I've gotten a response back from someone over a question that I felt like, you know what? Rather than just answering that question, let me use this as kind of a teaching opportunity because there is something that a lot of Christians don't do, a lot of preachers don't do, a lot of teachers don't do. And I think it would help to alleviate a lot of the problems. There are some absolutely critical things in our understanding and our doctrine that we don't solidify and I think we ought to. And I think it can be done really easily. And so, because of that guys, we are going to be delving into the scriptures and we're going to look at the Greek but we're gonna go slowly with the Greek.  As a matter of fact, it is the most noted, most quoted, most memorized, probably the most beloved passage in all of the Bible, which is John 316. Now, we're gonna use that to also cover some other issues. We'll use that to kind of segue into some other things but there's some things that guys honestly shouldn't even be an issue. Truth be told, there's some things that we cover that we should not spend as much time covering. I don't mind covering it honestly because to sit and talk about the Bible is fine with me if we do it all day long but some things we really ought to be past, some things it would be easy and better and not as mind-numbing if we didn't have to cover the same thing with the same people. It'd be one thing if these issues was with always with somebody new but there are a lot of people who I think ought to know better and yeah, we're talking about this issue of salvation. We're gonna cover some other things as well but those who study should know better. They really should unless they have come to a conclusion and then began their studies based on their conclusion which is why we're gonna look at some scriptures and we're gonna have to look at the Greek. Now, I've stated before that John three is probably the most theologically rich chapter in the entire Bible. Just that chapter alone especially the first half, the first three quarters of that chapter it is replete with a lot of theological systems and it bothers some with the conclusion that you have to come through. No, it's not a, somebody said nice hoodie. No, it's not a hoodie. It's a, this is my old man, grandpa sweater I guess. It's got with the, what do you call it? The, what are these elbow? I don't know what these things are. They look like elbow pads. It's just something that's sold in there. But no, it's not a, it's not a hoodie. So, but no, this is, I don't, I just happened to catch that. I don't know why I just let it throw me off guard. But anyway, we're gonna look at John three, specifically John three 16 and let it move us to other parts of the Bible. Okay. But John three 16, someone asked a question if I could explain a little bit better because when I say that it doesn't quite say what it says in English. That seems almost like heresy. That seems almost like blasphemy. That's, it just seems kind of out of place to say something like that. Well, how out of place is it? It's almost as out of place as not having dining reviews moderating. That's how out of place it is. That's how, that's how it feels sometimes. Little dining, I haven't seen you in a few episodes. But anyway, when I cover John three 16 and I'm not the only one, it's not as though that I invented this that I'm the only one saying this. This is something that's pretty much well known but I want it to be the same with you guys as well. I want you all to see this and to understand the point that Jesus is trying to make in John three, which I think sometimes is a problem because this is so well quoted and so well known. We sometimes treat John three 16 as though it's his own book chapter in verse as though it's sealed someplace by itself. But no, Jesus is making a statement. He's telling something and we get to John three 16. So let's go ahead and pull up John three 16. And what I want to do is I want to break this down. We're going to look at word by word. It's not a lot of words in verse 16. Let's say there's one, two, three, four, five. I don't let's count how many words there are in John three 16 in English. In things we have one, two, three, four, five, six, seven, eight, nine, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25. There are 25. Now, obviously, depending upon what translation you're listening to or you're watching, then that will determine how many words. And so, and matter of fact, let me address this because what he says is actually true. He says, some translations are bad. Now, some, let's put it this way. When you get to a particular translation, you need to understand that if it's a legitimate translation committee, and by committee, I mean that there are several people on the committee with different backgrounds, different theological events who come to the same conclusion or the majority come to conclusion because they're looking not at the text. They're not looking at, well, they're actually looking at the text. They're looking at the context, but first thing they look at is the actual word and what does the word mean. Sometimes the word is just good enough. Sometimes a sentence means what it means even without paying attention to the context because it's just so obvious that these words can only mean that. The syntax sometimes causes that. And when I say syntax, all that is, is just the order of the words in the sentence. Are you with me? And so sometimes you don't even need context. This is one where it looks like you don't need context but you actually do, but even still, without context, the meaning is the meaning. The problem is over time, the meaning can morph. Here's the thing about any language, not just English, but it can be Spanish, it can be French, no matter what it is, language is morph over time. They become something that they probably were never intended or some words become something that was probably never intended to be. So, for example, we've got words in English such as bank. Well, what does the word bank, B-A-N-K mean? It can mean, kind of in a modern vernacular sense, I've got money, or it can mean the institution where your money is kept.  It could be, you can count on it, bank on that. It could be the edge of a river or of a creek or something like that. So, words can have different meanings and sometimes the meaning that it had can change. For example, all the words that we have for temperature, when we say something is hot, that's hot. Well, are we talking about the temperature or that's great, that's amazing in terms of how much we like it or that's cool, right? You should only mean temperature now, it also means something else that we like as well. So, words do that over time and then some words that were never words end up becoming words. Or some words just change their meaning altogether or words just fall out of favor. We don't use certain words. When you look at, let's say it translates like the King James version, there are a lot of words that we just don't use. There are just a lot of words that we don't use and the words that were used when they translated the King James version. Do you think because England was not the only place that spoke English, do you think that the English that was used in other parts of the world was the same as English that was used in England? At the time or in London or at wherever at the time of the translation of the King James version, we'll know. And so, English here in this new country or in other parts of the world might've been a little bit different just like we have different dialects and so forth here in America. We all speak English for the most part. Same thing, go down to Belize where they speak English or English, their words might mean something different than the English here. You need to understand that. So, when we look at John 316, we are so used to quoting really the King James or the new King James version. So, for God so loved the world that whosoever believed in him should not. Did I say that right? If for God so loved the world that he gave his only begotten son that whosoever believed in him should not perish but have eternal life. Now, let me ask you guys a question. When was the last time outside of the Bible that you used the word begotten? You probably don't. More than likely, you never use it unless we're talking about the Bible. So, let's go to it and let's just break down each one of these words. So, we start off with something different. The first thing that we need to notice is the first word that's used here's the word for. Well, let's go over to the right side. Let's make this a little bit bigger too. I want you all to be able to see this well. Let's make this a little bit bigger as well. So, the first word is for. As a matter of fact, let me go ahead and do this for this right now for this moment. Let me go ahead and put me on the screen. Let's see, what shape? Let's make it a square or circle. Let's so I can be kind of out of the way. Okay. Now, if we look here, the word for, well, the first word that's in Greek is the word hutos. That doesn't mean for. The word for is this Greek word over to the right.  In Greek, gar is what's called a post-positive. It's the word that in English we'll put to the front, but it's kind of a, I don't want to give it an extensive Greek lesson. Sue Chappell said a Greek lesson alert, but oftentimes you'll see the word for in Greek as the second word. You won't see it as the first word, but when you translate it, it'll be translated as the first word in English. So gar is the first word and it means for or since or then indeed. If you all look down at the bottom left, matter of fact, let's make this a little bit bigger also cause I want you to see the definitions of the word as well. So if you look down, make it a little bit bigger. So if you look down at the bottom left-hand corner, you should be able to see the words and it'll have the definition. It'll also have the Strong's Concordance number as well. Don't get too hung up on the Strong's number because to be honest with you, the Strong's Concordance is helpful, but it also can be problematic too. It can lead folks to the wrong understanding, consult your nearest friendly neighborhood, Greek-Gramarian and they'll kind of give you a lowdown on the dangers and the positives of using the Strong's Concordance, but it does give you at least a general basic working understanding, but you'll also notice sometimes there are four, five, six different definitions for a word and it can't be that all the time. And there are times there are rules to know which word to use, how to use it and so forth. Anyway, but the very first word though, is this word Hutos, which is where we get the word for. I'm sorry, not for, we get the word so. Hutos in the Greek means look down at the bottom, it means thus, so or in this way, which means it is speaking of something, is speaking of something that happened before, okay? So what he's saying is in this way or so, this is how, this is the way, and here's how we read this first sentence. We read it for God so loved the world, that it leads us to believe that the reason why God loved the world that, well, he gave his only begotten son, the reason why he gave his only begotten son was because he loved the world. That's kind of the way the English lets us know, that first portion of it is not saying why he gave his son, it's just opening it up, okay? It's connecting the previous thought. So in this way, well, we'll get to what way in just a second, but so in this way, this is how God was loving the world. This was how he was loving this world. So Hutos gar, this word agape son, this is he love, and this is the heiress active indicative tense. So this is how God loved the world, ha feos. So in this way, so thus, God loved Ton Cosmon the world. Now we're gonna go ahead and get into the meat of the actual text here, which is the next part, which is, it begins with this word, hostae, so that in order that Ton Huyon, so in order that the son, or so that the son, Ton monogonase, the word monogonase, is the only one of his kind. We get that word, the only begotten, and the problem with only begotten is, it makes it seem like that the word is only, the only means the only born. Well, and it's fine to take that, but it really just simply means one of a kind. It's made up of two words, manas, look at the bottom, manas and genomai. Genomai, or genaea, which is to say that it is, that it is, or born, or to begotten, and then mano is only, but in this case, it also means the only kind. So Jesus is the only one of his kind, but it's also okay to say the only begotten, perfectly fine, okay? As long as you understand, there is none like him. So the son, who also is the only one Edokin, which means God gave, God gave him. In the past.  