Chapter 1

¹ Paul, who by the will of God is an Apostle of the Anointed Jesus, and our brother Timothy, to the congregation of God in Corinth, as well as to all the Holy Ones throughout Achaia; ² May you receive loving care and peace from God our Father and from our Lord, Jesus the Anointed One.

³ May the God and Father of our Lord Jesus the Anointed One – the Father of mercy and the God of all comfort – be praised. ⁴ For, [He’s] the One who comforts us during all our trials, and enables us to comfort others that are undergoing trials, from the comfort we receive from Him. ⁵ And since we have plenty of suffering because of the Anointed One, we receive plenty of comfort through the Anointed One… may it be.

⁶ So, when we’re being tried, it’s over your comfort and salvation. And we are comforted by the fact that the comfort [you receive] is helping you to endure the trials that we [all] share in suffering. ⁷ So our hope for you is firm, because, we know that if you share the suffering, you’ll also share the comfort.

⁸ Brothers, we want you to know of the trials that we endured while we were in the [province of] Asia. We were under so much pressure that we thought there was no way out and we feared for our lives. ⁹ In fact, we believed that we had been condemned to death. [The purpose of] this was to teach us not to trust in ourselves, but in God who raises the dead. ¹⁰ Yes, He rescued us – and will rescue us – from as great a thing as death… and we hope that He’ll keep on rescuing us. ¹¹ You can help in this matter by praying for us, so that many faces will give thanks for the gifts we were so kindly given.

¹² This is the thing we have to brag about… it’s something that our consciences testify to: It wasn’t with fleshly wisdom but (with God’s loving care) in holiness and godly sincerity that we’ve been conducting ourselves in the world, and especially toward you.

¹³ Now, we’re really writing to you about something that you already know and understand, and which I hope you will keep on recognizing to the end; ¹⁴ that we are something for you to brag about, just as you’ll be for us in the Day of our Lord Jesus.

¹⁵ So, it’s with this type of confidence that I had plans to come to you… to give you a second reason for joy. ¹⁶ I [planned to] come there on my way to Macedonia and to stop there on my way back, then to have you escort me part of the way to Judea.

¹⁷ Well, when I hoped to do this, don’t think that I did so lightly. Rather, believe that what I planned to do in the flesh is what I really planned to do, so my yes would mean yes and my no would mean no. ¹⁸ Have faith in God that when we tell you yes, we don’t mean no, ¹⁹ because the Son of God (the Anointed Jesus) who Silvanus, Timothy, and I have preached to you about, didn’t become yes, but really no; for his yes meant yes. ²⁰ Why, all the promises of God – as many as they are – have become yes through him. That’s why we say, ‘so be it’ to God, through him; so his glory might come through us.

²¹ The One who guarantees that we all belong to the Anointed One (and He who anointed us) is God. ²² He has put His seal [of approval] on us and He gave us a pledge… [His] Breath that’s in our hearts.

²³ Now, I call God as a witness against myself, that the reason why I haven’t come to you in Corinth yet, is to spare you. ²⁴ For, we aren’t the masters of your faith, we’re just co-workers for your joy; and the reason why you’re standing is because of your faith.

Chapter 2

¹ I’ve decided not to come to you again, as long as I’m feeling sad about you, ² because; if I’ve made you sad, then who can cheer me up, other than those who’ve been saddened by me? ³ As the result, I’m writing this so that when I do get there, those who I should be rejoicing over won’t sadden me. You see, I’m confident that I have reasons to be joyful over you. ⁴ And I’m writing with great difficulty, pain of heart, and tears, not to make you sad, but so you may know of the special love that I have for you.

⁵ If anyone has made you sad, he hasn’t made me sad, so I’m not really laying any further burdens on you. ⁶ For, the discipline that the majority of you gave this man was sufficient. ⁷ So now, kindly forgive and comfort him, that he won’t somehow be swallowed by his deep sadness… ⁸ I’m telling you to let him know that you love him!

⁹ The reason why I wrote you [before] was to prove that you’re obedient in everything. ¹⁰ Why, if you forgive anyone for anything, I do too. And when I forgive someone through you before the Anointed One (if I ever have anything to forgive), ¹¹ it’s so that none are lost to the Opposer, because we know how he operates.

¹² Well, when I got to Troas to preach the good news about the Anointed One and found that a door was opened to me in the Lord, ¹³ I was deeply disturbed by the fact that I couldn’t find Titus, my brother. So, I left them and went on to Macedonia.

¹⁴ Thanks to God, who (through the Anointed One) always leads us triumphantly, and who uses us to make the [sweet] smell of knowledge about Him known everywhere – ¹⁵ because we are the sweet smell of the Anointed One and of God to both those who are being saved and to those who are perishing – ¹⁶ we’re the smell of death to the dying and [the smell] of life to the living. So, who is qualified to do this work? ¹⁷ We aren’t like others who are peddlers of the word of God. Rather, we speak sincerely from God and before God, through the Anointed One.

Chapter 3

¹ Do we have to introduce ourselves to you again; or do we (as do some men) need introductory letters either to you or from you? ² For, you are our letters that are written in our hearts, which are recognized and being read by all men, ³ since you’ve proven to be a letter of the Anointed One whom we are serving. And you aren’t written in ink, but in the Breath of the living God… not on tablets made of stone, but on tablets made of flesh… on hearts! ⁴ And we’re confident of this, through the Anointed One, by God.

⁵ We shouldn’t ever think that anything comes from ourselves, because our qualifications come from God. ⁶ For, it is He who qualified us to be servants of a New Sacred Agreement… not of something that’s written, but something [that comes] from the Breath [of God], because the thing that was written kills, but the Breath [of God] brings life!

⁷ Now, if service to the written letters (which were engraved in stone and bring death) came with so much glory that the sons of Israel couldn’t even look at Moses’ face because of the shine (that was to pass away), ⁸ why shouldn’t service to the Breath [of God] come with much more glory? ⁹ And if service to something that condemns brings glory, how much more does serving righteousness bring glory, ¹⁰ so, that which was once made glorious is no longer glorified because of this greater glory? ¹¹ And if the thing that was to be done away with came in glory, how much more will the thing that remains be glorified?

