So to review . . . God - YHWH - declared Himself the only God, and the only savior. Jesus was born, to save, and was called "God with us".
Seems crystal clear.
Much love!
A Question for Jehovah's Witnesses
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Seems crystal clear.
Much love!
Wrangler
Well-Known Member
I refuse to be mislead by the worst translation known to exist in English.
Matthew 1:23
Complete Jewish Bible
23 “The virgin will conceive and bear a son,and they will call him ‘Immanu El.”[a]
(The name means, “God is with us.”)
Nope. Romans 10:9 says our salvation depends on saying Jesus, not Immanu El, is Lord.
Here it is in the Greek. Oh, I remember, you don't like looking at the Greek. Well, you are in luck, you can pick any Bible version you like! But don't be surprised if I'm not swayed by a less than accurate translation. This passage is pretty straightforward.
Much love!
Interestingly, Joel said that all who call upon the Name of YHWH will be saved. Jesus = YHWH = God with us.
Much love!
Wrangler
Well-Known Member
It's just that you are taking "God is with us" literally. This phrase applies to many in the OT. No one thought it meant literally.
Wrangler
Well-Known Member
I am Groot. His name is Jesus - no matter what they call him.
Rella ~ I am a woman
Well-Known Member
Keiw
Well-Known Member
Its fact sir. Its fact Catholicism created the trinity in 381 at the council of Constantinople, ( its recorded history) when they added the holy spirit to a godhead of 3. Israel NEVER taught or served a trinity god. That means Jesus and every bible writer knew nothing of the true God being a trinity= another fact sir. You best recheck.
Wrangler
Well-Known Member
Isn't this a forbidden topic?
So, a verse that applies to the 2 kingdoms warring during the time of Isaiah and the future destruction of Judah and Israel (Isaiah 7:10-17) applies to 1st century as a good sign? This video makes the negative sign referred to crystal clear.
"Jesus did not have the Holy Spirit until his water baptism in which God anointed Jesus with the Spirit and empowered him." I think you are wrong related to indwelling. Concerning empower, you are corect.
1 John 1
Easy-to-Read Version
1 We want to tell you about the Word[a] that gives life—the one who existed before the world began. This is the one we have heard and have seen with our own eyes. We saw what he did, and our hands touched him. 2 Yes, the one who is life was shown to us. We saw him, and so we can tell others about him. We now tell you about him. He is the eternal life that was with God the Father and was shown to us. 3 We are telling you about what we have seen and heard because we want you to have fellowship[b] with us. The fellowship we share together is with God the Father and his Son Jesus Christ. 4 We write these things to you so that you can be full of joy with us.God Forgives Our Sins
5 We heard the true teaching from God. Now we tell it to you: God is light, and in him there is no darkness. 6 So if we say that we share in life with God, but we continue living in darkness, we are liars, who don’t follow the truth. 7 We should live in the light, where God is. If we live in the light, we have fellowship with each other, and the blood sacrifice of Jesus, God’s Son, washes away every sin and makes us clean.8 If we say that we have no sin, we are fooling ourselves, and the truth is not in us. 9 But if we confess our sins, God will forgive us. We can trust God to do this. He always does what is right. He will make us clean from all the wrong things we have done. 10 If we say that we have not sinned, we are saying that God is a liar and that we don’t accept his true teaching.
Footnotes
- 1 John 1:1 Word The Greek word is “ logos,” meaning any kind of communication. Here, it means Christ—the way God told people about himself.
- 1 John 1:3 fellowship Associating with people and sharing things together with them. Believers in Christ share love, joy, sorrow, faith, and other things with each other and with God. Also in verse 7.
Runningman
Active Member
That's why the Bible calls God Spirit. God doesn't a body and there aren't multiple person's who are God. John 4:24 says "God is Spirit" or if you would like to insist that God is A Spirit then we can work with that too. Well, the Bible defines God as a Spirit right? The means the Father is "A" Holy Spirit. Then someone think there is also another Holy Spirit. So now we have two Holy Spirits, but wait some say Jesus is also the Holy Spirit, now we have three. Then why does Jesus say the Holy Spirit is not someone who knows the Father or Son?
I would say Jesus isn't a Spirit. He was resurrected a man and then denied being a spirit in Luke 24:39. When he was taken to heaven, he was apparently a man with a body. There is no such record of Jesus losing his human body after this. Stephen saw Jesus "standing" at the right hand of God. Paul and Peter wrote about Jesus after he was taken to heaven and continued calling him a man. Please see 1 Timothy 2:5.
John and Peter laid hands and gave the Holy Spirit in Acts 8:17 without God's permission too.
I think all of these examples of "regular" people doing things that Jesus did are telling of who Jesus isn't.
John refers back to what was promise previously in the narrative of John. John 20:22 doesn't stand alone out of context of the rest of the chapter.
See, 3 says this:
34For the One whom God has sent speaks the words of God, for God gives the Spirit without limit.
Jesus is the one God sent, yet God gives the Spirit. It's all by God's authority.
Where does the Bible say that?
Runningman
Active Member
Seems you use a version that side-steps the Greek of 1 John ,1 where the Word of Life is an it, and instead calls the Word of Life a he. Check out practically any other version because the "Easy-To-Read" version is misleading on this verse even though other times I have found it's ok on other verses.
Did you miss "All things were made by him"?
Colossians 1:17 , "He is before all things, and in him all things hold together".
Jesus is the glue.
What does the image of the invisible God mean?
He said, “Jesus Christ is the image of the invisible God.” In other words, he is the invisible God who has come into the world, become a man, lived a human life, died a human death, risen from the dead again and gone up to heaven, where he pleads for us now, for our salvation.
