Chapter 1
1 Paul, an Apostle of the Anointed One Jesus by the will of God, and by the promise of life in the Anointed One Jesus, 2 to my loved child Timothy: May you find care, mercy, and peace from God the Father and the Anointed One, Jesus our Lord.
3 I thank God, who I’m worshiping with a clean conscience (as did my forefathers), that I never forget you in the prayers that I offer night and day, 4 since I long to see you and remember you with tears, so I can be filled with joy. 5 For, I think fondly of the unhypocritical faith that your grandmother Lois and your mother Eunice had first, and which I’m confident that you have also. And this is the reason why I want to remind you to rekindle the gift of God that you have because I laid my hands on you.
7 You see, God didn’t give us a spirit of fear, but of power, love, and good sense. 8 So, don’t be ashamed of the testimony about our Lord… or of me, a prisoner for his sake. By the power of God, share with us when it comes to suffering evil for the good news. 9 He saved us and called us to holiness, not because of anything we’ve done, but because of His Will and the caring that He felt for us (through Jesus the Anointed One), before the times of the ages. 10 And this can now be seen through the coming of our Savior (the Anointed One Jesus) who has done away with death and is shining a light on life and on freedom from corruption through this good news, 11 of which I was appointed a preacher, Apostle, and teacher.
12 This is the reason why I’m suffering these things and why I’m unashamed. For, I know who I’ve put my faith in, and I’m confident that he’s able to guard the things that I will be accumulating [in him] until that Day. 13 So, follow the example of the life-giving words that you heard beside me (he who is in the Anointed One Jesus) through faith and love. 14 And guard the things that you’ve been given through the Holy Breath that dwells within us.
15 You already know that everyone in the [province of]
Chapter 2
1 However, you my child; keep growing stronger in the care of the Anointed One Jesus, 2 and teach the things that you heard from so many witnesses (while you were with me) to faithful men who are qualified to teach others. 3 Then, as a fine soldier of the Anointed One Jesus, [be ready to] endure the hardships.
4 Realize that no soldier can just go on living his life as he used to, because he wants to please the one who enlisted him. 5 And the same is true of an athlete… he can’t take the prize unless he plays by the rules. 6 However, the hardworking farmer must also be the first to eat the fruit. 7 So now, visualize what I’m saying, and the Lord will truly give you insight into everything.
8 Remember that the good news I’ve been preaching teaches that Jesus the Anointed One (the seed of David) was raised from the dead. 9 And it’s over this that I’m being persecuted and imprisoned like a criminal. However, the word of God wasn’t locked up [along with me]. 10 And the reason why I keep on enduring all of this is for the sake of the anointed ones… so they can also gain the salvation that comes from being united with the Anointed One Jesus in the glory of the age.
11 So, you can believe that if we die together we will also live together. 12 And if we keep hanging on, we will rule as kings together. However, if we deny this, he will deny us. 13 But even if we’re unfaithful, he will be faithful, because he can’t deny himself.
14 Keep reminding [the brothers] about these things, and instruct them in the sight of God not to be arguing over words. This is just a waste of time and a trap to those who listen to it.
15 As for you; Zealously keep seeking God’s approval, so you can be accepted by Him as a workman who has nothing to be ashamed of. Tell things as they really are when it comes to expressing the truth. 16 Avoid speaking about worldly and foolish topics, because this leads [people] away from pure worship… 17 and whatever is said spreads like gangrene. That was the problem with Hymenaeus and Philetus. 18 They got away from the truth and started teaching that the resurrection has already happened, which misdirected the faith of some.
19 But you have a solid foundation in God and you have His seal [of approval]. As we were told, ‘The Lord knows those who belong to Him’ and, ‘Let everyone who speaks the Name of Jehovah stop doing what is unrighteous.’
20 Now, in a large house there are not only containers that are made of gold and silver, but there are also those [that are made] of wood and pottery. Some were made for honorable purposes, and others for dishonorable purposes. 21 Likewise, if anyone chooses to be clean, he removes [everything that’s dishonorable] from himself so he can become a container for an honorable purpose that is holy and useful to his master; then he’s been prepared for any type of good use. 22 So, flee from the desires of youth, but pursue righteousness, faith, love, and peace, along with all those who call on the Lord with a clean heart.
