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

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

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

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

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

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

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

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

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

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

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

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

• spirit – πνεῦμα / pneuma,

• soul – ψυχή / psychē,

• body – σῶμα / sōma.

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

3.2 Soul and spirit in the verses

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

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

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

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

The next verse shows the relationship between body and spirit;

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

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

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

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

What does this verse say about the spirit?

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

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

He says: a body without the spirit is dead.

This is important.

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

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

Let us now turn to a very interesting verse:

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

What does Christ say in this verse?

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

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

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

3.3 Let’s Summarize

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

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

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

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

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

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

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

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

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

3 – Z czego tak naprawdę składa się postać człowieka? – (2 część)

Apostoł Paweł mówi, że mamy dbać przez całe swoje życie o te trzy elementy naszego życia: o ducha, duszę i ciało. Te trzy elementy mają być zachowane, chronione przed skalaniem, zepsuciem, przed zniszczeniem, aż do przyjścia Chrystusa.

Ten sens potwierdza też 2 Koryntian 7:1, gdzie Paweł mówi o oczyszczeniu nie tylko ciała, ale także ducha:

„Oczyśćmy samych siebie od wszelkiego skalania ciała i ducha, dopełniając świętości w bojaźni Boga” — 2 Koryntian 7:1.

To jest ważne. Grzech może dotykać ciała, ale może też dotykać ducha. Dlatego człowiek nie ma dbać tylko o widoczny wygląd, ale też o wewnętrzny stan przed Bogiem.

Dlatego powinniśmy dokładnie zrozumieć: czym jest duch i dusza. Wtedy będziemy mogli je chronić przed zniszczeniem/zepsuciem. Tak samo, jak musimy dbać o ciało, o nasze zdrowie, to również mu simy dbać o ducha i duszę.

Biblia pokazuje człowieka jako całość obejmującą ducha, duszę i ciało. To trzeba przyjąć do wiadomości, jako fakt i wtedy należy osobno badać, czym jest duch, czym jest dusza i czym jest ciało. Bez tego fundamentu człowiek łatwo sprowadza siebie tylko do ciała, a Biblia pokazuje ten temat szerzej.

Ciało może zostać zabite przez człowieka, ale duszy człowiek nie może zabić. Paweł modli się, aby cały człowiek — duch, dusza i ciało — został zachowany bez zarzutu na przyjście Pana.

Zapraszam do kolejnych części z tego tematu.

Artykuł Człowiek może zabić ciało, ale duszy nie zabije… To jest szach-mat dla morderców – część 2 pochodzi z serwisu Jesu.pl.

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

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

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

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

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

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

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

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

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

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

How many times does a person actually die?

Is reincarnation real?

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

The answers will be fascinating…

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

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

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

Let’s see how much controversy there is here:

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

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

2.2 – Is a person conscious after death?

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

2.3 – What is Hades?

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

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

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

Is The Good News Preached to The Dead?

2.5 – Can the dead return and warn the living?

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

2.6 – Does this passage contradict reincarnation?

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

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

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

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

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

Key words – Strong:

My Analysis:

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

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

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

Let’s throw in a few more verses…

Responsibility for life in the body:

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

Resurrection, not reincarnation:

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

The appointed day of judgment:

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

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

1. Czy reinkarnacja jest prawdziwa?

Reinkarnacja to pogląd mówiący, że po śmierci człowiek nie kończy swojego istnienia, lecz jego „dusza”, „świadomość” albo „ja” wraca ponownie do życia w innym ciele.

Najprościej mówiąc: człowiek umiera → opuszcza ciało → rodzi się ponownie jako inny człowiek, zwierzę albo istota żywa.

• Religie Wschodu — opisują reinkarnację jako cykl narodzin, śmierci i ponownych narodzin, z którego człowiek ma się kiedyś uwolnić.
• Karma — oznacza przekonanie, że czyny z obecnego życia wpływają na los człowieka w następnym wcieleniu.
• New Age — przedstawia reinkarnację jako duchową „szkołę”, w której dusza wraca na ziemię, aby zdobywać doświadczenia.
• Ezoteryka i okultyzm — łączą reinkarnację z praktykami szukania wiedzy o „poprzednich wcieleniach” poza Bogiem.
• Popkultura — pokazuje reinkarnację jako tajemniczą historię o powrotach, dawnych życiach i niedokończonych sprawach.

