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originally posted by: windword
a reply to: Raggedyman
Who is the first and the last according to the bible
Uh, that would be this guy.
Now when Joshua was near Jericho, he looked up and saw a man standing in front of him with a drawn sword in his hand. Joshua went up to him and asked, “Are you for us or for our enemies?”
“Neither,” he replied, “but as commander of the army of the Lord I have now come.” Then Joshua fell facedown to the ground in reverence, and asked him, “What message does my Lord[e] have for his servant?”
The commander of the Lord’s army replied, “Take off your sandals, for the place where you are standing is holy.” And Joshua did so.
...........Who is also this guy: www.biblegateway.com...
Lol, how do you figure they are related
Moses said to God, “Suppose I go to the Israelites and say to them, ‘The God of your fathers has sent me to you,’ and they ask me, ‘What is his name?’ Then what shall I tell them?”
God said to Moses, “I am who I am. This is what you are to say to the Israelites: ‘I am has sent me to you.’”
Look to my post above. I’m positive this is Christ explaining the trinity before his death and the feast of Pentecost.
originally posted by: Seede
a reply to: silo13
Look to my post above. I’m positive this is Christ explaining the trinity before his death and the feast of Pentecost.
I read your posts and agree with you completely. In fact that was overlooked by me and appreciate the confirmation. You are very observant and have taught me very well. God Bless --------------
originally posted by: Seede
a reply to: silo13
Look to my post above. I’m positive this is Christ explaining the trinity before his death and the feast of Pentecost.
I read your posts and agree with you completely. In fact that was overlooked by me and appreciate the confirmation. You are very observant and have taught me very well. God Bless --------------
There is a fabulous book by Robert Morris 'The God I never knew'. Fabulous when it comes to the Holy Spirit. If you don't have it I can send you my copy.
It is Egypt and India where this idea likely blossomed first and 4 Xtians in Egypt no doubt, certainly not Asia, not 7 Churches of Revelation Asia.
originally posted by: Disturbinatti
a reply to: windword
Technically it can't exist is true.
I will add another reason though.
Because God created math and math demands 2=2, 3=3, etc.
3 can not be 1 in any realistic way and it is like saying God violates His own natural ordinances.
............
SOVEREIGNTY
Supremacy in rule or power; the dominion or rule of a lord, king, emperor, or the like; the power that, in the final analysis, determines the government of a state.
In the Hebrew Scriptures the word ʼAdho·naiʹ appears frequently, and the expression ʼAdho·naiʹ Yehwihʹ 285 times. ʼAdho·naiʹ is a plural form of ʼa·dhohnʹ, meaning “lord; master.” The plural form ʼadho·nimʹ may be applied to men in simple plurality, as “lords,” or “masters.” But the term ʼAdho·naiʹ without an additional suffix is always used in the Scriptures with reference to God, the plural being employed to denote excellence or majesty. It is most frequently rendered “Lord” by translators. When it appears with the name of God (ʼAdho·naiʹ Yehwihʹ), as, for example, at Psalm 73:28, the expression is translated “Lord GOD” (AT, KJ, RS); “Lord God” (Dy [72:28]); “Lord, my Master” (Kx [72:28]); “Lord Jehovah” (Yg); “Sovereign Lord Jehovah” (NW). In Psalms 47:9; 138:5; 150:2, Moffatt uses the word “sovereign,” but not to translate ʼAdho·naiʹ.
The Greek word de·spoʹtes means one who possesses supreme authority, or absolute ownership and uncontrolled power. (Vine’s Expository Dictionary of Old and New Testament Words, 1981, Vol. 3, pp. 18, 46) It is translated “lord,” “master,” “owner,” and when used in direct address to God is rendered “Lord” (KJ, Yg, and others), “Ruler of all” (Kx), “Sovereign Lord” (NW), at Luke 2:29, Acts 4:24, and Revelation 6:10. In the last text, Knox, The New English Bible, Moffatt, and the Revised Standard Version read “Sovereign Lord”; Young’s translation and the Kingdom Interlinear read “master.”
So, while the Hebrew and Greek texts do not have a separate qualifying word for “sovereign,” the flavor is contained in the words ʼAdho·naiʹ and de·spoʹtes when they are used in the Scriptures as applying to Jehovah God, the qualification denoting the excellence of his lordship.
Hebrew Terms. Among the Hebrew words that are translated “God” is ʼEl, probably meaning “Mighty One; Strong One.” (Ge 14:18) It is used with reference to Jehovah, to other gods, and to men. It is also used extensively in the makeup of proper names, such as Elisha (meaning “God Is Salvation”) and Michael (“Who Is Like God?”). In some places ʼEl appears with the definite article (ha·ʼElʹ, literally, “the God”) with reference to Jehovah, thereby distinguishing him from other gods.—Ge 46:3; 2Sa 22:31; see NW appendix, p. 1567.