23 However, avoid foolish and ignorant questions, because you know they just create fights. 24 A slave of the Lord shouldn’t be fighting. Rather, he should be gentle with everyone, a good teacher, [someone who] keeps his composure in bad [situations] 25 and who can calmly teach those who disagree. Why, perhaps God will lead them to repent and to an accurate knowledge of the truth, 26 and they may escape the Slanderer’s snare and return to their good senses, once they realize that they’ve been lured into his cage.
Chapter 3
1 Recognize that the last days will bring fierce times. 2 For, people will love themselves and money. They’ll be braggers, arrogant, blasphemers, disobedient to parents, unthankful, and disloyal. 3 They won’t love their families or be willing to agree on anything; they’ll be slanderers who don’t have any self-control; they’ll be wild and won’t love anything that’s good; 4 they’ll be betrayers who are headstrong and proud; they’ll prefer pleasures to caring about God, 5 and they’ll have a form of religion, but they won’t follow it.
Reject things like this, 6 because it’s from among such people that certain men will come along who will work their way into homes and seduce weak women who are loaded with sins (because they have so many desires). 7 They will always be students, because they can never come to an accurate knowledge of truth.
8 Now, follow the example of Moses when he opposed Jannes and Jambres. That’s how you should treat the men who keep resisting the truth, corrupting their own minds, and who are disapproved when it comes to the faith. 9 They won’t make any more inroads, because their unreasonableness will become very plain to everyone, as happened [to Jannes and Jambres].
10 You have closely followed my teachings, my directions, my purposes, my faith, my patience, my love, and my endurance. 11 [You’ve also shared in] my persecution and my sufferings (such as what happened to me in Antioch, Iconium, and Lystra). [Yes, you’ve endured] the same types of persecution that I’ve had to endure, but the Lord delivered me from all of it. 12 Why, everyone who wants to worship God (through the Anointed One Jesus) will also be persecuted, 13 because wicked and deceitful men will get worse and worse, misleading and being misled.
14 As for you; stick with the things that you’ve learned and were convinced to believe in… and remember who you learned them from. 15 Why, you’ve been familiar with the Holy Writings since you were a child. And they can make you wise enough to save you, through belief in the Anointed One Jesus. 16 For, all the Scriptures are inspired by God and are good for teaching, for correcting, for setting things straight, and for providing righteous discipline. 17 They qualify a man of God and provide him with whatever he needs to do all sorts of good work.
Chapter 4
1 So, I solemnly charge you in the sight of God and the Anointed One Jesus (who’s about to judge the living and the dead), and by the way he revealed himself, and by his Kingdom, 2 to preach the word. Keep doing it in good times and bad. Offer criticism, evaluate, and give encouragement, [but do this] patiently and with all your teaching skills. 3 For ,the time is coming when they won’t put up with life-giving teachings anymore, but they will follow their own desires. Then they will gather teachers for themselves who will tell them whatever they wish to hear. 4 Yes. they will stop listening to the truth, but they’ll all show up to listen to myths and fairy tales.
5 But as for you; be serious about everything, endure what’s bad, preach the good news, and completely carry out everything that’s involved in your service. 6 For I’m already being poured out as a drink offering [at the Temple], and the time for my release is almost here. 7 I’ve wrestled the fine match; I’ve finished the race; I’ve obeyed the faith; 8 and all that’s left for me now, is to lay down my golden crown, which the Lord (who isn’t just over me, but over everyone who loves the way in which he showed himself) will give back to me in that Day.
9 Hurry… come to me quickly! 10 Demas has let me down and gone to Thessalonica, because he still loves this age; Crescens has gone to Galatia, Titus to Dalmatia, 11 and Luke is the only one with me. Go get Mark and bring him with you too, because his service to me is very useful.
12 Oh, I also sent Tychicus off to Ephesus. 13 And when you come, bring the robe that I left with Carpus in Troas… and the scrolls… especially the parchments.
14 Alexander the coppersmith testified against me, saying many bad things. But Jehovah will repay him for what he has done. 15 You watch out for him too, because he really opposed everything we had to say.
