Chapter 1

1 Paul, who by the will of God is an Apostle of the Anointed One 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 have 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 in 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. Amen

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 will keep on rescuing us. 11 You can help in this 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… something that our consciences testify to: It wasn’t with fleshly wisdom, but with God’s kindness, in holiness and godly sincerity, that we have been conducting ourselves in the world, and especially toward you.

13 Now, we are really writing to you about something that you already know about 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 will 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 One 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 ‘amen’ 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 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 are standing is because of your faith.

Chapter 2

1 I have decided not to come to you again as long as I’m feeling sad about you, 2 because, if I make you sad, who can cheer me up, other than those who have 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 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 The punishment that the majority of you gave this man was enough. 7 Now, kindly forgive and comfort him, so 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 are 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 is 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 always leads us triumphantly (through the Anointed One), 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 For, you have proven to be a letter of the Anointed One who 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 We’re confident of this, through the Anointed One, by God.

5 We shouldn’t think that anything comes from ourselves, because our qualifications come from God. 6 He qualified us to be servants of a New Sacred Agreement, not of something that is 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 the face of Moses because of the shine on his face (that was to pass away), 8 why shouldn’t service to the Breath [of God] come with much more glory? 9 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 However, Spirit is the master, and where the Spirit is master, there’s freedom. 18 So all of us, when we uncover our faces, have the glory of the Lord… we reflect the glory of the Lord like mirrors, and we are transformed from [one] glory to [another] glory, which comes from the Lord of [God’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, but we’re making the truth known and taking our stand before every human conscience in the sight of God.

3 If the good news 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 ours.

8 We have been under pressure in every conceivable way, but we’ve never been cornered. We didn’t know a way out, but we’ve never been left without a way. 9 We’ve been persecuted, but never let down. We’ve been knocked down, but never destroyed. 10 And we always bear the death of Jesus’ body, so that the life of Jesus can show in our bodies. 11 For, 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, we believe and we speak. 14 Because, we know that the One who raised the Lord Jesus will also raise us to be with Jesus, and we will stand there beside you. 15 Everything is being done for you and for this caring to continue to grow, so that more are giving 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 is 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 This is because we know that whenever our earthly house (this tent) 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 tent groan and are under pressure, because we don’t really want to take it off and to put on the other, and [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 for all of us to prove that we are [pleasing Him], we must 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 good or bad.

11 And since we understand the fear of the Lord, we continue to persuade men. However, God sees what we are. I hope that your consciences also see what we are. 12 We aren’t trying to convince you of our merits again; we’re just giving you reasons to brag about us… so you’ll have something to offer those who are influenced by what we look like on the outside, not by what’s in [our] hearts. 13 Because, 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 that died for them and who 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 unity with 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 God was (through the Anointed One) bringing the world back to Him 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 As your co-workers, we also beg you not to waste the caring 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, shortages of things we need, 5 beatings, imprisonment, mobs, hard work, sleepless nights, hunger; 6 and by holiness, knowledge, patience, and caring; by the Holy Breath [of God]; by love that isn’t judgmental; 7 by telling the truth through the power of God; by [using] the weapons of righteousness (the right-handed ones and the left-handed ones). 8 [We are doing it] 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 everything.

11 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] within yourselves, 13 and this brings its own reward. So, I’m telling to 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 will 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 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. 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 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 If my 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 [us], and that is nothing to regret. But worldly sadness brings death.

11 So, look at what this sadness in a Godly way has done; how it speeded things up, created answers, caused indignation, fear, desire, zeal, and vengeance! 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. 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. Everything that we said about you is true. So, 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 caring 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] caring.

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 the caring that was shown by our Lord Jesus the Anointed One… 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 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 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 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 we’ve 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 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 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 whoever plants a little harvests a little, and whoever plants a lot will harvest a lot. 7 So, may each one do whatever he has resolved in his heart, not grudgingly or under pressure, because God loves a cheerful giver.

8 [Remember that] God can show all His 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 eat will supply (and even multiply) the seeds you need to plant, and He will increase your harvests because of your righteousness.

11 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 you, and are obeying and preaching the good news about the Anointed One, as well as 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 care that God has shown them through you. 15 Thanks to God for His indescribable gift!

