SPEAKER_00 0:04

Welcome to Lambs and Company, a podcast about life. We will feature guests and friends on the podcast to have quality conversations and wonderful fellowship. We hope you will join us. It's a life worth living, and it's a life worth giving.

SPEAKER_01 0:25

Hey, welcome to Another Lambs and Company. Life worth living is a life worth giving. And we have got a uh a very uh great great podcast ahead of us. Dr. Hall is going to straighten us out on a lot of things. And you know, I was thinking this morning about this because of the podcast, and um I'll I'll say it like this. When we were, we have four adult children, and there used to be a pool near us when they were younger, and our second-born son did not know how to swim, but he loved going to the pool and looking around and then running and jumping into the deep end of the pool. Mind you, he could not swim. And the lifeguards had gotten accustomed to watching him when he showed up because they knew we were going to end up in the water for him. And sure enough, he would jump into deep end of the pool just laughing and thinking it was wonderful and great. And they would come and pull him out and ask him not to do that again. And that would last for a while, and then he would go back and want to jump back in, and he eventually learned how to swim. I advise that if you don't know how to swim and you're gonna jump into deep end of the pool, you better learn how to swim pretty quick. And you know, he actually did learn how to swim, but uh today we're gonna kind of jump into the deep end of the pool, and um and Hardy is going to um be a life guide in this thing as far as some of the stuff we're gonna be uh addressing and talking about. But in Romans chapter 15, uh I just want to read this as an encouragement before we get into some of the um different sides of our discussion today. But in Romans 15, 4, it says, for everything that was written in the past was written to teach us, so that through the endurance uh endurance taught in the scriptures and the encouragement they provide, we might have hope. And so that's uh Romans uh you know 15, 4. And so part of the whole thing for the scriptures, I think no matter what area we're drawing from, no matter what translation we may be using, we need to remember what Paul said in all scripture is uh breathed by God, it's inspired by God. And if you have to use something that you understand so you can get something from it, I believe that the Holy Spirit is fully capable of leading you, guiding you, speaking to your heart, bringing comfort to your life, bringing conviction to your life, because it's really the new birth and it's really the word of God and the Spirit of God working together in our lives that brings the direction, guidance, correction, comfort, uh encouragement, hope, faith. All these things really come by the word of God. So when we're talking about uh the the three worlds of the Bible uh today, the literary world, which was the Jewish and the Christian Bibles, the historical world and how the text arose, as well as the contemporary world, how the texts are applied uh today. Uh Hardy, I believe, has an advantage over most of us. He doesn't say that, but I'd say that he has an advantage because he actually has his earned doctorate in Hebrew. He actually has his uh classical Greek background. So he's always read, as long as I've known him, from um, I'd sit beside him sometimes in church and and I'd look over there and and he'd be reading his Greek uh his Greek text. And I'd say, well it's all Greek to me. And it wasn't Greek with the English uh there, it was all Greek, and so um, you know, and and now he has uh his Hebrew Bible that he does the same thing, and he doesn't do that to impress people, he does that because he loves to study the word and read the word and and study the scriptures and the context and things of that nature. So um we were asked actually to discuss this as we were asked to discuss communion from someone. We were asked to talk about this some because they felt it was very important for people to understand and understand the differences. And so Artie's going to jump into this today. He's gonna jump into DMP deep into the pool, but we're gonna have to learn how to swim. So uh Artie, Artie, I I appreciate you uh being willing to do this today.

