ok 101G will answer you both way with my answer, and your concerns of my salvation. this will show that 101G is saved.
#1. the Lord God of the holy Prophets is the Lord Jesus. and here's 101G proof. when the angel who was sent in Revelation 1:1 and told who sent him in Revelation 22:6 "And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done."
well the bible answer itself, and the answer as to who the Lord God is that sent his angel is revealed in the same 22 chapter at verse 16. read and weep. Revelation 22:16 "I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star."
the Lord Jesus is the "Lord God" of the holy Prophets who sent his angel..... meaning that he is the God of the OT, without flesh, and without bone, and without blood. which answer the Genesis 1:26 of "US", and "OUR". he was ALONE and BY HIMSELF. because the Christ, (God) in flesh was to come... LATER, (the LAST). which confirms Isaiah 44:24, (he was ALONE, and BY HIMSELF, one person). and confirms Genesis 1:27 as ONE person and only ONE person Only who made man male and female in the beginning, per Matthews 19:4 by the Lord Jesus himself.... God. the bible doesn't lie. one just need the Revelator to reveal these things to us.
when the Lord Jesus said God is a "he", in Matthews 19:4, then that should have been the end of story. many say they believe the Lord Jesus who cannot LIE. well as one question 101G salvation.... (which do not offend 101G). but one need to check their oneself and see if they are saved themselves. first remove the beam in your own eye before you tell someone else to remove the beam in their eye. see clearly first yourself, then one can help your brother to remove the beam in their eye.
the blind only leads the blind into the ditch. so the question of 101G salvation in in his posts as here..... re-read it for clarity.
so the Lord Jesus is the God of the OT...... the Lord God who is the "LORD", all caps. this is clearly seen in Psalms 110:1. just look up the term "Lord" there and see what the "Lord" means in in the same chapter at verse 5.... (smile). this should open some closed eyes to the truth.
101G.
@101G stands reproved--
Let's break down the passage exegetically, focusing on syntax and morphologies:
1. **Genesis 1:26**: "And God said, Let us make man in our image, after our likeness."
- The Hebrew word for "God" in this verse is "Elohim" (אֱלֹהִים), which is a plural noun but often used with singular verbs and adjectives,
suggesting a plurality within unity.
- "Let us" and "our" indicate a plural subject, which has led to interpretations of a divine council or the Trinity.
[ And we both know it was not a divine council]
2. **Revelation 1:1**: "The revelation of Jesus Christ, which God gave him to show his servants what must soon take place. He made it known by sending his angel to his servant John."
- This verse introduces the revelation given to John by Jesus Christ, mediated through an angel sent by God.
3. **Revelation 22:6**: "And he said to me, 'These words are trustworthy and true. And the Lord, the God of the spirits of the prophets, has sent his angel to show his servants what must soon take place.'"
- Here, the speaker confirms the trustworthiness of the words and identifies the sender of the angel as "the Lord, the God of the spirits of the prophets."
4. **Revelation 22:16**: "I, Jesus, have sent my angel to testify to you about these things for the churches. I am the root and the descendant of David, the bright morning star."
- Jesus identifies himself as the sender of the angel, affirming his authority and divine nature by referencing his lineage to David and his role as the bright morning star.
The argument presented is that Jesus, by identifying himself as the sender of the angel in Revelation 22:16, is also the "Lord, the God of the spirits of the prophets" mentioned in Revelation 22:6. This interpretation suggests that Jesus is the divine figure who communicated with the prophets of the Old Testament.
The argument further extends to passages like Psalms 110:1, where "the LORD" (all caps) is interpreted as referring to Jesus. This understanding supports the claim that Jesus is the divine figure who interacts with humanity throughout both the Old and New Testaments.
Overall, the exegetical analysis presented seeks to demonstrate the continuity of Jesus' divine identity and authority across the biblical narrative, from the Old Testament to the New Testament.
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The interpretation of the Hebrew word "echad" (אֶחָד) in the context of Deuteronomy 6:4, which states, "Hear, O Israel: The Lord our God, the Lord is one," has been a topic of debate among scholars.
While some argue that "echad" unequivocally means "one" in a numerical sense, others suggest that it can also convey a sense of unity or compound unity. Here are some scholars who have explored this debate:
1.
**Nahum M. Sarna**: Sarna, a renowned Jewish scholar and biblical commentator, suggests that "echad" in Deuteronomy 6:4 carries the sense
of unity rather than numerical singularity. He argues that the affirmation of God's oneness in this verse emphasizes the unique and indivisible unity of God.
2.
**Gleason L. Archer**: Archer, an evangelical Old Testament scholar, acknowledges the debate surrounding the meaning of "echad" but leans towards the interpretation of numerical oneness. He argues that while "echad" can convey a composite unity in certain contexts, in Deuteronomy 6:4, it primarily denotes numerical singularity.
3.
**John H. Walton**: Walton, a well-known evangelical Old Testament scholar, suggests that "echad" in Deuteronomy 6:4 refers to a compound unity. He argues that this verse emphasizes the unified identity of God, incorporating the concepts of uniqueness, exclusivity, and indivisibility.
4.
**James D. G. Dunn**: Dunn, a prominent New Testament scholar, acknowledges the complexities surrounding the interpretation of "echad" but suggests that it can convey both numerical oneness and compound unity. He emphasizes the importance of considering the broader theological context of Deuteronomy 6:4 in understanding the meaning of "echad."
5.
**Benjamin D. Sommer**: Sommer, a Jewish biblical scholar, argues for a nuanced understanding of "echad" in Deuteronomy 6:4, suggesting that it can encompass both numerical singularity and composite unity. He emphasizes the theological implications of God's oneness as articulated in Jewish tradition.
These scholars represent a range of perspectives on the interpretation of "echad" in Deuteronomy 6:4, reflecting the complexity of the issue and the diversity of approaches within biblical scholarship.
