55 - The Apocrypha

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56 - Preservation and Translation, Part 1

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Well, welcome to the

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Striving for Eternity Academy's School of Systematic Theology. If you do not watch this class live on Monday nights at 8 o 'clock, well, you would know what just happened if you were watching live.

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And if you don't watch live, well, you miss out on some fun things, I think. Yes, many make fun of what happens for the live stuff.

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So you are only wondering what we were laughing at. So welcome to our

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School of Systematic Theology. We are in book number three.

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Book number three of the School of Systematic Theology is the book that God speaks to the world.

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It is the doctrine of the Bible. We are in lesson number five.

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This is dealing with the Apocrypha. We've been going through the Bible and now we get to this lesson.

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We dealt with canonicity and now we get to the Apocrypha. And some of you are going, what in the world is the

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Apocrypha? If you grew up Roman Catholic, you know maybe, maybe, what the

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Apocrypha is. But we are going to discuss this in today's lesson.

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Now many who have been brought up in Roman Catholicism will be familiar with the Catholic translations of the

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Bible that have a couple of extra books. Some translations will include these books that were known as the

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Apocrypha. I remember when I graduated from college being raised

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Jewish, we really don't make too much distinction between Catholicism and Protestantism so much.

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And I remember my sister bought me a Bible and sent it to me, which was a pretty cool gift for her to get for me considering that, you know, she knew my background.

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She knew that I had converted to Christianity. It was really neat that I had gotten this Bible. And she said to me,

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I got it for you. It has the Jewish part and the Catholic part. I got all excited because I didn't have a

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Bible that had the Apocrypha in it. And I was so excited. I was like, cool! I got this

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Bible. I was looking for the Apocrypha because I hadn't seen the Apocrypha at that point and was excited to read what these debated books are that are in the

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Apocrypha only to realize that I got a normal New Testament and Old Testament.

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But she didn't know that because she just kind of considered anything of the New Testament, well, that's the

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Catholic part. But we're going to deal with these books that are in a Catholic translation, a

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Roman Catholic translation of the Bible that are not in a Protestant translation. We're going to explain how those books got in there and why we don't accept them as Protestants and why they were, well, never accepted.

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And these translations will have many things, or these books will have many things that are kind of questionable in them.

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We're going to go through that. And so, let us start with what the

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Apocrypha is. Now, the Apocrypha of the Old Testament is a group of about 13 to 15 books depending on who named them and how they're included.

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They were written about 300 B .C. to 100 A .D. So, they're in this intertestimonial time and we're going to go through in your syllabus.

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Did I even mention? I didn't mention the syllabus. Okay, let's mention the syllabus that you can get at strivingforeternity .org

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at the website. I will mention that we should have a brand new website up today, tonight maybe.

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Completely new with a new store, so you could check that out. But, let's first look at these books that we have.

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So, let's look at the books of the Apocrypha. This is kind of adapted from Doug Bookman's notes on bibliology.

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So, I'm going to kind of stick more to my notes than I typically do only because I don't really do a whole lot of reading on the

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Apocrypha and of reading the Apocrypha books. I did have to for seminary, but I really focus on God's Word and not a bunch of mysticism that others have written.

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So, I'm going to rely a little bit more on my notes than I typically do, alright? With that said, the books

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I'm going to start with, if you have a syllabus you can read along, is the Wisdom Literature.

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Actually, I should state how some of these books got into the

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Bible that we know of, so that we could bring this up.

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Basically, what happened is that in the intertestimonial period, there were books that were still being written, just like there are spiritual books being written today.

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Some of these books were good historical works, and because of that, many

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Jewish people kept them along with the Bible in areas where they kept their libraries.

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Now, some have made the assumption that because many of these works were kept, that that must mean that they were accepted as Scripture as well.

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We're going to see later that the Jewish people never accepted these as Scripture. Think of in your own

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Bible. Maybe you have a Bible that has study notes, or maybe in the back it has some notes of information, or maybe it has archaeological notes, or maps, or a concordance.

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What we have to realize is that those things are helpful, but they're not Scripture. The works that we're talking of were scrolls at one point.

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When they started to write books, they would include these in with the

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Bible as they would as study notes or helpful information at the back of the book.

