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We know that Jesus and the apostles taught that believers should give to the
poor and the needy – but what about giving money or things to preachers? Many
preachers quote various bible-passages and claim them to mean that believers should
give money to preachers. One of the verses they often quote is the one where the
KJ version has the wording "Let him that is taught in the word communicate unto
him that teacheth in all good things". But how is it, really – does Galatians 6:6
mean that believers should give money to preachers? Is that what Paul was saying?
Was he talking about money?
This essay takes a closer look at that particular verse, including some of the Greek words that Paul used. It will be explained what he really meant. It will also be shown that many bible-translations (produced by churches and churchmen, for churches and churchmen) have put in that verse wordings that turn the apostle Paul's words upside down.
A note: This essay concentrates on Galatians 6:6. You can find links to other essays on related matters, at the "Additional reading" section towards the end of this present document. Look also under the heading "Silver and gold" on the index-page keyw-s5.htm.
Let us first take a look at that passage in the 1769 KJ version which makes it seem that it was a matter of "communicating [something] to teachers":
Galatians 6:4 But let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another. 5 For every man shall bear his own burden. 6 Let him that is taught in the word communicate unto him that teacheth in all good things. (KJV-1769)
If one ignores the wider context, the way this and many other translations have phrased verse 6 might make one think that Paul was saying that preachers should be paid. The Greek wording in Galatians 6:6 is koinôneitô de ho katêchoumenos ton logon tô katêchounti en pasin agathois. The meaning of those words, especially the verb koinôneitô/koinôneô, will be sorted out in more detail later in this essay, but in short, the literal translation of the Greek text of verses 5 and 6 is something like this:
Galatians 6:4 But let each man prove his own work, and then he will have the boast in himself alone and not in someone else. 5 For every man shall bear his own burden. 6 Let the one being instructed in the word, join in with the one instructing, in all upright things. (Author's tr.)
The point: Paul was not talking about "communicating". He was talking about doing things in common – joining in with others, in doing good things.
Joining in (doing) upright things is not the same as giving money to a preacher. But, the Catholic Vulgate version made that into something else, by its Latin wording communicet autem is qui catecizatur verbum ei qui se catecizat in omnibus bonis which talks about "communicating all good things" to the teacher [preacher]. English bible-translations (written by churchmen, for the needs and purposes of churches and churchmen) have then copied the Vulgate's "interpretation". Many have gone even further – for instance the makers of the 1560 Geneva bible put in verse 6 a wording that demands people to give "all their goods" to the preacher (priest):
Galatians 6:4 But let euerie man proue his owne worke, and then shal he haue reioycing in him self onely and not in another. 5 For euerie man shal beare his own burden. 6 Let him that is taught in the worde, make him that hathe taught him, partaker of all his goods. (GEN-1560)
So, when the original meaning was "join in with the one instructing, in all upright things", the translators of the Geneva bible made it seem that Paul supposedly meant that people should make preachers "partakers of all their goods". But, that is not what the apostle Paul said or meant. The wordings that for instance KJV-1769 and GEN-1560 have in Galatians 6:6, are severely misleading. Unfortunately, that is so with most English translations.
A note to those who have been caused to think that the KJ version would be "without error: Please make sure to read the essay es03c.htm.
This essay proceeds to show what the apostle Paul was actually talking about.
Here is some of the context – the verses preceding Galatians 6:6:
Galatians 6:1 Brethren, if even a man be taken in some fault, ye who are spiritual restore such a one in a spirit of meekness, considering thyself lest thou also be tempted. 2 Bear one another's burdens, and thus fulfil the law of the Christ. 3 For if any man reputes himself to be something, being nothing, he deceives himself; 4 but let each prove his own work, and then he will have his boast in what belongs to himself alone, and not in what belongs to another. 5 For each shall bear his own burden. (DBY, highlighting added)
That is what the apostle Paul was saying all through. Read those verses again, one more time, with care and with thought.
