Chapter 1

¹ Simon Peter, a slave and Apostle of Jesus the Anointed One, to those who are all precious to us and who have received their share of faith by the righteousness of our God, and of our Savior, Jesus the Anointed One: ² May you grow in loving care and peace by coming to a higher knowledge of God and of our Lord Jesus. ³ Since, in His Divine Power, He has freely given us everything that we need [to live] a devout life through a higher knowledge of the one who called us by glory and virtue, ⁴ and through which He has given us the most precious and grandest promises… that in all of this, you might become sharers in the Divine Nature, now that you've left the system of things and its corrupt desires.

⁵ Yes, once you've zealously done all of this, add virtue to your faith, knowledge to [your] virtue, ⁶ self-control to [your] knowledge, endurance to [your] self-control, piety to [your] endurance, ⁷ brotherly-love to [your] piety, and pure love to [your] brotherly love. ⁸ Because, if you're filled and overflowing with these things, they will keep you from being ineffective or from failing to produce fruitage as you spread the higher knowledge of our Lord Jesus, the Anointed One.

⁹ Now, some [of you] aren't doing these things, so you are blind… you're starting to close your eyes and you've forgotten how you were cleansed of your sins so long ago!

¹⁰ Brothers; This is why it's so urgent for you to make your calling and electing firm; for if you can do all of this, you won't ever stumble. ¹¹ In fact, you'll receive the wonderful invitation to enter the age-long Kingdom, which belongs to our Lord and Savior, Jesus the Anointed.

¹² This is why I always want to remind you of these things, despite the fact that you already know [them] and are firmly rooted in the truth. ¹³ However, as long as I'm living in this temporary dwelling, I will consider it righteous to shake you and remind you, ¹⁴ since I realize that this 'tent' will soon be set aside, as our Lord Jesus the Anointed One has indicated to me. ¹⁵ So I'm going to do everything that I can, whenever I can, so that when I'm gone, you'll remind each other of these things.

¹⁶ Now, what we've told you about the power and the coming of the Lord Jesus the Anointed One wasn't some myth that we just made up. Rather, we were eyewitnesses of his magnificence! ¹⁷ Why, he was honored and glorified by God (the Father) through a voice that came to him. And it glorified him in an appropriate way, saying, 'This is My son whom I love and of whom I approve!' ¹⁸ Yes, we heard these words from heaven itself as we were there with him on the Holy Mountain!

¹⁹ So, the prophecies are reliable, and it's good that you're paying attention to them. Because, they're like a lamp that glows in a dark spot until daylight finally starts to shine, and he who brings the light comes into your hearts. ²⁰ Understand this: None of the prophecies in the Scriptures came from [someone's own] ideas, ²¹ nor did they happen just because some men wanted to prophecy. Rather, men spoke from God as His Holy Breath carried them along.

Chapter 2

¹ However, there were also false prophets among the people, just as there will be false teachers among you. These will introduce destructive heresies and deny the master who bought them, which will bring swift destruction upon them. ² Then, many will follow them into doing their dirty deeds. And because of this, the way of the truth will be slandered. ³ And because such ones want whatever you have, they will worm their way [in among you] with carefully-planned words. However, the judgments on them (which were decided a long time ago) haven't gone out of date, nor has the destruction [that they deserve] fallen asleep.

⁴ Why, God didn't spare the messengers who sinned, but threw them into the dark pits of Tartarus, where they are awaiting His justice. ⁵ And He didn't spare the first arrangement. Yet, He guarded Noah (who was a preacher of righteousness) along with seven others, when He brought a downpour upon a world of godless people.

⁶ And when He condemned the cities Sodom and GomorRah, He reduced them to ashes. These are examples of the things that are going to happen to godless people. ⁷ Yet, He protected righteous Lot, who was deeply bothered by the lewd actions of those lawless ones. ⁸ Why, the wicked things this man saw and heard each day while he was living among them tortured his righteous inner self.

⁹ Yes, the Lord knows how to rescue devout people from trials, while he keeps the unrighteous for a judgment day, when they will be destroyed. ¹⁰ And this is especially true of those who want to go their own ways, misusing the bodies [of others] and who don't respect those who are assigned over them.