16 In my first court hearing, nobody was there with me… they all left me. However, I don’t want it held against them, 17 because the Lord stood by me. He gave me strength so that the preaching might be completed through me, and all the nations might hear it. As the result, I was virtually saved from the lion’s mouth. 18 And for a fact, the Lord will save me from every sort of wickedness and preserve me for his heavenly Kingdom. May he be glorified through the ages of ages. May it be.
19 Give my greetings to Prisca and Aquila, and to the household of Onesiphorus.
20 Erastus stayed in Corinth and I left Trophimus at Miletus, because he was sick.
21 Hurry, before winter gets here!
Eubulus sends you his greetings, as do Pudens, Linus, Claudia, and all the brothers.
22 May the Lord bless the spirit you’re showing, and may his care be with all of you.
Notes
Won’t Love Their Families
The Greek word that Paul used at 2 Timothy 3:3, which is translated ‘They won’t love their families,’ is astorge (pronounced ah/stor/gay). And this is one of only two places where you will find this term in the Scriptures. A, when starting a Greek word, often means without (A can also be used to add weight to the rest of the word), and storge means natural or family love. How well Paul’s words serve as a prophecy our times, when incest and other forms of child abuse have become so rampant.
Hypocrite
Hypocrite is a Greek word that is just spelled a little differently than it is in English (hypocritai). However, the English word carries a nuance that isn’t implied in Greek. The first part of the Greek word, hypo, means under, and the second part, kritai, means judge. So in the Bible, a hypocrite is a ‘lesser judge,’ or one who is very judgmental of the actions or conduct and others. This differs from the meaning in English, which is someone who doesn’t follow his own advice.
The Scribes and Pharisees were referred to as Hypocrites in the Bible, not because they didn’t live up to the things they preached, but because they condemned the actions of others. And like anyone who tends to be critical of others, they likely failed in the same ways in which they condemned others, and this would make them also fit the English definition. However, the Bible meaning is ‘judgmental.’
Being too judgmental is a very serious flaw, which is common to those who think they are more righteous than others are. It is reported that the Pharisees especially thought of themselves this way, and it was their opinion that they would be the only ones to be found righteous by God. Notice what Jesus said would happen to those who are judgmental (Matthew 7:1): ‘Don’t judge [others] so that you won’t be judged. Because, the things you are judging others over will be the things you are judged by. And the standards you set for them are the standards that will be set for you.’
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Breath
The Greek word pneuma (as in pneumonia, a breathing disease) means breath or wind – the movement of air. In other Bible translations, this word is often translated as spirit or ghost – as in Holy Spirit or Holy Ghost. However, spirit is just a shortened form of the Latin word spiritu, which just means breath in Latin. And ghost conveys another meaning altogether.
The most common use of the word pneuma in the Bible is to imply an unseen force (such as breath or wind). And the problem with translating it as spirit or ghost is that many people have started believing that the unseen force that is called [God’s] Holy Breath herein, is another God-like person and part of a Divine ‘Trinity.’ This can’t be true, because the only scripture that can be used to support this theory (that is, where the Father, the Son, and the Holy Breath are supposed to be ‘one’) is found at Matthew 28:19, which simply says that baptism should be done ‘in the name of’ (or, in recognition of) these three. All other scriptures that are used to prove the Trinity theory fail to mention the Holy Breath as part of that group. And the King James wording of 1 John 5:7 (which was used for years to attempt to prove the Trinity) is spurious (something that was added to the Bible).
So to prevent confusion, the Greek word pneuma is usually translated as breath here. The only exceptions would be in instances where the Bible refers to demons as ‘spirits.’ Translating pneuma as breath in these cases, although correct, might just be confusing. There are also places where we have left pneuma translated as spirit, where the word implies a person's tendency (or spirit).
Another important use of the word pneuma is in the phrase, ‘Breath of Life.’ This phrase means more than just breathing, it refers to the entire mechanics of life itself. It’s the unseen force of life for all creatures. It’s what makes each cell alive. However, nowhere does the Bible describe the ‘pneuma’ as immortal, nor is it the same as the soul (a breathing thing), so it can (figuratively) ‘return to God’ at death,’ because all hope of future life depends on God and His promise of a resurrection.
