Who is Jesus?

[TomL]

The codex sinacticus was done in the 4th century=Catholicism was the only religion claiming to be Christian then. But they were the foretold great apostasy=the son of peredition=2Thess 2:3. They screwed it all up.

The New World Translation (NWT) is defined by the Jehovah’s Witnesses’ parent organization (the Watchtower Society) as "a translation of the Holy Scriptures made directly from Hebrew, Aramaic and Greek into modern-day English by a committee of anointed witnesses of Jehovah." The NWT is the anonymous work of the “New World Bible Translation Committee.” Jehovah’s Witnesses claim that the anonymity is in place so that the credit for the work will go to God. Of course, this has the added benefit of keeping the translators from any accountability for their errors and prevents real scholars from checking their academic credentials.

The New World Translation is unique in one thing – it is the first intentional, systematic effort at producing a complete version of the Bible that is edited and revised for the specific purpose of agreeing with a group’s doctrine. The Jehovah’s Witnesses and the Watchtower Society realized that their beliefs contradicted Scripture. So, rather than conforming their beliefs to Scripture, they altered Scripture to agree with their beliefs. The “New World Bible Translation Committee” went through the Bible and changed any Scripture that did not agree with Jehovah’s Witness theology. This is clearly demonstrated by the fact that, as new editions of the New World Translation were published, additional changes were made to the biblical text. As biblical Christians continued to point out Scriptures that clearly argue for the deity of Christ (for example), the Watchtower Society would publish new editions of the New World Translation with those Scriptures changed. Here are some of the more prominent examples of intentional revisions:

The New World Translation renders the Greek term word staurós ("cross") as "torture stake" because Jehovah’s Witnesses do not believe that Jesus was crucified on a cross. The New World Translation does not translate the words sheol, hades, gehenna, and tartarus as "hell” because Jehovah’s Witnesses do not believe in hell. The NWT gives the translation "presence" instead of “coming” for the Greek word parousia because Jehovah’s Witnesses believe that Christ has already returned in the early 1900s. In Colossians 1:16, the NWT inserts the word “other” despite its being completely absent from the original Greek text. It does this to give the view that “all other things” were created by Christ, instead of what the text says, “all things were created by Christ.” This is to go along with their belief that Christ is a created being, which they believe because they deny the Trinity.

The most well-known of all the New World Translation perversions is John 1:1. The original Greek text reads, “the Word was God.” The NWT renders it as “the word was a god.” This is not a matter of correct translation, but of reading one’s preconceived theology into the text, rather than allowing the text to speak for itself. There is no indefinite article in Greek (in English, "a" or "an"), so any use of an indefinite article in English must be added by the translator. This is grammatically acceptable, so long as it does not change the meaning of the text.

There is a good reason why theos has no definite article in John 1:1 and why the New World Translation rendering is in error. There are three general rules we need to understand to see why.

1. In Greek, word order does not determine word usage like it does in English. In English, a sentence is structured according to word order: Subject - Verb - Object. Thus, "Harry called the dog" is not equivalent to "the dog called Harry." But in Greek, a word’s function is determined by the case ending found attached to the word’s root. There are two case endings for the root theo: one is -s (theos), the other is -n (theon). The -s ending normally identifies a noun as being the subject of a sentence, while the -n ending normally identifies a noun as the direct object.

2. When a noun functions as a predicate nominative (in English, a noun that follows a being verb such as "is"), its case ending must match the noun’s case that it renames, so that the reader will know which noun it is defining. Therefore, theo must take the -s ending because it is renaming logos. Therefore, John 1:1 transliterates to "kai theos en ho logos." Is theos the subject, or is logos? Both have the -s ending. The answer is found in the next rule.

3. In cases where two nouns appear, and both take the same case ending, the author will often add the definite article to the word that is the subject in order to avoid confusion. John put the definite article on logos (“the Word”) instead of on theos. So, logos is the subject, and theos is the predicate nominative. In English, this results in John 1:1 being read as "and the Word was God" (instead of "and God was the word").

The most revealing evidence of the Watchtower’s bias is their inconsistent translation technique. Throughout the Gospel of John, the Greek word theon occurs without a definite article. The New World Translation renders none of these as “a god.” Even more inconsistent, in John 1:18, the NWT translates the same term as both "God" and "god" in the very same sentence.

The Watchtower, therefore, has no hard textual grounds for their translation—only their own theological bias. While New World Translation defenders might succeed in showing that John 1:1 can be translated as they have done, they cannot show that it is the proper translation. Nor can they explain the fact that that the NWT does not translate the same Greek phrases elsewhere in the Gospel of John the same way. It is only the pre-conceived heretical rejection of the deity of Christ that forces the Watchtower Society to inconsistently translate the Greek text, thus allowing their error to gain some semblance of legitimacy in the minds of those ignorant of the facts.

It is only the Watchtower’s pre-conceived heretical beliefs that are behind the dishonest and inconsistent translation that is the New World Translation. The New World Translation is most definitely not a valid version of God’s Word. There are minor differences among all the major English translations of the Bible. No English translation is perfect. However, while other Bible translators make minor mistakes in the rendering of the Hebrew and Greek text into English, the NWT intentionally changes the rendering of the text to conform to Jehovah’s Witness theology. The New World Translation is a perversion, not a version, of the Bible.

Gotquestions.org

 

[Keiw1]

The New World Translation (NWT) is defined by the Jehovah’s Witnesses’ parent organization (the Watchtower Society) as "a translation of the Holy Scriptures made directly from Hebrew, Aramaic and Greek into modern-day English by a committee of anointed witnesses of Jehovah." The NWT is the anonymous work of the “New World Bible Translation Committee.” Jehovah’s Witnesses claim that the anonymity is in place so that the credit for the work will go to God. Of course, this has the added benefit of keeping the translators from any accountability for their errors and prevents real scholars from checking their academic credentials.

The New World Translation is unique in one thing – it is the first intentional, systematic effort at producing a complete version of the Bible that is edited and revised for the specific purpose of agreeing with a group’s doctrine. The Jehovah’s Witnesses and the Watchtower Society realized that their beliefs contradicted Scripture. So, rather than conforming their beliefs to Scripture, they altered Scripture to agree with their beliefs. The “New World Bible Translation Committee” went through the Bible and changed any Scripture that did not agree with Jehovah’s Witness theology. This is clearly demonstrated by the fact that, as new editions of the New World Translation were published, additional changes were made to the biblical text. As biblical Christians continued to point out Scriptures that clearly argue for the deity of Christ (for example), the Watchtower Society would publish new editions of the New World Translation with those Scriptures changed. Here are some of the more prominent examples of intentional revisions:

The New World Translation renders the Greek term word staurós ("cross") as "torture stake" because Jehovah’s Witnesses do not believe that Jesus was crucified on a cross. The New World Translation does not translate the words sheol, hades, gehenna, and tartarus as "hell” because Jehovah’s Witnesses do not believe in hell. The NWT gives the translation "presence" instead of “coming” for the Greek word parousia because Jehovah’s Witnesses believe that Christ has already returned in the early 1900s. In Colossians 1:16, the NWT inserts the word “other” despite its being completely absent from the original Greek text. It does this to give the view that “all other things” were created by Christ, instead of what the text says, “all things were created by Christ.” This is to go along with their belief that Christ is a created being, which they believe because they deny the Trinity.

