javajo
Well-Known Member
Many good translations and in depth commentaries on the verse here: http://bible.cc/1_timothy/3-16.htm1 Timothy 3:16
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"look, he's the one who calls himself god"is that accusing him of speaking sacrilegiously about himself, really? besides wasn't that the judgment of the high priest? it was the truth, wasn't it...?or was it?
otherwise what you are saying is that jesus was subjected to mans standards of who god is and not his own... interesting.
Many good translations and in depth commentaries on the verse here: http://bible.cc/1_timothy/3-16.htm1 Timothy 3:16
Jesus never called Himself God. He was accused of being equal with God, meaning that He was God.
How does that make Jesus an exact copy of God? We already knew the line of Jacob and David would inherit this.30 And the angel said unto her, Fear not, Mary: for thou hast found favour with God.
31 And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS.
32 He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: Luke 1
To be "equal WITH" does not mean one is that which he is trying to be equal with because he will still be separate to that which he's trying to be equal with but never can be.
Now of course that was ("THEIR") charge but Yeshua immediately attempts to clarify their misconceptions.....
John 519-
Then answered Jesus and said to them, Verily, verily, I say to you, The Son can do nothing of himself, but what he sees the Father do, he himself does. For the Father loves the Son, and has shown him all things that himself does and he will show him greater works than these, that you may marvel.
This it Yeshua right here telling them he is not "equal with" his god.
How does that make Jesus an exact copy of God? We already knew the line of Jacob and David would inherit this.
You are correct in your explanation.
But what you are not seeing is the reason why? Why did He not claim His divinity?
If Jesus was to claim His divinity as God, then Jesus could not fill our shoes as God, but as a man God, He could.
And to that is the reason why.
Blessings, AJ
Its in my Bible.
The Epistle of Ignatius (a student of the Apostle John) to the Philippians, in Chapter 2 (see here) says, Wherefore also the Lord, when He sent forth the apostles to make disciples of all nations, commanded them to "baptize in the name of the Father, and of the Son, and of the Holy Ghost....".
Tertullian, c. (200 AD) (see here writes in On Baptism, Chapter XIII: "For the law of baptizing has been imposed, and the formula prescribed: "Go," He saith, "teach the nations, baptizing them into the name of the Father, and of the Son, and of the Holy Spirit." and in Against Praxeas, chapter 2 says, "After His resurrection ..He commands them to baptize into the Father and the Son and the Holy Ghost".
Hippolytus (170-236 AD) says in Fragments: Part II.-Dogmatical and Historical.--Against the Heresy of One Noetus, "gave this charge to the disciples after He rose from the dead: Go ye and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost."
Cyprian (200-258AD) in The Seventh Council of Carthage Under Cyprian says, And again, after His resurrection, sending His apostles, He gave them charge, saying, "All power is given unto me, in heaven and in earth. Go and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." and alludes to the same passage in other places as well.
Gregory Thaumaturgus (205-265 AD) in A Sectional Confession of Faith, XIII (see here says, "....the Lord sends forth His disciples to baptize in the name of the Father, and of the Son, and of the Holy Spirit?" (tektonics.org)
You are correct in your explanation.
But what you are not seeing is the reason why? Why did He not claim His divinity?
If Jesus was to claim His divinity as God, then Jesus could not fill our shoes as God, but as a man God, He could.
And to that is the reason why.
Blessings, AJ
We can do this all day long but the fact is that verse (Matthew 28:19) is highly contested and regarded as an interpolation.
Then what's the disconnect? Trinitarians can't keep using that verse or any other if they are going to continue to ignore the biblical Yeshua's clarification of the charges against him. 'You're making your self equal to God'.....'No I'm not. I'm nothing without my god. He instructed me and guides me'.....'Are you the King of the Jews'.....'That's what you say. That's not what I'm saying'.....etc....>>>Dirty Penguin
I've missed nothing. What I'm not doing is taking something so plain and direct and giving my own interpretation as to what he "might" have meant when he said what he said. Even if you look at my paraphrasing above it is still spot on to what your scriptures says...thus I conclude Yeshua never said he was "God" nor taught his followers he was. As far as "God" forgiving its creation of wrong doings or "sin" there is nowhere in the OT that "God" comes in the flesh in order to do such a thing.
Quote:
Originally Posted by look3467
Jesus never called Himself God. He was accused of being equal with God, meaning that He was God.
To be "equal WITH" does not mean one is that which he is trying to be equal with because he will still be separate to that which he's trying to be equal with but never can be.