To są najczęstsze poglądy o życiu i śmierci człowieka, które wyznaje wiele osób.

My zwróćmy się po wiedzę do Boga, który stworzył cały świat.

Sprawdźmy w wersetach biblijnych, co dzieje się z człowiekiem po śmierci?

Ile tak naprawdę razy człowiek umiera?

Czy reinkarnacja jest prawdziwa?

Zrozumiemy reinkarnację, jeżeli przeanalizujemy całe zagadnienie: ducha, duszy i ciała.

Odpowiedzi będą bardzo ciekawe…

2. Bogacz po śmierci zrozumiał, że nie ma powrotu…

Zacznijmy najpierw od historii o Łazarzu i Bogaczu:

„A był pewien człowiek bogaty, który ubierał się w purpurę i bisior, i każdego dnia biesiadował wystawnie. Był też pewien ubogi, imieniem Łazarz, położony u jego bramy, pokryty wrzodami. Pragnął nasycić się tym, co spadało ze stołu bogacza; a nawet psy przychodziły i lizały jego wrzody.

I stało się, że umarł ubogi i został zaniesiony przez aniołów na łono Abrahama; umarł też bogacz i został pogrzebany. A będąc w Hadesie, w mękach, podniósł swoje oczy i zobaczył z daleka Abrahama oraz Łazarza na jego łonie.

I zawołał: Ojcze Abrahamie, zmiłuj się nade mną i poślij Łazarza, aby umoczył koniec swego palca w wodzie i ochłodził mój język, bo cierpię ból w tym płomieniu.

Abraham zaś powiedział: Dziecko, przypomnij sobie, że otrzymałeś swoje dobra w swoim życiu, a Łazarz podobnie zło; teraz zaś on tutaj jest pocieszany, a ty cierpisz ból. A oprócz tego wszystkiego między nami a wami została utwierdzona wielka przepaść, aby ci, którzy chcą przejść stąd do was, nie mogli, ani stamtąd do nas nie przeprawiali się.

Powiedział więc: Proszę cię zatem, ojcze, abyś posłał go do domu mojego ojca. Mam bowiem pięciu braci, aby dał im świadectwo, żeby i oni nie przyszli do tego miejsca męki.

Abraham powiedział mu: Mają Mojżesza i Proroków; niech ich słuchają.

On zaś powiedział: Nie, ojcze Abrahamie, ale jeśli ktoś z umarłych pójdzie do nich, opamiętają się.

Powiedział mu zaś: Jeśli Mojżesza i Proroków nie słuchają, to nawet jeśli ktoś z umarłych powstanie, nie dadzą się przekonać” — Łukasza 16:19-31.

Zobaczmy, ile tutaj jest kontrowersji:

2.1 – Czy to przypowieść, czy opis rzeczywistości po śmierci?

Jedni widzą tu przypowieść/opowieść Chrystusa, inni uważają, że opisuje realny stan życia po śmierci.

2.2 – Czy człowiek po śmierci jest świadomy?

Tekst pokazuje bogacza po swojej śmierci: świadomego, mówiącego, pamiętającego rodzinę i cierpiącego.

2.3 – Czym jest Hades?

Wersety biblijne mówią, że człowiek ponosi ewentualną karę po Sądzie Bożym. Kary tzw ognia dokonują się w: gehennie lub w jeziorze ognia. Tymczasem tutaj mowa jest o Hadesie. Biblia opisuje Hades i Szeol jako miejsce, do którego trafiają ludzie po śmierci. Tutaj są opisane jako kary ognia.

2.4 – Czy po śmierci można zmienić swój los?

Tekst mówi o „wielkiej przepaści”, której nie można przekroczyć, więc po śmierci nie ma tu pokazanego powrotu na ziemię. Mamy za to werset, który sugeruje, że umarłym głoszona była Ewangelia. Po co? Dlaczego?

https://jesu.pl/czy-umarlym-gloszona-jest-dobra-nowina

2.5 – Czy zmarli mogą wracać i ostrzegać żywych?

Bogacz prosi, aby Abraham wysłał zmarłego Łazarza do swoich braci, w celu przekazania im, jak mądrze żyć. Abraham odpowiada, żeby słuchali Mojżesza i Proroków. Nie zaprzecza, że nie można posłać zmarłych.

