Biblically speaking, the rainbow is the sign of a covenant that God made with the whole earth: He will never destroy the earth again with a flood. The rainbow is literally correlated to rainfall.
God made this covenant, with the rainbow as the token, after the waters of the flood receded and Noah and his family exited the ark. God said, “I establish my covenant with you: Never again will all life be destroyed by the waters of a flood; never again will there be a flood to destroy the earth. .. . This is the sign of the covenant I am making between me and you and every living creature with you, a covenant for all generations to come: I have set my rainbow in the clouds, and it will be the sign of the covenant between me and the earth.
Whenever I bring clouds over the earth and the rainbow appears in the clouds, I will remember my covenant between me and you and all living creatures of every kind. Never again will the waters become a flood to destroy all life. Whenever the rainbow appears in the clouds, I will see it and remember the everlasting covenant between God and all living creatures of every kind on the earth” (Genesis 9:11–15).
God made this promise, signified by the rainbow, not only to mankind but to “every living creature . . . the birds, the livestock and all the wild animals, all those that came out of the ark . . . every living creature on earth” (Genesis 9:9–10). The covenant is perpetual, enduring to all generations. Never again will there be a worldwide flood.
The colors of the rainbow are sometimes used as a symbol of “gay pride.” This began in 1978 when an artist named Gilbert Baker designed and made a flag for the homosexual community in San Francisco. Baker’s original design had eight colors, and he assigned a meaning to each one: hot pink (sexuality), red (life), orange (healing), yellow (the sun), green (nature), turquoise (art), indigo (harmony), and violet (spirit). Subsequent designs sported seven and then six colors. Rainbow flags and banners, as used by the LGBTI community, represent diversity, hope, and social action.
There are other rainbow flags and banners that have nothing to do with the homosexual culture. For example, the Hawaii Ko Aloha Flag has nine colored stripes representing the islands that were inhabited before Western civilization arrived. Another example is the flag of the International Order of the Rainbow for Girls, a Masonic organization whose banner represents seven different virtues.
The rainbow is God’s creation. We naturally delight in it. There is something awe-inspiring in the appearance of a rainbow after a storm. It is good and right that we rejoice in the rainbow as a God-ordained symbol of God’s faithfulness and mercy. The attempt of some to coopt the colors for their own purposes does not diminish the beauty and wonder of what God has made.
Maria Keffler is a former teacher herself. But when she recently found out, by accident, about new LGBT policies her children’s school district was considering instituting, Keffler was shocked. Now she’s speaking out—and urging other parents to do the same. Read the transcript of the interview, posted below, or listen to the interview on the podcast:
The Queen James Bible (QJV), also called the “Gay Bible,” is an edit of the biblical text done in the name of preventing “homophobic interpretations.” To accomplish this goal, the publishers printed a Bible in which all negative references to homosexuality have been removed. The Queen James Bible was published in 2012 and is based on the 1769 edition of the King James Bible.
The publishers of the Queen James Bible chose the name “Queen James” as an obvious take-off on the “King James” Version, as the Authorized Version of 1611 is commonly called. The publishers of the Gay Bible also claim that King James was bisexual, so their choice of title capitalizes on the slang meaning of the term queen.
The editors of the Queen James Bible, who chose to be anonymous, claim that there was no reference to homosexuality in any Bible translation prior to the 1946 Revised Standard Version. Then, they assert, “anti-LGBT Bible interpretations” arose, based on a faulty translation in the RSV of eight verses.
The unidentified “scholars”—their scholastic credentials are unknown—who produced the Queen James Bible suggest that all Bible translations of these eight verses are wrong and that they are the only ones who have got it right. Below are the eight verses. The King James Version is shown first, followed by the Queen James Version and some comments concerning each change:
Genesis 19:5: “And they called unto Lot, and said unto him, ‘Where are the men which came in to thee this night? Bring them out unto us, that we may know them’” (KJV). (The expression “to know,” in this context, means to have sexual intercourse.)
Kate Trinko: We’re joined by Maria Keffler. She’s a former middle school and high school teacher. She’s also the parent of three kids now, and a parent who is concerned about the sex ed and transgender policies. She’s worried her local school district in Northern Virginia is promoting to her kids and others. Maria, thanks for joining us.
Maria Keffler: Hi. Thanks for having me on.
Trinko: Recently, in The Washington Post, you wrote an op-ed about how transgender activists are trying to change the curriculum taught to elementary students in Northern Virginia. How did you become aware of this happening and what motivated you to take action?
