MY BIBLE!!

Welcome to the section of bible study; Iam Mr. Nkukurah, Daudi a Home Bible student living in Tanzania (Mwanza-city) in East Africa in the basin of lake Victoria.

For more communication; call:+255753039207 or E-mail: nkukurahd@yahoo.com

Introduction to bible translations.

There are hundreds of options in Bibles. Some are better for reading or devotionals, some for study, and others for children. There are Bibles with wide margins, compact travel versions, study Bibles with notes of explanation. . . the list goes on and on.

The Bible was originally written in Hebrew, Aramaic, and Greek and has been translated into English. The differences in translations vary in reading levels and in style.

There are basically 3 types of Bible translations:

  1) Literal -- This is a “word for word” translation. It follows the Hebrew or Greek as closely as possible. Therefore, a literal translation will be the closest English translation of the original text. Drawback: Some of the wording may sound awkward in today's English

  2) Dynamic-equivalent --- This is a “thought for thought” translation that translates the biblical words and phrases into clear and contemporary English equivalents. The priority is on the intended meaning along with comprehension. These translations are easy to read and faithful to the original message. Drawback: In a few instances the original meaning of the text is not conveyed clearly.

  3) Paraphrase or free translation -- These translations are more concerned with clarity than exact wording. They are easy to read, but can give the impression that the Bible was written in the 20th century. For example in Psalm 119:105 "lamp" in KJV and NAS is translated "flashlight" in TLB. Obviously there were no flashlights a few thousand years ago! Drawback: Compromises on the original meaning of the text.

Dear friend; welcome to this section, relax and enjoy some of Bible types and their translations.

1: Word - For - Word

NASB - New American Standard Bible

AMP - Amplified Bible

ESV - English Standard Version

RSV - Revised Standard Version

KJV - King James Version

NKJV - New King James Version

2: Thought - For - Thought

HCSB - Holman Christian Standard Bible

NRSV - New Revised Standard Version

NAB - New American Bible

NJB - New Jerusalem Bible

NIV - New International Version

TNIV - Today's New International Version

NCV - New Century Version

NLT - New Living Translation

3:  Paraphrase

NIrV - New International Reader's Version

GNT - Good News Translation (also Good News Bible)

CEV - Contemporary English Version

TLB - The Living Bible

MSG - The Message

 

            

  

Wahoh!  we hope you are good now!!!.

Do you know changes due to these translations?

Don’t worry my dear, here down, they are already done for you.

Take your chair, seat relaxed, start enjoying.

1. CHANGES IN BIBLE TRANSLATIONS THROUGH TIME ~ PROVERBS 18:24

Original Masoretic Hebrew (English translation from the Interlinear Bible)

A man [who has] friends must show himself friendly and there is a friend [that] sticks closer than a brother.

Wycliffe Bible (1395)

A man freendli to felouschipe schal more be a frend, than a brothir.

(A man friendly in fellowship shall be more a friend than a brother.)

Tyndale (1525) and Coverdale Bible (1535)

A frende that delyteth in loue, doth a man more fredshipe, and sticketh faster vnto him then a brother.

(A friend that believes in love does a man more friendship and sticks closer to him than a brother.)

Geneva Bible (1560)

A man that hath friends, ought to shew himselfe friendly: for a friend is neerer then a brother.

Douay-Rheims Bible (1582, from the Latin Vulgate. Revised 1750)

A man amiable in society, shall be more friendly than a brother.

King James Version (1611, revised 1769)

A man that hath friends must shew himself friendly: and there is a friend that sticketh closer than a brother.

What are the major shift in meaning and emphasis of the translations at this point?

English Revised Version (1881), American Standard Version (1901)

He that maketh many friends doeth it to his own destruction: but there is a friend that sticketh closer than a brother.

 Revised Standard Version (1952)

There are friends who pretend to be friends, but there is a friend who sticks closer than a brother.

New American Standard Bible (1971)

A man of too many friends comes to ruin, But there is a friend who sticks closer than a brother.

Living Bible (1971) Paraphrase translation by Kenneth N. Taylor.

There are “friends” who pretend to be friends, but there is a friend who sticks closer than a brother.

New International Version (1984 version)

A man of many companions may come to ruin, but there is a friend who sticks closer than a brother.

New International Version (2011 version)

One who has unreliable friends soon comes to ruin, but there is a friend who sticks closer than a brother.

Contemporary English Version (1995)

Some friends don't help, but a true friend is closer than your own family.

The Message (2002) Paraphrase translation by Eugene Peterson

Friends come and friends go, but a true friend sticks by you like family.

Common English Bible (2012) Gender neutral, politically correct translation

There are persons for companionship, but then there are friends who are more loyal than family.

2: CHANGES IN BIBLE TRANSLATIONS THROUGH TIME ~ JOHN 12:25

Original Masoretic Hebrew (English translation from the Interlinear Bible)

The [one] loving the life of him loses it and the [one] hating the life of him in the world this to life eternal will keep it.

Tyndale (1525) and Coverdale Bible (1535)

He that loueth his life, shal lose it: and he that hateth his life in this worlde, shal kepe it vnto life

euerlastinge.

King James Version (1611, revised 1769)

He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal.

New International Version (1984 version)

The man who loves his life will lose it, while the man who hates his life in this world will keep it for eternal life.

Holman Christian Standard Bible (1999)

The one who loves his life will lose it, and the one who hates his life in this world will keep it for eternal life.

New International Version (2011 version)

Anyone who loves their life will lose it, while anyone who hates their life in this world will keep it for eternal life.

Open English Bible (2013)

A person who lives her life loses it; while someone who hates her life in the present world will preserve it for life through the ages.

Note progression: One / him — He / his — The man / his — One / his — Anyone / their — A person / her

3: CHANGES IN BIBLE TRANSLATIONS THROUGH TIME ~COLOSSIANS 2:9-10

Original Masoretic Hebrew (English translation from the Interlinear Bible)

For in him dwells all the fullness of the Diety bodily and you are in him complete who is the head of all rule and authority.

