
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 [GodÕs] 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 youÕve left the world and its corrupt desires.
5 Yes, once youÕve 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 youÕre 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] arenÕt doing these things, so you are blind. YouÕre starting to close your eyes and youÕve forgotten how you were cleansed of your sins long ago.
10 Brothers; this is why itÕs so urgent for you to make your calling and choosing firm; for if you can do all of this, you wonÕt 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 IÕm 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 IÕm going to do everything that I can, whenever I can, so that when IÕm gone youÕll remind each other of these things.
16 Now, what weÕve told you about the power and the coming of the Lord Jesus the Anointed One wasnÕt 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, ÔThis is My son who I love and approve.Õ 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 itÕs good that youÕre paying attention to them. Because, theyÕre 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 [someoneÕs 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.
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) havenÕt gone out of date, nor has the destruction [that they deserve] fallen asleep.
4 Why, God didnÕt spare the messengers who sinned, but threw them into the dark pits of Tartarus, where they are awaiting His justice. 5 And He didnÕt 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 donÕt respect those who are assigned over them.
Since they are daring and independent, they arenÕt afraid of the glorious ones and talk badly about them. 11 Yet, even the messengers [of God], who are much stronger and more powerful, wouldnÕt 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 donÕt 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 arenÕt 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 couldnÕt speak. Yet it spoke in a manÕs 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, theyÕre 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 theyÕve been told the Holy Commandments. 22 What happens to them is as the proverb so truthfully says, ÔThe dog has returned to its own vomit, and the sow that was bathed to rolling in its manure.Õ
1 My loved ones; This is now the second letter that IÕve 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] whoÕll ridicule. They will go their own way and do whatever they want, 4 then mock you by asking, ÔWhere 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.Õ
5 The thing that they donÕt want to understand is, the ancient earth and sky were out of the water, but (in obedience to GodÕs instructions) they stood together between the waters. 6 And thatÕs how a downpour destroyed the earth that used to be. 7 And by the same word; whatÕs [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, donÕt 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 isnÕt slow with His promises (as some people think). Rather, HeÕs patient with you, because He doesnÕt want anyone to be destroyed, and HeÕs 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 awayÉ and then the earth and everything thatÕs 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, weÕre 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 weÕre awaiting the new earth and sky that He promised, where the righteous will dwell!
14 So, loved ones, since youÕre 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 lettersÉ some of which is hard to understand and is being twisted by the ignorant and shakyÉ as they do the rest of the Scriptures, to their own destruction!
17 So to you, my loved ones; Since youÕve been warned, be careful that you arenÕt 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.
At 1
Peter 3:19 we read about ÔspiritsÕ (literally, breaths) who were put into
ÔprisonÕ for the bad acts they committed during the time of Noah. Genesis
6:3 speaks of them as Ôsons of God,Õ or Ô[GodÕs] messengers,Õ and it tells of
their coming to earth and marrying Ôthe daughters of menÕ (see the linked
scripture and Notes). Then 2 Peter 2:4 says that they were put into ÔTartarus.Õ
PeterÕs
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 isnÕt 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 Ôsons of GodÕ who came to earth and assumed human bodies in NoahÕs day
couldnÕt 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 Ôfixing
in one placeÕ means that they must be associated with either living or
non-living things, which is referred to as Ôpossession.Õ 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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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 PaulÕs definition of love in mind, which is found at 1
Corinthians 13:4-8: ÔLove is kind and patient. Love isnÕt envious, it doesnÕt
brag, it isnÕt conceited, it doesnÕt scheme, it doesnÕt just watch out for
itself, it doesnÕt stir things up, it doesnÕt hold a grudge, it doesnÕt rejoice
over unrighteous things, but rejoices over things that are true. It covers
everything, believes everything, hopes everything, and endures everything. Love
never fails.Õ
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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, ÔMany are the
called but
few are the chosen (gr. polloi eisin
gar cletoi,
oligoi
de eclectoi).Õ
And this verse could be possibly even be translated as ÔMany are the nominated
but few are the
elected.Õ
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, ÔThen theyÕll go and fight against the
Lamb. But, because heÕs the Lord of lords and King of kings, the Lamb and those
who are with him (the called, elected, and faithful) will conquer them.Õ
So, Ôthe calledÕ also have prove
faithful in order to become Ôthe electedÕ to serve with Jesus.