Chapter 10

1 Now, I (Paul) beg this of you (by the mildness and caring of the Anointed One): Although I’m humble when I face you, I’m bold when I’m not there. 2 So, I beg that while I’m not there, I can confidently plan to take on some of those who think of us as just fleshly [men].

3 Although we are for a fact flesh, we don’t fight in fleshly ways, 4 because the weapons we use aren’t fleshly, but they come from the power of God, and they can tear down fortresses… 5 [we use them to] tear down ideas and all sorts of high-minded things that are raised against the knowledge of God. So, 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 You take things at face value. But if anyone trusts that he belongs to the Anointed One, let him consider the fact that, just 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), it doesn’t bother me 9 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 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, or to 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 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 the efforts of others.

We hope that; as your faith grows, we will be recognized as great among you when you measure us by this ruler, 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 bragging over the measurements of someone else’s ruler. 17 ‘Let the one who brags, brag about the Lord.’ 18 Because, whoever 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 am 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, and 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 And yet, when I was in need while I was with you, 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 will 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. They want to be proclaimed our equals in this thing that they are bragging about. 13 Yet, they are pseudo-apostles… deceivers who are trying to turn themselves into the apostles of the Anointed One. 14 And that comes 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 again: Don’t allow anyone to think I’m foolish! However, if you still accept me even if you should think I am 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 will 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… if anyone is daring, I’ll foolishly say that I’m daring too. 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 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 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 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 what he hears me 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 take it away from me, 9 and He really answered me and said, ‘My caring is enough for you. Power is being perfected in 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 appreciate weaknesses, insults, being in need, and experiencing persecution and difficulties for the Anointed One, because when I’m weak, 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 [allow myself to] 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 this as we’ve been defending ourselves to you? We are speaking before God [and] in the Anointed One. But, loved ones; everything is [being said] to build you up, 20 because I’m afraid that when I arrive I may not find you to be as I wish… then I may 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 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 they’ve done.

Chapter 13

1 This is the third time that I will be coming to you. ‘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 won’t spare [anyone]. 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 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 one with 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, and 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 caring of the Lord Jesus the Anointed One, the love of God, and sharing in the Holy Breath [of God], be with all of you.

Notes

Forever, Long Ago, of The Age?

The Greek word aionos is what the English word eon is derived from. It means an indefinite period. However, there is no exact English word to translate it. The best equivalents are age(s) or era(s). Please note that where the plural form of the word (ages) is used, it refers to a long time, at least multiple generations. However, where the singular form is used (age or era), this appears to mean a much shorter period, such as a lifetime, generation, or era. And where the term ages of ages is used (such as at Ephesians 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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Soul or?

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 crept into the Christian religions. Please see the link http://www.dirpedia.com/soul.html 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. The 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. 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). Rather, be afraid of him who can destroy both the person 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 here, 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, not necessarily because they didn’t live up to the things they preached, but because they condemned the actions of others. And like anyone who tends to be critical of others, they failed in the same ways that they condemned others for, which 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 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 that you won’t be judged. Because, the things you are judging others over will be the things you are judged by. And the standards you set for them are the standards that will be set for you.’

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Accepting a Repentant Sinner Back Into the Congregation

Here in Second Corinthians, we read of 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): ‘The punishment that the majority of you gave this man was enough. Now, kindly forgive and comfort him so 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 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.

No further mention is made of this matter thereafter by Paul. 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 over continued 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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Making 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 tentmaker, 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, that 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.’

The problem with trying to teach those who are paying you 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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What does In Mean?

The Greek word en simply means in. However, it is translated as in, one, in union with, and as other words, depending on the context. Especially in the book of John do we find the question raised; Was Jesus really the same person as the God? This question is often asked, because the text at John 10:38 literally says, ‘… the works believe you in order that you should know and you may be knowing that in (en) me the Father and I in (en) the Father.’ And this text in John is often translated as, ‘I and my father are one.’ Is this the true sense of what John wrote?

Is Jesus ‘in’ or ‘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 another scripture, John 14:20 reads literally, ‘In that the day you will know that I in (en) the Father of me, and you in (en) me and I in (en) 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 at 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 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).