Then, regarding the following verse – even the above-quoted Darby version twists Paul's words there. Here is the Greek text of that verse, with word translations:
Galatians 6:6 koinôneitô [let take part, or join] de [-] ho katêchoumenos [the one being instructed] ton logon [the word] tô katêchounti [with the one instructing] en pasin agathois [in all upright things]
A literal translation of verse 4-6:
Galatians 6:4 But let each man prove his own work, and then he will have the boast in himself alone and not in someone else. 5 For every man shall bear his own burden. 6 Let the one being instructed in the word, join in with the one instructing, in all upright things. (Author's tr.)
Again, joining in in all upright things (verse 6), does not refer to giving money to a preacher but rather to copying and imitating an example.
Translation details: Here, the Greek phrase en pasin agathois was rendered as "in all upright things". The adjective agathos had nothing to do with money; it meant such things as "gentle", "noble", "brave" and "good" (that is, things that are morally good and upright). And then, the verb koinôneô – here in verse 6 in the form koinôneitô – was translated as "join in". This is what the "Intermediate Greek-English Lexicon" by Liddell and Scott has on koinôneô:
koinôneô [koinônos]
1. to have or do in common with, have a share of
or take part in a thing with another, tinos tini Xen.
2. k. tinos to have a share of or take part in a thing, Trag.,
Xen.
3. k. tini to have dealings with or intercourse, Ar., Plat.
4. rarely c. acc. rei, k. phonon tini to commit murder in common with
him, Eur.
5. absol. to share in an opinion, to agree, Plat.—to form
a community, Arist.
Please note that koinôneô was not about sharing in the meaning "giving something to someone". Rather, it had to do with partnership – that is, sharing by doing things together with someone (and also, being in agreement through sharing the same opinion).
The point here is that Paul was not talking about money. Instead, he was talking about agathois, morally upright things. He was telling the believers in Galatia to become his "accomplices" in morally good, upright things – his "companions" in the matter of acting in an upright way.
Simply: Paul was saying that those whom he had instructed in the word (the believers in Galatia), were to become his "companions", by following his example of acting in an upright manner. (Koinôneô – "to do a thing in common", "to share in an opinion".) That is: They were to imitate the example set by Paul, doing as he did and acting as he acted.
At this point, it is vitally important to know and understand what Paul's example of acting in an upright manner really was – what his example contained and meant. The Bible records how Paul acted: As long as he was a free man, he supported himself through his own manual work (1 Corinthians 9:15, Acts 20:33-34), so that he could proclaim the Good Message for free. (He was a tentmaker; see Acts 18:1-3.) The essays em02c.htm, em03c.htm and em05e.htm have more on this.
A note: Many preachers have claimed that Paul supposedly lived at the cost of others, or that he supposedly "upheld his right" to do so, but that is nonsense, partially based on misleading translations. For more on that whole matter, look under the heading "Silver and gold" on the index-page keyw-s5.htm.
Here is more of the context of Galatians 6:6:
Galatians 6:1 Brothers, but if a man happens to err in these things, you who are spiritual must restore that person, in a spirit of meekness, considering yourselves so that you will not be tempted to err in the same way. 2 Bear one another's burdens, in that way fulfilling the injunction of the Anointed. For if any man claims himself to be something, while he is nothing, he deceives himself. 3 But let each man prove his own work, and then he will have his boast in what belongs to himself alone, and not in what belongs to another. For each shall bear his own burden. 6 Let the one being instructed in the word, join in with the one instructing, in all upright things. 7 Do not be deceived. God is not mocked: For whatever a man shall sow, that also shall he reap. 8 For he who sows to his own flesh, [A] that one shall reap corruption of the flesh. But he who sows to the Spirit, [A] shall reap everlasting life through the Spirit. 9 And let us not lose heart in producing good things, for if we do not faint, [B] in due time we shall reap. [B] (Author's tr.)
[A] Regarding the words in verse 8 about "sowing to the Spirit" as opposed to "sowing to one's own flesh" – that refers back to what Paul had written a bit earlier. See Galatians 5, how Paul compared the fruit of the Spirit with the fruit of egoistic, carnal ways. In other words: If those who proclaimed the Good Message, were in it for egoistic, carnal reasons (such as money), then they were trapped in the "snare of the devil" (1 Timothy 3:7 and 6:9), and became unfruitful. The essay em08c.htm has more on this, as well as on what Paul meant when he noted that "money is a root of all these evils" (1 Timothy 6:10).
