1. Is reincarnation real? (Part 1)

2. After death, the rich man realized there was no turning back. (Part 1)

3. What does the human being actually consist of? (Part 2)

4. Spirit and breath. What are they? (Part 3)

5. The human spirit. How to protect it? (Part 4)

6. The human soul. Can it be killed? (Part 5)

4 – Spirit and breath. What are they? – (Part 3)

Spirit and breath are closely related, but they are not exactly the same concept.

In Hebrew, there are two different words:

• רוּחַ / ruach — spirit, wind, movement, breath, inner life force.

• נְשָׁמָה / neshamah — breath, breath of life, breath given by God.

„Spirit” and „breath” are closely related, as both pertain to life given by God. Yet, they are not the same word.

In Greek, the situation is somewhat different. The Greek word *pneuma* is very broad; it can mean spirit, wind, or breath. Consequently, a single Greek word sometimes encompasses a range of meanings that, in Hebrew, are expressed by distinct concepts.

However, Greek also has a separate word, *pnoē*, which means breath, a puff of air, or a gust. Therefore, one cannot simply say, „In Greek, we have only one word: *pneuma*.”

In Hebrew, „spirit” and „breath” are more clearly distinguished as two separate words, whereas in Greek their meanings often converge, particularly due to the broad scope of the word *pneuma*.

Let us look at the verses.

4.1 God breathed into man the breath of life:

„And YHWH God formed man from the dust of the ground, and breathed into His nostrils the breath of life, and man became a living being” — Genesis 2:7.

This verse contains נִשְׁמַת חַיִּים /*nishmat chayyim*—the breath of life.

This marks the beginning of human life in the body. The body was formed from dust, but man became a living being only when God breathed the breath of life into him.

The breath of life comes from God and gives life to the human body.

4.2 The spirit is in man, and the breath of the Almighty gives understanding:

„But it is the spirit in man, and the breath of the Almighty, that gives them understanding” — Job 32:8.

Two concepts are involved here:

• רוּחַ / ruach – spirit.

• נִשְׁמַת / nishmat — breath.

The author does not use the same word twice; he uses two different words. The meaning of the verse is this: man possesses a spirit, yet true understanding does not stem merely from experience, length of days, or human wisdom. It is the breath of the Almighty that grants understanding. Elihu speaks in the context of the older men who had spoken before him; he had previously assumed that the elderly would possess wisdom, but he came to realize that age alone is not enough.

4.3 God gives breath and spirit:

„This is what God, YHWH, says—He who created the heavens and stretched them out, Who spread out the earth and what grows from it, Who gives breath to the people upon it and spirit to those who walk on it” — Isaiah 42:5.

Here, too, we have two words:

• נְשָׁמָה / neshamah – breath.

• רוּחַ / ruach – spirit.

God gives breath to the people and spirit to those who walk upon the earth.

This shows that man does not possess life of his own accord. His life, breath, and spirit come from God.

4.4 God can take away the spirit and the breath:

“If He were to set His heart on Himself, if He were to gather to Himself His spirit and His breath, then all flesh would perish together, and man would return to dust” — Job 34:14-15.

Here, too, these two words appear:

• spirit — ruach.
• breath — neshamah.

If God withdraws the spirit and the breath, the body perishes and man returns to dust. The verse shows that human life is not independent; man lives because God sustains his life. There is something worth striving for, because it is possible to live for a very long time—indeed, eternally. Those who consciously choose the lies of religion and the lies of the world will be annihilated; that is, their spirit will be taken from them.

4.5 The spirit returns to God:

„And the dust returns to the earth as it was, and the spirit returns to God who gave it” — Ecclesiastes 12:7.

Here, the reference is to the spirit—*ruach*.

The body returns to the earth. The spirit returns to God.

This verse does not say „the breath will return to God,” but „the spirit will return to God.” This shows that the human spirit is something more than mere mechanical breathing—that is, the breath itself.

4.6 The body without the spirit is dead:

„For just as the body without the spirit is dead, so also faith without works is dead” — James 2:26.

The Greek word used here is πνεῦμα/pneuma.

This word can mean „spirit,” but it is also linked to breath and life. The meaning in this verse is simple: a body without the spirit is dead.

This aligns with the Hebrew image: when God takes away the spirit and the breath, the body returns to dust.

The spirit is connected to the life of the body, but it should not be reduced merely to the air in the lungs.

4.7 God gives everyone life, breath, and everything:

“Nor is He served by human hands as if He needed anything, because He Himself gives everyone life, breath, and everything” — Acts 17:25.

In Greek, the word used here is πνοή/pnoē—a breath or exhalation.

This demonstrates that Greek also has a distinct word for breath. Therefore, one must be cautious about claiming that „spirit” and „breath” are always expressed by the same word in Greek.

Greek has the broad term *pneuma*, but it also possesses the separate word *pnoē* for breath.

4.8 Spirit, soul, and body:

„May the God of peace Himself sanctify you completely, and may your whole spirit, soul, and body be kept blameless for the coming of our Lord, Yeshu the Anointed One” — 1 Thessalonians 5:23.

Here, Paul lists:

• spirit — pneuma.
• soul — psychē.
• body — sōma.

He does not mention „breath” here; instead, it speaks of the human being as a whole before God.

This demonstrates that the spirit is part of the full scope of the human being. „Breath,” on the other hand, points more strongly in other passages to the vital breath given by God.

The spirit belongs to the realm of the human person, whereas „breath” points more strongly to the life-giving breath of life.

Put simply:

The breath is more the breath of life given by God.

The spirit is the inner part of man, linked to life, cognition, the record of one’s life, knowledge, and one’s response to God.

• The breath gives life.

• The spirit is within man.

• God gives both.

• God can take both away.

• The body without the spirit is dead.

Are the spirit and the breath the same thing?

Not in the full sense.

In Hebrew, they are not the same word:

• *ruach* is spirit.

• *neshamah* is breath.

They are closely related because both originate from God and both pertain to life. Yet, they are not identical.

In Greek, the word *pneuma* can encompass a wide range of meanings: spirit, wind, and breath. Consequently, the concepts may appear closer in Greek. However, Greek also has *pnoē*—meaning a puff of air or breath.

Spirit and breath are not the same concept, though they are closely related. Breath signifies the life-breath given by God, while spirit signifies the spiritual part of man that comes from God and returns to God.

The Bible does not reduce man merely to a body.

Man was formed from dust, but he received life from God. God gave him the breath of life. God gave him a spirit. The spirit is within man. The breath of the Almighty gives understanding. When God takes away the spirit and the breath, the body dies and returns to dust.

The spirit and the breath are not the same, yet they share a common source—God. Both pertain to human life. That is why it is worth fighting for oneself and for one’s loved ones. One cannot reduce one’s life merely to the body; we also possess a spirit.

How does one preserve the spirit?

God will determine this based on our lives. One must reject religious falsehoods. If you look into it, dear reader, you will find that every religion harbors them. By participating in these religions, you act against God, for you are nurturing a lie.

If you do so knowingly—choosing tradition—be aware that there will be consequences… so says God…

Artykuł Spirit and breath… God gives life, but He can take it away… – Part 3 pochodzi z serwisu Jesu.pl.

• 1. Is hair the same thing as a head covering? (Part 1)

• 2. Women covering their heads while prophesying. What does it mean to prophesy? (Part 2)

• 3. Is prophesying the same as reading Bible verses? (Part 2)

• 4. Why is a woman’s head covering so important to God if she is providing spiritual support? (Part 2)

• 5. Why should a woman have authority on her head because of the angels? (Part 3)

• 6. What should be done if a woman cannot grow her hair out due to health reasons or age? (Part 4)

• 7. Biblical examples of head and face coverings. (Part 4)

• 8. Why does Paul command women to remain silent in the assemblies? (Part 5)

• 9. Examples of good and bad prophetesses. (Part 6)

0 – Why should a woman cover her head?

Since this is meant to be a quick and concise answer, I will present it briefly at first, and then in a bit more detail.

Dear Woman:

The Apostle Paul does not command you to cover your head because you are less important. Scripture states that we are all equal before God. Covering your head does not deprive you of the right to pray or engage in spiritual activity. Precisely because you can pray and prophesy, you should do so in accordance with God’s order. Long hair is your natural glory. Remember this; it is a great privilege for women. Scripture says that long hair serves as a woman’s covering, yet Paul speaks separately of an additional head covering for two situations: when praying and when prophesying. The head covering demonstrates that you acknowledge God’s order within the assembly. This matters not only before people but also in the presence of the angels, who witness this order. Therefore, when you pray, place a covering on your head. When you prophesy—that is, when you convey the teachings of Christ and Biblical knowledge from God—wear a head covering.

Let us emphasize an important point, as Scripture states: long hair is a woman’s natural covering and glory. However, 1 Corinthians 11 shows that a woman should additionally cover her head when praying and prophesying.

It is not a matter of demeaning the woman.

It is about:

• regarding obedience to the Word of God,

• regarding the order established by God,

• regarding order in the assembly,

• regarding the visible acknowledgment of authority—hierarchy,

• regarding the testimony before people,

• and regarding the significance of this matter before the angels.

A woman covers her head while praying and prophesying because she serves—both physically and spiritually—within the order established by God. Long hair is her natural glory, and the head covering is a visible expression of the assembly’s order—also for the sake of the angels.

This topic has been discussed in detail in several articles; the first one is here:

https://jesu.pl/women-covering-their-heads-are-hair-and-head-coverings-the-same-thing-part-1/

I will now present a somewhat broader discussion of this topic.

The subject of women covering their heads raises many questions. Some believe it refers only to long hair. Others claim it was merely an ancient tradition. Still others say that a head covering signifies nothing more than acknowledging a man’s authority.

However, the most important question is: What can be concluded from the Biblical text itself?

Paul writes about a woman who prays or prophesies:

“…with her head uncovered, she dishonors her head…” — 1 Corinthians 11:5.

This is the starting point. Paul is not speaking generally about a woman’s attire throughout the day. He does not command her to keep her head covered while cooking, working, shopping, or engaging in ordinary conversation. He lists two specific situations:

• prayer,
• prophesying.

That is precisely when a woman should not have her head uncovered.

1. Hair and headwear are not exactly the same thing.

The most common argument against the headscarf is this: since Paul says that hair is given to a woman as a covering, no additional covering is needed.

Indeed, Paul writes:

“…her hair was given to her as a covering” — 1 Corinthians 11:15.

Long hair is, therefore, a woman’s natural covering. It is also her glory. This must not be disregarded.

However, a few verses earlier, Paul writes:

“If a woman does not cover herself, let her also have her hair cut off…” — 1 Corinthians 11:6.

This passage is very important. Here, Paul distinguishes between two things:

• lack of a head covering,

• having one’s hair cut short.

If long hair were the only covering, Paul’s statement would be difficult to understand. If “does not cover herself” simply meant “does not have long hair,” then the words “let her also have her hair cut” would lose their meaning.

Paul is therefore speaking about two levels:

• long hair— a woman’s natural covering and glory,
• head covering during prayer or prophesying  — a conscious, visible act.

Hair is a gift from nature. A headscarf or other covering is something a woman puts on in a specific situation.

2. Covering up does not mean that a woman is less important.

Some interpret this topic as implying that a woman is of less value than a man. However, the text itself does not say that.

Paul assumes that a woman can:

• to pray,

• to prophesy,

• to build up others,

• to comfort,

• to convey a spiritual word.

The problem, then, is not that a woman acts spiritually. The problem is the way she does it.

Covering the head does not deprive a woman of her dignity.

The covering demonstrates that the woman serves spiritually and, at the same time, acknowledges the order established by God.

3. It is about God’s order.

Paul begins the entire topic by explaining the order of headship:

“…Christ is the head of man, and man is the head of woman…” — 1 Corinthians 11:3.

This verse shows that there is no room for acting at one’s own discretion in the assembly. Everyone has their own place, responsibility, and scope of action.

Christ is the head of man. Man is the head of woman. God is the head of Christ.

This does not mean that a woman is of less value than a man. It is about… procedure for action and accountability

When a woman prays or prophesies, she is acting spiritually. In doing so, a head covering shows that she does not reject this order.

This is especially important in the assembly.

4. God’s order in the assembly

The gathering of believers is not a mere social get-together. It is not a place where everyone does whatever they please.

Paul writes:

“…let all things be done decently and in order” — 1 Corinthians 14:40.

This is one of the most important principles regarding the gathering.

In the gathering, we have:

• prayers,

• prophecies – searching the Scriptures,

• teaching,

• encouragement,

• comfort,

• songs,

• various gifts.

However, everything is to be done according to God’s order.

A spiritual gift does not give a person the right to disregard principles. The fact that someone has something important to say does not mean they can reject the order of the assembly.

Therefore, a woman covering her head while praying or prophesying is not an incidental detail. It is part of the visible order.

By doing this, a woman demonstrates:

• I can pray,

• I can prophesy,

• I can offer spiritual support,

• I do not act outside the order established by God.

This is very important. In the assembly, it is not only what we do that counts. How we do it matters, too.

5. What does it mean to prophesy?

Prophesying does not mean solely foretelling the future.

Paul writes:

“…speaks to people for their upbuilding, encouragement, and comfort” — 1 Corinthians 14:3.

Thus, prophesying can mean conveying a word that:

• builds a person up,

• encourages them,

• comforts,

• admonishes,

• shows the right direction.

Not every instance of reading a verse constitutes prophesying; reading is simply reading. Explaining a verse is usually a matter of teaching or encouragement.

Prophesying occurs when a person speaks a word from God to others—a word that addresses a specific need and serves to edify or bring clarity.

If a woman exercises her spiritual gifts in this way, Paul instructs her to have her head covered.

6. “Because of the angels”

Paul gives one more specific reason:

“…a woman ought to have a sign of authority on her head because of the angels” — 1 Corinthians 11:10.

The Greek text does not contain the word “sign” here. There is the word:

ἐξουσία — exousia

Which means:

• power,

• authority,

• law,

• entitlement.