¹² So, since we have such a hope, we can speak out clearly. ¹³ We aren’t acting like Moses, who put a veil over his face so the sons of Israel wouldn’t see something that was to be done away with in the end. ¹⁴ For, this [veil] made their thinking dull. And right down to today, that veil still hangs down as a covering whenever the Old Sacred Agreement is read, because it has been done away with by means of the Anointed One. ¹⁵ And right down to today, whenever Moses is read, they have a veil over their hearts. ¹⁶ However, when they turn to the Lord, this veil is removed. ¹⁷ For, the Breath [of God] is lord, and where the Breath [of God] is lord, there’s freedom! ¹⁸ So, all of us, when we uncover our faces, have the glory of Jehovah… we reflect the glory of Jehovah like mirrors, and we are transformed from [one] glory to [another] glory, which comes from Jehovah’s Breath.

Chapter 4

¹ That’s why, ever since we’ve been given the mercy of this service, we haven’t behaved badly, ² but we’ve given up those secret things that bring shame. We aren’t acting without principles or misapplying the Word of God; we’re making the truth known and taking our stand before every human conscience in the sight of God.

³ Why, if the good news that we bring is hidden, it has only been hidden among those who are dying… ⁴ the unbelievers, whose minds have been blinded by the god of this age, so that the light of the glorious good news about the Anointed One (who is the image of God) doesn’t shine through.

⁵ We aren’t preaching for ourselves, but for the Anointed One… the Lord Jesus. And we are your slaves for Jesus’ sake, ⁶ because God said, ‘Light will shine from the darkness.’ So He has caused the light of knowledge about the glory of God (through the face of the Anointed One) to shine in our hearts. ⁷ And we store this treasure in [these] clay pots, so that the power may prove to be God’s and not our own.

⁸ For, though we’ve been under pressure in every conceivable way, we’ve never been cornered; though we didn’t know a way out, we’ve never been left without a way; ⁹ though we’ve been persecuted, we’ve never been let down; and though we’ve been knocked down, we’ve never been destroyed. ¹⁰ Why, we always bear the death of Jesus’ body, so that the life of Jesus can show in our bodies. ¹¹ [And that’s why] we who are alive are always being handed over to death for Jesus’ sake; so that the life of Jesus can be seen in our dying flesh. ¹² As the result, death is at work in us, but life [is at work] in you.

¹³ Now, we share the same spirit of faith, for it is written: ‘I believed, and as the result, I spoke.’ So, [because] we believe, we speak. ¹⁴ For, we know that the One who raised the Lord Jesus will also raise us to be with Jesus… and we will be standing there beside you! ¹⁵ Why, everything is being done through you, so that this loving care can grow as [you] increase, and there will be more giving of thanks to God’s glory.

¹⁶ No, we aren’t behaving badly. And although the man [you see] on the outside is wasting away, the man on the inside is being renewed day by day. ¹⁷ For, although the birth pains that [we endure] are momentary and light (and there are many of them), there is also an accumulation of ages of glory that’s working its way down to us. ¹⁸ So, don’t pay attention to the things that are seen, but to the things that are unseen; because the things that you see are temporary, but the things you don’t see last through the ages.

Chapter 5

¹ Therefore, we know that; Whenever our earthly house (this temporary dwelling) is done away with, we have a building from God that lasts through the age… it’s a house in the heavens that isn’t made with hands. ² We groan over this, because we long to put on that house from heaven. ³ In fact, we want to put it on, so we aren’t left naked. ⁵ Yet, we who are in this temporary dwelling groan and are under pressure, because we don’t really want to take it off and to put on the other, so as [to allow] that which is dying to be swallowed by life.

⁵ Now, the One who made us this way is God. And He gave us a sample of what’s coming… His Breath. ⁶ So, we are always showing courage, because we know that as long as we’re at home in this body, we aren’t at home with the Lord… ⁷ we’re walking by faith, not by something we can see. ⁸ Yes, we show courage and are happy to leave this body at home, so we can make our home with the Lord. ⁹ And we flatter ourselves by trying to please Him, whether we’re at home with Him or away from Him.

¹⁰ And in order for this to be shown about all of us, we must [each] stand before the court of the Anointed One. Then each one will receive something for the things he did [while he was] in the body, either for the good or for the vile.

¹¹ And since we understand the fear of the Lord, we continue to persuade men. However, God sees what we are… and I hope that your consciences also see what we are. ¹² For, we aren’t trying to convince you of our merits once again; we’re just giving you reasons to brag about us, so you’ll have something to offer to those who are influenced by what we look like on the outside, not by what’s in [our] hearts. ¹³ So, if we were out of our minds, it was to God. But if we were in our right minds, it was to you.

¹⁴ For, the love of the Anointed One moves us to the opinion that one man died for everyone – yes, they all really died – ¹⁵ but he died for them all, so that no one who is living might live for himself anymore, but for the one who died for them and was then raised.

¹⁶ So from now on, we don’t know anyone by the flesh. And even if we knew the Anointed One in the flesh, we certainly don’t know him that way anymore. ¹⁷ For, if anyone is in the Anointed One, he’s a new creation… yes, the first things have passed away, and {Look!} the new things have come to be!

¹⁸ However, everything comes from God, [and He] brought us back into a good relationship with Him through the Anointed One; then He gave us the service of this restored relationship ¹⁹ by putting the restoring words in us; that through the Anointed One, God was reconciling the world to Himself by no longer holding their sins against them. ²⁰ And as the result, we are now ambassadors for the Anointed One!

So, God is calling [people] through us, and we are begging on behalf of the Anointed One, ‘Come back to a relationship with God!’ ²¹ Yes, He made the one who didn’t know sin to be sin for us, so we could become God’s righteousness through him.