SPEAKER_02 5:37

And I know that this was actually, I think, one of the things that you did a uh dissertation or possibly or on uh a little bit of textual criticism came into play with with my doctoral work on on Septuagint studies. And it I really ended up doing more with that than I wanted to, but but it was but it just that the issue I ended up right in the middle of it. Uh and and some of this material that we're looking at today, um notice I have notes, that means we're in trouble. Uh I I taught a class years ago, this would have been 20 years ago now, at Midlands Technical College. It was uh it was uh introduction of religion, religion 102, I think was their number on it. And uh I did that a few semesters uh and and uh I put together some things. So it was it was really sort of in a secular setting that I was doing this. And uh but of course I was very honest about what I believed, and you know, some of the students I think were probably Christians, some of them maybe not. I'm not sure why they were in a religion class, but uh, but they were. And uh um so that's where some of this came from. It there was a textbook they had, and and this particular thing about the worlds of the Bible, three worlds of the Bible was sort of a part of that text. Uh so the students would read the text. I I didn't use it that much. Uh I kind of put together my own thing. Um but anyway, what we can we can begin and jump into some of this because uh there's often a lot of controversy about the the Bible people would use, the translation they use, and that sort of thing. And and I I think that may be the place we can begin. Uh it I mean people get into arguments about that. And and uh you know, so so you have the way we all interact with the scripture most of us is through translation. You know, thankfully the the Lord has enabled me to be able to read uh Hebrew, Aramaic, Syriac, Greek, uh, Latin, uh just a number of other languages that I've been able to study through the years. And uh I've read the Bible, in fact, in in Hebrew at least once. I I'm kind of starting back through. It took five years to read through the Bible in Hebrew, and because I was also learning Hebrew at the time. And uh I've read the Greek text uh of the New Testament I I don't know how many times. I because I started that when I was 17 years old. And that was two or three years ago. And and uh, you know, yeah that was plus plus several decades. It might have been right after the Civil War, you know, I was 17. But it but it it uh uh so been doing a long time, and uh and that that adds a dimension, but what I want to assure people of, and we can talk about that today, translations are okay. A lot of them are really good, some of them not so good, and we maybe need to talk about that a little bit. So you say, well, some are really good, some are not so good. Well, we what comment I reading? Am I reading a not so good or are good? And and I think I think as you as you uh uh uh said in the beginning, the the Holy Spirit is fully capable of using any translation at all. And the best translation to use is the one you read. Exactly. You know, if you will read it, then that's good.

SPEAKER_01 9:27

I'm happy about that. If you have a Bible that all it does is sits on the table, it's not really doing a whole lot for your life.

unknown 9:36

Yeah.