The strongest interpretation of this passage is that the angels are heavenly witnesses to the order of the assembly.

The assembly does not take place merely before people; what happens among believers also holds significance in the spiritual realm.

Therefore, the order of the assembly is not merely a matter of organization. It is not simply about the meeting being orderly and presentable.

It is about something greater.

Heaven sees whether God’s people are acting in obedience or according to their own will.

In this light, the head covering demonstrates that a woman consciously acknowledges God’s order—even in the presence of angels.

This does not mean that the fabric itself possesses magical power. It is not a question of the material, the color, or a specific style.

It is a matter of a visible action that demonstrates: I acknowledge God’s order and wish to serve in accordance with it.

7. Does it refer to the husband as a covering?

Scripture says that the man is the head of the woman:

“…the man is the head of the woman…” — 1 Corinthians 11:3.

But there is no verse that says:

„The husband is the woman’s head covering.”

The husband is called the head. He is not called a covering.

Therefore, these two concepts cannot be interchanged.

The order of headship explains why a covering matters. But the husband himself is neither a cloth nor a head covering.

8. What about a woman who cannot have long hair?

If a woman cannot grow her hair long due to age, illness, medical treatment, or physical frailty, this does not constitute rebellion against God.

If nature grants her long hair, it is her glory.

If, due to age or illness, nature no longer provides it, this is not disobedience.

God does not hold a person accountable for a condition beyond their control.

Such a woman can still cover her head while praying or prophesying; the head covering does not depend on the length of her hair.

Artykuł Why Should a Woman Cover Her Head? – a Quick Explanation pochodzi z serwisu Jesu.pl.

≡

1. 1. Is reincarnation real? (Part 1)

2. 2. After death, the rich man realized there was no return. (Part 1)

3. 3. What does the human being actually consist of? (Part 2)

4. 4. Spirit and breath. What are they? (Part 3)

5. 5. The human spirit. How can it be protected? (Part 4)

6. 6. The human soul. Can it be killed? (Part 5)

3 – What does the human figure really consist of? – (Part 2)

3.1 Based on 1 Thessalonians 5:23, it can be said that the human being is composed of spirit, soul, and body:

„May the God of peace Himself sanctify you completely, and may your whole spirit, soul, and body be kept blameless for the coming of our Lord, Yeshu the Anointed One” — 1 Thessalonians 5:23.

Let’s try a slightly more difficult version of this verse:

„May the God of peace Himself sanctify you completely/entire/whole / complete / without omission / undamaged (G3648), and may your whole spirit, soul, and body be preserved/ undamaged / safeguarded / protected (G5083) blameless (G274) at the coming of our Lord, Yeshu the Anointed One” — 1 Thessalonians 5:23.

The verse contains these three words, which we discuss in detail in the articles:

• spirit – πνεῦμα / pneuma,

• soul – ψυχή / psychē,

• body – σῶμα / sōma.

The text shows that, before God, man consists of spirit, soul, and body. These are very important matters for understanding who and what we are.

3.2 Soul and spirit in the verses

This verse does not describe the entire makeup of a human being, but it reveals something important: the Word of God distinguishes between soul and spirit just as the body distinguishes between joints and marrow. A person has a physical aspect as well as a deep inner self that they often cannot clearly discern themselves:

„For the word of God is living and effective, sharper than any two-edged sword, penetrating even to the division of soul and spirit, of joints and marrow, and able to judge the thoughts and intentions of the heart” — Hebrews 4:12.

Here, the body is portrayed as dust returning to the earth, and the spirit as that which returns to God. This strongly confirms that the body and the spirit are not the same:

„And the dust returns to the earth as it was, and the spirit returns to God who gave it” — Ecclesiastes 12:7.

The next verse shows the relationship between body and spirit;

„For just as the body without the spirit is dead, so also faith without works is dead” — James 2:26.

The human body is visible; it can be recognized. But if the spirit is absent, there is no life.

James then applies this image to faith: faith without works is dead.

In other words, one can speak of faith, know the right words, and claim to believe, but if that faith does not bear good fruit, it is dead.

What does this verse say about the spirit?

It shows that the spirit is linked to the life of the body.

James does not say: a body without joy is dead. He does not say: a body without thought is dead.

He says: a body without the spirit is dead.

This is important.

Here, the spirit is not merely an emotion or a psychological state. It is presented as a reality without which the human body is dead.

Just as a body without the spirit is merely a dead body, so faith without works is merely a dead profession.

Let us now turn to a very interesting verse:

“And do not fear those who kill the body but cannot kill the soul; rather, fear Him who can destroy both soul and body in Gehenna” — Matthew 10:28.

What does Christ say in this verse?

A person can destroy the body; they can bring about the body’s death. But they have no ultimate power over the spirit and the soul. When a person is murdered, or when a loved one dies, we must realize that the person has merely lost their body. The spirit and soul continue to exist. One need only restore the body, and the person lives in the body once more.

With this design—this process of human creation—the Lord God has checkmated satan and his servants. They may instigate wars, murders, and cruel crimes, but in reality, they kill only the body.

Let us remember this verse, for it transforms our perspective on human death. In Matthew 10:28, the Lord Yeshu speaks very clearly: a person can kill the body but cannot kill the soul. This means that, in this verse, the soul is not the same thing as the body.

3.3 Let’s Summarize

The Apostle Paul says that throughout our lives we are to care for these three elements of our being: spirit, soul, and body. These three elements are to be preserved—protected from defilement, corruption, and destruction—until the coming of Christ.

This meaning is also confirmed by 2 Corinthians 7:1, where Paul speaks of cleansing not only the body but also the spirit:

“Let us cleanse ourselves of every defilement of body and spirit, perfecting holiness in the fear of God” — 2 Corinthians 7:1.

This is important. Sin can affect the body, but it can also affect the spirit. Therefore, a person must care not only for their outward appearance but also for their inner state before God.

That is why we need to clearly understand what the spirit and the soul are. Then we will be able to protect them from destruction or corruption. Just as we must care for the body and our health, we must also care for the spirit and the soul.

The Bible presents the human being as a whole comprising spirit, soul, and body. We must accept this as a fact and then examine individually what the spirit, the soul, and the body are. Without this foundation, one might easily reduce oneself merely to the body, whereas the Bible presents a broader perspective on the subject.

The body can be killed by man, but man cannot kill the soul. Paul prays that the whole person—spirit, soul, and body—may be preserved blameless for the coming of the Lord.

I invite you to join me for the subsequent parts of this series.

Artykuł A person can kill the body, but cannot kill the soul… This is checkmate for murderers – Part 2 pochodzi z serwisu Jesu.pl.

Reincarnation is the belief that a person’s existence does not end at death; instead, their „soul,” „consciousness,” or „self” returns to life in another body.

Put simply: a person dies → leaves the body → is reborn as another human, an animal, or a living being.

• Eastern religions — describe reincarnation as a cycle of birth, death, and rebirth from which a person is eventually meant to be liberated.

• Karma — refers to the belief that actions in one’s current life influence one’s destiny in the next incarnation.

• New Age — presents reincarnation as a spiritual „school” where the soul returns to Earth to gain experience.

• Esotericism and occultism — link reincarnation to practices aimed at seeking knowledge about „past lives” apart from God.

• Pop culture — portrays reincarnation as a mysterious tale of returns, past lives, and unfinished business.

These are the most common views regarding human life and death held by many people.

Let us instead turn to God—the Creator of the entire world—for knowledge.

Let us examine the Bible to see what happens to a person after death.

How many times does a person actually die?

Is reincarnation real?

We can understand reincarnation if we analyze the whole subject: spirit, soul, and body.

The answers will be fascinating…

2. After death, the rich man realized there was no turning back…

Let us begin with the story of Lazarus and the Rich Man:

„There was a certain rich man who dressed in purple and fine linen and feasted sumptuously every day. There was also a poor man named Lazarus, laid at his gate, covered with sores. He longed to satisfy his hunger with what fell from the rich man’s table; and even the dogs came and licked his sores. And it came to pass that the poor man died and was carried by the angels to Abraham’s bosom; the rich man also died and was buried. And being in Hades, in torment, he lifted up his eyes and saw Abraham from afar, and Lazarus in his bosom. And he cried out: Father Abraham, have mercy on me and send Lazarus to dip the tip of his finger in water and cool my tongue, for I am in pain in this flame. But Abraham said: Child, remember that you received your good things in your lifetime, and Lazarus likewise the bad; but now he is comforted here, and you are in pain. And besides all this, a great chasm has been fixed between us and you, so that those who wish to pass from here to you cannot, nor can anyone cross over from there to us. Then he said: I beg you, therefore, father, to send him to my father’s house. For I have five brothers—let him bear witness to them, so that they too do not come to this place of torment. Abraham said to him: They have Moses and the Prophets; let them listen to them. But he said: No, Father Abraham, but if someone from the dead goes to them, they will repent. And he said to him: If they do not listen to Moses and the Prophets, then even if someone from…” …someone rises from the dead, they will not be convinced” — Luke 16:19-31.

Let’s see how much controversy there is here:

2.1 – Is it a parable or a description of reality after death?

Some see this as a parable or story told by Christ, while others believe it describes the actual state of life after death.

2.2 – Is a person conscious after death?

The text depicts the rich man after his death: conscious, speaking, remembering his family, and suffering.

2.3 – What is Hades?

Biblical verses state that a person undergoes punishment following God’s judgment. Punishments involving so-called fire take place in Gehenna or the lake of fire. Here, however, the text speaks of Hades. The Bible describes Hades and Sheol as the place where people go after death; here, they are depicted as involving punishment by fire.

2.4 – Can one change one’s fate after death?

The text speaks of a „great chasm” that cannot be crossed, so no return to earth after death is depicted here. Yet, we have a verse suggesting that the Gospel was preached to the dead. To what end? Why?

Is The Good News Preached to The Dead?

2.5 – Can the dead return and warn the living?

The rich man asks Abraham to send the deceased Lazarus to his brothers to teach them how to live wisely. Abraham replies that they should listen to Moses and the Prophets. He does not deny that the dead could be sent.

2.6 – Does this passage contradict reincarnation?

The story of the rich man confirms that the spirit or soul does not die; it can rise and appear to the living. It also challenges the concept of reincarnation, as it depicts death, a conscious state following death, and the absence of any return to a new earthly life. The rich man cannot return to his brothers on his own initiative; instead, he asks Abraham for permission to send someone back from the dead.

To understand these various controversies, one must look at what the Creator of this world says. He knows best what happens to a person after death: do we die once, twice, or many times? Is it possible to continue living after death? Does a person feel anything? Does one even remain a human being at that stage? These are just a few of the questions involved.

I invite you to read the next article in this series, but in the meantime, dear reader, consider this thought:

„And just as it is appointed for people to die once, and after that, judgment.” — Hebrews 9:27.

Greek text: καὶ καθ’ ὅσον ἀπόκειται τοῖς ἀνθρώποις ἅπαξ ἀποθανεῖν, μετὰ δὲ τοῦτο κρίσις

Key words – Strong:

My Analysis:

This verse says: it is appointed for people to die once, and then comes judgment.

The word ἅπαξ / hapax / G530 is very important here, as it means „once.” The text does not speak of multiple deaths, multiple earthly lives, or a cycle of returns; it speaks of a single human death and the judgment that follows it.

The word κρίσις / krisis / G2920 signifies judgment, a decision, or a verdict. Thus, after death, a person does not pass into another incarnation but instead faces God’s verdict.

Let’s throw in a few more verses…

Responsibility for life in the body:

“For we must all be revealed before the tribunal of the Anointed One, so that each one may receive according to what he has done through the body, whether good or bad” — 2 Corinthians 5:10.

Resurrection, not reincarnation:

„Do not be amazed at this, for the hour is coming when all who are in the graves will hear His voice and come out: those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of judgment” — John 5:28-29.

The appointed day of judgment:

“Because He has set a day on which He will judge the inhabited earth in righteousness by the Man whom He has appointed, giving proof to all by raising Him from the dead” — Acts 17:31.

Artykuł Reincarnation. After Death, the Rich Man Realized There Was No Turning Back… – Part 1 pochodzi z serwisu Jesu.pl.

The crucial question is this: did Judith act in accordance with God’s will, or did she sin through her use of deception and the killing of Holofernes?

Here is an introduction to Judith’s story, followed by an analysis:

Nebuchadnezzar sought to crush the nations that refused to submit to him. It was not merely a matter of conventional warfare; it was about dominion, fear, and absolute subjugation. Anyone who failed to acknowledge his authority was to be punished.

To this end, he dispatched Holofernes, the commander of his army. Holofernes advanced as an instrument of destruction. His mission was to punish cities, strip people of their security, crush resistance, and force nations into submission, servitude, and the abandonment of their faith. Eventually, his army turned against Israel as well.

Bethulia found itself in mortal danger. Water supplies were running low. The people were growing weak. The leaders began to contemplate surrender. From a human perspective, the cause seemed all but lost.

Then, Judith appeared.

She was not a soldier. She had no army. She was a widow, a woman known for her fear of God. First, she prayed. Then, she cast off her widow’s garments, bathed, anointed herself, arranged her hair, and donned the festive attire she had worn during her husband’s lifetime.

When she entered the enemy camp, her beauty immediately stirred the guards. They saw a remarkable woman—beautiful, composed, and courageous. She did not look like someone broken by fear. That gave them pause; that astonished them. And it was precisely for this reason that she was brought before Holofernes.

Holofernes, too, was deceived. He looked at Judith with eyes full of lust and arrogance. He believed she had come to him, yet in reality, it was he who had walked into a trap. Judith did not surrender herself to him; she had not come for illicit intimacy. She came so that his own wickedness would bring about his downfall.

Thus begins the most difficult part of this story. A great commander, a vast army, and immense fear stood arrayed against a single woman.

Let’s see what the verses say, and then we’ll draw some conclusions.

1. Judith was a God-fearing woman:

„She was very beautiful in appearance and lovely of face, and her husband had left her gold, silver, menservants, maidservants, livestock, and fields. And no one spoke a bad word about her, for she greatly feared God” — Judith 8:7–8.