Does God love the world? Sure he does, absolutely. But that's just not why he gave the son. He didn't send his son because he loved the world. No, he sent his son, now he was showing his love for the world, that he sent his son and there's a word here, whenever you see this word, you need to always focus on it if you ever see this in Greek. It's what's called henna, if you see it highlighted henna. It's eota, eota noon alpha.  It's actually pronounced eota, chi, si. Are you with me? Pi is the word, not pi, it's pi, but just a little interesting tidbit. But when you see this word henna, it's introducing a purpose clause. It's letting us know this is the reason for it. Whenever you see the word henna anywhere, this is the reason for it. Also sometimes when you see the word hati, which means because, not all the time with hati, but definitely when you see henna. So henna, this is telling us this is the reason why. This is not an unknown rule. This is not an obscure rule. This is something that every person that's gonna read Greek, whether it's your first year or your 30th year, you know that when you see henna, this is telling you why the previous statement was made. So God gave his only son henna, or in the English, it would be in ortovet, pas, ha, pistuan. In ortovet, all the word pas, look at the bottom left-hand corner, all, each, or every, so that all or each or every of the, which is the word ha, pistuan. All of the believing ones in him. Pistuan, ice, which is in to, or in, outon, which is him, may apulaitai, apulaitai. This word may apulaitai, which is so that they would not perish. But al, which is but, ek, has present tense, to have present tense, zoane, ionion. This word is also important. This zoane, ionion. Let me focus on the zoane, ionion for a minute and we'll come back to the rest of this passage. Zoane, ionion, whenever you see zoane, ionion. Guys, this is why it can be a little bit frustrating for people who claim to study and look this stuff up and don't come up with this. Let me just say this and this might be a bit harsh, but I think it's warranted. When a person says that you can have life, but it's not eternal, they don't understand the word. The word zoane, ionion means life or living and the ionion tells us how long. You'll be living until when? Well, ionion means either into the ages or forever into eternity. So if you have life, if you're living now into the ages or into eternity, that necessarily means it does not stop. There is, it goes against the word. It's almost like saying a person is tall, but he's short. It's like saying a short giant. It's oxymoronic to say that anything other than life, eternal does not mean everlasting life. It's almost like when people say, and it really is silly. And as a matter of fact, when they say it, they show their lack of a hand when it comes to understanding scriptures and theology and having sound doctrine, people say that, I don't believe in one saved always saved, but I believe in internal security. Don't say that again. Don't let us know that you don't know what you're saying. Because when you say something like that, I believe in internal security, but I don't believe in one saved always saved. It's the same thing. It's the same thing. But maybe they're trying to be cute, but they don't understand what it is they're saying. When you talk about eternal life, the word literally, let's put it back on the screen. The word eternal life is zoane, Ionian. Life, here it is, look at the bottom of the hand corner. Life or living, Ionian is into the ages or eternal. Okay? So once, so if someone says that, yes, you have eternal life, but you don't have it until you get there. Well, no, that's not how the word is used. That you have it now, and you keep having it. And the Ionian tells you how long you have it. Are you with me? So when, and they may argue, and that's fine. There are people that gonna argue and disagree. And at some point in time, you just say, you know what?  There's only so much I can do. I turn you over to someone of a greater authority, some human being or God, but obviously it's not me.  I see your point. And if you don't, well then, hey, amen. Listen, I still love you. I hope you love me.  Why?  So that being the case now, let's go back to the passage and let's make this even more clear. So the reason why he gave his only son, the reason why he gave Jesus, he did not, let's say it again in class, he did not give his son to come and die because he loved the world so much. Because to say that, by the way, let me make this clear.  No, he's showing his love for the world and for the entire world. But obviously it's not effective for the entire world. Everybody's not going to be saved. Now, this is where I might depart from some of my Calvinistic friends where I don't believe that he died just for some. No, I believe he died for the entire world and made it effective. I do believe that and we won't get into that today, but there, because someone even asked, where do I differ when it comes to our Calvinist friends? That's one of those things. I do believe that he did die for the entire world. Just the world just would not, matter of fact, none of us, none of us will accept him. None of us will say, yes, we'll talk about what he does to make this all work out. But that being stated, he did not send his son. He did not give Jesus. Jesus did not come because he loves the world. Although he does, that's just not the reason for this. Are you with me? It's like, I love my wife, but I did not get up this morning because I love my wife. I got up this morning because my body was ready to get up. I do love my wife, but I love my wife, and I got up this morning to do this. Well, I got to do such and such, but it wasn't because I love my wife, even though I love my wife. Are you with me? I'm trying to figure out a good enough analogy so you can see that, yes, he loves us, he loves the world, but that's not why he gave the son. But it tells us why when we get to this purpose clause, there's Hanna, Hanna, in order that all or each or every, whoever it is, and this is why the word whoever is used, all of the believing ones in him. So if you are believing in him, then he says he gave his son so that the believing ones would not perish, but live now for it forever. Now, the question's gonna be, who are the believing ones since he hadn't died yet. There's no death, burial, and resurrection at this time. He's just speaking to Nicodemus about how a person can become saved. He's already razzled and dazzled Nicodemus' mind and just threw him through a curve and through a loss. And even got on him for him not knowing being a teacher of Israel and not knowing this stuff because he brought up this thing about being born again and Nicodemus was like, wait a second, hold up. I have no idea what you're talking about. And Jesus says, you, a teacher of Israel, don't know this because this was already spoken of before they were born, before these, not Jesus, but before the Pharisees or the leaders or any of them were born. It was written in the Old Testament. So it was written in the law, they should have known this. But Jesus is saying that so that the believing ones indicating there must have already been and is currently and will be ones that are believing. This is so that those believing people will now have life now going into eternity. Are you with me? Now let's go back to the passage. Hannah pos, this word pos is where your English would say whosoever or whoever. Is it proper? Is it okay to say whoever? Yes, as long as you recognize that the whoever is the believing ones, okay? This is for a specific group. Now anybody potentially can become that specific group of believers, which is why where the word came into play. But when you use whosoever, you actually miss a good portion of what he's trying to convey. Jesus is trying to convey something, okay? But if you want to kind of give the natural English reading according to the Greek, let's go ahead and do that.  This is how God loved the world. This is how God loved the world that the only one of his kind, his son, he gave. The reason why he gave him was in order that those that are believing in him would not perish but have eternal life, would live forever. Now, the question has to be vague. The question has to be vague. Who are these believing ones? Now, by the way, let me just say this, Jesus is king because you're right. But now, whosoever doesn't always mean the believing ones. Let me do this for you guys real quick. As a matter of fact, let me do it before you guys's eyes so you all don't think I'm just making them. Let's do these models again. Let's go with the NASB. And let's type in the word whoever. Oops, let's type in whoever in English. Let's go ahead and add the Greek to the side. Let's make this larger. One, two, three, four. Let's make it larger over here. One, two, three, four. Let's drop down to where we see the English. There's a couple, I mean, where we see the Greek. So we get to the New Testament. Now, I wanna show you guys that there is, or not just is, there are words for the word whoever. Look at Matthew 15.5. Look over to the right-hand side. There is the word for whoever, the word haas. The word haas, which means who, which, or what, okay? And so you use it in a way to say who. That also means or conveys whoever. Then you also have, look at Matthew 16.25. It says, for whoever wishes to save his life, well, the word that's used there is the word haas and gar. Now note, I mean, haas and eon. Notice is separated by gar. Gar is in the middle. However, gar, I said, is post-positive. So it would be in the front.  