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Saturday, 5 August 2023
Irenaeus on the monarchy of the one God and Father.
A congenital design filter?
Douglas Axe: We Have an Eye For Detecting Design
JEHOVAH is both a singular person and a singular God
Genesis ch.6:6ASV"Wherefore say unto the children of Israel, I am JEHOVAH, and I will bring you out from under the burdens of the Egyptians, and I will rid you out of their bondage, and I will redeem you with an outstretched arm, and with great judgments:
I (first person SINGULAR) He is both the supreme person and the supreme God.
Exodus ch.18:11ASV"Now I know that Jehovah is greater than all gods; yea, in the thing wherein they dealt proudly against them."
Deuteronomy ch.3:24ASV"O Lord JEHOVAH, THOU hast begun to show thy servant THY greatness, and THY strong hand: for what god is there in heaven or in earth, that can do according to THY works, and according to THY mighty acts?"
He is always address in singular personal pronouns for a reason
Deuteronomy ch.6:10ASV"And it shall be, when JEHOVAH thy God shall bring thee into the land which HE sware unto thy fathers, to Abraham, to Isaac, and to Jacob, to give thee, great and goodly cities, which thou buildest not,"
1Samuel ch.12:17ASV"Is it not wheat harvest to-day? I will call unto JEHOVAH, that HE may send thunder and rain; and ye shall know and see that your wickedness is great, which ye have done in the sight of JEHOVAH, in asking you a king."
2Samuel ch.7:22ASV"Wherefore THOU art great, O JEHOVAH God: for there is none like THEE, neither is there any God besides THEE, according to all that we have heard with our ears."
JEHOVAH is both the greatest person and the greatest God.
1Chronicles ch.16:25ASV"For great is JEHOVAH, and greatly to be praised: He also is to be feared above all gods."
Psalms ch 83:18ASV"That they may know that [d]THOU ALONE, whose name is JEHOVAH,
Art the Most High over all the earth."
The name JEHOVAH is not Just another name as some disrespectfully claim it is the only name deservedly and exclusively borne by the greatest person in all of reality and is the only name ever described as Holy in all of scripture. It occurs more frequently in the bible than the the next five most common names/titles combined.
JEHOVAH Has the greatest zeal for his name.
Malachi ch.1:11ASV "For from the rising of the sun even unto the going down of the same my name [j]shall be great among the Gentiles; and in every place [k]incense [l]shall be offered unto my name, and a pure offering: for my name [m]shall be great among the Gentiles, saith JEHOVAH of hosts."
But who is this Greatest person who worthily bears this hallowed and greatest of names.
Luke ch.1:32ASV"He shall be great, and shall be called the Son of the Most High: and the LORD God shall give unto him the throne of his father David: "
The God and Father of Jesus Christ is the most high GOD. Logically if there are two other people who are as great as the God and Father of Jesus he is simply not the most high. The God And Father of Jesus is the lone owner of the sacred name,the Lord JEHOVAH.
On logic and exegesis.
The thing about language ,or to be more specific the meaning intended by its use, is that it is context driven. Every single word has a semantic range, also words can be used literally or figuratively. If we want to extract the logos (the speaker/writer's intent) from speech or script we must carefully factor in the context of said writer/speaker's words. This would certainly be the case with the pursuit of an accurate understanding of the Holy Bible. The logos that we seek to apprehend from the sacred text is JEHOVAH'S ,The divine author. We believe the text to be a single work from a single mind meant to communicate a single intelligible Logos.
Acts ch.17:11NIV" Now the Berean Jews were of more noble character than those in Thessalonica, for they received the message with great eagerness and examined the Scriptures every day to see if what Paul said was true."
The Bereans approach to determining sacred truth is recommended to us by JEHOVAH Through the apostle Paul. The inspired scriptures are to be viewed as the sole touchstone for separating truth from error. There is no mention of any comparison with religious oral tradition although there were certainly voluminous amounts of same available. Another consideration is logic and commonsense. Wisdom is a cardinal attribute of JEHOVAH.