This is the first significant description of Judith. She was a widow who maintained a serious demeanor, fasted, lived an upright life, and enjoyed a good reputation. Her beauty is not portrayed as a sin; it is part of who she is, yet it is not the most important thing. What matters most is that she “feared God greatly.”

2. Judith saw the leaders’ mistake:

„Who are you to put God to the test this day and set yourselves above God among the sons of men?” — Judith 8:12.

The city leaders wanted to set a deadline for God. If help did not arrive by the appointed time, they intended to surrender. Judith firmly rejected this. She understood that no human has the right to say to God: „You have this many days, and then we will stop trusting You.”

3. Judith understood the test:

„We have no other God but Him. Therefore, let us await deliverance from Him, and He will deliver us if He so wills” — Judith 8:19–20.

The people were exhausted, thirsty, and frightened. In such a moment, it is easiest to make a mistake, to give up, to turn away from God. Surrendering to the enemy meant abandoning faith in the true God.

4. Judith prayed first, and only then took action:

„God of my father Simeon, You placed a sword in his hand to take vengeance on the strangers who undid the virgin’s belt to her dishonor” — Judith 9:2.

„Grant into my hand the strength of a widow, that I may accomplish what I have planned” — Judith 9:9.

Before Judith went to the enemy camp, she humbled herself before God. She prayed and asked for strength, for help in carrying out the plan.

5. Judith put on garments of joy:

„She took off her sackcloth, removed the garments of her widowhood, washed her body with water, anointed herself with costly oil, arranged her hair, put on a headband, and dressed in the festive garments of joy that she used to wear during the lifetime of her husband Manasseh” — Judith 10:3.

Judith made deliberate use of her appearance. She prepared herself to enter the enemy camp and draw attention to herself. Was that act in itself a sin?

The text does not say that she sinned through her beauty. A woman’s beauty is not a sin. It would be a sin to use it for debauchery, adultery, or pride. Judith does not go to Holofernes for the purpose of prostitution. She goes as a woman carrying out a dangerous plan in wartime.

Her beauty became a trap for the man who looked at her with an impure heart. Holofernes desired to possess her. Judith did not give herself to him.

Did her appearance provoke desire?

Was that a transgression?

Scripture states that Judith dressed in the festive garments of joy she used to wear for her husband. She did not dress as a prostitute. She cast off her mourning clothes and put on the dignified, beautiful attire from her married life. That was no offense; it was how she used to dress for her husband.

6. Judith did not commit sexual immorality:

„As the Lord lives, who protected me on the path I walked: my face misled him to his ruin, yet he committed no sin with me to defile or shame me” — Judith 13:16.

Judith herself says that Holofernes did not sin with her. There was no disgrace, sexual immorality, or adultery. Her appearance deceived the enemy, but her body was not surrendered to sin.

7. Was the killing of Holofernes an act of war?

„Lord, God of Israel, strengthen me this day” — Judith 13:7.

Judith killed Holofernes while he lay drunk. It is a powerful and disturbing image. It cannot be sanitized. Yet, one must remember who Holofernes was. He was an army commander. He had come to destroy the people, to starve them by cutting off their water supply, and to eradicate faith in the true God.

Many of God’s servants—King David, for instance—carried out difficult missions. The mere fact that someone fought, used deception, or committed a harsh act does not settle the matter. The crucial question is: did this mission come from God?

If a mission comes from God, a person does not act for personal glory, revenge, or gain. They act because God is saving His people, halting evil, and executing His judgment. It is not enough to say, „Her deed was wrong.” One must ask, „Does the text show that God was with her and used her hand to save Israel?”

Let us see how the leaders of Israel reacted.

8. The elders blessed Judith:

„Blessed are you, daughter, by the Most High God, above all women on earth. And blessed be the Lord God, who created heaven and earth, who guided you to strike the head of the leader of our enemies” — Judith 13:18.

When Judith returned with the head of Holofernes, she was not condemned. She was not called a sinner. She was not accused of disgrace. The elders of the city blessed her and blessed God.

9. The priest and the elders acknowledged the good she had done:

„You are the exaltation of Jerusalem, you are the great pride of Israel, you are the great joy of our nation. You have done all this by your own hand; you have done good to Israel, and God was pleased with it” — Judith 15:9–10.

The text states that Judith did good for Israel and that God was pleased with this. This is no small praise. It is a strong affirmation that, in the eyes of the book’s author, Judith was not a condemned woman, but a woman through whom deliverance came.

10. They composed a song about Judith:

„The Almighty Lord defeated them by the hand of a woman” — Judith 16:5.

Did Judith sin?

If we ask whether Judith committed sexual immorality, the answer is no. The text clearly states that Holofernes did not defile her.

If we ask whether she used deception, the answer is yes. There is no point in hiding it; Judith used deception against the enemy. However, the Book of Judith does not portray this as an ordinary lie in everyday life, but as an act of war at a time when her people were in danger.

If we ask whether she killed a man, the answer is yes. She killed an army commander. The text presents this as the salvation of Israel, not as a private crime.

Conclusion

In the Book of Judith, Judith is portrayed as a servant of God. She was a God-fearing, wise, and a courageous woman, ready to risk her own life to save her people.

She was not a promiscuous woman. She is not depicted as a sinner condemned by God; on the contrary, the text states that God saved Israel through her, and the elders and priests blessed her for the good she had done.

Within the Book of Judith itself, her deed is acknowledged and praised by God’s servants and the leaders of Israel.

First, Uzziah, one of the elders or leaders of Bethulia, tells Judith that she is blessed by the Most High God and that God has directed her to „strike the head” of the enemy commander—Judith 13:18.

Then Joakim (or Eliakim), the high priest, together with the elders of Israel, comes to Judith and declares that she is the „exaltation of Jerusalem” and the „pride of Israel,” noting that she has done good for Israel and that God was pleased with this (Judith 15:8–10). Mention is also made of Achior the Ammonite, who, upon seeing what God had accomplished through Judith, came to believe in the God of Israel and was joined to the people of Israel (Judith 14:6–10).

Her feat was acknowledged by Uzziah, the high priest Joakim/Eliakim, the elders of Israel, and Achior. The text does not portray them as condemning her, but rather as witnesses who recognize the deliverance granted by God in her deed. Judith’s action was recounted by the anonymous author of the Book of Judith, and within the book itself, it was affirmed by Judith, Uzziah, Achior, the high priest, and the elders of Israel.

Is the Book of Judith reliable?

The Book of Judith was most likely written between the 2nd and 1st centuries BC, probably within a Judean-Jewish milieu shaped by the memory of the struggles over the Temple. Some do not accept it because it was not included in the Hebrew canon, has survived primarily in Greek, and presents historical difficulties. There are strong indications that it may have originally been written in Hebrew, though the Hebrew text has not survived. The Book of Judith is included in the Septuagint and is recognized within Catholic and Orthodox traditions, yet it is absent from the jewish and protestant canons.

The conclusion to be drawn is this: if we believe in the authenticity of the Book of Judith—that is, that it was written under divine inspiration—then Judith’s deed was a mission either approved or inspired by God. We ought to grasp a Biblical truth: God’s servants have killed their adversaries. Christ, as the Supreme Judge, will likewise utterly destroy those who align themselves with lies, hypocrisy, and satanic doctrine.

I recommend reading the Book of Judith or listening to an audio version; it is truly inspiring.

Artykuł JUDITH. Beauty and deceit. Did she kill by the will of God? pochodzi z serwisu Jesu.pl.

Therefore, beauty itself is not the problem. The problem arises when a person uses beauty for pride, seduction, rivalry, or self-display.

The Bible does not give women rules such as „this color is allowed, that one isn’t,” or „these nails are good, those are bad.” God gives simpler and more powerful principles: purity, modesty, good judgment, feminine dignity, and a heart submitted to God.

A woman can be well-groomed, beautiful, colorful, elegant, and feminine. She need not shy away from beauty. She simply must ensure that her appearance does not say: „look at my body,” „look at my wealth,” or „look at how beautiful I am.”

What matters most is that one’s appearance aligns with a heart that truly desires to serve God.

See what God says to women and men.

1. God created a beautiful world:

„And God saw everything that He had made, and behold, it was very good” — Genesis 1:31.

Beauty is not an invention of the world. Beauty begins with God. It is He who created colors, light, shapes, scents, and harmony. Therefore, biblical modesty does not mean ugliness. It means beauty in good order.

2. Creation is full of God’s wisdom:

„How numerous are Your works, YHWH! You have made everything in wisdom; the earth is full of Your creatures” — Psalm 104:24.

God did not create a world devoid of expression. He bestowed diversity upon the flowers, the animals, the sky, the sea, and the earth. It is right to appreciate beauty, but we should remember that beauty serves wisdom, not pride.

3. God clothes the flowers beautifully:

„Consider the lilies of the field, how they grow: they neither toil nor spin. Yet I tell you that even Solomon in all his glory was not arrayed like one of them” — Matthew 6:28-29.

4. The beauty of creation surpasses royal wealth:

„Consider the lilies, how they grow: they neither toil nor spin; and I tell you, even Solomon in all his glory was not arrayed like one of them” — Luke 12:27.

The same image is repeated in the Gospel of Luke. It shows that beauty from God has no need for vanity. We are meant to be beautiful—especially spiritually.

5. God allowed beauty in service:

“You shall make holy garments for Aaron your brother, for glory and for beauty.” — Exodus 28:2.

God did not say, „the uglier, the better.” In the vestments for service, He allowed for beauty, dignity, and meticulous care. This is an important principle: beauty can be pure if it is submitted to God.

6. God used colors and noble materials:

„They shall make the ephod of gold, of blue and purple and scarlet material and fine twisted linen, the work of a skilled craftsman” — Exodus 28:6.

Blue, purple, crimson, gold, and linen were not bad in themselves. God made use of colors and beautiful materials. Therefore, a woman need not fear color; she simply must ensure that color and adornment do not become a language of pride.

7. After the fall, man began to cover his nakedness:

„Then the eyes of both of them were opened, and they realized they were naked; so they wove fig leaves together and made themselves coverings” — Genesis 3:7.

From the moment sin entered the world, shame regarding nakedness appeared. This demonstrates that the body is not meant for public display. Clothing is intended to protect dignity, not to turn the body into a spectacle.

8. God Himself gave man clothing:

„And YHWH made garments of skins for Adam and his wife, and clothed them” — Genesis 3:21.

This shows that covering the body is not a human invention but belongs to the divine order. Public nudity is not part of God’s order.

9. God does not treat nakedness lightly:

„You shall not go up by steps to My altar, lest your nakedness be exposed there” — Exodus 20:26.

This text illustrates the principle of dignity. Nakedness was not meant to be exposed. The body is not a matter of indifference; it is to be covered.

10. The garment was intended to cover the body:

„You shall make linen trousers for them to cover their nakedness; they shall reach from the hips to the thighs” — Exodus 28:42.

Here, God speaks very practically: a garment is meant to cover. This is not a matter of fashion, but a principle of dignity.

11. Nakedness can be an image of spiritual shame:

“I advise you to buy from Me white garments, so that you may clothe yourself and the shame of your nakedness may not be revealed” — Revelation 3:18.

God shows that public nudity can signify disgrace.

12. Blessed is he who keeps watch over his garments:

“Blessed is the one who stays awake and keeps his garments, so that he does not walk naked and his shame is not seen” — Revelation 16:15.

This image speaks of watchfulness, purity, and readiness. The garment reveals the state of a person before God.

13. Beauty without the fear of God is fragile:

„Charm is deceptive, and beauty is fleeting; the woman who fears YHWH—she shall be praised” — Proverbs 31:30.

Beauty fades. Fashion passes. The body changes. If someone regards these things as the most important values ​​in life, they will be disappointed.

14. A good woman can wear beautiful clothes:

„She makes coverings for herself; linen and purple are her clothing” — Proverbs 31:22.

The woman of Proverbs 31 is not described as unkempt. She wears fine, beautiful, and high-quality clothing. This passage clearly shows that beautiful clothing is not a sin. Vanity, pride, and worthlessness are the sins.

15. Clothing is also meant to protect the home:

„She does not fear the snow for her household, for her entire household is doubly clothed” — Proverbs 31:21.

Clothing has a practical dimension. A wise woman ensures the warmth, safety, order, and dignity of the home. It is not just about appearance; it is about care, foresight, and responsibility.

16. Dignity can be like clothing:

„Strength and dignity are her clothing, and she laughs at the days to come” — Proverbs 31:25.

A woman’s most beautiful attire is not merely fabric; it is strength, purity, dignity, and serenity. Such a woman need not shout through her appearance, for her life possesses beauty in the eyes of God.

17. Purity and joy are not opposed to each other:

„Let your garments always be white, and let not oil be lacking on your head” — Ecclesiastes 9:8.

The whiteness of the garments signifies purity, while the oil represents joy and grooming. The Bible does not teach neglect; it teaches purity and simple beauty devoid of impure intent.

18. God clothes with salvation:

“I will greatly rejoice in YHWH; my soul will exult in my God, for he has clothed me with the garments of salvation and covered me with the robe of righteousness” — Isaiah 61:10.

19. Filthy garments signify guilt; clean ones, purification:

„Joshua was dressed in filthy garments and stood before the messenger. And he answered and said to those standing before him: 'Remove the filthy garments from him'” — Zechariah 3:3-4.

The garment here reveals a spiritual state. The filth is removed, and the person receives a clean covering.

20. The bride has clean linen:

„She was granted to be clothed in shining, clean linen; for the linen represents the righteous acts of the saints” — Revelation 19:8.

The Bride is not depicted amidst filth or chaos. She is clothed in clean linen. It is a spiritual image, yet a very powerful one: the outward appearance is meant to reflect a pure life.

21. White robes speak of purification:

“These are the ones who come out of the great tribulation; they have washed their robes and made them white in the blood of the Lamb” — Revelation 7:14.