So it's really haas eon. The word haas is who, eon means the word whoever. It's not translated, but the words put together means whoever. So haas eon is another way of saying whoever in Greek. Let's look at some more examples of whoever. Let's see, let's find one. Let's see. By the way, the word haa can also mean whoever. It can also stand for whom, which can mean whoever. Let's see, Matthew, let's see. There's two other examples. I don't want to just say them. I want you to see them. Dog, go where are they? I know one of them's in Mark's. I was looking at the other day. Let's see. If I can find this dog on thing. Well, if I don't find it, one of the words issues is the word haas tee. I know this word is here because I should have just, I should have, if I'd have had some, if I'd have had any sense, I would have just pulled it up before I got here. But again, I wanted you to see this without me. I wanted you to be pulled up. I know it's, there it is. In Luke 14, 27, you see to the right hand side, this word haas tee. The word haas tee is made up of two words as well. Haas and tees. Haas is who, tees is a certain one or a certain person. So there are four ways, four ways in Greek to say whoever or whosoever. So if the, and it means anybody that will. So sometimes we'll say whosoever will. Well, if the Bible wanted to convey that, it would have used the word haas tee, haas, haas in. And so on. There's also haas dee, haas dee on means the same thing. So if there was a need for the Bible or for Jesus to convey whoever, whosoever, there's obviously plenty of opportunity, but that's not what he was trying to convey. He was trying to convey all the ones who happened to be believing in him. The question is then, who are the ones that are believing in him? Who are the ones that are believing in Jesus? Okay, now, I may come back and address this. Jacob, you said, it means if you don't abide in Jesus, you're cut off. Can I ask you a question? I want you guys, and this is the issue that we have. Sometimes we throw words in there, either in English or Greek that aren't there. So if you're gonna say that it means don't abide, that if you don't abide, you're cut off, then you gotta show me where in that passage that doesn't mean that, doesn't say that. Now, if you've got other passages to go to, to say that you can be cut off if you don't abide, well then fine, and I know where you're gonna go. You go to John 15, but John 15 says you're, and you're absolutely right. If you don't abide, you will be cut off without question. If you don't abide and you don't bear fruit, you will be cut off. But then if we keep reading, Jesus makes it clear that he has appointed it ordained it so that you will abide and bear fruit. So he has that covered. In other words, if you are a believing one in him, if you have life going on, you will abide. You will bear fruit. Now, he says, we still have free will. Yep, so does God. So does the Holy Spirit. Who's in you? And his free will is pretty strong. His will in us is pretty strong. As a matter of fact, his will in us does something. If not, then the pastor would have to say, greater is he that is in us, except for us that's in us. So greater is he that's in us, the Holy Spirit is greater except for in us. Well no, ultimately this is why he can make the statement that he who began a good work in us will complete it. He's the one that's faithful. But anyway, before we get there, we wanna see what Jesus is talking about. Jesus is making a statement. And I've got a friend, I mean, he's mentioned me a few times before. I won't mention his name and a couple of other friends. So as a matter of fact, who have made statements in regards to what God does and saying that that's not biblical. I'm gonna give some proof and I wanna see if someone who disagrees if they will refute this. Because again, this is why I want to use the Greek because guys, and I know folks get upset but my question to anyone that gets upset that says, Cory, you always relying on the Greek or the Hebrew. What should I do? Should we, if a person believes that I am relying on the Greek, my question has always been to them, what do we do with the Greek then? Ignore it. It would be childish, foolish, reckless, I think, to act as though the English was first and then we translated into the Greek. The Greek preceded the English. Someone's gonna say, well, no, the Hebrew, the Aramaic, and so forth. We don't have an Aramaic or a Hebrew manuscript that predates these Greek manuscripts. The first Aramaic manuscript, the Perchettus of the New Testament is I think the fourth or fifth century at the earliest. So we've got two, 300 years of Greek New Testament manuscripts that predate, that predate the Arabic, I mean Aramaic. And then as far as Hebrew, we've got some, but those are also later. So, yeah, you're always using the Greek. You're always using the Greek phrase or something. You're always, so what should I use? What should I use? If the Holy Spirit, again, I wasn't there. I wasn't there, none of us were there. God in his own sovereignty, here's the word, in his own free will, had it so that the Old Testament was spoken and written down, collected for us in Hebrew, the New Testament was collected, written down, spoken and written down in Greek, with some Aramaic in there. So if a person has a problem with me or anyone else using the Greek, you don't have a problem with me, you got a problem with God who gave us the Greek. Now if it were me, I would have had us, I would have had God give us the word to us in English. God would have given us the word to us in English, but guess what wasn't around then, English. And so we'd have to go with, we've got to go by what we have. Now, what was Jesus, what was his point about the believing ones? Well, remember, this is a whole conversation that he's having with who? With Nicodemus. Anyone care to guess what Nicodemus was? What was Nicodemus's ethnicity? What was his nationality? What was his religion? What was he a part of? What group was he? Nicodemus was Jewish. Nicodemus was a Pharisee. And we'll cover this at some point in time again. We're gonna need to actually break down what it means to be a Hebrew, what it means to be Jewish, what it means to be Israel, what it means to be of the circumcised. We're gonna have to cover that because I think folks get this little off kilter and wanna start dissecting in areas that this should not be. But he's speaking to Nicodemus and let's start in verse one. We're gonna move pretty quickly and we'll highlight the points that we need to deal with. He says, now there was a man of the Pharisees named Nicodemus, a ruler of the Jews. This man came to Jesus by night and said to him, Rabbi, we know that, by the way, and someone's gonna say, well, you do realize that Jews are only, for those of the tribe of Judah, which is not true. The word initially comes from the tribe of Judah. That's where the word comes from. But it's also in referencing all of Israel. And there is a time where there's a split between Israel and Judah. But there's also where he also refers to the entirety of them as Israel. Here's one where he's doing so. He's speaking about the Jews and he means all of them. So he says, this man came to Jesus by night and said to him, Rabbi, we know that you have come from God as a teacher for no one can do these signs that you do unless God is with him. Remember I said before that this is where Nicodemus kind of snitched on the other Pharisees where we know that they were intentionally blaspheming Jesus knowing full well that he is from God. And he says, verse three, Jesus answered and said to him, truly, truly I say to you, unless one is born again, he cannot see the kingdom of God. So how can a person see the kingdom of God? They must be born again first. That has to happen. And we find out what the born again is. Thank you guys for the super chat as well. We find out what the born again is because he's gonna tell us what the born again is. The born again part, it's not being baptized in water. That's not what it is. We know though, whatever born again is, one, Nicodemus has no idea what it is. He thinks it's being born a second time. Well, why does Nicodemus mean or think that it must mean being born a second time? Because the word that's used here, let's go to it, where it says you must be born again is the word, look over on the right hand side. I'm a Greek. The word for born again is this word, Genefe anothin. Genefe anothin. And that they means to be born, which is from this word, genomai, which is also part of the word that describes Jesus as the monogamous genomai, that word means to be born. By the way, side note, if anyone ever wants to tell you that the Bible doesn't have any kind of concern for babies in the womb fetuses, that's not true at all. As a matter of fact, the Bible refers to babies in the womb as having been born, uses this term genomai. Use the exact same term of anyone else that's been born. It assumes that a baby in the womb has been born also, treats them the same way. So just a little side note. Anyway, the word Genefe means to be born, anothin means one of two things. It means to be born again a second time, or it means to be born from above. If you look down at the bottom left hand corner, you'll see it means either from above or again. So Nicodemus, when he hears that, he assumes must mean it must be born again a second time. He's wrong. We know he's wrong because Jesus, after he says how can a person enter a second time to his mother's womb, Jesus corrects him. He says, no, verse five, truly, truly I say to you, unless one is born of water and spirit. So born again equals being born of water and spirit. Are you with me? Whatever born again means, means to be born of water and spirit. We already know that the only other option other than being born a second time is to be born from above. How can a person be born from above? If Genetheanothin being born from above means being born of water and spirit, then being born of water and spirit, meaning born from above, that has some sort of spiritual implications. We also know that being born again equals being born of water and spirit. It also means being born of the spirit. How do I know? Keep going. Let's keep reading verse six. That which is born of flesh is flesh. That which is born of spirit is spirit. Do not marvel or be amazed that I said that you must be born again. There's that term again. Look what he says. The wind blows where it wishes and you hear the sound of it, but you don't know where it comes from and where it is going. So it is. Look at what he says. So it is of everyone who is born of the spirit. So born of the spirit means the same thing as being born again, which also means being born of water and spirit. Now, we won't go through it again, but all you got to do is to see why he gets on Nicodemus in verse 11. He says, I'm sorry, verse 10, Jesus says, are you the teacher of Israel? And he don't understand these things. Well, why is that? Why is he getting on Nicodemus for expecting him to have known this? Because if Nicodemus had read an Ezekiel or some other pastors in Jeremiah and so forth, he would have known that God has always stated that these people are going to be born from above. The problem with these people is not their inability to believe, it's their inability to be faithful continually. They have a wicked heart. They have a wayward heart. We are like sheep, we go astray. And so God, who even stated when he gave them the old covenant, when he gave them the law, he stated that you are going to violate it.  