Since they are daring and independent, they aren't afraid of the glorious ones and talk badly about them. ¹¹ Yet, even the messengers [of God], who are much stronger and more powerful, wouldn't think of looking down on them for fear of being judged as blasphemers by the Lord. ¹² However, such ones are like unreasoning animals that were born to be caught and killed. And because they talk badly about things they don't understand, they will rot in their filth. ¹³ Yes, the payback for their unrighteousness is the mistreatment of themselves.

For, their idea of pleasure is to spend their days in luxury. They are spots and flaws that enjoy doing anything that they feel tempted to do, as they feast among you. ¹⁴ They have eyes that are always full of adultery and sins, and they tempt the weak. For, their hearts have been trained to desire things that aren't theirs, and their curse is to be children ¹⁵ who have been led away from the straight path, and directed to the path of BalaAm [the son] of Beor. He loved the reward [that he received] for doing wrong, ¹⁶ but he was scolded for going beyond the limits by a farm animal that couldn't speak. Yet, it spoke in a man's voice and stopped that crazy prophet.

¹⁷ Such people – like springs without any water and clouds blown by storms – are being saved for the gloom of darkness. ¹⁸ They talk in big ways about stupid things, in order to tempt [people] into following human desires and a loose lifestyle, as they turn the little ones who are fleeing [the system of things] back into doing what's wrong. ¹⁹ They keep promising them freedom, while they themselves are slaves to filth. For, whoever is conquered by another, becomes his slave.

²⁰ Why, if someone has escaped from the filth of the system of things by coming to an accurate knowledge of the Lord and Savior, Jesus the Anointed, and they return to it and are conquered by it again, is worse off than before they started. ²¹ Why, it would have been better for them if they had never learned about the way of righteousness than to turn from it after they've been told the Holy Commandments! ²² What happens to them is as the proverb so truthfully says, 'The dog has returned to its own vomit, and the sow that was bathed to rolling in its manure.'

Chapter 3

¹ My loved ones; This is now the second letter that I've written to you. In the first letter, I tried to shake you into thinking clearly and to remind you to ² never forget what the holy Prophets used to say, or of the commandments that our Lord and Savior gave through your Apostles. ³ First, recognize this; In the last days, there will be those who ridicule. They will go their own way and do whatever they want, ⁴ and then mock you by asking, 'Where is this coming of his? Why, this has been promised since our ancestors fell asleep, yet, all has stayed the same since the beginning of creation!'

⁵ The thing that they don't want to understand is: The ancient skies and land were out of the water and (in obedience to God's instructions) they stood together between the waters. ⁶ And it was through these things that the world which was then, was flooded and destroyed by water. ⁷ And by the same [instructions]; What's [now] in store for the skies and land is fire, which [will come] during the Judgment Day, when godless men will be destroyed.

⁸ However, don't overlook the fact, loved ones, that one day to the Lord is as a thousand years (or thousands of years), and a thousand years is as just one day. ⁹ So, the Lord isn't slow when it comes to His promises (as some people think). Rather, He's being patient with you, because He doesn't want anyone to be destroyed; and He's allowing enough time for everyone to repent!

¹⁰ However, the Day of the Lord will come just like a thief! Then the skies will become extremely hot, their basic parts will melt, and they will pass away with a hissing noise… and then the lands and everything that's being done in them will be exposed!

¹¹ So, since all these things are going to be dissolved, what sort of people should you be when it comes to conducting [yourselves] in a holy way and in actively worshiping God?

¹² Why, we're awaiting and anticipating the arrival of the Day of the Lord, during which the skies will burn and dissolve, and their basic parts will melt due to the intense heat; ¹³ and we're awaiting the new skies and lands that He has promised, in which righteousness will dwell!

¹⁴ So, loved ones; Since you're awaiting these things, be swift about making yourselves spotless and flawless, so you can be at peace with Him!

¹⁵ Why, think about the patience that our Lord shows when it comes to our salvation, which our loved brother Paul wrote to you about. For, he was given wisdom concerning [things] ¹⁶ that he writes about in all of his letters… some of which is hard to understand and is being twisted by the ignorant and shaky, as they do to the rest of the Scriptures, to their own destruction!

¹⁷ So, to you, my loved ones; Since you've been warned, be careful that you aren't led astray by the bad things that these lawless people are doing and then lose your grip on your firm convictions. ¹⁸ Rather, keep growing in the loving care and knowledge of our Lord and Savior, Jesus the Anointed One. May he be glorified now and into that age-long Day.

