This is one of the supplements to IRENT, a new translation of the New

Testament which is based on the linguistic and literary critical approach.

This file is uploaded at

https://app.box.com/shared/x4lcxbf9lh

along the library of IRENT Translation and its supplements.

Be sure what you read is the latest update.

Jan. 15, 2022 – Updated r. 6.5.5

Renamed from <WD #3-B – Jesus, Christ, ant Trinity'

Trinity topic into a separate file <WB #3-C Trinity>
Separated out from <WB #3 Name, Jesus, God>
--
Oct. 30, 2021 – Updated r. 5.4.6
Previous version: Title <Walk through the Scriptures #3 Name, Person, and God >

Sep. 27, 2021 – r. 5.4.2

July 31 – r. 3.3.6
July 2, 2021 – r. 3.3.4

Yeshua the Mashiah, rather than Yeshua Mashiah (Jesus Christ). Cf. Mashiah Yeshua (Christ Jesus)
cf. Yeshua was believed to be a Mashiah – Yeshua as Mashiah.
but Queen Elizabeth or Elizabeth the Queen, not Elizabeth Queen,

Vol. III Supplement No. 3-B

Jesus-Yeshua & Christ-Mashiah

This is one of a series of supplements to IRENT, a new translation of the New

Testament which is based on the linguistic and literary critical approach.

It is continually updated and uploaded at https://app.box.com/s/x4lcxbf9lh

The translation with associated supporting files is open to the public and
available free to all to challenge and be challenged. You should find this
helpful in many ways. It is, however, to make the reading rather more careful
than to make it comfortable and easy for reading and studying the Bible. And
foremost it is here to help ourselves help and continually unlearn, re-learn
and learn afresh!

As with everything in life, many fails to unlearn those things cherished

dearly. It is a life changing effort. Sadly, no one wants to unlearn. But we all
need to unlearn, sometimes from the ground up. It pays to unlearn!
 IRENT Vol. III. Supplement
No. 1 (Words, Words, and Words)
No. 2 (Text, Translation, and Translations)
No. 3-A (Name, God, Spirit)
No. 3-B (Jesus – Yeshua & Christ – Mashiah)
No. 3-C (Trinity)
No. 4 (Man, Anthropology, and Religion)
No. 4-B (Sin, salvation, atonement and blood)
No. 5 (People and Persons)
No. 6 (Place, Things, and Numbers)
No. 7 (Time & Calendar)
No. 8 (Festival, Feast, & Passover)
No. 9 (Passion Week Chronology)
No. 10 (Selected Biblical Chronologies)
No. 11 (Sabbath and Sabbath day)
No. 12 (Infancy Narrative, Virgin & Virgin Birth)

WALK THROUGH THE BIBLE

No. 3-B
Jesus – Yeshua vs. Christ – Mashiah

See the zip files for Collections for Supplement III

(Collections #3A.3) – God, ‘Jesus’ – ‘Jesus is God’

(Collections #3A.4) – God, ‘Jesus’ – How Jesus Became God
stuff
 No. 3-B Jesus – Yeshua vs. Christ – Mashiah

PART I. 'Jesus' vs. Yeshua

Christianity is not a religion, but a historical movement based on the witness to the life
story of Yeshua the Nazarene (‘Jesus of Nazareth’) with his work and ministry in the
early 1st century Judaism [2nd Temple Judaism] whom his followers [all Yehudim
(‘Jews’)] believed as a Mashiah figure who was expected to come for Israel.

A religion of ‘Christians’ [‘Christianism’] began to form within the gentiles [i.e., those
outside Judaism] with Pauline mission after the death of Yeshua. It is called ‘first gen-
eration Christians’ (cf. 1Thessalonians). One dominant stream became formalized as
the Constantine Roman Catholic Church in early 4th century.a

In Christianity Yeshua [Hebrew transliterate] in the Gospels who was a man, a Yehudi
(aJew) became ‘Jesus’ of Christian religion. The name ‘Jesus’ in Modern English itself
since mid-17th century CE. As the name change, it also changed who he is and what he
is. With the rise of Trinitarianism in the early history of the ‘Church’, Jesus is labeled
as the second Person of Trinity, i.e., ‘God the Son’, a metamorphosis of ‘the Son of
God’ which is as in the New Testament. Other than the basic notion of ‘believe Jesus’,
‘believe in Jesus’, ‘pray and baptize in the name of Jesus’ and ‘divine Jesus’, other re-
lated ideas have come along – ‘deity of Jesus’, ‘worship Jesus’, ‘pray to Jesus’, and
‘church icons of Jesus’.

‘Who he is’ takes from ‘who he was’. Same for ‘what he is’ from ‘what he was’. It is
the image of the person; it’s the figure and the interpretation of him. Dealing with ‘who
he is’ and ‘what he is’, there has been corroboration, collaboration and counterposition
in various waves and stages (e.g., over doctrines to serve religious powers; e.g., on the
/Historical Jesus and *quest for the historical Jesusb) contentions and conflicts, even to
the blood shedding, colluding with worldly pollical powers inevitably as everyone has

a
Subsequent developments: East-West Schism (1054) & Protestantism (1517 Martin Luther)
b
https://jamesbishopblog.com/2019/12/31/what-are-the-quests-for-the-historical-jesus/
http://digitalcommons.augustana.edu/intersections/vol1998/iss5/8 to download <THE QUEST OF THE
HISTORICAL JESUS: PROBLEM & PROMISE - Robert W. Funk>
/The Quest of the Historical Jesus by Albert Schweitzer (1906);
www.earlychristianwritings.com/schweitzer/ for online reading.
https://zondervanacademic.com/blog/historical-jesus [ https://youtu.be/WBsj9SoyvN8 ] <The 3 "Quests" for
the Historical Jesus>
www.thegospelcoalition.org/essay/quests-historical-jesus/
https://youtu.be/_uCLxpCPljA <Jesus, Skepticism, and the Problem of History | Darrell L. Bock and J. Ed
Komoszewski>
different ideas and claims. No, the command ‘love your enemies’ is not read but re-
placed with an unspoken command <you shall love your nice neighbor (or those you
get benefits from), but ‘shall’ hate others>. Ranking after several pandemics, religion
colluded with political powers was the main cause of humanity suffering. Antisemitism
comes the first culprit. They say “Jews killed Christ”. Without his death, there might
still be a vestigial form of Christianity but no religion of Christianism for them to hold
in power.

Dominant theme has been to see him as divine. But not just a divine man, but a god-be-
ing with confusion and conflict between the God of the Scriptures and God Jesus of
Church. To deny that that they have two Gods, an elaborated Trinitarian doctrine was
formulated in 4th century CE, initially the Holy Ghost was not dealt with doctrinally.

For the honest readers who read, learn and study the Scriptures it is mandatory to re-
cover who he was — as he was known and experienced by the original people and au-
dience with Hebrew mindset, not Greek pagan one which was carried over to the mod-
ern people of our time with a rationalistic and religious mindset, totally alien linguistic
and literary endowment.

Ref. Don Cupitt 'One Jesus, Many Christs?'

[www.pluralist.co.uk/learning/relthink/onejmanycs.html]

Ref: M. David Litwa (2014), Iesus Deus: The Early Christian Depiction of Jesus as a
Mediterranean God
https://youtu.be/PvBiqzRFSz8 <Jesus is NOT the Only Virgin Birth>

[Not just one but many Jesus's – everyone has one's own Jesus, not quite same with Jesus
of others.
Christ of Christendom (i.e., each different Christ among various forms of Christianis) is
not same as the Mashiah figure in NT, which is not same with a Mashiah figure of Ju-
daism.
‘*Another Jesus’ (2Co 11:14); anti-Mashiahs (1Jn 2:18-19) - cf. preaching 'God Jesus’

Ref. A.W. Tozer (1966), Man: What it Means to Have Christ Living in You
 The Name in the Scriptures NT:

Yeshua the Mashiah a

Mashiah, Messengerb, Message,
of Mission, Mighty Works and Mystery c
our 'Master and Lord' – Majestic, Magnificent & Merciful.
With us He is but only in relation to the Elohim.
Only in His name we come to the Elohim as our Father
In His name we praise and pray to the Father,
and sanctify the Father's name.

Yeshua

‫ישוע‬

‫עושי‬

yod ‫י‬
shin ‫ש‬
waw ‫ו‬
ayin ‫ע‬

a
"Yeshua the Mashiah', not just 'Yeshua Mashiah'. 'Jesus the Christ', not just 'Jesus Christ'
(-? a Jesus-style Christ)
b
= 'Apostle' (Heb 3:1) ≈ God's prophet,
c
'the mystery, the Mashiah' (Col 4:3) (> the mystery of Christ). See * mystery.
 ['Who do you say Yeshua was?' –
It is the greatest and foremost question for each and every one
who is supposed to come to know his name (not 'Jesus').
The answer should be as in Mt 16:16, no more and no less:
"You are the Mashiah, the son of the living Elohim!"
No nonsense of ‘God the Son’, 'Second Peron of Trinity Godhead',
or 'God Jesus; God is Jesus'.

"Who is Yeshua now to us?"

Is he 'God' or 'a God' or 'as God'?
'God' is God? or 'God' is not God?
What does it mean by 'God' or 'god' or any word in English in the Bible text?
–— something to read, search, unlearn, and study
to understand the Scriptures correctly, clearly and accurately,
not the Bible – men’s work of translation

“Believe in Jesus”?
Which Jesus, what Jesus, who Jesus, whose Jesus?
Jesus (of Christianism) is not Yeshua.
‘Yeshua the Nazarene’, son of man, a true man, not a god-man
But not pre-human Jesus, not eternally existing God the Son,
nor an archangel, nor brother of Satan.
‘the risen Master Yeshua’
‘The risen exulted Lord Yeshua’ – He IS spirit as the Elohim is spirit [Jn 4:24].
‘Lord’ is ‘Lord of Life’, our Master.
He is our Lord, ‘Lord God’ is not him but his Father.
 Yeshuaa ░ – Delitzsch; /Iesus – KJV 1611; /Jesus – most;

[S2424 Iēsus – a name for several persons in NT] [There was no person named
'Jesus' before mid-17th century in any language]
The name by itself appears as arthrous 'ho Iēsus' (the Yeshua; the Jesus) incl. 'the
Yeshua the Mashiah' (Mt 1:18). IRENT follows English convention putting no
definite article to the person's name.

Anarthrous [A] when it was introduced in the beginning of the narrative (e.g.,
Mt 1:16, 25); [B] in the fixed phrase 'Yeshua the Mashiah' (Mt 1:1) and 'Yeshua
the Galilean' (Mt 26:69); 'Yeshua the Nazorean (Mt 26:71); [C] Mt 20:30 (in the
sense of someone named. i.e., 'a Yeshua'). Mt 26:75 ('the word of Yeshua'); Mt
27:37 ('Yeshua the King of the Yehudim'); Mt 27:1 ('Barabbas or Yeshua); Mt
27:16 ('notorious Yeshua Barabbas'); Mt 28:9 ('Look, Yeshua me them')

Yeshua in the New Testament and in the Apostolic movement of 1 st century

is not related to who 'Jesus' (in English) is in traditions with different
images, pictures, and representations alien to the Bible. ‘Yeshua’ in NT is not
same a person as ‘Jesus’ of Christianism. This is the very reason that any
accurate translation of NT should avoid ‘Jesus’.

‫[ ישוע‬H3442 Yeshua (1Ch 24:11, 2Ch 31:15; Ezr 2:2, etc.)] [← shortened
form of a common theophoric name *Yehoshu ‫'( יהושע‬Yah is salvation')
H3091 (219x) Exo 17:9; Num 11:28; Deu 1:38, etc.].

As for the name of the Nazarene in NT, it is not ‘Yahshua’, ‘Yahushua’,

‘Yahawashi’, etc. as they often appear on the web used by some people.

Related Hebrew words:

[H3444 yeshuah (77x) salvation Isa 62:1]

[H3467 yasha (206x) deliver Exo 2:17]

H3443 Yeshua (1x) a priest Ezr 5:2 – a name of a priest]

H3091 Yehoshua (218x) [Exo 17:9, 10; 1Ch 13:16] = H3442 Yeshua (29x) 1Ch 24:11, Neh 8:17
– a short form] = the son of Nun, Moses' successor
H1954 (16x) /xxx: Oshea – Num 13:8, 16 – KJV, YLT, Geneva; /xxx: Osee – Bishops,
Douay; /Hosea – Tyndale;

a
https://youtu.be/FLLQz78w6Bo <How Yeshua became 'Jesus' (Greek Jesus vs Hebrew Yeshua)>
Spelling: 'Iesus' – KJV-1611; Wycliffe 1382 to 1395 (Dauid; Joseph; Jhesu Crist; Jacob; Marie; James);
Tyndale 1526 (Dauid; Ioseph; Iesus Christ; Iacob; Mary; Iames).
 *Mashiah ░ (Messiah) [S5547 christos (538x) = translation of H4886
mashiaḥ (39x) 'anointed one' Lev 4:3; 1Sam 2:10] /Christ – most; /Mashiach
– Delitzsch (in italics) [Cf. H4886 mashach (69x) to anoint Gen 31:13; Exo 28:41]
www.ancient-hebrew.org/definition/messiah.htm

Usually rendered as 'Christ' in most English bible translations, it is rendered as

'Mashiah' in IRENT throughout NT, except in a few cases as 'an anointed one' for
the reference other than the person Yeshua. The word 'Christ' as a religious lingo of
Christianism is synonymous with 'Jesus' (as if his surname). and is not same as which
refers to what he is in OT, but not who he is as in Judaism. As to 'who he is', 'what he
is', and 'who he was', the Mashiah figure in OT is different from the Mashiah figure
in the NT which is different from 'Christ' of Christianism.

Yeshua was anointed by the Elohim to inaugurate into the service as a Davidic king,
a prophet like Moses (Deu 18:15-10). But a Messiah cannot be a priest, can he? or a
priest (in the line of Malki-Tzedek Psa 110:4; Heb 7:17).

Original language Transliterate

Hebrew ‫ישוע‬ Yeshua
Greek IĒSOUS Iesous
Latin Iesu

TRANSLITERATE
Names are to be transliterated/transcribed, not translated.
Hebrew ‫י‬ ‫ש‬ ‫ו‬ ‫ע‬ - ‫ישוע‬
Iē s ou - s@ IĒSOUS
Greek
@ Greek grammatical ending for masculine name in nominative case.

Greek Pre-modern English Modern English

IĒSOUS → Iesus a→ Jesusb

Coming of Yeshua for God's mission

— the Nazarene, a son of Yosef from Mariam
Birth narrative Lk 1:5 – 2:52 -
Birth of Yeshua - Mt 1:18-25
Bethlehem narrative Lk 2:1-20 -
brit-milah Lk 2:21 -
Temple presentation Lk 2:22-38 -
Visit of Magi - Mt 2:1-23

a
Glyph capital J was a Gothic font for the capital I – nothing to do with modern J with j sound.
b
'J' sound came from French, mid-17th c. CE.
 Childhood narratives Lk 2:40-52

‘Jesus problem’
www.patheos.com/blogs/kermitzarleyblog/2021/12/review-of-jeff-deubles-book-christ-
before-creeds/

From Jesus to Christ https://youtu.be/opyuc6L_x0Q (4 parts)

Bart Ehrman (2015), How Jesus became God – the exaltation of a Jewish Preacher from
Galilee www.christiancentury.org/reviews/2014-07/lord-and-god

[Ref. www.westarinstitute.org/resources/the-fourth-r/how-did-jesus-become-god/ How and Why.

(When)

Yeshua vs. Jesus.

Etymology of 'Jesus'. His name Gk. Iesous is translated variously into different languages. E.g.
'Jesu', 'Yesu', etc. Cf. '예수' in Korean. – some with the letter 'J' (with different sound /j/ /y/ /h/),
some with the letter 'I' – in Eastern Europe; some with the letter 'Y'; some with 'G'.

There was no person named ‘Jesus’ until mid-17 th c. CE the English name known as Iesus
[as in KJV 1611 translated word from Greek. Iesous translated from Heb. Yeshua. As
‘Jesus’ in Gothic font with ‘J’ for the capital ‘I’.] when it became spelt as ‘Jesus’ with ‘J’
sound from French. See History of 'J'. There has been no person named 'Jesus' in history before
17th century; no such person even in the Bible.

Jesus? Who is Jesus? What is Jesus? What Jesus? Which Jesus? Whose Jesus? Jesus by
whom? Yeshua the Nazarene? Of which Jesus? Christ Jesus? Lord Jesus? God Jesus?
‘Historical Jesus’? ‘Kosher Jesus’? Pre-human Jesus who came through a virgin – who became
Catholic Queen of Heaven? Yeshua who was one of Yehudim (Jews)? Jesus, a god-man? Jesus
who died but not died to be risen 'again'? God the Son who sits on the right of God the Father along
with God the Holy Ghost who sits on the left?
Cf. www.gotquestions.org/is-Jesus-God.html for ‘God Jesus’.
Bart Ehrman (2004), How Jesus Became God: The Exaltation of a Jewish Preacher from Galilee.

Three phases of 'Jesus' of Christianism (according to the Trinitarian baloney):

(1) pre-human Jesus; pre-existing eternal God the Son. a
(2) Jesus a virgin-born god-man – without a human father [‘Joseph’ as in their
Christmas story was his stepfather. Being not from the seed of David they make their
Jesus disqualified for a God’s anointed – 'Messiah'. The attached title ‘Christ’ is no
more than his last name.

a
'Comic Christ' www.matthewfox.org/stations-of-the-cosmic-christ; Matthew Fox (1988), The Coming
of the Cosmic Christ: The Healing of Mother Earth and the Birth of a Global Renaissance.
/Thomas Merton /mystic Christ; 'eternal Christ' /divine mystery; / 'Christ consciousness'; Gnostic
Christianity; esoteric Christianity; new age mantra . Cf. 'Buddha-nature'; 'atman' and 'brahman' in
Hinduism
(3) ‘God Jesus’ [= God the Son, 2nd Person of Trinity Godhead. Here, ‘One God’ they
believe is of 'compound one') [some even claims that Jesus = Jehovah.]
 Compare with Yeshua in the Bible:
Yeshua - of infancy (Lk 2:1-39) and childhood (Mt 2; Lk 2:40-52)
Yeshua – of his life during his ministry
Yeshua – as the risen Master.

'Jesus' of Christianism –
(1) finding their Jesus in the OT and creating Jesus in the OT.
(2) finding God Jesus ['Jesus is God'] in the NT and OT.

Jesus of Jehovah’s Witness: Jesus was a virgin-born, Archangel Michael became Jesus.
Isa for Muslims – a virgin born, but Allah cannot have any son.
A hilarious Mormon Jesus – he was born as the first and greatest spirit child of the
Heavenly Father and heavenly mother, and was the spirit-brother of Satan. For Mormons,
‘God’ was said to be once a man before he came to be Mormon's God!
[ www.mormonwiki.com/As_Man_Now_Is,_God_Once_Was ]
www.christianity.com/blogs/hank-hanegraaff/is-jesus-christ-the-spirit-brother-of-
satan.html

Yeshua, the man, mediator between God and man, or Jesus who is God, a god-man? Jesus
the miracle worker (cf. miracle showman; miracle and supernatural peddler? Yeshua the
Risen Lord – Yeshua who is on the right hand of the Elohim? Pre-human Jesus? What
does it mean 'Son is eternal'? Pre-human Jesus? Which Yeshua? Yeshua the Galilean on
the mission in the 1st c. vs. Yeshua the risen and exalted Lord. There was no Yeshua who
was worshiped by the followers – worship as to God, nor worship as God – whatever the
word 'to worship' means. It concerns the Yeshua the risen Lord – in the Acts, Epistles; not
the Yeshua in the Gospels. Pre-human Jesus is the figure in the church canonical writings
from about 4th c. CE. The word 'to worship' in Gk. in the Gospels is a translation which
causes the Jesus question, e.g., 'Jesus is God' – whatever the word 'God' means (but not
'the Elohim' ho theos), <Jesus was not God" – whatever the word 'God' means.

Yeshua the Nazarene in the Scriptures = not 'Jesus' of 'God Jesus religion'.
Though OT points to him and a figure of him pictured in OT, the person of him is not in OT.
What is He? Who is He? What was He? Who was He? to whom?
Yeshua, the 'only-begotten' son of the Elohima – 'begotten Son', not 'unbegotten God [the
Son]'.
Mashiah, the Anointed One in holy spirit by Elohim; (Isa 61:1)
the genuine human person – divine human; the very presence of Elohim in him.
Embodiment of God’s presence with His people as 'Immanuel' (Mt 1:23) for His Kingdom.

a
'son of the Elohim' > 'son of God' – Not that God has literally a son as in pagan mythologies, but a human
fit for a son to God. Not God the Son, a god-man.
Naming of a person – in Hebrew style:
[first name] + ben (bat – for a girl) + [fathers name] + of [birthplace name]
 Embodiment of the Word of the Elohim (Jn 1:14; Cf. 1Tm 3:16) ['Incarnate Word', not
'God Incarnate'] – The Word became his flesh as ‘the bread out of from the heaven’ (Jn
6:32) and ‘the bread of life’ (Jn 6:35);
Embodiment of the fullness of the state of divine being (theotēs Col 2:9);
Embodiment of the love of the Elohim (Jn 3:16; 1Jn 4:18ff);
Embodiment of the salvation from the Elohim (Lk 2:30; 1:69; Act 13:23).
All authority in heaven and on the earth is given to him by His Abba, YHWH Elohim (Mt
28:28; 1Co 15:27)

Ref. Robert Bowman, Jr., Historical Jesus - Outlines and Notes (http://credohouse.org) (a copy in
the Collection)

https://youtu.be/EV7-IAFlzKk <What Did Arius Really Believe?>

/Quest_for_the_historical_Jesus

www.academia.edu/11771616/Kosher_Jesus_by_Shmuley_Boteach

Michael Brown (2012), The Real Kosher Jesus: Revealing the Mysteries of the Hidden Messiah
/the-third-quest-for-the-historical-jesus/

*Who am I? – the utmost question whether it is of oneself or others, esp. of Yeshua

Who Was Yeshua? What was Yeshua? Who is Yeshua?

*Who is Jesus? *What is Jesus? What Jesus? Which Jesus? Whose Jesus? Jesus for
Whom?
Jesus of Nazareth vs. Jesus the risen Lord vs. Pre-human Jesus (for those with virgin birth
belief – 'God the Son' (Trinitarians); 'Archangel Michael' (Jehovah's Witnesses)

(for a hilarious comment)

An inset in the Case for Christmas [Lee Strobel, 2005] p. 63

WHO DOES JESUS THINK HE IS?

Did the Christmas child grow up to consider himself the Messiah and Son of
God, or did he think of himself as merely a rabbi or prophet? Based on the very
earliest traditions about Jesus, which are unquestionably safe from legendary de-
velopment, Dr. Ben Witherington III, author of The Christology of Jesus, told
me: "Did Jesus believe he was the Son of God, the anointed one of God? The an-
swer is yes. Did he see himself as the Son of Man? The answer is yes. Did he see
himself as the final Messiah? Yes, that's the way he viewed himself. Did he be-
lieve that anyone less than God could save the world? No, I don't believe he did."
 Yeshua the Mashiah'

– the ‘only-begotten ‘Son of the Elohim.

Gk. Iesous Christos (Heb. Yeshua haMashiach) is for the one and same "who he
is"; but different 'what he is' to different audiences/readers.

Yeshua to be as a Mashiah

In the Gospels: Yeshua the Nazarene, a son of man, born to be as Mashiah

 ‘the son of man’, true man’, not god-mand.
 one among the people of Yehudima within the 2nd Temple Judaism.

Yeshua the Mashiah, the risen and exalted Lord

In the Acts, Epistles, and Revelation:

Yeshua the Mashiah, the risen and exalted Lord.

the Lord of Life and Resurrection.

1Co 1:22. “To those who are called [+ to belong to Him], he is Mashiah
— God's power and God's wisdom”
Phi 2:9… the Elohim has highly exalted Him
and bestowed on Him the name — Yeshua — that is above every name;'

– to be 'worshiped', praised and 'prayed to'

– taking the very name of His Father

The risen exalted Lord Yeshua the Mashiah is as spirit. [2Co 3:17 "the Lord
is the spirit"]. It is parallel to the expression "the Elohim is as spirit" (Jn
4:24).

He is the Lamb worthy to receive the power and wealth and wisdom and
strength and honor and glory and praise (Rev 5:12).

Yeshua and ‘God’

The followers of Him as the risen Lord have come

to worship Him 'as to God', rather than 'as God';b
[He was not God and is not 'God', nor ‘God the Son’.]
[‘God’ is not same as ‘the God’ = ‘the Elohim’]

<With us He is but only in relation to the Elohim>

Yeshua in the Scriptures is not ‘Jesus’ in the Bibles and of Christianisms

a
Not ‘Jews’ – this English word ‘Jews’ can be applied only to the people belonging to the rabbinic Judaism
since the Fall of Yerusalem in 70 CE. — [cf. problem with anti-Semitic tone in the NT writings]
b
Someone may be worshiped as God with ‘God’ as ‘a God-being’ – not about identity but about his exalted
position. On the other hand, YHWH Elohim is worshiped because He is the very God.
 in which some of them Jesus is 'God' – ‘God Jesus’
with the Divine Name of God YHWH is simply left aside.

Act 4:12" …And indeed, in no one else there is such salvation to be found,
for there is no other name [beside the very name Yeshua]
under the heaven that has been given to anyone among mortal humans
by which we must get saved.”
Eph 1:20… when [the Elohim] raised this very Mashiah from among the dead
and seated him at Hisg right side in the heavenly realms,
1:21 high above every sovereignty and authority and power and dominion,
and high above every tittle [of sovereignty] that is named,
not only in this present order of the world but also in the one to come.
1:22And put all things to be in subjection under the feet of the Mashiah
and made him to be head over all things for the Mashiah community,

Col 1:13The Father delivered us out of the domain of darkness

and transferred us
into the Kingdom reign of the [risen] Son of His love;
1:14
in this beloved Son we have
our redemption {through his blood},
yes, we have the forgiveness of our sins —
1:15
The exalted risen Son is
a visible-expression of the Elohim, the invisible. [2Co 4:4; Cf. Heb 1:3; Phi 2:6]
He is firstborn of all creation [new in him] [Cf. Rev 3:14]
1:16
for it is in him [/xx: by him] [Rm 8:29]
that all the things were created [Cf. 2Co 15:17; Eph 2:10]
in the heavens and on the earth;
the visible and the invisible
— whether they are thrones or dominions
or rulers or authorities. [Eph 1:10, 21, 3:10; cf. 1Co 15:24-25, Col 2:10, 15]
All the things have been created
through him and for him [for his kingdom reign] [v. 13];
1:17
yes, it is he who is [now] before [and above] all things
and in him all the things hold together.
1:18
Furthermore, it is he, he is [at] the head of the body
— the Mashiah community;
he is the Beginning,
— as firstborn [v. 15] from among the dead [Eph 1:20];
in order that he shall come to be pre-eminent
all things [into new creation in Mashiah],
1:19
since it was a delight to the Father that
 in him all the fullness [of what God is] [2:9] to dwell;
1:20
 and through him to reconcile [2Co 5:18-19]
all things [into new creation] to the Elohim Himself
having made peace through his blood of the Crucifixion.
— {through him}
 whether they are the things upon the earth
or [cf. v. 16] the things in the heavens.

<graphics> *Mashiah; Notion of Mashiah

*Mashiah
Notion of Mashiah
Words associated with Yeshua or Jesus

Words associated with Yeshua, Jesus – excl. proper names

Jesus, Iesus
'Christ'
'Mashiah', Messiah
'Birth' and 'Death'
'Cross', 'crucifixion'
Passover
'sent forth' (e.g., Jn 3:17)
'blood'
'God' 'Father'
'believe'
'be saved'
'pray' 4336 proseuchomai (86x) Jn (Ø); Mt 5:44; 6:5, 6, 7, 9, 14:23, etc.
'prayer' S4335 proseuchē (37x) Jn (Ø); Mt 17:21; 21:22; Mk 9:29; 17:17; Lk 6:12; 19:46; 22:45;
S1783 enteuxis (2x) 1Tim 2:1; 4:5
cf. intercession, petition, supplication
'heaven'
'kingdom'
'parable'
'disciples' 'apostles'
'Life eternal'
'name' - Mt 1:21, 25; 7:22; 10:22; (12:21); 18:5, 20; 19:29; 24:5, 9; Mk 9:37, 38, 39; 13:6, 13;
16:18;
Lk 1:31; 2:21; 9:48, 49; 10:17; 21:8, 12, 17; 24:47;
Jn 1:12; 2:23; 3:18; 14:13, 14, 26; 15:16, 21; 16:23, 24; 20:31;
Act 2:38; 3:16; 4:10, 12, 17, 18, 30; 5:40, 41; 8:12, 16; 9:13, 15, 16, 21, 27, 28; 10:43, 48;
14:10; 15:26; 16:18; 19:5, 13, 16; 21:13; 22:16; 26:10;
Heb 1:4; 2:12; 13:5; Rm 1:5; 1Co 1:2, 10; 5:4; 6:11; Eph 5:20; Phi 2:9, 10; Col 3:17; 2Th
1:12; 3:6; 1Jn 3:23; 5:13; 3Jn 7; 1Pe 4:14; Jam 2:7;

Non-biblical religious terms:

(sermon) (suffering) (Passion) (Easter) (Christmas)

Yeshua – the person

'Jesus' vs. ‘Yeshua’

There was no such name ‘Jesus’a existed before mid-17th century in English. The
letter ‘J’ is not in Hebrew; it came to English from French. E.g., KJV 1611 has it
‘Iesus’. IRENT put the name as Yeshua, a common name then in Hebrew as some
Bible translations have done. The very name of him is not Jesus, which as often
used as a curse word in English.b What is ‘Jesus’? What Jesus? Which Jesus?
Whose Jesus?

Yeshua – who he is; what he is; who he was; what he was? ‘Jesus’ is now the
name of God in many Christianisms, as ‘God Jesus’ with ‘Christ’ no more than
as his surname – devoid of its meaning and significance in Hebrew language and
in the Hebrew Scriptures.

A historical person recorded by Romans and Jews, most notably the historians
Flavius Josephus and Cornelius Tacitus. www.livescience.com/28304-facts-
about-jesus.html

/Historicity of Jesus.
/Quest for the historical Jesus

https://fivebooks.com/best-books/jesus-robert-morgan/
www.patheos.com/blogs/bibleandculture/2022/05/30/jesus-in-context-making-sense-
of-the-historical-figure

/Historical Jesus. the reconstruction of the life and teachings of Jesus by critical
historical methods, in contrast to religious interpretations. It also considers the
historical and cultural contexts in which Jesus lived.

/Names and titles of Jesus in the New Testament

https://en.wikipedia.org/wiki/Jesus_(name)#Other_languages

Wycliffe (1380s) 'Ihesus'

KJV (1611) 'Iesus' [also with 'J' as the Gothic font for the capital letter I)
KJV (1629) 'Jesus'

a
‘Jesus’, there was no such name ‘Jesus’ existed before mid-17th century in English. E.g., KJV 1611
has it ‘Iesus’. The letter ‘J’ is not in Hebrew; it came to English from French. The very name of him
is not Jesus, but Yeshua, a common Hebrew name 2000 years ago.
b
www.quora.com/Why-is-the-name-of-Jesus-Christ-used-as-a-curse-word Concerned about it? It’s
only in English. I cannot imagine his name would be uttered in other language as a curse word.
However, there was no such name ‘Jesus’ existed before mid-17th century in English. The very name
of him is not Jesus, but Yeshua. To use it as a curse word is practically impossible. Yeshua the
Mashiah!
 Messiah; (Mashiah) Hebrew: ‫מִָׁשי ַח‬, Latin: messias, from Greek: μεσσίας

Christ; /Christ , Latin: Christus, via Greek: χριστός. The word forces people san-
itized into the Greek mindset – which is alien to the people addressed in the NT
and alien to the original Hebrew mindset – which in turn the mindset of English
language of our culture.

Christ is used in the Christian bible translations as a title. It is also erroneously by

Christians as synonymous with his name (Jesus).

Cf. a Christ, the Christ. What is ‘Christ’? Who is Christ? How the word used?
Cf. ‘Jesus’ vs ‘Christ’
The compound phrases, "Christ Jesus" and less frequently “Jesus Christ”.

‘Christ’ vs. ‘God’; ‘Mashiah’ vs. ‘Elohim’. What is the difference between Christ
and God?

Christ (Mashiah)
Typical English Bible Translations IRENT
the Christ, (a) Christ the Mashiah, (a) Mashiah
Jesus Christ, Yeshua as Mashiah; Yeshua the
Mashiah;
Christ Jesus, cf. Mashiah Yeshua

A messiah - an anointed one.

'The Messiah figure’ in OT - the one positioned and purposed by God to be the
Deliverer of all people in a way that no regular person, prophet, judge, or ruler
could be (2Sam 7:14; Psa 2:7); to come from a seed of King David.

The Mashiah in [the 2nd Temple Judaism] a is not the same with the
Mashiah in NT and is not the same with the Christ of Christendom (i.e.,
Christianisms).

‘Christians’ and ‘Christian’

‘Christians’ – those of Christianisms; of Christian Churches
‘Christian’ – adj. – related to Christianism and Christians. It does not
mean ‘of Christ’ ‘related to Christ’.

Cf. ‘Messianic’ (adj). – harbors special sense related to the Messianism,

Messianic Judaism, etc. Cf. 'Messianic prophecies'.
Cf. ‘Mashian’ (adj) – (neologism); use of ‘Mashiah’ in adjectival
function, in the sense of ‘related to Mashiah’. E.g., for Mashiah
community/congregation (in lieu of ‘Church’).

a
https://en.wikipedia.org/wiki/Second_Temple_Judaism “Second Temple Judaism” is a
common designation for the Judaism that flourished between the return of exiles from Babylon
and the rebuilding of the Jerusalem Temple under Persian patronage from 538 to 515 BCE, and
the destruction of the Temple by Roman forces in 70 CE.
https://en.wikipedia.org/wiki/Second_Temple#Herod's_Temple
 He was born to be a God's human son, not a god-man. Nowhere in the Bible
He was regarded and classified as 'God the Son'. He was never called 'God' and
was never claimed to be 'God'.a Those followed Him believed Him to be the
promised Mashiah – as the son of the Elohim. He has been made 'God the Son',
i.e., 'God Jesus' of the Trinitarians to be worshiped as the Elohim the Father is
worshiped – worshiping more than one God-being, here discounted is 'the Holy
Ghost'.

He was a man – the * son-of-man, a mediator of God and man; not God, not
god-man. He was made 'God' in Greco-Roman Church.

He was a human being; a perfect human person (not 'fully man'), not God
('fully God') – he has made ‘God’ as Christianity being developed in the form
of Constantine Catholic Church. There is biblical ground for such a notion of
‘pre-human Jesus’. He had human will, not divine will. He was believed as the
only-begotten son of the Elohim. He was anointed in holy spirit to become the
beloved son → embodiment (Jn 1:14) of the Word of the Elohim (Jn 1:1; Heb
4:12) [not 'the Spirit’s anointing of Jesus’ humanity'] → taking to do the divine
will of Father; not as if he has his own divine will in addition to human will.

Nowhere in the Bible there was 'pre-human Jesus – cf. God the Son by the
Trinitarian; Archangel Michael by angel-Christology. He himself claimed to be
'God', that he was to be worshiped because he was 'God'. Nowhere in the Bible
there is as confusion of YHWH Elohim and Yeshua b Only as the risen and
exalted Lord (Phi 2:9-11) he became to be 'worshiped', worshiped 'as God';
not He was God.

Nowhere in the Bible He himself claimed to be 'God', that he was to be

worshiped because he was 'God'. Nowhere in the Bible he was regarded to be
'God' by anyone – his family, his disciples, those followed him as the expected
Mashiah. Nowhere in the Bible there is as confusion of YHWH Elohim and
Yeshua. c

Nowhere the Bible says 'God's being' is shared by three persons [or three
Persons].
Nowhere the person of Yeshua was mentioned and alluded to in the OT.

Yeshua of the Scriptures is not same as 'Jesus' d of the church of the religions in
Christianity ['Jesus' is their name of God → 'God Jesus']. It is in and by the
a
Nowhere the Bible supports that the name of God is 'Jesus' [as the Trinitarians say]. [See elsewhere 'God
problem']. Nowhere in the Bible says ‘God is Jesus’ or ‘Jesus is God (to be worshiped)’. Outside the Bible,
‘Jesus’ may be ‘God’ or ‘Jesus is as God’.
b
Nowhere the Bible says Jesus Christ is Jehovah - as the God-confused foolishly claim. Christian Research
Journal, Vol. 20, No. 2, 1997. www.equip.org/article/effectively-sharing-the-deity-of-christ-with-jehovahs-
witnesses/
c
Nowhere the Bible says Jesus Christ is Jehovah - as the God-confused foolishly claim. Christian Research
Journal, Vol. 20, No. 2, 1997. www.equip.org/article/effectively-sharing-the-deity-of-christ-with-jehovahs-
witnesses/
d
www.jewishvoice.org/learn/10-biggest-lies-about-yeshua-his-jewishness-and-what-some-call-jewish-
christianity
 Scriptures that Yeshua, not Jesus, is to be revealed As to Who He is and what
He is, not by man's philosophy and theology.

He is ‘as the Word of the Elohim’. He is Incarnate Word (Logos) [Jn 1:14]. –
embodiment of the Word of the Elohim. Not 'God Incarnate', not' 'Incarnate
God [the Son]', nor 'Incarnate Son of God'. The 'bread of the life' [Jn 6:35, 48],
'the life-giving bread' [Jn 6:51] is 'the bread from the heaven' [Jn 6:31, 32, 41],
'the bread of the Elohim' [Jn 6:33], which is His 'flesh' [Jn 6:51] to be partaken
[Jn 6:53-55].

That He carries titles which were used for the Elohim does not mean he is
'God', nor he is same as YHWH the Elohim.

[Yeshua the Nazarene; Mashiah of the Elohim; ‘son of the Elohim’ (this fixed
phrase is not capitalized in IRENT in order to remove a connotation of ‘God the
Son’ (not a son as of a human being); * Lamb of the Elohim; the Word of the
Elohim; ‘Savior’ ‘Redeemer’; ‘Master’ / ‘Lord’]

'Jesus' became (made) God, God Jesus, out of Trinitarian reading, interpretation and
translation of Jn 1:1 and other NT texts.
http://web.ccbce.com/multimedia/BLB/Comm/jon_courson/Jhn/Jhn001top_v1.html
(Jon Courson) [mumbo jumbo of Trinity - what the heck is God? what does it mean by
'God'? what God? Which God? Whose God? – ARJ]
'Jesus is eternally God' – 'In the beginning was the word'
'Jesus is equally God' – '… and the Word was with God'
'Jesus is essentially God' – '… and the Word was God'
[Here, ‘Word’ is not Jesus, pre-human eternally existing ‘Jesus’.
Christ – exclusivity, authority, 'deity' [e.g. in the sense of 'Jesus is God' – ARJ]

Note: The Logos of Jn 1:1 is the Word of the Elohim. It is not a person, not God the
Son, nor pre-existing eternal Jesus before being born of a virgin without a human
father, nor a Cosmic Christ, etc., etc.
*Names, **titles; **appellative, and character of Yeshua :

/Names_and_titles_of_Jesus_in_the_New_Testament

www.blueletterbible.org/study/parallel/paral19.cfm [A file in the Collection]

[OT & NT mixed] for Trinitarians who worship 'Trinity God' or 'God Jesus'.]

'*in the name of '

[Yeshua]
'in your name' Mt 7:22; Mt 9:38; Lk 9:49; 10:17;
'in his name' Mt 12:21; Lk 24:47; Jn 5:43; 20:31;
'in my name' Mt 18:5; 24:5; Mk 9:37, 39; 13:6; 16:17; Lk 9:48; 21:8; Jn 14:13, 14, 26;
15:16; 16:23, 24, 26;
'in the name' Mk 9:41;
'in the name of Yeshua the Mashiah' Act 2:28; 3:6; 4:10; 10:48; 16:18
'in the name of Yeshua' Act 4:18; 9:27
'in this name' Act 4:17
'in the name of the Lord' Act 9:28; Jam 5:10, 14;
'in the name of Mashiah' 1Pe 4:14
'in the name of the Lord + Yeshua the Mashiah' 1Co 5:4; 6:11; Eph 5:20; Co 3:17; 2Th
3:6;
'in the name of Yeshua' Phi 2:10
'in the name of His son' 1Jn 3:23
[The Elohim]
'in the name of Adonai' Mt 21:9; Mk 11:9; Lk 13:35; 19:38; Jn 12:13;
'in Your name' Jn 17:11

What was Yeshua? Who was Yeshua to the people?

What is Yeshua? Who is He to be? Who is Yeshua (to people, to 'us')?

‘Jesus’ – no such name or person existed 2000 year ago. Whose Jesus? What Jesus –
‘pre-human’ or ‘resurrected’? or ‘God Jesus’?

Note: We read Catholic teaching to tell 'Jesus is a divine person but not a human person'.
Then, they cannot deny that it makes him a god-man. /Jesus/ of Christian religion and
church is a theological construct, not the very person lived in the history as presented in
NT. This is not a theological but simply a linguistic and literary argument for common
sense and logic.

[Vocab: veneration, adoration, devotion, worship, to revere; cultic, religious – meaning,

senses of the words]

[See '* God problem' elsewhere]

Note: in common English usage, worship can be for any object – God, man, thing, or idea,
etc. That someone is worshiped or is to be worship does not mean that the object people
worship is 'God', whatever the word 'worship' is meant and whatever the word /God/
means. We have a linguistic problem here to deal with, before getting into lofty
theological or doctrinal issues. [E.g., '/God/ is dead' – which God, whose God, or what
 God itself is meant.]

https://larryhurtado.wordpress.com/essays-etc/ [list of writings with web link]

https://larryhurtado.files.wordpress.com/2010/07/jesus-as-lordly-example.pdf
[ … in contrast with the 'historical Jesus' focus …]
['the origins and meaning of the idea of Jesus' filial relationship and statues with
God]
Hurtado (2015, 3rd ed.), One God, One Lord: Early Christian Devotion and Ancient
Jewish Monotheism

‘Jesus of Religion’ 'Jesus of Christianism'

[cf. ‘Jesus religion’] cf. 'Yeshua of Yehudism' (Yeshua Yehudism > Yeshua Judaism)
(www.torahofmessiah.org/yeshua-judaism; www.torahofmessiah.org/yeshua-judaism2 ),
'Jesus, God the Son' (vs. 'Yeshua, the son of the Elohim’ in the Bible – Yeshua sent as to
be as a son of the Elohim, – * only-begotten one)

'Jesus devotion'; 'Jesus worship'; ‘God Jesus’: -

'Jesus religion' vs. Christianism (after the Pauline mission to the Gentile) vs. 'Christianity
– Judaic → Hellenistic → Roman Christianity → degenerated religiosity –– charismatic-
shamanic – 'worshiptainment' (with instrumental music and 'sermontainment') – gospel of
human-potential, purpose-driven, prosperity-peddling.
[different from 'Yeshua of the Gospels']
Constantine Roman Christianism: ‘God Jesus’, ‘God the Son’, ‘Eternal Son’ ‘Eternal
preexisting Son’, ‘pre-human Jesus’, God of God’ ‘Fully God’ ‘Truly God’, Cosmic Christ’,
etc. as ‘Jesus’ – a man who became ‘God’ from 2nd century on.
[Cf. Docetism (vs. Gnosticism); demi-god, god-man, the Second ‘person’ of ‘Trinity Godhead’
[or of 'God of Trinity'; 'Trinity God'?], ‘human being but not human person, but divine
person’??]

If Jesus is God, is he not a God? But this they deny. Curiouser and curiouser. Why not to
'worship' him? 'Pray to Jesus'? But, also, why not worship the Holy Ghost; why not pray
to the Holy Ghost, if actually God and a Person?
Praying to Jesus? 'Have Mercy on us, sinners' – can this be prayed to 'God' instead? What
else we pray? Petition? Begging? Supplication? As we worship Jesus – where is the
Elohim, the Elohim of Jesus, 'Father' of Jesus? One on each throne? Does the Elohim hear
us when we pray to Jesus – on the left side of God the Son? The Holy Ghost – where is
He? what is He doing then? Ready to carry out the will of God the Father? By the word of
Jesus? We prayed? Then? [Note: ‘God’ is not the Being; it’s a descriptor and a title.
Anything or any person can be called ‘god’ or ‘God’. It all depends on what is mean when
someone is called God. It certainly is not the God the Almighty, the Creator, the Elohim.
But, saying Jesus is God means there are more than one God, however denies it by
argument with ‘come pound oneness’. ‘three-in-one’, ‘Godhead’, etc.

The following often quoted actually show the examples which are not prayer to Jesus:
[Yeshua, his disciples, apostles do not tell we pray Jesus (as well as Holy Ghost) – as
Trinitarians are forced, since they believe 'Jesus is God', the name of their God is 'Jesus'.
Whatever happened to God the Father ('YHWH Elohim'a) when they pray to Jesus??
 Stephen: "Lord Yeshua, receive my spirit … Lord, do not charge this sin against

a
'YHWH Elohim' (YHWH God) – 'YHWH who is God'; 'God whose name is YHWH'.
 them." (Act 7:59) [talking to Yeshua in his vision; not in prayer.]
 '… are calling upon the name of our Lord, Yeshua the Mashiah (1Co 1:2)
[Calling upon his exalted name (Phi 2:9) is not to be praying to 'Jesus'.
 'I pleaded with the Lord Mashiah that the thorn to my flesh might depart from me'
(2Co 12:9)
 'May our Lord Yeshua the Mashiah himself and the Elohim, our Father … comfort
your hearts (2Th 2:16)
 "Even so come, Lord Yeshua! (Rev 22:20)
 "Marana tha" (Come, O Lord) (1Co 16:22)
 'worship' the Lamb (Rev 5:13-14) – does not mean the Lamb is 'God' to be
worshiped.
 Heb 7:25 "… as he intercedes in behalf of them". – as the High Priest he intercedes
our prayer to God the Father. [Mt 6:9]

Theoretically, if any person or thing is as your god, it would be an object of 'worship'

(whatever it means) and 'prayers' (whatever it means) would be offered to it.

The Gospel presents him as the Incarnate Word (Word became as flesh, i.e., embodiment of
the Word of the Elohim Jn 1:14) A man (1Tim 2:5). Not 'God Incarnate', not demi-god or
god-man who was supposed to be born of a virgin in virginal conception without a human
father. /x: ‘God in the flesh’; /x: ‘God the Son’. He is believed as God but he is not ‘the God’
(YHWH the Elohim). Thematically related = Immanuel (Mt 1:24 ‘the Elohim is with us’ –
YHWH presence with us in the person of Yeshua. It is not a proper name as such. Yeshua for
himself was nowhere called as such. Yeshua was not 'Immanuel' but he came to us 'as
Immanuel' – a typical Matthean midrash. To think it is one of his titles is a typical Christian
midrash. To take Isa 9:6 as a messianic prophecy with the array of titles put onto 'Jesus' is a
Christian messianic midrash for Christ; not a word from this OT is quoted in NT.

‘Quest for the historical Jesus’

Ref. https://zondervanacademic.com/blog/historical-jesus *

Jon Davis (2022), The World Jesus Entered – from academia.edu

Ref. Albert Schweitzer, The Quest for the historical Jesus (1906, 1913 in German; 1911, *2001 in
English translation)

[* copies are in the Collection for <IRENT Vol. III Supplement>.]

In His name:
‘the name of Yeshua’: Mt 28:18; Phi 2:9-11 (exalted); Eph 1:15-22

"And indeed, in no one else

there is the very salvation [to be found],
for there is no other name under the heaven beside his.
that has been given among mortal humans
by which we must get saved." (Act 4:12)
 9
"For this reason, indeed, the Elohim has highly exalted Him
and bestowed on Him
the namea that is above every name.
10
that at the very name Yeshua, everyone shall kneel down
— those in heavens, on earth, and under the earth,
11
and every mouth shall openly-confess
that Yeshua the Mashiah is Lord b
— to the glory of God the Father. [Phi 2:9-11]

"But the Helper — the spirit of the holy

which the Father will send in my name —
that one will teach yoů all things
and bring back to yoůr mind
everything that I, I have told yoů." [Jn 14:28]
[Cf. “the name of the Lamb and ~ the name of his Father
written on their foreheads” – Rev 14:1.]

a
v. 9 'the name' – here, synecdoche of authority and power → Act 4:12.
b
'Lord' – the title for the risen and exalted Mashiah. = 'Lord of Life'; not simply 'Master' as it
was for his title in the Gospels, e.g., the Master for his disciples.
The 'Name of Yeshua'

The *name of Yeshua:

'name' onoma; it is often used metonymic for 'authority' of the one who carries the name.

Acts 2:38 …be baptized in the name of Yeshua the Mashiah

Acts 3:6 …In the name of Yeshua the Mashiah the Nazarene, rise up and walk."
Acts 3:16 … upon the faith in His name, has made this man strong
Acts 4:7 …By what power or by what name have you done this?"
Acts 4:10 … by the name of Yeshua the Mashiah the Nazarene, …this man stands here before
you whole.
Acts 4:12 …there is no other name under heaven given among men by which we must be
saved."
Acts 4:17 …speak … in this name." 18 … teach in the name of Yeshua
Acts 4:30 … signs and wonders may be done through the name of Your holy Servant Yeshua."
Acts 5:28 …teach in this name.
Acts 5:40 …speak in the name of Yeshua, 41 … to suffer shame for His name.
Acts 8:12 …proclaimed the things concerning the kingdom of the Elohim and the name of
Yeshua the Mashiah,
Acts 8:16 …been baptized in the name of the Lord Yeshua.
Acts 9:14 … call on Your name." 15 …bear My name before Gentiles, kings, and the children
of Israel. 16 … suffer for My name's sake."
Acts 9:21 …called on this name
Acts 9:27 …proclaimed in the name of Yeshua.
Acts 9:29 … spoke boldly in the name of the Lord Yeshua
Acts 10:43 …through His name, whoever believes in Him will receive remission of sins.
Acts 15:14 … to take out of them a people for His name.
Acts 15:26 …risked their lives for the name of our Lord Yeshua the Mashiah.
Acts 16:18 … I command you in the name of Yeshua the Mashiah to come out of her."
Acts 19:5 … baptized in the name of the Lord Yeshua.
Acts 19:13 … call the name of the Lord Yeshua
Acts 19:17 …the name of the Lord Yeshua was magnified.
Acts 21:13 … to die … for the name of the Lord Yeshua."
*Yeshua – the name – not 'Jesus'
www.torahofmessiah.org/name-is-yeshua [His name is not 'Jesus']

Heb. ַ‫ ישוע י ֵׁשּוע‬Y’shua Yeshua (with vowel pointing ַ‫ – י ֵׁשּוע‬yēšūă‘)

Yeshua H3442 (29x e.g., in Neh 8:17; – also for several different persons)
https://youtu.be/QmpigER0gZc
Cf. Yeshua H3443 (1x in Ezr 5:2 a high priest]
= a shorter form of Yehoshua ‫ יהושע‬H3091 (meaning ‘Yah is salvation’) (Exo 17:9, 10; 1Ch
13:16)

Yeshua ░ - a common Hebrew name in the Gospel times. Yeshua vs. Jesus.

/x: Yahshuah; /x: Yahusha; /x: Yahoshua.

Gk. S2424 Iēsous to Latin Iesus → Iesus (KJV 1611) → Jesus (with 'J' – the Gothic
font for the capital letter for 'j', but with 'y' sound) → Jesus (with 'j' for 'j' sound).
www.quora.com/What-is-the-phonetic-pronunciation-of-Jesus-in-ancient-Aramaic
[English word 'Jesus' is unrelated to 'Z' of S2203 Zeus.] [Cf. 'Iehouah' in KJV 1611 →
'Jehovah' after 1670]

Yeshua in the NT is not identical with 'Jesus' of Christianism. 'God Jesus' - xxx: 'the
name of our God is Jesus' (per pastor Mark Driscoll, etc.)] [See * Spirit + Yeshua]

S2424 Iēsous (923x) – Several persons in NT with same name in Gk

1. Yehoshua, son of Nun – Act 7:45; Heb 4:8 Moses' successor
2. Yoses, son of Eliezer – Lk 3:29
3. {Yeshua} Barabbas – Mt 27:16, 17 v.l.
4. Yeshua Justus – Col 4:11
5. Yeshua of Nazareth. Yeshua the Nazarene
(a) Yeshua [Iēous or ho Iēsous] > Jesus
(b) Yeshua as Mashiah [in the Gospels]; Yeshua the Mashiah [outside the
Gospels] > Jesus Christ
(c) Mashiah Yeshua > Christ Jesus
(d) Lord Yeshua the Mashiah > Lord Jesus Christ

Yeshua (Yeshu) > Yeshuah > Yehoshuah --Aramaic vs. Hebrewa

→ Gk. Iēsousb → /Jhesu – Wycliffe (1384), Luther (1534); /Iesus – KJV 1611c,
Geneva, Bishops, Latin; /*Jesusd – English, French, German (pronounced as Iesus);
Spanish (pronounced as Hey-Zeus); 예수 – Korean, etc.;

Like any person name in NT it is arthrous 'ho Iesous' (the Yeshua). In the Synoptics a
few places it appears as anarthrous, 'Iesous' (Yeshua).

a
Ref. John P. Meier (1991), A Marginal Jew, p. 205-6; The Origins of Jesus of Nazareth – 1. What's in a name?
b
(the terminal s in Gk. is for singular nominative ending of a masculine noun)
c
Iesus in KJV 1611 has it with the letter ‘J’ as a Gothic font for the capital letter ‘i’. The sound value of the modern ‘j’
came into use in English thereafter being influenced by Romance languages.]
d
The word 'Jesus' is not related to the word 'Zeus', a Greek deity = 'Jupiter', a Roman deity]
www.sacredname.com/Q-and-A/The-Jesus=Zeus-Myth.html
 Mt 1:16 ("Yeshua was born"); Mt 1:21 ("His name Yeshua")', Mt 1:25 ("called His name as
Yeshua"); Mt 21:12 ("Yeshua entered"); Mt 28:9 ("Look, Yeshua met them"); Mk 1:9
("Yeshua came from Nazareth"); Lk 2:43 ("Yeshua the boy"); Lk 3:23; 24:15 (Yeshua him-
self); Lk 4:1 ("Yeshua full of holy spirit"); Lk 9:36 ("found Yeshua alone"); Lk 22:48
("Yeshua said to him")

In G-Jn, Yeshua is frequently anarthrous:

Jn 1:48, 50; 2:19; 3:3, 10; 4:1, 10, 13, 47; 5:1, 15; 6:3, 15, 24, 42, 43; 7:14, 21, 39; 8:1. Jn 4:2,
44 (Yeshua himself); Jn 2:24 (Yeshua, on his part);

In fixed phrases, e.g., Yeshua as Mashiah; Yeshua the Mashiah, Lord Yeshua, etc. it is
anarthrous:

Concordance:

[A] ‘Yeshua’ + ‘name’

Mt 1:21 ("His name Yeshua")',
Mt 1:25 ("called His name as Yeshua")
Act 4:18 ‘teach upon the name of Yeshua’

[B] ‘In the name of Yeshua’’

(1) for believers’ immersion rite: ‘immerse in Yeshua’s name’ [Cf. Mt 28:19b]
'in the name of Yeshua the Mashiah' (Act 10:48)
'into the name of Lord Yeshua' (Act 8:16; 19:5);
'upon the name of Yeshua the Mashiah' (Act 2:38);
'into the Mashiah’ (Rm 6:3; Gal 3:27).]
(2) ‘to pray in the name of Yeshua’ – the basis:
Cf. Yeshua as a mediator btw God and man (1Tm 2:5).
Cf. Yeshua as the head of Mashiah community (Eph 1:22)]
Cf. Jn 14:13-14.
14:13 Besides, whatever yoů-all ask for in my name, [16:23b, 24; 15:7. cf. 1Jn 3:22; 5:14]
I’ll bring it about so that
the Father may be glorified in the Son. [Cf. Eph 1:20-22]
14:14 If anything yoů should ask [the Father] in my name, [15:16]
[— things needed to do great works to bring glory to Father],
I, I will bring it about.
*Yeshua vs. Jesus

The namea Yeshua itself is not a special, nor sacred name. It was one of three most common
Hebrew names for boys. However, when we refer to this name, he is as Mashiah (God’s
Anointed one for a position of king-prophet-priest).

Jesus of Christianisms (since 3rd – 4th century with rise of Constantine Christian Christianism
metamorphosed as Catholic from Greco-Roman one) is not same as Yeshua of the New
Testament.

/Jesus/ is a Christianism lingo; a theological construct, repackaged from the Bible to form the
religious image of a person. Thus, there is not one but many of 'Jesus' as each one believing
Jesus of one’s own. In IRENT translation of the NT His name is rendered as ‘Yeshua’, faithful
to His original Hebrew name, not as ‘Jesus’ in the tradition of Constantine Roman
Christianism.
As to /Jesus/, no one can be sure of which Jesus and what Jesus, each arguing for 'who he is'
as their theologies present and used in variously – in 'preaching' 'proclaiming' or 'peddling',
whereas it is 'who he was' as the New Testament presented.

[The simple fact is that no one ever would be recognized as ‘Jesus’ until only about four centuries ago with
beginning of Constantine Roman Christianism.]
Proper names should not be translated; they can only be transliterated, as close to the original language
pronunciation. There is no reason why he should be called ‘Jesus’, pronounced in English as ‘JEE-zus’
(accent on the first), except ignorance and neglect on the significance of a person’s name. The name IS the
person. No one was ever called ‘Jesus’ there and then in the 1st century. In Act 26:15 the risen Lord
showed ‘Yeshua’ as His very name to introduce Himself. His name could not have been other than
‘Yeshua’. [Note: the word ‘Jesus’ does not appear in the English translation NT text of IRENT. Whenever
the word ‘Jesus’ appears here, it should be understood as ‘Jesus as they call’ or ‘Jesus [sic] as quoted from
others’ writing.]

Though the name ‘Jesus’ in English does point to the person of ‘Yeshua’, the image which the name in
English carries varies considerably among different people in various Christianisms (sects, denominations,
churches), traditions, culture, history and languages.
His name in the Scriptures is Yeshua.b There has been no one called ‘Jesus’ as it is pronounced (as well as
written) until less than four hundred ago in English. What used to be ‘Iesus’ as in the earliest English
translation got metamorphosed to ‘Jesus’ as the English language evolves and changes in its typography
and phonetics as well.

*Jesus problem galore – Problem of the word Jesus; Problem with the word Jesus; Confusion of 'Jesus' –
which Jesus? Jesus of when? After death? Before birth? ('God Jesus' 'pre-human Jesus, pre-existing, eternal
God the Son); Whose Jesus? Jesus galore of different Christianisms are not same. Jesus praised, preached,

a
[Gk. onoma] A person's name itself does NOT change from one language to another, other than from
phonetic constraints. The name Yeshua may be pronounced as Yesu, Iesu, etc. but not Jesus of modern
pronunciation. (It was pronounced as Iesus/Yesus until mid-17th century. See elsewhere on The History
J.) Likewise, Yaakob is not 'James', which is a completely different name. Spelt same as Jesus, in Spanish
it is pronounced as Hey-zeus; in German as Yezus, etc.
b
An alternative is Iesu, which is from Greek without the terminal s, is adopted in some languages, e.g., Latin, Welsh,
Japanese. In three syllables 'I-e-su', it is simple to replace 'Jee-zu-s' in hymnal without affecting diction. 'Yesu' ( 예수)
in Korean, etc.
promoted and peddled by many to diverse people at diverse times and places – who is real Jesus? What is
this Jesus for?
Jesus known as the Nazarene, the Galilean. Jesus the crucified, Jesus the risen; Jesus of the church – which
church? [‘Jesus’ as spelt is also a name for many other. (e.g., 'Jesus' as a Spanish family name).]

NT translations which restore the Hebrew names for 'Jesus' and 'YHWH':
 David Stern (1989), Jewish New Testament – 'Yeshua' (cf. In OT, 'Adonai' for the Tetragrammaton)
 GW Names of God Bible (2011) – 'Yeshua' in NT; 'Yahweh' in OT;
 The Sacred Scriptures (Bethel Ed) (1981) – 'Yahshua' in NT. 'Yahweh' in OT and NT (rendering
'theos' as Yahweh as well);
 The Delitzsch Hebrew Gospels (2011) – 'Yeshua' & 'HASHEM' (Heb. 'the name').

Ref: Grant R. Jeffrey (1999), “Jesus – The Great Debate”, p. 224-227

Is the Original Hebrew Name of Jesus, Yeshua or Yeshu?
- Yeshua, name itself (1) as contracted form of Yehoshua [Neh 8:17]. (2) DSS 4QT Testimonium
(3) first century ossuary (Archeologist EL Sukenik 1931; Charles Clermont-Ganneau 1874); Yeshua
as direct reference to J.C. – in Mishnah Torah – The Laws of Kings and Their Wars, Ch. II, 234-235.
“Yeshua the Nazarene who aspired to be the Mashiah and was executed by the court was …”

'Yeshua' (of NT faith) 'Jesus' (of Christianisms)

One name (in Hebrew)
In the NT
In history w/ Hebrew mindset
Was one of the Yehudim – Torah keeping
Father – Yosef from the seed of David (Mt 1:16)
(cf. Act 13:23)
The Elohim as his father
a genuine human, a man (1Tm 2:5)
/human person
with human nature
wonder worker of God's mighty works as God's
sign – pointing to God's presence in the people
in the Scriptures (NT)
A mediator btw God and man,
having come in flesh (1Jn 4:2)
the * only-begotten son of the Elohim (Jn 3:16,
18; 1Jn 4:9)
Born of a woman under the Law (Gal 4:4)
Born to be "King of the Yehudim" (Mt 2:2).
A deliverer — Mashiah, the Master (Lk 2:11)
(born to be) the (divine) son of the Elohim;
coming into the world.at baptism to be anointed
(Mashiah)
With resurrection – proved to be the son of the
Elohim (Rm 1:4)
Multiple names;
Greek transcription – Iesous
English - 'Iesus' (KJV 1611); 'Jesus'
In the NT translations + in the Church teachings
In history w/ Greek & Western mindset
Was a 'Jew' but not 'Jewish' – beyond Torah
Father – no human father. (God? Holy Ghost?)
'God the Father' is separate person; not as his Father.
god-man.
/divine person, not human person,
with human and divine 'nature' 'essence'
'Miracle-maker' 'performing' supernatural miracles.
repackaged from the Bible NT & OT.
'fully God and fully man' (a god disguised as a man?)
Jesus = 'God' ('God Jesus', one of the Trinity God)
[For some dimwits] 'Jehovah' of OT = 'Jesus' of NT
Born of '(Ever) Virgin Mary' (with no sex in her life)
Born "King of the Jews" (KJV)
A savior — Christ the Lord
"Jesus is God; God is Jesus"; "Jehovah of OT is
Jesus is NT"
(pre-existent) God the Son; 'pre-human Jesus' 'the
one from above'. [proof text – Jn 3:13]

The Master → The risen & exalted Lord
– the son of the Elohim – now as spirit.a
Incarnate Word (Jn 1:14) – embodiment of the
Word of the Elohim – as the bread of the Life
from the heaven – his 'flesh' to be partaken.
the Lord – after resurrection, ascension and
exultation (Phi 2:9); Yeshua as the Mashiah, the
anointed for a Prophet, Kohen, a King for
Kingdom reign of the Elohim.
Lord Yeshua the Mashiah is to be worshiped
[Rev 5:11, 13] as what God is.
[Cf. to the Elohim Rev 4:11; 5:13; 7:12]
Coming into the heaven when born a god-man. [JW
claim he was archangel Michael, before his birth and
after his death!!]
The "Lord" – God the Son – 2nd person of Trinity
God before and after His death.
God Incarnate; Incarnate God the Son – came down
from the heaven, put into the womb of a virgin.
+ 'God manifest in flesh' (1Ti 3:16 corrupt v.l.)
'the Lord' – for Jesus during His ministry and for
Jesus resurrected; "Christ" – an appellate.
"Jesus is God" becomes by some 'Jesus in NT =
Jehovah in OT'
To worship Jesus as who God was, even when he a
newborn bay– as God Jesus.

Mt 2:1 'pay homage to him (a new-born king)' 'to worship him, God – (from before creation?)' –
God confusion; which God? But only one God?
His image is not known other than that it would His image is varied as in many in mediaeval and
be a typical Yehudi. modern paintings.

https://youtu.be/rev3k5tUC9c <Should We Use the Name Jesus?> [cf. a wrong name, Yahawashi]

Common religious vocabulary: ‘Jesus’; ‘Jesus of Nazareth’; ‘Jesus the Christ’; ‘Jesus movement’;
‘Jesus freak’; ‘Jesus for Jews’ (J4J) [Cf. ‘Jews for Judaism’]; Cosmic Christ;

‘*Jesus freak’
– a historical group of people of a Jesus movement begun in the West Coast of USA to spread
throughout North America, Central America and Europe from the late 1960s to subside in the late 1980s.
A pejorative term.
www.compellingtruth.org/Jesus-freak.html
https://en.wikipedia.org/wiki/Jesus_freak
https://en.wikipedia.org/wiki/Jesus_movement
www.gotquestions.org/Jesus-freak.html
https://thedailysinner.blog/what-the-heck-is-a-jesus-freak/
www.urbandictionary.com/define.php?term=jesus-freak
https://ebible.com/questions/2596-what-is-a-jesus-freak

*Cosmic Christ
/Cosmic Christ
https://berkeleydivinity.yale.edu/sites/default/files/cosmic_christ.pdf <Exploring the Cosmic Christ>
https://cac.org/daily-meditations/the-cosmic-christ-2015-11-05/ ‘the Eternal Cosmic Christ’
www.catholicculture.org/culture/library/dictionary/index.cfm?id=32834
https://osfphila.org/wp-content/uploads/files/file/The%20Cosmic%20Christ9-19-06.doc (Eph. 1:23)
www.mennoniteusa.org/menno-snapshots/the-all-encompassing-cosmic-christ/
https://dailymeditationswithmatthewfox.org/2019/07/07/the-cosmic-christ-and-our-experiences-of-the-
divine/
Matthew Fox (1988), The Coming of the Cosmic Christ: The Healing of Mother Earth and the Birth of a
Global Renaissance.
Fr. Richard Rohr:
https://christogenesis.org/reply-to-richard-rohr-cosmic-christ/

a
'The Elohim is as spirit' (Jn 4:24). [cf. 2Co 3:17 'the Adonai (i.e., YHWH) is the very spirit']
 https://youtu.be/4LYQQO5uFtA <Fr. Richard Rohr - Cosmic Christ>
www.crosswalknapa.org/blog/2020/5/29/embracing-and-alternative-orthodoxy-with-richard-rohr-
the-cosmic-christ + https://youtu.be/zLMcZNuJpBc <Fr. Richard Rohr - Cosmic Christ>
https://ronrolheiser.com/the-cosmic-christ/

www.alexgrey.com/art/psychedelic-saints/cosmic-christ a hilarious psychedelic demonic painting.

PART II. Mashiah vs. Christ

*Mashiah vs. *Christ

Vocabulary:
Christ, a Christ, the Christ
an anointed one [of the Elohim]; the Anointed one;
a messiah; a messiah figure
the Mashiah (Messiah) [of the Elohim];
messiahs; antichrists.

Messianic; Messianism; “Messianic prophecies”; “Messianic belief”;

“Messianic expectations” "messianic fervor', vs. “eschatological expectations”;
“messianic movements”; "idea of Messianic secret" (in G-Mark). Messianic
promises (for Messianic rule); Messianic prophecies. 'the promised Messiah'
'the Jewish Messiah'

The messiah: “The Hebrew word means literally ‘anointed one’, hence in theory ei-
ther a prophet, priest or king. In Greek this translates as Christos; ‘Christ’ in early
Christianity was a title, and only gradually became an alternative proper name for
Jesus. In practice ‘Messiah’ is mostly restricted to the notion, which took various
forms in ancient Judaism, of the coming king who would be David’s true heir,
through whom YHWH would rescue Israel from pagan enemies.” https://restitu-
tio.org/ https://restitutio.org/2019/04/11/theology-10-jesus-the-messiah/

In the OT, the word should be translated none other than 'anointed (one)'. Not
'messiah', nor an oxymoronic hilarious translation in Douay as 'Christ
A typical example: Psa 2:2
The kings of the earth stood up,
and the princes met together,
against YHWH
and against His anointed.