Chapter 6

¹ So, as your fellow workers, we also beg you not to waste the loving care of God. ² For He says to you, ‘I heard you during a time of favor and I helped you in a day of salvation.’ Look! Now is the time of favor! Look! Now is the day of salvation!’

³ We aren’t doing anything to offend anyone so our service can remain spotless. ⁴ Instead, we’re taking our stand as God’s servants in everything… by enduring many difficulties, by shortages of necessities, ⁵ by beatings, by imprisonment, [at the hands of] mobs, by hard work, by sleepless nights, by hunger; ⁶ and by holiness, knowledge, patience, loving care (through the Holy Breath [of God]); by love that isn’t judgmental; ⁷ by telling the truth through the power of God; and by [using] the weapons of righteousness (the right-handed ones and the left-handed ones); ⁸ through glory and dishonor; through bad reputations and good reputations; as ‘deceivers’ who tell the truth; ⁹ as unknown, but recognized among the dying (and yet, look, we’re alive!); as those who were disciplined but not yet condemned to death; ¹⁰ as sad, but always rejoicing; as poor, but making many rich; as having nothing, and yet owning it all!

¹¹ Why, our mouths have been opened to you, Corinthians, and our hearts are spread wide open! ¹² So, you aren’t having a hard time finding room inside us; you’re having a hard time making room [for us] inside of you… ¹³ and this brings its own reward. So, I’m telling you as [my] children: Make more room [inside yourselves] also!

¹⁴ Don’t yoke yourselves unevenly (like different types of animals under the same yoke) with those who don’t believe, for what do righteousness and law-breaking have in common? Or what does light have in common with darkness? ¹⁵ What harmony is there between the Anointed One and the wicked one? What can a faithful person share with an unbeliever? ¹⁶ And what arrangement can the Temple of God have with idols?

Why, we are living temples of God; and as God said: ‘I will live and walk among them… I will be their God and they will be My people.’ ¹⁷ ‘Come out of their midst and separate yourselves, says Jehovah. Don’t touch anything unclean and I’ll take you in!’ ¹⁸ ‘I will be your Father, and you will be My sons and daughters, says Jehovah the Almighty.’

Chapter 7

¹ So, since we’ve been given these promises, loved ones, let’s wash off all the filth of the flesh, as well as the person we are on the inside, and become perfectly holy in the fear of God.

² Make room for us, because we haven’t wronged anyone, corrupted anyone, or taken advantage of anyone. ³ I’m not saying this to condemn you, because (as I told you before) you’re in our hearts, so we will live together and die together.

⁴ I feel perfectly free to speak to you, and I have many reasons to brag about you, for I’m very comfortable [with you] and overflow with joy over all the difficulties that we’ve shared.

⁵ Since we’ve arrived in Macedonia, our bodies haven’t had any relief, for there have been problems over everything. On the outside there are fights, and on the inside there is fear. ⁶ However, the God who comforts the lowly, provided comfort to us through the presence of Titus. ⁷ And it wasn’t just his presence alone that brought us comfort, but it was also due to the comfort that he felt over you, since he again brought us word of your longing, mourning, and zeal for me. And that made me very happy.

⁸ Now, if my [first] letter made you sad, I don’t regret it. And even if I did regret it [at first], I see that my letter just saddened you for a little while. ⁹ But now I’m rejoicing… not because you were saddened, but because you were saddened into repenting! You were saddened in a Godly way, so we didn’t damage you! ¹⁰ You see; being sad in a Godly way brings repentance that saves, and there’s nothing to regret in that. But worldly sadness brings death.

¹¹ So, look at what this sadness in a Godly way has accomplished; see how it speeded things up, created answers, caused indignation, fear, desire, zeal, and vengeance! For, you proved yourselves pure in every way in this matter!

¹² I didn’t write you because of the one who acted unrighteously, or because of the one that was treated unrighteously, but to prove how earnestly you obey us in the sight of God. ¹³ This is the reason why we’ve been comforted!

In addition to this comfort, we have even more reason to be happy, because of the joy of Titus. For, the man that he is inside has been refreshed by all of you. ¹⁴ So, if I have bragged to him about you, I haven’t been given any reason to be ashamed of it, because everything that we said about you is true… yes, after we bragged about you to Titus, that [bragging] has proven to be true! ¹⁵ And he cares for you even more deeply now, as he remembers how well you obey, and how all of you received him with fear and trembling. ¹⁶ So, I rejoice and am encouraged in every way because of you.

Chapter 8

¹ Brothers, we want to tell you about how God’s loving care has been shown toward the congregations of Macedonia. ² Although they are undergoing many trials and difficulties, their tremendous joy and deep poverty brought out the richness of their generosity. ³ For, as they were able (and I testify that it was more than they were able to do) ⁴ and of their own accord, they kept begging us repeatedly to [allow them to] have a share in contributing to the collection for the Holy Ones. ⁵ And it wasn’t just as we had hoped they would do, but they gave first to the Lord and then to us, as it was God’s will. ⁶ This led us to encourage Titus (since he was the one who initiated it) to complete the collection among you. ⁷ So, because you’re prospering in everything – in faith, words, knowledge, eagerness, and in our love for you – may you also prosper in similar [acts of] loving care.

⁸ I’m not saying this to pressure you; [I’m saying this] because these others have been so eager, and because I want to prove the genuineness of your love. ⁹ For, you know of the loving care that was shown by our Lord Jesus the Anointed One. Why, although he was rich, he became poor for your sakes, so you could become rich through his poverty.

¹⁰ This is my opinion and it’s the best way to handle it: Last year, you were the first of those who wanted to give, and you even started to contribute. ¹¹ And now; finish what you started, so we can bring all that eagerness and willingness to a conclusion. Give from whatever you have on hand, ¹² because, if [people] are already willing, it’s best to accept what they have, rather than what they don’t have.

¹³ Now, I’m not trying to make it harder on you than for the others, ¹⁴ because everything equals out. If you can give more right now, that makes up for those who can give less. And if others can give more than you, that makes up for those [of you] who can give less. So, everything balances out. ¹⁵ As it’s written: ‘The person with much didn’t have too much, and the person with a little didn’t have too little.’