So to prevent confusion, the Greek word pneuma is usually translated as breath here. The only exceptions would be 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, where the word implies a person's tendency (or spirit).

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

For more information, see the attached link ‘The Powers of God’s Holy Spirit.’

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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 the apparent governing body of Christianity at the time, 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 One, Jesus. 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 end 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-Judaist), 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 sometime later, 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 (and probably in Hebrew) it is pronounced, ah-main. And 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. Yet, there is no record in the Bible of anyone ending their 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 Prayers. Paul used the word frequently in his writings to affirm that what he was writing was, or would be, true. And that’s the literal meaning of amen as it is often 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.

However, in Revelation (and in a few other places) we have left the word amen unchanged, because the English nuance of the word spirit is sometimes the better choice. For example: at Revelation 3:14, where Jesus was referred to symbolically as ‘the Amen,’ or, he who ‘causes things to be.’

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Undeserved Kindness or Caring?

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

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

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Wicked 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 be translated zealous or 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 all Christians should have, as in zeal for God and righteousness. And jealously is thought of as something bad… as wanting something another has. Yet, God is spoken of as being jealous over His Name and His position as God, so jealously isn’t always a bad thing. We can have a zeal (a burning desire to own) for things that are ours and we are proud of, and for things that belong to others. One may be translated as zeal, and the other as jealously, depending on the setting. Actually, as we have done at 1 Corinthians 13:4, the better translation for zelos when referring to its wicked use, is often envy.

As you can see, the words of Psalm 37:8 could be speaking of jealously as something that causes us to act badly. Yet recognize that any sort of misplaced zeal can cause us to do the same. Take for example, the Spanish Inquisition. In the late 1400s and early 1500s, religious people in their zeal for their religion tortured and murdered thousands horribly. This is an example of zeal causing Christians to act wickedly, and any of us can do the same when we treat someone badly or speak badly to others who may disagree with things we hold sacred. We find this to be a common failing in conversations on the Internet and among religious leaders when teaching their flocks!

Remember that Jesus said: ‘The meek will inherit the earth.’ And notice what other good advice we are given from the Scriptures:

• 1 Peter 3:15 ‘Make the Chosen One the Holy Lord in your hearts, and always be ready to defend [the faith] to anyone who demands to know why you have this hope. However, do this calmly and with [Godly] fear.’

• John 3:10, 11 ‘Now, it’s easy to tell the children of God from the children of the Slanderer, because all those who aren’t righteous and those who don’t love their brothers haven’t been fathered by God. Why, from the earliest [days] you’ve heard the message that we should love each other.’

• 1 Corinthians 13:4-8 ‘Love is patient and kind. Love isn’t envious, it doesn’t brag, it isn’t conceited, it doesn’t scheme, it doesn’t just watch out for itself, it doesn’t stir things up, it doesn’t hold a grudge, it doesn’t rejoice over unrighteous things. Rather, it rejoices over things that are true. It covers everything, believes everything, hopes everything, and endures everything. Love never fails.’

• Luke 12:45, 46 ‘But if that slave should ever say in his heart, My master is taking his time in coming, and starts beating the male and female servants, then feasts, drinks, and gets drunk, that slave’s master will come on a day and hour that he isn’t expected, and he will whip him and assign him with the unfaithful.’

Then, is it proper for a man to be jealous of his wife or a wife to be jealous of her husband? No, we should never be jealous of (or envy) each other, but for each other. We shouldn’t want what the other has, but we should have a burning zeal for each other.

Yet, we often hear of the bad acts or a jealous husband or wife, which may or may not be zeal or jealously. 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:

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.

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Jehovah

Although there are no existing ancient Christian Era Scripture (New Testament) manuscripts that contain the full name Jehovah, there are four reasons why we (and other Bible scholars and translators) believe that it existed in the original text. They are:

1. The Name is found in many of the Hebrew Scripture texts that are quoted by Jesus and his disciples

2. Jesus mentioned God’s having a Name in ‘The Lord’s Prayer,’ and at John 5:43, 10:25, 12:13, 17:26, and in numerous other places

3. The Name still appears in a combined form in Revelation where the word hallelujah is used (Hallel means praise, u implies second person, and Jah is a shortened form of Jehovah.)