The most well-known of all the New World Translation perversions is John 1:1. The original Greek text reads, “the Word was God.” The NWT renders it as “the word was a god.” This is not a matter of correct translation, but of reading one’s preconceived theology into the text, rather than allowing the text to speak for itself. There is no indefinite article in Greek (in English, "a" or "an"), so any use of an indefinite article in English must be added by the translator. This is grammatically acceptable, so long as it does not change the meaning of the text.

There is a good reason why theos has no definite article in John 1:1 and why the New World Translation rendering is in error. There are three general rules we need to understand to see why.

1. In Greek, word order does not determine word usage like it does in English. In English, a sentence is structured according to word order: Subject - Verb - Object. Thus, "Harry called the dog" is not equivalent to "the dog called Harry." But in Greek, a word’s function is determined by the case ending found attached to the word’s root. There are two case endings for the root theo: one is -s (theos), the other is -n (theon). The -s ending normally identifies a noun as being the subject of a sentence, while the -n ending normally identifies a noun as the direct object.

2. When a noun functions as a predicate nominative (in English, a noun that follows a being verb such as "is"), its case ending must match the noun’s case that it renames, so that the reader will know which noun it is defining. Therefore, theo must take the -s ending because it is renaming logos. Therefore, John 1:1 transliterates to "kai theos en ho logos." Is theos the subject, or is logos? Both have the -s ending. The answer is found in the next rule.

3. In cases where two nouns appear, and both take the same case ending, the author will often add the definite article to the word that is the subject in order to avoid confusion. John put the definite article on logos (“the Word”) instead of on theos. So, logos is the subject, and theos is the predicate nominative. In English, this results in John 1:1 being read as "and the Word was God" (instead of "and God was the word").

The most revealing evidence of the Watchtower’s bias is their inconsistent translation technique. Throughout the Gospel of John, the Greek word theon occurs without a definite article. The New World Translation renders none of these as “a god.” Even more inconsistent, in John 1:18, the NWT translates the same term as both "God" and "god" in the very same sentence.

The Watchtower, therefore, has no hard textual grounds for their translation—only their own theological bias. While New World Translation defenders might succeed in showing that John 1:1 can be translated as they have done, they cannot show that it is the proper translation. Nor can they explain the fact that that the NWT does not translate the same Greek phrases elsewhere in the Gospel of John the same way. It is only the pre-conceived heretical rejection of the deity of Christ that forces the Watchtower Society to inconsistently translate the Greek text, thus allowing their error to gain some semblance of legitimacy in the minds of those ignorant of the facts.

It is only the Watchtower’s pre-conceived heretical beliefs that are behind the dishonest and inconsistent translation that is the New World Translation. The New World Translation is most definitely not a valid version of God’s Word. There are minor differences among all the major English translations of the Bible. No English translation is perfect. However, while other Bible translators make minor mistakes in the rendering of the Hebrew and Greek text into English, the NWT intentionally changes the rendering of the text to conform to Jehovah’s Witness theology. The New World Translation is a perversion, not a version, of the Bible.

Gotquestions.org

You are sadly mistaken. God fixed the translation through his anointed( Matt 24:45)- The New world translation is the fix. This world is about to find out that fact.

 

[TomL]

You are sadly mistaken. God fixed the translation through his anointed( Matt 24:45)- The New world translation is the fix. This world is about to find out that fact.

Sorry the NWT has added to and altered scripture to suit the theological preferences of the Watchtower society

 

[Keiw1]

Sorry the NWT has added to and altered scripture to suit the theological preferences of the Watchtower society

Satan altered scripture through Catholicism centuries ago.

 

[TomL]

Satan altered scripture through Catholicism centuries ago.

Um the watchtower does so now, Adding to scripture to support its assumption

 

[Keiw1]

Um the watchtower does so now, Adding to scripture to support its assumption

When God shows the world, you will cry.

 

[synergy]

The codex sinacticus was done in the 4th century=Catholicism was the only religion claiming to be Christian then. But they were the foretold great apostasy=the son of peredition=2Thess 2:3. They screwed it all up.

The Greek Church has always been present since the Apostles. It's a lie to say that the Catholic Church was the only religion claiming to be Christian. It's the Greek Church with its Greek Text that always contained God's name. Those are copies from the Apostles. So God's name has been preserved and translated from the Greek Text into many languages across the world. Only Heretics like JWs believe in a weak God who can't even protect his word.

 

[TomL]

When God shows the world, you will cry.

The Watchtower has brainwashed you

 

[Keiw1]

The Greek Church has always been present since the Apostles. It's a lie to say that the Catholic Church was the only religion claiming to be Christian. It's the Greek Church with its Greek Text that always contained God's name. Those are copies from the Apostles. So God's name has been preserved and translated from the Greek Text into many languages across the world. Only Heretics like JWs believe in a weak God who can't even protect his word.

The true followers were being murdered by Nero-Having them thrown to hungry wild animals in the coliseum as a public spectacle and hanging them on poles outside Rome and having them lit on fire to light the roadway. Would you claim to serve Jesus publicly after those events were occurring? The religion went underground at best. The foretold great apostasy stood up( 2 Thess 2:3=Catholicism. God did correct everything here in these last days when its needed. All being mislead by the Great apostasy's translating condemn it.

 

[synergy]

The true followers were being murdered by Nero-Having them thrown to hungry wild animals in the coliseum as a public spectacle and hanging them on poles outside Rome and having them lit on fire to light the roadway. Would you claim to serve Jesus publicly after those events were occurring? The religion went underground at best. The foretold great apostasy stood up( 2 Thess 2:3=Catholicism. God did correct everything here in these last days when its needed. All being mislead by the Great apostasy's translating condemn it.

The great apostasy did happen and JWs are a product of that. They mistakenly believe that the Catholic Latin Church was the only Church present at that time. They also believe that God is so weak that he cannot even protect his word. That is sheer heresy.

The Greek Church has always been present since the Apostles. It's the Greek Church with its Greek Text that always contained God's name. Those are copies from the Apostles. So God's name has been preserved and translated from the Greek Text into many languages across the world. Only Heretics like JWs believe in a weak God who can't even protect his word.

 

[TomL]

The true followers were being murdered by Nero-Having them thrown to hungry wild animals in the coliseum as a public spectacle and hanging them on poles outside Rome and having them lit on fire to light the roadway. Would you claim to serve Jesus publicly after those events were occurring? The religion went underground at best. The foretold great apostasy stood up( 2 Thess 2:3=Catholicism. God did correct everything here in these last days when its needed. All being mislead by the Great apostasy's translating condemn it.

Um they were not Jehovah witnesses


He is Lord of all the world, to whom God said at the foundation of the world, “Let us make man after our image, and after our likeness.” Barnabas (c. 70–130, E), 1.139.