[B] Regarding the word "faint" in verse 9 – the Greek is ekluomenoi (ekluô) which had many different meanings. In that analogy, Paul's point was simply that a farmer has to keep on working, without giving up, so that his work will produce a harvest ready for reaping. The BBE translation renders that verse this way:
Galatians 6:9 And let us not get tired of well-doing; for at the right time we will get in the grain, if we do not give way to weariness. (BBE)
That analogy contained even the point that the reward for all the hard work came only at harvest time, not earlier. ("Harvest time" – the saints were eagerly waiting for Jesus to come for them; at that time, they would become a "first-fruits harvest" to God.) Right here, the point is that the reward for God's "harvest-workers" – the apostles and others – did not consist of money or anything like that. Instead, their reward consisted of the harvest itself – people who were turned to God and were then saved and given everlasting life.
Important: In his letter to Galatia, Paul did not teach the opposite of what he taught elsewhere. No, he was teaching what he always taught. He said that all should imitate his example and act as he did. And then, his example was that of not living at the cost of others, and proclaiming the word for free, in order to produce spiritual fruit to God. For more on this solid fact, see the above-mentioned essays and look also under the heading "Silver and gold" on the index-page keyw-s5.htm.
The following shows that the saints in the Greek town called Thessalonica had imitated Paul – they had followed his example of self-sacrificing care for others and gone and proclaimed in other areas the things in which they had been instructed by Paul. By doing that, they had done what Paul had told the saints Galatia to do: "Let the one being instructed in the word, join in with the one instructing, in all upright things", Galatians 6:6. Paul's letter to Thessalonica contains a mention of that – read all of this with care, and note especially verses 6-8 which record what those saints had done:
1 Thessalonians 1:2 We give thanks to God always for all of you, making mention of you in our prayers; 3 constantly bearing in mind your work of faith and labor of love and steadfastness of hope in our Lord Jesus Christ in the presence of our God and Father, 4 knowing, brethren beloved by God, His choice of you; 5 for our gospel did not come to you in word only, but also in power and in the Holy Spirit and with full conviction; just as you know what kind of men we proved to be among you for your sake. 6 You also became imitators of us and of the Lord, having received the word in much tribulation with the joy of the Holy Spirit, 7 so that you became an example to all the believers in Macedonia and in Achaia. 8 For the word of the Lord has sounded forth from you, not only in Macedonia and Achaia, but also in every place your faith toward God has gone forth, so that we have no need to say anything. (NASB-77)
The saints in Thessalonica worked and laboured and "sounded forth" (verse 8) the Good Message to other areas. In doing that, they imitated not only Paul and some others but also Jesus. They held on to their faith and unselfishly served others, despite hardships and persecution.
One thing is clear: The New Testament, especially the Greek text, makes it fully clear that the apostle Paul did not live on tithes. Paul worked with his hands (he was a tent-maker) and supported himself, and he told others to follow his example in that.
For more on the example Paul set, see the essays em03c.htm and em02c.htm.
For more on the Old Covenant's tithe system in the light of the New Covenant, read the essay em01d.htm.
Regarding Haggai 2:8-9 and the words "the silver is mine, and the gold is mine" – it is important to understand that that passage does not refer to money, or even to silver and gold in general, but only to the temple silver and temple gold which had been taken from Jerusalem to Babylon (and then returned). The essay em01d.htm (which is about the "tithe question") has more on this.
For more on monetary things in connection with religious fellowships, look under the heading "Silver and gold" on the index-page keyw-s5.htm.
See also the next point, below.
