civic
Well-known member
It is true just like if you were alone on an island your entire life you could not know or experience love. It's an impossibility.
Put on your thinking cap for a moment and realize this basic and fundamental truth.
Why I don’t believe or accept the trinity.
- Thread starter MatthewG
- Start date
Put on your thinking cap for a moment and realize this basic and fundamental truth.
Well if Jesus said you must believe in the trinity, I would go with the flow. He never said that though, did he? So you can continue to quote other human beings; but you won’t never quote Jesus saying it. Or Paul, or, James, or, John… saying believe the trinity. Not existing.
civic
Well-known member
that didn't answer my question or my point regarding love. care to answer that question.
Well, I can accept you as someone who outly worships the trinity. But it’s not something that is true… I ain’t worried about your definition of love, if you can’t already know it’s 1 Corinthians 13.
civic
Well-known member
I worship God who is Father, Son, Holy Spirit.
101G
Well-known member
is not this the same one Person in the ECHAD? the LORD is the "Lord" shared in flesh.
Behold is correct on "when you see the Lord Jesus you see the Father. and as for Genesis 3:22, as in Genesis 1:26 the "US" is to come. WHY? answer, Isaiah 46:10 "Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure:"
"Declaring the end from the beginning".... when one fully understand this statement, then one will understand the US, and the OUR in ordinal designations of God in TIME, PLACE, ORDER, and RANK.... (Smile).
101G.
101G
Well-known member
did not Paul say, Romans 1:19 "Because that which may be known of God is manifest in them; for God hath shewed it unto them." Romans 1:20 "For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse:"
r
so you and no one else have any excuse in not understanding the GODHEAD..... and to understand the Godhead one must understand "FIRST" and "LAST", as God said, "Declaring the end from the beginning". Now, 101G ask, "is not the Lord Jesus the beginning and the end?
we suggest you understand the beginning and the end.
101G.
Romans 1:19: "Because that which may be known of God is manifest in them; for God hath shewed it unto them."
This verse indicates that God has made Himself known to humanity. The phrase "that which may be known of God" refers to aspects of God's nature and attributes that can be understood by humans.
The word "manifest" suggests that God's revelation of Himself is evident or clear to humans. God has shown or made known these aspects of Himself to humanity.
This verse emphasizes that God has not left humanity in ignorance but has revealed Himself in a way that they can comprehend.
Romans 1:20: "For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse:"
This verse further elaborates on the revelation of God through creation. It states that even though certain aspects of God, such as His eternal power and divine nature, are invisible, they are clearly seen and understood through His creation.
The phrase "being understood by the things that are made" indicates that God's existence and attributes are evident through the observation of the natural world.
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The term "Godhead" refers to the divine nature or deity of God.
This verse concludes by stating that humanity is without excuse for not recognizing God's existence and attributes because His revelation is evident in creation.
The reference to "the beginning and the end" and the identification of Jesus as "the beginning and the end" suggest a theological connection between God's revelation throughout history and the person of Jesus Christ as central to understanding the nature of God.
In summary, these verses from Romans emphasize the clarity of God's revelation in creation and suggest that humanity is without excuse for not recognizing His existence and divine attributes. The reference to Jesus as "the beginning and the end" underscores the significance of understanding God's revelation throughout history and in the person of Jesus Christ.
"θεότης" (theotēs) is a noun derived from "θεός" (theos), which means "God." The suffix "-της" (-tēs) is often used to form abstract nouns, indicating the quality or state of being.
"θεότης" specifically refers to the divine nature or deity of God.
Scriptural Usage:
The term "θεότης" appears only once in the New Testament, in Colossians 2:9: "For in him dwelleth all the fulness of the Godhead bodily" (KJV). In Greek, the verse reads: "ὅτι ἐν αὐτῷ κατοικεῖ πᾶν τὸ πλήρωμα τῆς θεότητος σωματικῶς" (Colossians 2:9, NA28).
This verse emphasizes the completeness or fullness of the divine nature dwelling bodily in Christ.
Exegetical Analysis:
Colossians 2:9 affirms the deity of Christ, stating that all the fullness of the Godhead dwells bodily in Him.
The use of "θεότης" underscores the divine nature and essence of God that is fully present in Christ.
This verse is part of a larger passage in Colossians that emphasizes the supremacy and sufficiency of Christ over all powers and authorities.