A clean robe is a sign of the purification of the spirit here.

22. A woman should dress modestly and sensibly:

“Likewise, women should adorn themselves in modest apparel, with propriety and sobriety—not with braided hair and gold, or pearls, or costly clothing” — 1 Timothy 2:9.

Here, we are forbidden from using our appearance to project pride, wealth, or vanity.

Paul does not say that a woman must be ugly, drab, unkempt, or devoid of adornment. He says that a woman who serves God should dress in an orderly, modest, and sensible manner. The point of the verse is this: do not base your worth on hairstyles, gold, pearls, or expensive clothing. Do not let your appearance scream wealth, sensuality, or a desire for admiration.

In the very next verse—1 Timothy 2:10—Paul immediately reveals what should constitute a woman’s true adornment. See below:

23. Good deeds are the most beautiful adornment:

“But with good deeds, as is proper for women who profess reverence for God” — 1 Timothy 2:10.

Paul points to the true adornment of a woman: good deeds. Clothing may be attractive, but it cannot replace integrity of life, a pure spirit, or the beauty of one’s personality. A woman may be beautiful, well-groomed, and elegant; yet her beauty is meant to be surrendered to God, not used for vanity, sedentation, or the display of status.

24. Adornment must not be merely external:

“Do not let your adornment be merely outward—braiding the hair, wearing gold jewelry, or putting on fine clothes” — 1 Peter 3:3.

Peter does not forbid every hairstyle, every piece of gold, or every garment—for then he would also have to forbid the wearing of clothes. The point is simple: do not base your worth on outward adornment.

25. God values ​​a gentle and quiet spirit:

“But the hidden person of the heart, in the incorruptible quality of a mild and quiet spirit, which is of great value in the eyes of God” — 1 Peter 3:4.

This is an adornment that time does not destroy. The face changes, the body changes, fashion changes. But a gentle, quiet, and pure spirit—or character—holds value in the sight of God.

26. The godly women of old adorned themselves with hope in God:

“For this is how the holy women of the past used to adorn themselves, who placed their hope in God” — 1 Peter 3:5.

The true adornment of holy women was hope in God, a gentle and quiet spirit, and good conduct.

27. Headgear indicates order:

“Every woman who prays or prophesies with her head uncovered dishonors her head” — 1 Corinthians 11:5.

Paul links a woman’s appearance to the order established before God. He does not regard the body, head, and hair with indifference. A woman who prays must remember that her appearance can also express respect or a lack of respect for God’s order.

28. A woman’s hair is not a matter of indifference:

„For if a woman does not cover herself, let her also have her hair cut off; but if it is a disgrace for a woman to have her hair cut off or shaved, let her cover herself” — 1 Corinthians 11:6.

Paul shows that a woman’s hair matters. It is a matter of feminine dignity and God’s order.

29. Nature teaches the difference between man and woman:

“Does not nature itself teach you that if a man wears long hair, it is a disgrace to him?” — 1 Corinthians 11:14.

This text illustrates the principle of distinction. God created man and woman. Appearance should not blur this distinction. Hair is one of the visible signs of this difference.

30. Long hair is a woman’s glory:

“If a woman lets her hair grow long, it is a glory to her, because her hair has been given to her instead of a covering” — 1 Corinthians 11:15.

Long hair is a woman’s glory. It is not a matter of counting centimeters, but of preserving feminine dignity and the distinction that God has inscribed in creation.

31. The Bible recognizes specific exceptions regarding long hair on men:

“All the days of his vow of separation, no razor shall pass over his head; until the days are fulfilled for which he separated himself to YHWH, he shall be holy, letting the hair of his head grow long” — Numbers 6:5.

The Nazirite vow was a special vow. This does not invalidate the principle found in 1 Corinthians 11, but it teaches us to view God’s laws wisely.

32. Samson had a special calling:

“No razor shall touch his head, because the boy will be a Nazirite to God from the womb” — Judges 13:5.

The Nazirite vow was a special vow made to God for a specific period or, in exceptional cases, from birth.

It primarily entailed three things:

• Abstaining from wine or anything derived from the grapevine. The Nazirite was to maintain a state of special sobriety and separation.

• Not cutting one’s hair. The hair served as a visible sign of the vow and of separation unto YHWH.

• Not touching the dead. The Nazirite was to avoid ritual impurity, even in the case of close family.

33. The distinction between the sexes must not be blurred:

“A woman shall not wear a man’s garment, nor shall a man put on a woman’s garment, for everyone who does so is an abomination to YHWH, your God” — Deuteronomy 22:5.

This is a very strong principle. God created woman as woman and man as man. Clothing should not deliberately undermine this distinction. A woman should look feminine, dignified, and modest.

34. There is an outfit designed for seduction:

„And there a woman comes to meet him, dressed as a harlot and wily of heart” — Proverbs 7:10.

The Bible shows that clothing can convey intentions. Not every attractive outfit is wrong, but there is clothing designed to incite lust. A woman should not use her clothing as a tool of seduction.

35. Tamar’s covering of her face was interpreted as a sign of harlotry:

„She took off her widow’s garments, covered herself with a veil, wrapped herself up, and sat at the entrance to Enaim. Judah saw her and took her for a prostitute, because she had covered her face” — Genesis 38:14-15.

This excerpt illustrates a simple point: one’s clothing and the way one presents oneself can convey a message.

36. God rebukes the haughtiness of the daughters of Zion:

„Because the daughters of Zion have become haughty, walk with outstretched necks, cast wanton glances, walk with mincing steps, and jingle the ornaments on their feet” — Isaiah 3:16.

God does not rebuke beauty itself here. He rebukes arrogance, gestures, glances, the way one walks, and the use of adornments as a language of haughtiness. A woman may be beautiful, but not haughty.

37. Excessive opulence can become a sign of decline:

„On that day the Lord will take away the finery of the anklets, the headbands, the crescent ornaments, the earrings, the armlets, and the veils” — Isaiah 3:18-19.

This passage does not condemn a woman’s beauty itself. It condemns pride, ostentation, and haughtiness. The daughters of Zion used adornments, their gaze, and their manner of walking to draw attention to themselves. Therefore, God declares that He will take away the very things they boasted about. Beauty was not the problem. The problem was the heart that used beauty against God.

38. When beauty is empty, disgrace remains:

„Instead of perfume there will be stench; instead of a sash, a rope; instead of well-groomed hair, baldness; instead of rich robes, a girding of sackcloth; instead of beauty, branding” — Isaiah 3:24.

God reveals the end of pride. The daughters of Zion trusted in their appearance, ornaments, perfumes, and rich garments. God declared that all this would be reversed: instead of perfume, there would be rot; instead of adornment, disgrace; instead of beauty, disfigurement.

39. Eye makeup appears in connection with Jezebel:

“Jezebel painted her eyes, adorned her head, and looked out the window.” — 2 Kings 9:30.

Jezebel was not evil because she used makeup on her eyes. She was evil because of rebellion, idolatry, and violence. The text shows that beautification can be a form of manipulation and pride. Therefore, one must examine people’s hearts.

40. Beautification will not hide spiritual emptiness:

„Though you clothe yourself in purple, though you deck yourself with ornaments of gold, though you enlarge your eyes with paint—in vain you beautify yourself” — Jeremiah 4:30.

God speaks to the unfaithful city using the image of a woman trying to save herself through her appearance. Outward beauty cannot mask spiritual betrayal. Clothing, jewelry, and makeup cannot mend the heart.

41. Ornaments can serve the purpose of seduction:

“You bathed, painted your eyes, and adorned yourself with ornaments” — Ezekiel 23:40.

The problem is not the object itself, but the purpose: seduction, infidelity, impurity.

42. Adornments can become an instrument of unfaithfulness:

“She went after her lovers and forgot Me,” declares YHWH. “She adorned herself with her earrings and necklaces” — Hosea 2:13.

Jewelry in itself is not the essence of the sin here. The essence is forgetting God. When adornments serve unfaithfulness, they become a testament to a fall rather than to beauty.

43. God Himself describes the beautiful adornment:

„I clothed you with an embroidered robe, gave you sandals of fine leather, girded you with linen, and covered you with silk. I adorned you with ornaments, put bracelets on your arms and a necklace around your neck” — Ezekiel 16:10-11.

In this imagery, God speaks of beautiful garments, bracelets, and a necklace. Thus, one cannot honestly say that every adornment is a sin; beauty can be a gift.

Ezekiel 16 speaks primarily of Jerusalem—yet not merely of the city as a place on a map. Jerusalem is portrayed as an image of the covenant people whom God cleansed, adorned, and made beautiful, but who subsequently became unfaithful.

God speaks to Jerusalem as He would to a woman.

First, He reveals her beginnings: abandoned, unwanted, and helpless. Then He rescues, washes, clothes, and adorns her, bestowing dignity upon her. Finally, He points out her sin: she placed her trust in her beauty, her fame, and her gifts, using them to commit spiritual unfaithfulness.

44. Beauty can come from God:

„I put a ring on your nose, earrings on your ears, and a beautiful crown on your head. You were adorned with gold and silver, and your clothing was of fine linen, silk, and embroidery” — Ezekiel 16:12-13.

God shows that beauty, fabrics, and ornaments can be a sign of giftedness. The problem arises only when a person ceases to remember who bestowed that beauty and begins to rely on themselves.

45. Beauty can be spoiled by pride:

“You trusted in your beauty and played the whore because of your fame” — Ezekiel 16:15.

God bestowed beauty, but beauty became a trap when the heart began to go astray. One cannot make beauty one’s god.

46. ​​Rebekah received a gold ornament.

Abraham’s servant was looking for a wife for Isaac. He asked God for a sign. Rebekah showed kindness: she gave him a drink and watered his camels. When the servant saw that God was guiding the matter, he gave her a gold ornament and bracelets:

“When the camels had finished drinking, the man took a gold nose ring weighing half a shekel and two bracelets for her arms” — Genesis 24:22.

Abraham’s servant gives Rebekah a costly gift because he recognizes that she might be the woman chosen for Isaac.

In that world, such ornaments could signify:

• a lavish gift for the woman,

• a way of honoring her,

• a sign of serious intentions regarding marriage,

• a demonstration that Isaac’s family was not poor,

• the beginning of formal proceedings with Rebekah’s family.

The text does not state that Rebekah did anything wrong. The Bible does not portray this as a sin. There is no rebuke. There is no mention of Rebekah being vain. On the contrary—the entire chapter illustrates God’s guidance.

Therefore, Genesis 24:22 serves as a good example that jewelry in itself is not forbidden. The problem is not the earring itself. The issue may lie in the heart: pride, vanity, seductiveness, a desire to display wealth, or an attachment to outward appearance.

47. Rebekah’s ornaments were not condemned:

“So I took the earring and put it on her nose, and the bracelets on her hands.”—Genesis 24:47.

The story of Rebekah shows that an ornament can be part of dignity and a gift. Yet, that same object can become an expression of pride in another heart. Therefore, the most important question is: what is the spirit and the purpose?

48. Ornaments could be brought as an offering to God:

„Men and women came, all whose hearts moved them; they brought brooches, earrings, rings, and necklaces—all kinds of gold objects” — Exodus 35:22.

Ornaments could be dedicated to the service of God. This shows that gold and jewelry are not impure in themselves. What can be impure is the attachment of the heart, pride, and the use of an ornament for sin.

49. The body belongs to God:

„Do you not know that your body is a temple of the Holy Spirit within you, whom you have from God, and that you are not your own? For you were bought with a price. So glorify God in your body” — 1 Corinthians 6:19-20.

A woman’s body is not a commodity, an advertisement, or a tool to arouse desire. The body belongs to God. Therefore, clothing, hair, nails, makeup, and adornments should be worthy of a servant of God.

50. Everything is to be for the glory of God:

„So whether you eat or drink or whatever you do, do it all for the glory of God” — 1 Corinthians 10:31.

Summary:

Hair: The Bible clearly states that long hair is a woman’s glory. It does not prescribe a single hairstyle for all women, but it points the way: femininity, dignity, and order.

Nails: The Bible does not give information about painting your nails. The general rule applies: cleanly, modestly, with dignity, without vanity and without the spirit of self-disclosure.

Jewelry: The Bible does not forbid all jewelry. Rebekah received ornaments, and Ezekiel 16 portrays beauty as a gift. However, the Bible strongly warns that adornments can become instruments of pride, seduction, and unfaithfulness.

Makeup: Scripture generally depicts eye makeup in a negative light, yet it does not forbid beautification. One must examine the intention: is it a matter of subtle grooming, or a mask of vanity and seduction?

Colors: God created a colorful world. Flowers, birds, animals, stones, temple fabrics, and the sky show that God loves beauty. A godly woman need not be drab; she is meant to be spiritually pure.

God gives a woman clear guidelines. He says: be pure, modest, sensible, feminine, dignified, and free from pride.

A woman who serves God can be beautiful. She can wear nice clothes. She can enjoy color. She can care for her hair. She can look elegant. But her beauty must be submitted to God.

It is a mistake to think that holiness means ugliness and neglect. God created beautiful flowers, a beautiful sky, beautiful animals, beautiful light, and beautiful colors.

Therefore, the simplest rule is this:

Let outward beauty be a reflection of our beautiful spirit. We must ensure that physical beauty does not draw us away from God, that it does not become an idol.

Artykuł Do jewelry and makeup distance a woman from God? pochodzi z serwisu Jesu.pl.

In this article, I explored a similar topic, but from a different perspective:

What Rewards Does God Give to People? – The Old Covenant

What does it mean to “bless” people?

In Hebrew, the primary word is *barak* (Strong’s H1288). When applied to a person, it means speaking good over them, asking God to grant them good, or acknowledging that good comes from God.

In the Greek of the New Testament, the primary word is *eulogeō* (Strong’s G2127). Its basic meaning is to speak well of, to bless, or to speak good.

Biblically, to bless a person means to speak good over them in God’s presence, to ask God to grant them good, or to declare good in accordance with God’s promise. A human being is not the source of blessing; God is the source.

