But what kind of people will they grow up to be?

Let us see what the Bible says about raising children.

I strongly recommend taking this advice to heart and simply putting it into practice. What is written in the verses below is the only path to building a happy family.

1. Parents—father and mother—are the first educators:

„My son, heed your father’s discipline and do not reject your mother’s instruction” – Proverbs 1:8.

Both are mentioned here: father and mother. The father provides discipline, guidance, and admonition; the mother provides teaching, instruction, and the wisdom of the home. The Bible does not say: hand the child over to strangers so they may shape his heart. It says: heed your father and mother.

2. Parents are to teach their children the words of God daily:

„And these words that I command you today shall be in your heart; you shall impress them upon your children and speak of them when you sit at home, when you walk along the road, when you lie down, and when you rise” – Deuteronomy 6:6-7.

This is one of the most powerful verses regarding child-rearing. God’s teaching must first reside in the parent’s heart and then be passed on to the children in everyday life: at home, on the road, in the evening, and in the morning. It is not a one-time lesson; it is a family lifestyle.

3. The instruction of children is to be constant, home-based, and practical:

„You shall teach them to your children, speaking of them when you sit in your house, when you walk by the way, when you lie down, and when you rise up” – Deuteronomy 11:19.

God reiterates the same principle: children are to be taught at home and in the course of ordinary life. Parents are to teach not only through instruction but also through conversation, example, and daily decisions.

4. Parents are to ensure that children do not forget the works of God:

“Only guard yourself and watch over your soul very carefully, so that you do not forget the things your eyes have seen and so that they do not depart from your heart all the days of your life; make them known to your sons and your grandsons” – Deuteronomy 4:9.

Parents and grandparents are to pass on to their children the testimony of God’s actions: what God did, how He led, how He saved, how He judged, and what He requires.

5. Grandparents also play a part in passing on the truth:

“…make them known to your sons and to your grandsons” – Deuteronomy 4:9.

Grandparents can and should help in passing on Bible truth. They do not replace parents but provide support.

6. The father has a special responsibility to lead his children in the Lord:

„And fathers, do not provoke your children to anger, but bring them up in the discipline and instruction of the Lord” – Ephesians 6:4.

The Greek uses the term *hoi pateres*—fathers. Next come two important words: *paideia*—upbringing, discipline, training; and *nouthesia*—admonition, instruction, guiding the mind. A father is not to be a tyrant, but a responsible guide of the household. He is to raise his children according to the teaching of Christ.

7. A father must not break a child’s spirit:

„Fathers, do not exasperate your children, so that they do not become discouraged” – Colossians 3:21.

The Bible does not give a father the right to give in to bad moods. A father ought to possess authority—an authority that demonstrates justice and wisdom. If a father belittles, punishes unjustly, shouts, and provokes, he can break his child’s spirit.

8. Children are to obey their parents in the Lord:

„Children, obey your parents in the Lord, for this is right” – Ephesians 6:1.

A child has a duty to obey their parents, but the text adds an important limitation: „in the Lord.” A parent has no right to lead a child into sin, idolatry, religious falsehoods, violence, or impurity.

9. The commandment to honor father and mother confirms their authority:

“Honor your father and mother—which is the first commandment with a promise” – Ephesians 6:2.

Let us see how important this commandment is. The next verse explains the reason: “That it may go well with you and that you may enjoy a long life on the earth.”

10. Honoring parents is a commandment of God:

„Honor your father and your mother, that your days may be long upon the land which the Lord your God is giving you” – Exodus 20:12.

Since a child is to honor their father and mother, this means that God has appointed parents as the first guardians, teachers, and protectors of the home.

11. Mother and father are to be respected:

„Each of you shall revere his mother and his father, and keep My Sabbaths; I am the Lord your God” – Leviticus 19:3.

Here, the mother is mentioned first, then the father. This strongly demonstrates that God does not overlook the mother. A child is to show respect to both parents.

12. The mother also gives a teaching that must not be abandoned:

„My son, keep your father’s commandment and do not forsake your mother’s teaching” – Proverbs 6:20.

Here again, we have both parents. The father—the commandment; the mother—the teaching. The Bible does not say that only the father teaches and the mother has no voice. The mother is a teacher of wisdom.

13. A son must listen to his father and not despise his mother:

„Listen to your father who begot you, and do not despise your mother when she is old” – Proverbs 23:22.

Upbringing does not end with childhood. God wants adult children to respect their parents.

14. A mother can teach even a king:

„The words of King Lemuel; the instruction his mother taught him” – Proverbs 31:1.

This is a very important example. King Lemuel receives wisdom from his mother. A mother can teach her son moral principles and warn him against bad people and their methods, as well as against drunkenness and injustice.

15. A father is to pass on wisdom to his sons:

„Listen, my sons, to a father’s instruction; pay attention and gain understanding” – Proverbs 4:1.

There should be no situation where a father is so busy that he has no time for his children. A father is to teach, explain, warn, and lead his children toward the teachings of Christ.

16. A father passes on what he himself was taught:

„For I was a son to my father, tender and the only one in the sight of my mother; and he taught me and said to me: Let your heart hold fast to my words, keep my commandments, and you shall live” – Proverbs 4:3-4.

This demonstrates the continuity of generations. The father, who was himself taught, is to pass the teaching on.

17. Upbringing is to lead the child along the path of Christ:

„Train up a child in the way he should go, and when he is old, he will not depart from it” – Proverbs 22:6.

This is a principle of wisdom: a child must be shaped from a young age in accordance with the truth of Christ. Then, as God promises us, he will not depart from it.

18. A lack of discipline is a lack of love:

„Whoever spares the rod hates his son; whoever loves him disciplines him early” – Proverbs 13:24.

Today, the world wants to raise children without consequences or correction. This is the wrong path. God says otherwise: children must be disciplined if they misbehave.

19. Discipline should be administered while there is still hope:

„Discipline your son while there is hope, but do not let yourself go so far as to kill him” – Proverbs 19:18.

This is a crucial balance. The Bible commands discipline but forbids cruelty. A parent is to correct the child, not destroy them. Punishment is meant to save, not to humiliate.

20. A child left to its own devices brings shame:

„The rod and reproof give wisdom, but a boy left to himself brings shame to his mother” – Proverbs 29:15.

Scripture tells us that leaving a child to their own devices—without instruction, boundaries, correction, or conversation—is a parenting mistake. The Bible says this brings shame to the family.

21. Disciplining a son gives parents rest:

„Discipline your son, and he will give you rest; he will bring delight to your soul” – Proverbs 29:17.

Proper upbringing requires effort at first, but later it brings peace. A parent who avoids correction merely postpones the problem.

22. The father is to tell the children the truth about God:

“A father will make known Your truth to his sons” – Isaiah 38:19.

A father is to teach his children the teachings of Christ. He should not only require good behavior but also speak to his children about God, His plans, and eternal life.

23. The family is to pass on the works of God to future generations:

„We will not hide them from their children, telling the coming generation the glorious deeds of the Lord, His power, and the wonders He has performed” – Psalm 78:4.

Children should hear not only about prohibitions but also about the greatness of God. Biblical upbringing is meant to build a memory: God acts, God judges, God saves, and God requires faithfulness.

24. The goal of upbringing is trust in God:

„So that the coming generation might know—children yet to be born—that they might rise and tell their own children, so that they might place their hope in God and not forget the works of God, but keep His commandments” – Psalm 78:6-7.

The goal of upbringing is not merely social—to ensure the child is well-behaved. The goal is spiritual: for the child to know God, trust God, and keep His commandments.

25. Children should know the meaning of the holidays and Biblical signs:

„And when your children ask you, 'What is this ceremony?’ you shall answer, 'It is the Passover sacrifice to the Lord, who passed over the houses of the children of Israel in Egypt.'” – Exodus 12:26-27.

Parents should explain the meaning of biblical events to their children. The child should ask, and the parent should be able to answer, about the festivals that were celebrated in the past and about the most important observance for the servants of Christ—namely, the Memorial of the death of the Lord Yeshu.

26. The father is to explain to his son what God has done:

„You shall tell your son on that day, saying: 'It is because of what the Lord did for me when I came out of Egypt'” – Exodus 13:8.

It is a father’s duty to explain Biblical truth. Biblical upbringing is very important. A child needs to understand the meaning of Biblical holidays.

27. The child is to ask, and the father is to answer:

„And when your son asks you tomorrow, saying, ‘What is this?’ you shall say to him: ‘With a mighty hand the Lord brought us out of Egypt, out of the house of bondage’” – Exodus 13:14.

The Bible envisions conversation within the home. Children ask; parents answer. This stands in contrast to a home where a child is raised primarily by the internet, peers, or teachers—without parental oversight.

28. Parents are to explain the Biblical story:

„When your sons ask their fathers tomorrow, saying: 'What do these stones mean?’ you shall tell your sons, saying: 'Israel crossed this Jordan on dry ground'” – Joshua 4:21-22.

A father is to explain the works of God. This teaches the child to view history through the lens of God’s action rather than chance.

29. The entire community is to hear the Law, including the children:

„Assemble the people—men, women, children, and the foreigner within your gates—so that they may listen and learn to fear the Lord your God and carefully observe all the words of this Law” – Deuteronomy 31:12.

Here, the role of the assembly and of Bible gatherings is evident. Children are to hear the Word alongside adults. Yet, this does not absolve parents of their responsibility. The assembly helps, reminds, and teaches, but the daily burden of upbringing rests upon the parents.

30. Children who do not yet know are to listen and learn the fear of God:

„And their children, who did not know, will listen and learn to fear the Lord your God, as long as you live in the land” – Deuteronomy 31:13.

A child is not born with an innate knowledge of God. They must listen, learn, and see an example. Parents cannot simply assume the child will understand on their own; they must teach.

31. Parents are to command their children to guard the words of God:

“Take to heart all the words with which I am bearing witness against you today, and command your sons to observe carefully all the words of this Law” — Deuteronomy 32:46.

Parents are to instruct their children to respect God’s words. A Bible-based upbringing carries authority.

32. The example of Timothy – mother and grandmother passed on the faith:

„I am reminded of your sincere faith, which first dwelt in your grandmother Lois and your mother Eunice, and I am convinced that it dwells in you also” – 2 Timothy 1:5.