H3068 yhwh (6220x) /x: the LORD – most; /xxx: the Lord – Douay;
H4899 mashiach (31x) /x: His Anointed – NKJV; /xxxx: his Christ – Douay;
 This is translated in Greek NT christos. ‘Christ’ began as a title for Iesous ('Jesus'
'Yeshua') and in Constantine Catholic Christianism the word gradually became evolved
(with power struggle) completely in neo-Platonic Greek mindset, divorced from the
Hebrew mindset which was among the people in 1st century CE. There 'Christ' (in
Greek & Latin) as the title became the last name for ‘Jesus’, who one who became
Goda, while its meaning and significance of 'God's anointed one' completely submerged
and irrelevant.

'Christ' of Christianism (Christian religion) is a title and now serves no more than as the last
name of the virgin-born Jesus and used as if a synonym – its meaning '(God's) anointed one' is
completely unrecognizable. A virgin birth myth makes him not a seed of David, from whom
the Mashiah in the Hebrew Scriptures was to come as a Davidic king for Israel.

It is not same as 'Messiah' (< 'Mashiah' in IRENT) of the NT, which is not same as 'Messiah'
of Judaism and a Messiah figure in TaNaKh. Semantic field (meaning/usage) overlaps but not
superimposes as the word is being used.

E.g., 1Jn 5:1 "… Everyone who believes that Yeshua is the Mashiah is brought forth from the
Elohim" – 'the Mashiah who was promised to come for Israel', not 'the Christ' of
Christianism.

As in our common usage of the English phrase of 'Jesus Christ', the meaning and significance
of the word 'Christ' which means 'an anointed' is mostly not appreciated, as if it's his
surname. the word 'Christ' is nothing more than another appellate added as if to distinguish
him from other 'Jesus', as the name 'Yeshua' was a common name at his time.

The Mashiah in the Gospels is the one believed by his followersb as the God’s anointed one
from the seed of David who was promised to come for Israel – as a Mashiah (Messiah).

Mashiah as the Hebrew notion is not same as ‘Christ’ in English.

No notion of suffering Mashiah in OT
No notion of Mashiah as sin sacrifice in OT.
No notion of Mashiah as the Son of God in OT.
Yeshua as Mashiah in the Synoptic Gospels,
which is not same as the Messiah of the rabbinic Judaism and
which is not same as Christ of Christianism.
Christ of Christianism is not Mashiah in the Gospels,
which is not same as the Jewish Messiah
which is to be rooted on the figure of Messiah who is to be from the seed of David.

Historically, Yeshua the Nazarene was one of many messiahs appeared in the Second Temple
period.

One of the great Christian theological topics is “messianic prophecies”– not to find out the
messianic reign which is to usher in time as for Judaism, but for proof-texting effort for the

a
With triumph of Trinitarians, he became 'God Jesus', 'God of God', 'Fully God and fully man'. Cf.
Bart Ehrman (2015), How Jesus Became God: the exaltation of a Jewish Preacher from Galilee.
b
Like Yeshua they were Yehudim (‘Jews’); they were not ‘Christians’; their religion was Judaism
(the Second Temple Judaism till the Fall of Jerusalem in 70 CE.)
 Messiahship of ‘Jesus who has become God’ for which the very notion of ‘Messiahship’ is a
nonsense – God’s Messiah is God! Here and also in the theological thinking, God is God, but
‘God’ is not God – what God, which God, whose God – all becomes murky. This is at the
bottom of the historical Parting of the Way between Christianity and the Judaism.

Cf. https://restitutio.org/2019/04/11/theology-10-jesus-the-messiah/ [Not: It says

‘Joseph’ is not the father, but a step-father of their Jesus. He was not a human being,
but a god-man of virgin birth from a Catholic sexless Queen of Heaven.]

The Hebrew word mashiah in OT means literally ‘anointed one’ either a prophet, priest
or king; almost never refers to a person of savior or redeemer. Messiah in Judaism is
not about who he is, but about what he will bring into messianic age; the expectation is
not ‘of the Messiah figure’, but the ‘messianic expectation’.

'Mashiah' is all about redemption of the world – the nations of the world to be covered with the
knowledge of Elohim (cf. Isa 11:9)

Ref. www.vaticannews.va/en/church/news/2020-12/messianic-expectation-old-testament.html

Yeshua was believed by his followers as the one who came as a Mashiah, the promised one
for Israel; not as 'the Mashiah'. He was depicted in the NT as a king and as a priest. He was
not 'King', not 'Priest. Cf. One cannot be a king and at the same time. In OT history, in
addition to the king of Salem (Heb 7:11 // Psa 110:4; Gen 14:18) there was one case of a
named priest who became a king.  to check.]

On the word 'Christ' vs. Messiah/Mashiah

The word 'Christ' in our everyday English usage is a religious lingo; 'Christ of
Christianism' comes simply as synonymous with 'Jesus' and is as his title; it is
treated as his surname. It is not same as the word 'Christ' in the English NT
translations, which itself is of different from 'Mashiah' in the NT, which in turn
is not identical with the notion of 'Mashiah' in Judaism ('Jewish Messiah').

Christos is Greek New Testament translation of Hebrew word ‘Mashiah’;

‘Christ’ became the accepted Christian designation of ‘Jesus of Nazareth’.
The statement 'Jesus is the Christ' is tautological, being 'Jesus' = 'Christ', and does not bring out
what it means, i.e., 'He is as the Mashiah, the long-promised one, the expected Mashiah to come
as the anointed by God as a Davidic royal king for Israel in the final days of the Second Temple
Judaism (in the 1st century CE).

There are several persons described as 'God's anointed one' in OT of 'the Mashiah' figure for
 which biblical scholars of Judaism and Christianity all agree. Those referents in OT, which
Judaism does not see, are taken by some Christians, though they don't agree among themselves,
as proof-texts for their figure of 'the Christ' of Christianisms. The full-fledged Trinitarian Christ
of Church is the Christ of Chalcedonian formula, further refinement of Christ of Constantine
Roman Christianism (of the Nicene Creed). a Semantically, literarily, historically, and
theologically 'Christ' is not same as 'Mashiah'. Esp. Christ of Christendom (i.e., Christianisms)
who has to be and is claimed to be virgin-born CAN NOT be qualified for the Mashiah of OT
and NT.

https://youtu.be/3OnwZIuFjwA <IS GOD THE CHRISTIAN TRINITY OR OF JEWISH

UNITY OF TORAH – Which is it? – Rabbi Michael Skobac> at 00:00:00. Also
http://jewsforjudaism.ca/trinity-vs-unity-what-the-bible-really-teaches-about-god/

https://youtu.be/LBSRiwy4T7k <THE REAL MESSIAH Part 1: Why He Is Not Jesus>

www.youtube.com/channel/UC5qG9wUJNISCbVF8AVp7-xw

Ref. Shirley Lucass (2011), The Concept of the Messiah in the Scriptures of Judaism and
Christianity

Shirley Lucass looks directly at the concept of messiah from an historical perspective and
examines its roots in ancient Jewish literature, and its development within the Christian
tradition, aiming not only to trace the biblical and extra-biblical developments of the
concept, but to outline a platform for religious dialogue. She begins with a survey of
methodological approaches, and then moves on to consider the origins of the messiah
concept in ancient near eastern kingship, the 'anointed' in the Second Temple period and the
messiah as outlined in the New Testament and in post 70 CE Messianism. She contends that
the New Testament concept of messiah is not inconsistent with, nor incompatible with the
Jewish antecedent traditions, and it is this conclusion which enables her to present a valuable
chapter on the implications of this study for inter-religious dialogue.

'Christ' of Church – Not same as 'Mashiah' in the Gospels. 'Christ' in church lingo is not
really a translation word in Greek from Hebrew; but just another 'name' of their Jesus –
disconnected from the Hebrew notion of 'messiah' – an anointed one as a king, prophet, or
priest. It is almost as his last (family) name, with the word's meaning without much weight.

a
/Nicene_Creed the First Council of Nicaea 325 CE [Homoousios and Homoiousios /Homoiousian
vs. /Homoousion debate; concerned with Binitarian, not trinitarian issue which was later to come to
deal with in First Council of Constantinople (381)] [451 CE /Chalcedonian_Definition 'truly God
and truly Man' with two natures.' – 'Jesus who became Christ'. Is it for 'Jesus' 'Jesus Christ' 'Jesus
before born, lived, or after dead?
[Cf. /2n_Council_of_Nicaea restored icon-veneration.]
Messiah (Mashiah) (the anointed one by Elohim for a king, prophet, and priest). Gk. christos →
Yeshua was believed as Mashiah → Yeshua HaMashiah – 'Jesus Christ' → 'Christ Jesus' → 'Jesus' ≡
'Christ' → Cosmic Christ – preexisting eternal Jesus [Second Person of Trinity God] before being
put into the womb of (Ever) Virgin Mary; this father is literally God (God the Father or God the
Holy Ghost).

S5547 Christos (538x)

'the Mashiah', (E.g., the Mashiah of the Elohim Lk 9:20; 23:35; the Mashiah, the son of
the Elohim Jn 20:31); except

'called a Mashiah' Mt 1:16; 27:22; Mk 1:34; Jn 4:25;

'him to be a Mashiah' Jn 9:22
'a Mashiah, a king' Lk 23:2
'of a Mashiah' Mk 9:41
'Mashiah, Master' Lk 2:11
'the Mashiah, Master' Lk 2:26
'O Mashiah!' (vocative Mt 26:68)
'Yeshua the Mashiah'
'the Lord Yeshua Mashiah' – Act 11:17; 28:31; Phi 1:2;
'our Lord Yeshua Mashiah' – Act 15:26; Rm 15:6
'our Lord Mashiah' – Rm 16:18
'our Yeshua Mashiah' – Act 20:21
'Mashiah' – Rm 5:8; 6:8, 9; 8:10; 10:4, 6, 7; 14:9, 15; 15:8, 18, 20; 16:5, 7; 1Co 1:17;
1:23, 24; 3:23; 4:10; 5:7; 8:11, 12; 15:3, 12, 13, 14, 16, 17, 20, 23; 2Co 5:16, 18;
6:15;12:10; Gal 2:17, 20, 21; 3:13, 16, 24, 27, 29; 4:19; 5:1, 2, 3;
'with Mashiah' – Rm 8:17; Gal 2:20
'of Mashiah' – Rm 8:35; 10:17; 15:29; 1Co 1:12; 2:16; 4:1; 6:15; 7:22; 9:21; 11:1; 1Co
12:27; 2Co 1:5; 2:10, 15; 3:3; 2Co 5:20; 8:23; 10:7; 11:10, 13, 23; 13:3; Gal 1:6, 10;
'in Mashiah' – Rm 9:1; 12:5; 16:9, 10; 1Co 3:1; 4:10, 15, 17; 15:18; 19, 31; 2Co 2:14, 17;
3:14; 5:17, 19; 12:2, 19; Gal 1:22; 2:16, 17;
'both Lord and Mashiah' – Act 2:36
'(the spirit) of Mashiah – Rm 8:9
the Yeshua the Mashiah' – Act 8:37;
'Yeshua is the Mashiah' {/the Mashiah is Yeshua} – Act 5:42
'the Mashiah Yeshua our Lord – Eph 3:11

'Mashiah Yeshua our Lord – Rm 6:23; 8:39; 1Co 15:30; 1Tm 1:2, 12; 2Ti 1:2;
'Mashiah Yeshua my Lord – Phi 3:7;
'Mashiah Yeshua' – Act 3:20; Rm 1:1; 2:16; 3:24; 6:3, 11; 8:1, 2; 15:5, 8, 16, 17; 16:3;
 1Co 1:1, 2, 4, 30; 4:15; 16:24; 2Co 1:1; 4:5, 6; Gal 2:4; 3:26, 28; 4:14; 5:6; 6:15; Eph 1:1
(2x); 2:6, 7, 10, 13, 20; 3:6, 20; Phi 1:1 (2x), 9, 26; 2:5; 3:3, 14; 4:7, 19; Col 1:1, 3; 4:12;
1Th 2:14; 5:18; 1Tim 1:1 (2x), 14, 15; 2:5; 3:13; 4:6; 5:21; 6:14; 2Tm 1:1 (2x), 9, 10, 13;
2:1, 3, 10; 3:12, 15; 4:1; Tit 1:4; Plm 1:1, 9, 23;
'the Mashiah Yeshua' – Phi 3:12; Col 2:6;
MASHIAH which means 'anointed' – Jn 1:41
Jn 17:3 'sent forth Yeshua as [God’s] anointed one.

* Mashiah figures and Messianic Prophecies in TaNaKh

vs. a Mashiah figure in the Gospels vs. Yeshua as Mashiah vs. Christ of Christianism.
https://youtu.be/1nx_LKJYvcI
<How Will Jews Recognize the Messiah if Genealogies are Lost? Rabbi Tovia Singer >
https://youtu.be/PwwRGCOKuMA
<Is Jesus Prophesied in the Jewish Scriptures? 'Jesus is HaShem God in human flesh!' – 'fully divine'. A
debate btw rabbi Singer and pastor Humber>

That Yeshua is called or believed as the one who has come as a Mashiah is the core of the
faith in Him in Christianity in whatever forms of Christianism.

In the Synoptic Gospels, Iēsous Christos is 'Yeshua as Mashiah' which is fundamentally

different from the Christ of Christianism, which does not correspond to the Mashiah figure
of Judaisma. As for their Jesus, who is supposedly virgin-born and who is ‘God’, it is
literally, linguistically, and literarily impossible for him to be a Mashiah of YHWH
Elohim. It is a contradictory term unless the word ‘Christ’ has become nothing more than
just a title (e.g., a fancy idea of ‘Cosmic Christ’) or simply as if his last name.

The word 'Christ'b as an English translation word of the Greek has lost its original meaning and
usage. The word is almost exclusively used and understood as the title for 'Jesus'. Now, 'Christ' is
the 'Christ' of Christianisms, the 'Christ' belonging to Christian church'. More than that, the word by
the majority refers to the Second Person of the Trinity Godhead, that is 'God the Son', which is a
new notion matured in the 4th c. Constantine Roman Christianism. In most Christian language
'Christ' is often treated as synonymous with 'Jesus' and taken as if it is his surname, with 'Jesus
Christ' as his full name (with the first and last names).

When the Gk. Iēsus Christos is translated and read traditionally as '*Jesus Christ' (instead
of linguistically unambiguously as 'Jesus the Christ'), people hear 'Christ' as his family

a
not of Messianic Jews. So-called Messianic Jews claim to have found 'Yeshua Ha-Mashiach
every book of the OT! Arnold Fruchtenbaum (2014), Ha-Mashiach: The Messiah of the Hebrew
Scriptures (– a typical rambling with Trinitarian + Jewish lingo.) See book reviews in
www.amazon.com/Ha-Mashiach-Scriptures-Arnold-G-Fruchtenbaum/product-reviews/
1935174339/
b
Cf. Karl Rahner - 'Christ' - The ‘absolute bringer of salvation’ in a radical sense. Different from
royal and priestly Messiah in OT Judaic dispensation. [Note: The word 'Christ' – is unrelated
linguistically to the word Krishna a Hindu god (from 1st BC on).]
name and the meaning and significance of the word Mashiah itself become completely
irrelevant. IRENT has it '*Yeshua as Mashiah' in the Gospels [cf. 'Yeshua the Mashiah'
outside the Gospels, as the faith on who He is sees Him as 'the Mashiah' radically different
from the notion of Messiah figure in OT. e.g. 'suffering' 'death' of a Mashiah figure as the
savior of the nations (humanity in toto) is alien to the Judaic Messiah figure which is a
triumphant deliverer of the nation of Israel to rebuild the Third Temple.]
It is anachronistic, confusing and misleading especially in the Gospels to have it translated as
‘Christ’, since the word by itself is now used in reference to none other than Yeshua himself.

It is not same as 'Mashiah, the son of the Elohim' which NT presents, which is in turn thematically
divergent from the Messiah figure in Hebrew Scriptures. Etymologically (as reflected as a
translation word), historically (with evolving Christology through Church history), and
linguistically (in the way the word is used in common English), these two, 'Mashiah' and 'Christ' are
connected but not identical, nor same. No one would take it in the original sense of a Messiah
figure in the OT. In short 'Christ' of Christianism (religions and churches) is NOT same as
'Mashiah' in the Gospels, which is not same in the Pauline and General Epistles.

In NT, Yeshua was born to be as a Mashiah [Lk 2:12], that is, ‘God’s anointed one’ as in the
Hebrew Scriptures, not to be 'Christ' or ‘the Christ’ as in Christianisms and their Church and Bibles.
The man, a Rabbi from Nazareth, came to be believed as Mashiah, the long-awaited, the promised
one to come for Israel from the seed of David, hence as 'Yeshua the Mashiah'. This is not same as
'Jesus Christ' of Christian construct of various and diverse Christianisms. ‘Jesus’ is a religious
construct with different versions developed, elaborated, refined, and modified, shown and
proclaimed by various Christianisms – Catholic, Protestants, Calvinism, Baptists, Charismatics,
Mormons, Jehovah’s witness, Messianic Jews, etc. – each one from the other with a superficial
similarity and varying degree of overlapping.

A basic principle of translation process is to make sure that the words should mean the way they
were meant to the original author and audience, not the way the word is used by the modern
readers/interpreters with tendency of exegesis. So-called literal translation has not fared much
better than non-literal translation. By rendering it as ‘Mashiah’ such a misunderstanding is
effectively removed when He is accurately and properly and accurately called ‘Yeshua the
Mashiah’ – linguistically and literarily with the name to be properly transliterated closely keeping
the original pronunciation.

It is Christologically important to distinguish the notion of 'Mashiah' in the New Testament. It does
not correspond to that of 'Christ' of the Church in Greek mindset. Now alienating itself from the
Hebrew root it presents a different 'Jesus'. 'Jesus' of Christian churches has no human father, being
effectively disqualified to be a true human; who cannot be the 'Mashiah' the promised one who is to
be from the seed of David. a He has been made God, has become God, and is being called or
labelled as 'God', whatever the word God means in their confused mind – for a religion of 'God
Jesus'. He is labelled as God the Son (2nd Person of Trinity God), contracting the biblical
proclamation of Yeshua to be the son of the Elohim. Not only they got their Christology confused
but, in turn, they have to make the theology (what and who God is) upside down. What they present
is a tritheism, but denies that they have three Gods.b

a
Mashiah being David’s Son from the seed of David. Cf. Mt 22:41-46 {//Mk +12:35-37a; //Lk 20:41-44}. If
Yosef is not his father, Yeshua cannot be Mashiah. He can only be Jesus with a title of 'Christ' for Christian
religions which is nothing to do with Mashiah (Messiah) of OT & NT.
b
The have More than one 'God' de facto – God the Father, God the Son, God the Holy Ghost, and Trinity God,
etc. Note that God the Holy Ghost (= God the Holy Spirit) and the Trinity God do not have a person name
(personal name). They would not worship or pray to the Holy Ghost, though supposedly being a person. A
throne is for the Father; another one is for the Son, but no throne is allocated to the Holy Ghost. This has caused
linguistic and religious confusion on the notion of God-being they believe and worship. they have in their
vocabulary. [See on the problem of 'Trinity', a non-biblical notion; a theological term for the man-made
doctrine evolved infused with Greek philosophy during 2nd and 3rd c. CE.]
 [IRENT do not use the English word 'Christ' as a translation word for Gk. S5547
(538x) Christos.

Messiah > ‘Christ’ [rendered as such when it refers to self-claimed messiahs or false messiahs]
(e.g., Mt 24:5, 23; //Mk 13: 21)

To translate it as Christ, especially within the Gospels, is anachronistic, since the word
‘Christ’ became to be equated to Yeshua himself and, moreover it is now a Church lingo –
burdened with too much unscriptural overtone as acquired through the history of Christian
religions. The English word 'Christ' belongs to Jesus of Church (in Western mindset);
whereas 'Mashiah' belongs to Yeshua of the Gospel (NT).

Note: in two places in NT (Jn 1:41; 4:25) Gk. text has them as transliterate of
Hebrew word as S3323 Messias – IRENT renders it as 'MASHIAH' – in all cap and
quoted. Here in these two places Gk. christos is used not in reference to a person
but for explanation of MASHAH. It is simply rendered as 'an anointed'.

A. [Iēsous Christos] > ‘Jesus Christ’

 Yeshua as Mashiah [in the Gospels] within the Gospels (5x) – Mt 1:1, 18
v.l.; Mk 1:1; Jn 1:17; 17:3. Not in G-Lk] />> Jesus Christ; [Yeshua was be-
lieved to be the Mashiah promised to come for Israel, and as a Mashiah king
(Mt 27:11, 22) He was to be put to death.];

*Yeshua the Mashiah outside the Gospels - beyond a Mashiah figure of a

Davidic King for Israel – Heb – none;

Act 2:3; 3:6; 4:10; 8:12; 8:37; 9:34; 10:36; 10:48; 16:18;
Rm 1:1, 5, 6, 8; 3:22; 5:15, 17; 14:25 = 16:25; 14:7 = 16:27;
1Co 2:2; 1Co 8:6; 2Co 1:19; 13:5; Gal 1:12; 2:16; 3:1, 14, 22; Eph 3:9 v.l.; Phi
1:6, 12, 19; 2:11, 22; 1Tm 1:16; 2Tm 2:8;
1Jn 1:4; 2:1; 3:23; 4:2; 5:19; 2Jn 2, 7;
1Pe 1:3; 2Pe 1:8, 14, 16; Jud 4, 21; Tit 1:1; Rev 1:1, 2, 4.

Tit 2:13 (our savior Yeshua the Mashiah) Tit 3:6 (Yeshua the Mashiah
our savior)

 In compound fixed phrase – *Lord Yeshua the Mashiah (e.g., Act 11:17;
14:10; 15:26; 20:21; 28:31; Rm 1:7; 5:1, 12; 13:14; 15:6, 30; 16:27; 1Co 1:2,
3, 7, 8, 10; 6:11; 15:57; 16:23; 2Co 1:2, 3; 8:9; 2Co 13:14; Gal 1:4; 6:14, 18;
Eph. 1:2, 3, 17; 3:14; 5:20; 6:24; Phi 1:2; 3:20; 4:23; Col 1:2 v.l., 1:3; 1Th
1:1, 3; 5:23, 28; 2Th 1:2, 2; 12; 2:1, 15, 16; 3:6, 12, 18; 1Tm 6:3, 14; Phm 3,
25; 1Pe 1:3; 2Pe 1:8, 14, 16; Jud 4, 21; Jam 1:1; 2:1, etc.);

Yeshua the Mashiah our Lord (Rm 1:4; 5:21; 7:24; 1Co 1:9); the
Mashiah Yeshua, the Lord (Col 2:5);

/Yeshua the Mashiach – Delitzsch;

 Translation word 'Messiah' in NT translation for Christos:
Re: HCSB www.bible-researcher.com/csb.html
http://atpreston.wordpress.com/2012/08/23/a-new-translation-of-choice-the-hcsb/ - also for
Messiah vs. Christ in NT translation

“… the term word “messiah” occurs 529 times in the New Testament. The HCSB renders
Χριστος as “messiah” 116 times in the NT, compared to the ESV, which uses the term only
twice (cf. Jn 1:41; 4:25). For the HCSB, maintaining the transliteration of “Christ” occurs
when the name of the Lord (i.e., Jesus) is emphasized or the specific context has Gentiles in
mind (e.g., Eph 1:1 — “Paul, an apostle of Christ Jesus”). However, where Χριστος occurs
within Jewish contexts, “messiah” is employed (e.g., Eph 1:12 — “…we who had already
put our hope in the Messiah.”). The objective behind the increased use of “messiah” is to
help the reader connect Jesus with the messianic expectation, which is progressively
anticipated through the storyline of the Old Testament. This substitution of “messiah” in
Jewish NT contexts seems to be another positive cue from the interpretation committee to
help modern readers connect Jesus with the whole canon of the Scriptures.”

Ref. Joseph Fitzmyer (2007), The One Who Is to Come, [esp. Ch. 1 – The Term
“Messiah” (pp. 1-7) and Ch. 8 – The Use of Messiah in the New Testament (pp. 134-
145).] [– a copy of Ch. 1 is found in the folder <'Yeshua' & 'Mashiah'> in the zip file
<IRENT Vol. III – Supplement (Collections #3A.1 – God, Yeshua, & Names)>]

For the readers of NT, it is not a later Christian canonical meaning (with its eisegesis of
the OT), but its meaning as in ‘Messiah the one who is to come’ in the Gospels [Yeshua
the Nazarene as the Messiah] and in the pre-Christian Palestinian Judaism of the ‘Second
Temple Judaism’.]

 'Christ' (of Greco-Roman Christianity) is not same as the ‘Mashiah’ of the New
Testament.
 The Mashiah in the Gospels is not same as the rabbinic Jewish Messiah.
 The rabbinic Jewish Messiah is not same as the Mashiah in the Gospels.
 The Mashiah in the Gospels is not same as in the Acts and Epistles.
 The Mashiah of the NT is the one who was believed *asa (not ‘is’ or ‘proved to
be’) the promised Mashiah to come for Israel is in the TaNaKh (Old Testament) in
the original setting of the first century CE of the Apostolic Yeshua Movement
within the Second Temple Judaism.

The terms being superimposed on the concept of ‘Messiah’ – ‘*Son of Man’ (< son-of-
man); ‘Son of God’ (< ‘son of the Elohim’ ‘God’s son’); ‘[Suffering] Servant of the Lord’
‘King of the final age’.

‘Christ problem’: (1) A Hellenic image completely divorced from the original word of
Hebrew image of ‘Mashiah’; (2) A westernized Christ image from Constantine Roman
Christianism; (3) became a common word, with the original meaning and usage
a
“believed as the very Mashiah” – not ‘proved to be the very Mashiah. [Cf. NT midrash of OT texts is not
for ‘proof’ of the prophecies, just as Christian midrash of NT as well as OT text is not for proof. They are
only to server as analogy to reveal the truths.]
unrecognized; even used as an expletive (same for ‘Jeesus’); (4) contaminated with the so-
called Cosmic Christ of new age movement; and (5) contaminated with the image of
Krishna, a Hindu deity (second person of Hindu trinity) (linguistically unrelated but of
similarity in the religious story; insisting Christ was Krishna);
Rx:
1. Messianic expectations in the Second Temple Judaism and the rabbinic Judaism after
the Fall of Jerusalem.
2. Yeshua and Messianic Expectation
3. a Mashiah figure in OT – a Davidic royal Mashiah;
4. a Mashiah figure in the Gospels – believed to come for Israel
5. Mashiah in NT (in reference to Yeshua) – the figure for the Kingdom reign of the
Elohim in Yeshua, Master of Life eternal, Master over Life, The Divine Mashiah, the
risen Lord exalted to the right of the Elohim. He became ‘God’, a deity, ‘Godman’ or
‘God the Son’ for the Trinitarians who made him a non-human (without a human father –
born of virgin).

On the word ‘Mashiah, Messiah’ from OT perspective and on Messiah vs. Christ, see
EE here.1

Related topics: Messiah in Judaism and Judaic history. Messiah in OT and in the inter-
testamental period.

Note: Very few verses have a bearing on the question of Yeshua’s Messiahship in the Synoptics
– in so-called ‘Messianic Secret’a (Mt 16:20; Mk 1:34; Lk 4:41) and in the Yehudim’s
questioning (Mt 26:63; Mk 14:61; Lk 23:2, 35, 39). [Cf. Mt 24:5 ‘saying I’m the Mashiah’]

a
'keep it not open public that he is the expected Mashiah' ← that is, until the due time comes. Not
that it is a secretive, a mystery, a supernatural, or a divine.
The Mashiah figure in OT

It is not about the person of who the Mashiah is, but what the Mashiah would do in
bringing to the Yehudim. The Mashiah figure in OT: E.g., Isa Ch. 11.

[Ref. Moishe Rosen (1982) Y'SHUA: The Jewish way to say Jesus.]

[Cf. In the Gospel 'the Mashiah' is in reference to “the Mashiah who was
[promised/expected] to come for Israel” (e.g., Yeshua as a Mashiah, the promised
one to come (in the figure of Davidic king) (as in Rm 9:5). This should not be
confused with the sense of “Mashiah who came” (as Yeshua the Mashiah).

Often the Gk. Christos is rendered as ‘Christ’, e.g., Jn 1:41 KJV, ASV, NET and
many, where it should be rendered as ‘anointed one’ (not even as ‘Mashiah’ >
‘Messiah’), the very meaning of the word the text tries to prove. If rendered as
‘Christ’, the intention of the text is altered and made nonsensical oxymoronic
tautological statement ‘Jesus is Christ’. In Christianism with 'Jesus God' born of a
virgin, the meaning and significance of the word 'Christ' became emptied of "God's
anointed (for a king) and instead became no more than his last name.

'Christ' of Christianism is not same as 'Mashiah' in the Gospels which in turn is not
same as 'Mashiah' of OT (Judaism). There is no notion of 'death of Mashiah' and no
notion of Mashiah being a deity.

He himself did not say he was the Mashiah or a Mashiah, but accepted his disciple’s
confession that he was the Anointed One of the Elohim, the promised One to come, a
Mashiah-king figure.
 Lk 9:20 (‘the Anointed one of the Elohim’);
 //Mt 16:16 (‘the Anointed One, the son of the Elohim the living One’);
 //Mk 8:29 (the Anointed One). - i.e., ‘the promised One to come’.
[Here not the Gk. ho Christos is not as his title. />> the Mashiah; /xxx: the Christ.]
[Yeshua never let it be known openly that he was the very Mashiah, until His hour
came here as the narrative moves towards the Passion Week. Mt 16:20] [He is beyond
the Davidic royal Mashiah for Israel who would overthrow the Roman power]

The Hebrew word ‘Mashiah’ (Messiah) – the God’s anointed one as king, priest,
prophet in is used as translation word in IRENT for Gk. Christos. It is commonly
translated as ‘Christ’, the word which as a Christian lingo to be regarded nothing
more than his last name and as another title for the second person of the Trinity
Godhead. The Mashiah in OT as well as Judaism is not same with the Mashiah in the
NT which is not same with Christ of Christianism.
"anointed one" in OT (as a prophet, priest, king)

'Mashiah' is all about redemption of the world – the nations of the world to be covered with
the knowledge of Elohim (cf. Isa 11:9)

Isa 45:1 Thus said YHWH to His anointed* one, to Koresh (Cyrus),
[Cyrus was to come in 200 years thereafter]

Zec 8:23 'God is with you' (cf. 'Immanuel' Isa 7:14 & 8:10 //Mt 1:23)
YHWH /the LORD /xxx: the Lord
*H4899 mashiach (39x) 'anointed one'.

Isa 59:20 The redeemer* will come to Zion,

to those in Yaakob
who repent their sins' declares YHWH.

*H1350 gaal (105x) redeem Gen 48:16; Exo 6:6, etc. avenge Nm 35:12; redeemer Ruth
3:12; Job 19:25; a relative, kinsman Ruth 3:12; 1Kg 16:11;

https://youtu.be/jRS9k1wR_Yk
<Powerful Lecture! Isaiah Chapter 5, 'The Song of the Vineyard' - Rabbi Tovia Singer>

H4899 mashiaḥa (39x) 'anointed one' (e.g., Lev 4:3) – several anointed ones are
mentioned in OT. It is translated in Gk. as S5547 christos (538x). The word
"messiah" as commonly used in English is hard to convey its Jewish notion; nor
‘Christ’ can.

This Hebrew word refers to a number of people in the OT – Israelite kings, and at times to
high priests, prophets and even a foreign king.
 for a priest: e.g., Lev 4:3, 5, 16; 8:1-12; Psa 84:10. [Cf. Moses anointing Aaron
as high priest (ordination) – Exo 30:30]
 A prophet: e.g., Elijah anointing Elisha – 1Kg 19:16.
 for a king: e.g., Samuel anointing Saul (1Sam 9:15; 10:1) and David b (1Sam
16:12-13). Cf. Jer 23:5; 33:15.
(1) king of Israel:
1Sam 2:10, 35; 12:3, 5; 16:6; 24:7 (2x); 23:1; 24:11; 26:9, 11, 16, 23;
2Sam 1:14, 16; 19:22; 23:1; 22:51; 2Ch 6:42
Lam 4:20; Hab 3:13; Psa 2:2; 18:51; 20:7; 28:8; 89:38; 132:10, 17;
(2) patriarchs, regarded as anointed kings: Psa 105:15 = 1Ch 16:22
The Israelite King as Messiah: (David; anointed – became the king): 1Sam 2:10; 16:3, 12-
13; 2Sam 2:4,7; 3:39; 5:3, 17; 12:7; 19:21; 22:51; 23:1; Psa 2:2; 28:8; 45:7; 89:20;
132:17. [Concerning Solomon, see 1Kg 1:39, 45; 5:1; 2Ch 6:42]

a
spelt variously as Mashiaḥ, Mashiach, Moshiah, Moshiach, Mashiaḥ, meaning both ‘anointed’
(mashuach). Cf. ‘anointer’ (moshiach). ‘Messiah’ in common English form.
b
Because Saul was an anointed of YHWH David would not take revenge on him (1Sam 24:8-10).
David became a king over Israel (2Sam 5:1-4) Cf. Jer 23:5.
  King Cyrus of Persia – Isa 45:1
 An anointed, a princea (unnamed one; to come in due time) – Dan 9:25, 26
[a favorite proof-text for ‘Jesus Christ’ to predict to be born a certain year, e.g., 31 AD.]

Instead of 'an anointed one' in OT, only in Dan 9:25, 26, being wrongly taken as
Messianic texts, it is rendered as 'Messiah' in some Christian OT translations.
/xxx: Messiah – LSV, YLT, KJV, NKJV, Lamsa, etc.
/xxx: the Messiah – NASB, HCSB, Berean Study;

/xxxx: Christ – Douay, Brenton LXX – farcical!

Cf. /an anointed one – ESV, JPS, NAB, NET, NRSV;
/x: the anointed one – ASV, ISV;
/xx: the Anointed One – NIV, Ampl, CSB;
/xxx: the Chosen Leader – CEV; /xxx: God's chosen leader – GNT; /

Heb. moshiah (deliverer/savior Isa 43:3, 11; Psa 106:21; Jer 14:8, 1Sam 14:39 ha-moshiah
> from
H3467 yasha (206x) 'to deliver' ‘to save’ Exo 14:47).
[cf. H6403 palat (25x) 2Sam 2:2; Psa 17:13]

H4886 mashach (69x) to anoint – (persons) e.g., Aaron and his sons (Exo 28:41;
30:30).

TaNaKh *messianic prophecies (not for 'Christ'): Isa 11:1-3; Ezk 37:24-25 (For David)
Isa 9:6 is not:

a
‘a prince’ – NET; / prince – NLSV; / ruler – NAB; /the ruler – NIV; /the Prince – KJV; NKJV, NASB,
HCSB; /the Leader – LSV;
https://youtu.be/jL4hUWzTO5Y <THE VIRGIN BIRTH MYTH - PART 1 OF 2 – Rabbi Michael
Skobac – Jews for Judaism> [The Mashiah in the specific sense in OT is the one from the
Davidic line who would usher the Messianic reign for Israel. E.g., Ezk 37:24-28; Isa 11:1-
9; Jer 33:14-17; 23:5-6. Cf. Zec 13:4-6 – When the Mashiah comes, false prophets will be
destroyed.

Cf. The 'Messiah' figure in the restored Israel.

Cf. Self-claimed Mashiah in the last days of Israel in 1st c. CE.

Cf. Yeshua as a Davidic King→ as a ‘Mashiah’ (anointed with holy spirit) in the Synoptic
Gospels to come for Israel, a son of God → Cf. ‘Christ’ of Christianisms – ‘God the Son’ of
Trinitarians – 2nd God Person of Trinity Godhead, pre-human and eternal and ‘immortal’ –
who was killed but not remained dead to rise again – ‘bodily resurrection’ to become a spirit
(?).
www.jewfaq.org/mashiach.htm

Biblical Passages Referring to the Mashiach in the Jewish Scriptures are the ones
that Jews consider to be messianic in nature or relating to the end of days – to rely
upon in developing the messianic notion in Judaism:
Isa 2:11, 42; 59:20
Jer 23: 30, 33; 48:47; 49:39
Eze 38:16
Hos 3:4-5; Mic 4; Zep 3:9; Zec 14:9; Dan 10:14

www.jewishvirtuallibrary.org/messiah

** https://rsc.byu.edu/new-testament-history-culture-society/messianism-jewish-
messiahs-new-testament-period
Trevan G. Hatch, "Messianism and Jewish Messiahs in the New Testament
Period," in New Testament History, Culture, and Society: A Background to the
Texts of the New Testament, ed. Lincoln H. Blumell (Religious Studies Center,
Brigham Young University; Salt Lake City: Deseret Book, 2019), 71-85.

www.myjewishlearning.com/article/who-is-the-messiah/

www.bethinking.org/is-the-bible-reliable/messianic-prophecies-first-things-first
for Jesus Christ.
Eze 11:18.
Isa 66:20; 61:11; 65:22
Dan 7:13, Micah 5:2, Isa 7:14, 9:6; 61:1-2).).
Zec 9:9; 14:1-9, Eze 34:24).
the son of God (2 Sam 7:12-14, Psalm 2),
'someone like a son of man' (Dan 7:13) /x: the Son of Man;
Isa 52:13-15; 53:1-12 – 'suffering servant of YHWH' = Israel.

www.jewsforjesus.co.za/faq/messianic-prophecy
www.jw.org/en/bible-teachings/questions/messianic-prophecies-jesus-messiah-meaning/
https://mechon-mamre.org/jewfaq/mashiach.htm

www.academia.edu/4191984/MESSIANIC_THEOLOGY_OF_THE_OT_and_NT
Gen 3:15; 49:10; Deu 18:15-19
2Sam 7
Psalm 2; Psalm 16:10; Psalm 22; Psalm 69; Psalm 110;
Isaiah 7:14; 9:6, 7; Isaiah 53
Daniel 9:26
Micah 5:2
Zec 9:9; 12:10; 13:6, 7; Mal 3:
 It is mostly used as a title in NT. Mostly used in reference to Yeshua (except a few
– e.g., Mt 24:5, 23).

Note. In two places (Jn 1:41; 4:25) in the Greek NT text we have the Greek
transliterate S3323 Messias. See below <S3323 Messias and vs. S5547 christos>.

The biblical term ‘anointed one’a denotes a human person anointed for a King, Prophet, or
Kohen with priestly, kingly, or prophetic authority to be bestowed on.

In the context of NT, it is by YHWH Elohim. In the NT, Yeshua to be a Mashiah was
called 'beloved son of the Elohim' (Mt 1:11; 9:7; Lk 22:70; Heb 1:5). The Greek Christos
as a title for Yeshua cannot be just translated as ‘the Anointed’ as done in some so-called
restored name Bible translations. Without the full context of the word used in the
Scriptures, it does not say much to say that ‘Christ’ means ‘anointed one’ – what is anoint?
Who is anointed one?

Throughout in IRENT the English transliterate of the Hebrew, 'Mashiah' (more commonly
'Messiah') is used instead of 'Christ' as the translation word for Christos — the word was
reflecting the 1st century Hellenistic milieu of the so-called 'Christians' b among the gentiles
(non-Yehudim) (Act 11:26). In reality, the notion 'Christ' (as used in reference to Jesus) is
Christ of Christianism) (with ideas of 'God the Son', 'God Jesus', ‘Jesus is God’, ‘God is
Jesus', etc.); and it is not same as 'Mashiah' of NT and not same as the notion of Messiah
of modern Judaic people.

In 4x when it is used not directly in reference to Yeshua, 'anointed one' is

appropriate as a translation word, not 'Messiah' or 'Christ'. Mk 9:41 (‘belong to
God’s anointed’), Mt 23:10 (self-proclaiming); Heb 11:26 (Moses); 'God's
anointed [leader]'; His anointed one Act 3:18 (of the Elohim); Act 4:26 (of
Adonai). Cf. Jn 6:69 v.l. – in reference to Yeshua.

When the word is used other than in reference to 'Yeshua as Mashiah' (or 'Yeshua the
Mashiah') (>> ‘Jesus Christ’) in the setting of the Gospels, it is important to translate not
as 'Christ', but as 'Mashiah' (Messiah), even when elsewhere the word 'Christ' is used for
him: Important examples:
E.g., Mt 16:16 "You are the Messiah, the Son of the living God" in NIV, HCSB, NLT,
CSB, CEV, GNT, ISV, NHEB, GW, Aramaic;
/xxx: "You are the Christ, the Son of the living God" – KJV, NKJV, ASV, NASB,
NET, YLT, Darby, Douay. – wrong anarchistic.
The same goes for Mt 22:41-45 "What do you think about the Christ?"

In the Gospels especially, it is not 'Christ' (of Christianism) who is Jesus, but a
'Messiah', the one who was promised to come for Israel.

a
Cf. Act 10:38 "… Yeshua, the one who was from Nazareth how the Elohim anointed Him with holy spirit
and power" – the last phrase interpreted as ‘with the holy spirit impregnating the virgin Mary’.
b
The English word 'Christians' itself is etymologically derived from Gk. Christos ('Christ'); it appears 3x
in the NT. However, these were applied to a group of Hellenic followers of Yeshua. Those who call
Christians are not related to them as it really means ‘those belonging to Christianisms and churches.]
A problem with the traditional translation word 'Christ' is that it is now used in the
sense of another name for him or a surname for 'Jesus' ['Jesus' → = 'Christ' → =
'Jesus Christ', instead of 'Jesus the Christ'.], thus losing out its very meaning. A few
English bible translations have it as 'Messiah' (e.g., ISR, Evangelical Heritage
Version, etc.)' 'Mashiach' (Hebrew Roots Bible); 'Mashiach' (in italics –
Delitzsch), etc.

In majority, it is arthrous ho Christos (the anointed one; the Mashiah). In small

number of places, it is anarthrous – an anointed one, which again most renders as
indiscriminately as ‘Christ’. The translated word 'Christ' has changed in its
meaning, referral, and usage. What does it mean someone is Christ, other than
being an anointed by God to be put on a position of king, prophet, or priest as in
OT? Instead of its being a title, it has become another name for 'Jesus', or even as
his last name for the Western convention and endowed with mystical aura – e.g.,
'Cosmic Christ', 'Incarnate Christ', as if 'Christ' is a title for God, since they of God
Jesus religion are claiming 'Jesus is God' and 'Jesus Christ is God', 'he is very god
of god', while at the same time they say 'he is full man and fully god' – all from
befuddled human minds. Alas, it is often heard as a swearing word in English!

Yeshua as a Mashiah was when he anointed with spirit of the Elohim at his
'baptism' (Mt 3:16-17 //Mk 1:10:11; //Lk 3:21-22; Jn 1:29-34)

Yeshua was anointed as God's Mashiah at his immersion rite; Mashiah was the one
promised to "come from the seed of David". (2Sam 7:12-14a; Jer 23:5-6)

Yosef, son of David' – Mt 1:20;

Yeshua as
'Son of David' – Mt 1:1;
'Mashiah ~~ son of David' – Mt 22:42; Mk 12:35; Lk 20:41; [‘Son of David’ as a
messianic title.
'O son of David' – Mt 9:27; 15:22; 20:30, 31; Mk 10:47, 48; Lk 18:38, 39;
'the son of David' – Mt 12:23; 21:9, 15;
'out of seed of David' – Jn 7:42; Rm 1:3; 2Tim 2:8; Act 13:22-23
'offspring of David' – Rev 22:16

'Son of David' ░ [‘son’ – an idiom for a descendant/offspring ≈ ‘seed’]

[≈ 'seed of David' - which cannot be a virgin born. Without Yosef (Mt 1:20) as his real human father, he may
be 'Christ' of Christianism but not 'the Mashiah' in the NT, nor the one to be found in OT. Cf. Heb 2:17];

[David – a son of Yishai ('Jesse') of Bethlehem (1Sam 16:18). Anointed by Samuel (1Sam 16:12-13); became
King over Israel (2Sam 5:1-4)]; /x: the son of David – most;

[In Virgin Birth Myth, Yosef from the line of David (Mt 1:16, 19; Lk 1:27 – husband of
Mariam) is not his actual father (contra Mt 1:20). This makes their ‘Jesus’ not a Mashiah.
Their ‘Christ’ is simply a surname; it does not have much sense as a title. Christ of
Christendom (i.e., Christianism) is not same as Mashiah in the New Testament, which is
not identical with ‘Messiah’ in Judaism.]
What is the meaning of “Christ” or “Messiah?

From "In What Way Did Jesus Die for Our Sins" James J. DeFrancisco, 2017
PART II. THE ACTUAL WAY “CHRIST” TAKES AWAY OUR SIN

First of all, we must discuss an important point about terminology. The word “Christ” is an
anglicized form of a Greek word “christos” which is a translation of a Semitic word
(“Meschiach” in Hebrew; “Meshika” in Aramaic) that means “anointed.”

Unfortunately, these words have taken on new meanings based on traditions outside of
Holy Scriptures. For example, in Judaism, there is emphasis on “Ha Meshiach” (the
Messiah) even though the word never appears in that form in Holy Scriptures with the
definite article. Since the definite article doesn’t exist in Syriac Aramaic, we don’t find it
used in the Syriac Aramaic Peshitta where the word is simply “Meshika” (anointed).

In Judaism, especially Orthodox Judaism, there are many criteria needed for someone to
meet the qualification to be called “the Messiah”. This is complicated by the fact that many
false “messiahs” have appeared over the years causing much strife and hardship for the
Jews. In addition, the term “messiah” is applied to many individuals (anointed priests and
kings), including a Gentile king (Cyrus of Persia, see Isaiah 45:1).

With the influence of Greek culture and religion, the term “Christos” became associated
with an anointed god/man. Deity was never associated with the Messiah in Judaism. So,
right from the beginning, when we talk about Christ, we have to provide clarification of
our terms.

In Aramaic, the language of Jesus, when we use the word “Meshika” we are speaking of an
anointed human being. This is a very important point. The word has been distorted when
Greco-Roman theology was mixed with the Semitic language as translation went from
Hebrew and Aramaic to Greek and Latin.

www.simpletoremember.com/articles/a/seeds_of_christianity/
MESSIAH
When Jews yearn for a savior, they are yearning for the Messiah.
It is important to realize that the notion of the Messiah was not invented by Chris-
tianity. It is an ancient Jewish idea — one of the “13 principles of faith” within Ju-
daism (1). It is recorded numerous times in the various books of the Prophets
[Nebiim], including Isaiah, Micah, Zephaniah, and Ezekiel.
(Indeed, throughout Jewish history, strong leaders arose and for a time where mis-
taken for the Messiah. But when the Messiah did not fulfill the prophecies — by
bringing world peace etc.—it became clear he was not the Messiah.)
The English word Messiah, comes from the Hebrew word mashach which means “to
anoint”. (2) The Mashiach then, is God’s “Anointed One”. This, for example, is how
the Book of Samuel relates the anointing of David as king:
Samuel took the horn of oil and anointed him [David] in the midst of his brothers,
and the spirit of God rested on David from that day on. (1 Samuel 16:13)
Throughout the Bible we see numerous examples where God would designate indi-
viduals for kingship by sending a prophet to anoint them with oil. While numerous
personalities in the Bible are called “anointed”, there is only one who is called THE
anointed-The messiah. The Jewish definition of Messiah is a Jewish leader (without
question, a human being), descended from the line of King David (that is, from the
tribe of Judah) who will have the Torah knowledge and the leadership ability to
bring all the Jewish people back from exile to the Land of Israel. He will rebuild the
Temple, bring world peace, and elevate the entire world to the realization of one
God.
(For Jewish sources for these points in the order listed above see: Gen 49:10; Deu
17:15; Num 24:17; Gen 49:10; 1Chr 17:11; Psa 89:29-38; Jer 33:17; 2Sam 7:12-16;
Isa 2:4; 11:1-12; 27:12-13; 40:5; Micah 4:1, 3; Zep 3:9; Ezk 37:24-28.)
Based on traditions taken from the oral law, the great medieval scholar Maimonides
gives us a concise definition of the messiah:
The King Messiah will arise and restore the kingship of David to its former state
and original sovereignty. He will rebuild the sanctuary and gather the dispersed of
Israel. All the ancient laws will be re-instituted in his days… Do not think that the
King Messiah will have to perform signs and wonders, bring anything new into be-
ing, revive the dead, or do similar things. It is not so…
If there arise a king from the House of David who meditates in Torah, occupies
himself with the commandments…observes the precepts prescribed in the Written
and Oral Law, prevails upon Israel to walk in the way of Torah…fights the battles
of the Lord, it may be assumed that he is the messiah. If he does these things and
succeeds, rebuilds the sanctuary on its site, and gathers the dispersed of Israel, he
is beyond all doubt the Messiah. He will prepare the whole world to serve the Lord
together. (3)
The Prophet Isaiah, whose prophecy on this subject is perhaps the best known, de-
scribes the Jewish Messianic Vision with these words:
In the days to come, the Mount of God’s House shall stand firm above the moun-
tains and tower above the hills. And all the nations shall stream to it. And the many
peoples shall go and say: “Come, let us go up to the Mount of God, to the House of
the God of Jacob — that He may instruct us in His ways, that we may walk in His
paths.” (Isaiah 2:3)
And they shall beat their swords into plowshares and their spears into pruning
hooks; nation shall not lift up sword against nation. Neither shall they learn war
anymore… (Isaiah 2:4)
[At that time] the wolf shall dwell with the lamb, the leopard lie down with the kid,
the calf and the beast of prey shall feed together with a little child to herd them.
(Isaiah 11:6)
Since the notion of a person who will redeem the Jewish people is a fundamental,
philosophical part of the Jewish worldview, it is not surprising that the expectation
of that redemption always appears at times of crisis.
Indeed, the sages say that the Messiah will be born on the 9th of Av, the worst date
in the Jewish calendar when the worst disasters (destruction of the First and Second
Temples as well as the fall of Beitar in 135 C.E.) befell the Jewish people.
The Book of Ezekiel, for example, talks of a final showdown — the War of Gog and
Magog — a terrible war when all the nations turn against the Jews. (4) According to
one possible scenario, this is when the Messiah is expected to come and bring final
redemption.
This is why, when times are very bad, the Jewish people are prone to think that the
final showdown is now. It’s always darkest before the dawn-It looks like things
couldn’t get worse. If so, the Messiah must be right around the corner.

https://youtu.be/7Qu_PXldP24 <Your Bible says King David was God's Christ> (Trinity Delusion)

(edited on the transcript: https://youtu.be/CBCtlgjDjFQ <the Scriptures: King David was God's
Messiah> (Trinity Delusion)

Yeshua is the promised son of David. A very important key to understanding who Yeshua was/is
from a first century Jewish perspective. God rules over His Kingdom through His Mashiah,
Yeshua, just as God ruled HIs Kingdom through His Mashiah, David. Yeshua was the promised
son of David (2Sam 7:12-14). Like father, like son – David and Yeshua. Like Father like Son –
the Father and Yeshua. Son of David, son of God. Remember, David was a man after God's own
heart.

These Biblical facts are suppressed in Trinitarianism because they are extremely inconvenient to
Trinitarian doctrine. The Bible explicitly tells us that David was God's Christos,
Messiah/Mashiach, Anointed One. To bow down before David was to bow down before God
(1Ch 29:20) since he was sat on the throne of God (1Ch 29:23) as God's representative authority
over the Kingdom of God (1Ch 28:5), the nation of Israel. In the same manner, Joseph was
Pharaoh's representative authority over Egypt. God's Mashiah, David, sat on the throne of God
over the Kingdom of God executing God's authority over Israel. God had made David the Lord
of Israel. Now, God has made David's son, Yeshua, the Lord of all creation. God's Mashiah,
Yeshua, sits on the throne of God over the Kingdom of God executing God's authority over
creation (Acts 2:33-36). Like father, like son; like Father, like Son.

This authority structure is absolutely fundamental to understanding the Bible, and understanding
who Yeshua was/is.

"He who is holy, who is true, who has the key of David, who opens and no one will shut, and
who shuts and no one opens." Rev 3:7.
"I am the root and the offspring of David, the bright morning star.” Rev 22:16.

[See below on the word ‘* anoint’.]

www.messiahalive.net/ Joseph Viel. [Yohanan the Baptizer came to the scene as the forerunner of
this Mashiah. As in the Bible translations, the word Mashiah, Messiah, or Christ is a title word, not
a name – it is a descriptive of his role and position.
?? The name “Yeshua” (see above p. 17) is formed on the Hebrew verb
‫ יַָׁשע‬, yasha‘, “to deliver, save” and akin to the noun ‫ יְׁש ּועָה‬, y’shu’ah, “? salvation.”

The name therefore carries the primary purpose of Yeshua: “to save the people of the
Elohim from their sins.” The deliverance He will bring will be a salvation first and
foremost from the condemnation that sin brings. This forensic aspect of salvation is not
devoid of physical deliverance, but the one encompasses the other.

[History of ‘J’ letter/sound in English]

[Heb: ‘Yeshua’ (← Yehoshua ‘Yah is salvation’) (a very common name); ‘Yashua’ (meaning
‘Yahweh saves’); ‘Yeshu’ (from change by the Jewish authorities. Used by modern Israelis); [Gk.
IESOUS] [Latin = Iesus] (Ko. 예수; other vernacular – Jesus, Yesu, Isu, etc.)

It is related to the Hebrew name ‫ש ַע‬ ֻ ‫( יהֵֹו‬also spelled fully: ‫יהֵֹוׁשּו ַע‬, Yehoshu’a), which was
shortened to ‫( יֹוׁשּו ַע‬Yoshu’a) and then to ‫( יֵׁש ּו ַע‬Yeshua).

Studies have shown that the even shorter pronunciation, ‫( יֵׁש ּוע‬Yeshu, in which the final
furtive patach has been dropped), was a dialectical phenomenon in the northern Galil, and
not, as many have supposed, a deliberate slur on His name by later rabbinic writers (who
rejected His claims to be their Mashiah and the Son of God – AJR). Some have suggested
that Yeshu is a deliberate acronym for “May his name and memory be blotted out” ( ‫ימִַח ׁשְמֹו‬
‫ ?( )וזְִַּכרֹו‬Yimach Shemo Uzikhro?) but though such an acronym was used in later times, it
was not the reason for this shortened pronunciation. This was the Galilean pronunciation,
as Flusser and others have shown. In fact, the Greek Iēsous (with final “s” denoting a
nominative case) may itself explain the regular use of ‫( יֵׁש ּו‬Yeshu) in the later rabbinic
materials, as an assimilation to the Greek Iēsous.

Yeshua was a common name in the 1st Century. Three of the 72 who translated the LXX had the
name, and Josephus lists 20 persons by this name in his writings. The name is found in inscriptions
and burial texts. A pre-exilic example is found in Luke’s genealogy (Lk 3:29), and in Mt 27:16, one
manuscript has Barabbas called “Iesous Barabbas.” In Acts 13:6 the sorcerer in Cyprus is called
Bar-Iesous, and in Col 4:11, Paul’s helper is “Iesous who is called Ioustos.” No doubt under the
influence of the emerging Christian Church, by the 2nd Century, the name Iesous disappears as a
proper name. According to Jastrow, the full name ‫( יֵׁש ּו ַע‬Yeshua) is found only in reference to the
ninth order of the priestly courses found in 1Chr 24:7–18.
So-called Messianic prophecies of OT and its fallacies:
Proof-texting - To the person with a hammer everything looks like a nail.
/Abraham_Maslow , an American Psychologist.

Eisegesis; circular logic.

What by ‘Messiah’? What is the Mashiah figure in OT and how different
from that of the Gospels and NT, which is different from ‘Christ’ of Chris-
tianisms.
How many?
who – a Messiah or the Messiah? ‘Jesus Christ’ or ‘God Jesus’?
how;
why;

* How Will Jews Recognize the Messiah if Genealogies are Lost? Rabbi Tovia Singer
https://youtu.be/1nx_LKJYvcI

Messianic texts in the Hebrew Scriptures for Judaism (not as in the Christian OT)

Jewish Messiah in the Old Testament

https://www.jewfaq.org/mashiach.htm

‘The Mashiah’ in Judaism: Mashiah vs. Messiah (a Christian notion) vs. Christ (God Jesus).

1. Messianic idea and the Mashiah figure

2. The reign of the Mashiah – Isa 2:4; Isa 11:6
2. Coming of the Mashiah - when
3. Who is the Mashiah - Jer 23:5 mashiach ben David
4. What will the Mashiah do? – Deliverer. Not ‘Savior’ (moshiah)
5. Messianic age [Olam Ha-Bah];
6. The nation Israel and the End of Days (archarit ha-yamim)

Isa 2:2-4; 11:1; 42:1; 59:20

Jer 23:8, 30:3, 33:15, 18; 48:47; 49:39,
Eze 38:16
Hos 3:4-5
Mic 4
Zep 3:9
Zec 14:9
Dan 10:14

MESSIANIC PROPHECIES AS FOUND IN THE BOOK OF ISAIAH

(Erwin Kalinski 2022 – https://chicagobible.org/ )

1. He will be called before His birth to be God’s Servant (Isa 49:1)

2. He will be born of a virgin (7:14)
3. He will be a Descendant of Jesse and thus in the Davidic line (11:1, 10)
4. He will be empowered by the Holy spirit of YHWH (11:2; 42:1)
5. He will be gentle toward the weak (42:3)
 6. He will be obedient to the LORD in His mission (50:4-9)
7. He will voluntarily submit to suffering (50:6; 53;7-8)
8. He will be rejected by Israel (49:7; 53:1, 3)
9. He will take on Himself the sins of the world (53:4-6, 10-12)
10. He will triumph over death (53:10)
11. He will be exalted (52:13; 53:12)
12. He will come to comfort Israel and to bring vengeance on the wicked
(61:1-3)
13. He will manifest God’s glory (49:3)
14. He will restore Israel spiritually to God (49:5) and physically to the land
(40:8)
15. He will reign on David’s throne (9:7)
16. He will bring joy to Israel (9:2)
17. He will make a New Covenant with Israel (42:6; 49:8-9)
18. He will be a light to the Gentiles (42:6; 49:6)
19. He will restore the nations (11:10)
20. He will be worshipped by Gentiles (49:7; 52:15)
21. He will govern the world (9:6)
22. He will judge in righteousness, justice, and faithfulness (11:3-4; 42:1, 4)

Act 2:31 David foresaw and spoke of the resurrection

of the God’s anointed one a to come
when saying [about himself] that [← v. 25]
he {mss}b was ☼not to be abandoned there in Hades,
nor did his flesh get decayed away. [← v. 27] {Lk 24:46; ☼ Psa 16:10}

a
2:31 the God’s anointed one ░ [in OT language] /the Messiah – NIV, HCSB, TEV; /xxx: the Christ – KJV,
NASB, NET (- anachronism; synonymous with ‘Jesus Christ’. Cf. 'Yeshua the Mashiah' 2:38) [Gk. Christos;
Heb. Mashiaḥ; '(God's) anointed one' (to inaugurate into the service of the Elohim as a king, prophet or priest
in Israel.]
b
2:31 He ░ {/His soul} – God’s anointed one; [‘his soul’ = ‘his being’, not a disembodied spirit or ‘immortal
soul’.]
Looking for 'Jesus' and creating him in the OT – some claims to have found in every book of OT!
Rabbi Moshe Yoseph Koniuchowsky (2003), Messianic Believer's First Response Handbook.
www.henkrijstenberg.com/wp-content/uploads/2016/12/HEBREW-ROOTS-MESSIANIC-
HANDBOOK-TBV-JODEN.pdf " … in the defense of the deity of Yahshua HaMoshiach"!

Countered by: e.g., Aryeh Kaplan (1976), The Real Messiah? A Jewish Response to Missionaries

Misquoting OT for ‘Jesus’ by Jews for Jesus – J4J

https://jewsforjesus.org/learn/top-40-most-helpful-messianic-prophecies/

Note: most of ‘the Messiah’ mentioned here are not actually in the OT text which do not refer to ‘the
Messiah’; it’s clever eisegesis for J4J – nails for their hammer.

1) The Messiah would be resurrected: Psa 16:8-11;

NT citations: Act 13:35-37
2) The Messiah would bring in a new covenant: Jer 31:31
NT citations: Mt 26:28, Lk 22:20; 2Co 3:6; Heb 8:6-13; 9:15; 12:24
3) The Messiah would be forsaken and pierced, but vindicated: Psa 22:1-31
NT citations: Mt 27:35, 39, 43-44, 46; Mk 15:34; Jn 19:23-24; Heb 2:11-12
4) The Messiah would be the rejected cornerstone: Psa 118:22-24
NT citations: Mk 12:10-11, Act 4:9-12, Eph 2:20; 1Pe 2:6-8,
5) The Messiah would do life-affirming redemptive deeds: Isa 61:1-2
NT citations: Lk 4:16-21
6) The Messiah would be born of a virgin: Isa 7:14
NT citations: Mt 1:22-23, Lk 1:31-35
7) The Messiah would come according to a timetable: Dan 9:24-27
NT citations: Mt 24:15-16, Mk 13:14-15, Gal 4:4
8) The Suffering Servant of Isa 53: Isa 52:13 - 53:12
NT citations: Mt 8:16-17; 20:28; 26:28, 59-60, Mk 10:45; 14:24; Lk 22:20, Jn 12:37-38, Act 8:32-35,
Rm 10:16, Heb 9:28, 1 Peter 2:21-25

9) The Messiah would bear our sins and suffer in our place: Isa 52:13-53:12
NT citations: Mt 8:16-17; 20:28; 26:28; 27:59-60, Mk 10:45; 14:24, Lk 22:20, Jn 12:37-38, Act 8:32-35,
Rm 10:16, Heb 9:28; 1Pe 2:21-25
10) The Messiah would not remain dead, but see his seed, prolong his days and be exalted: Isa 53:10-12
NT citations: Heb 9:28, 1Pe 2:21-25, Lk 9:22
11) The Messiah would be preceded by Elijah the prophet: Mal 4:5-6 [Hebrew Bible, verses 3:23-24]
NT citations: Mt 11:14-15; 17:9-13, Mk 6:14-16; 9:11-13, Lk 1:16-17, Jn 1:21
12) The Messiah would be a prophet like Moses: Deu 18:15-19
NT citations: Mt 13:57; 21:46, Lk 24:19, Jn 1:21; 1:25; 6:14; 7:40, Act 3:22; 7:37
13) The Messiah would be pierced: Zec 12:10
NT citations: Mt 24:30, Jn 19:31-37, Rev 1:7
14) The Messiah would come riding on a donkey: Zec 9:9
NT citations: Mt 21:1-7
15) The Messiah would be called out of Egypt: Hos 11:1
NT citations: Mt 2:13-15
16) The Messiah would be called God’s Son: Psa 2:1-12
NT citations: Mk 1:11, Lk 3:22, Act 4:25-28; 13:33; Heb 1:5; 5:5
17) The Messiah would be betrayed for thirty pieces of silver: Zec 11:12-13
NT citations: Mt 26:14-15; 27:3; 27:9-10
18) The Messiah would be the Son of Man: Daniel 7:13-14
NT citations: Mt 9:6; 12:8; 13:41; 16:13; 16:27; Mk 8:31; Lke 6:22; 9:22; Jn 1:51; 3:13-14; Act 7:56 and
many others
19) The Messiah would be a willing sacrifice [Isaac is not a Mashiah figure here]: Gen 22:1-18
NT citations: Jn 3:16; Heb 11:17-19
20) The Messiah would be the Passover lamb: Exo 12:1-51
NT citations: Jn 1:29, 36; 19:33, 36; 1Co 5:7-8; 1Pe 1:19
21) The Messiah would be the star coming out of Jacob: Num 24:17
NT citations: Mt 2:2; Rev 22:16
22) The Messiah would be born in Bethlehem: Mic 5:2 [Hebrew Bible verse 1]
NT citations: Mt 2:1-6, Jn 7:40-43
23) The Messiah would be greater than David: Psa 110:1-4
NT citations: Mt 22:41-45; Mk 12:35-37; Lk 20:41-44; Act 2:34-36, 1Co 15:25-28; Heb 1:3, 13; 4:14-
5:10
24) The Messiah would be a descendant of David: 2Sam 7:12-16
NT citations: Mt 1:1, Lk 1:32-33, Act 15:15-16, Heb 1:5
Cf. 'virgin birth' claim effectively sabotage their Jesus being a Mashiah. Instead, it makes 'Christ' simply
his last name for Jesus; the word 'Christ' does not mean much. 'He was born of a woman, not a virgin'
Gal 4:4]
25) The Messiah is spoken of throughout the Hebrew Bible
NT citations: Lk 24:25-27, Lk 24:32
26) The Messiah would be the Wonderful Counselor, Mighty God, Everlasting Father, and Prince of
Peace: Isa 9:6-7 [Hebrew Bible 9:5-6]
NT citations: Lk 1:32-33, 79; Jn 14:27; Act 10:36; Rm 9:5; Phi 4:7; Col 2:3; 2The 3:3
27) The Messiah would be preceded by a messenger: Mal 3:1
NT citations: Mt 11:10, Mk 1:2, Lk 1:76
28) The Messiah would be the coming one to whom the scepter belongs: Gen 49:10
NT citations: Mt 2:6, 11; Rm 1:5; 15:18; 16:26, Heb 7:14, Rev 5:5
29) The Messiah would be acclaimed: Psa 118:25-29 [one of the Hallel Psalms]
NT citations: Mt 21:9; Mk 11:9-10; Lk 13:34-35; 19:38; Jn 12:13
30) The Messiah would be the seed of the woman: Gen 3:15
NT citations: Rm 16:20, Gal 4:4, Heb 2:14; Rev 12:9, 17
31) The Messiah (??) would be the descendant of Abraham through whom all nations would be blessed:
Gen 12:3
NT citations: Act 3:24-26
32) The Messiah would be lifted up: Num 21:6-9
NT citations: Jn 3:14-18
33) The Messiah would be our Kinsman-Redeemer: Ruth 4:4-9
NT citations: Lk 1:50, 58, 68, 72, 78; Jn 10:17-18; Rm 5:7-8; Eph 1:7; Col 1:4; Heb 2:11-12, 17
34) The Messiah would be the righteous sufferer: Psalm 69 [also Psa 22; Psa 69]
NT citations: Mt 27:33-34, 48; Jn 2:17; 15:25; 19:28-30
35) The Messiah would be the great light: Isa 9:1-2 [Hebrew Bible 8:23-9:1]
NT citations: Mt 4:13-16; Lk 1:76-79; 2:32; Jn 1:4-5; 8:12; 9:5; 12:46
36) The Messiah would be called a Nazarene: Isa 11:1; 53:3
NT citations: Mt 2:23
37) The Messiah would perform signs of healing: Isa 35:5-6
NT citations: Mt 11:4-6; Lk 7:20-23
38) The Messiah would be preceded by a forerunner: Isa 40:3-5 [Cf. Mal 3:1]
NT citations: Mt 3:1-3; Mk 1:1-3; Lk 1:76; 3:1-6; Jn 1:22-23
39) The Messiah would be a light for the nations of the world: Isa 42:1-7
NT citations: Mt 12:15-21; Lk 2:27-32; Jn 8:12; Rev 21:23-24
40) The Messiah would be the object of a murderous plot, but hope lies ahead: Jer 31:15
NT citations: Mt 2:16-18
*Christ; *Mashiah; *Messiah; *Anointed one.
Problem of Messiah vs. Christ:

What is ‘Messiah’? A messiah? A messiah-figure? A messiah for whom? Many messiahs in the Jewish
history.
Notion of the Messiah figure in OT; of the Messiah of Judaism; of the Gospels; of the NT (e.g.,
Pauline) vs. various ‘Christ’ of Christianisms.

An anointed one – anoint – how, by whom and for what?

What is ‘Christ’? What Christ? Synonym or surname or a title for Jesus, which Jesus? Which Christ?
Whose Christ? How different from Messiah? Notion of the Messiah figure in OT; of the Messiah of
Judaism; of the Gospels; of the NT (e.g., Paulin) vs. various Christ of Christendom (i.e.,
Christianisms).

S5547 Christos (538x) ho Christos; christos; (1) an anointed one; (2) 'Christ', a title – mostly for 'Jesus'
in English Bible.
Cf. H4886 mashiaḥ (mashiach). E.g., Lev 4:3; 1Sam 24:6]

ho Christos; Christos; a messiah; messiahs; the Messiah. Never in the sense of 'Christ of Church'. In
the NT Yeshua was believed by the followers to be the promised Mashiah who had come. Like the
English word 'Jesus', the English word 'Christ' fail to carry the biblical figure of the promised Mashiah,
anointed by the Elohim for king, priest, and prophet; but rather they have such different word picture,
association, and connotation [of religiosity] which goes against what the Scriptures presents. For this
reason, IRENT does not use 'Jesus' and 'Christ' as translation words for 'Yeshua' and 'Mashiah'.
This very common and important Gk. is used in two distinct usages throughout the NT, as stand-alone
or in combination of 'Yeshua + Mashiah' [‘Yeshua the Mashiah’ > ‘Jesus Christ’] or 'Mashiah Yeshua'
(in Pauline expression). Mashiah was a title for Yeshua as his followers used.