2.6 – Czy ten fragment zaprzecza reinkarnacji?

Historia o bogaczu potwierdza, że duch/dusza nie umiera, może powstać i ukazać się żyjącym. Również uderza w reinkarnację, bo pokazuje śmierć, świadomy stan po śmierci i brak powrotu do nowego ziemskiego życia. Bogacz nie może sam od siebie, wrócić do swoich braci. Prosi Abrahama o zgodę wysłania zmarłego. 

Aby zrozumieć te wszystkie kontrowersje, należy sprawdzić, co mówi Stworzyciel tego świata. On wie najlepiej, co dzieje się z człowiekiem po śmierci, czy umiera raz, dwa czy wiele razy? Czy po śmierci można dalej żyć? Czy człowiek coś czuje, czy w ogóle wtedy jest człowiekiem i wiele innych kwestii.

Zapraszam do kolejnego artykułu z tej serii, a w międzyczasie przeanalizuj sobie Czytelniku tę myśl:

Artykuł Reinkarnacja. Bogacz po śmierci zrozumiał, że nie ma powrotu… – część 1 pochodzi z serwisu Jesu.pl.

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

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

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

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

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

Then, Judith appeared.

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

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

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

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

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

1. Judith was a God-fearing woman:

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

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

2. Judith saw the leaders’ mistake:

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

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

3. Judith understood the test:

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

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

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

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

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

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

5. Judith put on garments of joy:

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

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

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

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

Did her appearance provoke desire?

Was that a transgression?

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

6. Judith did not commit sexual immorality:

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

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

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

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

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

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

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

Let us see how the leaders of Israel reacted.

8. The elders blessed Judith:

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

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

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

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

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

10. They composed a song about Judith:

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

Did Judith sin?

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

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

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

Conclusion

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

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

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

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

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

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

Is the Book of Judith reliable?

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

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

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

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

Najważniejsze pytanie brzmi: czy Judyta zrobiła to z woli Boga, czy zgrzeszyła swoim podstępem i zabiciem Holofernesa?

Oto wprowadzenie do historii Judyty, a później analiza:

Nabuchodonozor chciał złamać narody, które nie chciały mu się poddać. Nie chodziło tylko o zwykłą wojnę. Chodziło o panowanie, strach i całkowite podporządkowanie. Kto nie uznał jego władzy, miał zostać ukarany. 

Dlatego wysłał Holofernesa, wodza swojej armii. Holofernes szedł jak narzędzie zniszczenia. Miał karać miasta, zabierać ludziom bezpieczeństwo, niszczyć opór i doprowadzić narody do uległości, poddaństwa i utraty swojej wiary. W końcu jego wojsko stanęło także przeciw Izraelowi.

Betulia znalazła się w śmiertelnym niebezpieczeństwie. Woda się kończyła. Lud słabł. Przywódcy zaczęli myśleć o poddaniu się. Z ludzkiego punktu widzenia sprawa była prawie przegrana.

Wtedy pojawiła się Judyta.

Nie była żołnierzem. Nie miała armii. Była wdową, kobietą znaną z bojaźni Boga. Najpierw modliła się. Potem zdjęła szaty wdowieństwa, obmyła się, namaściła, uczesała włosy i założyła swoje odświętne szaty, które nosiła za życia męża.

Gdy weszła do obozu wroga, jej piękno od razu poruszyło strażników. Zobaczyli kobietę niezwykłą. Piękną, spokojną, odważną. Nie wyglądała jak ktoś złamany strachem. To ich zatrzymało. To ich zdumiało. I właśnie przez to została doprowadzona do Holofernesa.

Holofernes również dał się zwieść. Patrzył na Judytę oczami pożądliwości i pychy. Myślał, że ona przyszła do niego, a tak naprawdę on sam wpadł w pułapkę. Judyta nie oddała mu siebie. Nie przyszła dla nierządu. Przyszła, aby jego własne zło doprowadziło go do upadku.

Tak zaczyna się najtrudniejsza część tej historii. Wielki wódz, wielka armia i wielki strach stanęły naprzeciw jednej kobiety. 

Sprawdźmy, co mówią wersety, a później dojdziemy do wniosków.

