The Bible declares that Jesus is God

[Rick B]

The Bible declares that Jesus is God

Revelation 19:13

He is clothed with a robe dipped in blood, and His name is called The Word of God. New American Standard Bible (NASB)

And He was clothed with a vesture dipped in blood, and His name is called, The Word of God. 21st Century King James Version (KJ21)

He wore a robe dipped in blood, and his name is called the Word of God. Christian Standard Bible (CSB)

He wore a robe dyed[a] with blood, and his name was called the Word of God. Common English Bible (CEB)

He was wearing a robe that had been soaked in blood, and the name by which he is called is, “WORD OF GOD.” Complete Jewish Bible (CJB)

And He is robed in a kaftan dipped in dahm, and His Name is called, “The DVAR HASHEM.” [YESHAYAH 63:2, 3] Orthodox Jewish Bible (OJB)

And he was clothed with a vesture dipped in blood: and his name is called The Word of God. Authorized (King James) Version (AKJV)

And he was clothed with a garment sprinkled with blood; and his name is called, THE WORD OF GOD. Douay-Rheims 1899 American Edition (DRA)

He is dressed in a robe dipped in blood, and his name is the Word of God. New International Version (NIV)



John 1:1 NASB
In the beginning was the Word, and the Word was with God, and the Word was God.
vs.14 And the Word became flesh, and dwelt among us, and we saw His glory, glory as of the only begotten from the Father, full of grace and truth.
vs.18: No one has seen God at any time; the only begotten God who is in the bosom of the Father, He has explained Him.

In the beginning was the Word, and the Word was with God, and the Word was God. New American Standard Bible (NASB)

In the beginning [before all time] was the Word (Christ), and the Word was with God, and the Word was God Himself. Amplified Bible (AMP)

In the beginning was the Word, and the Word was with God, and the Word was God. 21st Century King James Version (KJ21)

In the beginning was the Word, and the Word was with God, and the Word was God. Christian Standard Bible (CSB)

In the beginning was the Word and the Word was with God and the Word was God. Common English Bible (CEB)

In the beginning was the Word, and the Word was with God, and the Word was God. Complete Jewish Bible (CJB)

Bereshis (in the Beginning) was the Dvar Hashem [YESHAYAH 55:11; BERESHIS 1:3], and the Dvar Hashem was agav (along with, etzel, Mishle 8:30;30:4) Hashem, and the Dvar Hashem was nothing less, by nature, than Elohim! [Psa 56:11(10); Yn 17:5; Rev. 19:13 i.e., the Ma’amar Memra] Orthodox Jewish Bible (OJB)

In the beginning was the one who is called the Word. The Word was with God and was truly God. Contemporary English Version (CEV)

In the beginning was the Word, and the Word was with God, and the Word was God. Disciples’ Literal New Testament (DLNT)

In the beginning was the Word, and the Word was with God, and the Word was God. Douay-Rheims 1899 American Edition (DRA)

In the beginning was the Word, and the Word was with God, and the Word was God. English Standard Version (ESV)

In the beginning [Gen. 1:1] ·there was the Word [the Word already existed; C the Word refers to Christ, God’s revelation of himself]. The Word was ·with [in the presence of; in intimate relationship with] God [C the Father], and the Word was [fully] God. Expanded Bible (EXB)

In the beginning was the Word, and the Word was with God, and the Word was God. Revised Standard Version (RSV)

In the beginning was the Word, and the Word was with God, and the Word was God; Young's Literal Translation (YLT) In the beginning was the Word, and the Word was with God, and the Word was God. New International Version (NIV)

In the beginning the Word already existed. The Word was with God, and the Word was God. New Living Translation (NLT)

If Jesus is The Word. Rev.19:13

And if that same Word is God. Jn.1:1, 14,18

Then Jesus is God

Jesus accepts worship.

"Jesus heard that they had put him out, and finding him, He said, “Do you believe in the Son of Man?” He answered, “Who is He, Lord, that I may believe in Him?” Jesus said to him, “You have both seen Him, and He is the one who is talking with you.” And he said, “Lord, I believe.” And he worshiped Him." John 9:35-38

"Then I looked, and I heard around the throne and the living creatures and the elders the voice of many angels, numbering myriads of myriads and thousands of thousands, saying with a loud voice, “Worthy is the Lamb who was slain, to receive power and wealth and wisdom and might and honor and glory and blessing!” And I heard every creature in heaven and on earth and under the earth and in the sea, and all that is in them, saying, “To him who sits on the throne and to the Lamb be blessing and honor and glory and might forever and ever!” And the four living creatures said, “Amen!” and the elders fell down and worshiped." Rev.22:1-3

If God alone is to be worshiped

And if Jesus receives and accepts worship without any Biblical admonishment but full approval

Then the Bible is declaring Jesus is God

John 20:28

Thomas answered and said to Him, “My Lord and my God!” New American Standard Bible (NASB)

Thomas answered Him, “My Lord and my God!” Amplified Bible (AMP)

Thomas responded and said to Him, “My Lord and my God!” Disciples’ Literal New Testament (DLNT)

ἀπεκρίθη Θωμᾶς καὶ εἶπεν αὐτῷ ὁ κύριός μου καὶ ὁ Θεός μου.

The Lord of me and the God of me.

The context of these verses identify Jesus as the subject.

Therefore:

The Bible declares Jesus is God.

The fact that many have had the temerity to deny what is right in front of them i.e. that so many versions of the Bible have in written form, in the specific verses given that Jesus is God, is mystifying.

Will anyone come forward again and actually state that they do not really see in these several versions of The Bible what is written in black and white.

I have even gone back to the earliest manuscripts, at the request of @Ingledsva - one who only accepts those records as reliable, which describe Jesus as God and yet when presented, even deeper, stronger denial presenting an even further ad hoc fallacy argumentation.

There is an explanation for that type of response. It's called Confirmation Bias or Belief Preference or The Backfire effect or Selective Thinking. Call it what you will it is a condition when your deepest convictions are challenged by contradictory evidence, your beliefs get stronger. Definition: Confirmation bias refers to a type of selective thinking whereby one tends to notice and to look for what confirms one's beliefs, and to ignore, not look for, or undervalue the relevance of what contradicts one's beliefs. A tendency to do this over time unjustifiably strengthens your belief.

This tendency to give more attention and weight to data that support our beliefs than we do to contrary data is especially pernicious when our beliefs are little more than prejudices. If our beliefs are firmly established on solid evidence and valid confirmatory experiments, the tendency to give more attention and weight to data that fit with our beliefs should not lead us astray as a rule. Of course, if we become blinded to evidence truly refuting a favored hypothesis, we have crossed the line from reasonableness to closed-mindedness.

First Council of Nicaea (325)
We believe in one God, the Father Almighty, Maker of all things visible and invisible.
And in one Lord Jesus Christ, the Son of God, begotten of the Father [the only-begotten; that is, of the essence of the Father, God of God,] Light of Light, very God of very God, begotten, not made, being of one substance with the Father;
By whom all things were made [both in heaven and on earth];
Who for us men, and for our salvation, came down and was incarnate and was made man;
He suffered, and the third day he rose again, ascended into heaven;
And in the Holy Ghost.
[But those who say: 'There was a time when he was not;' and 'He was not before he was made;' and 'He was made out of nothing,' or 'He is of another substance' or 'essence,' or 'The Son of God is created,' or 'changeable,' or 'alterable'— they are condemned by the holy catholic and apostolic Church.]