Keffler: A friend was looking around the Arlington Public Schools website, looking for some summer school information, and she stumbled across a link for a meeting about transgender, nongender-conforming student policy that was happening that evening.
She called me and said, “Hey, I saw this. I don’t know what this is. Do you want to come with me?” We went that night.
It was a school board working meeting where they had a group of interested community members sitting around a table discussing what should be involved in this policy. We were not allowed to talk or to contribute. We were just nonparticipating observers because we weren’t on the agenda.
We were really shocked by what we heard. There were a lot of people around the table from AGIA, the Arlington Gender Identity Allies, who are a local group who are working to get policies that are supposedly anti-discrimination policies for transgender students, which sounds great.
We all agree no one should be discriminated against. Everyone should have a fair education. Everyone should be treated well. Everyone should be comfortable in their surroundings. These policies go way beyond anti-discrimination.
One of the things we heard around the table that disturbed us the most was this feeling, or this idea that parents are a threat, and these kids need to be shielded and hidden from their parents. If the kids come out as gay or transgender and don’t want their parents to know, they need to help keep this from parents and hide it. That was really troubling for us.
Trinko: Did they say what ages? Could, theoretically, a 5-year-old say they felt like the opposite gender and the school would hide it from the parents?
Keffler: Yes, if the child doesn’t want [the parents] to know. These policies are to be applied K through 12 in the Arlington public school system.
A principal who was at the meeting, an elementary school principal, said elementary school principals are working hard to get transgender materials into the libraries and into the classrooms. This was the principal at my daughter’s school.
I know that the topic of transgenderism came up in her class. She’s in fifth grade. She was the only person in the class, including the teacher, who expressed any concerns. “My family doesn’t really think this is a great thing.” She was told that everyone else did not agree with her.
Trinko: Wow. Really brave of her to say anything.
Keffler: I was really proud of her, but I don’t want her in that position at the age of 11.
Daniel Davis: You mentioned the curriculum and material. What kinds of stuff are being taught?
Keffler: On Feb. 28, just three days after this meeting that I sat in on, Ashland Elementary School invited a transgender activist in. They did a reading of the storybook “I Am Jazz,” which is a transgender storybook. It’s geared for kids ages 4 and up, about a boy who transitioned to being a girl, medically and surgically.
This activist read this story to two classes of kindergartners. The parents were told via a letter that came home just a few days ahead of the event. It was a very long, celebratory kind of disingenuous letter that just expressed, “We’ve got this great event, this great experience for your kids. We’re so excited about these special speakers coming in.” The word transgender was in the letter once, buried in the middle of the center paragraph.
Anyone who’s a parent, who has kids in the schools knows you get a lot of paperwork home. On Friday afternoon, you’re just not reading all of it. This event happened the next week. Most parents had no idea that it was happening. It was very strategic. That was on Feb. 28.
The meeting that I attended on February 25th, three days prior, one of the AGIA parents around the table had said, “We are going to make a story reading of ‘I Am Jazz’ happen.” It was planned and it was done.
Davis: In your Washington Post piece, you also wrote that California and Northern Virginia are serving as laboratories for these kinds of policies. How is that the case?
Keffler: Those aren’t my words. Those were David Aponte’s words. He was the co-chair of GLSEN, the Gay, Lesbian, and Straight Education Network. He was the co-chair of the local chapter. He was quoted saying that in a Washington Post interview last year, I think it was June 23, 2018. He was talking about taking GLSEN’s policies.
GLSEN has written a model district policy. This is what they would like to see in every school system in the United States. They were applying that wherever they could to see what happens with kids when we apply these policies where we teach lesbian, gay, transgender issues, as early as 5 years old. How does that work out? Laboratory was his word. I’m pretty horrified about that. I didn’t sign anything giving consent for my kids to be experimented on.
Trinko: Have you been talking to other parents about this? I know you mentioned you went with another parent to the initial meeting. Is there concern among parents, or do most of them not care?
Keffler: There’s a lot of concern. Most parents have no idea this is happening. We have formed the Arlington Parent Coalition. It’s growing. It’s a growing group of parents. I’d say we have between 80 and 100 people involved right now who are calling us, writing to us, saying, “What can I do? What’s going on? What is happening?”
We had a very hard time getting information from the school system about this. We had to file a formal request before we were finally able to see the policy, which three days before I got the fulfillment of that request, I was told that it hadn’t even been written. It has. We put that out to our parents so that they could see what’s happening.
No, most parents don’t know that it’s happening. It’s being done very surreptitiously. The Arlington Parent Coalition is trying to get the word out, trying to make it known, trying to get parents involved. They are trying to finalize this by June and implement it in the 2019-2020 school year.