1 — God blesses the first humans:

“And God blessed them, and said to them: ‘Be fruitful and multiply; fill the earth and subdue it; have dominion over the fish of the sea, over the birds of the air, and over every living thing that moves on the earth’” — Genesis 1:28.

The first blessing pronounced upon man implies that he is to live, multiply, fill the earth, and have dominion over creation—not as a tyrant, but as one entrusted by God with responsibility. God provides the necessary conditions for life, and man is to fulfill God’s principles. The arrangement is entirely fair.

2 — God blesses Noah and his sons after the Flood:

„And God blessed Noah and his sons and said to them: 'Be fruitful and multiply and fill the earth'” — Genesis 9:1.

Life on earth begins anew, and God does not leave Noah and his sons without care. God tells Noah’s family: life must go on. I am with you—just be with Me.

3 — God blesses Abram so that he may become a blessing:

„I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing. I will bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed” — Genesis 12:2-3.

God does not bless Abram merely for Abram’s own comfort. He tells him something greater: „you will be a blessing.” This means that the good bestowed upon Abram is intended to extend to other families of the earth.

In this context, to bless means to make a person a bearer of the good that comes from God. True blessing does not stop with a single individual; it is meant to bear further fruit.

4 — Melchizedek blesses Abram after the victory:

„Blessed be Abram by God Most High, Creator of heaven and earth; and blessed be God Most High, who delivered your enemies into your hand” — Genesis 14:19-20.

Melchizedek does not say, „Abram, you are great in and of yourself.” He says, „Blessed be Abram by God Most High.” He immediately points to the source of the victory. In this context, to bless a person means to declare the truth over him: that his deliverance and victory came from God. The person is blessed, yet the glory returns to God.

5 — The family blesses Rebekah before she leaves for marriage:

„Our sister, may you become thousands of tens of thousands, and may your offspring possess the gate of those who hate them” — Genesis 24:60.

Rebekah leaves her family home to go to Isaac. Her family does not bid her farewell with empty words. They address her as „our sister” and then speak a blessing over her future. In this context, to bless means to speak words of goodness over a loved one as they embark on a new stage of life. This blessing encompasses her household, her offspring, and victory over her enemies. It is a beautiful example of a family pronouncing a blessing upon a woman who is beginning a new chapter in her life.

6 — Isaac blesses Jacob with abundance, preeminence, and protection:

„May God give you of the dew of heaven and of the fatness of the earth, and an abundance of grain and new wine. May peoples serve you and nations bow down to you. Be master over your brothers, and may your mother’s sons bow down to you. Cursed be those who curse you, and blessed be those who bless you” — Genesis 27:28-29.

Isaac speaks words over Jacob concerning the land, the harvest, nations, family standing, and protection. This is not merely a case of wishing someone well; it is a father’s transmission of an inheritance. Esau also receives a paternal word regarding his future, but it is harsher and less bountiful than Jacob’s blessing. In this context, to bless means to speak the future of the lineage over one’s son and to ask God for abundance and protection. The father speaks words over the child that touch upon his entire life.

7 — Isaac foretells a difficult future for Esau:

„Behold, your dwelling shall be of the fatness of the earth and of the dew of heaven from above. By your sword you shall live, and you shall serve your brother; but it shall come to pass, when you break free, that you shall shake his yoke from your neck” — Genesis 27:39-40.

Esau also receives a paternal word regarding his future, but it is harsher and less bountiful than Jacob’s blessing.

8 — Isaac blesses Jacob before he leaves home:

„May God Almighty bless you, make you fruitful, and multiply you, that you may become an assembly of peoples. May He give you the blessing of Abraham—to you and to your offspring with you—that you may inherit the land of your sojourning, which God gave to Abraham” — Genesis 28:3-4.

Jacob is leaving home. Isaac pronounces a blessing over him. He speaks of the blessing of Abraham, of offspring, and of the land. In this context, to bless means to pass on to the child the path of God’s promise. The father is not expressing random wishes; he is directing his son toward what God has already spoken to the family.

9 — Jacob blesses Joseph’s sons:

„May the God before whom my fathers Abraham and Isaac walked, the God who has shepherded me from the beginning of my life until this day, the Angel who has redeemed me from all evil, bless these boys; may my name and the names of my fathers, Abraham and Isaac, be invoked over them, and may they multiply greatly upon the earth” — Genesis 48:15-16.

Jacob blesses his grandsons, but he begins with a testimony. He speaks of the God who guided his fathers and himself. Only then does he pronounce a blessing upon the boys. In this context, blessing children means entrusting the next generation to the care of the God who guided the generations before them. It is not merely a matter of family sentiment; it is a passing on of faith and the remembrance of God.

10 — Jacob pronounces a word of dominion over Judah:

„Judah, your brothers shall praise you; your hand shall be on the neck of your enemies; your father’s sons shall bow down to you. The scepter shall not depart from Judah, nor the ruler’s staff from between his feet, until He comes to whom it belongs, and to Him shall be the obedience of the peoples” — Genesis 49:8, 10.

Jacob does not speak to Judah merely as an individual son; he pronounces a word over his lineage. He speaks of praise from his brothers, victory over enemies, and a scepter of authority.In this context, to bless means to declare a God-ordained direction for the lineage. This blessing looks far beyond a single generation.

11 — Jacob pronounces fruitfulness and God’s help over Joseph:

„Joseph is a fruitful bough, a fruitful bough by a spring… by the God of your father who helps you, and by the Almighty who blesses you: with blessings of heaven above, blessings of the deep that lies beneath, blessings of the breasts and of the womb” — Genesis 49:22, 25.

Joseph was wounded by his own brothers and attacked by others. Yet Jacob speaks of him as a fruitful bough by a spring. Hostility did not cause him to wither.Here, to bless means to pronounce fruitfulness, God’s help, and life over a person who has been wronged—even in the face of attacks. This word shows that God can make a person fruitful even after suffering pain.

12 — Priestly form of blessing over the people:

„May YHWH bless you and keep you. May YHWH make His face shine upon you and show you favor. May YHWH lift up His face toward you and grant you peace” — Numbers 6:24-26.

Note that the priests do not say, „We give you happiness.” They say, „May YHWH…” In this context, to bless means to ask God to guard a person, show them favor, turn His face toward them, and grant them peace. It is a prayerful pronouncement of good upon a person before God.

13 — God explains the meaning of the priestly blessing:

„So shall they put My name upon the children of Israel, and I will bless them” — Numbers 6:27.

This verse explains what takes place during the blessing. The priests speak words over the people, yet God says: „I will bless them.”

In this context, to bless means to place God’s name upon a person and to pronounce a good that originates with God. A human being speaks the good, but God remains its source. This protects us from thinking that blessing is a matter of human power.

14 — Balaam cannot curse what God has blessed:

„Behold, I have received a command to bless; He has blessed, and I cannot reverse it” — Numbers 23:20.

Balaam wanted to be used to pronounce a curse, but God restrained his lips. Instead of cursing, he was compelled to say: God has already blessed, and this cannot be undone. Here, the blessing signifies God’s decree of good—something man cannot annul with a curse. When God pronounces good, man has no power to turn it into evil.

15 — Balaam pronounces a blessing over the tents of Israel:

„How good are your tents, O Jacob, your dwellings, O Israel!” — Numbers 24:5.

Balaam looks at the camp of Israel and, instead of a curse, utters words of admiration. He sees the tents and dwellings of the people whom God is leading. In this context, to bless means to see the good placed there by God and to speak it over people’s homes. It is not a matter of inventing good; it is recognizing the good that God has already bestowed.

16 — Blessed is he who blesses the people embraced by the promise:

„Blessed is he who blesses you, and cursed is he who curses you” — Numbers 24:9.

This statement reveals the gravity of the spoken word regarding the people upon whom God has pronounced His blessing. To bless such a people is to align oneself with God’s decree. In this context, to bless means to concur with the good that God has bestowed upon His people. To curse what God blesses is an act of rebellion against His decision.

17 — Moses pronounces a blessing of multiplication over the people:

„May YHWH, the God of your fathers, increase you a thousand times over and bless you, just as He has told you” — Deuteronomy 1:11.

Moses is not devising a wish of his own. He says, „just as He has told you.” His blessing rests upon God’s prior word. Here, to bless means to ask God for growth in accordance with His promise.

18 — Blessings of obedience:

„Blessed shall you be in the city, and blessed shall you be in the field. Blessed shall be the fruit of your womb, the fruit of your ground, and the fruit of your livestock…” — Deuteronomy 28:3-4.

This blessing encompasses ordinary life: the city, the field, children, the land, livestock, and work. God does not speak only of the temple or momentous occasions; He touches upon everyday life.Here, the blessing signifies God’s goodness upon a person’s entire life when that person heeds His voice. This is important: the text links blessing with obedience.

19 — Moses blesses Reuben with life and the preservation of the tribe:

„Let Reuben live and not die; and let his people not be few” — Deuteronomy 33:6.

This brief blessing sounds like a plea for survival. There is no flowery language here. It is a cry: let Reuben live, let him not vanish, let his people not be few. In this context, to bless means to ask God to preserve life and lineage. Sometimes the simplest blessing is the deepest: may a person live before God.

20 — Moses blesses Judah with God’s help:

„Hear, YHWH, the voice of Judah and bring him to his people; let his hands fight for him, and be a help to him against his enemies” — Deuteronomy 33:7.

Moses does not ask for an easy life for Judah. ​​He asks that God hear his voice, bring him to his people, and help him against his enemies. Here, to bless means to invoke God’s help for a person in the midst of battle and return. A blessing does not always eliminate the battle—the struggle for the future. Sometimes, it provides God’s help during the battle itself.

21 — Moses blesses Levi in his service:

„Bless, YHWH, His strength and accept the work of His hands; strike the loins of those who rise against Him and of those who hate Him, so that they may rise no more” — Deuteronomy 33:11.

Levi is to serve before God. Moses does not ask merely for comfort for Levi, but for strength and the acceptance of the work of his hands. Here, to bless means to ask God to strengthen a person for the service entrusted to them. It is a blessing upon work performed before God.

22 — Moses blesses Benjamin with safety:

„May the beloved of YHWH dwell securely beside Him; He shields him all day long, and he dwells between His shoulders” — Deuteronomy 33:12.

Benjamin is called the beloved of YHWH. He is to dwell securely, shielded by God. Here, to bless means to pronounce God’s nearness and protection over a person. The image of dwelling „between His shoulders” speaks of a security that a person cannot provide for themselves.

23 — Moses blesses Joseph with the abundance of the land:

„Blessed by YHWH be his land: with the precious gifts of heaven, with dew, and with the deep lying below” — Deuteronomy 33:13.

Moses pronounces a blessing not only upon Joseph himself but also upon his land. He speaks of the heavens, the dew, and the deep. In this context, to bless means to ask God for good things regarding the place from which a person derives their livelihood. The blessing extends to the home, the land, one’s work, and the harvest.

24 — Moses blesses Zebulun and Issachar with joy in their tasks:

„Rejoice, Zebulun, in your going out, and Issachar, in your tents” — Deuteronomy 33:18.

Zebulun and Issachar have different spheres of activity: one in going out, the other in the tents. Blessing does not mean that everyone follows the same path, but rather that God can grant joy in one’s appointed place.

25 — Moses blesses Naphtali with favor and the fullness of blessing:

„Naphtali, satisfied with favor and full of the blessing of YHWH, take possession of the west and the south” — Deuteronomy 33:23.

Naphtali is described as satisfied with favor and full of the blessing of YHWH. This is not the image of an empty man; he is a man filled with the goodness of God. God provides not only survival but also fulfillment.

26 — Moses blesses Asher with acceptance, abundance, and strength:

„Blessed be Asher among the sons; may he be accepted by his brothers and dip his foot in oil. May iron and bronze be your bolts, and may your strength endure as long as your days” — Deuteronomy 33:24-25.

This blessing speaks to the realities of everyday life. It mentions acceptance by one’s brothers, oil, security, and strength for each day. In this context, to bless means asking God for the favor of others, for abundance, protection, and the strength needed for life. Blessings are not limited to great things; sometimes, a blessing is simply the strength to face the day.

27 — Boaz and the reapers bless one another in their daily work:

“YHWH be with you.” And they answered him: “May YHWH bless you” — Ruth 2:4.

Boaz arrives at the field and greets the workers with the words: “YHWH be with you.” They reply: “May YHWH bless you.” A blessing can be spoken at home, at work, and in everyday life.

28 — The people and the elders bless the marriage of Boaz and Ruth:

„May YHWH make the woman who is entering your home like Rachel and Leah, who both built the house of Israel; may you act valiantly in Ephrathah and win renown in Bethlehem. May your house be like the house of Perez, whom Tamar bore to Judah, through the offspring that YHWH will give you by this young woman” — Ruth 4:11-12.

This blessing is pronounced upon the couple. The people and the elders do not simply say, „may things go well for you.” Here, to bless means to speak good over the new family. This good encompasses the woman, the man, the household, the offspring, and the future.

29 — Eli blesses the marriage of Elkanah and Hannah:

“May YHWH give you offspring by this woman in place of the one she gave to YHWH” — 1 Samuel 2:20.

Hannah gave Samuel for service to God. Eli pronounces a blessing of offspring upon her and her husband. He does not take back her offering but asks God for further good for their household.

30 — David asks for a blessing for his household:

„And now, may it please You to bless the house of Your servant, that it may continue forever before You; for You, O Lord YHWH, have spoken, and with Your blessing the house of Your servant shall be blessed forever” — 2 Samuel 7:29.

David does not bless his house by his own power. He stands before God and asks: „may it please You to bless the house of Your servant.” He relies on what God has said.

31 — Solomon blesses the assembly with the presence of God:

„May YHWH, our God, be with us as He was with our fathers; may He not leave us or forsake us. May He incline our hearts toward Himself, that we may walk in all His ways and keep His commandments, statutes, and judgments” — 1 Kings 8:57-58.