Notes

Spirits in Prison

At 1 Peter 3:19 we read about 'spirits' (literally, breaths) who were put into 'prison' for the bad acts they committed during the time of Noah. Genesis 6:1-4 speaks of them as 'sons of God' (or 'angels'), and it tells of their coming to earth and marrying 'the daughters of men' (see the above link and the linked Notes in the scripture). Then 2 Peter 2:4 says that they were put into 'Tartarus.'

Peter's use of the word Tartarus here, has long been a cause of concern to thoughtful Bible students. In other Bibles, this Greek word has wrongfully been translated as Hell and Hell Fire. However, the term refers specifically to the place where gods (not humans) were sent. And as the result of past misunderstandings of the meaning of this word, this is where the idea came from that the Slanderer and his demons are in Hell watching over its flames and the torture of human souls.

The question that has so concerned many Bible students is: Why did Peter use this pagan term that came from Greek Mythology to describe the condition of unfaithful messengers of God? The appearance here is that the Bible had its roots in Greek myths. However, the opposite is true.

Anyone who takes the time to carefully consider Greek Mythology will notice close (but sometimes opposite) parallels to Bible stories told in Genesis Chapters Two through Six. Stories such as Hercules and the Golden Apples, Medusa, immoral Gods who came to earth, etc., seem to closely resemble the stories of Adam and the forbidden fruit, the snake in the Paradise, and the sons of God who came to earth and lived as humans. So, it isn't surprising that they also had a name for the place where these sons of God (the gods) were sent after the downpour. And since this correct idea was common at the time, Peter just used their word to convey what he was talking about to his readers.

Since these 'sons of God' who came to earth and assumed human bodies in Noah's day couldn't be destroyed by the Downpour (flood) and they had forsaken heaven, they were apparently put into a prison-like state here on the earth, where they are no longer able to roam. This group is specifically referred to as the demons in the Bible.

Demon is a Greek word that seems to be derived from diameno, which means fixed in one place. From other Bible accounts about demons, it appears as though this 'fixing in one place' means that they must be associated with either living or non-living things, which is referred to as 'possession.' In other words, Tartarus appears not to be a fixed place, but rather to a dark condition of earthly imprisonment where they live in association with things both animate and inanimate.

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Love and Brotherly Love

The Greek word that is translated as brotherly love at 2 Peter 1:7 is philadelphian. The first part of that word, philea, means the type of love or bond that would be shared among close friends. In fact, the Greek word phileo means friend. And although philea is often looked down on as a lesser form of love (rendered as affection in other translations), people are often very impressed by the fact that AbraHam was referred to as God's friend (phileo).

The second part of the word, adelphos, means brothers, so, philadelphian refers to a brotherly love or friendship.

According to what Peter wrote (at 2 Peter 1:7), achieving brotherly love comes one step before achieving pure love (taken from the Greek word agape).

And while it is our belief that the meaning of agape has been overstated by many religious groups, because it is simply translated as love (with no hidden depth of meaning) in most other places in the Bible; in this instance (2 Peter 1:7), Peter obviously intends for the word to imply the richest sense of its meaning. He likely had Paul's definition of love (agape) in mind, which is found at 1 Corinthians 13:4-8: 'Love is kind and patient. 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, but rejoices over things that are true. It covers everything, believes everything, hopes everything, and endures everything. Love never fails.'

Love like that is often spoken of by Christians, but it is truly hard to find.

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Called and Chosen

There seems to be quite a bit of difference between the Bible's use of the words, called, and chosen, and their implications for the people involved. For, notice what Jesus said (as recorded at Matthew 22:14): 'Many are called but few are chosen (gr. polloi eisin gar cletoi, oligoi de eclectoi).' And this verse could be possibly even be translated as 'Many are nominated but few are elected.'

These words of Jesus seem to put an end to the notion that everyone who is called by God was foreordained to a favored position before his/her specific birth. Rather, what is implied in this parable, is that there would be people in general (not specific individuals) who would be chosen from among a larger number of those who are 'called.' Because, as Jesus makes clear here, not all who are among the called (or the nominated) to this hope are thereafter counted among the chosen (elected). For, why would God call people if He already knew that there was no chance of their being chosen?

Notice how this was stated at Revelation 17:14; for there we are told: 'Then they will go and fight against the Lamb. But, because he's the Lord of lords and King of kings, the Lamb and those who are with him (the called, elected, and faithful) will conquer them.'

So, 'the called' also have prove faithful in order to become 'the elected' who will serve with Jesus.