SPEAKER_02 9:37

But I but I think this is an important subject because we do talk a lot about what's in the Bible. That's what we always go back to whenever we have a discussion. So, what about translations? What are the differences? Um, in in translation technique, uh the the the methods that are there, you you have debates sometimes about what to do, particularly in in translating the Bible. You have three varieties of translation. You have one that's called formal equivalence. We we call that literal usually. It's like a literal translation, it's sometimes word for word. Uh, and the the the the uh objective of that translation is to convey what the text says as close to the text as possible. You try to put it in English or whatever the language might be, but trying to capture what how the text is put together. You have uh Bible versions like the King James Version is like that. The New King James Version is mostly like that. The New American Standard Version, the old American Standard Version, there are a couple of Spanish versions that the um one that's called Reina Valera is is uh uh uh that kind of variety. The uh older uh RSV, the revised standard version, some of those, those are pretty much formal equivalents. Uh so but they're not the the the calling it literal is not exactly right because they're not exactly a literal translation, because sometimes you there's always a measure of interpretation you find translation. But if you're gonna do any kind of serious study of the Bible, you need to find one like that. Generally one that's been put together by a committee, a group of people who bounce things off of each other and would revise each other. King James Version, all the way back to 16, whatever it was, it was seven, I think. Uh that uh that's the kind of kind of translation that was. And that very committee said this is our based on what we know at the moment, the best we have, and this is but this is a translation, and we're not claiming anything about it being inspired. Uh so translations are not uh they're always subject to to that aspect. Uh the uh the other major thing you'll find is is called a dynamic equivalence translation. And that's like the New International Version, the New Living Translation to some degree, at least the newer one. Uh the um I think Christian Standard Bible, there there are a few out there like that that are that are essentially dynamic equivalents. And there the idea is that you want to capture the meaning of the text and convey the meaning, but not necessarily word for word. And uh so you'll some find some variation in that. What I have found sometimes, comparing like New King James Version with the New International Version, they go back and forth on whether it's literal or not. Sometimes the new international version looks looks to be more literal than the King James. So so you just it it's all sort of an objective thing in some of that. Then the other variety is called paraphrase. And that's that used to be like the old living Bible when it was around. That's been kind of revised and it's not quite the same anymore. The um the message Bible, the uh all of that amplified Bible, all those things are just they're sort of paraphrasing things or in and that kind of thing. And they're not bad either. I mean, it's not none of these are bad. The they all have different purposes. And I think that's what people need. If you're gonna do real serious Bible study, you need something that's close to the text. If you just want to read something for for maybe a better understanding, just just read something that's dynamic equivalent, new international version or something. If you want to read something that is devotional, that may really inspire you in some way and turn you to the Lord, then read a paraphrase. You know, and and but the emphasis is read something, you know, just don't ignore the Bible, and and you'll, you know, and the Lord can use all of that. But what you'll find is that people organize in different camps, and then they get kind of hostile toward the other other translators. They really do, don't they really do? I mean, they'll just have arguments about well, you can't use that Bible, it's because it's got heretics on the committee. Well, maybe, you know, I the it's but you know, I I I believe the Holy Spirit can take care of all that, and and so I don't worry about it too much, but then I don't worry about a lot of things that other people worry about. Uh that seems to be a real big deal. Um but that that's sort of the idea of translations. The other issue involved in that, and we'll get to that. I don't know if we're gonna do all this today, but we'll try, is how do we get the text itself? Because that the some of the variations you find in translation is not the translation, it's the text. And that's where it gets a little hinky. It there's um, and we we'll get to that eventually, but that's that's sort of sort of some of the background and and some of the introduction that you'll find there. Uh but looking at the the world of the Bible, this literary world, Judaism has got a lot of literature, and we're not gonna spend a lot of time with that. Uh, one of the first arguments used about this is well, well, how did Moses write the Bible down? Because it really wasn't writing then. Yes, there was. And and uh they have found, in fact, uh what they call proto uh Sinaic, and it's this it's a it's a Hebrew text, uh Hebrew letters, the the beginning of almost pictographic uh kind of thing that was used to write that they found written inscriptions in the Sinai Desert. So, so yes, there there was there was certainly a way to write. The letters that that um Moses wrote were probably a different kind of letter than than the square letters we have now, because that's sort of just how that developed. But it but that didn't change anything. It's just it's like the difference between cursive writing and printed writing, you know, because everything was cursive initially until they invented the printing press and then they had printed writing. It didn't change anything, same text, just different letters. It's the same kind of thing with with that, so you so you can relax and not worry about all of that. Uh uh there the the Bible was primarily written in in Hebrew, and Hebrew is a composite language. Uh it's Semitic language, it's it's it's out of the Middle East, it's it's in the family of of uh Arab languages, you know, in the family of like Ugaritic, uh Akkadian, just some other groups of languages that are Semitic. And uh I I I learned Ugaritic years ago. I've kind of forgotten most of that, very similar to Hebrew. Uh I learned Aramaic and I have read I've read the New Testament in Aramaic. Uh I'm kind of starting reading, looking at the Old Testament Aramaic, but uh the the Aramaic text we have, the Syriac version that's there, is not likely any sort of original Aramaic thing, but wouldn't none of that. We don't need to get into that right now. Uh but that uh that is there are a few verses, a few chapters, few verses in in Ezra Nehemiah, a few things in Aramaic. Daniel's got numerous chapters in Aramaic. There's one verse in Jeremiah that's in Aramaic, it's kind of bizarre, it's one verse. Uh and so the Old Testament is mostly Hebrew, so it it and it and it runs through, although just because through the years, a lot of influence from different Semitic languages, uh then Hebrews kind of call it call that uh that sort of thing. The Hebrew Bible is called the Tanakh, which is the law, the prophets, the writings. It's the the the law, Torah, law, the the uh prophets, Neviim, Navi is a Hebrew word for prophet, Neviim be prophets, and the writings uh it is ketuvim, it means things being things written. And uh Katav is to write, ketuvim is is is writings. So the the Hebrew by and and Jesus would refer to that. He said, It is written in the law and the prophets and the psalms, he would often say, Psalms being the first book of the writings of that section there toward the end. So Genesis, Deuteronomy, Joshua through 2 Kings, those are the former prophets, the latter prophets, Isaiah through Malachi. We don't really, as Christians, we don't include Joshua, 2 Kings through 2 Kings as prophets, but the Hebrew Bible does. Writings are things like Psalms, Proverbs, Daniel, uh, Ezra, Nehemiah, 1 8 Chronicles, they just they were they were added later to the whole idea. But Judaism has also produced a whole bunch of other written literature that's there that is not particularly connected to the Bible in any way, but you'll sometimes find it quoted or mentioned. And uh a lot of that it it just it it refers to Judaism, and I don't know that if anybody wants to know. In fact, I'm looking at a PowerPoint thing here. If you're interested in it, I can send it to you. Uh you're probably not, but we don't really need to do that.

