Chapter 1

¹ Paul, an Apostle of the Anointed Jesus by the Will of God, and by the promise of life in the Anointed Jesus, ² to my loved child Timothy: May you find loving care, mercy, and peace from God the Father and the Anointed Jesus our Lord.

³ I thank God, whom I’m worshiping with a clean conscience (as did my forefathers), that I never forget you in my prayers, which I offer night and day. ⁴ I long to see you (and I remember you with tears), so that 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 Because, He saved us and called us to holiness, not because of anything we’ve done, but because of His Will and the loving care that He felt for us, through Jesus the Anointed One, even before the times of the ages. ¹⁰ And this can now be seen through the coming of our Savior, the Anointed 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, an Apostle, and a teacher.

¹² This is the reason why I’m suffering these things and why I’m unashamed. For, I know who it is that 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 through faith and the love of the Anointed Jesus. ¹⁴ And guard the things that you’ve been given through the Holy Breath, which dwells within us.

¹⁵ You already know that everyone in the [province of] Asia has turned their backs on me, including PhyGelus and HermoGenes. ¹⁶ But, may the Lord’s mercy rest on the household of OnesiPhorus, because he often brought me refreshment and he wasn’t ashamed of my chains. ¹⁷ Why, when he happened to be in Rome, he started searching for me and quickly found me. ¹⁸ So, may Jehovah show him the mercy to sit beside the Lord in that Day. It would be good if you knew all the services that he provided in Ephesus.

Chapter 2

¹ However, you my child; Keep growing stronger in the loving care of the Anointed 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 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 then the Lord will truly give you insight into everything.

⁸ Remember that the good news I’ve been preaching teaches that Jesus the Anointed 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 elected ones… so they can also gain the salvation that comes from being in the Anointed Jesus, with ages of glory.

¹¹ So, the word is faithful: If we die together, we will also live together… ¹² and if we keep hanging on, we’ll rule as kings together! However, if we deny this, he’ll deny us. ¹³ But even if we’re unfaithful, he’ll 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, for 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 and avoid speaking about worldly and foolish topics, because this leads [people] away from pure worship… ¹⁷ and whatever is said [spreads like] fields of gangrene! That was the problem with Hymenaeus and PhileTos; 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, ‘Jehovah knows those who belong to Him’ and, ‘Let everyone who speaks the Name of the Lord stop doing what’s 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 prepared for every type of good work. 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 that 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 so that they may escape the Slanderer’s snares 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 braggarts, 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 Thus they will always be just 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 the things that happened to me in Antioch, Iconium, and Lystra)… [yes, you’ve endured] the same types of persecution that I’ve had to endure, and from all of which the Lord saved me. ¹² Why, everyone who wants to worship God (through the Anointed Jesus) will certainly be persecuted, ¹³ because wicked and deceitful men will just 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… 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 faith in the Anointed 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 Jesus (who’s about to judge the living and the dead), as well as 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’ll stop listening to the truth, but they'll all show up to listen to myths.

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, 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 over just 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 For, 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 also, 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 the Lord 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!

EuBoulos sends you his greetings, as do Poudes, Linos, Klaudia, and all the brothers.

²² May the Lord bless the spirit you’re showing, and may his loving care be with all of you.

Notes

Won’t Love Their Families

The Greek word that Paul used at 2 Timothy 3:3, which we have translated as, '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. The prefix 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.

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Hypocrite

Hypocrite is a Greek word that is just spelled a little differently than it is in English (hypocritai). However, we give the English word a nuance that isn't implied in Greek. The first part of the Greek word, hypo, means under, and the second part, critai, means judge (it's what we get critical and criticize from). So in the Bible, a hypocrite is a 'lesser judge,' or one who is very judgmental of the actions or conduct and others. This differs from the meaning in English, which is: Someone who doesn't follow his own advice.

The Scribes and Pharisees were referred to as Hypocrites in the Bible, 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 that would make them also fit the English definition. However, the Bible meaning is 'judgmental.'