Yes, that was the point of Jesus' parable at Matthew 22:1-14, which (as Jesus said) was an illustration concerning 'the Kingdom of Heaven.' In that parable, many were initially 'called' to the banquet of the King, but they didn't want to come. The obvious reference here is to the Jews who were invited first to become kings in that Kingdom, but who, for the most part, rejected the invitation.

The king then ordered his slaves to go out into the streets and 'call' anyone who wishes to come to the banquet. These words obviously refer to the calling of people of the nations, or the gentiles (gr. tas ethne – the ethnics).

So, is this parable talking about being called to heaven to rule there with Jesus… for isn't the wedding banquet for God's son to be held in heaven, and aren't those who are invited to God's banquet the bride who will be with Jesus in heaven? We have always thought so, but notice that the guests in this parable aren't referred to as virgins (as was the case of those mentioned in Revelation 14:1-4). Rather, they are called 'both the wicked and the good,' which is a strange way to refer to the 'Saints.'

Also, notice that in the Septuagint translation of Isaiah 65:23, the elected are spoken of as fathering children, for there it says: 'My elected won't labor for nothing, nor will they produce children for a curse; for their seed and all their descendants, will then be a blessing from God.'

Next, as the parable continues, the king noticed a guest who wasn't properly dressed for a wedding feast (he didn't have the required qualities). This guest was then bound and thrown back outside (but not killed). So, as you can see, he was called but not chosen. Now, if we were to assume that this banquet is held in heaven (since the man was already there at the feast), we must ask: Was he then kicked out of heaven… and if so, then we would also have to ask, Why was he taken there to begin with?

Now, we do suspect that there are those who are taken to heaven to rule with Jesus, but if so, they are likely the bride at the wedding feast, not the guests (see Revelation 19:7-9). For, notice what Paul said of himself at Philippians 3:11, '… so I can somehow be found worthy of an out-resurrection from the dead'

What was Paul talking about here? It appears as though (when speaking of 'the out resurrection') he was saying that although he had been 'called,' he may not have been 'chosen' yet for heavenly life. That this is what he was likely talking about, can be seen from what he said at Philippians 3:12, '[I'm not saying] that I've made it yet, or that I'm already perfect.' Then he continued with the words (at Philippians 3:14), 'I'm running toward the goal, the prize of the higher (gr. ano – upward or higher) calling from God, through the Anointed Jesus.'

So, notice that the Bible speaks both of a 'calling' and of an 'upward calling,' which we assume refers to being called to heaven. And how would Paul know that he had been 'chosen' for this lofty reward? It appears as though such a person must first endure incredible suffering for his/her beliefs (as did Jesus), for notice what Paul wrote at Romans 8:17, 'We have to suffer together so we can also be glorified together.'

Such suffering must be much more than what is typical of the common suffering and death of mankind. Does this 'suffering' require a dying a martyr's death? That seems to be the gist of the prophecy at Revelation 6:9-11, which says, 'When he opened the fifth seal, I saw the lives of those who had been slaughtered because of the Word of God and because of the testimony that they gave, underneath the altar… Then they were each given a white robe and they were told to take it easy for just a little while longer, until the full number of their fellow slaves and brothers was filled (who were going to be killed, as they were).'

But in the case of Jesus' words found Matthew 22:14 ('Many are called but few are chosen'), we would have to conclude that God calls many people from among mankind to become His faithful slaves and to thereafter attend the wedding banquet of the Lamb (whether in heaven or earth is not stated), but not all who are called are found worthy.

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Downpour or Flood?

The Greek word that is used throughout the Bible to describe the great flood of Noah's Day is cataclysmos (it's where we get the English word cataclysm). However, cataclysmos doesn't mean flood. Cata means down and clysmos means pour, so the word is correctly translated as Downpour here.

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The Heavens or Sky, the Earth or the Land?

In both the Ancient Scriptures of IsraEl (OT) and the Christian Era Scriptures (NT), we find all the realm of non-living creation divided into just three entities; the heavens (or sky), the earth (the land or ground), and the seas (or the waters) and rivers.