1. Judyta była kobietą bojącą się Boga:

„Była bardzo piękna z wyglądu i bardzo dobra w obliczu, a jej mąż zostawił jej złoto, srebro, sługi, służące, bydło i pola. I nikt nie mówił o niej złego słowa, bo bardzo bała się Boga” — Judyty 8:7–8.

To pierwszy ważny opis Judyty. Była wdową, zachowywała powagę, pościła, żyła w uczciwości i miała dobrą opinię. Jej piękno nie jest pokazane jako grzech. Jest częścią jej osoby, ale nie jest najważniejsze. Najważniejsze jest to, że „bardzo bała się Boga”.

2. Judyta widziała błąd przywódców:

„Kim wy jesteście, że wystawiacie Boga na próbę tego dnia i stawiacie siebie ponad Boga pośród synów ludzkich?” — Judyty 8:12.

Przywódcy miasta chcieli dać Bogu termin. Jeżeli pomoc nie przyszłaby w wyznaczonym czasie, mieli się poddać. Judyta stanowczo to odrzuciła. Zrozumiała, że człowiek nie ma prawa mówić Bogu: „masz tyle dni, a potem przestaniemy Tobie ufać”.

3. Judyta rozumiała próbę:

„Nie mamy innego Boga poza Nim. Dlatego oczekujmy od Niego wybawienia, a On nas wybawi, jeśli zechce” — Judyty 8:19–20.

Lud był wyczerpany, spragniony i przestraszony. W takiej chwili najłatwiej jest zrobić błąd, poddać się, odejść od Boga. Podanie się wrogowi oznaczało usunięcie wiary w prawdziwego Boga.

4. Judyta najpierw modliła się, a dopiero potem działała:

„Boże mojego ojca Symeona, Ty dałeś mu miecz do ręki, aby pomścił obcych, którzy rozwiązali pas dziewicy ku jej zhańbieniu” — Judyty 9:2.

 

„Daj w moją rękę wdowią moc, abym dokonała tego, co zamyśliłam” — Judyty 9:9.

Zanim Judyta poszła do obozu wroga, uniżyła się przed Bogiem. Modliła się i prosiła o siłę, o pomoc w realizacji planu.

5. Judyta przebrała się w szaty radości:

„Zdjęła z siebie worek pokutny, zdjęła szaty swojego wdowieństwa, obmyła ciało wodą, namaściła się kosztownym olejkiem, uczesała włosy, włożyła przepaskę na głowę i ubrała się w swoje odświętne szaty radości, które nosiła za życia swojego męża Manassesa” — Judyty 10:3.

Judyta świadomie użyła swojego wyglądu. Przygotowała się tak, aby wejść do obozu wroga i zwrócić na siebie uwagę. Czy samo to było grzechem?

Tekst nie mówi, że zgrzeszyła pięknem. Piękno kobiety nie jest grzechem. Grzechem byłoby użycie go do rozpusty, cudzołóstwa albo pychy. Judyta nie idzie do Holofernesa w celu prostytucji. Idzie jako kobieta wykonująca niebezpieczny plan w czasie wojny.

Jej piękno stało się pułapką dla człowieka, który patrzył na nią nieczystym sercem. Holofernes chciał ją posiąść. Judyta nie oddała mu siebie.

Czy swoim wyglądem sprowokowała do wywołania pożądania?

Czy było to przewinieniem?

Pismo pisze, że Judyta ubrała się w odświętne szaty radości, które nosiła przy swoim mężu. Nie przebrała się za prostytutkę. Zdjęła żałobę i założyła godne, piękne szaty z czasów swojego małżeństwa. To nie było przestępstwo. Tak ubierała się przy swoim mężu.

6. Judyta nie dopuściła się nierządu:

„Żyje Pan, który mnie strzegł na drodze, którą szłam: moje oblicze zwiodło go ku jego zgubie, lecz nie popełnił ze mną grzechu, aby mnie splamić i zawstydzić” — Judyty 13:16.

Judyta sama mówi, że Holofernes nie zgrzeszył z nią. Nie doszło do hańby, nierządu ani cudzołóstwa. Jej wygląd zwiódł wroga, ale jej ciało nie zostało oddane grzechowi.

