Every Christian should read that

[sho]

I just found something very interesting, and I researched about it on the internet and found nothing about it, it seems that I am the first to make it public online.
As some people know, the letters of the Hebrew alphabet were pictures, so I looked at the Aramaic word bar, which means son in English. The letters in this word are B and R.
B(bayith) in Hebrew is a tent; and R(resh) is a head and means "highest". The word Bar therefore symbolically means: Tent of the Highest.
That is not all, the first word in the Bible is Barashyt and means In the beginning, now look at the pictures of the letters of the word Barashyt:
B and R which form the word Bar mean tent and head.
A shows an ox head and even in the Latin alphabet we can recognize the ox head, if you turn the letter A around you can see a head with two horns. This letter means God because it symbolizes strength. The words like El and Elohim start with the letters Alef.
The letter SH is the image of teeth and means destroy. The Hebrew word for destroy is Shachath and starts with the letter Shin.
Y represents a hand. The name of this letter is Yad and means hand.
And T is in Hebrew a cross and also in Latin letters we recognize a cross: t or T.
If we combine all meanings it would mean
The tent of the Highest God will be destroyed by his own hand on the cross.
But if we translate the word itself instead of the meaning of the letters Bar, it would be this:
The Son of God will be destroyed by his own hand on the cross.

So the tent of the Highest God is the Son of God, isn't that funny?
What does tent mean anyway? In John 1:14 it says that the word tented on the earth. But what was the tent? The body. And who was the Word in the tent? The Bible says God. And what did Jesus also say? He said, "Destroy this temple(tent), (by which he meant his body), and after three days I will rebuild it." But how could Jesus raise himself up when he was dead?
Was his body dead or his spirit?

 

[sho]

Some translations say in John 1:14 "dwelt.." but the greek word also means:

1. to fix one's tabernacle, have one's tabernacle, abide (or live) in a tabernacle (or tent), tabernacle

 

[sho]

The tent of God can be destroyed but the word of God who was in the tent cannot be destroyed because he is God.
and he rebuilt his tent after three days.

 

[sho]

I would like to add that this absolutely contradicts the doctrine of the Trinity. The Bible clearly states that the Word of God is God Himself and the Son of God is the tent of God.

 

[sho]

Yeshua said: The father is IN ME.

Yeshua=THE TENT

The word=THE FATHER

 

[ChristisGod]

only in your human reasoning and imagination.

The Word was with God.

That means the Word was with another who is also God, not Himself.

next..................................

 

[sho]

only in your human reasoning and imagination.

The Word was with God.

That means the Word was with another who is also God, not Himself.

next..................................

My word is also with me. My word is with me and it is me.

 

[sho]

@Christophany
Jesus himself said the father is the word. He said: The father who is in me is the LOGOS.

 

[ChristisGod]

John 1:1b- The Word was with (pros) God.

I have all the Greek Theologians and Greek Scholars on my side who refute your heretical unitarian false god.

"The Word was with God." The personal distinction between God and the Word is clearly expressed. The words "Word" and "God" in the Greek are both preceded by the article, specifying a personal reference. This phrase presents significant difficulties to Modalists. The word behind "with" denotes an intimate, personal relationship. It might almost be translated "toward," an idea echoed in verse 18, where Son is said to be "in the bosom of the Father." John's audience would now be confronted with a clear statement that the LOGOS is more than a mere personification of a divine attribute: The LOGOS is a personal being, just as the Father is.

PROS with the accusative of a person, after verbs of remaining, dwelling, tarrying, etc. (which require one to be conceived of as always turned towards one)...after EIMI...Jn i.1 (Thayer).

be (in company) with someone...J 1:1f (BAGD).

a marker of association, often with the implication of interrelationships...'the Word was with God' Jn 1:1 (Louw & Nida)

Some commentators, such as JFB, above, see PROS in this verse as shorthand for the idiomatic expression PROSÔPON PROS PROSÔPON (literally "face to face"). This seems view is given weight by the context, in which the Son is said to be "in the bosom of the Father" (v. 18), and thus in the ideal position to declare the Father to the world

The Word was with God—The preposition translated "with" is pros. In Koine Greek pros (short for prosopon pros prosopon, "face to face") was used to show intimacy in personal relationships (see Matt. 13:56; 26:18; Mark 6:3; 14:49; 1 Cor. 13:12; 6:10; 2 Cor. 5:8; Gal. 1:18). Thus, for John to say "the Word was with God" was for him to mean "the Word was face to face with God" (see Williams’s translation) or "the Word was having intimate fellowship with God." This speaks of the preincarnate Son’s relationship with the Father prior to creation—in fact, prior to everything (see 1:18; 17:5, 24) (JFB).