I'm going to disperse you. I'm going to bring you back. And then after I do that to fix things, what I'm going to do then is I'm going to give you a new heart. I'm going to wash your heart with water and put my spirit into those same two eminals in Ezekiel 36, starting verse 25 through 27. So the same two things that he's speaking of, water and spirit, is what he references in Ezekiel 36. And this is what's called the exegetical chai, where you'll say one, I mean, two things to say the one thing that's separated by this chai, which it is. So Jesus is speaking of what he is going to do in referencing, fixing this old covenant that he has with Israel. Well, in the old covenant, there was this ability to be reconciled to God. There was ability to be, well, not even truly reconciled, but there's ability to be justified to have your sins paid for under the old covenant. Now, I think this is very important. This is why this, I don't get why people, you have to ignore these points. And if you notice, guys, oftentimes we see people who ignore these points just to go to their point. But the problem is when you try to dispel what I'm saying, the problem is you still haven't dealt with this text. We can go and deal with the text that you bring up and make it fit with what we're saying, but those who disagree will have to make this disappear because you can't make it fit. You can't make the Greek fit any belief. The Greek does not fit any belief. Let me say this again. The Greek does not fit any belief that states you can lose your salvation. The Greek does not fit any belief that states you can lose your salvation. You cannot use it. You cannot, you can't find any Greek that conclusively says that you will or can possibly lose your salvation.  It eliminate, it literally has eliminated the possibility. Now, someone is saying that as born again is to repent and get baptized in the Holy Spirit. Fine passages says that. See now what you're doing though is you're placing your assumption or maybe something that you taught what you believe in place of the scripture. Do you have a scripture that says being born again means to repent and get baptized and the Holy Spirit is a gift from God? Do you have a passage stating that? Sir, you do not. There is no such passage as that. As a matter of fact, the being born again passage, being born again is only a few times in the Bible. It's only a few times. And so what did he just say about those that are born again? What did the Bible just say? We need to say what it says. Not assume what it says. Let's just take the straight, plain reading of what it says and go with that. It says that everyone that is born of the Spirit, it happens just like how the wind blows. We don't know where the wind is coming from or where it's going to. So it is of everyone who is born of the Spirit. Now, I wanna point out something to you. This is what the Greek says as well. If we're talking about someone being born again, let me ask you guys a question. Do you think that being born again acts 238 does not speak of being born again, sir? Do you all think that being born again is something that you do? I want you to know, tell me yes or no. Yes, you believe that being born again is something that you do. No, you believe that born again is not something that you do. Yes, it's something that you do. No, it's something that God does. Yes, do you believe that being born again is something that you do? Or no, I'm not gonna read MacArthur, Arthur. We're not doing that. We're not following you. We're following what I'm saying today. Do you believe that being born again is something that you do? Yes, if you think so, no. Everyone is saying no so far. Let me prove you in the Greek. Or else someone who disagrees will have to say, will have to say, will have to say, we're gonna have to just nullify the Greek. We're gonna have to just ignore the Greek. Let me show you something in the Greek that gets rid of this thought.  That's your prerogative. Let's go back to the text. Jesus says in order to be born again, the first thing that has to happen is you gotta be born again. You have to first be born again. Everyone who was born again, who was born of the Spirit, let's look at the Greek over to the right hand side, guys. He says, so it is of everyone who is, and look at this word that's right here in the Greek. Let's make it a part so you guys can see. This word in the Greek is the word. Excuse me. Gege name in us. This word, gege name in us, I want you all to look in the bottom left hand corner. I'm taking my hands off the steering wheel. I want you to see what it says in the bottom of the screen. Look what it says. I want you to notice the tense, the voice that this verb is in. It's in the perfect voice. I mean, the perfect tense. It's in the middle voice and it's a participle. Well, what does that mean, Corey? You said you can't see it. Oh, I'm sorry. Let's see. Let me make it a little bit bigger then. Can I make it bigger? That helped a little bit. Okay, let's see if that does anything. I don't think I can make it any bigger, but go back when you get home on a bigger screen and then look at the video again. Let me just answer this question because this is actually a silly answer. This is really silly, but I just want you to see. I'm not trying to be mean, but I want you to see this. You says, when Christ returned, will he speak in Greek? When Christ returned, will he speak in Greek? Well, let me ask you a question. Well, what language will he speak in? Sir, you say what you say because you have this Western view that everything is English, everything is about how you see it. Did he give it to us, the scriptures, in English or not? Tell me, did he give us the scriptures in English? If the answer is yes, well, then you have a point. He gave it to us in Hebrew and in Greek. In Hebrew and in Greek and Aramaic in certain parts. There's no English in the Bible. So if I want to, and this is why sometimes I'm not, I don't want to sound ugly, but sometimes you guys just try to make a point and it's better just to be silent and listen.  Think about it. And now, again, the reason why we're using the Greek is I want to get the context of what we're saying because there's some things in English that we don't have. For example, in English, we don't have a perfect tense.  Let me explain to you this word here, gagnaminas, let me tell you what this is. The perfect tense is a tense we don't have in English. The perfect tense in Greek is a completed action from the past that has current because that's what the perfect tense is. We have been born. Wait a second. It's a past action that's completed that doesn't make any sense. It's going to make sense in a little bit, but that's the tense that Jesus spoke in and that's the tense that John wrote it down. That's the sense we have. Not only is it in the perfect tense, but it's also in the middle voice. Do you all understand what the middle voice is? The middle voice is, in this case, it's being done to us for the benefit of the person that's doing it. So in this case, the spirit is causing us to be born for the benefit of God. Are you with me? God is causing us to be born for his benefit. We see this middle voice used often. Matter of fact, we're going to look at the middle voice in just a little bit again in another case, but that's what it means. So to be born again is not, it cannot be with that word, using this word, gagnaminas, it cannot. It's impossible for it to mean anything remotely like you did it yourself. You decide it. It's not you. It's not you repenting. It's none of that. Or else that word is out of place. To be born again is something that God does. And if anyone says differently, then figure out how this Greek is wrong. Help us to figure out how we can unhitch the Greek from the Bible. We should never use the Greek. And I know some folks are going to be upset with that. That just shows the immaturity of a person who say we're not going to use the Greek or we use the Hebrew. Now what's interesting though, and you guys have noticed this, that oftentimes people like to use the Greek or the Hebrew when it fits them. If you can find the Hebrew Greek to fit their position, well, oh, I went to the Strongs and it says this, it says that, but they don't understand how to speak it or the tense and so forth. So, oh, I'm sorry, I'm sorry. I see what you're saying. I see what you're saying. I'm sorry, guys. My picture's in the way. I'll fix that. Let me move me up. How's that? Is that better? I'm sorry. I'm sorry, guys. I'm so sorry. So let's go back to it. This word for everyone, matter of fact, I think the English is pretty clear as well. Just, and he gives an analogy, everyone that's born of the spirit, it's the same as someone being, it's the same as where the wind comes from. We don't know where it came from or where it's going. We have no idea. And guess what? We also understand that we don't control the wind. Say what you wanna say about free will, hour will and so forth. I don't care what will you got. If that wind is blowing 100 miles an hour, guess what your will to wanna stay still in that spot is gonna do. The wind decides to blow 120 miles an hour.  Whose will wins? The wind of the will of the will of the wind or you? Sometimes your will doesn't matter. As a matter of fact, while we're there, let's just go ahead and put this up. I think it's important because we're still talking about salvation. Let's go to John one. And let's see what John, well, let's say what Jesus says in John. He says, let's find this passage real quick. Matter of fact, let me look for it while you guys are not looking at it with me. Don't go on it. Oh, there it is. I'm sorry. I was looking at four, I was one passage below. So look what it says. He came to his own verse 11 and those who were his own did not receive him. But as many as received him to them, he gave the right to become children of God, even to those who believe in his name. Look what it says. Here's this word who were born. Let me move it. Let me move the Greek side up as well. Those who were born. Now, the word that's used here is the exact same word.  