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Saturday, October 8, 2016

"Lord" in Genesis 18:27

Genesis 18:27

In some vague way some trinitarians point to Genesis 18:27 as "proof" that Jesus is Jehovah. The claim apparently is that the usage of "Lord" in 1 Corinthians 8:6, and in other scriptures as applied to Jesus, means that Jesus is Jehovah of Genesis 18:26. In reality, the usage of Adonai, as often transliterated from the Masoretic text in Genesis 18:27, does not at all offer any proof whatsoever that Jesus' being made "Lord" (Acts 2:36) mean that Jesus is Jehovah. It is the Lord Jehovah of Isaiah 61:1 and Ezekiel 34:20 who anointed and sent Jesus, thus making Jesus to be "Christ" (anointed), and it was the same Lord Jehovah who made Jesus to be both shepherd and prince (hence "Lord"). (Ezekiel 34:23,24) Nothing in this means that Jesus is Jehovah; indeed, if were so, it would mean that the Lord Jehovah at some point and time made his Son to be the Lord Jehovah.

Genesis 18:27 is one of the scriptures that Ginsburg lists in which it is claimed that God's Holy Name originally appeared but was changed by copyists to Adonai (transliterated). See our study: Adonay, The Tetragrammaton, and the Great Isaiah Scroll. As pointed out in that study, Ginsburg's conclusions are not always correct. If, however, Gingsburg is correct regarding Genesis 18:27, then Abraham did not use a form of the word transliterated as ADON at all in Genesis 18:27.

Assuming that Abraham did call Jehovah ADNI (transliterated) in Genesis 18:27, it would simply mean "my Lord". Some put "ha adonai" -- the Lord -- into this at Genesis 18:27, although the definite article "ha" does not appear before ADNI of Genesis 18:27. At most, one could claim that Abraham was referring to Jehovah as "my Supreme Lord", assuming that the Masoretes are correct in adding the vowel point to form ADONAI in Genesis 18:27. This, of course, would not mean that any verse in the New Testament in which Jesus is referred to as "Lord" (KURIOs) would mean that Jesus is Jehovah. The application of "KURIOS" to Jesus in the New Testament does not mean that Jesus is the Lord Jehovah.

There is definitely nothing in Genesis 18:27 (or anywhere else in the Bible) about a triune God, or that Jehovah is more than one person. One still has to imagine, assume such, and then add what is being assumed to the scripture in order read such an idea into the scripture.

The God of Abraham, Isaac and Jacob is always presented as being one person, and separate and distinct from Jesus. Jehovah, the God of Abraham, Isaac and Jacob, is the only true Supreme Being who sent Jesus; Jesus speaks the words given to him from the only true Supreme Being. — Exodus 3:13,14; Deuteronomy 18:15-19; Isaiah 61:1; John 3:34; 5:19; 6:29; 7:16,28; 8:26,28,42; 10:36; 12:44-50; 14:10,24; 17:1,3,8; Acts 3:13-26; 1 Corinthians 8:6; Galatians 4:4; Hebrews 1:1,2; 1 John 4:9,10.

The default reasoning is that Jesus is not the only true Supreme Being who sent Jesus.
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Wednesday, October 5, 2016

James White and John 1:1 Regarding “Was”

The following is an excerpt from James White’s dissertation on “Germans, JW’s and John 1:1”. While we are not associated with the JWs, we have had this quote presented to us several times:
Quote from: James White
Some refer the “beginning” here to that of Genesis 1.1, and this may be so, but the verb “was” (Gr: en, imperfect of eimi) takes us before whatever “beginning” we may wish to choose. The continuous action in the past of the imperfect tense of the verb indicates to us that whenever the “beginning” was, the Word was already in existence. In other words, the Word is eternal – timeless – without a “beginning.”
James White claims the Greek word *een*, in effect, would mean eternity, at least in John 1:1. It is evidently being assumed that “beginning” refers to absolutely everything in the created universe, and thus, since the World “was” before such, then the Word was never created, and thus, has always been. We believe that the “all” of John 1:3 refers to, not the whole created universes, but rather to the world of mankind that was created through the Word. Jesus “was”, indeed, in existence before the world of mankind was made through him. — John 1:10; 17:5.
On the other hand, Whitle places a lot of emphasis on the word “was”. If the word itself designates eternity, then in John 1:10 where we find the same word used, Jesus is eternally in the world of mankind which did not recognize him. In actuality, there is no reason to add to the scriptures that only in John 1 should the word *een* be used to denote an eternity, except that one has a preconceived idea of such an eternity. In other words, the argument becomes circular, in effect, saying: “Since we believe that Jesus is uncreated, then *een* in John 1:1,2 means that Jesus always existed in all eternity past, and thus this gives proof that Jesus has always existed.” The word *een* can, of course, in all the realms of possibilities, be used of one who has had no beginning, even as our English word “was” can, in all the realms of possibilities, be also used in such a way. This is not, however, an inherent meaning of either word. Comparing spiritual revealment with spiritual revealment, the usage of *een* all through the NT provides an abundance of testimony that such an idea is not inherent in the word.
Of course, we do not claim that Jesus was created exactly at the beginning of the world of mankind. We do believe that Jesus was already existing with his God and Father before the beginning of world of mankind. (John 1:10, 17:1,3,5) The idea that Jesus was eternally existing before the world of mankind was made, however, has to be added to and read into the scriptures.
See also:
In the Beginning – Examines what is included in the “beginning” spoken of in Genesis 1:1 and John 1:1.
The Logos of God – Regarding the term applied to the Prehuman Logos.