Questions From Readers
● At Matthew 19:24 and Luke 18:25 Jesus Christ compares the difficulty of a rich man’s gaining his way into the kingdom of God to the difficulty a camel would have in trying to get through the eye of a needle. Some Bible dictionaries speak of the “needle’s eye” as possibly being a small gate of a walled Oriental city, and such books sometimes show pictures of small gates. Was Jesus referring to any such gate?—F. M., U.S.A.
Attempts have been made to explain Matthew 19:24, Mark 10:25 and Luke 18:25 as referring to a little gate in one of the large gates of Jerusalem. The explanation has included the thought that, if at night the large gate was closed, this little gate could be opened, and, with difficulty, a camel could fit through it. However, at Luke 18:25 a Greek word is used that specifically refers to a sewing needle, and thus the New World Translation renders the text: “It is easier, in fact, for a camel to get through the eye of a sewing needle than for a rich man to get into the kingdom of God.”
Various authorities on Biblical Greek, such as An Expository Dictionary of New Testament Words by W. E. Vine, agree with the rendering in the New World Translation. In Volume 3, pages 106, 107, this work explains that the Greek word found at Luke 18:25 is belone, which is “akin to belos, a dart, denotes a sharp point, hence, a needle.” This work goes on to point out: “The idea of applying ‘the needle’s eye’ to small gates seems to be a modern one; there is no ancient trace of it. Mackie points out (Hastings’ Bib. Dic.) that ‘an attempt is sometimes made to explain the words as a reference to the small door, a little over 2 feet square, in the large heavy gate of a Walled city. This mars the figure without materially altering the meaning, and receives no justification from the language and traditions of Palestine.”
It is reasonable that Jesus Christ meant a literal sewing needle and a literal camel and used these to illustrate the impossibility of the thing mentioned. The New World Translation is based on the actual language of Jesus Christ and his disciple Luke rather than on tradition. As far as sewing needles are concerned, both bone and metal needles of ancient origin have been discovered in the Holy Land, showing that they were common household objects.
● What is the Scriptural view of the use of birthstones?—M. O., U.S.A.
Whether a Christian will wear a ring with a certain gem in it is a matter for personal decision. Bible principles can aid one to make a wise decision. The Bible admonishes us: “More than all else that is to be guarded, safeguard your heart, for out of it are the sources of life.” (Prov. 4:23) So, in making this decision, the Christian ought to examine his heart to see what his motive is. Is it simply that the gem that appeals to one happens also to be a so-called birthstone? Or is one, somehow, affected by the superstitious view that certain persons have attached to them?
Many people of ancient times believed that a birthstone would bring “good luck” to the wearer. Does the Christian believe this? No, he knows that Jehovah condemns those who trust in “the god of Good Luck.” (Isa. 65:11) It was also thought by some that the birthstone would influence one’s personality for the better. Does the Christian believe that? No, he knows that “the new personality” is obtained by applying Scriptural principles. (Eph. 4:22-24) During the Middle Ages fortune-tellers selected a gem for each month, and it was this group that encouraged people to wear the gem of their birthday month to keep them from harm. But the Bible condemns those who seek omens and professional foretellers of events, so it would not be appropriate for Christians to follow their leading. (Deut. 18:9-12) Nor would it be appropriate for a Christian to attach special significance to the fact that a ring had a “birthstone,” since the Christian witnesses of Jehovah do not celebrate birthdays, pagans being the only ones mentioned in the Bible as celebrating birthdays.—Gen. 40:20; Matt. 14:6-10.
Having these points in mind, each one can examine his own motive, consider the effects of his course both on himself and on other persons, and then make a personal decision.