SPEAKER_01 20:03

Let's Michaela's husband Jimmy would be.

SPEAKER_02 20:06

Yeah. But here's a question: When was the Old Testament considered inspired scripture? So that's kind of a question we can ask on that. And these books, uh, by the fifth century BC, that's like the 400s B.C. Uh the books that we know as the Old Testament had all pretty much been written, uh, and they were all accepted by the Jews, most all the Jews. Uh well, Pharisees, Sadducees had some differences, but but Genesis through, like we would call Genesis through Malachi, that's the way Christians uh arrange it. Uh all of that had been accepted. Uh it it uh more or less by that time. Um by later the the writings, as far as some kind of official recognition, it moved into the early first century, about 90 AD or so. And and there was always some question about uh Ezekiel, Daniel, and and some of the books, because they just they they those they were considered a little disputed, but eventually they were accepted as well. So you've got all of that going on. Um the Greek translation had all of that in there as well. So I guess the point being in that is that the Old Testament was pretty well accepted by the time Jesus was around. And Jesus referred to the entire Old Testament, and that's kind of important to the argument there. Um the Christian Bi and so what's that gotta do with Christian Bible? Well, most of you know there's an Old Testament. And that's in the Christian Bible. So you have the Old Testament and the New Testament, the other books that are there. And uh um so those things were accepted very early. First Bible of the church was Septuagint. We've talked about that. It was a Greek translation that was there. And uh pretty much that was all Old Testament. Uh the New Testament was being written at the time, and and sort of immediately, in fact, the letters of Paul were immediately received. The the 14 letters of Paul were immediately considered scripture. I mean, as soon as they were written, pretty much. That that seems to be the evidence that's there. And uh uh some of the other things were where the gospels came a little later and that sort of thing, but uh so you you you have that aspect of of just the history of the Bible and that that literary world that's there. Uh you know, I I I don't wanna I don't get bogged down in some of that. Uh I think it's it's um how did they decide? Maybe a good question would be who who decided? You know, who who made all these choices about what books we're gonna receive? Um the Jews generally, as if it's written by a prophet, it was in. Uh you know, the Psalms of David, they were in. Um Moses, he wrote Genesis Deuteronomy, it was in. You know, all of all of those things were just sort of immediately received. Um you know, some of the question about Ezekiel and Daniel was more content than than anything else. Uh but generally they they were received as well. But moving into the to the to our era, to the Christian era, how did they decide what books to keep and what books to throw away? You know, because everybody always says that. You know, that's one of the first things first arguments folks will go to. Well, well that it the they're just a bunch of people decided about these books and it was just man-made, and I mean nobody knows really what God said. You know, that's kind of where that argument goes. But that's not the case. Uh the community of faith, people who've been saved Christians, have always sort of universally received some things. The the four basic things about that, the the the questions they would ask. One was a book written by an apostle. So that's why Paul's letters were so received. Paul the apostle. He would say that at the beginning of every letter, so they're going, oh, okay. Uh and and with the exception of Luke, the other books were written by apostles. Uh, Luke may be the only one that wasn't particularly an apostle, although he was involved with them quite quite a bit. And the other question, well, no, another question would be whether it agreed with generally what all the apostles said. Did it agree with this whole overall statement of what other apostles said? And then then they would also look at how who in the church receives this as a book? It is there some sort of universal acceptance in the community of faith in the early church that received this book. And finally, did it work? The the the the the real fancy term for that is self-authenticating divine nature, meaning that did it work? Did people read that and get saved? And did those things happen in that sense? Yeah, you know, I mean that that's kind of how because what we know about God's in the Bible, you know, that that that uh less you just will make stuff up, and some people will do that.