Now, in contemporary English, we understand that there is a difference between the heavens and the sky, the earth and the land (or ground), and the seas and waters. However, in both Hebrew and Greek, these fine distinctions that we accept because of our modern technology, can't be found. So, Genesis 1:1 is literally translated herein as, 'In the beginning, The God created the skies and the lands.' This is very accurate, because it was man's view of creation from the earth. There was just the land that he stood on, the sky above him, and the waters or seas over there. He had no technical understanding of the earth as a planet, because men had never seen the earth as a globe in space, as most of us have done today. However, because of these distinctions that we are aware of, translators must choose the proper words to provide the right nuances in English, in order for readers to grasp the proper meaning of each text. And as you will see, something as simple as selecting another synonym can give us a quite different view of the meanings of some common verses.

The Greek word ourano(n), for example, can be correctly translated as heaven, heavens, sky, and skies, depending on the context and tense. But if the translator should choose the wrong word, people will reach very different (and often wrong) conclusions, because of the nuances implied in English.

Likewise, the Greek words ge, ges, and gen can be translated as earth, earths, ground, grounds, land, or lands, depending on the context and tense. So, the symbolic words at 2 Peter 3:5, 6, for example, are translated herein as, 'The thing that they don't want to understand is this: That the ancient skies and land were out of the water, but (in obedience to God's instructions) they stood together between the waters.' (For an example of the problems created by the wrong use of the words ge, ges, and gen, see the linked document Isaiah 24 - Is It Speaking of Armageddon?).

Notice that the 'skies and land' were located 'between the water.' So, although other Bibles translated this verse as speaking of the 'heavens and earth,' the reference is to the portion of the heavens that are close to the earth… to the skies.

The same is true of the famous words of Jesus at Matthew 5:5, which read in Greek: 'Makarioi oi praeis hoti outoi kleronomesousin ten gen,' or, Blest the gentle for they will/inherit the (earth, ground, or land).' Notice that in some Bibles Jesus is recorded as saying, 'The meek will inherit the earth;' while in others he said, 'The meek will inherit the land.' Do you see the difference in nuances implied here? Yet, both word choices are equally correct.

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

We again find all three of these realms of creation brought together symbolically at Revelation 21:1, whIch we have translated as saying, 'Then I saw new skies and new lands, because the previous sky and land had disappeared, as did the sea.' So, did John see 'a new heavens and a new earth,' as some translate his words, or did he see 'new skies and new lands,' as we have quoted him? The Greek words that are used in the beginning of this verse are both in the plural tense, but in the singular tense in the latter half of the verse. So, what John says that he saw was 'new skies and new lands' which took the place of the old 'sky, land, and sea' that had just disappeared before him (he didn't see the globe and the realm of God disappear).

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

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Age, Eternal, Perpetual, Everlasting, Immortal, or Forever?

Two words imply infinite states in the Bible; one is the Greek word athanasia (undying), which is only found in two places, 1 Corinthians 15:53, where it mentions resurrected ones as clothing themselves with immortality, and at 1 Timothy 6:16, where Paul speaks of Jesus alone as having 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, which is used throughout the Bible in various conjugated forms and is often translated as eternal and forever, 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 or era.

Where the singular form (aionos) is used, this appears to mean a period such as a lifetime, generation, or era. And where the plural form of the word (aiōnōn) is used, it refers to a longer time… at least multiple generations. Also, 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?' Notice that aionos is also translated as world here in many Bibles, such as the KJ, and as system of things in other Bibles, such as the NWT. However, if the Apostles had meant any of those things, they would have used the Greek word cosmos (world or arrangement), not aionos.

You can see that 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 in JeruSalem would be destroyed, because that's what Jesus was explaining to them.

Yet, there are instances when some forms of the word could imply forever, such as when we find it in the form aiōniŏn. This is an adjective in the singular case, which, when combined with the Greek word zoe (in its various forms) is usually translated in other Bibles as everlasting life. However, that isn't a totally-accurate description.

In the past, we had tried to reconcile the words zoe aiōniŏn as meaning, life in the age. However, the word age in this instance would not be an adjective, so we have recently chosen, in most cases where we find this word combination, to translate them more accurately as age-long life, which we will agree could mean everlasting life.

For more information, see the linked Scriptural Commentary, Does the Bible Promise Everlasting Life?