This is a very powerful example. Timothy’s faith was passed on to him by his grandmother and mother. It is proof that women in the family play an important role in passing on the teachings of Christ. It is not only the mother who teaches, but the grandmother as well.

33. The child is to know the Scriptures:

„From childhood you have known the Holy Scriptures, which can make you wise unto salvation through faith in the Anointed One, Yeshua” – 2 Timothy 3:15.

A child should be taught the Scriptures from an early age; there is no need to wait until they are grown. God’s truth should be conveyed in simple language, appropriate for their age.

34. Older women are to teach younger women to love their children:

“So that they may teach the younger women good sense, love for their husbands, and love for their children” – Titus 2:4.

Older women should help younger women manage their households wisely. Note that love is something that must be learned. Love is not the kind of feeling portrayed in movies—a mere fleeting infatuation. Love means respect, faithfulness, honesty, caring for the family, passing on the truth, and so on.

35. A mother is to keep the home in cleanliness and kindness:

„To be sensible, pure, workers at home, good, and submissive to their own husbands, that the word of God may not be reviled” – Titus 2:5.

When a wife fails to fulfill her domestic duties and does not acknowledge her husband as the head of the family, she reviles the word of God.

36. The good widow was known for having raised children:

„Well reported for good works: if she has brought up children, if she has shown hospitality, if she has washed the feet of the saints, if she has relieved the afflicted, if she has diligently followed every good work” – 1 Timothy 5:10.

Raising children is listed as a good work. This means that God views the raising of children as a serious ministry, not as a trivial domestic matter.

37. Younger women were to bear children and manage the household:

„So I want the younger ones to marry, bear children, manage their households, and give the adversary no opportunity for reproach” – 1 Timothy 5:14.

Let us note the importance of having children and raising them to be servants of the Lord Yeshu.

38. Parents are also to care for their children materially:

„For children ought not to lay up for their parents, but parents for their children” – 2 Corinthians 12:14.

A parent is to care for a child’s needs. Parental responsibility includes God’s Word and discipline, but also proper material provision.

39. Whoever does not care for the members of their household denies the faith:

„But if anyone does not provide for his own, and especially for those of his household, he has denied the faith and is worse than an unbeliever” – 1 Timothy 5:8.

This is a very strong statement. A father, a mother, or children must not destroy the family. Caring for the family is part of the faith.

40. Children are to obey their parents in everything that is pleasing to the Lord:

„Children, obey your parents in everything, for this pleases the Lord” – Colossians 3:20.

Children are to obey their parents. They must not cause quarrels when they grow up. They are also responsible for ensuring the family remains steadfast in the teachings of Christ.

41. As a child, Lord Yeshu was subject to His parents:

„And He went down with them and came to Nazareth, and was subject to them; but His mother kept all these things in her heart” – Luke 2:51.

The Lord Yeshu, though He was the Son of God, was subject to His earthly guardians during His childhood. This confirms the order of the home: a child does not rule over its parents.

42. Parents are to bring their children to the Lord Yeshu, not turn them away:

„Let the children come to Me and do not hinder them, for the Kingdom of Heaven belongs to such as these” – Matthew 19:14.

Children must not be cut off from the teachings of Christ. The family is to lead the child toward God.

43. Children are an example of simplicity and humility:

„Unless you turn and become like children, you will not enter the Kingdom of Heaven” – Matthew 18:3.

Anyone who learns the teachings of Christ should become like a child—starting with a clean slate. Religions have instilled incorrect beliefs, flawed doctrines, and false teachings in people. All of this must be cast aside so one can become like a child and learn anew.

44. Whoever causes a child to stumble sins gravely:

„But whoever causes one of these little ones who believe in Me to stumble, it would be better for him to have a millstone hung around his neck and be drowned in the depths of the sea” – Matthew 18:6.

This is a warning to parents, teachers, relatives, and all adults. A child can be caused to stumble by a bad example, false teaching, violence, sexualization, idolatry, lying, and being led toward the world.

45. A father cannot tolerate his sons’ sin:

„I declared to him that I would judge his house forever for the iniquity of which he knew, because his sons were bringing a curse upon themselves, and he did not restrain them” – 1 Samuel 3:13.

Eli’s sons were grown men and priests who sinned openly before God. Eli was aware of their wickedness and admonished them with words, but he failed to restrain them firmly or remove them from the position where they continued to profane the service of God. Consequently, God judged not only the sons but also Eli’s house. This serves as a warning to fathers: a gentle conversation alone is insufficient when open sin persists in the home. Love devoid of truth, discipline, and decisive action can become complicity in evil.

46. ​​A father cannot honor his children more than God:

„Why do you trample upon My sacrifice and My offering, which I commanded in My dwelling, and honor your sons more than Me?” – 1 Samuel 2:29.

A parent can fall into the trap of family idolatry: protecting a child even when that child sins against God. The Bible is clear: God comes first. Love for one’s child cannot mean condoning evil or false beliefs.

47. God chastises like a father his son:

„Know then in your heart that as a man disciplines his son, so the Lord your God disciplines you” – Deuteronomy 8:5.

God sets the example: discipline is not an act of hatred, but a form of upbringing. A father should discipline in such a way that the child becomes obedient, is willing to learn, and fulfills their duties.

48. God disciplines His sons through chastisement:

„For the Lord disciplines the one He loves, and chastises every son whom He receives” – Hebrews 12:6.

The New Covenant reiterates the principle: love without correction is not complete love. The purpose of discipline is to attain spiritual holiness, not to vent anger.

49. Earthly fathers discipline, but God shows the purpose of upbringing:

„They disciplined us for a short time as they saw fit, but He does so for our benefit, that we might share in His holiness” – Hebrews 12:10.

Earthly fathers discipline their children as they see fit, but God disciplines purposefully, justly, and for our good—so that His children may share in His holiness.

50. Good upbringing bears the fruit of righteousness:

„No discipline seems pleasant at the time, but painful; later on, however, it yields the peaceful fruit of righteousness to those who have been trained by it” – Hebrews 12:11.

A child often dislikes correction in the moment. But wise correction bears fruit later: peace and righteousness. This distinguishes biblical discipline from violence.

According to the Bible, who is to raise children?

• Father and mother — the primary and principal duty of upbringing belongs to the parents.

• Father — bears a special responsibility for guidance, discipline, and admonition in the Lord.

• Mother — plays a vital role as teacher, caregiver, and guardian of the home.

• Grandparents — should pass on the truth to the next generation.

• Older women — should teach younger women to love their children and manage their homes wisely.

• The assembly of God’s servants — assists in understanding Biblical themes and fostering spiritual unity.

• God — is the ultimate model of upbringing: He disciplines, teaches, and leads toward holiness.

A child is to be raised at home by father and mother—grounded in the Word of God and nurtured through discipline, love, admonition, example, and daily conversation.

Artykuł How to Raise Children? How to Build a Family? – 50 Biblical Tips pochodzi z serwisu Jesu.pl.

8.1 Prohibition of Speaking:

“Women should remain silent in the assemblies, for they are not permitted to speak, but should be in submission, just as the Law says” — 1 Corinthians 14:34.

“But if they wish to learn something, let them ask their own husbands at home, for it is shameful for a woman to speak in the assembly” — 1 Corinthians 14:35.

Let us now analyze why the Apostle Paul spoke so strongly regarding women.

8.2 Paul: I do not permit a woman to teach or to exercise authority over a husband/man:

“Let a woman learn in silence, with all submission. I do not permit a woman to teach, nor to exercise authority over a man, but rather to remain in silence. For Adam was formed first, then Eve. And Adam was not deceived, but the woman, having been deceived, fell into transgression.” — 1 Timothy 2:11-14.

This is the second important passage by Paul regarding women.

Paul does not say here that:

• a woman cannot speak about God at all,

• a woman cannot encourage anyone,

• a woman cannot pray,

• a woman cannot prophesy.

The Apostle speaks of something more specific:

• a woman cannot assume the role of teacher and authority over her husband or a man.

So the point is this: it is not a matter of prohibiting every instance of speaking out, but rather of prohibiting teaching from a position of authority and exercising leadership over a man.

Paul does not forbid a woman from speaking about matters concerning God altogether. He forbids her from assuming the role of a teacher who rules over a man.

8.3 — Women may teach other women:

„Likewise, older women should conduct themselves in a manner worthy of saints; they should not be slanderers, nor given to excessive wine, but should teach what is good. In order that they may instruct the younger women to be sensible—how to love their husbands and children. That they may be prudent, pure, homemakers, kind, and submissive to their husbands, so that the Word of God may not be blasphemed.” — Titus 2:3-5.

This passage demonstrates that Paul does not forbid women from teaching altogether. On the contrary—he states that older women are to teach younger women what is good.

This means that the issue is not speaking, explaining, or teaching in itself. Therefore, the prohibition in 1 Timothy 2:12 cannot mean:

“a woman may not teach anyone.”

The simplest conclusion is this:

• a woman may teach,

• but she may not assume the role of a teacher-superior over a man,

• nor dominate him.

8.4 — A woman prays and prophesies:

“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 is a key verse. Paul is not saying that a woman cannot prophesy; he is regulating how a woman is to prophesy. If a woman could not prophesy at all, Paul would not have written: „a woman prophesying.”

8.5 — Women Will Prophesy:

“And it shall come to pass afterward: I will pour out My Spirit upon all flesh, and your sons and your daughters shall prophesy; your old men shall dream dreams, and your young men shall see visions. Also upon the male servants and the female servants I will pour out My Spirit in those days” — Joel 3:1-2 (Joel 2:28-29 — in the Hebrew-English numbering).

Through Joel, God foretold that the Spirit would be given not only to men, but also to daughters and female servants. This is a powerful argument: women prophesying is not a human invention, but a divine promise.

“‘And it shall come to pass in the last days,’ says God, ‘that I will pour out of My Spirit upon all flesh; and your sons and your daughters shall prophesy, your young men shall see visions, and your old men shall dream dreams. Even upon My servants and upon My maidservants I will pour out of My Spirit in those days, and they shall prophesy’” — Acts 2:17-18.

The Apostle Peter confirms the words of Joel. In the New Covenant, the Spirit of God can also speak through daughters and female servants. Therefore, the prohibition found in 1 Corinthians 14 and 1 Timothy 2 cannot signify an absolute ban on women prophesying.