Theological Implications:
The term "θεότης" highlights the theological concept of the Trinity, affirming that God exists in three persons—Father, Son (Christ), and Holy Spirit—and that each person shares fully in the divine nature.
In Colossians 2:9, the emphasis is specifically on the divine nature present in Christ, emphasizing His deity and the unity of the Godhead.
In conclusion, the Greek word "θεότης" (theotēs) refers to the divine nature or deity of God. Its usage in Colossians 2:9 underscores the completeness of the divine nature dwelling bodily in Christ, affirming His deity and the unity of the Godhead.
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"אֶחָד" (echad) is an adjective in Hebrew.
It primarily means "one," denoting singularity or unity.
The root of "אֶחָד" is "חָד" (chad), which conveys the idea of being united or joined together.
Scriptural Usage:
"אֶחָד" appears numerous times throughout the Old Testament, often conveying the idea of unity, uniqueness, or exclusivity.
It is prominently used in the Shema, a central declaration of the Jewish faith found in Deuteronomy 6:4: "Hear, O Israel: The Lord our God, the Lord is one" (ESV). In Hebrew, it reads: "שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד" (Deuteronomy 6:4).
"אֶחָד" is also used in various contexts to denote numerical oneness, such as one day (Genesis 1:5), one nation (Exodus 19:6), one man (Genesis 2:24), etc.
Exegetical Analysis:
In the Shema, the declaration "יהוה אֶחָד" (Yahweh echad) asserts the absolute unity and uniqueness of God. It affirms monotheism and emphasizes the indivisible nature of God.
The use of "אֶחָד" in other contexts underscores the idea of unity, whether it be the unity of God's people, the unity of marriage, or the unity of time.
Theological Implications:
The term "אֶחָד" plays a significant role in Jewish theology, affirming the oneness of God as the central tenet of faith.
In Christian theology, "אֶחָד" is also relevant, particularly in discussions about the unity of the Godhead (Trinity) and the unity of believers in Christ.
In summary, "אֶחָד" (echad) is a Hebrew word meaning "one," often used to denote unity, singularity, or exclusivity. Its prominent usage in the Shema emphasizes the absolute unity and uniqueness of God, while its usage in other contexts underscores various forms of unity within creation. This term carries theological significance in both Jewish and Christian thought.
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"יָחִיד" (yachid) is an adjective in Hebrew.
Its root meaning denotes "only," "sole," or "unique."
The emphasis of "יָחִיד" is on singularity and exclusivity.
Scriptural Usage:
"יָחִיד" appears several times in the Old Testament, often in contexts highlighting uniqueness, exclusivity, or special status.
Notable occurrences include its use in relation to Isaac as Abraham's "only son" (Genesis 22:2, 12, 16), emphasizing Isaac's unique status and role in God's covenant with Abraham.
Psalm 22:20 (21 in some translations) uses "יָחִיד" to describe the psalmist's "only one" or "only begotten," indicating a unique relationship or status.
Exegetical Analysis:
In Genesis 22, the narrative of Abraham's sacrifice of Isaac highlights the significance of Isaac as the "יָחִיד" son of Abraham. This term underscores Isaac's unique position as the child of promise and the heir of God's covenant with Abraham.
In Psalm 22, the use of "יָחִיד" likely denotes a unique relationship or identity, emphasizing the special status of the psalmist before God.
Theological Implications:
The term "יָחִיד" carries theological significance, particularly in relation to the concept of the "only begotten" or unique Son.
In Christian theology, "יָחִיד" is often associated with Jesus Christ as the "only begotten Son" (John 3:16), emphasizing his unique relationship with God the Father and his role as the Savior of humanity.
The concept of uniqueness and exclusivity conveyed by "יָחִיד" underscores the unparalleled significance of Jesus Christ in God's plan of salvation.
In summary, "יָחִיד" (yachid) is a Hebrew term meaning "only," "sole," or "unique." Its usage in the Old Testament highlights singularity and exclusivity, particularly in relation to individuals like Isaac and the psalmist. This term carries theological implications, especially in Christian theology, where it is associated with Jesus Christ as the "only begotten Son" of God.
101G
Well-known member
ok, let's put this to the test. question, "WHAT DAY WAS MAN FORMED ON?" your answer please.
