Romans 15:6 That with one heart and one mouth you may glorify God and the Father of our Lord Jesus Christ.- See also 2 Cor 1:3; 2 Cor 11:31; Eph 1:3,17; Col 1:3; 1 Pet 1:3.
We know that the Trinity is not the God of Christ. The God of Jesus is not a triune God. Which is the true God, for we have only one true God (John 17:3). Whom no man hath seen, while Christ was seen. (1 John 4:12) Which God do we choose to serve? The God of the Trinity or the God of Christ?
We commit idolatry when we worship someone other than the true God of the Bible. Who is the true God of the Bible? Is the Holy Trinity the true God? No. Is the Father alone the true God? Yes! The Father is the only true God in the Bible. John 17:3 - And this is eternal life, that they may know you (the Father), the ONLY true God... To believe in the Trinity, we must reject the Father as the only true God, which means we must reject the only true God.
Idolatry is a sin that prevents us from entering the kingdom of God. 1 Cor 6:9-10 - Idolaters do not inherit the kingdom of God. Idolaters are cast into the lake of fire. Rev 21:8 Idolaters will have their portion in the lake of fire and brimstone. The main reason for rejecting the Trinity is to avoid idolatry.
- The majority of Christians, numbering over two billion, practice idolatry because of their belief in the Trinity. In so doing, they have torpedoed their own salvation with a dogma of Greek philosophy created centuries after the death of the apostles under political pressure!
* * * * *
"O
the depth of the riches, wisdom and knowledge of God! How
inexplicable are his judgments, and unsearchable his ways! For who
hath known the mind of the Lord? Or who was his counsellor? Or who
first gave to him, that he might repay him? For all things are of
him, and by him, and for him. To him be glory for ever. Amen."
(Romans 11:33-36)
A
- God has received nothing from anyone (apart from recognition), but
Christ has received from God all that has led to His recognition.
B
-
which was given to Christ by the Father:
- that he might
have life in himself (John 5:26) this God has received from no
man!
-
to him was given all power (Matthew 28:18) God did not receive
this from anyone!
◦ everything (John 3:35; 6:37,39; 13:3)
◦ judgment (John
5:22,27)
◦ work (John 5:36; 17:4)
◦ giving life (John
17:2)
◦ people (John 17:6)
◦ words (John 17:8)
◦ glory (John 17:22,24)
◦ cup (John 18:11)
◦
revelation (Rev. 1:1)
◦ inheritance (Hebrews 1:2)
◦
words (Deuteronomy 18:18)
◦ nations (Psalm 2:8)
◦ the
land (Psalms 2:8)
◦ David's throne (Luke 1:32)
◦ life
(Acts 13:37)
◦ dominion (Ezekiel 21:27)
◦ Spirit
(Matthew 12:18)
◦ love (John 17:24)
◦ anointing
(Isaiah 61:1)
◦ authority over the nations (Revelation 2:28;
Psalm 110:1)
◦ kingdom/dignity (Daniel 7:14; Isaiah 9:6)
◦ name above all (Philippians 2:9)
◦ children (Hebrews
2:13)
◦ honour (John 5:23)
◦ majesty (Ephesians
1:22)
THE
FATHER (a) EXCLUSIVE CHARACTERISTICS
- EXCLUSIVE CHARACTERISTICS OF THE boy (b)
1.
(a) He is God (ho theos), the Father (John 4:23-24; 6:27). [God (with
a definite article) means a distinct identity.]
(b)
He is (only begotten) God (theos), the Son (John 1:1,18) [God (adverb
- a, without) means quality/property = divine] Immanuel (meaning God
with us) means Jesus, not the Father (cf. Matthew 1:23) God is with
us through the Son, as He was with Him (cf. Acts 10:38, cf. John
16:32) The word theos (lower case everywhere in the Greek, regardless
of who it refers to) refers to the Father, and apart from him to all
those who are God (the Father) in their
nature/quality/property/character (having divine authority/ability),
but not literally God (for there is only one of those! ); e.g. Jesus
(Isaiah 9:6); the leaders of Israel (John 10:34), - also applies to
those who are not Gods by nature (cf. Galatians 4:8) but are merely
Gods according to human/civil views, rules/rules, powerless and weak
elements, dumb idols made by men (cf. Psalm 115:4-8; Habakkuk 2:1
2.
(a) He is the Almighty God, YHVH/YAHUVEH/YHWH - Revelation 21:22a;
cf. Revelation 1:8; 4:8; 11:17; 15:3; 16:7,14; 19:6; 2 Corinthians
6:18; Exodus 6:3; Psalm 91:1; Isaiah 13:6; Joel 1:15
(b)
He is the Lamb, who comes and speaks in the name of Yahweh, set apart
from God Almighty - Revelation 21:22b; cf. Revelation 19:15;
Deuteronomy 18:19; John 5:43; Matthew 23:39; Micah 5:4
3.
(a) God is different from the Lamb - John 1:29,36; Revelation 7:10a;
14:4; 22:1a; 22:3a
(b)
The Lamb is different from God - John 1:29,36; Revelation 7:10b;
14:4; 22:1b; 22:3b; 1 Peter 1:19-21
4.
(a) He is the personification of deity - Romans 1:20; cf. Acts 17:29
(b)
He is the image of God - 2 Corinthians 4:4; Colossians 1:15; Hebrews
1:3. In him was - by the pleasure of God (Colossians 1:19) - the
fullness of God (Colossians 2:9), the bodily outworking of God's
love, not God doubling himself or being transformed into Christ (? ),
who thereby possessed the full reality of God, since He had
imperfections in comparison with the Father (cf. Matthew 20:23; John
5:30; 8:28; etc.). Likewise, the church has the fullness of Christ
(the church is the fullness of Christ, not fully identical with the
church in Christ - Ephesians 1:23; cf. Colossians 2:10); but neither
is transformed into the other (the Father into the Son, or the church
into Christ) - they are not identical, they merely bear the fullness
of Him and to the extent of Him who is manifested in/by them. The Son
is the image of the Father, and the church is the image of the Son,
(Romans 8:29), while it is His privilege to be fulfilled to the
fullness of God - without being identical with Him (cf. Ephesians
3:19).
5.
(a) He is goodness incarnate - Mark 10:18b
(b)
He was qualitatively good (cf. Matthew 20:15; John 7:12), but he was
not the embodiment of goodness - Mark 10:18a
6.
(a) He is the embodiment of love - 1 John 4:8, 16; cf. 2 Corinthians
13:11; Ephesians 2:4
(b)
He showed the greatest love (cf. John 15:13), but he was not the
source of love, he was also loved - John 17:24
7.
(a) He is the one, the only true (the one who speaks the truth -Titus
1:2) God, the God and Father of the Jews, of Jesus and of Christians,
the whole earth; there is no other God. - Genesis 17:7; Deuteronomy
6:4; Isaiah 45:5; 54:5; Matthew 6:9; 22:37; 27:46; Mark 12:32; John
17:3; 20:17; 1 Corinthians 8:4; 2 Corinthians 11: 31; Ephesians 1:17;
Colossians 1:3; 1 Thessalonians 3:9,13; 2 Thessalonians 2:16; 1
Timothy 1:17; Hebrews 11:16; James 2:19; Revelation 3:12
(b)
Jesus is not our God! - cf. John 20:17; 1 Corinthians 8:6; 2
Corinthians 6:16; Acts 2:39; Romans 1:8; Hebrews 11:16; Revelation
21:7. Thomas's statement is physical and comes from a sudden impulse.
The apostles did not see God in Jesus! Cf. John 20:20,25 - John 20:28
is in contrast to Matthew 16:18, and all other inspired statements
concerning our God.
8.
(a) He is the Father, God, Lord of Hosts and Harvest - Isaiah 9:7;
63:16; Jeremiah 10:10; Malachi 1:6; Matthew 9:38
(b)
He has only the name (post-resurrection title: Mighty God, Father of
Eternity, - Isaiah 9:6) which he receives from the Lord of Hosts
(Jehovah) (Isaiah 9:7; cf. Mark 12:11) What the Father has is his
(John 16:15), except what makes the Father the Father, and what is
the Father's authority. Cf. Matthew 7:21; 20:23, etc…
9.
(a) God and the Father are one and the same - John 4:23-24; 6:45-46;
1 Corinthians 8:6; 15:24; 2 Corinthians 11:31; Galatians 1:4;
Philippians 4:20; Colossians 3:17; 1 Thessalonians 1:3; 3:13; Titus
1:4; James 1:27; The Father never came down to earth in the form of a
Son. cf. Matthew 18:10
(b)
Jehovah God and Jesus Christ are not the same - Acts 2:34-36; Christ
is Jehovah's Anointed and Messenger. Cf. Acts 4:26-27; 10:38; John
8:42; 12:49; 20:21; Psalm 2:2; Isaiah 61:1. (John 3:13; 6:33, 38, 51,
58; Ephesians 4:9-10) In God's symbolic "coming down" He
did not put on flesh as Christ did, but took action - acted - on
behalf of His people (cf. Acts 7:34)
10.
(a) Jesus confessed the Father as God - John 4:23-24; 6:27; 10:36
(b)
We are to confess Jesus as Christ (John 9:22; 1 John 4:3; 2 John 7),
Lord (Romans 10:9, New Prot.; Philippians 2:11; and Son of God (1
John 4:15) - not God!!! Those who proclaim the Deity of Jesus also
identify Him with Jehovah, God the Father, which is idolatrous
heresy. Cf. 2 Peter 2:1; See Exodus 20:3-5; 34:14; 1 Corinthians
10:14; 1 John 5:21; Revelation 22:15
11.
(a) He is the God of the holy prophets (Revelation 22:6) Moses wrote
of Him as God - cf. (2 Corinthians 8:26-27; 24:4) He is the Chooser,
Who has placed the members of the body of Christ according to His
pleasure (1 Corinthians 12:18).