Paul wrote to the saints in Thessalonica:
2 Thessalonians 3:6 Now we command you, brothers, in the name of our Lord Jesus the Anointed, to withdraw yourselves from every brother who leads an idle life, instead of living according to the instruction you received from us. 7 For you know in what way you should imitate us, because we did not behave disorderly among you, 8 nor did we eat anyone's bread without paying for it; rather, with labour and toil we worked night and day, so that we would not be a burden for any of you. 9 Not that we did not have the opportunity, [C] but we made ourselves a model, for you to imitate. 10 For, even when we were with you, we told you this: If someone does not want to work, neither let him eat. 11 Now, we hear that some among you are leading negligent lives, not working at all but being meddlers. 12 We charge and exhort such persons, by our Lord Jesus the Anointed, to work in a quiet fashion, and to eat their own bread. 13 So, brothers, keep on acting in an upright way. 14 But if someone does not give attention to what we have said in this letter, note that man and have no company with him, so that he may be ashamed. 15 Yet do not count him as an enemy, but admonish him as a brother. (Author's tr.)
[C] Verse 9, the translation "not that we did not have the opportunity" – many bible-versions have put in verse 9 the word "power" or "right", but it is obvious that here, the apostle used the Greek word exousia (which had many different uses and meanings) in the signification "chance", "opportunity". Explanation: We can assume that many of the saints in Thessalonica would have gladly received Paul and his companions as guests in their homes and permitted them to stay and eat for free. So, from that viewpoint, they would have had the exousia – those people's permission and through that the opportunity – to do that. That is why that part of verse 9 was translated above as "not that we did not have the opportunity". But, Paul made it clear that he and those with him would not live at the cost of others – verse 8, "nor did we eat anyone's bread without paying for it".
A note: Again, the old Greek noun exousia had many different uses and meanings. It was derived from the word exesti which meant such things as "it is right", "let", "permissible", "permitted", "it is allowed", "it is in one's power", "it is possible". Bible-translators have not always given exousia the meaning which is correct for the context. There is more on the word exousia in the case of 2 Thessalonians 3:9, in a footnote towards the end of this present treatise. The essay em03c.htm has a bit more on 2 Thessalonians 3:6-15. The essay em05e.htm sorts out a different use of the noun exousia, in the case of 1 Corinthians 9:18.
What was Paul saying here (2 Thessalonians 3:6-15)? He said that all able-bodied men in their sound mind were to work; including elders and proclaimers of the Good Message. That did not mean "working as preachers", but working with one's own hands, in occupations for useful purposes. Please note that Paul did not present that as a "suggestion" but as an instruction relayed from the Lord. He used the verb parangellô (παραγγελλω) whose primary meaning was "to pass on or transmit a message". And, as we see that he wrote "in the name of our Lord Jesus the Anointed" and "by our Lord Jesus the Anointed", we can understand that Paul was not expressing "a personal opinion" but was instead relaying an direct instruction from the Lord. (Acts 18:3 tells us that Paul was a tentmaker; that probably was the trade that he worked in, in order to support himself.)
2 Thessalonians 3 which was quoted above, shows that Paul told believers to keep away from men of the kind who wanted to live at the cost of others. Again, the example that he told all to follow, was that of working and supporting oneself, and not living at the cost of others. He told the saints to mark and avoid those who did not act according to that example and clear instruction (2 Thessalonians 3:14); the essay ea10c.htm has more on that marking and avoiding.
A note: This must not be misunderstood. Paul's instruction regarding eating one's own food and not living at the cost of others, only applied to able-bodied men in their sound mind. Multiple passages in the book of Acts and in Paul's letters record how Paul taught the saints that they were to take care of those who could not support themselves because of high age or sickness or other infirmity, including mental problems. The essays em07b.htm, eb12b.htm and eb13e.htm have more on these things.
Again: It appears that many of the saints were generous (hopefully all), but as was shown above, Paul was not free to do accept their generosity, because of an instruction he had received from the Lord. Let us read one more time what Paul wrote:
2 Thessalonians 3:9 Not that we did not have the opportunity, [D] but we made ourselves a model, for you to imitate. 10 For, even when we were with you, we told you this: If someone does not want to work, neither let him eat. (Author's tr.)
[D] The translation "not that we did not have the opportunity" in verse 9 was explained earlier in this treatise.
And also, let us see what he wrote before that, referring to the example he and his companions had set:
2 Thessalonians 3:7 For you know in what way you should imitate us, because we did not behave disorderly among you, 8 nor did we eat anyone's bread without paying for it; rather, with labour and toil we worked night and day, so that we would not be a burden for any of you. (Author's tr.)
