Don't twist Paul's writings to fit your own paradigm.
2:17 Therefore he had to be made like his brothers and sisters in every respect, so that he could become a merciful and faithful high priest in things relating to God, to make atonement for the sins of the people. 2:18 For since he himself suffered when he was tempted, he is able to help those who are tempted Heb 2:17–18.
Paul knew the Son of Man who became the Son of God with Power - he went from Sin's flesh to the first to partake in Divine Nature according to the promises which are all yes in him.
Christ was held captive himself until he crucified the flesh and led those also captive into himself.
Only man to ascend!
Only man to pass through the veil which is his rent flesh and now those who understand the victory have an anchor for their hope!
Only man to inherit a position higher than the angels having not held that state before!
One day you will be confronted with these truths dak!
How about posting Ephesians 4:8-15 and explaining it.
And isn't this cherry picking??
Could you describe cherry picking for us po' folk?
And please do cherry pick Ephesians 4:8-15 and give us YOUR personal version of what it all means.
Thanks.
Ephesians 4:7-13
7 But unto each one of us was the grace given according to the measure of the gift of the
Χ̅Ρ.
8 Wherefore he says, "When he ascended on high, he led captivity captive, and gave gifts unto men."
[Psa 68:18]
9 Now this, "He ascended", what is it but that he also descended into the lower parts of the earth?
10 He that descended is the same also that ascended far above all the heavens, that he might fill all things.
11 And he gave some to be apostles, and some, prophets, and some, evangelists, and some, pastors and teachers,
12 for the perfecting of the saints, unto the work of ministering, unto the building up of the body of the
Χ̅Ρ,
13 until we all attain unto the unity of the faith-belief, and of
the knowledge of the Son of Elohim, unto a fully-grown man, unto the measure of the stature of the fullness of the
Χ̅Ρ:
Paul exegetes the passage he quotes and I do not need to exegete Paul here, (as should be obvious), but what does the remainder of Paul's quote say in the full verse, in the portion which he did not quote from in the same verse?
Psalm 68:18
עלית למרום שבית שבי לקחת מתנות באדם ואף סוררים לשכן יה אלהים׃
Psalm 68:18
18 You have ascended on high, You have led captivity captive, You have brought gifts among men,
[Eph 4:8] but wrath to the rebellious, that
Yah Elohim might tabernacle
there [therein].
Paul therefore, by his exegesis of the first half of the verse, inextricably links the
Χ̅Ρ to Yah Elohim. Therefore I would strongly suggest a prayerful deep-dive study into the context and background context of the Eph 4 passage quoted above.
The Father has no need to descend or ascend because the heavens and the heaven of the heavens cannot contain Him, (Deut 10:14, 1Kgs 8:27, 2Chr 2:6, 6:18), and if one could ascend into the heavens, He is already there, and if one could descend into Sheol, He is already there, (see Psa 139:7-12). To descend and-or ascend, even from the highest heavens to the lowest inward parts of the earth and back up again, is by default an anthropomorphism: but the Father is not any kind of anthropomorphic figure. However the Word, even the Torah scroll, is indeed likened to a king dressed in purple or red robes and crown, and thus, an anthropomorphic figure spoken of many times in the Psalms, particularly those of king David.
Moreover the OG LXX contains blessed twice, instead of only once as found in the M/T at the beginning of the next verse, essentially at the break between verses eighteen and nineteen the word for blessed appears twice, divided at the break, and thus those who rendered the LXX were reading in the Hebrew text, "Yah Elohim the Blessed", (κυριος ο θεος ευλογητος). Do I need to exegete the importance of this to either of you? You should both already know what this means and its impact in the Gospel accounts, writings of the apostles, etc.
Psalm 68:18-19 OG LXX
18 ανεβης εις υψος ηχμαλωτευσας αιχμαλωσιαν ελαβες δοματα εν ανθρωπω και γαρ απειθουντες του κατασκηνωσαι
κυριος ο θεος ευλογητος
19
ευλογητος κυριος ημεραν καθ ημεραν κατευοδωσει ημιν ο θεος των σωτηριων ημων διαψαλμα
Psalm 68:18
18 You have ascended on high, You have led captivity captive, You have brought gifts among men
[Eph 4:8] and wrath to the rebellious, that
Yah Elohim the Blessed might tabernacle
there [or therein].
Translation note: I do not read אף as H637
yea in the Hebrew text here, but as H639
wrath, and thus I place it here in my LXX reading also, though it is a departure from the Greek text above.
The two most critical nomina sacra, Iota-Eta + Chi-Rho (
Ι̅Η Χ̅Ρ).
Ι̅Η = Yah Elohim
Χ̅Ρ = Chrestos (Good, Gracious, (Tob in Hebrew))
Ι̅Η Χ̅Ρ = Yah Elohim the Gracious
And the Meshiah-Anointed One confirms this:
Matthew 11:28-30
28 Come to me, all you that labor and are burdened, and I shall give you rest.
29 Take my yoke upon you and learn from me, for I am meek and humble in heart, and you shall find rest for your souls:
30
for my yoke is chrestos, and my burden is light.
Taste and see that Yah is Chrestos, (Good, Gracious).
So if the Anointed One is Elohim Almighty then why would he even have any need of a yoke? And his yoke is chrestos? Understand that yokes were specially fitted for each animal, ox or bull, and thus no two yokes were the same because not all bulls and oxen have the same exact bodies: if the yoke was a bad fit it would be painful to its wearer, and the ox or bull might not even be willing to work if the pain was too much. Understand that this is the terminology of farm working animals, not the Almighty YHWH.
So who or what is this yoke of the Meshiah-Anointed One? From his immersion his yoke is clearly Ruach Elohim from Gen 1:2, the Spirit of the Father, the one-and-only, one-of-a-kind Son of the Father: Yah Elohim the Good, the Gracious, the Chrestos, (
Χ̅Ρ).
But as for the Meshiah, the Christos, the Anointed One, the Chosen One, his name is also
Ι̅Η Χ̅Ρ, but rightly divided it is not understood in the same manner, for example, obviously
Χ̅Ρ stands for Chr
istos in his case, rather than Chr
estos: these two nomina sacra are the same, which are written throughout in all of the most ancient Uncial texts of the Greek N/T, but rightly divided they do not mean the same entity, person, or however you wish to describe them.
Moreover the Dove is also mentioned right before Psalm 68:18 in verse thirteen. The things I have previously stated herein are not my own doctrine but rather things which I have been taught and have learned from the Father in His Word, His Son.