#Weymouth New Testament Bible

[mybeautifulchristianjourney]

God is Not Mocked

Do not deceive yourselves. God is not to be scoffed at. For whatever a man sows, that he will also reap. — Galatians 6:7 | Weymouth New Testament (WNT) The Weymouth New Testament is in the public domain. Cross References: Job 4:8; Job 13:9; Hosea 10:13; 1 Corinthians 6:9; 2 Corinthians 9:6

[christianityoriginal]

*#hellofaquestion #TranslatorsGoneRogue #hellhistory #DrEvil* Why were the Bible translators biased - mistranslating the same word (eg. SHEOL) into different things (Grave, Hell)? KJV, one of the famous translations, was done in 1611 AD. By then, *pagan hell theories had settled into Christianity over the course of the Dark Ages and the translators believed in them.* That bias made them mistranslate, *even as their scholarly minds knew SHEOL/HADES clearly meant GRAVE.* As Jeremiah 8:8 states, "Actually the lying pen of the scribes has handled [the Word] falsely." This bias affected other English translations in varying degrees, based on the level of integrity of the translators. *Some reputed translations (YLT, Weymouth, Rotherham’s etc.) avoided any bias. Not even once does the word hell appear in them.* Next question: Aren’t there warnings about *fire* in the New Testament?

[yhwhrulz]

Morning and Evening with A.W. Tozer Devotional for May 26

Tozer in the Morning A CAREER-AND CHRIST

It is a beautiful New Testament story that tells us of Lydia of Philippi, a career woman in her own right, long before there were laws and proclamations to set women free. A seller of purple, Lydia traveled to the market of her day, and undoubtedly she had found freedom and satisfaction in that era when women were not counted at all. But Lydia heard the Apostle Paul tell of the death and resurrection of Jesus Christ, and the Lord opened her heart. In Christ she found an eternal answer, which career and position had never been able to give. Now, about conditions today. Our society has set women free to be just as bad as the men-and just as miserable. We have set them free to swear and curse and to set their own morals. Politically, women are now free to vote just as blindly as the men do. But I hope women today will find what Lydia found: that their careers will lack the word "eternal" until they find their answer in the eternal Christ, our Lord Jesus!

Tozer in the Evening Adoring Worship

Neither the word adoration nor any of its forms is found in our familiar King James Bible, but the idea is there in full bloom. The great Bible saints were, above all, enraptured lovers of God. The psalms celebrate the love which David (and a few others) felt for the person of God. As suggested above, Paul admitted that the love of God was in his breast a kind of madness: ?For whether we be beside ourselves, it is of God: or whether we be sober, it is for your cause. For the love of Christ constraineth us? (2 Corinthians 5:13-14). In Weymouth?s translation the passage reads, ?For the love of Christ overmasters us.? The idea appears to be that Paul?s love for Christ carried him beyond himself and made him do extravagant things which to a mind untouched with the delights of such love might seem quite irrational. Perhaps the most serious charge that can be brought against modern Christians is that we are not sufficiently in love with Christ. The Christ of Fundamentalism is strong but hardly beautiful. It is rarely that we find anyone aglow with personal love for Christ. I trust it is not uncharitable to say that in my opinion a great deal of praise in conservative circles is perfunctory and forced, where it is not downright insincere.

Copyright Statement This material is considered in the public domain.

[blessed-and-favored]

Rhapsody of Realities Daily Devotional September 1st, 2021

THE GREATNESS OF HIS NAME

Today’s  Scripture: (Ephesians 1:21 GNB)

"Christ rules there above all heavenly rulers, authorities, powers, and lords; he has a title superior to all titles of authority in this world and in the next"

Did you know that in the Millennium, they’d have to use the Name of Jesus? That’s the same Name we’ve already been given and have lived in, lived by, used and enjoyed for almost 2000 years. Glory to God! Sadly, many today still don’t understand the authority that’s vested in the Name of Jesus and the power of attorney given to us to use it. That’s why they’ve never fully enjoyed the benefits of it.

Jesus has a Name that’s superior to all titles of authority in this world and in the next. So, learn to use His Name. The Weymouth New Testament describes the transcendent greatness of His power, the infinitude of His might, and the supremacy and dominion of His Name, reign and glory both in this age and in the age to come: “…that you may know…the transcendent greatness of His power…as seen in the working of His infinite might when He displayed it in Christ by raising Him from the dead and seating Him at His own right hand in the heavenly realms, high above all other government and authority and power and dominion, and every title of sovereignty used either in this Age or in the Age to come” (Ephesians 1:18-21 WNT).

The most beautiful part is that His authority, His rulership, reign and dominion is for the benefit of the Church. He is all that He is—His Name wields all the power that it wields—for our benefit. Ephesians 1:22 NLT says, “…God has put all things under the authority of Christ, and he gave him this authority for the benefit of the church.”

Never live as a victim. Don’t live an ordinary life. Use the Name of Jesus. He said, “All authority is given unto me in heaven and in earth.” Then on the basis of that authority, He said, “Go ye therefore…” (Matthew 28:19). Devils, angels, life, death, hell, the world, circumstances, living and non-living things hear and respond to you in His Name. Therefore, be conscious of the transcendent greatness of His Name; live and do all things in His Name.

CONFESSION Jesus is set in the heavenly places, far above all rule and authority and power and dominion and every name that’s named. Therefore, all of nature, angels and demons hear and obey when I speak, because I stand and speak in the authority of Jesus. Glory to God!

FURTHER STUDY Isaiah 45:23; Ephesians 1:19-23; Philippians 2:9-10

1-YEAR BIBLE READING PLAN 1 Corinthians 15:35-58; Proverbs 8-9

2-YEAR BIBLE READING PLAN Luke 20:9-18; 1 Samuel 20

[troybeecham]

Today, the Second Day of Christmas, the Church remembers St. Stephen, proto-Deacon and proto-Martyr.

Ora pro nobis.

Stephen (Greek: Στέφανος Stéphanos, meaning "wreath, crown" and by extension "reward, honor", often given as a title rather than as a name, Hebrew: ‫סטפנוס הקדוש‬‎), (c. AD 5 – c. AD 34) traditionally venerated as the protomartyr or first martyr of Christianity, was according to the Acts of the Apostles a deacon in the early church at Jerusalem who aroused the enmity of members of various synagogues by his teachings. Accused of blasphemy, at his trial, he made a long speech denouncing the Jewish authorities who were sitting in judgment on him and was then stoned to death. His martyrdom was witnessed by Saul of Tarsus, a Pharisee who would later become a follower of Jesus and known as Paul the Apostle.

The only primary source for information about Stephen is the New Testament book of the Acts of the Apostles. Stephen is mentioned in Acts 6 as one of the Greek-speaking Hellenistic Jews selected to participate in a fairer distribution of welfare to the Greek-speaking widows.

Saint Stephen is first mentioned in Acts of the Apostles as one of seven deacons appointed by the Apostles to distribute food and charitable aid to poorer members of the community in the early church. According to Orthodox belief, he was the eldest and is therefore called "archdeacon". As another deacon, Nicholas of Antioch, is specifically stated to have been a convert to Judaism, it may be assumed that Stephen was born Jewish, but nothing more is known about his previous life. The reason for the appointment of the deacons is stated to have been dissatisfaction among Hellenistic (that is, Greek-influenced and Greek-speaking) Jews that their widows were being slighted in preference to Hebraic ones in the daily distribution of food. Since the name "Stephanos" is Greek, it has been assumed that he was one of these Hellenistic Jews. Stephen is stated to have been full of faith and the Holy Spirit and to have performed miracles among the people.