Solomon does not ask merely for prosperity. He asks that God be with the people and not forsake them. To bless means asking God for His presence and for hearts capable of obedience. The greatest good is not success in itself, but that the human heart follows God.

32 — Jabez asks God for a blessing for himself:

„Oh, that You would truly bless me, enlarge my territory, that Your hand might be with me, and that You would keep me from evil, so that it might not cause me pain. And God granted what he asked for” — 1 Chronicles 4:10.

Jabez prays simply and specifically. He asks for a blessing, the enlargement of his territory, the presence of God’s hand, and protection from evil. This is not an empty formula, but a sincere cry.

33 — Communal prayer for grace and blessing:

„God, show us grace and bless us; let Your face shine upon us” — Psalm 67:1.

This is a communal prayer. It does not say „give *me*,” but rather „show *us* grace and bless *us*.” The people ask for God’s face—that is, for His favor and presence.

34 — Blessing upon the family and children:

„May YHWH multiply you and your children. You are blessed by YHWH, the Maker of heaven and earth” — Psalm 115:14-15.

This brief blessing encompasses both parents and children. It speaks of multiplication and of the fact that YHWH—the Maker of heaven and earth—is the source of goodness.

35 — Blessing upon the person who fears God:

„May YHWH bless you from Zion, that you may see the good of Jerusalem all the days of your life and see your children’s children. Peace be upon Israel” — Psalm 128:5-6.

This blessing speaks of one’s entire life: the well-being of the city, long days, grandchildren, and peace upon the people.

36 — Formula of blessing in the name of YHWH:

„The blessing of YHWH be upon you; we bless you in the name of YHWH” — Psalm 129:8.

In the Psalm, this formula appears in the context of the wicked, over whom such a word is not pronounced. Yet the form itself reveals the nature of the blessing: „in the name of YHWH.” Here, to bless means to pronounce a blessing not on one’s own authority, but in the name of God. One does not say, „my power be upon you”; one says, „the blessing of YHWH be upon you.”

37 — A brief blessing from the Creator:

„May YHWH bless you from Zion, He who made heaven and earth” — Psalm 134:3.

This is a brief form of blessing. A single sentence encompasses man, YHWH, Zion, and the Creator of heaven and earth.

38 — Elizabeth blesses Miriam/Mariam and the fruit of her womb:

„Blessed are you among women, and blessed is the fruit of your womb” — Luke 1:42.

Elizabeth recognizes that God has done something great for Mariam/Miriam and the Child in her womb. She speaks the truth about God’s work. She blesses the Child, who is to be born as Christ, the Son of God.

39 — Lord Yeshu teaches to bless those who curse:

„Bless those who curse you; pray for those who insult you” — Luke 6:28.

The Lord Yeshu does not say that evil is good. He says that a disciple of God must not answer a curse with a curse. We are not to speak evil over an enemy, but rather pray that God leads him to the truth and turns him away from sin.

40 — We are reviled, but we bless them:

„We toil, working with our own hands; when reviled, we bless; when persecuted, we endure” — 1 Corinthians 4:12.

Paul illustrates the life of the apostles. When they are reviled, they do not retaliate in kind. They offer a blessing.In this context, to bless means to respond with a kind word where one would naturally want to retort with an insult.

41 — Paul: bless those who persecute you:

„Bless those who persecute you; bless and do not curse” — Romans 12:14.

Paul speaks clearly: „bless and do not curse.” A disciple of Christ cannot allow the evil of others to turn their lips into an instrument of cursing.

42 — Peter: do not return insult for insult, but with a blessing:

„Do not repay evil for evil or insult for insult, but on the contrary—with a blessing, knowing that you were called to this, that you might inherit a blessing” — 1 Peter 3:9.

Peter illustrates a simple principle: a person called to a blessing does not repay an insult with an insult. We must show that we belong to God; therefore, we control our thoughts and words.

43 — The apostolic blessing of grace, love, and the communion of the Spirit:

„May the grace of the Lord Yeshu the Anointed, the love of God, and the fellowship of the Holy Spirit be with you all” — 2 Corinthians 13:13/14.

Paul pronounces over them the grace of the Lord Yeshu, the love of God, and the fellowship of the Holy Spirit. Here, blessing the brothers means asking for spiritual gifts without which the assembly bears no fruit.

44 — Apostolic blessing of peace, love, and faith:

„Peace to the brothers, and love with faith, from God the Father and the Lord Yeshu the Anointed. Grace be with all who love our Lord Yeshu the Anointed with an undying love” — Ephesians 6:23-24.

Paul addresses the brothers, wishing them peace, love, faith, and grace. He also points to the source of grace: God the Father and the Lord Yeshu the Anointed.

45 — The apostolic blessing of the sanctification of the whole person:

„May the God of peace himself sanctify you completely, and may your whole spirit, soul, and body be kept blameless at the coming of our Lord Yeshu the Anointed One” — 1 Thessalonians 5:23.

This blessing does not stop at health, money, or comfort. Paul asks for the sanctification of the whole person: spirit, soul, and body.

46 — Apostolic blessing of consolation and strengthening:

“May our Lord Yeshu the Anointed himself and God our Father, who loved us and gave us eternal comfort and good hope through grace, comfort your hearts and strengthen you in every good deed and word” — 2 Thessalonians 2:16-17.

Paul knows that people need not only instruction but also comfort and strengthening. That is why he asks that the Lord Yeshu and God the Father comfort the hearts of the believers.

47 — The apostolic blessing of peace at all times:

“May the Lord of peace Himself give you peace at all times and in every way. The Lord be with all of you” — 2 Thessalonians 3:16.

This blessing is very powerful. Paul does not simply say, “Have peace.” He says, “May the Lord of peace Himself give you peace.”

48 — The apostolic blessing of being equipped to do God’s will:

„May the God of peace, who brought our Lord Yeshu—the great Shepherd of the sheep—back from the dead through the blood of the eternal covenant, equip you with everything good for doing His will, working in us what is pleasing in His sight, through Yeshu the Messiah” — Hebrews 13:20-21.

This blessing does not end with the words „may things go well for you.” The author asks God to equip believers to do His will.

49 — The apostolic blessing of grace, mercy, and peace:

“Grace, mercy, and peace will be with us from God the Father and from the Lord Yeshu the Anointed, the Son of the Father, in truth and love” — 2 John 1:3.

50 — The final blessing of Scripture:

„May the grace of the Lord Yeshu be with all the saints. Amen” — Revelation 22:21.

It is worth reflecting on this subject so that we may constantly sense God’s presence in our lives. To achieve this, we must do God’s will. We need to carefully examine our beliefs; they cannot stem from religious traditions that have little in common with the teachings of Christ.

Artykuł Who wants God to bless them? pochodzi z serwisu Jesu.pl.

For many people, the question itself is uncomfortable. Some will immediately say, „A woman must remain silent.” Others will say, „A woman can do everything just as a man does.”

But the Bible follows neither the path of religious prohibition nor the path of modern-day rebellion.

The Bible reveals something simpler and more powerful: there were women whom God designated as prophetesses. There were also women who prophesied falsely and led people astray.

Therefore, it is not enough to say, „She is a woman, so she cannot speak.” Nor is it enough to say, „She is a prophetess, so she must be believed.”

Scripture shows that one must examine the source, the spirit, the fruits, and the alignment with God’s Word.

For the problem is not the woman herself. The problem lies in lies, pride, chaos, deception, and the voicing of one’s own private opinions instead of God’s teachings.

9 – Examples of good and bad prophetesses

9.1 Examples of good prophetesses

The Bible shows that women were prophetesses. This is neither a conjecture nor a religious tradition, but the straightforward testimony of Scripture. Some women are explicitly called prophetesses, while others are described as having prophesied.

Miriam — prophetess, sister of Aaron and Moses;

„Then Miriam (Greek: Mariam), the prophetess, the sister of Aaron, took a tambourine in her hand, and all the women went out after her with tambourines and in dances” — Exodus 15:20.

Miriam is explicitly called a prophetess. She was a woman through whom God worked among Israel. However, it must be remembered that Miriam was later rebuked when she and Aaron rose up against Moses:

“Why, then, were you not afraid to speak against My servant, against Moses?” — Numbers 12:8.

This illustrates an important principle: a true gift does not make a person infallible. The prophetess must still exercise self-control over her actions.

Deborah—prophetess and judge of Israel:

„Now Deborah, a prophetess, the wife of Lappidoth, was judging Israel at that time” — Judges 4:4.

Deborah was a prophetess and a judge. The Israelites came to her for a verdict. This example clearly shows that God can use a woman to convey a word, wisdom, and judgment.

Huldah — a prophetess in Jerusalem:

„So Hilkiah the priest, Ahikam, Achbor, Shaphan, and Asaiah went to Huldah the prophetess, the wife of Shallum son of Tikvah, son of Harhas, keeper of the wardrobe—she lived in Jerusalem, in the Second Quarter—and they spoke with her” — 2 Kings 22:14.

„So Hilkiah and those whom the king had appointed went to Huldah the prophetess, the wife of Shallum son of Tokhath, son of Hasrah, keeper of the wardrobe—she lived in Jerusalem, in the Second Quarter—and they spoke with her about this” — 2 Chronicles 34:22.

Huldah was a prophetess whom the priest and the king’s men visited. She was not treated as just anyone; they came to her to hear a word from God.

The prophetess, wife of Isaiah:

„Then I approached the prophetess, and she conceived and gave birth to a son. And the Lord said to me: Name him Maher-shalal-hash-baz” — Isaiah 8:3.

The text does not give her name but calls her a prophetess. We do not have an extensive description of her ministry here, but the title itself is significant.

Anna — a prophetess from the tribe of Asher:

“There was also Anna, a prophetess, the daughter of Phanuel, of the tribe of Asher. She was very advanced in years; she had lived with her husband for seven years from the time of her virginity” — Luke 2:36.

“And coming up at that very hour, she gave thanks to God and spoke about Him to all who were awaiting the redemption of Jerusalem” — Luke 2:38.

Anna was a prophetess who remained devoted to God through prayer and fasting. When she saw the child Yeshu, she spoke about Him to those awaiting redemption.

Philip’s four daughters—virgins who prophesied:

“And he had four virgin daughters who prophesied” — Acts 21:9.

The text does not use the noun “prophetesses” to describe them, but it states explicitly that they prophesied. This is significant because it demonstrates the practical exercise of the gift of prophecy by women.

Daughters and handmaidens shall prophesy:

„And it shall come to pass afterward that I will pour out My Spirit on all flesh; your sons and your daughters shall prophesy, your old men shall dream dreams, and your young men shall see visions” — Joel 2:28.

„Even on the menservants and maidservants I will pour out My Spirit in those days” — Joel 2:29.

This text is very important because it speaks not only of sons but also of daughters. God foretells the outpouring of the Spirit upon women as well.

Peter cited this passage on the Day of Pentecost:

“And it shall come to pass in the last days—says God—that I will pour out of My Spirit on all flesh; your sons and your daughters shall prophesy, your young men shall see visions, and your old men shall dream dreams” — Acts 2:17.

“Even on My menservants and maidservants I will pour out of My Spirit in those days, and they shall prophesy” — Acts 2:18.

The outpouring of the Spirit also extends to daughters and female servants.

A woman praying and prophesying:

„But every woman who prays or prophesies with her head uncovered dishonors her head; for it is one and the same as if she were shaved” — 1 Corinthians 11:5.

This verse is very important. Paul does not say here: „a woman can never prophesy.” On the contrary, he describes a situation in which a woman prays and prophesies.

For more information, please see the article:

Women Were Prophetesses and Deaconesses – Jesu.pl

9.2 — Examples of false prophetesses

The Bible also shows the other side: a woman may speak as a prophetess, but she may also prophesy falsely. Therefore, the title alone is not enough; one must examine whether the word comes from God.

Women prophesying out of their own hearts:

„And you, Son of Man, set your face against the daughters of your people who prophesy out of their own hearts, and prophesy against them. And say: Thus says the Lord God: Woe to the women who sew bands on all wrists and make veils for the heads of people of every stature, to hunt down souls. Will you hunt down the souls of My people and keep your own souls alive? You profane Me among My people for a handful of barley and for a piece of bread, killing souls that should not die and keeping alive souls that should not live, as you lie to My people who listen to lies. Therefore, thus says the Lord God: Behold, I am against your bands with which you hunt souls like birds; I will tear them from your arms and let go the souls that you hunt like birds. I will also tear off your veils and deliver My people from your hand, and they shall no longer be prey in your hand; and you shall know that I am the Lord. Because with lies you have saddened the heart of the righteous, whom I have not saddened, and strengthened the hands of the wicked, so that he does not turn from his evil way and live. Therefore, you shall no longer see vanity nor practice divination; I will deliver My people from your hand, and you shall know that I am the Lord” — Ezekiel 13:17-23.

This text strongly demonstrates that God is opposed to acting on one’s own initiative. The problem is not that the women spoke; the problem is that they spoke lies, misled the people, emboldened the wicked, and hurt the righteous.

Noadiah — a prophetess who intimidated Nehemiah:

“My God, remember Tobiah and Sanballat according to these deeds of theirs, as well as the prophetess Noadiah and the rest of the prophets who sought to frighten me” — Nehemiah 6:14.

Noadiah is called a prophetess, yet she stands on the side of evil. This demonstrates that it is not the title „prophetess” itself that is decisive, but rather the alignment of one’s words, spirit, and fruits with God.

Jezebel in the Revelation of John—a woman who calls herself a prophetess:

„But I have this against you: that you allow the woman Jezebel, who calls herself a prophetess, to teach and mislead My servants into committing sexual immorality and eating food sacrificed to idols.And I gave her time to repent, but she refuses to repent of her sexual immorality. Behold, I will cast her onto a bed of suffering, and those who commit adultery with her into great tribulation, unless they repent of her deeds.” And I will strike her children dead; and all the churches shall know that I am He who searches the minds and hearts, and I will give to each of you according to your deeds” — Revelation 2:20-23.