SPEAKER_01 26:04

Well, let me ask a question, uh right in the middle of this. Um it's kind of the side note, but somewhere early on in my Christian experience, and and it might have come because of uh some of the early writings that I was reading of people that had an impact on culture and society in the earlier 1900s, but um I heard one translation that was really good already was the American Standard, 1901 American Standard. Why why do you think that was? Why do you think it stood out?

SPEAKER_02 26:45

The uh American Standard Version was uh done by the Lochman Foundation, and that group they wanted to produce a Bible translation that was the and the American Standard Version was sort of an offshoot of what was called the revised standard version that was produced out of England. And and it goes back to some questions about the text, the the actual underlying Greek text, Hebrew text. American Standard Version, they wanted to use uh whatever the the best Greek text, best Hebrew text that was there. They wanted their translation to be grammatically correct, and they had a high respect for a sort of a uh formal equivalence, kind of a word-for-word literal translation. So it became a foundation translation for a serious Bible study in the early 1900s uh in modern language, in language that was not King James language, but modern language. It was a modern language translation of the time uh that people could understand that wasn't uh wasn't kind of squirrely like some of them were.

SPEAKER_01 27:59

Yeah, well, you know, I when I come to Christ, a lot of the people felt like, man, you you've got to to read the King James, and I'm like, and after about a year or so of that, I found out I was starting to use hiters and dithers, and everybody looked at me like, what's wrong with you? And and then uh, but you know, uh I did find, I think maybe it was through Watchman Knee or something. I kept noticing that he would often quote that the scripture was the 1901 American Standard.

SPEAKER_02 28:30

Yeah.

SPEAKER_01 28:31

Well, I don't want to get too far out of that. We we we can pick up.

SPEAKER_02 28:34

No, that that is actually it's very uh very much connected to all of this because the the underlying translation philosophy and the textual history of that is part of what what it was in involved in some of that. And uh uh that's where some of the arguments are, you know, because the the translation is fine, the method of translation is fine, but what text are you using? And that becomes the bigger question, and we and we really maybe need to um move into some of that. Uh let's see, why don't we get to I don't think we need all that.

SPEAKER_01 29:13

Um Well, let me just say up front, if we if we need to take a couple of sessions or a couple of podcasts to do this, instead of people getting lost or you know, in this passing, you know, don't feel rushed. We we can do that. And we just have to find a good landing place for today and pick back up. Because I I know there's a lot to this, and I think people have uh, I think people want to know. They just a lot of this they don't know. They don't again, you you're you you're unique today, and the fact that which I've always loved that about you and appreciated, and um, you know, that's just a grace and a gift in your life to do research and study, and yet you're really saved.