101G
In Hebrew scripture, the day of the week that corresponds to the sixth day of creation is referred to as "יוֹם הַשִּׁשִּׁי" (Yom HaShishi). This phrase literally means "the sixth day" in Hebrew. It is the day when, according to the creation narrative in the Book of Genesis, God created land animals, including humankind (Adam and Eve), as described in Genesis 1:24-31.
Here's an excerpt from Genesis 1:31 (NIV), concluding the description of the sixth day of creation:
"God saw all that he had made, and it was very good. And there was evening, and there was morning—the sixth day."
In Jewish tradition, Friday evening marks the beginning of the Sabbath, which is considered the seventh day of the week, following the six days of creation. The Sabbath is observed from Friday evening to Saturday evening as a day of rest and worship.
101G
Well-known member
see you proved just what the apostle Paul said, "so that they are without excuse" and here you coming along saying man was formed on day six. this is the IGNORANCE God winked at. Listen and learn God Formed man on Day 3. scripture, Genesis 2:4 "These are the generations of the heavens and of the earth when they were created, in the day that the LORD God made the earth and the heavens," Genesis 2:5 "And every plant of the field before it was in the earth, and every herb of the field before it grew: for the LORD God had not caused it to rain upon the earth, and there was not a man to till the ground." Genesis 2:6 "But there went up a mist from the earth, and watered the whole face of the ground." Genesis 2:7 "And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul."
agent "J" .... "BEFORE", "BEFORE", any plant of the field was in the Earth, "BEFORE", "BEFORE", any herb grew in the Earth. the LORD God FORMED man from the dust of the earth. now when was this? just read Genesis 1:9-13, when the trees and grass came into the EARTH..... yes day three.
101G.
The one in error is @101G
Genesis 1 is the Header-Genesis 2 the account.
Your statement contains several misunderstandings and misinterpretations of the biblical text. Here are some points to address the inaccuracies:
Misinterpretation of Genesis 2: you claim that Genesis 2:4-7 indicates that man was formed on the third day of creation. However, Genesis 2:4-7 is not providing a chronological account of creation but rather focusing on specific details of the creation of Adam and Eve. The chapter is not presenting a different sequence of events from Genesis 1 but is providing supplementary information about the creation of humans.
Ignoring the Context of Genesis 1: You fail to consider the context of Genesis 1, which clearly states that humans were created on the sixth day (Genesis 1:26-31). This is the primary account of creation in the Bible and provides the chronological sequence of events, including the creation of humans on the sixth day.
Confusion about the Timing of Plant Creation: You mistakenly believes that the creation of plants occurred on the third day, based on Genesis 1:9-13. However, Genesis 1:11-13 describes the creation of vegetation on the third day, while the creation of humans is clearly stated to occur on the sixth day in Genesis 1:26-31.
Failure to Understand Literary and Theological Context: Your interpretation overlooks the broader literary and theological context of the creation narrative in Genesis. Genesis 1 presents a structured and systematic account of creation, culminating in the creation of humans on the sixth day. Genesis 2 then provides additional details about the creation of Adam and Eve, focusing on their relationship with God and their role in the Garden of Eden.
In summary, your statement misinterprets the biblical text by conflating the details of Genesis 2 with the chronological sequence presented in Genesis 1. It's essential to read the Bible in its entirety, considering the literary, historical, and theological context, to accurately understand its teachings.
@101G stands reproved
101G
Well-known member
ok, let's see.
Because you’re still IGNORANT. Let prove it again. When was the animals made? Before or after man…. 101G said after Man. Let the bible speak. Genesis 2:18 "And the LORD God said, It is not good that the man should be alone; I will make him an help meet for him." Genesis 2:19 "And out of the ground the LORD God formed every beast of the field, and every fowl of the air; and brought them unto Adam to see what he would call them: and whatsoever Adam called every living creature, that was the name thereof."
Note verse 19, God formed “every fowl of the air”. so when was the fowl of the air made? Answer, Genesis 1:20 "And God said, Let the waters bring forth abundantly the moving creature that hath life, and fowl that may fly above the earth in the open firmament of heaven." Genesis 1:21 "And God created great whales, and every living creature that moveth, which the waters brought forth abundantly, after their kind, and every winged fowl after his kind: and God saw that it was good." Genesis 1:22 "And God blessed them, saying, Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth." Genesis 1:23 "And the evening and the morning were the fifth day." WHEN WAS THIS? DAY 5.