King James Version (1611, revised 1769)

For in him dwelleth all the fulness of the Godhead bodily. And ye are complete in him, which is the head of all principality and power:

Weymouth New Testament or New Testament in Modern Speech (1903)

For it is in Christ that the fulness of God's nature dwells embodied, and in Him you are made complete, and He is the Lord of all princes and rulers.

Holman Christian Standard Bible (1999)

For the entire fullness of God's nature dwells bodily in Christ, and you have been filled by Him, who is the head over every ruler and authority.

The Message (2002) Paraphrase translation by Eugene Peterson

Everything of God gets expressed in him, so you can see and hear him clearly. You don’t need a telescope, a microscope, or a horoscope to realize the fullness of Christ, and the emptiness of the universe without him. When you come to him, that fullness comes together for you, too. His power extends over everything.

New Living Testament (2004)

For in Christ lives all the fullness of God in a human body. So you also are complete through your union with Christ, who is the head over every ruler and authority.

4: TRANSLATION PROBLEMS ~ The Lord’s Prayer ~ Matthew 6:9-13

“And forgive us our _________, as we forgive __________.”

The Lord’s Prayer appears in Matthew 6:9-13 and Luke 11:2-4. There are some differences between the two version with Matthew’s being slightly more expanded. There are also differences in the various Bible translations, the main one being in the line about forgiveness.

In that line, Matthew and Luke diverge slightly. Matthew states a request for debts to be forgiven in the same manner as people forgive those who have debts against them. Luke, on the other hand, makes a similar request for sins to be forgiven. The word “debts” does not mean financial obligations but implies failures to obey God and to love one another, in other words acts of omission, of not doing what we should do. In contrast, “sins” is generally understood to mean acts of commission, of doing what we should not do. Interestingly, the first five commandments lay out what we should do (obligations or debts) while the last five tell us what we should not do (sins or trespasses).

The difference between the forgiveness word used by Matthew and Luke probably arises from the fact that in Aramaic, the original language of the prayer, the same word is used to mean both debt and sin. So we see that Jesus was actually saying that forgiveness applies to both debts and sins. Where did the word “trespasses” come from? It is not in any modern Bible, yet millions of people have learned the line as, “forgive us our trespasses as we forgive those who trespass against us.” When the Lord’s Prayer began to be translated into English, different words were used.

Wycliffe (1395) used “debts,” while Tyndale (1526) used “trespasses.” When the Book of Common prayer was first published (1549), “trespasses” was used, and as such became the standard word used in many liturgies (Roman Catholic, Anglican, Lutheran, Episcopal, etc.). Also added at this time was the closing, “For thine is the kingdom, and the power, and the glory, for ever and ever.” Other more recent Bible translations in an effort to deal with the sins/debts word have come up with several solutions. The most widely used word is “wrongs,” while some Bibles don’t use any word at all.Here are some translations of that line:

Book of Common Prayer: “and forgive us our trespasses as we forgive those who trespass against us.”

King James, ASV, NIV etc: “and forgive us our debts, as we forgive our debtors.”

Living Bible, NLT: “and forgive us our sins, just as we have forgiven those who have sinned against us.”

Today’s English: “Forgive us the wrongs we have done, as we forgive the wrongs that others have done to us.”

Contemporary English: “Forgive us for doing wrong, as we forgive others.”

The Message: “Keep us forgiven with you and forgiving others. “

The Lord’s Prayer ~ Contemporary English Version (CEV)

Our Father in heaven, help us to honor your name. Come and set up your kingdom, so that everyone on earth will obey you, as you are obeyed in heaven. Give us our food for today.

Forgive us for doing wrong, as we forgive others. Keep us from being tempted and protect us from evil. Amen

Translation Differences ~ The Lord’s Prayer ~ Matthew 6:9-13

King James

9 Our Father which art in heaven, Hallowed be thy name.

10 Thy kingdom come. Thy will be done in earth, as it is in heaven.

11 Give us this day our daily bread.

12 And forgive us our debts, as we forgive our debtors.

13 And lead us not into temptation, but deliver us from evil:

(Added) For thine is the kingdom, and the power, and the glory, for ever. Amen.

Book of Common Prayer (Catholic, Anglican, Episcopal, Lutheran)

Our Father who art in heaven, hallowed be thy name. Thy kingdom come. Thy will be done on earth as it is in heaven. Give us this day our daily bread, and forgive us our trespasses, as we forgive those who trespass against us, and lead us not into temptation, but deliver us from evil.

[For thine is the kingdom, and the power, and the glory, for ever and ever. Amen.]

New International Version

9 Our Father in heaven, hallowed be your name,

10 Your kingdom come, your will be done on earth as it is in heaven,

11 Give us today our daily bread,

12 Forgive us our debts, as we also have forgiven our debtors,

13 And lead us not into temptation, but deliver us from the evil one.

The Living Bible

9 Our Father in heaven, we honor your holy name.

10 We ask that your kingdom will come now. May your will be done here on earth, just as it is in heaven.

11 Give us our food again today, as usual,

12 and forgive us our sins, just as we have forgiven those who have sinned against us.

13 Don’t bring us into temptation, but deliver us from the Evil One. Amen.

New Living Translation

9 Our Father in heaven, may your name be honored.

10 May your Kingdom come soon. May your will be done here on earth, just as it is in heaven.

11 Give us our food for today,

12 and forgive us our sins, just as we have forgiven those who have sinned against us.