That was the point of JesusÕ
parable at Matthew 22:1-14, which (as Jesus said) was an illustration
concerning Ôthe Kingdom of Heaven.Õ In that parable, many were initially
ÔcalledÕ to the banquet of the King, but they didnÕt 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 ÔcallÕ 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 JesusÉ for isnÕt the wedding
banquet for GodÕs son to be held in heaven, and arenÕt those who are invited to
GodÕs banquet the bride who will be with Jesus in heaven? We have always
thought so, but notice that the guests in this parable arenÕt referred to as
virgins (as was the case of those mentioned in Revelation 14:1-4). Rather, they
are called Ôboth the wicked and the good,Õ which is a strange way to refer to
the ÔSaints.Õ
Next, as the parable continues,
the king noticed a guest who wasnÕt properly dressed for a wedding feast (he
didnÕt 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 heavenÉ 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, ÔÉ so I can somehow be found worthy of the upward
resurrection
from the dead.Õ
What was Paul talking about
here? It appears as though, when speaking of Ôthe upward resurrection,Õ he was
saying that although he had been Ôcalled,Õ he may not have been ÔchosenÕ yet
for heavenly life. That this is what he was likely talking about, can be seen
from what he said at Philippians 3:12, Ô[IÕm not saying] that IÕve made it yet,
or that IÕm already perfect.Õ Then he continued with the words (at Philippians
3:14), ÔI am
running toward the goal, the prize of the upward (gr. ano – upward or higher) calling
from God through the Anointed One Jesus.Õ
So, notice that the Bible speaks
both of a ÔcallingÕ and of an Ôupward calling,Õ which we assume refers to being
called to heaven. And how would Paul know that he had been ÔchosenÕ 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, ÔWe
have to suffer together so we can also be glorified together.Õ
Such suffering must be much more
than what is typical of the suffering and death of mankind. Does this
ÔsufferingÕ require a dying a martyrÕs death? That seems to be the gist of the
prophecy at Revelation 6:9-11, which says, ÔWhen 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).Õ
But, in the case of JesusÕ words
found Matthew 22:14, (ÔMany are called but few are chosenÕ), 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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The Greek word that is used
throughout the Bible to describe the great flood of NoahÕs Day is cataclysmos
(itÕs where we get the English word cataclysm from). However, cataclysmos doesnÕt
mean flood. Cata
means down
and clysmos
means pour,
so the word is correctly translated as downpour here.
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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, canÕt be found. So, Genesis 1:1 could literally be translated as,
ÔIn the beginning God created the sky and the ground.Õ
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 didnÕt view the earth as we do today, as a ball in spaceÉ
it just wasnÕt 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 youÕll find the
Greek word ourano
translated as both heaven(s) and sky herein, depending on the context. YouÕll 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, ÔThe thing that they donÕt want to
understand is this: That the ancient earth and sky were out of the water, but
(in obedience to GodÕs instructions) they stood together between the waters.Õ
(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 Ôearth and skyÕ
were located Ôbetween the water.Õ So, although other Bibles translated this
verse as speaking of the Ôheavens and earth,Õ 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 ÔmeekÕ as inheriting the earth; since he was
talking about people receiving an ÔallotmentÕ 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
ÔflowingÕ). 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, ÔThe
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.Õ
We again find all three of these
realms of creation brought together symbolically at Revelation 21:1, where it
says, ÔThen I saw a new earth and sky, because the previous earth and sky had disappeared,
as did the sea.Õ
In the case of where EliJah was
taken in a celestial chariot, most people think he was taken to (as their
Bibles put it) Ôheaven,Õ where he went to live with God. This isnÕt 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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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 canÕt 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 JesusÕ Apostles asked him, which is
found at Matthew 24:3, ÔWhat will be the signs when you are near and this age will
come to its conclusion?Õ
You can see that the word aionos obviously
doesnÕt 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 thatÕs 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:
ÔLong 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.Õ
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, ÔI 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 wonÕt have to
be judged, but has crossed over from death to life.Õ
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, ÔHe wonÕt have to be judged, but has crossed
over from death to life.Õ
So, what Jesus was saying here,
wasnÕt 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 doesnÕt
necessarily mean that they wonÕt live forever; itÕs just that Jesus wasnÕt
really saying that.