SPEAKER_02 30:05

I try to be. I do. I I try. Uh so and with that in mind, uh this might be a connecting place that people, because if this doesn't connect, because you because you're all probably thinking at this point, that's nice. Well, so what? You know, it it uh yeah, and you you may have may or may not have known some of that, but that that that's fine. But the here we textual criticism. What's that? You know, and that that term gets thrown around uh on the internet arguments, often by people that don't quite understand what they're talking about. Well, well it the textual critics say, or history and and the tech and the Greek text says, and the you know, and they and they want to throw all this stuff around, okay. What is that? What what what do you mean textual criticism? What's involved in that? And that goes back to the physical original documents. You know, what what we get what do we have? Do we have the physical document that Moses wrote? Nope, we don't. Uh we don't. Do we have the text that he wrote? Probably yes. See that and but well, how do we do that? But here's where the the the textual critics who are sort of they're almost secular, honestly, I don't know that that some of these folks are even really Christians. They just deal with biblical stuff and old texts and and they deal with old texts of all kinds of stuff. And and they apply the the methods that they use to figure out what these texts were to the Bible. That's kind of what happened with that. And then then it got real interesting at that point. And and you had people going back and forth. So two what so what's coming to the Christian church? What are the texts we have? You know, what we got. You hear people talk about maybe, maybe not, this might not come up around your breakfast table. The Byzantine text family, the Alexandrian text family, uh, it'll argue about that. And then uh, and then you got your great Uncle Fred, who says, You got to read the King James Bible. If you read anything but the King James Bible, you're gonna go to hell. Because the kick, you know, and Uncle Fred's a wonderful guy, and you all love him, except Thanksgiving when he comes over. But because he drinks too much wine. But but it it it you know it it's no, uh, you know, the King James is fine, but that's that's where all this argument comes in.

SPEAKER_01 33:14

Yeah, yeah, listen. If it's good enough for Paul, it's good enough for me. I know like I'm always laughing.

SPEAKER_02 33:20

It's just yeah, yeah, you just kind of go, okay. And and to be honest, I actually like the underlying text where you that the the King James Version is based on. I like that. It's the one I use, in fact, because I go in that direction. And and we'll kind of talk more about that. But but the the oldest physical pieces of the Bible we have, we got a couple of things that go back to the first century, very early. I mean, these are less than a hundred years away from the original writing, you know, just and they're fragments, they're pieces. We don't have entire stuff. But all the about first century. The the earliest pieces of the Old Testament, interestingly enough, the the the oldest complete Hebrew text goes to around the year thousand, thousand eight AD. It essentially is it's something called a Leningrad Codex. And codex is like a uh book, uh the everything was a scroll initially. And then eventually the Romans and the early church really liked it, they invented books where you took uh the scroll apart and you made pages. So the codex was a a Roman book. It had a front, back, and had pages. And when you once you had pages, you could have an index and you'd have page numbers and you could find stuff. Otherwise, you're in a scroll and it's 30, 35 feet long, some of these scrolls trying to figure out where stuff is. So it it it uh it really helped things, and it became really popular with with the Christian church. So uh that's that's the earliest complete physical text we have. Do we have pieces earlier than that? Yep. The and and then see this is Byzantine text family, Alexandrian text family, and then they talk about the Dead Sea Scrolls. Oh, the Dead Sea Scrolls, it's just the secret magic ingredient. Well, that's not the Dead Sea Scrolls. Well, there's a lot of stuff not in Dead Sea Scrolls, and and here's something no one's going to like, because I said this to my doctoral committee when I was when I was defending my dissertation. A fragment is a fragment. And you can make up stuff about a fragment, but it's still a fragment. You have to deal with it, you can't ignore it, but you also can't decide that that fragment represents this huge text family. Because you just made that up. All you got is a fragment. They didn't like that, but they passed me anyway. But but it it, you know, it it because I that's here's the mystery that people don't understand, don't really know about, okay. The the they'll say, well, the original Greek text in the Dead Sea Scrolls, there's there's evidence that it said so-and-so and so-and-so, and and then but so this really isn't correct, and we need to use this to correct text to go to the other part over there. And and you do, and this is and this reflects an entire group of scribes and a whole textual family that just all the world. But you know, and I I and I'm telling you, every it sounds impressive, but what we're talking about is a fragment of pieces that has maybe 14 words, and pieces are missing. So they're taking that and saying, well, this represented an entire text family in this tradition, so that means that originally the Bible had all kinds of different texts, and there were all sorts of different ways of looking at this. Maybe, but there's no the the your presuppos, I should quit ranting and raving here, but but I've had to deal with this. Your presupposition in this stuff is that you've got all this. Well, maybe you don't, and a fragment is a fragment. What about the whole book of Isaiah we have that's complete? Why don't we look at that instead of all these little pages here? Now we can't ignore these pages, but we also can't call to doubt this text because of all this, because we don't know. Do you follow what I'm saying? I hope everybody in the audience is doing that.