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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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The Last Days

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

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

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

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

It is noteworthy that John didn't thereafter add any comment to explain that the resurrection had already started back on Pentecost 33-C.E. (before JeruSalem was destroyed). So apparently it hadn't, and the resurrection was still to come in some future last day. In fact, John's writing of the Revelation indicates that the resurrection wouldn't come until after 'the battle of Armageddon' (Revelation 16-20) is fought. Such conclusions lead us to believe that there are actually two periods referred to in the Bible as the last days:

1. The last days of JeruSalem

2. The Lord's Day.

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

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

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

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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' (Jesus). 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), 'Now it has come to pass; the salvation, the power, the Kingdom of our God, and the empowerment of His Anointed One!'

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 empowerment for Jesus (the Lord) to begin his 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,' the Battle of Armageddon, tossing the Opposer and his messengers into the abyss, 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 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, and this is followed by the destruction of the worldly armies (see Joel Chapter Three). Then, in between these two events, we read of the marvelous outpouring of God's Breath upon His faithful servants (Joel 2:28-32).

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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 Jesus' last 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 (anointing) 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 whom God chose to be kings or priests 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. For more information, see the linked document, False Anointed and False Prophets.

Another example of the poor use of the title Christ (implying Jesus) by Bible translators can be found at 1 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 the Christ (or the Anointed One) was in them.

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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 Wikipedia definition 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 or His person.

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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Cosmos or World?

In Jesus' discussion about the sheep and goats, found at Matthew 25:34, he said, 'Then the king will tell those on his right, Come, you who've been praised by my Father, inherit the Kingdom that's been prepared for you from the founding of the arrangement.'

In Greek, the words we have translated as founding of the arrangement are katabole kosmou. You may recognize that the English word cosmos is a derivative of kosmou. And cosmos is the word that modern peoples usually use when referring to the universe today. So, why have we translated it as arrangement, and what is meant by the term, founding of the arrangement?

Actually, the closest English meaning of Greek word kosmos is arrangement. For example, when Paul urged Christian women to dress modestly, he used the word kosmos to describe well-arranged clothing. However, in other Bibles kosmos is usually translated as world.

Although it has been said that the word world doesn't appear at all in the Hebrew texts of the Ancient Scriptures of IsraEl (OT), the word kosmos does appear there several times in the Greek Septuagint. The reason why some say that world (or kosmos) doesn't appear there, is because the equivalent Hebrew word (te·vel) is often translated (in different Bibles and in different places) as arrangement, ornamentation, honor, delight, universe, earth, army, etc. Yet, in the Christian Era Scriptures (NT), where kosmos appears several times, it is usually translated as world… as in the world of Noah, the light of the world, the field is the world, etc. However, there are some fifteen definitions given to the word world in English dictionaries, and most don't carry the same meaning as the Greek word. So, world is a poor choice when translating kosmos. For example: kosmos never seems to apply to the earth (which is how we often think of it). Rather, it often applies to the arrangement or situation of human society… system of things might be a better word choice.

Actually, two different Greek words are often translated as world in the Septuagint, kosmos and oichonomeo; and oichonomeo does appear to refer to the earth, because it means the habitation, or, the place where [man] dwells. So the Greek text clearly delineates the two meanings, which are both commonly translated as world in other Bibles.

Notice how the word kosmos was used by Paul at Romans 5:12, 'Sin entered the arrangement (kosmos) through one man, and this sin resulted in death. So, death spread to all men and everyone has sinned.'

Thus, it seems likely that the arrangement we call 'the world' started around the time of Adam's sin in Paradise, when man created for himself (and for all life on earth) a new arrangement or set of circumstances… which was something other than what God had planned. We have come to this conclusion based on the many scriptures that refer to the world (or kosmos) in a negative context, and that it (the current set of negative circumstances) will soon be done away with.

Yet, the Scriptures also indicate that the present worldly arrangement or system of things began after the Downpour of Noah's day, and that Noah had inherited the arrangement prior to that time. For, notice what we are told at Hebrews 11:7: 'Because of his faith, Noah (after being given a divine warning of things he hadn't seen yet) trusted in God and built a large chest to save his family. And due to this righteous faith, he condemned the arrangement (or world) and became its heir.'

Also notice what was said at 2 Peter 2:4, 5: 'Why, God didn't spare the messengers who sinned, but by threw them into the dark pits of Tartarus, where they are awaiting His justice. And He didn't spare the first arrangement. Yet, He guarded Noah (who was a preacher of righteousness) along with seven others, when He brought a downpour on a system (kosmos or world) of godless people.'