It seems to have been among synagogues of Hellenistic Jews that he performed his teachings and "signs and wonders" since it is said that he aroused the opposition of the "Synagogue of the Freedmen", and "of the Cyrenians, and of the Alexandrians, and of them that were of Cilicia and Asia".[Acts 6:9] Members of these synagogues had challenged Stephen's teachings, but Stephen had bested them in debate. Furious at this humiliation, they suborned false testimony that Stephen had preached blasphemy against Moses and God. They dragged him to appear before the Sanhedrin, the supreme legal court of Jewish elders, accusing him of preaching against the Temple and the Mosaic Law.[Acts 6:9–14] Stephen is said to have been unperturbed, his face looking like "that of an angel"

In a long speech to the Sanhedrin comprising almost the whole of Acts Chapter 7, Stephen presents his view of the history of Israel. The God of glory, he says, appeared to Abraham in Mesopotamia, thus establishing at the beginning of the speech one of its major themes, that God does not dwell only in one particular building (meaning the Temple). Stephen recounts the stories of the patriarchs in some depth, and goes into even more detail in the case of Moses. God appeared to Moses in the burning bush[Acts 7:30–32], and inspired Moses to lead his people out of Egypt. Nevertheless, the Israelites turned to other gods.[Acts 7:39–43] This establishes the second main theme of Stephen's speech, Israel's disobedience to God. Stephen faced two accusations: that he had declared that Jesus would destroy the Temple in Jerusalem and that he had changed the customs of Moses. Benedict XVI stated that St. Stephen appealed to the Jewish scriptures to prove how the laws of Moses were not subverted by Jesus but, instead, were being fulfilled. Stephen denounces his listeners as "stiff-necked" people who, just as their ancestors had done, resist the Holy Spirit. "Was there ever a prophet your ancestors did not persecute? They even killed those who predicted the coming of the Righteous One. And now you have betrayed and murdered him."[Acts 7:51���53]

Thus castigated, the account is that the crowd could contain their anger no longer. However, Stephen looked up and cried, "Look! I see heaven open and the Son of Man standing on the right hand of God!" He said that the recently executed Jesus was standing by the side of God. [Acts 7:54] According to Orthodox belief, the "Sanhedrin shouted and covered their ears, and rushed at him. They dragged him out of the city and stoned him, but the holy martyr prayed for his murderers." The people from the crowd, who threw the first stones, laid their coats down so as to be able to do this, at the feet of a "young man named Saul". However, according to the "Aramaic Bible in Plain English" and the "Weymouth New Testament" Acts 22:20, St. Paul, earlier known as Saul admits he was not only standing by, he was holding the garments of those stoning St. Stephen. This has significance. The possible reason for this may be that many of the members of the Sanhedrin were wealthy. (See Luke 18:9-14) Some, who may have been wearing expensive garments may have been hesitant to throw or place them on the ground. Saul's willingness to hold the garments of those stoning Stephen might signify that he considered it an honor to do so at the time. Having held the garments, rather than just watching over them, would have made Saul much more of an accomplice. This could have added greatly to St. Paul's sense of guilt later on and illuminate why he considered himself to be the worst sinner of all. "Here is a trustworthy saying that deserves full acceptance: Christ Jesus came into the world to save sinners--of whom I am the worst." 1 Timothy 1:15 (New International Version) Approving of, and assisting in, the killing of a disciple that Christ himself had chosen, was an unforgettable act, which St. Paul regretted for the rest of his life. "But for that very reason I was shown mercy so that in me, the worst of sinners, Christ Jesus might display his immense patience as an example for those who would believe in him and receive eternal life." 1 Timothy 1:16

Stephen prayed that the Lord would receive his spirit and his killers be forgiven, sank to his knees, and "fell asleep" [Acts 7:58–60]. Saul, a witness to the stoning, "approved of their killing him".[Acts 8:1] In the aftermath of Stephen's death, the remaining disciples fled to distant lands, many to Antioch.

[claudinei-de-jesus]

The Gifts of the Holy Spirit

1. General nature of gifts.

The gifts of the Spirit must be distinguished from the gift of the Spirit. The former describe the supernatural capacities bestowed by the Spirit for special ministries; the second refers to the giving of the Spirit to believers as it is ministered by the glorified Christ. (Acts 2:33.) Paul speaks of the gifts of the Spirit ("spiritual" in the original Greek) in a threefold aspect. They are: "charismata", or a variety of gifts given by the same Spirit (1Cor. 12: 4,7); "diakonai", or variety of services rendered in the cause of the same Lord; and "energemata", or varieties of power from the same God who works everything in everyone.

It refers to all these aspects as "the manifestation of the Spirit", which is given to men for the benefit of all. What is the main purpose of the gifts of the Holy Spirit? They are spiritual capacities bestowed for the purpose of building up the church of God, through the instruction of believers and to win new converts (Ephesians 4: 7-13). In 1Cor. 12: 8-10, Paul lists nine of these gifts, which can be classified as follows:

1. Those who grant power to know supernaturally: the word of wisdom, the word of science, and of discernment.

2. Those who grant power to act supernaturally: faith, miracles, healings.

3. Those who grant power to pray supernaturally: prophecy, tongues, interpretation. These gifts are described as "the manifestation of the Spirit", "given to each one, for what is useful" (that is, for the benefit of the church). Here we have the biblical definition of a "manifestation" of the Spirit, namely, the operation of any of the nine gifts of the Spirit.

2. Variety of Gifts.

(a) The word of wisdom. This expression means the pronouncement or declaration of wisdom. What kind of wisdom? This will be best determined by noting the sense in which the word "wisdom" is used in the New Testament.

It is applied to the art of interpreting dreams and giving wise advice (Acts 7:10); the intelligence demonstrated in clarifying the meaning of some mysterious number or vision (Rev. 13:18; 17: 9); prudence in dealing with matters (Acts 6: 3); holy ability to deal with people outside the church (Col. 4: 5); skill and discretion in communicating Christian truths (Col. 1:28); the knowledge and practice of the requirements for a godly and pure life (Jas. 1: 5; 3:13, 17); the knowledge and skill necessary for an effective defense of the cause of Christ (Luke 21:15); a practical knowledge of divine things and human duties, combined with the power of exposition concerning those things and duties and of interpreting and applying the sacred Word (Matt. 13:54; Mar. 6: 2; Acts 6:10); the wisdom and instruction with which John the Baptist and Jesus taught men the plan of salvation. (Matt. 11:19.)

In Paul's writings "wisdom" applies to a knowledge of the divine plan, previously hidden, to provide men with salvation through the atonement of Christ (1 Cor. 1:30; Col. 2: 3); therefore, it is said that in Christ "all the treasures of wisdom and science are hidden" (Col. 2: 3); God's wisdom is manifested in the formation and execution of his counsel. (Rom. 11:33.) The word of wisdom, therefore, seems to mean a supernatural ability or ability to express knowledge in the aforementioned senses.

(b) The word of science is a statement or statement of facts, inspired in a supernatural way. On what subjects? A study of the use of the word "science" will give us the answer. The word denotes: the knowledge of God, as it is offered in the Gospels (2Cor. 2:14), especially in the exposition that Paul made (2Cor. 10: 5); the knowledge of the things that belong to God (Rom. 11:13); intelligence and understanding (Eph. 3:19); the knowledge of the Christian faith (Rom. 15:14; 1 Cor. 1: 5); the deepest, most perfect and widest knowledge of the Christian life, as it belongs to the most advanced (1Cor. 12: 8; 13: 2,8,14: 6; 2Cor. 6: 6; 8: 7; 11:16 ); the highest knowledge of the divine and Christian things on which false teachers boast (1 Tim. 6:20); moral wisdom as shown in a righteous life (2 Pet. 1: 5) and in relationships with others (1 Pet. 3: 7); knowledge concerning divine things and human duties (Rom. 2:20; Col. 2: 3).

What is the difference between wisdom and science? According to a scholar, science is the deep knowledge or understanding of divine things, and wisdom is the practical knowledge or skill that orders or regulates life according to its fundamental principles. Thayer's dictionary states that where "science" and "wisdom" are used together, the first seems to be the knowledge considered in itself; the other, the knowledge manifested in action.

(c) Faith (Weymouth translates: "special faith".) This must be distinguished from saving faith and trust in God, without which it is impossible to please Him (Heb. 11: 6). it is true that saving faith is described as a gift (Eph. 2: 8), but in this passage the word "gift" is used in opposition to "works", while in 1Cor. 12: 9 the word used means a special endowment of the Spirit's power.

What is the gift of faith? Donald Gee describes it as follows: ... a quality of faith, sometimes called by our ancient theologians, the "miraculous faith", seems to come upon some of God's servants in times of crisis and special opportunities in such a powerful way , which are elevated outside the realm of natural and common faith in God, so that they have a certainty in their souls that makes them triumph over everything ... possibly that same quality of faith is the thought of our Lord when he said in Mark 11:22: "Have the faith of God" (Figueiredo).