¹⁶ Now, thanks to God that He put the same earnestness [that I have] for you into the heart of Titus. ¹⁷ For, he has responded to your encouragement and has decided to return to you quickly. ¹⁸ We’re also sending a brother along with him, whose praise in the good news has spread throughout all the congregations. ¹⁹ And that’s not all; He was appointed by the congregations to be our traveling companion and to distribute the gifts that are so willingly being donated for the glory of the Lord. ²⁰ That way, we can avoid having anyone complain about us over the generous contributions that are being handled by us. ²¹ For, we are planning ahead to do good things, not just in the sight of the Lord, but also in the sight of men.

²² And of course; we’re sending our brother with them who has proven to be sincere so many times and in so many things, but who is now much more sincere because of his greater confidence in you.

²³ Now, if there’s any question about Titus; he’s my partner and my co-worker for your interests. Or if [there are any questions] about [the rest of] our brothers; they are apostles to congregations and a glory to the Anointed One. ²⁴ So, prove your love for them, which we’ve been bragging about to the [other] congregations.

Chapter 9

¹ Now, regarding the collection for the Holy Ones; I shouldn’t have to write you, ² for I know how eager you’ve been. Why, I’ve bragged to the Macedonians about you, telling them that Achaia has been ready for a year now; and your zeal has been an incentive to most of them. ³ So, now I’m sending the brothers [to you] so that our bragging about you isn’t in vain… I hope that you’re ready, as I said you’d be. ⁴ Otherwise, if the Macedonians should come with me and find that you aren’t ready, needless to say, we’d be shamed by the assurances we gave.

⁵ So, I thought it would be best to encourage the brothers to come to you ahead of time, and for you to get the generous gift ready that you promised ahead of time. That way, what is given will for a fact be a generous gift, and not something that we’ve extorted from you.

⁶ Remember that; He who plants little, harvests a little; and he who plants much, will harvest much. ⁷ So, may each one do whatever he has resolved in his heart… but not grudgingly or under pressure, because God loves a cheerful giver.

⁸ [Remember that] God can show all His loving care for you, so you can have enough of everything, including more than enough for every good purpose! ⁹ As it’s written, ‘He has freely scattered gifts to the poor, so His righteousness remains through the age.’ ¹⁰ Thus, the One who supplies plenty of seeds to the farmer and enough bread to those who eat, will supply (and even multiply) the seeds you need to plant, and He will increase your harvests because of your righteousness.

¹¹ So, you are really being made rich because of your generosity… for which we thank God! ¹² Because, the purpose of this public collection isn’t just to supply the needs of the Holy Ones abundantly, but also to [make you] rich through their many words of thanks to God.

¹³ The proof of the value of this service is when [people] glorify God because of you, as you continue to obey and preach the good news about the Anointed One (and because you’re so generous in your contributions to them and to everyone). ¹⁴ So, they pray for you and long [to see] you, because of the tremendous loving care that God has shown them through you. ¹⁵ Thanks to God for His indescribable gift!

Chapter 10

¹ Now, I (Paul) am begging you through the mildness and obedient ways of the Anointed One, before whose face there is lowliness in you; and although I’m absent I have this encouragement in you, ² I beg that while I’m not there, I can be encouraged to dare to take on some of those who think of us as just fleshly. ³ And although we are for a fact just flesh, we don’t fight in fleshly ways, ⁴ because the weapons that we use aren’t fleshly… they come from the power of God, and they can tear down fortifications! ⁵ So, [we use them to] tear down ideas and all sorts of high-minded things that are raised against the knowledge of God… we capture all thoughts and force them to obey the Anointed One; ⁶ and we are ready to avenge any disobedience (whenever you are disobedient); ⁷ for you are just looking at faces!

Now, if anyone trusts that he belongs to the Anointed One, let him consider the fact that; As he belongs to the Anointed One, so do we! ⁸ So, even if I brag a little too much about the power that the Lord gave us to build you up (not tear you down), ⁹ I’m not ashamed if I also give you the impression that I want to terrify you with my letters. ¹⁰ Because, it’s a fact that some are saying, ‘His letters are heavy and forceful, but when he’s here, he’s weak and what he says is worthless.’ ¹¹ So, may they be reminded that what we write about in letters when we’re away, is what we’re going to do when we get there!

¹² Now, we don’t dare to make comparisons… we don’t compare ourselves with some who think too much of themselves. Because, when they measure themselves, or when they compare themselves against themselves, they don’t really come to the right conclusions.

¹³ But as for us; We don’t have to brag about how we measure up. Rather, we gage everything by the ruler that God gave us to measure with… and that ruler reaches as far as you! ¹⁴ So, we aren’t stretching ourselves out too far, as though we can’t reach you, because we were the first to come all the way to you [when we] preached the good news about the Anointed One. ¹⁵ And these braggarts can’t measure [themselves against] the efforts of others.

So, it is our hope that; As your faith grows, we will be recognized as great among you when you measure us by this ruler; for then we will be more prosperous ¹⁶ as we go preaching the good news to regions that are far beyond you. And then there will be no more bragging over the measurements of someone else’s ruler. ¹⁷ ‘Let the one who brags, brag about the Lord.’ ¹⁸ Because, he who sets himself up [as important] isn’t the one who is approved. Rather, it’s he who the Lord recommends!

Chapter 11

¹ Now, I figured that you would put up with a little of my silliness; and you are in fact putting up with me. ² But I’m jealous over you with a Godly zeal, because I personally promised you in marriage to a husband as a chaste virgin, to stand beside the Anointed One. ³ However, I’m afraid that somehow, in the same way that the snake cunningly seduced Eve, your minds might be corrupted away from the sincerity and the chastity that are owed to the Anointed One.

⁴ So, if someone comes preaching about a Jesus other than the one we preached to you, or if you receive an inspiration other than the one you’ve already received, or if [you hear] good news other than what you’ve [already] accepted, you tolerate it well.