They were not born of blood, meaning that they weren't born because they weren't saved because of their ethnicity, because of who their mother and father is, nor of the will of flesh. You all that's talking about free will, you weren't born again. You weren't born in God because of the will, your own will, nor the will of man. If you think that's not what it's talking about, you didn't have a good idea to do so. It wasn't, you know what? I think today I'll get born again. I think today I want to go and come to God. No, he says you were not born of blood or the will of flesh, nor of the will of man, but how were you born? You were born of God. Of his will. Of his will. Are you guys with me? So now the issue is, the issue is what can I take from that passage to say differently than what I just said? Can you take what I just said differently? Well, but this passage over here says this and this over here says that, okay. But then what does this say though? Because I said before, there is no passage in Greek that you can take, again, this issue of salvation where you lose it, there's no Greek passage that you can rely on. There's none. But then going back to John three, we're still trying to figure out who are the believing ones. Well, remember, people did not just start. People did not just start believing or having faith in God when Jesus is incarnated, when he takes one flesh. No, people had faith or trusted in God before then. As a matter of fact, that was a prerequisite in order. If you did not have faith, then you could not be in right standing with God. Now what he did was he gave a way for their sins to be atoned under what's called the law of the Old Covenant. Prior to that, you could still be justified. Now the Bible didn't go into great links as to the different mechanisms that it has. All we just know is that you had to have faith just like Abraham. He didn't trust in the Old Covenant law. There was no law at the time. We know that someone like Joe was right who trusted and believed God. Someone like Noah, they trusted, but we don't understand what all God was doing with them. The Bible didn't tell us all the things that he was doing with them. But when we get to the Old Covenant, we see that man, all he had to do was to place his faith in what God was doing. And let's see if this is similar if this is similar to what's happening now or what did happen. So let's go to Leviticus. Remember in Leviticus 16, we have what's called the day of atonement. This is whereby God is going to make it possible for sins to be atoned for. In order for the sins to be atoned for, what has to happen? A priest is going to mediate between us and God, between man and God. Then he is going to take this goat, this scapegoat. This lamb, he's going to confess all the sins of the people on the lamb. Now, how does that work? We don't know, did he literally go down every last sin? I'm confessing Joe sin, when Joe lied, when Joe stole, I don't know that he did that. But he's confessing all the sins, all the sins are placed on the head of the scapegoat. And that scapegoat is then sent out into the wilderness, never to be seen. We don't know what happens to it. The Bible didn't give it a lot of detail, but wouldn't want to be that goat. Secondly, or thirdly, the next thing that has to happen is, the next animal has his blood sacrificed. A male without spot or blemish has his blood sacrificed, shed, and that is the payment that God has desired will be the payment to cover sins. And this atonement does a couple of things. It covers and cancels and then reconciles. It covers the actual sin so God doesn't see the sin he sees the blood, the debt as cash was paid by that blood. And because of that, the barrier, the sin, the issue that we had before God is gone and there can be reconciliation. Now, in this case, there was not ultimate reconciliation because the one thing that it never did for them was, one, it did not change their heart. It did not deal with continual sin. It did not fix the sin in their heart. And also, by the way, it did not alleviate the roadblock between them and heaven to go to God. There was no one at this time that was in heaven. Are you with me? We've covered this before, but just so you know, John chapter three, Jesus says that none have ascended, except for me, the only one that's come down, I'm the only one that's ascended, okay? So, we see, so let's pull up Leviticus 16. In Leviticus 16, starting in, let's start in verse 30. Let's start in verse 30. He says, for on this day shall atonement be made for you to do what? To cleanse you. So, in this atonement, you will be cleansed before God. That's the issue. If you are cleansed before God, then no one can say that you're not cleansed. If you are redeemed, then no one can say you're unredeemed. If you have been justified, no one can come back and say that you are now unjustified. If the debt has been paid, no one can come back and say that I owe a debt. If the debt paid to God has been received. He says, for on this day you shall make atonement, or atonement shall be made for you to cleanse you. So, in verse 30, you shall be clean before the Lord from all your sin. Are you with me? If a person is clean before the Lord, before all their sin, let me see something. Let me check one thing over here, guys. Let me fix something. I see where it's in that, all right, let's turn this up. Of course, I might not be getting enough. Someone says I'm buffering. Let's check something real quick. Turn this off. Oh, I see. I see the problem. It should be on this. And then, okay guys, that should fix it. Let me do one last thing. Let me finish playing the part of IT, Corey. Let me go over here, because I was trying to figure out why this thing was doing what it was doing before. Okay, so, okay, there. That should do it. If not, I've got one other thing to do if it happens again. See, I am multi-task, multi-tasking. I'm multi-talented in this regard. I know how to, I become an expert IT person. And then watch the whole stream just fall. Let me be quiet, because Lord knows I have no idea what I'm doing. I just, someone just walked me through that before. So, a debt is owed. God says this what the debt is, and it's paid. And because of that, He makes a statement. God is making a statement, or through Moses, Moses makes a statement in verse 30. He says, you shall be clean from all your sins. If you are clean from all your sins, someone help me out. Especially if you believe that you can lose your salvation. If you believe that that can happen, if you're clean from all your sins, while you're clean, can you go to hell? While you are standing as clean from all your sins, will you or will you not go to heaven? I think you will receive everlasting life. Now, in this regard, under this dispensation, this is only for one year, look what it says. 31, it is a Sabbath of solemn rest to you, and you shall afflict yourselves. It is a statute forever. What happens is they have to enter this state of, at least the day before, they've got to fast, humble themselves and so forth. And so they're preparing themselves because they're gonna do this. They're also gonna have to have place faith in what's happening. You could not just go to this, like, you know what, whatever, this is just some sort of ritual thing, whatever God, listen, I got somewhere to be. Can we hear them get this thing on? Can we go ahead and sacrifice the animal, please? I got somewhere to be. No, that's not what's happening. Now, there were people there who had just had bad hearts. Just had bad hearts. God is gonna fix it.  It is a statute forever. The word forever, which is the Hebrew word olam, which means either forever or for a long time. Well, this was never intended to be forever in perpetuity. It's supposed to be just for a long time until he fulfills the law. Verse 32, and the priest who is anointed and consecrated as priests in his father's place shall make atonement wearing the holy garment. Look what he says. And he shall make atonement for the holy sanctuary. He shall make atonement for the tent of meeting and for the altar. He shall make atonement for the priests and for all the people of the assembly. This is a statute forever for you. The atonement shall be made for the people of Israel. Look what it says. This atonement shall be done, shall be done once in the year because of all their sins. So how often did he just say that they're gonna have to do this work of atonement once every year? So every year, they are going to have to have their sins atoned for. So in that period of time, they stand in right standing before the Lord. These are people who are believing. Oh, by the way, these dead saints, these folks who died, there's an issue with them. Because let's say you died in right standing. There's still one problem.  You're never gonna have to deal with any sort of torment or torture. But the problem is you don't get a chance to go to heaven. You can't be with the Father right now. Have you ever noticed that before Jesus' death bearer resurrection and His ascension, before then you would see people, dead saints rise from the grave. You would see Moses. We saw Samuel. We've seen Elijah. But ever since Jesus' ascension, nobody that's dead has arisen, has come back to life. Have you all noticed that? Why? Because at that moment, this paradise that He promises the thief to go into upon the profession of His faith, the abode of the dead was not up in heaven. But when Jesus ascended all those spirits, all those, not the evil spirits, because we don't know everything that Jesus did in those three days. But what He did when He ascended, He took them with Him. He was the first born, the first fruit amongst those who believe. Are you with me? So now there are these people, there are these people who are believing the dead, but mainly the Jews. There are these Jews who are still believing, who are still adhering to the day of the time of these believing people. The problem was they did not have a guarantee of salvation. They had to keep doing it every year, year after year after year, which is why He reiterates this to these Jews in the book of Hebrews. We won't go over it, but He says this problem with this issue of sin and this guilt that you have, having to do it year after year after year. You don't have to worry about that anymore. Now, this is why Jesus says that He gave His life in order that the who, the believing ones.  