4. The fact that Christians who lived in Jerusalem were still worshiping at the Temple of Jehovah late in Paul’s ministry proves that they still viewed Jehovah as their God (see Acts 21:20-26).

That the Name Jehovah (which means, He who Causes to Be, or, The Creator) was originally in the Bible, is documented in all ancient Hebrew texts. And it is most likely that the Septuagint translation which Jesus and his Apostles used (most quotations they gave seem to have come from an ancient Septuagint) carried that Name, but probably in the four Hebrew characters that represent the English consonants YHWH.

Notice this comment by Robert Hanhart, who contributed the Introduction to ‘The Septuagint as Christian Scripture.’ He stated therein that, ‘All Greek biblical texts of Jewish origin found to date, whether from pre-Christian or Christian times, transmit the name יהוה Jehovah not in the form κύριος [Lord] encountered in all the LXX [Septuagint] manuscripts of Christian origin, but in some form of the Tetragrammaton.’ (See: ‘The Septuagint as Christian Scripture,’ 2002, book, p.7, by Martin Hengel. Introduction by Robert Hanhart, published by Baker Academic. ISBN 0-8010-2790-X).

Since the words God and Lord both seem to have been substituted in the text wherever God’s Name originally appeared, it is difficult to know where to reinsert the Name in place of the titles. We could refer to the Hebrew texts and insert it wherever the Name appears there, but that would be out of harmony with the purpose of presenting this translation of the Septuagint on its own merit. So, wherever the term the Lord appears in obvious reference to God, we have decided to insert the Name Jehovah.

The rule that other translators have adopted for inserting God’s Name is to simply use it wherever the Tetragrammaton (יהוה) appears in the oldest existing Hebrew texts (which aren’t that old). However, it can be proven that these texts and such insertions are unreliable. For example, there is the instance when Abraham was talking to three ‘men,’ one of whom he referred to as the Lord (יהוה). In this case, Abraham was obviously speaking to a messenger from God (likely His representative, Michael), because, as God told Moses, ‘No man can see God and live.’ So, in such instances we have left the term ‘Lord’ unchanged, because that is likely the actual word Abraham used.

Also, in the writings of many of the Prophets, you will notice that they were often spoken to by God’s messengers, who they referred to as the Lord. And these messengers (angels) thereafter went on to give them messages from Jehovah. For example, notice the wording of Jeremiah 2:1: ‘Then the word of the Lord came to me saying, Go and yell in the ears of Jerusalem! Tell them that Jehovah says …’ So, in this Bible you’ll see an interspersing of the term the Lord, when referring to the angel messenger, and Jehovah, when referring to God.

Probably the most striking and confusing reference to the Lord is found at Hebrews 1:10-12, which says: ‘Long ago, O Lord, you laid the foundation of the earth, and you made the heavens with your hands. But they’ll pass away while you still remain. For like clothes they will grow old. Then, as [you would do to] a robe, you will wrap them up and repair them. Yes, you’re the one and your years will never expire.’

As you can see, the reference to the Lord here appears to be speaking of God (Jehovah). And if you go back to the scripture Paul was quoting (Psalm 102:25-27), you’ll see that it appears to be speaking of Jehovah there also from the context of the surrounding verses, and because the Tetragrammaton (יהוה) appears there in both the ancient Hebrew and Greek texts. Yet, the entire First Chapter of Hebrews is discussing Jesus and his special position before God. And Paul is clearly quoting Psalm 102:25-27 to make the point that Jesus made the heavens and the earth, that he will remain through the ages, and that he will eventually rebuild (repair) them after they grow old.

So, either Paul misapplied this scripture, which seems unlikely, or both Hebrew and Greek versions of Psalm 102 have been badly corrupted through the years, which our research proves is possible. As the result (because the answers are unclear), we have deviated from our rule of capitalizing the first letter of the words You and Your in many places in Psalm 102 and Hebrews 1, and from inserting the Name Jehovah where its use may be in doubt. However, this opens another can of worms, for it brings into question major portions of the Hebrew text and the use of the Tetragrammaton rule altogether.