13 And don’t let us yield to temptation, but deliver us from the evil one.

Today's English (Good News)

9 Our Father in heaven: May your holy name be honored;

10 May your Kingdom come; may your will be done on earth as it is in heaven.

11 Give us today the food we need.

12 Forgive us the wrongs we have done, as we forgive the wrongs that others have done to us.

13 Do not bring us to hard testing, but keep us safe from the Evil One.

New Century Version

9 Our Father in heaven, may your name always be kept holy.

10 May your kingdom come and what you want be done, here on earth as it is in heaven.

11 Give us the food we need for each day.

12 Forgive us for our sins, just as we have forgiven those who sinned against us.

13 And do not cause us to be tempted, but save us from the Evil One.

[The kingdom, the power, and the glory are yours forever. Amen.]

My word of advice:

“Be foolish stay hungry” grasp all 3 types of translations. But, literal and  dynamic-equivalence translations are good choice because they  contain the basic original meaning of the passage.

I hope you are now a good home-bible student.

Goodbye meet you in the following section soon….

UKAMILISHAJI WA UJENZI WA  JENGO  LA KANISA. KANISA LA WASABATO BUTIMBA, MWANZA.
Hapo juu ni picha zinazoonesha kazi ya ujenzi ikiendelea kwa hatua ya kusuka mbao kwa ajili ya  ceiling board. Kama inavyoonekana bado kuna kazi ya kusuka nyaya za umeme, ceiling board, kuweka feni na vigae kwenye sakafu, kupaka rangi ndani na nje ya jengo.

HISTORIA FUPI YA KANISA LA BUTIMBA
Kanisa la Wasabato Butimba ni kanisa la pili kwa kuanzishwa baada ya kanisa la Kirumba katika jiji la Mwanza, jengo lake la kwanza lilikuwa la tofali za tope ambalo lilidumu kwa muda mrefu hadi kufukia hatua ya kuchakaa na hata kutokidhi haja ya kwa washiriki baada ya washiriki kuongezeka. Kanisa hili limekua na kuzaa makanisa ya Igogo, Mkuyuni,Nyegezi, Sweya, na Tambuka reli.

JIOGRAFIA YA KANISA
Kanisa hili lipo uelekeo wa kusini mwa mji wa Mwanza, pembezoni mwa barabara ielekeayo Gereza la Butimba na Chuo cha Ualimu Butimba kwenye mwinuko wa kilima kidogo cha mtaa wa Sungwa. Umbali kutoka barabara ya Shinyanga (Shinyanga road) ni takribani ya kilomita moja.

OMBI
Idara ya Majengo kwa niaba ya uongozi wa Kanisa inawaomba  washiriki na marafiki wapendwa kuendelea kutoa michango ili kukamilisha ujenzi huu.

KWAYA 18 ZA MKOA WA MBEYA ZA UDHURIA KONGAMANO LA UIMBAJI LILILO FANYIKA HUKO IGANZO MAKAO MAKUU YA SHC JANA TAREHE 19/04/2015 KONGAMANO HILI LILIANDALIWA NA IDARA YA MZIKI KWA KUSHIRIKIANA NA IDARA YA MAWASILIANO YA SHC.

HIKI NI KITUO CHA TATU SASA BAADA YA KUMALIZA KWAYA ZA MKOA WA KATAVI(27/03/2015) NA KWAYA ZA MKOA WA RUKWA (29/03/2015)

BADO VITUO VIWILI:

1. KITUO CHA MAFINGA KWA KWAYA ZA MKOA IRINGA NI TAREHE 29/04/2015

2. KITUO CHA MBINGA KWA KWAYA ZA MKOA WA RUVUMA NI TAREHE 27/04/2015

KUMBUKA KUJA NA WIMBO NAMBA 8 & 25 PIA NYIMBO ZAKO MBILI:

PIA ZINGATIA VIGEZO

Revised 2010
Pre-Published Edition

This present edition incorporates all revisions and additions accepted up to and including the 2010 General Conference Session. A finished book-ready version will be forthcoming.

Click here to download the Church Manual Session Minutes Version PDF 

Introduction

Historical Development of the Seventh-day Adventist Church

In fulfillment of the divine plan, the Advent Movement began its prophetic journey toward the kingdom in the year 1844. Few in number, often with unhappy memories of having been cast out of their churches because they had accepted the Advent doctrine, the Movement's pioneers walked uncertainly at first. They were sure of the doctrines they held, but unsure as to the form of organization, if any, that they should adopt. Indeed, most of them so sharply remembered how strong, well-organized church bodies had used that strength to oppose the Advent truth, that they instinctively feared any centralized order and government. Nevertheless, certain pioneer leaders saw with increasing clarity that some kind of government was imperative if good order was to prevail and the Movement grow strong. Their conviction was greatly strengthened by messages coming from the pen of Ellen G. White.

The result was that in 1860 a church name, Seventh-day Adventist, was chosen and a legal body created to hold church property. This was followed, in 1861, by the organization of our first conference, Michigan. This involved the organizing of local churches, with the members signing a church covenant, and the organizing of the various churches into one united body to constitute what is now called a local conference. Action was also taken to give identifying papers to the ministers, thus protecting the churches against impostors who might seek to prey upon them.

In 1863 the General Conference was organized, thus gathering into one organization a number of local conferences which had been created by that time. This set the Advent Movement on a coordinated, organized course.

Historical Development of the Church Manual

As the General Conference met year by year, in session, actions were taken on various matters of church order in an endeavor to spell out the proper rules for different situations in church life. The 1882 General Conference Session voted to have prepared "instructions to church officers, to be printed in the Review and Herald or in tract form."-- Review and Herald, Dec. 26, 1882. This action revealed the growing realization that church order was imperative if church organization was to function effectively, and that uniformity in such order required its guiding principles to be put into printed form. Accordingly the articles were published. But at the 1883 General Conference Session, when it was proposed that these articles be placed in permanent form as a church manual, the idea was rejected. The brethren feared that it would possibly formalize the church and take from its ministers their freedom to deal with matters of church order as they might individually desire.