Later updated and commonly referred to as the Nicene Creed:
First Council of Constantinople (381)
We believe in one God, the Father Almighty, Maker of heaven and earth, and of all things visible and invisible.
And in one Lord Jesus Christ, the only-begotten Son of God, begotten of the Father before all worlds (æons), Light of Light, very God of very God, begotten, not made, being of one substance with the Father; by whom all things were made;
who for us men, and for our salvation, came down from heaven, and was incarnate by the Holy Ghost and of the Virgin Mary, and was made man;
he was crucified for us under Pontius Pilate, and suffered, and was buried, and the third day he rose again, according to the Scriptures, and ascended into heaven, and sitteth on the right hand of the Father;
from thence he shall come again, with glory, to judge the quick and the dead; whose kingdom shall have no end.
And in the Holy Ghost, the Lord and Giver of life, who proceedeth from the Father, who with the Father and the Son together is worshiped and glorified, who spake by the prophets.
In one holy catholic and apostolic Church; we acknowledge one baptism for the remission of sins; we look for the resurrection of the dead, and the life of the world to come. Amen.

To deny the Deity (and humanity) of Jesus Christ leaves one outside what is basic to the orthodox Christian Faith.

 

[Rick B]

Did the early church believe in the deity of Christ?

1. Ignatius of Antioch (c. 50–117): For our God, Jesus the Christ, was conceived by Mary according to God’s plan, both from the seed of David and of the Holy Spirit. (Ignatius, Letter to the Ephesians, 18.2. Translation from Michael Holmes, Apostolic Fathers, 197)

2. Ignatius (again): Consequently all magic and every kind of spell were dissolved, the ignorance so characteristic of wickedness vanished, and the ancient kingdom was abolished when God appeared in human form to bring the newness of eternal life. (Ibid., 19.3. Holmes, AF, 199)

3. Ignatius (again): For our God Jesus Christ is more visible now that he is in the Father. (Ignatius, Letter to the Romans, 3.3. Holmes, AF, 229)

4. Ignatius (again): I glorify Jesus Christ, the God who made you so wise, for I observed that you are established in an unshakable faith, having been nailed, as it were, to the cross of the Lord Jesus Christ. (Ignatius, Letter to the Smyrnaeans, 1.1. Holmes, AF, 249.)

5. Ignatius (again): Wait expectantly for the one who is above time: the Eternal, the Invisible, who for our sake became visible; the Intangible, the Unsuffering, who for our sake suffered, who for our sake endured in every way. (Ignatius, Letter to Polycarp, 3.2. Holmes, AF, 265.)

6. Polycarp of Smyrna (69–155): Now may the God and Father of our Lord Jesus Christ, and the eternal high priest himself, the Son of God Jesus Christ, build you up in faith and truth . . ., and to us with you, and to all those under heaven who will yet believe in our Lord and God Jesus Christ and in his Father who raised him from the dead. (Polycarp, Philippians, 12:2. Holmes, AF, 295)

7. Epistle of Barnabas (written c. 70–130): “If the Lord submitted to suffer for our souls, even though he is Lord of the whole world, to whom God said at the foundation of the world, “Let us make humankind according to our image and likeness,” how is it, then, that he submitted to suffer at the hands of humans?” (Epistle of Barnabas, 5.5. Holmes, AF, 393)

8. Justin Martyr (100–165): And that Christ being Lord, and God the Son of God, and appearing formerly in power as Man, and Angel, and in the glory of fire as at the bush, so also was manifested at the judgment executed on Sodom, has been demonstrated fully by what has been said. (Justin Martyr, Dialogue with Trypho, 128. Translation from Alexander Roberts and James Donaldson, Ante-Nicene Fathers, I:264)

9. Justin (again): “Permit me first to recount the prophecies, which I wish to do in order to prove that Christ is called both God and Lord of hosts.” (Ibid., 36. ANF, I:212.)

10. Justin (again): Therefore these words testify explicitly that He [Jesus] is witnessed to by Him [the Father] who established these things, as deserving to be worshipped, as God and as Christ. (Ibid., 63. ANF, I:229)

11. Justin (again): The Father of the universe has a Son; who also, being the first-begotten Word of God, is even God. And of old He appeared in the shape of fire and in the likeness of an angel to Moses and to the other prophets; but now in the times of your reign, having, as we before said, become Man by a virgin . . .” (Justin Martyr, First Apology, 63. ANF, I:184)

12. Justin (again): For if you had understood what has been written by the prophets, you would not have denied that He was God, Son of the only, unbegotten, unutterable God. (Justin Martyr, Dialogue with Trypho, 126. ANF, I:263)

13. Tatian (110–172): We do not act as fools, O Greeks, nor utter idle tales when we announce that God was born in the form of man. (Tatian, Address to the Greeks, 21. ANF, II:74)

14. Melito of Sardis (d. c. 180): “He that hung up the earth in space was Himself hanged up; He that fixed the heavens was fixed with nails; He that bore up the earth was born up on a tree; the Lord of all was subjected to ignominy in a naked body – God put to death! . . . n order that He might not be seen, the luminaries turned away, and the day became darkened—because they slew God, who hung naked on the tree. . . . This is He who made the heaven and the earth, and in the beginning, together with the Father, fashioned man; who was announced by means of the law and the prophets; who put on a bodily form in the Virgin; who was hanged upon the tree; who was buried in the earth; who rose from the place of the dead, and ascended to the height of heaven, and sitteth on the right hand of the Father.” (Melito, 5. ANF, VIII:757)

15. Irenaeus of Lyons (120–202): “For I have shown from the Scriptures, that no one of the sons of Adam is as to everything, and absolutely, called God, or named Lord. But that He is Himself in His own right, beyond all men who ever lived, God, and Lord, and King Eternal, and the Incarnate Word, proclaimed by all the prophets, the apostles, and by the Spirit Himself, may be seen by all who have attained to even a small portion of the truth. Now, the Scriptures would not have testified these things of Him, if, like others, He had been a mere man. . . . He is the holy Lord, the Wonderful, the Counselor, the Beautiful in appearance, and the Mighty God, coming on the clouds as the Judge of all men; — all these things did the Scriptures prophesy of Him.” (Irenaeus, Against Heresies, 3.19.2. ANF, I:449)

16. Irenaeus (again): “He received testimony from all that He was very man, and that He was very God, from the Father, from the Spirit, from angels, from the creation itself, from men, from apostate spirits and demons.” (Ibid., 4.6.7. ANF, I:469)

17. Irenaeus (again): “Christ Jesus [is] our Lord, and God, and Savior, and King, according to the will of the invisible Father.” (Ibid., 1.10.1. ANF, I:330)

