The Biblical Creation Mapping website content presents information for consideration concerning the proper creation background of the kosmos of Genesis in the tabernacle of the heavens that controls the foundation for biblical conversation about the ministry of Christ in atonement and his present intercession for his people at death and judgment (Heb 9:27-28). The information is free and always open for congenial discussion, clarification, and your insights in conversation opportunities available. A Thesis, Dissertation, and 2024 book publication, with interaction to scholarly conversation are available to evaluate the evidence for plural heavens in a highly probable first-century tabernacle/temple background.
Content
Updated
1/31/2026
- Introduction to the Mapping Conversations about the Ministry of Christ
- Visual Ministry of Christ Mapping (Interactive Chart)
- Visual Movement of Christ in the Tabernacle of the Heavens (2-4 Minute Videos)
- Visual Mapping the Revelation about Christ (Interactive Chart)
- Full Index of the 21 Mapping Conversations (Linked listing of number map conversations)
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Session 1 Introduction to Mapping the Foundation & Ministry of Christ (Part 1)
Bangalore, India January 16, 2025
Please like, follow, and forward to others who might be interested in learning about the milk and meat of the two-fold ministry of Christ in The Letter to the Hebrews.
Session 1 of 21 • Lectures on Heavens Conference. Edited video from Lectures on Hebrews & Heaven Conference 2 in Bangalore, India January 2025. Content introduces biblical mapping of the heavens based upon Conference 1 exegesis of The Letter to the Hebrews. Video filmed at Crossroad Church temporary worship center January 16, 2025. Session 1 Part 1 introductes listeners to evidence and rationale for coherent biblical mapping of God's revelation for better service in conversation as co-laborers with Christ, while on their journey toward the mediation of Jesus at death and judgment at his throne. The session emphasizes the importance of proper biblical mapping based on the foundation of Christ, as presented by the Pastor in Hebrews, regarding both Jesus's sacrifice for purification of sins for those who believe and his present shepherd ministry to intercede for his sheep to bring them promptly into heaven.
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Session 2 Introduction to Mapping the Foundation & Ministry of Christ (Part 2)
Bangalore, India January 16, 2025
Please like, follow, and forward to others who might be interested in learning about the milk and meat of the two-fold ministry of Christ in The Letter to the Hebrews.
Session 2 of 21 • Lectures on Heavens Conference. Edited video from Lectures on Hebrews & Heaven Conference 2 in Bangalore, India January 2025. Content introduces biblical mapping of the heavens based upon Conference 1 exegesis of The Letter to the Hebrews. Video filmed at Crossroad Church temporary worship center January 16, 2025.
In Summary, Session 2 continues as Part 2 of Session 1. It emphasizes the importance of understanding the gospel and the role of believers in true conversation when sharing it. The Session underscores that the gospel is not just a work by God as Christ but also involves a call for believers to a part in His ministry. As such, it highlights the responsibility of believers to have a cohesive biblical teaching that aligns with all creation, other biblical understanding, and builds upon the proper foundation and ministry of Christ. It also warns against the dangers of building small earthly kingdoms and emphasizes the need for a loving approach in sharing gospel conversation about Christ two-fold ministry. Audience questions touch on the topic of Babylon, a religious organization that dominates to build a kingdom in this world, and its eventual demise. Session 2 concludes by encouraging believers to build their own hearing of the foundation and ministry of Christ based upon what God has said and to be able to discern and defend the faith.
Introduction
The Role of Open Heaven Ministries in Relation to the Biblical Conversation
Necessary for People Coming to Faith by Hearing God's Speech
The Apostle Paul with his letter to believers in Christ at Rome, provides extensive exposition about God's gospel and ministerial calling to the Hellenistic Gentiles (Rom 1:1-8; 1:15-17). Even though Paul had never been to Rome, he had heard of the Gentile conversion and ministry there in their common faith (Acts 18:1-4). A key background concept, for understanding his terms and their common relationship together, is that in the first century CE, most believers in the concept of the promise and fulfillment of Christ generally expected an experience of facing God as their judge at death, followed with a forthcoming salvation experience in continued living into God's presence into heaven for those found righteous by their faith in the ministry of Christ (Acts 10:42-43; cf. Heb 6:1-2; 9:27-28). Paul calls this knowledge about this assured salvation experience at judgment, the "gospel," meaning "good news."