Why did Paul treat the women in Corinth so harshly?

Paul treated the women in Corinth sternly not because a woman can never speak about the things of God, but because there must be order in the assemblies.

Let us see.

Order of Business for the Assembly:

“For God is not a God of confusion, but of peace—as in all the assemblies of the saints.” – 1 Corinthians 14:33

Everything must be done with dignity.

“And let everything be done in a dignified and orderly manner” — 1 Corinthians 14:40.

In 1 Corinthians 14, Paul does not silence only women. He silences anyone who creates chaos.

• The one speaking in a tongue is to remain silent if there is no interpreter — 1 Corinthians 14:28.

• The prophet is to remain silent if another receives a revelation — 1 Corinthians 14:30.

Women are to remain silent if, by speaking or asking questions, they disrupt the order of the assembly — 1 Corinthians 14:34–35.

Note that, initially, it was the men possessing the gifts of the Holy Spirit who were rebuked. Those speaking in tongues and the prophets are to remain silent if they disrupt the order of the assembly. This injunction applies to women as well.

Therefore, the implication is this: the requirement for silence pertains to disorderly conduct.

If women were under an absolute prohibition against speaking in the assembly, Paul would not have written about a woman who prophesies. He is not forbidding prophecy here; rather, he is regulating order, submission, hierarchy, and proper conduct.

This is most powerfully demonstrated by the following verse:

“And if they wish to learn something, let them ask their husbands at home, for it is shameful for a woman to speak in the assembly” – 1 Corinthians 14:35.

It follows, then, that the problem lay in public questioning, interrupting, debating, or undermining the established order. Paul states: if they wish to learn through questions, they should not disrupt the meeting, but rather ask at home.

Paul was stern because chaos prevailed in some of the assemblies. The Corinthians struggled with divisions, pride, abuses regarding the Lord’s Supper, and disorder concerning the use of tongues and prophecy. Consequently, Paul took strong measures to bring order to the assembly.

He did not forbid women from prophesying, for he himself acknowledged that a woman may prophesy. Rather, he forbade both women and men from engaging in behavior that disrupted the order and peace of the assembly. For the assemblies belong to Christ, and they are to be characterized by order, dignity, and love.

Artykuł Why Should Women Remain Silent? – Part 5 pochodzi z serwisu Jesu.pl.

“Does not nature itself teach you that if a man has long hair, it is a disgrace for him?”

“But if a woman has long hair, it is a glory for her, for her hair has been given to her as a covering” – 1 Corinthians 11:14–15.

Let’s analyze these verses.

6.1 Such a case is not explicitly addressed.

Scripture does not provide a separate rule here for an elderly woman, a woman who is ill, undergoing medical treatment, or has permanent hair loss. This is simply not found in 1 Corinthians 11.

6.2 We should not criticize a person for a condition beyond their control.

Verse 15 says that long hair is a glory and was given to a woman as a natural covering, but it does not say, „A woman who, because of age or illness, cannot have long hair cannot pray” or „is rejected.” The text does not state this.

6.3 A woman with health problems may cover her head.

If a woman did NOT lose her hair out of rebellion—she voluntarily shaved it off—but because of illness, age, or medical treatment, then she cannot be accused as if she were disobedient because of that condition alone. The text rebukes an attitude of disregard for order, not suffering or a health limitation. This is a conclusion drawn from the very nature of the Apostle Paul’s argument about order and decency, not about punishing illness.

We can also put it this way:

In situations where a woman doesn’t have long hair simply because:

• old age has arrived,

• illness has set in,

• the body has grown weak,

• hair is falling out,

• the body’s nature no longer yields what it once did—

in such cases, too, we are dealing with the actual state of human nature—albeit a nature weakened by age, illness, and physical frailty. When nature—due to age or illness—no longer produces long hair, this constitutes not a rebellion against God, but simply a physical condition.

7 – Biblical Examples of Covering the Head and Face

7.1 A woman covers herself with a veil.

Rebekah/Rebecca before meeting Isaac:

“And she asked the servant: ‘Who is that man walking across the field to meet us?’ The servant said: ‘It is my master.’ Then she took her veil and covered herself.” — Genesis 24:65

Tamar covers her face with a veil:

“She took off her widow’s garments, covered herself with a veil, wrapped herself up, and sat at the entrance to Enaim…” – Genesis 38:14.

“Judah saw her and took her for a harlot, because she had covered her face” – Genesis 38:15.

“Then she rose, departed, took off her veil, and put on her widow’s garments again” – Genesis 38:19.

We have two examples of a woman covering herself with a veil.

Rebekah covered herself with a veil the moment she met Isaac. This appears to be a gesture of modesty, respect, and self-veiling before her future husband.

Tamar also covered herself with a veil, but her situation was different. She veiled her face so as not to be recognized—to conceal her identity—because Judah had not given her Shelah as a husband, even though he had instructed her to wait for him.

Both stories demonstrate that the veil was a real, physical covering that a woman could put on, use in a specific situation, and subsequently take off.

7.2 The Woman Depicted “Behind the Veil”—Indirect Images and Descriptions

It is worth noting here: these are no longer descriptions as vivid as those found in the accounts of Rebekah and Tamar. Rather, these are texts demonstrating that the veil was a familiar element of a woman’s appearance.

The Bride “Behind the Veil”:

“Oh, how beautiful you are, my friend, how beautiful you are! Your eyes are like doves behind your veil…” – Song of Songs 4:1.

This verse suggests a woman seen through—or behind—a veil. The description fits a veil that obscures part of the face yet allows the eyes to be seen. It is not a description of the act of putting on a veil, but rather an image of a woman who is already veiled.

A woman behind the curtain again:

“Your temple is like a half of a pomegranate behind your veil.” — Song of Songs 4:3

This further confirms that the veil was a recognized element of women’s face or head covering.

These verses from the Song of Songs do not describe the action of „taking a veil and covering oneself,” but rather demonstrate that a woman could be perceived as beautiful while wearing a veil or behind one.

Now, let us examine the covering of the face or head by men.

7.3 Covering the Face in the Presence of God’s Holiness

Moses covers his face before God:

“And Moses covered his face, for he was afraid to look at God” — Exodus 3:6.

Elijah covers his face with his cloak:

“And when Elijah heard it, he wrapped his face in his cloak, went out, and stood at the entrance to the cave” – 1 Kings 19:13.

The covering of the face stems from reverence and awe in the presence of God’s holiness.

The Seraphim cover their faces:

“The seraphim stood above Him; each had six wings: with two he covered his face, with two he covered his feet, and with two he flew” – Isaiah 6:2.

Here, it is not man, but heavenly beings who cover their faces before the majesty of God.

7.4 Covering the head or face as a sign of mourning, humiliation, or shame.

David and the people cover their heads:

“David went up the Mount of Olives, weeping; his head was covered, and he walked barefoot. And all the people who were with him—each with his head covered—went up, weeping.” — 2 Samuel 15:30

A covered head is, in this context, a sign of pain, humiliation, and defeat.

David covers his face after the death of Absalom:

“The king covered his face and cried out with a loud voice: ‘My son Absalom, Absalom, my son, my son!’” – 2 Samuel 19:4.

Here, the covering of the face is a clear sign of mourning for a father.

Haman returns with his head covered:

„Mordecai returned to the king’s gate, but Haman hurried home, grieved and with his head covered.” — Esther 6:12

Here, a covered head signifies disgrace, humiliation, and defeat.

People cover their heads out of drought and shame:

“They come to the cisterns, find no water, and return with their vessels empty; they are ashamed and humiliated, and cover their heads” – Jeremiah 14:3.

“The farmers are ashamed; they cover their heads” – Jeremiah 14:4.

Here, a covered head is a sign of shame, helplessness, and misery under the judgment of God.

7.5 Covering the Mouth / Upper Lip as a Custom of Mourning or Uncleanness

The leper is to cover his upper lip.

“And the leper in whom is the plague shall have his clothes torn, his hair disheveled, he shall cover his upper lip, and cry out: ‘Unclean! Unclean!’” – Leviticus 13:45.

Here, the covering of part of the face is associated with ritual impurity, separation, and a public warning.

Ezekiel is not to cover his mouth:

“Sigh in silence… bind your turban on your head, put your sandals on your feet, and do not cover your upper lip…” – Ezekiel 24:17.

The people are to do the same:

“…you shall have turbans on your heads, sandals on your feet, and you shall not cover your upper lip…” – Ezekiel 24:22.

Covering the mouth—or the upper lip—was a mourning custom; here, God forbids this gesture so that the prophetic sign might be even more powerful.

The diviners will cover their mouths in shame:

“The seers shall be put to shame, and the diviners covered with disgrace; they shall all cover their lips, for there is no answer from God.” — Micah 3:7

This is not a pious gesture, but rather a sign of shame and disgrace.

Covering the upper lip involved pulling a piece of clothing up over the mouth and the lower part of the face—roughly from the nose downward—as a sign of mourning, dishonor, or impurity. The lower part of the face was also covered with fabric so as to shield the area around the mouth, mustache (or upper lip), and sometimes extending from the nose down to the chin.

Summary

In the Old Covenant (Old Testament), we find few direct descriptions of women covering their heads. Rather, Scripture indicates that the veil, the covering, and the wrap were familiar items—an integral part of women’s lives.

Thus, we have:

• several clear examples, such as Rebekah and Tamar;

• several indirect references indicating that women wore coverings and veils;

• yet, there is no lengthy exposition on this subject in the Scriptures.

This does not imply that the matter was unimportant. Rather, it suggests that this was a well-established element of custom and attire; consequently, the Bible mentions it only when it bears significance within the context of a specific narrative.

Therefore, the matter may be summarized as follows:

• The Old Covenant provides the historical background and isolated examples, whereas 1 Corinthians 11 offers more explicit instruction regarding prayer and prophecy.

• In the Old Covenant, we observe that the practice of head covering was recognized; in the New Covenant, we receive a clearer explanation as to when—and why—this subject becomes a matter of significance.

Artykuł Is short hair on a woman an act of rebellion against God? Why did men cover their heads? – Part 4 pochodzi z serwisu Jesu.pl.

“For indeed, man was not created for the sake of woman, but woman for the sake of man” – 1 Corinthians 11:9.

