to the Law, a Pharisee; ⁶ when it comes to zeal, a persecutor of the congregation; when it comes to righteousness by following the Law, one who proved himself blameless. ⁷ Yet, the things that I [once] considered my assets are what I now consider my losses, because of the Anointed One.

⁸ Why, for a fact; I consider everything a loss compared to the superiority of the knowledge of the Anointed One, Jesus my Lord. And because of him I’ve accepted the loss everything and consider it all a lot of garbage, so I can gain the Anointed One ⁹ and become one with him. This isn’t because of my own righteousness due to following the Law; it comes from faith in the Anointed One. It’s the type of righteousness that God gives for faith, ¹⁰ and this helps us to know [Jesus] and the power of his resurrection… and to share in his sufferings… and for me to resign myself to a death like his, ¹¹ so I can somehow be found worthy of an upward resurrection from the dead.

¹² [I’m not saying] that I’ve made it yet or that I’m already perfect, just that I’m chasing after it… I’m trying to grab hold of that for which the Anointed Jesus grabbed hold of me!

¹³ Brothers, I don’t think of myself as having achieved it, but I am doing this one thing; [I’m] forgetting the things in the past and stretching out to reach for the things that are ahead… ¹⁴ I’m running toward the goal, the prize of the upward calling from God, through the Anointed Jesus. ¹⁵ So, may all of us who are mature think like this… and if your thinking is inclined any other way, God will reveal this to you. ¹⁶ Besides, that’s why we’ve made such progress; because of following the same path.

¹⁷ Become united in imitation of me brothers, and keep your eyes on those who are walking this way, because we’ve set the example. ¹⁸ For, there are many that I often used to talk to you about who I now mention with tears, because they’ve become enemies of the Anointed One’s impaling pole. ¹⁹ And they will end up being destroyed, because their belly is their god, the things they are proud of are the things that shame them, and they just think about earthly things!

²⁰ As for us; we are citizens of heaven… from which we’re eagerly awaiting our savior, the Lord Jesus the Anointed One, ²¹ who will transform our lowly bodies and mold them into the body of His Glory, in the same way that He’s able to put all things under his authority.

Chapter 4

¹ So, my brothers who are loved and longed for (my joy and my [victory] crown), keep standing as you are in the Lord, O loved ones.

² I encourage EuOdia and SynTyche to think alike in the Lord. ³ Yes, and I’m also asking you who have truly shared under my same yoke to stick by these women who have worked so hard, side by side with me in the good news… along with Clement and the rest of my fellow workers whose names are [written] in the Scroll of Life.

⁴ Always rejoice in the Lord! I’ll say it again: Rejoice! ⁵ Let all men know how reasonable you are!

The Lord is near, ⁶ so don’t worry about anything! Plead and pray to God, in order to let Him know whatever you wish to ask Him for… in addition to thanking Him. ⁷ And then the peace of God that controls all thoughts will guard your hearts and your reasoning, through the Anointed Jesus.

⁸ Finally, brothers; Keep thinking about whatever things are true, serious, righteous, chaste, lovable, well spoken of, virtuous, and praiseworthy. ⁹ Keep doing the things that you learned, accepted, heard, and saw through me, and then the God of peace will be with you.

¹⁰ I’m so joyful in the Lord that you’ve finally started thinking about my needs again. It’s not that you’ve forgotten me, it’s just that you didn’t have much opportunity. ¹¹ I’m not saying this because I’m in need, for I’ve learned to be very self-sufficient. ¹² I know how to be poor, and I know how to have plenty. In everything and in every way, I’ve learned the secrets of how to have enough to eat and how to go hungry; of having plenty and of not having enough. ¹³ I have the strength for everything by the One who gives me power. ¹⁴ However, you have acted well by sharing with me during my difficulties. ¹⁵ In fact, you Philippians know that back in the early [days] of the good news – after I left Macedonia – not a single congregation was willing to share with me in the matter of giving and receiving, other than just you. ¹⁶ Even [when I was] in Thessalonica, you sent something to help with my needs… not just once but twice!

¹⁷ It’s not that I’m begging for such gifts; I’m just looking for the fruitage of becoming a greater part of your conversations. ¹⁸ I’ve received everything that I need from you, which is more than enough! I’ve been filled with the sweet-smelling odor of a sacrifice that is acceptable and very pleasing to God, now that I’ve received these things from you through EpaPhraditus. ¹⁹ Be assured that my God will in turn fully supply all your needs from His richness in glory, through the Anointed Jesus.