(b)
He was raised up by God as a prophet according to the prophecy of
Moses (cf. Deuteronomy 18:15, 18-19; Acts 3:22-26; 7:37). Christ
identified Himself with Moses and the person revealed by the prophets
(cf. Luke 24:19, 27; John 5:46) Philip, some, and Paul identified
Jesus with the person revealed by Moses and the prophets (cf. John
1:46, KJV; see also John 6:14; Acts 8:34-35, 26:22-23; 28:23; Romans
1:2-3) In Him are chosen the elect of God (Ephesians 1:4; Mark
13:20).
12.
(a) He is the I AM - Exodus 3:14, the living and true God to whom we
must repent - cf. 1 Thessalonians 1:9; Acts 14:15; 26:18-20
(b)
I am the Son of God, Jesus said of Himself (John 10:36; cf. 1
Thessalonians 1:10)
13.
(a) It is evident that it existed before Abraham, and it would be
meaningless to refer to it, since it has no beginning. (Psalms. 90:2)
God is not identical with his own Son, for he speaks to him and they
exchange words (cf. Matthew 3:17; 2 Peter 1:17; John 12:28).
(b)
It existed before Abraham, but it is not the same as Jehovah - the I
am (cf. Matthew 22:32). He did not say that I am the I AM, but before
Abraham BEING (sometime), before the world was (cf. John 17:5), but
not from everlasting. By the way, just as Jesus says of Abraham that
he was born before me [cf. John 8:58], the same Greek phrase
(geniomai) is used of Jesus - before me he was born, he was born, he
was created (sometime), said John the Baptist (cf. John 1:15, 27, 30)
[Since Jesus was bodily born after John the Baptist, obviously John
was making a prophetic statement to Jesus about the Word/Son birth of
the Logos!!!] Either John 1:3: all things were made by him
(sometime); or John 1:10: the world was made by him (sometime); or
John 1:14: the Word The Word was made flesh (sometime); or John 2:9:
the water was made wine (sometime); or Acts 4:22: the miracle of
healing was wrought (sometime); in Galatians 4:4: from a woman LAD
(sometime), under the law LAD (sometime), same of the law: RUNNED
(sometime) [cf. Galatians 3:17]; of men: created (sometime) [cf.
James 3:9], etc…
14.
(a) He is from everlasting to everlasting, He exists (Psalm 90:2); He
is the Alpha and the Omega - Revelation 1:8; 21:6; 22:13
(b)
He is from the beginning, (arkhe=beginning) - 1 John 1:1; 2:13-14; He
is the beginning - Colossians 1:18; He is the beginning of God's
creation - Revelation 3:14, i.e. He began the creation of God! Just
as the devil is a murderer of men and a sinner from the beginning -
John 8:44; 1 John 3:8 - so he is not from eternity, for the devil's
fall has its beginning. The word arkhe/beginning never means to be
from everlasting, but the beginning of something (Mark 1:1; 2 Peter
3:4) or someone. (Matthew 19:4) The phrase no beginning (Hebrews
7:34) is the exact opposite of someone (in this case Jesus) having a
beginning - therefore not from everlasting!
15.
(a) He is begotten of no man, unbegotten, for He alone is God, no
other - 1 Samuel 2:2; 2 Samuel 7:22; Luke 18:19; 1 Corinthians 8:4
(b)
He exists by procreation (i.e., because of someone), the only
begotten of the Father - Psalm 2:7; Jehovah's Son Jesus was thus born
three times: 1. John 1:18; 5:26; Proverbs 8:22); 2. when he was born
as a man of Mary (cf. Matthew 1:25); 3. when he was raised to
spiritual, immortal heavenly life (cf. 1 Peter 3:18). [See also
Isaiah 9:6; Deuteronomy 32:18 [about Israel]; James 1:18 [about the
church]
16.
(a) It comes from no one, for He is the Creator, from Whose will all
things proceed - cf. Revelation 4:11; Romans 11:36; 1 Corinthians
8:6; Ephesians 4:6; God sustains/reanimates all. cf. 1 Timothy 6:13
(b)
He has an ancient (aion) descent, which clearly indicates birth, the
beginning of his existence - Micah 5:1, New Prot. [MBT]; cf. Ezekiel
16:3, John 8:42, Charlemagne
17.
a) He is not a creature, He first created the Son, Wisdom incarnate -
Proverbs 8:22 (ektiszen = created, LXX. and Catholic translations cf.
Deuteronomy 4:32; 32:6); 1 Corinthians 1:24, 30; Jesus called Him
Creator - Matthew 19:4.
(b)
The firstborn of all creation - Colossians 1:15. Whoever is the
firstborn of whom belongs to him, to whom he is a partaker. He is the
first creature in God's spiritual creation. Jehovah delighted in him.
Cf. Proverbs 8:30; Isaiah 42:1; Matthew 3:17; - James 1:18 speaks of
the genius (ktisma) of creatures, the first genius is Christ (1
Corinthians 15:23), and since He is first in all things (cf.
Colossians 1:18), so also among creatures! Christ is the first
creature of God.
18.
(a) He said of himself, "There is no other God but he" -
Isaiah 43:11; 44:8; cf. 37:20; Deuteronomy 4:35; 32:39; 1 Kings 8:60;
Psalm 83:19; 86:8,10; Romans 16:27
(b)
He never called himself God, nor said he was the same as Him. He
designated the Father as the one, only true God.- John 5:44;17:3
19.
(a) It must be believed that before Jehovah God was not created, and
after him there will be no God - Isaiah 43:10; 45:5-6; 1 Corinthians
8:4. Isaiah 44:6; cf. Isaiah 41:4; 48:12; Revelation 22:13
(b)
Jesus is to be believed to be the Son of God, (and not God Himself!)
- John 20:31. The demons who knew one God (James 2:9) did not
identify Him with God either. cf. When Jesus introduces Himself with
this title, "the First and the Last" (Revelation 1:17;
2:8), He does not claim to be equal with Jehovah, but merely uses the
title that God has given Him. Jesus was "the first" of
those who were raised to immortal spiritual life (Colossians 1:18).
He is also "the last" to be raised to such spiritual life
by Jehovah himself. Therefore he became 'alive', 'living for ever and
ever'. He enjoys immortality. In this respect he is like his immortal
Father, whom the Scriptures call 'the living God' (Revelation 7:2 ;
Psalm 42:3, KJV). Jesus himself will raise up all other anointed
Christians (cf. John 5:21).
20.
(a) He has no God. - Exodus 15:11;
18:11; Deuteronomy 10:17; 2 Chronicles 2:5; Nehemiah 1:5; Psalms
95:3; 96:4; 97:9; 135:5; 136:2; Daniel 2:47
(b)
The God of Christ is Jehovah the Father.- Psalm 45:7; John 20:17; 2
Corinthians 1:3; Ephesians 1:3, 17; Colossians 1:3; Hebrews 1:9; 1
Peter 1:3; Revelation 3:12. He is a precious stone chosen before
God.- 1 Peter 2:4
21.
(a) He has no Father, but has a Son in whom (not in Himself) He
delights - Matthew 3:17; 12:18; 17:5; Luke 9:35; 2 Peter 1:17; cf.
Psalm 2:7; Isaiah 42:1
(b)
He has no Son, but He has a Father - John 12:28; 17:1; 20:17
22.
(a) He has no head, he is Lord over all and commander of all.-
Deuteronomy 10:17; Psalms 119:91; 136:3; 148:4-6; Jeremiah 32:21, Dr.
Hertz J. H. Translation
(b)
He has God as his head, even after his resurrection. (1 Corinthians
11:3) He was given to the nations as a command from God. (Isaiah
55:4) Jesus was led by commandments. - John 12:49; 14:31; cf. 17:4
23.
(a) He is never subject to anyone. (Ephesians 4:6; cf. 1 Corinthians
12:6; 15:27) He is the one God and Father of all, who is over all and
through all and in all. - Job 42:2; Isaiah 46:10; Romans 8:28;
Ephesians 1:11; Revelation 4:11; His own sovereign power/sovereignty
(tithémi) over the times in which the Son has no say - Acts 1:7; cf.
Mark 13:32
b) The Son
submits Himself to the One who submitted all things to Him - 1
Corinthians 15:28. This submission (also) shows that the doctrine of
Trinitarian unity is not biblical. Jesus' will is subordinate - Luke
22:4; John 5:19, 30; 8.28; 12:49; 14:31; he is ordained (tithémi) of
God to be heir of all - Hebrews 1:2
24.
(a) Father and Son - though two distinct Beings (2 Timothy 4:1), yet
equal in spiritual appearance - Genesis 1:26
(b)
He was equal to God in form. The Greek word isos always means
equality in ANYTHING, not identity. cf. Matthew 20:12; Mark 14:56;
Luke 6:34; John 5:18; Acts 11:17; Philippians 2:6; Revelation 21:16.
God did not taste death, only by God's grace Jesus did. cf. Hebrews
2:9; Jesus is not the God of grace, but the Father, Jehovah. 1 Peter
5:10
25.
(a) From Him, through Him, and for Him are all things.(From Him all
things flow, through Him all things flow, into Him all things flow -
Romans 11:36. The Son is His companion (Zechariah 13:7) in creation,
for God created the universe through Him. Proverbs 8:30; cf. John
1:3; Colossians 1:16; Hebrews 1:2. 1 Corinthians 8:6a; Acts 17:28
(b)
One with the Father (in attributes and purposes), as the church is
one with Christ, but not identical - John 10:30; 17:11,21; cf. 1
Corinthians 3:8a; 12:12; Galatians 3:28; Romans 12:5. (That unity
does not imply identity, see e.g. Genesis 11:6; Judges 20:1) All
things are by Him, and we by Him. 1 Corinthians 8:6b
26.
(a) He offered His own blood (His Son) - Acts 20:28; cf. Matthew
26:28; John 6:54; 1 John 1:7
(b)
The "blood" of property (figurative expression), he was
God's own son - Romans 8:32
27.
