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You might to check for the Hebrew participle on number 1.

He did not, but he did say he wasn't either both. What became of him when he died on the cross?

And the God it was, A word another assumed to be exactly like it was a second word. Now were the individuals the words or were they both God. They are not of the same existence. It is better that Jesus is an individual rather than fully GOD. You don't get the confusion of having three...

You can't even understand the bible from the Greek and you can't tell me why Arianism was or why Athanasius insisted that the christ was twice begotten. Arians thought they could become sons of gods while still alive. They believed in the old trinity doctrine, but believed in the pre-existence...

The bias gets removed when you study it carefully. Why doesn't the New Testament make sense after 400 years of translating? There are no changes because there is a vested interest in phallacy and idolatry.

@Johann It is the laws of God which have done more good, not just trust in God or in belief of some imaginary man-god.

No, it doesn't because non-deities can perform this action. It can be an action or an object. Again, this is not true. And I have admitted the lexicons are wrong, but so are you. αιων conveys permanent or change. But that is far from what κοσμος implies which is area. Exactly. Nine...

No, it can't according to the "basics". The syntactical guides do a false cherry pick for this. The syntactical guides are guesses as to how the "basics" work. The dative of secondary object doesn't work with the preposition εν. Secondly, you fail to question Robertson erroneous 8 case Greek...

Then we should be all be paranoid what a great role model which God makes himself to be. rubbish.

No, it doesn't. ποιέω seems to include objects in the LXX, so I am wrong there. While ποιέω means to perform just about anything; this is not updated in the lexicons. But anything other than permanent precedents for αἰών or even other than change is bad. It is not a synonym of for κοσμος.

I noticed you failed to look at the verb and argue for an exceptional syntactical agency of εν in dative, as if there is one. Greek basics don't back this up at all. Secondly, the preposition δια in the genitive indicates an object that is not actually gone through physically but rather...

OK, so you are lying... and spamin

Have you ever thought none understands because it is confusing and false.

Is free will a blasphemous choice?

He wasn't prone because he was started by God, but this doesn't prove your contention of Divine ship.

Let me look up prone.

Yes but there other wills if you multiply the number of persons. What intention or will are speaking of theologically?

Satan is external?

Prone to sin but sinless. It is ridiculous to say, he was like us in every way except this. He wouldn't be a role model otherwise.

And Roman Catholic interpretations can be just as diseased then.