This is a very important text because it links two themes: the woman „calls herself a prophetess” and she „teaches and leads astray.” The Lord Yeshu rebukes her not because she speaks at all, but because she leads God’s servants into sexual immorality and idolatry.

This confirms the principle: prophecy must be tested, and false teaching must be rejected.

9.3 — How to examine prophecy?

The Bible does not say to blindly accept every prophecy. Prophecy must be examined.

“Do not treat prophecies with contempt; test everything; hold fast to what is good” — 1 Thessalonians 5:20–21.

“Let two or three prophets speak, and let the others weigh what is said” — 1 Corinthians 14:29.

This applies to everyone: men and women alike. True prophecy is not a matter of private human opinion; it originates from God and must align with truth, order, and holiness.

The Bible clearly shows that there were godly prophetesses—such as Miriam, Deborah, Huldah, the prophetess who was Isaiah’s wife, Anna, and the daughters of Philip—who prophesied. Scripture also reveals that God foretold the prophesying of sons and daughters, as well as the outpouring of the Spirit upon both male and female servants.

The Bible also presents negative examples: women prophesying out of their own hearts and relying on their own convictions or opinions—such as Noadiah, who sought to intimidate Nehemiah, and Jezebel, who claimed to be a prophetess yet led God’s servants astray.

The Bible does not reject prophecy simply because it is spoken by a woman. Rather, it rejects false prophecy, deception, chaos, sexual immorality, idolatry, and the proclamation of one’s own philosophy instead of God’s truth.

Paul does not forbid women from speaking altogether; he forbids chaos, insubordination, and the usurpation of teaching authority over men. Prophecy from God, however, is neither a woman’s private opinion nor mere teaching based on personal views; it is a word from the Holy Spirit that must be tested.

Therefore, the Biblical principle is simple: true prophecy is to be tested and accepted if it comes from God, while false prophecy must be rejected—regardless of whether it is spoken by a man or a woman.

Artykuł Prophetesses—did they serve God or demons? pochodzi z serwisu Jesu.pl.

We are considering the example of a husband who harms his wife because such a situation destroys the entire household. However, the same principle applies to the wife, children, parents, and every member of the household. No one has the right from God to harass, intimidate, or humiliate another person, to get drunk, or to shatter the peace of the home through their anger.

Scripture also shows that in dire situations, the person being harmed need not remain passive and unprotected in the face of anger and violence. God has called us to peace, not to the bondage of fear.

1. Marriage does not give a man the right to neglect or harm:

„If he takes another wife for himself, he shall not diminish her food, her clothing, or her marital rights. And if he does not do these three things for her, then she shall go free, without payment of money” — Exodus 21:10–11.

Under the Law of Moses, God permitted situations where a man could have more than one wife. Yet, even then, he could not treat a woman as a mere object.

If he took another wife, he was not permitted to neglect the first; he was required to provide her with food, clothing, and her due marital rights. If he failed to do so, the woman was free to leave.

Abraham had Sarah and Hagar; Jacob had Leah, Rachel, Bilhah, and Zilpah; Elkanah had Hannah and Peninnah; David had many wives—including Ahinoam, Abigail, Maacah, Haggith, Abital, and Eglah—while Solomon had a vast number of wives and concubines (Genesis 16:1–4; 29:21–30; 30:1–13; 1 Samuel 1:1–7; 2 Samuel 3:2–5; 1 Kings 11:1–4).

These examples show that, under the old order, God tolerated and regulated such situations, yet the consequences were often bitter: jealousy, rivalry, the suffering of women, and spiritual decline.

The Lord Yeshu returned to the beginning: „the two shall become one flesh”—one man and one woman (Matthew 19:4–6).

2. David fled from Saul when he was in danger:

„Saul tried to pin David to the wall with his spear, but David dodged, and the spear struck the wall. David fled and escaped that night” — 1 Samuel 19:10.

This passage is not about marriage, yet it is an important Biblical story. David did not stay with Saul to „prove his faith.” When Saul became dangerous, David fled.
A person may distance themselves from an aggressor. There is no obligation to allow oneself to be destroyed by someone who acts violently.

3. God hates violence:

„YHWH examines the righteous and the wicked, and His soul hates the one who loves violence” — Psalm 11:5.

Violence is not just physical blows. It can also be verbal, psychological, domestic, and emotional: intimidation, humiliation, harassment, constant accusations, threats, and outbursts of anger.

God does not take this lightly. A person who loves violence is in sharp conflict with God.

4. God is close to the brokenhearted:

“YHWH is close to the brokenhearted and saves those who are crushed in spirit” — Psalm 34:18.

A person subjected to psychological abuse may feel lonely, weakened, ashamed, or guilty. This verse shows that God does not side with the stronger party simply because they are louder or possess a narcissistic personality.

God is close to the person who is broken and deeply wounded within.

5. He who troubles his own house shall inherit the wind:

“Whoever brings trouble on his own household will inherit the wind” — Proverbs 11:29.

An abuser may think they are in control. But the Bible says otherwise: whoever destroys their own household will be left with emptiness.

To „inherit the wind” means to be left with nothing. The psychological destruction of one’s wife, children, and family ultimately turns against the perpetrator.

6. One must know how to walk away from a foolish person:

„Stay away from the presence of a foolish man, for you will not find lips of knowledge there” — Proverbs 14:7.

That is very practical advice. It is often impossible to have a sensible conversation with someone who is drunk, aggressive, mocking, or harassing.

The Bible does not call for endless debate with foolishness. Sometimes, wisdom lies in ending the conversation, walking away, avoiding a confrontation, and protecting oneself.

7. A gentle answer can defuse anger, but it does not replace boundaries:

“A mild answer turns away wrath, but a harsh word stirs up anger” — Proverbs 15:1.

This verse does not mean we should meekly endure violence. It means it is not worth adding fuel to the fire.

When dealing with an angry person, a gentle answer or silence can halt escalation. But if the person continues to harass you, you must protect yourself.

8. Man is to rule over his own spirit:

“Better to be slow to anger than a mighty warrior, and to rule one’s spirit than to conquer a city” — Proverbs 16:32.

A man’s true strength does not lie in everyone at home fearing him. True strength is self-control.

A husband who cannot control his tongue, alcohol, and anger is not strong—he is enslaved by his own desires and outbursts.

9. When an argument starts, you need to step back:

“The beginning of a dispute is like letting out waters; before the quarrel breaks out, withdraw” — Proverbs 17:14.

When a person who is drunk or angry starts provoking, a dispute can quickly spiral out of control. God’s advice is to walk away before the argument erupts.

That is not cowardice; it is wisdom. Not every conversation needs to be seen through to the end while the other person is angry or under the influence of alcohol.

10. Alcohol opens the door to folly and disgrace:

„Wine is a mocker, strong drink is a brawler; whoever goes astray because of it is not wise” — Proverbs 20:1.

God shows that alcohol can turn a person into a mocker, a loudmouth, and a fool. If a person becomes aggressive, abusive, demeaning, or unpredictable after drinking, this is not merely a „character flaw” to be excused. It is the path of folly against which God warns.

11. The prudent person protects himself from danger:

“The shrewd one sees the danger and conceals himself, but the naive keep right on going and suffer the penalty.” — Proverbs 22:3.

When a person under the influence of alcohol becomes aggressive, harassing, threatening, or unpredictable, we do not have to pretend that nothing is happening.

Prudence lies in recognizing danger early and seeking safety before serious harm occurs. This is not a lack of faith; it is wisdom.

12. Do not associate with a violent person:

„Make no friendship with an angry man, and do not go with a hot-tempered man, lest you learn his ways and ensnare your soul” — Proverbs 22:24–25.

God warns against close association with an angry person. This applies within the home as well. If a husband, wife, or older child is constantly hot-tempered, explosive, and abusive—and refuses to change their ways—we should not pretend that this is normal. An angry person drags others into their chaos and destroys the souls of those in the household.

13. The oppressed must be rescued:

„Learn to do good, seek justice, correct the oppressor, judge the cause of the orphan, defend the widow” — Isaiah 1:17.

God commands us to seek justice and restrain the oppressor.

If someone is being oppressed, one must act wisely—providing protection, witnesses, and assistance, and setting matters right—rather than passively watching the violence.

14. Lord Yeshu allowed fleeing from persecution:

“When they persecute you in this city, flee to another” — Matthew 10:23.

This is not a verse about marriage, but it illustrates an important principle: fleeing from harm is not a lack of faith.

The Lord Yeshu did not tell His disciples to stay where they were being destroyed; He said that when they were persecuted, they should flee. Therefore, if a person is being harassed, intimidated, or psychologically destroyed, leaving for a safe place is not a sin.

15. If a brother lives like a drunkard and a slanderer, one must not feign fellowship:

„I wrote to you not to associate with anyone who calls himself a brother but is sexually immoral, or greedy, or an idolater, or a slanderer, or a drunkard, or a swindler—do not even eat with such a person” — 1 Corinthians 5:11.

This is a very powerful passage. If someone calls themselves a believer and knows the biblical truth but lives as a drunkard, a slanderer, or an abuser—and refuses to repent—one must not pretend that everything is fine.

Pious words cannot mask the destruction of a home. God requires the community to take action, not to sweep the matter under the rug.

16. Scripture acknowledges the situation of the separation of spouses:

„To the wife I give this command—not I, but the Lord—that she should not separate from her husband. But if she does separate, let her remain unmarried or else be reconciled to her husband; and let the husband not leave his wife” — 1 Corinthians 7:10–11.

This is the most important text regarding separation. Paul sets forth the principle: a marriage should not be lightly dissolved. Yet, he immediately adds: „but if she does separate…” This implies that Scripture acknowledges situations where separation does occur.

The Greek word is *chōrizō* (G5563), meaning to separate, part, or sever.

Paul does not say here: „if she separates, she is condemned.” Instead, he prescribes a course of action following such a separation: do not enter into a new relationship, but remain apart or seek reconciliation—provided that reconciliation is genuine and safe.

The bottom line: separation is not the ideal for marriage, but it is permissible in difficult situations.

17. God has called us to peace, not to bondage:

„But if the unbeliever leaves, let him leave; the brother or the sister is not bound in such cases. God has called us to peace” — 1 Corinthians 7:15.

This verse addresses the situation where the other party shatters the shared life. Paul says: „let them separate.” He does not command the believer to hold onto someone who destroys peace at any cost.

Key words:

• χωρίζεται — chōrizetai — G5563: separates,

• οὐ δεδούλωται — ou dedoulōtai — G1402: is not enslaved, is not in bondage,

• εἰρήνη — eirēnē — G1515: peace.

This is a crucial principle: God has not called us to the bondage of fear, violence, and psychological destruction. God has called us to peace.

18. The matter must be corroborated by witnesses:

“Every matter shall be established on the testimony of two or three witnesses” — 2 Corinthians 13:1.

In cases of psychological harassment, it is important that the person involved is not left alone in a situation of „one person’s word against another.”

It is helpful to have witnesses, records of events, messages, and—where local law permits—recordings, as well as to discuss the matter with a trusted person. The biblical principle is simple: serious matters must be established on the basis of testimony rather than kept hidden in isolation.

19. There is no need to hide the deeds of darkness:

„And do not share in the fruitless deeds of darkness, but rather expose them” — Ephesians 5:11.

Psychological abuse within the home often remains hidden. A person may appear fine to the outside world while destroying their spouse or children with their words at home. God does not command us to cover up evil simply so the perpetrator can have peace. If the abuse persists, it must be called by its true name, and one should seek help from people who are wise, trustworthy, and safe.

20. Drunkenness is no minor vice:

„And do not get drunk with wine, in which there is debauchery, but be filled with the Spirit” — Ephesians 5:18.

Drunkenness loosens the boundaries of conscience. A person loses self-control, says cruel things, commits shameful acts, and justifies their outbursts.

One ought to come to one’s senses, not destroy one’s home.

21. A husband’s love is meant to protect, not to wound:

“In the same way, husbands ought to love their wives as their own bodies. He who loves his wife loves himself” — Ephesians 5:28.

A husband who destroys his wife emotionally acts against his own home. In God’s eyes, a wife is not an object on which to vent one’s anger; she is a part of her husband’s life.

If he humiliates, harms, intimidates, or breaks her with his words, he destroys his own body, his own home, and his own accountability before God.

22. A husband should love his wife, not destroy her:

„Husbands, love your wives and do not be harsh with them” — Colossians 3:19.

A husband has no right to make his wife’s life miserable with bitterness, grievances, contempt, shouting, or psychological oppression.

God does not say, “the wife must endure everything”; instead, He tells the husband: do not be bitter toward her. Harassing one’s wife violates this principle.

23. Human anger does not accomplish the justice of God:

„Man’s anger does not bring about God’s righteousness” — James 1:20.

A person might say, „You made me angry,” „I had to say that,” or „You provoked me.” The Bible dismisses such justifications. Human anger does not result in God’s righteousness. Shouting, humiliating, and harassing do not mend a home; they destroy it.

24. A husband is to live with his wife in respect:

“Husbands, in the same way, live with them according to knowledge, showing respect to the woman as to a weaker vessel” — 1 Peter 3:7.

God requires a husband to show understanding, gentleness, and respect. The term „weaker vessel” does not imply lesser worth; rather, it entails a greater responsibility for the husband to avoid using force, pressure, or his position of advantage against his wife.

A husband who uses fear, money, shouting, alcohol, or his authority within the home violates this principle.

Conclusion

The Bible clearly shows that no one in the home has the right to destroy the family—neither husband, wife, children, parents, nor any other household member. The home must not be a place of harassment, humiliation, intimidation, manipulation, drunkenness, shouting, or psychological destruction.

A husband is called to love, protect, and respect his wife. A wife has no right to destroy her husband through contempt, manipulation, accusations, or rebellion. Children and other household members likewise have no right to bring violence, chaos, contempt, or constant conflict into the home. Everyone is accountable before God for their own words, spirit, anger, and conduct.

Alcohol does not justify violence. Drunkenness is a path of folly, loss of self-control, and the destruction of the home. A person who is drunk, angry, or lacking self-control cannot hide behind „weakness” if they are hurting others.