The essay em03c.htm has more on this – the example Paul and his companions set for others to imitate. That essay also has more on the word "right" or "power" that many bible-translators have put in 2 Thessalonians 3:9; see even the essay em05e.htm in regard to that matter. (The essay ea09b.htm studies the subject of "power" among Jesus' disciples.)
The essay em05e.htm shows what the Lord really did "direct", regarding the apostles and then the seventy, when then he sent them on special missions to proclaim the Good Message (1 Corinthians 9:14, Matthew 10:5-11 and Mark 6:7-13, and even Luke 9:1-10 and 10:1-10).
There are many other bible-passages where translators (churchmen working for churches) and preachers have twisted things. For more on this, look under the heading "Silver and gold" on the index-page keyw-s5.htm.
The essay em02c.htm takes a closer look at the occasion when Paul spoke to the elders from Ephesus whom he had called to himself when he was in Miletus (Acts 20:17-35), and on what he really meant when he said to those elders that it was for them "more blessed to give than to receive". (Point: Paul told those elders that they were to be on the giving side, just as Paul himself had been. He told those elders to follow his example in that regard.)
Again, a note: Again, Paul's teaching regarding not living at the cost of others applied only to able-bodied men in their sound mind. He also instructed the saints that they had to provide for old people and for those who were sick and weakly, including those with mental problems. The essays em07b.htm, eb12b.htm and eb13e.htm have more on this.
A footnote regarding the word exousia in the Greek text of 2 Thessalonians 3:9.
This is regarding the meaning of the Greek word exousia in 2 Thessalonians 3:9 which is discussed in the essay above.
The old Greek noun exousia had many different uses and meanings. It was derived from the word exesti which meant such things as "it is right", "let", "permissible", "permitted", "it is allowed", "it is in one's power", "it is possible". Bible-translators have not always given exousia the meaning which is correct for the context.
Here is what the "Intermediate Greek-English Lexicon" by Liddell and Scott has on the word exesti which is the root of exousia:
exesti imperat. exestô subj. exêi opt. exeiê inf. exeinai part. exon imperf. exên fut. exestai opt. exesoito [impers., the only forms in use of ex-eimi] it is allowed, it is in one's power, is possible, c. inf., Hdt.: c. dat. pers. et inf., id=Hdt., attic; ex. soi andri genesthai Xen.:— c. acc. pers. et inf., Ar.:—part. neut. absol., exon since it was possible, Hdt., Aesch., etc.
That was the verb exesti. Its derivative, the noun exousia, had many different uses and meanings, among them "power", "a right", "power of choice", "liberty of doing as one pleases", "permission", "chance", and so on. In the case of 2 Thessalonians 3:9 which is quoted in this essay, it is obvious that Paul used exousia in the meaning "chance", "opportunity". Explanation: We can assume that the saints in Thessalonica were generous and would have gladly permitted Paul and his companions to stay and eat for free. So, from that viewpoint, they would have had the exousia – those people's permission and through that the opportunity – to do that. That is why that part of 2 Thessalonians 3:9 is in this essay translated as "not that we did not have the opportunity". But, the Lord had given Paul an instruction, and so he and his companions made themselves examples of how things were to be. Paul reminded the saints in Thessalonica about how they had acted: "Nor did we eat anyone's bread without paying for it" (2 Thessalonians 3:8). Also, verse 10, Paul told them that "if anyone will not work, neither let him eat". (Obviously, that applied to able-bodied men who were in working age and had a sound mind. Other passages in the NT show that the saints were told to take care of the aged people, and of those who were sick either in body or in mind.)
A note: In the Greek text of 1 Corinthians 9:18, we find a different use of the many-faceted word exousia, in the phrase tê exousia mou en tô euangeliô, "my authority in the Gospel". The essay em05e.htm sorts out the meaning of that passage.
By the way, regarding 2 Thessalonians 3:9 – the Latin Vulgate version translates the Greek wording ouch oti ouk echomen exousian into Latin as non quasi non habuerimus potestatem. Just as the Greek noun exousia, the Latin potestatem had many different uses and meanings, such as "power", "strength", "ability", "opportunity" and "chance". In the case of 2 Thessalonians 3:9, the correct translation of both potestatem and exousia is "chance" or "opportunity".