Once again, Isaiah 9:6 should read: "A mighty god" and "Father of ages". There is absolutely no "The" before Mighty God, which is severe scripture twisting by dubiously adding the non-existent article on the translator's parts (KJV is guilty and others), and "Avi Ad" is in the posessive sense so at best it can be read as "Father OF Eternity" but "Ad" doesn't always mean "Eternal", especially in this direct posessive sense, it comes out to, as many translate it as, "Father of ages". Many early translations of Isaiah 9:6 use "A strong god" for El Gibbor. (Notice it is El, not Elohim). Omitting the possessive to call it "Everlasting Father" is another example of blatant scripture twisting by the translators. "Father of ages" is not the same thing.Isa 9:6 For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.
You can even read it as "mighty power"The Geneva Bible renders it: “The most mighty & strong.”
That the word is thus used may be readily seen by anyone who will carefully note the following texts from the King James Version, in which English translations of the Hebrew word El are in italics: “It is in the power of my hand.” (Genesis 31:29) “There shall be no might in thine hand.” (Deuteronomy 28:32) “Neither is it in our power.”But even if one applies EL GIBBOR in Isaiah 9:6 as separate name or title to Jesus, it would not mean that Jesus is Yahweh, but only that Jesus is a mighty one, as shown above. Of course, Yahweh, being the Almighty, is most certainly a Mighty One of Power, so the title is applicable to him. Surely the phrase EL GIBBOR *can* be used of Yahweh. This does not mean that it cannot be also used of the Messiah as the one anointed by Yahweh. (Psalm 2:6; 45:7; Isaiah 61:1; Acts 2:36; 4:27) Isaiah 9:7 shows that Yahweh is the one who causes the name of Isaiah 9:6 to be called upon the Messiah, thereby distinguishing between Yahweh who send the son from the son who is sent. This does not mean that the same title, if applied to Jesus, means that Jesus is the Supreme Being, any more than it means that kings spoken of in Ezekiel 32:21 are Yahweh. The big difference of application to Yahweh from its application to the Messiah is that the position of the Mighty One of Power in Isaiah 9:6 is a position and name given to Jesus by Yahweh, the only true Most High. Add to this the fact Yahweh is distinguished in the context from the Messiah being spoken of in Isaiah 9:6. (Isaiah 9:7; Isaiah 11:1-5; Luke 1:32; John 5:22,23,27) Jesus is not the Most High; Jesus is the Son of the Most High.
On one site, the claim is that in Isaiah 9:6, “Jesus is clearly God, (Everlasting Father) and Wonderful Counselor (the Holy Spirit) and the Prince of Peace (Christ).” Thus, this author would make the alleged second person of the alleged triune God/Godhead to be all three of the alleged persons of the triune God/Godhead, evidently without reasoning upon this evident self-contradiction. Of course, this author is using the placement of commas so as to make it appear that more than one name is involved, rather than the singular “name” as the scripture clearly shows.
At any rate, there is nothing in the phrase EL GIBBOR as part of the “name” by which the Messiah “shall be called” that means that Jesus is his God. At the end of this study we are providing several ways that Isaiah 9:6 has been translated by different translators. Please notice how EL GIBBOR is rendered in those translations.
Neither is it highly contested nor regarded as an interpolation. Maybe only in the minds of those who like to make up stories and believe them.
It is in every Christian manuscript and translation (including Coptic and Pe****ta). It is also available in early literature from as early as the second century AD.
The New American Bible, by Catholic Bible Publishers, states concerning Matthew 28:19: “Go, therefore, and make...some regard these words as an interpretation of [Yahshua’s] final instruction in the light of the church’s early change from a mission to the Jews to one in behalf of the Gentiles...The baptismal formula reflects the church’s gradual understanding of G-d as three Persons...”
The Hasting’s Encyclopedia of Religion (vol. 2, pp. 377-389) asserts about the change in formula: “The Christian baptism was administered using the Name of [Yahshua]. The trinitarian formula of any sort was not suggested in the early Church history. Baptism was always in the Name of the [Master Yahshua], until the time of Justin Martyr, when the Trinity formula was used.”
New Testament Theology by Donald Guthrie points out inconsistencies with Matthew 28:19: “The dispute over the authenticity of the triune formula revolves around the comparison with the simpler formula used in Acts (cf. 2:38 ; 8:16 ; 10:48 ; 19:5). The question arises whether the triune formula requires a late date.” A footnote states, “...and concludes against the words being the ipsissima verba [exact words] of [Yahshua], mainly on the grounds of historical probability,” p.719.
Another footnote explains that the Triune formula was used for the Gentiles, whereas in Acts those baptized were Jews or those fearing Yahweh. In other words, Jews were immersed into Yahshua’s Name, and Gentiles into the Trinitarian formula, as a trinity was familiar to pagans, p. 719.