Let us reverence the Lord Jesus Christ, whose blood was given for us. Clement of Rome (c. 96, W), 1.11.

God Himself was manifested in human form for the renewal of eternal life. Ignatius (c. 105, E), 1.58.

Continue in intimate union with Jesus Christ, our God. Ignatius (c. 105, E), 1.68.

I pray for your happiness forever in our God, Jesus Christ. Ignatius (c. 105, E), 1.96.

The Christians trace the beginning of their religion to Jesus the Messiah. He is called the Son of the Most High God. It is said that God came down from heaven. He assumed flesh and clothed Himself with it from a Hebrew virgin. And the Son of God lived in a daughter of man. Aristides (c. 125, E), 9.265.

Truly God Himself, who is Almighty, the Creator of all things, and invisible, has sent from heaven, and placed among men, the One who is the truth, and the holy and incomprehensible Word.… God did not, as one might have imagined, send to men any servant, angel, or ruler.… Rather, He sent the very Creator and Fashioner of all things—by whom He made the heavens.… As a king sends his son, who is also a king, so God sent Him. He sent Him as God. Letter to Diognetus (c. 125–200), 1.27.

Brethren, it is fitting that you should think of Jesus Christ as of God—as the Judge of the living and the dead. Second Clement (c. 150), 7.517.

We reasonably worship Him, having learned that He is the Son of the true God Himself, and holding Him in the second place. Justin Martyr (c. 160, E), 1.166.

The Word, … He is Divine. Justin Martyr (c. 160, E), 1.166.

The Father of the universe has a Son. And He, being the First-Begotten Word of God, is even God. Justin Martyr (c. 160, E), 1.184.

Next to God, we worship and love the Word who is from the unbeggoten and ineffable God. Justin Martyr (c. 160, E), 1.193.

For Christ is King, Priest, God, Lord, Angel, and Man. Justin Martyr (c. 160, E), 1.211.

[TRYPHO, A JEW:] You utter many blasphemies, in that you seek to persuade us that this crucified man was with Moses and Aaron, and spoke to them in the pillar of the cloud. Justin Martyr (c. 160, E), 1.213.

Moses … declares that He who appeared to Abraham under the oak in Mamre is God. He was sent with the two angels in His company to judge Sodom by another One, who remains ever in the supercelestial places, invisible to all men, holding personal contact with no one. We believe this other One to be the Maker and Father of all things.… Yet, there is said to be another God and Lord subject to the Maker of all things. And He is also called an Angel, because he announces to men whatsoever the Maker of all things—above whom there is no other God—wishes to announce to them. Justin Martyr (c. 160, E), 1.223.

He deserves to be worshipped as God and as Christ. Justin Martyr (c. 160, E), 1.229.

David predicted that He would be born from the womb before the sun and moon, according to the Father’s will. He made Him known, being Christ, as God, strong and to be worshipped. Justin Martyr (c. 160, E), 1.237.

The Son ministered to the will of the Father. Yet, nevertheless, He is God, in that He is the First-Begotten of all creatures. Justin Martyr (c. 160, E), 1.262.

If you had understood what has been written by the prophets, you would not have denied that He was God, Son of the Only, Unbegotten, Unutterable God. Justin Martyr (c. 160, E), 1.263.

“Rejoice, O you heavens, with him, and let all the angels of God worship Him” [Deut. 32:43]. Justin Martyr (c. 160, E), 1.264.

He is forever the first in power. For Christ, being the First-Born of every creature, became again the chief of another race regenerated by Himself through water, faith, and wood. Justin Martyr (c. 160, E), 1.268.

Then did the whole creation see clearly that for man’s sake the Judge was condemned, and the Invisible was seen, and the Illimitable was circumscribed, and the Impassible suffered, and the Immortal died, and the Celestial was laid in the grave. Melito (c. 170, E), 8.756.

God was put to death, the King of Israel slain! Melito (c. 170, E), 8.758.

There is the one God and the Logos proceeding from Him, the Son. We understand that the Son is inseparable from Him. Athenagoras (c. 175, E), 2.137.

God by His own Word and Wisdom made all things. Theophilus (c. 180, E), 2.91.

“Thy throne, O God, is forever and ever; the scepter of Your kingdom is a right scepter. You have loved righteousness and hated iniquity. Therefore, God, Your God, has anointed You.” For the Spirit designates by the name of God—both Him who is anointed as Son, and He who anoints, that is, the Father. And again, “God stood in the congregation of the gods; He judges among the gods.” Here he refers to the Father and the Son, and those who have received the adoption. Irenaeus (c. 180, E/W), 1.419.

For He fulfills the bountiful and comprehensive will of His Father, inasmuch as He is Himself the Savior of those who are saved, and the Lord of those who are under authority, and the God of all those things that have been formed, the Only-Begotten of the Father. Irenaeus (c. 180, E/W), 1.443.

I have shown from the Scriptures that none of the sons of Adam are, absolutely and as to everything, called God, or named Lord. But Jesus is Himself in His own right, beyond all men who ever lived, God, Lord, King Eternal, and the Incarnate Word.… He is the Holy Lord, the Wonderful, the Counselor, the Beautiful in appearance, and the Mighty God. Irenaeus (c. 180, E/W), 1.449.

Thus He indicates in clear terms that He is God, and that His advent was in Bethlehem.… God, then, was made man, and the Lord did Himself save us. Irenaeus (c. 180, E/W), 1.451.

He is God, for the name Emmanuel indicates this. Irenaeus (c. 180, E/W), 1.452.

Christ Himself, therefore, together with the Father, is the God of the living, who spoke to Moses, and who was also manifested to the fathers. Irenaeus (c. 180, E/W), 1.467.

Now the father of the human race is the Word of God. Irenaeus (c. 180, E/W), 1.505.

How can they be saved unless it was God who worked out their salvation upon earth? Or how shall man pass into God, unless God has first passed into man? Irenaeus (c. 180, E/W), 1.507.

It is plain that He was Himself the Word of God, who was made the son of man. He received from the Father the power of remission of sins. He was man, and He was God. This was so that since as man He suffered for us, so as God He might have compassion on us. Irenaeus (c. 180, E/W), 1.545.

He is God in the form of man, stainless, the minister of His Father’s will, the Word who is God, who is in the Father, who is at the Father’s right hand. And with the form of God, He is God. Clement of Alexandria (c. 195, E), 2.210.

There is a suggestion of the divinity of the Lord in [Isaac’s] not being slain. Jesus rose again after His burial, having suffered no harm—just like Isaac was released from being sacrificed. Clement of Alexandria (c. 195, E), 2.215.

O the great God! O the perfect child! The Son in the Father and the Father in the Son.… God the Word, who became man for our sakes. Clement of Alexandria (c. 195, E), 2.215.

The Father of all is alone perfect, for the Son is in Him and the Father is in the Son. Clement of Alexandria (c. 195, E), 2.222.

Our Instructor is the holy God Jesus, the Word. Clement of Alexandria (c. 195, E), 2.223.

Nothing, then, is hated by God, nor yet by the Word. For both are one—that is, God. For He has said, “In the beginning the Word was in God, and the Word was God.” Clement of Alexandria (c. 195, E), 2.225.