18. Irenaeus (again): “Christ Himself, therefore, together with the Father, is the God of the living, who spoke to Moses, and who was also manifested to the fathers.” (Ibid., 4.5.2. ANF, I:467)

19. Clement of Alexandria (c. 150–215): “This Word, then, the Christ, the cause of both our being at first (for He was in God) and of our well-being, this very Word has now appeared as man, He alone being both, both God and man—the Author of all blessings to us; by whom we, being taught to live well, are sent on our way to life eternal. . . . . . . The Word, who in the beginning bestowed on us life as Creator when He formed us, taught us to live well when He appeared as our Teacher; that as God He might afterwards conduct us to the life which never ends” (Clement of Alexandria, Exhortation to the Heathen, 1. ANF, II:173)

20. Tertullian (c. 160–225): For God alone is without sin; and the only man without sin is Christ, since Christ is also God.” (Tertullian, Treatise on the Soul, 41. ANF, III:221)

21. Tertullian (again): “Thus Christ is Spirit of Spirit, and God of God, as light of light is kindled. . . . That which has come forth out of God is at once God and the Son of God, and the two are one. In this way also, as He is Spirit of Spirit and God of God, He is made a second in manner of existence—in position, not in nature; and He did not withdraw from the original source, but went forth. This ray of God, then, as it was always foretold in ancient times, descending into a certain virgin, and made flesh in her womb, is in His birth God and man united.” (Tertullian, Apology, 21. ANF, III:34–35)

22. Hippolytus (170–235): “The Logos alone of this God is from God himself; wherefore also the Logos is God, being the substance of God.” (Hippolytus, Refutation of All Heresies, 10.29. ANF, V:151)

23. Caius (180–217) [in response to those who would question the deity of Christ] “Perhaps what they allege might be credible, did not the Holy Scriptures, in the first place, contradict them. And then, besides, there are writings of certain brethren older than the times of Victor, which they wrote against the heathen in defense of the truth, and against the heresies of their time: I mean Justin and Miltiades, and Tatian and Clement, and many others, in all which divinity is ascribed to Christ. For who is ignorant of the books of Irenaeus and Melito, and the rest, which declare Christ to be God and man? All the psalms, too, and hymns of brethren, which have been written from the beginning by the faithful, celebrate Christ the Word of God, ascribing divinity to Him.” (Caius, Fragments, 2.1. ANF, V:601)

24. Origen (c. 185–254): “Jesus Christ . . . in the last times, divesting Himself (of His glory), became a man, and was incarnate although God, and while made a man remained the God which He was.” (Origen, De Principiis, Preface, 4. ANF, IV:240)

25. Novatian of Rome (210–280) “For Scripture as much announces Christ as also God, as it announces God Himself as man. It has as much described Jesus Christ to be man, as moreover it has also described Christ the Lord to be God. Because it does not set forth Him to be the Son of God only, but also the Son of man; nor does it only say, the Son of man, but it has also been accustomed to speak of Him as the Son of God. So that being of both, He is both, lest if He should be one only, He could not be the other. For as nature itself has prescribed that he must be believed to be a man who is of man, so the same nature prescribes also that He must be believed to be God who is of God. . . . Let them, therefore, who read that Jesus Christ the Son of man is man, read also that this same Jesus is called also God and the Son of God” (Novatian, On the Trinity, 11. ANF, V:620.)

 

[Kenny]

Did the early church believe in the deity of Christ?

1. Ignatius of Antioch (c. 50–117): For our God, Jesus the Christ, was conceived by Mary according to God’s plan, both from the seed of David and of the Holy Spirit. (Ignatius, Letter to the Ephesians, 18.2. Translation from Michael Holmes, Apostolic Fathers, 197)

2. Ignatius (again): Consequently all magic and every kind of spell were dissolved, the ignorance so characteristic of wickedness vanished, and the ancient kingdom was abolished when God appeared in human form to bring the newness of eternal life. (Ibid., 19.3. Holmes, AF, 199)

3. Ignatius (again): For our God Jesus Christ is more visible now that he is in the Father. (Ignatius, Letter to the Romans, 3.3. Holmes, AF, 229)

4. Ignatius (again): I glorify Jesus Christ, the God who made you so wise, for I observed that you are established in an unshakable faith, having been nailed, as it were, to the cross of the Lord Jesus Christ. (Ignatius, Letter to the Smyrnaeans, 1.1. Holmes, AF, 249.)

5. Ignatius (again): Wait expectantly for the one who is above time: the Eternal, the Invisible, who for our sake became visible; the Intangible, the Unsuffering, who for our sake suffered, who for our sake endured in every way. (Ignatius, Letter to Polycarp, 3.2. Holmes, AF, 265.)

6. Polycarp of Smyrna (69–155): Now may the God and Father of our Lord Jesus Christ, and the eternal high priest himself, the Son of God Jesus Christ, build you up in faith and truth . . ., and to us with you, and to all those under heaven who will yet believe in our Lord and God Jesus Christ and in his Father who raised him from the dead. (Polycarp, Philippians, 12:2. Holmes, AF, 295)

7. Epistle of Barnabas (written c. 70–130): “If the Lord submitted to suffer for our souls, even though he is Lord of the whole world, to whom God said at the foundation of the world, “Let us make humankind according to our image and likeness,” how is it, then, that he submitted to suffer at the hands of humans?” (Epistle of Barnabas, 5.5. Holmes, AF, 393)

8. Justin Martyr (100–165): And that Christ being Lord, and God the Son of God, and appearing formerly in power as Man, and Angel, and in the glory of fire as at the bush, so also was manifested at the judgment executed on Sodom, has been demonstrated fully by what has been said. (Justin Martyr, Dialogue with Trypho, 128. Translation from Alexander Roberts and James Donaldson, Ante-Nicene Fathers, I:264)

9. Justin (again): “Permit me first to recount the prophecies, which I wish to do in order to prove that Christ is called both God and Lord of hosts.” (Ibid., 36. ANF, I:212.)

10. Justin (again): Therefore these words testify explicitly that He [Jesus] is witnessed to by Him [the Father] who established these things, as deserving to be worshipped, as God and as Christ. (Ibid., 63. ANF, I:229)

11. Justin (again): The Father of the universe has a Son; who also, being the first-begotten Word of God, is even God. And of old He appeared in the shape of fire and in the likeness of an angel to Moses and to the other prophets; but now in the times of your reign, having, as we before said, become Man by a virgin . . .” (Justin Martyr, First Apology, 63. ANF, I:184)

12. Justin (again): For if you had understood what has been written by the prophets, you would not have denied that He was God, Son of the only, unbegotten, unutterable God. (Justin Martyr, Dialogue with Trypho, 126. ANF, I:263)

13. Tatian (110–172): We do not act as fools, O Greeks, nor utter idle tales when we announce that God was born in the form of man. (Tatian, Address to the Greeks, 21. ANF, II:74)