That their Jesus is 'born of a virgin' with its meaning 'having no human father' make him not from the
seed of David – negate him to be qualified to be Mashiah. Practically the result is that their ‘Christ’
itself does not mean Messiah and their Christ is not the Messiah.

IRENT translates ‘ho Christos’– mostly as 'the Mashiah' with over 10 places as 'the anointed one'
below as used in a different context; not as 'the Christ' which has meaning and usage meaning →
(1) Mt 16:16; 23:10; 26:68; Mk 8:29; Lk 9:20; Jn 1:41a; 4:25; Act 3:18; (the Messiah – NIV,
HCSB, ISV, TEV; /the Christ – KJV, NASB, ESV, NET);
(2) Mt 22:42; //Mk 12:35 //Lk 20:41 – ‘the God’s anointed’
(3) Act 4:26 (his anointed one – NIV, (ESV); /His Messiah – TEV. HCSB, ISV); /anointed one –
NWT; /Anointed – ESV; /xx: Christ – KJV, NET, and many; /> Messiah – JNT, ISV, CEV, ERV,
GNB; Act 2:31 ‘the God’s anointed one to come’;
(1) 'the anointed one' as a king, prophet, and priest – e.g., King David.
(2) 'as the promised Mashiah' – It is in this sense of the Mashiah promised to come for Israel that
the phrase is used in the Gospels; but never as in the sense of 'Christ of Church'. Especially, Mk
12:35 //Mt 22:41 //Lk 20:41 - 'the promised Mashiah is the son of David'.
Cf. 'the so-called Mashiah' (e.g., ho legomenos Christos 'the one who is called Mashiah' Mt 1:16;
27:17, 22).
Anarthrous Christos as His title for Yeshua given by his followers – Lk 2:11; Mt 1:16; (cf. vocative
Mt 26:68; genitive Mk 9:41 ‘God’s anointed’ > Messiah /xx: Christ). In the Epistles, it is used to refer
to Yeshua the Mashiah and functions as the designator of him.
Mashiah: [H4886 mashiaḥ (39x)] [anointed One, the One who has God′s priestly and kingly
authority bestowed on.] The one anointed is, in succession, in a position to anoint others.

In the Scriptures, the word ‘Messiah’ is applied only for High Priest and the Mashiah (Yeshua). Cf.
www.messiahalive.net/ Joseph Viel] [Here YHWH's anointed One, that is, ‘given God′s priestly and
kingly authority’.]

[‘Mashiah’ ‘(> Messiah) - Anglicized form of Hebrew word mashiach (mashiaḥ). The English word
‘Christ’ is from transliteration of Greek ‘christos’ meaning ‘anointed’ with nuance of ‘specially
chosen'. Latin - Christus]

The word ‘Christ’ is now being used as equivalent to His surname as if ‘Jesus Christ’ is as His full
name.
vs. ‘Yeshua the Mashiah’ (outside the Gospels) or ‘Yeshua as Mashiah’ in the Gospels).

[‘anointed’ (mashuach), ‘anointer’ (moshiach)]

[He must be descended from the tribe of Judah (Gen 49:10) as King David was (1Sam 17:12; 1Chr
28:4) and descended from King David himself (2Sam 7:12-13; Isa 9:6-7; Jer 23:5-6).]

Cf. Psa 2:2b "Against YHWH and against His Anointed" /Anointed – NASB, NKJV, NASB,
HCSB, N /anointed – KJV, NIV; /xx: Messiah – GW, Douay, YLT, LSV, GW; /xxxx: king –
GNT; /xxxx: chosen king – CEV; /xxx: anointed king – NET;
 The Greek word Christos is related to the verb chriō meaning “to anoint”, and was the
word used by the LXX to translate ‫( מָ ׁשִי ַח‬mashiach), “one who was anointed for a special
task.” The English “Messiah” is an anglicized form of “mashiach”. Like many titles,
“Mashiah/Christ” became a sort of proper name, and we find this occurring in the
Apostolic writings (cf. Rm 1:1; Gal 1:1; Jam 2:1; Rev 22:21). Yet it never lost its
connection to the whole prophetic idea of “Mashiah” as a title, the One promised from of
old who would come to restore the fortunes of Yisrael, and to bring in the final
redemption. Clearly, Matthew has this messianic thought in mind by his use of Christos
(2:4; 16:16, 20; 22:42; 24:5, 23; 26:63, 68).

Pss of Solomon 17:32

And he (shall be) a righteous king, taught of God, over them;

and there shall be no unrighteousness in his days in their midst,
For all shall be holy and their king the anointed of the Lord.
The Mashiah is a son of David (in opposition to the Maccabean priest-kings and the
Levitical Mashiah), man without supernatural power, raised up by God to purge
Jerusalem and to reign in peace over all nations. The description of him is taken largely
from the Prophets and the Psalter. He is called in the text (xvii. 36) "the lord Mashiah,"
or "anointed one, lord" (χριστὺς κύριος), which is perhaps a clerical error for "the
anointed of the Lord," the common expression. This conception of his character,
destined to be permanent, is a return, natural under the circumstances, to the Old
Testament representation (See Messiah).

Yeshua came to be as the Mashiah for Israel, in the David royal line – promised to come to throw off
the Roman power – a messianic fervor in the air. The Mashiah figure in the rabbinic Judaism is not
same as that of the Second Temple Judaism before the Fall of Yerusalem in 70 CE. [See ref. in EE #19
for Stanley E. Porter (2007), The Messiah in the Old and New Testaments, and for Lacass (2011), The
Concept of the Messiah in the Scriptures of Judaism and Christianity.]

[Cf. The disciples of Yeshua headed by Kefa (Peter) bring protest in disappointment when Yeshua
foretold (x: predict; x: prophecy) his death and resurrection (Mt 16:22-23 //Mk +8:32-33) He did not
come to be Christ of Christians, most of whom believe in ‘God Jesus’ (the second person of the Trinity
Godhead figure). Yeshua came and was believed to be a Mashiah. He is not same as ‘Jesus Christ’ of
Christian religions; nor 'Jesus who became Christ'. [Cf. the title of the book by Peter De Rosa (1974).].

Problem of the proof of his Messiahship; ‘Messianic Prophecies’; '*virgin birth'; proof-
texting of NT and OT.

NT texts quoting OT – problem of translation (from Hebrew to LXX to GNT); problem of pesher by NT
writers themselves;

Problem of Christian pesher of NT texts tying with OT allusions as OT itself does not give prophecies on the
person Yeshua the Nazarene being ‘the Mashiah’, not even ‘a Mashiah’, to come.

So-called Messianic prophecies in OT may be considered as such. However, they are not the proof of the
Messiahship of Yeshua the Nazarene. It is Christian midrash (interpretation for their a priori conviction with
circular reasoning and eisegesis). Allusion and similarity may be seen in Yeshua, but often forced
themselves to see that way. What is considered as the Messianic prophecies in NT may not actually be
prophecies in the proper sense, nor historical predictions, in the OT context but are honestly to be considered
as NT midrash.
What proves that someone is the Mashiah? The answer is not easy as it is not logically possible to prove
the Mashiah = Jesus from whatever prediction or prophecy is manipulated. Rather to a question ‘who
cannot be the Mashiah’, an easy answer can be given:
Jesus of Christian religions, coming with many 'faces', who is ‘believed’ to be a virgin born (e.g., in
the Apostolic Creed) cannot be the Mashiah, the one who is promised to come in the line of David
as the Son of David. If no father, he cannot be a man as he is believed to be a god-man (god
walking on earth disguising as a human) contrary to the NT statement that it was a man Jesus for
the mediator of God and man. 'God Jesus' Christians claim that the Genealogy in Lk 3:23-38 has to
be Mary's, not of Jesus, God-man born of Jesus. See below <**genealogy of Jesus>.
The ‘seed’ that comes down is not of a woman. The Scriptures says He was born a man (not god-
man), to be a human being and human person with human nature, i.e., 'according to flesh' (Gal
4:29); 'of a woman' (Gal 4:4, not of a virgin); takes on divine character (not 'divine nature') as the
only-begotten son of the Elohim.

So-called ‘Messianic Secret in G-Mark’

Quoted from p. 5 Morna Hooker (1974), The Johannine Prologue and the Messianic
Secret
http://journals.cambridge.org/abstract_S0028688500008766

To read Mark's gospel after reading the Prologue is to read with the spectacles of faith:
the messianic secret is an open secret for those who have been allowed to overhear the
words from heaven, for to them the significance of what is happening is obvious, and the
obtuseness of crowds, disciples and religious leaders who failed to comprehend seems
culpable. Mark demonstrates the truth that the 'facts' alone are insufficient: those with
eyes of faith interpret what is happening correctly – others deny Jesus' authority or
attribute it to the wrong source. Men and women are divided in Mark's narrative into
those who acknowledge Jesus and those who reject him – and to acknowledge him is to
confess that he is the Christ, the Son of God, and to recognize the Spirit of God at work in
him. The faith to which the disciples are called – together with the readers of the gospel –
is precisely that which is revealed to us in the opening verses: and it is precisely this
estimate of Jesus which divides disciple from unbeliever, for those who do not see and
understand the divine revelation are those who remain outside, and who are offended by
what Jesus does.

The messianic secret in Mark was once interpreted as something which divided believer
from unbeliever during the ministry of Jesus. Later, it was seen as representing the
tension between the non-messianic ministry of Jesus and the messianic interpretation of
the Church – between 'then' and 'now'. Whether or not there is some truth in either or both
of these positions, it is certainly true that the messianic secret in Mark indicates a tension
in the present experience of the evangelist and his readers: their generation is divided into
those who have eyes to see and those who have not. The problem is not simply that men
and women failed to recognize then the one whom they now acknowledge to be Messiah;
but that the question ' Who is he?' can still be given totally opposing answers. … When
we turn to John we have, of course, no 'messianic secret'. …
On translating Christos / Mashiah:

Note: With his proper and correct name and title of ‘Yeshua’ and ‘Mashiah’ are used in place of
‘Jesus’ and ‘Christ’ of Christianisms, it is all but impossible for the phrase ‘Yeshua Mashiah’ to
be heard as an expletive in spoken English as is the case of ‘Jesus Christ’.

This is same in case of using ‘Elohim’ instead of ‘God’ in IRENT (for the arthrous Gk. noun). It
is impossible to use ‘Elohim’ as an expletive. In Korean language, ‘하느님’ (God) and '예수'
(Jesus), and 예수 그리스도 (Jesus Christ) are not possible to be used as expletives.

[Cf. www.greekingout.com/2011/06/nt-wright-on-translating-christ/ 2] (‘Hebraic’ > ‘Jewish’)

[Cf. Peter De Rosa (1974), Jesus Who Became Christ – by a former Catholic priest.]

Christos Iēsous vs. Iēsous Christos (both anarthrous)a

www.gotquestions.org/Jesus-Christ-Christ-Jesus.html ... The difference

between 'Jesus Christ' and 'Christ Jesus' is subtle and, in most contexts,
insignificant. Placing the human name first puts a slight emphasis on the Lord’s
humanity; placing the divine title first puts a slight emphasis on the Lord’s deity.
Either way, Jesus is as the Christ, the Chosen One of God.

A correct English diction is ‘Jesus the Christ’, rather than 'Jesus Christ'. E.g.,
'Queen Elizabeth' or 'Elizabeth the Queen', not 'Elizabeth Queen'.

Note: Yeshua was a common Hebrew name, but Jesus is a name in Christianism
different. Most worship him as God Jesus. He was the 2nd person of God head of
Trinity, 'pre-human Jesus' before he was born of a virgin. If born of a virgin, he
is without a human father. That makes him not a Messiah who was to be from
the seed of King David.

Christ, translation of Hebrew word Messiah, simply means an anointed one. It

is not a divine title. It has nothing to do with the notion of divinity or deity.
With the name 'Jesus Christ', it is read simply as his surname with the meaning
'God's anointed one' having disappeared.

a
http://removethemud.com/wp/studies/jesus-christ-vs-christ-jesus/ (note: trinitarian hocus-pocus, e.g., ‘Jesus Christ’ <
‘Christ Jesus’ = ‘God’, ‘the Almighty God’)
 As translated in most English Bibles, 'Jesus Christ' is now a church lingo with
<"Jesus’ = ‘Christ’>.

Along with its connotation (of 'Jesus God'), it is different and alienated from the
biblical 'Yeshua the Mashiah'. It fails to carry the biblical true sense but a re-creates
an image of him as Christ of Christendom (i.e., Christianisms) with its religious and
doctrinal traditiona.

As for the Greek phrase 'Iēsoun ton legomenon Christon' (Mt 27:17): To translate this
as 'Jesus who is called Christ' (KJV, NASB, ESV, NET) is now nonsensical, as the
word 'Christ' in English is used synonymous of 'Jesus' or treated as his surname.
Compare with 'Jesus who is called Messiah' (NIV, HCSB).

It now carries a problem of cultural and religious anachronism – a (linguistic)

construct in the tradition of Christianisms. The Scriptures tells of Yeshua the
Mashiah; not of ‘Jesus Christ’. 3 The English phrase is disconnected historically,
culturally, linguistically, theologically and spiritually from the real person ‘Yeshua
the Mashiah’ – with the Hebraic root being ignored and suppressed. ‘I believe in
Yeshua the Mashiah’b is far different from ‘I believe in Jesus Christ’ – each belonging
in the different culture and mindset as well as religious historical background.

Hence the Gk. phrase Iesous Christos (‘Jesus Christ’) is 1Iesous as Christos', not 'Iesous
= Christos'. The phrase ‘the Mashiah’ (/x: the Christ) by itself is not what it stands for
Yeshua (as if his last name to tell apart from other Christs) but the role to which Yeshua
is ascribed. (Mk 8:29). ['Jesus' → 'Jesus Christ' → 'Christ Jesus' → 'Christ' → Cosmic
Christ' → eternal pre-existing God the Son = pre-human Jesus = God Jesus. Cf.
Archangel Michael = pre-human Jesus and the resurrected Jesus in the angel
Christology.] ‘Jesus Christ’ – ‘Christian Christ’ (= Christians’ Christ) is far from
‘Biblical New Testament Mashiah’, which is not identical with ‘(rabbinic) Jewish
Messiah’.

a
www.bbc.com/news/magazine-35120965 <What did Jesus really look like?>
http://triablogue.blogspot.com/2011/10/whats-picture-of-jesus.html
https://altusfineart.com/blogs/news/25-stunning-portraits-of-jesus
various *portraits in *paintings and icons - images, faces – galore on sale – artists' imaginative creation – his
imitation images became sales items.
www.facebook.com/akianeart/videos/522013155051908/ <How Jesus Saved His Own Portrait. What Really
Happened To Akiane's Lost Masterpiece>
www.beliefnet.com/columnists/christnewstoday/2019/02/the-story-behind-the-most-famous-painting-of-
jesus-christ.html [Sallman’s ‘Head of Christ’]
www.portraitflip.com/blog/famous-paintings-of-jesus/
www.oldest.org/artliterature/jesus-paintings/
www.thesun.co.uk/news/2298142/first-ever-written-mention-of-jesus-confirmed-as-experts-say-2000-year-
old-lead-tablets-found-in-remote-cave-are-genuine/
www.express.co.uk/news/world/738263/First-mention-Jesus-ministry-ancient-lead-tablets-genuine-say-
scientists
b
‘The one who believes in Yeshua does not believe in him, but [actually] in the One who has sent him’ – Jn
12:44 (Cf. Jn 14:1).
Ref. www.patheos.com/blogs/jesuscreed/2013/11/26/not-christ-but-messiah-nt-wright-on-
translating-christos/

[Cf. non-sensical writing - http://removethemud.com/wp/studies/jesus-christ-vs-christ-jesus/ ]

In the Epistles, as 'Lord Yeshua Mashiah' (1Co 1:3; 1Th 1:1, etc.), 'our Lord, Yeshua the Mashiah' (1Co
1:2; Eph 1:3; 1Pe 1:3, etc.) with his Lordship which is not to be confused with 'divinity'. Here, the word
'Lord' is in reference to the risen and exalted Yeshua, whereas in the Gospels the same Gk. kurios is
rendered as 'Master', a title as used by his disciples, followers, and people in reference of Yeshua during
his ministry.
 PART III. Concordance

*Concordance: the name and titles of Yeshua

(1) Gk. messias (2x) S3323
(2A) Christos (anarthrous) (37x) (Mashiah) (Christ);
(2B) ho Christos (over 60x) ('the Mashiah') ('the Christ')
(3) Fixed phrases: Yeshua + Mashiah + Lord

[A] Iesous – Yeshua' vs. Jesus

[B] Kurios [for Yeshua] – Lord & Master
[C] Gk. messias (2x) S3323
[D] Gk. christos – Mashiah; anointed one
(D1) Christos (anarthrous) (37x) (Mashiah) (Christ);
(D2) ho Christos (over 60x) (the Mashiah) (> the Christ);

[A] Iesous – ‘Yeshua’ vs. ‘Jesus’

Yeshua, a short form of Yehoshua, was a common Hebrew name. IRENT renders it as
Yeshua throughout, instead of Jesus which belongs to the lingua of Christianisms.
Rm 3:26; 8:11; 10:9 ('Yeshua is Lord'); 1Co 12:3; 2Co 4:5, 10, 11, 14; 11:4; Gal 1:1; 6:17
v.l.; Eph 1:5; 4:22; Phi 2:10 (the name); 1Th 1:10 (our deliverer); 4:14;
1Jn 2:22; 4:3; 4:15 v.l; 5:1, 5
1Jn 1:7 v.l. the blood of Yeshua {the Mashiah};
1Pe 1:1
Rev 1:9 v.l.; 12:17; 14:4 v.l.; 14:12; 17:6; 19:10; 20:4; 22:16; 22:20 21 v.l. (Lord Yeshua)
Heb 2:9; 3:1; 5:7; 6:20; 7:22; 10:20 (blood of); 12:2;
Heb 12:24 Yeshua the mediator;
Heb 4:14 a great High Kohen, Yeshua the son of Elohim,

Yeshua, son of Yosef, came from the seed of David to be as Mashiah, the one long-awaited and
promised to come for Israel. He was the Anointed one by Elohim to be a royal Davidic king and as a
prophet like Moses (Deu 18:15-19). [Cf. Act 5:42 ‘proclaiming good-news about the very Mashiah
having come in the person of Yeshua of Nazareth.] He was born to be and was to be put to death as
a Mashiah (Lk 2:10); as Mashiah king (Mt 27:11, 22; Jn 18:33).

Beyond the figure of a Mashiah, he is as the ‘only-begotten’ Son [of the Elohim] (Jn 1:14, 18; 3:16,
18; 1Jn 4:9; 5:18) – as declared as the Son [in his immersion by Yohan (Mt 3:17 //Mk 1:11 //Lk
3:22); in his transfiguration (Mt 17:5 //Mk 9:7 //Lk 20:70), not ‘God the Son’. Cf. The word
‘adoptionism’ is a religious jargon.

‘[the] seed of David' Jn 7:42; Act 13:22-23; Rm 1:3; 2Tim 2:8. Cf. Act 2:30; Cf. 1Ch 17:11; 2Sam
7:12-14 Jer 22:30]
[B] Kurios [for Yeshua] – Lord & Master
That he 'is Lord' does not connote that his identity is 'Lord' with a notion of divinity, but
rather means that he is as Lord. This applies all the statements with the copula 'is'. E.g., 'He
is King' means He is as King. The son of King (prince) is king; not his identity is 'king', not
the king' but he is as king. YHWH 'is our Elohim' means He 'is as our Elohim'. Jesus was
made and became God, the statement 'Jesus is God' itself means 'Jesus is as God'. However,
there is no statement 'Jesus is God' anywhere in the Bible. With pick-and-choose proof-
texting for the Trinity doctrine, they have their people goofed to believe their Jesus is now
'God'. They know well he was not a God in his life, but believe there was a preexisting Jesus
(Comic Christ, God the Son), and there is God Jesus in heaven.

As a tile for Yeshua, 'Lord' (capitalized) as a translation word is basically 'Master of Life.
It is equivalent to Heb. Adonai for the God of Abraham.

The word ‘Lord’ is used only for the risen and exalted Yeshua in IRENT, whereas it is
rendered as 'Maser' in the Gospels.

'*God Jesus'

"Jesus is God" is the essence and core of the Trinity doctrine, despite absence of definition of
'God' and idea of what and who Jesus is.

'God Jesus' [not 'Jesus as God'] is being worshiped in Christianisms (typically Trinitarian
Christianism).

 He is 'fully God' (as well as 'fully man')! Fully divine! whatever divine means. Thus, he
was born as a god-man, not a son of man (human being). "Jesus is the HaShem" "God in
flesh" – whatever flesh means – human flesh? god flesh?
'The name of our God is Jesus' and 'Jesus is the name of our God' – whatever happened
to 'the LORD God' in most OT translations of the Hebrew expression 'YHWH Elohim'.
 He was born of a virgin – no human father – effectively disqualifying him to be a
Messiah from the seed of David.
 The pre-human Jesus was an angel or a god [i.e., 'God the Son'], etc.
He was one of 'we' in the phrase 'in our image' (Gen 1:26).
He was one of three men appeared to Abraham in the story of Sodom and Gomorrah
(Gen 18:1-2).
The angel of YHWH is claimed to be the pre-incarnate manifestation of Jesus
Christ! E.g., the angel who appeared to Moses (Exo 3:2).
 They assert that the ending of the Hebrew word Elohim for God is plural. Thus, the
name suggests God is a compound one (Heb. echad), a complex unity or plural unity,
blah-blah!! [Note: God, Elohim, or Lord is not a name, but a god-being, often used as a
title.]
Proof-texts in NT for God Jesus.
 Mt 2:2, 11 Magi were said to come to 'worship' the young child as a new King to be. To
'worship' someone is to worship God! It proves that someone is God. But what God?
which God? Mt 2:9 Herod said he wants to 'worship' him!?
 Jn 5:18 [Yehudim accused that Yeshua] called the Elohim his Father, making himself
equal with the Elohim. 'To be equal means he is God too??'
 Cf. 'Mary, did you know', a lyric by Mark Lowry (in 1984): "… And when you kiss your
little baby You’ve kissed the face of God . . . Mary did you know That your baby boy is
Lord of all creation? " – What God has a face one can kiss?
 Jn 20:28 <Thomas said to him, 'My Master!' and [he said] 'My Elohim'> – not <he said
[you are] my Lord and my god!>, nor <he said [you are] 'my Lord and God!>.
Note: anyone (even any thing like the sun) can be 'god' and be called 'God', but 'God' is
not 'God' in the Bible, that is, 'the God', the one and only God to be worshiped, YHWH
Elohim.

'Christ' (Jesus) is the Jewish Messiah: poof-texts

 Messianic prophecies in OT for Jesus to come for the church. Jer 23:5-6
 'An anointed one as a prince' (Dan 9:25) must be Messiah; the text is used as a prediction
of Jesus to be born and when.
 Plethora of proof-texts recruited for Jesus being prophesied or pictured as the Messiah.
E.g., Zec 12:10 (in Jn 19:37); Isa 7:14 (in Mt 1:23); Isa 53 (Not quoted in NT).

https://youtu.be/PwwRGCOKuMA <Is Jesus Prophesied in the Jewish Scriptures? A debate btw rabbi
Singer and pastor Humbler>

Num 23:19 El is not like a man who lies.

He is not like a son of man who changes his mind.
1Sam 15:29 And also He who is the everlasting [H5331 netsach] of Israel will not lie nor relent.
For He [← YHWH] is not a man, that He should relent.”
1st Commandment Exo 20:2; Deu 5:6;

Deu 32:39
Isa 44:6

Mashiah: Isa 11:1-3a

[C] Gk. messias (2x) S3323

H4899 ‫( מׁשיח‬mashiaḥ) (39x) meaning an ‘anointed one’ and most translates as such. Strikingly,
KJV and NKJV have erroneously translated here as ‘Messiah’ (not ‘Messias’ as in their NT
translation) in two places – Dan 9:25 & 26 – using them as proof-texts of so-called Messianic
prophecies of OT.

S5547 christos is Greek translation of the Hebrew. It is rendered as 'Christ' in most Bible translations.
In IRENT it is rendered as ‘Mashiah’ except a few places as ‘anointed one’ as the context dictates. A
few Bible translations have it as 'Messiah' throughout NT, incl. ISV. But ‘Jesus Messiah’ is oxymoron.

S3323 messias vs. S5547 christos;

Note. In two places (Jn 1:41; 4:25) in the Greek NT text, we have S3323 messias, which is itself a Gk.
transliterate of H4899 mashiaḥ (39x) meaning an ‘anointed one’. Various translations:

Jn 4:25 ... messias erchetai, Jn 1:41 ...(eurēkamen) ton messian

((ho legomenos christos)) ((ho estin methermēneuomenon [ho] christos))
/MASHIAH [in Hebrew is coming – the one /the MASHIAH!
who is called ‘Christos’ [in Greek, meaning (the Hebrew word which is translated as 'Christos' [in
‘anointed’] - IRENT; Greek, meaning ‘anointed’] - IRENT.

/the Anointed One is coming, the Anointed One!"

who is being called 'the Messiah' – ISV;
/the Mashiach will come
who is called Christos – Delitzsch
/Mashiach is coming
(that is, the one who has been anointed') – JNT
/Messiah will come
fn. The one called Christ (i.e., in Greek. Ed) –
ONT
/Messiah is coming” who is called Christ – NWT
/Messias cometh, which is called Christ: - KJV
/the Messiah will come.
He is the one we call Christ. – CEV;
/I know the Messiah is coming
—the one who is called Christ. – NLT
/Messiah is coming (he who is called Christ) – ESV
/Messiah is coming (He who is called Christ) – NASB
/Messiah is coming” (who is called Christ) – NKJV, HCSB
/Messiah is coming" (the one called Christ) – NET;
/Messiah is coming" (who is called Christ) – JANT
/Messiah" (called Christ) "is coming – NIV
/the Messias cometh (who is called Christ); - Douay
/Mashiach ~~ Messiah – Hebrew Roots Bible;
(which is translated "Messiah") – ISV
/the Mashiach!
which in Greek Christos – Delitzsch.
/the Mashiach!
(The word means "one who has been anointed") – JNT
/the Messiah will come
fn. Translated this means 'Anointed One' (Christos) – ONT
the Messiah (which means, when translated, Christ) – NWT
the Messias, which is, being interpreted, the Christ. – KJV
the Messiah " (which translated means Christ). - NASB
the Messiah” (which is translated, the Christ). - NKJV
the Messiah!" (which is translated Christ). – NET
the Messiah" (that is, the Christ). – NIV
the Messiah” (which means “Christ”). – NLT
the Messiah” (which means Christ). - ESV
the Messiah!" (which means "Anointed One") – HCSB,
the Messiah!" (which is translated Anointed) – JANT,
[D] Gk. christos – S5547 (583x) Mashiah; anointed one
Mashiah promised to come as a royal Davidic king for Israel. Most renders as ‘Christ’. IRENT
renders as Mashiah throughout. The word Mashiah (>> ‘Christ) = an anointed one (by God) – a title;
not a ‘messianic title’; not a ‘heavenly or divine title’. Unrelated with divinity or deity as for
‘God Jesus’ of Christianisms. He is not ‘Christ’ of Christianism. He is not ‘God the Son’ as called by
the Trinitarians. He is not same as the God of OT (cf. a nonsense of ‘two Yahwehs’)
IRENT: variously rendered as arthrous: (1) the Mashiah, (2) the very Mashiah, (3) the anointed one;
anarthrous: (1) anointed one; (2) Mashiah or a Mashiah, (3) Yeshua as Mashiah; (4) Yeshua the Mashiah
(outside Gospels); and (5) Mashiah Yeshua (in Pauline style); (6) Yeshua + Mashiah + Lord
(D1) Christos (anarthrous) (37x) (Mashiah) (Christ);

Anarthrous with no definite article or any other modifiers (such as Lord or Yeshua)

(A) 4x: IRENT renders as ‘anointed one’.

Jn 1:41; 4:25 (- in reference to Yeshua); /x: Christ – NASB, ESV, NET; /xx: the Christ –
NIV, KJV, NKJV; /Anointed One – HCSB;
Jn 6:69 v.l. ('a God's anointed'). /x: the Christ – NKJV; /xxx: that Christ – KJV).
Jn 4:25 the one who is called an anointed

(B) 34x as 'Mashiah' (for a title); or 'a Mashiah' (as a Mashiah figure, e.g., Jn 9:22);
9x
Mt 26:68 'You, O Mashiah' (vocative 1x)
Mt 1:16; 27:17, 22 'Yeshua, the one who
is called 'Mashiah'
Mk 9:41 ‘are Mashiah's’
Lk 2:11 …who is 'Mashiah' — 'Master'
Lk 23:2 'he himself is a Mashiah, a king
Jn 9:22 'confessing Him as a Mashiah'
Act 2:36 ‘Lord and Mashiah’
4x
1Co 1:17 'Mashiah did not send me'
1Co 1:23 'proclaim Mashiah crucified'
1Co 1:24 'Mashiah, God's power
1Co 1:30 you are in Mashiah
23x
Rm 5:6, 8 'Mashiah died'
Rm 6:4 as Mashiah was raised up from
among the dead.
Rm 6:8 'died with Mashiah'
Rm 6:9 'Mashiah, being raised from the
dead, will never die again'
Rm 8:9 'Mashiah's spirit' {/x: the Spirit of
Christ}
Rm 8:10 'If Mashiah is in you'
Rm 8:17 'fellow heirs of Mashiah'
Rm 9:1 'the truth, ~~ I speak in Mashiah'
Rm 10:4 'Mashiah is an end of [the demand of] the
law'
Rm 10:6, 7 'to bring Mashiah down ~ up'
Rm 10:17 'Mashiah's utterance'
Rm 12:5 'we are one body in Mashiah'
Rm 14:9 for this end Mashiah died and lived (/x:
again).
Rm 14:15 for whom Mashiah died.
Rm 15:8 Mashiah came as a minister for those of brit-
milah rite.
Rm 15:18 what Mashiah has accomplished
Rm 15:20 not where Mashiah was already named
Rm 15:29 blessing of Mashiah
Rm 16:5 convert to Mashiah
Rm 16:7 who were in Mashiah
Rm 16:9 our fellow workers in Mashiah
Rm 16:10 approved in Mashiah
Gal 2:20 ‘in me is Mashiah’
Gal 4:19 Mashiah is in you

Anarthrous when used

(b) as in the root meaning ‘an anointed one’ Jn 1:41, 4:25, etc.
(b) in the full title Iēsous Christos,
(c) as vocative Christe 1x Mt 26:68,
(d) as a dative Christō Rm 6:8; 9:1, etc.
(e) as accusative Christon – Mt 27:17, 22, etc.
(D2) ho Christos (over 60x) (the Mashiah) (> the Christ);

In the NT, it is the promised Mashiah, God’s anointed, to come for Israel as Davidic King
(Act 13:32; 1Ch 17:11).
Cf. ‘Son of David’ (Mt 1:1; Mk 12:35);
Cf. ‘from the seed of David’ (Rm 1:3); ‘from the seed of David (Jn 7:42; 2Tm 2:8);
‘the seed of this man, David’ (Act 13:23); [Cf. Act 2:30 (‘the Patriarch David’)];
Cf. 1Ch 17:11; 2Sam 7:12-14; Jer 22:30]
[Cf. Lk 1:27 ‘of the House of David’]
Note: ‘Jesus’ of a virgin myth with no human father does not qualify for a Mashiah.

Mk 14:61 ("Are you are the Mashiah?") //Mt 26:63 //Lk 22:67 ("if you are the Mashiah")

(A) 'the Mashiah'

Most Bibles translate it as 'the Christ' [some ignores the definite article, simply ‘Christ’
(e.g., in KV). a In a few places (e.g., Mk 14:61) some translate correctly as 'the Messiah' (- NIV,
HCSB, CEV,GNT, GW, ISV, NLT; /x: the Christ – KJV, NKJV, NASB, ESV, NET, etc.)
IRENT renders it mostly as 'the Mashiah' (not as ‘the Christ’) consistently throughout
NT (if emphatic, as ‘the very Mashiah’) with a few exceptions where it is ‘the anointed
one’ – see the next entry (B).

‘Mashiah’ is a Hebrew concept, not like ‘Christ’ b, a church lingo. It is in this very sense of
the word used in the Gospels, not as 'Christ' of Christianism c.

When not in direct reference to ‘Jesus’ or ‘Lord’, the word should not be read synonymous with his
title as in the full phrase ‘Jesus Christ’.
Act 18:28 'to show by the Scriptures the very Mashiah to be Yeshua himself'
Act 18:5 'testify to the Yehudim the Mashiah to be Yeshua himself'
Act 9:22 ' by proving that this [Yeshua] is indeed the very Mashiah'
Jn 20:31 'may believe that Yeshua is the very Mashiah, the son of the Elohim'
1Jn 2:22 'denies that Yeshua is the very Mashiah'
1Jn 5:1 'believes that Yeshua is the very Mashiah'
Act 19:4. {the Mashiah} Yeshua

In G-Jn the word ho Christos (Jn 1:20, 25, 41; 3:28; 4:25, 29; 42; 6:69; 7:26, 27, 31, 41, 42; 9:22;
10:24; 11:27; 12:34) is used for the Mashiah figure, the one promised to come, not as the title for
Yeshua, except one place 20:31 as a title for him.

a
‘the Christ’ vs. ‘Christ’ – Many do not keep the definite article for English translation of a word. A similar English
convention is ‘God’ in NT is mostly ‘the God’ (ho theos) Jn 1:1b. On the other hand, they put the definite article where
it should not be. E.g., ‘holy spirit’ as ‘the holy spirit’ or worse ‘the Holy Spirit’.]
b
‘Christ’ in Christian language is de facto equivalent to his surname rather than a title. This is especially true when
used in the fixed translated phrase ‘Jesus Christ’. It is a literal translation of Iesous Christos, however it should be
‘Jesus the Christ’. E.g., It is ‘King George’, not ‘George King’; ‘President Lincoln’ not ‘Lincoln President’ in English.
The latter may give an idea of Lincoln-style President. Cf. ‘Lincoln presidency’.]
c
Christianism = religion of Christians. For the word 'Christians' and ‘Christianity’ see <Walk through the Bible #3C -
People and Persons> and<Walk through the Bible #4 - Man, Anthropology, and Religion>.
(B) 'the anointed one'

In small number of places, it is rendered so; the word itself in the text is not used as a title:
 Mt 2:4; ('the anointed one for a kingly figure' as the Magi were seeking.)
 Mt 23:10; ('the God's anointed leader' – in reference to a Mashiah figure)
 Act 3:18 [‘the anointed one of Him (i.e., the God's anointed one)’ – in reference to a
Mashiah figure.]
 Act 4:26 (His God's anointed one) (from Psa 2:2) “and against His Anointed one”
[NAB, ESV, NIV, RSV; /Messiah - NRSV; /xxx: Christ – KJV, NASB, NET]
 Cf. Heb 11:26 ('the God's anointed leader' – in reference to Moses) – the only
example to refer to someone other than Mashiah figure.

*Concordance: Fixed phrases: Yeshua + Mashiah + Lord

both Lord and Mashiah – Act 2:36

a Mashiah, the Master – Lk 2:11 (/Messiah the Lord – HCSB, NIV; /x: Christ the Lord – KJV, ESV,
NASB)

for Gk. kurios:

Yeshua as Master – in the Gospels
Yeshua as Lord – in Acts and Epistles [not to be confused with ‘Lord’ as in ‘Lord God’
for the Elohim]

Lk 2:11
… there is born to yoů today a deliverer who is [to be] a Mashiah the Master
Rm 10:9
… that <Yeshua is Lord>
1Pe 3:15
… sanctify Mashiah as Lord in yoůr hearts,
Phi 2:9-11
… confess that Yeshua the Mashiah is ‘Lord’
1Co 8:6
… one God — the Father, ~~ and one Lord — Yeshua the Mashiah
2Co 4:5
… proclaim ~~ Mashiah Yeshua as Lord,

Jn 9:22 "confess him [Yeshua] as Mashiah"

Mt 27:17, 22"Yeshua, the one who is called Mashiah"
Jn 20:31 "… yoů all may believe that Yeshua is the Mashiah, the son of the Elohim, …"
[A] Yeshua + Mashiah

Iēsous Christos (106x) (91x – excluding the compound phrase 'Lord Yeshua the
Mashiah' – see below [D])
'Yeshua the Mashiah'a – not 'Yeshua Mashiah'. Most renders as 'Jesus Christ' [Cf. ‘Jesus the
Christ’ would be a correct English diction] reading (1) 'Christ' as his last name, or (2) with 'Je-
sus' an adjectival = 'a Jesus-type Christ'.
www.gotquestions.org/Jesus-Christ-Christ-Jesus.html
[Cf. in the oldest complete mss of GNT, Codex Sinaiticus, has it in nomina sacra (
).]
In the NT the phrase (alone without the word ‘Lord’) occurs first time in Mt 1:1 and in all the
books of NT, except Luke, 1The, 2The, Philemon and 3 John. The last time it appears is in
Rev 1:5 (or 1:9 v.l.).

In the Gospels:
 Yeshua as a Mashiah who was promised to come [> vs. who came] for Israel
[그리스도(로 오실) 예수]
 [5x – Mt 1:1, 18; Mk 1:1; Jn 1:17; 17:3; none in G-Lk]
 In the Gospels Yeshua came as a Mashiah to people (i.e., God's anointed one
as a Davidic king to come for Israel, the promised to come and waited on by
Yehudim. Mt 1:18 (first instance) etc.
 about 70x [e.g., in Act 2:38; 3:6; 4:10; 8:12; 9:34; 10:36, 48; 16:18; 34x in Pauline
Letters; 2x Rev 1:1, 2, 5, 9 v.l.]
Outside the Gospels:
 The God’s anointed one to be a Savior of the world as the risen and exalted 'Lord'
for the followers of Yeshua. From Acts to Revelation in NT, Yeshua the Mashiah
(about 125x) is as the risen exalted Lord; there, he goes beyond a Mashiah figure of
OT.
In Acts 9x;
In Pauline Epistles – about 45x
In Johannine 6x;
In Pet – Jud 15x; Jam – 1x;
In Rev 3x (Rev 1:5 last instance).
E.g. Heb 13:21; 1Jn 1:4; 2:1; 3:23; 4:2; 5:19; 2Jn 2, 7; 1Pe 1:2, 7, 14; 2:5; 3:21; 4:11; 2Pe
1:1, 11; 2:20; 3:18; Jud 3, 25; Rev 1:1, 2, 5; 9 (2x) v.l.
 Act 8:37 v.l. "the very Yeshua the Mashiah" arthrous for Yeshua – only once here in
NT

a
In normal English diction it should ‘Yeshua the Mashiah’. But in majority it is rendered literally as
‘Jesus Christ’. [/xxx: ‘Jesus Messiah’ in Power NT by Morford – hifalutin]. It is in the sense of
‘Yeshua who is as Mashiah’ ['Jesus (who was) as Christ'] with the title descriptive. E.g., the son of
Elohim = Yeshua as the son of Elohim; (3) Yeshua the Word of Elohim = Yeshua as the Word of
Elohim. Cf. The Pauline expression ‘Mashiah Yeshua’ is in the sense of ‘the Mashiah who comes in
the person of Yeshua’. Cf. 'Christ Jesus' – 'Christ who is Jesus'.
Cf. Likewise, ‘*is’ is hardly equative in the literary or philosophical statements unlike its use as in the
mathematical or legal statement. See the article <Nefarious ‘Is’> in the collection.
E.g.: 'King Sejong' for 'Sejong the King'. 'Elizabeth the Queen' (not 'Elizabeth Queen' – Elizabeth-
style Queen) for 'Queen Elizabeth' (with 'Queen' as adjectival). 'Lincoln the President' (not 'Lincoln
President' – a Lincoln-style President) for ''President Lincoln' (with 'President' as adjectival).
  Act 9:34 v.l. Yeshua {the} Mashiah (Jesus the Christ) Iesous ho Christos – arthrous
for Mashiah – only once here in NT

[B] Mashiah + Yeshua

B. [Christos Iēsous] > 'Christ Jesus' [Pauline expression] (x 91+1)

Mashiah Yeshua
http://concordiakoinonia.com/2011/10/16/christ-jesusjesus-christ/
 All are anarthrous except 2x — Col 2:6 ‘the Mashiah Yeshua, the Lord’)'
Act 24:24 v.l. (eis Christon Iēsoun);

 [All Pauline expression] [none in 2Th, Heb]

Rm 1:1; 2:16; 3:24; 6:3; 8:1, 2; 15:6, 8, 16, 17; 16:4; 1Co 1:1, 2, 4, 30; 4:15; 16:24;
2Co 1:1; 4:6; Gal 2:4, 16; 3:26, 28; 4:14; 5:6; 6:15 v.l.; Eph 1:1; 2:6, 7, 10, 13, 20; 3:6,
21; Phi 1:1, 8, 26; 2:6; 3:3, 13, 14; 4:7, 19; Col 1:1, 3; 2:6; 4:12; 1Th 2:14; 5:18; 1Tm
1:1, 14, 15; 2:6; 3:14; 4:7; 5:21; 6:13; 2Tm 1:1, 9, 10, 13; 2:1, 3, 11; 3:12, 15; 4:1;
Phm 1, 9, 23;
Mss variation
{1Tm 1:16} {2Co 1:19}; 'Mashiah Yeshua' vs. 'Yeshua the Mashiah'
{Heb 3:1} 'Mashiah Yeshua' vs. 'Yeshua'

Cf. Phi 2:5 (Mashiah Yeshua) vs. 2:11 'Yeshua the Mashiah')

 Non-Pauline: only in the text variant; some translations keep some of

these variants.
(a) 3x in Acts –
Act 3:20 v.l., (shall send 'Yeshua the Mashiah' vs. 'Mashiah Yeshua');
Act 5:42 v.l. ('ton Christon Iēsoun' >. 'Yeshua ton Christon');
24:24 v.l. ('faith in Mashiah vs. in Mashiah Yeshua')
(b) 2x as text variants in 1Peter for 'Mashiah' –
1Pe 5:10 v.l. (His eternal glory in ~~);
1Pe 5:14 v.l.

Mashiah Yeshua our Lord Rm 6:11 v.l.; 6:23; 8:39; 1Co 15:31; 2Co 4:5; 1Tm
1:2, 12; Eph 3:11
Mashiah Yeshua my Lord Phi 3:8
Mashiah Yeshua our savior Tit 1:4;

Here, in the phrase, ‘Yeshua’ is particularized with the explanatory title ‘Mashiah’; i.e.
‘Yeshua who came as a Mashiah’. (메시아되신 예수)

See how two expressions are contrasted in the Pauline texts: The first word
(underlined) is the main idea, the second one (dotted underlined) is
explanatory.
2Ti 2:3 (Mashiah Yeshua) and 2:8. (Yeshua the Mashiah).
Rm 1:1 (Mashiah Yeshua) and 1:4 (Yeshua the Mashiah)
 Examples in Pauline letters:
'apostle of ~~'. 1Co 1:1; 2Co 1:1; Eph 1:1; Col 1:11; 2Ti 1:1;
'prisoner of ~~'. Phi 1:1; 'servant of ~~'. Rm 1:1; 'servants of ~~'. Phi 1:1]
 Christos Iēsous – Rm 8:34 v.l.; 2Co 1:1 v.l., 19; Col 1:1 v.l.; 1Ti 1:15, 16 v.l.; 2:5; 5:21 v.l.;
2Ti 1:1;
 Christou Iēsou Rm 2:16 v.l.; 15:16 v.l.; Gal 2:16; Eph 1:1 v.l.; 3:1; Phi 1:1 v.l., 1:6 v.l., 8
v.l.; 3:8; Col 4:12 v.l.; 1Ti 1:1 v.l., 2 v.l.; 6:13; 2Ti 1:2; Phm 1:1;
 Christō Iēsou 1Ti 1:2; 4:6 v.l.; 2Ti 1:10 v.l.; 2:3 v.l.; 4:1 v.l.; Tit 1:4 v.l.; 2:3 v.l.; Phm 1:9
v.l.
en Christō Iēsou Rm 3:24; 6:11, 23; 8:1, 2, 11 v.l.; 39; 15:17; 16:3; 1Co 1:2, 4, 30; 4:15,
17 v.l.; 15:31; 16:24; Gal 2:4; 3:14, 26, 28; 5:6; 6:15 v.l.; Eph 2:6, 7, 10, 13, 20 v.l.; 3:6
v.l., 11, 21; Phi 1:26; 2:5; 3:3, 14; 4:7, 19, 21; Col 1:4, 28 v.l.; 1Th 2:14; 5:18; 1Ti 1:14;
3:13; 2Ti 1:9, 13; 2:1, 10; 3:12, 15; Phm 1:23;
 Christon Iēsoun Rm 15:8 v.l.; 2Co 4:5; Gal 4:14
eis Christon Iēsoun Rm 6:3; Gal 2:16; Phm 1:6 v.l.;
kata Christon Iēsoun Rm 15:5
 When it is with the article ho Christos Iēsous, it is rendered as ‘the very Mashiah Yeshua’,
taking the article functioning for specification:
tou Christou Iēsou Phi 2:21 v.l.; 3:12
tou Christou [Iēsou] Gal 5:24 v.l.; Eph 3:1 v.l.;
ton Christon Iēsoun Col 2:6;

[C] ‘Lord + Yeshua

Lord Yeshua

‘the Lord Yeshua’:

Act 4:33; Rm 14:14; 1Co {5:5}; 11:23; 2Co 4:14; 11:31; Eph 1:15; Col 3:17; 1Th 2:15;
4:1, 2; 2Th 1:7; 2:8; Phm 5
Lord Yeshua 1Th 4:1; Phi 2:19
‘O Lord Yeshua’:
Act 7:59; Rev 22:20;
"our Lord Yeshua" 1Co 5:4 (2x); 2Co 1:14; Heb 13:20; 1Th 2:19; 3:11, 13; 2Th 1:8; {1:12};
“Yeshua our Lord” Rm 4:24; 1Co 9:1
Yeshua is Lord Rm 10:9

[D] Lord Yeshua the Mashiah

(58x) > 'Lord Jesus Christ'

Yeshua the Mashiah, our Lord – 1Co 1:9;

‘Lord Yeshua the Mashiah’ – Rm 1:7; Eph 1:2; 6:23; 1Th 1:1; 2Th {1:12}; 3:12;
1Co 1:3; 2Co 1:2; Phi 3:20; Col 1:2; Phm 3; Jam 1:1; Jud 4
‘the Lord Yeshua the Mashiah’:
Rm 13:14; 1Co 16:23; 2Co 13:14; Phi 1:2; 4:23;
‘our Lord Yeshua the Mashiah’:
Rm 5:1, 30; 16:27; 1Co 1:2, 7, 8, 10; {6:11}; 15:57; 2Co 8:9; Gal 6:14, 18; Eph
 1:3, 17; {3:14}; 5:20; 6:24; 1Th 1:3; 5:9, 23, 28; 2Th 2:14, 16; 3:6, 18; 2Th
2:1; 3:6; 1Tm 6:3, 14; Jud 1:21; Phm 25; {Rev 22:21}
Rm 5:2, 11; 15:6, 30; 2Co 1:3; Col 1:3; 1Th 5:24, 2Th 2:1, 14, 16; Jam
2:1; 1Pe 1:3; 2Pe 1:8, 14, 16; Jud 17;
‘the Mashiah Yeshua, the Lord’: Col 2:5

Examples of the common fixed phrase 'our Lord Yeshua the Mashiah'

<himself> (2Th 2:16); <through ~> (Rm 5:1, 11; 1Co 15:57); <by ~> (Rm 15:30); <on ~> (1Th 1:3);
<of ~> (Rm 16:27; 1Co 1:2, 8; 2Co 8:9; Gal 6:14, 18; Eph 5:20; 6:24; 1Th 5:23, 28; 2Th 2:1, 14; 3:6, 18; 1Tm
6:3, 14; Phl 25)

Rm 15:6 (the Elohim, yes, the Father of ~),

*2Co 1:3 Praise be to the Elohim, yes, the Father of ~,
*Eph 1:3 Praise be to the Elohim, yes, the Father of our Lord Yeshua the Mashiah,
Eph 1:2; 2Co 1:2 shalom from Elohim our Father and from Lord Yeshua the Mashiah
Col 1:2 shalom from Elohim our Father {and from Lord Yeshua the Mashiah}.
*Col 1:3 thanks to the Elohim, {yes}, the Father of our Lord Yeshua the Mashiah
Eph 1:17 asking the Elohim of our Lord Yeshua the Mashiah, the Father of glory
Eph 3:14 v.l.; before the Father {of our Lord Yeshua the Mashiah}
Jam 1:1 servant of Elohim and of Lord Yeshua the Mashiah
Cf. *Jam 1:27 in the eyes of the Elohim, yes, the Father,

[Note: 'kai Pater' is here rendered as 'yes, the Father. with 'God' as 'Elohim'
Cf. above * marked - A few examples of 'the Elohim' when it is followed by a modifier phrase 'yes,
Father'. Note: 'the God' is rendered as 'the Elohim' throughout IRENT; with 'God' variously (e.g.,
'Elohim' 'God-being' 'what God is' (4:8; Jn 1:1c), 'God-being', etc.)

Difference between 'Jesus Christ' and 'Christ Jesus'

Christos Iēsous vs. Iēsous Christos (both anarthrous)

www.gotquestions.org/Jesus-Christ-Christ-Jesus.html ... The difference between

'Jesus Christ' and 'Christ Jesus' is subtle and, in most contexts, insignificant. Placing
the human name first puts a slight emphasis on the Lord’s humanity; placing the divine
title first puts a slight emphasis on the Lord’s deity. Either way, Jesus is as the Christ,
the Chosen One of God.

A correct English diction is ‘Jesus the Christ’, rather than Jesus Christ.
Note: Yeshua was a common Hebrew name, but Jesus is a name in Christianism different.
Most worship him as God Jesus. He was the 2nd person of God head of Trinity before he
was born of a virgin, without a human father so that he was not Messiah who was to be
from the seed of King David.

Christ, that is, Messiah, simply means an anointed one. It is not a divine title. It has
nothing to do with the notion of divinity or deity.

Ref. www.patheos.com/blogs/jesuscreed/2013/11/26/not-christ-but-messiah-nt-wright-on-
translating-christos/
[Cf. non-sensical writing - http://removethemud.com/wp/studies/jesus-christ-vs-christ-jesus/
(note: trinitarian hocus-pocus, e.g., ‘Jesus Christ’ < ‘Christ Jesus’ = ‘God’, ‘the Almighty God’)]

In the Epistles, as 'Lord Yeshua Mashiah' (1Co 1:3; 1Th 1:1, etc.), 'our Lord, Yeshua the Mashiah' (1Co
1:2; Eph 1:3; 1Pe 1:3, etc.) with his Lordship which is not to be confused with 'divinity'. Here, the word
'Lord' is in reference to the risen and exalted Yeshua, whereas in the Gospels the same Gk. kurios is
rendered as 'Master', a title as used by his disciples, followers, and people in reference of Yeshua during
his ministry.
Table: 'Yeshua + Mashiah + Lord'

4G Act Genera $Pauline Rev Total

l
Yeshua the Mashiah @
5x 11x 29 33x 4x 82x
Mashiah Yeshua 0 1x %0 89x 0 90x
(the) Lord Yeshua 0 0 2 22x 0 24x
Lord Yeshua the n.a. n.a. 8x 49x %1x 58x
Mashiah

@4G:
G-Mt Mt 1:1; 1:18
G-Mk Mk 1:1
G-Lk (none)
G-Jn Jn 1:17; 17:3 (in Evangelist’s voice, not Yeshua’s);
$Romans: tally may differ because of mss variants. [cf. mss variant in Rm 1:1 'Mashiah
Yeshua' vs. 'Yeshua the Mashiah']

In Romans IRENT NWT 1984 NWT 2013

'Jesus' + 'Christ'
Lord Yeshua Mashiah 2x 5x 6x
Lord Yeshua. 2x 2x (14:14; 16:20) 2x
Yeshua the Mashiah. 17x 17x 16x
Mashiah Yeshua 14x 14x 15x
total 31x 30x 31x
% Lord Mashiah {Yeshua} Rev 22:21 v.l.
Mashiah {Yeshua} {1Pe 5:10, 14} v.l.
[Cf. Mt 16:21 – ‘Jesus Christ’ – NWT3 and NASB-1977 is corrected as ‘Jesus’ in NWT4 (2013 edition).]
 PART IV.

A diction study:

‘Jesus Christ Jesus’ ‘Jesus Christ’ and ‘Jesus the Christ’

Form A Form B Form C

Queen Elizabeth
Professor Williams
Maestro Toscanini
President Lincoln
(President Abraham Lincoln)
/x: Elizabeth Queen. Elizabeth the Queen
/x: Williams Professor Williams the Professor
/x: Toscanini Maestro# Toscanini the Maestro
/Lincoln President^
(in the sense of ‘Lincoln Lincoln the President.
as President’?)

— % 세종 대왕 —
King Sejong /xx: Sejong King /xx: Sejong the King

Gk: Christos Iesous Iesous Christos

IRENT – Mashiah Yeshua Others – Yeshua the Mashiah
most English Bibles Christ Jesus Jesus Christ
[Cf. ‘Jesus the Christ’]
(i.e., ‘Mashiah whom (i.e., ‘Yeshua who was as a
they found in the Mashiah’ (for the people of
person of Yeshua} Israel esp. in the Gospels)
In Pauline Epistle more common
% 세종 대왕 – the only possible form in Korean expression.
# Cf. Toscanini-style Maestro
^ Cf. ‘Lincoln Presidency’
Bold – for the name; underlined -the word in focus.

Ref. on Greek polydefinites:

 http://ling.auf.net/lingbuzz/000796/v1.pdf
 http://citeseerx.ist.psu.edu/viewdoc/download?doi=10.1.1.636.4783&rep=rep1&type=pdf =
https://web.archive.org/web/20150923053015/www.ucl.ac.uk/pals/research/linguistics/
publications/wpl/07papers/uclwpl_19_LekakouSzendroi
 (‘close appositives’) Determiner spreading determiner phrase
‘spirit of Mashiah

Rm 8:9 Mashiah’s spirit

Gal 4:6 the spirit of His son
Phi 1:19 the spirit of Yeshua the Mashiah

https://youtu.be/nnq99J9rZHw
How the man Jesus became the SPIRIT of God
1Co 15:45 The first man Adam became a living soul; the last Adam became life-giving SPIRIT."
2Co 3:17 The Lord IS the Spirit ~~ the spirit of the Lord'; here 'kurios' is for Mashiah, not Elohim.
Some has it incorrectly as 'the LORD'; Jehovah in NWT. [Cf. Adonai’s spirit Lk 4:18]

‘body of the Mashiah

The corporate body of the risen Mashiah as Mashiah Community (> ‘Church’)
The (physical) body of Yeshua’
Crucifixion, death, and entombment.

‘Bodily resurrection’ – not resurrection of his physical body, but the resurrection in spirit body – to be en-
countered and witnessed in the bodily [not spiritual] experience of his presence with them by the disciples.
[Mk 16:9, 12, 14, 16; Mt 28:9, 17; Lk 24:15, 36, 40; Jn 20:14, 19, 26; 21:1]
"Jewish Jesus'
= The 'Jesus' as seen by the Jewish people of the modern times. The linguistically neutral
accurate phrase is 'Yehudi Yeshua', who image is not same as the one in the New
Testament. The Christian Jesus (of ‘God Jesus’) cannot be same as the figure in the New
Testament; most of Christians have confused over who he was. See elsewhere on the
word 'Jews' vs 'Yehudim'. See ‘Kosher Jesus’.

From Amy-Gill Levine, (2006),

THE MISUNDERSTOOD JEW: The Church and the Scandal of the Jewish Jesus. @

(p. 51-52) Reclaiming the Jewish Jesus

[Note: Edited: Jews < Yehudim; Jew < Yehudi; Jesus < Yeshua. There was no person
called 'Jesus' in the Bible times; there was no people called 'Jews', which is applicable to
those in Diaspora after the Fall of Yerusalem 70 CE – ARJ]

Yeshua of Nazareth dressed like a Jew, prayed like a Yehudi (and most likely in
Aramaic), instructed other Yehudim on how best to live according to the
commandments given by God to Moses, taught like a Yehudi, argued like a Yehudi
with other Yehudim, and died like thousands of other Yehudim on a Roman cross. To
see him in a first-century Jewish context and to listen to his words with first-century
Jewish ears do not in any way undermine Christian theological claims. Yeshua does
not have to be fully unique in order to say something or do something meaningful. To
see and hear him in his historical context enriches the meaning of those all too familiar
images and sayings. They become striking again, not just for their spiritual potential,
but also for their social engagement. The kingdom of heaven is not, for the Jewish
Yeshua of Nazareth, a piece of real estate for the single saved soul; it is a communal
vision of what could be and what should be. It is a vision of a time when all debts are
forgiven, when we stop judging others, when we not only wear our traditions on our
sleeve, but also hold them in our hearts and minds and enact them with all our
strength. It is the good news that the Torah can be discussed and debated, when the
Sabbath is truly honored and kept holy, when love of enemies replaces the tendency
toward striking back. The vision is Jewish, and it is worth keeping as frontlets before
our eyes and teaching to our children.

@ Contents:
Introduction
ONE Jesus and Judaism 17
TWO From Jewish Sect to Gentile Church# 53
THREE The New Testament and Anti-Judaism 87
FOUR Stereotyping Judaism 119
FIVE With Friends Like These ... 167
SIX Distinct Canons, Distinct Practices 191
SEVEN Quo Vadis? 215
Epilogue 227
[# Note: the 'Gentile Church' of 1st – 2nd century CE does not have biblical
connection to the 'Christian Church' which was developed into power from 3 rd
to 4th century CE.]
Yeshua + David
son + David
Mt 1:1 <Son of David>
Mt 12:23; 21:9, 15 'the son of David';
Mt 9:27; 15:22; 20:30, 31; Mk 10:47; 48; Lk 18:38, 39 'O son of David!'
Cf. the throne of his father David Lk 1:35
Cf. Mt 1:12, 20; 'O Yosef, son of David!'
the *Seed of David Rev 22:16
from David's seed’ (Rm 1:3; 2Ti 2:8);
‘from the seed of David (Jn 7:42; 2Tm 2:8);
‘from the seed of this man, David’ (Act 13:23)
Cf. 1Ch 17:11; 2Sam 7:12-14; Jer 22:30]
[Cf. Lk 1:27 ‘of the House of David’]; [Cf. Act 2:30 (‘the Patriarch David’)];
the one holding the key of David Rev 3:7
the root of David Rev 5:5;
out of the David’s loin (Act 2:30);
Cf. Mashiah being 'David’s son'
– Mt 22:42-45 //Mk 12:35-37; //Lk 20:41-44.
Mashiah comes as from the seed of David (i.e., son of David) – no virgin birth, or a woman’s
(Mary’s) son or adopted son is qualified for 'Mashiah', which is not same as 'Christ'.

Yeshua + Abraham
Mt 1:1; 'Son of Abraham'
Cf. Gal 3:16 ‘to his seed – of Abraham’ – in reference to 'Mashiah'
Cf. Heb 7:1-3 Melchizedek and Abraham,
Cf. Abraham's seed Jn 8:33, 37; Rm 11:1; Heb 2:16

Yeshua with his followers

‘*anointing’ [S218 aleiphō (9x) put oil on; /x: smear]

1. Jn 12:1-8 by Mariam, sister of Martha– put oil on His feet [a pound (litra)] – rebuked by Judas –
Bethany – Abib 9.
2. Mt 26:6-13 //Mk 14:3-9 by an unnamed woman – put oil on His head <one alabastron> – re-
buked by some disciples – Shimon the leper’s house – Abib 12 [cf. Last Supper in the evening]
3. Lk 7:36-50 by an unnamed woman – put oil on His feet – rebuked by Shimon, a Pharisee – out-
side the Passion narrative.
*Titles of Yeshua + *Appellatives
Who he was and what he was (in the Gospel times)? Forget about unbiblical pre-human Jesus!
Who he is? What he is? For what and for whom?
[epithets, titles and descriptives. (often in vocative use)]
 Mashiah (> Messiah) /x: Christ – translation of Gk which is translation of the Hebrew; *Master
[in the Gospels, instead of ‘Lord’]; *Lord; our Lord; O Lord!;
 ‘the Holy one of the Elohim’ (Jn 6:69)
 ‘the son-of-man’
 ‘the son of the Elohim’ (> the *Son of God) – the meaning of 'son of' is a Hebrew idiom for a
human being taken on charter of someone; not in the sense of a God having his a son (from a
Goddess or a human female) as in pagan religions or mythologies.
 ‘*Savior’ – shared with the Elohim – cf. Deliver; redeemer; [Cf. Titles of Yeshua shared with
His Father].
 'are you the Mashiah' the Chosen One, the son of God, the King of the Yehudim' – question by
the Sanhedrin.

– 'King of Israel' Mt 27:42; Jn 1:45; 'the King of Israel' Mk 15:32; Jn 12:13

– 'King of the Yehudim' (King of the Jews) Mt 27:11, 29, 37; 15:9, 12; 18; Jn 17:33; 19:21;
'the King of the Yehudim' Mk 15:26; Lk 23:3, 37, 38; Jn 18:39; 19:3, 19, 21;
– "King of the kings" 1Tim6:15
– "King of kings" Rev 19:16
– 'Mashiah, a king' Lk 23:2;

 Yeshua from Nazareth – Act 10:38;

 'a Nazarene' – Mt 2:23;
 @Yeshua the Nazarene [S3419 Nazarēnos (6x) Mk 1:24; 10:47; 14:67; 16:6; Lk 4:34; 24:19]
 @Yeshua the Nozarene [S3480 Nazōraios (13x) Mt 26:71; Lk 18:37; Jn 18:5, 7; 19:19; Act
2:22; 3:6; 4:10; 6:14; 22:8; 24:5; 26:9];
[@Most renders as 'Jesus of Nazareth']
 Yeshua the one from Nazareth – Jn 1:45;
 He was one of the Yehudim – a Torah keeping Yehudi (/x: 'Jew');
 'The God's Messenger' 'the Apostle' – the one who is sent (messenger, apostle) Heb 3:1
 *Propheta [God's Messenger]
"Yeshua the prophet from Nazareth" – Mt 21:11;
"Yeshua the Nazarene ~ to be proved a prophet from Nazareth" – Lk 24:19
some recognized Him as a prophet (Lk 7:16; Jn 6:14; 7:40; 9:17).
He referred to Himself as a prophet (Lk 13:33b)
As 'the Prophet spoken of by Moses' (Deu 18:15) (quoted in Acts 3:19-26)

 Not a Zealot (revolutionary for overthrowing Roman power)

 Not anti-Judaism to replace the Judaism (Yehudism) with a new religion of
'Christianity' of the Church.
 Not the founder of Christianity or Christianism;
 Not Christian, not a Christian.
 Not a magician; not 'miracle worker'.
 Not an Antinomian to abolish the Law (Torah). Cf. He was one of Torah-keeping
Yehudim of the Second Temple Judaism.
a
'*prophet' – in what sense? same as OT prophets or as in 'prophets and teachers' of Jerusalem Church (Act 13:1)?
b
Lk 13:33 was in reference to his own death in Jerusalem. Cf. Mt 23:34 "the prophets, wise men and scribes would be
persecuted from city to city". Cf. OT prophets died in Jerusalem: the prophet Zechariah (2Ch 24:20-22 cf. Lk 11:51); the
prophet Urijah (Jer 26:20-23). Cf. death of the two witnesses (Rev 11:3, 7-8).]
  Not of '*preexistence' (Trinitarian jargon) – Cf. 'a principle: Things don't exist before
they exist – oxymoron. - https://youtu.be/4XsDoS_lYPM <"Did Jesus Preexist -
Literally?" (Preexistence 101 - Session 1) - by J. Dan Gill>.
http://inthenameofwhowhat.blogspot.com/2009/11/pre-existence-christology-can-
we.html <Pre-Existence Christology: Can We Dispense with It? Reginald Fuller>
https://21stcr.org/commentaries/preexistence-overview/preexistence-videos/previews-
of-christ-the-true-preexistence-of-jesus/
https://youtu.be/vzbCizVElpY <Previews of Christ - The True Preexistence of Jesus -
by J. Dan Gill>
 No such thing as 'pre-human Jesus'
 Not 'the Word of God' (Jn 1:1): [The risen Yeshua the Mashiah is titled 'the Word of
the Elohim' (Rev 19:13), 'the Word of the Life' (1Jn 1:1)]

 1Ti 2:5 'one mediatora between God and humanity' Heb 9:15; 12:24 – 'Yeshua, the
mediator of a new covenant'
 he was a man – Act 2:22 ['Yeshua the Nazorene, a man ~~']; 1Tm 2:5 ['one mediator
between God and humanity — a man, Mashiah Yeshua']
 ‘the son-of-man’ (i.e., a man, human being with human nature, not a virgin-born god-man
with God's nature) [lit. 'the son of the man'] Mt 24:30; Mk 14:12;
 a High Kohen (> 'High Priest') (Heb 2:16; 3:1; 4:14; 8:1)
 'Word incarnate' (Jn 1:14): (the Word of the Elohim embodied in the person of Yeshua);
not 'God Incarnate', or 'Incarnate God'; nor ‘Jehovah Incarnate’ – which is equivalent to
'god-man', if not a demi-god. Not 'God who was crucified' or 'God the Son' who became
human 'flesh' – what of 'flesh'? Note: ‘Logos’ (in English) as a technical term – religious
and philosophical church jargon – ‘God the Logos’ (‘Logos God’).
 as 'the Word of the Elohim' (Rev 19:13); as 'the Word of the Life' (1Jn 1:1) [H1697 dabar
(Psa 33:6 ‘the word of YHWH’; Isa 55:11 ‘My word’ (of YHWH)]

 his flesh as the bread from the heaven (Jn 6:33, 38; 41)
 as Immanuel to us. (Mt 1:23) [not as 'the God with us', but as the Elohim making His
presence among us.]
 the Lamb of the Elohim (Jn 1:29, 36). [A title incompatible with God or God the Son.]
 To be sin-offering on our behalf (2Co 5:21) (Col 4:3)
 'the son of the Elohim';
 '[the Mashiah shall be] a Lord of both the dead and the living (Rm 14:9)
 One Lord, Yeshua the Mashiah vs. one God (the Elohim), the Father (1Co 8:8) – not 'God
the Son'; not 'God Jesus'.
 Mashiah; the Mashiah: the promised to come for Israel. Not an eternal pre-existing 'Christ',
or 'Cosmic Christ' – 'Christ' in church lingo is farther away from the notion of the Anointed
one by the Elohim in the Scriptures. Mt 16:16; 26:68; Mk 8:29; Lk 9:20, etc.
 *anointed one – Mt 23:10 (the God's anointed leader); Act 2:31 (the God’s anointed one to
come); Act 3:18 (His anointed one)– [by the Elohim to be king, prophet, and kohen]; [Cf.
Mt 2:4 (the anointed one for such a king); cf. Heb 11:26 Moses as the God's anointed
leader]
[Cf.: God anoints – Mt 23:10; Lk 4:18; Act 4:27; 10:38; Heb 1:8]
 Yeshua as Mashiah ░/>> Jesus Christ; [Iēsous Christos –5x in the Gospels Jn 1:17; 17:3; Mt 1:1,
18 v.l.; Mk 1:1. Not in G-Lk] [Gk. transliterate Messias 2x – Jn 1:41; 4:25]
 Cf. 'Yeshua the Mashiah' – outside the Gospels. Cf. 'Mashiah Yeshua' – typical Pauline expression]
 Mashiah, our Passover sacrifice (1Co 5:7) [Cf. the Lamb of the Elohim]
 Chosen as God's son – 'the only-begotten son' of the Elohim. (Jn 1:14, 18; 3:16, 18; 1Jn

a
'*mediator' ░ S3316 mesitēs (6x) Gal 3:19, 20; 1Tm 2:5; Heb 8:6; 9:15; 12:24. [Comparable to Heb. word /Shaliah
(not in OT) from H7971 shalach 'to send' Gen 3:23; H7972 selach Ezr 4:11). Cf. /Shaliach Yeshua ]
 4:19;
 *Deliverer/ *Savior – (S4990 sōtēr) bringer of God's deliverance/salvation [Cf. Isa 45:21
moshiah!! > H3467 yasha. Cf. Psa 18:2 ū·mə·p̄ al·ṭî > (H6403 palat 'deliver')] (Lk 2:11 ‘Yeshua
as Deliverer’; Lk 1:47 ‘the Elohim my savior’; Act 13:23 ‘the Elohim brought a deliverer
in the person of Yeshua for Israel’;
 ‘our Savior’ Tit 1:4; 2:13; 3:6; 2Tim 1:10; [Cf. ‘the Elohim our Savior’ 1Tim 2:3; Tit 1:3; 2:10; 3:4]
 'King of Kings' (1Tim 6:15; Rev 17:14; 19:16); the King of the kingdom reign of the
Elohim.

 the son of the Elohim – declared so at his immersion by Yohanan the Immerser with water
and spirit – God's word became embodied in his flesh (Jn 1:14) – 'Flesh of Yeshua' (Jn
6:51, 53) is 'the Word of the Life' (1Jn 1:1) → 'bread out of the heaven' Jn 6:33 = 'bread of
the Life' (Jn 6:35, 48). /xx: God the Son; He did not claim to be 'God'. He was not called
'God' until 'Jesus' became God in Constantine Catholic Christianism took over in power.]
 the mystery of the Elohim, that is, Mashiah (Col 2:2) [Cf. "the mystery of the Mashiah"
Eph 3:4; Col 4:3]
 The Way (to Father) (Jn 14:6); The Way for YHWH (Mk 1:3 //Mt 3:3 //Lk 3:4)
 Light – God's Light; Light to the world
 'Creator' of the new creation [Col 1:16] [Cf. 2Co 5:17; Eph 2:10] [Cf. the God's Word [ho
logos (Jn 1:1a-b; 1:1c-2) in Genesis Creation (Jn 1:2-3)].
 Healer, not magician. Wonder worker with God's mighty works – the sign – pointing to
God's presence in the people, not a 'miracle-maker' to perform 'supernatural miracles'.
 'our Passover sacrifice' (1Co 5:7)
 'the wisdom of the Elohim' (1Co 1:24, 30)
 *Rock - ‘the Rock’ – Mt 16:18a; 1Co 10:4; 1Pe 2:8;
[Cf. 1Co 3:11 "no one can lay down another foundation other than what is already laid,
which is Yeshua {the} Mashiah himself."]
[cf. YHWH as the Rock (H6697 tsur) - Deu 32:4; 1Sam 2:2; Psa 18:2; 28:1. YHWH as
the rock-cliff Psa 18:2 (H5553 sela)]
 the cornerstone (S204 akrogōniaios 1Pe 2:6; Eph 2:20). Cf. Mt 7:24 (bedrock, foundation
rock); Rm 9:33. Cf. Isa 28:16 LXX];
 "the son-of-man is a lord of Sabbath-rest" – Mt 12:8 //Mk 2:28 //Lk 6:5
 ‘*ransom’ (3083 lutron Mt 20:28 //Mk 10:45) (S487 antilutron1Tm 2:6);
 David: son of ~, seed of~, root of ~ – see 'Yeshua + David'

 *firstborn – prōtotokos [S4416 (8x)]

<Singular – as to Yeshua>
Col 1:15 (firstborn over all creation) – LSV; [Cf. Exo 4:22, Jer 31:9] [cf. 'a
firstborn of all creation] /the firstborn of – KJV, NASB; /the firstborn over – NIV;
[combined with Col 2:9 used as a prooftext for 'deity of Jesus' for God Jesus. cf.
'divinity of Jesus'].
≈ Eph 1:4 (‘before founding of the world’; not Genesis Creation);
Rm 8:29 God's son ~ a firstborn among many brethren;
Col 1:18; Rev 1:5; the firstborn from out of the dead;
Heb 1:6 the firstborn into the inhabited world.
Lk 2:7 her firstborn son [of Mariam] – Catholics deny it to keep her perpetual virgin
<Plural>
Heb 12:23 an assembly and Mashiah community of firstborn ones,
Heb 11:28 the firstborn of Israel.

a
Cf. Mt 16:18b this rock ░ [S4073 petra (15x) rock-mass] [Here, the word 'this' pointing to Yeshua himself (cf.
'destroy this temple Mk 14:58'), not to Peter, the alleged first pope of Catholic Church. 'You are Kefa'; Yeshua did not
say 'you are the rock', but 'I'll give you the keys'] [Coming into their view on the way to Caesarea Philippi with its
famous massive rock cliff in; below it there existed a temple for Greek god Pan and another one for Caesar.]
 [cf. sense of 'pre-eminence' 'the first of ~' is not in the sense of 'being first created'. Cf.
NWT Col 1:16, 17, 20 – 'all other things' instead of 'all things']

Cf. 'firstborn' (H1060 bekor 119x) - In OT – Psa 89:27 (for David); 1Sa 17:13 (for
Eliab); Jer 31:9 (Ephraim, younger than Manasseh, called firstborn, in Gen 41:51).