Deep into his long exposition about their new relationship in Christ at judgment, he summarizes his understanding about gospel content and method. He writes, "For righteousness of God in it [the gospel about Christ's ministry] is revealed from faith with the result [comes] faith, just as it has written, 'But the just will himself live by faith'" (Rom 1:17, translation mine). His point—faith in belief comes from others with faith, i.e. God's ministerial plan is that other people, as servants, bring other people to Christ (cf. 1 Cor 3:9; Heb 3:1).
In Romans 10 Paul explains the ministerial unbelief by Israel in the flesh in Jesus as the promised Christ. He also further develops his discipleship method and content concerning "from faith the result [comes] faith." He switches from the word "gospel" to the Greek rhēma and calls the content of his preaching "the word [rhēma] of faith" (KJV Rom 10:8; cf. Heb 1:3b "who...brings all things by the conversation [rhēma] of his [the Son's] ability"). The Greek rhēma usually translates in English as "word," which causes confusion by failing to distinguish the meaning from other cognates (words with similar meaning but not exactly the same). As a different sense than the Greek word logos that usually references the speech-action/Word and revelation from God himself (John 1:1-2), Paul's contextual usage of rhēma carries more weight toward the content of what is being said by others about God's speech-action/Word and revelation of the logos. 
Better English glosses for the different directional force of rhēma are conversation, testimony, message, or witness. He then states, "Consequently, faith comes from hearing, and hearing through conversation [testimony, message, witness, word] [rhēma] of Christ" (Rom 10:17, translation mine, older manuscripts have Christ). People come to faith through hearing about what God says by others conversation [testimony, message, witness] concerning Christ.
It is highly probable that second-century CE debates over Jesus's divinity as God, influenced some scribes to substitute the Greek word "Christ" with the more general term "God." This early conceptual deliberation about God's essence probably continued from the Jewish Second Temple Period debates about God and Gentile aversion to Jewish polemic. The issue reveals that early in the ministry of the churches, elders debated over whether the foundation of faith was in their old chosen general concepts of God or a foundation about specific teaching concerning Christ-God [Yahweh] [see the chaotic results for choosing God as foundation in next section below and the first-century diverse examples in Conversation 1]. However, in Paul's context, the gospel, and its faith response by people when hearing the gospel, is not so much about only a general conversation about God concepts, his Word, or the Bible, as it is about the more specific conversation with people hearing about the past and present ministry of Christ to bring them to himself. Hence, in following the exposition of Paul’s preaching, about the gospel of Jesus as Christ, in our ministry, the focus of Open Heavens Ministries concerns the proper conversation [rhēma] of Christ in the gospel that when heard, can bring faith in other people in Jesus's past and current ministry by the ability of the help of the Spirit of God (John 16:7-11).
The Relationship of Ministry Conversation to Faith in Discipleship
In discipleship conversations with the people before us (Matt 28:18-20), how mature is our foundational understanding, as Christians so-called, about the past and present ministry of Christ (1 Cor 3:10) through the heavens (Heb 4:14)? Is the foundation of our witness some theological or philosophical concept about God [love, sovereign, trinity, grace, election, predestination, wrath, transcendence, holiness, visible creator of all things] and his relationship to people [human, enemies, depraved, free will] offering some legal level of freedom by Jesus as Christ for a beter hope in this world? Or, do we render conclusions about God in his relationship to people that are built on a foundation of the gospel ministry of Jesus as the fulfillment of the promised ministry of Christ? Is our religious foundational conversation about only who Christ is related to a foundation concerning our chosen religious theological and philosophical concept(s) of who God and people are? Or, do we share what Jesus as Christ does for peoples' relationship to God by both his sacrificial offering for the purification of our sins and his present ministry to those who call to God in faith before their impending death and judgment (Heb 9:27-28)?
There is a difference in a foundation built on the ministry of Christ, and a foundation on isolated concepts concerning God, elevated as favorites by people, with Christ assembled upon those chosen concepts beyond what God has actually said about himself and his salvation work in Christ. These latter advocates, as attempted co-laborers with God, form multiple unsolvable and divisive paradoxes about God's purpose of salvation, as some acceptable form of worship during fleshly life, with a possible resuscitation of their flesh long after death and judgment, usually only at Christ's second coming to earth. As an alternative to world centered teaching, this site attempts to build and test concepts about God's relationship to people that are based upon the foundation of the past and present ministry of Jesus, as the fulfillment of the Christ (cf. Col 3:17-22).