(a) The power was always His - 1 Chronicles 29:11; 2 Chronicles 20:6;
Daniel 7:13-14; cf. Daniel 2:20; Psalm 147:5; Jeremiah 32:18; no
power but of God - Romans 13:1
(b)
He received his power from God - Daniel 7:14; Matthew 28:18; Acts
10:38; He was mighty in the sight of God. Luke 24:19; God was his
throne. Psalm 45:7, Hebrews 1:8 (Here the text does not say that
Jesus was God, but that the throne of the Son was God forever); God
puts all enemies under his feet. - 1 Corinthians 15:25
28.
(a) Jehovah is the being of old age, Who gives the sovereign power,
dignity and kingship. - Daniel 7:13-14. cf. Daniel 7:9,22; Psalm
90:2; Isaiah 9:7; Habakkuk 1:12; Revelation 4:2; 12:10- Daniel
7:13-14. cf. Daniel 7:9,22; Psalm 90:2; Isaiah 9:7; Habakkuk 1:12;
Revelation 4:2; 12:10
(b)
Jesus is the Son of Man who receives authority - Daniel 7:13-14; cf.
Matthew 25:31; John 3:13; Acts 7:56; Philippians 2:7; Hebrews 2:14;
Revelation 1:13; 14:14
29.
(a) He is the greatest (Hebrews 6:13); The most powerful Lord
(Genesis 14:18; Numbers 24:16; Deuteronomy 32:8; Mark 5:7); No one
teaches or strengthens Him - Job 9:4; 21:22; 36:22; Romans 11:34; For
He is the most high God - Luke 1:32,35,76; Mark 5:7
(b)
According to Jesus, the Father is greater than all - John 10:29;
14:28 - even him. He was strengthened and taught by an angel. Luke
22:43; John 8:28; cf. Hebrews 5:8. he is grazed by the power of
Jehovah. (Micah 5:4, KJV) He is the Son of the most high God - Mark
5:7
30.
(a) He has life of His own accord, which He has received from no man
- John 5:26a; He is the fountain of life - Ps 36:10, KJV; Jer 2:13;
17:13; Acts 17:28
(b)
The Father gave him life in himself. So the Father had to be first in
order to give life to His Son. John 5:26b; Jesus literally said, "I
am FOR HIM" - autú eimi - (John 7:29, cat. f.). He is the
righteous servant of God. Isaiah 42:1; 52:13; 53:11; Matthew 12:18;
Acts 3:13; Hebrews 8:2
31.
(a) God is not man - Numbers 23:19a
(b)
He could not be both God and man - Numbers 23:19; He was mediator
between God and man - 1 Timothy 2:5; He was spokesman to the Father -
1 John 2:1; cf. Matthew 10:32-33.
32.
(a) He was
not the son of man - 4Mózes 23:19b
(b)
He was the Son of man, who stood at the right hand of God - Acts 7:56
33.
(a) There is no comparison to anyone or anything - Exodus 8:10; 9:14;
2 Samuel 7:22; Psalm 89:6; 40:6, KJV; Isaiah 40:18, 25; 46:5,9
(b)
He became like a man. - Philippians 2:7; He likened himself to
Solomon. - Matthew 12:42; He became like a son of man. - Daniel 7:13;
Revelation 1:13
34.
(a) God is a spirit (always is!) - John 4:24; He can never become
flesh, and therefore has never been seen - Exodus 33:20; John 1:18;;
6:46; 1 John 4:12,20
(b)
He (as the Word) can become flesh - John 1:14; Hebrews 10:5, then
spirit - 1 Corinthians 15:45; 1 Timothy 3:16, but God can never
become flesh, for then He is no longer what He is - an invisible
spirit - 2 Corinthians 3:17 ; cf. Hebrews 11:27
35.
(a) Never seen (of men) - John 5:37;
formless being - Deuteronomy 4:12, 15; hidden being - Isaiah 45:15;
secret being - Matthew 6:6; spoken from heaven - Matthew 3:17;
invisible - Colossians 1:15; 1 Timothy 1:17; to be known by His works
- Romans 1:20; to be believed in - Hebrews 11:26
(b)
In the OT, Jesus represented Jehovah as an angel, he was (as YHVH -
cf. Exodus 3:2) the Angel of YHVH - cf. Exodus 14:19; 23:20-21;
32:34; 33:2-3; Numbers 20:16; Joshua 5:14; Psalm 34:8; Isaiah 63:9; (
cf. God's countenance - John 14:9; 2 Corinthians 4:6); Acts
7:35,38,53; 1 Corinthians 10:4, 9; Galatians 3:19; (cf. "you
have received as an angel of God, as Christ Jesus" - Galatians
4:14) ;Hebrews 2:2; cf. "His (YHVH's) ambassador (Christ) has
delivered them" - Isaiah 63:9 ; → "suddenly the Lord
(YHVH) comes to His (YHVH's) temple... and the messenger of the
covenant (Christ)" - Malachi 3:1
36.
(a) He is always in heaven (Luke 2:14), the angels always see His
face in heaven. - Matthew 18:10
(b)
While God was in heaven, the Son was on earth - Luke 2:16,52; God
spoke from heaven to His Son on earth - Matthew 3:17; He was faithful
to God - Hebrews 2:17
37.
(a) Immortal (incorruptible). - 1 Timothy 1:17; Romans 1:23;
everlasting - Genesis 21:33; Deuteronomy 33:27; Isaiah 40:28; ever
reigning - Exodus 15:18; Psalm 145:13; 146:10; ever living -
Deuteronomy 32:40; Daniel 4:31; 12:7; 1 Peter 1:23; Revelation
4:9-10; 10:6; ever king - Psalm 10: 16; Jeremiah 10:10; ever
enthroned - Psalm 29:10; ever surrounding His people - Psalm 125:2;
ever dwelling - Isaiah 57:15; ever abiding - Daniel 6:26; his power
everlasting - Daniel 4:31; never to die - Habakkuk 1:12, Catholic
trans. ; eternal - Romans 16:26
(b)
He was obedient unto death - Philippians 2:8; he was cut off from the
living - Isaiah 53:8;he was slain- Daniel 9:26; he gave his life unto
death - Isaiah 53:12; he gave up his spirit - John 19: 30; slain (the
Prince of life) - Acts 3:15; Revelation 5:12; raised from the dead by
God - Acts 4:10; 10:40; 13:30; the first of the resurrection of the
dead - Acts 26:23; - died for us - Romans 5:8; the heavenly called
(cf. Hebrews 3:1) were buried with him - Romans 6:4; cf. Philippians
3:10; 2 Timothy 2:11; he shall die no more - Romans 6:9; he was
blessed - 1 Corinthians 5:7; he died for our sins - 1 Corinthians
15:3; his God raised him from the dead - Ephesians 1:17,20; he is the
firstborn from the dead - Colossians 1:18; he died and rose again - 1
Thessalonians 4: 14; brought forth by God from the dead - Hebrews
13:20; put to death according to the flesh - 1 Peter 3:18; was dead,
now is alive - by the power of God - 2 Corinthians 13:4; Revelation
1:18; declared/ordained to be the Son of God by the resurrection from
the dead. - Romans 1:4
38.
(a) It would be senseless for Him to appear before Himself, or to sit
at His own right hand, since He sits on the throne - 1 Kings 22:19;
Isaiah 6:1; Ezekiel 1:26; Daniel 7:9; Revelation 4:2; 7:10; 19:4
(b)
He went to the Father - John 16:28; He appeared before God - Hebrews
9:24; He sits at the right hand of God - Psalm 110:1; Romans 8:34;
Mark 12:36; Acts 7:55-56; Ephesians 1:20; Colossians 3:1; Hebrews
1:3,13; 8:1; 10:12; 12:2; 1 Peter 3:22
39.
(a) In the Tirnitarian (triple) passages only the Father is called
God - 2 Corinthians 1:21-22; 13:13; 1 Peter 1:2
(b)
He is not called God, because he is not God, but Jehovah the Father -
John 6:27; 8:40; 2 Corinthians 3:4; Ephesians 1:2-3; 4:4; 5:20; 2
Thessalonians 1:8; 2 Timothy 4:1; Titus 2:13; Revelation 1:1; 20:6;
22:1
40.
(a) He exists in one person - apart from me (not us) there is no God
- Isaiah 44:6. cf. Deuteronomy 4:35; 32:12; Isaiah 43:10-11; 45:18; 1
Samuel 2:2; Mark 12:32; 1 Corinthians 8:6; He was never called a
triune God!!! - cf. Acts 4:24
(b)
Jesus taught the same - John 17:3; cf. Mark 12:11; He was not taught
to be part of a trinity! See Philip's testimony of Jesus to the
butler - Acts 8:35.
I wonder why Philip missed this good
opportunity, since trinity believers do not miss any opportunity, but
immediately proclaim to fresh converts that Jesus is part of the
trinity-God (i.e. as they conceive Him).
41.
(a) He is the hearer of prayer, no one else. He prays to no one -
Psalm 55:17; 65:3; 145:18; Proverbs 15:8,29; Matthew 6:6,9; Acts
4:24; 10:31; 12:5; Philippians 4:6; 1 John 5:14; Revelation 5:8;
8:3-4; He has not given thanks to Christ.
(b)
Christ gave thanks to God (John 6:11; 11:41; He prayed to God in
exemplary fashion - Luke 6:12; 22:42; Hebrews 5:7; [John 14:14:to ask
of me is to ask, not to pray cf. Mark 10:35-36; Matthew 20:20. See
also John 16:26; 11:22; 1 John 5:14.] In Acts 7:59, epikaleo means an
appeal, not a prayer (cf. Acts 25:11). For how one can call upon
[come to my aid] someone without praying to him, see e.g. 2 Samuel
10:11; Mark 9:22-24; Acts 9:14,21; 16:9; 22:16; cf. Acts 10:43; 1
Corinthians 1:2; Philippians 4:3. What does it mean to invoke the
name of Jesus if not to pray to him? The answer is very simple: The
early church, anointed by the Holy Spirit, invoked the name of Christ
by referring to Christ in their prayers to the Most High Lord, that
through Him God might give them the necessary qualifications for
service. cf. Acts 4:30. So this is what it means (not prayer to Him)
to invoke the name of Christ, that is, to go to the Father through
Him (cf. John 14:6) Or, like Stephen, in our distress, we invoke his
name in acknowledgment of the honour with which God has endowed him
(cf. Hebrews 4:14-16; 1 Corinthians 1:30; Philippians 2:9-11)
42.