⁵ Now, I don’t think that I’ve done anything to prove myself inferior to your super-fine ‘apostles.’ ⁶ And even if I am an unskilled speaker, I’m certainly not [inferior] when it comes to knowledge, for I’ve shown this to you in everything!

⁷ Did I commit some sin by humbling myself so that you would be elevated, when I gladly preached the good news of God to you free of charge? ⁸ Then I must have robbed other congregations by accepting their provisions in order to serve you, ⁹ for when I was with you and in need, I didn’t make myself a burden to anyone. Why, the brothers who came from Macedonia supplied what I needed more than adequately.

Yes, I’ve kept myself from being a burden to you in every way… and I’ll keep on doing so. ¹⁰ By the Anointed One; it’s a fact that nobody will put an end to this reason for my boasting in the area of Achaia. ¹¹ Why not? Is it because I don’t love you? God knows [that I do].

¹² What I’m doing is what I will continue to do, so I can cut off the attacks from those who wish to attack [me]. They want to be proclaimed our equals in this thing that they’re bragging about. ¹³ Yet, they are false apostles… deceivers who are trying to turn themselves into the Apostles of the Anointed One. ¹⁴ And that should come as no surprise, because even the Opposer keeps turning himself into a messenger of light; ¹⁵ so it’s nothing special that those who serve him keep turning themselves into servants of righteousness. However, their end will reflect what they’re doing.

¹⁶ Allow me to tell you this once again: Don’t allow anyone to think that I’m foolish! But if you accept me, even though you think I’m foolish, that gives me a little more to brag about.

¹⁷ Now, I’m not saying this to follow the Lord’s example, but foolishly as a braggart… ¹⁸ since many are bragging as humans do, I’ll brag also. ¹⁹ It seems that you’re just too happy to put up with foolish people, because you’re so reasonable. ²⁰ In fact, you put up with anyone who enslaves you, or who eats, or who takes, or who puts himself on high, or whoever slaps you in the face! ²¹ So, I’m talking as though we were dishonored and weak. Yes, if anyone is daring, I’ll foolishly say that I’m daring also!

²² Are they Hebrews? I’m one also! Are they Israelites? Me too! Are they Abraham’s seed? So am I! ²³ Are they servants of the Anointed One? I reply like a crazy man; I’m even more so! For, [I’ve] worked harder, been in prison more times, been beaten more that anyone else, and have often been near death. ²⁴ Why, five times I received forty strokes less one from the Judeans! ²⁵ I was beaten with rods three times, I was stoned once, I’ve been shipwrecked three times, and I’ve spent a night and a day in the sea!

²⁶ In my travels, I’ve often been in danger from rivers, from robbers, from those of [my own] race, and from [people of] the nations. [I’ve been] in danger in cities, in deserts, at sea… and in danger from false brothers! ²⁷ [I’ve] worked and labored hard; I’ve often been sleepless, hungry, thirsty, and starving; and many times [I’ve even been] cold and naked! ²⁸ And aside from these external things, there are the anxieties [that I feel] for all the congregations that flood over me each day.

²⁹ Who is weak that doesn’t make me weak? And who falls into a trap that doesn’t set me on fire?

³⁰ If there has to be bragging, then I’ll brag about the things that show I’m weak!

³¹ Why, the God and Father of the Lord Jesus (the One who is to be praised through the ages) knows that I’m not lying. ³² In Damascus, the governor (under Aretas the king) posted guards around the city to arrest me. ³³ But I was lowered through a window in the wall inside a wicker basket, to escape his hands.

Chapter 12

¹ Yes, although it isn’t good, I have to brag! Allow me to pass on some supernatural visions and revelations from [the] Lord:

² I know a man in the Anointed One, who some fourteen years ago (whether [it happened] in the body or out of the body, I don’t know, only God knows) was caught away (in whatever state) into the third heaven. ³ Yes, I know such a man (whether [it happened] in the body or apart from the body I don’t know, only God knows), ⁴ who was caught away into paradise and heard unspeakable things that are illegal for a man to say. ⁵ I will brag about a man like that, but I won’t brag about myself, except about my weaknesses. ⁶ Because, if I wish to brag I won’t be foolish, I’ll tell the truth. However, I’m not going to do that, because I don’t want anyone to give me more credit than what he sees that I am, or hears what I say, ⁷ because there are so many things to reveal.

And, so that I wouldn’t think too much of myself, I was given a thorn in my flesh… a messenger from the Opposer that keeps slapping me so I don’t get too impressed with myself. ⁸ I’ve begged the Lord three times to remove it from me, ⁹ and He really answered me and said, ‘My loving care is enough for you. [Your] power is being perfected [by your] weakness!’

As the result, I’ll gladly brag about my weaknesses, so the power of the Anointed One may cover me like a tent. ¹⁰ I [actually] appreciate weaknesses, insults, being in need, and experiencing persecution and difficulties for the Anointed One, because when I’m weak, that’s when I’m powerful!

¹¹ I’ve become foolish… and you made me that way, because I should have been recommended by you! Why, even if I were nothing, I wouldn’t be less than those super-fine ‘apostles’ in any way. ¹² Indeed, it was the sign of an Apostle that produced endurance in you by means of signs, omens, and powerful works. ¹³ So, in what way have you received less than the rest of the congregations… other than the fact that I wasn’t a burden to you? Kindly forgive me for this wrong!

¹⁴ {Look!} This is the third time that I’ve gotten ready to come to you, and I won’t be a burden to you, because I’m not looking for the things you have, but for you! You see, children shouldn’t be setting something aside for their parents; parents [should be setting things aside] for their children! ¹⁵ As for me, I will happily spend and be spent for your lives!

Now, if I love you the most, should I then be the one who is loved the least? ¹⁶ Let it be, but I’ve never been a burden to you.

Or was I sneaky and did I catch you by trickery? ¹⁷ Why, I didn’t take advantage of you through any of those that I sent to you, did I? ¹⁸ I urged Titus [to go to you] and I sent a brother along with him. Titus didn’t take advantage of you in any way, did he? Don’t we both act the same way and follow in the same footsteps?