He who has the Almighty God, the Word, is in want of nothing. Clement of Alexandria (c. 195, E), 2.281.

Pointing to the First-Begotten Son, Peter writes, accurately comprehending the statement, “In the beginning God made the heaven and the earth.” And He is called Wisdom by all the prophets. This is He who is the Teacher of all created beings. Clement of Alexandria (c. 195, E), 2.493.

The best thing on earth is the most pious man. The best thing in heaven, the nearer in place and purer, is an angel, the partaker of the eternal and blessed life. But the nature of the Son, which is nearest to Him who is alone the Almighty One, is the most perfect, most holy, most potent, most princely, most kingly, and most beneficent. This is the highest excellence, who orders all things in accordance with the Father’s will and holds the helm of the universe in the best way.… The Son of God is never displaced … being always everywhere and being contained nowhere. He is complete mind, complete paternal light. He is all eyes, seeing all things, hearing all things, knowing all things.… All the host of angels and gods are placed in subjection to Him. He, the paternal Word, exhibits the holy administration for Him who put [all things] in subjection to Him. Clement of Alexandria (c. 195, E), 2.524.

The Son is the cause of all good things, by the will of the Almighty Father. Clement of Alexandria (c. 195, E), 2.525.

He is the true Only-Begotten, the express image of the glory of the universal King and Almighty Father, who impresses on the man of God the seal of the perfect contemplation, according to His own image. So that there is now a third divine image, made as far as possible like the Second Cause, the Essential Life. Clement of Alexandria (c. 195, E), 2.527.

Nor do we differ from the Jews concerning God. We must make, therefore, a remark or two as to Christ’s divinity. Tertullian (c. 197, W), 3.34.

Search, then, and see if the divinity of Christ is true. Tertullian (c. 197, W), 3.36.

To all He is equal, to all King, to all Judge, to all God and Lord. Tertullian (c. 197, W), 3.158.

Christ’s name is extending everywhere, believed everywhere, worshipped by all the above-enumerated nations, reigning everywhere. Tertullian (c. 197, W), 3.158.

This opens the ears of Christ our God. Tertullian (c. 200, W), 3.715.

We who believe that God really lived on earth, and took upon Him the low estate of human form, for the purpose of man’s salvation, are very far from thinking as those do who refuse to believe that God cares for anything.… Fortunately, however, it is a part of the creed of Christians even to believe that God did die, and yet that He is alive forevermore. Tertullian (c. 207, W), 3.309.

Christ is received in the person of Christ, because even in this manner is He our God. Tertullian (c. 207, W), 3.319.

He is not on this account to be regarded as an angel—as a Gabriel or a Michael.… Since He is the Spirit of God and the Power of the Highest, can He be regarded as lower than the angels? He who is truly God and the Son of God? Tertullian (c. 210, W), 3.534.

For so did the Father previously say to the Son: “Let us make man in our own image, after our likeness.” Tertullian (c. 210, W), 3.549.

If God had willed not to be born, He would not have presented Himself in the likeness of man. Tertullian (c. 210, W), 3.522.

Christ never used that familiar phrase of all the prophets, “Thus saith the Lord.” For He was Himself the Lord, who openly spoke by His own authority, prefacing his words with the phrase, “Truly, truly, I say unto you.” Tertullian (c. 210, W), 3.534.

“Blessed is He that comes in the name of the Lord,” that is to say, the Son in the Father’s name. And as for the Father’s names—God Almighty, the Most High, the Lord of Hosts, the King of Israel, the One Who Is—the Scriptures teach us and we say that they belonged suitably to the Son also. We say that the Son came under these designations and has always acted in them and has thus manifested them in Himself to men. He says, “All things that the Father has are mine.” Then, why not His names also? Tertullian (c. 213, W), 3.613.

How is it that the Son suffered, yet the Father did not suffer with Him? [The answer is that] the Father is separate from the Son, though not separated from Him as God. For example, a river flows from a fountain identical in nature with it, and it is not separated from the fountain. Nevertheless, if the river is soiled with mire and mud, the injury that affects the stream does not reach to the fountain. To be sure, it is the water of the fountain that suffers downstream. Nevertheless, since it is not affected at the fountain (but only at the river) the fountain suffers nothing. Tertullian (c. 213, W), 3.626.

Although He endured the cross, yet as God He returned to life, having trampled upon death. For His God and Father addresses Him, and says, “Sit at my right hand.” Hippolytus (c. 205, W), 5.166, 167.

By the Ancient of Days, he means none other than the Lord, God, and Ruler of all—even of Christ Himself, who makes the days old and yet does not become old Himself by times and days. “His dominion is an everlasting dominion.” The Father, having put all things in subjection to His own Son—both things in heaven and things on earth—presented Him as the First-Begotten of God. He did this in order that, along with the Father, He might be approved before angels as the Son of God and be manifested as also the Lord of angels. Hippolytus (c. 205, W), 5.189.

Christ’s body lay in the tomb, not emptied of divinity. Rather, while in Hades, He was in essential being with His Father. Yet, He was also in the body and in Hades. For the Son is not contained in space, just as the Father is not. And he comprehends all things in Himself. Hippolytus (c. 205, W), 5.194.

Who, then, was in heaven but the Word unincarnate—who was sent to show that He was upon earth and was also in heaven? Hippolytus (c. 205, W), 5.225.

Having been made man, He is still God forever. For to this effect, John also has said, “Who is, and who was, and who is to come—the Almighty.” And he has appropriately called Christ “the Almighty.” For in this, he has said only what Christ testifies of Himself. For Christ gave this testimony and said, “All things are delivered unto me by my Father.” Hippolytus (c. 205, W), 5.225.

Besides, there are writings of certain brethren older than the times of Victor, which they wrote against the pagans in defense of the truth and against the heresies of their day.… For who is ignorant of the books of Irenaeus and Melito, and the rest, which declare Christ to be God and man? All the psalms, too, and hymns of brethren—which have been written from the beginning by the faithful—celebrate Christ the Word of God, ascribing divinity to Him. Eusebius, quoting Caius (c. 215, W), 5.601.

No one should be offended that the Savior is also God, seeing God is the Father. Likewise, since the Father is called Omnipotent, no one should be offended that the Son of God is also called Omnipotent. For in this way, the words will be true that He says to the Father: “All mine are yours, and yours are mine, and I am glorified in them.” Now, if all things that are the Father’s are also Christ’s, certainly one of those things is the omnipotence of the Father. Origen (c. 225, E), 4.250.

“The works that the Father does, these the Son does likewise.” And again He says that the Son cannot do anything of Himself, but only what He sees the Father do. For the Son in no way differs from the Father in the power of His works. The work of the Son is not a different thing from that of the Father. Rather, it is one and the same movement.… He therefore called Him a stainless mirror, that by such an expression it might be understood that there is no dissimilarity whatever between the Son and the Father. Origen (c. 225, E), 4.251.

Jesus Christ Himself is the Lord and Creator of the soul. Origen (c. 225, E), 4.271.

