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Fitz Hill's Story Volume 4 Stories "My goal at that time was to be the first African American head football coach to win a national championship which is a very selfish goal. And that you may think more fully on this, accept also that in the Psalm two gods are mentioned: "Thy throne, God, is forever, a rod of right direction is the rod of thy kingdom; thou hast loved justice and hated iniquity, therefore God, thy God, hath anointed thee.
More is what you will find just the same in the Gospel: "In the beginning was the Word, and the Word was with God, and the Word was God": One who was, and another in whose presence he was. Origen of Alexandria, a teacher in Greek grammar of the third century, wrote about the use of the definite article:. We next notice John's use of the article in these sentences. He does not write without care in this respect, nor is he unfamiliar with the niceties of the Greek tongue. In some cases he uses the article, and in some he omits it. He adds the article to the Logos, but to the name of God he adds it sometimes only.
He uses the article, when the name of God refers to the uncreated cause of all things, and omits it when the Logos is named God [ They are afraid that they may be proclaiming two Gods, and their fear drives them into doctrines which are false and wicked. Either they deny that the Son has a distinct nature of His own besides that of the Father, and make Him whom they call the Son to be God all but the name, or they deny the divinity of the Son, giving Him a separate existence of His own, and making His sphere of essence fall outside that of the Father, so that they are separable from each other.
Codex Alexandrinus , John —7. Translations by James Moffatt , Edgar J. Goodspeed and Hugh J.
Schonfield render part of the verse as " Murray J. Harris writes,. But in normal English usage "God" is a proper noun, referring to the person of the Father or corporately to the three persons of the Godhead. Moreover, "the Word was God" suggests that "the Word" and "God" are convertible terms, that the proposition is reciprocating. But the Word is neither the Father nor the Trinity … The rendering cannot stand without explanation.
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This second theos could also be translated 'divine' as the construction indicates "a qualitative sense for theos". The Word is not God in the sense that he is the same person as the theos mentioned in a; he is not God the Father God absolutely as in common NT usage or the Trinity. The point being made is that the Logos is of the same uncreated nature or essence as God the Father , with whom he eternally exists. The text of John has a sordid past and a myriad of interpretations.
With the Greek alone, we can create empathic, orthodox, creed-like statements, or we can commit pure and unadulterated heresy.pierreducalvet.ca/52200.php
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From the point of view of early church history, heresy develops when a misunderstanding arises concerning Greek articles, the predicate nominative, and grammatical word order. The early church heresy of Sabellianism understood John c to read, "and the Word was the God. There are two issues affecting the translating of the verse, theology and proper application of grammatical rules. The commonly held theology that Jesus is God naturally leads one to believe that the proper way to render the verse is the one which is most popular.
The Greek article is often translated the , which is the English definite article, but it can have a range of meanings that can be quite different from those found in English, and require context to interpret.
In interpreting this verse, Colwell's rule should be taken into consideration, which says that a definite predicate which is before the verb "to be" usually does not have the definite article. Ernest Cadman Colwell writes:. The absence of the article does not make the predicate indefinite or qualitative when it precedes the verb, it is indefinite in this position only when the context demands it. The context makes no such demand in the Gospel of John, for this statement cannot be regarded as strange in the prologue of the gospel which reaches its climax in the confession of Thomas [Footnote: John 20,28].
Daniel B. Wallace Professor of New Testament at Dallas Theological Seminary argues that the use of the anarthrous theos the lack of the definite article before the second theos is due to its use as a qualitative noun, describing the nature or essence of the Word, sharing the essence of the Father, though they differed in person: he stresses: "The construction the evangelist chose to express this idea was the most precise way he could have stated that the Word was God and yet was distinct from the Father".
It has been said [ by whom? John L. James D. Philo demonstrates that a distinction between ho theos and theos such as we find in John 1. Westcott is quoted by C. The predicate God stands emphatically first, as in No idea of inferiority of nature is suggested by the form of expression, which simply affirms the true deity of the Word. Philip B. Jason David BeDuhn Associate Professor and Chair, Department of Humanities, Arts, and Religion, at Northern Arizona University wrote that: "The form used in John b and is the "accusative" thon theon , which is the form used when a noun is the object of a preposition such a pros "with"or "near".
The rendering as "a god" is justified by some non-Trinitarians by comparing it with Acts which has a similar grammatical construction'  "The people expected him to swell up or suddenly fall dead; but after waiting a long time and seeing nothing unusual happen to him, they changed their minds and said he was a god. However, it was noted that the Hebrew words El, HaElohim and Yahweh all referring to God were rendered as anarthrous theos in the Septuagint at Nahum , Isaiah , , Jeremiah and Ezekiel among many other locations.
Moreover, in the New Testament anarthrous theos was used to refer to God in locations including John a , Romans , 2 Corinthians , and Hebrews although the last two references do have an adjective aspect to them. Therefore, anarthrous or arthrous constructions by themselves, without context, cannot determine how to render it into a target language. In Deuteronomy the septuagint text, "supported by all MSS Wright and Tim Ricchuiti  reason that the indefinite article in the Coptic translation, of John , has a qualitative meaning.
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Many such occurrences for qualitative nouns are identified in the Coptic New Testament, including 1 John and 1 John Moreover, the indefinite article is used to refer to God in Deuteronomy and Malachi Coptic scholar George Horner renders the Sahidic Coptic of John c as "and [a] God was the word," while his apparatus mentions, "Square brackets imply words used by the Coptic and not required by the English".
It is quite in harmony with the Hebrew tone of this Gospel to do so, and it can hardly be that St. From the Biblos Interlinear Bible: . The attributes of the Word in this passage parallel not only the way Jewish authors such as Philo of Alexandria wrote about the Word he called it the "archangel", but also the Jewish tradition regarding Wisdom's role in creation and in other aspects of God's interaction with the world.
Light John uses light and darkness as symbols of good versus evil.
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The light of God fights against the darkness of sin. Jesus is the conduit of the angel who is a coduit of the light. It is called "the angel of God's presence. It is not God, but God only deals with humans through mediators. No one has ever seen God nor heard his voice. John the Baptist appears briefly as a messenger who gave testimony to the light, sent by God to prepare the way for Jesus verses John the Baptist was not to be confused with the light itself, rather as one sent to help others believe in the light that was the Word.
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It was always made especially clear that he was the prophet who's "sole mission is to bear witness or testimony to the Father who sends the light to indwell Jesus. That was the reason he was born here on earth, to bear witness to the Light giver.
In verses John writes that although the Word came into a world made through him, his own people did not recognize or receive him. In contrast, John assures that the people who do receive and believe will become sons of God. The one who is the Word the Angel of Wisdom tented in the tent body of Jesus and lived among us.
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The prologue does not teach the incarnation when properly translated "sarx egeneto" Flesh it made, not "it was made flesh". The consequence for us is that we have the fullness of grace and He has given us the grace of the New completed Torah to replace the grace of the old Torah. In verses the author states that a greater gift came through Jesus than through Moses, as Moses gave the law defective Torah but Jesus brought love and truth the completed and perfect Torah. Although no one has seen God so that eliminates Jesus as being God , Jesus the uniquely birthed human Son , who has intimate communion with God, has brought John, and the Christians in his audience, to know God.
In John John says he wrote his Gospel so that people could know the father, the only true God, and his messiah, Jesus. The Prologue although wrapped in ancient poetry and often sounding like a riddle, does exactly that.