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Then slowly in the 1500s, they worked their way into the middle, or chronologically where they would belong, because much of the

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Roman Catholic doctrine had become developed from these books. During the

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Reformation, when there was a battle going on, much of this battle, the

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Roman Catholics could only resolve by accepting these books as canonical.

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We talked about the canon last lesson. What ended up happening was that these books became canonical.

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They basically became the Bible by the Catholic Church in the 1500s, which would cause you to question, why wasn't it ever accepted before that?

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Even Roman Catholicism didn't accept them before that. So, what changed?

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Why were they never accepted? That would be one thing. A historical note for those who may be believing that the

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King James Bible was inspired. Most people are not aware of the King James history.

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Why did King James, the king, he commissioned a

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Bible to be translated. Why? At the time, there was this battle going on in England where Protestants were in control, so they'd kill the

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Catholics, and the Catholics would get in control, they'd kill the Protestants. Bloody Mary got her name bloody because she was killing all these

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Protestants to try to force Catholicism back in. When James became king, he wanted to bring peace.

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The way that he chose to bring peace, one of the ways is between Catholicism and Protestants, was to commission a new

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Bible. Now, see, the Protestants had the Bible in English. Tyndale, for example, which is a lot of the

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King James was based off of Tyndale. But the Tyndale Bible was out. There were other Bible translations that were out, but what was different with the

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King James 1611 translation was, see, the Catholics believed it had to be, the

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Bible had to be in Latin. The Protestants in English, so the people could read the language themselves.

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That was one of the arguments. The Catholics said it had to include the Apocrypha. The Protestants said it did not.

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Now, there was one, the issue being that there was a state Bible in England. And so, the state

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Bible, when the Catholics were in charge, was a Catholic translation, the Latin Vulgate. When the

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Protestants were in charge, well, you had the Reformers, the Geneva Bible.

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And different ones like that that would be in the state Bible. King James chose to do an

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English translation that included these books known as the Apocrypha. Apocrypha meaning hidden.

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It's the idea of these hidden books. And so, this was the idea that there was this idea of trying to bring unity between the by having the

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Apocrypha books included in an English translation. So, for those who say that in the

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King James Bible was a inspired work in 1611, then they must be accepting the

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Apocrypha as well. This is also something that some, not all, but some Seven Day Adventists hold to as well.

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They believe the 1611 King James Bible was inspired. So, they would have this dilemma as well if they hold to that position.

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But what are these books? And as we go through these books, you'll see why we don't accept some of these.

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So, let's take a look at this. The first is the Wisdom Literature. Wisdom Literature is the, there's two books there.

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The Wisdom of Solomon and, I don't know if I can pronounce it correctly, but Ecclesiasticus.

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Ecclesiasticus is the wisdom of Jesus, son of Sirach. So, let's start with the Wisdom. The Wisdom of Solomon is a treatise in praise of righteousness and wisdom and the denunciation of iniquity and idolatry written by an

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Alexandrian Jew around the time of 150 BC to 50 BC. That's your blanks there, 150

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BC to 50 BC. So, this has some merit to it as far as trying to lift up righteousness and denounce idolatry.

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Ecclesiasticus is a long ethical treatise which contains general instruction in morality and practical godliness.

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It follows in the model of Proverbs. That's your blank there, Proverbs. So, that is the

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Wisdom Literature books. There's several historical books that we see that are accepted in here.

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First is, and again, I'm not going to get the names right, but it's the

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Greek name for Ezra, but it's Eratus, I think, Asdorus. I didn't grow up Catholic, so I don't have all the pronunciations perfect.

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Sorry about that. It is a free narrative of the last days of Judah in exile of Babylon and the return.

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Long sections of work are basically all fairytale, but there is some historical stuff there and that's why this was considered merited because it had good history even though there's whole long sections that are fairytale.

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First Maccabees, Second Maccabees. Let's start with First Maccabees. Again, historical works.

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A valuable historical narrative which covers about 40 years, that's your blank, 40 years of the

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Maccabean War and the Jewish noble struggle for independence. So, if you don't know about the

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Maccabean War, we don't have time to go into that here, but there was a war basically during the period before Christ.

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Jacob Maccabeus, known as the Hammer, came and really started a war with the

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Romans to try to free Israel from Roman occupation, which is kind of funny when you think about the fact that when

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Jesus came and the Jews said that they're not slaves and they've never been slaves, and meanwhile, a hero of theirs,

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Judas Maccabeus, was trying to free them from being enslaved.

