Haggai 1:2-8 commentary

 2: Thus HE says YHWH of ARMIES saying This people say The time is not come the time that the House of YHWH should be built ^{Ezra 5:1} 3: Then came the word of YHWH by the hand of Haggai the prophet, saying 4: Is it time for you O ye to dwell in your houses with ceilings and this house lie waste? 5: Now therefore thus He says YHWH of ARMIES Consider your ways 6: You have sown much and bring in little You eat but you have not enough You drink but your thirst is not slacked You clothe yourselves but there is none warm and they ^{Invisible women} that earn wages and them hiring to put it into a pouch with holes. 7: Thus HE says YHWH of ARMIES Consider your ways 8: Go up to the mountain and bring wood and build the house and I will take pleasure in it and I will be glorified HE says YHWH

Comments: Translators consistently fail to translate literally what needs to be translated literally, passages where the Hebrew literally reads “Thus HE says.” When all the words are translated, these passages clearly show the singularity, oneness, and singleness of the plural Godhead, yet the vast majority of translators delete the “HE,” leaving readers with only the words “Thus says” or simply "says," hiding the fact that the HOLY SPIRIT, refers to YHWH ELOHIM, The Godhead, in both the singular and the plural within single statements, therefore cheating the laity, and maintaining power of clergy over laity by withholding knowledge. This is not simply historical but continues to this day, and God says he hates it.

Revelation 2:6: But this you have that you hate the deeds of the Nicolaitans which I also hate … Nico-Laitans is a compound word from the Hebrew words niko (conquer) and laites (people) that translators consistent translate as a single word, when they know it is not. It literally means conquer (overthrow) the laity (people), which is exactly what hierarchical religion continues, to this day, to do.  

Several of the Church Fathers mention the Nico-laitans, associating the heretical sect with Nicolaus, who was one of the seven named in Acts 6:5. There is some debate about the exact nature of the heresy, ranging from the sin of Balaam in overthrowing the people through intermarriage with unbelievers and Pornea with temple prostitutes associated with idol worship to promoting polygamy and gross immorality among Christians. Other early Christian writers claim that Nicolaus’ did not defect from the faith and his name was slandered and borrowed by the sect.

Larkin wrote the following about the Nico-laitans: “They were not a sect but a party in the church who were trying to establish a priestly order. Probably trying to model the church after the Old Testament order of priests, Levites, and common people. This is seen in the meaning of the word, which is from ‘Nico’ to conquer, to overthrow, and ‘Laos’ the people or laity. The object was to establish a holy order of men and place them over the laity, which was foreign to the New Testament plan, and call them not pastors, but—clergy, Bishops, Archbishops, Cardinals, Popes. Here we have the dogma of Apostolic Succession, and the separation of the Clergy from the Laity, a thing that God hates.”

Invisible Women: The reference to invisible women speaks to the fact that in most Bible translations, even contemporary ones, the words "they or them" are usually incorrectly translated as "he or him." 

1 Corinthians Chapter 16: Commentary

  

  1: Now concerning the collection for the saints as I have prescribed to the out-calleds of of Galatia,[1] even so do ye 2: Upon the first day of the week let every one of you lay aside themselves in store as God has prospered that there be no collections when I come 3: And when I come whomsoever you shall approve by your letters them will I send to bring your generosity to Jerusalem 4: And if it be worthwhile that I go also they shall go with me 5: Now I will come to you when I shall pass through Macedonia for I do pass through Macedonia ^{Acts 16:9} 6: And it may be that I will abide yes and winter with you that you may send me forth on my journey where-so-ever I may go 7: For I will not see you now by the way but I trust to tarry a while with you if the Lord permit 8: But I will tarry at Ephesus until Pentecost 9: For a great door and fruitful is opened to me and many ones opposing 10: Now if Timotheus come see that he may be with you without fear for he works the work of the Lord as I also do 11: Let not any therefore despise him ^{1 Timothy 4:12} but conduct him forth in peace that he may come to me for I look for him with the brethren 12: As touching [our] brother Apollos I greatly desired him to come to you with the brethren but his will was not at all to come at this time but he will come when he shall have convenient time [2] 13: Watch Stand fast in the faith Be strong [3], staunch 14: Do everything, your all, in love 15: I beseech you brethren you know the house of Stephana[4] that it is the firstfruits of Achaia and that they have addicted themselves to the ministry of the saints [5] 16: That you yield to [cooperate with] such[6] and to every one that works together and toils [7] 17: I am glad of the coming of Stephana and Fortunatus and Achaicus for that which was lacking on your part they have supplied 18: For they have refreshed my spirit and yours therefore be recognizing them that are such 19: The out-calleds of Asia salute you Aquila and Priscilla salute you much in the Lord with the out-called that is in their house 20: All the brethren greet you Greet ye one another with a holy kiss 21: The salutation of me Paul with mine own hand 22: If any love not the Lord Jesus Christ they are bound under a great curse ^anathema when our Lord has come when our Lord has come  ^{maranatha maranatha} [8] 23: The grace of our Lord Jesus Christ be with you 24: My love be with you all in Christ Jesus Amen