Note in particular how the term Breath is used at Job 27:3, where Job spoke of God’s Breath or Spirit. For there he asked, ‘Does the Breath of the Divine One remain in my nose?’ As you can see from his application of this word, pneuma obviously referred to God’s Breath in this case, not to a person or to an unseen force. He was talking about that which comes from God and caused him to breathe… the Breath of Life
For more information, see the attached link ‘The Powers of God’s Holy Spirit.’
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Age, Era, System of Things, or Forever?
The Greek word aionos is what the English word eon
is derived from. It means an indefinite period. However, there is no
exact English word to translate it. The best equivalents are age(s) or era(s).
Please note that where the plural form of the word (ages) is used, it refers to
a long time, at least multiple generations. However, where the singular form is
used (age or era), this appears to mean a much shorter period, such as a
lifetime, generation, or era. And where the term ages of ages is used
(such as at Ephesians
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
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
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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Being One With Jesus, Jehovah, and Each Other
The Greek word en simply means in. However, it is translated as in, one, in union with, and as other words, depending on the context. Especially in the book of John do we find the question raised: Was Jesus really the same person as the God? This question is raised because the text at John 10:38 literally says, ‘… in order that you should know and you may be knowing that in (en) me the Father and I in (en) the Father.’
The text above is often translated as, ‘I and my father are one.’ Is this the true sense of what John wrote? Is Jesus ‘in’ or ‘one with’ (the same as) the Father? That could be a correct translation – however, not in the context of the way the book of John was written. For example, notice how John 14:20 reads literally, ‘In that the day you will know that I in (en) the Father of me, and you in (en) me, and I in (en) you.’
So, if John 10:38 means that Jesus is the same person as his Father, then John 14:20 means that all of Jesus’ followers are the same person and that they are also the same persons as Jesus and his Father. Is this a logical conclusion? No, because it doesn’t harmonize with numerous other scriptures that show his followers to be individuals, but at one with (or in unity with) Jesus and God.
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Stumble or Trap?
The Greek word scandalon means the trip lever of a trap. And while it is often translated as stumble, the meaning has more to do with stumbling into a trap.
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Immediate Resurrection to Heaven?
This is one of the most common beliefs among most of Christendom’s religions today. In fact, religions have even invented rules as to who gets to heaven, when, and through which routes. However, Jesus (and the Revelation) speaks of the resurrection happening in ‘the last day,’ not of people having an ‘immortal soul’ that immediately speeds off to ‘the light’ at death.
The teaching of immediate life in heaven, although never alluded to in the Bible, has been a mainstay of almost all pagan religions throughout history. So, it is not surprising that some early ‘Christians’ would try to bring this teaching into Christianity. That is what Paul was talking about at 2 Timothy 2:17, 18, where he wrote, ‘That was the problem with Hymenaeus and Philetus. They got away from the truth and started teaching that the resurrection has already happened, which misdirected the faith of some.’
Also, see the document ‘the Resurrection.’
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The Lord or 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
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
That the Name Jehovah (which means, He who Causes to Be, or, The Creator) was originally in the Bible, is documented in all ancient Hebrew texts. And it is most likely that the Septuagint translation which Jesus and his Apostles used (most quotations they gave seem to have come from an ancient Septuagint) carried that Name, but probably in the four Hebrew characters that represent the English consonants YHWH.
Notice this comment by Robert Hanhart, who contributed the Introduction to ‘The Septuagint as Christian Scripture.’ He stated therein that, ‘All Greek biblical texts of Jewish origin found to date, whether from pre-Christian or Christian times, transmit the name יהוה Jehovah not in the form κύριος [Lord] encountered in all the LXX [Septuagint] manuscripts of Christian origin, but in some form of the Tetragrammaton.’ (See: ‘The Septuagint as Christian Scripture,’ 2002, book, p.7, by Martin Hengel. Introduction by Robert Hanhart, published by Baker Academic. ISBN 0-8010-2790-X).
Since the words God and Lord both seem to have been substituted in the text wherever God’s Name originally appeared, it is difficult to know where to reinsert the Name in place of the titles. We could refer to the Hebrew texts and insert it wherever the Name appears there, but that would be out of harmony with the purpose of presenting this translation of the Septuagint on its own merit. So, wherever the term the Lord appears in obvious reference to God, we have decided to insert the Name Jehovah.