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I mean, it's just one of those things, you know, how quickly they forget. But over a period of 40 years where he ruled and he had tried to bring in, bring a war that would free them and give them their own independence, it ended in them going to Masada, if you've ever heard of Masada, where they held out for several years against the

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Romans. And that was, you know, just sad, to say the least.

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There are sections, basically a time where they basically ended up killing themselves to prevent from letting the

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Romans get them, but they held out for a long time. But again, just like First Eratus, there's large sections that are very fabulous, very good, because they're very good history.

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And so we take the history that's there, but again, in First Maccabees, not as much in Second Maccabees.

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In Second Maccabees, a little bit more, we get some of these fairy tale things, things that just are not right.

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So let's look at that. Second Maccabees, a work that covers a portion of a period of First Maccabees, but is very inaccurate and almost mythical.

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And so when you have First Maccabees, it's more historic and more trusted, fabulous as far as it goes with some of the history.

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We get in a lot of history from there. But Second Maccabees, though it has some good history, it has some wackiness as well, which actually you see that in Jewish writings.

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You will see in Jewish writings that there is a mysticism that's often that you see in Judaism. And so where First Maccabees is more historical,

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Second is more mythical, and that's actually kind of common in Judaism.

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And so we'll see some of those got rejected for that. The third category is the religious romance, and there's two.

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There's Tabith and Judith. So let's start with Tabith. Tabith is a moral fiction around 200

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B .C. That's your blank there, 200 B .C. It is a tale of a very pious neophyte named

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Tabith, whose son named Tobias. And Tobias is directed by an angel to marry a widow.

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She is yet a virgin, though married before to seven men who were killed by a demon named

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Osmedus on the day of their marriage. And Tabithus escapes death by burning the innards of a fish, the smoke of which exorcised the demon.

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And Tabith was healed of his father's blindness and anointed his eyes with the gall of the fish.

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And we go, wow, that sounds like Greek mythology. Yeah, it's a little out there.

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Some do think that it is this writing that caused the question that the

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Jews asked of Jesus, that if you have a man who married, that he married seven women, who would he be married to?

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And the idea that some have had is that here you have a case of a woman married to seven men.

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Who would she be married to? That's some of the thought there. I don't see that connection.

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But hey, if you're making stuff up, you can make anything up, right? Judith is a tale of a rich, beautiful Jewish widow who, through seduction and deceit, beguiled the

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Babylonian general and thus saved her own city from destruction. The book is...

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I can't even read my own. The book is patently immoral.

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Okay, that's your blank there, immoral. As it teaches that Judith's ends justify the treacherous means, okay?

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That the ends justify her treachery that she employed.

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And the book was written about 100 B .C. That's your second blank there, 100 B .C. The issue with this book is that it teaches the ends justify the means which would not be the case.

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And that would be one reason we would end up rejecting this. Again, throughout this, remember what

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I said. None of these books were accepted as canon that we have any historical evidence of until 1500s.

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And so, the Jewish people, even in 70 A .D., when the Council of Jamnia, when the

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Jewish rabbis met to discuss specifically some of these books as whether they were in or out of the canon, all of these books were rejected, okay?

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So, we've got to keep that in mind. There's some prophetic literature. So, Barak, this is with the epistle of Jeremiah.

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So, some would include this in there. It's a book of prayers and confessions of Jews from the days of Jeremiah.

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That's your blank there, from the days of Jeremiah, along with the promise of restoration supposedly made to Barak where basically

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Jeremiah had said that Israel would be enslaved to Babylon for 70 years.

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And so, this is imitating the style of Jeremiah. And you see that common that someone would take on a style of another writer and try to pass it off as that writer.

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Second, we saw first, well, Ezra is how we say it in Hebrew, but Ezras, however, this is the second book of, you don't know, okay,

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I'm not sure how to pronounce it, E -S -D -R -A -S. But this is now the second of those books.

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And this is more of a prophetic book of religious treaties recording seven, that's your blank there, seven revelations supposedly given to Ezra in Babylon.

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So, Ezra supposedly got these seven revelations and this book records that.

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And they're more, you know, going to be more, you know, end times related.