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If this page did not contain what you were looking for, see the links below, and the key-word index and the table of contents, or use the search function.
Additional reading at the Bible Pages, on related as well as other issues:
A clarifying explanation of the short names for the bible-versions quoted or mentioned at this site, such as that NKJV stands for New King James Version, YLT for Young's Literal translation, HCSB for Holman Christian Standard Bible, NRSV for the New Revised Standard Version, and so on. → es09c.htm
Jesus warned his disciples about false prophets, teachers of falsehood, deceivers and deception. He said that many would be deceived. → eo09e.htm
Acts 20:35 – what did the apostle Paul mean when he said to the elders from Ephesus, "it is more blessed to give than to receive", and when he said to them, "I have shown you in everything, by working like this, that we must support the infirm"? → em02c.htm
On the example the apostle Paul set, for others to imitate. Paul did not tell people to "follow him as a leader"; what he did was that he told the saints to imitate him, to copy his example. It is important for believers to know what kind of example Paul referred to and meant, and in what connection. → em03c.htm
The King James bible, the Authorised Version – is it somehow "the inspired Word of God", better than other translations, or a particularly "holy" bible-version, or the best or most exact or accurate one as some have claimed? Also: In what way or sense is it authoritative, or, who "authorised" it? This essay has some details of the story behind the King James translation or KJV, including the men who were involved in producing it. Two examples of pages in KJV-1611 are included as well; one is an image showing the page with Hebrews 1, the other is a PDF-file containing a facsimile, picture format copy of the book of Matthew in the year 1611 edition of the King James version. There are also some brief remarks on the so-called "Received Text" or Textus Receptus, the Greek NT text compilation produced by the Catholic priest Gerrit Gerritszoon ("Erasmus"). → es03c.htm
What does the Bible say about authority? Who has biblical, spiritual or religious authority on the mundane, human level? Who can speak for God? Knowing the answers to those questions is a vital key to understanding the Bible in a better and deeper way. → es06d.htm
1 Corinthians 9:14, "Even so has the Lord ordained that they who preach the Gospel should live of the Gospel". What did Jesus and the apostle Paul really mean? Should preachers be paid? A study on 1 Corinthians 9:14, Matthew 10:5-11 and Mark 6:7-13. → em05e.htm
On Titus 1:15 and the translation "to the pure all things are pure", and what the apostle Paul really meant and referred to. → ee05b.htm
A study on the phrases "the snare of the Devil" and "the love of money is the root of all evil" (1 Timothy 3:7 and 6:9-10 and 2 Timothy 2:26). On Jesus' and Paul's teachings regarding how those who proclaimed the Gospel or Good Message could become spiritually unfruitful. → em08c.htm
For more on monetary matters in connection with religious fellowships, look also under the heading "Silver and gold" on the index-page keyw-s5.htm.
Check your bible knowledge. A basic self-test with 15 biblical questions (with answers and commentary). → es04b.htm
What is the truth about tithing, the concept of giving "tithes" and "offerings" to a church? In the light of the New Covenant, is tithing right or wrong, biblical or unbiblical? → em01d.htm
The origin and meaning of the word "church". → eg06b.htm
Essays related to various matters in connection with religious fellowships. → keyw-a4.htm (Look under the heading "Assembly".)
How the saints took care of widows, the elderly, the sick and the needy. Also, special comments on 1 Timothy 5:17. → em07b.htm
What the Bible says about excommunication, marking and avoiding. Additionally, some notes on the words and concepts "heresy" and "heretic". → ea10c.htm
Religion must not be skin-deep only. Believers must take the matters of faith seriously. → eb12b.htm
Luke 12:34 and Matthew 6:21, "For where your treasure is, there your heart will be also". What does that mean? What was Jesus talking about? → eb13e.htm
What does the word "righteous" really mean? What does the Bible say about righteousness? → eg08b.htm
Power among Jesus' disciples. What powers were given to the apostles, and to the saints in general? Also: Did the apostle Peter receive some special powers? → ea09b.htm
Jannes and Jambres of 2 Timothy 3 – who were they? → ea15c.htm
What does the word "burdensome" in 1 Thessalonians 2:6 really refer to – was Paul talking about money, or about something else? → em06d.htm
Many talk about "the letter of the law" versus "the spirit of the law" – but those expressions are not found in the Bible. A detailed, down to the core study on 2 Corinthians 3:6-8 and Romans 7:6 and what the apostle Paul really meant and referred to when he wrote about the letter as opposed to the Spirit. → ec13c.htm
Is the New Covenant a "renewal" or "modification" of the Old Covenant? → ec11c.htm
The two covenants, old and new. → keyw-c4.htm (Look under the heading "Covenants".)
