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Results from: Answers On or After: Thu 12/31/70 Author: Tara022 Ordered by Date |
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Results | Verse | Author | ID# | |||
1 | Still waiting.... | 1 Cor 8:5 | Tara022 | 130714 | ||
Hello Tim, You still haven’t answered my questions. 1) Explain the Bible’s use of theos for Satan as found in 2 Cor. 4:4. Is Satan an evil god or not? In view of Deut. 10:17 you say there are no other “gods”. Do you likewise say there are not other “lords”? You write, “However, in Isaiah, Jehovah several times denies that there are any other gods but Him. I have asked you several times, but you have refused to answer: Was Jehovah wrong? Did He lie?” I have answered this question. No, Jehovah was not wrong. He did not lie. On the other hand expressions such as is found in Deut.10:17; Ex 18:11; 2 Chr. 2:5; Ps 97:9 Dan 2:47 and Dan 11:36 “And the king will actually do according to his own will, and he will exalt himself and magnify himself above every god; and against the God of gods” show us that there are others in the Bible that Jehovah references as gods. As already noted at Psalm 8:5, the angels are referred to as elohim, as is confirmed by Paul’s quotation of the passage at Hebrews 2:6-8. These texts must be reconciled with the one in Isaiah 43:10. Interestingly, Jesus Christ Son of God is never referred to as “God of gods”, yet Jehovah is many times. As, already stated numerous times there is only One Almighty God that is to be worshipped as the Almighty God and Creator and Father of Jesus the Son of God. |
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2 | One God, One Jesus Christ | 1 Cor 8:5 | Tara022 | 130227 | ||
Hi Noveta, I do not ridiculte the apostle Paul. He clearly says, "one God, the Father". So the Son (Jesus) can't be the one God that we are to worship (the Father) nor the God to pray to (since we pray to the Father through the Son, Jesus). The Scripture is exactly right, don't listen to Tim or the others that twist the scriptures and try to say that the Bible says that we should worship Jesus as our Almighty Creator and Father. If the Bible (and it does) refer to certain men as mighty ones (gods) or angels as mighty (gods) or Jesus as mighty (thos/elohim) then I believe it. We must not take away the honor due our heavenly Father, Jehovah, Jesus' God. Remember, many times Jesus says, "my God". We honor or worship Jesus in a relative sense, as he truly is, the mighty Son of God, through whom all the universe was created, and whom alone is called God's only-begotten Son. Jesus constantly tells us to worship the Father, again and again! Jesus cannot get any clearer when he says at Matt. 4:10, "Then Jesus said to him: “Go away, Satan! For it is written, ‘It is Jehovah your God you must worship, and it is to him alone you must render sacred service.’” I believe Jesus over what's spread in so-called Christian religions. I wonder too why most trinitarian Bible versions today translate "theon" without the definite article as "a god" in Acts 28:6 but in John 1:1 they choose to make it appear Jesus is Almighty God by translating it as "God" eventhough there's no definite article preceding the "theos" in question! After all, the verse tells us that the Word was with God. So the context tells us that the Word is "a god". Otherwise the translation is "out of context". The same Greek construction is found in Acts 28:6 as is in John 1:1, thus the New World Translation is consistant, accurate, and scholarly. Notice what these Greek scholars translate John 1:1 as: 1808 “and the word was a god” The New Testament, in An Improved Version, Upon the Basis of Archbishop Newcome’s New Translation: With a Corrected Text, London. 1864 “and a god was the Word” The Emphatic Diaglott (J21, interlinear reading), by Benjamin Wilson, New York and London. 1935 “and the Word was divine” The Bible—An American Translation, by J. M. P. Smith and E. J. Goodspeed, Chicago. 1950 “and the Word was a god” New World Translation of the Christian Greek Scriptures, Brooklyn. 1975 “and a god (or, of a divine Das Evangelium nach kind) was the Word” Johannes, by Siegfried Schulz,Göttingen, Germany. 1978 “and godlike sort was Das Evangelium nach the Logos” Johannes,by Johannes Schneider,Berlin. 1979 “and a god was the Logos” Das Evangelium nach Johannes,by Jürgen Becker, Würzburg, Germany. These translations use such words as “a god,” “divine” or “godlike” because the Greek word (theos) is a singular predicate noun occurring before the verb and is not preceded by the definite article and is (please note) contrasted with the articular theos (ho theos). Yes, the Word is contrasted with the God, otherwise John would have had the definite article preceding both theos's. This is clear and simple, so don't believe twisted trinitarian explainations. |
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3 | Do animals have souls? | Eccl 3:21 | Tara022 | 129886 | ||
Hi WalkingTalkingBible, This is Tara. I wrote Country Girl about animals being souls and thought I would send it to you also. Confussion comes when we read or hear non-Biblical based ideas. The Bible clearly tells us what the soul is. Ge 2:7 "Man can to be a living soul". Man is a soul. Nothing is said about his "having" a soul. Don't you agree that if we have "believed" something that conflics with what the Bible says, then we would be confussed until atleast we re-evaluate our thinking. Notice what the Bible says: We notice that the initial occurrences of nephesh (Hebrew word for soul) are found at Genesis 1:20-23. On the fifth creative “day” God said: “‘Let the waters swarm forth a swarm of living souls nephesh and let flying creatures fly over the earth . . . ’ And God proceeded to create the great sea monsters and every living soul nephesh that moves about, which the waters swarmed forth according to their kinds, and every winged flying creature according to its kind.” Similarly on the sixth creative “day” nephesh is applied to the “domestic animal and moving animal and wild beast of the earth” as “living souls.”—Ge 1:24. Precisely the same Hebrew phrase used of the animal creation, namely, nephesh chaiyah (living soul), is applied to Adam, when, after God formed man out of dust from the ground and blew into his nostrils the breath of life, “the man came to be a living soul.” (Ge 2:7) As you say, man was distinct from the animal creation, but that distinction was not because he was a nephesh (soul) and they were not, nor because man wasn't to be offered as a sacrifice. Rather, the record shows that it was because man alone was created “in God’s image.” (Ge 1:26, 27) He was created with moral qualities like those of God, with power and wisdom far superior to the animals; hence he could have in subjection all the lower forms of creature life. (Ge 1:26, 28) Man’s organism was more complex, as well as more versatile, than that of the animals. (Compare 1Co 15:39.) Likewise, Adam had, but lost, the prospect of eternal life; this is never stated with regard to the creatures lower than man.—Ge 2:15-17; 3:22-24. After man’s creation, God’s instruction to him again used the term nephesh with regard to the animal creation, “everything moving upon the earth in which there is life as a soul [literally, in which there is living soul (nephesh).” (Ge 1:30) Other examples of animals being so designated are found at Genesis 2:19; 9:10-16; Leviticus 11:10, 46; 24:18; Numbers 31:28; Ezekiel 47:9. Notably, the Christian Greek Scriptures coincide in applying the Greek psykhe to animals, as at Revelation 8:9; 16:3, where it is used of creatures in the sea. The Bible clearly shows that nephesh and psykhe are used to designate the animal creation lower than man. The same terms apply to man. email me if you have any question on this at tara015015@yahoo.com |
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