It was a faith of this special quality of faith that he could say, that a grain of it could remove a mountain (Matt. 17:20). A little of that divine faith, which is an attribute of the Almighty, put in the soul of man - what miracles it can produce! See examples of the gift operation in 1 Kings 18: 33-35; Acts 3: 4.

(d) Gifts of healing. To say that a person has the gifts (note the plural, perhaps referring to a variety of healings) means that they are used by God in a supernatural way to give health to the sick through prayer. It seems to be a sign gift, of special value to the evangelist to attract the people to the Gospel. (Acts 8: 6,7; 28: 8-10.) It is not to be understood that whoever possesses this gift (or the person possessed by that gift) has the power to heal everyone; place must be given to the sovereignty of God and the attitude and spiritual condition of the sick. Christ himself was limited in his ability to work miracles because of people's unbelief (Matt. 13:58). The sick person does not depend entirely on who has the gift. All believers in general, and church elders in particular, are empowered to pray for the sick. (Mar. 16:18; Aunt. 5:14.)

(e) Operation of miracles, literally "works of power". The key is Power. (See John 14:12; Acts 1: 8.) The "special" miracles in Ephesus are an illustration of the gift's operation. (Acts 19:11, 12; 5: 12-15.)

(f) Prophecy. Prophecy, generally speaking, is a vocal expression inspired by the Spirit of God. Bible prophecy can be through revelation, in which the prophet proclaims a message previously received through a dream, a vision or by the Word of the Lord. It can also be ecstatic, an expression of inspiration of the moment. There are many biblical examples of both.

Ecstatic and inspired prophecy can take the form of exaltation and worship of Christ, exhortative admonition, or comfort and encouragement inspiring believers. - J. R. F. Prophecy differs from ordinary preaching in which, while the latter is usually the product of the study of existing revelation, prophecy is the result of spontaneous spiritual inspiration. It is not intended to supplant preaching or teaching, but to complete them with the touch of inspiration. The possession of the gift constituted the person "prophet". (See Acts 15:32; 21: 9; 1Cor. 14:29.) The purpose of the New Testament gift of prophecy is stated in 1Cor. 14: 3 - the prophet edifies, exhorts and comforts believers.

The inspiration manifested in the gift of prophecy is not on a par with the inspiration of Scripture. This is implied by the fact that believers are instructed to prove or judge prophetic messages. (See 1Cor. 14:29.) Why judge or prove them? One reason is the possibility for the human spirit (Jer. 23:16; Ezek. 13: 2, 3) to confuse its message with the divine, 1 Thess. 5: 19-20 deals with the operation of the gift of prophecy. Thessalonian conservatives went so far in their distrust of these gifts (v. 20), that they were in danger of extinguishing the Spirit (v. 19); but Paul told them to taste every message (v. 21) and to retain good (v. 21), and to abstain from what appeared to be evil (v. 22).

Should the prophecy or interpretation be given in the first person singular, for example: "It is I, the Lord, who am speaking to you, my people"? The question is very important, because the quality of certain messages has made many people doubt whether it was the Lord himself who spoke in this way. The answer depends on your idea of ​​the mode of inspiration. Is it mechanical? That is, does God use the person as if he were a microphone, the person being entirely passive and simply becoming a spokesperson? Or, is it the dynamic method? That is, does God supernaturally enliven the spiritual nature (note: "my spirit prays", 1 Cor. 14:14), enabling the person to speak the divine message in terms beyond the natural reach of the mental faculties?

If God inspires according to the first method mentioned, the first singular person would, of course, be used; according to the second method the message would be given in the third person; for example: "the Lord wants his people to look up and cheer up, etc." Many experienced workers believe that interpretations and prophetic messages should be given in the third person singular. (See Luc. 1: 67-79; 1 Cor. 14:14, 15.)

(g) Discernment of spirits. We have seen that there may be a false inspiration, the work of deceitful spirits or the human spirit. How can you tell the difference? For the gift of discernment that gives the possessor the ability to determine whether the prophet is speaking or not by the Spirit of God. This gift enables the possessor to "see" all outward appearances and to know the true nature of an inspiration. The operation of the gift of discernment can be examined by two other tests: doctrinal (1 John 4: 1-6) and practice (Matt. 7: 15-23). The operation of this gift is illustrated in the following passages:

John 1: 47-50; 2:25; 3: 1-3; 2 Kings 5: 20-26; Acts 5: 3; 8:23; 16: 16-18. These references indicate that the gift enables someone to discern a person's spiritual character. This gift is distinguished from the natural perception of human nature, and especially from a critical spirit that seeks fault in others.

(h) Languages. "Variety of languages." "The gift of tongues is the power to speak supernaturally in a language never learned by the speaker, that language being made intelligible to listeners through the equally supernatural gift of interpretation." There appear to be two classes of messages in tongues: first, ecstatic praise addressed to God alone (1 Cor. 14: 2); second, a definite message to the church (1 Cor. 14: 5). A distinction is made between languages ​​as a sign and languages ​​as a gift. The first is for everyone (Acts 2: 4); the other is not for everyone (1Cor. 12:30).

(i) Interpretation of languages. Thus writes Donald Gee: The purpose of the gift of interpretation is to make intelligible the expressions of ecstasy inspired by the Spirit that were pronounced in a language unknown to the great majority present, repeating itself clearly in the common language, of the congregated people. It is a purely spiritual operation. The same Spirit that inspired speaking in other languages, by which the words spoken come from the spirit and not from the intellect, can also inspire its interpretation.

The interpretation is, therefore, inspired, ecstatic and spontaneous. Just as speaking in tongues is not conceived in the mind, in the same way, interpretation emanates from the spirit rather than from the intellect of man. It is noted that tongues in conjunction with interpretation take on the same prophecy value. (See 1 Cor. 14: 5.) Why, then, are we not content with prophecy? Because tongues are a "sign" for unbelievers (1 Cor. 14:22). Note: It has already been suggested that the ministries listed in Rom. 12: 6-8 and in 1Cor. 12:28, may also be included under the classification of "charismata" - thereby expanding the reach of spiritual gifts to include Spirit-inspired ministries.

3. Regulation of gifts.

The spark that splits trees, burns houses and kills people, is of the same nature as the electricity generated at the plant that so efficiently illuminates houses and powers factories. The difference is only in that the plant is controlled. In 1 Corinthians chapter 12, Paul revealed the great spiritual resources of power available to the church; in ch. 14 it shows how this power should be regulated, so that it builds, rather than destroys, the church. Instruction was necessary, as a reading of this chapter will demonstrate that disorder had reigned in some meetings, due to a lack of knowledge of spiritual manifestations. Chapter 14 sets out the following principles for that regulation:

(a) Proportional value. (Vs. 5-10.) The Corinthians had been too inclined to the gift of tongues, undoubtedly because of their spectacular nature. Paul reminds them that interpretation and prophecy were necessary so that the people could have an intelligent knowledge of what was being said.

(b) Building. The purpose of the gifts is to build the church, to encourage believers and convert unbelievers. But, says Paul, if an outsider enters the church and all he hears is to speak in tongues without interpretation, he will well conclude: these people are demented. (Vs. 12, 23.) The operation of this gift is illustrated in the following passages: John 1: 47-50; 2:25; 3: 1-3; 2 Kings 5: 20-26; Acts 5: 3; 8:23; 16: 16-18. These references indicate that the gift enables someone to discern a person's spiritual character. This gift is distinguished from the natural perception of human nature, and especially from a critical spirit that seeks fault in others.

(c) Wisdom. (Vs. 20) "Brothers, do not be children of understanding." In other words: "Use common sense."

(d) Self-control. (Vs. 32.) Some Corinthians could protest like this: "we cannot be silent; when the Holy Spirit comes upon us, we are obliged to speak. But Paul would reply:" The spirits of the prophets are subject to the prophets. "That is, the one who he has the gift of tongues, he can master his expansion and speak only to God, when such mastery is necessary.

(e) Order. (Vs. 40.) "But let everything be done decently and in order." The Holy Spirit, the great Architect of the universe with all its beauty, will not inspire that which is disorderly and shameful. When the Holy Spirit is operating with power, there will be a commotion and a movement, and those who have learned to surrender to him will not create scenes that they do not build.