²⁰ Now, may our God and Father be glorified for ages of ages. May it be.

²¹ Give my greetings to all the Holy Ones in the Anointed Jesus. The brothers who are with me send you their greetings. ²² All the Holy Ones – and especially those of the house of Caesar – send you their greetings. ²³ May the kindness of the Lord Jesus the Anointed One be with the spirit [you’ve shown].

Notes

Scroll or Book of Life

The first mention of the Scroll of Life can be found in one of the songs of King David (Psalm 69:28), where he wrote, ‘From the Scroll of the Living may their names be erased, and among the righteous may their names not be written.’

So, we must assume that as early as the Eleventh Century B.C.E., God’s faithful worshipers had some concept of a record that God keeps of people who He counts among ‘the living.’ And as David pointed out, their names can be erased from God’s record once they are put there.

What is this Scroll, how does a person get his or her name written in it, and what does this mean for them?

Although God surely needs no actual written book to remember His faithful, the phrase ‘the Scroll (or Book) of Life’ is mentioned enough times in the Bible to assume that God does remember or record the names of those righteous who He counts among ‘the living,’ as opposed to those He numbers among ‘the dead.’

Who are ‘the living?’ They are likely the same as the ones who Jesus spoke of at John 5:24, when he said, ‘I tell you the truth: The one who hears what I say and believes in the One that sent me has life for the ages. He won’t have to be judged, but has crossed over from death to life.’

So we must assume that some conscious act of faith by each individual causes him or her to cross over ‘from death to life,’ and that is likely the time when a person’s name is written in the Scroll of Life. Then, as Jesus said, ‘He won’t have to be judged’ thereafter.

What is this act of faith? Today it would surely be the conscious act of choosing to be baptized. However, since baptism wasn’t practiced during the time of David, it appears as though all Israel had their names written in that Scroll when they came to worship and sacrifice at Jehovah’s Sacred Tent. And their names remained there as long as they remained faithful.

Notice that the Revelation speaks of several ‘scrolls’ being opened and of the ‘dead’ being judged by the things that are written in those scrolls. Who are these ‘dead?’ Well, by the time this happens, the series of events indicated there shows that all the resurrections will already have taken place (see Revelation 20:4-6), so these individuals aren’t dead any longer, for they are seen to be standing. As the result, this must mean that although they are no longer literally dead, but they are still counted as dead or dying and needing to be judged, and their names have yet to be written in the Scroll of Life.

So with this understanding, notice again the exact words of Revelation 20:12: ‘Then I saw the dead – the great and the small – standing before the throne, and several scrolls were opened. Then another scroll was opened, which was the Scroll of Life. And the dead were then judged by the things that were written in the scrolls, according to the things that they did.’

So from the above, we must assume that those who remain faithful worshipers of God have their names permanently sealed in God’s Scroll of Life upon their deaths, and are considered among ‘the living’ by God. Then, when they are resurrected, they will be counted as living, and there will be no need for them to be judged thereafter.

As for ‘the dead’ who the Revelation says are ‘judged by the things written in the scrolls,’ this likely means that they too will be resurrected, but they will likely be judged by the things they do after the resurrection and during the thousand-year period that the Slanderer is bound and in the pit (See Revelation 20:2, 3 and verses 5, 6).

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Overseer

The term overseer implies a misleading nuance in American English... but it’s still the best word to use. The Greek word that overseer is translated from is episcopos, which literally means onlooker (not as a person who is ‘over’ anyone). So, the term doesn’t imply a higher position but that of a caretaker.

A synonym that is used in the Bible for ‘overseer’ is ‘elder’ (presbyterios – older man). Elders were always males, and their job was to shepherd and teach the congregation. Another common English word for overseer is bishop.

The early Christian congregations may have been governed by bodies of elders who were appointed by the Apostles and their representatives, for this arrangement is similar to the way the cities of Israel were governed. However, history shows that after the First Century, just one man in a congregation or city likely held the position of bishop, elder, or overseer.

