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 [God’s] caring and peace by coming to an accurate knowledge of God and of Jesus our Lord. ³ Since, in His Divine Power, He has freely given us everything that we need [to live] a devout life through an accurate 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 world 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 then [add] pure love to [your] brotherly love. ⁸ Because, if you’re filled and overflowing with these things, they will keep you from being inactive or from failing to produce fruitage as you spread the accurate 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 long ago.

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

¹² This is why I always want to remind you of these things, despite the fact that you already know [them], and that you are firmly rooted in the truth. ¹³ However, as long as I’m living in this tent, 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 fairy tale 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 who I love and 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 But many will follow them into doing dirty things. And because of this, the way of the truth will be slandered. ³ Then, because they 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 world. 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 lawless people. ⁸ Why, the wicked things this man saw and heard each day while he lived among them tormented his entire righteous inner self.

⁹ Yes, Jehovah 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.

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 sin, 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 this 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 to tempt [people] into following human desires and a loose lifestyle, and they turn the little ones who are fleeing [the world] back into doing things that are wrong. ¹⁹ They keep promising them freedom, but they are slaves to filth. For, whomever another conquers becomes his slave.

²⁰ Why, if someone has escaped from the filth of the world by coming to an accurate knowledge of the Lord and Savior, Jesus the Anointed One, and they return to it and are conquered by it again, they’re worse off than when they started. ²¹ It would have been better for them if they had never learned about the way of righteousness, than to turn away 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 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, and of the commandments that our Lord and Savior gave through your Apostles. ³ First recognize this; In the last days there will be [people] who’ll ridicule. They will go their own way and do whatever they want, ⁴ then mock you by asking, ‘Where is this coming of his? Why, it 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 earth and sky were out of the water, but (in obedience to God’s instructions) they stood together between the waters. ⁶ And that’s how a downpour destroyed the earth that used to be. ⁷ And by the same word; 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.

⁸ However, don’t overlook the fact, loved ones, that one day to Jehovah is as a thousand years; and a thousand years is as just one day. ⁹ So, Jehovah isn’t slow with His promises (as some people think). Rather, He’s 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 sky will become extremely hot, its basic parts will melt, and with a hissing noise it will pass away… and then the earth and everything that’s being done on it 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 holy conduct and in actively worshiping God?

¹² Why, we’re awaiting and anticipating the arrival of the Day of the Lord, during which the sky will burn and dissolve, and its basic parts will melt due to the intense heat; ¹³ and we’re awaiting the new earth and sky that He promised, where the righteous will dwell!

¹⁴ So, loved ones, since you’re waiting for these things, hurry up and make yourselves spotless and flawless, so you can be at peace with Him. ¹⁵ Then, think about the patience that our Lord shows when it comes to our salvation, as our loved brother Paul [also] wrote you. For, he was given wisdom about [things] ¹⁶ that he writes about in all his letters… some of which is hard to understand and is being twisted by the ignorant and shaky… as they do 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 these lawless people are doing and lose your grip on your firm convictions. ¹⁸ Rather, keep growing in the caring and knowledge of our Lord and Savior, Jesus the Anointed One. May he be glorified now and through the Day of the age.

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 6:3 speaks of them as ‘sons of God,’ or ‘[God’s] messengers,’ and it tells of their coming to earth and marrying ‘the daughters of men’ (see the linked scripture and Notes). 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 that 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 seem to be able to live among 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.

In the scripture found at 1 Peter 1:7, achieving brotherly love is listed as one-step before achieving true love (taken from the Greek word agape).

It is our belief that agape is an overrated word, because, it is simply translated as love (with no hidden depth of meaning) in most other places in the Bible. However, in this instance, Peter obviously intends for the word agape to imply the richest sense of its meaning. He likely had Paul’s definition of love 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.’

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Called and Chosen

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

These words of Jesus seem to put an end to the notion that everyone who is called by God was foreordained to that position before his/her specific birth. Rather, what was determined is that there would be people in general (not specific individuals) who would be chosen. 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. There we are told, ‘Then they’ll 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’ to serve with Jesus.

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.’

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). Do as you can see, he was called but not chosen. Now, if we were to assume that this banquet is held in heaven, and since he was already there at the feast, we must ask: was he then kicked out of heaven… and if so, we would also have to ask, then why was he taken there to begin with?

Now, we do know that there are those who are taken to heaven to rule with Jesus, but they are likely the bride at the wedding feast, not the guests (see Revelation 17:7-9). For, notice what Paul said of himself at Philippians 3:11, ‘… so I can somehow be found worthy of the upward resurrection from the dead.’