You have life into eternity. You are living forever. Are you with me? No, if ands, buts about it. You are living forever. If you are, now that means those that have believed in the past that are currently believing and that will be if you are part of the believing ones. How do you get to be part of the believing ones? Jesus already just said it. All you have to do is be born again. Well, how do I get born again? Well, you don't, because we read, it is Gechenaminus, which is a work of God who does that. And again, if you all don't believe then go back to Ezekiel 36, one of the classic passages. Ezekiel also is at 1119, I think it's 11 or it's 19, I'm not sure. That speaks of what God is going to do with the heart that we have. To where we're now, our heart will now be born of water and spirit, which is why he says in Titus 3.5 that we were, that this regeneration, which is the same two words, Palanagin and Genomai, which is to be born, born again or born from above, that that's a work of the Holy Spirit. Now, I don't know why people don't teach this. Well, I do know why. Because, because it's more important to be right about my doctrine than to accept the truth. I would much rather prove my point than let the Bible speak. Now, I get a person who just hadn't fully invested their time into it, but I don't get a person who hears this and says, I'm still going to reject it. Let me tell you something that God did. Matter of fact, I want to point out two passages, two passages and then we'll end. Jesus makes, not Jesus, Paul makes a statement. Biblically disabled. Paul makes a statement in Ephesians 1. Now we've covered this before. He says, bless be the God and Father of our Lord Jesus Christ who has blessed us with every spiritual blessing in the heavenly places in Christ. Just as he chose us and this word, look on the right hand side in the Greek, the word is ex a laxata, which is he, now, by the way, look at the bottom left hand corner. This is, this is in the heiress middle. It's in the middle voice again. So God chose us. Well, if it's in the middle voice, that means he chose us for himself, for his benefit. So God is the one that chose us. Now the issue is when and chose us for what we've already covered. We'll do it again real quick, real briefly. We've got a subject. We've got a verb. We've got a direct object and we've got an indirect object because the, let's look on the right hand side. Cthos, Cthos, even as a laxata, he chose us middle voice. Hey, my, which is us and our toe been product out of place. Now look at this. He chose us for the benefit of himself. Now, Jacob, I see you're doing a lot of typing. So I want you to just listen because it does no good to come here and try to try to prove everyone if you're not even willing to listen, listen to what I'm saying. And if you think that I'm wrong, prove it so with these scripts that I'm using. Okay. Tell me where my Greek understanding is off. And if you got to take some time to come back, that's fine. Also, but look, let me go ahead and also, I think, let me just say this.  So I'm going to assume which automatically, which automatically disqualifies you from going to heaven.  Let's go ahead and put you in the shoe and solitary and solitary house. Let's do that. So now let's go back to the passages where Hebrew Israelites don't want to live. By the way, let me just say this. Let me just say this. I put a passage. I put a video out that the Christians understood. The Christians got, however, the Hebrew Israelites, I know they're not going to get it because why is she doing this? Uh-oh. My daughter is doing this. Okay. And I can't, I can't turn this doggone thing off. She's trying to call her, her, let me fix this. Let me fix this child. I can't even find a, I can't even find how to fix this dog on it. I just said, I'm pretty good at this, this tech stuff and come to find out. I'm not, I'm not. All right, there it goes. There it goes. Now, so there she goes again with that doggone it. So, and she threw me off.  But I put out a statement with the Hebrew Israelites that I knew they weren't going to get. The Hebrew Israelites took this and disregarded what I said. I stated that Paul says that if a person, wait a second, let me see this. No, I'm dropping trolls. That's what I'm doing. If you want to have a conversation, then have a conversation, but because he was heckling the other day, heckling him yesterday and heckling the day without a conversation to say, and I don't want to talk to him. I don't want to talk to him because he's not, he's not, he can't even formulate a thought. Not one time did the person formulated a thought. Did he formulate a thought? All he does, all he did was make statements. Now, sir, rabbit got the gun. If you have a statement to make, then please don't instead give a response. Make something, give something that has some sort of something tangible that we can wrap our hands around and actually discuss. But my statement to the Hebrew Israelites, not to them, to the Christians was this. Was that Paul states that the nation of Israel by and large has a stupor, a spirit of stupor over them and that their hearts, there's a partial hearting that has happened to them, partial and since that some Jews did and will accept, the by and large, they will not. So you could not say according to that scripture that black folks in America who are by and large, not against the Bible, not to say they all have are accepting, but they're, if they actually become Christians, but by and large, black folks nationally here in America are not hostile to Jesus Christ. Whereas Jews, the only group of people on the planet, Jews, the national Jews that we know of, that they say are fake Jews regardless of where they are. They are hostile. Black folks here in America aren't. Matter of fact, name the group that in America that has a higher percentage of believers. Not white folks, not Hispanic, but blacks in America. Now all the numbers are weighing, but the point is rather than going to read Deuteronomy 28, which does not fit them, they want to go all over. What about this DNA study? I never said that there are no such thing as black here. There are black Jews. Remember what God says in Galatians? Paul is not Galatians. I'm sorry. First Peter. Peter is writing and he says to the dispersed the tribe, the 12 tribes that are dispersed. So the Bible tells us, Hebrew is like people who don't know how to listen, the Bible tells us that these Jews have been dispersed. They've been dispersed where? In Africa. They've been displaced into Asia. They have been displaced into Europe all over. So no one says that the only Jews are the ones that we see in the Middle East.  So a lot of Jews are Jews by marriage. We get that, but don't come and say that the blacks here in America are Jews. The point is they can't follow a bouncing bullet. So that's why we have this Hebrew-Israelite ban. So if you are a Hebrew-Israelite, do not speak Hebrew-Israelite-ish or you're getting banned. I know my man Cheshamp has got a string on the trigger. If you are saying anything remotely like a Hebrew-Israelite, be gone. Or just learn how to speak unlike the rest of them. Not afraid to be confronted or to being opposed. Don't have a problem with that at all. Just do it like you're an adult. I assume that you're an adult. I assume that. Anyway, in Ephesians 1, we have a subject, a verb, a direct object, an indirect object, such as if I say, I threw the ball to John. I threw the ball to John. I subject through the verb, the ball, the direct object to John. To John is the indirect object. Are you with me? Let's see if we can notice what the indirect object and the direct object is in Ephesians 1. He says, just as he chose us. Let me go ahead and move that off the screen. Just as he chose us. So the chose, that's the verb. Us, go to the right-hand side, guys. This word, us, Hamas. Look down in the bottom left-hand corner. Us is the accusative. That means it's the direct object. I'm sorry, the dative. I'm sorry, so the us is the direct object. In him is the indirect object. Are you with me? So that necessarily means, that necessarily means that he chose us to be where? In him. And the question is, when? Now, some are going to say, yeah, he chose us, even if we say that he chose us to be Christians, because some are going to say that he chose Jesus as the mechanism, and we just have to get in him. Now, he chose us to be in him. Then they'll say, though, but when did he choose us? We'll say, well, from the foundation of the world. Let's go to this passage. This word right here, pra katabales.  So it's signifying that it was chosen from the beginning, and just in case someone disagrees, let's see other places where this is also used. Let's go to John 17.4, which we have on the screen. Jesus praises, I have glorified you on earth, having accomplished the work that you gave me. Wait a minute, where am I? Oh, okay. Wait a minute, hold on. Did I go the wrong? Did I type? Don't go on it. I'm sorry. Let me go to the right spot. Let me go to the right spot. I can't type. I'm in a hurry because I can't type. Okay, help me out. Let's find the right spot. I'm sorry, guys, because I want to prove that this also means. There it is. There it is. 17.24, I put 17.4. I'm sorry, guys. So John 17.24. I'm sorry. John 17.24. Here it is. So Father, I desire that, let's see. Jesus is praying. He says, Father, I desire that they also whom you have given me may be with me where I am to see my glory that you have given me because you love me before the foundation of the world. I want to focus on this word before the foundation of the world. The Greek here before the foundation of the world go to the right side. It is pra katabales. Somebody might want to say that this pra katabales means sense. So in Ephesians, if we say that we were chosen, they might say that we were chosen since the foundation of the world. So since the, so once the world was created, then he started choosing us along the way, meaning that he could have chosen us five years ago, a thousand years ago, or it could be that he chose us when we chose him. They'll say that. But if the word means before, which is why all your translations haven't written as before, because this word here, pra katabales, means before. It's the exact same word this use. Let's go back to Ephesians one before the foundation of the world. Look at it. It says, here it is over in the right hand side. You see it guys, pra katabales. If we go to John 17, it says the exact same thing before pra katabales. Now, do we, do we think that God loved Jesus since the world started or before the world started? What do you guys think? I think that he loved Jesus and had this love relationship with Jesus before the foundation of the world. That's the word that's used there, pra katabales. Let's also go to 1 Peter 120. Let's put that up. We'll see the exact same usage here. He says that he was known speaking about Jesus. As a matter of fact, but with the precious blood of Christ, like that of a lamb without spot or blemish. The way he says he was foreknown before the foundation of the world and what's used before the foundation of the world. Let's go to the right hand side over here. The same word, pra katabales. Now here's the question guys. Here's the question. Do we think that God knew Jesus before the world was or he just knew Jesus after the world since the world was clearly he knew Jesus before. Not even to the point of the Congress of this passage, just the use of the word pra katabales means before. So when did God choose us to be in him before the foundation of the world and when he did that he determined who he is going to born or birth or have born again out of the spirit because he knows something else that none of us, not one single solitary person that you know of or I know of is going to choose him. None of us will choose him. That's why he says in John 15. So I know Jacob earlier you brought up that we must abide or will be cut off, but he also says if we keep reading because I used to have the same problem. I used to always bring up John 15 and then my professor said just keep reading. I'm sorry. My pastor said keep reading. Keep reading. It's like, well, why? It just says what it says. He says you're right, but they keep reading. And then as I kept reading in John 15, it says that but he has ordained it so that we will abide and will bear