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[1] A hierarchical translation of this verse would have been typical during times when the Pope was the premiere political power in Europe. Translators of that period, would naturally interpret biblical languages through filters of subjection to Popes, Queens, and Kings who wielded much more actual authority, then, than they do today. But, though times have changed, the bias continues as modern translators continue to follow suit, even when both the text and entire tenor of the the New Testament do not call for it. A predilection for power is the only explanation for hermeneutical discrimination in favor of a military-like power structure. Additionally, history records that, with few exceptions, it is only men who have been included in that power structure ^{Genesis 3:16}. Paul would have been contradicting the example of Jesus himself ^{John 13:14} if he began ruling over the churches. Peter wrote that leaders should do no such thing, but should rather lead by example ^{1 Peter 5:2-3}. Paul asked the churches to follow him only as he followed Christ. He commended the Church at Berea for searching the scriptures daily to judge everything he said by the Word of God ^{Acts 17:10-11} (as the scriptures commanded they do ^{Isaiah 8:19-20}). Tyndale, who died at the stake for bringing the scriptures to the people in English, did not translate this verse in a hierarchical fashion. He wrote, “As I have ordained in the congregations…see also Tyndale’s translation in the last verse of 2 Corinthians, chapter 1, ‘…not that we be lords over your faith but helpers of your joy…’”

[2] 1 Corinthians 16:12: Apollos did not have a problem saying no. Notice he did not say he “couldn’t” come. He said he “wouldn’t” come. It seems the only reason he gave for declining the request was that it was not convenient for him at this time. It is OK to say no.

[3] The old English phrase “quit you like men” simply means “Be Strong.” When men are speaking to one another, they might say something like, “Man up!” or “Be a man!” But Paul is writing to the out-calleds of Corinth, which included both men and women, so we know he was telling every believer in Corinth (not just the men) to be strong and staunch—steadfast.

[4] The Textus Receptus (Greek Text of Stephens 1550, as seen in the Berry Interlinear) uses the feminine name, Stephana. But Berry, when he renders it in English, deceptively adds an “s” to the end of the name, ^{See image below}, in an attempt to mask the feminine proper noun (although, even with the “s,” Stephana[s] is still feminine).

James Strong, also exhibits bias and aversion to the feminine name, Stephanas (Original Strong’s Exhaustive Concordance, using the Textus Receptus, Elzevir 1624^[?])**, passing the word off as a proper masculine noun. Strong counters the feminine appearance of the name, by claiming the stand-alone root word is probably a derivative and contraction of the masculine name, Stephanoo (G4737). Among scholars, there is strong consensus on masking the feminine nature of the name, Stephana/Stephanas, by claiming it is, “perhaps,“ merely a nickname for the masculine Stephanoo or Stephanotos. The complementarian editors of the online Blue Letter Bible, go along with the deception. They admit to the etymology of Stephana, as a stand-alone root word, yet include the claim that it is “probably” derived from the name, Stephanoo (G4737). They mis-define the word as a, “proper masculine noun.” Rather than admit that Stephana is a woman, commentators prefer to appear ignorant of the fact that Stephana has always been a known female name. They falsely claim the word is a mystery. Stephana has always been a common name for Greek women, and in modern Greece, the name is still in use. It is the feminine form of Stephanos, just as in English, Stephanie is the feminine of Stephan, Michael is the masculine of Michaela, Roberta is the feminine of Robert, so on and so forth…. http://www.meaning-of-names.com/greek-names/stephana.asp

**Both Stephens’ and Elzevir’s texts are called, Textus Receptus, because, as Berry wrote, “In the main, they are one and the same.”

[5] There is one addiction permitted to believers, and that is serving others. Stephanas and her household were addicted to caring for the needs of believers.

[6] Paul pleads with the Church at Corinth to cooperate with the house of Stephana. Was that request necessary because Stephana was a woman? He reminds the Corinthians that she and her family are worthy of honor and cooperation.

1 Corinthians 16:16 is an example of the Greek word, hypotasso (G5293), being used in the sense of mutual submission and cooperation among believers (with emphasis on cooperating with those who were of the house of Stephana). To say the word, hypotasso, is used here to mean a military-like chain of command, with Paul at the head (similar to a Pope), would be an exaggeration. Also, the emphatic “yourselves,” as in submit “yourselves,” is not found in the Greek. It is a translator supplement which is often used in tandem with the word, hypotasso. The addition of the emphatic, “yourselves,” aids in conveying a false understanding of a martial hierarchy that does not exist in the New Testament.   