14. Melito of Sardis (d. c. 180): “He that hung up the earth in space was Himself hanged up; He that fixed the heavens was fixed with nails; He that bore up the earth was born up on a tree; the Lord of all was subjected to ignominy in a naked body – God put to death! . . . n order that He might not be seen, the luminaries turned away, and the day became darkened—because they slew God, who hung naked on the tree. . . . This is He who made the heaven and the earth, and in the beginning, together with the Father, fashioned man; who was announced by means of the law and the prophets; who put on a bodily form in the Virgin; who was hanged upon the tree; who was buried in the earth; who rose from the place of the dead, and ascended to the height of heaven, and sitteth on the right hand of the Father.” (Melito, 5. ANF, VIII:757)

15. Irenaeus of Lyons (120–202): “For I have shown from the Scriptures, that no one of the sons of Adam is as to everything, and absolutely, called God, or named Lord. But that He is Himself in His own right, beyond all men who ever lived, God, and Lord, and King Eternal, and the Incarnate Word, proclaimed by all the prophets, the apostles, and by the Spirit Himself, may be seen by all who have attained to even a small portion of the truth. Now, the Scriptures would not have testified these things of Him, if, like others, He had been a mere man. . . . He is the holy Lord, the Wonderful, the Counselor, the Beautiful in appearance, and the Mighty God, coming on the clouds as the Judge of all men; — all these things did the Scriptures prophesy of Him.” (Irenaeus, Against Heresies, 3.19.2. ANF, I:449)

16. Irenaeus (again): “He received testimony from all that He was very man, and that He was very God, from the Father, from the Spirit, from angels, from the creation itself, from men, from apostate spirits and demons.” (Ibid., 4.6.7. ANF, I:469)

17. Irenaeus (again): “Christ Jesus [is] our Lord, and God, and Savior, and King, according to the will of the invisible Father.” (Ibid., 1.10.1. ANF, I:330)

18. Irenaeus (again): “Christ Himself, therefore, together with the Father, is the God of the living, who spoke to Moses, and who was also manifested to the fathers.” (Ibid., 4.5.2. ANF, I:467)

19. Clement of Alexandria (c. 150–215): “This Word, then, the Christ, the cause of both our being at first (for He was in God) and of our well-being, this very Word has now appeared as man, He alone being both, both God and man—the Author of all blessings to us; by whom we, being taught to live well, are sent on our way to life eternal. . . . . . . The Word, who in the beginning bestowed on us life as Creator when He formed us, taught us to live well when He appeared as our Teacher; that as God He might afterwards conduct us to the life which never ends” (Clement of Alexandria, Exhortation to the Heathen, 1. ANF, II:173)

20. Tertullian (c. 160–225): For God alone is without sin; and the only man without sin is Christ, since Christ is also God.” (Tertullian, Treatise on the Soul, 41. ANF, III:221)

21. Tertullian (again): “Thus Christ is Spirit of Spirit, and God of God, as light of light is kindled. . . . That which has come forth out of God is at once God and the Son of God, and the two are one. In this way also, as He is Spirit of Spirit and God of God, He is made a second in manner of existence—in position, not in nature; and He did not withdraw from the original source, but went forth. This ray of God, then, as it was always foretold in ancient times, descending into a certain virgin, and made flesh in her womb, is in His birth God and man united.” (Tertullian, Apology, 21. ANF, III:34–35)

22. Hippolytus (170–235): “The Logos alone of this God is from God himself; wherefore also the Logos is God, being the substance of God.” (Hippolytus, Refutation of All Heresies, 10.29. ANF, V:151)

23. Caius (180–217) [in response to those who would question the deity of Christ] “Perhaps what they allege might be credible, did not the Holy Scriptures, in the first place, contradict them. And then, besides, there are writings of certain brethren older than the times of Victor, which they wrote against the heathen in defense of the truth, and against the heresies of their time: I mean Justin and Miltiades, and Tatian and Clement, and many others, in all which divinity is ascribed to Christ. For who is ignorant of the books of Irenaeus and Melito, and the rest, which declare Christ to be God and man? All the psalms, too, and hymns of brethren, which have been written from the beginning by the faithful, celebrate Christ the Word of God, ascribing divinity to Him.” (Caius, Fragments, 2.1. ANF, V:601)

24. Origen (c. 185–254): “Jesus Christ . . . in the last times, divesting Himself (of His glory), became a man, and was incarnate although God, and while made a man remained the God which He was.” (Origen, De Principiis, Preface, 4. ANF, IV:240)

25. Novatian of Rome (210–280) “For Scripture as much announces Christ as also God, as it announces God Himself as man. It has as much described Jesus Christ to be man, as moreover it has also described Christ the Lord to be God. Because it does not set forth Him to be the Son of God only, but also the Son of man; nor does it only say, the Son of man, but it has also been accustomed to speak of Him as the Son of God. So that being of both, He is both, lest if He should be one only, He could not be the other. For as nature itself has prescribed that he must be believed to be a man who is of man, so the same nature prescribes also that He must be believed to be God who is of God. . . . Let them, therefore, who read that Jesus Christ the Son of man is man, read also that this same Jesus is called also God and the Son of God” (Novatian, On the Trinity, 11. ANF, V:620.)

I'm doing a copy and save... thank you!!

 

[Ingledsva]

The Bible declares that Jesus is God

Revelation 19:13

He is clothed with a robe dipped in blood, and His name is called The Word of God. New American Standard Bible (NASB)

And He was clothed with a vesture dipped in blood, and His name is called, The Word of God. 21st Century King James Version (KJ21)

He wore a robe dipped in blood, and his name is called the Word of God. Christian Standard Bible (CSB)

He wore a robe dyed[a] with blood, and his name was called the Word of God. Common English Bible (CEB)

He was wearing a robe that had been soaked in blood, and the name by which he is called is, “WORD OF GOD.” Complete Jewish Bible (CJB)

And He is robed in a kaftan dipped in dahm, and His Name is called, “The DVAR HASHEM.” [YESHAYAH 63:2, 3] Orthodox Jewish Bible (OJB)

And he was clothed with a vesture dipped in blood: and his name is called The Word of God. Authorized (King James) Version (AKJV)

And he was clothed with a garment sprinkled with blood; and his name is called, THE WORD OF GOD. Douay-Rheims 1899 American Edition (DRA)

He is dressed in a robe dipped in blood, and his name is the Word of God. New International Version (NIV)



John 1:1 NASB
In the beginning was the Word, and the Word was with God, and the Word was God.
vs.14 And the Word became flesh, and dwelt among us, and we saw His glory, glory as of the only begotten from the Father, full of grace and truth.
vs.18: No one has seen God at any time; the only begotten God who is in the bosom of the Father, He has explained Him.