Click the dots, play, and enlarge screen options to view 4 minute insight video.
Between 66-70 CE, in two large discourse sections, the Pastor in the sermon to the Hebrews, exhorts his listeners concerning their teaching conversation about both the completed ministry of Christ in atonement for purification of sins (Heb 6:1-20) and his present ministry of intercession for his people at death and judgment (Heb 5:1-10; 7:1-28). His conclusion of his main discourse unit of exposition (Heb 8:1-10:18) summarizes both ministries of Christ (Heb 9:27-28, see Sentence Diagram). Midway into this midrash and message about Jesus's present ministry (Heb 5:1-10), the Pastor suddenly interrupts his flow of thought by making an astounding observation about his audience (Heb 5:11-14). He forms an analogy about the teaching content of the two ministries of Jesus using milk for infants and solid food for mature listeners. 
Milk links teaching about the ministry of atonement and solid food with teaching about the ministry of high priestly intercession.
He concludes that 1) the teachers of his audience are hard of hearing, 2) they could not teach the solid food of Jesus's present ministry, and 3) they need to review again the milk teaching about the completed ministry of atonement. He exhorts his audience teachers, who were spiritually deaf, intolerant of milk, and unable to eat solid food, to consider their own accountability at judgment (Heb 6:7-20). In previous discourse units of his sermon, he illustrates God's judgment of the ministry of his people by the example of Israel (Heb 2:1-4; 3:1-4:16; cf. 1 Cor 10:1-13) in exhortation for the proper conversation of their own ministries, when judged before God [Watch Insight Video Above].
The Rudimentary Elements from the Beginning About the Ministry of Christ
The Pastor reminds his listeners about the beginning basic principles concerning the foundation of the ministry of Christ. He lists them in Hebrews 6:1-2 as:
- Milk Hebrews 6:1-20
- repentance of dead works [Personal turning away from any works - cf. Rom 4:4-5; Eph 2:8-10]
- faith in God [Faith in God's ability through Christ's ministry to provide salvation at death and judgment - cf. Rom 10:9-13; Heb 5:7-8; 11:5-6]
- ceremonial washings [Dependence upon God through Christ's ministry for cleasing the sinfulness of people for the holiness required to enter into his presence - 1 Cor 6:11; Eph 5:26; Titus 3:5; Heb 1:3; 9:14, 22-23; James 4:8; 1 John 1:7-9]
- laying on of the hands [Transfer of personal sin to Christ's ministry - cf. Isa 53:5; 1 Pet 2:24 ]
- rising of the dead [Transformation from flesh to spirit bodies in rising before God - cf. Eccl 12:5-7; 1 Pet 3:18]
- eternal-place judgment [cf. Acts 10:42-43; Heb 4:12-13; 5:7; 9:27-28; 1 Pet 2:23; 5:4]
- Solid food - Hebrews 5:1-10; 7:1-28
- Christ's indestructible life - [cf. Heb 5:7; 7:16]
- Christ's heavenly enthronement - [cf. Dan 7:13-14]
- Christ's present priestly ministry - [cf. Ps 110:1-4]
The Pastor develops the solid food necessary for maturity and testing teaching as good and evil as:
Since long before the sermon of Hebrews, many congregations and their teachers exhibit similar lazy deafness to God's revelatory speech (Isa 53:1; Rom 10:16-21). Teaching issues, among those claiming Jesus as Christ, usually surround milk intolerance with the usual chaos among prideful, self-centerd infants either, elevating portions of the ministry of Christ or, substituting philosophical ideology for Christ's ministry (1 Cor 3:1-4; 4:6). There is a slight increased consistency of solid food in conversation expressed among the general believer in sermons, songs, poetry, art, creative cinema, and funeral epitaphs for meeting Jesus at the moment of death. However, few academic religious teachers hear God's speech or taste the solid food of conversations filled with maturity in a servant emphasis about Jesus's ministry of intercession at death and judgment to shepherd his people promptly into heaven. Spiritual maturity rests not in mastery of modern biblical method (academic details) or external source (knowledge of insights of supposed important people) but proper and accurate message content about Jesus as the fulfillment of the Christ to the person in front of us that day. The educated in religion of the world view those focused on the ministry of Christ as uneducated and untrained in the religion commonly accepted (cf. Acts 4:13).