¹⁹ Have you been thinking about all of this as we’ve been defending ourselves to you? For, we’re speaking before God [and] in the Anointed One! Loved ones; everything [we’ve done is] to build you up! ²⁰ Yet, I’m afraid that when I arrive, I may not find you to be as I wish… then I might not prove to be something that you’d wish for. I don’t want to find divisions, jealousy, anger, arguing, backbiting, whispering, pride, or disorder, ²¹ for if that happens; perhaps the next time I come, my God might humiliate me over you, and I would have to mourn over many of those who sinned and who haven’t repented for the uncleanness, immorality, and the dirty things that they’ve done.

Chapter 13

¹ Now, this is the third time that I’ll be coming to you, and ‘from the mouths of two or three witnesses, everything that’s said is established.’ ² So, I’ve said it before, and I’m telling you ahead of time, the same as I did in my second visit (since I’m not there now); yes, to you who have sinned before, and to all the rest… when I come again, I will not spare! ³ Because, you’re looking for proof that the Anointed One is speaking through me, and He isn’t weak toward you… he’s powerful among you! ⁴ He was hung on a pole through weakness, but now he’s alive through the power of God! And although we are weak in him, we will live along with him through the power of God that’s in you.

⁵ So, keep testing yourselves to see whether you’re in the faith… prove what you are! Don’t you recognize that Jesus the Anointed One is in you… that is, as long as you have his approval? ⁶ And I truly hope you realize that we haven’t been disapproved!

⁷ Now, we pray to God that you don’t do anything wrong… not to make us look like we’re approved, but so that you may be doing what’s good even if that makes us look disapproved. ⁸ For, we are unable to do anything against the truth; only for the truth. ⁹ And we rejoice whenever we are weak but you are powerful, because that’s what we’re praying for… for you to be restored! ¹⁰ That’s why I’m writing these things while I’m away, so that when I’m there, I won’t have to cut anyone off; and so [I can] use the authority that the Lord gave me to build up, not to tear down.

¹¹ Finally brothers; Keep on rejoicing, growing to perfection, being comforted, sharing the same thoughts, and living peaceably; then the God of love and peace will be with you. ¹² Greet each other with a holy kiss. ¹³ All the Holy Ones send you their greetings.

¹⁴ May the loving care of the Lord Jesus the Anointed One, the love of God, and a sharing in the Holy Breath be with all of you.

Notes

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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Soul

The Greek word psyche (as in psychology) has been translated many ways, including soul, life, etc. However, psyche actually means something that breathes. It is used in the Bible to describe both breathing animals and breathing humans. So by definition, a soul cannot leave the body, because a soul is what the living body (whether human or animal) is (see Genesis 2:7).

In ancient Greece, philosophers eventually added another meaning to psyche: The inner person (as opposed to the person that others see and come to know). And with time, the pagan religion of Greece started to teach that this inner person is its own entity and can never die (is immortal). Over the centuries, this pagan Greek doctrine thereafter crept into the Christian religions. Please see the link Soul for more history of the word.

However, such Greek philosophical thought never influenced Jesus and his Apostles. So, they consistently used psyche to indicate a living person or animal. Therefore, the later teaching that the soul is immortal stands in direct conflict with Jesus’ promise of a resurrection, because, if a person is immortal (can never die) he/she can never be resurrected (brought back to life).

In addition, the teaching of the immortality of the human soul is totally without support from the Bible. For the word immortal(ity) (Gr: athanasia or undying) is only mentioned in the Bible in two places, and it isn’t used with or applied to the word soul in either case. Both of these scriptures show that immortality is only given by God as a reward for righteousness. And as Ezekiel 18:4 says, ‘The person (gr. psyche or ‘soul’) that is sinning will die (gr. apothaneitai).’

Of course, there are places in the Bible where the word soul means more than just a living, fleshly body. For example, God is recorded to have spoken of ‘My Soul’ in several places. Obviously, God is much more than just a ‘soul’ as most people think of that term, and He surely wasn’t talking about His having a human body. So we must conclude that what He was referring to is His life.

Then there are Jesus’ words found at Matthew 10:28, which read, ‘Don’t be afraid of those who kill the body but can’t kill the person (psyche or soul). Rather, be afraid of him who can destroy both the person (soul) and the body in the garbage dump.’ Here, Jesus is using the word psyche (soul) to refer to the value of life that remains with God until the resurrection. And he obviously isn’t referring the soul as immortal in this instance, because he says God will destroy (gr. apolesai) the [unrighteous] soul or person.

Unfortunately, no single word can be used to translate psyche in every possible Bible application, so various terms are used herein, depending on the circumstances, but always in an attempt to harmonize with the meaning.

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Hypocrite

Hypocrite is a Greek word that is just spelled a little differently than it is in English (hypocritai). However, we give the English word a nuance that isn’t implied in Greek. The first part of the Greek word, hypo, means under, and the second part, critai, means judge (it’s what we get critical and criticize from). So, in the Bible, a hypocrite is a ‘lesser judge,’ or one who is very judgmental of the actions or conduct and others. This differs from the meaning in English, which is: Someone who doesn’t follow his own advice.

The Scribes and Pharisees were referred to as Hypocrites in the Bible, because they condemned the actions of others. And like anyone who tends to be critical of others, they likely failed in the same ways in which they condemned others, and that would make them also fit the English definition. However, the Bible meaning is ‘judgmental.’

Being too judgmental is a very serious flaw, which is common to those who think they are very righteous. It is reported that the Pharisees especially thought of themselves as being more righteous than others, and it was their opinion that they would be the only ones to be found righteous and worthy of a resurrection by God. Notice what Jesus said would happen to those who are judgmental (Matthew 7:1): ‘Don’t judge [others], so you won’t be judged. For, the [rules] that you use to judge others, are the rules that will be used to judge you; and the standards you are setting for them, are the standards that they’ll set for you.’