With God (pros ton theon). Though existing eternally with God the Logos was in perfect fellowship with God. Pros with the accusative presents a plane of equality and intimacy, face to face with each other (RWP).

The preposition "with" in the phrase "the Word was with God" indicates both equality and distinction of identity along with association. The phrase can be rendered "face to face with." It may, therefore, imply personality, coexistence with the Creator, and yet be an expression of his creative being...The preposition ðñ’ò (pros) indicates both equality and distinction of identity. Robertson says, "The literal idea comes out well, ‘face to face with God’" (RHG, p. 623). Thus this implies personality and coexistence with God. Robertson says it bespeaks of "the fellowship between the Logos and God" (EBC).

Thus John’s statement is that the divine Word not only abode with the Father from all eternity, but was in the living, active relation of communion with Him (Vincent).

Of the character of this relationship to God no further details are given. [Apparently "with God" (pros + accusative) is intended as an indication not only of place but also of disposition and orientation. - note 23] The focus is entirely on the antecedent existence of the Word, that is, that it existed before all that is created, and on the Word's participation in the divine. This latter point is made in no uncertain terms by the emphatic positioning of the predicate noun: "And God was the Word" (Ridderbos).

What we notice about all these examples [of pros in the NT], however, is that in all but one or two peculiar constructions (e.g., 1 Pet. 3:15), pros may mean 'with' only when a person is with a person, usually in some fairly intimate relationship. And that suggests that John may already be pointing out, rather subtly, that the 'Word' he is talking about is a person, with God and therefore distinguishable from God, and enjoying a personal relationship with him (Carson).

The Greek preposition translated with suggests the idea of communion. The thought is lit. 'towards God', which requires some distinctiveness between God and the Word. But the next phrase adds a further aspect, since it affirms that the Word was God...Since the Greek has no article before God, the term must be taken setting out a characteristic of the Word. Since God is a noun, John must be affirming the Godhead of the Word. It involves not only divinity but deity (NBC).

hope this helps !!!

 

[sho]

John 1:1b- The Word was with (pros) God.

I have all the Greek Theologians and Greek Scholars on my side who refute your heretical unitarian false god.

"The Word was with God." The personal distinction between God and the Word is clearly expressed. The words "Word" and "God" in the Greek are both preceded by the article, specifying a personal reference. This phrase presents significant difficulties to Modalists. The word behind "with" denotes an intimate, personal relationship. It might almost be translated "toward," an idea echoed in verse 18, where Son is said to be "in the bosom of the Father." John's audience would now be confronted with a clear statement that the LOGOS is more than a mere personification of a divine attribute: The LOGOS is a personal being, just as the Father is.

PROS with the accusative of a person, after verbs of remaining, dwelling, tarrying, etc. (which require one to be conceived of as always turned towards one)...after EIMI...Jn i.1 (Thayer).

be (in company) with someone...J 1:1f (BAGD).

a marker of association, often with the implication of interrelationships...'the Word was with God' Jn 1:1 (Louw & Nida)

Some commentators, such as JFB, above, see PROS in this verse as shorthand for the idiomatic expression PROSÔPON PROS PROSÔPON (literally "face to face"). This seems view is given weight by the context, in which the Son is said to be "in the bosom of the Father" (v. 18), and thus in the ideal position to declare the Father to the world

The Word was with God—The preposition translated "with" is pros. In Koine Greek pros (short for prosopon pros prosopon, "face to face") was used to show intimacy in personal relationships (see Matt. 13:56; 26:18; Mark 6:3; 14:49; 1 Cor. 13:12; 6:10; 2 Cor. 5:8; Gal. 1:18). Thus, for John to say "the Word was with God" was for him to mean "the Word was face to face with God" (see Williams’s translation) or "the Word was having intimate fellowship with God." This speaks of the preincarnate Son’s relationship with the Father prior to creation—in fact, prior to everything (see 1:18; 17:5, 24) (JFB).