Davis: Tell us about the role of these larger national organizations, like the Human Rights Campaign. These are extremely well-funded groups. What kind of role are they playing to try to get this stuff through at the local level?
Keffler: This is very much a national, strategic operation. They have written these policies at the national level. The amount of material that’s out there is staggering.
When I look at the Human Rights Campaign Foundation, genderspectrum.org, GLSEN’s website, they have got curriculum materials prepared for teachers to download. They’re sending it out. They’re coming into schools and asking teachers, “Hey, can I put a safe space sticker on your room? Are you a safe space for homosexual kids?” What’s a teacher going to say to that? You see these stickers everywhere. Posters, app, the gender bread person, the gender unicorn, all of this material that they’ve generated to make it very easy to push it out into the school systems.
The genderspectrum.org actually has, it looks like a war room chart, where they call it “entry points.” There’s four entry points to get transgender theory into schools. There’s the interpersonal, instructional, institutional, and there’s a fourth that I can’t remember off the top of my head. It’s very strategic, very detailed. They call them entry points. To me, entry points are what a thief uses to break into your house. It feels very much the same way to me.
Trinko: House Democrats are currently pushing the Equality Act, legislation that, if enacted, could have ramifications for how public schools teach about gender identity and sexual orientation. What do you think about this legislation?
Keffler: I think it’s a terrible idea. I think it has a nice name, Equality Act. Who doesn’t like equality? It’s really not equal at all. We’re talking about a very, very small subset of people—7% of the population identifies as transgender. That’s 7 in 1,000 people. Fifty-two percent of the population are female.
If this Equality Act passes, the preferences that are given to transgender people—and again, I want to reiterate, nobody wants to see transgender people treated badly. Nobody wants to see anyone discriminated or harmed. Giving those preferences, changing the language so that gender identity takes the place of biological sex, that completely obliterates the category of female.
Already in our schools, kids who identify as the opposite sex are allowed to use whatever bathroom they want. A boy who says, “Hey, I feel like a girl,” gets to go into the girls restroom, gets to go into the girls locker rooms.
An early draft that I saw of the Arlington policy put forth by AGIA, this is their wish list, said that if kids go on overnight trips and they’re staying in hotels, the child who has changed their gender, say a boy decides that he is actually a girl, gets to sleep in the girls room as long as the girls agree to it.
The parents can’t step in and say “no.” That puts a child in the position of having to stand up and say, “I’m not comfortable with this.” The parents can’t say anything about it. That is not currently in the policy that’s on the table, but that was what AGIA was hoping to get into the policy. That takes parental protections completely away.
Good parents tell their kids, “Hey, if you’re in a position where someone’s asking you to do something you don’t want to do, you can tell them, ‘My mom will kill me if I do that. My dad will not let me do that.’” This takes that away. Children can’t stand behind their parents anymore if this sort of thing becomes policy. It’s a terrible idea.
Trinko: You mentioned your one child feeling that they needed to speak up in fifth grade. Have your children had other experiences where they felt they had to defend their beliefs in these areas in these schools?
Keffler: My son told me that he has been called a homophobe because he has expressed his belief in traditional marriage. He said, “I just don’t talk about it anymore. … My friends don’t really talk about it, so we just don’t talk about it.” He has been called a homophobe at school.
Davis: … You mentioned how this is really under the table. Most parents do not know about this. It’s very strategically hidden. You said you’ve got a bunch of parents, 80 to 100 I think you said, who are active.
Eventually, all the parents will know about this because their kids will be coming home saying, “I think I want to go on puberty blockers,” or something. If and when that time comes, are you optimistic that there will be a blowback, that a majority, or at least a large portion of parents will get involved because they just are concerned for their kids?
Keffler: I hope so. I really hope so. There’s a lot of fear around this because the community advocating for this, the trans activist community, is very aggressive, very intentionally suppressing debate.
Our arguments across the board have been worrying about parents’ rights and about girls’ protections. That is all we have argued so far from the Arlington Parent Coalition.
What we keep hearing is, “You’re a hate group. You’re homophobes. You’re bigots. You’re religious zealots.” I’ve asked a number of people who have said that, “If you see that on our website, or in any of our materials, will you point that out to me? We’re concerned about parents’ rights and girls’ protections.” A lot of people are scared to bring it up. They’re scared to speak up.
I talked to a middle school teacher just last night who is very concerned about this. He sees kids in his class who are expressing gender dysphoria.