Cf. "Thus says YHWH, <Israel is my firstborn son …>" Exo 4:22
 S1080 gennaō (97x) 'bring forth’ denotes of a human into existence] ['begotten' (archaic word) from a
father (e.g., Mt 1:2-16a); 'born' of a mother (e.g., Mt 1:16b; Jn 16:21)].
Jn 1:13 (children) brought forth from God; /born of God – KJV;
1Jn 3:9; 5:1, 4, 18; brought forth from God; /born of God – KJV; /begotten by God – NAB;
/fathered by God – NET;
Heb 1:5; 5:5 /begotten you – NKJV; /begotten thee – KJV; /become your Father – NIV,]
1Co 4:15; /begotten you – KJV, NKJV; /became your father

[Note: ‘begotten’ by male principle vs. ‘born’ by female principle) – the word is archaic in
English, not used outside NT. IRENT renders as 'brought forth' instead of 'begotten'.]

S3439 *monogenēs (9x) *only-brought-forth’ (> ‘*only-begotten’) /only brought-forth – ISR,

Revised Berkeley; ['Son' capitalized for Yeshua]
(1) a one-and-only: Lk 7:12 (a one-and-only son of a widow); 8:42 (a one-and-only daughter
of Ya'ir);
(2) the only-brought-forth [son] Heb 11:17 (Isaac of Abraham)
(3) an only-brought-forth one from a father Jn 1:14
/an only-begotten son from a father – NWT; /a father's only son – NRSV, PNT;
/the only begotten of the Father – KJV, NKJV, ASV;
/[the] only begotten of [the] Father – LSV; /x: the one and only Son, who came from Father –
NIV; /the only Son from the Father – ESV; /the only Son from the Father – NASB;
/the [One and] only begotten Son of the Father, [the Son who is truly unique, the only One of
His kind] – Amp; /the only Son of the Father – CEV; /x: the one and only, … who came from
the Father – NET;
/xx: the One and Only Son from the Father – HCSB;
/xxx: the Father's unique Son – ISV;
/the Father's only Son – GNB, NAB; /a uniquely-begotten Son from the Father – Wuest;
/xxxx: the one-of-a-kind glory, like Father, like Son – MSG (- baloney);
(4) the only-brought-forth Son [4x as "huios + monogenēs"]
(a) 1:18 ho monogenēs huios. [nonsense mss: xxx {/mss} {ho} monogenēs theos {the} only-
brought-forth god; ‘begotten/born’ is about human beings; ‘begotten/born god’ is oxymoron.]
the only-brought-forth son ░ /the only son – Delitz; /his only Son – Cass;
/the only begotten Son – KJV, ASV; /The One and Only Son – HCSB;
/the one and only Son – NIV; /God's Only-Begotten – ONT;
{/mss} /xxxx: the only-begotten god – NWT; /xxxx: the only God – ESV; /xxxx: God the only
Son; /xxx: the [One and] only begotten God [that is, the unique Son] – Amp; /xxxx: the only Son,
who is truly God – CEV; /xxxx:the only Son, who is the same as God – GNT; /xxxx: the unique
God – ISV; /xxx: the only begotten God – LSV; /xxxx: the only Son, God – NAB; /xxxx: the only
one, himself God – NET; /xxk: the unique one, who is divine, - TNT;
(b) 3:16 ton huion ton monogenē;
(c) 3:18 tou monogeous huiou tou theou;
(d) 1Jn 4:9 ton huion autou ton monogenēs the only-brought-forth Son of Him [the
Elohim]

Here 'only-brought forth' is the most important son in a family, not 'one only'; usually the firstborn; not
about biological birth. As to Yeshua the word is the picture the son of God, ‘the only son
brought-forth from the Father’ – not that of God the Son being impregnated by the Holy Ghost
(if not God the Father) (by putting God the Son into the womb of) Mariam with no human
father involved per virgin birth belief. a
a
Some claims that God magically create male Chromosome set in the ovum of Mary the virgin. The idea of
conception with sperm and ovum) were unknown in the ancient time. The scientific identification of the key
components of sexual reproduction - eggs and sperm - took place during an amazing decade of discovery in
the 1660s and 1670s. Human conception was still basically a total mystery until as recently as 1875.
www.atlasobscura.com/articles/discovery-where-babies-come-from
 The word 'son of God' is a Hebrew expression; is not about a son created or born by God; ‘son’
means a human person, ‘son of man’, man of flesh; whether it is 'son of man' or 'son of God'. Never as a
God-man of God the Son as in pagan religions. With God the Father, Father-Son is about the special
intimate relation. [Cf. Synoptic expression "My son, the beloved (Mt 3:17 //Mk 1:10 //Lk 3:22); 'you
are my son' [Mt 17:5 //Mk 9:7 //Lk 9:35] ≈ thematically S4416 prōtotokos (8x)
 'the firstborn' [Lk 2:7 (Mariam's); Heb 1:6 (God's); Rev 1:5 (from among the
dead)];
 'a firstborn' [Rm 8:29; Col 1:15, 18]

Gal 4:4 'the Elohim sent His son, born of a woman' ░ genomenon ek gunaikos [S1096
ginomai] [against 'born of a virgin', 'born of Mary Ever-Virgin' (myth of 'virgin birth of
Jesus' as a god-man)] [against Docetism - cf. Gal 4:29 ‘born according to flesh ~ to
spirit’.] /born of a woman – most; /having come into being out of a woman; />> came to
be out of a woman – NWT3; /xx: made of a woman – KJV; /xx: came as the son of a
human mother – GNT [cf. Mt 1:16 '… Yosef the husband of Mariam, out of her Yeshua
was born ' S1080 gennaō] [Cf. Mt 11:11 //Lk 7:28 "(Yohanan the immerser ~~) among
those born of women" en gennētois gunaikōn. S1084 gennētos (2x)]

www.angelfire.com/space/thegospeltruth/trinity.html
https://youtu.be/uVZtXNb8btU <John's Prologue - Part 3 – Br. Kel>
https://youtu.be/uEUUVQ4qPHw <Psa 110 & David's Riddle - Br. Kel>
Kurios – 'Lord' vs. 'lord', 'master
[See under the heading <* Lord> elsewhere.]
'Hooked on Lord' – whoever is addressed to as 'lord' in their language, they take it to mean he is a god.
See '*pretext' '*proof-text' '*context '*eisegesis in <Walk through the Bible #1 - Words, Words and
Words>.

The arthrous Greek ho kurios, when it is applied to the risen and exalted Yeshua, it is rendered as
‘the Lord’. This is outside the Gospels and includes Act 2:36; 5:14; 9:1b, along with the phrase
'Lord Yeshua' or 'Lord Yeshua the Mashiah' – reflecting His Lordship.
" … the man whom the Elohim has made both ‘Lord’ and ‘Mashiah’ is
the very Yeshua" (Acts 2:36).
"… every mouth shall openly-confess that Yeshua the Mashiah is
‘Lord’ — to the glory of the Elohim the Father." [Phi 2:11]
Note: the anarthrous noun is usually in reference to the Elohim (the God), i.e., 'Lord God'; it is rendered as
mostly Adonai in order to make its referent distinguished from 'Lord Yeshua'. Only in limited places where
it is deemed to have the Divine Name to be revealed, it is rendered 9x as YHWH.

The same Greek word for Yeshua in the Gospels is rendered as ‘Master’ throughout the
Gospels in IRENT, as the word 'lord' has become used in reference to a deity whereas the title
in the Gospels for him is in the sense of 'Master of our life', not 'Master of some teaching or
skill', nor a deity ('God'). This includes Lk 2:11 ("there is born to yoů today a deliverer, who
is Mashiah, the Master"); this is parallel to 1Pe 3:15 'Mashiah ~~ Lord' with the same Greek
words.

Gk. Vocative Kurie – 'O Lord!' vs. 'O Master!' or ‘Sir!’

The word 'Lord' below by itself is unrelated to the name of the Elohim (YHWH, Adonai, the LORD):
 Mt 11:25 //Lk 20:21 – "O Abba! [> Father] O Lord of the heavens and the earth! "
 Heb 1:10 O Lord¡ ░░ [OT quotation of Psa 101:25 LXX with kurie –vocative, absent in MT] /O
Lord – most, "And [of Elohim it says:] You, from beginning, O Lord¡ have laid the foundation
of the earth …"

When the word is used to address Yeshua – as O Master! Sir! depending on the context.
E.g., 'Sir!' – Jn 4:11, 15, 19 (from the mouth of the Samaritan woman at the well). Lk 19:8
(Zacchaeus).
Noteworthy examples are:
Mt 7:21 ("Master! Master!", not "Lord! Lord!").
Jn 9:36 vs. 38 (from the mouth of a blind man healed) – both rendered as 'Sir! Some render both as
Lord (KJV); most render both as Sir and Lord.

Outside the Gospels – Act 1:16 ("O Master!") vs. Act 9:6a v.l. (O Lord!),
‘Lord’ vs. ‘Master’ for Yeshua

Others IRENT
@ 'the Lord' is used only in reference only for the risen AND exalted Yeshua.
It is ‘the Master’ in the Gospels.
In Gospels
the Lord Mk 11:3; Mk 16:20 the Master
the Lord Jesus Mk 16:19 the Master {Yeshua}
the Lord Mt 21:3 the Master
Christ the Lord Lk 2:11 Mashiah the Master
Jn 4:1 (/mss – Yeshua)
The Lord Jn 6:23; 11:2; 13:14; 20:2, 18, 20, 25; the Master
21:7 (2x); 21:12;
my Lord Jn 20:28 (the Master of me) O my Master
Lord (lord) Mt 12:8 //Mk 2:28 //Lk 6:5 a lord (over the sabbath)
Lord Mt 11:28 //Lk 10:21 (O Abba!) O Lord (of the heavens)
In Acts, Epistles, & Revelation.
Act 1:21, 4:33; 8:16; 11:20; 14:11;
(the) Lord Jesus @ (the) Lord Yeshua
16:31; 19:5, 13, 17; 20:24, 35; 21:13;
(the) Lord J. C. Act 11:17; 28:31 @ (the) Lord Yeshua the Mashiah
Act 5:14; 9:1, {6}, 10, 11, 15, 17, 9:27,
the Lord 28, 35, 42; 11:16, 21, 22, 24; 18:9; @the Lord
19:10; 20:19; 22:10; 23:11; 26:15;
Master Eph 6:9
(the same) Master
(x: master – NET)

‘Suffering Servant’ in Isa 52:13 – 53:12

Both ancient and modern rabbinic commentators ascribe the ‘*suffering servant’ [the expression which
does not appear in NT] in Isa 53 to the nation of Israel. [Ref. Tovia Singer (2014), Let’s Get Biblical –
Why Doesn’t Judaism Accept the Christian Messiah? p. 116. Christian midrash takes it to refer to
‘Jesus Christ’.]

NT shows its own midrash of OT texts used as quotations and even allusions. It is common
esp. in the Gospels. What we have from such exegesis is actually unrelated to the original
meaning in the setting of OT text. (It is not so much of committing error (fabricating) of
taking out of context’.
This should not be confused with so-called ‘Christian midrash' of NT as well as OT text
which is more of theological and church doctrinal elaboration. It conflates 'the figure of the
Suffering Servant of YHWH' with the figure of the Passover Sacrifice. [See also in WB#2
<Text, Translation, and Translations>]
‘*glory of Yeshua

Glory of Yeshua – Jn 1:14; 2:11, 17; 8:50, 55; 17:1, 5, 22, 24. Cf. 12:41
Glory of the Elohim – Jn 11:4, 40; 12:43;

‘*at the right of the Elohim

www.compellingtruth.org/anthropomorphism.html
https://bible.knowing-jesus.com/topics/God~s-Hand

https://youtu.be/BnWeBhwiRTI <The Right Hand of God" – Explained – Br. Kel>

at the right /x: at the right hand; /xxx: on the right hand - KJV

S1188 dexios (54x) adj. singl. or pl. "of right side (hand)"

Of the Elohim:
~ of him – Rev 5:1, 7;
His ~ – Act 5:31; Eph 1:20-21; Mt 25:33; Rev 2:1
~ of Power – Mt 26:64; Mk 14:62;
~ of the power of God – Lk 22:69
~ of the Majesty on high – Heb 1:3; 8:1
~ of the throne of God – Heb 12:2
My ~ – Mt 22:44; Lk 20:42; Act 2:34; Heb 1:13;
~ of the Elohim – Mk 16:19; 1Pe 3:22 (2x); Act 2:33; 7:55, 56; Col 3:1; Rm 8:34; Eph 10:12;
of the Son of Man
in my ~ – Rev 1:20
in his ~ – Rev 1:16

“God's right hand” in OT:

Psa 16:8, 11; 18:35; 20:6; 48:10; 63:8; 80:15; 98:1; etc.
Isa 62:8; 139:10; Lam 2:3; etc. etc.
‘*Lamb of the Elohim’ (‘Lamb of God’)
Jn 1:29, 36 the Lamb of the Elohim ░ [only 2x; here in G-Jn]; /the Lamb of God – most; [seh-
haElohim – Heb.] This certainly allude to the lamb killed for the Passover meal on the day
Yeshua died in crucifixion.
[S286 amnos (4x) – Jn 1:29, 36; Act 8:32; 1Pe 1:19. Cf. S721 arnion (30x) – all in Rev, except 1x Jn
21:15 as 'lambs'] [As Yeshua was born as a Passover lamb early Abib (BC 3), died as a Passover lamb on
the Passover day Abib 14 (CE 30) (Cf. 1Co 5:7), this phrase may allude to a Passover lamb (the phrase by
itself does not occurs in the bible). On the Passover, lambs were killed for a meal, not for a sacrifice.]

[The expression is not in OT. The exact phrase 'Passover lamb' does not appear in the Bible.]
[When animals are used for sacrifice on the alter, its blood is not for atonement of 'sins'. [cf. 1Co
15:3; Jn 6:54] The theological notion of 'blood atonement' is not related to the Passover lamb in
the OT.]
There is no phrase 'Passover sacrifice' is in the Bible. Nothing was 'sacrifice' on Passover in
history. A lamb is killed for the Passover meal (Mt 26:26, 28; //Mk 14:22, 24; //Lk 22:19-20) – it
is for the meal, not for a sacrifice. The phrase 'Passover lamb' does not appears in the Bible. [Cf.
the Day of Atonement (Lev 23:26-32; Lev 16; and Num 29:7-11) – lambs and goats as offering for sin
H2403 chatta'ah Gen 4:7]

1Co 5:7; (cf. Exo 12:5): "Indeed, the Passover lamb for us has been killed 4 — Mashiah
himself! /x: our Passover lamb
[‘Passover’ is here metonymic for ‘Passover lamb'];
[killed ░ [S2380 thuō (14x) kill Mk 14:12; Lk 22:7; 'offer sacrifice' Act 14:13, 18; 1Co 5:7; 10:20. x: ~
slaughtered; /xx: sacrificed – most

Rev 13:8 – ‘the Lamb that was slaughtered’ (Isa 53:7 ‘a lamb to the slaughter’)

‘Yeshua is as the Lamb’; not ‘Yeshua is the Lamb’. Similarly, ‘Yeshua was as the sin sacrifice’;
not ‘Yeshua was the sin sacrifice’ 2Co 5:21] Cf. ‘sin’ ‘sins’ ‘guilt’ forgive vs. save from. What
the heck is sin? What sin? Which sin? Whose sin? Against whom? The result? The penalty?

[Yeshua was born early Abib BC 3, died as a Passover lamb Abib 14, CE 30. See the file
collection, <IRENT Vol. III - Supplement (Collections #6A - Passion Week Chronology)>]

[amnos. Cf. Aramaic ‘talya’ – amnos (lamb) or pais (servant)] [Lev 16:6-10; 1Jn 2:2; 4:10] (cf.
Isa 53:6-7; Jn 1:36; Act 8:32-33; 1Pe 1:18-19; Rev 5:6, 8, 12, 13; 6:1). [Isa 53:7, 10 LXX He
suffered like a lamb that is led to slaughter’ and gave Himself as ‘an offering for sin’ cf. lamb as
burnt-offering by Abraham in Gen 22:8; cf. Passover lamb Jn 19:36; 1Co 5:7 – not sin offering;
cf. ‘lamb’ (arnion) in Rev 5:6ff as the title of Christ] [– FF Bruce p. 52] [cf. Act 8:32 ‘sheep led
to the slaughter’ ‘lamb before its shearer’] [Cf. zeroah of Seder meal – ‘shank bone’]
Marijke H. de Lang, “John 1:29, 36: The Meaning of ἀμνὸς τοῦ θεοῦ and John’s Soteriology” Journal
of Biblical Text Research 성경원문연구 (in Korean), 2015, No. 37, p. 236ff
3. Conclusions
First, the background of John 1:29 and 36 is probably best explained with the help of Isa 53:7, but
the emphasis is on obedience and submission, not on suffering and death.
Secondly, the image of “lamb of God who takes away the sin of the world” does not have a
sacrificial meaning. It does not refer to Jesus’ death.
Thirdly, the origins of the early-Christian idea of the atoning effect of Jesus’ suffering and dying do
not lie in the Hebrew Old Testament but in the Hellenistic-Jewish concept of the martyr (which
in its turn derives from pagan Greek tradition).
Fourthly, Johannine soteriology is different from Pauline soteriology: the emphasis in John is not on
Jesus’ death as saving event, but on accepting Jesus as the only one through whom the Father
can be known.
And fifthly, for translation it should be seriously considered to render – if of course possible in the
target language – the singular ἁμαρτία with a singular in the target language, and to render
τίθεναι τὴν ψυχήν ὑπέρ with “to risk his life for”.

http://chosenpeople.com/main/article/behold_yeshua_the_passover_lamb_of_god.html
The Sacrificial Substitute in Genesis Gen 22:2; 7-8;
The Passover Lamb Exodus 12:3, 6, 7; [Cf.

John 1:29 and John 19:36.

The Lamb in Pseudo-epigraphic Literature
"Do ye therefore, my children, observe the commandments of the LORD, and honor Levi and
Judah; for from them shall arise unto you the Lamb of God, who taketh away the sin of the world,
one who saves all the Gentiles and Israel" Testament of Joseph (2 Joseph 77)

the imagery of the victorious Lamb is found is the First Book of Enoch
the fifth chapter of the Book of Revelation (Rev 5:6, 11-12)

The Passover Lamb and the Redemption of the World

The image of sacrificial suffering and triumphant victory is perhaps most fully realized in the
words of Revelation 13:8-"...the Lamb slain from the foundation of the world."

Now we see the redemption of God at work not only through the eyes of the children of Israel
delivered at the Exodus, not only through the eyes of those who witnessed at the empty tomb the
awesome power of the resurrection, but as though through the eyes of the Lord Himself at
Creation. We see redemption, if you will, as a foundational building block of reality.

The story of this sweeping vision is foretold in the Scriptures, demonstrated at Passover, and
fulfilled at the Cross and the Resurrection. For Yeshua is truly the Lamb of God, whose blood has
paid for our sins and has purchased our salvation. [Note: In the TaNaKh, Passover lamb sacrifice
on the alter is not related to the *atonement of 'sins'. The notion of blood atonement tied to the
expression 'shed blood on the cross' and the Passover sacrifice in OT is a Christian midrash par
excellence. - ARJ]

Source consulted and for further reading: Skinner, Christopher,

https://bible.org/article/another-look-lamb-god
www.academia.edu/2369996/_Another_Look_at_the_Lamb_of_God
www.galaxie.com/article/bsac161-641-07

www.biblestudytools.com/bible-study/topical-studies/what-does-it-mean-that-jesus-is-the-lamb-
of-god.html
‘God’s messenger and High Priest (Kohen haGadol)

Heb 3:1 the God's messenger and High Priest5

God's messenger:

/the God’s messenger – NLB; /the apostle – most; /the Apostle – NASB, KJV; [‘apostle’ gives
wrong word association as for His disciples.]

Gk. apostolos ‘the one who is sent’ – messenger, agent. Yeshua as God’s agent – the one sent
from and came from Father – is a prominent theme in G-Jn.

The High Kohen (Heb.) /> the High Priest; > the high priest; [Cf. 'chief kohanim' (chief
priests) e.g., Mk 8:31]

Cf. The “witnesses of YHWH” in Isa 43:10-12 refers to His chosen people.
Jehovah’s Witnesses took their title out of these verses. The only true witness to
YHWH is Yeshua Himself.

YHWH and Yeshua do not and cannot refer to the one and same. There are a few (e.g.,
Ralph Wilson etc.) who try to convince themselves that ‘Jehovah means I AM’, ‘Jesus is
Jehovah’, but never get to the point of saying ‘Christ is Jehovah’! The so-called ‘I Am’
statements in G-Jn are simply misunderstood. A (calling or descriptive) title (such as
‘God’, ‘Savior’, ‘Lord’, ‘the Shepherd’, etc.) is different from a name, as a same title can
have many different referents. Such an outlandish illogical claim is not worthy for any
further consideration, though it brings the ultimate theological insights to light, that is,
(1) the relation between YHWH the Elohim and Yeshua His Mashiah (> Messiah),
and
(2) who Yeshua the Mashiah is.
'Who is Jesus', 'Who was Jesus'; 'Who was Yeshua?' 'Who is Yeshua?
'Jesus of Nazareth'? Pre-human Jesus who became a god-man when virgin-born? The one
who died and rose again? The one who died as to a body (but as a soul he didn't and when to
Hades or Paradise (Lk 23:43)? Who is He to whom? What is he? 'Where is He now' Who/what
has He become in Church language? Jesus with a sure name 'Christ'? What the heck is Christ?
Christ the God? Christ the logos (Jn 1:1), the creator? 'who is Jesus of Christianism vs. 'who
was Yeshua in the New Testament'?

'Jesus' people believe – 'believe Him as Mashiah (> Messiah >> Christ)', but what 'Christ' –
Christ of Christian Churches? Or, believe as 'the promised Mashiah – the anointed one by the
Elohim' → to be called 'son of the Elohim')?' 'Jesus who became God' – ‘Son of God’ turned
‘God the Son’ who came down from the heaven.

Yeshua was addressed as Master (Sir), *Rabbi, Master, Teacher, Chief.

As Teacher¡ [didaskale (Mt 8:19 etc.)]

As Master¡ Sir¡ Lord¡ [Gk. Kurie (vocative)]
As Rabbo[u]ni¡ Mk 10:51; Jn 20:16
As Rabbi¡ [meaning ‘my great one (master)’]; Mt 26:25, 49; Mk 9:5; 11:21; 14:45; Jn 1:38;
49; 3:2, 26; 4:31; 6:25; 9:2; 11:8; (none in G-Lk). [in iterant rabbi – teaching the lessons of
life in the kingdom reign of the Elohim from the very word ('torah') of the Elohim – no
Midrashic interpretation as by a rabbi or 'sofer' (> scribe – KJV) S1122 grammateus Mt 5:20]
As Teacher (Mt_8:19; 12:38; 19:16; 22:16, 24,36; Mk_4:38; 9:17,38; 10:17, 20, 35; 12:14,
19,32; 13:1; 14:14; Lk_3:12; 7:40; 9:38; 10:25; 11:45; 12:13; 18:18; 19:39; 20:21, 28, 39;
21:7; 22:11; Jn 8:4; 11:28; 13:13, 14). [Rabbi is in a position of religious teacher and guide
in Judaism.]
As *Chief¡ (Gk. epistata) – Lk 5:5 ░ /> instructor – NWT, KIT; /master – most; /mentor –
Richard Brown & Christopher Samuel (Ref. The Meaning of Kurios in the New Testament –
sil.org); /
[BDAG p. 381 epistatēs – in Lk six times in the voc. epistata as a title addressed to Jesus,
nearly always by the disciples (the synoptic parallels have Didaskale, Kurie, hRabbi) master
Lk 5:5; 8:24, 45; 9:33, 49; 17:13] [See Supplement – Glossary-Person for word study on
vocatives ‘Master, lord, Lord, Sir, Instructor/Chief; fellow, friend]
as the High Priest – Eph 5:2; Heb 2:17; 3:2; 5:6; 6:20; 7:21; 9:26-27;
as the Prophet – Mk 6:15; Lk 13:13; 24:19; Mt 13:57; 21:11; cf. Lk 4:17-21, 24;

as Rabbi – Mt 26:25, 49; Mk 9:5; 11:21; 14:15; Jn 1:38, 49; 3:2, 26; 4:31; 6:25; 9:2; 11:8;
as the Apostle (the one sent by God as to be on a mission) – Heb 3:2;
as Lord of Shabbat-rest – Mt 12:8.
as a 'deliverer' for Israel – Act 13:23
as 'King of Israel' – Jn 1:49; 12:13; Mk 15:31; Mt 27:42;
cf. ‘King of the Yehudim' (> 'King of the Jews'): the phrase in the NT is from the outsider’s voice he
was labelled so but he himself did not say and he was actually not 'the king' but labelled so. E.g., as in
Yeshua vs. Pilate; [Cf. 'my kingdom I not from this world' Jn 18:36]
 Pilate asking Yeshua Mt 27:11 //Mk 15:2 //Lk 23:3 //Jn 18:33 – He answered to Pilate "You,
you have said (are saying) so!" – That's what you say (not me).
 Pilate to the crowd (Mk 15:9, 12; Jn 18:39; 19:3);
 Roman soldiers' derision (Mt 27:29 //Mk 15:18);
 On the inscription on the cross (Mt 27:37 //Mk 15:26 //Lk 23:38);
 astrologer-magi looking for (Mt 2:2).

Cf. the King – [Cf. Mashiah as a Mashiah-King]; Mt 21:5 //Jn 12:15 {fr. Isa 62:11a; 40:9b}; Rev
17:14 ('the Lamb is Lord of lords; King of kings’; Rev 19:16 (a name put on his robe 'King of
Kings and Lord of Lords'); cf. YHWH as the King (Psa 95:3)
Cf. ‘testimony on Yeshua’ (rather than ‘of Yeshua’) – Rev 19:10

Yeshua admitted who he was; He did not claim that he was.

 the Mashiah (x 4) – Jn 4:25. (Note: Jn 17:3 the phrase ‘Yeshua as Mashiah’ is in the voice of the
Evangelist).

Yeshua called the Elohim as His Father:

 To Mariam the Magdalene: I’m to ascend to my Father, yes, your Father; and to my Elohim, yes,
the Elohim of you-all. (Jn 20:17)

[He said: “You are to worship Adonai, your Elohim, and Him only you are to serve.” (in reply to
the Devil Lk 4:8)

Yeshua said about His relation to Father:

[word problem – ‘*identical’ ‘equal’ ‘like’ ‘similar’; *identity, be a same person; vs. be of same
essence/character’. Sameness of a single entity]/person vs. sameness btw two entities (things vs.
persons). ‘Two persons are same’ – but not of identity.

 My Father is greater than I (Jn 14:28)

 The words which you hear are not mine but are the words of the Father which sent me. ( Jn
14:24)
 I do nothing of myself; but as my Father has taught me, I speak these things. (Jn 8:38)
 The Father is in/with me. (Jn 14:11)
 I and the Father are one (Jn 10:30) /xx: identical; /xxx: are God;

Things He did not say about who He was: these are confessed by others of the person
Yeshua during His ministry and Yeshua the risen Lord:
 Things He did not say about who He was. Many of these are irrelevant:

 He did not say he himself was the same and identical with the Father – (as shown an absurd
non-biblical statement in an anti-Trinitarian rhetoric.)
 He did not say he himself was a god; nor did he say he was an angel.
 He did not say he himself was alive somewhere before he was born.
 He did not say he = the Word = the spoken word of God. He was a bringer of the good news
(‘evangelizer’) of God’s Kingdom; a spokesman, messenger, prophet of God – God as his Fa-
ther.

Trinitarian 'Jesus' -
 He was born of the virgin Mary without any sexual relation to a man.
 He was eternal. (cf. No mortal human is ‘eternal’)
 He was the Word of God' – 'became flesh', a human being but not human person, as 'divine per-
son' as if a god-man.
 He was God the Son before he was born; then became 'the Son of God'

Yeshua on His part never said anything to hint that he was God, nor one of the three
persons of the so-called Trinity: (See above ‘Trinity Delusion’)
He did not say the holy spirit as a ‘person’, with three of them (Father, Son, Holy Ghost) somehow
and somewhere occupying each in one’s own place (throne) and act as if in consultation
mode.

[See elsewhere for Jn 20:28 ‘ho Kurios mou kai ho Theou mou!’ ('O my Master!', and 'O my Elohim!' >
‘the Master of me' and 'the Elohim of me') [not he said, "you are my Lord and my God" in the sense of
'you are my Lord and God'!!] Thomas exclaimed when he saw the risen Master, not god-man. Exclaimed
'O my Master' and 'O my Elohim'.]

"~ of Yeshua; ~of Mashiah:

the spirit of Mashiah – 1Pe 1:11;

the blood of Yeshua – Heb 10:19
the blood of the Mashiah – Heb 9:14
the execution-stake ('cross') – Jn 19:20
the Crucifixion ('cross') of our Lord Yeshua the Mashiah – Gal 6:16
the grace of the Lord Yeshua the Mashiah – Phm 1:25
The question and answer on "Who IS Jesus" is different from the question and answer on "Who he WAS".
'Who he IS' concerns about a figure in Church which proclaims him as to who-he-is to the Church. On the
other hand, "Who he Was" is about the figure whom the New Testament proclaimed as to who-he-is to the
audience of the NT message. 'Jesus is Jesus' – linguistically speaking, as each one has a different picture of
him. [Same as /God/ - 'God problem' 'God is not God?'.]

"Jesus of religion"a ('Jesus' of Constantine Roman Christianism tradition) is a different figure

from the Yeshua in the Gospel’b who was encountered and experienced by His followers to
whom the real Yeshua was being revealed. Yeshua was presented by the Apostles and Paul
differently from the Gospels.

"Believe Jesus"? → Which Jesus? Jesus before his ministry? During his ministry? The one risen
Lord? What Jesus? Whose Jesus? – Jesus of Catholics, of Protestants, of Jehovah's Witnesses, of
Charismatics, of Mormons, of prosperity gospel, etc.? What does it mean by 'believe'? 'believe in'?
Worship him? What does it mean by 'worship'? When someone is said 'worshiped' (as in some
Bible translation texts), does it mean he was God? Magi to 'worship' a newborn king – does it
mean the child Jesus was 'God'? What God?

IRENT work is not about 'Jesus' of Christianism, but about the Yeshua of the Gospel from whom
the real Yeshua is to be revealed to everyone who believe in Him. Being faithful to His original
Hebrew name, IRENT renders His name as ‘Yeshua’ for a new translation of the NT, not as
‘Jesus’c whom no one can be sure and agreed upon which Jesus, who Jesus was, who Jesus is, and
whose Jesus.

The NT presents Him as the one believed as the very Mashiah (Messiah), the one promised to
come in the OT.d

'Yeshua haYehudi' [>> 'Jesus the Jew'] He was; one of the Torah-abiding Yehudim (> 'Jews').
[He was not a Christian, nor Christian; not belonged to Christianism, or a Christian church.
He is not the founder of Christianity (→ Constantine Roman Christianism with its offspring,
Protestant Christianism)].e
[See EE on His exalted name (Phi 2:9) 6] [For a Brief Timeline of His life, see in the Appendix.]

a
'Jesus of religion', 'Jesus of Church', 'Jesus of the New Age Gospel', 'Catholic Jesus' 'Protestant Jesus' Jesus
of historical quests', 'Kosher Jesus' 'Real Kosher Jesus' 'God Jesus' – all products out of human construct
each theology creates its own Jesus who is believed by its own group. How much of 'Jesus figure' which is
believed is actually for the Yeshua figure in the Synoptic Gospels, in the Johannine writings and in Pauline
Epistles?
b
as in the four canonical Gospels – written down, interpreted, transmitted, and translated.
c
For IRENT work, the word 'Jesus' as such appears only outside the translated text of the NT, usually put in
quotation marks.
d
How far is 'Christ' of Christian religions or 'Messiah' of the rabbinic or Messianic Judaism divergent from
the Mashiah Yeshua of the Gospel – it depends on how far their doctrines of human construct and their
practices are from what the Scriptures tells.
e
www.jewishvoice.org/learn/10-biggest-lies-about-yeshua-his-jewishness-and-what-some-call-jewish-
christianity [a copy in IRENT Vol. III Collections]
 The Hebrew ‫ ישוע‬is pronounced Yeshua. There is no linguistic or historical literary support
for such rendering as Yahshua (http://en.wikipedia.org/wiki/Yahshua) or other similar ones,
Yahoshua. www.yashanet.com/library/Yeshua_or_Yahshua.htm It seems to be an
etymological fallacy to put ‘Yah’ in the name – to make a theophoric name. [The name
Yeshua is does not have a theophoric element being a short form of * Yehoshua.]

www.perfect-word.org/2011/08/23/the-unholy-war-of-names-yeshua-vs-yahshua

[not Yahushua; Yahushuah; Yahshua Yahshuah (of 'pentagrammaton')]

[‘Yahushua’ is a modern conflated spelling to make His name a theophoric one.
Cf. Sacred Name Movement; aka The Hebrew Roots Movement
https://youtu.be/VZtWlmjH35w; https://youtu.be/NcDOmOOQTtA;
www.yashanet.com/library/yeshua_or_yahshua.htm
www.sacredname.com/Articles/Books/Did-Jesus-Speak-the-Name-Yahweh/ [contra sacred name
movement]

Greek transliterate – There is no sound ‘J’ or letter ‘J’ in the Greek. The final ‘s’ is
nominative case ending for a masculine noun. The vowel ē is long ‘e’, not ‘ee’ as in Jee
or Gee.
Cf. http://jesusisajew.org/YESHUA.php
https://jewsforjesus.org/answers/an-introduction-to-the-names-yehoshua-joshua-yeshua-
jesus-and-yeshu/
Cf. www.eliyah.com/names.html

English word ‘Jesus’ was originally ‘Iesus’ (KJV-1611) from Latin Iesus which was from
Greek Iēsous (with the terminal s simply indicating the nominative case) which in turn from
Heb. Yeshu, shorten form of Yeshua, a common Hebrew name in 1st c. which itself is a
shortened form of Yehoshuah. [Ref. Nehemiah Gordon (2008), The Naming of Jesus in
Hebrew Matthew.]

'J' was a glypha for Gothic font for capital letter 'I'. The phonetic sound j came into English in
mid 17c. [See below for The History of J.] A name should only be transliterated with
pronunciation kept close to the original. Same for all proper nouns (names of person, people,
place) they need to be transliterated into another language by transcription.

In different languages it is variously transcribed and pronounced. 7 The word ‘*Jesus’ in

English (and similar ones in European languages) is linguistically anachronistic and
theologically disconnected from who He was and who He is. Confusingly it is de facto
equivalent to the name of Christian God.b [See under ‘Jesus as God’ 'God Jesus'] [Note: the
‘Jesus of religion’ (or Jesus of church) is only one among many as it is of human construct;
he is not same as Yeshua of the Gospels.] Yeshua was not ‘Jesus’. Yeshua is not same as
‘Jesus’c. /Jesus/ is a theological construct, being presented diversely as a different /Jesus/
a
A glyph as a letter in the alphabet does not have the same sound value in different languages. IPA symbol
for the sound of 'y' itself is /j/.
E.g., English 'yes' is 'ja' in German, which is pronounced as 'ya'. 'Yugoslavia' is Jugoslavija ["jug" (south)
and "slaveni" (Slavs)] in their language with 'j' pronounced as 'y'.
b
‘God Jesus’ – e.g., the expressions and statements – ‘Jesus is God’; ‘The name of (our) God is Jesus’; ‘God
the Son’; ‘worshipping’ Jesus, etc. Q: worshipping and praying to ‘God the Holy Spirit’?
c
In contrast to His true name Yeshua, the name in English ‘Jesus’, who is thought as a god-man
once lived, is also labeled as the ‘second person of Godhead’ or ‘God the Son’ (= ? the Second
 produced being dressed up by varied theologies A gradual but eventual consequence of the
name being disconnected from what His name should be is well shown many faces of
different Jesus created in the image of futile (often debased) human mind. It is not even
possible to think of ‘real Jesus’, as long as it is ‘Jesus’. The real person is not known other than by the
name ‘Yeshua’, which should be the name on the English translation Bibles. See EE on the question of
‘real Jesus’ and ‘historical Jesus’ here. 8

The Hebrew name (‫ישוע‬, with the vowel pointing ַ‫ – י ֵׁשּוע‬yēšūă‘) (Yeshuaa) [pronounced ‘ye-
SHU-a’] was one of the most common male names in the Land of Israel, at the time of the
Second Temple Period in Jewish history [580 BC – 70 CE], tied with Eleazer (> Lazarus) for
fifth place behind Shimon (> Simon), Yosef (> Joseph), Yehudah (> Judah), and Yohanan
(> John). Nearly one out of ten persons known from the period was named Yeshua, which
appears in OT in English Bibles as ‘Jeshua’ – e.g., Ezr 2:2; 2Ch 3:15.
[Cf. ‘Yeshu’ (abbr. as Y.S.) – a “play” on His correct name that is actually an acronym
standing for derogatory Hebrew phrase Yimmach Shemo Ve-zikro ('May his name and
memory be blotted out') or yimakh shemo ('May his name be obliterated').]

Note: Most well-known and revered person who was not a Christian – his name is not ‘Jesus’ of Church, but
Yeshua in NT.

He was a human being, a human person, a man born of a woman; a Torah-observant Yehudi.
He was a genuine man (not a god-man or Incarnate God),
He was 'divine'
He was not a deity; had no 'divinity' but divineness.
As the son of the Elohim, he carried out the will of the Elohim his Father – the embodiment of the
Word of the Elohim.
The risen and exalted Lord, Lord of Life.

A typical Christian midrash is on Isa 9:6 – taken as a Messianic prophecy with several titles put on
'Jesus'; no NT author took this to be applicable to Yeshua. ['a wonderful adviser' – 'the mighty
(/powerful) god [Heb. el]', 'the Everlasting Father', 'the Prince of Peace'] That someone has same titles
as God's does not make him a God, e.g., 'Savior'. The title 'creator' as to Yeshua is not be of the
Genesis Creation but of the New creation. A title is not for identity.

He was called in the NT:

 Never been called 'God'.

 Never called himself ‘God’ (Check for a few texts such as Jn 20:28 how it is misread to make
him ‘God’, i.e., 'God Jesus')
 Never called himself ‘Adonai’ (= YHWH).
 Rabbi! -a teacher of Torah in Judaism [Note: Not ordained like Catholic priests or Christian
pastors.]
 Teacher! Master! (for the disciples during His earthly mission)
 Lord! (as the risen Mashiah Yeshua, exalted to the right of the Elohim) – not into tone of Lord
God, but Master of our Life in Him.

God) according to the doctrinal tradition of Constantine Catholic Church. All this is contrary to the
plain statements of the Scriptures. ‘Jesus’ is not Yeshua of the Scriptures, but a reconstructed
westernized Jesus of 'Christanisms'. [Note that the expression ‘Son of the God (Elohim)’ in the
Scriptures is a title for the Mashiah of YHWH. It has nothing to do with the phrase ‘God the Son’
in the Trinitarian doctrine.]
a
Yeshua - [Cf. The form ‘Yeshu’ (prob. a Galilean dialect according to David Flusser) appears in Talmud.]
He and his movement may only be understood within the context of the Yehudism (the Second
Temple Judaism) of their time: that has long been a truism of biblical scholarship. [Ref. Chilton et al.
(2002), The Missing Jesus – Rabbinic Judaism and the New Testament.]

He never called YHWH by the name (e.g., 'O Jehovah!, nor by 'O God' (O Elohim); or 'O Lord', or
'Father!' (in Greek or Hebrew) but 'O Abba! (in Aramaic 'father', not 'daddy').

Not 'of (full) divinity of a deity'; but of 'divineness'; fully human, not mere human, but exalted by the
Elohim (Phi 2:9-11); 'fully divine' – what does it mean? What does it mean 'divine nature' 'divine
essence' (hypostasis)?

Heb 1:4 [the Son …] who made the world-orders

/made the systems of things – NWT

/> made the worlds – KJV)
/x: made the world (NET),
/xx: created the world' (ESV);
/xx: 'made the universe (NIV, HCSB), etc.
Col 1:16
1:15
The exalted risen Son is a visible expression
of the invisible Elohim, [2Co 4:4; Cf. Heb 1:3]
 — as pre-eminent firstborn [v. 18] over all creation, [Cf. Rev 3:14]
1:16
since it is in him [the firstborn] [Rm 8:29]
that all the things were created [anew] [Cf. 2Co 15:17; Eph 2:10]
in the heavens and on the earth;
the visible and the invisible
— whether they are thrones or dominions
or rulers or authorities — [Eph 1:10, 21, 3:10; cf. 1Co 15:24-25, Col 2:10, 15]
all the things have been created
through him and for him [for his kingdom reign] [v. 13];
1:17
yes, it is He who is [now] before [and above] all things
and in him all the things hold together.
Who is Yeshua in the Bible? Who was Yeshua – 'historical Jesus'?

‘Yeshua in the Bible' 'Yeshua of the Gospels’ – not same as 'Jesus' of Religion/Church.
1. Yeshua the Nazarene (Yeshua the Nazorene) (‘Jesus of Nazareth’) in the Gospels and in the
history. [See below for *Nazarene; *Nazorene']
2. an itinerant Galilean rabbi, teaching and proclaiming the Kingdom reign of the Elohim,
whom He called out ‘Abba!’ (Father) and told the disciples to do likewise ('Our Father' Mt 6:9).

3. a Yehudi; from the line of King David, son of Yosef (Jn 1:45), *son of Davida (Mt
1:1); a ‘carpenter’ after his father Yosef.

4. son of Mariam; (Mk 6:3); mother, Mariam (Mt 13:55); born of Mariam (wife of Yosef
(Mt 1:16, 20); born of a woman (Gal 4:4), not 'born of Mary Ever-Virgin'.b

He was not a Christian as all the followers of him were not Christians, who were the
Gentile Hellenistic Christian after Paul's missions. He was not a person belonging to
(Greco-Roman) Christians. Nor they were Christian. Nothing to be with them is
Christian.

5. 'Yeshua as Mashiah' in the Gospels; 'Yeshua the Mashiah' outside the Gospels after
His ministry. [/x: 'Jesus Christ' of Christianism] [See *Mashiah vs. *Christ]

Jesus? Which Jesus? Whose Jesus? Yeshua of the Gospels in close parallel to Historical
Yeshua; different from Jesus of Constantine Roman Christianism and Catholic-Protestant
God Jesus.

"Who Yeshua is" – that's the most important question for those who read the Scriptures.
One thing is clear: we cannot come up with plausible answers picked from a verse here
and a verse here. It has to be read in totality. One cannot rely on eisegesis, exegesis, or
midrash. We cannot naively superimpose Yeshua on the OT text verses. We cannot
naively superimpose Jesus of Christianisms on the NT text verses. 'Who He is' should
come out of the Scriptures as guided by the written Word of the Elohim, not from the
formulations or proclamations by theologians and church authorities.

He was not a 'Jew' (anachronistic); He was an Israelite. He was one of Yehudim (not
'Jews'). He was not a 'Christian', nor he was the founder of a religion, called
'Christianity'.

a
'Son of David' (a messianic title): Mt 22:42 //Mk 12:35 //Lk 20:41. Also Mt 1:1, 20; 9:27; 12:23; 15:22;
20:30, 31; 21:9, 15; Mk 10:47, 48; Lk 3:31; 18:39. Cf. 2Sam 7:2. [← only as 'Seed of David' Act 13:22-
23; Rm 1:3; 2Tim 2:8. Cf. Act 2:30; Cf. Jer 22:30]
b
'virgin birth myth' – virginal conception – born of the Catholic' 'Ever-Virgin Mary' – without the
intervention of human seed (without a human father). This would make him a demi-god or god-man –
common in mythology.
*Nazarene; *Nazorene

S3479 Nazarēnos (6x; in Mk, Lk).];

"Yeshua the Nazarene" (Lk 24:19) Iēsou tou Nazarēnou

"Yeshua the Nazarene" (Mk 10:47) Iēsou ho Nazarēnos
"Yeshua ~~, the Nazarene" (Mk 16:6) Iēsoun ~~, ton Nazarēnon
"with the Nazarene, Yeshua" (Mk 14:67) tou Nazarēnou ~ tou Iēsou
"Yeshua, O Nazarene" (Mk 1:24; Lk 4:34) Iēsou Nazarēne!

S3480 Nazōraios (13x; in Mt, Mk, Lk, Jn, Acts)

"he would be called a Nazorene" – Mt 2:23;

"Yeshua the Nazorene"
Mt 26:71; Jn 18:5, 7; Act 2:22; 26:9 Iēsou tou Nazōraiou
Lk 18:37; Jn 19:19; Act 6:14; 22:8; Iēsous ho Nazōraios
'Yeshua the Mashiah, the Nazorene" (Act 3:6; 4:10)
'the sect of Nazoreans' (Act 24:5)

cf. S3478 Nazareth (12x) (village)

'Nazareth' Mt 2:23; 4:13; Mk 1:9; Lk 1:26; 2:4, 39, 52; 4:16; Jn 1:46
'Yeshua from Nazareth' (Mt 21:11; Mk 1:9; Jn 1:45; Act 10:38) apo Nazareth
'Yeshua from out of Nazareth' (Jn 1:46) ek Nazareth
Divinity of Yeshua – 'being a divine man' Cf. 'a divine person' – with 'Person' as a
Trinitarian lingo.– the son-of-man, i.e., a human being, a human person; embodiment
of God's word (Jn 1:1) and God's will (Mt 6:10; 12:50; Jn 4:34; 5:30; 6:38, 39, 40;
7:17; 9:31). [Yeshua became to be 'worshiped' as God, in the post-Gospel times,
among the 'Christians' (of Act 11:26; not of the later Constantine Roman
Christianism), not as the God ('the Elohim')].

[Note: many fail to distinguish 'divinity' from 'deity']

Deity of Jesus – ('being a deity, a god') is an unbiblical church product (worshiping

'*God Jesus' of Jesus religion), making him not fully human, but a god-man. – the
essence of Trinitarianism with the 3rd Person 'God the Holy Ghost' is an after-thought.
in development of doctrine. Cf. Binitarianism (with 'Two Yahweh' nonsense)

Note: The title 'God' (Gk. theos), which is actually for YHWH the Elohim, is used for 'Jesus' of the
Church from the early Church history of Christianity - creating consequent confusion/argument on
the identity of 'Jesus' with a doctrine of 'pre-existing son of God'), his relation to the Elohim the
Father ('God the Father)' and his ontological nature (human vs. divine) in the Trinitarian theology of
the Church, having metamorphosed 'the Son of God' into the unbiblical notion of 'God the Son' in line
with 'God the Father' at the same time also 'the holy spirit' into God the Holy Ghost' (KJV lingo).
Note: on the problem of the word 'God' in English within and without the Biblical text.

Sinlessness of Yeshua - 1Jn 3:5; 2Co 5:21; 1Pe 2:22; Heb 4:15; 1Pe 1:19; Jn 8:29, 46;
Cf. Lk 1:35; Cf. Isa 53:9. [Related to his obedience and faithfulness to Father through
trials and suffering with the authority from the Elohim His Father – not because he
was/is God or fatherless (born of 'Ever Virgin Mary', Queen of Heaven). Related to
'holiness', 'the Holy & Righteous' Act 3:14; 'being the son of the Elohim' 'the Lamb of
the Elohim' – Jn 1:29]. That it is possible for Yeshua forgives sins is not because he
was God, a god-man, which in turn was only possible to be born of a virgin so that he
was 'sinless' – as God the Son to be put into the womb of the Ever-Virgin Mary of
Catholic Church. No, it is because the Elohim, his Father, bestowed on him, the only-
begotten Son, with His authority.

Yeshua who died on the Roman execution stake. ['Cross' – the term used by
Christianisms. When the Gk. word is use as the symbol of His self-giving death
as in the Pauline Epistles, it is rendered as 'Crucifixion' (capitalized) 8x in
IRENT.] He was a man, humanity; not God, god-man (theanthrōpos), or a god.

monophysitism Apollinarianism Eutychianism

Sabellianism,
Arianism,
Nestorianism
Psilanthropism
 Cf. /Quest for the historical Jesus will go on, with each fanciful work trying to re-create
‘Jesus’ according to their liking. It is not an honest quest but a re-creating the image of
‘Jesus’ which they can accept and deal with – for the Jesus of Nazareth (with the Second
Temple Judaism till 70 CE) which is in contrast to Jesus of the Constantine Catholic
Christianism.
 Albert Schweitzer, The Quest for The Historical Jesus (1906) ← Geschichte der
Leben-Jesu-Forschung, "History of Life-of-Jesus Research", translated into
English as ‘Quest for the historical Jesus’ by William Montgomery (1910).
 Xavier Leon-Dufour S.J., The Gospels and the Jesus of History (1967)
 Peter De Rosa, Jesus Who Became Christ (1974)
 The Historical Jesus and Christian Theology by N.T. Wright (1996)
 New Quest for Historical Jesus Draws Skeptics, Scholars (2008)
Ref. Thompson and Verenna, Ed., (2012) “Is This Not the Carpenter?” – The Question
of the Historicity of the Figure of Jesus. (See the review on BAR (2014 Jan/Feb)
www.biblicalarchaeology.org/reviews/is-this-not-the-carpenter/

The “minimalist” position: … historical “maximalism” distorts the “theological message

of the text by transforming it into historical source materials” when, in fact, it is not
historically oriented and cannot yield historical data.

[another one from atheists] Zindler and Price, et al. (2013) Bart Ehrman and the Quest
of the Historical Jesus of Nazareth – An Evaluation of Ehrman’s Did Jesus Exist?]

‘Jesus problem’ – 1. Wrong transliterate of the Hebrew name Yeshua; 2. It is now a

westernized figure – aka 'Christ' – from Constantine Roman Christianism for last 1600
years; 3. A variety of Americanized Jesus a for last several hundred years; 4. Nativized in
different cultures, languages, religions (e.g., ‘Cosmic Christ’).

Direct communication takes place between the Elohim and Yeshua [as seen in G-Mk]:
In G-Mk, the Elohim addresses Yeshua in Mk 1:11; Yeshua addressing the Elohim in
14:36 calling Him as ‘Abba’ In 9:7 we find the only interaction of God with the disciples
with the important statement: "This is my beloved Son, listen to Him". Note: in Mk 15:34
the Elohim is being called 'the Elohim of me' (i.e., 'my Elohim'). It was in a direct
quoting OT phrase, not what Yeshua was calling his Father as such.

Yeshua in all the books of the Bible:

www.menorah.org/Yeshua~Jesus-in-all-the-books-of-the-Bible.pdf
http://youtu.be/c9mF-lXxjB8 From Genesis to Revelation – Tony Evans
http://youtu.be/nieVIurPSbc
*Christophany - www.menorah.org/God_Taking_A_Human_Form.html

a
Stephen Prothero (2004), American Jesus: How the Son of God Became a National Icon [e.g., Jesus of
President Jefferson; Jesus of Jesus Seminar Fellowship; Mormon Jesus, etc.]
False Claims About ‘Jesus’:

The False Claim that Proskyneo Worship demonstrates Jesus is God

[that someone/something is being ‘worship’ does not mean the object of worship is
the Elohim the Most-High (YHWH Elohim). What does it mean by ‘to worship’?
How about ‘idol worship’?
How many gods are there to exist in the Bible? Only one? Two? or Three (as
Trinitarian)? Or is it not that we should worship YHWH as the one and only to
‘worship’ – the Elohim the Most-High? [cf. /x: Most High God; /x: Most-High
Elohim]

The False Claim that Forgiving Sins demonstrates Jesus was God
[what does we mean by ‘sins’ and by ‘forgiving sins’?]

What makes God 'God'? What makes one 'God'? What he has to be or has to do for
him to be 'God'?

The False Claim that Jesus' Miracles demonstrates he was God

[what does it mean by ‘miracles’, by the word used in the most Bible translations?]

The False Claim that the title "Lord" demonstrates Jesus is God
[What does in mean by ‘Lord/lord’ – in common English? in religious and theological
jargon? in Greek? in Hebrew? in what context? Why not take it as ‘Master’ as a
translation word to see what the word actually connotes.]

The False Claim that the term "Son of God" means Jesus is God
[God’s son; vs. the son of the Elohim; vs. unbiblical term ‘God the Son’. A ‘god-
man’?] What is meant by ‘son’, when the word basically means a male offspring of a
father? How can ‘God’ have ‘son’, as Muslims argue? Figurative? In what sense it is
so?

The False Claim that Jesus is "the Angel of the Lord"

[what does it mean by ‘angel’? a messenger? a human one or a divine one (like a
picture of a winged-angel)?

https://youtu.be/ryHKLdl--Gc
Verses Used to Support the Trinity - John 8:58 [biblicalunitarian ]
Yeshua – the question of "Who I am?"
What is he? Who was he? Who is he – for whom – e.g., for Catholics, for Protestants, for Mormons, for JW,
for atheists, for agnostics, for Muslims, for Jewish people ('Jews for Jesus' and 'Jews of Judaism'; cf. 'J4J'),
etc.? Each one's Jesus cannot be same or identical?

‘Who I am’? – ‘Mashiah, God’s anointed’ –

Mt 16:16 //Mk 8:29; Mt 16:20; //Lk 9:20; Jn 8:58
Mk 26:63 //Mk 14:61 //Lk22:66 ‘are you the Mashiah?’ ‘I am’
Lk 23:2 – claim to be Mashiah
Mk 11:3 [Yohanan asking] ‘are you the one who is to come’
Cf. Mt 27:17, 22 Yeshua the one who is called Mashiah.
Cf. Lk 4:40-41 the demonic-spirits knew him to be the Mashiah – gag-order
Cf. Lk 23:35-38 {//Mt +27:38-43 //Mk+15:27-32a} ‘If this is the very Mashiah’

Yeshua asks: ‘Who do you say I am’ (Mk 8:29) – the fundamental and foundational
question of the whole NT and of the very faith in Him.
The corollary is: “Who does He himself say to be – as to who He is’ in the NT.
 He called himself as ‘the son-of-man’ [Gk. ‘the son of the man’ with man as
human, not a male.]
 He himself did not say ‘I am the son of the Elohim’ [This expression was not
employed as Yeshua’s self-designation cf. only indirectly in Jn 5:25; 11:4. Cf. Jn
10:36 (a son of the Elohim)
 He himself never said ‘I am God’.
The biblical person of Yeshua is not same as Jesus of religion/church, which is a
reconstruction by Constantine Roman Christianism (incl. Roman Catholic, Orthodox, and host
of Protestant offspring).

… What needs explanation is the meaning of the different [descriptive] titles being ascribed
to Yeshua, and especially its relation to the meaning of the life of Yeshua as a whole. It
remains striking that in the New Testament as a whole the term sōter (savior) is used so
seldom, even though the function of Savior is quite obvious in the New Testament …

…and the different titles associated with Yeshua acquire their content from the narrative as a
whole…
… The various Christological titles of Yeshua are not inherently Christological, and also not
unambiguous. [some are titles used for YHWH Elohim; that would not prove that Yeshua is
God or is identical to YHWH.] They obtain their meaning in and through the narrative as
such. It must be kept in mind that the role of the titles must first and foremost be seen in the
context of the characterization in the narrative. This means that we do not have a systematic
Christology in the Gospel, but a narrative presentation.

[Edited with the word change, Yeshua > Jesus; savior > savior. Purple are comments added.
Quoted from www.religion.emory.edu/faculty/robbins/SRS/combrink/MarkSalvation.pdf ]

A title of a person does tell only about ‘what He is’, not ‘who He is’. A title may have more
than one referent. Indeed, the titles 'God' and 'Lord' were also given to pagan idols and
systematically, it became regarded as NAMES for the idols. Similarly, when people have
failed to come the knowledge of the divine sacred Names, they have been deluded into
believing that 'God' or 'Lord' is the Almighty One's Name itself and have it substituted in
speech, in writing, and in thoughts – ultimate having their faith without the Name! [titles –
titles for calling (e.g., ‘O Lord!’ ‘O Elohim!’) vs. descriptive titles]. They have even a nameless
God, the Holy Ghost. [cf. appellation, title, designation, etc.]

Yeshua and Elohim

 Son and Father; (the only-begotten Son Jn 3:16, 18; 1:18 {xx: /{the} only-begotten
god}
 Jn 14:9 "the one who has seen me [cf. 6:36; 20:29] has in fact seen the Father" [14:6;
1:18]
 Heb 1:3 Being radiance of the glory and exact representation of the very being of the
Elohim, [H3519 kabowd Exo 16:7 'glory (of YHWH)'] [Cf. Psa 72:19 Praise be to the
glorious name (of YHWH Elohim) forever; may the whole earth be filled with His glory.]
 Col 1:15 The exalted risen Son is a visible-expression of the Elohim, the invisible.
 Cf. 2Co 4:4 (the Glory of the Mashiah); Phi 2:6;
 Jn 10:30 'I am the Father are as one' – 'one just as what'?
Jn 17:11 ['they shall be one just as we're as one'. [not 'Jesus and God are one'.]
 ‘you are My son’: [Mt 3:17 //Mk 1:11 //Lk 3:22; Mk 9:7 //Mt 17:5 //Lk 9:35; Heb 1:5]
Act 13:33 ‘You are My son; today I have brought you forth.” Quoted from {Psa 2:7a,b} for him
raised from among the dead.
Mk 1:11 ‘You are My son, the beloved” [at his immersion by Yohanan]

ELOHIM AND YESHUA:

in the beginning verses
of each of all Paul's 13 epistles except Hebrews

• "...shalom from Elohim our Father, and from Lord Yeshua the Mashiah'' (Rm 1:7; 1Co 1:3;
2Co 1:2; Eph 1:2; Phi 1:2).
• "...shalom from Elohim the Father and our Lord Yeshua the Mashiah, (Gal 1:3)
• "...shalom from Elohim our Father {and Lord Yeshua the Mashiah}. (Col 1:2).
• "...shalom, {from Elohim our Father and Lord Yeshua the Mashiah} (1Th 1:1)
• "...shalom from Elohim {our} Father and Lord Yeshua the Mashiah (2Th 1:2)
• "...shalom from Elohim the Father and Mashiah Yeshua our Lord" (1Tim 1:2).
• "...shalom from Elohim the Father and Mashiah Yeshua our Lord" (2Tim 1:2).
• "...shalom from Elohim the Father and Mashiah Yeshua {/Lord Yeshua the Mashiah} our Sav-
ior" (Tit 1:4).
• "...shalom from Elohim our Father and Lord Yeshua the Mashiah'' (Phm 1:3).

The verses above make no mention of a third person, but they do make a very obvious distinction
between ELOHIM and YESHUA! (from back-cover); edited with peace → shalom, God →
Elohim, Christ → Mashiah, Jesus → Yeshua.
Ref: Joel Hemphil (2008), God & Jesus – Exploring the Biblical Distinction.

"… There are over 760 NT passages that make a clear distinction between God and Jesus. …
Sixty-two times the NT says "God and Jesus" (or 'Christ' or 'the Lamb') with 'and' (kai in Gk)
means 'also' or 'in addition to' … (p. 10).
*God Jesus – “Jesus is God and God is Jesus'?
www.torahofmessiah.org/worship <Messiah “Worship” is not God “Worship”>
www.biblicalstudies.org/v001n04.html What Is Worship? c/
https://youtu.be/MdX9xK8nlRI <Who Should Christians Worship? - by Dr. Dale Tuggy – 21st Century
Reformation>]
https://jewishroots.net/library/messianic/jesus_the_god_man_.html 'divine' 'divine nature'
'a complete divine nature and a completed human nature inseparably united in one person
- Jesus' – to be God-Man – deity of Jesus --- Trinitarian rambling.

Reading material to digest:

www.torahofmessiah.org/distinction [Messiah means God's anointed; that means he is not God]
www.torahofmessiah.org/oneness [Being “one” with God means he is not identical to.]
www.torahofmessiah.org/preexistence [God anoints people; God anoints someone for a king, a
Mashiah, etc. God does not anoint God. God is God, God is not God. There is no pre-existing God,
there is no pre-human Jesus; there is no pre-existing Mashiah. God does not become flesh –
whatever flesh means and whatever God means. 'God in flesh' is a men's creation for a god-man,
even demigod – created out of the Word incarnate (Jn 1:14).
www.torahofmessiah.org/miracles [countless miracles are being performed by men – not fake ones
but often to deceive people. When someone performs miracles, it actually proves he is not God, nor
the God, the Elohim of the Scriptures.
www.torahofmessiah.org/worship When you worship someone, that does mean that he is God.
Herod said he may 'worship' [Mt 2:8 - KJV] the child in Bethlehem as the Magi were to go, find
and worship [Mt 2:2] The child was God for them to worship?
Messiah “Worship” is not God “Worship”, The definitive proof: “worship” is not evidence of deity
www.torahofmessiah.org/son-of-god [In mythologies and pagan religions we have many examples
of sons of God which are also God, whatever God means. 'son of God' does not mean 'God the
Son', 2nd Person of Trinity Godhead. It says Father is God. What Father? Which Father? Whose
Father? The Bible tells as 'God is Father', it means God is as Father to us. Not the God, named
'Father' who on the throne in the heaven., next to God the Son and God the Holy Ghost.
www.torahofmessiah.org/shaliach <Messiah is God's agent. Thus, he is definitely NOT God>
www.torahofmessiah.org/silence-is-loud <The lack of discussion regarding Messiah's deity
disproves it> One of the strongest proofs against the Trinity or deity of Messiah is not what the
Bible says – but what it does not say. In fact, what is not said in the Bible is among the most
irrefutable evidence proving Yeshua (Jesus) is not God. Acts 14:11-15 (NASB)

Which Jesus? Whose Jesus? Not Yeshua? The Nazarene?

What the heck is 'God'? What God? Which God? Whose God? God for what?

‘The name of our God is Jesus’ (or, ‘Jesus is the name of our God’) – /Mark Driscoll (an
evangelical Christian on his twitter).

Vocabulary – god, god-being, deity, divine being; divine man; *god-man; demigod; a God disguised as
man; Docetism, God, the God, etc. Cf. *divinity vs. *divineness, divine nature; divine essence, divine
substance? That someone has ‘divinity’ or divine nature does not make equated as ‘God’ as the reality
(e.g., as YHWH is). Divine person? Human being vs. go-being. 'eternal' – Jesus is eternal – what does
it mean? What Jesus?

Vocab: 'wise man' 'holy man' 'divine man'. (Yeshua was a divine man with divineness; not a
deity with divinity.)
['Jesus was God'? What the heck is Jesus? What Jesus? Which Jesus? Whose Jesus?
[Mormon Jesus (brother of Satan)]

‘Jesus is God’? Which, what, and whose Jesus? The Nazarene? Pre-human Jesus? The new
born baby? The one tempted by the devil? The one who died on the cross? The one in
Paradise on the day he died (Luke 23:43 KJV)?

Jesus was God? Jesus became God? “When did he become God?” “When he was made
'God'? "When and by whom?" 'God Jesus?' religion. Is he a god' or 'a God'? or “was he a
god?” or "was he an angel" (per JW)?

 Did He call himself God? No.

 Did others call him God? No.
 Did anyone call him God soon after His death? No. (See misreading,
mistranslating, and misinterpreting the text Jn 20:28)
 Did anyone call the risen and exalted Yeshua ‘God’? No.
 Did He say 'you worship me' and 'pray to me'? No.