(f) Teachable. It is inferred from verses 36 and 37 that some of the Corinthians had been offended by the constructive criticism of their leaders. Note 1. It is inferred, by chap. 14 of I Corinthians, that there is power to be governed. Therefore, the chapter would be meaningless for a church that does not experience the manifestations of the Spirit. it is quite certain that the Corinthians had derailed as to spiritual gifts. However, at least they had the tracks and a road! If Paul had acted like some modern critics, he would have removed even the road and the tracks!

Instead, he wisely put them back on the tracks to continue their journey! When the church of the second and third centuries reacted against certain extravagances, it leaned to the other extreme and left very little room for the operations of the Spirit. But this is only part of the explanation for the cooling of the church's enthusiasm and the general cessation of spiritual manifestations. Early in the history of the church, a centralizing process of its organization and the formation of dogmatic and inflexible creeds began. Although this was necessary as a defense against false sects, it tended to prevent the free movement of the Spirit and make Christianity a question of orthodoxy rather than spiritual vitality.

Thus writes Dr. T. Rees: In the first century, the Spirit was known for its manifestations, but from the second century onwards it was known for the rule of the church, and any spiritual phenomenon that did not conform to this rule was attributed to spirits. bad guys. The same causes in modern times have resulted in an oversight of the doctrine and work of the Holy Spirit, an oversight recognized and lamented by many religious leaders. Despite these facts, the power of the Holy Spirit never failed to break through all the impediments of indifferentism and formalism, and to operate with a life-giving force.

Note 2. We must differentiate between manifestations and reactions. Take the following illustration: the light from the electric lamp is a manifestation of electricity; it is the nature of electricity to manifest itself in the form of light. But when someone takes an electric shock and lets out a deafening scream, we cannot say that the scream is a manifestation of electricity, because it is not in the nature of electricity to manifest itself in an audible voice. What happened was the person's reaction to the electric current! Naturally the reaction will depend on the person's character and temperament. Some calm, "cold-blooded" people would just sigh, panting, without saying anything. Let us apply this rule to spiritual power. The operations of the gifts in 1Cor. 12: 7-10 are biblically described as manifestations of the Spirit. Many actions, however, in general called "manifestations", are really the person's reactions to the movement of the Spirit. We refer to such actions as shouting, crying, raising your hands and other scenes. What practical value is there in knowing this distinction?

1) Help us to honor and recognize the work of the Spirit without attributing to it everything that goes on in meetings. Critics, ignoring this distinction, incorrectly conclude that the lack of elegance or aesthetics in the manifestation of a certain person proves that he is not inspired by the Holy Spirit. Such critics could be compared to the individual who, when seeing the grotesque movements of someone who was taking a strong electric shock, exclaimed: "Electricity does not manifest itself like this"! The direct impact of the Holy Spirit is so moving that we can excuse the fragile human nature for not behaving as if it were under a more gentle influence.

2) The knowledge of this distinction, of course, will stimulate us to react to the movement of the Spirit in a way that always glorifies God. It is certainly as unfair to criticize the extravagances of a new convert as to criticize the falls and stumbles of the little child who learns to walk. But at the same time, guided by 1Cor. ?, it is clear that God wants his people to react to the Spirit in an intelligent, uplifting and disciplined way. "Try to abound in them, for the edification of the church" (1Cor.?: 12). .. Os Dons do Espírito Santo

1. Natureza geral dos dons.

Os dons do Espírito devem distinguir-se do dom do Espírito. Os primeiros descreverem como recursos sobrenaturais concedidas pelo Espírito para ministérios especiais; o segundo referência-se à concessão do Espírito aos crentes conforme é ministrado por Cristo glorificado. (Atos 2:33.) Paulo fala dos dons do Espírito num aspecto tríplice. São eles: "charismata", ou uma variedade de dons concedidos pelo mesmo Espírito (1Cor. 12: 4,7); "diakonai", ou variedade de serviços prestados na causa do mesmo Senhor; e "energemata", ou variedades de poder do mesmo Deus que opera tudo em todos.

Refere-se a todos esses aspectos como "a manifestação do Espírito", que é dado aos homens para proveito de todos. Qual é o propósito principal dos dons do Espírito Santo? São recursos espirituais concedidas com o propósito de edificar a igreja de Deus, por meio da instrução dos crentes e para ganhar novos convertidos (Efés 4: 7-13). Em 1Cor. 12: 8-10, Paulo enumera nove deusas, que podem ser classificados da seguinte maneira:

1. Aqueles que concedem poder para sabre sobrenaturalmente: a palavra de sabedoria, a palavra de ciência, e de discernimento.

2. Aqueles que concedem poder para agir sobrenaturalmente: fé, milagres, curas.

3. Aqueles que concedem poder para orar sobrenaturalmente: profecia, línguas, interpretação. Esses dons são bons como "a manifestação do Espírito", "dada a cada um, para o que para útil" (isto é, para o beneficio da igreja). Aqui temos a definição bíblica duma "manifestação" do Espírito, um sabre, uma operação de qualquer um dos nove dons do Espírito.

2. Variedade de Dons.

(a) Uma palavra de sabedoria. Por essa expressão entende-se o pronunciamento ou uma declaração de sabedoria. Que tipo de sabedoria? Isso se determinará melhor notando em quais sentidos se usa a palavra "sabedoria" no Novo Testamento.

É aplicada à arte de interpretar sonhos e dar conselhos sábios (Atos 7:10); à inteligência demonstrada no esclarecer o significado de algum número ou visão misteriosos (Apo. 13:18; 17: 9); prudência em tratar assuntos (Atos 6: 3); habilidade santa no trato com pessoas de fora da igreja (Col. 4: 5); jeito e discrição em comunicar verdades cristãs (Col. 1:28); o conhecimento e prática dos requisitos para uma vida piedosa e pura (Tia. 1: 5; 3:13, 17); o conhecimento e habilidade para uma defesa da causa de Cristo (Luc. 21:15); um conhecimento prático das coisas divinas e dos deveres humanos, unido ao poder de exposição concernente a essas coisas e deveres e de interpretar e aplicar a Palavra sagrada (Mat. 13:54; Mar. 6: 2; Atos 6:10); a sabedoria e a instrução com que João Batista e Jesus ensinaram aos homens o plano de salvação. (Mat. 11:19.)

Nos escritos de Paulo "a sabedoria" aplica-se a um conhecimento do plano divino, previamente escondido, de prover aos homens a salvação por meio da expiação de Cristo (1Cor. 1:30; Colossenses 2: 3); por conseguinte, afirma-se que em Cristo "estão escondidos todos os tesouros da sabedoria e da ciência" (Col. 2: 3); a sabedoria de Deus é manifestada na formação e execução de seus conselhos. (Rom. 11:33.) A palavra de sabedoria, pois, parece significar habilidade ou capacidade sobrenatural para expressar conhecimento nos sentidos supramencionados.

(b) A palavra de ciência é um pronunciamento ou declaração de fatos, inspirado dum modo sobrenatural. Em quais assuntos? Um estudo do uso da palavra "ciência" nos fornece a resposta. A palavra denota: o conhecimento de Deus, tal como é oferecido nos Evangelhos (2Cor. 2:14), especialmente na exposição que Paulo fez (2Cor. 10: 5); o conhecimento das coisas que pertencem a Deus (Rom. 11:13); inteligência e entendimento (Efés. 3:19); o conhecimento da fé cristã (Rom. 15:14; 1Cor. 1: 5); o conhecimento mais profundo, mais perfeito e mais amplo da vida cristã, tal como pertence aos mais avançados (1Cor. 12: 8; 13: 2,8,14: 6; 2Cor. 6: 6; 8: 7; 11,16 ); o conhecimento mais elevado das coisas divinas e cristãs das quais os falsos mestres se jactam (1 Tim. 6:20); sabedoria moral como se demonstra numa vida reta (2 Ped. 1: 5) e nas relações com os demais (1 Ped. 3: 7); o conhecimento concernente às coisas divinas e aos deveres humanos (Rom. 2:20; Col. 2: 3).

Qual a diferença entre sabedoria e ciência? Segundo um erudito, ciência é o conhecimento profundo ou a compreensão das coisas divinas, e sabedoria é o conhecimento prático ou habilidade que ordena ou regula a vida de acordo com seus princípios fundamentais. O dicionário de Thayer declara que onde "ciência" e "sabedoria" se usam juntas, a primeira parece ser o conhecimento considerado em si mesmo; a outra, o conhecimento manifestado em ação.

