The Messiah Arrives [John Chapter 1]

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THE MESSIAH ARRIVES!

"The beginning of the good news about Jesus Christ, the Son of God" - Mark 1:1

"In the 15th year of the reign of Tiberius Caesar, when Pontius Pilate was governor of Judea, Herod was district ruler of Galilee, Philip his brother was district ruler of the country of Itu·raea and Trach·o·niʹtis, and Ly·saʹni·as was district ruler of Abilene, 2 in the days of chief priest Annas and of Caiaphas..." - Luke 3:1, 2

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JOHN CHAPTER 1

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<< Jesus' Prehuman Existence [INDEX] >>

<< Firstborn [Col 1:15] >>

"In the beginning was the Word,+ and the Word was with God,+ and the Word was a god.+ 2 This one was in the beginning with God.+ 3 All things came into existence through him,+ and apart from him not even one thing came into existence." - John 1:1-3

Many English readers are not aware that in the original Greek there is a difference between the first and the second mention of God. Careful translators however recognize that in the second part of John 1: 1 (speaking about The Word) the grammatical construction denotes not the identity but a quality about someone.[◇] Several trinitarian scholars (C.H. Dodd, W.E. Vine, Murray J. Harris, William Barclay, and Robert Young) admit that John 1:1c can literally be translated with an indefinite article to read "and the word was a god".

One might think of the famous Oscar Wilde play "THE IMPORTANCE OF BEING EARNEST" which is a play on words of the adjective "earnest," meaning honest or sincere, and the German name "Ernest". Although in English the two words are pronounced the same one word (Ernest) identifies the individual and the other word (earnst) tells us something about his character or behaviour. In a similar way "...the word was GOD" acts like an adjective telljng us, not who he is, but what he is like. The Catholic NABRE bible recognises this fact, admitting that the {quote} "lack of a definite article with “God” [In John 1:1 c] signifies predication rather than identification" { end quote}.
www.usccb.org/bible/john#51001001-2


Further, the footnote to John 1:1 in the Catholic NABRE states, regarding the Word being "with God" that in "the Greek preposition here connotes communication with another". Since the word "another" means 'an additional', and since there is only one God, taken to its natural conclusion the Catholic Bishops here recognize that God was communicating with "another" individual who could not have been God (since there can be no such thing as an additional - "another"- Almighty God). Thus John’s statement can be understood to mean that the Word or Logos was “a god” or “divine” or “godlike” rather than he was Almighty God expressing a certain quality about the Word, or Logos,rather than identifying him as Almighty God himself.

"Origen, [arguably] the most knowledgeable of the early Christian Greek-speaking scholars, tells us that John 1:1c actually means "the Word [logos] was a god". -"Origen's Commentary on John," Book I, ch. 42 - Bk II, ch.3.

[/i]


[◇] Greek scholar Philip B. Harner did an extensive study of anarthrous predicate nouns which was published in the Journal of Biblical Literature (March 1973)."In all of these cases the English reader might not understand exactly what John was trying to express. Perhaps the clause could be translated, "the Word had the same nature as God." - Philip B. Harner, "Qualitative Anarthrous Predicate Nouns Mark 15:39 and John 1:1" (Journal of Biblical Literature, March 1973), 92:75-87.

[* ]In the Greek text there are many cases of a singular anarthrous predicate noun preceding the verb, such as in Mr 6:49; 11:32; Joh 4:19; 6:70; 8:44; 9:17; 10:1, 13, 33; 12:6. In these places translators insert the indefinite article “a” before the predicate noun in order to bring out the quality or characteristic of the subject. Since the indefinite article is inserted before the predicate noun in such texts, with equal justification the indefinite article “a” is inserted before the anarthrous θεός in the predicate of John 1:1 to make it read “a god.”
[/quote]

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fosterheologicalreflections.blogspot.com/2020/05/the-most-popular-scripure-that-non.html

Why did not John use the Greek word 'theios' if he wanted to communicate that Jesus was divine instead of God?