He Himself is everywhere and passes swiftly through all things. For we are no longer to understand Him as existing in those narrow limits in which He was once confined for our sakes. He is not in that circumscribed body that He occupied on earth, when dwelling among men—according to which He might be considered as enclosed in one particular place. Origen (c. 225, E), 4.299.

Every beginning of those families that have a relation to God as to the Father of all, took its beginning lower down with Christ, who is next to the God and Father of all, being thus the Father of every soul, as Adam is the father of all men. Origen (c. 225, E), 4.370, 371.

No one will logically think this Son of God, in respect of the Word being God, is to be contained in any place.… For it is absurd to say that Christ was in Peter and in Paul, but not in Michael the archangel, nor in Gabriel. And from this, it is distinctly shown that the divinity of the Son of God was not shut up in some place. Origen (c. 225, E), 4.377.

We might say of Christ, that by nature His first principle [Gr. archē] is deity. However, in relation to us, who cannot comprehend the whole truth about Him because of its very greatness, His first principle is His manhood. Origen (c. 228, E), 9.307.

If it is permitted to say this, I consider that the beginning of real existence was the Son of God, who says, “I am the beginning and the end, the Alpha and Omega, the first and the last.” … Now, God is altogether one and simple. But, for many reasons, our Savior is made many things—since God set Him forth as a propitiation and a first fruits of the whole creation.… The whole creation, so far as it is capable of redemption, stands in need of Him. Origen (c. 228, E), 9.308.

Should anyone inquire whether all that the Father knows … is known to our Savior also, and should he—imagining that he will thereby glorify the Father—show that some things known to the Father are unknown to the Son … we must remind him that it is from His being the truth that He is Savior. Accordingly, if He is the complete truth, then there is nothing true that He does not know. Truth must not limp for the want of the things that—according to these persons—are known to the Father only. Origen (c. 228, E), 9.313.

One cannot be in the Father or with the Father except by ascending upwards from below and first coming to the divinity of the Son—through which one may be led by the hand and brought to the blessedness of the Father himself. Origen (c. 228, E), 9.313.

The arrangement of the sentences seem to indicate an order. First we have, “In the beginning was the Word.” Next, “And the Word was with God.” And thirdly, “And the Word was God.” It was arranged this way so that it might be seen that it is the Word’s being with God that makes Him God. Origen (c. 228, E), 9.323.

He is said to have a name written that no one knows but He Himself. For there are some things that are known to the Word alone. For the beings that come into existence after Him have a poorer nature than His. Origen (c. 228, E), 9.327

The Canaanite woman came and worshipped Jesus as God, saying, “Lord help me.” Origen (c. 245, E), 9.446.

He is perceived as being the Word, for He was God in the beginning with God. He reveals the Father. Origen (c. 245, E), 9.452.

We now believe Jesus Himself, when He speaks respecting his divinity: “I am the way, the truth, and the life.” Origen (c. 248, E), 4.426.

David W. Bercot, ed., “Christ, Divinity Of,” A Dictionary of Early Christian Beliefs: A Reference Guide to More than 700 Topics Discussed by the Early Church Fathers (Peabody, MA: Hendrickson Publishers, 1998), 93–98.

 

[Keiw1]

The great apostasy did happen and JWs are a product of that. They mistakenly believe that the Catholic Latin Church was the only Church present at that time. They also believe that God is so weak that he cannot even protect his word. That is sheer heresy.

The Greek Church has always been present since the Apostles. It's the Greek Church with its Greek Text that always contained God's name. Those are copies from the Apostles. So God's name has been preserved and translated from the Greek Text into many languages across the world. Only Heretics like JWs believe in a weak God who can't even protect his word.

Well Mr. know it all. In error filled Catholicism translating they had-The Father, son and holy spirit were the 3 witness bearers. The JW leaders were allowed into the Catholic Archives late 60,s or early 70,s and came out with 100% proof-The spirit, water and blood are the 3 witness bearers-- They were never allowed back in for exposing that error--there are many more errors as well in trinity translations. You don't want to find out the hard way-RELOOK please.

 

[Keiw1]

Um they were not Jehovah witnesses


He is Lord of all the world, to whom God said at the foundation of the world, “Let us make man after our image, and after our likeness.” Barnabas (c. 70–130, E), 1.139.

Let us reverence the Lord Jesus Christ, whose blood was given for us. Clement of Rome (c. 96, W), 1.11.

God Himself was manifested in human form for the renewal of eternal life. Ignatius (c. 105, E), 1.58.

Continue in intimate union with Jesus Christ, our God. Ignatius (c. 105, E), 1.68.

I pray for your happiness forever in our God, Jesus Christ. Ignatius (c. 105, E), 1.96.

The Christians trace the beginning of their religion to Jesus the Messiah. He is called the Son of the Most High God. It is said that God came down from heaven. He assumed flesh and clothed Himself with it from a Hebrew virgin. And the Son of God lived in a daughter of man. Aristides (c. 125, E), 9.265.

Truly God Himself, who is Almighty, the Creator of all things, and invisible, has sent from heaven, and placed among men, the One who is the truth, and the holy and incomprehensible Word.… God did not, as one might have imagined, send to men any servant, angel, or ruler.… Rather, He sent the very Creator and Fashioner of all things—by whom He made the heavens.… As a king sends his son, who is also a king, so God sent Him. He sent Him as God. Letter to Diognetus (c. 125–200), 1.27.

Brethren, it is fitting that you should think of Jesus Christ as of God—as the Judge of the living and the dead. Second Clement (c. 150), 7.517.

We reasonably worship Him, having learned that He is the Son of the true God Himself, and holding Him in the second place. Justin Martyr (c. 160, E), 1.166.

The Word, … He is Divine. Justin Martyr (c. 160, E), 1.166.

The Father of the universe has a Son. And He, being the First-Begotten Word of God, is even God. Justin Martyr (c. 160, E), 1.184.

Next to God, we worship and love the Word who is from the unbeggoten and ineffable God. Justin Martyr (c. 160, E), 1.193.

For Christ is King, Priest, God, Lord, Angel, and Man. Justin Martyr (c. 160, E), 1.211.

[TRYPHO, A JEW:] You utter many blasphemies, in that you seek to persuade us that this crucified man was with Moses and Aaron, and spoke to them in the pillar of the cloud. Justin Martyr (c. 160, E), 1.213.

Moses … declares that He who appeared to Abraham under the oak in Mamre is God. He was sent with the two angels in His company to judge Sodom by another One, who remains ever in the supercelestial places, invisible to all men, holding personal contact with no one. We believe this other One to be the Maker and Father of all things.… Yet, there is said to be another God and Lord subject to the Maker of all things. And He is also called an Angel, because he announces to men whatsoever the Maker of all things—above whom there is no other God—wishes to announce to them. Justin Martyr (c. 160, E), 1.223.

He deserves to be worshipped as God and as Christ. Justin Martyr (c. 160, E), 1.229.

David predicted that He would be born from the womb before the sun and moon, according to the Father’s will. He made Him known, being Christ, as God, strong and to be worshipped. Justin Martyr (c. 160, E), 1.237.