(a) His exclusive worship is a requirement. - Exodus 20:3; No one can
be worshipped but Him, for He shares worship with no one. - Exodus
34:14; Luke 4:8. His exclusive worship is also traced in the book of
Revelation. cf. Revelation 4:9-11; 5:14; 7:11-12; 11:16-17; 19:4
(b)
Since the worship of God refers to the Father, since we are exhorted
to worship the ho theos (cf. Revelation 19:10; 22:9; see also
Revelation 19:10; 22:9; cf. 14:7), therefore the worship of the Son
is a departure from the divine will, i.e. disobedience, and in
worship it is idolatry (for all worship is that which is not directed
to Jehovah God!) The Son is to be honored and reverenced, (etc.), but
not worship - cf. Luke 24:52; John 9:38; Zze. 1:6; Rev. 5:13
["If
Christ is not God, then worshiping Him would be idolatry."
(Gospel
Publishing House, "ON THE DIVINITY OF CHRIST, p. 6) ...
"If Christ were not God, His worship would be
idolatry."-https://christiananswers.net/hungarian/q-eden/edn-r005h.html ...
"The
Lord Jesus Christ, the Son of God - one with the Father, who is to be
worshipped, honoured and adored, this is also the will of the
Father...It would be a great mistake to interpret and teach the truth
of Scripture on this subject otherwise, God forbid." /Alexander
Seidel, Gospel Publishing House, June 1999/....
"But
Jesus Christ declared Himself to be the TRUE and LIVING God!... He
proclaimed "I am God"...
If He is not God, then He is none of our business."
/John
Maisel: Is Jesus God? Central European Bible Institute (CEBI), pp.
17, 19]43.]
43.
(a)
The Father seeks His worshippers, "they that worship Him,"
said Jesus - John 4:23-24; cf. 1 Corinthians 14:25. He can only be
approached through an intercessor - 1 Timothy 2:5; John 14:6
(b)
Jesus, as a Jew, worshipped God, and identified true worshippers as
Father-worshippers - John 4:21-24. He insisted on worshipping the
Father - Matthew 4:10; He could be approached without an intercessor.
See Matthew 8:5-13
44.
(a) God has no head, He is no one's anointed, etc…
(b)
The head of Christ is God - 1 Corinthians 11:3; He is the anointed of
Jehovah - Acts 4:26; 10:38; cf. Psalm 2:2; Isaiah 61:1; Luke 4:18; He
is the Christ of our Lord - Revelation 11:15; the Christ of our God -
Revelation 12:10; Christ is God's - 1 Corinthians 3:23
45.
(a) He alone is holy in Himself, not tempted with evil - Revelation
15:4; James 1:13; He foreknows the end - Isaiah 46:9-10, He alone is
omniscient - 1 Samuel 2:3, KJV; Job 37:16, Catholic translation;
Psalm 147:5; 1 John 3:20
(b)
Jesus is sanctified by the Father, He is tempted in all things - John
10:36; Hebrews 4:15; the day and hour of judgment He does not know,
but only the Father - Matthew 24:36; Mark 13:32; cf. Revelation 1:1.
He is not omniscient, his knowledge is limited compared to the Father
- cf. Acts 1:7
46.
(a) saving God, giver of salvation, delivering God, liberating God.
Who is never identical with the Saviour, with Jesus Christ, the
deliverer and savior. cf. (LXX: Deuteronomy 32:15; Psalm 24:5;
95:1, etc.); Luke 1:47; 1 Timothy 1:1; 2:3; 4:10; Titus 1:3; 2:10;
3:4; Jude 25
(b)
He is the saving, redeeming Jesus Christ, who is never the same as
the saving, preserving, redeeming God. - Luke 2:11; John 4:42; Acts
5:31; 13:23; Ephesians 5:23; Philippians 3:20; 2 Timothy 1:10; Titus
1:4; 2:13; 3:6; 2 Peter 1:1,11; 2:20; 3:2,18; 1 John 4:14. God made
Christ sin for us - 2 Corinthians 5:21, He could not make Himself
sin, He is not the same as Him.
¤¤¤¤¤¤¤¤¤¤¤¤
"Article
12: We have one God, the Father, by whom are all things, and we by
him; and one Lord Jesus Christ, through whom are all things, and we
by him. That is, we are to worship the Father alone as God Almighty,
and to glorify Jesus Christ as Lord, the Messiah, the mighty King,
the Lamb of God, who died and redeemed us by his blood, and made us
kings and priests, the called and the chosen ones."
/Newton's
12 Articles of Faith on God and Christ c. 1710-1720; KEYNES MS 8,
KING'S COLLEGE, CAMBRIDGE/
"Christ
the Lord" (Lk 2:11) not identical with God, but with the
Lord's Anointed (cf. Lk 2:26), and not with the Lord, the YHVH God,
of whom He is the Anointed (Christ).
It
is not the same because He is omnipotent (cf. Revelation 21:22),
infinite justice and mercy (cf. Dan 9:16,18),
eternal
(cf. Deuteronomy 33:27),
Most High God (cf. Ps 97:9, MBT).
never to be born (cf. John 1:17);
comes from no man (cf.
Mic 5:1);
his life in himself is given from no man (cf. John
5:26);
He lives by no man (cf. John 6:57);
He is not the
firstborn of any man (cf. Col 1:15);
He never prays (cf. Luke
6:12);
never takes flesh (cf. John 1:14);
never
intercedes for anyone (cf. 1 Timothy 2:5);
never dies (cf.
Deut. 32:40);
never sacrificed himself (cf. Heb. 7:27);
He
shall never be resurrected (cf. 1 Pet. 1:21);
never made in the
image of any man (cf. Col 1:15);
never the head of any man (cf.
1 Cor 11:3);
no man is ever his god (cf. Eph. 1:17; Heb. 1:9);
he is never subject to anyone (cf. 1 Cor 15:28);
never
made inferior to the angels (cf. Heb 2:8-9);
never subject to
the will of any (cf. Dan 4:32; Luke 22:42);
never increases
(cf. John 3:30);
never received his authority from anyone (cf.
Matthew 28:18);
never sent by anyone (cf. Acts 3:19-20);
never
anointed by any (cf. Isa 61:1; Acts 2:36);
never taught (cf.
Isa 40:13; John 8:28; Rom 11:34);
can never be compared to
anyone (cf. Isa 46:5,9; Phil 2:7);
never the brother of any man
(cf. John 20:17; Heb. 2:11-12,17);
never had men or angels for companions (cf. Rom 8:17; Heb 1:9);
no one ever sat on his right hand (cf. Ephesians 1:20);
He alone is holy by Himself (cf. Revelation 15:4);
No man ever tempted with evil (cf. Jas 1:13; Heb 4:15);
No one ever persecuted Him (cf. John 15:20);
never worshipped a creature (cf. Mat 4:9);
and
NEVER SHARED THE PRAYER [worship of God] WITH ANYONE, did not even
share worship with the Son (cf. John 4:21-24; Revelation 4:9-11;
5:14; 7:11-12; 11:16-17; 19:4)
-
consequently, he never called himself a trinity (cf. Isa 43:12; Mal
1:6), which illegitimizes the inviolability of his sole sovereignty
(cf. Mark 13:20; Acts 1:7; Rev 4:11)!
Therefore
there is no place in true worship for human attempts to express what
God has never expressed anywhere! "Nowhere
in the Bible is the term "Trinity" a humanto express this
divine mystery in one word." /Werner
Gitt: Frequently Asked Questions. Evangelical Publishing House,
p.22./
GOD DOES NOT CALL HIMSELF TRINITY
Isaiah 45:5 I am the Lord, and there is no other, besides me there is no God!
How did I pick out God's statement about Himself, in which there is no mention of a trinity? Perhaps the extraction is not valid because elsewhere God says something else about Himself, or others say something else about Him? Elsewhere, the Bible writers say nothing about Him other than that there is no God but idol gods, which are not really God.
Isa 44:8 ... Is there any God besides me? No stone, I cannot!
Isa 44:9 The makers of idols are all vain, and their favorites profit nothing, and their witnesses see nothing and know nothing, that they may be put to shame.
2Sam 7:22 For this cause, O LORD God, you have been exalted: for there is none like you, and besides you there is no God,
Psa 86:10 For thou art great, and doest wonders; thou alone art God.
Are we making God an experiment? That is not what we read about God:
Acts 17:29 Forasmuch then as we are the offspring of God, we ought not to think that the deity is likened to gold, or silver, or stone, to the carving of human workmanship and invention.
Is not human experiment the carving of human invention?
THERE IS NO OTHER GOD
"NO OTHER GOD" (Isaiah 45:5) means,
than that
1Kir 8:60 That all the peoples of the earth may know that the Lord is God, and that there is no other.
Hos 13:4 But I am the LORD your God from the land of Egypt. You shall know no other God besides me, and there is no savior besides me.
Joel 2:27 And ye shall know that I am I among Israel, and that I am the LORD your God, and there is none else.
Mark 12:32 Then the scribe said to him, "It is well, Master, you have said truly that there is one God, and no other.
Acts 4:12 And there is salvation in no one else: for there is no other name under heaven given among men by which we must be saved.
Gal 1:7 And there is no other - Gospel
If there is another God, then there is another gospel, and there is another Savior besides Jesus - but there is none!