The statement ‘Jesus is God’ (which is a central but confusing statemen of Christians of the
Trinitarian belief) presents a logical quandary, since either of the answer yes or no may be
right, or both may be seen as right, or rebutted – this is all because the statement does not
define the word ‘God’ (why not ‘god’ or even ‘a God’), neither ‘Jesus’ (as to who he was and
who he is). The only response can be either against or for it. Additionally, the word ‘is’ itself
is challenging. In what sense the verb ‘is’ corrects the two – same, identical, like, similar, a
part of, belonging to, related to, etc. Anyone/thing can be (a) god (/God) for some. Jesus can
be (a) god (/God) for some. Only the expression ‘Jesus is as God’ can be accepted.a Then we
have to deal with the concept of ‘being God’, ‘being divine’, and ‘divinity’. Note that, from a
point view of logic, the statement ‘someone is divine’ or ‘someone has divinity’ or ‘someone
has fullness of God-being’ is oxymoron and nonsensical if referred to God himself or God-
being itself. The Almighty 'God' (the Elohim) is not someone or something the word 'divine'
can be put on! It's like saying to the Sun 'it is bright', whereas no human eyes can peer
through the very light source without getting blinded. Everything we say about the Elohim
and to the Elohim is in the anthropomorphic children's language – including 'how great thou
are'. As to Yeshua, what he was has gradually changed from ‘son of man’ (i.e., human being)
who was regarded as a wonderful rabbi and a divine man; and thought of a Mashiah promised
to come of Israel → to ‘son of God’ in Hebrew expression → to ‘Son of God’ in Greek
mind-set = 'Christ' (as his last name) for a god-man, → and eventually made to God the Son;
preexisting Jesus → promoted to ‘God Jesus’ ['Jesus who became God' b] → hellarious
nonsense of being one of two Yahwehs! → Jesus in his pre-human state being the same as
Yahweh God! The notion of ‘God Jesus’ is the core of the Trinity doctrine; anything else
including ‘the Holy Ghost’ is in supplemental role.

Enigma of "Jesus is God and God is Jesus": Solution is to be purely linguistic; not religious at
all.
If God is God,
If God is 'God', Jesus is not God.
a
Cf. When Yeshua rebuked Peter, ‘Get behind me, Satan’ (Mt 16:23), it surely is meant
‘Peter as Satan’ (i.e., someone like it), not ‘the Satan’ itself being referred to somewhere
standing behind Peter!
b
Bart Ehrman (2014), How Jesus Became God https://archive.org/details/HowJesusBecameGod_201812
https://olli.gmu.edu/docstore/600docs/1509-603-How%20Jesus%20Became%20God%20Fall%202015.pdf
 However, if God is not 'God', Jesus can be God.
This is a corollary of God Problem – what God, which God, whose God, God for what, God
for whom; what Jesus, which Jesus, whose Jesus; Jesus for what, Jesus for whom.

Vocab: 'full Man' vs. 'fully God' – need to be rephrased as 'fully human' vs. 'fully divine'
100 percent God and 100 percent human?
'fully man' – what does it mean? 'perfect man'? – who are those? Or, none is perfect?
'fully God' – what does it mean? Any non-full God we are concerned at all?
'really God'? 'really human'?

‘Fully God and Fully Man’ i.e. God-man – Trinitarian mantra – born of a virgin; ‘Mary’ was not a biological
mother. XY chromosome needed to be a male (which mother does not have) had to be created
miraculously!!
.
'God as a human being'? 'a human being as God'? Anyone or anything can be God – for those who are made
to believe so. E.g., Caesar was a god to the Romans. The Sun was as a god to Pharaoh.

Nonsense of 'God-man' 'God-Man' 'man-God' 'man-god' 'god-man' s a product of virgin birth belief.
www.angelfire.com/md/mdmorrison/serm/godhuman.htm
divine nature, divine character – requirement for him to be a savior or for him to be able to forgive – forgive
what? What is sin that he forgives? Not divine authority from the Father?

No one cannot be identical to the Elohim. Some may (claim to) be 'God'.
If Jesus is called God, what sense of God? It should be of the notion of divinity, not 'deity' as with like gods
of paganism. The least resistant expression not to go against the biblical language is 'Jesus as God'; he – the
risen and exalted Lord, not of Nazareth, be worshiped as God is worshiped – as the only-begotten son of the
Elohim; not 'God the Son' or 'God Jesus', nor he is 'God'.

*Ehrman: In what sense is Jesus “God” in the Synoptic Gospels

https://ehrmanblog.org/in-what-sense-is-jesus-god-in-matthew-mark-and-luke-my-change-
of-mind/
www.npr.org/2014/04/07/300246095/if-jesus-never-called-himself-god-how-did-he-become-one
www.npr.org/transcripts/300246095 <If Jesus Never Called Himself God, How Did He Become One?
>

'Jesus is God and God is Jesus': Proof-texts recruited

Cf. 'The name of our God is Jesus' (or 'Jesus is the name of our God') in a twitter by a well-known
Evangelical pastor, Mark Driscoll.

What the heck is 'god'? What the heck is 'Jesus' – what Jesu, which Jesus and whose Jesus? same as
Yeshua?

e.g., https://biblereasons.com/jesus-is-god/

Jn 20:28; Thomas … <and said to him, 'O my Master!' And [he said] 'O my Elohim’'> [Lit.
'and said to him the Master of me and the Elohim of me' without punctuations]. KJV
translates it simply: <he said unto him, My Lord and my God>. It is in turn misread as if it
says 'my Lord and God'. The word 'God' is wrongly taken as if it refers to the risen Yeshua
himself – eisegesis par excellence – reading it out of the text context and the narrative
context – to read into the doctrine and theology of the unbiblical Trinitarian God. Here in
the text it was addressed to the Elohim whom Yeshua called his 'Father' [Jn 20:17; 14:9-10,
20].
 1Tm 4:13 The text "[the one] who was clearly shown in flesh" is replaced with the
intentionally corrupt text which reads "God was …".

Mk 2:7 & 10; //Lk 5:21 & 24 //Yeshua forgives sins; he has authority, God-given. Reading
the text 'God alone forgives' and conveniently ignore the text itself telling that he was given
authority from his Father.

Jn 10:28; 17:21 Reading the text "Father and I are one' and 'Father is in me' to make their
wrongheaded idea <Jesus is same as Father, or Jesus too is God>.

Jn 1:18 Instead of taking ('the only-begotten son) (in KJV too!), a palatable corrupt text
variant 'the only-begotten God' (or god) becomes their choice.

Jn 10:33 ‘make yourself as what God is’ /make yourself a god – NWT; /make Yourself
God – NKJV, HSCB; /make thyself God – KJV; /xx: claim to be God – NIV, NLT; /xxx:
are claiming to be God – NET; /'you are claiming to be God' 'making himself equal with
God' – accusation by Yehudim itself becomes their proof that Jesus is God! [If so, they
should have stoned him to death on the spot.] [Cf. Jn 19:7 "and according to that law [we
have] he ought to die, because he made himself a God's son." – NWT; /he made himself the
Son of God – KJV, NET, HCSB; /xxx: called himself the Son of God – NLT; /xxx: he
claimed to be the Son of God – NIV, GW;

Jn 1:1c 'the Word was God' – /as what God is, the Word was; /the Word was a god – NWT.
The Word is not 'pre-human Jesus' or ‘God the Son’, but the very Word of the Elohim.
1Jn 5:20 'He is the true God and eternal life' – 'he' here refers to not 'the Son, Jesus Christ',
but 'Father, the Elohim'.

Jn 8:59 'I am' – By misreading and misinterpreting and eisegesis of Exo 3:14 which has
nothing to do with God's divine name. A typographic scheme of capitalization is used to
deceive; 'I Am', or worse, 'I AM', is claimed to be the name of God of the Trinitarians –
Trinitarian God = 'Godhead of Trinity'.

1 Co 8:6; Col 1:15-17 They are blind not see that Yeshua is the creator for the new creation
through him by the Elohim, his Father; not Genesis Creation.

Rev 1:18, etc. - Same title is shared with the Elohim and the risen Lord Yeshua the
Mashiah. It does not make Yeshua 'God'.

Mt 2:2; 28:9 'To worship' someone does not prove that the person worship is God. 'To
worship' is not just for God, it can be for anyone, anything. In that case, 'God' is not 'the
God, whom Yeshua called 'Father', but 'a God-being' a – anarthrous theos (e.g. Jn 1:1c).
Most places the word 'to worship' is 'to pay homage to' 'to bow down' as to a king, etc.
What God? which God? whose God? Note: a divine man with God-given authority [i.e.,
born from above; born from spirit; God-anointed with spirit; the word of the Elohim
embodied in his flesh as the bread from the heaven], when exalted (Phi 2:9-11) – he is to be
worship as God, not as to God, but worshiped as the God (his Father) is worshipped. Note:
Praying to the risen Lord Yeshua the Mashiah does not mean that it is praying to God.

a
'a God-being' (or 'a God'); not 'a god' (NWT Jn 1:1c) as the uncapitalized 'god' better be reserved for a
pagan deity (Act 7:43) or false-god (Act 7:41). cf. 'gods'.
 Act 7:59 Stephen was talking to the risen Yeshua in vision; he was not 'praying' to ‘God
Jesus’.

Act 20:28 – 'with his own blood' – it is in reference to Yeshua's, not God's. It's symbolic of
his death on the cross, not something mystical as in Catholic Eucharist. The notion of
'blood of gods' may be found in pagan mythology (/wiki/Ichor).

2Pe 1:1 'of our God and savior Jesus Christ' – misreading the text; two different persons
here 'our God' and also 'Savior Jesus Christ', not 'God the Savior' who is Jesus Christ.

*God Incarnate;

'God Incarnate' [= 'God in flesh'] is a Trinitarian myth; completely altered from 'the Word
Incarnate' (Jn 1:14).

Proof-texts for 'pre-human Jesus' and 'God Incarnate' myth;

Triune formula simply snatched up as Trinitarian formula – the core mindset of Christian
exegetists – e.g., zealous to find their Jesus in the OT and create Him in OT for the Jewish
Messiah and God Jesus the pre-human.
(anything bone will be pounded on as a T-bone to dog's eyes 개눈에는 똥빡에 안보여; a T-
bone to the eyes of a dog; a nail to the one who has a hammer); "If Your Only Tool Is a
Hammer Then Every Problem Looks Like a Nail"
https://quoteinvestigator.com/2014/05/08/hammer-nail
Mt 28:19; 1Jn 5:7 v.l.

Ref. Most arguments are uncompromising without a way out, unless both sides come to agree
with what is meant by 'God' (or 'god') – i.e., what the heck is god? whose god? which god?
God or god? e.g., Caesar was a God – Latin deus (not Greek theos, not Hebrew elohim) for
the Romans.

Bart D. Ehrman (2015) How Jesus Became God: The Exaltation of a Jewish Preacher from
Galilee
—- (2016) Jesus Before the Gospels: How the Earliest Christians Remembered, Changed,
and Invented Their Stories of the Savior
Michael Morwood (2001) Is Jesus God? Finding Our Faith
Richard E. Rubenstein (2000) When Jesus Became God: The Struggle to Define
Christianity during the Last Days of Rome
 Ref: www.desiringgod.org/articles/on-the-incarnation

Books galore on God Incarnate:

God the Son Incarnate: The Doctrine of Christ – Stephen Wellum 2016,
Myth of God Incarnate – John Hicks 1977
The Truth of God incarnate – Michael Green 1977
The Metaphor of God Incarnate – John Hicks 1993
The Logic of God Incarnate – Thomas Morris 2001
God Incarnate: Explorations in Christology – Oliver Crisp 2009
The Art of God Incarnate - Aidan Nichols 2016
The Resurrection of God Incarnate - Richard Swinburne 2003
The Things Jesus Did: God Incarnate Showing Us How To Live – Glenn Rogers (2006)
Intimate Jesus: The Sexuality of God Incarnate – Andy Angel 2017
I Am God Incarnate – John Baker 2014
... God Incarnate - Hollingworth Tully 1835-1907 – Kingdon 2016
Jesus, God Incarnate & Risen Lord: A RESPONSE TO BART EHRMAN ON THE DEITY AND RES-
URRECTION OF JESUS CHRIST – Larson and Fernandes 2019
The Forgotten Christ: Exploring the Majesty and Mystery of God Incarnate – Clark 2007
Meeting the Incarnate God – Philip and Allen | 2009
God Became Incarnate - James Quiggle | 2014
God Incarnate: Story and Belief – Harvey | 1981
God incarnate (Arena) – George Carey | 1977
Knowing God Incarnate (Spirituality) – Richard Bauckham | 1983

[Theological and doctrinal arguments: 'one nature' or two natures'

 Council of Chalcedon: "Christ was vere homo, vere Deus, that is, “truly man
and truly God,” having two natures in one." - what does 'nature' mean? What
the heck is nature?
 monophysite heresy
[Then, what is a binitarian (< dyadic) a relationship between 'Yeshua' and 'YHWH' (rather than ‘Jesus’
and ‘God’), as argued throughout Church history? Here we should note: In all the arguments on the
‘divinity’ ‘divineness’ of ‘Jesus’ (i.e., ‘whether he is/was God’), no clear definition is offered what is
‘God’ and what is ‘Jesus’ – as they are their own metaphysical and theological construct not
correspond to the reality. That’s why everyone is convinced that they are right and others’ position is
deficient and in error.]

[The foremost reason to read the New Testament is to know who Yeshua (believed as) the Mashiah
was and to know what Yeshua said who He was – either to put faith in Him or to deny who He was
said to be in the Scriptures – apart from religious teachings by the Church, the Priests, the theologians,
etc. All other reasons are secondary; however, they are important theologically, doctrinally, and
ecclesiastically. Then, the final question is: “who He is – to me”. It is not about ‘God’, which any
religion can offer plausible, enticing, and convincing inspirations.]

[Another but equally important question everyone ought to ask: ‘Who is NOT Jesus?’ Every ‘Jesus’
they claim him to be, and every Jesus they make out of their reading of the Bible – all these may not be
who He is. Most of Jesus they have is a hodge-podge of syncretic images of a westernized ‘Jesus’.
‘Which Jesus?’ E.g., ‘God-Man’; ‘God the Son’; human being but not human person, but divine
a
For the terms ‘dyadic/triadic vs. binitarian/trinitarian’ -
https://larryhurtado.wordpress.com/2012/09/10/binitarian-dyadic-triadic-early-christian-god-talk-and-
devotion/
person, a materialistic shamanic god we can bargain to obtain what we want to have. Jesus Christ of
their own Church, but not Yeshua the Mashiah of the Elohim in the Scriptures?] [Is the question
different from a question ‘Was Jesus divine?’ Then another question would be ‘If yes, how so? – Here
again we need a working definition of ‘divine’ before tackling the questions.] Linguistically and
literarily all statements are acceptable: (1) he is a god, (2) he is God, (3) he is a god-being; (4) he is
divine or god-ness (? of deity?), but not (5) he is the God (the Elohim YHWH). Depending on who
claims and why they do, there may be great division. However, each one is right on its own and can
hardly make others convinced of their being wrong, with human beings as they are fundamentally
pursuing ‘pleasure for themselves’ and ‘power over others’ – totally ‘addicted’ out of human nature
and there is no such thing as ‘absolute’ needed to resolve existential dilemma.

[It is undeniable that Yeshua was regarded as more than a simple human person, but also as a God-
being by those followed Him, which is the sense of ‘God’s son’ or ‘the son of the God (‘the Elohim’).
The problem created by Trinitarian formula is that ‘the Son of God’ became ‘God the Son’, who was
with Father from ‘eternity’ (whatever this word might mean); a God-being became God; Jesus became
same as Jehovah, and Jehovah = Jesus; the name of God is now ‘Jesus’ (but what happened to
‘Jehovah). In other words, it is identity problem – on metaphysical, Greek philosophical, religious and
ecclesiastical wrangling, having far divorced from what the whole Scriptures actually says and having
instead, bogged down with pet proof texts.

[“God in Mashiah' (God-being) vs. ‘Mashiah in the Elohim’]

 Trinitarian Rambling on the idea of 'God the Son,

[Below is copied of a commentary on Jn 1:1-3 in The Orthodox Study Bible (2008 with
NKJV text) by St. Athanasius Academy of Orthodox Theology

CHRISTOLOGY

The center of Christianity is the Lord Jesus Christ Himself. In fact, He is the
centerpiece of all history. But the world struggles with His identity. Who is He? Is He
God? Is He man? Both? The Scriptures clearly answer these crucial questions.

In his Gospel, John gives a specific and definitive explanation of who Christ is. “In
the beginning was the Word, and the Word was with God, and the Word was God”
(1:1). John the Baptist, the Forerunner of Christ, revealed God the Word as “the
Light” (1:7). “The Word became flesh and dwelt among us” (1:14). Who then is Jesus
Christ?

1. He is God, for He was with God from before all time. Clearly, the One born Jesus
of Nazareth did not have His beginning in His earthly birth. Rather, He is the eternal
Son of God, without beginning. There never was a time when the Son of God did not
exist. [For God's sake, what does it mean by 'God'? – 'God problem' – ARJ]
2 He is also man, for He “became flesh.” He has become one of us, being like us in all
things, but without sin.
3 He acts both as God and as man, doing what is appropriate for each nature in the
unity provided by His one divine Person. Never does divine nature and activity
become changed into human nature and activity. The two are in union without
confusion. Christ does, however, “energize” human nature with divine energy so that
human nature is redeemed from sin and death and brought into union with God. He
thus “deifies” humanity

Jesus of Christianism is not same as 'Yeshua' in the Gospels. Jesus is the one who be-
came God, or made as God, to be worshiped by those of God Jesus religion – with
unbiblical ideas of (1) Trinity Godhead (in contrast to 'One God and one mediator, a
man' 1Tim 2:5 and 'One God and one Lord' 1Co 8:6), (2) God Incarnate (in contrast
to Incarnate Word Jn 1:14) and (3) virgin birth myth (e.g., of Catholic 'Ever Virgin'
and 'Queen of Heaven') with the mystery of pre-human Jesus (= 'God the Son').
'Christ' of Church which is nothing more than his surname, is not same as Mashiah in
the New Testament – which in turn is not same as a Messiah figure of the Judaism.
'the son of the Elohim' 'the *Son of God'; God's son'
Mt 14:33; 27:54 "You're truly a God's son!"
Mt 16:16 "the son of the living Elohim'
Mt 26:63 "if you, you are the Mashiah, the son of the Elohim"
Jn 11:27 "you are the Mashiah, the son of the Elohim"
Mt 27:40; Lk 4:3, 9 "if you, you are a son of the Elohim"
Mt 27:40 "I'm a God's son"
Mk 1:1 <God's son>
Mk 3:11; Lk 4:41; Jn 1:49 You, you are the son of the Elohim!
Mk 15:39 (the centurion said) This man was a god's son!
Lk 8:28 'Yeshua, son of the Elohim, the Most-High'
Lk 22:70 'Are you the son of the Elohim'
Jn 1:34 'this is the son of the Elohim'
Jn 3:18 'the only-begotten son of the Elohim'
Jn 5:25 'the voice of the son of the Elohim'
Jn 9:35 KJV; 10:36 'I said that I'm a son of the Elohim'
Jn 19:7 'made himself to be God's son'
Jn 20:31 'Yeshua is the Mashiah, the son of the Elohim'
Act 8:37 'Yeshua the Mashiah is the son of the Elohim'
Rm 1:4 'declared to be God's son in power'
2Co 1:19 'the son of the Elohim, Mashiah Yeshua'

Lk 1:35 So the Holy One to be born will be called a God's son ░

/God’s Son – NWT; /xxx: the Son of God – most (→ 4:41); [Cf. Yeshua the Nazarene as 'the son of the
Elohim' – ‘the son of the Elohim’ (Jn 1:34); ‘My beloved son’ (Mt 3:17, 17:7; Mk 1:11; 9:7; Lk 3:22); 'my
chosen son' (Lk 9:35); 'the only-begotten son of the Elohim' (Jn 1:18; 3:16); ‘the only-begotten one’ (Heb
11:17). To be a ‘son’ in NT means a human being; not a ‘god-man’ or ‘God the Son’ of the Trinity
Godhead.]

Mt 8:29 'O son of the Elohim!' /Son of God – most; /O Son of God – ESV;
Mt 4:3, 6 'if you're a son of the Elohim'
Lk 22:70 'You, are you the son of the Elohim?'
1Jn 5:10 'come and believe in the son of the Elohim'

'Worship Jesus'?

The Bible does not call ‘Yeshua’ God. No one ‘worship’ him as to a God. Futile
attempts to find proof-texts of ‘Jesus = God’. However, since ‘God’ is a simple title
which can be put on anyone or anything, Jesus can be call God. But this is far from
‘God Jesus’ of Christianism.

He is Lord Yeshua, the Lord of Life and Resurrection. Lord Yeshua is as

spirit as "the Elohim is as spirit" (Jn 4:24). Not a being of a person, but
supra-personal being. He is the Lamb worthy ~ to receive the power and
wealth and wisdom and strength and honor and glory and praise (Rev
5:12).

'Yeshua, not being God, but the Lord Yeshua, the one with his Father now,
is worshiped as to God.

Cf. 'worship – what is worship? What worship? whom, why and how. Cf.
'worshiptainment' 'revival meeting'
In Trinitarian mind he is more than ‘divine man’, he is God-Man, God, but not ‘a God’.
Related unbiblical Trinitarian ideas: ‘Jesus is God’ ‘Jesus became God’, ‘God Jesus’, ‘God
the Son’ (contra ‘Son of God’), ‘the second Person of the Godhead’; ‘god-man’; ‘God
Incarnate’ (as compared to ‘Incarnate Logos’ ≈ Immanuel); ‘Jesus existed with God in the
beginning of creation’, etc. Still denying that they are not talking of more than one God with
their arithmetic 1+1+1 = 1 x 1 x 1 = 1.

!! A Trinitarian hogwash – Fred Coulter (2006), Harmony of the Gospels – The Life of Jesus
Christ. It reads in p. 253 – “The one of Elohim [sic] who created the heavens and the earth
became Jesus Christ – God manifested in the flesh.” www.churchathome.org/a-harmony-of-
the-gospels.html

Ref. http://onlytruegod.org/defense/v.taylor_theos.jchrist.htm Does the New Testament Call

Jesus God?
Ref. ‘worshiping Jesus’ –
http://biblicalstudies.org.uk/pdf/vox/vol12/worship-of-jesus_france.pdf worshiping Jesus as
God? [How about worshiping Maria, the Bible, mammon, one’s own ideology, etc.?]
(‘worship’, ‘bowing down’, ‘adoration’, ‘veneration’, etc.)

James D. G. Dunn (2010), Did the First Christians Worship Jesus?

https://books.google.com/books?id=-
8xWzXiByKgC&pg=PA59&source=gbs_toc_r&cad=4#v=onepage&q&f=false
 The ultimate question for Christians – "Christology": who is Jesus?

Instead of looking into the Scriptures of what He himself said who he was and of what
the NT says, but the question is altered as ‘who we think He should be’. The fact cannot
be denied that this image and identity of ‘Jesus’ is a westernized syncretic reconstruct to
fit their theological and doctrinal system of religion and faith – much alien to the biblical
Yeshua of the Apostolic ‘Christianity’.

Despite the plain messages in the Scriptures, that he was Mashiah, (God’s anointed one),
to usher in the Kingdom reign of the Elohim, many (of Trinitarian mindset) would
picture Him as a second God, God the Son, the Pre-incarnate Son. Some of New Age
mindset would see Him as 'Cosmic Christ' a, a god-man from virgin birth – "holy spirit
impregnating" Mary.

Before we can give many acceptable answers to ‘who Jesus is’, there is a question which
should be answered beforehand – ‘which Jesus is in your mind’?

And then, “where is He now?” Up in the ‘heaven’ somewhere? On a throne next to the
Elohim YHWH? Next to Mr. Holy Ghost on another throne? How would worship and/or
prayer to find way to ‘God the Father’, to ‘God the Son’, and to ‘God the Holy Ghost’.
Or the God is rather to be pictured, as in Orthodox icons, as a three-headed Person or a
three-faced Person?b

https://youtu.be/WxeKunPwmp4 Jesus the Jew – but what sort of Jew? (Paul Meier)
https://youtu.be/WBTJprIBfkc Rabbi Jesus - Bruce Chilton
https://youtu.be/tddCNY6U77Y The Hebrew Yeshua vs. the Greek Jesus
/Donald_Spoto (1998), The Hidden Jesus – A New Life.

a
Hellarious ‘Cosmic Christ’ by Bil Holton, The Gospel of John: New Metaphysical Version.
Jn 1:1 “Before there was a physical universe [In the beginning] there was the Cosmic Christ
[the Word] …”
b
Cf. Janus, Ianus, a Roman god, two-faced. (< ‘January’, the name of a month).
 A common vexing question ‘Is Jesus God?’, or a claim ‘Jesus is God’ a, that is 'God
Jesus'b. [How and when Jesus became or made God contrarily to the Scriptures. It is
one thing to have 'Jesus' worshiped as God, it is entirely another to say the name of
our God is 'Jesus'. Its ultimate Trinitarian fallout is ‘(The name of) our God is
Jesus’ or even ‘Jehovah is Jesus’.
[‘God Jesus’ Iesus Deus. Cf. ‘Jesus religion’ (예수교) vs. ‘Christ religion’ (기독교
基督敎)]
[Cf. Litwa (2014), Iesus Deus: The Early Christian Depiction of Jesus as a
Mediterranean God] (www.biblicalarchaeology.org/reviews/iesus-deus/ book
review) – a copy in the Collection.]

1) Jesus (the Nazarene) was God?

2) Jesus is God? The westernized Jesus is God? [Jesus of Chalcedonian Christ]
3) Was Jesus a God before he was born (a god-man)?

Did He claim to be god or claim the title of God? What “God Jesus” is? What does
it mean when some say ‘Jesus is God’ and what is the point they are driving at?
Jesus = God; Jesus = Jehovah – a fortiori??

Jn 1:1 ‘The Word’ is read as the Son, then read as Jesus to justify the claim that
‘Jesus is God’. The metaphorical ‘Son of God’ is transformed the metaphysical
‘God the Son’, a Gnostic concept. – See John Hick, Metaphor of God Incarnate -

Of course, any argument requires definition of the terms used – what is God? c
What does the word God mean and how is it used?

Here, the answer would be one of these: (1) Yes, (2) No, (3) I don’t know.
Trinitarians would say ‘Yes’ while anti-Trinitarians would say ‘No’, both sides
with different reasoning which are not quite antithetical.

If one claims ‘Jesus is God’, what does it mean? God in disguise (as God of
Docetic god-mand)? 'Jesus is called God'?e

a
Similar line of question: ‘’ [by Kermit Zarley
http://focusonthekingdom.org/Zarley.pdf <Does the Bible identify Jesus as God?>
www.godward.org/biblical%20monotheism/2010%20OG.htm <Does the Bible Say Jesus Is God?>
– a rhetorical question. Here again, we would not have much out of arguments unless we settle first
on what does it mean by ‘identify’ and about the notion ‘God’ – all the (necessary or unnecessary)
arguments can be only overcome when we take a fundamental approach – linguistic, literary, and
logical approach to deal with any concepts, ideas, dogmas, and writings that are ever created by
human mind.
b
'God Jesus' = God whose name is Jesus. Cf. 'Jesus God' = God of Jesus.
c
‘what is God?’ ≠ ‘what God is’ (‘what sort of God is’) ≠ ‘which God?’; [God did not create ‘evil’
(evilness); nor did He ‘good’ (goodness). Genesis Ch. 1 simply tells us that what He created –
everything – was ‘good’ for Him to see. Evil takes its root at Adam’s exercising God-given
endowment ‘freedom’ to make himself like a god-being, deciding apart from Elohim – which one
right and which is wrong. Cf. ‘know right and wrong’ (Gen 2:9, 17; 3:5, 22. Cf. Heb 5:14); not
‘good and evil’ (most translations), nor ‘good and bad’ (NWT).
d
cf. ‘Cosmic Christ’ – Matthew Fox. Cf. https://youtu.be/4LYQQO5uFtA
Cf. Christian mysticism or Mystic Christianity; Cf. the New Age movement (a.k.a. Self-
spirituality, New spirituality). Cf. 'spiritism'. Cf. Mind-body-spirit.
 If one insists ‘Jesus is not God’, what does he want to disprove?

Moreover, one has to settle on the question of ‘which Jesus’. Jesus of religion or
Yeshua of the Gospels? ‘what is the person who is called Jesus?’ ‘Who Jesus is’?
The so-called ‘quest of historical Jesus’ dwells mainly over the former, rather than
Yeshua, the Mashiah (God’s anointed one) of the Elohim YHWH. Are we dealing
with someone who lived 2000 years ago, known as Yeshua of Nazareth? Or the one
who is believed to exist now as the resurrected ‘Lord’? Or the one who is believed
to be pre-existing before the historical person? As a human person as he should be,
some sees him as only divine person, but not a human person in a Trinitarian word
game? As the word ‘god’ ‘theos’ ‘elohim’ is and has been used to refer to other
than ‘God’, if we forget about capitalization scheme, anyone (or any abstract idea
or anything) can be called ‘god’ (or God), there is nothing wrong to claim ‘Jesus is
God’. By the very same token, there is nothing wrong to assert that ‘Jesus is not
God’, because both understand God differently and the same word spelt mean and
connote different. Even the sematic sense of the sentence is different to different.
We are forced to stay within the Scriptures and within the mindset of the writers
and their audiences and have to stay clear of any theological, doctrinal, and even
philosophical traditions. One way to help resolve the dilemma is to find a word to
translate Gk. theos. IRENT finds Elohim, a Hebrew loan, is appropriate and
acceptable for translating the Gk. theos, along with the arthrous ho theos as 'the
Elohim' while almost all English Bibles have it simply as 'God', disregarding the
presence of the Greek definite article – which is not insignificant in any measure –
if any. [Cf. Korean translation words ‘하나님’ vs. ‘하느님’]

The main problem here is linguistic and logic, not theological or doctrinal. People
are not clear at the start about what they mean by different words and terms. Here it
depends on what is meant by ‘God’ and ‘someone is God’ or ‘someone is called
God’. Note that there is no difference between God and god to begin with until
when we take it in a different sense. Moreover, it eventually depends on how
everyone understands the person they call ‘Jesus’. Jesus of Catholicism and Jesus
of various Protestantism are not same. Nor Jesus of Jehovah’s Witnesses or of
Mormons are same. Each sect has its own image of who Jesus is. Such Jesus,
westernized and Christianized, is not same as Yeshua of the Scriptures, one way or
the other. “Who do people say that I am?” is the very question with which Yeshua
confronted at his disciples at the beginning of His public ministry. [Mk 8:27 = Lk
9:18; also Mt 16:13] It ultimately what the word ‘is’ really used in our language –
is it ‘Jesus as God’, rather than ‘Jesus is God’? Calling Jesus God [i.e., 'Jesus as
God'] is different from saying 'Jesus IS God'. [See an attached file titled The
Nebulous ‘Is’.]

Whatever answer is to be, it is incomplete and fails to stand up by itself. It’s

because ‘God’ (I say) is not ‘God’ (you say) is not ‘God’ (others say). As discussed

www.vatican.va/roman_curia/pontifical_councils/interelg/documents/
rc_pc_interelg_doc_20030203_new-age_en.html#
e
Many claims that 'Jesus is called God'. One proof text which is wrongly read, understood, and
translated is 1Tm 3:16 the one who was revealed ░ [Referent is ‘Mashiah Yeshua’ v. 13]; /who – most; /x:
God - KJV [← mss Gk. anarthrous theos – ‘a God-being’ ‘what Elohim is’ (= Jn 1:1c). Not the God (Elohim);
not He was called 'God'.]
'in flesh' ░ 1Tm 3:16 [unrelated to Incarnate Word in Jn 1:14. //Phi 2:7-8] [Cf. ‘incarnation' which is
'embodiment' of the Word of Elohim in the person of Yeshua as a true human being, human person, not a god-
being, god-man, or 'God Jesus'. = ‘Immanuel’ Mt 1:23]; /in the flesh – most; /
on several occasions in this file, most have a wrong concept of ‘God’ and are
unable to differentiate ‘God’ of generic notion and ‘the God’. Yeshua is NOT the
God. He is not the Elohim, nor Elohim.

But Is Yeshua ‘God’? – one of the major 'Jesus problem' 'Jesus question'. To be
made less ambiguous, the expression we can use should be not more than 'Jesus is
as God’. He may be 'God' to many; however, some don't accept such a notion. On
the other hand, all can safely use this express 'Jesus is as God' or 'Yeshua is as
God'. He may be 'worshiped as to God', rather than 'worshiped as God'. It cannot be
said that 'he is worship as the Elohim' or 'he is our Elohim to be worshiped'. This is
similar to the expression ‘Yeshua is equal to Father’ (as the Judeans correctly
perceived when they accused Him – Jn 5:18). Yes, Yeshua is God-being (= ‘what
God is’). The word 'God' as used as the translation word in NT, turns out to be a
word which is really vague (vacuous?), being nothing more than a god-being or a
deity. However, because of linguistic limit [as long as the word ‘God’ is being used
this way], the expression remains problematic and impractical because of a deeper
problem – tri-theistic idea in the Trinitarian formula.

NT texts used for text proof of Jesus = God (whatever 'God' means) for the
Trinitarians: reading, misreading, mistranslated for eisegesis:
 Tit 1:17 ‘the King ~~~, only and wise God’
 Jn 1:1c (Note: the anarthrous noun theos is to the Logos, not to unbiblical
jargon ‘Jesus, God the Son, or the Second Person of Trinity)
 Jn 20:28 (Note: the arthrous ho theos, which should be the Elohim, the
Father)
‘Praying to Jesus’?
That to Jesus we can or should not pray is not a real question. We have clear what is meant by ‘to pray’
to begin with as anyone can to pray to anyone for anything, in a setting religious or not. The main
question is who is Jesus one prays to. To which Jesus? To whose Jesus? Often several NT passages are
cited as the examples of prayer to Jesus.

A: to Yeshua the Nazarene: 'O Master, have pity on us!' (Lk 17:13); 'Have pity on us, O son of David!'
(Mt 9:27; 15:22; 20:30, 31); 'O son of David, have pity on me' (Lk 18:38, 39); 'Sir, have pity on my son'
(Mt 17:15); 'O Master, may our eyes be opened' (Mt 20:33); Whatever you ask instead of me, but of the
Father in my name (Jn 16:23)
B: to Yeshua, the risen Lord in a vision: Act 7:59 Stephen called upon [the Lord] and said “O Lord
Yeshua, receive my spirit.” 7:60 And falling on his knees, Stephen cried with a loud voice, “O Lord, do
not hold this sin against them.” Act 9:10 in a vision … “Here I am, O Lord!” Hananyah said.
C: Act 1:24-25 Prayed, 'Lord, show which one of these two you have chosen…' [asking the Lord for
guidance]
Act 9:14; Act 22:16; in the Vision of the Lord to Ananias re. Paul
2Co 12:8-9 – Paul's entreat
Rev 22:20 – 'Amen! Come, Lord Yeshua'

These are not about praying to Jesus:

Yeshua the Nazarene was not telling to pray to himself – how can?
Yeshua the Nazarene told the disciples to ask him and told he would do for them – Jn 14:13, 14 – it
is not a prayer.
Yeshua the Nazarene told to his followers to pray to the Elohim; the risen and exalted Yeshua the
Mashiah told someone to pray to himself?
To call upon the name of Lord Yeshua the Mashiah (1Co 1:2) is not 'to pray'. Rm 10:13 'call on the
name of the Lord and be saved'
Our Lord, come! – 1Co 16:22 – it is not a prayer.
Doing something in the name of the Lord Yeshua – it is not a prayer Act 19:5 ('to immerse'); Col
3:17 ('doing everything); Eph 5:19 (singing);

Greg Stafford on praying to Jesus [http://credohouse.org/blog/greg-stafford-on-praying-to-jesus – a copy

in the collection IRENT Vol. III - Supplement (Collections #3A.2 - on Trinity).

www.bible.ca/ntx-praying-to-jesus.htm

www.biblicalunitarian.com/articles/jesus-christ/can-we-pray-to-jesus-christ
‘one God’; Unitarianism, monotheism vs. monaltry [The belief in God in the
Scriptures is monaltry – having one true God to worship and turned away from all
other gods.

1Co 8:4 [to us] no [other] Elohim but one ░ (oudeis theos [heteros] ei mē eis) (v. 5~~
there are so-called ‘gods’); 1 (no God but one): /no God but one – most, NET, ESV trio,
NASB, HCSB, NWT, NIV duo, BBE, TCNT, ASV, DRB, PNT, Cass (- problem of the
phrase ‘no God’ – as if negating God; /x: no one is God, except One – CPDV2009; x: no
god but one – REB;; 2 (/mss – no other God): /no other God except one – ALT, LITV,
MKJV, CLV (~ One); /no other God but one – HNV, ISR (~ Elohim), NKJV; /there is
none other God but one – Bishops, Geneva, KJV++; /no other God save one – Darby;
/no other God except for one – ALT; /no other God except one – CLV; /no other God
but one – HNV; /
/there is only one God – NLT, ISV, ERV, CEV, GNB, NIrV, JNT; /x: no god exists
except the one God – GW; /xx: no one God other, if not one – Diagl; /x: no god exists
except the one God – GW; /하나님은 한분 밖에 없는줄 – KRV; /하나님 한분 외에는 다
른 신 이 없 는 줄 – KKJV; / 唯 一 の 神 以 外 に は 神 は 存 在 し な い こ と – JSS; / 3
(paraphrase): /> there is only one God – JNT, NIrV, GNB, CEV, ERV, NLT, ISV;
(often quoted a few words as ‘there is no God but one’ it gives out an unclear idea.)
[Does this statement deny that there are many gods, as ‘monotheism’ (there is only one
God. cf. monaltry) insists? It is that one believes in one true living God only. The
expression ‘false gods’ does not mean that there are no gods, but gods are not the God
you should vow down.]; [Cf. The statement “(there is only one God;) God, the Father,
beside which there is no god” is by itself incomplete and illogical, as the fact is there are
(many) gods. It is that to us there is only one, the true living God.] [Cf. The expression
‘There is no God but Allah (as in Shahada of Islam)’; ‘There is no god but God’]

Hebrew word el (LXX – theos; god - English) and elohim (LXX – theoi; gods) are
applied to men – Exo 7:1 (to Moses); Psa 82:6 = quoted in Jn 10:34; also to
angels Psa 8:5 (angels – LXX; elohim – MT);

http://presenttruth.info/is-jesus-god/

The question ‘Is Jesus God’ requires a definition of the word “God” [also the
context it is used – ARJ]. If the word “God” is taken to mean, “the supreme ruler
of the universe, the Most-High God [the Elohim the Most-High],” then the answer
to your question would have to be no, because the Bible recognizes only one
person with these titles, and Jesus said Himself that His Father is “the only true
[original] God.” (Jn 17:3)

The word “god” has several different meanings. In a very limited sense, men are
called god. Both the Greek word theos and the Hebrew word elohim, which are
most often translated “god”, (uncapitalized – ARJ) are used in reference to men.
(See Exo 7:1; Psa 82:6; Jn 10:34) When the word “god” is used in that sense, then
there are hundreds and thousands of gods.
In a less limited sense, angels are called gods. David wrote about man, “For thou
hast made him a little lower than the angels.” (Psa 8:5) The word “angels” in this
verse comes from the Hebrew word elohim. The way elohim is used here it
denotes a type of being that is higher than man, but it is still used in a limited
sense, and with this definition there would still be many gods.

In reference to Christ, elohim and theos are used in a much less limited sense, to
denote His nature as being on the same level as His Father—something that
cannot be said about any other being in the universe. The Bible says that Christ
was “in the form of God.” (Phi 2:6)

But even when the word “God” is used of Christ, it is used in a limited sense,
because Christ has a God who is “the head of Christ,” “above all,” and “greater
than” He. (See 1Co 11:3; Eph 4:6; and Jn 14:28.) When the word “God” is used in
its absolute and unlimited sense, there is only one Person to whom it can apply,
and that is God, the Father, alone. Jesus said that His Father is “the only true
God.” (Jn 17:3) Paul said, “there is none other God but one… God, the Father.”
(1Co8:4, 6) Of the 1320 times the word “God” is used in the New Testament,
more than 99% of the time it refers exclusively to God the Father, while it only
applies to His Son four times. (Jn 1:1; Jn 20:28; Heb 1:8; 1Tim 3:16)

So, to clarify, there are many gods when the word “God” is used in a limited
sense, to include men and angels. When “God” is used as an adjective to describe
the nature of God, then there are only two divine beings, God, the Father and
Jesus Christ, His only begotten Son. When the word “God” is used in this sense,
then yes, Jesus is God. The Son of God is completely divine by nature because
His Father is divine, just as I am completely human because my parents are
human. [Cf. Hebrew idiom of ‘a son of ~’ = a person having character of ~’. E.g.,
‘son of thunder’.]

When the word “God” is used in its absolute sense, to denote “the Most-High
God” [→ the Elohim the Most-High]; “the Sovereign of the universe”, or “the
only true God”, then there is only one God, the Father, beside which there is no
God.

As for the title θεός, “On the one hand, the dominant Greco-Roman ethos assumed that
there were many gods and that human beings could be deified. Many emperors refused to
be called gods during their lifetimes, yet were named gods after their deaths. The term
“god” was also used for living rulers, like Agrippa (Act 12:21-22; Josephus, Ant. 19.345)
and Nero (Tacitus, Annals 14.15). On the other hand, the Jewish tradition centered on faith
in one God (Deu 6:4), who was not to be portrayed in human form or to be identified with
a human being (Exo 20:4; Deu 5:8; 2 Mac 9:12; cf. Jn 5:18; 10:33)” (Craig R. Koester,
Hebrews: A New Translation with Introduction and Commentary [2001], 202). Further,
one should note that the majority of passages in which Jesus is potentially called θεός
appear in writings attributed to Jewish settings, whereas only a few might be Pauline (see,
e.g., Richard N. Longenecker, The Christology of Early Jewish Christianity [1970], 139).

fr. Jesus as Θεός: A Textual Examination by Brian James Wright)

 Related questions re. *person;

'things', 'being' vs. 'person'; human being vs. human person vs. divine person.
'be a person' vs. 'personal'. 'personhood' vs. 'personality'
Identity, essence, nature, hypostasin, ousia, homoosia, etc.

'procession of the Holy Ghost' – highly elaborate phrase for a simply statement in the
Bible – 'Father will send the helper, the spirit of holiness, in Yeshua's name' (Jn
14:26)
('proceed from father and son)

‘was Jesus a human person?’ ‘is he a human person?’ ‘when is a human being a
human person?’ ‘what does it mean by ‘person’? History the term ‘person’ in the
Trinitarian formula from Latin, which is translation word of Greek words. What
about ‘a divine person?’ What do we mean by ‘being’?

http://youtu.be/va_BrSislsE (in the comments: ‘person = self-conscious or rational

being’?? – what does it mean by ‘being’ ‘self-conscious’ ‘rational)???

'Jesus of Church; Yeshua in the Gospels:

'Jesus' – a church lingo in Greek and Western mindset. Not same as Yeshua of the Gospels in
Hebraic mindset. Who was ‘Jesus’? Who is ‘Jesus’? What Jesus? Which Jesus? Whose Jesus?
Jesus as Christ? Jesus who became God? Jesus who is made God? Jesus who was human being,
but not a human person? Jesus, God-man? All depends on what is meant by 'Jesus' and what is
meant by 'God'.

[ https://youtu.be/YW99U4JWNEc Top 10 Reasons Why Jesus is not God - Joshua Evans -

TheDeenShow ]
  Mystery of the Elohim (Col 2:2; 1:27) [cf. ‘the mystery, the Mashiah’ - Eph 3:4; Col 4:3 =
things hidden until revealed which are held by the Mashiah. Cf. ‘this mystery ~ which is the Mashiah
in you’ Col 1:27) – resurrection, ascension, glorification/exaltation, not God coming down to the
earth and walks like man, a pagan Godmana or Gnostic demiurges.]
 Fulfillment of Torah (Mt 5:14) – “End of religion(s)”
 Fulfillment of the Old Covenant and its promises – (Epistles to Hebrews) (Cf. Mt
27:51; 1Co 5:7)
 Embodiment of the Word of the Elohim Jn 1:1, 14. Logos - word, self-expression,
utterance, and wisdom of the Elohim. (‘became as flesh’)
 A man who has come from Elohim (Jn 3:2; 13:3) entrusted with divine mission (a
divine man, /x: ‘divine Being; /x: ‘Cosmic Christ’); not a God (‘God the Son’)
came walking on earth as a ‘god-man’ (pagan idea).
 The living bread from heaven Jn 6:51 (→ his own ‘flesh’)
 The only-begotten son of the Elohim – Jn 3:16, 18; 1Jn 4:9;
 The only-begotten son [~ of the Father] – Jn 1:18;
 the Elohim’s beloved son – Mt 3:17 //Mk 1:11; Heb 1:5 (at his baptism); Lk 1:32,
35 (at his conception/birth)
 the son of the Elohim – Jn 3:17;
 'my Son, I have begotten' – Act 13:33; Heb 1:5; 5:5;
 The son of the Elohim (not ‘God the Son’)
 ‘Son of David’ (- Mashiah); son of Yosef; born of a woman, Mariam.
 He is not Yahweh; He is a representation of YHWH.
 The crucified and risen Master (> 'the risen Lord'’);
 Ascended to the Heaven (Mk 16:19; Lk 24:50; Act 1:9; 1Jn 2:1; Heb 10:12; 1Pe
3:22); exalted by Father (Phi 2:9);
www.christianitytoday.com/edstetzer/2013/august/why-ascension-matters.html

‘Who I am?’ ‘*I am who I am’ – The recurrent theme in the Gospels which Yeshua
challenged people with. The anointed one of the Elohim (Mashiah as King, Prophet, and
Kohen) is the answer, explicit or implicit. – E.g.,
Mt 16:16; ['you are the Mashiah; the son of the Elohim, the Living One']; //Mk 8:29
['you are the Mashiah']; //Lk 9:20. Mk 14:61-62 ['you are the Mashiah; the Son of the
Blessed One']; //Lk 22:70 ['you are the Mashiah; the son of the Elohim']=
Jn 4:26 ['I, I am the one'];
Jn 8:58 ['I, I am who I say I am']
Jn 17:3 ['the one sent by the Elohim']; Jn 8:28 ['the son-of-man'],

To know and follow Yeshua of the Gospels (a historical and biblical person) as not same
as to believe (or believe in) Jesus of religion – a person of various theological
formulations. Those who follow Yeshua of the Gospels are not same as those who believe
Jesus – so-called Christians [original epithet for the Gentile converts.]

A starting point to come to know His is a Galilean, an iterant rabbi – a Semite (ethnically
speaking. Cf. ‘Semite’ in English with different nuance). It refers to all the descendants of
Shem (one the Noah’s sons), such as the Akkadians, Arameans, Assyrians, Chaldeans,
Hebrews and Arabs. [Ref. Rocco A. Errico <Jesus: The Aramaic-Speaking Semite> in p.
141ff Tim Leedom (1993, 2003), The Book Your Church Doesn’t Want You to Read]
a
www.firstnewtestament.com/jewish_messiah_pagan_godman.htm
‘Jesus Christ’ – theological issues: [adopted from TOC in RC Sproul (1992), Essential
Truths of The Christian Faith]:
 The "Deity of Christ"@ [? 'his divinity] vs. divineness – raised, ascended, exalted
– Lordship].
 The Subordination of Christ
 The Humanity of Christ
 The Sinlessness of Christ
 * Virgin Birth [unbiblical church belief, essential to Trinitarian doctrine – myth –
fiction, faith, or fact]
 Jesus Christ as the Only Begotten
 The Baptism of Christ
 The Glory of Christ
 The Ascension of Christ$
 Jesus Christ as Mediator
 The Threefold Office of Christ
 The Titles of Jesus
@ (*Deity - Jesus is God, a God or god-man? Which Jesus? Before birth? After death?
How and when he is made to become 'God'? What God? Which God? Whose God?) –
not to be confused with the biblical concept of *divinity of the man Yeshua the Mashiah
(1Ti 2:5) is not about ‘divinity of God’, which is oxymoron. It centers on his being the
only-begotten son of the Elohim – exalted (Phi 2:9) to the right of the Elohim (Mt 26:64
= Mk 14:46; Mk 16:19; Lk 22:69; Act 2:33; 5:31; 7:55, 57; Rm 8:34; Eph 1:20; Col 3:1;
Heb 1:3; 8:1; 10:12; 1Pe 3:22) – – Exalting God as God does not make any sense. It is
not about ‘divinity of God’, which is oxymoron as God is the divine by definition. The
divine is ascribed to God but also not God-being, though the word ‘God’ can be ascribed
to other than the God, the Elohim of the Scriptures – e.g., ‘Caesar is God’, etc. Someone
is being called ‘God’ (i.e., as a title) is not same as someone is being ‘God’ (i.e., the
ontological reality). The exalted Mashiah is the divine Mashiah, it is not because he is
God as unbiblically claimed, but the exalted servant of the Elohim, because he is the true
(trustworthy) Mashiah, the risen and exalted Lord, in the Kingdom reign of the Elohim
over the new creation (for the old creation in His work of reconciliation) in life eternal,
far surpassing the life of the Davidic royal Mashiah. [Nor as Gnostic Cosmic Christ, nor
Christ peddled in Churches.]

Cf. Heb 1:2 He made the world-orders ░ (poieō S4160 'make'; aiōn S165 ‘age – a period of time’); /made
the systems of things – NWT; /xxx: made the universe – NIV, HCSB; /> made the worlds – KJV; /xx: made
the world – NASB; /xxx: created the world – ESV; /x: did make ages – YLT; [Yeshua is the creator of the
new creation, not of the Genesis creation (in Gen 1:1 the heavens and the earth).]
[//Col 1:15 "all things in the heavens and on the earth were created anew'.]

This is God confusion at the word level – linguistic and literary, not religious and
theological. Arguments about ‘divine nature’ (e.g., “Jesus is a divine person but not a
human person but only a human being) is simply a theological play thing for Trinitarians
(e.g., homoousios vs. homoiousios vs. heteroousia; hypostasis; essence, attributes,
substance, etc.) not relevant to the life of God-believing people.
$ Most Christians can explain why the death and resurrection of Yeshua (Rm 8:34) are
necessary for sinners to be made righteous. Fewer can explain why His ascension is
important, and even fewer, why Yeshua’s continual intercession is essential for our
'salvation'. (Heb 7:25; 9:24; Jn 17)
*God galore

‘the God’, ‘*God’, ‘a God’, ‘a god’; *divine; *divinity, divineness, *deity, divine being,
God/god/gods; god-being; godhead; ‘what God is’; ‘theosis’; ‘’deification’ a *divine nature

- all the theological and religious jargons galore!

Elohim, the Elohim, * God, the God, God-being, ‘what God is’, god. [pl. gods, god-
beings]

Note: the word ‘god’ is less confusing if taken as its basic sense ‘a god-being’ –
someone (something) like a god, i.e., a mighty one.

‘God of the Bible – a God who speaks’ https://reformedforum.org/scripture-speech-god/

Metaphysics of God. Olson (2017), Essence of Christian Thought.

Reading material: www.forananswer.org/Colossians/Col2_9.htm

‘divine essence’, ‘divine attributes’, etc. – what does it mean?

See ‘divine nature’ in the file <Walk Through the Bible #4 – Man, Anthropology, and Religion>.]

S2304 theios (3x) adj. 'divine'

Act 17:29 /to theion /the divine being – ESV, NIV, ISV; /the Divine Being – NWT,
Berean; /> the deity – NET, NRSV; /xx: the divine nature – HCSB, Cass; /xx: the
Godhead – KJV, YLT, ASV, LSV; /xx: the Divine nature – ONT; /xx: the Divine Nature
– NKJV; /xx: the Divine Nature – NASB; /xxx: the divinity – NAB, Douay;
2Pe 1:3 /tēs theias dunameōs 'the divine power'
2Pe 1:4 /theias phuseōs 'divine nature'

Definition of god (God), of theos, of elohim. [How the word is used in OT and NT in different
context.] [cf. God problem. God is God and God is not God. What the heck is god. What the
heck is Godhead? Head God or Head of God??
Definition of divine – of, from, like God or a god. ‘the state or quality of being divine’;
metonymically ‘god’ ‘deity’.
Definition of divinity – ‘the state or quality of being divine’; metonymically ‘god’ ‘deity’. Same
as ‘being God’?
Definition of deity – *deity – the lank or essential nature of a god; syn. god-being; god.
[S2320 theotēs (1x) Col 2:9 (pan to plērōma tēs theotētos) /its being what God is – IRENT; /the
deity – NAB; /'the Godhead' – KJV, LSV, YLT; /the Deity – NIV; /x: deity – ESV, NRSV; /x:
Deity – NASB; /xxx: God's nature – HCSB; /divine nature – GNT; /x: the divine quality – NWT;
/xxx: God – Cass; /xxxx: the Divine Wisdom – ONT]

God as ‘A Being’ or ‘Being itself’? ‘the Being’? (what capitalization makes)? In what sense?
What makes God God? – ‘supreme’? ‘omnipotent’? ‘omniscient’? self-existing, unconditioned?
uncreated, creator. The Absolute? (what does it mean by absolute?) God is, or believed to be so?
‘controlling, not controlled’. (not necessarily benevolent but believed to be? God as ‘a personal
being’ vs. ‘Being Itself’? What does it mean by ‘personal’? belonging to the notion of ‘person’?

a
Christensen and Wittung (2007), Partakers of the Divine Nature – The History and Development of
Deification in the Christian Traditions
http://assets.bakerpublishinggroup.com/processed/book-resources/files/Excerpt_Christiansen_Partakers.pdf?
1362587948
What is person? Same as ‘Person’ in Trinity formula? Not 'person', but 'Person' – a Trinitarian
lingo. From Latin persona (mask; character played by an actor; role)
for www.patheos.com/blogs/rogereolson/2015/05/is-god-a-being-or-being-itself/
Cherbonnier “Biblical Metaphysic and Christian Philosophy” (Theology Today 9:3 [October,
1952]: 360-375) and “Is There A Biblical Metaphysic?” (Theology Today 15:4 [January, 1959]:
454-469).

‘deity of Jesus’? Being a deity (a God)? Or ‘divinity of Jesus’ – what makes him to be ‘the only-
begotten Son of God’?

theotēs (Col 2:9 fullness of [the state of] God-being plērōma tēs theotētos), theoitēs (Rm 1:20);
theios (Act 17:29); ho theos (‘the God’, i.e., the Elohim, the Almighty, of the Scriptures, no
'God of the Church or of the religion), theos (Jn 1:1c); el; elohim.

[Quote: ‘No. But if there was one thing I learned in the army it was to be positive -- especially
when you don't know what you're talking about.’ – in the mouth of Major General Waverly in
the movie ‘White Christmas’ (1954). Might worth to change ‘people learned in the seminary,
from the pulpit, from the books, etc.]

2Pe 1:4 a divine nature ░ \theias ~phuseōs; / [cf. v. 3 tēs theias dunameōs autos the
divine power of Him] [not alluding to that as of spirit – Jn 4:24]; /x: the very nature of God –
Cass; / /x: the very nature of God – Cass; / [not in reference to the kind of body, or the plane of
existence, but is in reference to godlike qualities as opposed to the corruption that is the
world. In other words, here “divine nature” is in reference to what man should possess as
opposed to the sinful nature that man now possesses…. Despite the meanings that may
have been given to the word “divine” and “deity”, scripturally, the words “divine” and
“deity” have to relate to forms of the Hebrew word often transliterated as “el” and forms
of the corresponding Greek word transliterated as “theos”. Defining “divine” and “deity”
along the lines of the Hebraic usage of these words does allow us to say that Jesus is
“divine” and Jesus is “deity”, although Jesus is not 'God the Most-High' (→ 'the Elohim the
Most-High'). Not only this, one could define many humans as divine, possessing special
mightiness or authority. http://jesus-rlbible.com/?p=6564 ‘divine nature’ = http://life-
rlbible.com/?p=1279] [not ‘the nature of the Elohim’] [Cf. ho theios; Act 17:29 ‘deity’
‘*godhead’]
.

Jesus – ‘divine person but not human person’? ‘Yeshua where divinity meets humanity’ [Ref:
Israel Wayne (2015), Questions Jesus Asks: Where Divinity Meets Humanity] Cf. ‘When
divinity meets humanity’]
[Ref: http://jesus-rlbible.com/?p=1379 Was Jesus Divine as a Human?]

The core of the Biblical teach is not about ‘God’ who exists as the concept of the Greek
‘Being’ ‘Absolute’ which does not require ‘love’. Nor it is about Man or Savior. It is about
how the divinity (divine reality) meats humanity in Yeshua, the very human person (not a
god-man or a docetic god), nor as a divine person, which can be human being labelled.
Yeshua – the historical person
Those who believe ‘virgin birth’ myth – the bulk of Church Christians – refuse to believe the bible
which says he is a son of Yosef (Joseph). The children in his family are not children but step-chil-
dren or adopted ones. Catholic Mary is a perpetual virgin (with ‘immaculate conception’) and she
is now Queen of Heaven (a goddess) and even \Co-Redemptrix – See Catholic #Mariolatry.

Yeshua, son of Yosef – Jn 1:45; 6:42; Lk 1:27-32; 2:4-7, 16, 43, 48; 3:23; 4:22; Mt 1:16, 20-25;
2:14-15, 20-21 [from the seed of David – Jn 7:42; Rm 1:3; 2Ti 2:8]
Yeshua, the carpenter Mk 6:3; the son of the carpenter Mt 13:55]
S5045 tektōn (2x) craftsman, carpenter,
Yeshua the Nazarene
Yeshua of Nazareth
Yeshua the Galilean
Yeshua, the Master (> ‘the Lord’ for the disciples)
Yeshua, the Lord – the risen and exalted Mashiah (cf. ‘the Elohim exalted him’ Phi 2:9)
Yeshua as Mashiah (in the Gospels); Yeshua the Mashiah (outside the Gospels)
His titles – Immanuel; ‘Word of the Elohim’; the son of the Elohim (in Hebrew idiom); not the
Son of God (in Greek idiom for a god-man); nor ‘God the Son’ (the 2 nd person of Trinity Godhead)
– not a preexisting God as a pre-human ‘Jesus’.
He was crucified; was believed to have been raised by God. - resurrected ‘in the body’ – not bio-
logical body that came to life’
Heb 2:17 ‘he had to become like to his brothers in every aspect in order to be a merciful and faith-
ful High Kohen …’
Yeshua the Nazarene;
*Nazarene

IRENT has it all as 'Nazarene' to render two Gk. spelling; /Nazarene – most; x: Nazarite –
Bishops, Geneva;

Cf. Most translates as '(Jesus) of Nazareth']

Cf. Mt 2:23b "for a fulfilment of what was spoken through the prophets so that he will be
called as a Nazarene " – It is not a quote of OT. Note: the words 'Nazareth' and 'Nazarene' do
not appear in OT.
S3479 Nazarēnos (6x in Mk, Lk) ‘Nazarene’
'Yeshua a Nazarene' Mk 1:24; Lk 4:34
'Yeshua the Nazarene' Mk 10:47; Lk 24:19; both with{/Nazorene}
'Yeshua ~~ the Nazarene' Mk 16:6
'the Nazarene, Yeshua' Mk 14:67
S3480 Nazōraios (13x in Mt, Lk, Jn, & Acts) ‘Nazorean’ (in NAB); most simply renders as
‘Nazarene’ (– NASB, NET, LSV) or 'of Nazareth' (– KJV, NKJV, NIV, ESV):
'to be called a Nazorene' Mt 2:23
'Yeshua the Nazorene' Mt 26:71; Lk 18:37; Jn 18:5, 7; 19:19; Act 2:22; 6:14; 22:8; 26:9
'in the name of Yeshua the Mashiah, the Nazorene' Act 3:6; 4:10;
'the sect of the Nazorenes' (tōn Nazōraiōn haireseōs) – Act 24:5
S3478 Nazareth (12x)
Yeshua the son of Yosef, the one from Nazareth – Jn 1:45
Yeshua the one from Nazareth – Mt 21:11; Act 10:38
A village called Nazareth – Mt 2:23; Lk 1:26;
Leaving the Nazareth – Mt 4:14;
From Nazareth – Mt 21:11; Mk 1:9; Jn 1:46
From the village Nazareth – Mt 21:11; Mk 1:9; Lk 2:39
To Nazareth – Lk 2:51; 4:16
Note: ‘Nazareth’ ‘’Nazarene’ – does not appear in OT.
www.hebrew4christians.com/forum/viewtopic.php?f=151&t=2932
1. people from Nazareth;
2. Nazarene (sect), (Act 24:5) (1st century CE)
Cf. a 4th century CE Jewish Yeshua movement similar to the Ebionites.

[Cf. Netzarim. Notzarim Nazarene (sect), (a sect of 4th century Christianity described by Epiphanius)
Nazirite - Exo 13:2; Num 6:3 Cf. Yohanan the baptizer; Paul the apostle]

The expression ‘Yeshua the Nazarene’ (‘Jesus from Nazareth’ ‘Jesus of Nazareth’) as a
historical person. Mashiah Yeshua (a Pauline phrase) – Mashiah who has come in the person of
Yeshua. Cf. ‘Yeshua the Mashiah’ – Yeshua who is believed as the Mashiah promised to come.
‘Jesus’ or ‘Jesus Christ’ (as used in English) is of Christianism, not of the NT.

Galilean
S1057 Galilaios (11x)
Mt 26:69 Yeshua the Galilean
Mk 14:70 ‘you are a Galilean’
Personal appearance: *portraits;

Typical physical appearance of Yehudim.

All the portraits of Jesus in paintings and in movies in the history from the Middle Age to
the very current time are of unreal images created out of human imagination; some are
more of a pagan image with a halo and a pendant of cross.

Robe with tassels (Mt 9:20 / Lk 8:44; Mt 14:36)

Not directly related are those texts plucked up from OT [Isa 50:6 ‘with the beard’; Psa
53:2 ‘no beauty’]

https://youtu.be/NxqCZBjapv4 <Earliest Depictions of Jesus in Art>

‘**genealogy of Jesus’

Yosef (from Davidic line) married Mariam, a maiden virgin, (from the line of Aaron). Yeshua was born as
their first son; his brothers and sisters were their children, not Yosef's stepchildren. Yosef was his biological
father [contra 'virgin birth' belief, which became essential for the Trinity doctrine.] 'Virgin Mary' is a fixed
phrase of church language [cf. Jn 6:42 "…Yeshua, the son of Yosef …"]

Yosef, the husband of Mariam:

 Mt 1:2-17 lineage for Abraham’s Son; for David’s Son - through Solomon; to Yosef.
 Lk 3:23-38 lineage from Yosef (in levirate marriage) to Nathan to David to Adam.

A note on his genealogy text of G-Mt & G-Lk:

(1) Presence of the special five women (4 named) in the list of G-Mt changes the character of a
genealogy in an unexpected way [- normally the women would not be included in the family genealogy];
(2) Not traced down through the Davidic royal line:
(a) Yechonyiah – (Mt 1:11-12);
(b) David – Nathan (Lk 3:31) Cf. David – Solomon (Mt 1:6);
(3) Mariam was from the tribe of Levi, not of Yudah (Lk 1:5, 36 Elisheba being a relative of Mariam, the
wife of Yosef).
(4) Claim that Lukan genealogy is to be of Mary, not Yosef, is an attempt to support of the church
doctrine of 'virgin birth of Jesus' [Thomas Aquinas?]
www.ccel.org/ccel/aquinas/summa.TP_Q31_A3.html
https://hermeneutics.stackexchange.com/questions/8026/why-is-the-genealogy-in-luke-attributed-to-
mary

(5) Some claim Mt 1:18 should be read as 'Joseph, the father of Mary', not 'husband of' (as in REV
www.revisedenglishversion.com/Matthew/1 ), allegedly based on Hebrew/Aramaic Gospel of Matthew.
The result – both Matthean and Lukan genealogies are of Mary, not of Jesus.
https://jmshistorycorner.wordpress.com/2019/06/25/matthew-1-josephs-lineage-or-marys/
https://www.facebook.com/watch/?v=335954514041758
https://biblicalfidelity.com/2020/02/15/genealogy-of-jesus/
www.nehemiaswall.com/hebrew-gospel-pearls-1
https://aramaicjudaizers.blogspot.com/2017/11/matthew-116-michael-rood-misses.html
http://circumcisedheart.info/The%20Genealogy%20of%20Yeshua.pdf [incl. comment on virgin birth
mess]
Brother and sisters of Yeshua

They are children of Yosef and Mariam. Those who entertain the so-called virgin birth myth try to distort
the biblical texts by claiming that they were children of Yosef from his previous marriage, or even they were
adopted children!!
Mt 12:46 'his mother and his brothers are standing outside']
Mt 13:55-56 'his brothers Yaakob and Yosef and Shimon and Yehuda and all his sisters']
Cf. Yehoshua

Yehoshua a common theophoric Hebrew name (‘Yah is salvation’ H3091) (> Jehoshua’. e.g., the
name of an Ephramite who succeeded Moses and led the Israelites into the Promised Land. [Num
13:8; 16; Deu 34:9; Jos 1:1, 2; the son of Nun (Num 13:16)] [= Joshua (e.g., Jos 1:1; Exo 17:9 etc.)
[= Act 7:45 = Heb 4:8 Gk. is same as for Yeshua/Jesus, causing mistranslation as 'Jesus'. He is a
different person from Lk 3:29] [Yah – a short form of YHWH].

H3444 yeshuah ‫ י ְהֹוֻׁש עַ יהושע‬e.g., Exo 14:12; Psa 98:2, Isa 49:6 (YHWH is salvation); Exo 15:2
(salvation from Yah). Cf. H3467 yasha – 'to save, deliver'.
 H3091Yehoshua (218x) 'Yehuashua' /> Jehoshua; />> Joshua; Exo 17:9; Num 11:28; Deu
1:38; Jos 1:1; Judg 1:1, etc.

 H3442 ‫ י ֵׁשּו ַע‬Yeshua (29x) (in Hebrew, also in Aramaic) (pronounced with 'shua' accented) 1Ch
24:11; 2Ch 31:15; Ezr 2:2; Neh 3:19; 8:17, etc. Joshua – NET, NWT; /x: Jeshua – KJV, ESV,
ASV; /Iosua – Bishops]
 [? H3443 Yeshua (1x) Ezr 3:2 – why a separate Strong #?]
 [Cf. H3444 yeshuah (77x) 'salvation' 'deliverance' Gen 49:19] [/Joshua – NET, NWT; /x:
Jeshua – KJV, ESV, ASV; /Iosua – Bishops;]

This was the name of at least five different persons and one village in the southern part of Yehudah
("Judah") in use among the population of the Land of Israel at the time of the Second Temple. The
name Yeshua was one of the most common male names in that period, tied with Eleazer for fifth
place behind Shimon (> Simon), Yosef (> Joseph) Yehudah (>Judah), and Yohanan (> John). Nearly
one out of ten persons known from the period was named Yeshua. (a short form of * Yehoshua).
 PART V. Yeshua – who and what
‘Yeshua who he was and what he is:
1. “I have been born for this purpose, and it is for this purpose that I have come into the world
that I should bear witness to the truth” (Jn 18:37).
2. “To this purpose the son of the Elohim was revealed that he shall destroy the doings of the
Devil” (1Jn 3:8; cf. Heb 2:14-15).
3. “Those who are health have no need of a physician, but those who are sick do; I have come
not to call the righteous, but outcast sinners” (Mk 2:17).
4. “The son-of-man came to seek and to save the lost” (Lk 19:10).
5. “The son-of-man came not to be served but to serve, and to give his life as a ransom for many”
(Mk 10:45).
6. “God sent forth his Son, born of woman, born under the law, to redeem those who were under
the law, so that we might receive adoption as sons” (Gal 4:5).
7. “Yes, in this way has the Elohim dearly loved the very world He created, that He gave the
one-and-only Son, so that everyone who comes to believe in his Son is not to get perished, but
ta have Life eternal. The fact is, the Elohim sent forth His Son into the world not to have the
world judged into condemnation; on the contrary; to have the world saved through the Son.”
(Jn 3:16).
8. “the Elohim sent the only-begotten Son of Him into the world, so that we shall live through
the Son” (1Jn 4:9).
9. “I have come in order that they may have Life, yes, they may have it to overflow” (Jn 10:10).
10. “Behold, this child is set for the fall and rising of many in Israel, and for a sign that is spoken
against . . . that the thoughts of many may be revealed” (Lk 2:34f).
11. “He has sent me to proclaim release to the captives and recovering of sight to the blind, to set
at liberty those who are oppressed” (Lk 4:18).
12. “… Mashiah Yeshua has become – to show God’s truthfulness – a ministering-servant for
those who are of ‘brit-milah’ (circumcision rite), making good on the promises made to them
to the Patriarchs. The Gentiles on their part were to praise the Elohim for His mercy.” (Rm
15:7-8; cf. Jn 12:27.)
‘Yeshua as Creator’; Mashiah and Creation

 Genesis creation by the Elohim with His Word: Jn 1:3 – the God's Word (is the
agent of creation by the Elohim. ‘All things came into existence (> were made) by the
Logos (not = Jesus Christ)’ (Jn 1:1, 3). This Logos (the Word of God) is not Trinitarian
‘God the Son’ ‘the Second Person of Trinity’, ‘eternal pre-existing Christ or Jesus’;
nor it is ‘a god’ (NWT Jn 1:1c).
 Yeshua as the creator (creation agent) of New Creation (‘founding of the world’,
not creation of the heavens and the earth Gen 1:1): Eph 1:4 (Cf. Eph 3:9 v.l. corrupt
text), Heb 1:2. Cf. Rev 3:14 – beginning of the [new] creation of the Elohim.
"By the Son [the risen and exalted Lord Yeshua the Mashiah] were all things in the heavens
and on the earth created (Col 1:16-18)." – not the heavens and the earth, which were
created by the Logos’

Jn 1:10-12 'He was in the world and the world was made through Him …' – masc. pronoun
here is the incarnate God's Word in 1:1-4 (not the 'light' 1:4-9 - neuter) which had become as
flesh (← 1:14).
1Co 8:6 one Lord, Yeshua the Mashiah, through whom are all things and through whom we
exist.
Col 1:16; 2:10. God made Jesus the HEAD of everything. That doesn't mean everyone is
obeying him. Jesus will reign until he puts all his enemies under his feet. See 1Co 15:24-27.
‘the risen Son (not eternal preexisting God the Son) has abolished all rules and authority and
power … the Son himself will be subjected to the One who has subjected all things to him
that the Elohim bay be all in all.” That's why God knows all things are reconciled to God in
him.
Cf. Eph 6:12. ‘… against the rulers, against the authorities, against the world-rulers of the
darkness [of this age], against the spirit forces of the evil operating in the heavenly realms”

[Ref. https://youtu.be/dWDN_Zp-xZk A case against preexistence]

‘Yeshua – *Savior; Elohim – *Deliverer;

‘save from’ ‘rescue from’ ‘deliver out of’

‘Who saves, whom and from what?