7. Zabicie Holofernesa było czynem wojennym?

„Panie, Boże Izraela, umocnij mnie w tym dniu” — Judyty 13:7.

Judyta zabiła Holofernesa, gdy ten leżał pijany. To jest mocny i trudny obraz. Nie można go wygładzać. Ale trzeba pamiętać, kim był Holofernes. Był wodzem armii. Przyszedł zniszczyć lud, zagłodzić go z braku wody i usunąć wiarę w prawdziwego Boga.

Wielu sług Boga, jak choćby król Dawid, wykonywało trudne misje. Sam fakt, że ktoś walczył, użył podstępu albo podjął czyn surowy, nie rozstrzyga jeszcze sprawy. Najważniejsze pytanie brzmi: czy ta misja pochodziła od Boga?

Jeżeli misja pochodzi od Boga, człowiek nie działa dla własnej chwały, zemsty ani zysku. Działa dlatego, że Bóg ratuje swój lud, zatrzymuje zło i wykonuje swój sąd. Nie wystarczy powiedzieć: „Jej czyn był zły”. Trzeba zapytać: „Czy tekst pokazuje, że Bóg był z nią i użył jej ręki do ocalenia Izraela?”.

Zobaczmy, jak zareagowali przywódcy Izraela.

8. Starsi błogosławili Judytę:

„Błogosławiona jesteś, córko, przez Boga Najwyższego ponad wszystkie kobiety na ziemi. I błogosławiony Pan Bóg, który stworzył niebo i ziemię, który skierował cię ku zranieniu głowy wodza naszych wrogów” — Judyty 13:18.

Gdy Judyta wróciła z głową Holofernesa, nie została potępiona. Nie nazwano jej grzesznicą. Nie oskarżono jej o hańbę. Starsi miasta błogosławili ją i błogosławili Boga.

9. Kapłan i starsi uznali dobro, które uczyniła:

„Ty jesteś wywyższeniem Jerozolimy, ty jesteś wielką chlubą Izraela, ty jesteś wielką radością naszego narodu. Uczyniłaś to wszystko swoją ręką; uczyniłaś dobro Izraelowi, a Bóg miał w tym upodobanie” — Judyty 15:9–10.

Tekst mówi, że Judyta uczyniła dobro Izraelowi i że Bóg miał w tym upodobanie. To nie jest mała pochwała. To jest mocne potwierdzenie, że w oczach autora księgi Judyta nie była kobietą potępioną, ale kobietą, przez którą przyszło wybawienie.

10. Ułożyli pieśń o Judycie:

„Pan Wszechmocny udaremnił ich ręką kobiety” — Judyty 16:5.

Czy Judyta zgrzeszyła?

Jeżeli pytamy, czy Judyta zgrzeszyła nierządem — odpowiedź brzmi: nie. Tekst jasno mówi, że Holofernes jej nie zhańbił.

Jeżeli pytamy, czy użyła podstępu — odpowiedź brzmi: tak. Nie ma sensu tego ukrywać. Judyta użyła podstępu wobec wroga. Jednak Księga Judyty nie pokazuje tego jako zwykłego kłamstwa w codziennym życiu, ale jako działanie wojenne w chwili zagrożenia ludu.

Jeżeli pytamy, czy zabiła człowieka — odpowiedź brzmi: tak. Zabiła wodza armii. Tekst przedstawia to jako ocalenie Izraela, nie jako prywatną zbrodnię.

Wniosek

Judyta w Księdze Judyty pokazana jest jako sługa Boga. Była kobietą bojącą się Boga, mądrą, odważną i gotową ryzykować własne życie dla ocalenia ludu.

Nie była kobietą rozwiązłą. Nie została przedstawiona jako grzesznica potępiona przez Boga. Tekst mówi przeciwnie: Bóg ocalił Izrael przez jej rękę, a starsi i kapłani błogosławili ją za dobro, które uczyniła.

W samej Księdze Judyty jej czyn wspominają i chwalą słudzy Boga oraz przywódcy Izraela.

Najpierw Ozjasz, jeden ze starszych/przywódców Betulii, mówi do Judyty, że jest błogosławiona przez Boga Najwyższego i że Bóg skierował ją do „zranienia głowy” wodza wrogów — Judyty 13:18.