In the beginning was the Word, and the Word was with God, and the Word was God. New American Standard Bible (NASB)

In the beginning [before all time] was the Word (Christ), and the Word was with God, and the Word was God Himself. Amplified Bible (AMP)

In the beginning was the Word, and the Word was with God, and the Word was God. 21st Century King James Version (KJ21)

In the beginning was the Word, and the Word was with God, and the Word was God. Christian Standard Bible (CSB)

In the beginning was the Word and the Word was with God and the Word was God. Common English Bible (CEB)

In the beginning was the Word, and the Word was with God, and the Word was God. Complete Jewish Bible (CJB)

Bereshis (in the Beginning) was the Dvar Hashem [YESHAYAH 55:11; BERESHIS 1:3], and the Dvar Hashem was agav (along with, etzel, Mishle 8:30;30:4) Hashem, and the Dvar Hashem was nothing less, by nature, than Elohim! [Psa 56:11(10); Yn 17:5; Rev. 19:13 i.e., the Ma’amar Memra] Orthodox Jewish Bible (OJB)

In the beginning was the one who is called the Word. The Word was with God and was truly God. Contemporary English Version (CEV)

In the beginning was the Word, and the Word was with God, and the Word was God. Disciples’ Literal New Testament (DLNT)

In the beginning was the Word, and the Word was with God, and the Word was God. Douay-Rheims 1899 American Edition (DRA)

In the beginning was the Word, and the Word was with God, and the Word was God. English Standard Version (ESV)

In the beginning [Gen. 1:1] ·there was the Word [the Word already existed; C the Word refers to Christ, God’s revelation of himself]. The Word was ·with [in the presence of; in intimate relationship with] God [C the Father], and the Word was [fully] God. Expanded Bible (EXB)

In the beginning was the Word, and the Word was with God, and the Word was God. Revised Standard Version (RSV)

In the beginning was the Word, and the Word was with God, and the Word was God; Young's Literal Translation (YLT) In the beginning was the Word, and the Word was with God, and the Word was God. New International Version (NIV)

In the beginning the Word already existed. The Word was with God, and the Word was God. New Living Translation (NLT)

If Jesus is The Word. Rev.19:13

And if that same Word is God. Jn.1:1, 14,18

Then Jesus is God

Jesus accepts worship.

"Jesus heard that they had put him out, and finding him, He said, “Do you believe in the Son of Man?” He answered, “Who is He, Lord, that I may believe in Him?” Jesus said to him, “You have both seen Him, and He is the one who is talking with you.” And he said, “Lord, I believe.” And he worshiped Him." John 9:35-38

"Then I looked, and I heard around the throne and the living creatures and the elders the voice of many angels, numbering myriads of myriads and thousands of thousands, saying with a loud voice, “Worthy is the Lamb who was slain, to receive power and wealth and wisdom and might and honor and glory and blessing!” And I heard every creature in heaven and on earth and under the earth and in the sea, and all that is in them, saying, “To him who sits on the throne and to the Lamb be blessing and honor and glory and might forever and ever!” And the four living creatures said, “Amen!” and the elders fell down and worshiped." Rev.22:1-3

If God alone is to be worshiped

And if Jesus receives and accepts worship without any Biblical admonishment but full approval

Then the Bible is declaring Jesus is God

John 20:28

Thomas answered and said to Him, “My Lord and my God!” New American Standard Bible (NASB)

Thomas answered Him, “My Lord and my God!” Amplified Bible (AMP)

Thomas responded and said to Him, “My Lord and my God!” Disciples’ Literal New Testament (DLNT)

ἀπεκρίθη Θωμᾶς καὶ εἶπεν αὐτῷ ὁ κύριός μου καὶ ὁ Θεός μου.

The Lord of me and the God of me.

The context of these verses identify Jesus as the subject.

Therefore:

The Bible declares Jesus is God.

The fact that many have had the temerity to deny what is right in front of them i.e. that so many versions of the Bible have in written form, in the specific verses given that Jesus is God, is mystifying.

Will anyone come forward again and actually state that they do not really see in these several versions of The Bible what is written in black and white.

I have even gone back to the earliest manuscripts, at the request of @Ingledsva - one who only accepts those records as reliable, which describe Jesus as God and yet when presented, even deeper, stronger denial presenting an even further ad hoc fallacy argumentation.

There is an explanation for that type of response. It's called Confirmation Bias or Belief Preference or The Backfire effect or Selective Thinking. Call it what you will it is a condition when your deepest convictions are challenged by contradictory evidence, your beliefs get stronger. Definition: Confirmation bias refers to a type of selective thinking whereby one tends to notice and to look for what confirms one's beliefs, and to ignore, not look for, or undervalue the relevance of what contradicts one's beliefs. A tendency to do this over time unjustifiably strengthens your belief.

This tendency to give more attention and weight to data that support our beliefs than we do to contrary data is especially pernicious when our beliefs are little more than prejudices. If our beliefs are firmly established on solid evidence and valid confirmatory experiments, the tendency to give more attention and weight to data that fit with our beliefs should not lead us astray as a rule. Of course, if we become blinded to evidence truly refuting a favored hypothesis, we have crossed the line from reasonableness to closed-mindedness.

First Council of Nicaea (325)
We believe in one God, the Father Almighty, Maker of all things visible and invisible.
And in one Lord Jesus Christ, the Son of God, begotten of the Father [the only-begotten; that is, of the essence of the Father, God of God,] Light of Light, very God of very God, begotten, not made, being of one substance with the Father;
By whom all things were made [both in heaven and on earth];
Who for us men, and for our salvation, came down and was incarnate and was made man;
He suffered, and the third day he rose again, ascended into heaven;
And in the Holy Ghost.
[But those who say: 'There was a time when he was not;' and 'He was not before he was made;' and 'He was made out of nothing,' or 'He is of another substance' or 'essence,' or 'The Son of God is created,' or 'changeable,' or 'alterable'— they are condemned by the holy catholic and apostolic Church.]

Later updated and commonly referred to as the Nicene Creed:
First Council of Constantinople (381)
We believe in one God, the Father Almighty, Maker of heaven and earth, and of all things visible and invisible.
And in one Lord Jesus Christ, the only-begotten Son of God, begotten of the Father before all worlds (æons), Light of Light, very God of very God, begotten, not made, being of one substance with the Father; by whom all things were made;
who for us men, and for our salvation, came down from heaven, and was incarnate by the Holy Ghost and of the Virgin Mary, and was made man;
he was crucified for us under Pontius Pilate, and suffered, and was buried, and the third day he rose again, according to the Scriptures, and ascended into heaven, and sitteth on the right hand of the Father;
from thence he shall come again, with glory, to judge the quick and the dead; whose kingdom shall have no end.
And in the Holy Ghost, the Lord and Giver of life, who proceedeth from the Father, who with the Father and the Son together is worshiped and glorified, who spake by the prophets.
In one holy catholic and apostolic Church; we acknowledge one baptism for the remission of sins; we look for the resurrection of the dead, and the life of the world to come. Amen.

To deny the Deity (and humanity) of Jesus Christ leaves one outside what is basic to the orthodox Christian Faith.

1. We have already discussed the actual texts, - which DO NOT actually say Jesus is God.

2. It doesn't matter how many later Christians claim he is.

*

 

[Kenny]

1. We have already discussed the actual texts, - which DO NOT actually say Jesus is God.

2. It doesn't matter how many later Christians claim he is.

*

It doesn't matter how many times you say it doesn't... it does.

 

[Ingledsva]

Did the early church believe in the deity of Christ?