*salvation S4991 sōtēria (46) ‘salvation’ ‘deliverance’ – whose, of whom, from what, to
what? Not achieved with works; but given by God’s grace; to be completed Phi 1:12 [‘to live
out your own salvation from God’s grace’ /x: ‘work out’]

 Yeshua as God’s salvation – ‘seen Your salvation’ Lk 2:30

 Rev 7:10 “Salvation belongs to our Elohim who sits on the throne, and to the Lamb!”

‘*Savior’ ‘Our Savior’ in conjunction with the title word ‘Lord’ – agent of salvation by the
Elohim.

Cf. *Redeemer - Isa 44:6 (‘YHWH, the King of Israel and his (= Israel) Redeemer). See in
<WB#1 Words, Words and Words>

Copied to “WB#1 Words, Words and Words>

As to Yeshua: [He is not ‘Savior God’]

 ‘redeem His people’ and ‘raise the horn of salvation for us’ Lk 1:68, 69
 ‘redeem Israel’ Lk 24:21a
 ‘a deliverer (> savior) Act 5:32; 13:23 (of Israel);
 ‘the savior of the world’ Jn 4:42; 1Jn 4:14
 a Savior, the Lord Yeshua the Mashiah Phi 3:20
 ‘Mashiah Yeshua, our Savior’ Tit 1:4
 ‘Yeshua the Mashiah, our Savior’ Tit 3:6
 ‘our Elohim, and Savior Yeshua the Mashiah’ 2Pe 1:1
 ‘our Lord and Savior Yeshua the Mashiah’ 2Pe 2:20; 3:18
 ‘our Savior, Mashiah Yeshua’ 2Ti 1:10;

As to the Elohim:
 ‘of God our savior’ 1Tm 2:3; Tit 1:3; 3:4. tou sōtēros hēmōn Theou
 ‘of the Elohim our savior, Tit 2:10 tēn tou sōtēros hēmōn Theou
 ‘to the only Elohim our savior’ Jud 1:25 monō Theō sōtēri hēmōn
 ‘in the Elohim my savior’ Lk 1:47; tō Theō tō sōtēros mou

a
Lk 24:21 redeem ░ [S3084 lutroō 'redeem' 'set free'] [Cf. S3086 lutrōtēs (1x) redeemer,
deliverer Act 7:35] [Cf. 2:11 S4990 sōtēr 'deliverer' 'savior'] [i.e., the promised Mashiah to come]
 About the Hebrew Word for "Savior"
Excerpted from Jeff Benner's Commentary on the Torah

Deuteronomy 22:27

For he found her in the field, and the betrothed damsel cried, and there was none to
save her. (Deu 22:27, KJV)

The Hebrew word translated as “save” is ‫( מושיע‬moshi’a), the hiphil participle of the verb
‫( ישע‬Y.Sh.A). Most of the time, this word is translated as “savior” or “deliverer” (see Isa
43:11) and Deuteronomy 22:27 could better be translated as;
For he found her in the field, and the betrothed damsel cried, and there was no sav-
ior for her.

Many who are embracing the Hebrew language of the Bible often use the Hebrew words
for key Biblical words instead of the English. Some examples are, shalom, ruach
hakodesh, kehilat, Torah, and many more. While I believe this to be a great idea, I often
see some errors in how the Hebrew is applied.

A common mistake is made with the word “savior.” If you look up this word in a concor-
dance, you will find that this word is #3467 in Strong’s Dictionary and is identified as the
Hebrew word ‫ ישה‬that is transliterated as yasha. Because of this, many believe the Hebrew
word yasha means “savior” and this is not true. The word ‫( ישה‬Y.Sh.Ah) is a simple verb
meaning “to deliver.” When the letters ‫( י‬i or y), ‫( ו‬o or u) and ‫( מ‬m)are added to the verb, a
more complex verb is formed, specifically a hiphil participle verb. The hiphil verb is
causative and means “cause to deliver.” The participle is a verb of present or continuous
action meaning “delivering.” A hiphil participle verb combines both of these, meaning
“causing to deliver.”

In Biblical Hebrew there is a fine line between verbs and nouns, and both can be used to
describe an action or a person, place or thing. The word ‫( מושיע‬moshi) can be used in the
sense of an action, as in Deu 28:29 where it is translated as “save” but literally means
“causing to be delivered.” The same word can be used as a noun, as in Isaiah 43:11 where
it is translated as “savior,” but literally means “one who is causing to be delivered.”

The word moshia (as a noun) is generally translated two different ways as shown below:

I, I am the LORD, and besides me there is no savior. (RSV, Isa 43:11)

But when the people of Israel cried to the LORD, the LORD raised up for them a
deliverer, Ehud, the son of Gera. (RSV, Judg 3:15)

As the words “savior” and “deliverer” are the same Hebrew word, there appears to be a
contradiction between these two verses. If God is the only savior, how can there be another
savior such as Ehud? A good understanding of what the word moshia means is critical to
proper interpretation of the Hebrew Bible. As the verb moshia is a hiphil verb meaning “to
cause to be delivered,” we can see that God is one who “causes to be delivered” and this
can be done by the hand of God himself or by sending another to be the agent of the deliv-
erance. Israel’s deliverance is caused by God, the one and only moshia, who sent Ehud.
 There is one other point to make concerning the word moshia. Remember that this verb/
noun is written in the participle form. God is not one who has delivered (past tense) and he
is not the one who will deliver (future tense). He is the one who “IS DELIVERING”
(present tense).

*Proof-texts for 'Jesus is God and God is Jesus' hooked on by the Trinitarians: 2Pe 1:1; Tit 2:13 and
others.

Other proof-text of 'theos' mistaken for Trinitarian Jesus - Jn 1:1c, 18; 20:28; Rm 9:5; Heb 1:8–9

Jn 20:28 "my Master!", and "my Elohim!" ░ "ho Kurios mou!", kai "ho Theos mou!
[only two underlined phrases are what Thomas uttered; not the punctuations and 'and'
are.]

2Pe 1:1 righteousness of our Elohim and Savior – Yeshua the Mashiah ░
\en dikaiosunē tou theou hēmōn kai sōtēros – Iēsou Christou

ἐν δικαιοσύνῃ τοῦ θεοῦ ἡμῶν καὶ σωτῆρος – Ἰησοῦ Χριστοῦ:

in righteousness of-the God of-us and of-Savior – of-Yeshua Messiah

[It is ‘our God’, not ‘our savior’ (as in KJV).] [The arthrous ho theos is rendered
consistently as ‘the Elohim’ in IRENT. 'our Elohim' ← 'the Elohim of us'; (cf. 'my
Elohim' ← 'the Elohim of me' – Jn 20:28)]

[two genitive phrases ‘of the Elohim’ and ‘of Savior Yeshua the Mashiah’ construed to
the single theme ‘righteousness’ – thus ‘righteous of the Elohim’ is ‘righteousness of
Savior Yeshua the Mashiah’, as Yeshua is God’s righteousness. Again, this position is
divergent from a Trinitarian reading of the text, which tries to read as ‘our God and
Savior = Jesus Christ’. ‘God’ is not here as a title for Yeshua as the Trinitarians take it
from this text. IRENT renders the arthrous ho theos consistently as ‘the Elohim’ when
it refers to ‘YHWH Elohim’.]
Various translations of this verse:

/Ko. 우리 하나님과 구주 예수 그리스도의 의 (義) (syntax is clearer in Korean

language, as ‘righteousness’ is of the Elohim and His Son); /of our God and of our
Deliverer Yeshua the Messiah – JNT; /of-the God of-us and of-Savior
Jesus Christ – KIT
1 (‘our God’ and ‘Yeshua, our Savior): /of the [true] God of us, yes, Savior –
Yeshua the Messiah – ARJ; /> of our God, and the Saviour, Jesus Christ –
CLV; 1-b (ambiguous): /x: of our God and [the] Savior Jesus Christ – NWT (-
the definite article is not needed; should have had ‘of’ inserted); /of our God
and Savior Jesus Christ – ALT, ESV, HCSB, GNB, AMP, Mft;
1-c (‘our God’ construed to Yeshua - Trinitarian): /xx: of our God and Savior, Jesus
Christ – NET, NASB, GW;
2 (x: ‘our Savior. It is ‘of our God’, not ‘our Savior’): /xx: of God and our Savior
Jesus Christ – KJV+;
/xxx: shown forth by Jesus Christ, by him who is our God and our Saviour –
Cassirer; /xxxx: of Jesus Christ, our God and Savior – NLT!;
 Tit 2:13 waiting for the blessed hope, that is, appearing of the glory of the great
Elohim and (appearing of) our Savior Mashiah Yeshua ░

prosdechomenoi tēn makarian elpida kai epiphaneian)

waiting the blessed hope, that is, appearing
(tēs doxēs) tou megalou theou
of the glory of the great god
kai
and
sōtēros hēmōn Iēsou Christou;
of our Savior Yeshua the Mashiah

[Cf. Yeshua, who is the glory of the Father.] [Cf. Phi 2:11 ‘Yeshua the Mashiah is Lord,
to the glory of God the Father’]

[Note, here it is a rare example of arthrous theos with a remote definite articlea.]

A principled translation totally devoid of ambiguity, contradiction, confusion, and

contention should consider not just man-made grammatical rules, but the text in whole
context not just of the sentence in question but and paragraphs and sections in order to
see the relation btw theos and sōtēr, the latter being equally applicable to the God and to
Yeshua. Note: Some confuses by taking both 'the great God' and 'our Savior’ refer to
Father in this verse.

The text does not say ‘appearing of the great Elohim’, but ‘appearing of Father’s glory,
the glory which IS thematically no other than Mashiah Yeshua.

Proper reading/interpretation/translation should not be chained by the controversial

‘Granville Sharp′s Rule’ of biblical Greek grammar, esp. pertinent to Tit 2:13 and 2Pe
1:1 – the rule which has a bearing on argument of the Trinitarian doctrine.
[The presence of a definite article here in the text is not to serve for the purpose to
comply with such a grammatical rule, but simply for specification of the noun in the text.
Not a generic God-being, but the very God, that is, the Elohim the Creator.]
[Then, the whole v. 13 tells that the appearing of the great Elohim is only realized as the
appearing of His Son to us, the creation – contrary to the idea of static tri-person
Trinity (e.g., have three ‘persons’), but dynamic relational triunity btw Father and Son,
bound in the divine Spirit, Spirit of love – to relate with the creation and humanity.]
the Elohim, the Creator (> Logos of the Elohim The Spirit of the Elohim
‘God’) (‘Holy Spirit’)
YHWH Yeshua
Tit 2:13 and [appearing] of our Savior Yeshua the Mashiah ░ [= 'appearing of our Lord Yeshua the
Mashiah' – 1Ti 6:14] /and of our Savior Jesus Christ – NAB, /of our Savior, Jesus Christ – NWT4; /xx: and
our Savior Jesus Christ – most; [Cf. ‘Elohim our Deliverer – 1:3; 2:10; 3:4] [Cf. 2Pe 1:1 ‘righteousness of
our Elohim and ~~ of Savior Yeshua the Mashiah’ (God ≠ Jesus)]

a
the definite article is separated from the noun theos by an interposed adjectival word. Only a few examples for theos in
GNT. IRENT renders arthrous ho theos (‘the God’) consistently as ‘the Elohim’; here it is rendered as 'the ~~ Elohim'
retaining the article. [See in <Walk through the Bible #1 - Words, Words and Words>
 1Tm 1:1 [kat’ epipagēn theou sōtēros hēmōn kai Chritou Iēsou tēs elpidos hēmōn]
(as directed from Elohim our Savior, and (/even/yes) from Mashiah Yeshua our hope)

Compare other examples of the Elohim (the God) and Yeshua in the same clause:
 1Pe 1:3 [eulogētos ho theos kai patēr tou kuriou hēmōn Iēsou Chistou,]
(Praised be the Elohim, Father of our Lord Yeshua the Mashiah) (x: the God and
Father) - hendiadys (apposition)
 1Tm 1:2 [apo theou patros kai Christou Iēsou tou kuriou hēmōn]
(from Elohim the Father and from Mashiah Yeshua our Lord’
 2Pe 1:2 [en epignōsei tou theou kai Iēsou tou kuriou hēmōn]
(to knowing the Elohim and Yeshua our Lord);

Compare the examples of a single referent to Yeshua the Mashiah:

 2Pe 1:11 [eis tēn aiōnion basileian tou kuriou hēmōn kai Sōtēros Iēsou Christou]
(the eternal kingdom of our Lord and Savior, Yeshua the Mashiah); (also 2Pe 3:18)
 2Pe 2:20 [en epignōsei tou kuriou kai sōtēros Iēsou Christou]
(the knowledge of the Lord {of us} and Savior, Yeshua the Mashiah);
 2Pe 3:2 [entolēs tou kuriou kai sōtēros]
(the commandment of the Lord and Savior);

 Yeshua is His righteousness - 2Pe 1:1

 Yeshua is His glory (Tit 2:13); to appear in the * glory of His Father (Mt 16:27); He is
expression of Father’s glory (Heb 1:3).
 Eph 1:16 ‘the Elohim of our Lord Yeshua the Mashiah, the Father of glory’,

*believe; ‘believe in’

[What does it mean to 'believe' (someone, something, or that ~~)?

S4100 pisteuō (244x) ‘believe’

Cf. ‘trust’ ‘put faith in’. ‘put trust on’
‘Believe’,
Mt 9:28 ‘believe that I am able’
Mt 21:32; Lk 20:5 ‘believe him’ – autō
‘believe in’, ‘believe into’
Mt 27:42 ‘believe in him’ – ep’ autōn
Jn 3:15 ‘believe in him’ – en autō
Mk 1:4 ‘believe the gospel’ – en tō euaggeliō
Jn 4:45 ‘believe the word’ – en tō logō (i.e., what he said)
‘*believe into’ < ‘come and believe in’
Jn 2:23; 3:18 ‘come and believe in his name’ – eis to onoma autou
Mt 18:6; Mk 9:24 ‘come and believe in me’ – eis emē
Jn 4:39 ‘come and believe in him’ – eis autōn

The phrase ‘believe Jesus’ as such is not found in the Bible, but there are quite a few equivalent expressions
in different phrases – majority in Johannine writings:
Jn 1:12 ‘believe in his name;
Jn 3:16, 18; 6:40; 1Pe 1:8 ‘believe in Him’;
Jn 3:36 ‘believe in the Son’ – ‘the Son’ not ‘God the Son’;
Jn 7:38; 11:25-26 ‘believe in me’;
 Jn 6:35; 8:24 ‘believe I am he’;
Jn 3:18 ‘have not believed in the name of the one-and-only son of the Elohim;
1Jn 5:5 ‘believes that Yeshua is the son of the Elohim’;
1Jn 5:13 ‘believe in the name of the son of the Elohim’;
Jn 20:29 ‘… believe that Yeshua is the very Mashiah, the son of the Elohim’;
Act 16:31 ‘believe in the Lord Yeshua’;
[The core of ‘to believe in Yeshua’ is not to be ‘saved’ or ‘born again’, not to believe him to be ‘God’, but
to believe him to be the only Way to Father (Jn 14:6) to abide ‘in the Elohim’ (1Jn 4:15, 16) to be
delighted/rejoicing in Him = to love Father (Mk 12:30 //Mt 22:37; //Lk 10:27). How is it possible? Only
by partaking the death on His cross he died in my place, every day (Lk 9:23), to have him live in my place
(Gal 2:20).]
Cf. Believing as “Jesus = God”. www.angelsghosts.com/jesus-religion [ ‘God Jesus’]

“in Christ” (in the Mashiah)

John Noē (2008), Shattering the Left Behind Delusion. (pp. 107-8)

Being "in Christ" [a typical Pauline expression] requires being:

 Co-crucified (Rm 6:5-6; Gal 2:20). A sacrificial surrender of oneself to Christ
for the forgiveness of sins.
 Co-buried (Rm 6:4; Col 2:12). Dying to sin, buried with him in baptism, and
repentance.
 Co-resurrected (Rm 6:4-5; Col 2:12-13; Eph 2:1-5; Rm 11:15). Born again
by the Spirit of God, raised out of baptism alive in one's spirit in the Presence
of God, and walking in newness of life with the miraculous and great power
of resurrection inside us.
 Co-ascended (Eph 2:6; Col 3:1). Trusting in him to lead one's life, being
obedient to his Word and seeking those things that are above-his kingdom, his
righteousness (Mt 6:33).
 Co-seated (Eph 2:6-7; 1:18-23; Col 3:1-3; Rev 3:21; 2:26-27). The high level
of being co-seated on his throne and demonstrated by reigning and ruling with
him here on earth.
Yeshua and spirit

 Conceived in spirit – not impregnated by the Holy Ghost

 Immersed in spirit – the spirit of the Elohim descending no him in the manner of a
dove (Mt 3:17 //Mk 1:10 // Lk 3:21)
 Will send the spirit of truth (Jn 14:17) (the helper Jn 14:16) – [S3875 paraklētos =
Jn 14:16, 26; 15:26; 16:7]
 Lk 23:46
saying “O Abba! ... into your hands I’m putting my spirit.”
give out breath of his last ░ (S1606 ekpneō //Mk 15:35; = Ko. 숨을 거두다) [Cf.
//Mt 27:50 aphiēmi to pneuma 'yield up the spirit of his'] [Cf. S1634 ekpsuchō (3x)
Act 5:5, 10; 12:23
 Spirit of Mashiah – 1Pe 1:11; Rm 8:9;
 The spirit of the Son (of the Elohim) – Gal 4:6;
 The spirit of Yeshua the Mashiah – Phi 1:19;
 The Lord is the spirit – 1Co 3:17; [some take is as 'LORD' ('Jehovah' in NWT), i.e., for the
Elohim, contrary to the whole context of the text.]
What and how does His death accomplish? www.desiringgod.org/articles/five-truths-about-the-death-of-
jesus
1. for God’s adversaries, sinners – Rm 5:7-8;
2. for people to purchase – Jn 6:36, 39; - [where is an idea of ‘purchase’ from?]
3. for our behalf – 1Pe 2:24;
4. it defines God’s love – 1Jn 3:16;
5. reconciles humanity to God – Col 1:21-22;
substitutionary atonement – Heb 9:22; Does his death ‘save’ us? How so? Is it His death as such, or his
death is a means of saving?

www.cbn.com/community/booklets/Passion/ThePassionProphecyFulfilled.pdf
http://dlibrary.acu.edu.au/staffhome/gehall/xtology4.htm
Physical death of Jesus Christ www.godandscience.org/apologetics/deathjesus.pdf

www.thenazareneway.com/details_history_of_crucifixion.htm

Crucifixion – a most painful, gruesome, disgraceful and dreaded method of execution. The custom
was prob. originated from the ancient Persia; brought back by the Alexander the Great and later
adopted by the Romans. It was for punishment of criminals and was not something carried out
from ritual or symbolic reasons, as distorted by some having practiced a non-lethal imitation form
of it in modern times.

Bound by ropes and/or nailing on the execution stake. Mostly a simple upright beam (Latin
stapes), Occasionally the condemned one carried to a public display of shame a separate horizontal
beam (Latin patibulum) on his back to the site of execution, where upright beams were already set
up on the ground. With both arms outstretched and bound on the patibulum, nailing of the hands
was through the space between the distal ends of two bones, radius and ulna; not through the
palms as often misunderstood. With one foot on top of the other sideway, nailing was through the
ankles. When It would be T-shape when put on the top of the stapes; it is a familiar t shape of a
cross when put on a few feet below the top, which became a graphic symbol of His crucifixion
from earliest days in the history of Christianity.

Yeshua and the Elohim

(that is, so-called Christology)
1.YHWH’s only brought forth Son; the Elohim as His Father
2.The Mashiah of YHWH – Kohen HaGadol
3.The Mystery of the Elohim. The Mashiah = the truth the Elohim has kept hidden
until He had revealed.
Eph 3:4; Col 4:3, ‘the mystery, that is, the Mashiah’ (taken as appositive; not ‘mystery the Mashiah
has kept hidden).
Rm 16:25.
Co 1:27 ‘mystery among the nations, which is the Messiah in you’
Col 2:2 mystery of the Elohim and Father, yes, the Mashiah (taking kai as appositive ‘mystery = the
Mashiah’)
[Cf. Eph 5:32 – ‘mystery concerning the Mashiah and the Mashiah Community’.]
4.equal; one, not same – receiving praise and honor (worship) not as separate
persons but one. Putting faith in Yeshua is same as putting faith in YHWH [Jn
12:44 ‘the one who believes in me, believes not [so much] in me, but [rather]
in the very One who has sent me’. See its translation problem in EE here.9 (Cf.
Jn 14:1, 6)]
 5.The Word [of the Elohim]; * Incarnate Word of YHWH; not 'God Incarnate'
'Incarnate God [the Son]'.
6.Immanuel – the Elohim present with His people in the person of Yeshua [Mt 1:23]
7.Fullness of God-being in the Mashiah
8.The Mashiah was sent to fulfil the Torah in Himself, not in a new carved in stone
tablets.
9.Pesach Lamb of the Elohim
10.First fruit of Resurrection, power of the Elohim
11.In the spirit of the Elohim; Sending the spirit of the Elohim to give to the
Mashiah-followers to quicken their spirit to lead Life in the Spirit – fruit of the
Spirit working in them. (Gal 5:22)
12.Love – Jn 3:35; 10:17 [‘the Father loves the Son’]; ‘Loving’ is what links and
unites Father and Son. Out of their love flows the holy Spirit – God’s spirit
which is not a thing, a person, a ‘spiritual’ being, a concept, a force. Nor it is
the ‘Ghost’ (after KJV rendering), which comprise the third God (‘God the
Holy Spirit’) in the Trinitarian doctrine. Father and Son are not in stative
relative hierarchy of power and position, but in dynamic relationality of Love.
Immanent triune dynamic relationality by itself will exist only divine and
human dynamic relationalitya .

Relation of Father and Son is depicted in a vertical display (not in the sense of
‘hierarchy’:

Father is at the top and Son is next, because Creation (epitomized by ‘man’)
comes below it.

Father Father

Son ↓ Spirit

Man Man

The connecting lines are what the holy spirit is, with the expression ‘holy’
meaning ‘belongs to divine relation’ – as power in act of creation work from His
love by the Elohim.

"equal with His Father?" – equal, one, same, identical?

 ‘Father’ cannot be in identity and ontology same with ‘Son’. Not "Father=I"; not
"Father and I are same"; nor "Father and I are identical or equal"
 Jn 5:18 stand equal ░ [being equal (in some aspects) does not mean to be same or
identical. The phrase does not mean that Yeshua was claiming ‘I am God’,
contrary to God Jesus believers of Trinity.]
 Jn 10:30 – ‘Father and Son are as one [for them]’
a
Divine and human relationality (p. 1 http://ism.yale.edu/sites/default/files/files/The%20Trinitarian
%20DNA%20of%20Christian%20Worship.pdf
  Jn 10:15 – just as the Father knows me even so I, I know the very Father,
 Jn 10:33 – are-making yourself what God is
 Jn 17:11 – ‘so that they shall be as one, just as we're as one.
 Jn 17:21-22 – ‘you are in me and I in You, … just as we, we are as one [in Life
and Love]
 Jn 14:28 – “Father is greater than I”
 Phi 2:6 – ‘equal with what God is’ [not ‘equal to the Elohim’]

www.sdp.org/sdppubs-publications/the-nefarious-is/ [See The Nefarious 'Is' in the

collection Vol. III - Supplement (Collections #1B - Words and Theories)
https://teflpedia.com/Verb

Confusion and fusion of 'Jesus' and 'Jehovah' in the mind of Trinitarians

 “The name of our God is Jesus” [‘Jesus is the name of our God’] – on a twitter by
Pastor Mark Driscoll.
 'Jehovah' in OT is claimed by some wayward Trinitarians to be identical to 'Jesus'
of NT.

‘God has a son’? ‘only begotten’? – 'a son of God' vs 'the Son of God' < 'the son of the Elohim'.

Cf. A Trinitarian God ‘God the Son’ (i.e., ‘God Jesus’)

[What does it mean that someone IS a son? [See on the fundamental linguistic and literary problem of the
word ‘IS’ – See the file ‘The Nefarious IS’ in the Collections #1 for the Supplement III of IRENT.

If A is not B, that A is B is acceptable only (1) if the predicate is in ellipsis and understood, and (2) it is
meant to say ‘A is as B’. Animals are not man, but we can say ‘animals are as man’, though the statement
need to go on for further elaboration.

Does it make any sense to say God has a son, aside from mythological gods? Linguistically at least, the
Muslim’s sensitivity is quite understandable when they ask how God can have a son – unless it is a
figurative, poetic expression – same with ‘virgin birth’ myth and ‘God Incarnate’ in place of ‘the Word
Incarnate’ (Jn 1:14).

When we say ‘God is Father’, it does not mean at all God is like a biological father in a family and has a
son even if the son is only. the Elohim the Most-High [/x: Most-High Elohim] relates to us as Father – as
His Mashiah has revealed to us; not that He is Father in the biological sense or mythological usage.

‘Son of God’ does not mean that a son was born (‘begotten’ ‘generated’) of God – a God was born from
God. 'son' should be taken as what it is meant in all languages and culture, society – that is one man
brought forth ('begotten') from a father and born of a mother. The word is often as a metonym as in a
common Hebrew idiom 'son of someone or something taking on the character, not the identity' – not in a
biological sense. 'God the Son' is a mythological God which is made as the Doctrine of the Trinity on
development to produce the final form of Chalcedonian formula. On the other hand, 'Son of God' is a
biblical concept to denote a son-of-man, i.e., fully human, not a god-man (deus homo) of the Trinity with
his special relation to God-being which is expressed by Gk. phrase, the only-begotten son (ho
monogenēs huios Jn 1:18; huios + monogenēs Jn 3:16); not mythological god being born of another
(father) god. [See elsewhere in this file that ‘God is not a person’ ‘the Elohim is not a God’] Even if the
son is said to be ‘only one’, it is correct to say that “God does not have a son” or “God is not a father”.
[See elsewhere also in BW #3 for ‘Does God have a Son?’] Various literary devices such as
personification, figure of speech, and rhetoric expression, or anthropomorphism are seen employed in the
Scriptures. This forces the translators to deal with difficulties for trans-cultural and trans-linguistic
transfer.a
Mt 5: 9 God's sons ░ (huoi theou - anarthrous) /sons of God; [The phrase ‘son(s) of~’ is a Hebraic
idiom to describe such character as befitting and belonging to ~. Cf. English word – ‘qua’ in the
character/capacity/role of; /하나님의 아들들이 되게되는것이 아니라 하나님의 아들됨이 드러나는
것.]
[cf. Mt 27:54 //Mk 15:39 ‘a god’s son’ (vs. //Lk 23:47 – ‘a righteous one’)]; /sons of God – most, NWT;
/x: children of – KJV, TNIV – totally different concept.
Cf. ‘the son of the Elohim’ (>> the Son of God’), a title for the Mashiah in NT.

See Appendix - ((G-Jn – 'only-begotten))

'*only-begotten' Gk. S3439 monogenēs (9x) – Darby; 'only begotten' – KJV, YLT, Douay;
ASV, NASB; /xxx: 'one and only' – NIV, NET; /xxx: One and Only – HCSB; /xxx: 'only' – ESV,
GNB, GW; /xxxx: unique – ISV; /
 in reference to Yeshua (5x)
Jn 1:14 a glory as of an only-begotten son, which is his as received from the Father,
Jn 1:18 an only-begotten son [/xxx: God/god] in the bosom of the Father,
Jn 3:16 For the Elohim so loved the world, that He gave His only begotten Son,
Jn 3:18 not believed in the name of the only-begotten Son of the Elohim.
1Jn 4:9 the Elohim has sent his only begotten Son of Him
 in reference to other than Yeshua: (4x) 'an only' 'an only-begotten'
Lk 7:12; 8:42; 9:38
Heb 11:17 ['the only-begotten' – Isaac of Abraham]

‘*begotten’ gegennēka > (G1080 gennaō) in reference to Yeshua, /begotten thee – KJV; /x:
fathered you – NET; /xxx: become your Father – NIV, HCSB, GNT, GW;
Act 13:33 Thou art my Son, this day hive I begotten thee
Heb 1:5 Thou art my Son, this day hive I begotten thee?
Heb 5:5 Thou art my Son, to day I have begotten thee
Heb 1:4 Thus, the Son — risen and exalted — has become much more superior to the
angels, as hex inherited a surpassing name than theirs.
Heb 2:6 //Psa 8:4-6 LXX. Eph 1:20-21. Mt 28:18; 1Pe 3:22; Phi 2:9] Yeshua, the 'begotten'
Son upon resurrection, ascension, and exaltation', not a pre-existing son or eternal god the
son.
Heb 1:6; 2:5 ☼
<I, I will be to him as Father
and he, he will be to me a sonb>? {☼ 2Sm 7:14; cf. Psa 89:26, 27} [2:5]
https://youtu.be/Cv8B-Dt5cVg Hebrews Chapter 1 - Interpretation Catastrophe

a
It is one of issues which confront translation work of the Scriptures into Arabic, in addition to use of the
Arabic word ‘Allah’ for ‘God’.
b
1:5 will be a son ░ [= Mashiah 2Sm 7:14; David's seed is to be God's son; God's son is a human son of David; nothing
to do with 'eternally begotten', 'pre-existing', 'pre-human' 'God the Son'. God says 'I will be his father', not 'I am his
father'.] [https://youtu.be/uEUUVQ4qPHw 00:14:00] [Mt 22:42 //Mk 12:35 //Lk 20:41; Act 2:30]
‘Counterfeit Jesus'

 Mss. Corrupt in Jn 1:18 – 'the only begotten God' ('the only God' or the
unique God!). [vs. the only begotten son']
 That their Jesus is 'born of a virgin' with its meaning 'having no human father'
make him not from the seed of David to be qualified to be Mashiah. Perhaps
their ‘Christ’ itself does not mean Messiah and their Christ is not the Messiah.

The expression 'of virginal conception' is what it is meant for the Catholic
doctrine of Virgin Mary – along with 'Ever Virgin Mary'; 'Immaculate
Conception', 'Ascension', 'Queen of Heaven' (as if a goddess), and /Co-
Redemptrix.
 The pre-existent eternal God the Son who came into the womb of 'Mary' – as
a god-man who died and rose and came back as God Jesus which is after
manner of re-incarnation.
 Not a 'Jew', outside Judaism.
 Make Torah irrelevant; replacing the YHWH's covenant with his 'new'
Covenant.
 December 25 (winter solstice) was the date of the Roman festivity for Natalis
Solis Invincti, “Birthday of the Invincible Sun God [Mithras]", which
supplanted Saturnalia, the festival dedicated to Roman god Saturn (Dec. 17-
23 in Julian)]. It was adopted as the day of Catholic Mass for Birthday of
Christ by the Catholic church in the 4th c. CE.
 Worshiped as 'Jesus as God' taken over as the day of Christ Mass in Catholic.,
but then turned into 'Jesus is God' with 'Jehovah' being also God – to come up
with two God-beings/person, to have the Holy Ghost to make three
Gods/Person.
 Name used in 'worshiptainment' (imbued with elaborate instrumental music)
for gospel of prosperity and purpose-driven gospel and possibility-thinking
gospel.
Torrey (2002), The Real Christ – Evaluating How We See Jesus, according to scripture.
https://read.amazon.com/?asin=B0B2KZRW84&ref_=kwl_kr_iv_rec_2
 PART VI. Birth, Death & Resurrection
*Birth of Yeshua; *Infancy Narratives

‘birth of Jesus’ – fiction, faith, or fact – legend, myth, belief, virgin birth

Typical Christian midrash, hooked on virgin birth, on the texts related to His birth:
https://youtu.be/-TnrFsj84PY <5 Hidden Prophecies Jesus Fulfilled at His Birth #Allen Parr>
See <Walk through the Bible #12 - Infancy narrative, Virgin, & Virgin birth myth>.

No expressions such as 'born' or 'birth' of Yeshua occurs outside G-Mt & G-Lk infancy narratives, except
one in the Pauline letter Gal 4:4 (‘born of a woman ...’)a. All the words such as ‘begotten’ ‘only-begotten’
(‘only brought forth’) [as in G-Jn] have nothing to do with his birth, but the presence of him in his mission
from God – at immersion-rite as the son of the Elohim and the reign of him in the kingdom of the Elohim as
the risen and exalted Lord Mashiah.
Lk 2:11 is to be a Mashiah the Master
Lk 1:32 shall be called a son of Most-High
Lk 1:35 shall be called a God's Son
“You, you are My son, the beloved! [Mt 3:17 //Mk 1:11 //Lk 3:22; Mk 9:7 //Mt 17:5 //Lk 9:35; Heb
1:5; Act 13:33] {☼ Psa 2:7a}

G-Lk Infancy narrative:

<Annunciation to Mariam> Lk 1:26-38
<Census Registration & Birth of Yeshua> Lk 2:1-7
<Shepherds> Lk 2:8-20
<Brit-milah; named Yeshua> Lk 2:21
<Presented at the Temple> Lk 2:22-24
<Shimeon & Hannah> Lk 2:25-38
G-Mt Infancy narrative:
Mt 1:18 <Yosef became to know Mariam’s conception>
Mt 1:19-21 <Angel's announcement to Yosef>
Mt 1:24-25 <Yosef has a son – Yeshua>
cf. Mt 2 - <Visit of Parthian magi> BC2 (Dec) to see a young child (about 18 mo. old) born to be a king
– this does not belong to the Infancy Narrative. Often conflated into Christmas stories.

Bethlehem ░ [About 6 miles S. of Yerusalem. King David's hometown.]; [G-Mt does not record how
Yeshua’s family came to be in Bethlehem sometime after he was born.] [Cf. another Bethlehem in Zebulun
(Galilee)];
Judea ░ = Judea proper. [Cf. Judea the Roman Province incorporated Judea proper, Samaria, and Idumea,
but not Galilee, Gaulanitis, Perea, or Decapolis.]
www.biblicalarchaeology.org/daily/biblical-topics/new-testament/where-was-jesus-born/
Philip J. King (2014), Biblical Views: Jesus’ Birthplace and Jesus’ Home, BAR 40:06, Nov/Dec 2014
www.religioustolerance.org/xmaswwjb.htm

a
Gal 4:4 born of a woman ░ genomenon [S1096 ginomai (691x) Rm 1:3; Cf. S1080 gennaō (97x) Mt 1:2ff, 16b] + ek
gunaikos)]; - most; /x: came to be out of a woman – NWT3; /xxx: made of a woman – KJV; /xxx: (came) as the son of a
human mother – GNT; [ i.e., his humanity, being ‘a son of man’; against ‘his deity’ and 'virgin birth of Jesus' (virginal
conception) to bring forth a god-man.] [against Docetism - cf. Gal 4:29 ‘born according to (kata) flesh ~ to spirit’.] / [cf.
Mt 1:16 '… Yosef the husband of Mariam, of whom Yeshua was brought forth' S1080 gennaō] [Cf. Mt 11:11
"[Yohanan the immerser ~~] among those born of women" en gennētois gunaikōn. S1096] [Unrelated to the ‘seed of the
woman’ (Gen 3:15) which is used for Church midrash.] [Here, the only place where any expression on ‘born’ or ‘birth’
of Yeshua which appears outside G-Mt & G-Lk infancy narratives.]
When was Yeshua born?
[See IRENT Vol. III - Supplement (Collections #5C - When was He born).]

 Yohanan, the Baptizer – born in 4 BC 12th lunar month.

 Born 3 BC a [(Abib 1) in the Passover season as a Passover lambb]
Cf. Different claims on when he was born: 1. Pentecost; 2. Sukkot
Cf. Hohner (1973) Chronological Aspects of the Life of Jesus Christ (p 27)
--- " … either Dec. BC 5 or Jan BC 4 is reasonable"!!

 Flight to Egypt [Mt 2:13-15] [2 BC around December] – a toddler (a year half old;
beyond infancy.).
Mt 2:1– "[Sometime] after Yeshua was born in Bethlehem …"
 Death of Herod [Mt 2:19] [1 BCc before the Passover after the lunar eclipse (Jan).]

*Christmas

– annual celebration (holiday/festivity) for birth of Jesus developed as a Roman Catholic tradition. Not a
biblical festival or commemoration. It has become national holiday in many countries.

[The traditional date on December 25 by Constantine Catholic Church was to take over the pagan Roman
winter solstice festival, Saturnalia and Dies Natalis Solis Invici. The date has nothing to do with actual birth
day of Jesus (which was 3 BC in Passover season. Some claims it as 6th lunar month – for the season of
Sukkot festival in Judaism). The first recorded date of Christmas being celebrated on December 25th was in
336, during the time of the Roman Emperor Constantine (he was the first Christian Roman Emperor). A few
years later, Pope Julius I officially declared that the birth of Jesus would be celebrated on the 25th
December. www.whychristmas.com/customs/25th.shtml.

[Jan. 9 for Eastern Orthodox Church, which is the day for "Epiphany" in Catholic.] [The Old English word
as Crīstesmæsse was first recorded in 1038 CE.]

https://youtu.be/iM-64bMZH_w
Clues about the real birth of Jesus (hint it's not Christmas) | UNLEARN the lies
https://youtu.be/hJ-FG_zDhW4
Was Jesus really born on December 25th (Christmas Lies) | UNLEARN the lies
https://youtu.be/kSXSbbRXLJg
Jonathan Cahn – Christmas Mystery: Messiah's Birthday is Nissan 1
https://youtu.be/ha3_yLQ20As
Jonathan Cahn: Secret of the Magi (Christmas Mysteries 3)
https://youtu.be/dt7CCSM6mSs
Jonathan Cahn reveals Christmas Mysteries – Messiah’s Birth the most Jewish Thing

[See a zip file for 'Star of Bethlehem' in IRENT Vol. III - Supplement (Collections #4)];

a
Year of His birth proposed – 6 BC; 4 BC; 3 BC; 2 BC; 1 BC; 1 AD
b
https://youtu.be/ptlsXtTf6n0 (Jonathan Cahn); https://youtu.be/nA0v6CsLTEs
c
Year of Herod’s death proposed: 1 CE; 1 BC; 4 BC;
*Crucifixion, suffering, and death

 When: CE 30, Abib 14 (Passover day – Full moon)

 Where: Golgotha – in the Mount Olive, not traditional places of tourists' spots, such as
Church of the Holy Sepulcher, Garden Tomb and Gordon's Calvary.
[See the zip file "Location of Golgotha -collections.zip" in IRENT Vol. III - Supplement]
 On crucifixion; he did not die from bleeding.
His blood is a symbolic word for his death in self-giving sacrifice on crucifixion.
 Meaning and significance of his death
Yeshua was made to be 'sin-offering' 2Co 5:21
His body – Heb 10:5  a body You did prepare for me ░ [Psa 40:6 - LXX. Cf. MT – 'these
ears of mine you have opened up' Cf. Isa 1:5] [i.e., for Yeshua's self-giving death in obedience to
Father’s will; to be given to death (Heb 2:14).] [Yeshua himself was from the seed of David, as the son
of Yosef, not as a god-man born of a virgin with no human father. Here it is his 'body', not his 'blood' as
for unbiblical notion of human blood sacrifice or blood atonement.

Suffering and death; ‘cup’ (‘vessel’); /xxx: chalice

Rm 5:1-11;
Lk 22:39-46;
How did Yeshua face the death to come upon Him? (not ‘face to His death’, as if a theological topic).
What does ‘cup’ (vessel) in His Gethsemane prayer mean?
cup of His suffering (on the cross)? [Cf. theme of the movie ‘The Passion of the Christ’ by Mel Gibson]
cup as God’s wrath [Psa 11:6; 75:7-8; Isa 51:17, 19, 22; Jer 25:15-16; 49:12; 51:57; Ezk 23:31-34]
‘remove the cup from me’ – does it mean that he would like to avoid dying, like many who face death?
Was it his will – he did not want to die?
Lk 22:43-44 v.l.: - intensity of His feelings and condition, but for fear of his approaching death?

Yeshua was born to be a Mashiah, anointed one for a David king, promised to come for Israel.

‘the one-and-only son of the Elohim’ (Jn 1:18; 3:16, 18) – ‘for our sins’ (1Co 15:3; Gal 1:4) as ‘our
Passover lamb’ (1Co 5:7) – the ‘Lamb of the Elohim’ (Jn 1:29, 36) – on the Passover day Abib 14, ‘at the
God’s appointed time in behalf of the ungodly’ (Rm 5:6). His burial by entombment, not by ‘burying’ in a
grave.

[See on ‘Passover-Passion Week’ in IRENT Vol. III Supplement – Collections - WB #9 Passion Week
Chronology.]

*Resurrection
The four Gospels tells the risen Master appeared to His followers – Abib 16 morning on third day after He
died on the execution stake. [He did not die from bleeding. Death from crucifixion usually from exhaustion
and asphyxia.]

Resurrection of Yeshua is at the core of Christianity. Without faith in His resurrection, there would not be a
Christian religion (Christianism) as we know.

The nature and the significance. Lordship; ascension and exaltation.

https://youtu.be/KnkNKIJ_dnw <Did Jesus Really Rise from the Dead? Dr. N.T. Wright>
NT Wright (2003) The Resurrection of the Son of God (Christian Origins and the Question of God, Vol. 3)

Habermas and Lico (2004), The Case for the Resurrection of Jesus www.researchgate.net/publication/
334971897_The_Case_for_Christ%27_s_Resurrection
 PART VII. Titles for 'Jesus'
Other titles and descriptions for ‘Jesus’
Name, descriptives or titles – unbiblical or non-biblical.
 Jesus, instead of 'Yeshua'
 The Second Person of the Trinity Godhead figure
 God the Son, instead of 'the Son of God'
 The heavenly Son of Man, instead of 'the Son of Man' (the Son-of-Man').
 Christ, instead of "Mashiah (Messiah)"
 Cosmic Christ
 'God Incarnate', instead of 'Word Incarnate'
 The eternal Logos
 The miracle worker.
 Virgin-born; 'Joseph' was a stepfather. 'Mary' was through the line of David, by taking
Lukan Genealogy [Lk 3:23-38] from David down to Nathan (not Solomon) as Mary's, -
simply ignoring that she was a relative of Elisheba, wife of the priest Zekharyah – from
the line of Levi, not Yudah. Who was the first one proposed Marian Genealogy theory?
 "God with us", instead of "the Elohim is with us'"
 'God' 'a God' 'a god' 'god-man' (theanthrōpos) to be worshiped with prayer, instead of
'man' [Note: the word ‘worship’ is not confined to God in its general usage. Nor the word
God is confined to ‘the God’ (the Elohim).
 A deity (= a god-being; 'fully God'), instead of a divine man (theios aner)

 Born on Christmas day, instead of born as a Passover lamb.

 Crucified after Passover, instead of 'crucified on the Passover day'.
 With his mother, a God-bearer (theotokos), not a Mashiah-bearer (Christotokos).
 With his Father is God himself, instead of Yosef as a 'seed of David'

He was addressed as ‘Teacher’ (didaskalos Mt 8:19 - /x: Master – KJV, DRB, Bishops);
‘Rabbi’ (Mk 11:21); ‘Sir!’ ‘Master’ (kurie; kurios – cf. not ‘Lord’ in IRENT), ‘Chief’ epistatēs Lk 8:24
(/Master – most; /x: instructor - NWT)
Addressing others ‘friend’ (philos)

The Apostle and Kohen Gadol (> High Priest) – in Heb 3:2; 7:5ff (See *Kohen)
*Word

The Word [ho Logos]

‘ho Logos hen para ton Theon’ – Jn 1:1b /the Word was with God – most; /the Word was with the God
(cf. Jn 1:1c ‘was God’); /the Word was towards the Elohim;

*son of God in OT

The phrase 'the son of God' (the son of the Elohim) is not found in OT. In a few places
where the expression '(a) son of God' is found, it refers to David and Israel, not to a
Messiah figure.

“Son of God” is a title given to kings in Israel and surrounding cultures (to emperors in Rome’s case).
https://en.wikipedia.org/wiki/Son_of_God www.newadvent.org/cathen/14142b.htm

The exact phrase ‘son of God’ in OT?

[Note: Unlike NT, no comparable expression (‘the son of God’ or ‘a son of God’) is in the OT.
The phrase 'sons of the Elohim' (or sons of the gods) is of different sense and occurs 5x (Gen 6:2,
4 and in Job 1:6; 2:1; 38:7).a Cf. Deu 14:1 "You [Israel ← 13:11] are sons of YHWH".]

www.agapebiblestudy.com/documents/Son%20of%20God.htm
In the Old Testament the title "son(s) of God" indicated a special relationship with the Almighty.
The heavenly messengers [in Greek aggelos] are called "sons" of God in Job 1:6, 2:1; 38:7.

It was also a title given to a Judahite king at this enthronement [see Isa 9:5; Psa 2:7; 89:27; 110:3]
based on God's promise to David that his heir would be a "son" of God, beginning with Solomon
[see 2Sam 7:14; 1Ch 17:13]. … the chosen covenant people of Israel were also designated collec-
tive "sons" and "daughters" of God.

In Exo 4:22, Hos 11:1, and in Jer 31:20 the term "son" is used in the singular for the collective
sonship of Israel and in Hos 2:1, Isa 1:2, and Jer 3:19 in the plural.

https://biblicalmissiology.org/blog/2013/02/11/son-of-god-in-the-old-testament/

2Sam 7:14 'he [David] will be a son to Me [YHWH]'; cf. Psa 89:27 'I'll make him My firstborn'
Psa 2:7 'you are My son – I [YHWH] have gotten thee today' [to the King] [quoted in Mt
3:17 //Mk 1:11 //Lk 3:22; //Act 13:33; //Heb 5:5 – in the immersion of Yeshua] Psa 2:12 'Kiss
the son'

Prov 30:4 what is His name; His Son's name, if you know?
Hos 11:1 'when Israel was a child, I [YHWH] loved him, and out of Egypt, I called My son.

a
Many take it in Job as ‘angels’ from unbiblical pagan idea with angels copulating human (women).
https://youtu.be/E0_OFMpiE3w
 Cf. Dan 3:25

'is like a son of gods' [dā·mêh ləḇar ’ělâhîn] –

Some wrongly translates to confuse it with the NT expression, 'the Son of God', the NT
expression for 'Jesus'. Cf. 'the son of the Elohim' for Yeshua in IRENT translation of NT.

['his angel' v. 28]

/looks like a son of the gods – NASB; NIV, ESV, HCSB, NWT; /xxx: is like the son of God –
KJV, NKJV; /xxxx: looks like a god – NLT, CEV; /xxx: (appearance) is like that of a god –
NET; /xxx: (appearance) resembles a divine being – ISV; /a son of the gods – NAS77; /xxxx:
looks like an angel – GNB;
[Cf. Dan 7:13 "like a son of man"
[Cf. Gen 6:2; Job 1:6; 38:7 – sons of the Elohim)

’ělâhîn 'gods' – (Daniel 2:11, 47; 3:12, 18; 4:8, 18; 5:4, 11, 14, 23)

*son of God; *son of the Elohim (= of the God); a God’s son;

Vocab: ‘the Son of God’ vs. ‘the son of the Elohim’ vs. ‘God the Son of Trinity Godhead’,

Cf. 'children of God': S5043 tekna

 'God's children' (1Jn 3:1, 2; Rm 8:16; Phi 2:15);
 'the children of the Elohim' (Jn 11:52; 1Jn 3:10, 5:2; Rm 8:21; 9:8);

Cf. 'dear-children of God': S3813 paidia

 'the Elohim has given me the dear-children (Heb 2:13)

Cf. pais → [Cf. huios ‘son’] Cf. in Aramaic a same word for child or servant.
Act 3:13, 26; His (God’s) servant
Act 4:27; 30 holy servant Yeshua – [Yeshua – servant of Adonai; not 'God Jesus']
[Copied from #WB 3C – to re-edit.]

[S5207 huios (382x) son of a father)

son – son is one who has a human father; 'father' is one who has a son (or children).

1. Other than son of a father, son(s) is also used metonymic of descendants. E.g., Son
of David; Son of Abraham.
2. It is often used in a Hebrew idiom to denote the character of a person – e.g., ‘son of
thunder’ (thunderous guy) Mk 3:17; ‘the son of the destruction’ (Jn 17:12 – the one
destined for destruction).

E.g., ‘a son of David’ – someone with the character to a son of Davidic line to be as a
Mashiah. Cf. ‘[a] son of David’ – Mt 1:1, 20; Lk 20:41; O Master, son of David’ Mt
15:22; 20:30, 31; ‘the son of David’ Mt 12:23; 21:9, 15; ‘son ~~ of the David’ Mt
22:42; ‘O son of David!’ (Mt 9:27; 21:9; Mk 10:47, 48; Lk 18:38, 39) ‘- ‘Yeshua as a
son of David’ a Messianic figure.] Cf. ‘seed of David’ (‘offspring’) – Rm 1:3.

'deity sons of gods' – in the ancient religions and mythology; such a son has nothing to do
with the word 'son' in the Bible. is a son of a human father. The expression that someone
is 'God's son', or 'Son of God' is a figure of speech in the sense of 'someone as Son of
God'. When 'son' is capitalized, it is not because he is God but because he is God's. 'God
the Son' is a nonbiblical church jargon used in in doctrines, creeds, and liturgies. [Cf.
Problem with Muslims reading it literally and translation of the NT for them, in addition
to using 'Allah' for Greek theos (God).]

God’s sons ≈ God’s Children: = those belonging to God’s family

 God’s sons huioi theou Mt 5:9; 27:54; Lk 20:36; Rm 8:14; Phi 2:15; Gal 3:26;
(4:6); (Heb 12:7)
 the sons of the Elohim Rm 8:19
 sons of Most-High (Lk 6:35) [i.e., 'the Elohim = ‘Most-High’';
[Cf. 'son of Most-High' Lk 1:32]
'Son' is son of a father. Son has beginning from father. Son with no beginning is nothing but a fictional
entity. God the Son who has no beginning is a doctrinal creation. Son is below Father; cannot be equal. He
may have same quality and character. Yeshua was born and existed because he is always in relation to the
Elohim, who he called Father (as he showed how Elohim is as Father to us). He is not same as the Elohim;
he is not the Elohim (the God). In the Hellenistic world after parting of the way from Yehudism, he has
become the objection of veneration and worship even 'as God', eventually as another 'God' (2nd Person of
Trinity) who had no beginning and who is equal to the Elohim the Father in all aspect. Note: in the fixed
phrase of ‘son of the Elohim’ or ‘God’s son’, the word ‘son’ is not capitalized in order to remove a wrong
connotation of ‘*God the Son’, 2nd Person of the Trinity Godhead.

‘God is Father’ only means 'God is as Father'. The word Father is a figure of speech. That he is Son of God
only means 'he is as Son of God'. God does not have 'sons', unless in the language of pagan gods.

“Son of God” – servant of God –

https://youtu.be/Yrp9TB8Sx9Y <Proof in the Bible why Jesus is NOT God @Digital Mimbar>

What does it mean by ‘son of God’? What does it mean to say Yeshua is the Son of God?
Different from the son of the Elohim? What does it mean by ‘son’? Without precise definitions of
words and terms and using them consistently, any argument is useless, as contradictory statements
cannot be disproved.
‘Son of God’ is a title, which in metaphoric, for his status, not for the ontological identity.

Cf. ‘God the Son’ – the 2 nd Person of Trinity Godhead – a grievous unbiblical doctrinal church lingo
(‘the Eternal Pre-existing Son’ ‘Cosmic Christ’ ‘Pre-human Jesus’). “A metaphorical son of God” is
escalated to a “metaphysical God the Son”a as the Biblical teaching founded on the Hebrew mindset
has been overtaken by Greek mindset from the second century CE. For the concept of ‘God’, the
Hebrew word Elohim (with the name YHWH) is covered out by the name-less Greek word theos
(God-being) which is translated as ‘God’ in English which denotes a god-being or deity. In common
usage, ‘God is God. But God is not God as God is any god. And, ‘God is NOT God’ (i.e., God we say
is not God others say; God when we say now is not God when we say at different occasions and
senses). [In the phrase ‘God the Son’ itself, the confusion on the meaning of the word ‘God’ is one of
the major causes of the heated doctrinal arguments among Christianism, exposing deficient linguistic,
logical, and literary understanding.]

a
Ref. Michael Green (1977), The Truth of God Incarnate. p.18. [‘… natural and intelligible that Jesus
should come to be hailed as son of God, and that later this poetry should have hardened into prose, and
escalated from a metaphorical son of God to a metaphysical God the Son’ (quoting from Hick in the Ch. 9:
Jesus and the World Religion. in Hick, The Myth of God Incarnate, p.176).
“… the explicit, unambiguous claim of the many writers who go on to makeup the NT that Jesus was
metaphysically but not metaphorically one with the Almighty God” p.41 (‘one with’ - not ‘one as’??’).

“[Wolfhart Pannenberg] adds: <At first the "Son of God" concept did not express a participation in the
divine essence. Only in Gentile Christianity was the divine Sonship understood physically as participation in
the divine essence. In the Jewish, also in the Hellenistic-Jewish, sphere, in contrast, the expression "Son of
God" still retained the old meaning of adoption and of God's presence through his Spirit which was
bestowed upon
Jesus for a long time.> …”' (p. 109 John Hicks, The Metaphor of God Incarnate, 2nd ed. 2005).

Trinitarian juggernaut – 'Father is God', instead of 'God is [our] Father' as in the Bible. 'Father and Son are
one' becomes 'are identical' – identical as what? 'Father and Son are same' – same of what? 'Father and Son
are equal' – equal as to what?

[The phrase ‘the Son of God’ is accompanied in the Nicene Creed by the phase ‘God from God’ and ‘true
God from true God’.] [A third God (person) “God the Holy Ghost” completes the Trinitarian formula.]
The expression ‘son of God’ (‘son of God-being’) also needs careful examination. It was a common
pagan idea in Greco-Roman word where it was presumed that the son of God could be nothing less
than a god as well. Ref. https://kazlandblog.wordpress.com/2016/05/16/does-son-of-god-mean-
possesses-the-ontological-nature-of-god/ The expression ‘son of (someone)’ as a Hebrew idiom = ‘(a
person) possessing character-trait/nature of (someone)’ ‘in capacity/function of’ – not ‘identical/same’
(ontological – e.g., ‘God’ or ‘God the Son’), but qualitative; a functional title. E.g., ‘son of David’ as
for a royal Mashiah.

In OT the concept of ‘son of the Elohim’ applies to many individuals and groups. In not one of the OT
passages were these persons considered divine. 'Son is God' – what the heck is Son? Whose son?
What son God has when the word itself as we use is a biological-sociological concept. Figurative,
metaphoric, poetic, or literally?

A son of God → the son of God → the ‘only begotten’ Son of God (in NT) → then becomes
unbiblical ‘God the Son’. When did Yeshua become the ‘son of the Elohim’? (‘the Elohim’ for Gk.
ho theos ‘the God’) – of gradual theological development:
 God brought forth at His Ascension – Heb 1:1, 3; Rm 1:3-4
 God brought forth at the Resurrection – Act 13:32-33
 to be called at His baptism – ‘You are my beloved son, in whom I am delighted’ (Mk
1:13); ‘This is My beloved son, in whom I am delighted’ (Mt 3:17)
 to be called upon His birth – Lk 1:35 ‘therefore, the child to be born from you will be
holy; he will be called the ‘Son of God’.
 Trinitarian story: before He was born as the pre-existing, eternal, God the Son! –
from Trinitarian reading of Jn 1:1-14; 17:5. (‘Eternal sonship’ ‘Eternal Existence
Son’ vs. ‘eternal generation of the Son’)
[Tovia Singer (2014, new expanded ed.), Let’s Get Biblical (Vol. 1) pp. 168-176.
www.OutreachJudaism.org ]
www.blueletterbible.org/faq/don_stewart/don_stewart_221.cfm
www.christiancourier.com/articles/1359-was-jesus-the-son-of-god-eternally

Vocab: The similar expressions have different sense, nuance, and connotation; need to be careful
attention for reading the Scriptures and translating for the Bible.

[‘the Elohim’ is the IRENT translation word for ‘the God’ Gk. ho theos.] [Note: in NT the word ‘son’
whether it occurs in the fixed phrase ‘son of the Elohim’ or ‘God’s son’, it always refers to a son of a
human being, that is ‘son-of-man’– not a god-man.] [Note: ‘the son’ is not capitalized in IRENT unless it
stands alone without modifier, e.g., Jn 3:35, 5:29, etc. ‘Son’, when capitalized, carries a different
unbiblical notion of a deity, as a God-man or ‘God the Son’ of Trinity Godhead.]

 a son of the Elohim’ – Mt 27:40;

 a God’s Son – Mt 27:43, etc.
 the son of the Elohim – Mt 26:63; Jn 1:34, 49; 5:25, etc.
 'Son of the Elohim' – Mk 1:1 v.l. [no article when the phrase is used as a title label.

Unless used a literary, a God being is not the one who has a son or sons linguistically and literally. It is
only possible to say so as a metaphoric, not ontological statement. [cf. Islamic objection is from their
inability to transcend ‘literal translation’, i.e., son is only son.]

When we say ‘Yeshua is the son of the Elohim (> the son of the God > the son of God)’, it only means
‘Yeshua is as the son of the Elohim’. It is only for His title, not reality of what he is, nor of who he is, nor
a name. The expression does not hint ‘Son of God’ up in the heavens as ‘God the Son’ on the right hand
of God the Father, and God the Holy Ghost on the left hand. Nor does it hint that the Son of God = God
the Son became human being with the theme of ‘Logos’ itself being superfluous.
[2Sam 7:14 YHWH to David the Covenant: “… I will be his Father and he shall be my Son.” Cf. Rm 1:3]

[Someone is called ‘Son of God’ does not mean that he was actually a ‘son’ of God. It is simply relational
term. Nor does to call a human being ‘Son of God’ mean that he was somewhere and somehow with God
before he was born as a human being, but not as human person! The phrase ‘son of someone or something’
is a common Hebrew idiom to describe one’s character. The verb ‘is’ is nefarious and does not simply mean
to be identical or same, but often means ‘is as (something / someone)’.
Cf. www.bible-researcher.com/Strauss.LiteralFallacy.pdf ]

[It is ‘son’ that is defined in relation to ‘father’, not the other way around. /xx: God the Son. The relation in
the Scriptures of the Elohim and Yeshua the Mashiah – Father and Son –is altered initially as a Binitarianism
(of Father + Son) (at First Council of Nicaea in 325 C.E.), which then became to the full-blown
Trinitarianism (Father+Son+Holy Spirit) when a statement on ‘the Holy Spirit’ is expanded along with
insertion of the controversial Filioque-clause 381 C.E. in First Council of Constantinople.]
[www.ucg.org/bible-study-tools/booklets/is-god-a-trinity p. 6] [Linguistically the word son is well defined.
To extend its use beyond biological social human father-son relationship, it can be only metaphoric. That
someone ‘is a son of God’, or ‘is the Son of God’ (= ‘the God’ = translated in IRENT as ‘the Elohim’), it is
in the sense of ‘as a son of’ or ‘as the Son of’. In IRENT often this ‘as’ is inserted to clarify this point. This
is also a common linguistic problem with the verb ‘is’ (third, masculine, singular). See ref. <The Nefarious
‘IS’> in Collections for Supplement III.

Ref.: https://faculty.gordon.edu/hu/bi/ted_hildebrandt/otesources/23a-prophets/text/articles/
bess-sonofgod-gtj.pdf S. Herbert Bess

The expression ‘son’ in the Bible should not be taken to refer to origin or to generation
(e.g., ‘son of so-and-so’, incl. descendants), rather to special relationship. Being a son of
God does not imply ideas of ‘deity of the son’, or ‘eternal generation of God the Son’ as
entertained by the highfalutin unbiblical illogical Trinitarian idea. The expression ‘son
of something/someone’ is a typical Hebrew idiom.

‘*begotten’ (from male principle) = 'born' (from female principle); neural unambiguous
rendering is 'brought forth
Psa 2:7 (quoted 3x in Acts 13:33; Heb 1:5, 5:5) – the verb does not refer to generation.
“Taking the verb in Psa 2:7 to be declarative, i.e., hiphil, that verse may be translated as
follows: <. . . Thou art my Son; this day have I declared thy sonship>. To understand
the verb as declarative removes from it, of course, any necessary reference to
beginnings.” (See Bess, p. 22)

*monogēnes ‘*only begotten’ (KJV); '*only-begotten' ‘only brough forth’– IRENT;

 3x for an only child of a parent, e.g., widow's son (Lk 7:2), to Jairus' only daughter
(Lk 8:42), and to another only child (Lk 9:38)]
 1x referring back to Isaac of Abraham (Heb 11:17). – Isaac as only-begotten.
 5x in reference to Yeshua (Mashiah) (Jn 1:14, 18; 3:16, 18; 1Jn 4:9). ‘only brought
forth’ vs. 'only-begotten' (Archaic in English)
 ‘the only-and-one son (of God) is a highfalutin phrase to fit for a commentary, not as a
translation phrase.
 *firstborn; *first-born
Rm 8:29; Col 1:15, 18; Rev 1:5; Heb 1:6
– not ‘of first rank’ (e.g., ‘first born over all creation’, not ‘origin’.

Note his wrong concluding remarks from Trinitarianism:

prōtotokos –

(1) a first child born in a family, e.g., Mt 1:25; Heb 11:28.

(2) a person of a comparable position in a family:
e.g., Heb 11:17 his only-begotten son, Isaaca;
e.g., Heb 12:23 'assembly of privileged firstborn ones' ekklēsia prototokōn (pl.)
(3) Figuratively, the one who have been brought forth to take such a position as to the
risen Mashiah [notion is unrelated to being a first one to be 'created':
Rm 8:29 … to the image of his Son, that he might be the firstborn among many
brethren.
Col 1:15 … is the image of the invisible God, the firstborn of all creation (/over all
creation; /x: of every creature):
Col 1:18 … is Beginning – Firstborn from the dead; that in all things he himself shall
come to be preeminent.”
Rev 1:18 … the Firstborn from the dead; [cf. /mss ‘the firstborn of the dead’]

Scripturally and theologically the utmost important title for Yeshua concerning who He is. A
personal ‘title’ – a designation attached to an individual in virtue of some distinction from such
rank, office, privilege, attainment, or notable aspects. Though it may describe someone's
position or job, it is used in the sense that it tells who the person is. (Syn. appellation). The term
‘Son’ vs. ‘Father’ – these are relational terms and have nothing to do with a biological or social
one, even in terms of analogy (e.g., as used by Augustine on Trinity). Many have this
misconception outright (like a Muslims’ view on it) and unknowingly. God is only as Father as
the Son revealed about relationality btw Father-Son, and by extension, God-Creation. As to
Yeshua throughout NT being the Son denotes His unique relation to God. It is not to state that
‘He is our Father’, but it is to call upon Him, saying ‘O Abba¡’ – the One who comes as Father
for our sake.

The terms "son", "firstborn", "only-begotten", and "begotten" as defined by the Bible's own use
of them, all have nothing to with notions of ‘uncreated’, ‘ungenerated’, ‘coeternal’, ‘co-equal’,
'pre-existing', 'pre-human (Jesus)' ‘God the Son’, ‘Father is God’ instead of ‘God is as Father’ in
the Bible. – Trinitarian hogwash, highfalutin philosophical and religious jargons.

*God’s son (God’s Son) → ‘the son of God’ → ‘God the Son’ for ‘God Jesus’

The notion of ‘son of God’ in the NT is heavily influence by Hellenistic idea of the NT
times, such as in Greek mythology with a god producing his son or a god (god-man) for a
a
Isaac was not the first son of Abraham, but his first and only son from Sarah. Cf. Gen 22:2 “your son, your
only son”. (LXX ‘your son, the beloved one’)
woman. [Check for detail on this.]

Yeshua as God’s son in NT should be understood in the Hebrew usage of the phrase. ‘Son
of God’ cannot be a God or the unbiblical 'God the Son' of Christianism jargon for ‘God
Jesus’:
E.g., Exo 4:22 Then you shall say to Pharaoh,
‘Thus says YHWH: “Israel is My son, My firstborn.
E.g., 2Sam 7:14 YHWH to Nathan to tell David
referring to Solomon, the seed of David:
"I, I will be his father, and he shall be My son."

The words ‘father’ and ‘son’ are also typical of *anthropomorphic language, reflecting re-
lationality that exists within a human family, and do not carry any biological and gender
sense; no notion person (with two Persons, one as God the Father and another as God the
Son, the first Person and the second Person respectively, in Trinitarian jargon.) Linguisti-
cally ‘someone is son’ < ‘someone is as son’; likewise, ‘someone is Father’ < ‘someone is
as Father’. Cf. Hebrew idiom 'son of (God)'. vs. 'son of God' vs. 'Son of God' ≡ 'god the
son' in Greco-Roman notion]. A typical statement of the Trinitarian doctrine, which was
men-made (matured through 2nd to 4th c. CE) ‘Father is God’ is logically and literarily
nonsensical as no definition was given to each word in the doctrine. It is against the bibli-
cal notion of ‘God is Father’, i.e., God is as Father’ to human beings, including to Yeshua
of Nazareth. [‘my Elohim’ (Jn 20:18, 29); ‘my Father’ (Jn 2:16; 5:17, 43; 6:39, 40; 8:19,
50, 54; 10:18, 25, 29, 37, 38; 14:2, 7, 12, 20, 21, 23; 15:1, 8, 10, 15, 23, 24; 16:10; 20:17)
God is His Father; is metaphoric. God did not put male chromosome set on a virgin-born
a god-man.]
‘*Son of the God’ ‘the *son of the Elohim
Titles on Yeshua – the son of the Elohim (‘the son of the God’ > ‘the Son of God’); Son of the Most-High;
the Son of David – all these were bestowed on the human person of Yeshua. In the phrase 'son of God' itself,
the word son is a human being, 'son-of-man' ('Son of Man'), not a god-man as in 'son' of 'God the Son'.

[As Howard Marshall puts it, "In the use of the title by Jesus it was His awareness of a special relationship to
God which was the determining factor rather than a messianic use of the title or the Hellenistic idea of the
'divine man'.
Ref: Bess: On a definition of the title ‘Son of God’ in the Synoptics
http://digitalcommons.liberty.edu/cgi/viewcontent.cgi?article=1022&context=fac_dis – a copy is in IRENT
III Supplement (Collections #3 ‘Some references on trinity’).]