[7] The hierarchical flavor of the passage increases with translator addition of the words “with us” (works “with us” ^AV), creating a non-existent military hierarchy consisting of the apostles down. All translations do not add the words “with us,” in verse 16, but some do even worse, such as the NASB mistranslating the Greek word, toioutos, as “men,” making that translation read, “be in subjection to such men…” Some of those from the house of Stephana (a woman) may have been men, but the scriptures do not specify that.

[8] 1 Corinthians 16:22, is a reference to the pre-tribulational resurrection and rapture of those who are “in Christ.”

The Greek word, maranatha, meaning “our Lord has come,” is repeated at the end of this verse: maranatha maranatha. Two things will happen when our Lord shall come…For the Lord himself shall descend from Heaven with a shout, with the voice of the archangel, and with the trump of God, and 1.) the dead in Christ shall rise first (resurrection) then  2.)  we which are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air (rapture); and so shall we ever be with the Lord.

Maranatha, Maranatha…The dead in Christ—Maranatha. And we who are alive and remain—Maranatha.

The anathema, the curse of The Great Affliction will bind those who will be left behind. The Great Tribulation is referred to in The Revelation 7:14, “These are the ones coming out of THE GREAT AFFLICTION.” The Greek is clear on this. The Great Affliction is the anathema that will follow on the heels of maranatha maranatha. The Great Affliction is synonymous with the time Jesus warned of in Matthew 24 (For then shall be great affliction such as was not since the beginning of the Kosmos to this time No nor ever shall be (again)). It is synonymous with the horrific time known as the Time of Jacob’s trouble. It is the curse contained in the flying scroll that Zechariah saw going forth.

2 Thessalonians 3 commentary

    1: Finally brethren pray for us that the Word of the Lord may have free course and be glorified even as it is with you 2: And that we may be delivered from unreasonable and wicked men for all have not faith[1] 3: But the Lord is faithful who shall establish you and keep you from evil[2] 4: And we have confidence in the Lord touching you that you both do and will do the things declared [to] you[3] 5: And the Lord direct your hearts into the love of God and into the patient waiting for Christ[4] 6: Now we charge you brethren in the name of our Lord Jesus Christ withdraw yourselves from every brother ^{adelphos: fellow-believer whether female or male} [who] walks disorderly and not after the precepts which [were] received of us 7: For yourselves know how you ought to imitate us for we behaved not ourselves disorderly among you[5] 8: Neither did we eat the bread [of] any for nothing ^{without paying} but worked with labor and travail[6] night and day that we might not be burdensome to any of you 9: Not because we have not authority but to make ourselves examples for you to imitate us 10: For even when we were with you this we declared [to] you that if any would not work neither [should they] eat 11: For we hear that there are some who walk among you disorderly working not at all but are busybodies 12: Now them that are such we declare and exhort by our Lord Jesus Christ that with quietness they work and eat their own food 13: But you adelphos be not weary in well doing 14: And if any heed[7] not our word by this letter note them and have no company with them that they may be ashamed[8] 15: Yet count [them] not as enemies but admonish as adelphos 16: Now the Lord of Peace himself give you peace always by all means The Lord be with you all 17: The salutation of Paul with my own hand which is the evidence [of authenticity] in every letter[9] so I write 18: The grace of our Lord Jesus Christ be with you all Amen

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[1] When we are born again, everyone is given a measure of faith. It is then up to each individual to nurture that faith by reading, hearing, and doing the Word of God. Faith comes by hearing and hearing by the Word of God. Faith works by love, and the love of God is shed abroad by the Holy Ghost. Nothing is said in the Bible about those who do not belong to Christ having any faith at all. 

[2] King David, a man after God’s own heart, questioned the problem of evil, when he penned the question, “Why do the wicked prosper?” The Bible has much to say about evil, and we are given insights into many aspects of evil, but to understand it fully, is beyond the capacity of any human. During a time of unspeakable suffering, when Job’s friends questioned his integrity, and Job questioned why he had even been born, God’s answer to all the multi-faceted reasoning and questioning going on was, “Where were you when I laid the foundations of the earth?” Declare it if you have understanding!” The Lord conceals a matter, and it is the glory of kings to search it out, but until Jesus comes, and makes all things complete, there are some things we can never fully understand.

[3] The hierarchical flavor of 2 Thessalonians 3:4, [using the word “command”] in virtually all Bible versions, is completely out of step with the message and tone of the New Testament as a whole. The Greek word, paraggellō, must be translated according to context, and the context in this verse, does not permit the word to be translated as, “command.” The New Testament Church is not a hierarchical organization but rather a living organism. Members are bound by faith and love, first to God and then to one another—but not by law (excepting the Law of Love). The Old Covenant Priesthood was doomed under the reign of the Messiah, and that is why the religious ruling hierarchy plotted to have Jesus put to death. In a manner of speaking, organized religion hi-jacked Christianity early on. Organizing into a religious hierarchy was the only way for men to wrest control of the early Church away from the Holy Spirit, for where the Spirit of the Lord is there is liberty. Most Christian fellowships, today, understand this and **would not dare “command” their members. Paul understood this as well. In this verse (and others), The Greek word, paraggellō, in reference to Christian instruction,should be never be translated as command.