In the mid-first century CE, the people who followed Jesus as the long-promised Christ Messiah fulfillment, primarily Jews mixed with some Gentile God-fearers and proselytes, were first labeled as "the way" (John 14:6; Acts 1:11; 2:28; 9:2; 16:17; 18:25-26; 19:9, 23; 22:4; 24:22; Eph 4:20; Col 2:14; Heb 9:8;10:20). More than a decade after Jesus's sacrificial death in atonement for cleansing of sins and enthronement into his heavenly kingdom (Dan 7:13-14; John 18:36; 2 Tim 4:18), after regional Greco-Roman Gentiles were added by faith, Jesus's ministry believers were called "Christians," meaning "Messiah followers" (Acts 11:17; 11:26; 26:28; 1 Peter 4:16). The implication, in common conversation by observers, implied a following of Jesus in his provided way of salvation, at death and judgment, to God in his heavenly kingdom.
The Responsibility of Conversation to Prevent Intra-Christian Chaos
Since the beginning of messianic promise to people, God's speech-action revelation about his purpose to bring people to himself into heaven endures many philosophical detours and delays toward earthly kingdom concepts (cf. Gen 4:7 [see Henry, Atonement and Logic 80 n144]; Matt 11:25; Mark 8:33; Luke 19:11; 24:21; John 3:10; 12:34; Acts 13:10; Rom 1:18-23; Jas 2:5). Since the beginning of people, at times this debate fiercely intensifies, as first exampled by Cain and Abel in the symbolism of their sacrifices, between those symbolically in worship hoping for an earthly or heavenly kingdom. Jesus remarked that these differences in messianic destiny formed the basis for the chaos between ideological views (Matt 24:4-14; 1 Cor 4:6; cf. Heb 11:32-38; James 4:1-10; 2 Tim 3:12). Notice how Jesus asserts that among the "many," "they," who claim Jesus is the Christ, those who were with him, "you," were the ones being persecuted by the "many," "they," of people groups having earthly authority in power to put others to death or tribulation and not the "you" of people holding Jesus as Christ doing the persecution (Matt 20:24-28; Matt 23:1-12). The Apostle John was amazed at this culture when provided a vision of their judgment (Rev 17:6-7). Now nearly two thousand years later, historians realize the earthly Christian history of past people and events most often determines by the self-proclaimed victors over supposed enemies (John 16:2). Hence, due to a long practice of marginalization and erasure by Christians, so-called, with claims of God's power and authority in earthly kingdoms and philosophical traditions, little evidence remains about those following Jesus, as the Christ, who shepherds his people into heaven. What is known about those by faith holding to spiritual transformation at death and judgment comes from the polemicized exaggerated records of heresies, so-called, often written hundreds of years later. 
Christian historians would do well to follow the example of the author of Hebrews in looking for records/testimonials of those looking to be with Jesus at death (Heb 12:1-4). The Pastor chose those who diversely testified during their lifetime to the ones in front of them about access to a heavenly kingdom (Heb 11:13-16), more than the testimonial comparisons in later traditions claiming truth against others, highlighted by victors over supposed non-orthodox theological/philosophical views. Based on Hebrews 11, true history of the Christian "Messiah-follower" with completion in heaven traces by a trail of blood, for both Jesus and his followers, since the example of Abel (Heb 11:4; 12:24).