fosterheologicalreflections.blogspot.fr/2010/09/doctrine-of-theosis-qewsis.html
Replying to post 183 by tigger2

answers.yahoo.com/question/index?qid=20081227093353AAlab7U
ww1.antiochian.org/content/theosis-partaking-divine-nature


2 peter 1:3
for his divine power has granted us all the things that contribute to life and godly devotion


Divine [Adjective] theios "Divine" (from theos, "God"), is used of the power of God, 2 Pet 1:3, and of His nature, 2 Pet 1:4, in each place, as that which proceeds from Himself. In Acts 17:29 it is used as a noun with the definite article, to denote "the Godhead," the Deity (i.e., the one true God). This word, instead of theos, was purposely used by the Apostle in speaking to Greeks on Mars Hill, as in accordance with Greek usage. Cp. DIVINITY. In the Sept., Ex 31:3; Ex 35:31; Job 27:3; Job 33:4; Prov 2:17
gospelhall.org/bible/bible.php?search=theios&dict=vine&lang=greek



Divine
fosterheologicalreflections.blogspot.fr/2012/07/why-divine-revelation-should-not-be.html
fosterheologicalreflections.blogspot.fr/2016/08/john-11b-c-and-logos-again-gender-and.html
fosterheologicalreflections.blogspot.fr/2015/01/revisiting-greek-articles-generic-use.html
fosterheologicalreflections.blogspot.fr/2006/04/john-11c-and-relative-predication.html

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Xx

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Further References

A GOD

** Paul Wernle,(in The Beginnings of Christianity, vol. 1, The Rise of Religion [1903], 16). "a God"

** Interlineary Word for Word English Translation-Emphatic Diaglott, "In a beginning was the Word, and the Word was with the God, and a god was the Word."

** Newcome, 1808, "and the word was a god"

** Revised Version-Improved and Corrected, "the word was a god."

** Reijnier Rooleeuw, M.D. -The New Testament of Our Lord Jesus Christ, translated from the Greek, 1694, "and the Word was a god"

** John Crellius, Latin form of German, The 2 Books of John Crellius Fancus, Touching One God the Father, 1631, "The Word of Speech was a God"

* Greek Orthodox /Arabic Calendar, incorporating portions of the 4 Gospels, Greek Orthodox Patriarchy or Beirut, May, 1983, "the word was with Allah[God] and the word was a god"

** Abner Kneeland-The New Testament in Greek and English, 1822, "The Word was a God"

** Robert Young, LL.D. (Concise Commentary on the Holy Bible [Grand Rapids: Baker, n.d.], 54). 1885, "and a God (i.e. a Divine Being) was the Word"

** Belsham N.T. 1809 “the Word was a god”

** Leicester Ambrose, The Final Theology, Volume 1, New York, New York; M.B. Sawyer and Company, 1879, "And the logos was a god"

** J.N. Jannaris, Zeitschrift fur die Newtestameutlich Wissencraft, (German periodical) 1901, and was a god"
International Bible Translators N.T. 1981

** Joseph Priestley, LL.D., F.R.S. [Philadelphia: Thomas Dobson, 1794], 37). "a God"

** Lant Carpenter, LL.D (in Unitarianism in the Gospels [London: C. Stower, 1809], 156). "a God"

** Andrews Norton, D.D. [Cambridge: Brown, Shattuck, and Company, 1833], 74). "a god"

** Paul Wernle,(in The Beginnings of Christianity, vol. 1, The Rise of Religion [1903], 16). "a God"

** 21st Century Literal "and the [Marshal] [Word] was a god."

** George William Horner, The Coptic Version of the New Testament, 1911, and (a) God was the word"

** Siegfried Schulz, Das Evangelium nach Johannes, 1975, "And a god (or, of a divine kind) was the Word"

** James L. Tomanec, The New Testament of our Lord and Savior Jesus Anointed, 1958, [T]he Word was a God"

** John Samuel Thompson, The Montessoran; or The Gospel History According to the Four Evangelists, Baltimore; published by the translator, 1829, "the Logos was a god"

** Robert Young, LL.D. (Concise Commentary on the Holy Bible [Grand Rapids: Baker, n.d.], 54). 1885, "and a God (i.e. a Divine Being) was the Word"