(c) Fé (Weymouth traduz: "fé especial".) Esta deve distinguir-se da fé salvadora e da confiança em Deus, sem a qual é impossível agradar-lhe (Heb. 11: 6). é certo que a fé salvadora é executada como um dom (Efés. 2: 8), mas nesta passagem a palavra "dom" é usada em nomeados como "obras", enquanto em 1Cor. 12: 9 a palavra usada significa uma dotação especial do poder do Espírito.

Que é o dom de fé? Donald Gee Resulte-o da seguinte maneira: ... uma qualidade de fé, às vezes chamada por nossos teólogos antigos, a "fé miraculosa", parece vir sobre alguns dos servos de Deus em tempos de crise e oportunidades especiais duma maneira tão poderosa , que são elevados para o reino da fé natural e comum em Deus, de forma que tem uma certeza posta em seus almas que faz triunfar sobre tudo ... possivelmente essa mesma qualidade de fé é o pensamento de nosso Senhor quando disse em Marcos 11h22: “Tende a fé de Deus” (Figueiredo).

Era uma fé desta qualidade especial de fé que ele podia dizer, que um grão dela podia remover uma montanha (Mat. 17:20). Um pouco dessa fé divina, que é um atributo de Todo-poderoso, posto na alma do homem - que milagres pode produzir! Vide exemplos da operação do dom em 1Reis 18: 33-35; Atos 3: 4.

(d) Dons de curar. Dizer que uma pessoa tenha os dons (note-se o plural, talvez referindo-se a uma variedade de curas) significa que são usados ​​por Deus duma maneira sobrenatural para dar saúde aos enfermos por meio da oração. Parece ser um dom-sinal, de valor especial ao evangelista para atrair o povo ao Evangelho. (Atos 8: 6,7; 28: 8-10.) Não se deve entender que quem possui esse dom (ou uma pessoa possuída por esse dom) tenha o poder de curar a todos; deve dar-se lugar à sobriedade de Deus e à atitude e condição espiritual do enfermo. O próprio Cristo foi limitado em sua capacidade de operar milagres por causa da incredulidade de povo (Mat. 13:58). A pessoa enferma não depende inteiramente de quem possua o dom. Todos os crentes em geral, e os anciãos da igreja em particular, estão dotados de poder para orar pelos enfermos. (16:18 de março; Tia. 5:14.)

(e) Operação de milagres, literalmente "obras de poder". A chave é Poder. (Vide João 14:12; Atos 1: 8.) Os milagres "especiais" em Éfeso são uma operação da operação do dom. (Atos 19:11, 12; 5: 12-15.)

(f) Profecia. A profecia, geralmente falando, é expressão vocal inspirada pelo Espírito de Deus. A profecia bíblica pode ser por revelação, na qual o profeta proclama uma mensagem previamente recebida por meio dum sonho, uma visão ou pela Palavra do Senhor. Pode ser também extática, uma expressão de inspiração do momento. Há muitos exemplos bíblicos de ambas as formas.

A profecia extática e inspirada pode tomar a forma de exaltação e adoração a Cristo, admoestação exortativa, ou de conforto e encorajamento inspirando os crentes. - J. R. F. A profecia se distingue da pregação comum em que, enquanto a última geralmente é o produto do estudo de revelação existente, a profecia é o resultado da inspiração espiritual espontânea. Não se tenciona suplantar a pregação ou o ensino, senão completá-los com o toque da inspiração. A possessão do dom constituía uma pessoa "profeta". (Vide Atos 15:32; 21: 9; 1Cor. 14:29.) O propósito do dom de profecia do Novo Testamento é declarado em 1Cor. 14: 3 - o profeta edifica, exorta e consola os crentes.

A inspiração manifestada no dom de profecia não está no mesmo nível da inspiração das Escrituras. Isso está implícito pelo fato de que os crentes são instruídos a provar ou julgar como mensagens proféticas. (Vídeo 1Cor. 14:29.) Por que julgá-las ou prová-las? Uma razão é a possibilidade do espírito humano (Jr 23:16; Ezeq. 13: 2, 3) confundir sua mensagem com a divina, 1Tess. 5: 19-20 trata da operação do dom de profecia. Os conservadores tessalonicenses foram tão longe em sua desconfiança quanto a esses dons (v. 20), que estava em perigo de extinção do Espírito (v. 19); mas Paulo lhes disse que provassem cada mensagem (v. 21) e que retivessem o bem (v. 21), e que se abstivessem daquilo que tinha aparência do mal (v. 22).

Deve a profecia ou a interpretação ser dada na primeira pessoa do singular, como por exemplo: "Sou eu, o Senhor, que estou falando, povo meu"? A pergunta é muito importante, porque a qualidade de certas mensagens tem feito muita gente duvidar se foi o Senhor mesmo quem dessa falou maneira. A resposta depende da idéia que tenhamos do modo da inspiração. Será mecânica? Isto é, Deus usa a pessoa como se fosse um microfone, fonte a pessoa inteira passiva e tomando-se simplesmente um porta-voz? Ou será o método dinâmico? Isto é, Deus vivifica dum modo sobrenatural o natureza espiritual (nota: "meu espírito ora", 1 Cor. 14:14), capacitando a pessoa a falar a mensagem divina em termos fora do alcance natural das faculdades mentais?

Se Deus inspira segundo o primeiro método usado, uma primeira pessoa do singular, naturalmente, seria usada; de acordo com o segundo método a mensagem seria dada na terceira pessoa; por exemplo: "o Senhor deseja que seu povo olhe para cima e que se anime, etc." Muitos obreiros experientes crêem que as interpretações e mensagens proféticas devem ser dadas na terceira pessoa do singular. (Veja-se Luc. 1: 67-79; 1Cor. 14:14, 15.)

(g) Discernimento de espíritos. Vimos que pode haver uma inspiração falsa, a obra de espíritos enganadores ou do espírito humano. Como se pode perceber a diferença? Pelo dom de discernimento que dá capacidade ao possuidor para determinar se o profeta está falando ou não pelo Espírito de Deus. Esse dom capacita o possuidor para "enxergar" todas as aparências externas e conhecer a verdadeira natureza duma inspiração. Uma operação do dom de discernimento pode ser examinada por duas outras provas: a doutrinária (1João 4: 1-6) e a prática (Mat. 7: 15-23). A operação desse dom é ilustrada nas seguintes passagens:

João 1: 47-50; 2:25; 3: 1-3; 2Reis 5: 20-26; Atos 5: 3; 8:23; 16: 16-18. Essas referências indicam que o dom capacita a alguém a discernir o caráter espiritual duma pessoa. Distingue-se esse dom da percepção natural da natureza humana, e mui especialmente dum espírito crítico que procura faltas nos outros.

(h) Línguas. "Variedade de línguas." "O dom de línguas é o poder de falar sobrenaturalmente em uma língua nunca aprendida por quem fala, sendo essa língua feita inteligível aos ouvintes por meio do dom igualmente sobrenatural de interpretação." Parece haver duas classes de mensagens em línguas: primeira, louvor em êxtase dirigido a Deus somente (1 Cor. 14: 2); segunda, uma mensagem definida para a igreja (1Cor. 14: 5). Distingue-se entre as línguas como sinal e línguas como dom. A primeira é para todos (Atos 2: 4); a outra não é para todos (1 Co 12:30).

(i) Interpretação de línguas. Assim chamado Donald Gee: O propósito do dom de interpretação e tornar inteligíveis as expressões do êxtase inspiradas pelo Espírito que se pronunciar em uma língua desconhecida da grande maioria presente, repetindo-se claramente na língua comum, do povo congregado. É uma operação puramente espiritual. O mesmo Espírito que inspirou o falar em outras línguas, pelo qual as palavras pronunciadas procedem do espírito e não do intelecto, pode inspirar também a sua interpretação.