At Isaiah 9:6 Jesus Christ is prophetically called ʼEl Gib·bohrʹ, “Mighty God” (not ʼEl Shad·daiʹ [God Almighty], which is applied to Jehovah at Genesis 17:1).
The plural form, ʼe·limʹ, is used when referring to other gods, such as at Exodus 15:11 (“gods”). It is also used as the plural of majesty and excellence, as in Psalm 89:6: “Who can resemble Jehovah among the sons of God [bi·venehʹ ʼE·limʹ]?” That the plural form is used to denote a single individual here and in a number of other places is supported by the translation of ʼE·limʹ by the singular form The·osʹ in the Greek Septuagint; likewise by Deus in the Latin Vulgate.
The Hebrew word ʼelo·himʹ (gods) appears to be from a root meaning “be strong.” ʼElo·himʹ is the plural of ʼelohʹah (god). Sometimes this plural refers to a number of gods (Ge 31:30, 32; 35:2), but more often it is used as a plural of majesty, dignity, or excellence. ʼElo·himʹ is used in the Scriptures with reference to Jehovah himself, to angels, to idol gods (singular and plural), and to men.
When applying to Jehovah, ʼElo·himʹ is used as a plural of majesty, dignity, or excellence. (Ge 1:1) Regarding this, Aaron Ember wrote: “That the language of the O[ld] T[estament] has entirely given up the idea of plurality in . . . [ʼElo·himʹ] (as applied to the God of Israel) is especially shown by the fact that it is almost invariably construed with a singular verbal predicate, and takes a singular adjectival attribute. . . . [ʼElo·himʹ] must rather be explained as an intensive plural, denoting greatness and majesty, being equal to The Great God.”—The American Journal of Semitic Languages and Literatures, Vol. XXI, 1905, p. 208.
The title ʼElo·himʹ draws attention to Jehovah’s strength as the Creator. It appears 35 times by itself in the account of creation, and every time the verb describing what he said and did is in the singular number. (Ge 1:1–2:4) In him resides the sum and substance of infinite forces.
At Psalm 8:5, the angels are also referred to as ʼelo·himʹ, as is confirmed by Paul’s quotation of the passage at Hebrews 2:6-8. They are called benehʹ ha·ʼElo·himʹ, “sons of God” (KJ); “sons of the true God” (NW), at Genesis 6:2, 4; Job 1:6; 2:1. Lexicon in Veteris Testamenti Libros, by Koehler and Baumgartner (1958), page 134, says: “(individual) divine beings, gods.” And page 51 says: “the (single) gods,” and it cites Genesis 6:2; Job 1:6; 2:1; 38:7. Hence, at Psalm 8:5 ʼelo·himʹ is rendered “angels” (LXX); “godlike ones” (NW).
The word ʼelo·himʹ is also used when referring to idol gods. Sometimes this plural form means simply “gods.” (Ex 12:12; 20:23) At other times it is the plural of excellence and only one god (or goddess) is referred to. However, these gods were clearly not trinities.—1Sa 5:7b (Dagon); 1Ki 11:5 (“goddess” Ashtoreth); Da 1:2b (Marduk).
At Psalm 82:1, 6, ʼelo·himʹ is used of men, human judges in Israel. Jesus quoted from this Psalm at John 10:34, 35. They were gods in their capacity as representatives of and spokesmen for Jehovah. Similarly Moses was told that he was to serve as “God” to Aaron and to Pharaoh.—Ex 4:16, ftn; 7:1.
In many places in the Scriptures ʼElo·himʹ is also found preceded by the definite article ha. (Ge 5:22) Concerning the use of ha·ʼElo·himʹ, F. Zorell says: “In the Holy Scriptures especially the one true God, Jahve, is designated by this word; . . . ‘Jahve is the [one true] God’ De 4:35; 4:39; Jos 22:34; 2Sa 7:28; 1Ki 8:60 etc.”—Lexicon Hebraicum Veteris Testamenti, Rome, 1984, p. 54; brackets his.
originally posted by: windword
a reply to: Raggedyman
Now, why the early Christians thought it necessary to truncate the Jewish God into a Trinity is anyone's guess.
What is the origin of the Trinity doctrine?
The New Encyclopædia Britannica says: “Neither the word Trinity, nor the explicit doctrine as such, appears in the New Testament, nor did Jesus and his followers intend to contradict the Shema in the Old Testament: ‘Hear, O Israel: The Lord our God is one Lord’ (Deut. 6:4). . . . The doctrine developed gradually over several centuries and through many controversies. . . . By the end of the 4th century . . . the doctrine of the Trinity took substantially the form it has maintained ever since.”—(1976), Micropædia, Vol. X, p. 126.