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There's also legendary additions. And so, we have here the prayer of Manasseh, a deeply penitent supposed prayer of Manasseh, the wicked king of Judah who was carried to Babylon and supposedly there repented.

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You also have the rest of Esther. The rest meaning, you know, more of that book they added to it.

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So, this has visions and letters and prayers supposedly to be interjected in various parts of the book of Esther.

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That's your blank there. So, this is why this is just called the rest of Esther because it's kind of throughout that book they add these in there.

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These are intended to explain the perceived difficulties with canonical book of Esther.

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So, they include these additions because they see difficulties with the book of Esther.

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And so, this is supposed to satisfy that. Another is the Song of Three Hebrew Children. This is a petition of Azariah and an account of the deliverance along with a psalm of praise.

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This is included after Daniel 3. And this is why I said some of these books are kind of throughout the

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Old Testament. So, these are included after Daniel. Then there's the history of Susanna.

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I had to write a paper on that for seminary. This is the tale of a rich Jewish woman in Babylon who is exonerated of charges of two immoral men by the wisdom of Daniel.

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And that's your blank there, Daniel. So, basically what that is, is the idea there was that there was this woman who was charged with being immoral with two different men brought to Daniel to figure out, okay, you know, show us your wisdom.

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This is sort of in the thinking of the wisdom of Solomon. Daniel pulled one man aside, asked for him to explain what happened without the other one present, took the other man aside, asked him what happened, found that the stories didn't even come close to matching and realized they were lying.

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Another is Bel and the Dragon. Okay? This is another made -up story, quite melodramatic, of a tale of how

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Daniel destroyed two objects of Babylonian worship, Bel and also a dragon, and how

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Daniel escapes the lion's den. This is, again, in the

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Book of Daniel. Had to write a paper on that as well. And so, now, those are all the books.

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And so, you see, some of them are kind of included in other books like Daniel and Esther. But what's the background of these books?

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All right? Let us look at the background of these books. So, some of the background.

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So, at first, we see that... Excuse me.

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Throat is dried up a little. So, see, usually we put slides up so I could drink in between, and this is one of these classes where we don't have a lot of slides, so my throat dries up.

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So, sorry, I'm going to drink a little water. Oh, we have a slide we could put up?

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Yeah, but it just says the background, right? So, okay. Sorry about that. So, the

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Jews rejected the apocryphal books as part of the canon because they were written after 400

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B .C. So, your blank there is the Jews. Rejected the apocryphal books as part of the canon because they were written after 400

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B .C., beyond the time when the canon was closed according to the coming of the

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Messiah. So, what you see there is that these books were never included.

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After 400 B .C., many accepted, even the Jewish people, that the canon was then closed.

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Some of the manuscripts of the Spituagin... Now, Spituagin is...

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If you ever hear Peale talk about that, that's the Greek translation of the Old Testament. So, the Old Testament was written in Hebrew. They translated it into Greek, and that's often what we think

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Jesus would have been quoting. So, when you see, sometimes maybe you have someone that will say, hey, this

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Greek word in the New Testament is the same word used in the Spituagin, and then they go to the

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Old Testament. And what you have there is a case where someone's making an argument for the same word that it would be in the

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Hebrew from the Old Testament in the Spituagin. That's what the Spituagin is. So, the

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Spituagin, the Greek translation of Hebrew, included the Apocryphal Books as an addendum to the

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Old Testament. Remember what I said, they were at the back of it. So, they weren't intermixed. They were something that were seen as helpful, but not inspired.

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At the Council of Carnath in 397, they were included in the

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Old Testament books that could be read in the Church, though not accepted as Scripture.

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So, by 400 AD, they were included. Again, helpful books.

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You could read from them in the Church. You were not to take them as Scripture. It was for this reason that Jerome reluctantly included them in his

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Latin translation of Olgate. And so, when you read up on Jerome, he didn't want to include them because they weren't

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Scripture. But, because they were being read in the Church, he included them. So, that tells you that even by Jerome's time, not seen as Scripture, but many people had a tradition of using them and didn't want to have that out.

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Since they were included in the Volgate, the Roman Catholic, that's your blank there, Roman Catholics accepted them as Scripture.

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You see, they eventually claimed that the Volgate was the inspired translation. Kind of like the King James Only's people do.