Since Antioch Syria in the first century CE, the people groups, claiming the new first-century "Christian" moniker, frequently oscillate between followers hoping for life journey completion as either earthly fleshly resuscitation or heavenly spiritual transformation destinies. This site writings herein, hears in God's speech-action/revelation to his people, a heavenly calling by Jesus, as Christ, to shepherd those who believe in him at death and judgment into heaven, a normative opinion held by Christians and forcibly suppressed by religious authorities since the latter half of the first century (See Henry, Atonement and Logic of Resurrection in Hebrews 9:27-28, 144-50). This hearing cuts across much of modern orthodox Christianity since the fourth century CE, which in holding to traditions more than the first-century text of Scripture (copies of Greek manuscripts controlled by leaders), mainly hears only promised ethical and legal changes of status for people on a mysterious religious path to a renewed, fleshly, earthly kingdom. In philosophical and theological gap-filling beyond the speech of God, many since the fifth century CE, to shore up obvious tradition incoherence with the text of Scripture (in the fifth century CE, more believers beyond leaders could now read the new Latin translation of 405 CE by Jerome), have since embraced ideology that deceased believers are in some quasi-intermediate-state, considered either as a mystery of "in Christ," or now inferior beings awaiting "asleep" or wandering the earth, until a final perfection in return to their fleshly bodies during a second coming of Jesus at the end of the age. Neither position maps sensibly in Scripture. However, the general believer usually believes that they will see Jesus at death to shepherd them into heaven (Psalm 23; 2 Cor 4-5; Phil 1:21-23; 3:17-21), which does have a strong hearing, at least until listening more to the common religious, earthly-kingdom orthodoxy more than God himself about faith in his presently available, unseen kingdom (cf. John 9:39-41).
The Required Necessity for Conversational Witness
With Cohesive Biblical Mapping
God's speech about his purpose in Christ for people and his present creation, as always cohesive revelation (2 Tim 3:16-17; 2 Pet 1:20-21), can be mapped in time and space within the parameters of the current tabernacle of the heavens (Heb 8:1-6). Incohesive hearing of God's speech arises when heavenly truth is flattened and replaced either by escalated or isolated, earthly, religious elements that become distorted, disconnected images from their heavenly reality. Errant claims about God's speech-action are often worked out on an earth-centric, spatial background-field with limited heavenly access for people. Further, these alternative religious assertions by false prophets, biblically so-called, fall under the rejected teaching of Babylon (Rev 17-18). Since people cannot sense the realm of heaven contained in the descriptions of God's promises in Christ (1 Cor 2:6-16), God reveals the spatial way and life of heavenly truth through his Spirit by direct prophecy, analogy, and typology in outlines, shadows, parables, visions, antitypes, and images. These methods of revelation are developed in Mapping Conversation 7: First-century, Aion-Field (apocalyptic), Temple-of-the-Heavens Based, Background Revelation.
Chart numbers on the visual maps below provide links to sections of important conversation within the biblical narrative, which for complete hearing, must include God's response to sin by the devil. His sin necessitates God's construction of the present, dark, separated creation in a temporary tabernacle of the heavens or kingdom of the heavens design for God's house in current levels of holiness of people and other created spiritual beings now spread across all visible and invisible creation (Eph 6:12; Col 1:13; Heb 2:14-15). The interactive, numbered Mapping Conversations also highlight the above listed forms of God's revelation about his will and purpose to bring people to himself in heaven by repentance of sin and faith in his provision of atonement for sin by himself as Christ.
The Right Beginning Foundation for Conversation in Discipleship
One should begin study with Biblical Mapping Conversation 1: The Past and Present Ministry of Jesus as the Christ , as this Mapping Conversation provides the foundation necessary for biblical understanding of God's speech about the ministry of Christ in the true, unseen heavens (Heb 8:1-6). Accurate hearing of God's speech the lens of Christ understands that his goal for this creation features bringing people to himself into heaven at death and judgment by the ability of the Son as the Christ (1 Thess 2:20; Heb 9:27-28). A weakness of advanced education involves beginning with systematic theology with attributes about God contaminated with many philosophical terms in gap-filling long before later attempts to hear the ministry of Christ. This incorrect foundation leads to many unsolvable tensions. For example, many false religious teachers claim that God is only coming here in a later delayed ministry to renew this world to edenic conditions, as they strive with one another over preeminence in power, lust, and worldly position as God's true people (Matt 24:4-14; 1 Cor 4:6). This site attempts to explain the auditory differences as to why a foundation with heavenly hope by faith in Jesus as the Christ better solves the many religious tensions cast upon the world by good meaning people (Phil 1:21-23; 3:17-21; 2 Cor 4-5; Heb 11:16).