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If you find any of the essays or treatises at this site interesting and helpful, please provide a copy to other people as well. But before printing or distributing anything, make sure to get the very latest version, exactly as it is, directly from this web site. In regard to printable copies of these pages, for example as PDF-format papers, booklets or brochures or so – there are no specially printer friendly variants (except some bible puzzles), nor is there a need for that – simply, when you print an essay, set the margins and the text size to fit your needs and the paper you use, in the program you use for viewing these pages, and then send it to your printer. (This varies in different browsers and word processing programs. In web browsers, for setting the margin size and headers and footers, look for "Print Format" in the File menu; to set the text size for print-out, look under "Preview" or "View" in the same menu.)
Important: You are welcome to quote the documents at this site – the Bible Pages – provided that you mention the source, by giving the full web address to the page in question. Please link to these essays and give copies to friends. However, you may not re-publish any part of the contents of this site, as a booklet, brochure or on the Internet or in other ways, without a permission from the author; he retains the copyright. For more on copying and quoting, and a few words about the author and his religious education and credentials, see the page purpose.htm.
The essays at this site are not in "bible lesson" or "bible study course" format, nor are they meant as on-line "bible study classes" of some kind. Even though this site gives ready answers to biblical questions of many kinds, its main goal is providing food for thought on a variety of biblical subjects, and challenging and encouraging people to get started with deep personal bible study and then continue with that. (Many religious organisations and denominations have their bible lessons and correspondence courses; they are ready-made "studies" which are shrewdly constructed and written in such a manner that they lead the reader to conclusions that fit the dogmas of the group in question.) A careful, closer study of the books of the Bible with proper tools will help a believer to gain better and deeper biblical understanding. In that way, one will find out more about what the Bible really says, means and teaches. One can then, with wisdom, use that knowledge as a guide for one's life, instead of accepting as "biblical truths" whatever commercial religion – churches and their ministers (preachers) – have taught and want people to believe.
A more thorough, bible-based study with care and with thought will, not only help one to learn more, but also show one how many a popular belief has no scriptural basis or support but is altogether false and not biblical at all. This applies, not only to prophecy and "end time" related things, but also to many other subjects where prevailing dogmas are often taken "for granted". For this reason, it is extremely important for believers to personally study the Writings, and to thoroughly analyse them down to the smaller details, in order to find out the real facts. For doing that, it is not necessary to know the Hebrew, Greek or Latin languages (even though learning their letters and alphabet can be a good idea); there are modern, advanced tools which can help one to study in an effective way – see the pages es01d.htm and es02c.htm for more on this. The essay eg02c.htm supplies a number of easy, elementary keys to acquiring a better and deeper understanding of the Bible, simply by consciously and methodically avoiding certain usual errors and pitfalls.
This site is non-denominational and non-sectarian. It is not connected to any church, sect or religious organisation or movement. This site looks at things from a biblical perspective, and not from a dogmatic one. It does not claim to be without error or to "know it all" or to have a perfect or complete explanation to all things – it consists of an ongoing bible study that has been made public, and as the study goes on, the contents of these pages are revised and also expanded, with new topics and themes being addressed. Readers are invited and welcome to write to the author with thoughts and comments, or to ask questions or to point out a mistake if they feel that they have found one. For more on this, see the page purpose.htm.
The address to this page is www.biblepages.web.surftown.se/em04c.htm
Please send or mention the address to this site to others, and link to these pages.
This page was created or modified 2010-02-02.