Being too judgmental is a very serious flaw, which is common to those who think they are very righteous. It is reported that the Pharisees especially thought of themselves as being more righteous than others, and it was their opinion that they would be the only ones to be found righteous. Notice what Jesus said would happen to those who are judgmental (Matthew 7:1): 'Don't judge [others], so you won't be judged. For, the [rules] that you use to judge others, are the rules that will be used to judge you; and the standards you are setting for them, are the standards that they'll 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.

In the Bible, the most common use of the word pneuma is to convey the idea of a force that can't be seen, such as breath or wind. And the problem with translating it as spirit or ghost, is that those words have been given religious meanings that aren't implied by the Greek texts.

Therefore, to prevent confusion, the Greek word pneuma is frequently translated as breath herein. However, there are exceptions, as 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, when the word implies a person's tendency (or spirit). And, since the nuance implied by the word spirit in the English language (an unseen power) is correct, we recently changed back to translating pneuma as spirit in several places, when referring to God's Holy Spirit. However, recognize that pneuma is often best defined by calling it [God's] Holy Breath. For an example, see the Note Worshiping God In Spirit and Truth.

Another important use of the word pneuma is in the phrase, 'Breath of Life.' This phrase appears to mean more than just breathing, for it seems to refer 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, not to a person or to an unseen force. He was talking about that which comes from God and which caused him (Job) to breathe… the Breath of Life.

It is interesting that at Genesis 6:3, God said concerning the wicked people on earth before the Downpour: 'I won't allow My Breath to stay with these men through the age, for they are fleshly.' In Greek that reads, 'Ou me katameine to pneuma mou en tois anthropois toutoiseis ton aiona, dia ai einai autous sarka,' or, 'Not not should stay the Breath Mine with these men the age through, their being flesh.'

While the words Breath Mine (pneuma mou) here can refer to God's Holy Breath, it seems more likely that He is referring to the breath of life that He gave to Adam. So it appears as though what God was saying here, is that the breath of life (of the people of that age) would be removed prematurely. However, since God referred to it as 'My Breath,' there may be a link implied between God's Holy Breath and the breath of life.
For more information, see the linked document, 'The Powers of God's Holy Spirit.'

However, when Jesus died (as the words recorded at John 19:30 say), 'he hung his head and gave up the breath' (gr. kai klinas ten kephalen paredoken to pneuma, or, and inclined his head giving/up the breath). In this case, the obvious reference is to 'the breath of life,' or that force which gave him life as a human.

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

Two words imply infinite states in the Bible; one is the Greek word athanasia (undying), which is only found in two places, 1 Corinthians 15:53, where it mentions resurrected ones as clothing themselves with immortality, and at 1 Timothy 6:16, where Paul speaks of Jesus alone as having it. The other Greek word is aidios, which is used at Romans 1:20 to describe God's Power and Might as eternal, and at Jude 6 when speaking of the perpetual state of gloomy darkness that rebellious angels have been confined to.

However, the Greek word aionos, which is used throughout the Bible in various conjugated forms and is often translated as eternal and forever, is what the English word eon is derived from. It means an indefinite period, and there is no exact English word to translate it. The best equivalents are age or era.

Where the singular form (aionos) is used, this appears to mean a period such as a lifetime, generation, or era. And where the plural form of the word (aiōnōn) is used, it refers to a longer time… at least multiple generations. Also, where the term ages of the ages is used (such as at Ephesians 3:21), which is usually said in reference to The God, we would assume that this truly means forever.

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

Take for example, the unique way that aionos is used in the question that Jesus' Apostles asked him, which is found at Matthew 24:3: 'Tell us; When will these things happen… what will be the signs when you are to arrive and this age will come to its conclusion?' Notice that aionos is also translated as world here in many Bibles, such as the KJ, and as system of things in other Bibles, such as the NWT. However, if the Apostles had meant any of those things, they would have used the Greek word cosmos (world or arrangement), not aionos.