This biblical mapping conversation, based on the foundation of the ministry of Christ, is written for both lay people and those theologically educated. Hebrew, Aramaic, and Greek has either glosses or English translations to assist learning. Technical language material in scholarly publication is usually explained. Be aware that the theological or philosophical quotations of men (those religious and academic things seen) carry very little weight in the conversation of this ministry in comparison to the actual hearing of God's speech in his Word (those spiritual things not seen). Jesus taught his that sight [spiritual things] comes by becoming blind [to earthly things] (John 9:38-41). We do not investigate NDEs (Near Death Experiences) for the same reason. The attempt, herein, purposely aims to avoid the conversation and philosophical language traditions of men to focus mainly on proposed proper conversation by learning to hear the speech of God in his own words and concepts (Ezek 22:28; 1 Cor 4:6; Col 2:8; Heb 5:11-14). Until a believer hears God's speech in God's ways, it really does not matter what another person says. For example, Jesus told each of the seven churches in Asia, of which five were told to "...repent...or else...," "...hear what the Spirit says to the churches" (Rev 2:7, 11, 17, 29; 3:6, 13, 22). Further, God corrected the errant focus by Peter on the building of tabernacles for worship at Jesus's transfiguration, by stating, "This is My beloved Son, with whom I am well-pleased; listen to Him!” (Matt 17:5). Believers are often more focused on what other believers say or the material aspects of the needs/wants of meeting in assembly to feel-experience worship--than listening to God himself (John 4:24).
The Relevant Matters Beneficial for Good Conversations
As a matter of housekeeping for those reading this site:
I personally hold to Article I of the Baptist Faith and Message 2000. On this site, I use the KJV with "Blue Letter Bible" software, simply since the 1611 translation, later modernized in the late eighteenth century, is used by God and universally recognized as a good translation in the lives of English readers. My personal memorization of the Bible is the KJV translation. Depending on my audience, at times I may use the KJV, a more literal (higher English reading comprehension level) translation, a general intent (lower English reading comprehension level) translation, or personal translation where needed (1 Cor 9:19-27). In writing Atonement and Logic of Resurrection in Hebrews 9:27-28, most translation is my own.
As a Greek New Testament/Biblical Theology scholar, I am fully aware of the modern translation controversy among Christians, in battle over Greek words and appropriate manuscripts, and appropriate English glosses to reflect contextual sense and meaning between translations. This chaotic confusion is part of the battle between Christians, so-called, mentioned above, with those in small worlds of power in their chosen "orthodoxy," often comparatively punishing as lesser and even evil, other followers of Christ against their own prominently better manuscript/translation choices.
The issue makes little sense. Of the original New Testament Greek autographs (Spirit-inspired handwritten by authors and their amanuenses-skilled writers), some (gospels) were translated/assembled/copied from multiple written records, mainly circulating circ. mid- to late-50s in the four main missions (Jerusalem [James & Matthew], Antioch Syria [Paul-Luke], Caesarea [Peter-Mark, and Southern Palestine [John]). The original hand writings that were probably initially written in first-century Aramaic language and translated/organized into Greek eye-witness accounts, are not extant (survived and known to us). The gospel eyewitnesses do not exactly agree (a good thing to support validity) but have cohesion in recollection of their chosen accounts. The preserved Greek correspondence (Letters) by the Apostles and their representatives, of which copies were made for circulation, also are not extant. Our earliest manuscript copies barely go back into the late second century. Our earliest complete manuscripts are written in capital letters (called uncials) by one stroke of the hand of the scribe (hand copy maker). Just as the example of Hebrews 1 from Codex Alexandrinus circ. 5th century CE, there were no breaks, chapter and number orientation, periods, paragraph indentations, or section titles.
A well-used vellum (expensive prepared animal skin) manuscript might last one-hundred years. A papyrus (cheaper paper) manuscript much less, perhaps a few decades. From analysis of the over 5000 extant Greek partial and complete manuscripts, good scribes average between five and fifteen variations per page each time a manuscript is copied. The copies of the first century CE, whether from the original or a later copy in a line from an original, depending on where in the line of copies used as the source for the new copy, had normative expected variants (mostly minor differences). However, issues of the first- and second-century debate among Christians, so-called, influenced scribes of schools of thought to change words (clarifications by additions, deletions, substitutions, and corrections) to better reflect the sense of beliefs held those in power/possession of the manuscript (handwritten copy) being used and copied by the people group. Paul warned churches of forgeries in his lifetime (2 Thes 2:2). The second century exploded with pseudepigraphic literature (false writings claiming authorship by a biblical person or place, e.g. "Gospel of Thomas," "Gospel of Hebrews," etc.). The earliest known Greek manuscripts in the late second to third century subsequently disagree, due to a black-hole of unknown and speculated scribal variants and regional doctrinal issues. The now accepted apocalyptic works (Hebrews, Revelation, etc.) in the New Testament, due to open heavens for people, were heavily challenged and removed from some collections of approved documents in some regions. Some leaders cut multiple sections of undesirable topics. The disarray pushed third-century leaders to adoption of the present Canon of approved writings in our New Testament.