Romans ch.16:27GWT"God alone is wise. Glory belongs to him through Jesus Christ forever! Amen"
JEHOVAH'S Wisdom is flawless and so we rightly expect his communications to be characterized by transcendent Wisdom. Logic is a key component of wisdom. Any communication that invokes or requires the embrace of logical contradictions can be dismissed out of hand as originating from JEHOVAH. So in addition to paying careful attention to the immediate and the overall context of the scriptures, we also reject interpretations that require the embrace of logical fallacy/contradiction. Certainly one way that a conclusion would be shown to be illogical is if said conclusion failed on its own terms.
For instance: John ch.1:1NIV"1In the beginning was the Word, and the Word was WITH (the) God, and the Word was God."
Some conclude that the word is as much God as the God he is with. On just what basis is difficult to know . The God he was with was a distinct God and not merely a distinct person so he would himself need to be a distinct God to have a chance of being as divine as the distinct God he was with if this God is the Father and the Son is a distinct God in the same sense that the Father is a distinct God, well then we have bi-theism. And yet those who invoke this conclusion claim to have an ironclad commitment to monotheism.
Strong's 2316 on Theos"the supreme Divinity, God, godly.
Of uncertain affinity; a deity, especially (with ho) the supreme Divinity; figuratively, a magistrate; by Hebraism, very -- X exceeding, God, god(-ly, -ward)".
Note the semantic range of Theos with the definite article it likely refers to the supreme divinity it is therefore interesting that only the The God and Father of Jesus is ever referred to by the unqualified ho Theos ( not a possessive) without the definite article it may refer to a divinely appointed ruler i.e those made to resemble the supreme God at his pleasure. Thus Father and Son are not merely distinct persons but distinct Gods the God that Logos was with is the supreme divinity thus by definition he has NO Equals
Supreme as defined by Merriam Webster :2)greatest in degree, quality, or intensity 1): highest in rank or authority
the supreme commander
especially : in a position of unquestioned authority, dominance, or influence"
So Logically no other person or God is equal in any positive sense to the God and Father of Jesus i.e the Lord JEHOVAH.
Acts ch.3:13KJV"The God of Abraham, and of Isaac, and of Jacob(i.e JEHOVAH), the God of our fathers, hath glorified his Son Jesus; whom ye delivered up, and denied him in the presence of Pilate, when he was determined to let him go. "
Friday, 4 August 2023
Materialism's lack of self awareness?
Self-Referential Absurdity in a Theory of Consciousness.
How life's big bang continues to complicate the Darwinian narrative.
Fossil Friday: Fossil Tunicate Confirms Cambrian Explosion
Thursday, 3 August 2023
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Loaded dice?
A Debate on the “Randomness” of Mutation
My challenge to nincsnevem
Don't hide behind anonymity Nincsnevem. If you coming here demonstrate you putative superior understanding scriptures why hide your hide your identity. Surely you'd want to claim the fame of your marvelous beat down of this JW upstart. But remember sola Scriptura.
The thumb print of JEHOVAH: Embryonic edition
The Genius of the Fetal Circulatory System
Deoxygenated blood enters the right side of the heart through two veins — the superior vena cava and the inferior vena cava. The superior vena cava brings deoxygenated blood from the upper body, and the inferior vena cava brings deoxygenated blood from the lower body. The deoxygenated blood from both veins enters the right atrium, which is the upper-right chamber of the heart. As the right atrium contracts, it pushes the deoxygenated blood through the tricuspid valve and into the right ventricle, which is the lower-right chamber of the heart. The purpose of these valves is to prevent the backflow of blood, ensuring that it flows in only one direction. Upon contraction of the right ventricle, deoxygenated blood is forced through the pulmonary valve and into the pulmonary artery, where it is carried away from the heart towards the lungs. In the lungs, the blood travels through the capillaries surrounding tiny air sacs called alveoli. Oxygen diffuses from the alveoli into the blood, while carbon dioxide moves from the blood into the alveoli for eventual exhalation.