The rule that other translators have adopted for inserting God’s Name is to simply use it wherever the Tetragrammaton (יהוה) appears in the oldest existing Hebrew texts (which aren’t that old). However, it can be proven that these texts and such insertions are unreliable. For example, there is the instance when Abraham was talking to three ‘men,’ one of whom he referred to as the Lord (יהוה). In this case, Abraham was obviously speaking to a messenger from God (likely His representative, Michael), because, as God told Moses, ‘No man can see God and live.’ So, in such instances we have left the term ‘Lord’ unchanged, because that is likely the actual word Abraham used.
Also, in the writings of many of the Prophets, you will notice that they were often spoken to by God’s messengers, who they referred to as the Lord. And these messengers (angels) thereafter went on to give them messages from Jehovah. For example, notice the wording of Jeremiah 2:1: ‘Then the word of the Lord came to me saying, Go and yell in the ears of Jerusalem! Tell them that Jehovah says …’ So, in this Bible you’ll see an interspersing of the term the Lord, when referring to the angel messenger, and Jehovah, when referring to God.
Probably the most striking and confusing reference to the Lord is found at Hebrews 1:10-12, which says: ‘Long ago, O Lord, you laid the foundation of the earth, and you made the heavens with your hands. But they’ll pass away while you still remain. For like clothes they will grow old. Then, as [you would do to] a robe, you will wrap them up and repair them. Yes, you’re the one and your years will never expire.’
As you can see, the reference to the Lord here appears to be speaking of God (Jehovah). And if you go back to the scripture Paul was quoting (Psalm 102:25-27), you’ll see that it appears to be speaking of Jehovah there also from the context of the surrounding verses, and because the Tetragrammaton (יהוה) appears there in both the ancient Hebrew and Greek texts. Yet, the entire First Chapter of Hebrews is discussing Jesus and his special position before God. And Paul is clearly quoting Psalm 102:25-27 to make the point that Jesus made the heavens and the earth, that he will remain through the ages, and that he will eventually rebuild (repair) them after they grow old.
So, either Paul misapplied this scripture, which seems unlikely, or both Hebrew and Greek versions of Psalm 102 have been badly corrupted through the years, which our research proves is possible. As the result (because the answers are unclear), we have deviated from our rule of capitalizing the first letter of the words You and Your in many places in Psalm 102 and Hebrews 1, and from inserting the Name Jehovah where its use may be in doubt. However, this opens another can of worms, for it brings into question major portions of the Hebrew text and the use of the Tetragrammaton rule altogether.
It has also been suggested that since Jesus ‘shines with the same glory, is the exact image of His (God’s) being, and is responsible for everything that’s said through His power,’ as we were told at Hebrews 1:3, anything that is said about God also applies to Jesus.
Of course, the easy answer to why Paul used Psalm 102 in reference to Jesus, is because Jesus is actually Jehovah, as many theologians claim. But this is proven untrue by the other words in the same First Chapter of Hebrews. For notice the following verses:
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Hebrews 1:3 ‘He sat down at the right hand of the Great One in the highest places.’
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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.’
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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.’
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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.’
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Hebrews 1:13 ‘And to which one of His messengers did He ever say, Sit here on My right until I set your enemies as a stool for your feet?’
(For more information on this subject, please see the linked document Who Was Jesus?).
Also, in some Bibles (such as the NW), Romans 10:13 is translated as saying: ‘Everyone who calls on the name of Jehovah will be saved.’ However, is that the correct translation of this verse?
Those who say yes tell us that this is a direct quotation from the Ancient Scriptures of Israel, where it was speaking about Jehovah. Yet, notice the context of what Paul was writing, which indicates that he was applying those words to Jesus (the Lord). Verses 9-15 read: ‘So, if you confess and say the words in your mouths that Jesus is [our] Lord, and if you have faith in your hearts that God raised him from the dead, you’ll be saved. For it’s this belief in your hearts that makes you righteous, and it’s your mouths (when they confesses this) that bring salvation. The Scripture says: No one who believes in him will ever be shamed. So, there’s really no difference between Jews and Greeks, because they all have the same Lord… and He provides abundantly for those who call on him. Because, everyone who calls on the name of the Lord will be saved. However, how will they call on someone they don’t believe in? How will they believe in someone they’ve never heard of? How will they hear without someone to preach? And, how will they preach if they aren’t sent? This is why it was written: How beautiful are the feet of those who bring good news about good things!’