Adam Clarke’s Commentary corroborates the practice: “The Jews baptized proselytes into the name of the Father, that is, into the profession g-d, whom they called by the name of Father. The apostles baptized the Jews into the name of [Yahshua] the Son, and the Gentiles into the name of the Father and of the Son and of the Holy Spirit,” vol.3, p. 285.
Expositors’ Bible Commentary says only one formula was ever correctly used, a single-name prescription: “Many deny the authenticity of this Trinitarian formula, however, not on the basis of doubtful reconstructions of the development of doctrine, but on the basis of the fact that the only evidence we have of actual Christian baptism indicates a consistent monadic formula -- baptism in [Yahshua’s] name...” vol. 8, p. 598.
The Interpreter’s Bible agrees: “Probably this baptismal formula was simpler in the very first days of the church -- ‘in the name of the [Master Yahshua].’ The formula of verse 19 was probably a later development,” vol. 7, p. 624.
The Anchor Bible, a Catholic reference Bible, says on Matthew, “The neophyte baptized into the name of the Messiah thus not only pledges allegiance to [Yahshua] as the Messiah and Sovereign, but is also incorporated into fellowship with Him. Hence the expression used in this verse describes an entrance into fellowship with the Father, the Son, and the Holy Spirit...It seems plain from the early material in Acts that baptism was performed “in the name of” and also “into the name of” [Yahshua] as Sovereign and Messiah. The mistake of so many writers on the New Testament lies in treating this as a liturgical formula (which it later became), and not as a description what baptism accomplished,” pp. 107-108.
Parrinder’s World Religions raises the question of a later addition of the verse: “This verse may well be a later interpolation into the original gospel of Matthew, but it certainly reflects what the early Church did, in fact, does,” p. 425.
Interpreter’s Dictionary of the Bible says, “...Matthew 28:19 has also been disputed on textural grounds, but in the opinion of many scholars the words may still be regarded as part of the true text of Matthew. There is, however, grave doubt whether they may be regarded as ipsissima verba of [Yahshua]. The evidence of Acts 2:38; 10:48 ; 8:16 ; 19:5 supported by Galatians 3:27; Romans 6:3 “suggests...Yahshua only, p. 351.
Word Pictures in New Testament by A. T. Robertson: “The name of [Yahshua] is the essential part of it as is shown in Acts. Trine immersion is not taught as the Greek Church holds and practices, baptism in the name of the Father, then of the Son, then of the Holy Spirit. The use of name (onoma) here is a common one in the Septuagint and the papyri for power or authority,” vol. 1, p.245.
Schaff-Herzog Encyclopedia of Religious Knowledge, sums up: “[Yahshua], however, cannot have given His disciples this Trinitarian order of baptism after His resurrection; for the New Testament knows only baptism in the name of [Yahshua] (Acts 2:38; 8:16; 19:5; Gal. 3:27; Rom. 6:3; 1Cor. 1:13-15), which still occurs even in the second and third centuries, while the Trinitarian formula occurs only in Matt. 28:19, and then only again Didache 7:1 and Justin, Apol. 1:61...Finally, the distinctly liturgical character of the formula...is strange; it was not the way of [Yahshua] to make such formulas...the formal authenticity of Matt. 28:19 must be disputed...” (p.435).
Many early translations of Isaiah 9:6 use "A strong god" for El Gibbor. (Notice it is El, not Once again, Isaiah 9:6 should read: "A mighty god" and "Father of ages". There is absolutely no "The" before Mighty God, which is severe scripture twisting by dubiously adding the non-existent article on the translator's parts (KJV is guilty and others), and "Avi Ad" is in the posessive sense so at best it can be read as "Father OF Eternity" but "Ad" doesn't always mean "Eternal", especially in this direct posessive sense, it comes out to, as many translate it as, "Father of ages". Elohim).
Why was Jesus entire Church Jewish until much later? He was rejected by most because the Pharisees saw him as a threat.Why was Jesus rejected by the Jews?
The Trinity remains to be one of the main reasons why most Jews absolutely despise what they're told is "Christianity" and will continue to be until it is dispelled.Blindness still remains on the part of the nation of Israel and all others in the world as to the divinity of Jesus.
Thanks for your advice, but you have no idea what my relation with G-d and Yashua is like. Why don't you try actually sticking to the grammar issues instead of making pointless personal attacks in which you feel you are bold enough to say that I don't know G-d and Jesus? I'll bet you haven't even had a real prayer answered in a long time.continue on your present course missing out on a tremendously wonderful blessings on having a personal relationship with God through Jesus.
Just because you absolutely refuse to acknowledge all scholars ...
Don't say should read...Once again, Isaiah 9:6 should read..
It may very well read as you say but in context with the works of God, it is rendered as written.>>>AJ