But this fear--doubtless reflecting the opposition that had existed twenty years before to any kind of church organization--evidently soon departed. The annual General Conference sessions continued to take actions on matters of church order. In other words, they slowly but surely were producing material for a church manual. At times certain prominent brethren sought to gather together in book or booklet form the generally accepted rules for church life. Perhaps the most impressive of such endeavors was a 184-page book by none other than the pioneer J. N. Loughborough, entitled, The Church, Its Organization, Order and Discipline, which was published in 1907. Elder Loughborough's book, though in a sense a personal undertaking, dealt with many of the topics now covered by the Church Manual and long held an honored place in the Movement.

Meanwhile the Movement continued to grow rapidly both at home and abroad. It was therefore in the best interests of the very order and proper uniformity that had long been our goal, that the General Conference Committee took action in 1931 to publish a church manual. J. L. McElhany, then vice-president of the General Conference for North America, and later president of the General Conference for fourteen years, was asked to prepare the manuscript. This manuscript was carefully examined by the General Conference Committee and then published in 1932. The opening sentence of the preface of that first edition observes that "it has become increasingly evident that a manual on church government is needed to set forth and preserve our denominational practices and polity." Note the word preserve. Here was no attempt at a late date to suddenly create a whole pattern of church government. Rather it was an endeavor first to preserve all the good actions taken through the years, and then to add such regulations as the church's increasing growth and complexity might require

See Chapter 1, "Authority of the Church and the Church Manual," with respect to the role of the Church Manual in the Seventh-day Adventist Church.

Content of the Church Manual

The 2000 General Conference Session authorized the reclassification of some existing Church Manual material and approved the process for making modifications to such. The content of this Church Manual, as it is presented in chapters and sections within the chapters, is divided into two types of material. The main content of each chapter is of worldwide value and applicable to every church. Recognizing the need for some variations, additional material which is explanatory in nature appears as Notes at the end of some chapters and is given as guidance. The Notes have subheadings which correspond to chapter subheadings and correlate to specific page numbers.

Procedure for Changes in the Church Manual

Realizing increasingly how important it is that everything "be done decently and in order" in our worldwide work, and that actions on church government should not only express the mind but have the full authority of the church, the 1946 General Conference Session adopted the following procedure: "All changes or revisions of policy that are to be made in the Manual shall be authorized by the General Conference session."--General Conference Report, No. 8, p. 197 (June 14, 1946).

However, local conditions in different parts of the world sometimes call for special actions. Accordingly, the 1948 Autumn Council, which had taken action to submit suggested revisions of the Church Manual to the 1950 General Conference Session, also voted:

"That each division, including the North American Division of the world field, prepare a 'Supplement' to the new Church Manual not in any way modifying it but containing such additional matter as is applicable to the conditions and circumstances prevailing in the division; the manuscripts for these Supplements to be submitted to the General Conference Committee for endorsement before being printed."--Autumn Council Actions, 1948, p. 19.

Changes in or revisions of the Church Manual, the Notes excepted (see below), can be made only by action of a General Conference session in which delegates of the world body of believers are assembled and have a voice in making revisions. If revisions in the Church Manual are considered necessary by any of the constituent levels (see p. 26), such revisions should be submitted to the next constituent level for wider counsel and study. If approved, the suggested revisions are then submitted to the next constituent level for further evaluation. Any proposed revisions shall then be sent to the General Conference Church Manual Committee. This committee will consider all recommended amendments or revisions and, if approved, prepare them for presentation at an Annual Council and/or General Conference session.

If revisions to the Notes at the end of some chapters of the Church Manual are considered necessary by any of the constituent levels (see p. 26), such revisions should be submitted to the next constituent level for consideration. If approved, the suggested revisions should continue on through the next constituent levels for further evaluation until they are received by the Church Manual Committee. The Church Manual Committee will process the request and, if approved, the revisions will be acted upon by the General Conference Executive Committee at the final Annual Council of the quinquennium to coordinate them with the changes of the main content that the General Conference Executive Committee will recommend to the next General Conference session. However, the General Conference Executive Committee may address changes to the Notes at any Annual Council.

A new edition of the Church Manual is published after every General Conference session. It is recommended that leaders at all levels of the church should always work with the most recent edition of the Church Manual.

Clarification of Meaning

Churches should look to the local conference for advice pertaining to the operating of the church or on questions arising from the Church Manual. If mutual understanding or agreement is not reached, the matter should be referred to the union for clarification.

Seventh-day Adventists accept the Bible as their only creed and hold certain fundamental beliefs to be the teaching of the Holy Scriptures. These beliefs, as set forth here, constitute the church's understanding and expression of the teaching of Scripture. Revision of these statements may be expected at a General Conference session when the church is led by the Holy Spirit to a fuller understanding of Bible truth or finds better language in which to express the teachings of God's Holy Word.

1. Holy Scriptures:The Holy Scriptures, Old and New Testaments, are the written Word of God, given by divine inspiration through holy men of God who spoke and wrote as they were moved by the Holy Spirit. In this Word, God has committed to man the knowledge necessary for salvation. The Holy Scriptures are the infallible revelation of His will. They are the standard of character, the test of experience, the authoritative revealer of doctrines, and the trustworthy record of God's acts in history. (2 Peter 1:20, 21; 2 Tim. 3:16, 17; Ps. 119:105; Prov. 30:5, 6; Isa. 8:20; John 17:17; 1 Thess. 2:13; Heb. 4:12.)

2. Trinity:There is one God: Father, Son, and Holy Spirit, a unity of three co-eternal Persons. God is immortal, all-powerful, all-knowing, above all, and ever present. He is infinite and beyond human comprehension, yet known through His self-revelation. He is forever worthy of worship, adoration, and service by the whole creation. (Deut. 6:4; Matt. 28:19; 2 Cor. 13:14; Eph. 4:4-6; 1 Peter 1:2; 1 Tim. 1:17; Rev. 14:7.)