What was Paul talking about here? It appears as though, when speaking of ‘the upward 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 am running toward the goal, the prize of the upward (gr. ano – upward or higher) calling from God through the Anointed One 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 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 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 from). 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 and in the Christian Era Scriptures, we find all the realm of creation divided into three entities; the heavens (or sky), the earth (the land or ground), and the seas (the waters). Now, in contemporary English we understand that there is a difference between the heavens and the sky, the earth and the land (or ground), and the seas and waters. However, in both Hebrew and Greek, these fine distinctions that we accept because of our modern technology, can’t be found. So, Genesis 1:1 could literally be translated as, ‘In the beginning God created the sky and the ground.’

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

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

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

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

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

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

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Age, Era, System of Things, or Forever?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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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, and that 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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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). 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 will pour out some of my Breath on all flesh, and your sons and daughters will prophesy. Your young men will have visions and your old men will dream dreams. In fact, I will pour out some of my Breath in those days, and my male and female slaves will prophesy. And I will send omens from the heavens above and signs to earth below, blood, fire, and a smoky mist. Before the great and shining day of Jehovah arrives, the sun will be changed into darkness and the moon into blood. And everyone who calls on the name of the Lord will be saved.’

Peter’s application of this prophecy clearly indicates its fulfillment as happening during the time that he was saying this, during and after Pentecost 33-C.E. So, many religions teach that Joel’s prophecy concerning the last days had its application just in the last days of ancient Jerusalem… before its destruction by Roman armies in 70-C.E. On the other hand, where these same words (last days) are found in other Bible verses, these same religions teach that the fulfillment comes just during ‘the Lord’s Day.’ For example, notice the words found at 2 Timothy 3:1-5:

‘Recognize that the last days will bring fierce times. People will love themselves and money. They will be braggers, arrogant, blasphemers, disobedient to their parents, unthankful and disloyal. They won’t love their families or be willing to agree on anything. They will be slanderers who don’t have any self-control. They will be wild and won’t love anything that is good. They will be betrayers who are headstrong and proud. They will prefer pleasures to caring about God. They will have some form of religion, but they won’t follow it.’

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

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

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

1. The last days of Jerusalem

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

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

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

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

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The Day of the Lord

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

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

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

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

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

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

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

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

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The Anointed

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

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

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

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

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

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

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

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

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

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

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

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

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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 crept into the Christian religions. Please see the link http://en.wikipedia.org/wiki/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. 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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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).

So, this Bible is one of two that we are aware of that uses God’s Name in the Christian Era Scriptures, which makes it quite unique. However, you will see that we have avoided using it in places where the Greek words ho Kyrios could have been speaking of Jesus, using the Name Jehovah mostly in quotations from Hebrew texts which were clearly speaking of The God.

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).

You will see how in the book of Isaiah, for example, God is often referred to in Greek as Kyrios ho Kyrios, or, Lord the Lord (see Isaiah 48:16 LXX). And these are obvious examples of texts where God’s Name was omitted, for such sentences should clearly read Jehovah the Lord, or Lord Jehovah.

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 the Prophets 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 thus says Jehovah …’ So in this Bible you’ll see an interspersing of the term the Lord, when it appears to be referring to the angel messenger, and as Jehovah, when it appears to be referring to God.

Notice again the wording of Amos 4:13, where the one who gave the message to that Prophet (the Lord) definitely put Jehovah in the third person (though he is apparently saying that he did much of the work of creating) for there he said: ‘{Look!} I brought the thunder and I made the wind; and I report to men of His caring. For He produces the dawn and the fog, and is mounted on the heights of the earth… His Name is Jehovah God the Almighty!’

Then look at the words of Zephaniah 1:9, where the Prophet wrote: ‘And I asked, What are these, O Lord? And [God’s] messenger replied (he who was speaking to me), I will show you what all these things mean.’

So, it appears as though the Greek word kyrios should be translated as Lord or the Lord when it is referring to the angel who was speaking, and as Jehovah in many cases when it is speaking of God… regardless of how modern Hebrew texts may read, for from the context you can clearly see that these verses are quoting someone other than God.

However, the Lord (kyrios) would also have been used by Hebrew writers when speaking of God in poetry, where the previous or following verse uses the Name Jehovah; for the rule for a following verses is to use a simile.

