What 'Unorthodox' doctrine has come into the church?

[Spyder]

They are history of what the early church believed. And, they were taught by the Apostles themselves. I already posted proof that Matthew text was not added later.

I have learned over the years that people will believe what they want to believe until God changes their minds. What the early church believed is NOT what the Apostles taught. I'm certain that you have been told that it is for so long, that nothing will dissuade you.
On the last day, we will answer for our words, beliefs, and actions. I'm concerned mostly for my own.

 

[Spyder]

On the topic of followers of Yeshua not having the spirit of God within them AND the question of the baptism formula, I offer evidence. Note that, if the triune baptism formula is a stated in our current bibles is required, then we have the Apostle Paul violating that requirement.

Ac 19:1–7 And it happened that while Apollos was at Corinth, Paul passed through the inland country and came to Ephesus. There he found some disciples. And he said to them, “Did you receive the Holy Spirit when you believed?” And they said, “No, we have not even heard that there is a Holy Spirit.” And he said, “Into what then were you baptized?” They said, “Into John’s baptism.” And Paul said, “John baptized with the baptism of repentance, telling the people to believe in the one who was to come after him, that is, Jesus.” On hearing this, they were baptized in the name of the Lord Jesus. And when Paul had laid his hands on them, the Holy Spirit came on them, and they began speaking in tongues and prophesying. There were about twelve men in all.

I have attached the interlinear version for those who use things like that for understanding.

 

[Hobie]

Well, sir, I suppose that no other verse in scripture has reference to any baptism in the Triune formula does not serve as evidence to you, and the Didache and ECF letters are not scripture. Your efforts to justify your Trinitarian position may well serve you, but you still have shown me any verses similar to "I am Yahweh, and I use to be alone, but now I have another god for you."

But we have to understand who is 'Yahweh'...

 

[The Learner]

I have learned over the years that people will believe what they want to believe until God changes their minds. What the early church believed is NOT what the Apostles taught. I'm certain that you have been told that it is for so long, that nothing will dissuade you.
On the last day, we will answer for our words, beliefs, and actions. I'm concerned mostly for my own.

""Eighty-six years I have been his servant. How can I blaspheme my King who saved me?" These words were spoken by Polycarp. Polycarp was the bishop at the church at Smyrna. Last week we looked at Ignatius. Ignatius was bishop at Antioch. Both Antioch and Smyrna were significant cities in the New Testament. And there's another connection. Both Ignatius and Polycarp were the disciples of John. "

Two Disciples of John: Polycarp

Ligonier Ministries, founded by R.C. Sproul, exists to proclaim, teach, and defend the holiness of God in all its fullness to as many people as possible.

www.ligonier.org

"
Polycarp was a bishop of the early church, a disciple of the apostle John, a contemporary of Ignatius, and the teacher of Irenaeus. According to Irenaeus, Polycarp “was instructed by the apostles, and was brought into contact with many who had seen Christ.” He lived from the latter half of the first century to the mid-second century. Polycarp was martyred by the Romans, and his death was influential, even among the pagans.

Polycarp was one of the Apostolic Fathers—a group of church leaders and early Christian writers who directly followed the apostles. Unfortunately, the only extant writing by Polycarp is his letter to the Philippians, but he is mentioned in other documents including “The Martyrdom of Polycarp” and a few papers written by Irenaeus."

Who was Polycarp? | GotQuestions.org

Who was Polycarp? What role did Polycarp have in the early Christian church? Why was Polycarp martyred for being a Christian?

www.gotquestions.org

 

[The Learner]

On the topic of followers of Yeshua not having the spirit of God within them AND the question of the baptism formula, I offer evidence. Note that, if the triune baptism formula is a stated in our current bibles is required, then we have the Apostle Paul violating that requirement.

Ac 19:1–7 And it happened that while Apollos was at Corinth, Paul passed through the inland country and came to Ephesus. There he found some disciples. And he said to them, “Did you receive the Holy Spirit when you believed?” And they said, “No, we have not even heard that there is a Holy Spirit.” And he said, “Into what then were you baptized?” They said, “Into John’s baptism.” And Paul said, “John baptized with the baptism of repentance, telling the people to believe in the one who was to come after him, that is, Jesus.” On hearing this, they were baptized in the name of the Lord Jesus. And when Paul had laid his hands on them, the Holy Spirit came on them, and they began speaking in tongues and prophesying. There were about twelve men in all.