You can see that aionos obviously doesn't mean forever, everlasting, or eternal in this case, nor did it mean world or system of things. It simply meant the age, or, the time before the end would come. And for them, that meant the age when God's Temple in JeruSalem would be destroyed, because that's what Jesus was explaining to them.

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

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

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

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‘In’

The Greek word εν (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 a question has been 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.' And in many Bibles, this text is translated as saying, 'I and my father are one.' Is this the true meaning of what Jesus said? Is Jesus 'one with' (the same as) the Father?

That could be a correct translation if the verse is pulled out of context. However, notice what Jesus said later on, as found at John 14:20: 'εν εκεινη τη ημερα υμεις γνωσεσθε οτι εγω εν τω πατρι μου και υμεις εν εμοι καγω εν υμιν,' or, 'In that the day you will know that I in (εν) the Father of me, and you in (εν) me, and I in (εν) 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 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?

That people receive an immediate resurrection into heaven after their deaths is one of the most common beliefs among most of Christendom's religions today. In fact, some have even invented rules as to who gets to heaven, when, and through which routes. However, Jesus (and the Revelation) speaks of the resurrection as happening in 'the last day,' not of people having 'immortal souls' that immediately speed off to 'the light' at death.

The teaching of immediate life in heaven (though never actually promised in the Bible) has been a mainstay of almost all religions throughout history. So, it is not surprising that some early 'Christians' would adopt this belief. And this appears to be the situation that 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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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, and a wily person who does things just to serve his own interests. It was applied to the Evil One, because of his opposition to God. And so, to keep from misleading people into thinking of Satan 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, and bolos means throw (it's where we get the English words ball and bowl). So, Devil means one who throws through, which amounts to being a slanderer (using the Greek colloquialism), so that's the way it's translated herein.

· Lucifer: Lucifer is commonly thought of as another name for the Biblical Opposer. However, this word doesn't appear as a name in most translations of the Bible. It does appear once in the King James Version, at Isaiah 14:12, in which the King of Babylon is referred to as Lucifer, Son of the Morning. However, the original Hebrew words were: Helel ben Shahar or, Day/star, son/of the/dawn. So, there is no direct link in the Bible between the entity known in Hebrew as Satan to Lucifer. Changing the description day star son of the dawn into a name (Lucifer) was done by Augustine, when he was translating the text in IsaiAh from the original Hebrew into Latin.

· BeelZebub: There are eight references in the Bible to this Hebrew noun, 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, and 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 spirit sons (messengers or angels 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 as 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 for 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).

The idea (which some religions have promoted) that the Slanderer isn't real, but only a state of mind, creates some conundrums. For example:

· When Jesus was being tempted in the desert, was he simply struggling with the bad within himself rather than against a real, evil personality? If so, we would have to conclude that there was bad in Jesus.

· Is the battle in heaven that is spoken of at Revelation the Twelfth Chapter to be just figurative, and not a real war against the Opposer and his messengers? If so, then in what sense would 'the Opposer' and his 'messengers' lose the battle and be confined to the earth? Also, why would this entity, if just 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 (as spoken of in Job the First Chapter), could we assume that this inherent evil was found in God? That isn't likely.

However, there is some question as to the use of the Greek word Diabolos found at 1 Chronicles 21:1 (in the Greek Septuagint), where 'a slanderer' had urged King David to take a census of Israel. Since Diabolos is a Greek word and First Chronicles was written in Hebrew, we would assume that Diabolos (Slanderer) was substituted for the Hebrew word Satan (Opposer) when the Bible was first translated into Greek. But the text seems to imply that a slanderer, not the Slanderer, had come to David. So, we don't really know if the text implies that the Evil One came to him personally, if it was just an evil spirit that came over or to him, or if some bad human had urged David to defy God and take a census of IsraEl.