Heb 5:7 Who in the days of his flesh with supplications and supplications, with strong crying and supplications, came to him who was able to deliver him from death, and was heard for his godliness,
Jesus Christ had a Fear of God - G2124- /What would the fear of God be?/ and taught that there is one God, the Father (John 5:44; 17:3; 20:17)
Hebrews 12:28 Therefore having obtained an immovable kingdom, let us be thankful, whereby we should serve God with grace and fear - G2124-.
Whoever therefore does not accept that there is no God but God the Father, does not serve in a manner pleasing to God with grace and fear. It is clear!
THE UNITY OF FATHER AND SON
There is no dispute about the identity of God, with whom Jesus is one (John 10:30 I and the Father are one.), but Paul also wrote about unity:
1 Cor 3:6 I planted, Apollos watered; but God gave the increase.
1Co 3:7 Therefore neither he that planted is anything, nor he that watered; but God is the giver of the increase.
1Co 3:8 THE PLANTER AND THE SPRINKLER ARE ONE; but every man according to his work receiveth his own reward.
That is, the unity of Paul and Apollos does not imply anything other than being in unity, according to the same Greek word, which includes believers.
John 17:11 ... Holy Father, keep them in your name whom you have given me, that they may be ONE AS WE ARE!
Let's look at the Greek phrase behind the word ONE:
John 17:22 And the glory which thou hast given me I have given them, that they may be one (G1520- heis), even as we are one (G1520- heis):
1Co 3:8 Now the planter and the irrigator are one (G1520- heis); but each receives his own reward according to his work.
The same Greek word is used between the unity of believers, Jesus and the Father, and the unity of Paul and Apollos. "but each receives his own reward according to his work."
Here we have the EACH taking the reward according to his WORK.
THE WORK OF ANOTHER GOD, -
Eph 1:19 And we the majesty of His power toward us that believe, according to the working of the mighty working of His power,
Eph 1:20 Which He showed in Christ, when He raised Him from the dead, and seated Him at His right hand in the heavenly places.
Php 2:13 For it is God who works in you both to will and to work for good pleasure.
2Kor 5:5 And he who prepared us for this is God, who also gave us the pledge of the Spirit.
THE WORK OF THE SON IS DIFFERENT
Phil 3:20 For our kingdom is in heaven, from which also we look for the Lord Jesus Christ, who is our Saviour;
Phil 3:21 Who shall change our lowly bodies into the likeness of His glorious body, according to His mighty working, by which He is able to subdue all things to Himself.
THE WORK OF BELIEVERS IS DIFFERENT
Phil 2:12 Fearing and trembling, work out your salvation.
To conclude from this that "God was the Word" (John 1:1) and that "I and the Father are one" (John 10:30- G1520- heis) that they are one and the same God is a totally arbitrary interpretation of these texts, for if there is one God who has declared this about Himself, then God will not declare the same about others, for then the divine revelation would be incomprehensible to reason.
In line with this, Jesus nowhere taught that he was one and the same God with the Father, nor did the apostles teach this, but only trinitarians insist on it because they are determined to support their own view from the Bible.
On the other hand, consider the following statement, "it is not used to denote identity, but unity, inseparability." (Sándor Kiss, USZ Greek-Hungarian Lexicon.) Thus the unity of the Father and the Son is the highest degree of spiritual unity, just as men who have attained to complete unity of mind and love in the Lord can be one in spiritual brotherhood.
Romans 12:4 For just as in one body we have many members, and each member does not have the same work
Galatians 3:28 There is neither Jew nor Greek; there is neither bond nor free; there is neither male nor female; for you are all one in Christ Jesus.
THE USE OF THE NUMBER THREE IN THE BIBLE
These biblical writers all knew the number three, used it, yet they did not write that God was a trinity! The verses:
Moses (Genesis 18:1-3; Deuteronomy 6:4; 32:39)
Samuel (1 Sam 30:13; 2 Sam 23:8; 1 Sam 2:2; 7:22)
Ezra (1 Chronicles 11:12; 21:10; 1 Chronicles 17:20)
Jeremiah (1 Kings 7:12; 2 Kings 19:19; Jer 31:18)
Nehemiah (Neh 2:11; Neh 9:5-7)
Isaiah (Isa 30:17, 30; 44:6,8; 45:5; 46:9)
Daniel (Dan 7:24; God of gods Dan 11:36)
Zechariah (Zech 11:8; 14:9)
[Jesus Christ (Matthew 18:16; Luke 11:5; Mark 10:18; 12:28-29; John 5:44; 17:3) - he did not write but taught].
Matthew (Matthew 18:15-16; 19:17)
Apostle Paul (1 Cor 13:13; 1 Cor 8:4,6; Gal 3:20; Eph 4:6; 1 Tim 2:5)
James (James 5:17; 2:19)
John (Rev 6:6; John 5:44)
Jesus taught that "God is a spiritual being" (John 4:24), but he does not teach that 'the Spirit is a divine being'.
John 4:23 But the hour is coming, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father also seeketh such to be his worshippers.
John 4:24 God is a Spirit: and they that worship him must worship him in spirit and in truth.
THE ARBITRARINESS OF IDENTICAL ESSENTIALITY
In the Trinity, theologians are sharpening their philosophical inclinations, which in itself is an expression of disobedience. Posterior philosophical bashing. To blather in this is to blather in other things.
László Vanyó's R. Catholic History of Dogma describes the philosophy of unholy speculation thus. "To designate that which is three, ... the term 'hypostasis' seemed to be appropriate... Since "uszia" is the participle of the verb "einai" (to be), the Exod. 3,14 also occurs in the form "ho ón", meaning "he who is", "the Being", thus God calls himself, and therefore it seemed suitable to designate that which is in the Trinity a... The word "hypostasis" is found in the New Testament only in Heb. 1,3, so that it can be explained in Trinitarian terms." (p. 265)
The Reformed Bible Dictionary of Concepts, published in 1992 in Cluj, already presents it as a fait accompli: "That there is a mysterious community within the being of God is something we can only guess from the OT. The OT itself does not give a Trinitarian doctrine, but here we find already tripartite formulas that have lived as ancient creeds in the Christian church... Scripture clearly teaches that God revealed Himself as one Lord (YHVH-Cyrrh) and that He appeared in three modes of being (hypostasis) (Heb 1:3)." (pp. 169-170)
If this were true, then (based on the reality of the Trinity) Jesus would have to be our God as well as the Father. But this is not the case.
It was the Son who emptied himself (assumed human mortality in servitude, tasting death) from his state of equality with God, not the Father, since the Father is fully and absolutely (unsuspended) immortal and eternally alive (cf. Deut. 32:40; 1 Tim. 1:17), and the Son was given immortality after death (cf. Revelation 1:18; Romans 6: 9), therefore, that Jesus was mortal only as man, not as God, is not justified by the immortality of the Father, but by the fact that the Son could die as man, thus the immortality of God is trivialized by dividing the nature of the Son into divine and human, which in turn makes the definition of the one being with God completely arbitrary, since, although one with the Father, the Father has no human nature.
On the other hand, if the Son is fully God and fully man, then the Father must(should) be fully God and fully man if he is the same in "essence". I mean the Father and the Son. This is followed by the arbitrary explanation that the Son is not the same in "all" his essence, but only in his divine essence, so he is 'half-in essence', but they say this is 'in one nature'. That is to say, we have arrived at the conclusion that the Son is only in one nature coeternal with the Father (the fullness of 'the Godhead' dwelling in him bodily, - Col 2:9), the other nature they simply leave out of the coeternal (divine fullness) because it does not fit into their arbitrary definition of coeternal.
So the Father is immortal by nature, the Son is mortal by human nature, but not by divine nature, i.e. we are dealing with a manipulated single essence (which is applied to whatever they want), since if the Son were the same God as the Father, then he should also be immortal by nature, but that he is not proves that there is a fundamental difference between the Father as unborn God and the Son as God begotten of the Father, since God is the head of Christ (cf. 1 Cor. 11:3), and on the basis of a completely identical nature and complete oneness this could not possibly be the case!
That since the God of the Son is the Father(!), then by virtue of their being the same God it should also be true that the God of the Father is the Son, to which the arbitrary answer would be that this does not logically follow from the premise, since the Father is not the God of the Son in terms of deity, but in terms of humanity (the arbitrary setting of John 20:17), i.e., that the resurrected, ascended Son is no less human than when He walked on earth.
Which, however, cannot be true, for if after His exaltation He was restored to the same divine glory(!) with which He was equal to God in His divine being (cf. John 17:5; Phil. 2:6), and even more than that in the power of the Lord over all names (cf. Phil 2:9-11), then when he returned to heaven he did not have glory according to man, but divine glory, and HE WAS the FOR HIM God of is the Father(!) cf. Ps 45:8; Eph 1:17; Rev 1:6; 3:12), so this "God the Father was according to his manhood" is a complete gibberish and arbitrary definition, devoid of any biblical basis!
And that one receives from the other (but it doesn't work the other way around) is also a distinction between God and God(s) despite their same divine nature, which again does not imply identity, since divine nature is also given to the called anointed ones who are born again of God by a holy spirit in heavenly/ruler hope, even though their identity with God is not at all the case. (cf. 1Pet 1:3; 2Pet 1:4; Heb 3:1; Rev 20:4-6)
According to the clear and unmistakable teaching of Jesus Christ, our God is the Father alone (cf. John 20:17). We have one God, the Father, and one Lord, Jesus Christ (cf. 1 Corinthians 8:6).
PRAYING TO GOD
We worship Jehovah God alone, for there is no one and nothing to worship but the one and only God (cf. Exodus 22:20; 34:14; 2 Kings 17:35-41; John 4:21-24; Revelation 14:7). Matthew 6:9; Acts 4:24-30), - through Jesus Christ (cf. John 14:6; Ephesians 2:18), because to come before God in this present age of salvation (cf. Hebrews 1:1), we NEED A CONCESSIONER! See, "For there is one God, and one mediator between God and men, the man Christ Jesus" (1 Timothy 2:5).