‘the son of the Elohim’ – this title appears together with another title ‘Mashiah’. Not another expression
for ‘God the Son’, ‘the second Person of Trinity God’, or ‘Cosmic Christ’. Cf. ‘son of God’ ‘God’s son’.
It bears the primary weight of claims made concerning unique, singular, and exclusive relationship of
Yeshua the Mashiah with the Elohim whom He called Abba (Father). This does not provide the starting
point for preexistence or incarnation of a metaphysical doctrinal notion of Christianism. [See *
incarnation for various meaning in different usage for different context.]

<The *son of the Elohim> (IRENT > 'the Son of God')

(1) ho huios tou theou – [26x; literally ‘the son of the God’]. e.g., Most renders this as ‘*the Son
of God’. IRENT renders it as ‘the son of the Elohim’, with arthrous ho theos consistently as
‘the Elohim’.]
Mt 26:63; Mk 3:11; Lk 4:41; Lk 22:70;
Jn 1:34, 49; 5:25; 9:35 v.l.; 11:4, 27; 20:31;
Act 9:20; 2Co 1:19; Gal 2:20; Eph 4:13; Heb 4:14; 6:6; 7:3; 10:29;
1Jn 3:8; 4:15; 5:5, 10, 12, 13, 20; Rev 2:18;

Mt 26:63 [‘if you are the Mashiah,] the son of the Elohim
Jn 1:34 [by Yohanan, the immerser]; 1:50 [Nathanael]
Jn 5:25; 11:4 [by Yeshua]; 10:27 [Martha]
Mk 3:11; Lk 4:41 [by the unclean spirits]
Jn 16:16 [Shimon Petros saying, you are the Mashiah, the son of the living Elohim]
Jn 20:31 [Yeshua is the Mashiah,] the son of the Elohim –;
1Jn 4:15 [Yeshua the Mashiah is] the son of the Elohim –;
1Jn 5:5; [Yeshua is] the son of the Elohim –
1Jn 5:10, [believe into] the son of the Elohim –
1Jn 5:12, [have not] the son of the Elohim
1Jn 5:20, the son of the Elohim [has come]
1Jn 5:13; [believe into the name of] the son of the Elohim –
Eph 4:13; [the * knowledge of] the son of the Elohim –
Heb 6:6; 2Co 1:19; [crucify again] the son of the Elohim –
2Co 1:19; the son of the Elohim, [Yeshua the Mashiah ~~ was proclaimed]

'the son of the Elohim' [= ho huios tou Theou 'the son of the God' > 'the Son of God]; most
renders as 'the Son of God' (capitalized)]. The expression denotes the special unique relation
of Yeshua, a son-of-man (a human) to his heavenly Father. It is not that God has God the
 Son as in Greco-Roman mythologies with Hellenistic idea, but a Hebrew notion of a man
having born to be and became to be as the son as in a Hebrew idiom ('son of'), not ‘a god
born of a god’ in Gk. mythology.
Not in the literal meaning as if biological one as Muslims tend to misunderstand. It is a title
comparable to the "Mashiah of the Elohim", the God's anointed as king, prophet, and kohen.
By itself as a title, it is not a 'divine' title. Depending on what the heck is divine. He was
vindicated as ‘the son brought forth’a

It denotes the unique relation to God; not of a biological-social notion or ontological

www.21stcr.org/jesus-the-messiah-videos/five-options-in-christology/
https://youtu.be/5_sL_FPkO_E <"Five Options in Christology - Who is Jesus?" - by Anthony Buz-
zard>
The phrase 'Son of God' is NOT a divine title. Indeed, to be a Son of God, one has to be a being who
is not God.

Comment: Neither 'God' nor 'Lord' by itself is a *divine title. It depends on how it is used. 'The son
of King' is not King. He is not THE King (- 'who King is'). But the son of King is as King. E.g., 'is to
be regarded as 'King' - 'what King is'. Similarly, in John 1:1. John 1:1b "and the Word was with the
God" but not 'with God' (as translated by most Bibles). 1:1c 'and the Word was God' ' but not 'the
God' but 'God'. It is not 'a God' nor 'a god' (NWT). “And as what God is, the Word was.” - ARJ

(2) theou huios –13x; ‘a Gods son’ (x: the Son of God).;
huios theou Mt 14:33; 27:54; Mk 1:1 v.l; 15:39; Lk 1:35; Jn 19:7;
theou eimi huios Mt 27:43,

[Cf. Mt 27:54; //Mk 15:39 is a Greek translation of Latin phrase Filii Dei, a title
for Caesar, from the lips of a Roman centurion. Not in the sense of ‘son of the
Elohim’.]
[Cf. ‘they are God’s sons’ Lk 20:36.]

<a God’s son> ‘huios theou’ = a person belonging to God; of God’s possession. Most mis-
translates as ‘the Son of God’.

Mt 14:33 'truly a God's son! – on the lips of His disciples – stormy lake];
Jn 19:7 [by Yehudim]
Lk 1:35 [the one to be born] ‘shall be called a God’s son’
Rm 1:4 ‘has been declared to be a God’s Son ~~ in being raised from among the dead’
Mt 27:43 ‘didn’t he say, I’m a God’s son?’ – the chief kohanim, etc.
Mt 27:54 //Mk 15:39 ‘this man was a god’s son’ [/xxx: the Son of God – most] on the lips of
a Roman centurion. ← Latin ‘divi filius’, a title as used for Caesar who was divine for them.
Latin has no articles.
Mk 1:1 Yeshua as Mashiah, {God’s son} –
Mk 5:7 O son of the Elohim the Most-High – [cf. /x: 'Most-High God]
Mt 8:29 //Mk 5:7 //Lk 8:28 ‘O son of the Elohim!’; [demon-afflicted men]
Mt 4:4, 6 //Lk 4:3, 9 ‘If you are a son of the Elohim’; [‘Temptation of Yeshua’];
a
‘the son brought forth’ (> ‘the only-begotten son’) (ho monogenēs huios) of the Elohim. [not
monogenēs theos 'only-begotten God] – [Jn 1:18].
Cf. *only one brought forth > ‘only begotten’ (i.e., in KJV) – S3439 monogenēs Jn 1:14; 18;
3:16, 18; 1Jn 4:9 (- in all Johannine use). cf. IRENT renders it as ‘only’ when in reference to
other than Yeshua – Lk 7:12; 8:42; 9:38; Heb 11:17. – See <Appendix – ((John - 'only-
begotten'))> & <Textual variants of John 1.18 'only-begotten son or god'>
 Mt 27:40 //Lk 22:70 [the Sanhedrin]
Lk 1:35 [shall be called] a God's son – [not born as ‘God’s son’ but to be a God’s son].
cf. called <son of the Most-High> v. 32]
Jn 10:36 <I said a son of the Elohim I’m.>

 a son of the Elohim – Mt 4:3, 6; 27:40; Lk 4:3, 9; Lk 8:28; Jn 10:36; 11:4 etc. (of full *di-
vineness)a; also as a Messianic title. [Note: ‘son’ is not capitalized in order to remove a
wrong association with the unbiblical expression ‘God the Son’b]
 God's son – Mt 14:33; 27:43; Lk 1:35; Jn 19:7; Rm 1:4; 2Co 1:19;
 [truly] a god's son – Mt 27:54 //Mk 15:39. Cf. //Lk 23:47 'righteous'] [on the lips of a Roman
centurion. ← Latin ‘divi filius’, a title as used for Caesar who was divine for them. Latin has no arti-
cles]; [For Romans it's not 'God' but 'god'.] /xxx: God's son – NWT, HCSB, NET, WNT, CEV, YLT,
Berean Literal, LSV; /xxx: Son of God – Darby; /xxxx: the Son of God – most
 God's son {/Son of the Elohim}– Mk 1:1
 'the son of the Elohim' – Mt 16:16; 26:63; Mk 3:11; Lk 4:41; 22:70; Jn 1:34; 5:25; 11:27;
20:31; Act 8:37; 9:20; 1Jn 5:13; Heb 10:29
 'O son of the Elohim' – Mt 8:29 //Mk 5:7 //Lk 8:28;
(3a) huios tou theou – ‘a son of the Elohim’ (> ‘a son of God’) (x: the Son of God);
Mk 1:1 v.l.; Mt 8:29; Jn 10:36;
(3-b) huios ~~tou theou – Mt 4:3, 6; 27:40; Lk_ 4:3, 9

(4) Cf. ‘His son’ (Gal 4:6); 'You, you are My son' Heb 1:5 {☼ Psa 2:7}. ‘This is My son, the
beloved’ (Mt 17:5 //Mk 9:7 // Lk 9:35 a voice out of the cloud in Transfiguration vision & Mt
3:17 //Mk 1:11 //Lk 3:22 <at His immersion rite] –

Act 13:33 ‘my Son ~~ have begotten you - < declared your sonship’ See EE there.]
Mt 3:17 My son ░ [sealed as the son of the Elohim (Mt 26:63. Cf. 4:3)]
[Announced 'to be called God’s son' on conception Lk 1:32, 35.
Called 'son of Most-High' – Lk 1:32]
2Jn 3 “{Lord} Yeshua the Mashiah, the son of the Father”

Related ones:
 ‘the Elohim’ ░ ho theos – with arthrous noun = the God.
IRENT renders the arthrous ho theos, which is in majority in NT, consistently as ‘the
Elohim’. Most English Bible translations have ignored the presence of the
definite article and renders simply as 'God', except curiously in one place 2Co
4:4 as 'the god' (reading it as 'the Satan') instead of correct rendering it as 'the
God' ('the Elohim' – in IRENT) [cf. anarthrous theos –God, a God or God-being.
 ‘son’ – as a biological offspring of after. Often it is used in figurative sense. A common
Hebrew idiom ‘a son of (something or someone)’ brings out a certain character/nature
of something/someone, or being a member of the class.
 ‘the son’ – The definite article particularizes the person – one, only, and unique. (Cf.
monogēnes huios ‘only-begotten/only-brought-forth son’ in G-Jn). The phrase ‘son of
the Elohim’ is used as a messianic title (Cf. ‘Son of David’) [e.g., a composite expres-
sion ‘the Mashiah, the son of the Elohim’ – Jn 20:31]. It is not about divinity of the son
a
In a royal court, the son of the King is also 'king'. He is as king as the King is. The only-begotten son of
Elohim is as 'God' as Elohim is, but not 'the God'.
b
‘God the Son’ (the Heavenly Son = '*pre-human Jesus' '*pre-existence Christ') of the Trinity Godhead.]
 (as in Christian jargon ‘God the Son’). In pagan usage, ‘son of God’ is a common ex -
pression in mythology and Emperor worship = ‘someone like God’ ‘divine’, etc.
 the son-of-man – (/Son of Man); that is, ‘man’ (Aramaic idiom). Yeshua himself used it
as circumlocution of I. Not directly related to a heavenly (messianic?) figure in Dan
7:13.
 The Last Adam – 1Co 15:45;
 the Word, that it, the Word of the Elohim (Jn 1:1-5). *Logos.
 the Word of the Elohim (Rev 19:13)
 Word Incarnate and Immanuel

 the Word Incarnate, not God Incarnate (Incarnate God) (Jn 1:14) [See an entry below for
*incarnate.]

 *Immanuel (Mt 1:23): [Heb. ‫ עִָּמנּו אֵל‬Immanuel; /Gk. Ἐμμανουήλ Emmanuel] [The word ‘Im-
manuel’ as a Hebrew theophoric name a in Isa 7:14 (Cf. Isa 8:8, 10 – 'El is with us'). A person
with a theophoric name cannot be ‘God’ himself.]
‘With us is the Elohim’ ░ (meth' hēmōn ho theos) /God is with us –HCSB, GW, NLT; /Our God
is with us – Aramaic; /x: God with us – KJV, most; /xxx: With us he is God. – YLT ;
[Isa 8:11 gives this meaning of the word Immanuel. It does not mean ‘a God with us’, nor it does
mean ‘he is God (who is to be) with/among us’ (in the line of ‘god-man’ as a god-being walking
on earth looking like a man). YHWH makes His presence to be with His people in the person of
Yeshua, His ‘Son’ (not ‘God the Son’) in His Kingdom reign. [Cf. Exo 3:12 ‘I will be [with
you].];

[Closely related to ‘Incarnate Word of the Elohim’ of Jn 1:1, 14; //1Tm 3:16 – not 'God
Incarnate', unbiblical church lingo.] [Cf. unrelated to ‘who was revealed in flesh (1Tm 3:16 v.l.)]
[Jn 20:28 b ‘my Elohim!’ is thematically in the sense of Immanuel – experiencing the very
presence of the Elohim in the person of Yeshua as Thomas encounters his risen Master; not he
calling Yeshua as ‘my Elohim’.]

[Cf. Lk 3:38 Adam as son of the Elohim; 1Jn 3:1 - believers as ‘God’s children’]; /xx: heavenly beings;
/xx: angels; [Many take it in Job as ‘angels’ from unbiblical pagan idea with angels copulating human
(women). https://youtu.be/E0_OFMpiE3w

God’s sons – Mt 5:9; Lk 20:36; Rm 8:14, Gal 3:26;

the sons of the Elohim – Rm 8:19;
sons (of the Elohim) - Heb 12:7

Cf. 'Adam, son of the Elohim' (Lk 3:38).

Cf. 'children of God' (S5043 tekna) – Rm 8:16, 17; Phi 2:15; Jn 1:12; 1Jn 3:1, 2;
Cf. Yeshua → a son of the Elohim → the son of the Elohim → the only-gotten Son [of the
Elohim S3439 monogenēs] (Jn 3:16, 18; 1Jn 4:9) – in turn, elaborated as Church doctrine into
the only-begotten God (Jn 1:18 v.l.) → God the Son → God Jesus → YHWH = Jesus –
unbiblical evolution of human doctrines.

a
Another example: Israel, meaning "who prevails with God".
b
Jn 20:28 …Thomas … said to Him: ‘O my Master’ — and [he said] ‘O my Elohim!’ ░ /xxx: You are
my Lord and my God; [Thomas encounters the risen Lord and experiences God’s presence as fulfilment of
Immanuel. Note that he did not say ‘You are my Lord and my God’, worse, ‘You are my Lord and God’. He
did not say ‘Jesus is God’ or ‘Jesus is my God’.
Cf. ‘sons of God’ ‘son of God’ in OT

‘Son of God’ in figurative use in OT:

A title for the angel – Dan 3:25 "(the one) like a son of Elah" (Aramaic – god) /of
the gods – most; /of a god – NET; /of God – KJV; /of the gods – NAS77;
People of Israel – Wis 18:13
Righteous individual Israelites Wis 2:18; Sir 4:10
Anointed (King) Psa 2:2, 7
Messianic: No clearly attested ones in pre-Christian Jewish literature; DSS 4Q246

*sons of the Elohim ('sons of the God')

OT – Gen 6:2, 4; Job 1:6; 2:1; 38:7

Angels, just and pious men, the descendants of Seth, were called "sons of God" (Job 1:6; 2:1;
Psa 89:7; Wis 2:13; etc.). In a similar manner it was given to Israelites (Deu 14:50); and of
Israel, as a nation, we read: "And thou shalt say to him: Thus saith the Lord: Israel is my son,
my firstborn. I have said to thee: Let my son go, that he may serve me". (Exo 4:22 sq.).
www.newadvent.org/cathen/14142b.htm [Linguistically and literarily, it is as sons of God; not
that they are literally sons of God.]
Divinity of the Son: [the notion '*divinity' ('being divine') is often mixed up with '*deity
['god-being' or 'being a God'] of Jesus']

unbiblical claims of ‘Jehovah = Jesus’

‘Jehovah is Jesus’ ‘Jesus is called Jehovah’ - meaning Jesus and Jehovah are identified
as the same person. – [this is even beyond the Trinitarian claims.]
 https://carm.org/christianity/christian-doctrine/jehovah-jesus
 www.spurgeon.org/~phil/articles/deity.htm
 www.christiancourier.com/articles/527-is-jesus-jehovah
 Roger Keller, “Jesus is Jehovah (YHWH): A Study in the Gospels”, in Jesus Christ:
Son of God, Savior, (2002), pp. 120–151. – LDS article of high imagination (a copy
<Jesus Is Jehovah> in the collection <IRENT Vol. III - Supplement (Collections #3A.1
- God, 'Jesus', & Names)>
Cf. ‘making himself stand equal to the Elohim (the God)’ – Jn 5:18 [cf. equal vs. identical vs.
same vs. similar]
Cf. Jn 10:30 I and the Father — we are as one [for them] [in Life and Love] [←5:18] [→ v. 33]
[17:11] [Cf. 14:28; 10:15]

cf. ‘make himself as what God is (i.e., a God-being) – Jn 10:33 /make himself God – most; /~ a
God – Stark 1866, Daniel Mace, Tolstoy; /~ a god – NEB, Bowes, Kenrick, Cohen, Shepherd,
Livermore, Sharpe, Fenton, Ehman, Dodd; Gaus; Young, REV; /~ Gott – Luther;
https://newworldtranslation.blogspot.com/2018/05/adding-indefinite-article-at-john-1033.html

Cf. the Mashiah, the son of the Elohim – Mt 26:63 etc.

‘human person’; ‘human being’ vs. ‘divine person’ 'divine man', ‘divine being (God-being)’ vs.
a 'deity' vs. 'god'; ‘god-man’; 'demigod'; [Cf. god in Gnostic world view
(http://gnosis.org/gnintro.htm Sophia = Demiurgos)]
the **son-of-man (the **son of man)

The * son-of-man (lit. ‘the son of the man; /x: the Son of Man), the son of the Elohim, the Son – the
titles Yeshua carried or accepted. Not as a Hebrew messianic title or a Greek divine man.

‘*son of man’ in NT – some 81x

[A] ‘a son of man’ (anarthrous) – Jn 5:27; Heb 2:6 (OT quote Psa 8:4) and Rev 1:13;
14:14. (Cf. Rev 1:7 ‘he’s coming with the clouds’)

[B] mostly arthrous. ‘the son-of-man’ in IRENT (hyphenated; uncapitalized). Most

translates as ‘the Son of man’ ‘the Son of Man’.

G-Mt 32x ?- Mt 8:20; 9:6; 10:23; 11:19; 12:8, 32, 40; 13:37, 41; 16:13, 27, 28; 17:9, 12, 22;
18:11 v.l.; 19:28; 20:18, 28; 24:27, 30, :37, 39; 24:44; 25:31; 26:2, 24, 45, 64
G-Mk 14x ? – Mk 2:10, 28; 8:31, 38; 9:9, 12, 31; 10:33, 45; 13:26; 14:21, 62; (13x)
G-Lk 26x ? – Lk 5:24; 6:5; 6:22; 7:34; 9:22; 9:26; 9:44, 56 v.l., 58; 11:30; 12:8, 10, 40; 17:22,
24, 26; 17:30; 18:8, 31; 19:10; 21:27, 36; 22:22, 48, 69; 24:7; (25x)
“the son-of-man coming on the clouds of the heaven …” Mt 24:30
“the son-of-man coming with clouds ...” //Mk 13:26
“the son-of-man coming with a cloud ...” //Lk 21:27;
“the son-of-man coming on the clouds of the heaven …” Mk 14:62 //Mt 26:64
Cf. Mt 24:27 parousia of the son-of-man
G-Jn 12x – Jn 1:51; 3:13, 14; 6:27, 53, 62; 8:28; 9:35; 12:23, 34 (2x); 13:31.

Gk. ho huios tou anthrōpou (arthrous ‘the son of the man’. IRENT renders as ‘*the son-
of-man’. The meaning is ‘a true human being’; not a god-man, nor ‘God the Son’ of the
Trinitarian Godhead. It is not used as a title, nor a title deity or a messianic title.

In the Gospels it is mostly used as self-designation (circumlocution of ‘I’) of Yeshua; in a few

places it is indirectly (Jn 3:13, 14; 12:34).
In one place in Acts 7:56 (with ‘the son of the Elohim’ as mss. v.l.) it is on the lips of
Stephen referring to the risen Lord Yeshua.]

Focus is not on being a mere mortal human as such, but on being of full humanity. This self-ex-
pression is not something borrowed from Dan 7:13 (‘someone like a son of man’); the expression
in OT is often read as a Messianic figure in Christian midrash on OT. This OT text is used as a
prooftext for “divinity of Jesus” (i.e. ‘God Jesus’)a
[Cf. Psa 8:4 ‘a son of man’, i.e., a human being.] Interestingly this title is not found its way
into the Apostles’ Creed or Nicene Creed.

a
“… The Son of Man was a divine figure in the OT book of Daniel who would come at the end of the world
to judge mankind and rule forever. Thus, the claim to be the Son of Man would be in effect a claim to be
divinity” in contrast to humanity – William Lane Craig – in Strobel (1998), The Case for Christmas. p. 26.
‘the son-of-man’ [Gk. 'the son of the man'; usu. translated as 'the son of man'] – i.e., a human
person of a true human being; often used as self-designation by Yeshua in the Gospels.

https://en.wikipedia.org/wiki/Son_of_man_%28Christianity%29
https://en.wikipedia.org/wiki/Son_of_man
www.thenivbible.com/blog/the-son-of-man/
www.biblestudytools.com/bible-study/topical-studies/the-son-of-man-why-jesus-favorite-name-for-himself-
has-deep-meaning-for-us.html
Song ‘Son of Man’ https://youtu.be/b2GYLOw4nsE <Phil Collins - with Lyrics>
In Tarzan (1999 Disney animated film). www.lyrics.com/lyric/19660123/Phil+Collins/Son+of+Man
https://disney.fandom.com/wiki/Son_of_Man
Ref. Sami Ameri (2013), Hunting for the Word of God, Appendix: ‘Jesus’s Gospel’

“The Son of man” as a religious term was borrowed from the Old Testament, where it is
connected with the end of time (Book of Daniel). In the New Testament, this same term is
transformed into three distinct and incompatible meanings: Apocalyptic Sayings, the Son of
man will descend to earth to gather the elect and to judge; (2) Passion Sayings, the suffering
and defeated Son of man; and (3) Sayings Connected with Jesus’ Ministry. The third group
of Son of man sayings is the most heterogeneous, but all refer to some aspect of Jesus’
earthly ministry.

the son-of-man░ ('the son of man')

ho huios tou anthrōpou (lit. ‘the son of the man’) (with both words arthrous); [in the sense of a man
(human being) in Aramaic idiom].

It is rendered usually as ‘the Son of man’ or, by some, ‘the Son of Man’. IRENT renders it
as ‘the son-of-man’ (with hyphenated and uncapitalized) – when the phrase was used in NT
as Yeshua’s self-designation. The sense is 'man', 'human being' – 'fully man'. This is indeed
his most characteristic form of self-reference; essentially functions as a semantic equivalent
for the first-person pronoun (Gk. egō "I") as a circumlocution of ‘I’, but avoiding drawing
too much attention to oneself.]

Translated as
 the Son of Man – most – NIV, NKJV, HCSB, ISV, LSV, NAB, NRSV, NET, YLT;
 the Son of man – KJV+, ASV, AMP, AUV, GSNT; /
 the SON of MAN – Diagl (in all caps in the original); /
 /x: Son of Humanity – ALT; /x: Son of Mankind (CLV) - attempts to get rid of the
word ‘man’, under the influence of gender inclusiveness movement, fail to bring out
correct sense; bring in different sense and nuance.
 Son of Adam – ISR;
Note: Capitalization do not and should not bring the notion of divinity of Jesus in the
word itself for Trinitarian God Jesus (‘God the Son’).
Cf. Yeshua in the New Testament was, unlike ‘Jesus’ of Christianisms, a man, not a god-
man, nor a god or God.

Rm 5:15 (‘the one man, Yeshua the Mashiah). He did not ‘come as a son of man’ from
heaven as if ‘God the Son’ became ‘the son of man’ having been impregnated into a virgin’s
womb, but he was a man, born a son of man. It was not for him to tell he was divine. The
notion of ‘son of man’ precludes anything of his deity (Trinitarian idea).

Bart Ehrman (2014), How Jesus became God. [Free download: www.pdfdrive.com/how-jesus-
became-god-the-exaltation-of-a-jewish-preacher-from-galilee-d200312736.html ]
https://youtu.be/7IPAKsGbqcg <How Jesus Became God - UCC Part 1 of 3>
www.npr.org/2014/04/07/300246095/if-jesus-never-called-himself-god-how-did-he-become-one
https://youtu.be/Yte-ad6Y31s <If Jesus Never Called Himself God, How Did He Become One?>

How God Became Jesus: The Real Origins of Belief in Jesus' Divine Nature, A Response to Bart
Ehrman [Free download https://www.pdfdrive.com/how-god-became-jesus-the-real-origins-of-belief-
in-jesus-divine-nature-a-response-to-bart-d-ehrman-d178417436.html ]
www.pdfdrive.com/misquoting-truth-a-guide-to-the-fallacies-of-bart-ehrmans-misquoting-jesus-
e165393733.html
Michael Bird & Craig Evans (2014), How God Became Jesus.

Ref: Delbert Burkett, "Review on Tuckett (1999), The Son of Man Debate. A History and Evaluation"
Biblica Vol. 82, No. 3 (2001), pp. 438-440 www.jstor.org/stable/42614315 (A copy in the Collection).

SourceNT p.40.

ho huios tou anthropou, meaning a person associated with humanity, a translation of bar nasha, an
Aramaic periphrasis for “person”, would be read word for word as “one associated with humanity”
(as it is in non-gender specific language and word “humanity” is in the singular). However, bar
nasha means “one associated with people”, “a person”, “the person”, “humanity”, “the
representative person”. The Anchor Bible translates “The Man”. The title is a direct reference to
Daniel 7:13-14. See lengthy discussion in J. Massingberd Ford, “‘Son of Man’ – A
Euphemism?” JBL 87 (1968), 257-67: Albright, W.F. and Mann, C.S. Matthew: A New
Translation with Introduction and Commentary, (New York: Doubleday, 1982), pp.
CLVI-CLVII, 95; G. Dalman, The Works of Jesus, Eng. trans. by D.M. Kay, (Edinburgh,
1902); V. Taylor, op. cit., p. 197.

huios, with a noun refers to a member of a class of people, and should not be translated as
“son/child of…” The Benai Israel, translated in the KJV as “children/sons of Israel” should be
translated as “members of the class of people called Israel” = “Israelites”. The expression is also
Greek, and found as early as Homer.

Note also that, anthropos, is the word for human, humanity, person. Grammatically, it is the
common gender and not the masculine.
From: Larry W. Hurtado (2003), Lord Jesus Christ – Devotion to Jesus in Earliest Christianity
pp. 290-306:

It occurs some 81 times altogether in the four canonical Gospels (14x in G-Mk, 30x in G-Mt,
25x in G-Lk, and 12x in G-Jn). In all these cases the Greek form of the expression includes the
definite article in a stereotyped and formulaic construction, ho huios tau anthropou. It is not a
title; it always functions as Jesus’ self-designation, indeed his most characteristic form of self-
reference. In fact, where it appears, "the son of man" essentially functions as a semantic
equivalent for the emphatic first-person pronoun ("I/me/my").

Additionally, the expression appears only once in the rest of the New Testament (Act 7:56), and
is never used as a confessional title for Jesus. That is, the phrase never functions itself to express
an honorific claim made about Jesus. Even within the Gospels no one ever addresses Jesus as
"the son of man," proclaims him to be such, or contests his own use of the expression; and it
never functions with the several other appellations bandied about as possible categories for
Jesus, such as "a prophet/one of the prophets," John the Baptizer, Messiah, Son of God/the
Blessed (e.g., Mk 6:14-15; 8:27-29; 14:62; Mt 26:63; and cf. also the various appellatives directed
to John the Baptizer in John 1:25).

It is not a title, nor a messianic title [conflating with the phrase in Daniel (‘someone like a son of
man’). It is not the title for his (Trinitarian) title of divinity or deity. Cf. 'heavenly Son of Man' –
unbiblical term.

This contrast to the epithet ‘the son of the living Elohim’ (Mt 16:16) (as Shimon Kefa called
Him); ‘a son of the Elohim’ Lk 4:3 (as the devil challenges Him), or ‘the son of the Elohim’ (>
‘the Son of God’) as the unclean spirits hailed Him – Mk 3:11;
‘son of man’ in OT
https://en.wikipedia.org/wiki/Son_of_man_(Judaism)

In OT – Heb: ben adam

'a son of man' – an idiomatic expression referring to a human being or a mere mortal (Num
23:19, Job 25:6, Psa 8:4, Sir 17:30).

Ezk 93x (6:2; 22:18, 23, etc.) 'son of man' – God calls the prophet 'son of man' – being
referred as a human being.
Psa 80:17 – “[O God] … Let Your hand be on the man at Your right hand, son of man
you have made strong for yourself!
Psa 8:4 - What is man that You take thought of him, And a son of man that You care for
him? (quoted in Heb 2:6).

Cf. Dan 7:13 [kə·ḇar ’ĕ·nāš] – "one like a son of man, …" How this verse became to be
used as a proof text for something by Christianisms – Messiah? God the Son? Etc.
Cf. Isa 51:12 [ū·mib·ben ’ā·ḏām] /a son of man – NASB, HCSB, NWT, LXX; /the son of
man – KJV, NKJV; /human beings – NIV

Num 23:19a Elohim is not a man, that He should lie, Nor a son of man, that He should repent.
…
Psa 8:4 What is man that You are mindful of him, And the son of man that You visit him?"
Eze 2:1-3 "He [i.e., YHWH 1:3] said to me [i.e., Ezekiel], 'Son of man, stand up on your feet
and I will speak to you.' [93x in Ezekiel – Eze 3:1, 3, etc.]
Psa 80:17; 146:3; Cf. 144:3;
Isa 51:12; 56:2;
Job 25:6; 35:8;
Jer 49:18, 33; 50:40; 51:43;

Cf. ‘sons of men’ (Psa 11:4; 12:1, 8; 14:2):

Cf. Dan 3:25 ‘a son of gods’

Dan 8:17 “When I, Daniel, had seen the vision,

I sought to understand it.
And behold, there stood before me
one having the appearance [H4758 mareh] of a man.

Dan 7:13 “… with the clouds of heaven there came someone like *a son of man; and he was
brought before and *came to the Ancient of Days. …” [*came to the Ancient of Days. i.e., to
the Elohim. Nothing to do with the Second Coming of Christ to the earth.]
Dan 7:13 <In Daniel’s vision>

7:13 I [i.e., Daniel] saw in the visions of the night

— and behold —
with the clouds of heaven
there came someone like *a son of man;
and he was brought before
and came to the Ancient of Days.
7:14 And to him was given *dominion, glory and sovereign power;
all nations and peoples of every language *serve him.
His dominion is an everlasting dominion that will not pass away,
and his kingdom is one that will never be destroyed.

*dominion [H7985 sholtan] /x: authority – NIV; /x: authority to rule – HCSB
*serve [H6399 pelach] /xxx: worship - NIV]
‘the Word’ [ho Logos]

the Word of the Elohim' (the Word of God)

[See '<Appendix Jn 1.1 – translation and interpretation>] [See * incarnat-]

The ‘Word of the Elohim' ('the Word of the God' > 'the Word of God'; or ‘the Word’) is used as a title of
Yeshua the Mashiah in NT. Yes, he is called the Word of the Elohim; not that He is the Word of God, but He
is as the Word of God.

The Word of God cannot be called ‘God’. Any title of a person is not same as the person himself. It is a
description, not an identity. That is, Yeshua is as the Word of God, not identical to the Word. The Logos
(Word) in Jn 1:1 is not ‘God’ or ‘God the Son’. The Word, ho logos, is the very word of the Elohim, it is not
‘Jesus’, nor it is ‘(Cosmic) Christ’ or 'God the Son'.

The Word ░ (S3056 masc. ho logos) //1Jn 1:1; 5:7b v.l;

[= H1697 dabar (Psa 33:6); Aramaic memra. Cf. wisdom Hebrew ‫ חכמה‬ḥokhmah (H2451 Pro
3:19; 8:22-31) – personified as the agent (in creation work & revelation).]
[← H1697 dabar (Aramaic memra)]
[= the word of YHWH Psa 33:6 (≈ to rhēma – the saying of YHWH Isa 55:11, 1Pet 1:25)]
[Cf. Heb. hokma ‘wisdom’ as a personified agent Pro 3:19; 8:22-31]

Here, the word is capitalized because it is simply the very word of God, not because it should
be understood as a person – God as in Trinitarian mindset, even as a god (NWT), but it is seen
in the text of Jn 1:3 as if it is the agent of God's Creation. [Cf. personification] The text of Jn
1:9-10 refers to the New Creation by the Word → the Light → Yeshua as Mashiah.

/the [God's] Word – IRENT

/the Word – most;
/the word – REV (without capitalization and modifier such as 'God's', it is too ambiguous
for a translation word – what word, which word, whose word?) The definite article in
English in itself is much less 'definite' than the article in Greek);
/the Logos – Moffatt –technical jargon; a transliterate is only for the proper names.;

['the Word' is not an abstract notion or something apart from God, but the very word of God,
i.e., specifically, the God's utterance, expressing His will & thoughts in His creation &
revelation. (Hence, capitalized). Not 'message' or 'speech'] [It does not mean ‘reason’ or
‘organizing principle of everything’ as used by the Greek philosophy.]

[Connected to Gen 1:1 – 'in beginning of God's creation, it is the God’s Word (Gen 1:3) in
Genesis creation. (See Heb 1:3).

[What it is not:
 a 'Person' (from Latin persona ‘actor’ ‘role’). Hence, it should take pronoun 'it' in the
subsequent verses as in Tyndale Bible, not 'he' as in most Bible translations.
 'God the Son'
 'eternal or pre-existent Son of God’
 'pre-human Jesus' before his virgin birth of Church myth.

[Gk. 'logos' is used in the titles for Yeshua — 'the Word of Life’ 1Jn 1:1; ‘the Word of the
Elohim’ Rev 19:13; [→ 'bread from the heaven' Jn 6:33, 38; 41];
Cf. Yeshua the Mashiah = the wisdom of the Elohim 1Co 1:24, 30. (Cf. Lk 11:49; Cf. 7:35;
1Co 1:21; Rm 11:33; Eph 3:10). However, a title does not mean an identity. 'The Word' is not
Yeshua himself. [Cf. 'the seed stands for the Word of the Elohim' in Lk 8:11.]

Various rendering of 'ho logos' here:

/the word – REV, CLV, Bishops; /the worde – Tyndale; (uncapitalized and taking the pronoun
'it');
/the Word – IRENT (takes the pronoun 'it')
/the Word – most (takes the pronoun 'he')
/xxx: Logos - Mft (- transliterate which is only used for the proper names. As an English word
it brings in Greek (i.e., pagan) metaphysical concept, devoid of Hebraic mindset.)
/the Expression of [divine] Logic - ALT expansion;
/xxx: (In the beginning was) the one who is called the Word – CEV;
/xxx: the Word (Christ) – AMP;
/From the first he was the Word, and the Word was in relation with God and was God - BBE
/xxx: (When everything began) the Word was already existed – TNT;

/fn. Or, the Logos (Expression, Message) – NT in Plain English;

/xxxx: Cosmic Christ – Bil Holton (Metaphysical Bible) (- baloney);

/xx: (In the beginning) the Message (already existed) – www.greekingout.com (Dewayne Dulaney);
/xxx: The message was in the beginning. - Little Watchman Translation;
/xxx: 道 (dào) – Chinese [ - cf. 'The Way' Jn 14:6].
/xxxx: self-expression” – in various commentaries (references to be collected)
/xxxx: Logic (a divine, rational mind);
/xxxx: Speech – UPDV; /xx: Spokesman;

The word of the Elohim ('the Word of God')

Jn 1:1 the Word [of the Elohim] ░ \ho logos; //1Jn 1:1; 5:7b v.l;
[= 'the Word of the Elohim' (used as a title in Rev 19:13 for the risen Yeshua the Mashiah)];
[= 'the Word of the Life' (1Jn 1:1) → 'bread from the heaven' Jn 6:33 = 'bread of Life' Jn 6:48 = figurative 'flesh' of
Yeshua Jn 6:51, 53];
[It is the word of utterance; here the very word of God expressing His will & thoughts in His creation & revelation.
(Hence, it is capitalized). Not 'message' or 'speech'];
[= the word of YHWH Psa 33:6 (≈ rhēma – the saying of YHWH Isa 55:11, 1Pe 1:25)] [← H1697 dabar (memra in
Aramaic)]
[Cf. Heb. hokma ‘wisdom’ as a personified agent Pro 3:19; 8:22-31] (cf. wisdom of the Elohim 1Co 1:21)

[Not a 'Person'; nor ‘God the Son’, ‘eternal Son of God’, or 'pre-human Jesus' existent before his 'virgin birth' of
church myth, nor archangel Michael.]

Concordance: The word of the Elohim (or the word of God)

Mk 7:13; Lk 11:28
Act 4:32; 6:2, 7; 8:14; 11:1; 12:24; 13:5, 7, 44, 46, 48; 16:32; 17:13; 18:11;
1Co 14:37; 2Co 2:17; 4:2; 1Th 2:13; 2Ti 2:9; Col 1:25; Heb 4:12; 13:7; Rm 9:6; Tit 2:5
1Jn 2:14; 2Pe 3:5
Rev 1:2, 9; 6:9; 19:13; 20:4;
Cf. 'God's word'; 1Tim 4:5 1Pe 1:23
cf. 'God's utterance' Eph 6:17; Heb 6:5 rhēma S4487)
 1:1b-c

/and the Word was with God;

/and the word was with God
/and the Word was by the side of God, and the Word was the very same as God – Cass;
/and the Word was with God, and the nature of the Word was the same as the nature of God – Barclay
/(paragraph) and the Word was God. He was with God in the beginning – JNT;

*incarnate; *incarnation; reincarnations

The word 'incarnation', which is not in the Bible, is a theological term made of the
preposition 'in' and Latin word 'caro' meaning 'flesh'; some taking it as 'emfleshment'.

It is derived from Gk. expression '[ho logos] sarx egeneto' 'became as flesh' in Jn
1:14 a The next occurrence of sarx is used in the different sense in the common
expression 'the flesh vs. the spirit' Jn 3:6.

The word '*flesh' in the NT is mostly used metaphorically b. The phrase 'became flesh'
is erroneously interpreted (in eisegesis) by most as 'become a human being'. The
notion of incarnation by itself is biblical, but it is not to be confused with 'God
Incarnate' not 'becoming a human being, but 'becoming embodied in the person – of
Yeshua, the son-of-man – the Word Incarnate.c The word 'flesh' should be taken in
reference to the flesh of Yeshua which is 'bread' – 'the bread of life', 'the bread from
above' [Jn 6:31, 32, 33].

The idea of incarnation is not something can be understood as literal. Even the
meaning of an English translation word 'flesh' in the NT is something cannot be
clearly defined. What is flesh? What flesh? Which? Whose? And then for what?

It is not possible to use and interpret the word unless it is understood as metaphoric.
The biblical incarnation in Jn 1:14 is that Jesus embodies ('be incarnated') the Word
of God – the ideal of human life lived in faithful response to God, so that God was
able to act through him, and he accordingly embodied a love which is a human
reflection of the divine love. We can rightly take Jesus, so understood, as our Lord,
the one who has made God real to us and whose life and teachings challenge us to
live in God's presence …

Pagan idea of 'incarnate god'. [Cf. 'reincarnation']:

a
[ho logos + S4561 sarx + S1906 ginomai] ← the 'Word' ho logos (← Jn 1:1) of the Elohim.
b
rare occasions in the sense of the soft part of body of human beings or animals (in 7x in Rev
17:16; 19:18, 21)]
c
The notion 'incarnate' is not to be confused with 'God Incarnate 'God Incarnate' -- to become
a god-man. The elaborate myth of God Incarnate is created in the minds of theologians in
the line of Trinitarianism with the unbiblical notion of 'pre-human Jesus', 'pre-existing eternal
Son', 'God the Son', 'Cosmic Christ', etc.
 That 'Jesus' had to be born of a virgin to be sinless in order that it is possible to
forgive our sins, because only 'God' can forgive. 'Jesus' (of God Jesus) was born
a God-man. Fully God and fully man – God and man. He was just a man. a God
as a human being; a man as a God.
Trinitarian unbiblical understanding of 'incarnation' – – God the Son became a human being in the per-
son of Jesus of Nazareth; God incarnate.

The word 'incarnation' has become a top-ranking religious mantra with unbiblical understanding as "God
becomes man" ('what God', 'which God', 'what man', 'which man? – producing a god-man).

https://dustinmartyr.wordpress.com/2014/01/02/jesus-as-the-embodiment-of-the-logos-john-114/
(a copy in the folder <John 1 - Word, With God, Became as Flesh>)

the One who (sarx egeneto, 1:14) is read as if it means '(someone) to take on human form and
nature – reading back to someone who is Himself fully God ('the Word was God' 1:1c). Then it is
claimed that it is to be identified with the Ever-living One of the Old Testament revelation (hO
ON, Exo 3:14), who is in intimate relationship with the Father, this One and no other has fully
revealed what God is like! As Jesus said to Phillip in 14:9, “The one who has seen Me has seen the
Father.”

‘God Incarnate’ – the wording itself is a 'myth' created by misreading Jn 1:1c (the Word ≡ God)
conflated with Jn 1:14 (the Word became as flesh) being read as 'flesh' ≡ 'human being'. An
unbiblical theological jargon par excellence similar to reincarnation in pagan religions (though a
partial or one-time, not repeating) – intimately mixed with ‘virgin birth’ of virginal conception of
the one called virgin-born ‘Jesus’ who is believed as a god-man (for the Trinitarians mind)
walking on earth who could perform supernatural miracles (incl. walking on water without getting
drowned) and on His own power and in His own name He could forgive sins people committed
against God. ‘Incarnate Jesus’ ‘Incarnate Jesus Christ’ ‘Incarnate God’ 'God Incarnate'? –
all unbiblical jargons.

"Incarnate Word" (not 'God Incarnate' or 'Incarnate God') in Jn 1:14 tells the embodiment
of the very God's Word in the person of Yeshua. 'flesh' is something of a human being
('flesh and blood'), but not at the same level as a human being or person himself – here
thematically pointing to the Yeshua's flesh (metaphorical) being the 'bread of the Elohim'
(Jn 6:33); 'the bread of the life' (Jn 6:35, 48), 'the bread from the heaven' ('manna) (Jn 6:31-
33, 41) = 'his flesh to eat' which he offers to his follows (Jn 6:51, 53-56).

Not that 'God' or a God became a human being, to be born of a virgin, as a god-man, by
being put into the womb of a virgin in the myth of virginal conception and virgin birth. Not
unbiblical 'virgin birth' but thematically related Yeshua being Immanuel. [→ Immanuel
Mt 1:23 (‘With us is the Elohim’ in Yeshua)]

Gk. ho logos here does not point to a God-being who was 'somehow' put into the womb of a
'virgin' as the Trinitarian doctrine has come up. If a God-being literally came down and put
into her womb, it cannot be 'incarnate'. It is nothing but (one time) /Reincarnation (a
a
The chromosomes in the 'Jesus’s blood sample' which Ron_Wyatt claimed to have found along
the Ark of Covenant in excavation of the alleged site of Golgotha He claimed the blood was
different from those for normal humans! – to have proven that Jesus was not man, a man?!
 common theme in various religions).

'the Word' is not the person of Yeshua – conceived in the Trinitarian mind as a pre-existing
'Jesus' in God form – 'God Jesus' 'God the Son'. What the God's Word is, is now embodied in
the very person of Yeshua, who is called to be the son of the Elohim (cf. Mt 3:17 'this is my
Son, the beloved, I'm taking delight in him'); not made into a human being; not that the 'word'
took human nature. Not that ‘God became man’.] [‘truth of incarnate Logos’; not ‘myth of
God Incarnate’]

G-John – ‘Yeshua is as the divine and eternal Word of God.

Incarnation

[the term is used variously commonly as a religious lingo. In contrast the term
/Reincarnation a is rather uncomplicated.

(1) act of incarnating,

(2) state of being incarnated, or
(3) a person or thing regarded as embodying or exhibiting some quality, idea, or the like.
E.g., "the embodiment of hope"; "the incarnation of evil"; "the very avatar of cunning"
(4) a living person embodying a deity or spirit. Cf. reincarnation
(5) act of attributing human characteristics to abstract ideas etc. [embodiment. cf. personification]
(6) [Christianism] as an interpretation of significance of Jesus forming the doctrine -
union of God and man in the person of Jesus Christ becoming a god-man, i.e., ‘God Jesus’.
the second person of the Trinity [‘God the Son’, pre-human Jesus] assumes a human form, a God
being born of a virgin without a human father.

Jargons:

Incarnation faith for Christianism

Doctrine of incarnation > incarnational doctrine
Incarnational theology
Pre-existent, eternal, pre-human
God Incarnate, the myth.
Divine intervention
Divine will vs. human will
Nature, essence, substance; hypostasis
Godhead,
Omniscience,

Cf. ‘Immanuel’ - the presence of God on earth, which is takes as being in the person of ‘Jesus’ [of
Nazareth] as God’s anointed one.

The incarnational doctrine as 'God Incarnate' instead of the Word Incarnate is at the core
of Trinitarian doctrine and is not in the Bible, nor it is biblically correct. It is picturesquely
seen to refer to the conception and birth of a sentient being who is the material
a
Cf. Act 14:11-15 – gods ~~ have come down to us ░ [gods have become like human beings.] [Rieu, p. 145 endnote:
Local stories and inscriptions give additional evidence that Zeus and Hermes were worshipped in the district. The
Roman poet Ovid gave Lystra as the scene of his story of the visit of Jupiter and Mercury to the faithful couple Baucis
and Philemon. (Here in the text) the peasants welcome the reappearance of the gods.]
Cf. The concept of incarnation is unrelated to a religious belief in Reincarnation as in Hinduism, Buddhism, etc.
Cf. primitive thinking of a person holding spirit of a deceased comes [E.g., Mt 16:14]
manifestation of an entity, god or force whose original nature is immaterial. In its religious
context the word is used to mean the descent from Heaven of a god, or divine being in
human/animal form on Earth.

Problem or controversy of Incarnation arises not about of such idea/concept shown clearly
in the NT. The ‘incarnation’ in the Scriptures – only a single verse, Jn 1:14, speaks
directly about the incarnation idea. It is the problem of belief or beliefs in incarnation
going beyond what the Scriptures tells that stirs up contentions – fundamentally because
all ignore the only Scriptural phrase ‘Incarnation of the Word (logos) (of the Elohim) and,
in its place, they have such theological jargon based on the Trinitarianism, which is
essentially tritheistica when viewed linguistically and logically. These are: ‘Incarnate
God’, ‘God Incarnate’, ‘Incarnation of God’ – all with undefined meaning of the word
‘God’ and with the unbiblical notion of 'God the Son'.

A biblical expression is of ‘Incarnate Word’, not a doctrinal ‘God incarnate’. It is pure and
straightforward the ‘embodiment of the Word of God’ in a person. It is at the core of the
faith in the historical Yeshua, the one who was believed as the Mashiah of the Elohim, as
God’s Incarnate Wisdom, as the son of the Elohim, as God's agent in creation and
salvation, and who was believed to be the only Son brought forth b by the Elohim (not ‘pre-
existent’ or ‘eternal’ Son, as if a God-being has a son, thus two god-beings).

It is the incarnation of the Word of the Elohim which we find uniquely here in the Scriptures (Jn
1:1, 14), the Word (the Logos) being the self-expression of the Elohim’s will in acts, and not an
incarnation of a ‘personally pre-existing Son’ ‘(pre-existing) Cosmic Christ’ as in The expression
‘Incarnate God’ or ‘God Incarnate’ is a self-serving jargon of Trinitarianism with the unbiblical
concept of ‘God the Son’. c Yeshua of Nazareth was born as Immanuel (‘the Elohim with us’ – Mt
1:23) – YHWH the Elohim to be with His people in the person of Yeshua. It is not that ‘Jesus’ is
the incarnation of the Son of God – such is a pure Trinitarian idea; but Yeshua the Mashiah as
Immanuel is the Son of God – his Sonship granted (‘begotten’) by the Elohim (Heb 5:5). Gk.
word is 'became as flesh' Jn 1:14 egeneto sarx. The word sarx (flesh) is not used literally
except a few places (such as human or animal flesh); it is used metaphoric for human
being; in G-Jn the expression 'flesh of Yeshua' is metaphor for Yeshua as embodiment of
the word of God (Jn 1:1-3 'the Word' of the Elohim).

Yeshua from Nazareth was a human being, and a human person, not 'half man and half god', nor
'fully man and fully god'. (Some Trinitarians claim that their ‘Jesus’ was not a human person, but a
divine person, without giving a clear definition of the word ‘person’). A human person cannot be a
‘divine person’, unless the word ‘divine’ is used as a watered-down expression, which itself has
nothing to do with the divine reality. What is ‘pre-existent’ is the Logos acting as the sole agent of
God’s creative activities and first brought-forth over all the creation. The Word ( Logos) of the
Elohim thus cannot be a creature by some God; it is of God (cf. Jn 1:1c).

a
tritheism – three god-beings (god-persons). https://en.wikipedia.org/wiki/Tritheism [Cf. Jehovah’s
Witnesses – two god-beings of the Almighty Jehovah God and the mighty god of Jesus Christ.] [Cf.
*demigods of Classical mythology https://en.wikipedia.org/wiki/Demigod ]
b
Gk. monogenēs (‘only one brought forth’): 'only-begotten', ‘only begotten’ – KJV; /x: ‘one-and-only’; /x:
‘unique’;
c
From metaphoric ‘Son of God’ to metaphysical ‘God the Son’, the one who is viewed as sitting next to
God the Father (‘at His right hand’).
As it is shown to be a divine mystery which underlies the Hebrew concept of Immanuel, it
cannot be taken as a myth (whatever ‘myth’ means). As such there is no justifiable,
reasonable, and logical way that to have it understood as a metaphor.

"Incarnate Word" of the Elohim ('logos incarnate' '/x: Incarnate Logos'), not 'theos sarkotheis
'God Incarnate' or 'Incarnate God') in metaphoric use in Jn 1:14 tells the embodiment of
the very Word of the Elohim in the person of Yeshua – ‘his flesh’ from heaven to be eaten.

The notion of 'flesh' corresponds to 'bread' theme in G-Jn as the 'bread of the Elohim' (Jn
6:33); 'bread of the life' (Jn 6:35, 48), 'bread from the heaven' (Jn 6:32) = his 'flesh to eat'
which he offers to his follows (Jn 6:51, 53-56). Not the Word 'turned/became literally into'
a human being. Nor a God-being became a human being, to be born of a virgin, as a god-
man. This is thematically related Yeshua being Immanuel, not the unbiblical 'virgin birth'.

Ref. https://dustinmartyr.wordpress.com/2014/01/02/jesus-as-the-embodiment-of-the-logos-john-114/
[a copy in the folder <John 1 - Word, With God, Became as Flesh> in the zip <IRENT Vol. III -
Supplement (Collections #3A.1 - God, Yeshua, & Names)>]

‘Jesus is God in flesh’ [sic] – What does it mean by ‘flesh’? Does the phrase mean by ‘Jesus is God’?
What does the phrase ‘God in flesh’ mean? or ‘As God in flesh?’

incarnate God? incarnate Eternal Son of God? incarnate God the Son?
‘Yeshua is as the incarnate Word of the Elohim’; ‘the Word of the Elohim’ by itself is not the person of
Jesus. In Rev 19:13 it is used as a title for Yeshua the Mashiah, the risen Lord. ‘The Word was not
Jesus’ or 'unbegotten God'. It is not 'pre-existent Jesus', which is a theologically created phrase.

Embodiment of the Word of the Elohim in the person of Yeshua (not 'God Jesus' to be born as a god-
man) – with the full authority bestowed to do the will of the Elohim in his obedience – authority to
forgive 'sins', to show God's mighty works (not to 'perform' miracles as if by God) – all this not because
he was God or God the Son, but the 'only-begotten Son of the Elohim.

*'demigod' – a being who is partly mortal human, party divine god as in mythology.
'*divine person' – someone with divine quality. 'God is divine' is as oxymoronic as 'the Elohim is
divine', just as 'father is fatherly'. Only 'a God' may be said to be divine. We can state only 'what God
is, is divine' (if it may be so), but not 'who God is, is divine'. A king, a prophet, a priest may be divine.
The notion 'divine' pertains what God is, not who God is.

god-man – a Trinitarian jargon (docetic?) - "This substance of a soul, then, being intermediate between
God and the flesh – it being impossible for the nature of God to intermingle with a body without an
intermediate instrument – the god-man is born." Origen, De Principiis, Book II, Chapter VI. On the
Incarnation of the Christ, 203-250 A.D. [quoted in Wikipedia]

Vocabulary – the Incarnate Logos of the Elohim; /the Word Incarnate; /x: Incarnate Christ; /xxx:
Incarnate God; /xxx: God Incarnate; /x: The Incarnate Lord; [‘Incarnation of God’ -? Incarnation
(of the Logos) from the Elohim; not God incarnating.]

Quote: Through incarnation ‘divinity meets humanity’.

'incarnate' (adj. Lat. incarnatus); to incarnate (Lat. incanare); 'incarnation'

from the Latin (in + carnis), which means “in the flesh”.
= to embody, embodied, embodiment.
Often used in non-religious context. E.g., something being in human form or the perfect
example or embodiment of something. personified or typified, as a quality or idea:
In NT – it is 'the Word' that which is said to have become 'flesh' with the word flesh is used in
a metaphoric sense in NT in most places. Most simply reads as 'human being', but it is 'flesh'
of a human being, i.e., Yeshua with His flesh being the bread from heaven. (Jn 6:48-58)

'reincarnation' – a Buddhist and Hindi concept.

Non-biblical Trinitarian jargons: (in contrast to notions of 'incarnate' ('become flesh')'

'Incarnate Word' 'Word Incarnate' in Jn 1:14): – first of all, what the heck is God? what God,
which God? Which Jesus? Whose Jesus?
'God Incarnate'
'Incarnate God'
'God the Son Incarnate'
'Incarnate Jesus'
'the Incarnation of Jehovah' [Joseph Anderson (1828), The Pre-existence of the Lord
Jesus Christ' p. 78]
'the Son of God Incarnate' (supra p. 80)
Cf. unbiblical Catholic neologism - transubstantiation

From EE Various translations of Jn 1:14 – most are hogwash:

/And the Word, entering a new mode of existence, became flesh, - Wuest;
/ And the Word [or, the Expression of [divine] Logic] became flesh – ALT;
/Now the Word became flesh – NET;
/xxx: From the first he was the Word, and the Word was in relation with God and was God –
BBE;
/xxxx: The Word became a man – ERV;
/xxxx: And the Word became Man – TCNT;
/xxxx: The Word became human – GW, NLT (So ~);
/xxxx: And the Word (Christ) became flesh (human, incarnate) – AMP;
/xxxx: [Eventually] this Word became a human being – AUV;
/xxxx: So the word of God became a human being – PNT;
/xxxx: thus the Logos made Himself become flesh-and-blood [of true humanity] – ARJ;
/xxxx: ~~ [of true human reality] – ARJ;
/xxxx: become a human being of flesh-and-blood – ARJ;
/xxxx: become what flesh-and-blood is – ARJ;
/xxxx: So the Word became a creature of flesh and blood – Cass;
/xxxx: The Word became flesh and blood, (and moved into the neighborhood). – MSG (baloney);

Others:
/ことばは 人となって – JSS; /말씀이 육신이 되어 – KKJV, KRV; /x: 몸된 인간 ; />> ~ 인간이 되셔서;
/xxxx: ~ 육신이라는 살코기가 (flesh meat?) 되셔서 – Pastor Cho HJ;
/xxxx: 말씀되시는 그리스도께서 사람이 되어 – KLB (- ho logos in Jn 1 is not 'Christ' nor 'Messiah';
nor the eternal Jesus, pre-human Jesus, or God the Son, or 'Cosmic Christ', or 'God Jesus'.)
the Word \the Word – most; /that Word – Geneva; /the same word – Bishops; /this Word –
AUV; / [It is not ‘the God’ v.1b who became flesh. Most misreads to lead to a wrong Trinitarian
understanding.] [Trinitarians often misquote this verse as ‘He became flesh’ with ‘He’ referring to
what they understand as ‘Christ Jesus’ (not ‘Jesus Christ’?) who was called the Son of God, and now,
for them, has become ‘God’ – whatever the word means.] [Cf. To check Hebrew word bsr – in noun
form ‘flesh’, in verb form ‘good-news’] [Yeshua as the Incarnate Logos is the agent of God’s new
creation – Col 1:16-17.]

became as ░ (egeneto aor. mid.) (thematically v. 14 precedes vv. 10-13);; [/became – into someone
else’s world, transition (www.moodypresent.mbn.org)] (cf. egenēthē aor pass 1Co 1:30 He
became our wisdom). [Note different nuance btw ‘came to be’ and ‘became’ or ‘made
himself become’ (Cf. Ko. 둔갑하다. ? 遁甲) – a god became man.]

/x: ‘道成肉身’ for ‘incarnation of Logos’ (1:14) – (here, 도 道 is not an accurate translation –
see EE 1:1. ‘Tao’ means ‘way’, not ‘word] Cf. Phi 2:8} (egeneto aor mid; became/was-made
– KJV; / arrived on the scene as ~) [became – into someone else’s world, transition,
www.moodypresent.mbn.org ] [To check how the John Ross translates it (as ' 도' in Hangul?)
in his Korean NT translation (1887) of 'the way' in Jn 14:6]

[Cf. the incarnate Logos = ‘Immanuel’ (God with us) in the person of Yeshua in Mt 1:14. Not
something of mystery. Yeshua was as the Logos Incarnate. x: myth of God Incarnate. Not
‘pre-existent Son’ or ‘God the Son’. Not a pagan ‘god-man’, nor ‘God became man’.] [Cf. 1Tm 3:16
– {/mss} ‘God revealed [in the person of Yeshua] in flesh-and-blood of human reality’; not ‘God
became flesh’. Cf. 1Jn 4:2-3; Phi 2:7-8; Cf. Rm 1:3 – about the historical fact of Yeshua
coming in reality of humanity (‘flesh’).]
[{Jan 8, 2009 LOGOS - TAO or HUA Re: [b-trans] Re: Literal vs Dynamic Equivalent}] (v. 14a taking on
thematically from 1:1c.)

as flesh ░░ *sarx – flesh part of animal/human – here thematically is connected to the

'bread' motif in Jn 6:31, 35. ('bread out of the heaven' 'bread of the Life') Jn 6:51-53 ('eat my
flesh'). Thus, the word 'flesh' is for that of the very flesh of Yeshua which is metaphor for the
bread'.

[‘flesh’ here does not mean 'a human being', nor a god-man or dem-god. Cf. 1Jn 4:3 those
deny Yeshua having come in flesh (e.g., by virgin birth) are ‘antichrists’] (not ‘God become a
human being’) [It is 'flesh' of Yeshua as in Jn 6:48-58 ‘flesh’ – Bread of Life – Manna from
the heaven. [Not God walking on earth disguising as man (as in mythologies and legends) or
‘playing at being human’. Not God became flesh. Not ‘God’ became a man, a human, or
human’, or ‘took (up) a body’ (cf. Heb 4:15), or ‘dwelled/abide in flesh’, but taking up of
human nature in its totality: true body, soul, spirit, without ceasing to be the Word or
divesting His divine nature. Being a person, the term ‘God-Man’ is a pagan religious jargon.
Upon death and resurrection of Yeshua, his human nature was not discarded, but carried with
Him and incorporated into His divine nature.];
[Unrelated to 1Ti 3:16, in which the phrase ‘in flesh’ (en carne in Latin), a common biblical
expression for Yeshua’s humanity.]
 S4561 sarx (149x) 'flesh'
flesh (the soft substance of the living body) Rev 17:16; 19:18 (5x), 21; - of those killed)

cf. 'flesh and blood' – Mt 16:17; Gal 1:16; 'flesh and bones' – Lk 24:39; 'one flesh' – Mt 19:5, 6
(living being) – Mt 24:22;
The spirit vs. the flesh– Mt 26:41; Jn 3:6; 6:63; Rm 8:4, 5, 6, 13, etc.; Gal 5:17;

All flesh will see the salvation – Lk 3:6; Act 2:17

Out of the will of the flesh – Jn 1:13
The living bread from the heaven, the bread I give for the life of the world is my flesh; Jn 6:5;
his flesh (to eat) – Jn 6:52, 53, 55, 56

my heart, tongue, flesh – Act 2:26

my flesh sees the corruption – Act 2:32
according to flesh – Rm 1:3 (= blood-line?); Gal 4:29; Col 3:22 (human nature)
in the flesh – Rm 2:28 (circumcision)
in the flesh – Rm 7:5; (the passion of the sins).
In likeness of flesh of sin – Rm 8:3
Condemned the sin in the flesh – Rm 8:3

Garment stained by the flesh – Jud 1:23

Strange flesh – Jud 1:7; defile the flesh – Jud 1:8

Cf. Different expression: 'flesh-and-blood' ('flesh-and-body' - figurative of mortal human being);

Ko. 육신 (cf. > 살 in Jn 6:51);
Also in Jn 6:51 ‘hē sarx mou’ ‘my flesh-and-body. Distinct from sōma (physical) body. SARX
and the English ‘flesh’ are used figuratively for which the English phrase ‘flesh-and-body’ may
be appropriate. Not same as the idiomatic phrase ‘flesh-and-blood’, which refers to the reality of
being human ‘humanity’ or 'being related as in a family.]
(Aside from very few occurrences in NT in the literal sense of 'soft part of the body', this is used
in figurative sense of 'humanity' 'human beingness'.

By itself it does not have a connotation of 'evilness' – after Augustinian doctrine of original sin.
In Pauline letters, the basing meaning should be same while it is used often in the setting of
'fallen-ness' to refer to 'humanity in fallen state'.) [flesh = humanity with its human nature in its
weakness and of limitation as of the creature; rather than in its sinfulness – having from the first
Adam become fallen into the condition of the present reality of sinfulness and mortality; cf.
‘flesh’ in Paul’s writings deals specifically with that which has become fallen in Adam]

http://amg.gospelcom.net/amg/PPF/pg/ntlight/Default.asp
www.amginternational.org
http://amg.gospelcom.net/amg/
www.amgpublishers.com/
EE 1:14 thus the Word became as flesh ░
thus ░ \KAI; /Now – NET; /So – NWT, NLT, GSNT, Mft, PNT; /And so – BBE; /And – most; /(omit)
– JNT, NIV trio, GW, GNB, CEV, ERV; /[Eventually] – AUV; /[Alford p. 685 [it] must not be
understood as giving a reason for the verse before; it is only the same copula as in vv. 1, 3, 4,
5; passing on to further assertion regarding the World.]
became as flesh ░
[ho logos sarx egeneto] [Lat. Verbum Caro Factum Est] ['became flesh' not physical transubstantiation),
but in the sense 'became as flesh' – figurative expression'] [

S1096 ginomai (671x) 'happen' 'become'

Mt 4:3 stone to become bread
Jn 1:10 the world came into being (/was made) through him
Jn 2:9 the water was made into wine
Mt 5:45 become sons of your Father in heavens
Mt 12:43 the last [state] of the man is worse than the fist

https://dustinmartyr.wordpress.com/2014/01/02/jesus-as-the-embodiment-of-the-logos-john-114/
(a copy in the folder <John 1 - Word, With God, Became as Flesh>)

Footnote: Jn 1:14 became as flesh ░ /sarx + egeneto (only 1x here) = 'incarnate' (Latin – in +
caro); /was made flesh – KJV, Delitzsch; /became flesh – most; /xxx: became human – NLT,
GW; /xxx: became a human being – CEV, TEV, JNT; /xxx: turned flesh – Gaus;
[It is not 'God Incarnate' but ‘Word Incarnate' (logos asarkos), ‘became flesh of a human be-
ing', not becoming a human being.

Not ‘embodied in flesh’ or ‘taken on flesh, but ‘became flesh’ – flesh of Yeshua as bread
from heaven.

There is no such thing as 'God Incarnate' (theos sarkotheis 'God is made into flesh'), 'Incarnate
God', 'Incarnate God the Son’, or 'Incarnate Son of God']

Here, flesh is not Jesus himself, but the flesh of Yeshua. It has nothing to do with the idea of
‘God became man', even by 'virgin birth' to bring down 'God the Son' or 'eternal Son of God'
into the womb of 'Mary Ever Virgin' – thus a god taking a human form as a God-man ( thean-
thrōpos).

[What the flesh of Yeshua is clearly told in G-Jn. It is 'the bread' of Life out of the heaven Jn
6:48-65 = the God's word = 'Manna' is manifestation of the very presence of YHWH among
His people. Cf. 'bread' (Mt 6:11 //Lk 11:3)]
[v. 14 is one of the climatic exclamation points within the prologue. The clear description is in
Jn 17:8 – he came from his Father; Father has sent him to do God's own will. ≈ 3:13b]
[≈ Immanuel Mt 1:23 ('anthropos theophoros') – embodiment of God's presence, not 'Jesus is
God and God is Jesus'. (Cf. ≈ Col 2:9 – embodiment of the fullness of the divine state)]
[Yeshua 1Jn 4:2, 3 v.l.; 2Jn 7. Cf. 6:38); Yosef's son (1:45; 6:42). the son-of-man (1:51) =
'man' 'human being' → the son of the Elohim. Not 'God the Son'.]
H1320 basar; 'flesh'
S4561 sarx (149x) 'flesh'

https://biblehub.com/str/greek/4561.htm
https://www.biblestudytools.com/dictionary/flesh/
[S4559 sarkikos – adj. Rm 15:27];
1. flesh (soft part of the living body, of both men and beasts)
2. used in figurative expression
3. that which contrasts to 'spirit', equivalent to the body – Jn 6:63.
He was born 'according to flesh' (Gal 4:29); 'of a woman' (Gal 4:4), not of a virgin.
'The God's Word became as flesh. (Jn 1:14) [‘the (God) was revealed in flesh (1Tm 3:16 v.l.)]

S2907 kreas (2x) 'meat' Rm 14:21; 1Co 8:13 /x: flesh – KJV;

Other than physical make-up (soft part of a body – animal and human), it is always in
figurative sense. www.jesuswalk.com/christ-power/flesh-sinful-nature.htm
(1) human in its physical existence (Mt 16:17; 24:22, Col 1:22, 24; Phm 1:16, etc.) up;
(2) 'symbolic' flesh as that of Yeshua (Jn 6:51 – 'the bread from the heaven' cf. Jn 1:14
'made flesh') 1Ti 3:16;
(3) in reference to human nature – Rm 6:19; 7:5, 18, 25, (and 13 times in the first 13 verses
of Rm Ch. 8). Gal 5:19; Eph 2:3, Phi 1:22; etc. By itself, it is not about whether it is
rebellious, sinful, etc. Paul was arguing in Rm about our human nature that has become
corrupt, that is the fallen human nature which we have to deal with – fallen after fashion of
Adam's. NIV consistently wrongly translates '*flesh' S4561 sarx (149x) in Rm 7 & 8 as
'sinful nature' – it's a commentary or interpretation, not a translation.
"incarnational theology'

"incarnational theology'

[fr. Hick (1993), The Metaphor of God Incarnate,

Ch. 1 – Todays, Starting Point (pp. 9-11)
.
It is not, however, the word 'incarnation', nor even several of its possible meanings, that
is now under criticism, but the particular meaning – but not exclusively the particular
conceptuality and language – that the church adopted at the Councils of Nicaea (325 CE)
and Chalcedon (451 CE). Sarah Coakley (Coakley 1988) has carefully distinguished six
senses in which a Christian theology can be said to be incarnational:

1. In the first sense, an incarnational theology is one that affirms God's involvement in
human life. Thus, in acting within human history (as depicted throughout the Hebrew
scriptures) God is present with us in the flow of time. The basic thought here is that
human life and history are important to God, who is at all times·'Immanuel', God with
us. In this first sense all versions of Christianity are incarnational; and so also are
Judaism, Islam and Sikhism and, in very different ways, extending beyond theism,
Hinduism, Buddhism, Taoism, Confucianism, Shintoism and forms of primal religion.
This first and most general sense of incarnational thought is not in question here.

2. A Christian theology can be incarnational in the sense of declaring not only that God
is always involved in human life, but also that in the life of Jesus God was involved in a
particular and specially powerful and effective way. In other However, as Coakley says,
<A definition like this tells us nothing, we note, about more controversial issues such as
the personal pre-existence of Jesus, or the fullness, finality or exclusiveness of the
revelation claimed to be found in him. None the less this is a common, if vague,
understanding of "incarnation"> (104-5). This sense of divine incarnation is likewise not
in question here.