The Son ministered to the will of the Father. Yet, nevertheless, He is God, in that He is the First-Begotten of all creatures. Justin Martyr (c. 160, E), 1.262.

If you had understood what has been written by the prophets, you would not have denied that He was God, Son of the Only, Unbegotten, Unutterable God. Justin Martyr (c. 160, E), 1.263.

“Rejoice, O you heavens, with him, and let all the angels of God worship Him” [Deut. 32:43]. Justin Martyr (c. 160, E), 1.264.

He is forever the first in power. For Christ, being the First-Born of every creature, became again the chief of another race regenerated by Himself through water, faith, and wood. Justin Martyr (c. 160, E), 1.268.

Then did the whole creation see clearly that for man’s sake the Judge was condemned, and the Invisible was seen, and the Illimitable was circumscribed, and the Impassible suffered, and the Immortal died, and the Celestial was laid in the grave. Melito (c. 170, E), 8.756.

God was put to death, the King of Israel slain! Melito (c. 170, E), 8.758.

There is the one God and the Logos proceeding from Him, the Son. We understand that the Son is inseparable from Him. Athenagoras (c. 175, E), 2.137.

God by His own Word and Wisdom made all things. Theophilus (c. 180, E), 2.91.

“Thy throne, O God, is forever and ever; the scepter of Your kingdom is a right scepter. You have loved righteousness and hated iniquity. Therefore, God, Your God, has anointed You.” For the Spirit designates by the name of God—both Him who is anointed as Son, and He who anoints, that is, the Father. And again, “God stood in the congregation of the gods; He judges among the gods.” Here he refers to the Father and the Son, and those who have received the adoption. Irenaeus (c. 180, E/W), 1.419.

For He fulfills the bountiful and comprehensive will of His Father, inasmuch as He is Himself the Savior of those who are saved, and the Lord of those who are under authority, and the God of all those things that have been formed, the Only-Begotten of the Father. Irenaeus (c. 180, E/W), 1.443.

I have shown from the Scriptures that none of the sons of Adam are, absolutely and as to everything, called God, or named Lord. But Jesus is Himself in His own right, beyond all men who ever lived, God, Lord, King Eternal, and the Incarnate Word.… He is the Holy Lord, the Wonderful, the Counselor, the Beautiful in appearance, and the Mighty God. Irenaeus (c. 180, E/W), 1.449.

Thus He indicates in clear terms that He is God, and that His advent was in Bethlehem.… God, then, was made man, and the Lord did Himself save us. Irenaeus (c. 180, E/W), 1.451.

He is God, for the name Emmanuel indicates this. Irenaeus (c. 180, E/W), 1.452.

Christ Himself, therefore, together with the Father, is the God of the living, who spoke to Moses, and who was also manifested to the fathers. Irenaeus (c. 180, E/W), 1.467.

Now the father of the human race is the Word of God. Irenaeus (c. 180, E/W), 1.505.

How can they be saved unless it was God who worked out their salvation upon earth? Or how shall man pass into God, unless God has first passed into man? Irenaeus (c. 180, E/W), 1.507.

It is plain that He was Himself the Word of God, who was made the son of man. He received from the Father the power of remission of sins. He was man, and He was God. This was so that since as man He suffered for us, so as God He might have compassion on us. Irenaeus (c. 180, E/W), 1.545.

He is God in the form of man, stainless, the minister of His Father’s will, the Word who is God, who is in the Father, who is at the Father’s right hand. And with the form of God, He is God. Clement of Alexandria (c. 195, E), 2.210.

There is a suggestion of the divinity of the Lord in [Isaac’s] not being slain. Jesus rose again after His burial, having suffered no harm—just like Isaac was released from being sacrificed. Clement of Alexandria (c. 195, E), 2.215.

O the great God! O the perfect child! The Son in the Father and the Father in the Son.… God the Word, who became man for our sakes. Clement of Alexandria (c. 195, E), 2.215.

The Father of all is alone perfect, for the Son is in Him and the Father is in the Son. Clement of Alexandria (c. 195, E), 2.222.

Our Instructor is the holy God Jesus, the Word. Clement of Alexandria (c. 195, E), 2.223.

Nothing, then, is hated by God, nor yet by the Word. For both are one—that is, God. For He has said, “In the beginning the Word was in God, and the Word was God.” Clement of Alexandria (c. 195, E), 2.225.

He who has the Almighty God, the Word, is in want of nothing. Clement of Alexandria (c. 195, E), 2.281.

Pointing to the First-Begotten Son, Peter writes, accurately comprehending the statement, “In the beginning God made the heaven and the earth.” And He is called Wisdom by all the prophets. This is He who is the Teacher of all created beings. Clement of Alexandria (c. 195, E), 2.493.

The best thing on earth is the most pious man. The best thing in heaven, the nearer in place and purer, is an angel, the partaker of the eternal and blessed life. But the nature of the Son, which is nearest to Him who is alone the Almighty One, is the most perfect, most holy, most potent, most princely, most kingly, and most beneficent. This is the highest excellence, who orders all things in accordance with the Father’s will and holds the helm of the universe in the best way.… The Son of God is never displaced … being always everywhere and being contained nowhere. He is complete mind, complete paternal light. He is all eyes, seeing all things, hearing all things, knowing all things.… All the host of angels and gods are placed in subjection to Him. He, the paternal Word, exhibits the holy administration for Him who put [all things] in subjection to Him. Clement of Alexandria (c. 195, E), 2.524.

The Son is the cause of all good things, by the will of the Almighty Father. Clement of Alexandria (c. 195, E), 2.525.

He is the true Only-Begotten, the express image of the glory of the universal King and Almighty Father, who impresses on the man of God the seal of the perfect contemplation, according to His own image. So that there is now a third divine image, made as far as possible like the Second Cause, the Essential Life. Clement of Alexandria (c. 195, E), 2.527.

Nor do we differ from the Jews concerning God. We must make, therefore, a remark or two as to Christ’s divinity. Tertullian (c. 197, W), 3.34.

Search, then, and see if the divinity of Christ is true. Tertullian (c. 197, W), 3.36.

To all He is equal, to all King, to all Judge, to all God and Lord. Tertullian (c. 197, W), 3.158.

Christ’s name is extending everywhere, believed everywhere, worshipped by all the above-enumerated nations, reigning everywhere. Tertullian (c. 197, W), 3.158.

This opens the ears of Christ our God. Tertullian (c. 200, W), 3.715.

We who believe that God really lived on earth, and took upon Him the low estate of human form, for the purpose of man’s salvation, are very far from thinking as those do who refuse to believe that God cares for anything.… Fortunately, however, it is a part of the creed of Christians even to believe that God did die, and yet that He is alive forevermore. Tertullian (c. 207, W), 3.309.

Christ is received in the person of Christ, because even in this manner is He our God. Tertullian (c. 207, W), 3.319.

He is not on this account to be regarded as an angel—as a Gabriel or a Michael.… Since He is the Spirit of God and the Power of the Highest, can He be regarded as lower than the angels? He who is truly God and the Son of God? Tertullian (c. 210, W), 3.534.