3. Father:
God the eternal Father is the Creator, Source, Sustainer, and Sovereign of all creation. He is just and holy, merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness. The qualities and powers exhibited in the Son and the Holy Spirit are also revelations of the Father. (Gen. 1:1; Rev. 4:11; 1 Cor. 15:28; John 3:16; 1 John 4:8; 1 Tim. 1:17; Ex. 34:6, 7; John 14:9.)

4. Son: 
God the eternal Son became incarnate in Jesus Christ. Through Him all things were created, the character of God is revealed, the salvation of humanity is accomplished, and the world is judged. Forever truly God, He became also truly man, Jesus the Christ. He was conceived of the Holy Spirit and born of the virgin Mary. He lived and experienced temptation as a human being, but perfectly exemplified the righteousness and love of God. By His miracles He manifested God's power and was attested as God's promised Messiah. He suffered and died voluntarily on the cross for our sins and in our place, was raised from the dead, and ascended to minister in the heavenly sanctuary in our behalf. He will come again in glory for the final deliverance of His people and the restoration of all things. (John 1:1-3, 14; Col. 1:15-19; John 10:30; 14:9; Rom. 6:23; 2 Cor. 5:17-19; John 5:22; Luke 1:35; Phil. 2:5-11; Heb. 2:9-18; 1 Cor. 15:3, 4; Heb. 8:1, 2; John 14:1-3.)

5. Holy Spirit:
God the eternal Spirit was active with the Father and the Son in Creation, incarnation, and redemption. He inspired the writers of Scripture. He filled Christ's life with power. He draws and convicts human beings; and those who respond He renews and transforms into the image of God. Sent by the Father and the Son to be always with His children, He extends spiritual gifts to the church, empowers it to bear witness to Christ, and in harmony with the Scriptures leads it into all truth. (Gen. 1:1, 2; Luke 1:35; 4:18; Acts 10:38; 2 Peter 1:21; 2 Cor. 3:18; Eph. 4:11, 12; Acts 1:8; John 14:16-18, 26; 15:26, 27; 16:7-13.)

6. Creation:
God is Creator of all things, and has revealed in Scripture the authentic account of His creative activity. In six days the Lord made "the heaven and the earth" and all living things upon the earth, and rested on the seventh day of that first week. Thus He established the Sabbath as a perpetual memorial of His completed creative work. The first man and woman were made in the image of God as the crowning work of Creation, given dominion over the world, and charged with responsibility to care for it. When the world was finished it was ``very good,'' declaring the glory of God. (Gen. 1; 2; Ex. 20:8-11; Ps. 19:1-6; 33:6, 9; 104; Heb. 11:3.)

7. Nature of Man:
Man and woman were made in the image of God with individuality, the power and freedom to think and to do. Though created free beings, each is an indivisible unity of body, mind, and spirit, dependent upon God for life and breath and all else. When our first parents disobeyed God, they denied their dependence upon Him and fell from their high position under God. The image of God in them was marred and they became subject to death. Their descendants share this fallen nature and its consequences. They are born with weaknesses and tendencies to evil. But God in Christ reconciled the world to Himself and by His Spirit restores in penitent mortals the image of their Maker. Created for the glory of God, they are called to love Him and one another, and to care for their environment. (Gen. 1:26-28; 2:7; Ps. 8:4-8; Acts 17:24-28; Gen. 3; Ps. 51:5; Rom. 5:12-17; 2 Cor. 5:19, 20; Ps. 51:10; 1 John 4:7, 8, 11, 20; Gen. 2:15.)

8. Great Controversy:
All humanity is now involved in a great controversy between Christ and Satan regarding the character of God, His law, and His sovereignty over the universe. This conflict originated in heaven when a created being, endowed with freedom of choice, in self-exaltation became Satan, God's adversary, and led into rebellion a portion of the angels. He introduced the spirit of rebellion into this world when he led Adam and Eve into sin. This human sin resulted in the distortion of the image of God in humanity, the disordering of the created world, and its eventual devastation at the time of the worldwide flood. Observed by the whole creation, this world became the arena of the universal conflict, out of which the God of love will ultimately be vindicated. To assist His people in this controversy, Christ sends the Holy Spirit and the loyal angels to guide, protect, and sustain them in the way of salvation. (Rev. 12:4-9; Isa. 14:12-14; Eze. 28:12-18; Gen. 3; Rom. 1:19-32; 5:12-21; 8:19-22; Gen. 6-8; 2 Peter 3:6; 1 Cor. 4:9; Heb. 1:14.)

9. Life, Death, and Resurrection of Christ:
In Christ's life of perfect obedience to God's will, His suffering, death, and resurrection, God provided the only means of atonement for human sin, so that those who by faith accept this atonement may have eternal life, and the whole creation may better understand the infinite and holy love of the Creator. This perfect atonement vindicates the righteousness of God's law and the graciousness of His character; for it both condemns our sin and provides for our forgiveness. The death of Christ is substitutionary and expiatory, reconciling and transforming. The resurrection of Christ proclaims God's triumph over the forces of evil, and for those who accept the atonement assures their final victory over sin and death. It declares the Lordship of Jesus Christ, before whom every knee in heaven and on earth will bow. (John 3:16; Isa. 53; 1 Peter 2:21, 22; 1 Cor. 15:3, 4, 20-22; 2 Cor. 5:14, 15, 19-21; Rom. 1:4; 3:25; 4:25; 8:3, 4; 1 John 2:2; 4:10; Col. 2:15; Phil. 2:6-11.)