**They often employ more subtle [psychological] methods, employing guilt and fear as methods of control.

[4] Christians of the early Church were taught to wait for Christ. This is in stark contrast to contemporary church teaching that focuses primarily on life in this world. These days, the hope of Heaven is often marginalized in favor of temporal success and prosperity. Regardless of our circumstances, whether they be very good or very bad, the eyes and hearts of believers should always be on God and the promises in his Word, which include many material and physical blessings, and also include promises about the resurrection, the harpazo, his Second Coming, and his Kingdom. 

[5] 2 Thessalonians 3:4-7, are examples of erroneous hierarchical filters through which even modern translators view scripture texts. As we will show, it suits them to do so. This commentary replaces hierarchical language with alternatives more in line with the context. The hierarchical approach to New Testament Greek translation is deceptive and detrimental in a number of ways: 1.) It demands the creation of organized religion and disregards the voluntary nature of the love relationship that exists uniquely between Christ and every individual believer, all of whom, together, compose His Church—which is not an organization but rather a living organism. Does this mean Christians should not form church fellowships? Of course not. But it does mean that extreme care must be taken to not to violate the voluntary, and very personal nature of the, relationship between believers and their Savior. Christian leaders are called to be examples and shepherds—never commanders  2.) Hierarchy benefits organized religion by giving clergy undue control over laity. Depending on where one lives, this can take [and has taken] the form of governmental control, where the law of the land cannot be separated from the law of the church. This has happened under both Roman and Greek Orthodox Catholicism and Protestant reformers. Even without governmental controls to enforce “Christianity,” hierarchical organized religion, wields undo emotional influence over believers, which often translates [through guilt and fear] into physical influence. Jesus, our ultimate example of non-organized, non-hierarchical, religion, had serious words to say about the concept of clergy over laity being put into practice within His Church. He said he hated it ^{Revelation 2:6}. 3.) Early on, organized religion [which of necessity must be hierarchical], marginalized the ministries and contributions of emancipated New Covenant women. Joel chapter two foretold the emancipation of God’s daughters, and Peter announced the fulfillment of this prophecy in Acts chapter two. Hierarchical organized religion was an absolute necessity in order to bring emancipated Christian women back under the complete control of men. This latter goal, that of male headship, is still so strong today, that within mainstream Christianity, even the Eternal Godhead has been turned into a hierarchical triad, with the express goal of putting [and keeping] women in eternal subjection to men.  Hierarchical language, used in reference to relationships between the members of the Body of Christ, must be rejected. Compulsion and autonomy are mutually exclusive, and attempts the blend the two—in any manner—are oxymoronic.

[6] They labored in the gospel and travailed in prayer—They worked and prayed!

[7] The Greek word, hypakouō, should not have been translated as “obey” in this verse, but in virtually every English Bible translation, it is. Contextually, the more accurate translation is heed.  It is understandable that during the time of the reformation when Christians were fresh out from under the strong hand of the Vatican and were still under the rule of monarchies that wielded great power, the Greek word, paraggellō, would be translated as “command,” but what reason do modern translators have to translate the word as “command” four times in 2 Thessalonians 3, (and many places elsewhere in scripture), other than that of maintaining hierarchy where there should only be love, example, encouragement, and loving admonition. The spiritual and ministry gifts of God are not intended for ruling and commanding his people, though they are sorely misused as such. The Apostle Paul put away his hierarchical—"I’m in command”—notions when he fell off his donkey on the road o Damascus and began a new life of love and service to the Messiah and His people. He spent the rest of his life making converts, teaching, instructing, exhorting, warning, and watching over the flocks God entrusted to his care. English-translation-theology has certainly given the Apostle Paul a bad rap. He most certainly  did not write a string of letters commanding the Christians under his care, to do this that or another. Can the reader imagine the response from church members today, if they were to receive letters from denominational home offices containing lists of commands?  

[8] This may seem harsh but, if done in love, ultimately works for good in the errant believer’s life and faith. This admonishment and temporary withdrawal of fellowship must be done in unfeigned humility and love, else no one is helped and all parties become guilty of sin.

[9] Paul generally dictated his letters to someone else who did the actual writing, so unfamiliar handwriting [in a letter from the apostle] would have been the norm rather than the exception. This explains how easily it would have been for someone to forge a letter from Paul and it be accepted as authentic by the churches. His personal salutation, in his own handwriting, in each letter was his precaution against this. It was a necessary identification. ..