1. Ignatius of Antioch (c. 50–117): For our God, Jesus the Christ, was conceived by Mary according to God’s plan, both from the seed of David and of the Holy Spirit. (Ignatius, Letter to the Ephesians, 18.2. Translation from Michael Holmes, Apostolic Fathers, 197)

2. Ignatius (again): Consequently all magic and every kind of spell were dissolved, the ignorance so characteristic of wickedness vanished, and the ancient kingdom was abolished when God appeared in human form to bring the newness of eternal life. (Ibid., 19.3. Holmes, AF, 199)

3. Ignatius (again): For our God Jesus Christ is more visible now that he is in the Father. (Ignatius, Letter to the Romans, 3.3. Holmes, AF, 229)

4. Ignatius (again): I glorify Jesus Christ, the God who made you so wise, for I observed that you are established in an unshakable faith, having been nailed, as it were, to the cross of the Lord Jesus Christ. (Ignatius, Letter to the Smyrnaeans, 1.1. Holmes, AF, 249.)

5. Ignatius (again): Wait expectantly for the one who is above time: the Eternal, the Invisible, who for our sake became visible; the Intangible, the Unsuffering, who for our sake suffered, who for our sake endured in every way. (Ignatius, Letter to Polycarp, 3.2. Holmes, AF, 265.)

6. Polycarp of Smyrna (69–155): Now may the God and Father of our Lord Jesus Christ, and the eternal high priest himself, the Son of God Jesus Christ, build you up in faith and truth . . ., and to us with you, and to all those under heaven who will yet believe in our Lord and God Jesus Christ and in his Father who raised him from the dead. (Polycarp, Philippians, 12:2. Holmes, AF, 295)

7. Epistle of Barnabas (written c. 70–130): “If the Lord submitted to suffer for our souls, even though he is Lord of the whole world, to whom God said at the foundation of the world, “Let us make humankind according to our image and likeness,” how is it, then, that he submitted to suffer at the hands of humans?” (Epistle of Barnabas, 5.5. Holmes, AF, 393)

8. Justin Martyr (100–165): And that Christ being Lord, and God the Son of God, and appearing formerly in power as Man, and Angel, and in the glory of fire as at the bush, so also was manifested at the judgment executed on Sodom, has been demonstrated fully by what has been said. (Justin Martyr, Dialogue with Trypho, 128. Translation from Alexander Roberts and James Donaldson, Ante-Nicene Fathers, I:264)

9. Justin (again): “Permit me first to recount the prophecies, which I wish to do in order to prove that Christ is called both God and Lord of hosts.” (Ibid., 36. ANF, I:212.)

10. Justin (again): Therefore these words testify explicitly that He [Jesus] is witnessed to by Him [the Father] who established these things, as deserving to be worshipped, as God and as Christ. (Ibid., 63. ANF, I:229)

11. Justin (again): The Father of the universe has a Son; who also, being the first-begotten Word of God, is even God. And of old He appeared in the shape of fire and in the likeness of an angel to Moses and to the other prophets; but now in the times of your reign, having, as we before said, become Man by a virgin . . .” (Justin Martyr, First Apology, 63. ANF, I:184)

12. Justin (again): For if you had understood what has been written by the prophets, you would not have denied that He was God, Son of the only, unbegotten, unutterable God. (Justin Martyr, Dialogue with Trypho, 126. ANF, I:263)

13. Tatian (110–172): We do not act as fools, O Greeks, nor utter idle tales when we announce that God was born in the form of man. (Tatian, Address to the Greeks, 21. ANF, II:74)

14. Melito of Sardis (d. c. 180): “He that hung up the earth in space was Himself hanged up; He that fixed the heavens was fixed with nails; He that bore up the earth was born up on a tree; the Lord of all was subjected to ignominy in a naked body – God put to death! . . . n order that He might not be seen, the luminaries turned away, and the day became darkened—because they slew God, who hung naked on the tree. . . . This is He who made the heaven and the earth, and in the beginning, together with the Father, fashioned man; who was announced by means of the law and the prophets; who put on a bodily form in the Virgin; who was hanged upon the tree; who was buried in the earth; who rose from the place of the dead, and ascended to the height of heaven, and sitteth on the right hand of the Father.” (Melito, 5. ANF, VIII:757)

15. Irenaeus of Lyons (120–202): “For I have shown from the Scriptures, that no one of the sons of Adam is as to everything, and absolutely, called God, or named Lord. But that He is Himself in His own right, beyond all men who ever lived, God, and Lord, and King Eternal, and the Incarnate Word, proclaimed by all the prophets, the apostles, and by the Spirit Himself, may be seen by all who have attained to even a small portion of the truth. Now, the Scriptures would not have testified these things of Him, if, like others, He had been a mere man. . . . He is the holy Lord, the Wonderful, the Counselor, the Beautiful in appearance, and the Mighty God, coming on the clouds as the Judge of all men; — all these things did the Scriptures prophesy of Him.” (Irenaeus, Against Heresies, 3.19.2. ANF, I:449)

16. Irenaeus (again): “He received testimony from all that He was very man, and that He was very God, from the Father, from the Spirit, from angels, from the creation itself, from men, from apostate spirits and demons.” (Ibid., 4.6.7. ANF, I:469)

17. Irenaeus (again): “Christ Jesus [is] our Lord, and God, and Savior, and King, according to the will of the invisible Father.” (Ibid., 1.10.1. ANF, I:330)

18. Irenaeus (again): “Christ Himself, therefore, together with the Father, is the God of the living, who spoke to Moses, and who was also manifested to the fathers.” (Ibid., 4.5.2. ANF, I:467)

19. Clement of Alexandria (c. 150–215): “This Word, then, the Christ, the cause of both our being at first (for He was in God) and of our well-being, this very Word has now appeared as man, He alone being both, both God and man—the Author of all blessings to us; by whom we, being taught to live well, are sent on our way to life eternal. . . . . . . The Word, who in the beginning bestowed on us life as Creator when He formed us, taught us to live well when He appeared as our Teacher; that as God He might afterwards conduct us to the life which never ends” (Clement of Alexandria, Exhortation to the Heathen, 1. ANF, II:173)

20. Tertullian (c. 160–225): For God alone is without sin; and the only man without sin is Christ, since Christ is also God.” (Tertullian, Treatise on the Soul, 41. ANF, III:221)

21. Tertullian (again): “Thus Christ is Spirit of Spirit, and God of God, as light of light is kindled. . . . That which has come forth out of God is at once God and the Son of God, and the two are one. In this way also, as He is Spirit of Spirit and God of God, He is made a second in manner of existence—in position, not in nature; and He did not withdraw from the original source, but went forth. This ray of God, then, as it was always foretold in ancient times, descending into a certain virgin, and made flesh in her womb, is in His birth God and man united.” (Tertullian, Apology, 21. ANF, III:34–35)

22. Hippolytus (170–235): “The Logos alone of this God is from God himself; wherefore also the Logos is God, being the substance of God.” (Hippolytus, Refutation of All Heresies, 10.29. ANF, V:151)