SPEAKER_01 37:59

Well, um, because of time, can we can we land and then um kind of pick back up and do another? Because I feel like this is too important to leave it hanging. But let me just conclude this session with a question. Okay. Because I think people need to hear this.

SPEAKER_03 38:20

Yeah.

SPEAKER_01 38:21

Even though you're talking about the Septuagint, even though you're talking about the Hebrew, the Greek, you're talking about the different backgrounds and all, have you ever questioned whether or not that the word, the canon of the scriptures that we've been given and put together for us is inadequate for our salvation or for the testimony of Jesus Christ, or for uh for living and learning the life that we need to live in Christ.

SPEAKER_02 38:53

Yeah. Yeah, because what we can pick up next time, any of these variations of this stuff usually have not much to do with anything that involves your salvation, the teaching about God, serious things. These are just little variations, sometimes just spelling differences, just all this stuff that everybody wants to make a big deal about, but it's not. I'm glad you're not a heretic. No, I've been reading this stuff 50 years, and I'm telling you, you can get saved with John 3.16 right now just as well as you always could.

SPEAKER_01 39:27

Well, that's that's the point because I've I've watched people that get so in this, yes, they start losing their hair. Yeah, you know what I'm saying? They get so into it.

SPEAKER_03 39:36

Yeah.

SPEAKER_01 39:37

And and I guess it's fun to do the research and to have the knowledge and the understanding of those things, but still, when at the end of the day, it doesn't change your salvation.

SPEAKER_03 39:49

Yeah.

SPEAKER_01 39:49

And it's like, you know, the thing we did with the podcast in previous podcasts and episodes, I think, 32 and 33 or something like that. Um, where we talked about the Nephilim and we talked about the aliens, and we talked about the giants and stuff like that. Does that change who Jesus Christ is? It does. Jesus Christ, you know, is the Son of God. God sent him because he loved the world and he came for us and he died for us. And you know what? At the end of the day, when everything's wrapped up, finalized, and finished, Jesus Christ is not only our Savior, Jesus Christ is still our Lord.

SPEAKER_02 40:29

Exactly. And that bit of information you can find in any translation you read. I think, amen.

SPEAKER_01 40:36

Well, could you could you uh conclude today with prayer and and then um we'll we'll pick back up, okay?

SPEAKER_02 40:44

Lord, we thank you for your word. You have given us your word, you have revealed yourself to us in a clear way, and we thank you for that. Help us, Father, to embrace your word, learn your word, study your word. Father, help us follow your word and do your word, be doers of the word and not just hearers. Help us, Lord, to bear a testimony in the world of your goodness and greatness. We pray in Jesus' name. Amen.

SPEAKER_01 41:14

Amen. Hey, a life worth living is a life worth giving. Thank you for your time and thank you for joining us today. God bless.