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Accepting a Repentant Sinner Back Into the Congregation

Here in Second Corinthians, we read how the first recorded case of official congregational discipline of a member who was guilty of serious wrongdoing, worked out. This had to do with a man in the congregation at Corinth, Greece who had taken his father’s wife as his own. As the result, Paul (at 1 Corinthians 5:11) told them to judge the matter and to remove the sinner from the congregation.

Now, in Second Corinthians, we read a follow-up letter that was likely written just a few months later, which indicates there were some positive results. So, Paul gave these recommendations (Second Corinthians 2:6, 7): ‘For, the discipline that the majority of you gave this man was sufficient. So now, kindly forgive and comfort him, that he won’t somehow be swallowed by his deep sadness.’

Notice that:

· The punishment (gr. epitimia – on/value) that was given (and which was approved by Paul) only lasted a few months

· This action apparently wasn’t supported by the whole congregation – ‘the majority (gr. pleionon – more ones) of you reached’ – but no action was recommended against those who didn’t agree with the measures

· Paul was especially concerned about the individual and wanted him to be forgiven, comforted, and shown love.

The fact is, imperfect men tend to be harsh and unloving when dealing with others who they consider to have ‘broken the rules.’ However, Paul really believed in the type of love that he wrote about at 1 Corinthians 13:1-8 (in his previous letter). So, he recommended no further restrictions and he didn’t warn against any expressions of joy when the man was welcomed back into the congregation. Yet, the offense was particularly grievous and notorious.

Notice that Paul makes no further mention of this matter thereafter. He simply concludes by saying (at 2 Corinthians 2:10, 11), ‘And when I forgive someone through you in front of the Anointed One (if I ever have anything to forgive), it is so that none are lost to the Opposer, because we know how he operates.’

So, Paul’s primary concern in this second letter was not about how to continue with correction and discipline, but with consoling the person, so he would remain steadfast in the congregation and he wouldn’t be lost to the Opposer.

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Earning a Living from Religion

At 2 Corinthians 2:17, Paul wrote, ‘We aren’t like others who are peddlers of the word of God (gr. kapeleuontes ton logon tou Theou). Rather, we speak sincerely through the Anointed One.’

Obviously, Paul is making the assertion here that he didn’t believe in making a comfortable living by preaching God’s Word. In fact, Paul bragged of his working as a tent maker, so he could provide God’s Word without cost to the congregations. And as he says here, he often did without, simply because he refused to ask for help.

However, it must be admitted that on other occasions, Paul spoke of his ‘authority’ to be supported in his preaching. So such material support isn’t necessarily wrong. But, let’s examine why Paul chose not to depend on others to support him in his service to God. Notice his reasoning, ‘Rather, we speak sincerely through the Anointed One.’

Now, the problem with trying to teach those who pay us to do so, is this matter of sincerity. If your livelihood depends on their goodwill, will you truly tell them what needs to be said? The answer is obvious.

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‘In’

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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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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Stumble or Trap?

The Greek word scandalon means the trip lever of a trap. And while it is often translated as stumble, the meaning has more to do with stumbling into a trap.

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False Brothers

At Galatians 2:4, Paul wrote about problems that he had with ‘false brothers’ (gr. pseudo adelphoi) that he had to deal with on his first visit to Jerusalem, following his conversion to Christianity. These may have been the same ones that he mentioned at 2 Corinthians 11:26, when he was talking about the many dangers that he had faced as an Apostle… and this was apparently one of the most treacherous of obstacles.

That such men were likely considered to be in good standing by others, is substantiated by the fact that they met Paul in the presence of what appeared to be the heads of the congregation in Jerusalem, specifically James, Peter, and John.

What was so treacherous about these men that Paul would list this encounter along with being stoned, beaten, and left for dead? He wrote that they ‘looked down on the freedom we have in the Anointed Jesus. And they wanted to make us their slaves…’

In other words, they were accusing Paul and trying to override the commission that he had directly received from Jesus in a vision. So, they were in fact, resisting and opposing God’s Holy Breath.

Apparently, some in the First Century congregation in Jerusalem didn’t care much for Paul and the work he was doing, and they were giving him orders on how he should conduct himself, to whom he should preach, how he should preach, and what he should say. They would have loved to have ended Paul’s commission to preach to people of the nations. So, their obvious lack of love for Paul and their high regard for their own opinions (which were likely pro-Judaism) came close to disqualifying them as Paul’s ‘brothers,’ although there is no mention of their being corrected by anyone at the time.

Note that Paul even reproved one of that same august body (Peter) for seeming racism in his dealings with Gentile converts to Christianity (Galatians 2:11). And then Paul was actually accused of teaching an ‘apostasy’ by them just before his arrest and eventual deportation to Rome (see Acts 21:21). It is interesting that this is the only Bible record of a Christian ever being accused of such a thing.

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Amen

Amen is a Hebrew word that was never really translated into English; it was just Anglicized. In Greek it is pronounced, ah-main. The reason why it was never translated is that ancient scholars were afraid to change this supposed ‘magical’ word that ensures God will listen to the prayer. However, there is no record in the Bible of anyone ending prayers with amen, although it was likely said. And the fact that others who were present said amen at the end of prayers to show that they agree, is indicated by Paul’s words at 1 Corinthians 14:6.

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, the ‘he who causes things to be.’

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Undeserved Kindness or Caring?

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

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

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Zeal

At Psalm 37:8 we read, ‘Stop being angry and abandon your rage. Don’t allow zeal to make you act wicked’ (yes, we know, the word should be wickedly, but this is poetic license). However, those words could also be translated as, ‘Do not allow jealously to cause you to act wickedly,’ because the Greek word zelos can either be translated as zealous or as jealous, depending on the circumstances, for both words mean the same thing. Yet, the two words imply different things in English.