“Therefore, a woman ought to have authority/right/power upon her head/over her head, because of the angels” – 1 Corinthians 11:10.

“Nevertheless, neither is woman independent of man, nor is man independent of woman, in the Lord” – 1 Corinthians 11:11.

This verse does not contain the word *sign*—σημεῖον (sēmeion = sign)—but rather ἐξουσία (exousia = power, right, authority, privilege). The Interlinear Bible states: „a woman ought to have power / authority on her head—or over her head”—rather than, literally: „to have a sign on her head.”

What exactly does the Greek text say?

The core of the verse reads:

ἐξουσίαν ἔχειν ἐπὶ τῆς κεφαλῆς—which means, literally: „to have power / authority on the head” or „over the head.” Interlinear sources identify ἐξουσίαν specifically as the key word in this passage.

Strong’s G1849 denotes:

• power,

• authority,

• right,

• privilege,

• the power to exercise authority.

In the New Covenant (New Testament), this word signifies actual power, authority, or right—not merely a symbol or sign.

So, where did the word „sign” come from in the translations?

It is an interpretive addition made by translators seeking to convey the meaning of the verse, rather than a literal rendering of the Greek word itself. Some translations render it as a „symbol of authority” because they understand that Paul is speaking elliptically, referring to the head covering as a visible expression of order. This is precisely why some translations insert a word such as „symbol” or „sign”—either within the main text or in parentheses.

But it must be said honestly: the word „sign” does not appear in the Greek text at this point.

Let us now analyze the possible meanings of this verse. Let us begin with the most plausible one.

5.1 Heavenly Angels as Witnesses to the Order of the Assembly.

In my opinion, this is the strongest interpretation.

The meaning would be as follows:

• a woman is to visibly demonstrate God’s order, because the assembly takes place in the presence of angels as well.

Heaven is watching the assembly. Therefore, God’s order must be upheld—even in the way a woman prays or prophesies.

5.2 “Because of the angels” = because of holiness and order.

This is a variant similar to the one above, yet it is worth distinguishing.

Here, the emphasis lies not so much on the mere „presence of angels,” but rather on the fact that the assembly is of a sacred nature, and angels constitute a part of this sacred reality. The presence of angels should serve as a restraint against anything inappropriate during the worship of God.

The assembly is no mere ordinary gathering of people; order is of paramount importance. That is why the Apostle Paul employed such strong language—specifically the command to „remain silent”—when addressing men and women who were disrupting the order within the assembly.

5.3 „Angels” as Human Messengers / Envoys.

This is linguistically possible, but contextually weaker.

The word ἄγγελος can indeed mean a messenger—whether an angel or a human being. An angel is, by definition, a messenger.

From this perspective, the meaning would be as follows:

• a woman is to maintain the appropriate sign of order for the sake of messengers, observers, or representatives from other assemblies.

Why is this interpretation weaker?

Within the immediate context of 1 Corinthians 11, there is no explicit mention of human messengers, but rather of heavenly messengers.

5.4 “Exousia on the head” as a sign that a woman acknowledges God’s order of headship.

This does not explain the angels themselves, but rather explains what the angels are meant to observe.

Many translations interpret *exousia* in this context as a sign—or symbol—of authority upon the head; that is, something demonstrating that the woman acknowledges the order Paul spoke of earlier: „the head of the woman is the man.”

In that case, the meaning of the entire sentence would be as follows:

• a woman is to bear a visible sign of her acknowledgment of the divine order, and the angels constitute one of the reasons why this practice is to be observed.

The point is not the material covering the head itself, but rather what that covering signifies.

5.5 “Exousia” as a Woman’s Authority over Her Own Head

Some translations convey the following sense:• “a woman should have authority over her own head.”

From this perspective, the meaning could be as follows:

a woman is not a passive object, but rather consciously and voluntarily demonstrates—by her conduct regarding her head—her acknowledgment of God’s order. In other words, it is not so much that “someone is forcing or subjugating her,” but rather that she herself makes the right decisions.

The woman herself takes responsibility for demonstrating God’s order.

However, we must always bear in mind that a woman—just like a man—is subject to the hierarchy of the congregation. We have a hierarchy within the family and a hierarchy within the congregation. In the congregation, both men and women submit to the elders (or overseers); in the home, the wife submits to her husband.

5.6 Angels as Fallen Angels.

This is a well-known theory, but it is textually very weak.

It centers on the idea that a woman should cover her head so as not to provoke fallen angels. The problem is that 1 Corinthians 11 says nothing about this. Therefore, it constitutes a far-fetched overinterpretation. Furthermore, let us ask ourselves: why should we take fallen angels into account?

5.7 The head covering is the husband.

Let us pause here for a moment; it is worth devoting some time to this theory, as it has many proponents.

This theory posits the following:

• the man—or husband—is the head of the woman;

• therefore, he serves as her „covering”;

• furthermore, long hair constitutes the only true, natural covering bestowed by God;

• consequently, there is no need for any additional physical head covering.

Below, we will examine verses that address the subject of covering, and we will observe the outcome when we substitute the term „covering” with:

• the husband (or the husband’s authority);

• long hair.

That is exactly what the proponents of this theory do. Let’s see.

“Every man who prays or prophesies with something on his head dishonors his head.” — 1 Corinthians 11:4

We substitute: “husband / the husband’s authority.”

It is not possible to sensibly interpret this as: “a man, when he prays, having a husband upon his head…” This demonstrates that the Apostle Paul is speaking here about something related to the physical state of the head, rather than about the marital relationship itself.

We substitute: “long hair.”

This substitution is somewhat closer: “a man, when he prays, having long hair / something upon his head…” However, the verse itself does not yet state that the matter concerns hair exclusively. It merely indicates that the subject pertains to what is situated upon the head, rather than to the concept of authority itself.

“And 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.

We make the substitution: “husband / the husband’s authority.”

Then the meaning emerges: “every woman who prays or prophesies without a husband—or without the husband’s authority—dishonors her head.” The problem is that the text here does not say “without a head,” but rather “with an uncovered head”—which would imply, then, “with an uncovered husband”? The theory must, therefore, supply something that the verse itself does not state—namely, that an “uncovered head” signifies “the absence of a husband” or “a failure to acknowledge the husband.”

However, there is no verse that declares: “the husband is a woman’s head covering.” Scripture states that the husband is the head of the wife—not the covering for her head.

We make the substitution: “long hair.”

This yields the reading: “every woman who prays or prophesies without long hair dishonors her head.” This sounds closer to the truth, yet the text still does not explicitly refer to hair at this point. In verse 5, Paul speaks of an uncovered head, and only later—in verse 15—does he refer to hair as a covering. Thus, the very identification of 11:5 with hair is an inference, rather than a literal reading of the verse.

“For if a woman does not cover her head, let her also have her hair cut off…” – 1 Corinthians 11:6a.

We substitute: “husband / husband’s authority.”

Then the result is: “If a woman does not have a husband as her covering, let her also have her hair cut.” But what about a situation involving separation or widowhood?

We substitute: “long hair.”

Then the result is: “If a woman does not have long hair, let her also have her hair cut.” This, too, begins to break down; for if she does not already have long hair, the command “let her also have her hair cut” makes no sense.

This suggests that Paul distinguishes between:

• no covering,

• haircut,

• shave.

Thus, the „covering” itself is not always the same thing as hair.

„For a man ought not to cover his head…” – 1 Corinthians 11:7.

We substitute: „husband / husband’s authority.”

Here, the substitution falls apart completely, for the result is: „a man ought not to have a husband as a covering for his head.” This demonstrates that the word „to cover” does not function here as a synonym for „to be under someone’s marital authority.”

We substitute: „long hair.”

Here, the substitution is only partially possible: „a man ought not to have long hair.” This actually aligns with verse 11:14 later on, yet verse 7 still speaks of covering—not merely of hair.

„Judge for yourselves: is it proper for a woman to pray to God with her head uncovered?” – 1 Corinthians 11:13.

We substitute: „husband / husband’s authority.”

Then the question arises: „Is it proper for a woman to pray to God without a husband—or without a husband’s authority?” And here, once again, lies the problem: this is not the content of the verse. The verse does not ask:

• whether a woman is without a husband,

• whether she acknowledges a husband,

but only:

• whether she prays with her head uncovered.

This demonstrates once again that the theory must supply an additional equation: „uncovered head = absence of a husband as a covering”—yet the text itself does not state this.

We make the substitution: „long hair.”

The result is then: „Is it proper for a woman to pray to God without long hair?” This sounds more plausible than the version involving the husband; however, the text still does not use the word „hair” at this point. Thus, the theory is still compelled to take an interpretive step that the verse itself does not explicitly articulate.

„But if a woman has long hair, it is a glory to her; for her hair is given to her for a covering” — 1 Corinthians 11:15.

We make the substitution: „husband / husband’s authority.”

Here, the substitution fails completely, as the verse speaks explicitly of hair. One cannot honestly rephrase this to read, „a husband is given to her for a covering,” simply because the text does not say so.

We make the substitution: „long hair.”

Here, the theory finds its strongest footing:

• hair is referred to as a covering,

• hair is referred to as a woman’s glory.

This is true, and it must be acknowledged. However, this verse does not state that:

• hair is the sole possible interpretation of all the preceding verses regarding covering,

• nor that a husband constitutes a covering.

He says only this much: hair is given to a woman as a covering.

“But I want you to know that the head of every man is Christ, the head of a woman is the man, and the head of Christ is God” — 1 Corinthians 11:3.

This verse states clearly:

• The man is the head of the woman.

But does not say:

• The man is the woman’s head covering.

This is the key. Scripture uses the word „head” here, not „covering.” Thus, the theory is correct that the man is the head of the woman, but there is no verse stating that the man is her covering.

Finally: the verse regarding being shaved:

„…but if it is disgraceful for a woman to have her hair cut or shaved, let her cover herself” — 1 Corinthians 11:6.

This is the verse that ultimately settles the matter, for it places side by side:

• cutting / shaving,
• and covering.

In other words, the text itself demonstrates that:

• hair—or the lack thereof—is one matter,
• covering is another matter.

And if someone wishes to insert „husband” here as well, the result is:

„If it is shameful to be shaven, let her have a husband as a covering.”

This does not follow from the text, nor is it its natural meaning, for a husband is not a covering.

Application.