BINGO, the water, land, and air creatures was made on day 5. and Adam was here before all animals…. remember, Genesis 2:18 "And the LORD God said, It is not good that the man should be alone; I will make him an help meet for him." Genesis 2:19 "And out of the ground the LORD God formed every beast of the field, and every fowl of the air; and brought them unto Adam to see what he would call them: and whatsoever Adam called every living creature, that was the name thereof." Adam was here before as the bible say... BEFORE the PLANTS, and BEFORE the Aninals. THIS IS WHY YOU DO NOT BELIEVE THE GODHEAD AS ONE PERSON.
If Adam was alone, and he God made the animals, then brought them to him, (Adam), then Adam was here before the animals….. HELLO.
See your IGNORANCE now?
101G.
I completely believe that the Christ, the Rock of Israel my redeemer, is the "Light of the World" that His Father Sent in the beginning. And that Everything the Christ created, Every Word HE spoke, was instructed and inspired by His Father, the One True God that the Christ Glorified.
I'm not big into this world's religious philosophies and traditions, Calvinism, Trinity, Jesus was an immortal God on earth, etc., which vary according to the name above the door of their manmade shrines of worship.
I understand that Jesus and His Father are of the same mind. And I understand the reason why "many" must make the case that their image of God they created in the likeness of men, is God. But Jesus did say;
John 17: 5 And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was.
And again;
John 6: 62 What and if ye shall see the Son of man ascend up where he was before?
So as for this being only a future event, popular as this philosophy is, when all the Scriptures I posted are considered, it is exposed as a doctrine from men, and not God. Which is no problem for me, given I only care what the Scriptures actually say, I don't care about preserving a popular religious philosophy of this world's religions.
If a man takes this one verse, and separates it from the rest of the bible, including the Christ's Own Words, then perhaps a case can be made that in Gen. 1 God really meant "3 And God said, Let there be ME: and there was ME. 4 And God saw Himself, that it was good: and God divided Himself from the darkness.
It's no problem for me to believe that the Jesus "of the bible" teaches "this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.
Again-
Misunderstanding of Genesis 2: The argument relies on a misunderstanding of the chronological sequence presented in Genesis 2. While it describes God forming animals and bringing them to Adam, it does not necessarily imply that Adam was created before the animals. Genesis 2:19 does not specify the timing of the creation of animals relative to Adam, but rather focuses on Adam's role in naming the animals.
Ignoring the Context of Genesis 1: The argument overlooks the broader context of Genesis 1, which clearly states that animals were created on the sixth day of creation, along with humans. In Genesis 1:24-25, God creates land animals before creating humans, consistent with the sequence of events outlined in the chapter.
Assumption of Sequential Chronology: The argument assumes a strict sequential chronology between Genesis 1 and Genesis 2, which may not align with the intentions of the biblical author. Genesis 1 provides a structured account of creation, while Genesis 2 offers supplementary details about specific aspects of the creation narrative.
Interpretation of "Help Meet": The argument interprets the creation of animals as a response to Adam's aloneness, based on Genesis 2:18. However, the phrase "help meet" (or "helper suitable") in this context refers to a companion or partner suitable for Adam, rather than solely addressing his need for animal companionship.
Implications for the Godhead: The argument concludes with a theological assertion about the nature of the Godhead based on its interpretation of the creation narrative. However, theological conclusions should be drawn from a comprehensive understanding of biblical teachings, rather than isolated interpretations of specific passages.
So-In summary, the argument presented relies on a misinterpretation of the biblical text and overlooks the broader context of Genesis 1 and 2. By considering the sequence of events presented in Genesis 1 and recognizing the complementary nature of Genesis 2, it becomes clear that animals were created before humans, as outlined in the creation narrative.
What’s questioning these questions have anything to do with 101g not having a relationship with Yahweh and Yeshua? I don’t care if he answers them or not. How insulting…
Behold
Well-known member
What is insulting is when a heretic who is a devout preterist, who does not believe in hell, and does not believe the Devil exists, or has power to harm, is AlLOWED on a "christian" forum... = trying to be an agitator because they have nothing better to do.