Potem Joakim / Eliakim, arcykapłan, razem ze starszymi Izraela przychodzi do Judyty i mówi, że jest „wywyższeniem Jerozolimy”, „chlubą Izraela” i że uczyniła dobro Izraelowi, a Bóg miał w tym upodobanie — Judyty 15:8–10.

Wspomniany jest też Achior, Ammonita, który po zobaczeniu tego, co Bóg uczynił przez Judytę, uwierzył Bogu Izraela i został przyłączony do ludu Izraela — Judyty 14:6–10.

Jej wyczyn został uznany przez Ozjasza, arcykapłana Joakima/Eliakima, starszych Izraela oraz Achiora. Tekst nie pokazuje ich jako ludzi, którzy ją potępiają, ale jako świadków, którzy widzą w jej czynie wybawienie dane przez Boga. Czyn Judyty opisał anonimowy autor Księgi Judyty, a w samej księdze potwierdzili go Judyta, Ozjasz, Achior, arcykapłan i starsi Izraela.

Czy Księga Judyty jest wiarygodna?

Księga Judyty powstała najprawdopodobniej w okresie II–I wieku przed Chrystusem, prawdopodobnie w środowisku judejsko-żydowskim, które żyło pamięcią walk o świątynię. Niektórzy jej nie uznają, ponieważ nie weszła do kanonu hebrajskiego, zachowała się głównie po grecku i zawiera trudności historyczne. Wiele wskazuje, że mogła być pierwotnie napisana po hebrajsku, ale tekst hebrajski się nie zachował. Księga Judyty jest obecna w Septuagincie i uznawana w tradycji katolickiej oraz prawosławnej. Jest nieobecna w kanonie żydowskim i protestanckim.

Wniosek może być następujący: jeżeli wierzymy w autentyczność księgi Judyty, czyli że została napisana z inspiracji Boga, to czyn Judyty był misją zaakceptowaną lub inspirowaną przez Boga. Powinniśmy zrozumieć prawdę biblijną: słudzy Boga zabijali przeciwników. Chrystus jako Najwyższy Sędzia również będzie całkowicie unicestwiał ludzi, którzy staną po stronie kłamstw, obłudy i szatańskiej nauki.

Polecam przeczytać lub posłuchać audio księgi Judyty. Jest naprawdę inspirująca.

Artykuł JUDYTA. Piękno i podstęp. Czy zabiła z woli Boga? pochodzi z serwisu Jesu.pl.

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

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

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

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

See what God says to women and men.

1. God created a beautiful world:

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

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

2. Creation is full of God’s wisdom:

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

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

3. God clothes the flowers beautifully:

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

4. The beauty of creation surpasses royal wealth:

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

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

5. God allowed beauty in service:

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

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

6. God used colors and noble materials:

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

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

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

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

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

8. God Himself gave man clothing:

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

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

9. God does not treat nakedness lightly:

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

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

10. The garment was intended to cover the body:

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

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

11. Nakedness can be an image of spiritual shame:

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

God shows that public nudity can signify disgrace.

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

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

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

13. Beauty without the fear of God is fragile:

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

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

14. A good woman can wear beautiful clothes:

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

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

15. Clothing is also meant to protect the home:

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

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

16. Dignity can be like clothing:

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

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

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

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

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

18. God clothes with salvation:

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

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

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

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

20. The bride has clean linen:

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

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

21. White robes speak of purification:

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

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

22. A woman should dress modestly and sensibly:

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

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

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

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

23. Good deeds are the most beautiful adornment:

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

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

24. Adornment must not be merely external:

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

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

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

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

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

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

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

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

27. Headgear indicates order:

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

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

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

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

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

29. Nature teaches the difference between man and woman:

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

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

30. Long hair is a woman’s glory:

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

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

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

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

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

32. Samson had a special calling:

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

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

It primarily entailed three things:

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

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

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

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

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

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

34. There is an outfit designed for seduction:

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

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

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

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

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

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

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

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

37. Excessive opulence can become a sign of decline:

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

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

38. When beauty is empty, disgrace remains:

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

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

39. Eye makeup appears in connection with Jezebel:

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

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

40. Beautification will not hide spiritual emptiness:

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

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

41. Ornaments can serve the purpose of seduction:

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

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

42. Adornments can become an instrument of unfaithfulness:

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

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

43. God Himself describes the beautiful adornment:

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

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

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

God speaks to Jerusalem as He would to a woman.