A person who is being harmed need not pretend that evil is good. They may call the harm by its true name and seek witnesses, help, protection, and safety. God does not command a person to stand passively under violence and pretend the home is healthy when it is being destroyed.

Separation in very difficult situations is recognized in Scripture. While not the ideal, it may be a necessary step to halt evil and to protect life, mental well-being, children, and peace within the home.

God grants no one the right to destroy the family—neither husband, wife, children, nor any member of the household. God has called us to peace, responsibility, and truth, not to the bondage of fear.

Artykuł Emotional abuse and alcohol—what does God advise in the Scriptures? pochodzi z serwisu Jesu.pl.

15.1 Passover – 14th of Abib – lasted one day:

„And on the fourteenth day of this month at twilight is the Passover to YHWH” – Leviticus 23:5.

The Passover lasted from the evening of the 13th/14th of Aviv to the evening of the 14th/15th.

15.2 Feast of Unleavened Bread – lasted from the 15th to the 21st of Aviv – 7 days:

„And on the fifteenth day of this month is the Feast of Unleavened Bread to YHWH; for seven days you shall eat unleavened bread” – Leviticus 23:6.

„For seven days you shall eat unleavened bread” – Exodus 12:15.

The Feast of Unleavened Bread lasted seven days, from the evening of the 14th/15th to the evening of the 21st/22nd of Aviv.

15.3 Omer — the day of the sheaf of firstfruits; according to the first method of counting: the 16th of Aviv; according to the second: after the weekly Sabbath:

„And you shall bring the sheaf of the firstfruits of your harvest to the priest” – Leviticus 23:10.

„And the priest shall wave it before YHWH, to be accepted on your behalf; on the day after the sabbath, the priest shall wave it” – Leviticus 23:11.

„You shall not eat bread, nor roasted grain, nor fresh ears of grain until this very day, until you bring the offering of your God” – Leviticus 23:14.

„And you shall count for yourselves from the day after the sabbath, from the day on which you brought the wave sheaf; seven full sabbaths” – Leviticus 23:15.

Passover falls on the 14th of Aviv, and the first day of the Feast of Unleavened Bread falls on the 15th of Aviv.

Two ways of understanding the word „sabbath” in Leviticus 23:11 arise here:

• The first method of counting

If „sabbath” is understood as the festive rest of the first day of the Feast of Unleavened Bread—that is, the 15th of Aviv—then „the day after the sabbath” falls on the 16th of Aviv.

In this case, the Omer (the sheaf of the firstfruits of the harvest) was offered on the 16th of Aviv. From that day, it was permitted to eat the new grain, and the counting of the seven weeks leading up to Pentecost began.

• The second method of counting

If „sabbath” is understood as the weekly sabbath—that is, the seventh day of the week—then the Omer offering was presented on the day following that sabbath, meaning the first day of the week.

In this case, the date of the Omer was not fixed; it could fall on different days of the month of Aviv, depending on when the weekly sabbath occurred during the Feast of Unleavened Bread.

What both methods of counting have in common is that the Omer marked the day of the harvest’s firstfruits. From that day on, it was permitted to consume the new grain, and the counting of the seven weeks leading up to Pentecost began.

15.4. Counting of the Omer – 7 weeks = 49 days

„And you shall count from the day following the sabbath, from the day you brought the wave sheaf, seven full weeks” – Leviticus 23:15.

„You shall count fifty days up to the day following the seventh sabbath” – Leviticus 23:16.

In the Greek text of the Septuagint, the meaning is: „until the day after the seventh sabbath, you shall count fifty days.”

How does one count using the first method?

If the Omer is Day 1, then:

• 16 Aviv Omer – day 1,

• 17 Aviv – day 2.

• 18 Aviv – day 3,

…

• day 49 = seventh Sabbath (7 × 7),

• day 50 = the day after the seventh Sabbath = Pentecost.

15.5 Pentecost – 50th day – lasted 1 day:

„Then you shall present a new grain offering to YHWH” – Leviticus 23:16.

„You shall observe the Festival of Weeks, the firstfruits of the wheat harvest” – Exodus 34:22.

Pentecost was a one-day festival falling on the fiftieth day of the count, with the day of the Omer being the first day.

15.6 The entire sequence at a glance:

• Passover – 14 Aviv – 1 day.

• Unleavened Bread – 15–21 Aviv – 7 days.

• Omer – 16 Aviv – start of the counting (first method).

• 7 weeks of harvest – 49 days.

• Pentecost – 50th day – 1 day.

The counting from the Omer to Pentecost spanned fifty days. The entire spring sequence began with Passover on the 14th of Aviv; thus, the period from Passover to Pentecost lasted slightly more than fifty days.

16 – What exactly did the following signify: Passover → Unleavened Bread → Omer → 7 Weeks → Pentecost?

16.1 The Meaning of Passover

„On that night I will pass through Egypt, strike down every firstborn in the land of Egypt—both man and beast—and execute judgment against all the gods of Egypt—I am the LORD. The blood shall be a sign for you on the houses where you dwell; when I see the blood, I will pass over (H6452 *pasach* — to pass over / spare / 'Pesach-passing over’) you. This day shall be a memorial for you, and you shall celebrate it as a festival to YHWH; throughout your generations you shall celebrate it as an everlasting ordinance” – Exodus 12:12-14.

„This is the sacrifice (H2077 *zevach* — sacrifice / sacrificial offering) of the Passover (H6453 *Pesach* — Passover) to YHWH, who passed over (H6452 *pasach* — to pass over / spare; 'Pesach-passing over’) the houses of the children of Israel in Egypt when He struck the Egyptians and spared our houses” – Exodus 12:27.

„Observe the month of Aviv and celebrate the Passover to the YHWH, for in the month of Aviv YHWH brought you out of Egypt by night” – Deuteronomy 16:1.

The Passover, observed on the 14th of Abib, was generally a commemoration of the Exodus from Egypt; specifically, it memorialized the passing over—the sparing—of the Israelites from death. Those who heeded the command marked their doors with blood, thereby saving their firstborn from death. The Passover was celebrated in remembrance of this judgment and deliverance.

In the Scriptures of the New Covenant, we find a continuation of this theme:

„For the Messiah has been sacrificed as our Passover” – 1 Corinthians 5:7.

„Behold the Lamb of God, who takes away the sin of the world” – John 1:29.

„Knowing that you were redeemed from your futile way of life, inherited from your forefathers, not with perishable things—silver or gold—but with the precious blood of the Anointed One, like a lamb without blemish and without spot” – 1 Peter 1:18–19.

• Blood on the doorposts → saved from physical death.

• The blood of Christ → saves from eternal death.

Israel was delivered through the blood of the Passover lamb; believers in Christ have been redeemed through the blood of the Anointed One.

„Unless you eat the flesh of the Son of Man and drink His blood, you have no life in you” – John 6:53.

„Whoever eats My flesh and drinks My blood has eternal life” – John 6:54.

The Passover was a memorial of deliverance through blood, a foreshadowing of the sacrifice of the Lord Yeshu, and a moment of passing from death to life. Today, we do not observe the Passover, but rather the Memorial of Christ’s death. Therefore, we do not copy what the Israelites did; we observe the Memorial in the way Christ and the apostles did.

„Then He took bread, gave thanks, broke it, and gave it to them, saying: 'This is My Body, which is given for you; do this in Remembrance of Me!'” – Luke 22:19.

16.2 The Significance of Unleavened Bread

„For seven days you shall eat unleavened bread; you shall remove leaven from your houses” – Exodus 12:15.

„No leaven shall be seen with you for seven days” – Deuteronomy 16:4.

„You shall eat nothing leavened” – Exodus 12:20.

„On the first day there shall be a holy assembly, and on the seventh day a holy assembly” – Exodus 12:16.

„You shall do no work” – Leviticus 23:7–8.

„And you shall tell your son on that day: This is because of what YHWH did for me when I came out of Egypt” – Exodus 13:8.

„And when your son asks: What does this mean? – you shall answer him…” – Exodus 13:14.

Unleavened bread was a time of conscious stopping, cleansing and spiritual reset. The removal of leaven from homes symbolized the removal of old thinking, sin, falsehood and bad habits. Seven days without leaven taught simplicity, humility and dependence on God, and at the same time reminded that the exit from Egypt meant a complete break with the former life.

It was an annual time of renewal of heart, mind and behavior/attitude, so that Israel would not only remember the miracle of deliverance, but actually return to purity and obedience to YHWH. Eating unleavened bread was reminiscent of the simplicity, haste of the Exodus from Egypt, and separation from the old life. It was a time of remembrance, purification and learning for the next generation. The Israelites were to pass on knowledge to the entire generation about what had happened in Egypt.

The New Covenant refers to the spiritual mechanism of this holiday:

„Get rid of the old yeast, that you may be a new batch without yeast—as you really are” – 1 Corinthians 5:7.

„Therefore let us keep the festival, not with the old yeast, the yeast of malice and wickedness, but with bread without yeast, the bread of sincerity and truth” – 1 Corinthians 5:8.

„Watch out for the yeast of the pharisees and sadducees” – Matthew 16:6.

„Watch out for the yeast of the pharisees, which is hypocrisy” – Luke 12:1.

Unleavened bread signifies a life of sincerity, truth, and purity, free from the yeast of sin, falsehood, and hypocrisy. The Israelites were to pass on the truth about the entire process and significance of the Exodus from Egypt. We are to pass on the truth about the meaning of Christ’s death, His teachings, and life in the New Jerusalem.

In other words:

Passover → salvation, deliverance.

Unleavened Bread → transformation of life, spreading of Biblical truth.

16.3 The Significance of the Omer

What exactly did they do?

They brought the *omer*—a sheaf of the harvest’s firstfruits—to the priest:

„You shall bring the sheaf of the firstfruits of your harvest to the priest” – Leviticus 23:10.

The priest would „wave” or „lift” the sheaf before YHWH on the day after the Sabbath:

„On the day after the Sabbath, the priest shall wave it” – Leviticus 23:11.

Until the day this offering was made, there was a prohibition against eating the new grain:

„You shall eat neither bread nor roasted grain nor fresh grain until that very day, until you bring the offering of your God” – Leviticus 23:14.

Firstfruits are the „best beginning”—brought to the house of YHWH:

„You shall bring the best of the firstfruits of your land into the house of YHWH” – Exodus 23:19.

Firstfruits are presented before YHWH as an act of thanksgiving and acknowledgment of His authority over the land:

„You shall take the first of all the produce… and place it before YHWH” – Deuteronomy 26:2.

The *omer* (sheaf) is the first sheaf—the initial portion of the harvest—set apart for YHWH as a sign that the entire harvest belongs to God. Before this sheaf was brought and „waved” before YHWH, the new crop could not be used; only after this ritual could the people eat of the new grain.

Firstfruits are the first and best part of the produce or harvest, set apart for God as:

• a sign of gratitude,

• an acknowledgment that the harvest comes from YHWH,

• the entire harvest is under His blessing and sovereignty.

namely:

• Omer — a sheaf / a measure of a sheaf; the „sheaf of the harvest’s firstfruits” brought to the priest.

• Firstfruits (Heb. *bikkurim*) — „first produce / the best of the beginning,” consecrated to YHWH.

Let us see how the New Covenant refers to these holidays:

„But now the Messiah has been raised from the dead as the firstfruits of those who have fallen asleep” – 1 Corinthians 15:20.

„Each in his own order: the Messiah first” – 1 Corinthians 15:23.

„He brought us forth by the word of truth, that we might be a kind of firstfruits of His creatures” – James 1:18.

„We have the firstfruits of the Spirit…” – Romans 8:23.

„They were redeemed as firstfruits for God and the Lamb” – Revelation 14:4.

Spiritual significance

Omer = the resurrection of the Lord Yeshu as the firstfruits of the new creation,

that is:

• the omer — a foreshadowing of the entire harvest,

• the resurrection of Christ — a foreshadowing of the resurrection of believers.

16.4 The significance of the seven weeks

„You shall count seven weeks; from the time the sickle is first put to the standing grain” – Deuteronomy 16:9.

The harvest season lasted seven weeks—a time of growth, ripening, and gathering the crops.

„Lift up your eyes and look at the fields, for they are already white for harvest” – John 4:35.

„The harvest is plentiful, but the laborers are few” – Matthew 9:37.

„Therefore, ask the Lord of the harvest to send out laborers into His harvest” – Matthew 9:38.

„The one who sows and the one who reaps will rejoice together” – John 4:36.

„One sows and another reaps” – John 4:37.

„And the fruit of righteousness is sown in peace by those who make peace” – James 3:18.

„Whatever a man sows, that he will also reap” – Galatians 6:7

„And let us not grow weary while doing good, for in due season we shall reap if we do not lose heart” – Galatians 6:9.

Seven weeks is a time of growth, ripening, and harvesting.

This also applies to the proclamation of the Good News throughout the earth. Just as a seed needs time to ripen for the harvest, people need time for spiritual growth, coming to know God, the transformation of the heart, and bearing fruit. The period from the Omer to Pentecost represents a picture of the spiritual harvest.

16.5 – Pentecost

Establishment of the holiday:

„You shall count fifty days up to the day after the seventh sabbath” – Leviticus 23:16.

„You shall observe the feast of weeks” – Deuteronomy 16:10.

Fulfilling:

„And when the day of Pentecost had come, they were all together” – Acts 2:1.

„And they were all filled with the Holy Spirit” – Acts 2:4.

„On that day, about three thousand souls were added” – Acts 2:41.

Pentecost marked the conclusion of the counting of the seven weeks from the Omer. In the Old Scriptures, it was associated with the harvest and the bringing of an offering to God. In the New Scriptures, on this day, God gave the Holy Spirit and began a great spiritual harvest: about three thousand souls joined the disciples.

Artykuł Passover – Unleavened Bread – Omer – Pentecost. The Spring Feasts of Israel – Part 7 pochodzi z serwisu Jesu.pl.