** Jurgen Becker, Das Evangelium nach Johannes, 1979, "a God/god was the Logos/logos"



GOD LIKE / GODLY

** Johannes Schneider, Das Evangelium nach Johannes, 1978, "and godlike sort was the Logos"

** Charles A.L. Totten, The Gospel of History, 1900, "the Word was Deistic [=The Word was Godly]

** Prof. Felix Just, S.J. - Loyola Marymount University, "and god[-ly/-like] was the Word."

** Crellius,as quoted in The New Testament in an Improved Version "the Word was God's"

** Albrecht, 1957, "godlike Being/being had the Word/word"

** Menge, 1961, "God(=godlike Being/being) was the Word/word"

** Philip Harner, JBL, Vol. 92, 1974, "The Word had the same nature as God"



DIVINE KIND

** Haenchen (tr. By R. Funk), 1984, "divine (of the category divinity)was the Logos"

** Ernest Findlay Scott, The Literature of the New Testament, New York, Columbia University Press, 1932, "and the Word was of divine nature"

** Lyder Brun (Norw. professor of NT theology), 1945, "the Word was of divine kind"

** Fredrich Pfaefflin, The New Testament, 1949, "was of divine Kind/kind"

** Ernest Findlay Scott, The Literature of the New Testament, New York, Columbia University Press, 1932, "and the Word was of divine nature"


DIVINE BEING/ PERSON

** Curt Stage, The New Testament, 1907, "The Word/word was itself a divine Being/being."

** J. Madsen, New Testament A Rendering , 1994, "the Word was a divine Being"

** Smit, 1960, "the word of the world was a divine being"

** La Bible du Centenaire, L’Evangile selon Jean, by Maurice Goguel,1928: “and the Word was a divine being

** Robert Harvey, D.D., Professor of New Testament Language and Literature, Westminster College, Cambridge, in The Historic Jesus in the New Testament, London, Student Movement Christian Press1931 "and the Logos was divine (a divine being)"

** Edward Harwood, H KAINH DIAQHKH. London, 1776, 2 vols; 2nd ed. 1784, 2 vols. 1768,"and was himself a divine person"

** Samuel Clarke, M.A., D.D., rector of St. James, Westminster, A Paraphrase on the Gospel of John, London " Divine Person."

DIVINE

** International English Bible-Extreme New Testament, 2001, "the Word was God*[ftn. or Deity, Divine, which is a better translation, because the Greek definite article is not present before this Greek word]

** Scholar's Version-The Five Gospels, 1993, "The Divine word and wisdom was there with God, and it was what God was"

** William Temple, Archbishop of York, Readings in St. John's Gospel, London, Macmillan & Co.,1933, "And the Word was divine."

** Ervin Edward Stringfellow (Prof. of NT Language and Literature/Drake University, 1943, "And the Word was Divine"

** Goodspeed's An American Translation, 1939, "the Word was divine"

** Moffatt's The Bible, 1972, "the Logos was divine"

answers.yahoo.com/question/index?qid=20100510135437AAnCRzg

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"At once they left the boat and their father and followed him" - Matthew 4:22

INDEX So called trinity "proof texts" debunked
debatingchristianity.com/forum/viewtopic.php?p=936594#936594

Why not start a personal study project ...perhaps you could make an in-depth study of the prophecies that Jesus fulfilled during his life and ministry on earth.- w23 10/15 #44 par 4

Read Luke 9:18

JESUS CHRIST


“Your leader is one, the the Christ ” - Matthew 23:10



<< John 1:1 [Page 1 of 4] >>

<< John 1:18 [No one has seen God] >>

<< Not Almighty [Trinity] >>

<< Ego Eimei [John 8:58] >>




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<< Historical Jesus [Page 2 of 4] >>

<< Messianic Prophecies >>

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<< Various TITLES [Page 3 of 4] >>

<< Son of God >>


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<< Jesus' Beautiful Personality [Page 4 of 4] >>