23. Caius (180–217) [in response to those who would question the deity of Christ] “Perhaps what they allege might be credible, did not the Holy Scriptures, in the first place, contradict them. And then, besides, there are writings of certain brethren older than the times of Victor, which they wrote against the heathen in defense of the truth, and against the heresies of their time: I mean Justin and Miltiades, and Tatian and Clement, and many others, in all which divinity is ascribed to Christ. For who is ignorant of the books of Irenaeus and Melito, and the rest, which declare Christ to be God and man? All the psalms, too, and hymns of brethren, which have been written from the beginning by the faithful, celebrate Christ the Word of God, ascribing divinity to Him.” (Caius, Fragments, 2.1. ANF, V:601)

24. Origen (c. 185–254): “Jesus Christ . . . in the last times, divesting Himself (of His glory), became a man, and was incarnate although God, and while made a man remained the God which He was.” (Origen, De Principiis, Preface, 4. ANF, IV:240)

25. Novatian of Rome (210–280) “For Scripture as much announces Christ as also God, as it announces God Himself as man. It has as much described Jesus Christ to be man, as moreover it has also described Christ the Lord to be God. Because it does not set forth Him to be the Son of God only, but also the Son of man; nor does it only say, the Son of man, but it has also been accustomed to speak of Him as the Son of God. So that being of both, He is both, lest if He should be one only, He could not be the other. For as nature itself has prescribed that he must be believed to be a man who is of man, so the same nature prescribes also that He must be believed to be God who is of God. . . . Let them, therefore, who read that Jesus Christ the Son of man is man, read also that this same Jesus is called also God and the Son of God” (Novatian, On the Trinity, 11. ANF, V:620.)

More later Christians meaning nothing.

The texts do NOT, - as several of us have shown, - actually say Jesus is God.

Try again.

*

 

[Rick B]

1. We have already discussed the actual texts, - which DO NOT actually say Jesus is God.

2. It doesn't matter how many later Christians claim he is.

*

So you do not see in these Bible verses that Jesus is the Word is God?

 

[Ingledsva]

It doesn't matter how many times you say it doesn't... it does.

Only the actual TEXTS matter, and several of us have shown they do not actually say Jesus is God.

Jesus was a Jew teaching Tanakh, and as a Jew, - that trinity God idea would have been sin.

He tells us he came not to get rib of, but to FULFILL. That leaves only what he actually claims - that he is the awaited Jewish Messiah.

Matt 5:17 "Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them.

Messiah is the only prophecy that he could be talking about fulfilling.

And the LAW he isn't abolishing says GOD IS ONE GOD!

No pagan trinity
*

 

[Ingledsva]

So you do not see in these Bible verses that Jesus is the Word is God?

Several of us have already discussed John, - and that it does not have to be translated as Jesus is the word.

Go back and look at the posts.

*

 

[Rick B]

Several of us have already discussed John, - and that it does not have to be translated as Jesus is the word.

Go back and look at the posts.

*

You must know that's not my question and not the thesis of this thread. But either you think that you can fool people with strawmen fallacies or your hatred of God's written revelation is so blinding your mind that you are being self-deceived.

It's not whether you think the interpretation is correct, it's whether these Bibles record the words which everyone has read or not. If they do then you are wrong. If they don't then you are willingly blind.

 

[Rick B]

Only the actual TEXTS matter, and several of us have shown they do not actually say Jesus is God.

Just curious, what do you consider the "actual TEXTS"?

 

[Desert Snake]

1. We have already discussed the actual texts, - which DO NOT actually say Jesus is God.

2. It doesn't matter how many later Christians claim he is.

*

Jesus pre-exists the human incarnation in Israel. Modern Bibles will sometimes obfuscate this, whether intentionally, /nefarious or otherwise/, or it simply isn't taught in church classes, etc.
The translation, of YHWH, /the title, deific title, is the same name, in English, as the translation of Jesus. This is because, Jesus is a manifestation of "YHWH", the name for deity used elsewhere. Later, when the idea that Jesus isn't God, krept into Christianity, it was sometimes taught or inferred, that these names were somehow "different in meaning", and that Jesus was merely a demi-deific rabbi, or whatever is figured from that incorrect teaching.

The "trinity"idea pre-exists Jesus incarnation in Israel, both Biblically, and traditionally.

 

[Rick B]

Only the actual TEXTS matter, and several of us have shown they do not actually say Jesus is God.

Jesus was a Jew teaching Tanakh, and as a Jew, - that trinity God idea would have been sin.

He tells us he came not to get rib of, but to FULFILL. That leaves only what he actually claims - that he is the awaited Jewish Messiah.

Matt 5:17 "Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them.

Messiah is the only prophecy that he could be talking about fulfilling.

And the LAW he isn't abolishing says GOD IS ONE GOD!

No pagan trinity
*

Well, you've already reneged on accepting the closest manuscripts to the original which I provided (since they refute your assertions), so I'm just wondering what "actual TEXTS" you're referring to. Are the "actual TEXTS" the ones you only choose that support your worldview? Are they really just translations? Do these translations follow the Dynamic or Formal Equivalency method?

 

[Ingledsva]

Well, you've already reneged on accepting the closest manuscripts to the original which I provided (since they refute your assertions), so I'm just wondering what "actual TEXTS" you're referring to. Are the "actual TEXTS" the ones you only choose that support your worldview? Are they really just translations? Do these translations follow the Dynamic or Formal Equivalency method?

Just like you, I use the accepted translations, - of which I have many, - and then I look up the Greek or Hebrew.

Bull on that "reneged." We have a debate going and you have proved nothing, - as already stated.

As to John 1. Logos was not related to a second being in the Greek. Logos is Gods reason - law - order, etc.

In Tanakh it is equivalent to God and his Torah. Not another being.

In the Greek - John 1 can be understood as God and his reason/law, which is the light/enlightenment for the world, - which became in-fleshed in the human Messiah Jesus - so he could teach it to the people. Jesus not being a God.

This link has a simplified couple of paragraphs on this - from Britannica. Read it carefully - and note it says early Christians CHANGED the original meaning to appeal to heathens.

logos | philosophy and theology

"The author of The Gospel According to John used this philosophical expression, which easily would be recognizable to readers in the Hellenistic (Greek cultural) world, to emphasize the redemptive character of the person of Christ, whom the author describes as “the way, and the truth, and the life.” Just as the Jews had viewed the Torah (the Law) as preexistent with God, so also the author of John viewed Jesus, but Jesus came to be regarded as the personified source of life and illumination of mankind. The Evangelist interprets the logos as inseparable from the person of Jesus and does not simply imply that the logos is the revelation that Jesus proclaims."

*

 

[Ingledsva]

Jesus pre-exists the human incarnation in Israel. Modern Bibles will sometimes obfuscate this, whether intentionally, /nefarious or otherwise/, or it simply isn't taught in church classes, etc.
The translation, of YHWH, /the title, deific title, is the same name, in English, as the translation of Jesus. This is because, Jesus is a manifestation of "YHWH", the name for deity used esewhere. Later, when the idea that Jesus isn't God, krept into Christianity, it was sometimes taught or inferred, that these names were somehow "different in meaning", and that Jesus was merely a demi-deific rabbi, or whatever is figured from that incorrect teaching.

The "trinity"idea pre-exists Jesus incarnation in Israel, both Biblically, and traditionally.

No it doesn't.