When one worships the Son as God for his own consideration, who is the mediator between him and the 'God the Son'? Or is there no intermediary at all? Is it not rather a divine person Jesus, but not a real God who could be approached without an intermediary?! And how is it with Jesus Christ, who, as - supposedly - real God, is identical and equal to the Father? Whoever comes before Jesus must believe that he exists? Why should they have to believe that he exists when he was standing there in front of them and thousands could see him? Is it not obvious that when Paul spoke of God, he was not speaking of Jesus Christ (cf. 1 Cor 8:6; Heb 8:10; 10:7; 12:29; 13:15-16,20)?
So there is one and absolute God and Lord, and that is Jehovah. He is the absolute owner, everything belongs to Him (cf. Job 41:11; Ps 50:12), since all things are of His will (cf. Rev 4:11), and that He was the God of the Jews shows that Jesus could not be, since Jesus did not identify Himself with the God of Israel (cf. Mark 12:29; John 8:42, 54-55; 16:27; 20:17)
Worship is given to God (proskuneo) as the angel instructed the apostle John (cf. Rev. 19:10; 22:9), but Jesus Christ is given RESPECT (proskuneo) as the angel instructed (cf. Heb. 1:6), since the word proskuneo has a double meaning as RESPECT (cf. Matthew 18:26; Revelation 3:9), and as worship (cf. Matthew 4:10; Revelation 4:10) It is not for us, therefore, to whom and why we give worship, to determine it according to our own value judgment and viewpoint, but, in the words of Christ, it is for us to determine it by the Scriptures, just as it was for the Jews, and there is no difference.
The Father is worshipped for creation, the Son for salvation, and the Holy Spirit for illumination. This would be permissible, even expected, if we were called to do so. But true worship is not what Christ taught. And if, in the words of Christ, the central person of true worship is the heavenly Father, then worship can no longer be given to Christ, but only to Him to whom it is also to be given according to Christ's teaching: (John 4:21-24)
Jesus has transferred the worship of the Father from the OT to the OT, but the central person of worship remains the same - the Father! The Father was still worshipped then, but now the place and the way are changed, from the fixed worship performed in Jerusalem and on Mount Garizim (in the ritual sacrificial system prescribed by the Mosaic Law, or cult-like) to worship in spirit and in truth, no longer fixed in place, but more so in right heart condition.
In this case, worship of Jesus can no longer apply, since he is not the Father, but Jehovah God, and Jesus is not Jehovah God, but Jesus is Jehovah the Anointed (cf. Acts 4:26; Ps 2:2; Isa 61:1); Christ our Lord (cf. Rev 11:15); Christ our God (cf. Rev 12:10); who belongs to God (cf. 1 Cor 3:23)
By the way, anyone who seeks God, we read the following: "But without faith no one can be pleasing, for whoever comes to God must believe that He is and will reward him who seeks Him." (Heb 11:6) Here the Greek word ὲ ὖ κζητο σιν (dictionary form: ekdzēteo) is behind the word seek, that is, He (α ton) will be the rewarder of those who seek Him. And here is the meeting of John 4:23's description of those who seek God as worshippers of God with the fact that those who seek God may find him.
God seeks us, and we seek Him. And why should we seek Him if not to worship Him! The object of mutual seeking is that our worship may fall into place and that its purpose may not be lost. The circle of worship is thus closed. There is no room for any other to enter into this worship, but only for the Father.
It is not by chance that Jesus said, "Thou shalt worship the Lord thy God," for as a Jew he worshipped Jehovah ("we worship Him whom we know" - John 4:22, Kaldi translation), - Whom the exhortation to worship runs throughout the Scriptures. (cf. Matt 4:10; John 4:22; Rev 14:7; Deut 13:5; Ps 95:6; 96:9; Jer 7:2) And if we follow in Christ's footsteps - as Christians - we must also worship the God to whom he also came in prayer as part of worship (cf. 1 Pet 2:21; Luke 3:21; 9:29; John 17:1)
Consequently, they never worshipped Christ, but only paid homage to Him (cf. Luke 24:52; John 9:38).The apostles were Jews, and knew the teaching of the law: "You shall worship the Lord (YHVH) only, and offer sacrifices to Him, ... You shall not worship strange gods!" (2 Kings 17:36-39; cf. 1 Corinthians 16:29; Psalm 29:2). In keeping with this, those who lived during Jesus' earthly ministry are said to have "gone on pilgrimage to worship God at the feast" (John 12:20; cf. 1 Sam 1:3).
So we see that the focus of the feast was not at all on the worship of Jesus, but on Jehovah God. But Jesus exhorted the same worship when he declared, "It is written, 'You shall worship the Lord your God, and him only shall you serve" (Matthew 4:10; cf. Deuteronomy 6:13; 32:43).
On the other hand, the call for the proper worship of ho theos is also found in other words of Christ: cf. "But they (shebomai) worship in vain, for the doctrines which they preach are but human commandments" (Mark 7:7). Here the Greek word is shebomai (meaning [to worship as God]), and this word is nowhere applied to Christ, much less to the worship of Christ (see also Matt 15:9; Acts 13:43,50; 16:14; 17:4,17; 18:7,13; 19:27)
God and the Lamb are also distinguished in Revelation 6:16, and whom they serve is the One whose face they see and whose name will be on their foreheads, which clearly refers to God, not Jesus (cf. Rev. 14:1; 22:4; Matt. 5:8)
Nor did John the Baptist identify Jesus with God, but with the Lamb of God: 'The next day, when he saw Jesus coming towards him, he said: "Behold, the Lamb of God! He takes away the sins of the world." (John 1:29) But neither did the Jewish people consider him to be God, for we read, "When he entered Jerusalem, the whole city was in a tumult. "Who is this?" they asked. "This is Jesus the prophet from Nazareth of Galilee," the people replied." (Matthew 21:10-11)
He was not taught to be part of a trinity! See Philip's testimony of Jesus to the butler. 8:35. I wonder why Philip missed this good opportunity, since trinity believers do not miss any opportunity, but immediately proclaim to new converts that Jesus is part of the trinity God (or so they imagine). Nicodemus, the chief of the Jews, identified Jesus this way, "Rabbi, we know that you are a teacher from God, for no one can perform the signs that you perform if God is not with him." (John 3:2)
So they did not consider him to be God, but that God is with him - which is not the same thing at all! (Just as Jesus - the meaning of his name, and his coming heavenly government - is God with us. - cf. Matthew 1:23; Revelation 21:3) And that the Sanhedrin condemned Jesus for making himself God as the Son of God was their false accusation against him, because they could not distinguish God from his Son. And then how they understood it shows that God put an end to the whole Jewish system, and those who condemned His Son to death, He put to death.
The holy incense, as an image of worship (cf. Exodus 30:34-38), goes before God as sweet-smelling incense containing the prayers of the saints. Just as God is the recipient of the prayer of the saints (cf. Revelation 5:8; 8:3-4), so it is with worship! (cf. Matt. 4:10) The Lamb is to be praised alone (cf. Rev. 5:9; cf. 1 Sam. 18:7), and blessed, honored, glorified, and empowered, yet worship is God's alone!
True worship, therefore, is in the worship of the Father through Jesus Christ; all other worship which does not follow this mode is necessarily idolatry (the burning of strange fires on the altar, - cf. Leviticus 10:1-2), because it misses the object of worship, the Most High God.
WORSHIP OF CHRIST DOES NOT MEAN WORSHIP OF GOD
John 5:23 That all men may honor (G5091 ) the Son, even as they honor (G5091 ) the Father. Whoever does not honor (G5091 ) the Son does not honor (G5091 ) the Father who sent him.
G5091 τιμάω (timaó) 1) honor, esteem, esteem, esteem 2) honor, bestow, reward 3) esteem, esteem something for something (Mt 27:9)
Honouring Jesus and the Father (John 5:23) is not worship, because if it were, then the Father would have to worship the one who serves Jesus instead of honouring him, which is absurd. But it does show reverence for people. Because what are we reading?
John 12:26 Whosoever serveth me, let him follow me: and where I am, there shall my servant be also: and he that serveth me shall be honoured (G5091-timészei) of the Father.
If honoring the Son means worship, based on the fact that the Greek word means worship, then it must also be worship when God honors those who serve Christ.
Who would dare say that? Worship is not worship, and to worship Christ on the same level as the Father is not worship of Jesus Gods due (which is why there is a separate Greek term for it in the OT)!
G5091 τιμάω (timao) 1) to honor, esteem, esteem, esteem word finder: to honor the Father (Matthew 15:8-9; John 8:49); to honor Jesus (Matthew 27:9); to honor men (Matthew 15:4-5; Acts 28:10; 1 Timothy 5:3; 1 Peter 2:17)
THE RIGHT OF REPRESENTATION
Hence, honoring the Son does not imply identification with God, but representative identification, as is the case with believers, Christ, and the God who sent Christ.
"Whoever listens to you listens to me, whoever rejects you rejects me, and whoever rejects me rejects him who sent me" (Luke 10:16).
Does anyone think that to reject the disciples is to reject Christ because they are equal with Christ? In the same way, does rejecting Christ mean rejecting God because Christ is equal with God?
JESUS IS NOT JEHOVAH GOD
The identity of Cyrus Yahweh and Cyrus Jesus is an interpretation, but according to Scripture, "Christ the Lord" (Luke 2:11) is not the same as and not identical with God, but with the Lord's Anointed (cf. Jesus is the Anointed of Jehovah (cf. Acts 4:26; Psa 2:2; Isa 61:1) How can Jesus be the Anointed of Jehovah God, the Jehovah God?
Quoting Isaiah 61:1, Jesus said, "The spirit of Jehovah is upon me..." (Luke 4:18). So how can He be Jehovah? But if He meant this for Himself, then who did He mean: "if the Lord (Jehovah) had not shortened those days" (Mark 13:20). Is it not obvious that He is talking about someone else?