The Image of the Invisible God | Colossians 1:15–23 | Gerald Bray
thegospelcoalition.org
https://www.thegospelcoalition.org › sermon › the-image...
https://www.jesusfilm.org/blog/jesus-holds-all-things-together/
https://www.openbible.info/topics/god_holding_us_together_us
https://gracewyoming.com/the-preeminence-of-christ/
Definition:
a material image, likeness, effigy, Mt. 22:20; Mk. 12:16; a representation, exact image, 1 Cor. 11:7; 15:49; Rev. 13:14f.; resemblance, Rom. 1:23; 8:29; Col. 3:10; Heb. 10:1
| Colossians 1:15 | He is the image (eikōn | εἰκών | nom sg fem) of the invisible God, invisible the firstborn over all creation; https://www.billmounce.com/greek-dictionary/eikon |
Attachments
Colossians 1:16 clearly says Jesus is the creator.
Image in Col 1 is exact image
Rom 8, II Peter 1 and Eph 4 is a different concept of image.
I studyed Greek on professional level and consult in translations. I have also, had many converstions with Greek Scholars.
Hebrews 1
| << Previous Verse | Next Verse >> |
10 - 12 | 10 AND YOU, LORD, IN THE BEGINNING LAID THE FOUNDATION OF THE EARTH, AND THE HEAVENS ARE THE WORKS OF YOUR HANDS; 11 THEY WILL PERISH, BUT YOU REMAIN; AND THEY ALL WILL BECOME OLD LIKE A GARMENT, 12 AND LIKE A MANTLE YOU WILL ROLL THEM UP; LIKE A GARMENT THEY WILL ALSO BE CHANGED. BUT YOU ARE THE SAME, AND YOUR YEARS WILL NOT COME TO AN END." |
C O M M E N T A R Y | The author of Hebrews here introduces the sixth quotation from the Old Testament in his catena in praise of the Son (which runs from verse 1 through verse 15). This quote comes from Psalm 102:25 - 27 (LXX 101:25 - 27). This psalm begins, "Hear my prayer, O YHWH!" The psalmist and his beloved city, Zion, have been subjected to God's judgment. He cries out in his affliction, petitioning God for mercy and restoration. While he feels the weight of his own mortality (v. 11), he nonetheless praises God. Even though the heavens and the earth will ultimately wear out like a well-worn coat, God is eternal and does not change. In Brenton's translation of the Septuagint, the verses quoted by the Hebrews author read: It is God's eternal nature that provides the psalmist comfort in the midst of his suffering, for just as God's years "will not come to an end," so too will God's chosen children prosper forever (v. 28). The words of the Psalmist addresses to YHWH are here addressed to the Son. Further, it is clear that they are to be understood as being spoken by the Father Himself (the connecting "and" which begins verse 10 links what follows with "But of the Son, He says..." in verse 8) 1. But what does the Hebrews author intend by this? Are we to understand that the Father is attributing to the Son the same role in creation and the same eternality ascribed to YHWH in Psalm 102? Despite the claims of some (see Other Views Considered, below), we answer "yes" in both cases. There are two crucial points leading us to this conclusion: 1. The context of the quote - in both its original and Hebrews setting - is the contrast between the Creator and the creation. The Creator is eternal while the creation is temporal. The Psalmist draws comfort from this fact: God is in complete control of His creation and His eternal, unchanging nature secures for Zion the fulfillment of the promises God has made to her. The Hebrews author exalts the Son on the basis of His radical distinction from the created order of Heaven and the angels. He has already said in verse 2 that it was through the Son that the universe was made. The angels were mere spectators when the world was made (Job 38:7), but the universe came "through" the Son's agency. Lest we understand the Son's role in creation as being passive, the inspired author quotes the Father as saying: Thus, the Son is given the same active role in creation attributed to YHWH in Psalm 102. The Son is both agent and active participant in creation. He is, therefore, vastly superior to the angels, who are "ministering spirits" and "servants" (verse 14). First century readers would have had no difficulty in understanding who "laid the foundations of the earth" - only YHWH was the hands-on creator of all things. If Christ is given this honor, He must have been YHWH - yet somehow distinct from the Father who here addresses Him. 2. The Father calls the Son "Lord." While "Lord" (Greek kurios) can merely be a title ascribed to men or angels, it is also the word used in most LXX manuscripts to render the Divine Name, YHWH. This is likely the sense it carries in the LXX translation of Psalm 102. When used in the Bible as an honorific, "lord" always signifies that the one addressed is superior in rank or social station to the speaker. There are no exceptions. Thus, if the Father calls the Son "lord" in this sense, it would mean that He acknowledges the Son as superior to Himself in rank. While this usage is possible, it would seem to contradict the numerous times the Father is spoken as being superior to the Son. It is better, then, to understand "Lord" to mean YHWH, as it was in its original setting. |
The person here addressed, as the Lord or Jehovah, and as the Maker of the heavens and the earth, is the same with the Son spoken to, and of, before; for the words are a continuation of the speech to him, though they are taken from another psalm, from Psa_102:25. The phrase, "thou, Lord" is taken from Psa_102:12 and is the same with, "O my God", Psa_102:24 and whereas it is there said, "of old", and here, in the beginning, the sense is the same; and agreeably to the Septuagint, and the apostle, Jarchi interprets it by "at", or "from the beginning"; and so the Targum paraphrases it, "from the beginning", that the creatures were created, &c. that in the beginning of the creation, which is the apostle's meaning; and shows the eternity of Christ, the Lord, the Creator of the earth, who must exist before the foundation of the world; and confutes the notion of the eternity of the world: and the rounding of it shows that the earth is the lower part of the creation; and denotes the stability of it; and points out the wisdom of the Creator in laying such a foundation; and proves the deity of Christ, by whom that, and all things in it, were made. (Gill).
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