He says, “It breaks my heart, but I’m afraid to say anything because if I don’t affirm it, I can lose my job. I could be that next teacher on the news that’s being sued for not affirming it.” That’s a horrible position to be in, to feel like you can’t even care for the children who are in your circle for fear of what’s going to happen to you if you do.
Trinko: As a former teacher yourself, does it surprise you that the school districts are doing this?
Keffler: Yes and no. There’s a lot of political and cultural pressure for this. It’s a business. It’s a big business. The medical community, unfortunately, has a stake in it when it comes to pharmaceuticals that are being pushed.
There’s a business around this. There’s a lot of cultural and political push for it. It doesn’t surprise me that the school system is capitulating to political and cultural pressure. It makes me very sad as an educator to see them throwing psychology principles, educational principles out the window.
Children at the age of 3, 4, 5, 6, they’re role playing. A boy will wear a dress because his best friend is a girl and she’s wearing a dress. Now, if a boy does that, he’s told, “Oh, you’re actually a girl. You need to transition.”
In adolescence, for heaven’s sake, at puberty, you’re trying to figure out who you are. I told my kids when I was going through middle school I thought maybe I’m an athlete, so I tried out for basketball. All three of them laughed at me. “You thought you might … ” “I know,” I’m like, “I know.” Now you know me. I’m not an athlete. I didn’t know.
They’re trying on these different roles, finding out where am I in the world. As soon as they strike upon, “I wonder if maybe I’m gay? I wonder if maybe I’m transgender?” “Yes! Yes, you are. Anyone who tells you differently is a homophobe and a bigot.” That’s not OK.
Davis: Maria Keffler, I really appreciate you coming in and taking the time. If there are other parents listening who maybe live in your area who want to get involved, how would they do that?
Keffler: Send us an email, email@example.com. We’ll get more information out to you.
Davis: Great. Thank you so much.
Keffler: Thanks a lot.
“And they called out unto Lot, and said unto him, ‘Where are the men which came in to thee this night? Bring them out unto us, that we may rape and humiliate them’” (QJV, emphasis added).
The change from “know them” to “rape and humiliate them” is based on the idea that male-on-male rape is not really a sexual act but is an expression of power and domination. It is clear that physical rape was what the men of Sodom had in mind, but nowhere in the Hebrew text is the word humiliate used.
Leviticus 18:22: “Thou shalt not lie with mankind, as with womankind: it is abomination” (KJV). Leviticus 20:13: “If a man also lie with mankind, as he lieth with a woman, both of them have committed an abomination; they shall surely be put to death; their blood shall be upon them” (KJV).
The editors of the Queen James Version reckon that Leviticus is outdated as a moral code. They say the Hebrew word translated “abomination” is something that was “ritually unclean” or a “taboo.” From this they assert that a biblical “abomination” would be understood by today’s standards to be something “scandalous.” Because they do not consider homosexual relations to be taboo (and because not all abominable offenses were punishable by death), the publishers of the QJV conclude that, at some point in time, there must have been an error in translation. Whereas Leviticus 20:13 clearly says that men lying together is an “abomination,” punishable by death, the editors of the Queen James Bible claim that, if having sex with a man was punishable by death, it wouldn’t be called an abomination. However, it is clear that to lie with a person does not mean simply to be prone and go to sleep. The biblical expression “to lie with” means to have sexual relations (see Genesis 39:12).
The editors of the Queen James Version want us to believe that Leviticus 18:12 and 20:13 are all about pagan worship of the god Molech. They have therefore taken the liberty of adding to the Word of God. This is how they have rendered these two passages:
“Thou shalt not lie with mankind as with womankind in the temple of Molech; it is an abomination” (QJV, emphasis added).
“If a man also lie with mankind in the temple of Molech, as he lieth with a woman, both of them have committed an abomination: they shall surely be put to death; their blood shall be upon them” (QJV, emphasis added).
So, according to the editors of the QJV, it is “abominable” for a man have sex with a man if they’re in the temple of Molech, but it’s not “abominable” for a man to have sex with a man if it has nothing to do with Molech worship.
Romans 1:26–27: “For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature: And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that recompense of their error which was meet” (KJV).
The plain reading of this passage indicates that lesbianism and homosexuality are unnatural. The Greek words for “against nature” mean “monstrous, abnormal and perverse; that which is contrary to nature’s laws.”