And when the devil tempted Jesus, why did he not recognize in him the Jehovah with whom he had a controversy at Job (cf. Job 1:6, etc.; Matthew 4)? Who commands Christ, if Christ is the same as he who commands him?
Or Deuteronomy 18:15,18: "The LORD [YHVH] your God [Elohim] will raise up a prophet to you from among your brethren, like me: you shall hear him" (cf. Acts 3:22, KJV). "For if ye believed Moses, ye would believe me: for he wrote of me." (John 5:46, KJV) Now then, shall we identify the God of the holy Prophets with the one who is the prophet of the holy God? (Revelation 22:6; Luke 7:16; John 6:14)
If the Lord (YHVH) sends the predestined Jesus (cf. Acts 3:19:20), how can YHVH be Jesus? If the God YHVH who raised up the prophet (cf. Acts 3:22) raised up his servant son (Jesus) and sent him to turn the people from their sins (cf. Acts 3:26; Matthew 1:21) - then how can Jesus be Jehovah, the resurrected the same as the resurrector? Is the one sent the one who is sent? YOU (God), your saint (Christ)? Cf. Acts 13:35; Revelation 12:10]
Trinitarians claim that Jesus virtually claimed to be their God, even proclaimed himself to be God. So it is not just a simple misunderstanding, but they are putting into Jesus' mouth something that he never said himself!
"But Jesus Christ declared himself to be the TRUE and LIVING God!...He proclaimed, "I am God"... If He is not God, then He is none of our business." (John Maisel: Is Jesus God? Central European Bible Institute (CEBI), pp. 17, 19.)
THE NAME OF GOD IN THE NEW TESTAMENT
Jesus said that He had revealed and made known, and would continue to make known, the name of His Father (cf. John 17:6, 26), which was very necessary, since the Jews had completely eclipsed the name of God after the Babylonian captivity, and did not use it (as the faithful prophets did).
Although the high priest still pronounced God's name during the religious service in the temple - especially on the Day of Atonement - until the destruction of the temple in 70 AD, it was not generally used as before. They were far removed from the ideal of praising their God's name. (Cf. Joel 2:26) Thus the use of the name withered away completely over time, and only traces of it remain:
"The Eternal. This is the translation of the name of God, which in Hebrew is written with four letters, YHVH, and is read Adonai (see Genesis p. 16). The four-letter name of God - the tetragrammaton is derived from the same Hebrew verb (haja) as "ehje"; i.e. "to be". It expresses the idea that He exists eternally in the present, the past and the future ... this name emphasizes God's goodness and faithfulness to His creatures: He who educates, punishes and guides; He who hears the cry of the oppressed and makes known His righteous ways to the sons of men. He is the mighty Living God, who reveals Himself in His providential role to His people." (THE BOOK OF MOSES AND THE LADIES, Edited by Dr. J. H. HERTZ; commentary on Ex 3,15)
Therefore, it is very necessary to know God's name, for this intimate knowledge provides the framework for true worship that leads to eternal life (cf. John 17:3; 1 John 5:20).
It is fundamental to know that, as far as we know today, none of the 27 original New Testament manuscripts written in Koine ordinary Greek has survived to the present day. But copies of the originals, additional copies and entire families of copies have survived and come down to us. These form a vast collection of manuscripts of the Christian Greek Scriptures. According to one estimate, there are more than 5,000 manuscripts in the original Greek. But make no mistake: the Greek language is the original, not the manuscripts themselves!
Over the centuries, the Jews had drifted so far from God that they no longer dared to speak His name, and it is no coincidence that as a consequence of their drift they did not even recognise the Son of God as the Messiah, but gave Him up to death. The rejection of the name of God and the rejection of His Son are completely connected, both testifying to the same degenerate spirit.
And, as has already been said, the divine name was neglected as a result of a certain tradition, a tradition which has no small number of adherents to this day. When this Jewish tradition met with the apostasy foretold in Christianity (cf. Acts 20:29-30), the view was formed that God Himself became man in the image of Jesus, that is, that God is in fact a Trinity, though one God in three persons, which is a mockery of the Most High/Holy God, a obfuscation of His unique person, and a foundation for perverting true worship.
According to an assertion from the Greek text and the English translation of the Kingdom of the Cross, the Christian Greek Scriptures consistently use the title küriosz from beginning to end for Jesus. This would logically imply that the inspired writers identified Jesus with Jehovah. Obviously it is not conjecture but facts that must decide.
That Jesus was identified with Jehovah by the inspired biblical writers is an absolute fallacy. E.g. 2Timothy 1:18 says, "The Lord grant that he may find mercy on the Lord in that day." In both places in the Westcott and Hort texts the dictionary form kyrios is found. If this were to be understood as Jesus in both places, this text would say 'Jesus grant that he may find mercy on Jesus' - which seems grotesque and also nonsensical. However, to say that the Lord /Jesus/ will allow him to find mercy with Jehovah makes the statement make sense.
The book of Revelation clearly calls Jesus the Almighty: I am Alpha and Omega, thus says the Lord God, who is, and who was, and who is to come /erkhomai/: the Almighty (1:8). The context makes it clear who it is.
Revelation 11:17 reads, "Saying, We thank thee, O Lord God Almighty, who thou art, and who art, and who art to come /erkhomai/: for thou hast taken thy great power into thine hand, and hast begun thy kingdom."
Here after "my Lord" in Westcott is KÜRIOSZ, but it does not refer to Jesus, but to Jehovah, for in verse 15 it says: "The kingdom of the world has become the kingdom of our Lord /KÜRIOSZ/ and of his Christ, ..." It would be meaningless to understand it as, to our Lord /Jesus/ and his Christ.
So the one who is to come, the Almighty, is Jehovah God, and the fact that the Westcott text in Revelation 1:8 says "the KÜRIOSZ" does not mean that it is Jesus, since the context does not support this!
Romans 12:12 speaks of the Lord who gives abundantly (cf. 1 Timothy 6:17), i.e. God, and verse 13, paralleling the quotation of Acts 2:16-21, quotes the Hebrew text of Joel (2:32), where it is on the Tetragrammaton, which means God's name.
The existence of the Tetragrammaton in the Christian Greek Scriptures is given by the earliest texts of the Septuagint translated from the Hebrew, which contain the Hebrew Tetragrammaton. This is no accident, since:
"The New Testament authors quote the Old Testament many times and in many different ways. 275 times the LXX..." (Haag lexicon: Old Testament quotations)
It is well known that the Septuagint translation /Greek translation of the Hebrew Scriptures/ was begun in Alexandria in the 3rd century BC, around 280 AD, by 72 Jewish scribes and completed in the 2nd century BC. Greek was the international language in the days of Jesus' apostles, and many churches used the Septuagint, the Greek translation of the Hebrew Scriptures.
There is evidence that the Septuagint is the most ancient of all the scriptures used by God, WAS WRITTEN ON THE TETRAGRAMMATON IN ARAMAIC OR ANCIENT HEBREW LETTERS. E.g. Robinson's A Greek and English Lexicon of the New Testament, published in 1859, under the Greek Kyrios, reads: "The meaning of this word is God, as supreme Lord, the sole ruler of the universe, usually the Septuagint equivalent of Jehovah: יהוה."
The first-century text of the Septuagint is on display at the Israel Museum in Jerusalem, Zechariah 8:19-21 and 8:23-09:04, with the name of God four times. The other codex in Alexandria, 400 years younger, is also a copy of the Septuagint, where the name of God has been replaced in the same verses by KY and KC - truncated forms of the Greek Kyrios ("Lord").
The Dead Sea Scrolls (which contain excerpts from all the prophetic books of the Bible) are also about 2,000 years old, dating from the end of the second century BC. It contains, for example, a passage from the Book of Psalms in which the name of God, Jehovah (YHVH), appears in a more ancient form of the Hebrew script.
In 971, fragments of an ancient papyrus scroll from Egypt were published (Inventory No 266 Fouad papyrus). What have these first or second century BC fragments of the Septuagint revealed? They also preserved the divine name.
But we can also mention the fragment found at Oxyrhynchus in Egypt, marked 3522, which dates from the first century AD. It measures about 7×10.5 centimetres and contains a fragment from Job 42:11, 12, in which the Tetragrammaton is written in Old Hebrew.
The New International Dictionary of the New Testament Theology (vol. 2, p. 512) says: "Recent textual research casts doubt on whether the compilers of the LXX (Septuagint) translated the Tetragrammaton (YHVH) with kyrios [κύριος]. According to the oldest LXX MSS (fragments) available to us, the Tetragrammaton was transcribed into the Greek text in Hebrew letters. This custom was also followed by the Jewish translators of the later Old Testament Scriptures of the first century AD." Thus, whether Jesus and his disciples read the Scriptures in Hebrew or Greek, they encountered the divine name everywhere.
A biblical dictionary under the heading "Tetragram in the New Testament" writes: "There is evidence that when the NT [New Testament] was originally written, the tetragram, or name of God, Yahweh, was present in some of the OT [Old Testament] quotations from the NT, but it is also possible that it was present in all of them." (The Anchor Bible Dictionary).
An academic journal, in a summary article on this, wrote:
"In the pre-Christian Greek [manuscript] of the Old T[estamentum], the name divine [yhwh] is not rendered 'kyrios' [Lord], as has often been thought. The tetragrammaton was usually written in Aramaic or ancient Hebrew letters. ... In later times, surrogates were substituted, such as "theos" [God] and "kyrios" [Lord] for the tetragrammaton. ... There is good reason to believe that a similar pattern was followed in the case of the NT, i.e., that the divine name was originally included in the OT quotations and references, but was replaced by surrogates over time." - New Testament Abstracts, 3, 1977. p. 306.