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Day of the Lord

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

There is no conflict between the two Days; in fact, they appear to be the same. Notice what we are told in the Revelation, when it is speaking of the beginning of that Day (at Revelation 12:10), 'Now it has come to pass; the salvation, the power, the Kingdom of our God, and the empowerment of His Anointed One!'

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

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

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

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

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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:

· Because Christ has almost totally lost its meaning to most Bible readers today, and most have come to believe that 'Christ' was Jesus' last name. It wasn't.

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

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

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

So, the word means anointed. But if you prefer the word Christ, then Saul, David, and Solomon were Christs, for you can't have it both ways. As an example; look at the words that David spoke about Saul, as found at 1 Samuel 24:6 LXX): 'Kai eipin David pros tous andras autou: Medamos moi para kiriou ei poieso to hrema touto to kyrio mou to christo kyriou epenegkai cheira mou ep auton hoti christos kyriou estin autos,' or 'Said David to the men of/his: By/no/means of/me from the/Lord if I/should/do this thing to my/Lord to/the Christ (Anointed) of/the/Lord to/raise my/hand against him, for the/Christ (Anointed) of/the/Lord this is.'

So as you can see; if Christos should be translated as Christ, then unrighteous King Saul was also Christ. However, almost all Bibles translate christos as anointed in this case (one of many instances).

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

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

Notice what can be learned from a proper understanding of the Greek words by looking at Matthew 24:24. For there, many Bibles say that Jesus foretold the coming of false Christs and false prophets. But what he actually said was, 'Because false anointed ones and false prophets (gr. pseudo christon kai pseudo prophetai) will arise and they will perform great signs and omens to mislead (if possible) even the elected.'

So, Jesus wasn't necessarily saying that people would come claiming to be him, but people would come falsely claiming to be the anointed and prophets. For more information, see the linked document, False Anointed and False Prophets.

Another example of the poor use of the title Christ (implying Jesus) by Bible translators can be found at 1 Peter 1:10, 11, which reads in this Bible: 'When it comes to salvation, the Prophets looked and searched for this loving-care that's being shown to you. They tried, through the spirit of anointing that was in them, to determine the exact time and circumstances of the sufferings of the Anointed One and of his being glorified, which they knew about even back then.'

Other Bible say that it was the Spirit of Christ that was in the ancient Prophets. However, as we pointed out above, Jesus didn't become the Christ or the Anointed until after his baptism.

So, what Peter was saying in those verses, is that those ancient Prophets tried through the power of God's Breath which had anointed them to be Prophets, to determine the time and circumstances of the glorification of Jesus. For, if you check the wording of those verses in Greek, you'll see that there is no definite article preceding the first christou (anointed), which would be required if it was saying that the Spirit of the Christ (or the Anointed One) was in them.

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Amen

Amen is a Hebrew word that was never really translated into English; it was just Anglicized. In Greek it is pronounced, ah-main. 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. However, there is no record in the Bible of anyone ending 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 14:16.

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.'

Then, 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.

In several places, we have left the word amen unchanged, for example, at Revelation 3:14, where Jesus was referred to symbolically as 'the Amen,' or, the 'he who causes things to be.'

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Undeserved Kindness or Caring?

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

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

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The Last Days

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

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

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

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

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

1. The last days of JeruSalem

2. The Lord's Day.

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

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

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

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A Soldier in a War

Many Bible translators seem to have missed the point of Paul's words to Timothy, which are found at 1 Timothy 1:18. Here he mentioned a prophecy (or prediction) concerning Timothy. One translation (for example) says that he will 'wage the fine warfare,' while another says that he will 'fight the good fight;' and other Bibles read similarly. However, the Greek words, hina strateun en autais ten kalen strateian, seem to indicate a prediction that Timothy would be a soldier or warrior (strateun) in a good (kalen) war (strateian). And this appears to be the logical way to translate those words, because both letters to Timothy appear to follow the theme of a soldier in battle. For example; Paul refers to him as a 'fine soldier' at 2 Timothy 2:3, 4.

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