A interpretação é, portanto, inspirada, extática e espontânea. Assim como o falar em língua não é concebido na mente, da mesma, maneira a interpretação emana do espírito antes que do intelecto do homem. Nota-se que as línguas em conjunto com a interpretação tomam o mesmo valor de profecia. (Vide 1Cor. 14: 5.) Por que, então, não nos contentarmos com a profecia? Porque as línguas são um "sinal" para os incrédulos (1Cor. 14:22). Nota: Já se sugeriu que os ministérios enumerados em Rom. 12: 6-8 e em 1Cor. 12:28, também derem estar incluído sob a classificação "charismata" - ampliando-se dessa forma o alcance dos dons espirituais para incluir os ministérios inspirados pelo Espírito.

3. Regulamento dos dons.

A faísca que fende as árvores, queima casas e mata gente, é da mesma natureza da eletricidade gerada na usina que casas tão eficientemente ilumina como e aciona as fábricas. A diferença está apenas em que a da usina é controlada. Em 1Coríntios capítulo 12, Paulo revelou os grandiosos recursos espirituais de poder disponível para a igreja; sem tampa. 14 ele mostra como esse poder deve ser regulado, de modo que edifique, em lugar de destruir, a igreja. A instrução era necessária, pois uma leitura desse capítulo demonstrará que a desordem havia reinado em algumas reuniões, devido à falta de conhecimento das manifestações espirituais. O capítulo 14 expõe os princípios para esse regulamento:

(a) Valor proporcional. (Vs. 5-10.) Os coríntios iniciados-se inclinado demasiadamente para o dom de línguas, indubitavelmente por causa de sua natureza espetacular. Paulo lembra-lhes que a interpretação e a profecia eram necessárias para que o povo pudesse ter conhecimento inteligente do que se estava dizendo.

(b) Edificação. O propósito dos dons é a edificação da igreja, para encorajar os crentes e converter os descrentes. Mas, diz, Paulo, se um de fora entra na igreja e tudo que ouve é falar em línguas sem interpretação, bem concluirá: esse povo é demente. (Vs. 12, 23.) A operação desse dom é ilustrada nas seguintes passagens: João 1: 47-50; 2:25; 3: 1-3; 2 Reis 5: 20-26; Atos 5: 3; 8:23; 16: 16-18. Essas referências indicam que o dom capacita a alguém a discernir o caráter espiritual duma pessoa. Distingue-se esse dom da percepção natural da natureza humana, e mui especialmente dum espírito crítico que procura faltas nos outros.

(c) Sabedoria. (Vs. 20) "Irmãos, não sejais meninos no entendimento." Em outras palavras: "Usai o senso comum."

(d) Autodomínio. (Vs. 32.) Alguns coríntios podem protestar assim: "não podemos silenciar; quando o Espírito Santo vem sobre nós, somos obrigados a falar. Mas Paulo respondeia:" Os espíritos dos profetas estão sujeitos aos profetas. "Isto é, aquele que possui o dom de línguas pode dominar sua expansão e falar unicamente a Deus, quando tal domínio seja necessário.

(e) Ordem. (Vs. 40.) "Mas faça-se tudo decentemente e com ordem." O Espírito Santo, o grande Arquiteto do universo com toda a sua beleza, não inspirará aquilo que seja desordenado e vergonhoso. Quando o Espírito Santo estiver operando com poder, haverá uma comoção e um movimento, e aqueles que aprenderem a renderizar a ele não criarão cenas que não edifiquem.

(f) Suscetível de ensino. Infere-se dos versos 36 e 37 que alguns dos coríntios iniciados ficado ofendidos pela crítica construtiva de seus dirigentes. Nota 1. Infere-se, pelo cap. 14 de I Coríntios, que existe poder para ser governado. Portanto, o capítulo seria sem nenhum significado para uma igreja que não experimenta as manifestações do Espírito. é muito certo que os coríntios pegados descarrilado quanto aos dons espirituais. Entretanto, ao menos tinha os trilhos e uma estrada! Se Paulo tivesse agido como alguns básicos modernos, teria adicionado até a estrada e os trilhos!

Em lugar disso, ele sabiamente os colocados de novo sobre os trilhos para prosseguirirem viagem! Quando a igreja do segundo e terceiro séculos reagiu contra certas extravagâncias, ela inclinou-se para o outro extremo e deixou muito pouco lugar para as operações do Espírito. Mas essa é apenas uma parte da explicação do arrefecimento do entusiasmo da igreja e a cessação geral das manifestações espirituais. Cedo na história da igreja começou um processo centralizador de sua organização e a formação de credos dogmáticos e inflexíveis. Ainda que isso fosse necessário como contra a defesa como falsas seitas, tinha a tendência de impedir o movimento livre do Espírito e fazer do Cristianismo uma questão de ortodoxia mais do que vitalidade espiritual.

Assim chamado o Dr. T. Rees: No primeiro século, o Espírito era conhecido por suas manifestações, mas do segundo século anterior era conhecido pela regra da igreja, e qualquer fenômeno espiritual que não estava em conformidade com essa regra era atribuída a espíritos maus. As mesmas causas, nos tempos modernos, têm resultado em descuido da doutrina e da obra do Espírito Santo, descuido reconhecido e lamentado por muitos dirigentes religiosos. Apesar de fatos, o poder do Espírito Santo nunca deixou de romper todos os impedimentos do indiferentismo e formalismo, e operar com força vivificadora.

Nota 2. Devemos diferenciar entre manifestações e reações. Tomemos a ilustração a seguir: a luz da lâmpada elétrica é uma manifestação da eletricidade; é da natureza da eletricidade manifestar-se na forma de luz. Mas quando alguém toma um choque elétrico e solta um grito ensurdecedor, não podemos dizer que o grito seja manifestação da eletricidade, porque não está na natureza da eletricidade manifestar-se em voz audível. O que aconteceu foi a reação da pessoa à corrente elétrica! Naturalmente a reação dependerá do caráter e temperamento da pessoa. Algumas pessoas calmas e de "sangue frio" apenas suspirariam, ofegantes, sem dizer nada. Apliquemos essa regra ao poder espiritual. As operações dos dons em 1Cor. 12: 7-10 são biblicamente comuns como manifestações do Espírito. Muitas ações porém em geral chamadas "manifestações", realmente são reações da pessoa ao movimento do Espírito. Referimo-nos a tais ações como gritar, chorar, levantar as mãos e outras cenas. Que valor prático há no conhecimento dessa distinção?

1) Ajudar-nos a honrar e reconhecer a obra do Espírito sem atribuir a ele tudo o que se passa nas reuniões. Os padrões, ignorando a base de dados, incorretamente concluem que a falta de elegância ou estética na manifestação de certa pessoa prova que ela não está inspirada pelo Espírito Santo. Tais tendências são comparados ao indivíduo que, ao ver os movimentos grotescos de quem está tomando forte choque elétrico, exclamasse: "A eletricidade não se manifesta assim"! O impacto direto do Espírito Santo é de tal forma comovente, que bem podemos desculpar a frágil natureza humana por não se comportar como se fosse uma influência mais gentil.

2) O conhecimento dessa distinção, naturalmente, estimular um reagir ao movimento do Espírito duma maneira que sempre glorifique a Deus. Certamente é tão injusto criticar as extravagâncias dum novo convertido como criticar as quedas e tropeços da criancinha que aprende a andar. Mas ao mesmo tempo, orientado por 1Cor. ?, é claro que Deus quer que seu povo reaja ao Espírito, duma maneira inteligente, edificante e disciplinada. "Procurai abundar neles, para edificação da igreja" (1Cor.?: 12).