The copies of Greek manuscripts used by Jerome in 405 CE for his Latin Vulgate translation already had been corrected to clarify mainstream ideology of those in power over previous speculated issues, by added or substituted Greek words. Manuscripts in disagreement simply were not copied or in demand, since not in step with the people group in power. For example, in the early manuscripts presently extant, some in Romans 10:17 have either "...word of Christ" (conversation/testimony about God's Word/speech-action about/by Christ) or "word of God" (Second-century debate over testimony of Christ as God or post-Reformation debate about Bible as "word of God"). Translators who use the Majority Text, a collation of mainly later Greek Byzantine (Syrian region) manuscripts available in the seventeenth-century, choose the gloss "God." Those who use a Greek collation of mainly possibly earlier known Alexandrian (Egyptian region) Greek manuscripts, choose "Christ." Due to the problem of not knowing exactly where in the line an extant copy intersects between the original to later copies of that manuscript (our better lines barely go back into the fourth century), older does not necessarily mean better (a common rule for those who collate Greek manuscripts). We further really do not know which word is correct from the manuscript evidence, since the previous first- to second-century debate is a historical one-sided black-hole of only speculated information from the debate victors, who often denigrated their "Christian" enemies and destroyed both people and evidence of the view of the other side. Even though God could have made it possible, there is no solid evidence of a "perfect" copy of an original autograph. Consequently, context must determine which word choice is correct by understanding Paul's intent in the flow of his message to the Roman believers and overall knowledge of his life teaching in correspondence to the whole of God's speech-action/revelation on the foundation of Christ (1 Cor 3:9-15; 2 Tim 3:16-17; 2 Pet 1:20-21). In the first century, this method of textual interpretation of Scripture was a normative expectation that is difficult for a modern cultural demand for printing exactness to understand. God's ways are truely beyond our ways.
No Greek translator or group of translators, including the early seventeenth-century Episcopal bishops and scholars of the Church of England, have ever been unbiased without unrecognized errant influences upon interpretation. The KJV translators in their original 1611 Preface asserted the same conclusion about themselves and their own translation. Since this includes myself, please realize, I use a Greek collation of older manuscripts, Nestle-Aland Greek New Testament, 28th Edition, with Critical Apparatus (NA28), for personal translations and English translation clarification. Where issues arise, I review all listed variants, beyond NA28 in other biblical Greek software, and attempt to determine the proper Greek word sense and best English gloss that reflects the context of the Greek document in correspondence with the overall foundational message of Christ on a first-century background of the tabernacle of the heavens. Even with my own biases, I believe this has a higher probably of arriving at the intent of the original Spirit inspiration than allowing the often-antiquated scholarly debates over orthodoxy, better manuscripts, which translation, or isolated, word for word, grammatical-historical exegesis (only Greek word to English word translating) to falsely distort hearing what God is speaking that Jesus's followers should hear and teach in discipleship conversations. Even better, without knowledge of Greek or any of the issues above, the same Spirit of God brings understanding for all believers reading most English and other language translations when spiritual matters are compared in coherence with spiritual matters, beginning with building upon a proper foundation of the ministry of Christ (1 Cor 2-3:15) on the background of God's house in levels of holiness.- PDF written scholarly papers linked for teaching here do interact with the views of people. Pay close attention to the footnotes for important clarification with claims of others but maintain overall focus on what God is saying more than what others are saying about God's Word.
- Regarding Hebrews, in PDF papers the word Auctor, as German for English "author," serves as shorthand for better glosses of either "the Pastor" or "the author of Hebrews."
- We always welcome gentle conversation on the matters presented here. See Conversation Opportunities About The Tabernacle of the Heavens for more information.
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