From consideration of the
evidence found in the bulk of JesusÕ words about life, the conclusion might be
logically reached that he never taught the hope of Ôlife eternal,Õ Ôeverlasting
life,Õ or Ôimmortality,Õ in those specific words. However, the concept is still
there. What he taught was that (unlike those whom God considers to be ÔdeadÕ)
living people will receive Ôlife in the age,Õ 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 GodÕs 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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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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Throughout the Christian Era
Scriptures (New Testament), we read of a time that is referred to as Ôthe last
daysÕ (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):
ÔIn 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.Õ
PeterÕs 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 JoelÕs prophecy concerning the last days had its application just in the
last days of ancient JerusalemÉ
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 Ôthe LordÕs
Day.Õ For example, notice the words found at 2 Timothy 3:1-5:
ÔRecognize 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 wonÕt love their families or be willing to agree on anything.
They will be slanderers who donÕt have any self-control. They will be wild and
wonÕt 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 wonÕt follow it.Õ
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 Ôthe great and shining day of Jehovah,Õ 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 JerusalemÕs destruction)
appears to be indicated by JesusÕ words as found throughout the book of John.
For example, John wrote (some 29 years after JerusalemÕs destruction) that
Jesus said (at John 6:39. 40), ÔThis is what the Will of the One who sent me
is: That I shouldnÕt destroy anything He has given me, but that I should
resurrect it on
the Last Day. This is what my FatherÕs 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.Õ
It is noteworthy that John
didnÕt then go on to explain that the resurrection had already started with the
destruction of Jerusalem. So, apparently it hadnÕt and the resurrection was
still to come during some future last day. In fact, JohnÕs writing of the
Revelation indicates that the resurrection wouldnÕt come until after what is
referred to as Ôthe battle of ArmageddonÕ (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 LordÕs Day in which we could
now be living.
That both last days would see
similar fulfillments is indicated by JesusÕ 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 GodÕs 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 isnÕt totally clear.
That there will be (or has been)
some special outpouring of GodÕs Breath in these last days appears to be
clearly indicated by JoelÕs prophecy. However, while many religions that claim
to experience these gifts usually express it through healing, snake handling,
and speaking in tongues, notice that JoelÕs 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 isnÕt mentioned in JoelÕs prophecy. So, if there is to be
some modern fulfillment of JoelÕs 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 GodÕs Holy Spirit.
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Throughout the Bible, we find references
to Ôthe Day of Jehovah,Õ and Ôthe Day of the Lord.Õ 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), ÔThis
is the moment when the salvation, the power, the Kingdom of our God, and the authorization
of his Anointed One began.Õ
As you can see, the purposes of that Day
are tied together. For, the establishment of GodÕs 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 LordÕs Day begin when
the things spoken of in the Revelation start to happen? It appears to be so,
because it starts out with JohnÕs words (at Revelation 1:10), ÔThrough the
Breath [of God] I found myself in the LordÕs Day.Õ
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 ÔBabylon the GreatÕ (See Revelation 17, 18). Then in rapid
succession there comes the Ômarriage of the LambÕ (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 ÔNew JerusalemÕ to the
earth, and the making of the Ônew earth and skyÕ (see Revelation 21).
Also, in the prophecy found at Joel 2:1-12,
Ôthe Day of the LordÕ 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 GodÕs
Breath upon His faithful servants (Joel 2:28-32).
Peter wrote in length about this
period, and at 2 Peter 3:7 he wrote: ÔIt was also promised that; WhatÕs
[now] in store for the earth and sky is fire, which [will come] during the
Judgment Day, when godless men will be destroyed.Õ 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 ÔLordÕs DayÕ or ÔJudgment DayÕÉ the Ôthousand-yearÕ period
spoken of at Revelation Chapter Twenty. For what he said about the burning of
the earth and sky and of the Ônew earth and skyÕ 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 JesusÕ 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 Ônew earth and sky.Õ What does that really
mean? Perhaps weÕll all have to live to see it to be sure.
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Notice that in this Bible
translation, 2 Corinthians 1:21, 22 (for example) says, ÔThe One
who guarantees that we all belong to the Anointed One, and He who anointed us, is God.Õ
So, why didnÕt 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
ÔChristÕ was part of JesusÕ name. It wasnÕt.