10. Experience of Salvation:
In infinite love and mercy God made Christ, who knew no sin, to be sin for us, so that in Him we might be made the righteousness of God. Led by the Holy Spirit we sense our need, acknowledge our sinfulness, repent of our transgressions, and exercise faith in Jesus as Lord and Christ, as Substitute and Example. This faith which receives salvation comes through the divine power of the Word and is the gift of God's grace. Through Christ we are justified, adopted as God's sons and daughters, and delivered from the lordship of sin. Through the Spirit we are born again and sanctified; the Spirit renews our minds, writes God's law of love in our hearts, and we are given the power to live a holy life. Abiding in Him we become partakers of the divine nature and have the assurance of salvation now and in the judgment. (2 Cor. 5:17-21; John 3:16; Gal. 1:4; 4:4-7; Titus 3:3-7; John 16:8; Gal. 3:13, 14; 1 Peter 2:21, 22; Rom. 10:17; Luke 17:5; Mark 9:23, 24; Eph. 2:5-10; Rom. 3:21-26; Col. 1:13, 14; Rom. 8:14-17; Gal. 3:26; John 3:3-8; 1 Peter 1:23; Rom. 12:2; Heb. 8:7-12; Eze. 36:25-27; 2 Peter 1:3, 4; Rom. 8:1-4; 5:6-10.)

11. Growing in Christ:
By His death on the cross Jesus triumphed over the forces of evil. He who subjugated the demonic spirits during His earthly ministry has broken their power and made certain their ultimate doom. Jesus' victory gives us victory over the evil forces that still seek to control us, as we walk with Him in peace, joy, and assurance of His love. Now the Holy Spirit dwells within us and empowers us. Continually committed to Jesus as our Saviour and Lord, we are set free from the burden of our past deeds. No longer do we live in the darkness, fear of evil powers, ignorance, and meaninglessness of our former way of life. In this new freedom in Jesus, we are called to grow into the likeness of His character, communing with Him daily in prayer, feeding on His Word, meditating on it and on His providence, singing His praises, gathering together for worship, and participating in the mission of the Church. As we give ourselves in loving service to those around us and in witnessing to His salvation, His constant presence with us through the Spirit transforms every moment and every task into a spiritual experience. (Ps 1:1, 2; 23:4; 77:11, 12; Col 1:13, 14; 2:6, 14, 15; Luke 10:17-20; Eph 5:19, 20; 6:12-18; 1 Thess 5:23; 2 Peter 2:9; 3:18; 2 Cor. 3:17, 18; Phil 3:7-14; 1 Thess 5:16-18; Matt 20:25-28; John 20:21; Gal 5:22-25; Rom 8:38, 39; 1 John 4:4; Heb 10:25.)12. Church:
The church is the community of believers who confess Jesus Christ as Lord and Saviour. In continuity with the people of God in Old Testament times, we are called out from the world; and we join together for worship, for fellowship, for instruction in the Word, for the celebration of the Lord's Supper, for service to all mankind, and for the worldwide proclamation of the gospel. The church derives its authority from Christ, who is the incarnate Word, and from the Scriptures, which are the written Word. The church is God's family; adopted by Him as children, its members live on the basis of the new covenant. The church is the body of Christ, a community of faith of which Christ Himself is the Head. The church is the bride for whom Christ died that He might sanctify and cleanse her. At His return in triumph, He will present her to Himself a glorious church, the faithful of all the ages, the purchase of His blood, not having spot or wrinkle, but holy and without blemish. (Gen. 12:3; Acts 7:38; Eph. 4:11-15; 3:8-11; Matt. 28:19, 20; 16:13-20; 18:18; Eph. 2:19-22; 1:22, 23; 5:23-27; Col. 1:17, 18.)

13. Remnant and Its Mission:
The universal church is composed of all who truly believe in Christ, but in the last days, a time of widespread apostasy, a remnant has been called out to keep the commandments of God and the faith of Jesus. This remnant announces the arrival of the judgment hour, proclaims salvation through Christ, and heralds the approach of His second advent. This proclamation is symbolized by the three angels of Revelation 14; it coincides with the work of judgment in heaven and results in a work of repentance and reform on earth. Every believer is called to have a personal part in this worldwide witness. (Rev. 12:17; 14:6-12; 18:1-4; 2 Cor. 5:10; Jude 3, 14; 1 Peter 1:16-19; 2 Peter 3:10-14; Rev. 21:1-14.)

14. Unity in the Body of Christ:
The church is one body with many members, called from every nation, kindred, tongue, and people. In Christ we are a new creation; distinctions of race, culture, learning, and nationality, and differences between high and low, rich and poor, male and female, must not be divisive among us. We are all equal in Christ, who by one Spirit has bonded us into one fellowship with Him and with one another; we are to serve and be served without partiality or reservation. Through the revelation of Jesus Christ in the Scriptures we share the same faith and hope, and reach out in one witness to all. This unity has its source in the oneness of the triune God, who has adopted us as His children. (Rom. 12:4, 5; 1 Cor. 12:12-14; Matt. 28:19, 20; Ps. 133:1; 2 Cor. 5:16, 17; Acts 17:26, 27; Gal. 3:27, 29; Col. 3:10-15; Eph. 4:14-16; 4:1-6; John 17:20-23.)

15. Baptism:
By baptism we confess our faith in the death and resurrection of Jesus Christ, and testify of our death to sin and of our purpose to walk in newness of life. Thus we acknowledge Christ as Lord and Saviour, become His people, and are received as members by His church. Baptism is a symbol of our union with Christ, the forgiveness of our sins, and our reception of the Holy Spirit. It is by immersion in water and is contingent on an affirmation of faith in Jesus and evidence of repentance of sin. It follows instruction in the Holy Scriptures and acceptance of their teachings. (Rom. 6:1-6; Col. 2:12, 13; Acts 16:30-33; 22:16; 2:38; Matt. 28:19, 20.)

16. Lord's Supper:
The Lord's Supper is a participation in the emblems of the body and blood of Jesus as an expression of faith in Him, our Lord and Saviour. In this experience of communion Christ is present to meet and strengthen His people. As we partake, we joyfully proclaim the Lord's death until He comes again. Preparation for the Supper includes self-examination, repentance, and confession. The Master ordained the service of foot washing to signify renewed cleansing, to express a willingness to serve one another in Christlike humility, and to unite our hearts in love. The communion service is open to all believing Christians. (1 Cor. 10:16, 17; 11:23-30; Matt. 26:17-30; Rev. 3:20; John 6:48-63; 13:1-17.)