<< Related Pages [Page 4 of 4] >>

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Verse 3
fosterheologicalreflections.blogspot.fr/2017/05/john-13-and-christ-as-creator-from-louw.html
Verse 14
fosterheologicalreflections.blogspot.fr/2013/11/jolhn-114-and-temple-theology-why.html
fosterheologicalreflections.blogspot.fr/2013/11/does-john-114-allude-to-shekinah.html
fosterheologicalreflections.blogspot.fr/2015/06/the-potential-meaning-of-john-114-sarx.html
fosterheologicalreflections.blogspot.fr/2016/08/ginomai-verses.html
fosterheologicalreflections.blogspot.fr/2014/08/did-logos-change-when-he-became-flesh.html
fosterheologicalreflections.blogspot.fr/2015/06/how-is-used-by-scriptural-writers.html
fosterheologicalreflections.blogspot.fr/2014/10/aquinas-gospel-of-john-114.html

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<< John 1:18 [Cannot See God] >>

<< Face to Face [Has Anyone Seen God?] >>

"No man hath seen God at any time." (John 1:18)
"And he said, Thou canst not see my face; for there shall no man see me and live." (Ex 33:20)
"Whom no man hath seen nor can see." (1 Tim. 6:16)

The bible explicitly states:

"No man hath seen God at any time." (John 1:18)
"And he said, Thou canst not see my face; for there shall no man see me and live." (Ex. 33:20)
"Whom no man hath seen nor can see." (1 Tim. 6:16)

So when it Moses or others as "seeing" Jehovah God it means that they see a manifestation of his glory, and this is usually given by means of an angelic representative of the Almighty.

QUESTION: But did Moses not see God's face?

Not literally, no. Note that while the bible says: "GOD at once called to him [Moses] out of the midst of the thornbush" at the same time it says “JEHOVAH'S ANGEL appeared to him [...]in the midst of a thornbush" ( Ex 3:2 ). So the bible sometimes refers to angels as being 'Jehovah' in the sense that they are his representatives. The disciple Steven explains that "the Law as transmitted [to Moses] by angels.” and says "Moses was “with the angel that spoke to him on Mount Sinai.” (Acts 7:53).

Exodus 3:4, 6 “God called unto him out of the midst of the bush... “
Exodus 3: 2 “the angel of the LORD appeared unto him in a flame of fire out of the midst of a bush”.

To illustrate, we might read the headline "Obama offers olive Branch to Moscow" but in reality it was perhaps The Secretary of State Clinton that literally visited Moscow and spoke to Putaine. So why does it say Obama, when it was not Obama that went to Russia? Because whoever he sent REPRESENTS him (Obama) and what he or she says is what the President wants her to say

So, when Deuteronomy 34:10 speaks of “Moses, whom Jehovah knew face to face,” or Ex 33:11 speaks of "Jehovah spoke to Moses face-to-face", it does not mean that Moses saw Jehovah’s very own face or person and should not be taken literally. It is a figurative or idiomatic expression that he merely had personal audience with God (by means of angels)


FURTHER


MANIFESTATIONS OF GLORY

Jehovah's "back": Concerning Moses seeing Jehovah's 'back' the account parrelles Jehovah's "back" with his "Glory". Luke 2:9, speaking on the occassion when Jesus was born : “... Jehovah’s angel stood by them [the shepherds], and Jehovah’s glory gleamed around them" so a manifestation of God's Magnificents and Power can be through angels and not literally seeing any part of Gods body or person.



VISIONS

A number of bible characters had visions or dreams of God, naturally they didn't literally see God as most of the individuals say they saw God not on earth but in heaven surrounded by angels. If God and his heavely hosts where literally visible from the earth, everyone in the vicinity would also have reported seeing them. More logically these individuals were given sights or images that conveyed the impression of his presence.

Amos 9:1
I saw the Lord standing upon the altar: and he said, smite the lintel of the door, that the posts may shake.


AARON & 70 ELDERS

# Did the 70 older men see God (EXO 24:9,10)? While the expression is there in verse ten "they got to see the God of Israel" (NWT) just one verse on (verse 11) we have an explanation "they got a >> VISION<< of the True God" so like Moses later they were privileged to see a supernatural manifestation of God's glory rather than the person of God Himself.