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Sometimes they'll say that the King James Bible, 1611, was inspired. Well, they got that from the

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Catholics, I guess, because the Catholics kind of did that with the Latin Volgate. It was about 1540, when

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Martin Luther translated the Apocrypha into German, but set them apart from Scripture, he wrote his foreword that they were not to be regarded as sacred

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Scripture, even though they could be read with profit. In other words, these are profitable books.

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They're helpful books. They just weren't Scripture. So, you even see, by Martin Luther, I mean, now, at this point, the

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Roman Catholic Church is starting to disagree, right? The Roman Catholic Church quickly responded to Martin Luther at the

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Council of Trent. That's your blank there, Trent. The Council of Trent, which was 1546.

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So, all this time, they've never been accepted as Scripture until 1546, when the

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Catholic Church declared all the Apocrypha, except 1 and 2, figures, the ones that had the hardest time, right?

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1 and 2 Ezra, 1 and 2 Ezra, and the prayer of Manasseh, as canonical.

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So, basically, most of the books, they said, these are now canon. These are all Scripture. They further declared that every person who rejected these books as Scripture were anathema, or cursed.

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So, when people say, hey, I'm Roman Catholic like you, not according to Trent.

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Council of Trent says, the fact that I reject these books, I'm cursed. Yeah. So, when the

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Catholics try to say that they're just like me as a Christian, no, you're not. Catholicism is not

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Christianity, because you call Christianity a cursed. And the

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Catholics will say, well, I don't do that. Yeah, but Roman Catholicism does. Council of Trent says that over and over, about doctrine, believing in justification of faith alone, that would curse you to hell.

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Yikes. So, the question that could be asked is, oh, thank you, that helps me to take a sip of water.

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The rejection of the Apocrypha. Why do we reject the

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Apocrypha as canon? Well, let's go through this in the time that we have remaining. The Apocrypha was neither part of the

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Hebrew, that's your blank there, it was neither part of the Hebrew canon, nor ever accepted by the

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Jews, that's your second blank, as scripture. So, it was never in the Hebrew canon, and it was rejected by the

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Jewish people as scripture. One of the things to remember from when we talked about the canon, is that the canon was always seen as being the canon.

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It was always seen as being scripture when it was written, not many years later. So, the fact that these books were never accepted as part of the canon, as part of scripture, until 1546, gives reason to kind of say we're not going to focus on that.

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Although the Apocrypha was included in the Spituagint, it was an addendum not to be accepted as scripture.

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So, we see that it was included in some of the translations, but it was never seen as scripture.

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It was kind of in the back of the book, in something that just sat there. Letter C there is that neither

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Jesus, that's your first blank, neither Jesus, nor any of the apostles, ever quoted from these 14 books.

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Now, just because, if they would have quoted from one of the books, does that suddenly mean it's scripture?

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No. We see other writings, writers of the Bible, who quote things that are not scripture.

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Paul quotes a poet from Crete. I think it's

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Judas, or sorry, Jude, that quotes, I think it's

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Jude, that quotes a Gnostic work.

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Some try to argue that, see, that must be the Bible because it's quoted. It just means that he quoted it because it was known literature at the time.

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But it does help the fact that you don't see people quoting from the

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Apocrypha, either Jesus, the apostles, even the early church fathers, you don't see much. It's something to think about with the early church fathers is within 100 years of the death of Christ, you can recreate all of the

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New Testament just from quotations of the

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New Testament. Except for, I think, like 14 verses, I think it is. But you can't do that with the Apocrypha.

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They just wouldn't quote from that. Much of the Old Testament you could recreate within the first 100 years as well.

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Number four, or letter D I should say, the content, that's your blank there, the content of these books is very questionable.

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The content of these books is very questionable. So what do I mean by that? I've kind of hinted to some of these things as we've gone through, but let's look at number one there is that they abound in historical and geographical inaccuracies.

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And just not proper history. Let me give you, let me just,

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I have a couple, so why don't we just look at the one. This is kind of a long one.

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But this is from second, as,

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I don't even know how to say it. Let's actually, so this is one, I'm not going to go through this because it's rather long, but basically, if you go to second

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Ezra 642 to following that long passage, or even much of second Maccabees, you're going to see that there's inaccuracies historically and archaeologically.