• Scripture says that the man / husband is the head of the woman.

• Scripture says that long hair is a woman’s glory and is given as a covering.

However, there is no verse that states a husband is a woman’s head covering. Scripture says that a husband is the head, but it does not refer to him as a covering.

This theory may draw support from the verse regarding the „head” and the verse regarding „hair,” but there is no verse that explicitly links these two concepts in the statement: „a husband is a woman’s head covering.” At this point, the theory extends beyond what the text actually says—that is, it adds human opinions to God’s message.

Artykuł Why Should a Woman Have Authority on Her Head Because of the Angels? – Part 3 pochodzi z serwisu Jesu.pl.

προφητεύω — Strong G4395

Transliteration: *prophēteuō*

Part of speech: Verb.

Core meanings:

To prophesy, to speak as a prophet, to utter a word under inspiration, to proclaim/announce, and—in certain contexts—also to foretell.

• To pray = to speak *to* God.

• To prophesy = to speak *from* God *to* people.

This distinction is clearly evident in 1 Corinthians 14:3, where the one who prophesies „speaks to people for their strengthening, encouragement, and comfort.” Thus, in this context, prophesying is not private prayer, but rather a ministry of the Word directed toward the congregation or toward people.

So, what does prophesying involve?

So, what does prophesying involve?

Prophecy is intended to spiritually build up those who listen, rather than merely conveying information. 1 Corinthians 14:3 begins its description of the gift with precisely this point.

2. Encouragement / Admonition

It is not merely a “kind word.” The semantic range of *prophēteuō* also encompasses: admonition, reproof, instruction, and correction.

3. Consolation

Paul explicitly links prophesying with the comforting of believers.

4. Transmission of Revelation from God

In 1 Corinthians 14:29–31, Paul writes that when a “revelation” is given to another, the first speaker is to remain silent, and all may prophesy in turn, so that all may learn and be encouraged. This demonstrates that prophesying is linked to a received revelation and its proclamation.

5. Revelation of the State of the Heart

In 1 Corinthians 14:24–25, the result of prophesying is that the “secrets of the heart” of an individual become manifest, and that person acknowledges that God is among the assembly.

6. A Foretaste of Things to Come

The word *prophēteuō* itself also encompasses the foretelling—or announcement—of future events.

3 – Is prophesying reading Bible verses?

3.1 Reading:

“Until I come, devote yourself to the public reading of Scripture, to encouragement, and to teaching” — 1 Timothy 4:13.

Here we see three distinct things: reading, encouragement, and teaching. If these were the same thing, Paul would not have separated them into three distinct activities.

3.2 Prophecy:

“But the one who prophesies speaks to people for their strengthening, encouragement, and comfort” – 1 Corinthians 14:3.

This means that prophesying in this passage is not merely reading a text, but speaking to people for their strengthening, encouragement, and comfort.

3.3 Revelation, science, and other things are also distinct:

“What then, brothers? When you come together, each of you has a psalm, has a teaching, has a revelation, has a tongue, has an interpretation; let everything be for edification.” – 1 Corinthians 14:26.

3.4 Paul again distinguishes: a psalm, a teaching, a revelation, a tongue, an interpretation:

“Blessed is the one who reads, and those who hear the words of this prophecy and keep what is written in it, for the time is near.” — Revelation 1:3

This verse is very important. Present here are:

• the one who reads,

• those who listen,

• and the words of prophecy.

This means that one can read the words of prophecy, yet the act itself is still called reading—not prophesying.

So, what is prophesying?

• Teaching = explaining Scripture,

• Prophesying = speaking to people a word given by God for edification, encouragement, and comfort.

Prophesying does not occur simply by the fact that someone opens the Bible and reads a text, but rather when they truly speak to people on behalf of God—for the purpose of edification, exhortation, and comfort.

• If a sister reads a single verse, or even several verses, then—in the strictest Biblical sense—this constitutes reading.

• However, if she speaks to people a word from God for the purpose of edification, exhortation, and comfort, then we are speaking of prophesying.

In the context of 1 Corinthians 11:5, we may state it this way:

• If a sister merely reads a verse, then—in the strictest Biblical sense—this constitutes reading. If she prays, it is prayer. However, if she speaks to people a word given by God for the purpose of edification, exhortation, and comfort, then we are speaking of prophesying.

4 – Why is a woman covering her head so important to God when she is providing spiritual support?

This is not a matter of the value of women, but rather of order within the assembly. Paul does not write that a sister is less spiritual; on the contrary, he himself assumes that she may pray and prophesy. Scripture also demonstrates that women did indeed prophesy—meaning that God was at work through them.

4.1 It concerns the order established by God:

“But I want you to know that the head of every man is Christ, the head of a woman is the man, and the head of Christ is God” – 1 Corinthians 11:3.

This means that when a sister prays or prophesies, she enters into visible spiritual ministry. At such a moment, God desires that not only the gift be visible, but also His order. A head covering thus becomes an outward sign of acknowledging this order. This is the conclusion drawn from verse 3 and the remainder of Paul’s argument.

4.2 For Paul links this to creation.

In the verses that follow, Paul substantiates this by referring to the creation of woman and man, yet immediately balances the matter by demonstrating their mutual interdependence “in the Lord.” This is crucial: it is not a matter of disparagement, but of order within unity.

“Nevertheless, neither is the woman without the man, nor the man without the woman, in the Lord.” – 1 Corinthians 11:11

So the meaning is not: „woman is inferior.” Rather, the meaning is this: God established an order, while simultaneously preserving the mutuality and dignity of both.

4.3 In the assembly, God desires peace and order:

“For God is not a God of disorder, but of peace” – 1 Corinthians 14:33.

“Let everything be done in a fitting and orderly way” – 1 Corinthians 14:40.

Artykuł Women Covering Their Heads While Prophesying: What Does It Mean to Prophesy? – Part 2 pochodzi z serwisu Jesu.pl.

Therefore, let us examine whether mother’s day, father’s day, and grandparents’ day are forbidden by God.

What does the Bible say?

The Commandment of Honoring Parents:

“Honor your father and your mother, that it may go well with you and that your days may be prolonged” – Exodus 20:12.

This commandment was repeated in the New Covenant:

“Children, obey your parents in the Lord… honor your father and mother” – Ephesians 6:1–3.

Household Piety

“Children and grandchildren should first show piety to their own household and repay their parents; this is pleasing to God.” — 1 Timothy 5:4

Neglecting one’s family is a grave transgression.

“If anyone does not provide for his relatives, and especially for his own household, he has denied the faith” – 1 Timothy 5:8.

Not every designated day is, in itself, a sin.

“One person regards one day above another, while another regards every day alike. Let each one be fully convinced in his own mind. He who observes the day, observes it for the Lord; he who eats, eats for the Lord, for he gives thanks to God. And he who does not eat, for the Lord he does not eat, and gives thanks to God” – Romans 14:5-6.

The verses cited above are interesting, so let us pause for a moment.

Let us examine the full context of the chapter. Paul begins by urging us to welcome the one who is weak in faith—not for the purpose of disputing over opinions—and immediately thereafter offers an example: one person eats everything, while another eats only vegetables. He then speaks of „days,” and subsequently returns once again to the subject of eating and abstaining. This demonstrates that the matter at hand concerns issues of conscience.

The most immediate interpretation may be this: some people singled out certain days, while others did not distinguish any days at all. Since, in verse 6, the word „day” appears alongside references to „eating” and „not eating,” the reference may be to days associated with fasting, abstaining from specific foods, or privately setting aside a day for the Lord. The text itself does not specify the names of these days, yet the context clearly links them to matters of diet and conscience.

Paul is not saying here: „all holidays are good,” nor: „one may participate in anything whatsoever.” Rather, he is saying that in matters which are not inherently sinful, we must not impose burdens upon one another or pass judgment on one another. This is subsequently confirmed by the statement: „For the Kingdom of God is not a matter of eating and drinking, but of righteousness, peace, and joy in the Holy Spirit” (Romans 14:17).

This passage does not teach that it is permissible to participate in festivals honoring idols or in practices tainted by demons. Elsewhere, Paul states explicitly that the sacrifices of pagans are offered to demons, and that one cannot partake simultaneously of the Lord’s table and the table of demons. Therefore, Romans 14 cannot be used to justify idolatry.

Paul strikes out against imposed human tradition:

“Let no one judge you regarding food, drink, a festival, a new moon, or a sabbath” — Colossians 2:16–17.

Earlier, Paul warns against philosophy, empty deception, and the traditions of people living outside of Christ. Immediately following verse 17, he also warns against those who delight in a feigned humility and the worship of angels. Furthermore, he speaks of human precepts—such as „do not touch, do not taste, do not handle”—which he characterizes as the commandments and teachings of men, and as something possessing only the appearance of wisdom. This demonstrates that the entire passage targets human religiosity—that which is imposed upon man.

Human tradition cannot nullify the Word of God.

“You have abandoned the commandment of God and hold to the tradition of men… nullifying the word of God by your tradition” — Mark 7:8–13.

Lord Yeshu condemned the tradition that withheld aid from one’s father and mother.

„But you say: 'If a man says to his father or mother: „Corban”—that is, a gift—”is that which from me could help you,” then you no longer allow him to do anything for his father or mother. Thus nullifying the word of God by your tradition, which you have handed down. And you do many similar things.'” — Mark 7:11–13

Korban = a gift or offering declared as dedicated to God. If a religious tradition leads to the neglect of one’s parents, then—according to the words of Christ—such a tradition is false.

A mother is to rejoice in the righteous lives of her children.

“Do not despise your mother when she grows old… let her who gave you birth rejoice” — Proverbs 23:22–25.

What can we conclude from this?

1. Respect and honor for mom, dad, grandma, and grandpa are Biblical.

The Bible does not command God’s servants to be cold toward their families, but rather to show respect, care, gratitude, and practical assistance. A gift, a phone call, a visit, a meal, or a word of gratitude—these things are good and in accordance with Scripture, provided they stem from love and a clear conscience.

2. When holidays are a human custom, and not a commandment of God.

The Bible commands us to honor our parents continually, not merely once a year. Therefore, one must not say, „God commanded us to observe Mother’s Day”—for Scripture does not say this. This is precisely where the principle from Mark 7 applies: one must not elevate human traditions to the status of God’s commandments.