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

Should such an appointment be given to a man who isn’t known for his wisdom? If you read the Proverb you’ll repeatedly see the need to appoint just those who have proven themselves wise as judges and councilors. As Solomon wrote (at Proverbs 22:29), ‘An observant man and one sharp in his ways, will also stand beside kings. Never stand beside the dull witted.’

Were the qualifications for elder appointments that are listed at 1 Timothy 3:2-7 also to be used as the standard for removing elders? Paul gave no such instructions and there are no examples of this happening in the Bible. It appears as though the position of elder (older man, mayor, alderman, bishop, etc.) was a permanent appointment that would only be lost when the man dies, if he is found guilty of scandalous behavior, or if he should leave the primary doctrines of the faith.

Notice the list of qualifications that Paul gave Timothy to look for. The candidate must be someone who is:

Free from accusations

A husband of one wife

Moderate in his habits

Sensible (wise)

Friendly to strangers (hospitable)

A (qualified) teacher

Not addicted to alcohol

Not headstrong

Not quarrelsome

Not a greedy person

Takes the lead in his family

Has children who obey him seriously

Not a newly converted man

Someone who is spoken well of by those outside the congregation.

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

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Servants

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

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

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

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

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Breath

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

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

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

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

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

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

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

However, when Jesus died (as the words recorded at John 19:30 say), ‘he hung his head and quit breathing’ (gr. kai klinas ten kephalen paredoken to pneuma, or, and inclined his head giving/up the breath).

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What does In Mean?

The Greek word εν (en) simply means in. However, it is translated as in, one, in union with, and as other words, depending on the context, in most Bibles.

Especially in the book of John do we find the question raised, ‘Was Jesus really the same person as the God?’ This question is raised because the text at John 10:38 literally says, ‘… in order that you should know and you may be knowing that in (en) me the Father and I in (en) the Father.’

However, the text above is often translated as, ‘I and my father are one.’ Is this the true sense of what John wrote? Is Jesus ‘one with’ (the same as) the Father?

That could be a correct translation, but not in the context of the way the book of John was written. For example, notice how John 14:20 reads: ‘εν εκεινη τη ημερα υμεις γνωσεσθε οτι εγω εν τω πατρι μου και υμεις εν εμοι καγω εν υμιν,’ or, ‘In that the day you will know that I in (εν ) the Father of me, and you in (εν) me, and I in (εν) you.’

So, if John 10:38 means that Jesus is the same person as his Father, then John 14:20 means that all of Jesus’ followers are the same person and that they are also the same persons as Jesus and his Father. Is this a logical conclusion? No, because it doesn’t harmonize with numerous other scriptures that show his followers to be individuals, but one with (or in unity with) Jesus and God.

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Cross or Pole?

The Greek word stauros simply means pole. So, regardless of popular tradition and doctrine, there is no mention of a pole with a cross piece (cross) in the original Bible. Also, the Greek word staurotheto (which is translated crucified or hung on a cross) is translated impaled (put on a pole or stake) here, because that’s what it means.

Does any of this really make any difference? No, for whether the Romans used just an upright pole or one with a cross beam as a means of torture and execution is unimportant. However, if one views such a thing as an object of worship, then this is condemned in the Bible as idolatry. And they are also missing the point. For what should be held as sacred to us is the one who gave his life on our behalf, not the disgusting object of his execution.

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Forever, System of Things, or Age?

The Greek word aionos (pronounced ai-on-oss) is what the English word eon is derived from. It means an indefinite period. However, there is no exact English word to translate it. The best equivalents are age(s) or era(s). Please note that where the plural form of the word (ages) is used, it refers to a long time, at least multiple generations. However, where the singular form is used (age or era), this appears to mean a much shorter period, such as a lifetime, generation, or era. And where the term ages of ages is used (such as at Ephesians 3:21), which is usually said in reference to God, we would assume that this truly means forever.

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

Take for example, the unique way that aionos is used in the question that Jesus’ Apostles asked him, which is found at Matthew 24:3, ‘What will be the signs when you are near and this age will come to its conclusion?’

You can see that the word aionos obviously doesn’t mean forever, everlasting, or eternal in this case, nor did it mean world or system of things. It simply meant the age or the time before the end would come. And for them, that meant the age when the Temple at Jerusalem would be destroyed, because that’s what Jesus had just told them.