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

44. Beauty can come from God:

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

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

45. Beauty can be spoiled by pride:

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

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

46. ​​Rebekah received a gold ornament.

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

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

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

In that world, such ornaments could signify:

• a lavish gift for the woman,

• a way of honoring her,

• a sign of serious intentions regarding marriage,

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

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

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

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

47. Rebekah’s ornaments were not condemned:

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

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

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

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

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

49. The body belongs to God:

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

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

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

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

Summary:

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

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

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

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

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

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

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

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

Therefore, the simplest rule is this:

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

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

Dlatego samo piękno nie jest problemem. Problem zaczyna się wtedy, gdy człowiek używa piękna do pychy, uwodzenia, rywalizacji albo do pokazywania siebie.

Biblia nie daje kobiecie zasad typu: ten kolor wolno, tego nie wolno, takie paznokcie są dobre, takie złe. Bóg daje prostsze i mocniejsze zasady: czystość, skromność, rozsądek, kobiecą godność i serce poddane Bogu.

Kobieta może być zadbana, piękna, kolorowa, elegancka i kobieca. Nie musi uciekać od piękna. Ma tylko uważać, żeby jej wygląd nie mówił: „patrzcie na moje ciało”, „patrzcie na moje bogactwo”, „patrzcie, jaka jestem piękna”.

Najważniejsze jest to, żeby wygląd pasował do serca, które naprawdę chce służyć Bogu.

Zobacz, co Bóg mówi do kobiet i mężczyzn.

Artykuł Czy biżuteria i makijaż oddalają kobietę od Boga? pochodzi z serwisu Jesu.pl.

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

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

What does it mean to “bless” people?

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

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

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

1 — God blesses the first humans:

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

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

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

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

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

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

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

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

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

4 — Melchizedek blesses Abram after the victory:

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

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

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

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

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

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

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

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

7 — Isaac foretells a difficult future for Esau:

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

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

8 — Isaac blesses Jacob before he leaves home:

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

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

9 — Jacob blesses Joseph’s sons:

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

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

10 — Jacob pronounces a word of dominion over Judah:

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

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

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

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

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

12 — Priestly form of blessing over the people:

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

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

13 — God explains the meaning of the priestly blessing:

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

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

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

14 — Balaam cannot curse what God has blessed:

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

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

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

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

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

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

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

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

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

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

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

18 — Blessings of obedience:

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

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

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

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

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

20 — Moses blesses Judah with God’s help:

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

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

21 — Moses blesses Levi in his service:

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

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

22 — Moses blesses Benjamin with safety:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

29 — Eli blesses the marriage of Elkanah and Hannah:

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

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

30 — David asks for a blessing for his household:

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

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

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

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

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

32 — Jabez asks God for a blessing for himself:

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

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

33 — Communal prayer for grace and blessing:

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

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

34 — Blessing upon the family and children:

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

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

35 — Blessing upon the person who fears God:

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

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

36 — Formula of blessing in the name of YHWH:

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

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

37 — A brief blessing from the Creator:

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

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

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

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

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

39 — Lord Yeshu teaches to bless those who curse:

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

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

40 — We are reviled, but we bless them:

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

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

41 — Paul: bless those who persecute you:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

46 — Apostolic blessing of consolation and strengthening:

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

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

47 — The apostolic blessing of peace at all times:

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

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

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

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

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

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

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

50 — The final blessing of Scripture:

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

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

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

Za każdym razem chodzi o coś więcej niż miłe słowa. Błogosławić człowieka to stanąć przed Bogiem i wypowiedzieć nad nim dobro: ochronę, pokój, prowadzenie, potomstwo, siłę, łaskę albo powrót do właściwej drogi.

Dlatego warto zobaczyć, jak robili to ludzie w Biblii. Jakich słów używali? Kogo błogosławili? Dlaczego to robili? I co z tych wersetów wynika dla nas dzisiaj?

W tym artykule przedstawiłem podobny temat, tylko z innej strony:

https://jesu.pl/jakie-nagrody-daje-bog-ludziom-stare-przymierze

Artykuł Kto chce, aby mu Bóg błogosławił? pochodzi z serwisu Jesu.pl.