fruit. And then he says you didn't choose me, but I chose you. So the choosing starts with him first and then that's why because he knows something. Try as we might. We're going to mess up. We're going to choose sin. We're going to look at how do we know we're going to choose sin? Because Adam and Eve in a better set of circumstances chose sin. What are we going to do? Who now have this tainted blood in us? We're going to choose sin every day of the week. And so yeah, he asks us. He begs us. He pleases us to choose him to come to him and we will not. There are none that seek after him, none that none that love him, none that seek after him, not one person. And that's why he chooses us to show us his love. That's what he does. Doris, thank you for the subject. I appreciate that we are a really good matter of fact. I appreciate all the subjects you guys give. And so David Shepter, you said Calvinism is not biblical. Okay, a couple of things. One, why it's not biblical to I'm not Calvinist. I think what has happened though in in the YouTube sphere that people hear Calvinist, non-Calvinist and everyone who doesn't sound like a non-Calvinist. They must be a Calvinist. There are people who do believe in what I just said who are not Calvinist. A lot of people who believe in election and God's sovereignty aren't Calvinists. And so I want you guys to stop doing that and instead because what happens is if you want to label somebody as something, you'll just you'll just attack the label instead of attacking their doctrine instead of attacking the scripture because if I can be wrong, that's fine. But you got to come back and say, Hey, here's why your scripture is wrong. And what you're not going to do is point out where I was wrong in the Greek because the passage that I chose, the passage that I chose, you're not going to you are not getting around those there. It's not like these are easily ambiguous passage that anybody can can interpret how they want to who's using the Greek. Now anybody can interpret how they want to. You can say what you want to say, but you can't say what you want to say using the Greek and be guided by the rules of Greek grammar. Are you with me? So now that being stated, guys, I'm getting ready to leave but what I want to say this as I'm leaving because the tennis is going to be. Well, what about this passage? What about that passage? What about this verse? What about that verse? What about that verse? What about that verse? Can I ask a question? Can I can I can I ask you guys a question? What about the passages I just covered? I've and we say this all the time. Don't we guys moderates only say this? I'll come back and say and I'll prove it. We've covered these verses. I've made videos over the verses that you guys are going to bring up. I've answered them in live stream Q&A's. But no one and when I say no one answers these questions according to the Greek. So if the Greeks and that's why I said I'm not on you guys. I'm on the teachers and the preachers because if they did their job, that's why I believe that every preacher every teacher might want to dawn, might want to visit a seminary and learn some Greek and learn some Hebrew. You better come to the same conclusion because people that learn Hebrew and Greek don't always agree. But so we can deal with the text and deal with it honestly and say no Corey, this is why that's wrong because of this. This means that there are times where I want to use the Greek to prove my point. It's like I can't. There's a passage in 1 Corinthians 14 to what it says that in the spirit, he speaks mysteries. Well, there are some to take it that says in his spirit. He speaks mystery or in the spirit of of a false God or to a false God. No, no and as much as I would love to say that and use the Greek to say that to prove a point. I can't do that because because one is it's probably it's actually too too vague to say that it's in the spirit. I mean in his spirit and likely it does at least so far as I'm studying it seems to say in the spirit. So that being the case that that being the case I want to be held accountable to the scriptures and if someone says that hey, this is wrong. Well, not according to these scriptures and the Bible does not does not contradict itself. And so what we've got to stop doing which is why I labeled this this thumbnail the way I did. We have to stop ignoring what it says. Stop ignoring what it says and throwing up what you want it to say. You cannot do that. Why can't it be? Why can't it be? That God thank you. Right. Divide and work. Why can't it be that God does love you so much?  Isn't that great love? Isn't that good love? Isn't that amazing love? Isn't that an everlasting love? So thank you guys if anyone has an issue with the verses that I cover my Greek by use of Greek in my exegesis. Please go ahead and leave your comment. Don't send an email. I'm so far behind an email and we're doing something different also. Yeah. Yeah. As a man. Thank you Carol. Please like this video. Let YouTube. I don't say this enough. Probably I probably ought to let YouTube push this out even more by you like it. Can you please investigate Matt Cruz? He is buddies with the Ghostbusters and does live in videos. Do me a favor. Do me a favor Tony. Send me an email. I'll look for that email because I think I told you that before. So send me that email and I'll look up Matt Cruz. I'm not promising that I'll do a video on him but I will look look him up. All right. So the rest of you guys say somebody's cooking. I can smell it has it has permeated the walls and has made its way in here. And I am man it smells good. I can't tell now you know your nose is bad when you can't tell if it's fish or chicken. I can't tell what it is but it's smelling good enough for me to say God bless you all and I will see you all later. Amen.


I got him!! I got him! I got him! I got him! I got him! Oh, Bodom! Bodom! Oh, no way, bro! I like a bit of a cash-crab... Did you buy it? Can you ever buy it? I know, you can Yes! I finally got it! Man, I have been brought now!   That took a long grind


Believe it or not, we live and breathe sociology every day. We interact in groups on a daily basis, and we depend on each other for socialization. Because of this, we might take sociology for granted. We might not even know that we create and recreate our social world daily. Isn't sociology just common sense? Well, not really. Common sense depends on our own observations and life experiences, but those observations and experiences are often very different from someone, say, who lives in a different part of the country or world. Not everyone's experiences are the same. People don't behave the way they are just because that's who they are. We are heavily influenced by society. Sociology applies the scientific method and aims to understand how groups of people may experience life and be affected by values, beliefs, behaviors, and even events and the way society is structured. Applying a scientific analysis helps us begin to understand a large, socially complex picture. So what is the scientific method? Let's break it down into six steps that will give us a greater understanding of how the discipline of sociology is different than common sense. The first step in the scientific method is to ask a question. Really, you can either ask a question, define a problem, or define an area of interest. Being very specific and narrow is important in this step. Asking a question such as, what makes a culture rich is too vague because the word rich can be defined in a number of different ways. Do we mean rich as in monetary wealth, or do we mean rich as in living fulfilling lives? Or maybe we mean the material products a culture produces and their value to society. The more specific you are, the better chance there is to have a valid study or a study that measures what it is meant to measure. Next, you need to research existing sources. This step is otherwise known as a literature review. Researching existing studies helps a researcher understand their own topic better and to build a study that would add to their research already conducted. One thing you want to make sure that you absolutely do not do is to create a study that has already been done or to plagiarize previous work. After this step, you formulate a hypothesis. You may have already heard a hypothesis defined as an educated guess. While this is true, there is a bit more to a hypothesis. A hypothesis makes a correlation between two variables. One variable tends to predict how another variable will change. These two variables are referred to as the independent and dependent variables. The independent variable is the cause of the change. The dependent variable is the effect or the thing that has changed. In other words, the dependent variable depends on the independent variable for its results. If we are studying gender and want to know about how people in the workplace are treated based on identifying as male or female, identifying as male or female is the independent variable and how they are treated is the dependent variable. The fourth step is to design and conduct a study. There are many different types of studies you can conduct, including surveys, field research, engaging in participant observation, or an ethnography. You can conduct an analysis of a single event, or a person through a case study, design an experiment, or review existing research. Each of these methods are a distinct approach, serve a specific purpose, and are discussed in depth in our text. The type of information you yield from each study is very different. For example, surveys are great for gathering demographic information on a particular culture, such as how many in that population identify as male or female, but would not be good for understanding the ways that people are treated differently in the workplace based on identifying as male or female. After you design and conduct a study, you draw conclusions. The type of hypothesis you create and the type of study you conduct will determine the study's conclusions. It is important to note that in this step, and throughout the study, remaining objective is an important role of any researcher. A researcher must let the study speak for itself and not manipulate the findings to say what he or she thought the conclusions would be or what they want them to be. Last, you report results. Reporting results adds to the body of research and creates an informed society. If the study was funded by outside sources, those sources need to be included in the information. Once again, ethics and objectivity are important as conclusions should not be biased by the group or organization that funded the study. By reporting results, researchers are held responsible for the methodology and findings. So, now that you know about the scientific research process, what is one current social topic or issue that can be better understood by applying the scientific method? Discuss one topic and two different research designs that could be applied to that topic. How would the findings be different based on the design? In other than objectivity, what are other ethical issues that researchers face?