[prju77]

#Rhapsody Of Realities The phrase “sit together” in the scripture above is “sugkathizo” (Greek), and it means to give (or take) a seat in company with; a joint-sitting. Think about that! What could be greater than having a joint- sitting with Christ! Weymouth New Testament version renders it so beautifully; it says God “raised us with Him from the dead, and enthroned us with Him in the heavenly realms as being in Christ Jesus.” We’ve been enthroned! Blessed be God! Now that we’ve been enthroned, what are we supposed to do? Romans 5:17 tells us: “For if by one man’s offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.” The word “reign” is “basileuō” (Greek) which means “to king.” And Revelation 5:10 perfectly corroborates this truth; it says, “And hast made us unto our God kings and priests: and we shall reign on the earth.” Yes, at the millennial period, we’re going to be reigning with Christ, according to the Bible. But today in the earth, we’re reigning through Him or by Him, because we’re using His Name; operating in His stead. We’re called to exercise dominion and to live as masters and victors in life through Jesus Christ. We reign over Satan, darkness, the world and all creation. The Bible says, “The light shines in the darkness, and the darkness has not overcome it” (John 1:5 ESV). Hallelujah! This is why the Bible says, “For the mystery of lawlessness (that hidden principle of rebellion against constituted authority) is already at work in the world, [but it is] restrained only until he who restrains is taken out of the way” (2 Thessalonians 2:7 AMPC). We—the Church—are the ones restraining evil in the world. Jesus said, “As long as I am in the world, I am the light of the world” (John 9:5). In the same way, until we’re taken out of here by the Rapture, darkness can’t prevail, because we have a joint-sitting with Christ in the place of power and dominion. And we exercise that power and dominion now! https://www.instagram.com/p/CMVvDtHFvvU/?igshid=125tyykr4fw60

[mybeautifulchristianjourney]

More than Conquerors (Psalm 44:1-26)

Yet amid all these things we are more than conquerors through Him who has loved us. — Romans 8:37 | Weymouth New Testament (WNT) The Weymouth New Testament is in the public domain. Cross References: John 16:33; Romans 8:35; 1 Corinthians 15:57; Galatians 2:20; Ephesians 5:2; Revelation 1:5

[christianityoriginal]

*#hellofaquestion #translatorsgonerogue #hellhistory #ericandre* Why were the Bible translators biased - mistranslating the same word (eg. SHEOL) into different things (Grave, Hell)? KJV, one of the famous translations, was done in 1611 AD. By then, *pagan hell theories had settled into Christianity over the course of the Dark Ages and the translators believed in them.* That bias made them mistranslate, *even as their scholarly minds knew SHEOL/HADES clearly meant GRAVE.* As Jeremiah 8:8 states, "Actually the lying pen of the scribes has handled [the Word] falsely." This bias affected other English translations in varying degrees, based on the level of integrity of the translators. *Some reputed translations (YLT, Weymouth, Rotherham’s etc.) avoided any bias. Not even once does the word hell appear in them.* Next question: Aren’t there warnings about *fire* in the New Testament?

[yhwhrulz]

Morning and Evening with A.W. Tozer Devotional for May 26

Tozer in the Morning A CAREER-AND CHRIST

It is a beautiful New Testament story that tells us of Lydia of Philippi, a career woman in her own right, long before there were laws and proclamations to set women free. A seller of purple, Lydia traveled to the market of her day, and undoubtedly she had found freedom and satisfaction in that era when women were not counted at all. But Lydia heard the Apostle Paul tell of the death and resurrection of Jesus Christ, and the Lord opened her heart. In Christ she found an eternal answer, which career and position had never been able to give. Now, about conditions today. Our society has set women free to be just as bad as the men-and just as miserable. We have set them free to swear and curse and to set their own morals. Politically, women are now free to vote just as blindly as the men do. But I hope women today will find what Lydia found: that their careers will lack the word "eternal" until they find their answer in the eternal Christ, our Lord Jesus!

Tozer in the Evening Adoring Worship

Neither the word adoration nor any of its forms is found in our familiar King James Bible, but the idea is there in full bloom. The great Bible saints were, above all, enraptured lovers of God. The psalms celebrate the love which David (and a few others) felt for the person of God. As suggested above, Paul admitted that the love of God was in his breast a kind of madness: ?For whether we be beside ourselves, it is of God: or whether we be sober, it is for your cause. For the love of Christ constraineth us? (2 Corinthians 5:13-14). In Weymouth?s translation the passage reads, ?For the love of Christ overmasters us.? The idea appears to be that Paul?s love for Christ carried him beyond himself and made him do extravagant things which to a mind untouched with the delights of such love might seem quite irrational. Perhaps the most serious charge that can be brought against modern Christians is that we are not sufficiently in love with Christ. The Christ of Fundamentalism is strong but hardly beautiful. It is rarely that we find anyone aglow with personal love for Christ. I trust it is not uncharitable to say that in my opinion a great deal of praise in conservative circles is perfunctory and forced, where it is not downright insincere.

Copyright Statement This material is considered in the public domain.

[biblioncollection]

Bible (WNT) NT 12: Colossians | Weymouth New Testament | Bibles, Weymouth New Testament | Audiobook full unabridged | English Content of the video and Sections beginning time (clickable) - Chapters of the audiobook: please see First comments under this video. In Paul's message to the fellowship in Colossae, a city in Phrygia, Asia Minor, the Apostle reminds them of the complete adequacy of Christ alone. Sophisticated philosophies and the rules and regulations of the Old Covenant are to be nailed to the Cross of Christ, and He alone is to be their King and Rulemaker. Paul shares the greetings and well-wishes of his brothers, and requests that the Good News be shared further. - Summary by Mark Penfold This is a Librivox recording. If you want to volunteer please visit https://librivox.org/ by Priceless Audiobooks

[troybeecham]

Today, the Seconf Day of Christmas, the Church remembers St. Stephen, proto-Deacon and proto-Martyr.

Ora pro nobis.

Stephen (Greek: Στέφανος Stéphanos, meaning "wreath, crown" and by extension "reward, honor", often given as a title rather than as a name, Hebrew: ‫סטפנוס הקדוש‬‎), (c. AD 5 – c. AD 34) traditionally venerated as the protomartyr or first martyr of Christianity, was according to the Acts of the Apostles a deacon in the early church at Jerusalem who aroused the enmity of members of various synagogues by his teachings. Accused of blasphemy, at his trial, he made a long speech denouncing the Jewish authorities who were sitting in judgment on him and was then stoned to death. His martyrdom was witnessed by Saul of Tarsus, a Pharisee who would later become a follower of Jesus and known as Paul the Apostle.

The only primary source for information about Stephen is the New Testament book of the Acts of the Apostles. Stephen is mentioned in Acts 6 as one of the Greek-speaking Hellenistic Jews selected to participate in a fairer distribution of welfare to the Greek-speaking widows.

Saint Stephen is first mentioned in Acts of the Apostles as one of seven deacons appointed by the Apostles to distribute food and charitable aid to poorer members of the community in the early church. According to Orthodox belief, he was the eldest and is therefore called "archdeacon". As another deacon, Nicholas of Antioch, is specifically stated to have been a convert to Judaism, it may be assumed that Stephen was born Jewish, but nothing more is known about his previous life. The reason for the appointment of the deacons is stated to have been dissatisfaction among Hellenistic (that is, Greek-influenced and Greek-speaking) Jews that their widows were being slighted in preference to Hebraic ones in the daily distribution of food. Since the name "Stephanos" is Greek, it has been assumed that he was one of these Hellenistic Jews. Stephen is stated to have been full of faith and the Holy Spirit and to have performed miracles among the people.

It seems to have been among synagogues of Hellenistic Jews that he performed his teachings and "signs and wonders" since it is said that he aroused the opposition of the "Synagogue of the Freedmen", and "of the Cyrenians, and of the Alexandrians, and of them that were of Cilicia and Asia".[Acts 6:9] Members of these synagogues had challenged Stephen's teachings, but Stephen had bested them in debate. Furious at this humiliation, they suborned false testimony that Stephen had preached blasphemy against Moses and God. They dragged him to appear before the Sanhedrin, the supreme legal court of Jewish elders, accusing him of preaching against the Temple and the Mosaic Law.[Acts 6:9–14] Stephen is said to have been unperturbed, his face looking like "that of an angel"

In a long speech to the Sanhedrin comprising almost the whole of Acts Chapter 7, Stephen presents his view of the history of Israel. The God of glory, he says, appeared to Abraham in Mesopotamia, thus establishing at the beginning of the speech one of its major themes, that God does not dwell only in one particular building (meaning the Temple). Stephen recounts the stories of the patriarchs in some depth, and goes into even more detail in the case of Moses. God appeared to Moses in the burning bush[Acts 7:30–32], and inspired Moses to lead his people out of Egypt. Nevertheless, the Israelites turned to other gods.[Acts 7:39–43] This establishes the second main theme of Stephen's speech, Israel's disobedience to God. Stephen faced two accusations: that he had declared that Jesus would destroy the Temple in Jerusalem and that he had changed the customs of Moses. Benedict XVI stated that St. Stephen appealed to the Jewish scriptures to prove how the laws of Moses were not subverted by Jesus but, instead, were being fulfilled. Stephen denounces his listeners as "stiff-necked" people who, just as their ancestors had done, resist the Holy Spirit. "Was there ever a prophet your ancestors did not persecute? They even killed those who predicted the coming of the Righteous One. And now you have betrayed and murdered him."[Acts 7:51–53]