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, youÕll see that it reads, ÔHo de bebaion
hemas
syn
hymin
eis
Christon
kai
chrisas hemas
Theos,Õ
or, ÔThe
of stabilizing us with you into Anointed and anointing us God.Õ
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
canÕt have it both ways.
Such a physical anointing with
oil appeared to picture receiving GodÕs Holy Breath, which happened to Jesus at
his baptism, to 120 of JesusÕ disciples at Pentecost of 33-C.E., and to other
First-century Christians. So Jesus didnÕt really become the Christon (Christ, Anointed, or Chosen One)
until he was anointed with Holy Breath at his baptism (when the ÔdoveÕ 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 anointedÉ
become Ôchrists.Õ
For when they were ÔanointedÕ and sealed in their hearts by GodÕs Holy Breath,
they were selected to be Ôkings over the earthÕ (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, ÔBecause 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.Õ
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 ÔanointedÕ as Priests to Jehovah, and that this
action would make them Ôholy,Õ or clean. It also signified that had been
ÔchosenÕ to this office by God. And in Leviticus, when we read of the
ÔanointedÕ 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 Ôfragrances for anointing
oil.Õ And we find the exact formula for the anointing oil at Exodus 30:34,
where we read that it was to be made of Ôsixteen 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.Õ
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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 JesusÕ 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 isnÕt 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, ÔThe person (gr. psyche or
ÔsoulÕ) that is sinning will die (gr. apothaneitai).Õ
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 ÔMy SoulÕ in several places.
Obviously, God is much more than just a ÔsoulÕ as most people think of that
term, and He surely wasnÕt talking about His having a human body. So we must
conclude that what He was referring to is His life.
Then there are JesusÕ words
found at Matthew 10:28, which read, ÔDonÕt be afraid of those who kill the
body but canÕt kill the person (psyche). Rather, be afraid of him who can destroy both
the person and the body in the garbage dump.Õ 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 isnÕt 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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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 GodÕs having a
Name in ÔThe LordÕs Prayer,Õ 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 PaulÕs
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 GodÕs 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 ÔThe Septuagint as Christian
Scripture.Õ He stated therein that, ÔAll 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.Õ (See: ÔThe Septuagint as Christian Scripture,Õ 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 GodÕs
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 GodÕs 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 GodÕs Name is to simply use it wherever the
Tetragrammaton (יהוה) appears in the oldest existing
Hebrew texts (which arenÕt 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 Ômen,Õ 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, ÔNo man can see God and live.Õ So in such instances we have left the
term ÔLordÕ 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 GodÕs
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: ÔThen the word of the Lord came to me saying, Go and yell in
the ears of Jerusalem! Tell them that thus says Jehovah ÉÕ So in this Bible youÕll 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: Ô{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 earthÉ His Name is Jehovah God the Almighty!Õ
Then look at the words of
Zephaniah 1:9, where the Prophet wrote: ÔAnd I asked, What are these, O Lord? And [GodÕs] messenger replied (he who
was speaking to me), I will show you what all these things mean.Õ
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 GodÉ 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 ÔProphets
who spoke in the name of the Lord.Õ For, since Jehovah is GodÕs 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: ÔLong
ago, O Lord,
you laid the foundation of the earth, and you made the heavens with your hands.
But theyÕll 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, youÕre the one and your years will never expire.Õ
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), youÕll 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 Ôshines with the same glory, is the exact image of His (GodÕs)
being, and is responsible for everything thatÕs said through His power,Õ as we
were told at Hebrews 1:3, anything that is said about God also applies to
JesusÉ 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:
(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 homeownerÉ 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, itÕs easy to
see how inappropriate it is to always refer to God as Ôthe Lord.Õ 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 GodÕs 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 wouldnÕt 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 JesusÕ disciples preached to, both Jews and
Gentiles. So we question whether the use of GodÕs Name was considered as
offensive prior to JerusalemÕs 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 GodÕs Name that they refused to write it
or say it, so, they started substituting the term Ôthe LordÕ (the Master)
wherever His Name was found. And since all existing versions of the Septuagint
come from the Second Century or later, it isnÕt surprising that GodÕs 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 enemyÕs) recognition of JesusÕ miraculous
powers and the common view of GodÕs Name.