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If it's the Bible, because it was too small print, that's why I didn't, I know I made this slide, yes.

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But it's too hard to read. But if you want, you can go and get a

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Catholic, you know, look it up at a local library, the Catholic Apocrypha Bible, you know.

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But much of second Maccabees as well. And if it's going to be scripture, this is one of the arguments I make with the

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Quran, why the Quran cannot be written by God. Because the Quran has inaccuracies.

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I mean, clear ones. Like it says you can trust the Bible, that the Bible, speaking of the, what they call the

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New Testament, it cannot change, and then they say it got corrupted. Well, which one's right?

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It can't be that both are true. In the Quran, it says that we worship

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Mary as God. And, you know, speaking of the Trinity, like it's father, mother, and son. And that's not the case.

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So what you have there is you have a case where, you know, you have a case where history's, if it's from God, it should be accurate.

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Oh, that's right. Yeah, well, hold it. Someone's saying they sent me reading glasses. I have those here. Wait, here we go. Would this help me?

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Here. Someone sent me reading glasses so I could look smart. You know, does this help me look smart? I don't know, but it doesn't help me read much.

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But I keep them right here with other things that were sent from us, like our little whale, our beluga whale that I had to transition to the gospel once with, and I had no idea what a beluga whale was, so that was sent to us.

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I keep these things right here. That's right. I do have something else here that I forgot to mention earlier, but we will later, hopefully, if I remember.

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So if it's going to be written by God, it can't be historically inaccurate.

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Okay? The history, the geography must match reality.

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Second, they teach doctrines which are false practices and false practices which are variants with inspired scripture.

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So, for example, we won't look at it, but 2 Maccabees 12, 39 -45, Judith, these things teach things that are such as like that there's a resting place where you can work off your sin called purgatory.

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Okay? That's in Maccabees. But we don't see that matching with the rest of scripture, and so that's why this book had to be included in the

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Catholic canon because they built this whole doctrine around one, excuse me, one verse or one passage, and so they had to include that, but it's inaccurate to the rest of doctrine.

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This, by the way, is why Luther had such a problem with the book of James because he couldn't get out of his head the

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Roman Catholic way of interpreting James, and so he thought it had inaccuracies. He just needed to have that clarified.

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Number three there is they resort to literary types and display an artificial or artificially subject matter that's contrary to the rest of the canon.

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So, you have things that don't line up with what we see in the rest of scripture.

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Alright? And whether it be literary types or things that are subject matters that just are not matching, and so if there's contradiction, remember we said a canon, when we talked last week, last class on canon, canon can't have things that are not, that are contrary.

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And number four is that they lack the distinctive elements which typify the rest of the canon.

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Okay? What were some of those when we looked at those last week? I mean, they weren't accepted immediately as canon. They did not, they were not accepted.

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They were not seen as canon. They weren't quoted as canon. So, there are things that they would not have those distinctives.

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Some of these works were not even recognized until many years later as being even helpful.

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So, lastly, letter E, they were rejected by virtually all of Christendom until 1546 at the

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Council of Trent. And so that's pretty, that's to me the strongest argument is that no one in Christendom really recognized, and there were some fringe groups,

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I understand that, and they were out there. But on the whole, they were rejected from the beginning and not seen as being part of the canon.

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And it's for that reason that we wouldn't accept that they were part of the canon. So, that would be the reason that we would look at these books and say, well, these don't belong as part of Scripture.

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And this is the thing that we have to realize. If you're talking to a Roman Catholic, this lesson would be helpful for you to understand a little bit more of the books that they may quote from and help you in understanding why we wouldn't accept them.

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But I think the strongest argument to make is going to be the fact that virtually no one accepted these historically as Scripture until Council of Trent in 1546.

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So that might be a good date to memorize and a good, you know, that Council of Trent in 1546.

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And the reason is because it shows that from the writing of the Old Testament to 1546, you have a span of about 3 ,000 years.

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Now, these were written in 400, like about 400 BC. So even if you do that, add that to this, you're still at almost 2 ,000 years that these books were rejected.

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And all of a sudden, when disputing with Martin Luther and the Reformers over the issue of the

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Reformation over Sola Scriptura, Scripture alone, that salvation is by faith alone, through Christ alone, justification alone, all these alones, all the solas, when we look at those things, the arguments that the

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Roman Catholic Church was making, they had to make out of books that were not seen as Scripture.