So, apparently there have been at least two different worlds or arrangements; the one that Noah inherited and which started before the Downpour, followed by the second arrangement or system of things that we are now living in, which will also be destroyed. For, we read at 1 John 2:17, 'The system (kosmos) with all its desires is passing away, but he who does God's Will lives for the age.' And Romans 4:13 says, 'AbraHam and his seed weren't given the promise of inheriting the arrangement because of the Law, but because of his righteousness, which came from his faith!'

Thus (from the above), we may conclude that: What Jesus said about the Kingdom having been prepared for the sheep since the founding of the arrangement could mean that the Kingdom was God’s plan for the righteous since at least the time of the Downpour, and possibly since the time of Adam’s sin in Paradise.

However, the words of Revelation 13:8 could indicated that a third world began with the death of Jesus. For, there it says concerning him: 'he who had been slaughtered from the founding of the arrangement' (gr. esphagmenou apo kataboles kosmou or, who/was/slaughtered from foundation – or down-throw – cosmos). Therefore, we could be living in an entirely new world, arrangement, or system of things since the time of Jesus' death. And if so, then what Jesus may have been foretelling at Matthew 25:34, is that people would start being selected as 'Kingdom inheritors' after his death, or after the latest 'founding (or down-throwing) of the world.'

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Messengers of God

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 meant.

For example, consider the words at Acts 12:15, where Peter had just been released from prison and came to the door of some faithful Christians. Here the housemaid told the people inside that Peter was outside. And according to many other Bibles, they thought that it was 'his angel' at the door. However, 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, the same word (with only conjugated variations) is used there to speak of two different types of messengers… those who were human and the one who was sent from heaven by God. And in this case, most Bibles translate the first instance as messengers, but the second as angel. We have not chosen to make this distinction, however, for the readers should be able to discern from the context which ones are human and which ones are spirit by themselves. And when there is some question, each person should keep an open mind.

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. So, there may be other cases in the Bible where some translations have presumptuously written angel, when the one that God sent was a human messenger!

Also consider that; Translating aggelos as messenger when it is truly speaking of a spirit from God, helps to provide readers a better, deeper understanding of the actual role that such sons of God play in His dealings with mankind… and that the term angel isn't a type of creature or a heavenly rank (as most think), but an assignment that may even be temporary. It also helps us to understand why the Bible never speaks of female or baby angels (because dead men, dead women, and dead babies don't become angels, since heavenly spirits are direct creations by God).

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Judgment Day

Throughout the Bible, we read of a Judgment Day. Does this refer to some random time in the future when individuals will meet their own judgment, or to a specific 'day' (or period) when all will be judged?

At Matthew 10:15, for example, Jesus spoke of the 'hemera chriseos' (Day of Judgment or Crisis) and each of the succeeding references seems to be talking about this same 'day' or time. When will that period start? Well, it must be sometime after the 'great time of difficulty' (see Matthew 24:21), and following 'the war of the great day of the Almighty God' (see Revelation 16:14), because Jesus spoke of people being resurrected when he talked about the Judgment Day.

However, although Psalm 1:1 tells us that the irreverent, impious, or ungodly (gr. asebe) won't be raised in the Judgment, Paul said (at Acts 24:15) that both the righteous and the unrighteous will be resurrected. So, how can we resolve this discrepancy?

Remember that the word unrighteous doesn't necessarily refer to those who are deliberately bad, but to those who simply aren't righteous. On the other hand, the irreverent are those who know of God and simply choose to disobey Him; and apparently, this is the reason why they are found unworthy of a resurrection. For more information, see the linked document What is Righteousness?

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Thousand Years or Thousands of Years?

There appears to be some question as to the meaning of the Greek text at 2 Peter 3:8, as well as several verses of Revelation 20. For, while most modern Greek text sources seem to agree on the words of these verses, the wording in Tischendorf's text should be considered. For, there it uses the Greek words chilioi etos (pronounced kee-lee-o-ee etos). Chilioi etos is the plural form of chilia eta, which means, thousand years. And although the words appear in their singular forms in most modern texts, such sources as Vine's seem to acknowledge that the plural form is how it may have once appeared in those verses.

What difference does all of this make? Well, recognize that the singular form (thousand years) is the preference of almost all Bible translators, so it may be correct. However, if the plural form (thousands of years) is correct, then certain common Bible teachings may be in error. For example: Is a thousand years as one day to God, or are thousands of years as one day to Him? And, will Jesus reign for a thousand years or for thousands of years? We will leave others to debate such things; we're just bringing it to your attention.

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