For so did the Father previously say to the Son: “Let us make man in our own image, after our likeness.” Tertullian (c. 210, W), 3.549.

If God had willed not to be born, He would not have presented Himself in the likeness of man. Tertullian (c. 210, W), 3.522.

Christ never used that familiar phrase of all the prophets, “Thus saith the Lord.” For He was Himself the Lord, who openly spoke by His own authority, prefacing his words with the phrase, “Truly, truly, I say unto you.” Tertullian (c. 210, W), 3.534.

“Blessed is He that comes in the name of the Lord,” that is to say, the Son in the Father’s name. And as for the Father’s names—God Almighty, the Most High, the Lord of Hosts, the King of Israel, the One Who Is—the Scriptures teach us and we say that they belonged suitably to the Son also. We say that the Son came under these designations and has always acted in them and has thus manifested them in Himself to men. He says, “All things that the Father has are mine.” Then, why not His names also? Tertullian (c. 213, W), 3.613.

How is it that the Son suffered, yet the Father did not suffer with Him? [The answer is that] the Father is separate from the Son, though not separated from Him as God. For example, a river flows from a fountain identical in nature with it, and it is not separated from the fountain. Nevertheless, if the river is soiled with mire and mud, the injury that affects the stream does not reach to the fountain. To be sure, it is the water of the fountain that suffers downstream. Nevertheless, since it is not affected at the fountain (but only at the river) the fountain suffers nothing. Tertullian (c. 213, W), 3.626.

Although He endured the cross, yet as God He returned to life, having trampled upon death. For His God and Father addresses Him, and says, “Sit at my right hand.” Hippolytus (c. 205, W), 5.166, 167.

By the Ancient of Days, he means none other than the Lord, God, and Ruler of all—even of Christ Himself, who makes the days old and yet does not become old Himself by times and days. “His dominion is an everlasting dominion.” The Father, having put all things in subjection to His own Son—both things in heaven and things on earth—presented Him as the First-Begotten of God. He did this in order that, along with the Father, He might be approved before angels as the Son of God and be manifested as also the Lord of angels. Hippolytus (c. 205, W), 5.189.

Christ’s body lay in the tomb, not emptied of divinity. Rather, while in Hades, He was in essential being with His Father. Yet, He was also in the body and in Hades. For the Son is not contained in space, just as the Father is not. And he comprehends all things in Himself. Hippolytus (c. 205, W), 5.194.

Who, then, was in heaven but the Word unincarnate—who was sent to show that He was upon earth and was also in heaven? Hippolytus (c. 205, W), 5.225.

Having been made man, He is still God forever. For to this effect, John also has said, “Who is, and who was, and who is to come—the Almighty.” And he has appropriately called Christ “the Almighty.” For in this, he has said only what Christ testifies of Himself. For Christ gave this testimony and said, “All things are delivered unto me by my Father.” Hippolytus (c. 205, W), 5.225.

Besides, there are writings of certain brethren older than the times of Victor, which they wrote against the pagans in defense of the truth and against the heresies of their day.… For who is ignorant of the books of Irenaeus and Melito, and the rest, which declare Christ to be God and man? All the psalms, too, and hymns of brethren—which have been written from the beginning by the faithful—celebrate Christ the Word of God, ascribing divinity to Him. Eusebius, quoting Caius (c. 215, W), 5.601.

No one should be offended that the Savior is also God, seeing God is the Father. Likewise, since the Father is called Omnipotent, no one should be offended that the Son of God is also called Omnipotent. For in this way, the words will be true that He says to the Father: “All mine are yours, and yours are mine, and I am glorified in them.” Now, if all things that are the Father’s are also Christ’s, certainly one of those things is the omnipotence of the Father. Origen (c. 225, E), 4.250.

“The works that the Father does, these the Son does likewise.” And again He says that the Son cannot do anything of Himself, but only what He sees the Father do. For the Son in no way differs from the Father in the power of His works. The work of the Son is not a different thing from that of the Father. Rather, it is one and the same movement.… He therefore called Him a stainless mirror, that by such an expression it might be understood that there is no dissimilarity whatever between the Son and the Father. Origen (c. 225, E), 4.251.

Jesus Christ Himself is the Lord and Creator of the soul. Origen (c. 225, E), 4.271.

He Himself is everywhere and passes swiftly through all things. For we are no longer to understand Him as existing in those narrow limits in which He was once confined for our sakes. He is not in that circumscribed body that He occupied on earth, when dwelling among men—according to which He might be considered as enclosed in one particular place. Origen (c. 225, E), 4.299.

Every beginning of those families that have a relation to God as to the Father of all, took its beginning lower down with Christ, who is next to the God and Father of all, being thus the Father of every soul, as Adam is the father of all men. Origen (c. 225, E), 4.370, 371.

No one will logically think this Son of God, in respect of the Word being God, is to be contained in any place.… For it is absurd to say that Christ was in Peter and in Paul, but not in Michael the archangel, nor in Gabriel. And from this, it is distinctly shown that the divinity of the Son of God was not shut up in some place. Origen (c. 225, E), 4.377.

We might say of Christ, that by nature His first principle [Gr. archē] is deity. However, in relation to us, who cannot comprehend the whole truth about Him because of its very greatness, His first principle is His manhood. Origen (c. 228, E), 9.307.

If it is permitted to say this, I consider that the beginning of real existence was the Son of God, who says, “I am the beginning and the end, the Alpha and Omega, the first and the last.” … Now, God is altogether one and simple. But, for many reasons, our Savior is made many things—since God set Him forth as a propitiation and a first fruits of the whole creation.… The whole creation, so far as it is capable of redemption, stands in need of Him. Origen (c. 228, E), 9.308.

Should anyone inquire whether all that the Father knows … is known to our Savior also, and should he—imagining that he will thereby glorify the Father—show that some things known to the Father are unknown to the Son … we must remind him that it is from His being the truth that He is Savior. Accordingly, if He is the complete truth, then there is nothing true that He does not know. Truth must not limp for the want of the things that—according to these persons—are known to the Father only. Origen (c. 228, E), 9.313.

One cannot be in the Father or with the Father except by ascending upwards from below and first coming to the divinity of the Son—through which one may be led by the hand and brought to the blessedness of the Father himself. Origen (c. 228, E), 9.313.

The arrangement of the sentences seem to indicate an order. First we have, “In the beginning was the Word.” Next, “And the Word was with God.” And thirdly, “And the Word was God.” It was arranged this way so that it might be seen that it is the Word’s being with God that makes Him God. Origen (c. 228, E), 9.323.

He is said to have a name written that no one knows but He Himself. For there are some things that are known to the Word alone. For the beings that come into existence after Him have a poorer nature than His. Origen (c. 228, E), 9.327

The Canaanite woman came and worshipped Jesus as God, saying, “Lord help me.” Origen (c. 245, E), 9.446.

He is perceived as being the Word, for He was God in the beginning with God. He reveals the Father. Origen (c. 245, E), 9.452.

We now believe Jesus Himself, when He speaks respecting his divinity: “I am the way, the truth, and the life.” Origen (c. 248, E), 4.426.

