Hello, I have recently finished translating Philip Mauro’s Gospel of the Kingdom to Brazilian Portuguese; I believe God will set free many Brazilians from classic dispensationalism, which is the most popular theological tradition in Brazil. I translated it from this website: http://www.preteristarchive.com/Books/1927_mauro_gospel-kingdom.html However, before I publish my translation as an ebook (for free, by the way), there are a few things that I need assistance with, and perhaps someone here may help me: I. There are, I believe, OCR errors in Mauro’s book, made by the OCR software (it reads a scanned image document and recognizes the characters such as letters and numbers). >>Does someone here have Mauro’s Gospel of the Kingdom, or does someone here know someone else who does, or even have access to a local library that has this book? If someone here does have this book, please help me solve the following difficulties, which I have highlighted in bold (there are no copies of this book in Brazil, where I live) and which may be located in Mauro’s book by using the CTRL+F keys: (a) “Matthew 23:13 is a specially illuminating scripture, one that is decisive as to whether the Kingdom of God had been withdrawn and postponed or not. It is fatal to editor Scofield's theory, and it is ignored in his treatment of the subject.” If you read the context and previous page, Mauro did mention the editor of the Scofield’s Reference Bible. I don’t believe “to editor” is being used as a verb here. (b) “So here is another text that is sufficient in itself to prove that the Kingdom had not at that time been postponed. Is it not a significant fact then that this particularly illuminating Scripture also was ignored by editor Scofield in the process of tracing the subject of the Kingdom of God "through the entire Bible, from the first mention to the last?"” (c) “The Kingdom is here defined both negatively and positively. We are told first what it is not, and then what it is; and hence the text is the more enlightening for our present purpose. For a contrast is here presented between the Kingdom of God and the historical Kingdom of David, which the rabbinists supposed (as the dispensationalists do flow) were one and the same. Concerning the kingdom of David it is recorded that they who came to make him king "were with David three days, eating and drinking", and that those who lived in the territory of the other Tribes, even unto Issachar, and Zebulon and Naphthali, brought bread on asses, and on camels, and on mules, and on oxen; also meat, meal, cakes of figs, and bunches of raisins, and wine, and oil, and oxen and sheep abundantly; for there was joy in Israel" (I Chr. 12:39, 40). Also it is written that David in those days "dealt to every one of Israel, both man and woman, to every one a loaf of bread, and a good piece of flesh, and a flagon of wine."” I believe “do flow” is an OCR error. At another moment in Mauro’s book, there is a sentence that says “Flow shall they be save?” (“d” is missing from “save”; it should be saved). Obviously, “Flow”, in this last sentence, is an OCR error. It should have read “How shall they be save”. But, in the sentence “(as the dispensationalists do flow)” changing “do flow” to “do how” still does not make sense. (d) “Our Lord Himself fixed the time of the fulfilment of this particular prophecy by using its words in His message of assurance to His downcast forerunner (Mat. 11:1-1).” There is a number missing after “-1”. (e) “ISRAEL HATH NOT OBTAINED: THE ELECTION HATH OBTAINED” I think there should be a semi-colon instead of a colon. So I believe that might be an OCR error. (f) “Coming now to Romans IX-XI, it is the plain teaching of that passage (1) that God's true “Israel," the nation concerning which it is said, "And so all Israel shall be saved," is the whole body of the redeemed of the Lord: and (2) that, that body is composed of the believing "remnant" of the natural Israel (the "remnant according to the election of grace," Ch. 11:5) with the addition thereto of believing Gentiles.” I believe the colon after “Lord” might be a semi-colon. So that is probably an OCR error. (g) “And now, in seeking an answer to the question, Who are the all Israel that are to be saved? We have found also the answer to the other question. Flow shall they be save?” I would like to verify that “,” and “.” are not OCR errors. “Flow” is obviously an OCR error; it should be “How”. (h) “Furthermore the preaching of the Kingdom of God was the chief business of the apostles and evangelists, as may be seen by consulting the record given us of the ministry of Paul (Ac. 13:22, 23, 32-34; 17:7; 19:8; 20:25; 28:23, 41; Rom. 14-17; I Cor 4:20; 15:50 Col. 1:12, 13; 2 Tim. 2:8 &c. &c.).” The book of Romans doesn’t have 17 chapters. ---------------------------------------------------------------------------------------------------- II. Missing footnote “It relates to a very different matter, that of debts or trespasses; and it is truly an amazing thing that any one who considers himself fitted to comment upon the whole Bible should fail to distinguish between things so widely different in their nature as God's forgiveness of the repentant sinner and the Father's forgiveness of the trespasses of His own children.3” The third footnote from Chapter 11 is missing. ---------------------------------------------------------------------------------------------------- III. The following are questions of interpretation, of which I need help with: (i) How can “have had this particular wresting” be rewritten? I don’t understand what is meant by the affirmation that the Holy Spirit seemed to “have had…wresting”, since “had” or “have” implies ‘to have something in possession.’ BEGINNING The apostle says that "the long-suffering of our God is salvation," which saying clearly places "salvation" on this side of the Lord's second coming. And then he appeals to the epistles of Paul as teaching the same thing (vv. 15, 16) ; adding the significant statement that there are in those epistles "some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures to their own destruction." The Holy Spirit seems to have had this particular wresting of Paul's words that we are now discussing in view when He inspired the following Scripture: "Again He limiteth a certain day, saying in David, Today, after so long a time, Today, if ye will hear His voice, harden not your hearts" (Heb. 4:7). END (ii) To what word(s) are the two "it" indefinite pronouns, in the last sentence, referring to? BEGINNING It is truth that gives glory to the exalted Son of God, "the King, eternal, immortal, invisible" (1 Tim. 1:14). It is truth that assures the people themselves as to their perfect security. It is truth that was intended to carry conviction to all men that Jesus Christ is truly the One sent of God (John 17:21). Therefore nothing is more urgently needed at the present hour than that this basic truth, now so generally neglected, should have given to it, in the ministry of Christ's servants, something like the prominence given to it in the New Testament Scriptures. END (iii) In Chapter 14, there are four paragraphs in which Mauro uses the expression “to Come”, “at Come”, and “in Come”, and such expressions seems to be out of place in its respective sentences and do not seem to make sense. (I’m assuming these are not OCR errors). 1st paragraph: What then is the true "Hope of Israel?" To this question the Scriptures give as clear an answer as we could ask; and in order to find it we need not look beyond the passage where that expression is found, and the immediate context. For Paul, when taken as a prisoner to Come at the insistence of the leaders of the Jews at Jerusalem, called the chief of the Jews at Come together, and addressed them saying: "For this cause therefore have I called for you, to see you and to speak with you; because that for THE HOPE OF ISRAEL I am bound with this chain" (Acts 28:20). 2nd Paragraph: Was Paul then bound with chains and sent to Come for trial because he proclaimed and taught an earthly kingdom for the Jews? Turning back to chapter XXVI where he was answering for himself before Herod Agrippa, we find that, as Paul interpreted the Scriptures, the hope of the promise of God made to the fathers, "unto which promise all the twelve tribes" (true Israelites) "HOPE TO COME" was realized in the resurrection of Jesus Christ from the dead (Acts 26:6-8). And in proof thereof he related how he had seen the risen Christ outside the gates of Damascus, and had been charged by Him to preach the gospel to Jews and Gentiles, "to open their eyes, and to turn them from darkness to light, and from the power of Satan unto God." In brief, he preached as the hope or Israel the Kingdom of God opened by the death and resurrection of Jesus Christ to believing and repentant sinners, both JEWS AND GENTILES. 3rd Paragraph: And furthermore, when those leaders of the Jews there at Come desired to hear what his doctrine was ("what thou thinkest; for as concerning this sect, we know that everywhere it is spoken against"), a day was appointed, and "there came many to him into his lodging; to whom he expounded and testified the kingdom of God, persuading them concerning Jesus, both out of the law of Moses and out of the prophets from morning till evening." (Acts 28: 21-23). 4th Paragraph: Now it is most needful for us to observe that, whereas the Kingdom--that is, the relation of the redeemed of the Lord to God's Anointed King--was the prominent theme of the preaching and teaching of the Lord Himself and of His apostles, the subject of the Church (that is, in the comprehensive and eternal sense of that word, not in the local sense) was not developed until the latter part of Paul's life; until in fact his active ministry was ended. For it was during his imprisonment in Come that he wrote the Epistle to the Ephesians, in which that great truth is unfolded. Prior to that we have on the subject of the Church (in this all-inclusive sense) only the brief and unexplained statement of Christ, "On this rock I will build My Church; and the gates of hell shall not prevail against it" (Mat. 16:18). Thank you all for your cooperation. Pray that God may use this translated book to convince Brazilian dispensationalists to be set free from such theology.