Thus castigated, the account is that the crowd could contain their anger no longer. However, Stephen looked up and cried, "Look! I see heaven open and the Son of Man standing on the right hand of God!" He said that the recently executed Jesus was standing by the side of God. [Acts 7:54] According to Orthodox belief, the "Sanhedrin shouted and covered their ears, and rushed at him. They dragged him out of the city and stoned him, but the holy martyr prayed for his murderers." The people from the crowd, who threw the first stones, laid their coats down so as to be able to do this, at the feet of a "young man named Saul". However, according to the "Aramaic Bible in Plain English" and the "Weymouth New Testament" Acts 22:20, St. Paul, earlier known as Saul admits he was not only standing by, he was holding the garments of those stoning St. Stephen. This has significance. The possible reason for this may be that many of the members of the Sanhedrin were wealthy. (See Luke 18:9-14) Some, who may have been wearing expensive garments may have been hesitant to throw or place them on the ground. Saul's willingness to hold the garments of those stoning Stephen might signify that he considered it an honor to do so at the time. Having held the garments, rather than just watching over them, would have made Saul much more of an accomplice. This could have added greatly to St. Paul's sense of guilt later on and illuminate why he considered himself to be the worst sinner of all. "Here is a trustworthy saying that deserves full acceptance: Christ Jesus came into the world to save sinners--of whom I am the worst." 1 Timothy 1:15 (New International Version) Approving of, and assisting in, the killing of a disciple that Christ himself had chosen, was an unforgettable act, which St. Paul regretted for the rest of his life. "But for that very reason I was shown mercy so that in me, the worst of sinners, Christ Jesus might display his immense patience as an example for those who would believe in him and receive eternal life." 1 Timothy 1:16

Stephen prayed that the Lord would receive his spirit and his killers be forgiven, sank to his knees, and "fell asleep" [Acts 7:58–60]. Saul, a witness to the stoning, "approved of their killing him".[Acts 8:1] In the aftermath of Stephen's death, the remaining disciples fled to distant lands, many to Antioch.

[statelibrarynsw]

Biblia : The Byble that is, the Holy Scrypture of the Olde and New Testament : faythfully translated into Englyshe. Published  Zurich? : Freschauer?, 1535.

Most likely published in Zurich, this first complete translation of entire Bible in to English, known as the Coverdale Bible, was a touching gift to Australia from Nelson Richardson and his wife Helen, as is part of the Richardson Bible Collection in the Library’s Rare Books Collection. 

During the First World War, one of the main Australian Army camps was located at Weymouth in Dorset. The Richardsons lived in a villa named Monte Video, across the road from the camp. They entertained many of the soldiers and officers including the army chaplain, Mr Pitt-Owen and they often showed the visitors their small collection of bibles and early printed manuscripts.This collection of 289 volumes  was donated to the Public Library of New South Wales in 1926 to honour the Australian troops who supported Britain in the First World War. ‘We have liked them and the Australians so much,’ Nelson Richardson wrote, ‘that it occurred to us that it would show in a small way our appreciation of the Australians and the noble way in which they have come forward to help us in this war, and all the sacrifices they have made, if we were to arrange that these bibles should eventually find a home in Australia.’

This Rare Books copy has a "Facsimile of the title to Coverdale's Bible belonging to the ... Marquis of Northampton ... in this copy a few unimportant small deficts are restored & the lower front corner which is wanting in the original is copied from another edition of the title ... Cotham, Bristol 1866". It is bound with wooden covers and has a metal clasp. 

The oak covers were possibly made by Richardson. Our Rare Books copy includes a separate volume containing attachments which includes "The Bible 1535, Watermarks, Plate 9 and plate 12, nos. 1,2,3, 9, 10. Manuscript notes by Helen Richardson, 1926 and comparisons with other versions. Rare Books copy includes the bookplate "Nelson Moore Richardson and Helen Morewood Richardson Collection of Bibles Beqeathed 1926" and is signed Nelson M. Richardson. 

Notes: "The seconde parte of the olde Testament", "The boke of Iob", "All the prophetes in Englishe", "Apocripha", and "The new testament" each have separate foliation. The Apocrypha begins new register, the rest recommence with multiple A's. Job has caption title, the rest have divisional title pages.A couple of copies have a map, with legend "The descripcion of the londe of promes, called Palestina, Canaan, or the holy londe", bound following the Pentateuch. It has not been established that this was intended to be issued with the book. Colophon reads: Prynted in the yeare of oure Lorde M.D.XXXV. and fynished the fourth daye of October.

[thejudahite]

For a much more complete list of known Bible translations and versions, and information of the parties listed in the Bible Lawsuit Click Here: American Standard Version (ASV) - WORDsearch Corp. Amplified Bible (AMP) - Zondervan Bible in Basic English (BBE) - WORDsearch Corp. Centenary Translation of the New Testament - WORDsearch Corp. Common English Bible - Common English Bible Complete Jewish Bible - Jewish New Testament Publications Concordant Literal New testament - Concordant Publishing Concern Contemporary English Version (CEV) - American Bible Society Darby Bible (DBY) - WORDsearch Corp. Douay-Rheims Bible - WORDsearch Corp. Easy-To-Read Version - World Bible Translation Center Elberfelder Bible 1905 - WORDsearch Corp. English Standard Version (ESV) - Crossway Books God's Word Translation (GWT) - Baker Publishing Group Holman Christian Standard Bible (HCSB) - Broadman & Holman Holy Bible From The Ancient Eastern Text - A. J. Holman Company Interlinear Greek-English New Testament - Baker Book House International Children's Bible (ICB) - Thomas Nelson Publishers JPS Tanakh 1917 - WORDsearch Corp. King James Version 1611 - Thomas Nelson Publishers King James Version (KJV) - WORDsearch Corp. King James Version Apocrypha - WORDsearch Corp. Luther Bible 1912 - WORDsearch Corp. Mace New Testament - WORDsearch Corp. Moffatt, The New Testament: A New Translation (MOF) - WORDsearch Corp. New American Standard Bible (NASB) Bundle - Lockman Foundation New English Translation (NET) - Biblical Studies Press The Christian Counselor's New Testament - Baker Publishing Group The Geneva Bible 1599 - Tolle Lege Press The Modern Language Bible: Berkeley Version - Hendrickson Publishers The New Oxford Annotated Bible (RSV) - Oxford University Press The Webster Bible - Durrie and Peck New Century Version (NCV) - Thomas Nelson Publishers New International Version (NIV) 2011 - Zondervan New Jerusalem Bible (NJB) - Doubleday New King James Version (NKJV) - Thomas Nelson Publishers New Living Translation (NLT) - Tyndale House Publishers New Revised Standard Version (NRSV) - National Council of Churches Phillips New Testament Bible - WORDsearch Corp. Revised Standard Version Bible (RSV) - National Council of Churches The Holy Bible, The Great Light In Masonry - A. J. Holman Company The Interlinear Hebrew Greek English Bible - Associated Publishers and Authors, Inc. The Living Bible (TLB) - Tyndale House Publishers The Message (MSG) - NavPress The New World Translation of the Holy Scriptures - Watchtower Bible and Tract Society The Septaugint Bible - Shekinah Enterprises The Septaugint With Apocrypha: Greek and English - Hendrickson Publishers Today's English Version (TEV) - American Bible Society Wesley's New Testament - WORDsearch Corp. Weymouth's New Testament (WEY) - WORDsearch Corp. Wuest Expanded Translation (WET) - Wm. B. Eerdmans Publishing Company Young's Literal Translation of the Holy Bible (YLT) - WORDsearch Corp.

[itsfreeaudiobook]

In Paul's message to the fellowship in Colossae, a city in Phrygia, Asia Minor, the Apostle reminds them of the complete adequacy of Christ alone. Sophisticated philosophies and the rules and regulations of the Old Covenant are to be nailed to the Cross of Christ, and He alone is to be their King and Rulemaker. Paul shares the greetings and well-wishes of his brothers, and requests that the Good News be shared further. - Summary by Mark Penfold via Libricox