Forgetting GodÕs 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: ÔTheyÕve devised
ways to forget My Name, then they use their dreams to describe to their
neighbors, how their fathers were the ones whoÕve forgotten My Name, and turned
to the service of Baal.Õ
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 PaulÕs letters (Romans through
Hebrews) contain strong references to Judaizers in the congregations, and this
influence likely led to substituting Lord for GodÕs 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
ÔLord,Õ when referring to God, if they understood that the term Ôthe LordÕ in
the language of the Canaanites was ÔBaalÕ or ÔBeel.Õ And the same term in
modern-day Arabic is ÔAllah.Õ
Then, what of those who prefer a
more exact Hebrew pronunciation of the Name, which can be Yahweh (yah-hÕ-Wĕh), Yahwah
(yah-hÕ-Wah), or Yehwah (yĕh-hÕ-Wah)? That is commendable if their
reasons are consistent. For, if their concern is to properly pronounce Bible
names (not a hatred for GodÕs name as it is pronounced in English), they will
also be found promoting the proper Hebrew pronunciation of His sonÕs name, Ieshuah (Ye-Shuah),
or Iehoshuah
(Yĕ-hÕ-shuah)É
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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In JesusÕ discussion about the
sheep and goats found at Matthew 25:34, he said, ÔThen 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.Õ
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 isnÕt always translated as world.
And although it has been said
that the word world doesnÕt 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 doesnÕt 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 worldÉ such as the world of Noah, the light of the world, the
field is the world,
etc. So, the term doesnÕt 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, ÔSin entered the world (cosmos) through one man, and this sin resulted in death.
So, death spread to all men and everyone has sinned.Õ
So, it seems likely that the
arrangement we call Ôthe worldÕ started around the time of AdamÕs 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 NoahÕs
day, and Noah inherited the world prior to that time. For, notice what we are
told at Hebrews 11:7 ÔBecause of his faith, Noah (after being given a divine
warning of things he hadnÕt 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.Õ
Also notice what was said at 2
Peter 2:4, 5, ÔWhy, God didnÕt spare the messengers who sinned, but by threw
them into the dark pits of Tartarus, where they are awaiting His justice. And He didnÕt
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.Õ
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, ÔAnd the world
with all its desires is passing away, but the one who does what God wants
remains through the age.Õ And Romans 4:13 says, ÔAbraham and his seed werenÕt
given the
promise of inheriting the world because of the Law; it was because of
his righteousness, which came from his faith.Õ
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 GodÕs plan for the
righteous since at least the time of the Downpour, and possibly since the time
of AdamÕs sin in Paradise.
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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, Ôoi
de elegon Ho aggelos
estin autou,Õ and is often translated as,
ÔThey began to say, It is
his angel.Õ
This
rendering doesnÕt 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, ÔSo they said, ItÕs
his messenger.Õ
Another
good example of why aggelos shouldnÕt always be translated as angel can be found at Genesis 32:3,
which reads in Greek, ÔApasteile de Iakob
aggelous
emprosthen autou
pros Hesau ton adelphon autou,Õ or, ÔSent of Jacob angels ahead of him toward Esau the brother of
him.Õ 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.Õ Then in verse
16, it says that ÔJehovah É heard our voice and sent His messenger (gr. aggelon – messenger, singular) who
brought us out of Egypt.Õ
Also,
consider the words of Haggai 1:13, where we read: ÔThen 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!Õ
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 hereÉ 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 isnÕt a heavenly rank itÕs a duty.
Also,
translating aggelos
as messenger
(when it truly means an ÔangelÕ) 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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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
ÔdayÕ (or period) when all will be judged?
At Matthew 10:15, for example, Jesus spoke of the Ôhemera chriseosÕ (Day of Judgment or Crisis) and each of the succeeding references seems to be talking about this same ÔdayÕ or time. When will that period start? Well, it must be sometime after the Ôgreat time of difficultyÕ (see Matthew 24:21), and following Ôthe war of the great day of the Almighty GodÕ (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) wonÕt
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
doesnÕt necessarily refer to those who are deliberately bad, but to those who
simply werenÕt 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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