It has also been suggested that since Jesus ‘shines with the same glory, is the exact image of His (God’s) being, and is responsible for everything that’s said through His power,’ as we were told at Hebrews 1:3, anything that is said about God also applies to Jesus.

Of course, the easy answer to why Paul used Psalm 102 in reference to Jesus, is because Jesus is actually Jehovah, as many theologians claim. But this is proven untrue by the other words in the same First Chapter of Hebrews. For notice the following verses:

• Hebrews 1:3 ‘He sat down at the right hand of the Great One in the highest places.’

• Hebrews 1:4 ‘He has become so much greater than the [other] messengers [of God] and so different, that he has inherited a [special] name among them.’

• Hebrews 1:5 ‘For example, to which of His [other] messengers did He ever say, You’re my son. Today I’ve become your Father. Or, I will become his Father and he will become My son.’

• Hebrews 1:9 ‘You loved righteousness and hated wickedness. That’s why God (your God) anointed you with the oil of great joy among those who are your partners.’

• Hebrews 1:13 ‘And to which one of His messengers did He ever say, Sit here on My right until I set your enemies as a stool for your feet?’

(For more information on this subject, please see the linked document Who Was Jesus?).

Also, in some Bibles (such as the NW), Romans 10:13 is translated as saying: ‘Everyone who calls on the name of Jehovah will be saved.’ However, is that the correct translation of this verse?

Those who say yes tell us that this is a direct quotation from the Ancient Scriptures of Israel, where it was speaking about Jehovah. Yet, notice the context of what Paul was writing, which indicates that he was applying those words to Jesus (the Lord). Verses 9-15 read: ‘So, if you confess and say the words in your mouths that Jesus is [our] Lord, and if you have faith in your hearts that God raised him from the dead, you’ll be saved. For it’s this belief in your hearts that makes you righteous, and it’s your mouths (when they confesses this) that bring salvation. The Scripture says: No one who believes in him will ever be shamed. So, there’s really no difference between Jews and Greeks, because they all have the same Lord… and He provides abundantly for those who call on him. Because, everyone who calls on the name of the Lord will be saved. However, how will they call on someone they don’t believe in? How will they believe in someone they’ve never heard of? How will they hear without someone to preach? And, how will they preach if they aren’t sent? This is why it was written: How beautiful are the feet of those who bring good news about good things!’

So as you can see, the ancient reference to the Lord was used to prove that all should confess that Jesus is is the Lord.

The Greek word that is translated lord (kyrios) is found throughout the Bible, and is often used as a term of respect for men, such as a king, governor, or homeowner… and it is also frequently translated as master. So, whenever you see the term master used in the Bible, recognize that it is translated from the same Greek word as lord. And as translators, it’s easy to see how inappropriate it is to always refer to God as ‘the Lord.’ This was something that was started by later Jewish copyists, and the custom was adopted in English Bibles in the Fifteenth Century. Yet, even then the translators showed where God’s name once appeared in the Hebrew text by capitalizing all the letters, as in LORD (see Exodus 6:1). And in the King James Bible, the name Jehovah still does appear in four texts (see Exodus 6:3).

Some have objected to putting the name Jehovah in the Greek text, for they say that that use of the Name would have been offensive – and might have resulted in stoning – if Jesus and his disciples had actually spoken it. Yet, the Name had to be used when preaching to the Gentiles, or they simply wouldn’t have known which Lord the disciples were talking about (remember, they were polytheistic). And to call God the Lord when most gods (and many men) were also called lord, would have been very confusing to everyone that Jesus’ disciples preached to, both Jews and Gentiles. So, we question whether the use of God’s Name was considered as offensive prior to Jerusalem’s destruction by the Roman armies (70-C.E.).