David W. Bercot, ed., “Christ, Divinity Of,” A Dictionary of Early Christian Beliefs: A Reference Guide to More than 700 Topics Discussed by the Early Church Fathers (Peabody, MA: Hendrickson Publishers, 1998), 93–98.

Isaiah 43:10 and 44:8--God disagrees with you. His true servants are his witnesses. Jesus being the #1 witness of Jehovah- Rev 1:5

 

[synergy]

Well Mr. know it all. In error filled Catholicism translating they had-The Father, son and holy spirit were the 3 witness bearers. The JW leaders were allowed into the Catholic Archives late 60,s or early 70,s and came out with 100% proof-The spirit, water and blood are the 3 witness bearers-- They were never allowed back in for exposing that error--there are many more errors as well in trinity translations. You don't want to find out the hard way-RELOOK please.

Who cares about the Catholic Latin translation? Do you read Latin? I don't think so.

JWs believe that God is so weak that he cannot preserve his word. Actually, God has preserved his word with the Greek Text.

What's important is that God preserved his word in Greek and it's a lie to say that anyone corrupted his word. JWs are the ones who fathers those untruths, just like satan does.

JWs spread falsehoods and fear so that they can collect followers. That is the markings of a Cult.

 

[Keiw1]

Who cares about the Catholic Latin translation? Do you read Latin? I don't think so.

JWs believe that God is so weak that he cannot preserve his word. Actually, God has preserved his word with the Greek Text.

What's important is that God preserved his word in Greek and it's a lie to say that anyone corrupted his word. JWs are the ones who fathers those untruths, just like satan does.

JWs spread falsehoods and fear so that they can collect followers. That is the markings of a Cult.

They as well translated the Greek codex sinacticus in the 4th century.
Gods view of a cult=A house divided will not stand= hundreds of trinity based religions= a mass of confusion= a lack of holy spirit guidance in light of 1 Cor 1:10=Unity of thought= All of Gods i truth found in the bible--no division= a true mark of the 1 single religion that has Jesus.

 

[synergy]

They as well translated the Greek codex sinacticus in the 4th century.
Gods view of a cult=A house divided will not stand= hundreds of trinity based religions= a mass of confusion= a lack of holy spirit guidance in light of 1 Cor 1:10=Unity of thought= All of Gods i truth found in the bible--no division= a true mark of the 1 single religion that has Jesus.

God's name is still preserved in the Greek Text as κυριος (kyrios) which is properly translated to the English language as Lord. Ask any Greek Person what κυριος translates to and 100% will tell you it translates to Lord. The JW scare tactics, done by satan, only work on ignorant JW people. Only Cults, like JWs, will tell you lies like God is so weak that he cannot preserve his word.

 

[TomL]

Isaiah 43:10 and 44:8--God disagrees with you. His true servants are his witnesses. Jesus being the #1 witness of Jehovah- Rev 1:5

No it doesn't

You just don't understand Trinitarianism teaches there is but one God.

Your theology teaches multiple Gods

 

[TomL]

They as well translated the Greek codex sinacticus in the 4th century.
Gods view of a cult=A house divided will not stand= hundreds of trinity based religions= a mass of confusion= a lack of holy spirit guidance in light of 1 Cor 1:10=Unity of thought= All of Gods i truth found in the bible--no division= a true mark of the 1 single religion that has Jesus.

You should not speak of the Holy Spirit as your religion believes he is nothing but an active force, but he hears, he speaks, he guides, and he can be insulted and blasphemed. None of that is true of an impersonal force

 

[TomL]

Well Mr. know it all. In error filled Catholicism translating they had-The Father, son and holy spirit were the 3 witness bearers. The JW leaders were allowed into the Catholic Archives late 60,s or early 70,s and came out with 100% proof-The spirit, water and blood are the 3 witness bearers-- They were never allowed back in for exposing that error--there are many more errors as well in trinity translations. You don't want to find out the hard way-RELOOK please.

Here are some Catholic approved bibles

1 John 5:7–8 (NABRE) — 7 So there are three that testify, 8 the Spirit, the water, and the blood, and the three are of one accord.

1 John 5:7–8 (NJB) — 7 So there are three witnesses, 8 the Spirit, water and blood; and the three of them coincide.

1Jn 5:8(RSVCE) There are three witnesses, the Spirit, the water, and the blood; and these three agree.

I do not believe any modern bible has the Father, son and Holy Spirit as the three witnesses

 

[TomL]

Well Mr. know it all. In error filled Catholicism translating they had-The Father, son and holy spirit were the 3 witness bearers. The JW leaders were allowed into the Catholic Archives late 60,s or early 70,s and came out with 100% proof-The spirit, water and blood are the 3 witness bearers-- They were never allowed back in for exposing that error--there are many more errors as well in trinity translations. You don't want to find out the hard way-RELOOK please.

Here is how the Watchtower corrupts scripture

Col 1:16
because by means of him all other things were created in the heavens and on the earth, the things visible and the things invisible,+ whether they are thrones or lordships or governments or authorities. All other things have been created through him+ and for him. 17  Also, he is before all other things,+ and by means of him all other things were made to exist, 18 

They added the word other four times. It does not exist in the greek text of their kingdom interlinear

ὅτι becauseἐν inαὐτῷ himἐκτίσθη it was createdτὰ theπάντα all (things)ἐν inτοῖς theοὐρανοῖς heavensκαὶ andἐπὶ uponτῆς theγῆς, earth,τὰ the (things)ὁρατὰ visibleκαὶ andτὰ the (things)ἀόρατα, invisible,εἴτε whetherθρόνοι thronesεἴτε orκυριότητες lordshipsεἴτε orἀρχαὶ governmentsεἴτε orἐξουσίαι· authorities;τὰ theπάντα all (things)δι’ throughαὐτοῦ himκαὶ andεἰς intoαὐτὸν himἔκτισται· it has been created; 17 καὶ andαὐτὸς heἔστιν isπρὸ beforeπάντων all (things)καὶ andτὰ theπάντα all (things)ἐν inαὐτῷ himσυνέστηκεν,

and here

They kept on investigating what particular time or what season the spirit within them was indicating concerning Christ+ as it testified beforehand about the sufferings meant for Christ+ and about the glory that would follow. 12 

they removed Christ from the Spirit of Christ as their Greek interlinear shows

searchingεἰς intoτίνα whatἢ orποῖον what sort ofκαιρὸν appointed timeἐδήλου was making evidentτὸ theἐν inαὐτοῖς themπνεῦμα spiritΧριστοῦ of Christπρομαρτυρόμενον witnessing beforehand aboutτὰ theεἰς intoΧριστὸν Christπαθήματα sufferingsκαὶ andτὰς theμετὰ afterταῦτα these (things)δόξας·

and here

Now there is no mediator when just one person is involved, but God is only one.

They add person which does not appear in the Greek text

δὲ (but)μεσίτης (mediator)ἑνὸς (of one)οὐκ (not)(he is,)ὁ (the)δὲ (but)θεὸς (God)εἷς (one)ἐστίν.