17. Spiritual Gifts and Ministries:
God bestows upon all members of His church in every age spiritual gifts which each member is to employ in loving ministry for the common good of the church and of humanity. Given by the agency of the Holy Spirit, who apportions to each member as He wills, the gifts provide all abilities and ministries needed by the church to fulfill its divinely ordained functions. According to the Scriptures, these gifts include such ministries as faith, healing, prophecy, proclamation, teaching, administration, reconciliation, compassion, and self-sacrificing service and charity for the help and encouragement of people. Some members are called of God and endowed by the Spirit for functions recognized by the church in pastoral, evangelistic, apostolic, and teaching ministries particularly needed to equip the members for service, to build up the church to spiritual maturity, and to foster unity of the faith and knowledge of God. When members employ these spiritual gifts as faithful stewards of God's varied grace, the church is protected from the destructive influence of false doctrine, grows with a growth that is from God, and is built up in faith and love. (Rom. 12:4-8; 1 Cor. 12:9-11, 27, 28; Eph. 4:8, 11-16; Acts 6:1-7; 1 Tim. 3:1-13; 1 Peter 4:10, 11.)

18. The Gift of Prophecy:
One of the gifts of the Holy Spirit is prophecy. This gift is an identifying mark of the remnant church and was manifested in the ministry of Ellen. G. White . As the Lord's messenger, her writings are a continuing and authoritative source of truth which provide for the church comfort, guidance, instruction, and correction. They also make clear that the Bible is the standard by which all teaching and experience must be tested. (Joel 2:28, 29; Acts 2:14-21; Heb. 1:1-3; Rev. 12:17; 19:10.)

19. Law of God:
The great principles of God's law are embodied in the Ten Commandments and exemplified in the life of Christ. They express God's love, will, and purposes concerning human conduct and relationships and are binding upon all people in every age. These precepts are the basis of God's covenant with His people and the standard in God's judgment. Through the agency of the Holy Spirit they point out sin and awaken a sense of need for a Saviour. Salvation is all of grace and not of works, but its fruitage is obedience to the Commandments. This obedience develops Christian character and results in a sense of well-being. It is an evidence of our love for the Lord and our concern for our fellow men. The obedience of faith demonstrates the power of Christ to transform lives, and therefore strengthens Christian witness. (Ex. 20:1-17; Ps. 40:7, 8; Matt. 22:36-40; Deut. 28:1-14; Matt. 5:17-20; Heb. 8:8-10; John 15:7-10; Eph. 2:8-10; 1 John 5:3; Rom. 8:3, 4; Ps. 19:7-14.)

20. Sabbath:
The beneficent Creator, after the six days of Creation, rested on the seventh day and instituted the Sabbath for all people as a memorial of Creation. The fourth commandment of God's unchangeable law requires the observance of this seventh-day Sabbath as the day of rest, worship, and ministry in harmony with the teaching and practice of Jesus, the Lord of the Sabbath. The Sabbath is a day of delightful communion with God and one another. It is a symbol of our redemption in Christ, a sign of our sanctification, a token of our allegiance, and a foretaste of our eternal future in God's kingdom. The Sabbath is God's perpetual sign of His eternal covenant between Him and His people. Joyful observance of this holy time from evening to evening, sunset to sunset, is a celebration of God's creative and redemptive acts. (Gen. 2:1-3; Ex. 20:8-11; Luke 4:16; Isa. 56:5, 6; 58:13, 14; Matt. 12:1-12; Ex. 31:13-17; Eze. 20:12, 20; Deut. 5:12-15; Heb. 4:1-11; Lev. 23:32; Mark 1:32.)

21. Stewardship:
We are God's stewards, entrusted by Him with time and opportunities, abilities and possessions, and the blessings of the earth and its resources. We are responsible to Him for their proper use. We acknowledge God's ownership by faithful service to Him and our fellow men, and by returning tithes and giving offerings for the proclamation of His gospel and the support and growth of His church. Stewardship is a privilege given to us by God for nurture in love and the victory over selfishness and covetousness. The steward rejoices in the blessings that come to others as a result of his faithfulness. (Gen. 1:26-28; 2:15; 1 Chron. 29:14; Haggai 1:3-11; Mal. 3:8-12; 1 Cor. 9:9-14; Matt. 23:23; 2 Cor. 8:1-15; Rom. 15:26, 27.)

22. Christian Behavior:
We are called to be a godly people who think, feel, and act in harmony with the principles of heaven. For the Spirit to recreate in us the character of our Lord we involve ourselves only in those things which will produce Christlike purity, health, and joy in our lives. This means that our amusement and entertainment should meet the highest standards of Christian taste and beauty. While recognizing cultural differences, our dress is to be simple, modest, and neat, befitting those whose true beauty does not consist of outward adornment but in the imperishable ornament of a gentle and quiet spirit. It also means that because our bodies are the temples of the Holy Spirit, we are to care for them intelligently. Along with adequate exercise and rest, we are to adopt the most healthful diet possible and abstain from the unclean foods identified in the Scriptures. Since alcoholic beverages, tobacco, and the irresponsible use of drugs and narcotics are harmful to our bodies, we are to abstain from them as well. Instead, we are to engage in whatever brings our thoughts and bodies into the discipline of Christ, who desires our wholesomeness, joy, and goodness. (Rom. 12:1, 2; 1 John 2:6; Eph. 5:1-21; Phil. 4:8; 2 Cor. 10:5; 6:14-7:1; 1 Peter 3:1-4; 1 Cor. 6:19, 20; 10:31; Lev. 11:1-47; 3 John 2.)