The reason why the Name was removed from later copies of the Ancient Scriptures of Israel was because Jewish Scribes had become so awed with God’s Name that they refused to write it or say it, so, they started substituting the term ‘the Lord’ (the Master) wherever His Name was found. And since all existing versions of the Septuagint come from the Second Century or later, it isn’t surprising that God’s Name has been omitted from such modern texts. The fact that the name Jehovah was once there is well substantiated from ancient Bible manuscripts, both Hebrew and Greek. In fact, a verse in the Jewish Talmud claims that Jesus received his miraculous powers because he had sewn the Holy Name (Jehovah) into his skin, which indicates both their (his enemy’s) recognition of Jesus’ miraculous powers and the common view of God’s Name.

What about the Christian Era Scriptures? Recognize the fact that most early Christian Congregations (especially the one in Jerusalem) were predominantly made up of Jews, and their traditions seemed to have had a strong negative effect on Christian conduct and doctrine throughout the world. For example, almost all of Paul’s letters (Romans through Hebrews) contain strong references to Judaizers in the congregations, and this influence likely led to substituting Lord for God’s Name in Christian writings after the deaths of the Apostles.

Perhaps Christians would more deeply appreciate the need to use the name Jehovah, rather than the title ‘Lord,’ when referring to God, if they understood that the term ‘the Lord’ in the language of the Canaanites was ‘Baal’ or ‘Beel.’ And the same term in modern-day Arabic is ‘Allah.’

Then, what of those who prefer a more exact Hebrew pronunciation of the Name (which is Yahweh, Yahwah, or Yehwah)? That is commendable if their reasons are consistent. For, if their concern is to properly pronounce Bible names (not a hatred for God’s name as it is pronounced in English), then they will also be found promoting the proper Hebrew pronunciation of His son’s name, Ieshuah, or Iehoshuah… or at least the proper pronunciation of his name in Greek, Iesous.

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The Day of the Lord

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

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

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

So, does the Lord’s Day begin when the Opposer and his messengers are thrown out of heaven? It appears to be so, because the Revelation (which covers these events) starts out with John’s words (Revelation 1:10), ‘Through the Breath [of God] I found myself in the Lord’s Day.’

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

Peter wrote in length about this period, and at 2 Peter 3:7 he wrote, ‘It was also promised that; what’s [now] in store for the earth and sky is fire, which [will come] during the Judgment Day, when godless men will be destroyed.’ And although many misinterpret these words as describing just the destruction of the wicked at Armageddon, the context shows that he was looking at a much longer period of time, the total ‘Lord’s Day’ or ‘Judgment Day’ – the ‘thousand-year’ period spoken of at Revelation Chapter Twenty. For what he said about the burning of the earth and sky and of the ‘new earth and sky’ corresponds exactly with the end of the thousand years and the promises found at Revelation 21:1.

So, from the periods described in the Revelation, near the end of Jesus’ thousand-year reign there will be a judgment of the wicked (those who join with Gog of Magog) and they will be destroyed. Then there will be a ‘new earth and sky.’ What does that really mean? Perhaps we’ll all have to live to see it to be sure.

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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, a smart person who does things to serve his own interests, and/or a person who can’t be fooled. It was applied to the Evil One because of his opposition to God. To prevent people from thinking of it as a name, it is translated as ‘the Opposer’ herein.
• Devil: This is the only Greek word (Diabolos) used in the Bible to describe the evil one. The first part of the word, dia, means through. Bolos means throw (it’s where we get the English words ball and bowl). So, Devil means one who throws through, which implied 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 in Isaiah 14:12, in which the King of Babylon is referenced as Lucifer, Son of the Morning, which is translated from the Hebrew words Helel ben Shahar – Day Star, Son of the Dawn. This term was used there, because Lucifer is the Latin term for the planet Venus, which is also known as the morning star.
  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 was a myth that was created by Augustine after translating the text in Isaiah from the original Hebrew into Latin.
• Beelzebub: There are eight references in the Bible to this Hebrew word, 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. 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 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 of 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 other questions are raised. For example, while Jesus was being tempted in the desert, was he simply struggling with the bad inside 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? If so, then ‘evil thoughts’ were rampant in heaven prior to that battle. And, in what sense would ‘the Opposer’ and his ‘messengers’ have lost the battle and have been 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), can we assume that this inherent evil was found in God? That isn’t likely.

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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 bizarre 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 angels 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.

Also, 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 ‘Baby angels.’

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