I have attached the interlinear version for those who use things like that for understanding.

As pointed out before even with scripture quotes " in the name of the Lord Jesus" refers to by who's authority something is done. It is not a Baptism formula, Brother, freidn.

 

[Johann]

Brother, you need a truer translation. Godhead was never there.

Act_17:29 Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man's device.

Rom_1:20 For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse:

Col_2:9 For in him dwelleth all the fulness of the Godhead bodily.

Are you in denial re the Godhead?

 

[Spyder]

Act_17:29 Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man's device.

Rom_1:20 For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse:

Col_2:9 For in him dwelleth all the fulness of the Godhead bodily.

Are you in denial re the Godhead?

I am in denial of bibles that contains words not given in the source manuscripts.

Ac 17:29 Being then God’s offspring, we ought not to think that the divine being is like gold or silver or stone, an image formed by the art and imagination of man.

Ro 1:20 For his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made. So they are without excuse.

Col 2:9 For in him the whole fullness of deity dwells bodily,

 

[Johann]

I am in denial of bibles that contains words not given in the source manuscripts.

Ac 17:29 Being then God’s offspring, we ought not to think that the divine being is like gold or silver or stone, an image formed by the art and imagination of man.

Ro 1:20 For his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made. So they are without excuse.

Col 2:9 For in him the whole fullness of deity dwells bodily,

Right there- but you don't see it-since you can't read Greek.
Cognate with Theos , there are three other words to be noted :
1. Theotes , rendered "Deity", and used of Christ. Occurs only in Col_2:9, and has relation to the Godhead personally ; while

2. Theiotes , rendered "Deity" also, is Deity in the abstract . Occurs only in Rom_1:20.

3. Theios , rendered "Divine", and is used of Christ. Occurs only in 2Pe_1:3; 2Pe_1:4; and, with the Article, in Act_17:29, where it is rendered "Godhead". Gr. = that which [is] Divine.


Act 17:29 Then man being of the offspring and family of YAHWEH, we ought not to suppose that the Sovereign Deity is like gold or silver or stone, engraved by art and the imagination of man.


2)"We ought not to think that the Godhead is like unto," (ouk opheilomen nomizein to theoin einai homosoion) "We ought not to suppose (hypothesize that) the Divine nature-one (God) to be like, compared with, or similar to," there exists neither thing nor creature of His class, with whom He may be compared or paralleled, Isa_40:18; Isa_40:25; Isa_46:5; La 2:13.

Rest be assured-the KJV is correct here.

 

[The Learner]

I am in denial of bibles that contains words not given in the source manuscripts.

Ac 17:29 Being then God’s offspring, we ought not to think that the divine being is like gold or silver or stone, an image formed by the art and imagination of man.

Ro 1:20 For his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made. So they are without excuse.

Col 2:9 For in him the whole fullness of deity dwells bodily,

Meant as a good thing. Your icon reminds me of Adam 12, McCoy

 

[The Learner]

Right there- but you don't see it-since you can't read Greek.
Cognate with Theos , there are three other words to be noted :
1. Theotes , rendered "Deity", and used of Christ. Occurs only in Col_2:9, and has relation to the Godhead personally ; while

2. Theiotes , rendered "Deity" also, is Deity in the abstract . Occurs only in Rom_1:20.

3. Theios , rendered "Divine", and is used of Christ. Occurs only in 2Pe_1:3; 2Pe_1:4; and, with the Article, in Act_17:29, where it is rendered "Godhead". Gr. = that which [is] Divine.


Act 17:29 Then man being of the offspring and family of YAHWEH, we ought not to suppose that the Sovereign Deity is like gold or silver or stone, engraved by art and the imagination of man.