23. Marriage and the Family:
Marriage was divinely established in Eden and affirmed by Jesus to be a lifelong union between a man and a woman in loving companionship. For the Christian a marriage commitment is to God as well as to the spouse, and should be entered into only between partners who share a common faith. Mutual love, honor, respect, and responsibility are the fabric of this relationship, which is to reflect the love, sanctity, closeness, and permanence of the relationship between Christ and His church. Regarding divorce, Jesus taught that the person who divorces a spouse, except for fornication, and marries another, commits adultery. Although some family relationships may fall short of the ideal, marriage partners who fully commit themselves to each other in Christ may achieve loving unity through the guidance of the Spirit and the nurture of the church. God blesses the family and intends that its members shall assist each other toward complete maturity. Parents are to bring up their children to love and obey the Lord. By their example and their words they are to teach them that Christ is a loving disciplinarian, ever tender and caring, who wants them to become members of His body, the family of God. Increasing family closeness is one of the earmarks of the final gospel message. (Gen. 2:18-25; Matt. 19:3-9; John 2:1-11; 2 Cor. 6:14; Eph. 5:21-33; Matt. 5:31, 32; Mark 10:11, 12; Luke 16:18; 1 Cor. 7:10, 11; Ex. 20:12; Eph. 6:1-4; Deut. 6:5-9; Prov. 22:6; Mal. 4:5, 6.)

24. Christ's Ministry in the Heavenly Sanctuary:
There is a sanctuary in heaven, the true tabernacle which the Lord set up and not man. In it Christ ministers on our behalf, making available to believers the benefits of His atoning sacrifice offered once for all on the cross. He was inaugurated as our great High Priest and began His intercessory ministry at the time of His ascension. In 1844, at the end of the prophetic period of 2300 days, He entered the second and last phase of His atoning ministry. It is a work of investigative judgment which is part of the ultimate disposition of all sin, typified by the cleansing of the ancient Hebrew sanctuary on the Day of Atonement. In that typical service the sanctuary was cleansed with the blood of animal sacrifices, but the heavenly things are purified with the perfect sacrifice of the blood of Jesus. The investigative judgment reveals to heavenly intelligences who among the dead are asleep in Christ and therefore, in Him, are deemed worthy to have part in the first resurrection. It also makes manifest who among the living are abiding in Christ, keeping the commandments of God and the faith of Jesus, and in Him, therefore, are ready for translation into His everlasting kingdom. This judgment vindicates the justice of God in saving those who believe in Jesus. It declares that those who have remained loyal to God shall receive the kingdom. The completion of this ministry of Christ will mark the close of human probation before the Second Advent. (Heb. 8:1-5; 4:14-16; 9:11-28; 10:19-22; 1:3; 2:16, 17; Dan. 7:9-27; 8:13, 14; 9:24-27; Num. 14:34; Eze. 4:6; Lev. 16; Rev. 14:6, 7; 20:12; 14:12; 22:12.)

25. Second Coming of Christ:
The second coming of Christ is the blessed hope of the church, the grand climax of the gospel. The Saviour's coming will be literal, personal, visible, and worldwide. When He returns, the righteous dead will be resurrected, and together with the righteous living will be glorified and taken to heaven, but the unrighteous will die. The almost complete fulfillment of most lines of prophecy, together with the present condition of the world, indicates that Christ's coming is imminent. The time of that event has not been revealed, and we are therefore exhorted to be ready at all times. (Titus 2:13; Heb. 9:28; John 14:1-3; Acts 1:9-11; Matt. 24:14; Rev. 1:7; Matt. 24:43, 44; 1 Thess. 4:13-18; 1 Cor. 15:51-54; 2 Thess. 1:7-10; 2:8; Rev. 14:14-20; 19:11-21; Matt. 24; Mark 13; Luke 21; 2 Tim. 3:1-5; 1 Thess. 5:1-6.)

26. Death and Resurrection:
The wages of sin is death. But God, who alone is immortal, will grant eternal life to His redeemed. Until that day death is an unconscious state for all people. When Christ, who is our life, appears, the resurrected righteous and the living righteous will be glorified and caught up to meet their Lord. The second resurrection, the resurrection of the unrighteous, will take place a thousand years later. (Rom. 6:23; 1 Tim. 6:15, 16; Eccl. 9:5, 6; Ps. 146:3, 4; John 11:11-14; Col. 3:4; 1 Cor. 15:51-54; 1 Thess. 4:13-17; John 5:28, 29; Rev. 20:1-10.)

27. Millennium and the End of Sin:
The millennium is the thousand-year reign of Christ with His saints in heaven between the first and second resurrections. During this time the wicked dead will be judged; the earth will be utterly desolate, without living human inhabitants, but occupied by Satan and his angels. At its close Christ with His saints and the Holy City will descend from heaven to earth. The unrighteous dead will then be resurrected, and with Satan and his angels will surround the city; but fire from God will consume them and cleanse the earth. The universe will thus be freed of sin and sinners forever. (Rev. 20; 1 Cor. 6:2, 3; Jer. 4:23-26; Rev. 21:1-5; Mal. 4:1; Eze. 28:18, 19.)

28. New Earth:
On the new earth, in which righteousness dwells, God will provide an eternal home for the redeemed and a perfect environment for everlasting life, love, joy, and learning in His presence. For here God Himself will dwell with His people, and suffering and death will have passed away. The great controversy will be ended, and sin will be no more. All things, animate and inanimate, will declare that God is love; and He shall reign forever. Amen. (2 Peter 3:13; Isa. 35; 65:17-25; Matt. 5:5; Rev. 21:1-7; 22:1-5; 11:15.) Seventh-day Adventists accept the Bible as their only creed and hold certain fundamental beliefs to be the teaching of the Holy Scriptures. These beliefs, as set forth here, constitute the church's understanding and expression of the teaching of Scripture. Revision of these statements may be expected at a General Conference session when the church is led by the Holy Spirit to a fuller understanding of Bible truth or finds better language in which to express the teachings of God's Holy Word.