Hey y'all, welcome to What Chelsea Eats. Thank you so much for joining me today. I want to take the time to invite you to do a three-day fast with me in the month of March. I wanted to come back in February but the month was so busy that I just could not carve out the time for us to do the three-day fast together. Some of you may have been a part of January's fast and this is just a continuation on that fast that happened in January. The fast in January was praying against fear, anxiety, worry, and the effects of stress and we're going to carry that on into the month of March. So we will be fasting on Wednesday, March 27th through Friday, March 29th. So the 27th, 28th, and 29th. If you're on my email list, you will receive all of the information for the fast in your inbox. If not, go down in the description box below this video. Click on the more button and you will see a link that says download instructions for fast here. Click on that. You'll be able to put your name and email address in and I will send you the fasting and prayer instructions. We will meet in the mornings for prayer at 5 a.m. Eastern Standard Time. I know that's early for some of you. Some of you that might even be the middle of the night but that's the best time for me to come on consistently and pray and fast with you. If you happen to miss that time you can always come back and watch the replay but I would love it if you could meet me there live but if not that's understandable as well.  That was actually one of the biggest things that I struggled with in my healing journey so I understand what it's like to deal with fear, anxiety, worry, and stress. It is one of the biggest things that helps fibroids and other reproductive issues get worse so I want to be a help to you by praying against these things. Now we will pray about other things too so if you have other prayer requests feel free to tell me about those and I'll be glad to pray for you about those things too. Ultimately what we want to do is pray against this fear, anxiety, worry, and the effects of stress so that you can be delivered from that and in turn it will affect your health in a positive way. So that's why we're doing this. Check your email if you haven't already seen the information about the fast in your email. Check your spam folder if you're already on my email list if not go down in the description box and download the instructions for the fast. If for some reason you don't have it just send me an email at info at whatchelsieats.com and I'll be glad to send it to you. But first try to do the download instructions and check your spam folder if you know that you're already on my list. Okay ladies I hope to see you on the 27th for day one of our fast and if no one told you they love you today Chelsea in North Carolina loves you very much. Take care.


Who last bit in this Toyota Supra? You ever had beef with someone? You just asked them. 1v1 me on rust. We got the Toyota Supra, the classic. It's a 98 model. With a 2JZ turbo engine under it. Now, let's start with the rims. Some nice polish on that. We'll need some more light on that. Ooh, it's a come on hill. We've got the carbon wing. It's a lot of carbon. And then we've got the headlights. I mean, you know, now I've had a couple of other Supras I've tried to fit into before. Let's hit that. It's actually very easy to enter car for a man of my size. I feel it. It's a chode gear stick there. It's quite nice.  It's a bag night. It's a dream car for most 18 year olds. And if you have the money for yourself. Eh.


Good morning Thank you for having us. Thanks Rosalie. Thanks Kevin. Liz Lindsay everyone at Socap and do an incredible job Now I have the the best job here of the three of us this morning Because I get to share some good news with you that you don't already know and That is that you are Special Did we not know that already? So why are we special? Because social entrepreneurship and impact investing are inherently about cross-sector collaboration They're about using the tools the practices and the languages of the nonprofit sector of business and finance and of public policy Think of revolution foods for example a fantastic business that works within a highly regulated heavily constrained environment of school lunch programs or Living cities which is a collaboration of over 20 of the largest Foundations and financial institutions concerned about development in low-income communities in the United States or micro vests Which describes the social ballast of its non-profit owners and the commercial sale of an institutional extremely innovative approach to the way that it invests in micro finance institutions and this multi-lingual leadership It's the future Hillary Clinton talking at the State Department's impact economy initiative We were over the separation mentality Paul Pullman from Unilever being less bad Corporate social responsibility is not good enough anymore. We need partnerships that probably haven't been done before This is Dominic Barton the global managing director of McKinsey talking about the need for corporate leaders to be tri-sector athletes and Finally from the non-profit world Leslie Crutchfield and Heather McLeod grant talking about collective impact being about partnership across sectors Millennials are talking about business as Being for improving society This is the future in their eyes and Audrey Choi at Morgan Stanley Talks about Millennials not investing the same way again Thank you so much. Thank you. That was very insightful So before we go on with this stick I just want to say I always love coming to SoCAP because it's kind of like a gathering of the tribes and kind of like a large extended family reunion and In working with Ben and Kathy over the past two years doing this research. We've also kind of like become our own little family You know as you just experienced then it's kind of like the mom telling you how special you are attractive and intelligent Kathy's kind of like the kind of slightly bossy But still very sweet older sister who kind of like makes things happen and make sure you stay on track And you'll experience that during her comments I'm kind of more like the crazy slightly drunk uncle who makes inappropriate comments So I just want to kind of break brace yourself for that So 15 years ago the the blended value papers started talking about this idea of Mutant managers and that we needed 21st century leaders who could rise up out of their silo and see across the space and then take us somewhere different Some were better some were integrated Somewhere more whole as opposed to bifurcated and Ben just walked you through a number of very smart and intelligent folks who have also come to that same conclusion that it's time for a different way to think about leadership and a way to think about how we're moving forward and we term the phrase multilingual leadership Because in our research what we found was that those funds that really were outperforming as impact investing funds those funds that did best on a both a financial basis and a Social and environmental basis were funds that were led by individuals and teams that could also kind of cross cut and What we've realized is we've kind of talked this through over time is that These people if you'll excuse the phrase kind of dumb fuck their way to the top because They started at Goldman Sachs and they did five years and then they went to the IFC and they did five years And they went to Ghana and they ran a microfinance fund and then they came back and they worked for a financial foundation And then they wrote a book or a paper an article. They basically found their way through this process over five ten or twenty years of a career and the problem is as a community We are all basically winging it We are basically making it up as we go along and that's cool, right? That's how you get innovation That's just the reality that we're playing with but it really is time that we move from winging it To a more structured approach to think it about leadership development for impact investing Now that the problem that we have is that foundations even in things that they claim to care about such as nonprofit management Invest less than 1% of their annual giving budgets in leadership development initiatives To say nothing of the fact that things that they talk about caring about like impact investing They virtually invest zero and we this is why we go to family offices and pension funds and others to really move money Into impact investing vehicles But if that weren't enough if you think about the offerings that are available to young leaders coming up to the Millennials that Ben talked about While there's been a doubling of the offerings of dual degree programs at the master's level Where you could in fact be trained in a both ends kind of mindset and set of practices The actual uptake of those offerings is less than 1% And so as we think about it, we're talking about leaders that are coming into this space And we're talking about those of you in this room who spent a lot of time Grappling with the fundamentals of what is impact investing What is it that we really should be focused on and thinking about and so we spend all this time talking about impact investing as very idiosyncratic and it's very subjective and it's this and it's that and so we're finding our way through the process if you will as opposed to leading ourselves into a process of mutual edification and guidance of sharing of collaboration of really learning the new skill sets that will need for the future and the future really is a function of leaders who understand That successful impact investing is a function of alignment of stakeholder and investor interests It's a function of a focus on outcomes and performance and impact It's a function of transparency and being clear on what it is that we're doing and disseminating that to others so we can all grow Together into this new role of leadership of the whole Thanks, Jared. So what can we do about this? How can we develop ourselves and our teams to be better? Multilingual leaders Well, the first thing we can do is actually elevate the discussion of this concept and commit to it What does it mean to assess your own skills? What does it mean to assess the skills of your teams and what can you then put in action to be intentional? about developing those skills and talents What we are excited to invite you to do this year since the theme of so cap is ignition is To invite you to take an ignite pledge to think about these issues for yourselves and within your organizations So first is innovate. How can you decide this year to do something innovative around multilingual leadership within your organization? The second is to guide to support other organizations. So we're thinking about doing this It takes two to be cross-sector so you can be the recipient of this kind of partnership as well Network how often do you attend a conference in a different sector on the area that you are working on? Can you do that more? Include invite people from other sectors into your work onto your advisory board Into your work in other ways talk talk about what this is like And the last is educate Which is really to think about how can you cultivate a culture within your organization? That supports people with different mindsets and different backgrounds feeling comfortable and contributing To a to a to a better whole We are really excited This year at so cap we're trying to a few new things around this idea of multilingual leadership And we're really inviting you to join with us in figuring that out The first thing is we released a survey last week many people in the room have already taken it It's about a 10-minute online quiz at bit.ly slash MLL survey and when you take it it assesses your skills and knowledge across the three sectors and gives you a score And so you can get a sense of where you fall on Thursday We're going to run an experimental workshop for two hours at 11 o'clock We have 12 Expert impact investors who are going to serve as coaches and walk people through exercises Within each sector. We'd love to have you join us at that and we're going to reveal the results of the survey at that point tomorrow morning We are also really excited that we have been able to get a preview PDF version of our new book that's coming out next month But the publisher has allowed us to share one with everyone at so cap and you're going to be getting that through pathable Later today. Hope you take a look at it a lot of the deeper ideas that we are we have Led to this notion of multilingual leadership are in that book and then last I'm really excited to say that my Organization which is the Center for the Advancement of Social Entrepreneurship at the Fuqua School of Business at Duke is going to make this a Year of multilingual leadership. We're going to be delving into this issue Publishing blogs connecting what other people are doing and we'd really like to invite you to be part of this So that we can learn from you. So please follow us at our Twitter hashtag a case at Duke Or if you want to tweet about this issue, we have claimed the hashtag Multilingual so thank you very much