Christianity approaches the question of the divine name from a completely different angle, when it does not take the ancient Hebrew text as a basis, but the earliest Greek manuscript (circa 200 AD), which no longer contains the name of God. These texts are consistent with copies of the Septuagint translation made centuries later, but why? Where did the name of God go in the meantime, why was it omitted from the later copies? Was it the inspiration of the holy spirit that was missing, or was it inspired by the holy spirit? One might conclude that this was not the work of the Spirit, but of the foretold apostasy (cf. Acts 20:29-30).
If the Septuagint reveals a deliberate omission of the Tetragrammaton, יהוה / κυριος - why should we expect otherwise in the case of the Christian Greek Scriptures?
The designation of Jesus as the true God implied that the copyists already expected to discover in him the true incarnation of God, i.e. that the Old Testament God became man in Jesus, whose name is clearly the Lord Jesus, not the Lord Jehovah. [The term trinitas (trinity) was first used by the Latin theologian Tertullian in the 2nd century, but the concept developed during a series of debates on the nature of Christ (see Christology).] According to them, the inspired biblical writers identified Jesus with Jehovah, and this is the reason why, after Jesus' appearance, there is no longer any justification for the persistence of the divine name, for testifying to him.
The post-apostolic church no longer worshipped Jehovah through Jesus Christ, but Jesus Christ as the true God, whom they regarded as the God of the Bible. See "Our God, Jesus Christ". (Ignatius of Antioch /ca. AD 50-117/: Letter to the Ephesians, chapter 15) "Our God, Jesus Christ". 190/: Anastasius of Sinai's The Guide, p. 13) "He alone is both God and man" (Clement of Alexandria /c.c. 150-215/: My warning to the Greeks; 1.7.1)
Christianity stands for the same thing, professes the same thing: "The divinity of Jesus Christ is the centre of all Scripture. God himself came to save man from his sins. The Bible teaches that we must turn to Christ as Jehovah God for salvation and deliverance." (The Deity of Christ, Gospel Publishing House, p. 11.) "How unspeakably happy is the man who knows that the 'Yahweh' of the Old Testament is the Jesus of the New Testament." (A. P. Gibbs, The Worship of God, Gospel Publishing House, p. 194)
The introduction of the Trinity into the Christian consciousness and the worship of Christ as God both rendered superfluous the emphasis on the name of God and seemingly established it. Thus, as the philosophy of the Trinity advanced and spread, the importance of the divine name was correspondingly diminished. The spirit of neglect of the name of God then continues in certain circles to this day:
An example of this is the letter of 29 June 2008 sent by the Congregation for Divine Worship and the Discipline of the Sacraments to the Catholic Bishops' Conferences. In it, the Roman Catholic Church advises that the various forms of the tetragram should be replaced by the word "Lord". THE VATICAN HAS INSTRUCTED THAT THE PERSONAL NAME OF GOD SHOULD NOT BE USED OR PRONOUNCED IN HYMNS AND PRAYERS IN PRAISE OF GOD IN CATHOLIC WORSHIP. Other religious leaders - whether Christian or not - are hiding who the true God is from millions of people.
"According to a tradition that goes back beyond human memory, which already appears in the Septuagint translation mentioned above, the name of Almighty God, expressed in Hebrew by the sacred tetragram and in Latin by the word Dominus 'Lord', must be rendered in every vernacular language by a word with the same meaning." (Liturgiam Authenticam, # 41, c. -- Congregation for Divine Worship and the Discipline of the Sacraments: Instruction on the Use of Vernacular Languages in the Editions of the Books of the Roman Liturgy; 28 March 2001) "Beyond the purely philological considerations, there is also fidelity to the tradition of the Church: from the beginning, the sacred Tetragramme has not been pronounced in a Christian context, nor has it been translated into any of the languages into which the Scriptures have been translated." (Instruction of the Congregation for Divine Worship and the Discipline of the Sacraments to the American Conference of Bishops, 29 June 2008)
The accusation that the Septuagint does not contain a single excerpt from the Christian Greek Scriptures does not stand. For that it does, by divine inspiration, contain those which the Christian Greek Scriptures recall from the Septuagint.
The name of God in the form יְהֹוָה (Jehovah) is also found in two Hebrew translations of the New Testament.
The Hebrew New Testament with voices by Isaac Salkinson and Christian David Ginsburg - https://www.obohu.cz/bible/index.php?hledat=%D7%99%D6%B0%D7%94%D7%95%D6%BA%D6%B8%D7%94&k=Mt&styl=HNTV&kap=1&kde=1
Then it is of no consequence that no known fragment of the NT contains the Hebrew equivalent of the divine name, for none of these are identical with the apostolic era originals. More precisely, it is significant, namely, that they do not contain it, that is, that they omit it. For this omission identifies their spirit, a spirit which is not identical with the spirit which originally used the divine name. Thus the justification for its existence is not based on later Hebrew translations, but rather on earlier Greek manuscripts, that is, the Greek translations of the Septuagint, which still contained the Hebrew form of the divine name YHVH.
Nor does the accusation stand that Küriosz reversed with Jehovah in arbitrary places, but where the Christian Greek Scriptures quote the Hebrew Scriptures, or where the meaning of the sentence requires that one of the two "Lord" quoted be identified with Jehovah, or even that one "Lord" be identified with Jehovah, since it cannot mean the Lord Jesus in context. See Luke 4:18 [Isaiah 61:1]; Romans 10:13 [Joel 2:32]; Luke 20:42 [Psalm 110:1]; Mark 13:20.
"If the Lord had not shortened it" obviously cannot mean Jesus /Küriosz/, but only Jehovah, otherwise the sentence would be meaningless, since it is evident that Jesus was not speaking of himself in Mark 13:20.
CORRECT PRONUNCIATION OF THE NAME OF GOD
Nehemiah Gordon holds a master's degree in biblical studies and a bachelor's degree in archaeology from the Hebrew University of Jerusalem. He has worked as a translator of the Dead Sea Scrolls and as a researcher in deciphering ancient Hebrew manuscripts.
On the 2018 episode of Hebrew Voices, the Yehovah Research Update, Nehemia Gordon talks to T-Bone about the staggering number of Hebrew manuscripts that have been looked at so far compared to the number of manuscripts in which Yehovah has been found with full vowels. They also share some interesting anomalies about the name and briefly discuss the fact that Yeshua is found with full vowels in New Testament Hebrew manuscripts, as well as how Yeshua's name is spelled in these documents.
Dr. Nehemia Gordon, PhD has written a book titled "Shattering The Conspiracy of Silence." Nehemiah unleashes the Hebrew power of the priestly blessing. Also known as the Aaronic blessing, this ancient prayer is recorded in verses 22-27 of Numbers chapter 6. A key part of the priestly blessing is the Hebrew name of God, commonly known as the Tetragrammaton. This holy name appears three times in the blessing, once in each of its three lines. The blessing in the Book of Numbers concludes with the promise that "My name shall be upon the children of Israel, and I will bless them" (Numbers 6:27). Generations of scribes, rabbis and priests have conspired to keep this name secret. Centuries of religious agenda and tradition have obscured the Hebrew meaning of the blessing.
Ye-va-re-che-cha Ye-ho-vah Ve-Yish-me-re -cha Ya-er Ye-ho-vah Pa-nav E-le -cha Vi-chu-ne -ka Yi-sa Ye -ho-vah Pa-nav E-le -cha Ve-Ya-sem Lecha Sha-lom
The name Jehovah with full vowels in the Aleppo Codex (Ezekiel 28:22).
The name Jehovah with full vowels in the Cairo Prophets' Codex (Ezekiel 7:4).
The name Jehovah with full vowels in the Leningrad Codex at Psalm 116:6.
The name Jehovah with full vowels in the Damascus Crown at Genesis 9:26. This 10th century manuscript is the fourth witness!
Nehemiah Gordon explains how we know that the letter "vav" was historically pronounced as "v" and sets the record straight about the Arabic influence that introduced the "w" to the Hebrew academic pronunciation, proves that in the time of Ezekiel the Prophet, the name of God was pronounced as Jehovah.
- https://www.nehemiaswall.com/historical-pronunciation-vav
In the 2018 episode of Hebrew Voices , the Yehovah Research Update, Nehemia Gordon talks with T-Bone about the staggering number of Hebrew manuscripts that have been looked at so far compared to the number of manuscripts in which Jehovah is found with full vowels. They also share some interesting anomalies about the name and briefly discuss the fact that Yeshua is found with full vowels in New Testament Hebrew manuscripts, as well as how Yeshua's name is spelled in these documents. -
conclusion
Romans 15:6 That with one heart and one mouth you may glorify God and the Father of our Lord Jesus Christ.- See also 2 Cor 1:3; 2 Cor 11:31; Eph 1:3,17; Col 1:3; 1 Pet 1:3.
We know that the Trinity is not the God of Christ. The God of Jesus is not a triune God. Which is the true God, for we have only one true God (John 17:3). Whom no one has ever seen, while Christ has been seen by many. (1 John 4:12) Which God do we choose to serve? The God of the Trinity or the God of Christ?
We commit idolatry when we worship someone other than the true God of the Bible. Who is the true God of the Bible? Is the Holy Trinity the true God? No. Is the Father alone the true God? Yes! The Father is the only true God in the Bible. John 17:3 - And this is eternal life, that they may know you (the Father), the ONLY true God... To believe in the Trinity, we must reject the Father as the only true God, which means we must reject the only true God.
Idolatry is a sin that prevents us from entering the kingdom of God. 1 Cor 6:9-10 - Idolaters do not inherit the kingdom of God. Idolaters are cast into the lake of fire. Rev 21:8 Idolaters will have their portion in the lake of fire and brimstone. The main reason for rejecting the Trinity is to avoid idolatry.
Who is your God, Jehovah the Father, or the Son Jesus Christ?
John 5:46 For if you believed Moses, you would believe me; because he wrote about me.
- If you don't know who Moses wrote about (Acts 3:22-23), then you are deliberately ignorant of the identity of God, because you are blinded by your own philosophical understanding, which causes your damnation.
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