2)"We ought not to think that the Godhead is like unto," (ouk opheilomen nomizein to theoin einai homosoion) "We ought not to suppose (hypothesize that) the Divine nature-one (God) to be like, compared with, or similar to," there exists neither thing nor creature of His class, with whom He may be compared or paralleled, Isa_40:18; Isa_40:25; Isa_46:5; La 2:13.

Rest be assured-the KJV is correct here.

Thanks for the lesson Bro!!!

 

[Hobie]

""Eighty-six years I have been his servant. How can I blaspheme my King who saved me?" These words were spoken by Polycarp. Polycarp was the bishop at the church at Smyrna. Last week we looked at Ignatius. Ignatius was bishop at Antioch. Both Antioch and Smyrna were significant cities in the New Testament. And there's another connection. Both Ignatius and Polycarp were the disciples of John. "

Two Disciples of John: Polycarp

Ligonier Ministries, founded by R.C. Sproul, exists to proclaim, teach, and defend the holiness of God in all its fullness to as many people as possible.

www.ligonier.org

"
Polycarp was a bishop of the early church, a disciple of the apostle John, a contemporary of Ignatius, and the teacher of Irenaeus. According to Irenaeus, Polycarp “was instructed by the apostles, and was brought into contact with many who had seen Christ.” He lived from the latter half of the first century to the mid-second century. Polycarp was martyred by the Romans, and his death was influential, even among the pagans.

Polycarp was one of the Apostolic Fathers—a group of church leaders and early Christian writers who directly followed the apostles. Unfortunately, the only extant writing by Polycarp is his letter to the Philippians, but he is mentioned in other documents including “The Martyrdom of Polycarp” and a few papers written by Irenaeus."

Who was Polycarp? | GotQuestions.org

Who was Polycarp? What role did Polycarp have in the early Christian church? Why was Polycarp martyred for being a Christian?

www.gotquestions.org

Interesting note on Polycarp, we find that Polycarp visited Rome to confront the bishop of Rome over the differences that existed between the Christians in the early church and Rome "with regard to certain things" and especially about the time of the Pasch or Passover which in Rome had now been changed to the Easter festivals. (Can we say a 'Unorthodox Doctrine')

Irenaeus says that Polycarp, the bishop of Smyrna, observed the fourteenth day of the moon, whatever day of the week that might be, following therein the tradition which he derived from John the Apostle. Irenaeus said that on certain things the two bishops speedily came to an understanding, while as to the time of the Pasch and the change to Easter, each adhered to his own custom. Polycarp following the eastern practice of celebrating Passover on the 14th of Nisan, the day of the Jewish Passover, regardless of what day of the week it fell while the bishop of Rome let it be observed on Sunday.

So the Bishop of Rome ignored the warning and continued to allow the Passover to be observed on Sunday at the pagan Spring Equinox festival connected to the goddess Eostre the "goddess of sunrise" so this is how the Pasch was change to the festival of Easter. But not only was it just the festival but had been elevated as more pagan converts came in, they were allowed to worship on the pagan day of worship which they were used to, while Christians continued to worship on Sabbath.

When Polycarp was martyred for standing against the pagan worship, the Smyrnaean letter known as the Martyrdom of Polycarp states that Polycarp was taken on the day of the Sabbath and killed on the Great Sabbath, so we see that he observed the Sabbath....

 

[Hobie]

And we see what happens when you mix in the things of this world, the idols, with the divine..
'