3. One must not participate when witnessing idolatry or pressure on one’s conscience.

If someone mixes the holidays with the veneration of images, prayers, or religious rites directed toward foreign gods—with a „table of demons”—or demands that others acknowledge such a day as holy by divine command, then a servant of God should refuse. This is no longer merely a matter of ordinary family respect, but a crossing of the line.

The primary objection raised against these holidays is that a servant of God should not participate in celebrations organized by the world, as one cannot be certain that they do not conceal idols, hidden satanism, or festivities held in honor of gods or demons.

A servant of God cannot disregard the origins and substance of any holiday. The Bible warns against nations that serve their own gods and forbids transferring these rituals into the service of God. Paul, too, speaks plainly: flee from idolatry and do not become a participant at the „table of demons.” This constitutes a firm boundary.

However, let us be precise. The Bible does not assert that everything organized by the world is automatically tainted. On the contrary, Paul presents a scenario in which—if an unbeliever invites you and you wish to attend—you may eat without inquiring further; only when it is explicitly stated, „this is an offering to an idol,” must you decline—not for the sake of your own conscience, but for the sake of the conscience of the person who drew your attention to the matter.

“Everything is permissible—but not everything is beneficial; everything is permissible—but not everything builds up. Let no one seek his own good, but the good of another. Eat whatever is sold in the meat market, asking no questions for the sake of conscience. For the earth is the Lord’s, and its fullness. If one of the unbelievers invites you to a meal and you want to go, eat whatever is set before you, asking no questions for the sake of conscience. But if someone says to you, ‘This has been offered to idols,’ do not eat it—for the sake of the one who informed you, and for the sake of conscience. I mean not your own conscience, but the other person’s. For why should my freedom be judged by another’s conscience? If I partake with thankfulness, why should I be denounced because of that for which I give thanks? So whether you eat or drink or whatever you do, do it all for the glory of God. Do not cause anyone to stumble—neither Judeans, nor Greeks, nor the assembly of God—just as I try to please everyone in every way, not seeking my own benefit but the benefit of many, so that they may be saved” – 1 Corinthians 10:23-33.

“Test everything; hold fast to what is good” – 1 Thessalonians 5:21.

“Abstain from every form of evil” – 1 Thessalonians 5:22.

“Whatever does not proceed from faith is sin” – Romans 14:23.

We can view it this way: if something is overtly idolatrous—reject it; if you are unsure—investigate; if, after investigating, you still lack peace of conscience—do not participate. This is not cowardice, but rather obedience to the laws of Christ.

So, what about Mother’s Day, Grandmother’s Day, and Grandfather’s Day?

The mere fact that a particular day has been designated by people and is observed within society does not, in itself, constitute the worship of an idol. However, if a specific celebration were to involve: prayers to the deceased, the veneration of images, rituals honoring other figures, occult practices, drunken revelry, or overt elements dedicated to idols—then a servant of God must decline to participate. Conversely, the simple act of showing honor to one’s mother, grandmother, or grandfather is not, in itself, idolatry.

One must also be cautious…

Lord Yeshu condemned not only false worship but also human traditions that nullify the commandments of God. In Mark 7, the issue was that people used religious tradition as a pretext to avoid actually providing aid to their father and mother. This sheds a very strong light on the subject: God values ​​genuine respect and love for one’s parents far more than the name of a specific day on the calendar.

Should a servant of God reject every holiday simply because „the world organized it” or because „there might be something hidden behind it”?

The Bible does not say this. The Bible states something more precise:

• One must not participate in anything that is genuinely associated with idols, demons, or foreign worship;

• On the one hand, we should examine the origins and content of holidays; yet, on the other hand, we have the principle: „asking no questions for the sake of conscience.”

• One must not participate in them if one’s conscience condemns one.

Before making a decision, it is worth analyzing these verses further and reading the text on this subject:

Communions – Weddings – Holidays. When is it a Sin against the Holy Spirit?

“For freedom Christ has set us free; stand firm, therefore, and do not submit again to a yoke of slavery” – Galatians 5:1.

“You observe days and months and seasons and years! I am afraid I may have labored over you in vain” – Galatians 4:10-11.

“So, whether you eat or drink, or whatever you do, do all to the glory of God” – 1 Corinthians 10:31.

“Do not be conformed to this world, but be transformed by the renewal of your mind, that you may discern what is the will of God: what is good, acceptable, and perfect” – Romans 12:2.

“Abstain from every form of evil” – 1 Thessalonians 5:22.

“All things are lawful, but not all things are profitable; all things are lawful, but not all things build up” – 1 Corinthians 10:23.

“But take care that this liberty of yours does not somehow become a stumbling block to the weak” – 1 Corinthians 8:9.

“For God said: ‘Honor your father and mother,’ and ‘Whoever reviles father or mother must surely die’” – Matthew 15:4.

“Grandchildren are the crown of the aged, and fathers are the glory of their children” – Proverbs 17:6.

“What agreement does the temple of God have with idols? For you are the temple of the living God, just as God said: ‘I will dwell in them and walk among them, and I will be their God, and they shall be My people. Therefore, come out from among them and be separate,’ says the Lord, ‘and do not touch what is unclean, and I will receive you.’” – 2 Corinthians 6:16-17. .

Finally, let us address the word „honor”:

In Scripture, the word denoting honor does not always refer exclusively to God. The Bible commands us to honor our father and mother, to honor the elderly, and even states: „Honor the king.” In this sense, it signifies respect, esteem, recognition of another’s dignity, and proper treatment. This does not constitute idolatry.

We must, therefore, distinguish between two things:

• The first is to honor a human being in a dignified and appropriate manner.

• The second is to render worship, adoration, and glory—which belong exclusively to God.

When a person crosses this boundary and begins to give to a created being that which belongs to the Creator, they then fall into idolatry.

Therefore, one need not fear the word „honor” itself, provided it is understood in a biblical sense. Honor—in the sense of esteem and respect—may be shown to parents, elders, or those in authority. However, adoration, worship, and supreme glory belong to God alone.

This is precisely the Biblical balance.

Artykuł Mother’s Day, Grandmother’s Day, Father’s Day, Grandfather’s Day—are these holidays Biblical? pochodzi z serwisu Jesu.pl.

Why for the sake of the angels?

What does it mean to cover one’s head while prophesying?

When a woman speaks about God or reads biblical verses, is she then prophesying, and must she cover her head?

Let us examine these topics in detail, so as neither to add anything of our own nor to subtract anything from God’s message:

“Now these things, brothers, I have applied to myself and to Apollos for your sake, so that in us you may learn: not to go beyond what is written, so that you may not become arrogant—one taking pride in one person against another” – 1 Corinthians 4:6.

1 – Is hair the same thing as a head covering?

1.1 What does the text state explicitly?

Order of the Head – Hierarchy:

“But I want you to know that the head of every man is Christ, the head of a woman is the man, and the head of Christ is God” – 1 Corinthians 11:3.

Order for a man:

“Every man who prays or prophesies with his head covered dishonors his head” – 1 Corinthians 11:4.

Order for a woman:

“And 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.

Paul’s appeal is imperative, not casual:

“So if a woman does not cover her head, let her also have her hair cut off. But if it is disgraceful for a woman to have her hair cut off or her head shaved, let her cover her head.” — 1 Corinthians 11:6

Paul’s rhetorical question:

“Judge for yourselves: Is it proper for a woman to pray to God without a head covering?” – 1 Corinthians 11:13.

These instructions apply to all congregations:

“But if anyone seems to be contentious, we have no such custom, nor do the churches of God” – 1 Corinthians 11:16.

1.2 What follows from this?

A woman should cover her head while praying and prophesying, whereas a man is not to cover his head in the same situation. This is neither an indirect inference nor a conjecture; it is the direct content of verses 4–6 and 13.

1.3 Are hair and headwear the same thing?

Here lies the crux of the dispute. Verse 15 says:

“But if a woman wears/grows long hair, it brings her glory, for her hair was given to her as a covering/veil/mantle” – 1 Corinthians 11:15.

or:

“But if a woman wears/grows long hair, it brings her glory, for her hair was given to her instead of a covering/veil/mantle” – 1 Corinthians 11:15.

The word most frequently translated as „covering” (4018. *peribolaion*) also denotes: a cloak, a veil, a covering, or a wrap—that is, something physical. The verse suggests that long hair serves as a physical covering, akin to a veil or a cloak.

What do we find in Paul’s teachings?

• In 1 Corinthians 11:15, hair is presented as a woman’s physical covering, veil, or mantle.

• We also encounter the act of cutting or shaving the hair in 1 Corinthians 11:6—Paul cites this as an example of disgrace and a point of contrast: if a woman is not covered, let her hair be cut; and since having her hair cut or shaved is a disgrace, let her cover herself.

Two facts emerge here:

• hair constitutes a physical covering for a woman;

• Paul employs the act of cutting or shaving the hair as a powerful, shameful example to underscore the gravity of the matter of head covering.

1.4 When is covering up required?

The text explicitly states: “when praying or prophesying.” Therefore, strictly speaking, the injunction applies to these specific situations. However, since Paul concludes the matter by appealing to the “churches of God,” it is safest to interpret this primarily as a principle applicable to all gatherings of believers.

In short:

• Long hair is a woman’s natural covering.

• Covering the head during prayer or prophesying is an additional, visible sign of God’s order.

• Paul demonstrates that hair and a head covering are not exactly the same thing.

Why?

Because if hair alone were the sole covering, Paul would not have written:

“So if a woman does not cover her head, let her also have her hair cut off. But if it is disgraceful for a woman to have her hair cut off or her head shaved, let her cover her head.” — 1 Corinthians 11:6

Thus, Paul distinguishes between hair and a head covering:

• Hair = that which God has naturally given to a woman.

• Head covering = that which a woman puts on when praying or prophesying, in order to demonstrate God’s order.

A woman possesses long hair as a natural covering; however, when praying or prophesying, she is also to cover her head as a visible sign of God’s order.

Final Conclusion

• The Bible teaches that a woman—or sister—when praying or prophesying, should have her head covered.

• The Bible teaches that a man, in this same situation, should not have his head covered.

• Long hair is a woman’s glory and serves as a natural, „physical” covering; however, Paul’s very argument points to the need for an *additional* covering during times of prayer or prophesying.