So as you can see, the ancient reference to the Lord was used to prove that all should confess that Jesus is is the Lord.
The Greek word that is translated lord (kyrios) is found throughout the Bible, and is often used as a term of respect for men, such as a king, governor, or homeowner… and it is also frequently translated as master. So, whenever you see the term master used in the Bible, recognize that it is translated from the same Greek word as lord. And as translators, it’s easy to see how inappropriate it is to always refer to God as ‘the Lord.’ This was something that was started by later Jewish copyists, and the custom was adopted in English Bibles in the Fifteenth Century. Yet, even then the translators showed where God’s name once appeared in the Hebrew text by capitalizing all the letters, as in LORD (see Exodus 6:1). And in the King James Bible, the name Jehovah still does appear in four texts (see Exodus 6:3).
Some have objected to putting the name Jehovah in the Greek
text, for they say that that use of the Name would have been offensive – and
might have resulted in stoning – if Jesus and his disciples had actually
spoken it. Yet, the Name had to be used when preaching to the Gentiles, or they
simply wouldn’t have known which Lord the disciples were talking about
(remember, they were polytheistic). And to call God the Lord when most
gods (and many men) were also called lord, would have been very confusing to
everyone that Jesus’ disciples preached to, both Jews and Gentiles. So, we
question whether the use of God’s Name was considered as offensive prior to
The reason why the Name was removed from later copies of the Ancient Scriptures of Israel was because Jewish Scribes had become so awed with God’s Name that they refused to write it or say it, so, they started substituting the term ‘the Lord’ (the Master) wherever His Name was found. And since all existing versions of the Septuagint come from the Second Century or later, it isn’t surprising that God’s Name has been omitted from such modern texts. The fact that the name Jehovah was once there is well substantiated from ancient Bible manuscripts, both Hebrew and Greek. In fact, a verse in the Jewish Talmud claims that Jesus received his miraculous powers because he had sewn the Holy Name (Jehovah) into his skin, which indicates both their (his enemy’s) recognition of Jesus’ miraculous powers and the common view of God’s Name.
What about the Christian Era Scriptures? Recognize the fact
that most early Christian Congregations (especially the one in
Perhaps Christians would more deeply appreciate the need to use the name Jehovah, rather than the title ‘Lord,’ when referring to God, if they understood that the term ‘the Lord’ in the language of the Canaanites was ‘Baal’ or ‘Beel.’ And the same term in modern-day Arabic is ‘Allah.’
Then, what of those who prefer a more exact Hebrew pronunciation of the Name (which is Yahweh, Yahwah, or Yehwah)? That is commendable if their reasons are consistent. For, if their concern is to properly pronounce Bible names (not a hatred for God’s name as it is pronounced in English), then they will also be found promoting the proper Hebrew pronunciation of His son’s name, Ieshuah, or Iehoshuah… or at least the proper pronunciation of his name in Greek, Iesous.
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Satan, Devil, Lucifer, Beelzebub
It is appropriate that the heavenly name of the great Opposer and Slanderer of God is never given in the Bible. However, several terms (and one mistakenly) have been used to describe him. Here is a list of those descriptions:
- Satan: This is a Hebrew word meaning, opposer, resistor, a smart person who does things to serve his own interests, and/or a person who can’t be fooled. It was applied to the Evil One because of his opposition to God. To prevent people from thinking of it as a name, it is translated as ‘the Opposer’ herein.
- Devil: This is the only Greek word (Diabolos) used in the Bible to describe the evil one. The first part of the word, dia, means through. Bolos means throw (it’s where we get the English words ball and bowl). So, Devil means one who throws through, which implied Slanderer in Greek, so that’s the way it’s translated herein.