Tanakh specifically says God is ONE God. The only thing with him is his Torah =Divine will/wisdom. No other God.

They originally had a God and Goddess, but went to ONE GOD with the reforms.

You don't know the actual name behind YHVH. And if we accept your similar names idea then we would have to include all those similar names in the Bible. Joshua, etc.

Many name will have this because they included God's name in a lot of their names. For instance the Joshua buried at Timnath Serah = Joshua - Yehoshua - meaning YHVH is Salvation. Obviously not God.

Jesus did not teach that he was God, or that there was a trinity.

Later Christians taught that.

*

 

[Desert Snake]

No it doesn't.

Tanakh specifically says God is ONE God. The only thing with him is his Torah =Divine will/wisdom. No other God.

If the Torah is the only divine text, you might want to tell judaism that.
The Tanakh says the Torah is the only divine text? The Torah says the Torah is the only divine text? Verse? If the Tanakh non-Torah is stating that the Torah is the only divine text, should you be quoting it as truth?

"Other gods", your personal interpretation, lol. Other gods is mentioned in Scripture.

 

[pearl]

The Tanak is an acrostic that is composed of the initial consonants of the three major divisions of the Hebrew Bible.
Torah=Law
Neb'im=Prophets
Kethubim=Writings (I think)

 

[Desert Snake]

The Tanak is an acrostic that is composed of the initial consonants of the three major divisions of the Hebrew Bible.
Torah=Law
Neb'im=Prophets
Kethubim=Writings (I think)

Not all of the Tanakh, is the Torah.

 

[Rick B]

Bull on that "reneged." We have a debate going and you have proved nothing, - as already stated.

You most certainly reneged. And "Bull" is not a rational defense.

In the Greek - John 1 can be understood as God and his reason/law, which is the light/enlightenment for the world, - which became in-fleshed in the human Messiah Jesus - so he could teach it to the people. Jesus not being a God.

You have committed a non sequitur. Jesus is the Word and the Word was God and the Word became flesh and dwelt among us. The Scriptures, neither here nor anywhere else hint at Jesus losing His deity at the incarnation.

This link has a simplified couple of paragraphs on this - from Britannica. Read it carefully - and note it says early Christians CHANGED the original meaning to appeal to heathens.

Rather than going to a secular source advancing a Philosophical explanation it is better to go to a scholarly Theological work for Theological discussions.

"Second, the reading μονογενὴς θεός is not an anti-Arian polemic. Arians did not balk at giving the title θεός to Jesus.78 In fact, Arius supports the reading θεός here (according to Epiphanius)79 and even called Jesus “God” in a letter he wrote to Eusebius bishop of Nicomedia, “But what do we say and think? What have we taught and what do we teach? That the Son is not unbegotten or a portion of the unbegotten in any manner or from any substratum, but that by the will and counsel of the Father he subsisted before times and ages, full of grace and truth, God, only-begotten, unchangeable.”80 If this is true, it throws into doubt that an orthodox scribe would change the text away from Arius if θεός bolsters the complete deity of Christ. Even if the reverse is true (Epiphanius’s testimony is wrong and/or Arius never wrote that letter), one would have to assume that each scribe that changed υἱός to θεός knew about the Arian controversy and knew how to change the text to the higher Christology (which would be many given the MS evidence listed above). Even then, the evidence shows inconsistency in their alleged corruption(s) given John 1.1 and 20.28. On top of all that, it would also have to be shown that all the textual evidence originated during or subsequent to this Arian controversy (which it does not). One might still argue, though, that there only needed to be one extremely early scribe who generated θεός. The real question would then become, “How early?” To answer this objection, the evidence reveals that earlier MSS (in fact, the earliest) attest to θεός (and well before the Arian controversy). This indicates that the objection would remain highly speculative and against the clearer testimony of earlier and better MSS. In other words, the earliest and best MSS heighten the argument away from the allegation that this is an orthodox corruption (as well as the fact that both sides of this Christological controversy use/quote θεός).81

In response, the offense of using θεός probably drove a scribe to the less offensive Christology of υἱός, which comports well with the scribal tendency to simplify the text (substituting “God” for “Son” is highly improbable, perhaps best explaining the absence of θεός in later Greek MSS). Even more, μονογενὴς θεός is never used elsewhere.85 One must ask, then, why here and only here do we have the textual variant μονογενὴς θεός (with or without the article)? My answer, given this scenario alone, is that θεός best explains the rise of the other variants.

Another internal argument sometimes given, a scribe could have easily erred since only one Greek majuscule letter differentiates “Son” from “God”: =u=-s or =q=-s. One problem with this option, however, is that υἱός was not one of the original (or earliest) nomina sacra.87 At the same time, though, θεός (q=-s) was one of the four earliest (i.e., Ἰησοῦς, Χριστός, κύριος, and θεός) and most consistently rendered nomina sacra from the second century onward.88 To state this differently, although this option is not impossible, it is highly improbable given the transmissional evidence we have."
Jesus as Θεός (God): A Textual Examination Daniel Wallace

"The author of The Gospel According to John used this philosophical expression, which easily would be recognizable to readers in the Hellenistic (Greek cultural) world, to emphasize the redemptive character of the person of Christ, whom the author describes as “the way, and the truth, and the life.” Just as the Jews had viewed the Torah (the Law) as preexistent with God, so also the author of John viewed Jesus, but Jesus came to be regarded as the personified source of life and illumination of mankind. The Evangelist interprets the logos as inseparable from the person of Jesus and does not simply imply that the logos is the revelation that Jesus proclaims."

Finally I must point out what I described earlier as an issue you have when confronted with evidence contrary to your viewpoints. And you have demonstrated it clearly again with your reference above in which you supposed confirmed your argument.

Your whole argument against the deity of Christ boils down to your repeated belief that "the logos is the revelation that Jesus proclaims."
That is all your Confirmation Bias will allow you to see. This condition of Selective Reasoning blinds you to what was actually said in that very source you relied upon.

"The Evangelist (John) interprets the logos as inseparable from the person of Jesus and does not simply imply that the logos is the revelation that Jesus proclaims."

The author is against your conclusion as the words "does not simply imply" bears witness.

 

[kjw47]

This post shows just how ignorant you are of the scriptures!

Matthew 16:15-18 (ESV Strong's) 15 He said to them, “But who do you say that I am?” 16 Simon Peter replied, “You are the Christ, the Son of the living God.” 17 And Jesus answered him, “Blessed are you, Simon Bar-Jonah! For flesh and blood has not revealed this to you, but my Father who is in heaven. 18 And I tell you, you are Peter, and on this rock I will build my church, and the gates of hell shall not prevail against it.

Jesus wasn't saying He would build His church on Peter, how could that be? According to your teachers, after the last Apostle there were no more teachers until 1919.

Jesus asked Peter, "But who do you say that I am?" Peter answered, "You are the Christ, the Son of the living God." That Truth, is the rock Jesus built His church on, that He is the Christ, the Son of the living God, not Peter. The church was built because of Who Jesus was/is, not on a mere imperfect man, as witnesses like to use that term!

If the religion he began stands in these last days', then the gates of hell did not prevail.