Exodus 32:1-6 Moses had placed Aaron in charge while he received instruction from God on Mount Sinai. Giving him the benefit of the doubt, Aaron probably lacked the conviction or courage to fill Moses' shoes adequately in his absence. To stall for time, he asked the people to contribute to the cause, hoping to deter them. Understanding the principle of "where your treasure is, there your heart will be also" (Matthew 6:21), he asked them to donate some of their jewelry. His plan failed. They eagerly gave of their treasure, showing where their heart really was. Now Aaron had to go through with it, and he did. A major motivator in the process of apostasy is contained within the words, "Moses delayed his coming." Impatience, weariness with the way, and the constant struggle without any indication of relief are all included. God repeats this in the New Testament, when Christ warns that the evil servant says, "My master is delaying His coming" (Matthew 24:48; Luke 12:45). God emphasizes it just in case His children's endurance begins to lag. He does not want anyone to turn aside to some exciting distraction in the surrounding culture. Unfortunately, that is what occurred here. The impatience and the weariness of their struggle moved the Israelites to take their eyes off the Promised Land, their goal. Instead they focused on a more exciting and stimulating practice from the world they had just left. The key to this process is found in verses 4 and 5, in the words, "This is your god, O Israel" and "Aaron made a proclamation and said, 'Tomorrow is a feast to the LORD.'" Can God be worshipped in any form as long as it is dedicated to the Lord? Does that please God? Did this celebration become a feast to the Lord because a man in authority like Aaron proclaimed it? Is God pleased when His people worship Him in ways other than what He has prescribed? God's reaction to their idolatrous festivities plainly shows they had turned aside from what He had delivered to them through Moses (Exodus 32:10). The world's theologians call this process syncretism, which means "the combination of different forms of belief or practice; the fusion of two or more original forms." The incident of the Golden Calf blends the worship of the true God with the worship of false gods, and the result is proclaimed to be worship of which the true God approves....

 

[RedFan]

When Polycarp was martyred for standing against the pagan worship, the Smyrnaean letter known as the Martyrdom of Polycarp states that Polycarp was taken on the day of the Sabbath and killed on the Great Sabbath, so we see that he observed the Sabbath....

You're gonna have to explain that logic to me.

 

[Prycejosh1987]

Indulgences

This is a good thing when its channeled for goodness and closeness to God. We can indulge on anything. Including spiritual things. Actually the spiritual mind indulges on praying, and fasting and preaching, giving money to christian projects, etc. Worldly indulgence pleases the flesh, and spiritual indulgence draw us closer to the perspective of God.

 

[Keiw]

Act_17:29 Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man's device.

Rom_1:20 For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse:

Col_2:9 For in him dwelleth all the fulness of the Godhead bodily.

Are you in denial re the Godhead?

Godhead is a mistranslated Greek word. 3 different Greek words used in those 3 passages, yet your translators translated them all the same in error to fit false teachings.

 

[Johann]

Godhead is a mistranslated Greek word. 3 different Greek words used in those 3 passages, yet your translators translated them all the same in error to fit false teachings.

Wouldn't say so @Keiw

1. Acts 17:29
"Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man's device."

Greek Word: θεῖον (theion)
Meaning: The term θεῖον (theion) can be translated as "divine nature" or "divinity." It denotes the essence or nature of the divine.
Exegesis: In this verse, Paul is addressing the people of Athens at the Areopagus. He argues that, since humans are the offspring of God, it is illogical to think of the divine nature (the Godhead) as something material like gold, silver, or stone crafted by human hands. Theion emphasizes the sacred and spiritual nature of God, contrasting it with lifeless idols.
2. Romans 1:20
"For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse."

Greek Word: θειότης (theiotēs)
Meaning: The word θειότης (theiotēs) is translated as "divine nature" or "divinity." It refers to the inherent attributes and qualities that belong to God.
Exegesis: Paul asserts that God's invisible attributes, such as His eternal power and divine nature (theiotēs), have been clearly perceived in the creation of the world. This visible manifestation of God's power and divinity leaves humanity without excuse for not acknowledging Him. Theiotēs here underscores the clear evidence of God's existence and nature through the created order.
3. Colossians 2:9
"For in him dwelleth all the fulness of the Godhead bodily."

Greek Word: θεότης (theotēs)
Meaning: The term θεότης (theotēs) is more specifically translated as "deity" or "godhead," referring to the totality of divine essence and power.
Exegesis: Paul emphasizes that all the fullness of deity (theotēs) dwells in Christ bodily. This asserts the complete and perfect nature of divinity in Jesus Christ. Theotēs highlights that Jesus is fully God, possessing the entire divine essence, not just a portion or aspect of it. This is a critical affirmation of the doctrine of the Incarnation, indicating that Jesus is fully and truly God in bodily form.
Summary and Theological Implications
The three Greek terms used for "Godhead" in the New Testament — θεῖον (theion), θειότης (theiotēs), and θεότης (theotēs) — all emphasize different aspects of the divine nature. Together, they provide a comprehensive understanding of the concept of God's essence and attributes:

Theion (Acts 17:29) highlights the sacred and spiritual nature of God, contrasting it with material idols.
Theiotēs (Romans 1:20) refers to the visible evidence of God's eternal power and divine nature in creation.
Theotēs (Colossians 2:9) affirms the complete and perfect presence of divine essence in Jesus Christ.
Addressing the Concept of the Godhead
The term "Godhead" is used to describe the totality of God's divine nature and essence, encompassing all attributes that constitute deity. This understanding aligns with the orthodox Christian doctrine of the Trinity, which holds that the one God exists in three persons: Father, Son, and Holy Spirit. Each person of the Trinity is fully and equally God, sharing the same divine nature.

Thus, there is no denial of the Godhead within the framework of orthodox Christian theology. Instead, the Godhead is affirmed as the fullness of divinity shared among the Father, the Son, and the Holy Spirit. This triune understanding of God is foundational to Christian belief and is supported by the scriptural references and the usage of the Greek terms discussed above.
Copilot

Johann.

 

[Keiw]

Wouldn't say so @Keiw

1. Acts 17:29
"Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man's device."

Greek Word: θεῖον (theion)
Meaning: The term θεῖον (theion) can be translated as "divine nature" or "divinity." It denotes the essence or nature of the divine.
Exegesis: In this verse, Paul is addressing the people of Athens at the Areopagus. He argues that, since humans are the offspring of God, it is illogical to think of the divine nature (the Godhead) as something material like gold, silver, or stone crafted by human hands. Theion emphasizes the sacred and spiritual nature of God, contrasting it with lifeless idols.
2. Romans 1:20
"For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse."

Greek Word: θειότης (theiotēs)
Meaning: The word θειότης (theiotēs) is translated as "divine nature" or "divinity." It refers to the inherent attributes and qualities that belong to God.
Exegesis: Paul asserts that God's invisible attributes, such as His eternal power and divine nature (theiotēs), have been clearly perceived in the creation of the world. This visible manifestation of God's power and divinity leaves humanity without excuse for not acknowledging Him. Theiotēs here underscores the clear evidence of God's existence and nature through the created order.
3. Colossians 2:9
"For in him dwelleth all the fulness of the Godhead bodily."

Greek Word: θεότης (theotēs)
Meaning: The term θεότης (theotēs) is more specifically translated as "deity" or "godhead," referring to the totality of divine essence and power.
Exegesis: Paul emphasizes that all the fullness of deity (theotēs) dwells in Christ bodily. This asserts the complete and perfect nature of divinity in Jesus Christ. Theotēs highlights that Jesus is fully God, possessing the entire divine essence, not just a portion or aspect of it. This is a critical affirmation of the doctrine of the Incarnation, indicating that Jesus is fully and truly God in bodily form.
Summary and Theological Implications
The three Greek terms used for "Godhead" in the New Testament — θεῖον (theion), θειότης (theiotēs), and θεότης (theotēs) — all emphasize different aspects of the divine nature. Together, they provide a comprehensive understanding of the concept of God's essence and attributes:

Theion (Acts 17:29) highlights the sacred and spiritual nature of God, contrasting it with material idols.
Theiotēs (Romans 1:20) refers to the visible evidence of God's eternal power and divine nature in creation.
Theotēs (Colossians 2:9) affirms the complete and perfect presence of divine essence in Jesus Christ.
Addressing the Concept of the Godhead
The term "Godhead" is used to describe the totality of God's divine nature and essence, encompassing all attributes that constitute deity. This understanding aligns with the orthodox Christian doctrine of the Trinity, which holds that the one God exists in three persons: Father, Son, and Holy Spirit. Each person of the Trinity is fully and equally God, sharing the same divine nature.

Thus, there is no denial of the Godhead within the framework of orthodox Christian theology. Instead, the Godhead is affirmed as the fullness of divinity shared among the Father, the Son, and the Holy Spirit. This triune understanding of God is foundational to Christian belief and is supported by the scriptural references and the usage of the Greek terms discussed above.
Copilot

Johann.