With God (pros ton theon). Though existing eternally with God the Logos was in perfect fellowship with God. Pros with the accusative presents a plane of equality and intimacy, face to face with each other (RWP).

The preposition "with" in the phrase "the Word was with God" indicates both equality and distinction of identity along with association. The phrase can be rendered "face to face with." It may, therefore, imply personality, coexistence with the Creator, and yet be an expression of his creative being...The preposition ðñ’ò (pros) indicates both equality and distinction of identity. Robertson says, "The literal idea comes out well, ‘face to face with God’" (RHG, p. 623). Thus this implies personality and coexistence with God. Robertson says it bespeaks of "the fellowship between the Logos and God" (EBC).

Thus John’s statement is that the divine Word not only abode with the Father from all eternity, but was in the living, active relation of communion with Him (Vincent).

Of the character of this relationship to God no further details are given. [Apparently "with God" (pros + accusative) is intended as an indication not only of place but also of disposition and orientation. - note 23] The focus is entirely on the antecedent existence of the Word, that is, that it existed before all that is created, and on the Word's participation in the divine. This latter point is made in no uncertain terms by the emphatic positioning of the predicate noun: "And God was the Word" (Ridderbos).

What we notice about all these examples [of pros in the NT], however, is that in all but one or two peculiar constructions (e.g., 1 Pet. 3:15), pros may mean 'with' only when a person is with a person, usually in some fairly intimate relationship. And that suggests that John may already be pointing out, rather subtly, that the 'Word' he is talking about is a person, with God and therefore distinguishable from God, and enjoying a personal relationship with him (Carson).

The Greek preposition translated with suggests the idea of communion. The thought is lit. 'towards God', which requires some distinctiveness between God and the Word. But the next phrase adds a further aspect, since it affirms that the Word was God...Since the Greek has no article before God, the term must be taken setting out a characteristic of the Word. Since God is a noun, John must be affirming the Godhead of the Word. It involves not only divinity but deity (NBC).

hope this helps !!!

Yeshua said: The father who is in me is the LOGOS. Trust him

 

[justbyfaith]

John 1:1 is accurately defined by Ephesians 4:10.

See posts #1-#6 of the following thread:

True Trinity.

 

[Randy Kluth]

I would like to add that this absolutely contradicts the doctrine of the Trinity. The Bible clearly states that the Word of God is God Himself and the Son of God is the tent of God.

No, nothing at all disproves the Trinity. That's cardinal, orthodox doctrine that has lasted since the Early Church Fathers down to the present day. Your claim is microscopic in view of all of the spiritual, brilliant, and enlightened Christian leaders who have advocated for the Trinity over the last 2000 years. I'd be happy to discuss it, with this in mind.

 

[sho]

No, nothing at all disproves the Trinity. That's cardinal, orthodox doctrine that has lasted since the Early Church Fathers down to the present day. Your claim is microscopic in view of all of the spiritual, brilliant, and enlightened Christian leaders who have advocated for the Trinity over the last 2000 years. I'd be happy to discuss it, with this in mind.

God is only one. God is the spirit who lived in Yeshua. No trinity, just one God.
The logos is the father and he lived in Yeshua.

 

[ChristisGod]

God is only one. God is the spirit who lived in Yeshua. No trinity, just one God.
The logos is the father and he lived in Yeshua.

and you must be your mother, you must be your father, you must be your son, you must be your daughter, you must be your wife.....................

 

[sho]

and you must be your mother, you must be your father, you must be your son, you must be your daughter, you must be your wife.....................

The trinity is wrong.
Yeshua himself said: The Logos in me is the father.
Why don't you accept that?
He said: I am NOT the LOGOS but the father who is in me he is it.

 

[sho]

He said: Whoever sees me, sees the father who is in me.

the LOGOS is the Father.

 

[ChristisGod]

and you are your son

 

[sho]

and you are your son

Yeshua is the tent.
The father is the word.

The word lived in the tent(yeshua) on the earth.