- Lucifer:
The name Lucifer is commonly tied to the Biblical Opposer, however the
name doesn’t appear in most versions of the Bible. It does appear once in
the King James version in Isaiah 14:12, in which the King of Babylon is
referenced as Lucifer, Son of the Morning, which is translated from
the Hebrew words Helel ben Shahar – Day Star, Son of the
Dawn. This term was used there, because Lucifer is the Latin term for
the planet Venus, which is also known as the morning star.
So, there is no direct link in the Bible between the entity known in Hebrew as Satan and the person who was referred to as Lucifer. This was a myth that was created by Augustine after translating the text in Isaiah from the original Hebrew into Latin.
It should be noted that in the earliest days of the church, Lucifer was seen as being synonymous with Jesus, not the Opposer, so early Christian parents often named their children Lucifer, as with Lucifer Calaritanus. - Beelzebub: There are eight references in the Bible to this Hebrew word, and it does refer to the Slanderer. However, once again, this is not a proper name. It appears to be a title. Beel (like Baal) means Lord. Zebub appears to refer to flies (the insects). So, Beelzebub likely means Lord of Flies.
Is the Opposer (Slanderer or Beelzebub) a real person? All one has to do is look at the titles he was given above to realize that he is. To deny his existence negates the rest of the Bible. For example, when dealing with Adam’s sin, why did God adhere so closely to a law when other options were available to Him? Why didn’t he just destroy rebellious Adam and create another man?
The fact is, He created men and His messengers with the ability to choose whether to serve Him or not, so none are automatons. And as a man failed in the Paradise of Pleasure, we can assume (and the Scriptures support) that there were failures (and rebels) in the heavens also. This is the reason why it became necessary to have a law that clearly outlined what rebellion against God constituted, and what the consequences of violating that law would be. It was obviously for the sake of the millions of millions of heavenly spirit (breath) creatures that the issue of rebellion here on the earth had to be resolved by legal means, and in a way that demonstrated the love and loyalty of God’s first-born son, which resulted in the painful need for a ‘ransom’ (Jesus’ death).
And other questions are raised. For example, while Jesus was being tempted in the desert, was he simply struggling with the bad inside himself rather than against a real, evil personality? If so, we would have to conclude that there was bad in Jesus.
Also, was the battle in heaven, as spoken of at Revelation the Twelfth Chapter, just figurative and not a real war against the Opposer and his messengers? If so, then ‘evil thoughts’ were rampant in heaven prior to that battle. And, in what sense would ‘the Opposer’ and his ‘messengers’ have lost the battle and have been confined to the earth? Also, why would internal evil be ‘angry’ in knowing that he just has ‘a short period of time left?’
And lastly, when the Opposer entered God’s presence and spoke to Him (Job the First Chapter), can we assume that this inherent evil was found in God? That isn’t likely.
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The Day of ‘the Lord’ and of Jehovah
Throughout the Bible, we find references to ‘the Day of Jehovah,’ and ‘the Day of the Lord.’ Are both of these references to the same time, and if so, how do we know?
There is no conflict between the two Days; in fact, they appear to be the same. Notice what we are told in the Revelation, when it is speaking of the beginning of that Day (at Revelation 12:10), ‘This is the moment when the salvation, the power, the Kingdom of our God, and the authorization of his Anointed One began.’
As you can see, the purposes of that Day are tied together. For, the establishment of God’s Kingdom (with the battle in heaven and the ouster of the Opposer and his messengers) and the authorization for Jesus (the Lord) to rule, appear to begin at the same time.
So, does the Lord’s Day begin when the Opposer and his messengers are thrown out of heaven? It appears to be so, because the Revelation (which covers these events) starts out with John’s words (Revelation 1:10), ‘Through the Breath [of God] I found myself in the Lord’s Day.’
What are some of the features of that Day? Well, apparently, almost all the things that were prophesied to happen in Revelation are included in that Day. They start with the ouster of the Opposer and his messengers from heaven (See Revelation 12), which is followed by the destruction of ‘Babylon the Great’ (See Revelation 17, 18). Then in rapid succession there comes the ‘marriage of the Lamb’ (acceptance of the rest of the Anointed ones to heaven?), the Battle of Armageddon, the abyssing of the Opposer and his messengers, and the resurrection (see Revelation 19, 20). And finally, the Opposer is released for a short time, which precipitates the battle against Gog of Magog, and which is thereafter followed by the descent of ‘New Jerusalem’ to the earth, and the making of the ‘new earth and sky’ (see Revelation 21).