There is no godhead. The true God served by Israel is a single being God, always was and always will be. --- 2Thess 2:3=The great apostasy( son of peredition) created god into a god head at their councils. Its undeniable fact=recorded history. They mistranslated that word into translation.

 

[Johann]

There is no godhead. The true God served by Israel is a single being God, always was and always will be. --- 2Thess 2:3=The great apostasy( son of peredition) created god into a god head at their councils. Its undeniable fact=recorded history. They mistranslated that word into translation.

3x? No dear brother.


In the Septuagint (LXX), which is the Greek translation of the Hebrew Old Testament, the concept of the Godhead is not explicitly delineated in the same way as in later Christian theological formulations. However, we can look at three key Greek terms used in the New Testament that are often related to discussions of the Godhead. These terms are:

Θεότης (Theotēs)

Θειότης (Theiotēs)

Πλήρωμα (Plērōma)

1. Θεότης (Theotēs)
Meaning: Divinity, Godhead, Deity.
New Testament Reference:

Colossians 2:9: "For in him dwelleth all the fulness of the Godhead bodily."

Col 2:9 Because in Moshiach kol melo Elohim (all the plentitude of G-d) finds its bodily maon laShechinah (dwelling place for the Shechinah).

Greek: ὅτι ἐν αὐτῷ κατοικεῖ πᾶν τὸ πλήρωμα τῆς θεότητος σωματικῶς.
LXX Usage: The term itself does not appear in the LXX, but it is related to the nature and essence of God as discussed in passages about God's attributes and actions.

2. Θειότης (Theiotēs)
Meaning: Divine nature, Divinity.
New Testament Reference:

Romans 1:20: "For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead."

Rom 1:20 For his invisible characteristics from the Bri'at HaOlam (the creation of the world) are perceived intellectually in the things which have been created; that is, both his eternal ko'ach and Elohut are discernable. So Bnei Adam have no terutz (excuse) and are inexcusably culpable (before an angry G-d),
Rom 1:21 Because, even though they in actual fact knew G-d, they did not ascribe Him kavod (glory) as G-d or give hodayah (thanksgiving) to Him, but became filled with hevel (futility, vanity, emptiness, worthlessness) in their thinking, and their senseless levavot were darkened.

Greek: τὰ γὰρ ἀόρατα αὐτοῦ ἀπὸ κτίσεως κόσμου τοῖς ποιήμασιν νοούμενα καθορᾶται, ἥ τε ἀΐδιος αὐτοῦ δύναμις καὶ θειότης.
LXX Usage: This term also does not appear directly in the LXX. It is used in the context of describing the divine nature, which can be seen in passages that speak about God's power and presence.

3. Πλήρωμα (Plērōma)
Meaning: Fullness, completeness.
New Testament Reference:

Colossians 1:19: "For it pleased the Father that in him should all fulness dwell."

Col 1:19 Because Hashem was pleased that all His fullness have its mishkan (tabernacle) in Moshiach,
Col 1:20 And through Moshiach to bring ritztzuy (reconciliation, cessation of enmity, hostility between a wrathful holy G-d and sinful Bnei Adam) between all things and Himself, having made shalom through the dahm of the kapporah of HaEtz HaMoshiach [Dt 21:23; Isa 52:15; Lv 16:15-16], whether the things on HaAretz or the things in HaShomayim.

Greek: ὅτι ἐν αὐτῷ εὐδόκησεν πᾶν τὸ πλήρωμα κατοικῆσαι.

LXX Usage: The term πλήρωμα appears in the LXX, often referring to the fullness or completeness of something, but not directly in the context of the Godhead. It can be found in passages such as Psalm 24:1 (23:1 in LXX): "The earth is the LORD’s, and the fullness thereof."
Greek: τοῦ κυρίου ἡ γῆ καὶ τὸ πλήρωμα αὐτῆς.
Exegetical Explanation and Morphology
Θεότης (Theotēs)

Colossians 2:9: The term θεότητος (theotētos) is in the genitive singular form, indicating possession or quality. It emphasizes that the fullness of divine nature resides bodily in Christ.
Θειότης (Theiotēs)

Romans 1:20: The term θειότης (theiotēs) is in the nominative singular form, referring to the divine nature that can be perceived through the created world, demonstrating God's eternal power and divine nature.
Πλήρωμα (Plērōma)

Colossians 1:19: The term πλήρωμα (plērōma) is in the nominative singular form, indicating the state of being full or complete. It underscores that all the fullness of deity is pleased to dwell in Christ.