The New Catholic Encyclopedia states: “The formulation ‘one God in three Persons’ was not solidly established, certainly not fully assimilated into Christian life and its profession of faith, prior to the end of the 4th century. But it is precisely this formulation that has first claim to the title the Trinitarian dogma. Among the Apostolic Fathers, there had been nothing even remotely approaching such a mentality or perspective.”—(1967), Vol. XIV, p. 299.
In The Encyclopedia Americana we read: “Christianity derived from Judaism and Judaism was strictly Unitarian [believing that God is one person]. The road which led from Jerusalem to Nicea was scarcely a straight one. Fourth century Trinitarianism did not reflect accurately early Christian teaching regarding the nature of God; it was, on the contrary, a deviation from this teaching.”—(1956), Vol. XXVII, p. 294L.
According to the Nouveau Dictionnaire Universel, “The Platonic trinity, itself merely a rearrangement of older trinities dating back to earlier peoples, appears to be the rational philosophic trinity of attributes that gave birth to the three hypostases or divine persons taught by the Christian churches. . . . This Greek philosopher’s [Plato, fourth century B.C.E.] conception of the divine trinity . . . can be found in all the ancient [pagan] religions.”—(Paris, 1865-1870), edited by M. Lachâtre, Vol. 2, p. 1467.
John L. McKenzie, S.J., in his Dictionary of the Bible, says: “The trinity of persons within the unity of nature is defined in terms of ‘person’ and ‘nature’ which are G[ree]k philosophical terms; actually the terms do not appear in the Bible. The trinitarian definitions arose as the result of long controversies in which these terms and others such as ‘essence’ and ‘substance’ were erroneously applied to God by some theologians.”—(New York, 1965), p. 899.
I was just a moment ago wondering why it is that the Nicene Creed is more authoritative than the New Testament as it has remained the majority of Christians belief since the Council of Nicea, a mysterious Council indeed.
John L. McKenzie, S.J., in his Dictionary of the Bible, says: “The trinity of persons within the unity of nature is defined in terms of ‘person’ and ‘nature’ which are G[ree]k philosophical terms; actually the terms do not appear in the Bible. The trinitarian definitions arose as the result of long controversies in which these terms and others such as ‘essence’ and ‘substance’ were erroneously applied to God by some theologians.”—(New York, 1965), p. 899.
John McKenzie became the premier Catholic Biblical scholar of the mid-twentieth century; indeed, John Courtney Murray, SJ, wrote that John McKenzie was “the best Catholic theologian he knew of in the United States.” [1]
...
John McKenzie taught for nineteen years at the Jesuit Theologate in West Baden, Indiana, before transferring to Loyola University Chicago. He left Loyola to become the first Catholic Faculty member at the University of Chicago Divinity School. Following this, he taught at the University of Notre Dame, at Seton Hall University, and at DePaul University.
He was self-taught in ten languages. His scholarly and popular writings were voluminous. He was much sought after as a lecturer as well. In the English-speaking world, his 900,000-word Dictionary of the Bible remains the most frequently used single-volume biblical dictionary available.
...
From approximately 1954 to 1974 he was considered the dean of Catholic Biblical scholars. During this period, he was elected President of the Catholic Biblical Association and became the first Catholic ever elected President of the Society of Biblical Literature. It should also be noted that during this period he was also President of probably the largest Anti-Vietnam War organization, Clergy and Laity Concerned, whose founding members also included the Reverend Martin Luther King, Jr., Rabbi Abraham Heschel, and Reverend William Sloane Coffin.
originally posted by: Seede
of one substance with the Father, ---------------[So does the NT]
John L. McKenzie, S.J., in his Dictionary of the Bible, says: “The trinity of persons within the unity of nature is defined in terms of ‘person’ and ‘nature’ which are G[ree]k philosophical terms; actually the terms do not appear in the Bible. The trinitarian definitions arose as the result of long controversies in which these terms and others such as ‘essence’ and ‘substance’ were erroneously applied to God by some theologians.”—(New York, 1965), p. 899.
...
“The Council of Nicea in 325 stated the crucial formula for [the yet future Trinity] doctrine in its confession that the Son is ‘of the same substance . . . as the Father.’”—Encyclopædia Britannica.
...
“The Council of Nicaea met on May 20, 325 [C.E.]. Constantine himself presided, actively guiding the discussions, and personally proposed . . . the crucial formula expressing the relation of Christ to God in the creed issued by the council, ‘of one substance with the Father.’ . . . Overawed by the emperor, the bishops, with two exceptions only, signed the creed, many of them much against their inclination.”—Encyclopædia Britannica (1970), Volume 6, page 386.