Peter wrote in length about this period, and at 2 Peter 3:7 he wrote, ‘It was also promised that; what’s [now] in store for the earth and sky is fire, which [will come] during the Judgment Day, when godless men will be destroyed.’ And although many misinterpret these words as describing just the destruction of the wicked at Armageddon, the context shows that he was looking at a much longer period of time, the total ‘Lord’s Day’ or ‘Judgment Day’ – the ‘thousand-year’ period spoken of at Revelation Chapter Twenty. For what he said about the burning of the earth and sky and of the ‘new earth and sky’ corresponds exactly with the end of the thousand years and the promises found at Revelation 21:1.
So, from the periods described in the Revelation, near the end of Jesus’ thousand-year reign there will be a judgment of the wicked (those who join with Gog of Magog) and they will be destroyed. Then there will be a ‘new earth and sky.’ What does that really mean? Perhaps we’ll all have to live to see it to be sure.
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Who are God’s ‘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:
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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.
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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
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
Also, notice what can be learned from a proper understanding of the Greek words by looking at Matthew 24:24. For what he actually said was, ‘Because false Anointed ones and false prophets (gr. pseudo christon kai pseudo prophetai) will arise and they will perform great signs and omens to mislead (if possible) even the elected.’
So, Jesus wasn't necessarily saying that people would come claiming to be him, but people would come falsely claiming to be the anointed and prophets.
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Amen
Amen is a Hebrew word that was never really translated into English; it was just Anglicized. In Greek (and probably in Hebrew) it is pronounced, ah-main. And the reason why it was never translated is that ancient scholars were afraid to change this supposed ‘magical’ word that ensures God will listen to the prayer. Yet, there is no record in the Bible of anyone ending their prayers with amen, although it was likely said. And the fact that others who were present said amen at the end of prayers to show that they agree, is indicated by Paul’s words at 1 Corinthians 14:6 (‘Otherwise, if you offer praises [to God in a foreign language] by the Breath, how will some ordinary man who is there say, Amen, when you give thanks, since he doesn’t know what you’re saying?’).
In addition, amen isn’t said in the Bible just at the end of Prayers. Paul used the word frequently in his writings to affirm that what he was writing was, or would be, true. And that’s the literal meaning of amen as it is rendered here, ‘may it be.’
So, should Christians end their prayers with the word amen, or with the phrase, may it be? It really makes no difference. In fact, neither really has to be said for God to hear the prayer, or for Him to understand that it is concluded.
The problem with saying amen is that most people really don’t know what it means today. They think of it as just a word that you end prayers with. However, saying amen (or may it be) at the conclusion of a prayer indicates that the one praying assumes the things that were asked are as good as done; and he or she should also believe that.
There are several places where we have left the word amen unchanged. One instance is found at Revelation 3:14, where Jesus was referred to symbolically as ‘the Amen,’ or, he who ‘causes things to be.’
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Undeserved Kindness or Caring?
The Greek word caris is where we derive the English word care or caring. However, the Greek word carries a slightly different meaning. Old English Bible translations have rendered caris as grace. However, the nuance that grace implies (smooth and flowing) totally distorts the meaning of this term in contemporary American English.
Most Bible dictionaries prefer to see caris translated as undeserved kindness. However, this phrase, which may or may not make some minor technical difference in the meaning, adds wordiness, which distracts from the ease of reading. So, you will find it translated as care, caring, or kindness herein, depending on the setting.
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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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A Soldier in a War
Many translators seem to miss the gist of Paul’s words to Timothy that are found at 1 Timothy 1:18. Here he mentioned a prophecy (or prediction) concerning Timothy. One translation says that he will ‘wage the fine warfare.’ However, the Greek words, hina strateun en autais ten kalen strateian, seem to indicate that this prophecy predicted that he would be a soldier (strateun) in a good (kalen) war (strateian).
This appears to be the logical translation, because both letters to Timothy seem to follow the theme of a soldier in battle. For example, 1 Timothy 1:19 speaks of a shipwreck, and Paul refers to him as a ‘fine soldier’ at 2 Timothy 2:3, 4.
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