Zeal is usually thought of as something good… something that all Christians should have, as in zeal for God and righteousness. And jealously is thought of as something bad… as wanting something that belongs to someone else. Yet, God may be spoken of as being jealous over His Name and His position as God, so jealously isn’t always a bad thing. And we can have zeal for things that are ours and we are proud of (which is not bad), and be jealous of things that belong to others (which is bad). So, the same Greek word (zelos) may be correctly translated as zeal in one place, and as jealously in another, depending on the context.

Then, is it proper for a man to be jealous of his wife, or for a wife to be jealous of her husband? No, we should never be jealous of each other, but for each other. We shouldn’t want what the other has, but we should have a burning zeal for each other. So, if one has good reason to worry about losing the love of the other, that is zeal. However, if such concern is baseless, that is wicked suspicion, not jealously.

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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:

· 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.

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

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

You will notice here that Christon (Christ or Anointed) and chrisas (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 Saul, David, and Solomon were Christs, for you can’t have it both ways. As an example, look at the words that David spoke about Saul, as found at 1 Samuel 24:6 LXX): ‘Kai eipin David pros tous andras autou: Medamos moi para kiriou ei poieso to hrema touto to kyrio mou to christo kyriou epenegkai cheira mou ep auton hoti christos kyriou estin autos,’ or ‘Said David to the men of/his: By/no/means of/me from the/Lord if I/should/do this thing to my/Lord to/the Christ (Anointed) of/the/Lord to/raise my/hand against him, for the/Christ (Anointed) of/the/Lord this is.’ So as you can see; if Christos should be translated as Christ, then unrighteous King Saul was also Christ. However, almost all Bibles translate christos as anointed in this case (one of many instances).

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

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

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

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

Another example of the poor use of the title Christ (implying Jesus) by Bible translators can be found at First Peter 1:10, 11, which reads in this Bible: ‘When it comes to salvation, the Prophets looked and searched for this loving-care that’s being shown to you. They tried, through the spirit of anointing that was in them, to determine the exact time and circumstances of the sufferings of the Anointed One and of his being glorified, which they knew about even back then.’ Other Bible say that it was the Spirit of Christ that was in the ancient Prophets. However, as we pointed out above, Jesus didn't become the Christ or the Anointed until after his baptism.

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

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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 ‘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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Devil

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

· Satan: This is a Hebrew word meaning, opposer, resistor, and a smart person who does things to serve his own interests. It was applied to the Evil One, because of his opposition to God. And so, to keep from misleading people into thinking of it as a name, it is translated as ‘the Opposer’ (not Satan), herein.

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

· Lucifer: The name Lucifer is commonly tied to the Biblical Opposer; however, the name doesn’t appear in most versions of the Bible. It does appear once in the King James Version, at Isaiah 14:12, in which the King of Babylon is referred to as Lucifer, Son of the Morning. However, the original Hebrew words were: Helel ben Shahar – Day Star, Son of the Dawn. So, there is no direct link in the Bible between the entity known in Hebrew as Satan and the person who was referred to as Lucifer. This mistranslation was created by Augustine, when he was translating the text in Isaiah from the original Hebrew into Latin.

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

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

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

And the idea, which some have promoted, that the Slanderer isn’t real, raises other questions. For example; While Jesus was being tempted in the desert, was he simply struggling with the bad within himself rather than against a real, evil personality? If so, we would have to conclude that there was bad in Jesus.

Also, was the battle in heaven (as spoken of at Revelation the Twelfth Chapter) just figurative and not a real war against the Opposer and his messengers? And if so, then there must be ‘evil thoughts’ in heaven, prior to that battle. And, in what sense would ‘the Opposer’ and his ‘messengers’ lose the battle and be confined to the earth? Also, why would internal evil be ‘angry’ in knowing that he just has ‘a short period of time left?’

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

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

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Messengers

Most Bible translations render the Greek word aggelos (pronounced ahn-gel-ose – with a hard g) as angel wherever it is found. However, aggelos is just the Greek word for messenger. True, in most cases where the Bible speaks of angels, it is referring to spirit messengers from God. However, this may not be the meaning in every instance, and always translating it as angel may distort what was said in certain instances.

For example, consider the words at Acts 12:15, where Peter had just been released from prison and had appeared at the door of some faithful Christians. In Greek, the latter part of this verse reads, ‘oi de elegon Ho aggelos estin autou’ and is often translated as, ‘They began to say, It is his angel.’

This rendering doesn’t sound reasonable, for it would have been unusual for Christians to assume that an angel from God (who looked like Peter) was standing and knocking at their door. Rather, the rendering we have used herein makes more sense, ‘So they said, It’s his messenger.’

Another good example of why aggelos shouldn’t always be translated as angel can be found at Genesis 32:3, which reads in Greek, ‘Apasteile de Iakob aggelous emprosthen autou pros Hesau ton adelphon autou’ or, ‘Sent of Jacob angels ahead of him toward Esau the brother of him.’ Here Jacob was obviously sending human messengers to his brother, not heavenly ones (angels).

And consider the words at Numbers 20:14, where we read that Moses sent messengers (gr. aggelous – messengers, plural) from Cades to the king of Edom.’ Then in verse 16, it says that ‘Jehovah … heard our voice and sent His messenger (gr. aggelon – messenger, singular) who brought us out of Egypt.’

Obviously, although the same word (with only conjugated variations) is used to speak of two different types of messengers here… those who are human and those who were sent from heaven by God. As the result, most Bibles translate the first instance as messengers, but the second as angel. We have not chosen to make this distinction, and we have rendered the word as messenger or messengers in each instance, because this proper translation of the word provides readers a better look at what position these heavenly sons of God held. For, angel isn’t a heavenly rank, it’s a duty.

Also, consider the words of Haggai 1:13, where we read: ‘Then the Messenger (or angel) of Jehovah, Haggai, one of the messengers (or angels) of Jehovah, said to the people: Jehovah says, I am with you!’

Yet, Haggai was just a man, not a spirit.

Translating aggelos as messenger (when it truly means an ‘angel’) helps to provide readers a better, deeper understanding of the actual role that such spiritual sons of God play in His dealings with mankind. And it helps us to understand why the Bible never speaks of female or baby angels.

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