In 1 Corinthians 11:6, we find a command for women to cover themselves while praying or prophesying. If a woman chooses not to do so, she should shave or cut her hair. Conversely, a little further on—in 1 Corinthians 11:15—hair is presented as a woman’s physical covering, veil, or mantle.

Are there, then, specific situations in which long hair itself serves as the covering or physical mantle?

What does it mean to prophesy? When is a woman considered to be prophesying in a manner that requires her to cover her head?

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

Artykuł Women Covering Their Heads: Are Hair and Head Coverings the Same Thing? – Part 1 pochodzi z serwisu Jesu.pl.

15. How long did the Israelite feasts last: Passover – Unleavened Bread – Omer – Pentecost? (Part 7)

Can we precisely calculate when Christ was resurrected?

Is it possible to know the day of the week?

Is it possible to know the date?

14 – We know the date of Christ’s resurrection. On what day of the week was Christ resurrected?

14.1 The Rise of Christ:

“After the sabbath, as it was dawning toward the first day of the week…” – Matthew 28:1.

“When the sabbath was past…” – Mark 16:1.

“On ​​the first day of the week, very early in the morning…” – Mark 16:2.

“When He was raised very early in the morning on the first day of the week…” – Mark 16:9.

“On ​​the first day of the week, very early in the morning…” – Luke 24:1.

“On ​​the first day of the week, Mariam/Miriam of Magdala came early to the tomb…” – John 20:1.

“In the evening of the first day of the week…” – John 20:19.

The above verses indicate that Christ was resurrected, or raised from the dead, on the first day of the week after the Sabbath. Then Mariam of Magdala came to the tomb.

Then the logical question arises: when was the sabbath? The answer to this question will provide a clear message.

14.2 What day of the week was the sabbath?

„On the seventh day God finished His work which He had made, and rested on the seventh day from all His work which He had made. And God blessed the seventh day and hallowed it, because on it He rested from all His work which God had created and made.” – Genesis 2:2-3.

„Remember the sabbath day, to keep it holy. Six days you shall labor and do all your work; but the seventh day is the Sabbath of the LORD your God.” – Exodus 20:8-10.

„Six days you shall labor; but on the seventh day it is a sabbath of rest, a holy convocation; you shall do no work. It is a sabbath of the LORD in all your dwellings.” – Leviticus 23:3.

The sabbath was the seventh day of the week. It was a day of rest. It could fall on Saturday or Sunday, or even on another day of our week.

Let’s remember how the world changed the first day of the year. It is currently in winter, January 1st. God gave the Israelites the first month of the year in the spring, when barley was ripe, meaning March-April, according to our calendar.

We default to assuming that the sabbath was on Saturday or Sunday. If you read jewish sources, they will speak of the sabbath on Saturday, but this is not a Biblical statement.

Therefore, let’s analyze both variants.

Option 1 – if the „sabbath” (seventh day) fell on Saturday

Day 1 — 14 awiw

Christ’s Passover, Preparation, Sacrifice, and Burial:

„In the first month, on the fourteenth day of the month, at twilight, is the Lord’s Passover” – Leviticus 23:5.

„I have earnestly desired to eat this Passover with you before I suffer” – Luke 22:15.

„And when evening had already come, because it was Preparation, that is, the day before the Sabbath” – Mark 15:42.

Day 2 — 15 awiw

Sabbath, rest:

„And on the fifteenth day of this month shall be the Feast of Unleavened Bread to the LORD” – Leviticus 23:6.

„Then they returned and prepared spices and ointments, and rested on the sabbath according to the commandment” – Luke 23:56.

Day 3 — 16 Aviv

The first day of the week, the empty tomb, a testimony of the resurrection:

„After the Sabbath, as dawn was beginning toward the first day of the week, Mariam Magdalene and the other Mariam came to look at the tomb.” – Matthew 28:1.

„Very early on the first day of the week, when the sun had risen, they came to the tomb.” – Mark 16:2.

“Now on the first day of the week, Mariam Magdalene came early to the tomb, while it was still dark, and saw that the stone had been taken away from the tomb.” – John 20:1.

“But besides all this, it is now the third day since these things happened.” – Luke 24:21.

“That He was buried, that he rose again the third day according to the Scriptures.” – 1 Corinthians 15:4.

Option 2: if the „Sabbath” (day 7) fell on Sunday, then:

Day 1: Saturday (Christ’s Passover, preparation, sacrifice, and burial).

Day 2: Sunday (sabbath, rest).

Day 3: Monday (first day of the week, empty tomb). Resurrection.

Summary

If the sabbath fell on Saturday, then Christ’s resurrection was on Sunday. If the sabbath fell on Sunday, then Christ’s resurrection was on Monday.

We know the date of Christ’s resurrection

The date of the resurrection of Lord Yeshu is much easier.

Let’s see.

Christ rose from the dead on the third day:

“…He was raised from the dead on the third day according to the Scriptures” – 1 Corinthians 15:4.

“The Son of Man must be delivered up… and crucified, and on the third day rise again” – Luke 24:7.

“On the third day after His death, God gave Him life and allowed Him to appear to men” – Acts 10:40.

Luke 24:1 says that the women came to the tomb on the first day of the week, and Luke 24:21 adds that on that very day the disciples say, „Today is the third day since these things happened.” Since the first day of the week is called the third day after these events, the calculation is as follows:

• Day 1 of three = Passover + Yeshu’s death and burial.

• Day 2 of three = Sabbath.

• Day 3 of three = first day of the week, when the tomb is empty.

Christ’s Passover took place on the 14th of Aviv, meaning:

Aviv 14th — the first day,

Aviv 15th — the second day,

Aviv 16th — the third day.

From this we conclude that Christ rose from the dead on the 16th of Aviv.

In the year 2026, according to the correct calculations, the Memorial of Christ’s death took place on the 14th of Aviv, or April 1st, and Christ’s resurrection occurred on the 16th of Aviv, or April 3rd:

The Memorial of Death: A 19-Year Jewish Cycle—Part 2

At that time, as described in the Bible, Christ’s resurrection occurred on the 16th of Aviv, which was either Sunday or Monday, depending on whether the sabbath fell on Saturday or Sunday. Currently, we can still consider the resurrection date as the 16th of Aviv, but the day of the week will vary depending on the date of the new moon, i.e., the first of Aviv at the turn of March and April.

Artykuł We Know the Date of Christ’s Resurrection. Do We Know the Day? – Part 6 pochodzi z serwisu Jesu.pl.

Perhaps some will conclude that there is no need to keep the Memorial at a specific time because we do not know how often to do it.

We have the answer to all doubts and questions in the Scriptures.

Let’s see these verses.

13 – How often do we observe the Memorial?

13.1 – Commandment to eat flesh and drink blood:

„Yeshu answered them: amen, amen, I tell you, unless you eat the flesh of the Son of Man and drink His blood, you have no life in you. Whoever eats My flesh and drinks My blood has aeon (eternal) life, and I will raise him up on the last day. For My flesh is true food, and My blood is true drink. „whoever eats My flesh and drinks My blood dwells in me, and I in him. As the living Father sent Me, and I live because of the Father, so he who eats Me will live because of Me” – John 6:53-57.

13.2 – Command to eat and drink with dignity:

„So let a man examine himself and so let him eat of this bread and drink of this cup. For he who eats and drinks unworthily, eats and drinks his own judgment, not distinguishing the body of the Lord” – 1 Corinthians 11:28-29.

13.3 – Establishment of the Memorial of Death:

„And he took bread, and when He had given thanks, He broke it, and gave it to them, saying, This is My body, given for you; do this in remembrance of Me. Likewise also the cup after supper, saying, This cup is the new covenant in My blood, which is shed for you” – Luke 22:19-20.

“And when the time had come, He sat down at table, and the apostles with Him. And He said to them: I have earnestly desired to eat this Passover supper with you before My suffering/suffering; for I tell you, I will not eat it again until it is fulfilled in the Kingdom of God.

And He took the cup, and gave thanks, and said, Take it, and divide it among yourselves; for I tell you, I will not drink from now on of the fruit of the vine until the kingdom of God comes” – Luke 22:14-18.

13.4 – What were the commandments regarding the Passover, which Christ turned into a Memorial?

Passover at the appointed time:

“In the first month, on the fourteenth day of the month, between the two evenings, is the Passover for YHWH” – Leviticus 23:5.

Passover as a memorial for generations:

„This day shall be a memorial to you, and you shall keep it as a feast to YHWH; throughout your generations you shall keep it as an everlasting ordinance” – Exodus 12:14.

The annual rhythm is directly named:

“You shall keep this resolution in its season, from year to year” – Exodus 13:10.

13.5 – How often do we have the Memorial:

„Likewise also the cup after supper, saying, This cup is the new covenant in My blood; do this, as often as you drink, in remembrance of Me” – 1 Corinthians 11:25.

“For whenever / how many times, every time / how often you eat this bread and drink this cup, you declare the Lord’s death until He comes” – 1 Corinthians 11:26.

Do we have other verses about this celebration?

Here we are reminded of the love feasts that God’s servants held. They were for all people, so even the unworthy came there:

„These are the hidden reefs of your love feasts, feasting with you without fear, feeding yourselves, clouds without water, carried away by the winds; trees of autumn, fruitless, twice dead, rooted up” – Jude 1:12.

Here is some information about breaking bread in gatherings:

“And they continued in the teaching of the messengers and in the fellowship, in the breaking of bread and in prayers” – Acts 2:42.

“And they continued daily with one accord in the temple, and breaking bread from house to house, and ate their food with gladness and singleness of heart” – Acts 2:46.

“On the first day of the week, when we were gathered together to break bread, Paul spoke to them, intending to depart the next day, and he continued his speech until midnight” – Acts 20:7.

„So when you come together, it is not the eating of the Lord’s Supper. For when you eat, each one takes his own supper beforehand; and one is hungry and the other is drunk. Have you not homes in which to eat and drink? Or do you disregard the assembly of God and put to shame those who have nothing?” – 1 Corinthians 11:20-22.

„Therefore, my brothers, when you come together to eat, wait for one another. If anyone is hungry, let him eat at home, so that you do not come together to judgment” – 1 Corinthians 11:33-34.

„The Cup of blessing that we bless, is it not the communion of the Blood of Christ? The bread that we break, is it not the communion of the Body of Christ?”– 1 Corinthians 10:16.