Contextual Understanding
While the specific Greek terms for Godhead used in the New Testament do not appear directly in the LXX, the conceptual foundation for understanding God's nature, divinity, and fullness is present throughout the Old Testament. Passages in the LXX emphasize God's attributes, such as His omnipresence, omnipotence, and holiness, which form the basis for later theological discussions in the New Testament.

Key LXX Passages Reflecting God's Nature
Deuteronomy 6:4 (Shema): "Hear, O Israel: The LORD our God, the LORD is one."

Greek: Ἄκουε, Ἰσραήλ· κύριος ὁ θεὸς ἡμῶν κύριος εἷς ἐστιν.
This emphasizes the oneness and uniqueness of God.
Isaiah 6:3: "And one cried unto another, and said, Holy, holy, holy, is the LORD of hosts: the whole earth is full of his glory."

Greek: καὶ ἐκράζον πρὸς τὸν ἕτερον καὶ ἔλεγον Ἅγιος ἅγιος ἅγιος κύριος σαβαωθ πᾶσα ἡ γῆ πλήρης τῆς δόξης αὐτοῦ.
This highlights the holiness and glory of God.
Psalm 24:1 (23:1 LXX): "The earth is the LORD's, and the fullness thereof; the world, and they that dwell therein."

Greek: τοῦ κυρίου ἡ γῆ καὶ τὸ πλήρωμα αὐτῆς.
This speaks to God's sovereignty and ownership over all creation.
These references provide a foundational understanding of God's nature that is later expanded in the New Testament's use of terms like Θεότης, Θειότης, and Πλήρωμα to describe the Godhead, particularly in relation to Jesus Christ.

Thanks
J.

 

[Keiw]

3x? No dear brother.


In the Septuagint (LXX), which is the Greek translation of the Hebrew Old Testament, the concept of the Godhead is not explicitly delineated in the same way as in later Christian theological formulations. However, we can look at three key Greek terms used in the New Testament that are often related to discussions of the Godhead. These terms are:

Θεότης (Theotēs)

Θειότης (Theiotēs)

Πλήρωμα (Plērōma)

1. Θεότης (Theotēs)
Meaning: Divinity, Godhead, Deity.
New Testament Reference:

Colossians 2:9: "For in him dwelleth all the fulness of the Godhead bodily."

Col 2:9 Because in Moshiach kol melo Elohim (all the plentitude of G-d) finds its bodily maon laShechinah (dwelling place for the Shechinah).

Greek: ὅτι ἐν αὐτῷ κατοικεῖ πᾶν τὸ πλήρωμα τῆς θεότητος σωματικῶς.
LXX Usage: The term itself does not appear in the LXX, but it is related to the nature and essence of God as discussed in passages about God's attributes and actions.

2. Θειότης (Theiotēs)
Meaning: Divine nature, Divinity.
New Testament Reference:

Romans 1:20: "For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead."

Rom 1:20 For his invisible characteristics from the Bri'at HaOlam (the creation of the world) are perceived intellectually in the things which have been created; that is, both his eternal ko'ach and Elohut are discernable. So Bnei Adam have no terutz (excuse) and are inexcusably culpable (before an angry G-d),
Rom 1:21 Because, even though they in actual fact knew G-d, they did not ascribe Him kavod (glory) as G-d or give hodayah (thanksgiving) to Him, but became filled with hevel (futility, vanity, emptiness, worthlessness) in their thinking, and their senseless levavot were darkened.

Greek: τὰ γὰρ ἀόρατα αὐτοῦ ἀπὸ κτίσεως κόσμου τοῖς ποιήμασιν νοούμενα καθορᾶται, ἥ τε ἀΐδιος αὐτοῦ δύναμις καὶ θειότης.
LXX Usage: This term also does not appear directly in the LXX. It is used in the context of describing the divine nature, which can be seen in passages that speak about God's power and presence.