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

The ancient Hebrews viewed everything (and rightly so) as having a beginning and an end. For that reason, you will only find three places in the Bible where words are used that imply no end and none that imply no beginning. An interesting possible insight on the reason for this can be found at Hebrews 1:10-12, which says:

‘Long ago, O Lord, you laid the foundation of the earth and your hands made the heavens. They will destroy themselves, but you will remain. They will grow old just like clothes do. Then, as [you would do to] a robe, you> will wrap them up and repair them like clothes. Yes, you are the one, and your years will never run out.’

The problem with most Bible translations is that when they encounter the word aionos in all its different tenses, they interpret it according to accepted doctrine, not according to the way that Jesus and his disciples used it. So the common renderings forever, eternal, and everlasting are used even when the word is in its singular form (aioni, aiona, aionos, aionion, aionian, aionios, aioniou), and this totally distorts the meaning of the text.

Take for example, the scripture at John 5:24, where Jesus said, ‘I tell you the truth; the one who hears what I say and believes in the One that sent me will have life in this age. He won’t have to be judged, but has crossed over from death to life.’

Most Bibles translate Jesus as saying that those who believe in the One who sent him will have everlasting life (or the equivalent). However, the words that Jesus used there were, zoe aionos (life age – singular), not zoe aionion (life ages – plural).

Notice how Jesus explained the meaning of these words with his next statement, ‘He won’t have to be judged, but has crossed over from death to life.’

So, what Jesus was saying here, wasn’t that they would have everlasting life, but that they would (in their current life) be considered among the living, not among the dead (see Revelation 20:12). This doesn’t necessarily mean that they won’t live forever; it’s just that Jesus wasn’t really saying that.

From consideration of the evidence found in the bulk of Jesus’ words about life, the conclusion might be logically reached that he never taught the hope of ‘life eternal,’ ‘everlasting life,’ or ‘immortality,’ in those specific words. However, the concept is still there. What he taught was that (unlike those whom God considers to be ‘dead’) living people will receive ‘life in the age,’ meaning, they will be considered worthy of life by God during their lifetimes.

Two words imply infinity in the Bible. One is the Greek word athanasia (undying), which is only found in two places, 1 Corinthians15:53, where it mentions resurrected ones as clothing themselves with immortality, and at 1 Timothy 6:16, where Paul speaks of Jesus as having received it. The other Greek word, aidios, which is found at Romans 1:20 and at Jude 6, is used to describe God’s Power and Might as eternal.

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

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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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The Anointed

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

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

1. Because Christ has almost totally lost its meaning to most Bible readers today, and most have come to believe that ‘Christ’ was part of Jesus’ name. It wasn’t.

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

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

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

So, the word means anointed. But if you prefer the word Christ, then David and Solomon were Christs, for you can’t have it both ways.

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

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

Also, notice what can be learned from a proper understanding of the Greek words by looking at Matthew 24:24. For what he actually said was, ‘Because false Anointed ones and false prophets (gr. pseudo christon kai pseudo prophetai) will arise and they will perform great signs and omens to mislead (if possible) even the elected.’

So, Jesus wasn't necessarily saying that people would come claiming to be him, but people would come falsely claiming to be the anointed and prophets.

At Exodus 29:29 we find that Aaron and his sons were to be ‘anointed’ as Priests to Jehovah, and that this action would make them ‘holy,’ or clean. It also signified that had been ‘chosen’ to this office by God. And in Leviticus, when we read of the ‘anointed’ Priest, the reference seems to be to the one who had been chosen for the special office of what later became known as the High Priest, which gives credence to our translating Christos as Anointed One, rather than Christ, in the Christian Era Scripture (NT) portion of this Bible. However, at least in the case of Aaron and his sons, fragrant herbs were added to the oil to give it a pleasing odor. This is implied at Exodus 25:7 where the Israelites were asked to donate ‘fragrances for anointing oil.’ And we find the exact formula for the anointing oil at Exodus 30:34, where we read that it was to be made of ‘sixteen pounds of choice myrrh flowers, eight pounds of sweet-smelling cinnamon, eight pounds of sweet-smelling calamus, sixteen pounds of cassia (for the Holy Place), and a gallon of olive oil.’

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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 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 ‘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).

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 Babylon the Great?), and this is followed by the destruction of the worldly armies, in Joel Chapter Three (Armageddon?). 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: ‘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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