What do these verses show?

When considering this topic, all that is known about the Passover and the Memorial of Christ’s death should be taken into account:

The Memorial – Part 1. What is it? The day begins in the evening. The first month is Aviv.

I would divide this controversial topic into two groups:

1 – obligatory Memorial celebrated once a year on the 14th of Aviv for those immersed in the correct name of Yeshu. Understood as an annual commemoration established in the context of Passover on Aviv 14.

2 – organizing meetings with people without immersion. We can call it the breaking of bread or the Lord’s Supper. At these meetings, we provide very important information about: the trinity, the name of Christ, eternal life, the true cause of Christ’s death, etc. They are organized in any number in a month or a year:

“For whenever / how many times, every time / how often you eat this bread and drink this cup, you declare the Lord’s death until He comes” – 1 Corinthians 11:26.

Let’s answer the most frequently asked question: since there is no date in the New Covenant (New Testament), is the first point obligatory, i.e. organizing the Memorial once a year on the 14th Aviv?

Let us see what is the sequence, what is the order of the Passover supper conducted by Christ and the apostles, at which the Son of God announced the Memorial of death.

God commands the Israelites to celebrate Passover every year. Provides a detailed date: April 14. If God gives the date and time: after sunset, it means that it is something important, something imposed on us by God. Since the date is so precise, there is no freedom here. I don’t think anyone serious will say to God: I don’t care about this date, I have scheduled the Memorial for the 15th of Aviv. And someone else will say: the date is not important, only participation in the Memorial.

To determine who is right, all we need to do is examine what Christ did.

By His example, Christ ordered the Passover to be held on the 14th of Aviv at sunset, which is exactly the time that God ordered the Israelites to do. Christ kept the Passover at God’s appointed time, and the Memorial was instituted in this context.

If the second most powerful Person in the world does not ignore this date: the 14th of Aviv, how can we, servants of God, do it?

At exactly this time, Christ made the Passover, which he turned into a Remembrance, and we, the servants of God, imitate our Lord Yeshu and announce it to all nations:

“And he said unto me, Thou must prophesy again before many peoples, nations, tongues, and kings” – Revelation 10:11.

Artykuł How many times do we observe the Memorial? – part 5 pochodzi z serwisu Jesu.pl.

Interestingly, not everyone is permitted to participate in it.

Let us look at the verses.

1 – To worthily participate in the Memorial.

1.1 – We are to examine ourselves:

“Let a person, then, examine himself, and so let him eat of this bread and drink of this cup.” — 1 Corinthians 11:28

This verse may also be rendered as follows:

“Let a person, therefore, examine / test / check / put to the test himself—and thus, after such discernment, let him eat of the Bread and drink from the Cup.”

1.2 – We must maintain our dignity:

“For whoever eats and drinks unworthily eats and drinks judgment upon himself, not discerning the body of the Lord” – 1 Corinthians 11:29.

This verse can also be rendered as follows:

“For whoever eats and drinks without duly recognizing the holiness of the Lord’s body brings judgment upon himself through his participation.”

Let us summarize these synonyms:

• To examine oneself = to experience, test, try out, and discern one’s own state.

• To be unworthy = to engage in inappropriate behavior; to act without reverence, disrespectfully, or in a manner that is not holy. The Greek word *anaxiós* signifies acting „in an unworthy or inappropriate manner.”

• Discerning the body = distinguishing, differentiating, and recognizing the holiness of the Lord’s body. The Greek word *diakrinō* conveys the sense of making a distinction and exercising discernment.

To observe the Memorial worthily means doing so: in truth, with the fear of God, with gratitude, and through self-examination to determine whether we are worthy. A servant of the Lord Yeshu must not approach the bread and the cup lightly, casually, or indifferently. Rather, he must stand before God with sincerity, judge himself, ask for forgiveness, and remember that he is proclaiming the Lord’s death until He comes.

Let us now look at other selected verses that speak of serving God in a worthy manner.

2 – What else should be done to be worthy of the Memorial?

2.1 Reasonable Service:

“Therefore, I urge you, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and pleasing to God—this is your reasonable service” – Romans 12:1.

2.2 Service with Reverence and Awe:

“Therefore, let us be grateful—we who receive an unshakable kingdom—and let us worship God in a way that is pleasing to Him: with reverent respect and awe” – Hebrews 12:28.

2.3 Conduct Worthy of the Lord:

“So that you may walk in a manner worthy of the Lord, pleasing Him in every way, bearing fruit in every good work and growing in the knowledge of God” – Colossians 1:10.

2.4 Conduct Worthy of the Calling:

“Therefore I, a prisoner in the Lord, urge you to walk in a manner worthy of your calling” – Ephesians 4:1.

2.5 A Life Worthy of the Good News of Christ:

“Only conduct yourselves in a manner worthy of the gospel of Christ, so that whether I come and see you or am absent, I may hear of you that you are standing firm in one spirit, with one mind striving together for the faith of the gospel” – Philippians 1:27.

2.6 Spiritual Sacrifices Pleasing to God:

“And you yourselves, like living stones, are being built up as a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Yeshu Christ” – 1 Peter 2:5.

2.7 Serve the Lord with fear:

“Serve the Lord with fear, and rejoice in Him with trembling” – Psalm 2:11.

2.8 Who will not enter the Kingdom of God:

“Or do you not know that the unrighteous (the wicked, those living contrary to God’s righteousness) will not inherit the Kingdom of God? Do not be deceived: neither the sexually immoral (those engaging in sexual immorality, having relations outside the marriage covenant), nor idolaters (those worshipping images, praying through icons), nor adulterers (those breaking marital fidelity), nor the effeminate (the morally weak, those given over to licentiousness), nor men who have sex with men, nor thieves, nor the greedy (those craving more, the covetous), nor drunkards (those abusing alcohol), nor slanderers (those insulting or offending with words), nor swindlers (robbers, exploiters) will inherit the Kingdom of God” – 1 Corinthians 6:9–10.

See more verses

“Now the works of the flesh are evident: sexual immorality (*porneia*—sexual impurity), impurity (moral uncleanness, defilement), sensuality (shameless licentiousness), idolatry (worshiping images, praying through icons), sorcery (*pharmakeia*—magic, occult practices, pharmacology), enmity (hostility), strife (contentiousness), jealousy (envy), fits of anger (outbursts of wrath), rivalries (selfish ambition), dissensions (divisions), factions (sectarianism, separations), envy (destructive jealousy), murder, drunkenness (intoxication), orgies (licentious feasting), and things like these; of which I warn you, just as I warned you before, that those who practice such things will not inherit the Kingdom of God” – Galatians 5:19–21.

“For be sure of this: that no fornicator (one living in sexual immorality), nor any impure person (one who is morally defiled), nor any covetous person (one who is greedy)—that is, an idolater (one who worships images or prays through icons)—has any inheritance in the Kingdom of Christ and of God.” — Ephesians 5:5

“But the fearful (cowardly toward God), and the unbelieving (unfaithful), and the abominable (committing spiritual and physical abominations), and murderers, and the sexually immoral (pornoi—sexually immoral), and sorcerers (pharmakoi—practicing magic, pharmacology), and idolaters (worshiping images, praying through icons), and all liars (speaking untruth)—their share is in the lake burning with fire and sulfur. This is the second death” – Revelation 21:8.

“Outside are the dogs (a symbol of morally impure people, spiritual predators), and sorcerers (*pharmakoi*—those practicing magic, pharmacology), and the sexually immoral, and murderers, and idolaters (those paying homage to images, praying through icons), and everyone who loves and practices falsehood” — Revelation 22:15.

“And such were some of you; but you were washed (cleansed), you were sanctified (set apart for God), you were justified (declared righteous) in the name of the Lord Yeshu and in the Spirit of our God” — 1 Corinthians 6:11.

3 – Can I participate in the Memorial?

Let us observe who participated in Christ’s Passover—the very event that the Lord Yeshu transformed into the Memorial of His death.

It was Christ’s disciples—individuals immersed in the correct name: Yeshu/Yesu. In Greek, this name is written *Yesu*, yet—drawing from both Hebrew and Greek—it is pronounced *Yeshu* or *Yesu*. There is no other name for Christ that is worthy of belief. „Jesus” and other variants are merely names ascribed to Christ by human beings—by religious institutions. In other words, they rejected the name bestowed by God the Father and introduced names of their own making.

Therefore, if we wish to worthily replicate—to emulate—Christ’s Memorial, we must physically demonstrate that we are His disciples through immersion in water. This is precisely what all of Christ’s disciples did:

“Do you not know that all of us who have been immersed into Christ Yeshu were immersed into His death?” – Romans 6:3.

The second important point concerns: the sin against the Holy Spirit. Anyone who has committed this sin cannot worthily partake in the Memorial. Such a person has been rejected by God.

For what reason?

For the deliberate propagation of false teachings—that is, having come to know the truth, they choose lies instead: a false jesus, the doctrine of the trinity, the use of images, and other false beliefs. They feed these teachings to others. This constitutes an act against the Holy Spirit. It also includes causing divisions and sowing discord among God’s servants. Anyone who does this deliberately, for their own gain, is acting against the Holy Spirit.

Indeed, it is not so easy to commit a mortal sin.

All other sins—our slips and our weaknesses—God forgives. The condition is simply set forth in the Scriptures: one must be sincere before God, tell Him everything in prayer, forgive everyone, harbor no resentment toward anyone, and… love.

For love covers sins; it fulfills the Law…

“Above all, have fervent love for one another, for love covers a multitude of sins” – 1 Peter 4:8.

“Hatred stirs up strife, but love covers all sins” – Proverbs 10:12.

“Love does no harm to a neighbor. Therefore, love is the fulfillment of the law” – Romans 13:10.

“For the whole law is fulfilled in this one word, namely: You shall love your neighbor as yourself” – Galatians 5:14.

Reflect, Reader, upon this most important holiday of the year. This knowledge is vital, for throughout the entire year—from Memorial to Memorial—indeed, throughout our entire lives, we ought to serve God worthily.

The Memorial – Part 1. What is it? The day begins in the evening. The first month is Aviv.

Artykuł Am I WORTHY to partake in the Memorial of Christ’s death? pochodzi z serwisu Jesu.pl.