ANGELS REPRESENTING GOD


JACOB (Genesis 26:2) - "And Jacob called the name of the place Peniel: for I have seen God face to face, and my life is preserved." - Genesis 32:30

Jacob actually wrestled with and angel as comfirmed at Hosea 12v4. This is implied by the fact that, contrary to the Creator who revealed his personal name as YHWH, the "man" (angel) refused to declare his personal name. Jacob refered to the angel as "God" in that the angel represented God (further details see above)


verse 18
fosterheologicalreflections.blogspot.com/2020/11/the-potential-significance-of.html
fosterheologicalreflections.blogspot.fr/2012/08/john-118-best-reading-according-to.html
fosterheologicalreflections.blogspot.fr/2015/06/numbers-128-and-exodus-3311.html

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"For we are walking by faith, not by sight" - 2 Corinthians 5:7

<< John 1:18 [Cannot See God] >>

<< Has Anyone Seen God? [John 1:18] >>

<< w15 2/15 p. 5 par 1 [reflects the Father] >>



<< Moses & Burning bush [Ex 3] >>

<< Moses [Gen 32] >>

<< Jacob [Gen 38] >>

<< Minoah [Judges] >>

***


<< Second Ascend [Seeing God's Glory ] >>

<< Angels in the Bible [INDEX] >>

<< Moses' Angel [Ex 32:35] >>

<< Speaking "Face to Face" [Ex 33:11] >>

<< Trial of Stephen [Acts 7] >>


JESUS

<< "God became Flesh"? [1 Tim 3:16] >>

<< RC 2015 [Imitate Jesus ]>>

<< Jesus reflects the Father [John 14:9] >>

* "face to face": Exodus 33:11

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Verse 3
fosterheologicalreflections.blogspot.fr/2018/05/translating-john-13.html

Early Church Father verses 3-4
fosterheologicalreflections.blogspot.fr/2009/03/victorinus-on-revelation-121.html
fosterheologicalreflections.blogspot.fr/2009/05/early-church-fathers-on-john-13-4.html


V10
fosterheologicalreflections.blogspot.com/2019/10/parsing-gospel-of-john-110.html

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Explained father
fosterheologicalreflections.blogspot.fr/2012/06/is-it-possible-to-know-and-comprehend.html

" if a flesh-and-blood human were to stand in the immediate presence of Jehovah God, the experience would prove fatal. Jehovah himself told Moses: “You are not able to see my face, because no man may see me and yet live.”—Exodus 33:20; John 1:18." - cl p. 11 par 16

"And he said, Thou canst not see my face; for there shall no man see me and live." (EXO 33:20)
"Whom no man hath seen nor can see." (1TIM 6:16)

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Herod Antipas & Heriodias [JTB] >>

John The Baptist [Wilderness] >>

BAPTISM [Dedication] >>

JESUS BAPTISM [Presentation] >>

JESUS BAPTISM >>

JESUS BAPTISM [Anointed & Approved] >>


Wilderness [STONES] >>

TEMPTATION [Temple] >>

TEMPTATION [kingdoms] >>



Jesus' First disciples >>[John 1]

Wedding of Cana [...] >>

Passover [March 30] >>

First Judean Baptisimal Tour [Spring 30 - Nov 30] >>

Reads in Synagogue [...] >>

Paralytic [1st Galilean Tour] >>


[Sermon on the mount] >>


Blind man of Bethsaida [LAKE DISTRICT] >>

Travelling to PHILIPI #14 [NORTHERN TERRITORIES] >>

"Get behind me" [NORTHERN TERRITORIES ]

Transfiguration [Mt HERMON] >>

[PETERS COIN] >>

[Argument on the Road] >>

PETER'S HOUSE [Humility] >>

Forgivness [Peter's House] >>

Festival of Tabernacles [October 32CE]>>

[Autumn 32 Festival of Booths] >>

[Autumn 32 Festival of light] >>

Born Blind [Autumn 32] >>


Final Trip to Jerusalem [March 33] >>

Rich Young Ruler [Mark 10:17] >>

The Ten Lepers [...] >>

Day 23: Arrive in Bethany [Fri Nisan 7]

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