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So they were left with only one of two choices. Reject their doctrines or make this

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Scripture. Unfortunately, they chose the wrong way. They chose to take these books that were never accepted as Scripture and declare them as Scripture.

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And we see that commonly when someone in a political realm is fighting over something, they can say the most ridiculous things just to try to make their case.

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And they might not even believe it themselves. I don't know whether intellectually those early people that were at the council really believed what they were saying.

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I don't know. But it's helpful to understand a little bit of background because you will come amongst different people, different Roman Catholics, and they will talk about their

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Bible having some extra books. They may quote from them. I just wanted to give you guys, as we talk about canon, this issue comes up because we reject these as not part of the canon.

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And so we include this lesson because of that. Alright? So with that being said, next class we will look at the preservation and translation.

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Preservation and translation, we talked a little bit about some of that with the King James Bible.

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We're going to get into that in more detail next class. I would also say if you have any questions, want to get a hold of us, you can email us at academyatstrivingforeternity .org

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academyatstrivingforeternity .org and you can email us if you have any questions. You can even let us know how you think these classes are going.

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Are you learning a lot? Are you not? It's a great encouragement to us, especially if we hear that you're learning things.

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But it encourages us to know that you're out there, that you're watching, that you're paying attention, and especially if you're learning things.

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If you want to pick up a copy of the syllabus, you can go to store .strivingforeternity .org store .strivingforeternity

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.org and you'd be able to pick up the new syllabus that's out there.

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Again, the store, if you're watching live, is not turned up yet, but that should be up soon.

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Also, a way of supporting us, you can go to Amazon Smile, smile .amazon

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.com and look for Striving for Eternity Ministries and then just as you go purchase things on Smile, they're going to donate.

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Now, some big news that we have. We've already mentioned this before, but it's out.

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What Do They Believe? A Systematic Theology of the Major Western Religions, a book that I had written. Spent 14 years of my life doing the research on.

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Very excited about this and I just say that if you can purchase this, this will be at our store prominently and so encourage you to pick this up if you can.

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It is $15. It will help you know what the major world religions actually believe.

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Then we have Jersey Fire. We just got done with Ohio Fire. It's time for Jersey Fire. Jersey Fire, July 10th and 11th, 2015.

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Again, on July 9th, Thursday night, we're going to have a pre -conference. I think it's $20 or $25 to attend that.

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You get an outreach with the guys from Cross Country Evangelism.

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Mike Stockwell, Robert Gray, great guys to be out with. They're going to do a lot of hands -on training.

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Get dinner with them. You also get to enjoy some special training from Hearts for the

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Lost. They will be doing a training on Friday so you can come and join that.

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That's going to be again July. It's always the second weekend in July. Go to jerseyfire .org.

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You can register now. If you'd like us to come to your church, we can come to your church and train people how to interpret the

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Bible. We're really excited about our new seminar. We would love to come to your church and teach people in six sessions, eight hours, how to interpret the

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Bible. This is a really exciting course.

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If you want us to come to you, we will come to you, train you. It's basically our biblical hermeneutics class in just six sessions.

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I speak really, really, really fast. If you're part of the live show and you tune in at eight o 'clock, you saw some of the stuff we talk about before class.

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With that, maybe you're going to be able to guess who the brother of encouragement is. Why do we do this actually?

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We want to encourage you to encourage others. Even if you don't know those people, try to get to know those people.

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Just send them an encouraging note. Hey, just want to encourage you this week, praying for you. Just send them a message each day just to encourage them.

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The brother this week is Isaiah. He's a dear friend of mine, but his wife is pregnant.

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I would put his wife's Facebook on there and have you encourage her, but I don't think

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I'm friends with her. I know her, but she hasn't accepted my friend request. No, she's got to send one.

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Isaiah is a good brother. I've been able to have the privilege of discipling him for years, but encourage him and his wife as they're expecting a new child.

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He's a brother who is really trying to do what's right. He's raising his little girl and trying to be a devoted father and leading both his wife in devotions and his little girl.

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I think it's a son. I think I saw on Facebook that they're expecting a son. Be encouraging to him this week if you could.

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Until next week, we encourage you to strive to make today an eternal day for the glory of God.