3. Πλήρωμα (Plērōma)
Meaning: Fullness, completeness.
New Testament Reference:

Colossians 1:19: "For it pleased the Father that in him should all fulness dwell."

Col 1:19 Because Hashem was pleased that all His fullness have its mishkan (tabernacle) in Moshiach,
Col 1:20 And through Moshiach to bring ritztzuy (reconciliation, cessation of enmity, hostility between a wrathful holy G-d and sinful Bnei Adam) between all things and Himself, having made shalom through the dahm of the kapporah of HaEtz HaMoshiach [Dt 21:23; Isa 52:15; Lv 16:15-16], whether the things on HaAretz or the things in HaShomayim.

Greek: ὅτι ἐν αὐτῷ εὐδόκησεν πᾶν τὸ πλήρωμα κατοικῆσαι.

LXX Usage: The term πλήρωμα appears in the LXX, often referring to the fullness or completeness of something, but not directly in the context of the Godhead. It can be found in passages such as Psalm 24:1 (23:1 in LXX): "The earth is the LORD’s, and the fullness thereof."
Greek: τοῦ κυρίου ἡ γῆ καὶ τὸ πλήρωμα αὐτῆς.
Exegetical Explanation and Morphology
Θεότης (Theotēs)

Colossians 2:9: The term θεότητος (theotētos) is in the genitive singular form, indicating possession or quality. It emphasizes that the fullness of divine nature resides bodily in Christ.
Θειότης (Theiotēs)

Romans 1:20: The term θειότης (theiotēs) is in the nominative singular form, referring to the divine nature that can be perceived through the created world, demonstrating God's eternal power and divine nature.
Πλήρωμα (Plērōma)

Colossians 1:19: The term πλήρωμα (plērōma) is in the nominative singular form, indicating the state of being full or complete. It underscores that all the fullness of deity is pleased to dwell in Christ.

Contextual Understanding
While the specific Greek terms for Godhead used in the New Testament do not appear directly in the LXX, the conceptual foundation for understanding God's nature, divinity, and fullness is present throughout the Old Testament. Passages in the LXX emphasize God's attributes, such as His omnipresence, omnipotence, and holiness, which form the basis for later theological discussions in the New Testament.

Key LXX Passages Reflecting God's Nature
Deuteronomy 6:4 (Shema): "Hear, O Israel: The LORD our God, the LORD is one."

Greek: Ἄκουε, Ἰσραήλ· κύριος ὁ θεὸς ἡμῶν κύριος εἷς ἐστιν.
This emphasizes the oneness and uniqueness of God.
Isaiah 6:3: "And one cried unto another, and said, Holy, holy, holy, is the LORD of hosts: the whole earth is full of his glory."

Greek: καὶ ἐκράζον πρὸς τὸν ἕτερον καὶ ἔλεγον Ἅγιος ἅγιος ἅγιος κύριος σαβαωθ πᾶσα ἡ γῆ πλήρης τῆς δόξης αὐτοῦ.
This highlights the holiness and glory of God.
Psalm 24:1 (23:1 LXX): "The earth is the LORD's, and the fullness thereof; the world, and they that dwell therein."

Greek: τοῦ κυρίου ἡ γῆ καὶ τὸ πλήρωμα αὐτῆς.
This speaks to God's sovereignty and ownership over all creation.
These references provide a foundational understanding of God's nature that is later expanded in the New Testament's use of terms like Θεότης, Θειότης, and Πλήρωμα to describe the Godhead, particularly in relation to Jesus Christ.

Thanks
J.

Jesus has always had a God--Before earth( Psalm 45:7) on earth( John 20:17) back in heaven( Rev 3:12)--so do you believe God has a God?

 

[Jack]

Jesus has always had a God--Before earth( Psalm 45:7) on earth( John 20:17) back in heaven( Rev 3:12)--so do you believe God has a God?

You duck a LOT of Scriptures! Your JW bible insists that Jesus is God the Creator!