But the editors of the Queen James Bible assert that verse 26 is not talking about women engaging in lesbian sex. Neither do they accept that lesbianism is “unnatural.” While acknowledging that they really have no idea what is meant by women engaging in the “unnatural” use of their bodies, they suggest it could mean pagan dancing. As for the men, we are to believe the “unseemly” behavior is sexual activity linked to idolatry. The Queen James Bible reads thus:
“Their women did change their natural use into that which is against nature: And likewise also the men, left of the natural use of the woman, burned in ritual lust, one toward another; Men with men working that which is pagan and unseemly. For this cause God gave the idolators up unto vile affections, receiving in themselves that recompense of their error which was meet” (QJV, emphasis added). Note how they have again added to the Word of God to conform it to their thinking.
The editors of the Queen James Bible claim that most scholars believe the sin in Romans 1 isn’t being gay or lesbian or having gay sex. The sin, they say, is pagan worship. Interestingly, there is no evidence to back up their claim that “most scholars” agree with them.
1 Corinthians 6:9: “Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived; neither fornicators, nor idolators, nor adulterers, nor effeminate, nor abusers of themselves with mankind” (KJV).
The Greek word for “soft” is translated as “effeminate”; that is, a “soft, womanly man.” But the Queen James Bible editors claim that the word effeminate is unrelated to how the word is used today; rather, it means “morally weak.” The Greek word arsenokoites translated here as “abusers of themselves with mankind,” refers to sodomites, males engaging in same-gender sexual activity. However, the QJV editors claim this means “the male who has many beds,” an expression referring to men who are promiscuous. They say that, since no specific Greek word for homosexuality was used, they are justified in “translating” it as “promiscuous.” The phrase “abusers of themselves with mankind” has simply been replaced in the QJV:
“Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolators, nor adulterers, nor morally weak, nor promiscuous” (QJV, emphasis added).
1 Timothy 1:10: “For whoremongers, for them that defile themselves with mankind, for menstealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine” (KJV).
The editors of the Queen James Bible objected to the expression “defile themselves with mankind,” so they simply deleted “with mankind”:
“For whoremongers, for them that defile themselves, for menstealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine” (QJV, emphasis added).
Jude 1:7: “Even as Sodom and Gomorrha, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire” (KJV). “Strange flesh” here refers to illicit use of the human body.
The editors of the Queen James Bible felt that this recount of the story of Sodom needed clarification. So, the “strange flesh” the mob of Sodom was seeking was “angelic flesh”; that is, it was only “strange” because it was nonhuman. Thus, the sexual violence the men of Sodom wanted to perform on Lot’s guests cannot be truly called a homosexual act:
“Even as Sodom and Gomorrha, and the cities about them in like manner, giving themselves over to fornication, and going after nonhuman flesh, are set forth for an example, suffering the vengeance of eternal fire” (QJV, emphasis added). However, the men of Sodom didn’t know Lot’s guests were angels! For all they knew, the guests were men, just like they. The implication is that Jude is denouncing men having sex with men, not men lusting after angels.
Jesus warned against altering one jot or tittle from God’s Word (Matthew 5:18). Yet the unidentified editors of the Queen James Bible have seen fit to boldly remove anything they dislike and add words that have no right to be there—all to try to make God say what they want said. They are trying to hammer a square peg into a round hole, linguistically speaking, and it will never work. What are their scholastic credentials? Where can seekers of truth go to verify their claims? Are we to believe that all other Bible translators succumbed to “interpretive ambiguity,” while only the editors of the QJV have seen the truth of the text?
There is no textual support for the changes they have made to these eight passages pf Scripture. The only reason for making such changes is to accomplish their stated goal of making “homophobic interpretations impossible.” In other words, they are twisting the Word of God to suit their agenda.Source
MY MISSION IS NOT TO CONVINCE YOU, ONLY TO INFORM…
It is impossible to find anyone in the Bible who was a power for God who did not have enemies and was not hated.
“It is better to be divided by truth than to be united in error. It is better to speak the truth that hurts and then heals, than falsehood that comforts and then kills. Let me tell you something, friend, it is not love and it is not friendship if we fail to declare the whole counsel of God. It is better to be hated for telling the truth, than to be loved for telling a lie. It is impossible to find anyone in the Bible who was a power for God who did not have enemies and was not hated. It’s better to stand alone with the truth, then to be wrong with a multitude. It is better to ultimately succeed with the truth than to temporarily succeed with a lie. There is only one Gospel and Paul said, ‘If any man preaches any other gospel unto you than that which we have preached unto you, let him be accursed.”
Preach the gospel with BOLDNESS AND STRENGTH! It’s better to follow God and be judged by the world, than to follow the world and be judged by God!
Jack H. Kirkland
Jesus come quick, there is nothing left in society that’s sacred….
#faith #fear #GOD #lambs #church #bible #morals #pagans #falsechurch #satan #Biblicaltruth
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