Another important place where it appears as though the term the Lord should be used instead of the name Jehovah, is where people do something in His Name, as in James 5:10, which speaks of ‘Prophets who spoke in the name of the Lord.’ For, since Jehovah is God’s Name (in English), they would not be speaking in the Name of Jehovah (which is His Name), but in the Name of the Lord (Jehovah). Yes, this could be an arguable point, but where there is some question and the understanding isn't changed, we believe it is better to take a cautious approach.

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 (from the context of the surrounding verses) that it appears to be speaking of Jehovah there also, and this is the conclusion of many, 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 the accuracy of 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… perhaps.

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?)

The word that is translated lord (gr. kyrios) is found throughout the Bible in Greek texts and is usually 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.

Forgetting God’s Name is a practice that has had a long history with the Jews, for apparently they were trying to do this during the time of the Prophet Jeremiah (sometime in the early Seventh Century B.C.E.), for we read at Jeremiah 23:27: ‘They’ve devised ways to forget My Name, then they use their dreams to describe to their neighbors, how their fathers were the ones who’ve forgotten My Name, and turned to the service of Baal.’

What about the Christian Era Scriptures? Recognize that most early Christian Congregations (and especially those in Judea) 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 can be Yahweh (yah-h’-Wĕh), Yahwah (yah-h’-Wah), or Yehwah (yĕh-h’-Wah)? 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), they will also be found promoting the proper Hebrew pronunciation of His son’s name, Ieshuah (Ye-Shuah), or Iehoshuah (Yĕ-h’-shuah)… or at least the proper pronunciation of his name in Greek, Iesous (Yay-sous).

But then they would also have to start changing hundreds of other Bible name containing a J (such as John, Jeremiah, Jonah, Jerusalem, etc.), and they would find that almost every other Bible name is currently mispronounced in the English language.

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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 have been praised by my Father, inherit the Kingdom that has been prepared for you from the founding of the world.’

In Greek, the words we have translated as founding of the world are katabole cosmou, or down-throw arrangement. You may recognize that the English word cosmos is a derivative of cosmou. And cosmos (which we pronounce as cas-mose, but the Greeks pronounces as cas-mas) is the word that modern peoples usually use when referring to the universe today (thank you Mr. Sagan). So, why have we translated it as world, and what is meant by the term, founding of the world?

Actually, cosmos is used many times in the Bible and in many different ways. For example, when Paul urged Christian women to dress modestly, he used the word cosmos to describe well-arranged clothing, and arrangement is probably the closest English meaning of the word. So, it isn’t always translated as world.

And although it has been said that the word world doesn’t appear at all in the Hebrew texts of the Ancient Scriptures of Israel (Old Testament), it really does appear there several times in the Greek Septuagint. And the reason why they say that world doesn’t appear there is because the equivalent Hebrew word is 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 cosmos appears several times, it is usually translated as world… such as the world of Noah, the light of the world, the field is the world, etc. So, the term doesn’t seem to apply to the earth, but rather to the arrangement of human society on the earth.

Actually, two different Greek words are often translated as world in the Septuagint, cosmos and oichonomeo; and oichonomeo does appear to refer to the earth, because it means the habitation, or, the place where [man] dwells. So the Septuagint (OT) clearly delineates these two words (that are both commonly translated as world).

But notice how the word cosmos was used by Paul at Romans 5:12, ‘Sin entered the world (cosmos) through one man, and this sin resulted in death. So, death spread to all men and everyone has sinned.’

So, 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 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 in a negative context, and the fact that it (the current set of negative circumstances) will soon be done away with.

Yet, the Scriptures also indicate that the present world (arrangement) began after the Downpour of Noah’s day, and Noah inherited the world 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 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 world. Yet, He guarded Noah (who was a preacher of righteousness) along with seven others, when He brought a downpour on a world of godless people.’

So, apparently there have been two different worlds or arrangements; the one that Noah inherited that started before the Downpour, and the second one that we are now living in, and which the righteous will inherit at its destruction. For we read at 1 John 2:17, ‘And the world with all its desires is passing away, but the one who does what God wants remains through the age.’ And Romans 4:13 says, ‘Abraham and his seed weren’t given the promise of inheriting the world because of the Law; it was because of his righteousness, which came from his faith.’

Thus from the above, we have concluded that what Jesus said about the Kingdom having been prepared for the sheep since the founding of the world must 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.

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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 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 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.

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.’

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

Yet, Haggai was just a man not a spirit.

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

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

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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 weren’t righteous. On the other hand, the irreverent are those who know of God and simply choose to disobey Him, and apparently, for this reason they are found unworthy of a resurrection. For more information, see the linked document What is Righteousness?

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