Teleology: A dirty word no more,?
On the BBC, a New Openness to Teleology in Biology?
Wednesday, 2 August 2023
Foresight +Hindsight= design?
In Life, Checkpoints and Error Correction Defy Darwinian Explanations
Tuesday, 1 August 2023
Restoring the divine name in the N.T the Watchtower Society's Commentary.
The Restoration of the Divine Name in the “New Testament”
An even more explosive Cambrian explosion?
Taphonomy Study Shortens Fuse for the Cambrian Explosion
Coptic John ch.1:1
The Sahidic Coptic Indefinite Article at John 1:1
What is the primary difference? Lambdin continues: “Indefinite nouns designating unspecified quantities of a substance require an indefinite article in Coptic where there is none in English.” Further, “abstract nouns such as *me*, truth, often appear with either article, where English employs no article.” (page 5)
These are the distinctions that some apologists would make of great consequence when faced with the indefinite article at Coptic John 1:1c. But making an issue of this is a smokescreen that hides either ignorance or outright deception. Why? Because these exceptions have absolutely nothing to do with Coptic John 1:1c. Why not? Because the noun used here, *noute*, god, does not fall into either of the categories mentioned above. *Noute* is not a noun designating quantities of a substance. It is not an abstract noun. Rather, it is a regular Coptic noun which, joined with the Sahidic Coptic indefinite article, *ou*, is usually translated by means of the English indefinite article “a”.
Lambdin gives two examples of this usage quite early in his grammar book. For example, on page 17 he gives the sentence *n ounoute an pe*, translatled in the key as “He is not a god.” On page 18 we have the sentence *ntof ounoute pe*, which Lambdin translates as “He is a god.” Not “he is God.” Not “he is Divine.” But, “he is a god.” This same indefinite article – regular noun construction is found at Coptic John 1:1c: *auw neunoute pe pSaje*
Therefore, there are sound grammatical reasons for rendering Sahidic Coptic John 1:1c by what it actually and literally says, “a god was the Word.” (Note: In Coptic, the "e" in *ne* is elided with the "o" in *ou* giving neunoute instead of neounoute when the words are spelled together.)
Nothing is gained by verbose, philosophical attempts at explaining that "a god was the Word" is not what the Coptic text “means.” That’s clearly what it says, so why should that not be what it means? To impute a different meaning to what the Coptic text actually says is eisegesis, not exegesis. It is special pleading of the worst kind. It is bringing theological suppositions into the Coptic text that the text itself does not support.
True, the Coptic text is a translation of the Koine Greek text of John 1:1c , but that text also can be translated literally to say “a god was the Word.” The Sahidic Coptic translators were translating the Greek text as they understood it, from the background of 500 years of Koine Greek influence in Egypt.
The challenge to those scholars and apologists who argue for a qualitative or definite reading for Coptic John 1:1c is that they have the burden of proof to show clearly, by Scripture references, where else the Sahidic Coptic indefinite article before the noun *noute*, god, has a qualitative or definite meaning.
Until they find such verses, their arguments are hollow, shallow, irrelevant, and immaterial.
It is not sufficient to merely suppose and guess that the Sahidic Coptic indefinite article before a regular noun has qualitative or definite significance. Show the proof from the Coptic Scriptures.
On the other hand, there are many verses in just the Gospel of John alone where the Sahidic Coptic indefinite article, joined to a regular noun like *noute*, god, is translated with the English indefinite article “a” in Reverend George Horner’s classic English translation of the Sahidic Coptic text, as well as in other Sahidic Coptic literature that has been translated into English.
In simple terms: Apologists and scholars, don’t continue to give us your theological biases, disguised as grammatical treatments. Don’t continue to throw up verbose smokescreens in attempts to hide the truth of what the Sahidic Coptic text says. Your arguments are built on sand.
Show us the proof of your assertions from actual Sahidic Coptic New Testament verses, if you have any.
Memra at 9:02 AM