(3) Another sense, which takes a major step beyond the previous two, <focuses explicitly
on the issue of pre-existence. "Incarnation" on this view means Christ's coming into
flesh, and thus the defining characteristic of "incarnational Christology" is seen as the
belief in Jesus personally pre-existing his earthly birth in some divine, or quasi-divine,
form (usually the Logos)> (105). It is at this point that I begin in this book to depart from
the established tradition.

(4) Another sense again, which makes a still more important claim than the last, is that
which <locates the crucial distinguishing feature of an "incarnational Christology" in the
belief in a total interaction of the divine and the human in Christ. On this view the
incarnation is that complete self-gift of God in Jesus; it is divine revelation
quantitatively superior to others because here God gives himself fully: he gives nothing
less than himself, such that one can talk of Jesus as being "fully God" as well as "fully
man"> (105). This is also a sense of divine incarnation which I recommend in this book
that we should cease to use.
 (5) A theology can be incarnational in the yet further sense of stipulating that Jesus has
been and will be the only divine incarnation in the previous sense: <no other person
could ever be like this again, or convey God in this way. The "incarnation" on this fifth
view means that Christ is in a category distinct from all other forms of revelation; the
divine manifestation in him is thus both exclusive and final: it is qualitatively superior to
all others, and it can never be surpassed> (105-6). This also is a sense of divine incarna-
tion that I want to discard.

(6) Finally, there is the ecclesiastically defined sense that equates incarnational
christology with that of the Council of Chalcedon. <The assent to belief in the
"incarnation " becomes at the same time assent to the substance language of physis,
hypostasis, and ousia. This [says Coakley] is a relatively rare, but none the less
distinctive and influential, standpoint, of which we also have to take account> (106).
This also, of course, is a sense that I want to discard.

.. these ideas are not mutually exclusive. On the contrary, each later one includes the previous
ones. They thus form an ascending scale. And the difference between christologies is a
difference in the point at which theologians believe that the progression has gone as far as it
should. Thus, my own christology stops at sense 2, whereas a traditionally orthodox version
goes to sense 5, and in a decreasing number of cases to sense 6.

In this book the focus of attention is upon sense number 5, in which it is affirmed that Jesus
of Nazareth was the pre-existent divine Son or Logos living a human life. As such he was
both fully God and fully a man, so that 'in him the whole fulness of deity dwells bodily'
(Colossians 2.9); and he was the only human being who has ever been or will be God
incarnate.

This can be described as the standard orthodoxy. My own respected teacher, H.H. Farmer,
expressed it as the dogma that 'in Jesus Christ God came into history, took flesh and dwelt
among us, in a revelation of Himself, which is unique, final, completely adequate, wholly
indispensable for man's salvation' (Farmer 1941, 18). This would be affirmed by the Pope,
and is embodied in the World Council of Churches' Basis, in its most recent (1966)
formulation, 'the Lord Jesus Christ as God and Saviour'; and it would be difficult for any
official church pronouncement explicitly to question it. On the other hand, it is in fact
questioned today by a large number of highly regarded Christian theologians. The
questioning occurs on a continuum from more 'conservative' to more 'liberal' starting points.
At the more conservative end, many wish to leave the Chalcedonian formulation behind,
regarding it (in Karl Rahner's words) as 'not end but beginning' (Rahner 1965, 149); and the
pre-existence of the incarnate one is also often treated as a moot point. Further along the
continuum there has been discussion about whether Jesus' uniqueness is one of kind or
degree. And further again, amongst those who think of 'incarnation' in terms of degrees of
human openness to God, there is a question as to whether Jesus should or should not be
thought of as the only human being who has been so responsive to God that his life has been
significantly revelatory.

Ref:
 John Hick, ed. (1977), The Myth of God Incarnate.
 John Hick (1993, 2005), The Metaphor of God Incarnate – Christology in a pluralistic age. [Esp.
Ch. 10 Divine incarnation as metaphor pp. 99-111.]
 Michael Goulder, ed., (1979), Incarnation and Myth – The Debate Continued
 Michael Green, ed. (1977), The Truth of God Incarnate
 Oskar Skarsaune (1991), Incarnation – Myth or Fact?
 http://home.earthlink.net/~mysticalrose/pagan2.html <IS THE INCARNATION A PAGAN
CONCEPT?>
 Stephen Wellum (2016), God the Son Incarnate: The Doctrine of Christ
https://b-ok.cc/book/6779284/7bebed [an Epub file copy in the collection] a typical trinitarian
rambling]
Kurios in the Hebrew Gospel of Matthews

Quoted from Ch. 1 Introduction of

Richard Brown and Christopher J. Samuel (2003 draft), The meanings of κυριος in the
New Testament, (? _www.SIL.org )

1.1 The Problem: In the New Testament (NT) the three most common messianic
titles for Jesus are ο χριστος [o christos] “the Christ”, ο κυριος [o kurios] “the
Lord”, and ο κυριος ημων [o kurios êmôn] “our Lord”. The most common terms
of reference for God the Father are ο θεος [ho theos] “the God”, ο πατηρ [ho
patêr] “the Father”, and κυριος [kurios] “LORD”. This latter is used as the divine
name, corresponding to YHWH in the Old Testament (OT). [Note: arthrous ho
kurios for Jesus in most cases vs. anarthrous kurios for YHWH.]
…
1.6. Early translation of kurios: As noted previously, several early church fathers
say that Matthew first wrote his Gospel in Hebrew, and several wrote that they
had seen it. Rabbis also wrote of at least one Hebrew Gospel and noted that it
included the divine name. Today there survive versions of Matthew in Hebrew
which have ancient roots, although their relationship to the original Matthew
remains undetermined. (See Howard 1995.)

Most notable is the version preserved in the polemical writings of Rabbi Shem-
Tov. This version uses the abbreviation ‫ ה״‬for ‫ השם‬hashshem ‘the name’ to avoid
writing the sacred name. Since the Shem-Tov Matthew was transmitted by
Rabbis, and they were forbidden to write the sacred name in heretical books, it is
evident that this version once had the divine name YHWH. Howard (1995) has
demonstrated that the original form (vorlage) of this version cannot be later than
the fifth century and is probably much earlier.

The Shem-Tov version (hereafter HebST) marks the divine name everywhere that
the Greek does, except that it omits the divine name completely in 1:20 and 2:15,
but with no loss of meaning. Where the sense is that of ‘owner’, HebST has ba‘al
‘owner’, as in 9:38 (where the referent is YHWH); 20:8; 21:40. References to Je-
sus as Lord use forms of hâ’âdôn, adônî, adonênû.

The du Tillet version of Matthew ‘HebdT’ is clearly related to the Shem-Tov ver-
sion; it has either suffered less corruption through the centuries or has been re-
vised to match the Greek or Latin versions of Matthew. The Franz Delitzsch
‘HebD’ and Salkinson-Ginsburg ‘HebSG’ versions are the standard Hebrew NT’s
in Classical Hebrew and were translated a century or more ago. In 1976 the
United Bible Societies produced a version of the New Testament in Modern
Hebrew, which we will call ‘HebBS’. In all of these Hebrew translations, as in the
OT (Psa 110:1; Mal. 3:1), hâ’âdôn ‘the Lord/master’, adonênû ‘our Lord/master’
and adonî ‘my Lord/master’ are the usual titles for Jesus, while YHWH is the di-
vine name. In a few places one or more of these translations use adonây, usually
to allow ambiguity where the translators were unsure of the original intent. The
Modern Hebrew translation uses plain adôn for ‘Sir’.
'*the Son of God' vs. ‘the son of the Elohim’ vs. 'God's son'; vs. '*God the
Son'

Concept of son and father; sonship.

Father is because of a son; son is because of father. Father as to Elohim is a special relational
term used in the Bible. Not that God has a son in a literal biological sense, it is a human son.
The expression 'son of the Elohim' ('son of God' in the Bible) is a Hebrew idiom.

'Son' is a son because he has beginning from a father. 'Son' is not 'son' if it has no
beginning. It is simply a contrived fictional theological idea in Trinitarian argument, simply
a term for a God-being of a tritheism who is being worshiped along with 'Father' and 'Holy
Ghost'. The unbiblical expression 'God the Son' (which sits alongside 'God the Father' a and
'God the Holy Spirit'b) is a creation of the nonbiblical Trinitarianism. The notion of 'son' in
'God's son' or 'son of the Elohim' is that of son-of-man, human being/person; not
mythological deity son; hence it cannot be other than in figurative sense — compare with
God (e.g., Zeus) having son. This requires to take a look at having him to be a literal deity
son – 'Son of the Elohim' (capitalized) as interpreted in 'virgin-birth reading of conception
in power of holy spirit as impregnating a god - G-Mt & Lk 1:35 + eternal son of God, the
pre-human Jesus read off G-Jn prologue [https://youtu.be/6H-dhXz0v5g <Rabbi Tovia
Singer Examines Christian ‘Heresies’ that Shaped the ‘Orthodox’ Doctrine of the Trinity>
[cf. Ebionites vs. Paul; Marcion]

The common Hebrew idiom ‘*son of something/someone’ means ‘one is as someone (or
something) taking on its characters.

*the son of the Elohim; God's son; '*the Son of God' vs. 'God the Son'
Note: In IRENT the word 'son' is not capitalized when it is in the fixed phrases, 'son of the
Elohim' and 'God's son'.]

(See 'the son-of-man' 'the Son of Man' in Gk. and 'a son of man' figure in Daniel)

Note: 'father' and 'son' are used in figurative speech unless it is of biological relation. Thus,
Muslim objection about 'son of God' is from linguistic and literary misunderstanding. Same
kind of misunderstanding pervades in Christian concept of God the Father and the son of
the Elohim. Here 'father' is a figurative word, emphasizing relationship, while 'son' is in the
literal sense (i.e., human being, a man, not a god-man), not 'son' of a god as in Hellenic
polytheistic pantheon.

the son of the Elohim ░ (ho huios tou theou); /> the Son of God – most;

[IRENT does not capitalize the word ‘son’ is this phrase, in order to remove a wrong
association with the unbiblical 'eternally begotten' 'pre-existing' 'pre-human' 'demigod' 'god-
man' man-god'' ‘God the Son’ (2nd Person of the Trinity God[head]).

Yeshua was believed to become during his ministry as the son of the Elohim (> the Son of
a
'God the Father' for Gk. theos pater [rendered in IRENT as 'Elohim the Father']
b
'God the Holy Spirit' ('God the Holy Ghost' in KJV) – no Greek phrase in the NT. It should be understood
as 'Elohim as the holy spirit' [Cf. 'Elohim is spirit' Jn 4:24] [Cf. 'the Spirit' as in Act 2:4 is none other than
this 'Elohim as the holy spirit', not thirst Person/God of the tritheistic Trinitarian statement.]
the God >> the son of God) [Mt 3:17; Mk 1:11; 9:7; Lk 9:35] from the occasion of the
Immersion with spirit by Yohanan the immerser – 'beloved (son)' – It is antithesis of 'God
the Son', the unbiblical 2nd Person of Trinity. [See * immersion, * baptism] Then, at his
resurrection he was proven to be God's son (*Rm 1:4).

Heb 1:5b☼<I, I will be to Him as Father

and He, he will be to me a son>? {☼Psa 89:26, 27; 2Sm 7:14} [2:5]

will be a son ░ [= Mashiah 2Sam 7:14; David's seed is to be God's son; God's son is a human son of
David; nothing to do with 'eternally begotten', 'pre-existing', 'pre-human' 'God the Son'. God says 'I
will be his father', not 'I am his father'.]

[https://youtu.be/uEUUVQ4qPHw <Psalm 110 & "David's Riddle" – Br. Kell> (Mt 22:42 //Mk 12:35
//Lk 20:41)]

(1) Adam [in the Genesis] as the son of the Elohim – Lk 3:38.
(2) Figuratively applied to Israel (Exo 4:22). "… Thus says YHWH, Israel is my son, my firstborn
son"
(3) As a title for Yeshua. (Mt 26:63; Mk 3:11; Lk 4:41; 22:70; Jn 1:34, 49 [/50]; 5:25; 11:4, 27;
20:31; Act 8:37 v.l.; 9:20; 1Jn 3:8; 4:15; 5:5, 10, 12, 13, 20; Eph 4:13; Heb 4:14; 6:6; 7:3; 10:29;
2Co 1:19; Gal 2:20; Rev 2:18; etc.)
Cf. 'the only-begotten son of the Elohim Jn 3:18
Cf. ‘Son of the Most-High’ (Lk 1:32).] [A title for Yeshua from his conception (Lk 1:32, 35).]
[used as self-designation by Yeshua in Jn 11:4]; = the only-begotten son of the Elohim [‘the Elohim’
and ‘son of the Elohim’ are equal what they are and they do, but not identical as to who they
are. Jn 5:18. It does NOT imply notion of deity.] [Not to be confused with the unbiblical jargon
‘God the Son’ of the second Person of the so-called Triune God.]; /xx: the eternal Son of
God; /xxx: the pre-existent Jesus before his myth of virgin birth ('pre-human Jesus'). [The
phrase ‘the son of the Elohim’ as a title applied to Yeshua the Mashiah is not something for him
before his birth and his baptism, nor it is a description for his alleged 'deity'.]

Cf. 'the only-begotten son of the Elohim – Jn 3:18

Cf. 'the son of the living Elohim' (by Peter) – Mt 16:16
Cf. a son of the Elohim (> son of God); (Mt 4:3, 6; 14:33; 27:40; Lk 4:3, 9; 8:28; Mk 5:7; 15:39;
Jn 10:36;
Cf. Mt 27:43; Mk 1:1 v.l.; Lk 1:35; Rm 1:4; Jn 19:7 – God’s son
Cf. Mt 8:29 – O son of the Elohim! (by the Gadarine demoniacs)
Cf. Mk 1:1 v.l. ‘son of the Elohim’ {/God's Son; huiou {tou} theou’
Cf. Mk 5:7; Lk 8:28 ‘son of the Elohim the Most-High’ huie tou theou tou hupsistou
Cf. the son of the Blessed One – Mk 14:61;
Cf. Mt 27:54; Mk 15:39 a god’s son ░ [Cf. //Lk 23:47 'righteous'] [on the lips of a Roman centurion. Gk.
anarthrous ‘huios theou’ ← Latin ‘divi filius’, a title as used for Caesar who was divine for them.]; [not 'the Son
of God']; /x: God's son – NWT, HCSB, NET; /xxx: Son of God – Darby; /xxx: the Son of God - most;
Cf. M 17:5 //Mk 9:7 // Lk 9:35 ‘This is My son’, a voice out of the cloud in Transfiguration vision.
Cf. 'God the Son' – (http://rscottclark.org/2014/10/definition-of-chalcedon/ ) for 'God Jesus'.
https://en.wikipedia.org/wiki/God_the_Son

A non-biblical unbiblical church jargon used by the Trinitarians. Athanasian Creed – 'theos ho huios'
in Gk.; Cf. deus filius in Latin phrase means 'Son (is) God'

[Cf. Hebrew idiom of ‘son of someone/something’ – taking on characters or in special relation.]

‘my son’ (of the Elohim) (2Sam 7:14, Psa 2:7),
‘sons of the Elohim’ (Job 2:1)
‘sons of the Elohim’ (Gen 6:2ff) – [does not refer to angels – they are ‘spirits’; not flesh
 (‘human’); do not marry; do not copulate or breed. www.cogwriter.com/angels-marry-
women.htm ]
"a son of gods" – Dan 3:25 [Cf. Dan 7:13 "like a son of man"]

[The phrase ‘the son of the Elohim’ as a title became applied to Yeshua as Mashiah; it is
not 'identity of who he is' but 'what he is'; not something for him allegedly before his birth
[similar to 'God the Son'], nor it is a description for his alleged 'deity'. It is of his
divineness, but negation of 'deity'. He was declared to be so in his baptism.

Cf. Mt 3:17 //Mk 1:11 //Lk 3:22; "This is My son, the son' – at his immersion rite -
Cf. Rm 1:3 "concerning His Son [of the Elohim] —who was made to come from the seed of David [Jn
7:42] [cf. 2Sam 7:14] according to flesh [cf. Rm 9:5; Jn 1:14; 1Tm 3:16]
Rm 1:4a tou horisthentos huiou theou en dunamei kata pneuma hagiōsunēs ex anastaseōs
nekrōn, Iēsou Christou tou kuriou hēmōn]
— who has been declared as <God's Son> [Psa 2:7 = Heb 1:5] in [all His] power according
to spirit of holiness in being raised from among the dead —

[‘son’ as an anthropomorphic term is used not in physical or biological sense but denotes a
special relationship. unrelated to grammatical gender. The meaning is simply 'son' as of
man. Cf. 'the son-of-man' [‘son of someone’, a Hebrew idiom – ‘son’ as a relational, not a
biological-social term. Yeshua’s unique relation to the Elohim as the only-brought-forth
Son, not one of many sons of God. Not unbiblical ‘God the Son’.]

Cf. Semi-Arian formula, ‘The Son was begotten by an act of the Father’s will.’

Plural – sons, children

‘God’s children’ (children of God) (tekna theou) – Jn 1:12; Phi 2:15; 1Jn 3:2;
‘the children of the Elohim’ – Jn 11:52; Rm 9:8; 1Jn 3:10; 5:2;
'the sons of the Elohim' – Rm 8:19
‘God’s sons’ (sons of God) theou huios (Mt 14:33); (huoi theou) – Mt 5:9; Lk 20:36; Rm 8:14;
Gal 3:26;
'sons of living Elohim' (Rm 9:26)
‘sons of the Most-High’ – Lk 6:35 [x: Most-High Elohim]
Cf. ‘spiritual sons’??

The Bible clearly says who Yeshua was, despite long tradition of who he is made into by those living under
church formulas for God Jesus.

We are not to peer within God to understand the hidden inner working of God, about
nature of God, mind of God but to receive and take and understand what God has re-
vealed about Himself – who He is and what He is and also who His Son is and what he
is. And what the holy spirit is. Have listened a

As to who Yeshua was, for those who claim that Jesus is God, some statements in NT
are mistranslated and reinterpreted to make them say that and actually they make Jesus
God, deified him, ignoring all to show Yeshua distinct from the Elohim, whom Yeshua
calls 'Father': "Son of God" "Mashiah (the anointed one) of God" 'the image of God'
(i.e., reflection of God, not God himself); 'the only-begotten Son of the Elohim'. 'We
have one Elohim and one Lord, Yeshua', a mediator btw God and man, a man Yeshua,
 human descendent of David (son of Yosef), His beloved Son whom He gave God's au-
thority and power to forgive sins and perform his mighty works (> 'miracles'), which
are the pointers to the Elohim, not something being done by a magician God. [https://
restitutio.org/2020/11/19/366-who-was-christ-before-the-creeds-jeff-deuble/ <Who
was the Christ before the creeds> audio file. 00:20:00 – 00:38:00 Jeff Deuble – 'Christ
before the Creeds' 'They Never told me this in church' deublejeff@gmail.com

‘*son of man’

Cf. Dan 13 – a figure of a son of man.

Groundlessly taken as a divine heavenly person (God the Son) by the Trinitarians?

Gk. ‘the son of the man’ (‘the son-of-man’ in IRENT)

Problem word 'Son'; problem of the word 'Son' in the Bible translation.

Theologically speaking or speaking on religions – one of the many contentious issues involves the word
'son'. Yes, this common and simple word gets mired – all because people are not aware of the same self-
evident maxim, <A word is not a word; A is not A. It is A is as A, not A is A>. Taking the words 'liter -
ally' as the way people do 'unnaturally', the word 'son' becomes to cause a major contention when it is
used in a translation word in the Bible – for the Muslims: how God can have a son! [IRENT capitalized
when the word stands alone and is referring to the son of the Elohim, not for 'God the Son'. E.g., Jn 5:23
'the Son' vs. Jn 5:25 'the son of the Elohim']

Ref.
www.christianitytoday.com/ct/2011/february/soncrescent.html (The Son and the Crescent ) "Bible
translations that avoid the phrase ‘Son of God’ are bearing dramatic fruit among Muslims. But that
translation has some missionaries and scholars dismayed...."]
/[http://faculty.gordon.edu/hu/bi/Ted_Hildebrandt/OTeSources/23a-Prophets/Text/Articles/Bess-
SonOfGod-GTJ.pdf p 20]
www.thegospelcoalition.org/article/panel-seeks-to-resolve-son-of-god-translation-controversy/
www.bible-researcher.com/newman1.html <Jesus, Son of God — a Translation Problem>
www.equip.org/article/the-son-of-god-and-muslim-idiom-translations/
https://worldevangelicals.org/translation-review/reports.htm
https://worldea.org/wp-content/uploads/2020/01/DFTTP-December-2016.pdf

From Tovia Singer (2014), Let's Get Biblical. Vol. 1, p. 167ff.

What did it mean to be the 'Son of God'? It depended on whom you asked

No one in the of ancient world, however, considered any these members on the bottom level of
divine hierarchy to be equal to the one great god or even one of these twelve Olympians who were
the principal deities of the Greek pantheon. These exalted men were all considered fantastically
powerful but still completely subordinate to the great god(s). They were called the "son of god",
whose supernatural abilities and miraculous achievements demonstrated their divine lineage.

For the Jews, however, the familiar term "son of God" meant something different – something
radically different. As mentioned earlier, the Jewish Scriptures speak of many individuals and
groups who were considered to be the son of God. In not one of these passages were these persons
considered divine. For example, in both Exo 4:22 and Hos 11:1 the children of Israel are called "my
son". King David is called so in Psa 2:7, and King Solomon is called so in 2Sam 7:14. This certainly
didn't make the Davidic kings or the Jews divine in any way. This term in the Hebrew Bible meant
only one thing: people stood in a close relationship with God and were especially chosen by the
Almighty to fulfill a sacred national mandate. This conspicuous title never refers to physical descent
of God.

Herein lies the problem: Jesus is frequently called the "son of God" throughout the New Testament,
including all the Gospels, the Book of Acts, and many of Paul's epistles. When the Greek mind,
rather than the Jewish mind began to guide the church and convey its stories about Jesus, this title
sparked a theological disaster from which Christianity has never recovered.

What would the same term, "son of God", mean to pagans [of Greco-Roman heritage] who decided
to believe in Jesus? These people, who made up the vast majority of converts to Christianity, told
stories about Jesus' virgin birth and his miracles to other pagans. They had no difficulty
understanding what it meant: Jesus was himself a divine being who came to earth [as a god-man →
'fully man and fully God'?!]. These were the people who were raised to believe that sons of God
were part human and part divine – they had superhuman abilities because they had a mortal virgin
mother and an immortal father. Therefore, if you emerged from the empire's pagan world, the
definition of the son of God was quite simple. After all, the son of a giraffe is a giraffe, and the son
of a horse is a horse.

[ARJ – To begin with such an argument, one has to ask: what is meant or used by. i.e., what the heck is son?
*What the heck is God? What God, which God, whose God? etc.]
Sonship of Yeshua

The notion of 'son of God' 'God's son' 'son of the Elohim' has nothing to do with a mytho-
logical idea of God sires a human being (as in Hinduism), aka 'virgin birth' of god-man –
conceived with no sexual relation to a man. [In IRENT 'the Elohim' is a translation word
for Gk. ho theos 'the God', which most Bible translations simply renders as 'God'.]

 'a God's Son' (Lk 1:35);

 'a son of the Elohim' – Mt 4:3, 6; 8:29; 27:40; Mk 1:1; 5:7; Lk 4:3, 10; 8:29; Jn
10:36;
 As a title for Yeshua – 'the son of the Elohim' (Mt 16:16; 26:64; Mt 3:11; Lk 4:41;
22:71; Jn 1:34, 50; 5:20; 11:4, 27; 20:31); [IRENT does not capitalize the word
‘son’ in the fixed phrase of ‘son of the Elohim’ in order to avoid wrong connota-
tion of ‘God the Son’ of the Trinity.]
 'my son, the beloved (of the Elohim)' (Mt 3:17 //Mk 1:11 //Lk 3:22. Mt 17:7 //Mk
9:7); 'my chosen son' (Lk 9:35) – it is at the immersion by Yohanan that Yeshua of
Nazareth, not 'Jesus the god-man', was declared to be the son of the Elohim .
 "only-begotten son" (Jn 1:18) 'the only-begotten son' (Jn 3:16); 'the only-begotten
son of the Elohim (Jn 3:18);

* 'only-begotten' monogenēs

[See for details in <Appendix - ((John - 'only-begotten'))>]

The Greek word monogenēs S3439 used

(1) in the literal sense referring to an only child in the family – Lk 7:12; 8:42; 9:38;
Cf. Isaac to Abraham Heb 11:17 "his only one of whom it was said, <In Isaac your seed shall be
called>." [See Gen 22:2 'your only son who you love'. Isaac was the only son from Sarah; another
son, older, Ishmael from Hagar Gen 16:11.]
(2) in the figurative sense for Yeshua as the Son of the Elohim (Jn 3:16, 18; 1Jn 4:9, 18).

[Examples of translation in Jn 3:16

/his only begotten Son – KJV, NASB
/his one and only Son – CSB, NIV, NET, WEB;
/his One and Only Son – HCSB;
/> his only Son – ESV, GW, Weymouth;
/his Son, The Only One – Aramaic in Plain English;
/His Son – the only begotten – YLT;
/x: his unique Son – ISV;

A special case of 'sonship' is the notion that 'the Elohim has sent the only-and-one Son of Him. This
is the common denominator to separate Christian religions from non-Christian religions of various
forms and models.

The traditional phrase 'only begotten Son' is somewhat archaic but may be kept as a translation word
in reference to Yeshua, the son of the Elohim. It can be easily taken in the literal sense – in
conjunction with other terms such as 'God incarnate' 'Virgin Birth' 'god-man', etc., making the Elohim
the Almighty as a supernatural magician.

← ek gennasthai ek theou (Jn 1:13, et. al.) → analogous to prōtotokos (Rm 8:29; Col 1:17, etc.) –
After BDAG.
Father (the Heavenly Father) and Son are not titles given to certain beings, but descriptives of
their unique relation (cf. human analogy; anthropomorphism). To say 'Father' in the various
Trinitarian statements without the agreed-upon definition is not much worthy of discussions
and debates.

Cf. a king, King, the king, the King. Here, the King has a son. The expression 'the son of the
King' reflects "as the king is king, his son is king" - in the sense that 'his son is as a king'
taking on Father's authority and power. (It cannot however be taken → "as the King is a king,
so is his son is a king.") – See a separate file, G-Jn Appendix <Jn 1.1 interpretation and
translation>.

In the case of the word 'God' – it is much more complicated [because of theological and
doctrinal presuppositions and entanglements].

The Son is embodiment of the Word of the Elohim (Jn 1:14, not God, God the Son, pre-human
Jesus was put into the womb of Ever Virgin Mary and born as a god-man). At his * baptism in
spirit to be declared as 'the beloved Son' – a figurative expression – of the Elohim, who
bestowed the divine authority on the Son (Jn 5:26)

<Word Study on MAN, *SOUL, BODY, FLESH, MIND, HEART>

[See anthropology – in the file <Walk through the Bible 3B - Man, Anthropology, and Religion>]

body (physical body; physiology), soul, mind, thinking, spirit.

Ref. John Hick (1994), Death and Eternal Life, Ch. 2 What is Man? pp. 35-54.
Countable vs. non-countable nouns; arthrous vs. anarthrous:

Noun used as countable or uncountable; use of indefinite article in English:

It is important to take notice of whether a noun is arthrous or not in Greek. [Note: there is no
grammatical articles in Latin.] How a noun is used in English as countable or uncountable,
may make its meaning and sense different. A noun can be used (in addition to as plural) with
the, a (an), no article or modifiers (adjectives).

No word should be translated simply based on what is supposedly correct in grammar.

Grammar is simply there for descriptive purpose, not proscriptive in everyday language. The
same holds true for translation work; grammars of the source language and the receptor
language are there for descriptive purpose to help understand the syntax and the meaning of
the larger texts; it is not there for translators are required to follow – in fact, they follow
blindly.

 E.g., as elsewhere mentioned, the practice of translation by NWT of the anarthrous

theos in Jn 1:1c as ‘a god’. Analyze they did try correctly from something of
grammatical knowledge, but what they got is not right in understanding of how a word
works in language. It is an example of elementary ‘grammatical fallacy’. Indefinite
article here tells it is a member in a class, that is, the Word is one of many gods.
Uncapitalized 'god' in English convention tells the Word is something of a pagan deity.

 E.g., *Jn 4:24 ‘the Elohim is [as] spirit’ (‘what spirit is, the Elohim is’ or 'the Elohim is
spirit'); [The word 'spirit' here should not be capitalized; it should not be treated as a
countable noun with the indefinite article in English translation.]
/spirit – NET, ESV, NASB, HCSB, NIV; /Spirit – NKJV, ALT, ISR, Mft, AUV, MRC,
MSG (baloney); /xxx: a Spirit – NWT, KJV+, AMP; /xxx: a spirit – Wesley, Noyes;
/xxx: God is a spiritual being – Barclay; [ → 'God the spirit', i.e., the holy spirit'; not 'God the
Holy Spirit'; spirit is.]; spirit - most; /xx: Spirit – GNB, NKJV; /xxx: a Spirit – KJV, NWT; /xxx:
a spirit - ESV; [Cf. 'the spirit of yoůr Father' (Mt 10:20); 'spirit of Adonai' (Lk 4:18); ‘the Adonai
is the very spirit’ (2Co 3:17, 18

Arthrous vs. anarthrous: It is important for translators and interpreters should respect how the
text treats nouns as arthrous or anarthrous. Importantly, 'spirit' and 'holy spirit' are such examples
but are found to be the victim of eisegesis. [Note: A much serious example is 'God', when the
arthrous theos ('the God') is simply and naively rendered as 'God' with no definite article as in
common English convention. [See the problems with Jn 1:1c "… the Word was God" vs. "… the
Word was a god (NWT)"; and 2Co 4:4 "the Elohim of this age" vs. "the god of this world (KJV,
NASB)", which is thematically parallel to 2Th 2:11.]
Concordance Study on theos and elohim (God)

Gk. Concordance Study on ho theos (the God), theos (God, god); theoi (gods); Hebrew.
elohim, el – God;

[Ref. Charles T. Russella (1899-1916), The Atonement Between God and Man, pp. 69-71. It
has a useful collection of data and information relevant to this topic.
www.bibletoday.com/v5/volumefive_S02.htm]

The following Greek words are translated as *Godheadb in KJV [“… this particular English
word to the mind of ordinary English readers comes as a God with several bodies and but one
head.” Cf. a three-headed god image. What does it actually mean by ‘Godhead’ if it means
same as God? A particular God of Christian religions? Godhead vs. Trinity. 'Trinity
Godhead'?]
 ho theios Acts 17:29 [theios, ‘divine’] deity; divine being [adj. ‘divine’ – 2Pet 1:3, 4]
 theiotēs – Rm 1:20 divine nature
 theotēs – Col 2:9 (fullness of the) God-being;

QQ
cf. ison tō theō (Jn 5:18) ‘equal to the Elohim’ [not ‘same’ ‘identical to’]
cf. eis pan plērōma tou theou (Eph 3:19) ‘fullness from the Elohim’, that is, ‘fullness the
Elohim gives; not fullness of as himself the Elohim.

Related words – [See also for ‘titles for God’]

kurios (Lord, master),
kurie (- vocative; O Lord!, O Master!, sir!);
despotes (Sovereign – Lk 2:29; Act 4:24; 2Pe 2:1; Jud 4; Rev 6:10)

Related words:
 ‘divine (~ nature, being, essence, etc.)’ ‘divinity’ ‘deity’
 하나님, 하느님, 천주(님) – in Korean; 神,かみ (kami - Japanese) 上帝; Allah. (Cf.
神 in kanji/hanja as 鬼神 – cf. '신들리다')
 천주(님) – in Korean – a Catholic lingo.

a
Pastor C.T. Russell of the Bible Student movement – after his death (1916) Jehovah's Witnesses and
numerous independent Bible Student groups emerged from this. Since 1931 its Watch Tower Bible and
Tract Society became the organization of Jehovah’s Witnesses by Joseph Rutherford, its founder,
having different doctrines, theology, and practices. [Cf. Ref. www.biblestudents.com]
b
http://biblicalstudies.org.uk/pdf/eq/1978-4_223.pdf What do we mean by ‘Godhead’? Broyles – in
Evangelical Quarterly Oct-Dec 1987.
www.trinitytruth.org/differencebetweengodheadandtrinity.html
 Related phrase – ‘God + Father' (theos + patros)

‘God the Father’ – does not appear in the Synoptic Gospel.

Cf. once in Jn 6:27 (ho Pater esphragisen ho Theos ‘the Father has put His seal – yes, the
Elohim’ /x: God the Father – most).

In the Epistles it is in various phrases: Note: It is in the sense of ‘God, being (our) Father’.

1Co 15:24; 2Co 11:31; Col 1:3; Col 2:2; 3:17; Jas 1:27; (God and Father);
Gal 1:3 (God, our Father);
1Co 8:6; ‘eis theos ho patēr’ One God, the Father’

The English phrase ‘God Father’ cannot be used here since it has a different meaning.
Hence with a comma, or ‘God the Father’:

Gal 1:1; theou patros (through God, Father)

Eph 4:6; eis theos kai patēr pantōn – one God and Father of all
Eph 5:20; tō theo kai patri – to the God and Father
Eph 6:23; apo theou patros – from God the Father [i.e., ‘God as Father’]
Phi 2:11; eis doxan theou patros (to glory of God, Father)
1Th 1:1; Jud 1:1; en theō patri (in God, Father)
2Th 1:2; 1Ti 1:2; 2Ti 1:2; Tit 1:4; apo theou patros hēmōn ‘from God, Father of us’
1Pe 1:2; kata prognōsin theou patros ‘according to God the Father’s plan (s.
‘*foreknowledge’ elsewhere)
2Pe 1:17; 2Jn 1:3; para theou patros (from God, Father)

The significance of such careful translation should not be missed, as IRENT adopts two
different words Elohim and God for the same Greek theos. It is shown to be obvious in the
example of Jn 1:1b-c. Most Bibles translate as ‘God’ on both occurrences. It is traditionally
rendered as ‘and the Word was with God and the Word was God’, KJV etc. a

This particular text has become the very source of the ‘Great Trinitarian Confusion’ as it may
be called – all because when we are not quite clear about how the word is used and don’t
realize the word is not what we think it means, in the source language as well as the receiver
language in translation work. The English word ‘God’, like its Greek word itself, carries
different meaning depending on the context, as like any word in the Scriptures. ‘God’ itself is
a title and does not carry idea of identity. Its meaning comes only clear when it is elaborated
by the descriptive phrase. Here is where the arthrous phrase ‘the God’ text as is in the Greek
text comes to our help. It points to the reality, the identity of who God is, and also to what is
meant by ‘God’ – of course, none other than *YHWH Elohim (‘the LORD God’ in KJV as in
Gen 2:4).

Compare it with IRENT rendering ‘and the Word was with the Elohim, and what God is,
the Word was’. It does deal with the true sense of text to come refreshingly clear. The Greek

a
– to the great confusion to the general readers as well as the scholars and theologians; the priests
and pastors.
 theos at the first occurrence is arthrous and points to the identity, while the anarthrous second
functions as an adjectival noun and is close to the English phrase ‘God-being’ in its nuance.

The word ‘God’, as heard every day, is usually a notion disconnected from the reality of who
He is – regardless whether it is within the religious setting or without, even in frivolous way.
Such is a generic God – the word without a clear specific reference. It includes mythological
gods (of Greek and Roman), gods of many religions (some indigent, some cultic, including
deism,), and gods of post-modern mindset (such as ‘knowledge’ ‘science’) all as a supreme
god which stands in place of and against the God of the Scriptures). The Bible tells there are
many gods.aWhether one confesses belief or denies of any belief, every human being believes.
Everyone has at least one god and, as the fundamental source of all belief, it one’s own Self-
willed Sacred Selfb until it is abandoned to find the Almighty Supreme One, the Truth and the
Reality.

Consequently, even if it is said one believes in God, it is not a complete statement when the
question of which God – who is the God they believe – is not answered.

Even read on the pages of Bibles, ‘God’ as in English Bibles does not stand out in the readers’
mind - not much different than any generic God, while the true name and the reality behind,
YHWH Elohim, is being shoved into another room. ‘God’ as the word is used in different
sense by different people in different orientation (religious, deistic, or metaphysical, even
atheistic). Ironically, this makes so-called ecumenicalism and inter-faith cooperation feasible
since, even though they all use the word ‘God’, they can still not be bothered as they think
they have their own God with themselves. That’s why there is such thing called public prayer
in sociopolitical events and is still permitted, despite some opposition to such ‘freedom of
speech’.

Without knowing clearly what is meant when we say ‘God’ we would be murky as to who is
referred. This would not help to resolve conflicts and controversies in the theological and
doctrinal issues. We need to be honest and open in our minds to take a linguistic and literary
approach to overcome theological-doctrinal agenda.

Concordance Study on ‘the son of the Elohim’ (‘the Son of God’); ‘a God’s Son’

See *Son of God’ *God’s son’ *son of the Elohim

a
many gods – cf. polytheism: it is not ‘polytheism’ to believe there are many gods, but to believe in many
gods. ‘Monotheism’ is a belief in the one supreme God; it is often confused with a belief in the existence of
one god or in the oneness of God. What is called ‘monotheism’ is, then, actually monaltry.
b
self-willed sacred self – cf. Gen 3:5 “When you all eat of this …. you all will become as gods”.]
Concordance Study: ‘*in the name of’; ‘into the name of’; ‘*upon the name of’

in (on, into) (the) name of

Cf. eis tō onoma – Mt 28:19; Jn 3:18; Act 8:16; 19:5; 1Co 1:13
Cf. epi tō onomati - Act 2:38; 4:18; 5:40; 15:14 ‘upon the name of’ ‘for the name of’
Cf. en tō onomati - Act 3:6; 4:10; 9:27, 29; 10:48; 16:18; 1Co 5:14; 6:11; Jam 5:14; Phi 2:10 (with, at
the name);
Cf. en onomati - Mt 21:9; 23:39; Mk 11:9; Lk 13:35; 19:38; Jn 12:13; Eph 5:20; Co 3:17; 2Th 3:6;
(‘in a name of’)
Cf. tō onomati - Jam 5:10; 1Jn 3:23
Cf. eis onoma - Mt 10:41, 42; 18:5 (‘into a name of’)

Cf. immersed with water and with spirit [Mk 1:8; Cf. born out of water and spirit - Jn 3:15]

[Phrases:
 ‘heneken tou onomatos’ – Mt 19:29.
 ‘dia to onoma ~’ – Mt 10:22; ‘uper tou onomatos’ – At 9:16; 15:26 - ‘for (a person’s)
name’s sake’ ‘because of the name’ ‘for the name’.
– ‘in behalf of’; ‘on the part of’; ‘by authority of’, ‘in the represented or assumed character
of.; as, it was done in the name of the people; (often used in invocation, swearing, praying,
and the like.).

 In NT it is ‘in the name of Yeshua’ that all things are done on the part of the believ-
ers, be it going out, making learners (disciples), baptizing, or teaching. [The phrase
does not mean calling out his name ‘Yeshua’ or reciting the fixed formula ‘in the
name of Yeshua’. It means it is being done ‘in the authority of Yeshua’. Same holds
true for the so-called ‘Trinitarian baptismal formula’ which is a misnomer from misun-
derstanding of Mt 28:19 ‘into the name of the Father and the Son and the holy Spirit’
– which by itself has nothing to do with the unscriptural Trinitarian doctrine.]

in the name of the Lord [Yeshua] –– Act 9:28 (29)* (speak out ~);
in the name of Yeshua the Mashiah –Act 3:6 (I order you ~); 4:10 (this man stands
before you having become healthy ~)
in the name of this very Yeshua– Act 9:27(proclaimed ~);
in the name of the Lord Yeshua –– Act 5:40(speak out~); Col 3:17 (do everything ~)
in the name of Yeshua the Mashiah – 2Th 3:6 (give directives ~)
in the name of the Lord –Jas 5:14 (pour oil ~);
* verse break variation: Act 9:28 (29) παρρησιαζομενος εν τω ονοματι του κυριου
ιησου (most as v. 28 incl. DRB, JSS; it is in v.29 in KJV++, ASV, Darby, Noyes,
Murdock, MKJV, WNT, RSV, CLV, ISR, BBE, AMP, AUV, GSNT, YLT, Ko.)

Cf. Act 4:12

And indeed, in no one else
there is such salvation [to be found]!
Truth is, neither is there any other name under the heaven
that has been given among mortal humans
by which we must get saved.” [/x: can be saved.]
  It is only with Yeshua that the phrase ‘in the name of YHWH’ (>> LORD; /x: God)
appears –
(1) en onomati kuriou Mt 21:9; 23:39; Mk 11:9, 10; Lk 13:35; 19:38; Jn 12:13 ‘the
One coming in the name of YHWH’ – all quoting Psalm;
(2) Jn 5:43 ‘I come in the name of My Father (i.e., YHWH);
(3) Jn 10:25 ‘I do in the name of my Father’.

[No such an expression as ‘done in the name of the Holy Spirit’ is anywhere in the
Scriptures.]

εν τω ονοματι ιησου χριστου ~ εγειρε και περιπατει Act 3:6;

ποιω εν τω ονοματι του πατρος μου Jn 10:25
επαρρησιασατο εν τω ονοματι του ιησου Act 9:27;
παραγγελλω σοι εν [τω] ονοματι ιησου χριστου Act 16:18;
ελαλησαν εν τω ονοματι κυριου Jam 5:10;
αλειψαντες [αυτον] ελαιω εν τω ονοματι του κυριου Jam 5:14;
παραγγελλομεν δε υμιν αδελφοι εν ονοματι του κυριου [ημων] ιησου χριστου 2Th 3:6;
εν τω ονοματι του κυριου [ημων] ιησου [χριστου] συναχθεντων 1Co 5:4;
εδικαιωθητε εν τω ονοματι του κυριου ιησου [χριστου] και εν τω πνευματι του θεου
ημων
1Co 6:11;
ευχαριστουντες ~ εν ονοματι του κυριου ημων ιησου χριστου τω θεω και πατρι – Eph
5:20;
ποιητε ~εν ονοματι κυριου ιησου Col 3:17;

‘into the name of’ eis to onoma; eis onoma:

– different sense and nuance.

εις ονομα προφητου Mt 10:41, 42;

εις το ονομα του πατρος και του υιου και του αγιου πνευματος Mt 28:19
[See under ‘*baptize into the name of’ e.g., Acts 8:16; 19:5.
Cf. ‘baptize in the name of’Act 10:48.]
πεπιστευκεν εις το ονομα του μονογενους υιου του θεου Jn 3:18;

‘upon the name of’ epi tō onomati; epi onoma:

διδασκειν επι τω ονοματι του ιησου Act 4:18, 5:28;

λαλειν επι τω ονοματι του ιησου Act 5:40;

‘through the name of’

dia tou onomatos tou hagiou paidos sou Iēsou Act 4:30;
The phrase in conjunction with pisteuō;

πιστευητε εις το ονομα του υιου του θεου 1Jn 5:13;

πεπιστευκεν εις το ονομα του μονογενους υιου του θεου Jn 3:18;
πιστευσωμεν τω ονοματι του υιου αυτου ιησου χριστου 1Jn 3:23

The phrase ‘in my name’ (/on the basis of my name) in Yeshua’s sayings:

‘(Do) in my name’ Mt 18:5, 20; 24:5; Mk 9:37, 39, 41; 13:6; 16:17; Lk 9:48; 21:8.
Cf. Jn 14:26 (Father sends Paraclete in my name)
Cf. 1Co 1:15 (Paul - baptize into my name)

The phrase ‘to ask in the name of’ (aiteō en tō onomati) is unique in G-Jn (Jn 14:13, 14;
15:16; 16:23, 24, 26) – ‘in my name’ (en tō onomati mou) as spoken by Yeshua. [See EE on
the phrase ‘pray in the name of Jesus’ here. 10

The phrases with ‘name’ associated with baptizō:

epi – [‘upon the basis of the name of’]

βαπτισθητω εκαστος υμων επι τω ονοματι ιησου χριστου Act 2:3811 (Yeshua the Mashiah)

en – [‘in the name of’– ‘with the authority from’]

βαπτισθηναι εν τω ονοματι ιησου χριστου Act 10:48;

eis – [‘into the name of’ – ‘into the person of (i.e., covenant reality; fellowship with)’]
βεβαπτισμενοι υπηρχον εις το ονομα του [κυριου] ιησου Act 8:16;12 (Lord Yeshua)
εβαπτισθησαν εις το ονομα του κυριου ιησου Act 19:5; (Lord Yeshua)
εβαπτισθημεν εις χριστον ιησουν Rm 6:3 (Mashiah Yeshua)
εις χριστον εβαπτισθητε χριστον Gal 3:27 (Mashiah)
βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ Πατρὸς καὶ τοῦ Υἱοῦ καὶ τοῦ ῾Αγίου Πνεύματος, (Mt
28:19b) 13
εις το ονομα παυλου εβαπτισθητε 1Co 1:13; (Paul)
εις τον Μωσην εβαπτισαντο (εν τη νεφελη και εν τη θαλασση) 1Co 10:2; (Moses)
 The phrase ‘in my name’ in the setting of the so-called *Great Commission
(Mt 28:18-20)

Mt 28:19a [The phrase ‘in my name’ is frequent on the lips of Yeshua; equivalent to
‘in the name of Yeshua’ outside the Gospels. In his Historia Ecclesiae
(ΕΚΚΛΗΣΙΑΣΤΙΚΗ ΙΣΤΟΡΙΑ ‘Church History’) (prior to 303 CE) Eusebius quotes
twice (in Bk 3, Ch. 5.2 and Ch. 16.8) one sentence of Yeshua’s saying “Go ye, and
make disciples of all nations in my name”, which corresponds to Mt 28:19a with this
additional phrase appearing at the end.

His quotation was in the context of Church history as the Church grew with ‘making disciples’.
I don’t see he touched on the Great Commission, or even ‘baptismal practice of the Church as
such.
A quotation does not constitute a text variant or version. It does not offer a proof for ‘more’
authentic texts in which the entire 28:19b (of baptismal phrase) would be ‘originally’ absent.

Mt 28:19b “baptizing them [to bring] into the very name of the Father and the Son and
the holy Spirit”

[See EE here for this v. 19b. in the various ancient sources, Didache and The Diatessaron of
Tatian as well as a family of Hebrew Gospel of Matthew.] 14

Against the manner which is held by the Trinitarian, it should be emphasized that this phrase
itself is NOT a Trinitarian; nor a baptismal formula, something to be pronounced at the
initiation of the rites. Such an erroneous interpretation is no doubt from confusing it with the
phrase ‘in the name of’, which carries a very different sense, the sense of ‘in the authority of’.
Intentionally or inadvertently, most Bibles have it translated that way. The truth is that, it is an
expression in a triadic phrasea, something which is consequent to having received an
immersion-rite.

Not to be forgotten of the fact that when the Messianic Community is empowered to carry out
every command given by Yeshua, including immersion-rite (e.g., Act 2:38) it is in the very
name of Yeshua – not ‘in God’s name’, nor ‘in the name YHWH’.

In the work of translating the Gospel with this phrase removed may be prerogative belonging
to translators. However, they should be honest enough to show the removed sentence as such
clearly in the footnote, if not within the text. 15

a
Triadic passages in the NT – instead for biblical tri-uity, they are used for proof of the Trinitarian doctrine.
http://trinities.org/blog/podcast-107-dr-robert-m-bowman-jr-on-triadic-new-testament-passages-part-1/
www.bible.ca/trinity/trinity-text-triadic.htm
Concordance Study: ‘*to call the name of’ and ‘call upon the name’

[cf. ‘to name (a person)’ ‘to call (a person by the name of a name)’; Cf. ‘title’ ‘name’ ‘calling-name’ ‘label’
‘epithet’ ‘descriptor’.
[To call a name is not to utter the name in some proper pronunciation. It is neither to use the name as a
mantra. It is to praise the name to entrust everything in Him which the name stands for and identifies.]

The expression ‘to call (out) (a name)’ is very different from ‘to call upon (a name)’. The two should not be
confused. [Cf. /x: ‘call on’ (- make a visit on or drop by in English usage.) Using, writing, calling, referring
to a name is not same as ‘calling upon a name’. (e.g., 1Chr 16:8) LXX epikaleisthe auton en onomati autou
‘call upon him by his name’]

[the name of Adonai (> YHWH)]

 Act 2:21 ‘call upon the name of Adonai’
 Rm 10:13 ‘call upon the name of Adonai’; [Cf. Rm 9:17 ‘my name be declared’; Rm 15:9 ‘sing to
Your name’]
 Rev 15:4 ‘glorify Your name’
 1Ch 16:8 LXX ‘Praise YHWH; Call upon His name; Make what He has done known to the peo-
ple!” Exomologeisthe to kuriō; Epikaleisthe auton en onomait autou; Gnōrisate en tois laois to
epitēdeumata autou (Cf. ‘praise’ – Heb. yada – /give thanks to – most; /acclaim /acknowledge –
LXX)
 Gen 4:16 “began to call upon the name of YHWH” [Cf. ‘YHWH appears first time in the Scrip-
tures – Gen 2:4 ‘YHWH Elohim made earth and heaven’]

[the name of the Lord Yeshua]

Epikaleomai +dative:
 Act 9:14 ‘call upon your name’
 Act 9:21 ‘call upon this name’
 Act 22:16 ‘call upon the name’
 1Co 1:2 ‘call upon the name’
 2Tm 2:22 ‘call upon the name’
Other phrases:
 Heb 2:12 ‘proclaim his name’
 Heb 13:15 ‘acknowledging his name’
 1Pet 4:14 ‘reproached for the name of’
 Rev 2:13 ‘hold fast to my name’
 Rev 3:5 ‘acknowledge/confess/declare my name’
 Act 9:15 ‘bear my name’
Johannine collection
[See also 'Appendix + Footnotes on John 1.1' in IRENT Vol. VI – Appendix – NT']

*I am vs. *I Am; *I AM

*I am who I am’; I am what I am; I am who I say I am

So-called 'GREAT I AM', a fanciful religious phrase – unbiblical

In IRENT Vol. III Supplements #3 (Collections #3A – God & Names) see the PDF file ((For WB #3 -1)) Jn
8.58 and 'I Am' Problem.

[The phrase ‘I am’ with the verb copula; does not have sense of ‘exist’. The latter can in
the context of time and space with conditional explicit or implicit.]
<I am who I am>; <I am the one who ~>; <I am he>
<I am what I am>; <I am how I am>; <I am why I am>;
The translated English phrase ‘I am’ as it is often spelt as ‘I Am’ and ‘I AM’ is in a
doctrinal neologism, thinking it is a sort of the name of God – misreading, misinterpreting
and misapplication in eisegesis of Exo 3:14-15.

Used as a translation word in the English Bible, the English word ‘God’ is not a name but
a label or title and its referent can be men as well. Cf. divine being; God-being; god; God;
the God, etc.

The verb eimi (present, singular, 1st person) in Greek and the corresponding ‘be’ in English)
is a linking verb (does not mean 'to exist'). It complete a sentence it requires a
/Subject_complement makes the sentence complete. Often in Greek it is in ellipsis; the
context should make it clear. 'emi' alone without egō (95x) is rendered as I'm – e.g., 1Co
9:2 etc. [most has it ‘I am’. The only translation has it is NLT (31x in NT).

The Gk. phrase egō eimi (47x) (> *ego eimi) -- Gk. When the pronoun 'egō' is not
needed to make a complete sentence but, when it is present, it is for emphatic. “I, I
am” is a common Gk. expression; it’s simply emphatic English form <I’m>.

With a subject complement implicit, the phrase is in the sense of ‘it’s me’.
With a subject complement it is in the sense of ‘I am (such and such)’. To bring ‘I’
emphatic, IRENT renders it as 'I, I am'.

Occasionally, kai and egō get contracted as kagō (kago)

e.g., Jn 10:38 and I, I'm in the Father ░ / kagō en ho Patri;

Cf. hopou eimi egō (Where I, I am) Jn 14:3

 '*I am' on the lips of Yeshua:
I, I am – the true vineyard Jn 15:1;
the way, the truth and the life – Jn 14:6;
the resurrection and the life – Jn 11:25;
the good shepherd – Jn 10:11, 14;
the gate – Jn 10:7, 9;
the light for the world – Jn 9:5;
the living bread – Jn 6:51;
the bread of life – Jn 6:35, 48;
the bread that which came down from heaven – Jn 6:41;
I, I am not from out of the world – Jn 8:23
I, I am the one who testifies – Jn 8:14, 18;
I, I am with yoů – Mt 28:20;
where I, I am to be – Jn 7:34, 36;
where I, I am – Jn 12:26; 14:3
I, I am from – Jn 8:23;
I, I am in the Father – Jn 14:10;

In the following the subject complement in ellipsis; the context makes clear.

I, I am [who I am] – Jn 8:24, 28; 13:19;

I, I am [what I am] – Jn 13:19;
I, I am he. (i.e., ‘It’s me’) – Jn 4:26; 6:20; 8:24, 28; 18:5, 6, 8;
Mk 6:50; 14:62; Mt 14:27; Lk 22:70; 24:39);

I, I am [who I say I am] – Jn 8:58; a[This should not be different from the rest of the
examples in the NT, but it is confused as the substitute name often with capitaliza-
tionb as 'I Am' or even 'I AM', from proof-reading of a text in Exodus in eisegesis.
It is NOT a quotation of Exo, nor it is anything of a name. The fact is, it does not
correspond to the phrase ho ōn Exo 3:14b LXX which is a descriptive phrase, not a
name.
https://youtu.be/wpxRbT98e54 <Is ‘I AM’ the name of God? Rabbi Tovia Singer
reveals why it is forbidden to utter the name of God>;
https://youtu.be/ryHKLdl--Gc <Verses Used to Support the Trinity - John 8:58
biblicalunitarian >
https://youtu.be/Vu2z3yc7Vss <An Explanation of John 8:58 Did Jesus
Pre-Exist?>
https://youtu.be/xIxsAxaBfz4 <Shameful Trinitarian John 8:58 Claim –
Br. Kel>

a
See the include folder <Jn 8.58 and 'I am' problem> in IRENT Vol. III - Supplement (Collections
#3A.1 - God, Yeshua, & Names).
b
Lo, it seems capitalization is what makes something God!
'I am' with reference to other than Yeshua:
the man said 'I, I am the one' – Jn 9:9;
I, I am Elohim of Abraham – Mt 22:32 //Mk 12:26;
I, I am Gabriel – Lk 1:19;
I, I am the very Mashiah – Mt 24:5 //Mk 13:6; (//Lk 21:8)

Paul – Act 26:29 ‘become such as also I, I am’

Yohanan the immerser:
'I, I am not' -- Jn 1:20, 20, 27; 3:28; Act 13:25.
'I, I am a voice' – Jn 1:23

Cf. I and the Father are one. Jn 10:30

in me the Father and I in the Father. Jn 10:38;

[What sense is ‘one’? ‘*compound one’? – a Trinitarian math of 1+1+1 = 1, not 3 = 1 x

1 x 1] Three ‘Persons’, each is ‘God’ but not three Gods but yet one God? – one
Godhead (nameless) with ‘Father God’ with name Jehovah; Son God with name Jesus;
Holy Ghost God – without a name. ‘Father is God’ – what is Father? Who is Father?
What Father? Which Father? Whose Father? Who made him Father? Same with ‘Son’.
‘Son is God’ – what is Son? Who is Son? What Son? Which Son? Whose Son? Surely
Father God made him. How? When? No beginning? No place to exist? Roaming as
God? Like a spirit/ghost?
What the heck is person? non-human person?

Exo 3:14 [See EE 16]

Exo 3:14a I'm who I'm ░ [Ehyeh asher (H834) ehyeh (H1961 hayah)] /> I am who I am; /xx: I AM
WHO I AM – most; [LXX egō eimi ho ōn 'I, I am who I'm']
Exo 3:14b I'm [who I'm] ░ [ehyeh] [ho ōn – LXX = 'the being', not 'I am']/> I am; /xx: I AM –
most; [This English translation phrase 'I am' (or 'I AM') is not the name of God, as used for
interpreting Jn 8:58]

anoki
H595 anoki (359x) I (myself) pronoun singular first person
‫אנכי אני‬
Exo 3:6. Not to be confused with the phrase 'I am (H1961 ehyeh)
who (H834 aser) I am' (H1961 ehyeh) Exo 3:14;

https://judaism.stackexchange.com/questions/64742/difference-
between-‫ ֲאנִי‬-and-‫ָאנֹכִי‬
In Modern Hebrew, the form ‫( ֲאנִי‬aní, “I”) is used almost exclusively,
though ‫ אנוכי \ ָאנֹכִי‬may be used for emphasis, or to imitate Biblical style.

In OT anoki as to God himself 14x, e.g.

 Gen 15:1 I am thy shield
Gen 28:15; I am with thee
Gen 46:3, I am Elohim of your father.
Exo 3:6 I am Elohim of your father – Elohim of Abraham, Elohim of Isaac,
and Elohim of Yaakob. [quoted in Mt 22:32, Mk 12:26 (without the phrase 'of
your father') and Act 7:32 (with the word plural 'fathers' instead).]
Exo 20:2, Deu 5:6; I am YHWH, your Elohim, who brought you out of Egypt
Isa 43:25, I am the one who blots out your transgressions and will not
remember your sins,
Isa 44:24b I am YHWH who makes all things,

LXX
Egō eimi Εγώ εἰµι – Deu 32:39; Isa 41:4; 43:10, 13, 25; 46:4; 48:12; 51:12; 52:6;
Hos 5:15;
Egō eimi ho ōn Εγώ εἰµι ὁ ὤν·– Exo 3:14
Jn 1:1 *Logos; *Word

[S3056 logos (331x) masc. – 'word' in G-Jn:

Of the Elohim - Jn 1:1 (2x), 14; 5:38; 8:55; 10:35; 17:6, 14, 17;
Of Yeshua – 2:22; 4:41, 50; 5:24; 6:60; 7:36; 8:31; 37, 43, 51, 52; 12:48; 14:23, 24; 15:3, 20 (2x); 18:32; 19:8;
pl. in 7:40; 10:19; 14:24; 19:13]
Of a person, people -- 4:39, 12:38; 17:20; 21:23;
Of a proverb, the Scriptures – 4:37; 12:25; 18:9,

[cf. S4487 rhēma (80x) 'saying' 'utterance' Jn 3:34, 5:47; 6:63, 68; 8:20, 47; 10:21; 12:47, 48; 14:10; 15:7; 17:8 – all
pl. in G-Jn (12x). Danker p. 314 (saying, statement, pronouncement, declaration – Mt 4:4, etc.; a
matter/thing/event – Mt 18:16 etc.)]

[← H1697 dābhār/dābār (Psa 33:6); Aramaic memra.] [= the word of YHWH Psa 33:6 (≈ rhēma – the saying of
YHWH Isa 55:11, 1Pe 1:25)]
[Cf. H2451 ḥokmah ‘wisdom’, as a personified agent in Pro 3:19; 8:22-31.] [Yeshua the Mashiah as the wisdom of
the Elohim 1Co 1:24, 30. (Cf. Lk 11:49; 7:35, 1Co 1:21; Rm 11:33; Eph 3:10)]

Jn 1:1 the Word ░

Here ‘the Word’ is nothing other than ‘the Word of God’. IRENT renders here in Jn 1:1 as ‘the Word
[of the Elohim]’. = ‘the Word [of God]’ elsewhere]
ho logos is simply 'the word'– the word of utterance. a It should not be taken as a special notion in Greek
philosophy. It should not be rendered literally as ‘the Logos’ b. It is traditionally capitalized as ‘the
Word’, c however it should not be for being other than the very word of the Elohim. Imbued with Greek
(i.e., pagan) metaphysics, the Trinitarians have changed the Word into a person (i.e., a God), thus, the
Son (i.e., 'pre-human Jesus' 'eternal God the Son' – 2nd Person of the Trinity Godhead.

The risen Yeshua the Mashiah was given titles 'the Word of the Elohim' (Rev 19:13) and 'the Word of
the Life' (1Jn 1:1). The word of the Elohim is 'the bread out of the heaven' Jn 6:33 = 'the bread of Life'
Jn 6:48 = figurative 'flesh' of Yeshua himself (Jn 6:51, 53).

It is the word, the very word of utterance, here that of God's self-expression of His will and thoughts in
action (as in creation and revelation), esp. as the word-event in connection to Gen 1:1ff. The Logos is
expressed in God’s fiat in the Creation. (Hence, it is capitalized as in most translations, because it is that of
God, not that it is 'God').d

The Word (v. 1) is not same as nor does it refers to 'pre-existent Jesus' e or 'preincarnate God [the Son]'
nor 'eternal Son of God';f Yeshua is what the Word incarnate (Incarnate Logos) is (v. 14) – not
Trinitarian lingo ‘God Incarnate’. (cf. Thematically related with Mt 1:23 ‘Immanuel’ – here again, it is
not about God-man, but the presence of the Elohim with His people – figurative expression, not literal

a
E.g., “Elohim said …” (9x) Gen 1:3, 6, 9, 11, 14, 20, 24, 26, 29.
b
A transliterate ‘the Logos’ (e.g., Moffatt), is meaningless, being a Greek philosophical term, to the English readers of
the Scriptures. It is same 'Word' in 5:7b v.l. – a triadic formula, not trinitarian.
c
REV has it uncapitalized as 'the word'.
d
It is not an abstract notion (of Greek stoic philosophy), such as 'reason' or 'organizing principle of everything', nor it is
a certain being apart from God. The word ‘Logos’ does not have a sense of ‘message’. Cf. Dave Brunn (2013) wrote in
One Bible, Many Versions p. 83 “The Logos of God is his message to humanity. …’ – it's an erroneous statement from
misunderstanding and inattention. The word ‘message’ itself has become a fad (owing to Eugene Peterson’s The
Message, his own personal rewriting of the Bible, masquerading as a translation. Even the ‘Gospel’ is not a message (to
be sold); it is Yeshua Himself.
e
'pre-existent Jesus' - preexistent before his virgin birth of church myth. i.e. ‘pre-human Jesus’. See * preexistence.
f
even ‘Cosmic Christ’ or 'archangel Michael'.
 ‘God walking among people invisibly’).
It is not a person, g nor it is personified here. h It is 'it', not 'he'; same as for the pronoun for 'light' – v.
10, 11, 12.]. [There is no reason to have it take a masculine third person pronoun – he, him – in v. 2, 3, 4.
– as almost all translations do (with a few exceptions, such as Tyndale & REV). Capitalization scheme for
‘Person’ is easy to mislead in eisegesis by bringing into the text something other than what it is, making it
the second 'Person'i of Trinity.

The mystery of Logos in Trinitarian mind! Only here it is a Person of Trinitarian lingo, not human person,
but a pre-human person (i.e., God the Son, 2nd Person of Trinity Godhead.

In the heavenly realm, the one only true God is with His Word (logos) (the very word of self-expression of
His will)d and His spirit (which is God’s breath, the creative power in act); there is no a separate being ‘the
Son of God’ as the second Person of the so-called Triune God. Incarnation is of God’s Word, not of ‘God
the Son’. [Note: ‘God’ and ‘Son of God’ are ‘equal’, but not same or identical. It is the Word which did not
begin to exist, being with the Elohim from the beginning (Jn 1:1a-b). It is not same as to say "the Son of
God did not begin to exist, being with the Father from the beginning". The Logos is the Logos of the
Elohim; not a God’s creature, like an angel. The Son of God is Yeshua, the man; man is a creature, unless
we insist that there is something like an ‘uncreated man’. Yeshua was called ‘God’s son’ on his conception;
was sealed as the beloved son of the Elohim (> ‘Son of God’) at His immersion by Yohanan.

1Jn 5:7 the Father, the Word, and the holy spirit, ho patēr ho logos kai hagion pneuma
[It is remarkable to see 'word' instead of ‘Son’ in the text of the controversial Comma Johanneum 1Jn
5:7b-8b. The text as it says of the no-nonsense tri-unity of testimony, not the spurious illogical nonsense
trinity of man's doctrine (of three persons, each being God, still denying three gods, but a ‘compound
one’), which is expected to be ‘Son’ as the Trinitarian position would like to have ‘Son’ here to fit for
their Trinitarian formula of 'Father + Son +Holy Ghost' of the Trinity, three ‘persons’, each one being
‘God’, all together they are one God, not three!

Cf. John J. O’Donnell, The Mystery of the Triune God (1989), p. 94 “Augustine also stresses the
psychological analogies based on the human soul, according to which the Logos is the verbum mentis of
the Father. This tradition will find its full flowering in Aquinas who understands the processions of the
Son and the Spirit as acts of intellect and will.” [Verbum mentis (Lat. ‘mental word’) - The concept; the
intra-mental product of the act of intellection.]
Quotation from http://rhetoric.byu.edu/
[Greek word] Logos names the appeal to reason. Aristotle wished that all communication could be
transacted only through this appeal, but given the weaknesses of humanity, he laments, we must resort to
the use of the other two appeals. The Greek term logos is laden with many more meanings than simply
"reason", and is in fact the term used for "oration."

g
https://youtu.be/iQVB4w_vheg <God's Word is Not a Person - by J. Dan Gill @21st Century Reformation>
h
"The humbled Word made flesh, so small like us, so weak, …" [quoted from a poem in Peter De Rosa (1974), Jesus
who became Christ', p. 57]
i
'Person' – capitalized as a Trinitarian lingo; from Latin persona ('actor' 'role') which is a translation of Gk. theological
term hypostasis.
d
not ‘Preexistent Son’, ‘God the Son’, ‘Pre-Existent Messiah’, ‘Pre-human Jesus’ or ‘Cosmic Christ’, etc. –
all these are nonbiblical and unbiblical nonsense.
 Part III. 2. THE DEVELOPMENT OF THE CONCEPT OF LANGUAGE IN THE HISTORY
OF WESTERN THOUGHT – (A) Language and Logos

“In the earliest times the intimate unity of word and thing was so obvious that the true name
was considered to be part of the bearer of the name, if not indeed to substitute for him. In Greek
the expression for "word", onoma, also means "name", and especially "proper name" — i.e.,
the name by which something is called. The word is understood primarily as a name. But a
name is what it is because it is what someone is called and what he answers to. It belongs to its
bearer. The Tightness of the name is confirmed by the fact that someone answers to it. Thus, it
seems to belong to his being.
Greek philosophy more or less began with the insight that a word is only a name — i.e., that it
does not represent true being. … Belief in the word and doubt about it constitute the problem
that the Greek Enlightenment saw in the relationship between the word and thing. Thereby the
word changed from presenting the thing to substituting for it. The name that is given and can be
altered raises doubt about the truth of the word. …” [from Gadamer (1975), Truth and Method,
p. 406]

Jn 1:1b (Gk. ho theos ‘the God’)

→ 'the Elohim' (in IRENT)

[See discussion on ‘Elohim’, ‘God’, ‘Adonai’ ‘YHWH’ and ‘Lord’ in a separate subheading.]

The first occurrence in Jn 1:1 is arthrous ho theos, that is, ‘the God’ – the very God of the
Scriptures. The traditional rendering ‘God’ does not by itself distinguish from God of generic
notion, nor from ‘god’ or ‘a god’ [Cf. Jn 1:1c in NWT].

Thus, seeing from linguistic point of view, ‘God of the Bible’ which is upheld as God of the
Church or the Christian religions is disconnected from the very God of the Scriptures, the
Elohim.

By the word ‘God’ alone it conveys ‘what God is’ (i.e., *God-being), but it fails to show the
reality of ‘who God is’ (i.e., the very God who carries His special personal name).

In contrast the Greek phrase ‘the God’ conveys not only ‘what God is’ by the word ‘God’, but
also the definite article ‘the’ points to ‘who God is’. The translation word in IRENT is ‘Elohim’
(Hebrew word of ‘God’), not ‘God’. It makes sure the arthrous 'ho theos' is rendered as 'the
Elohim', against blindly following the English convention of no article put on ‘God’.

Note: God as the English word can be a person, a thing, a concept or image – anything which
can be regarded as a god-being, something worthy to be 'worshiped'. However, in the Scriptures,
the Elohim is not a being (as if a countable noun), neither a person, nor just 'a God' or ‘God’.
The Logos of the Elohim is not a person, neither a god (NWT translation), nor Jesus up in the
heaven on the right hand of God’. The holy Spirit is not a being, neither a person in the heaven
on the other (left?) side of God’, nor a power or force. It is that which radiates out from the
Elohim (‘proceeds’) (Cf. Jn 14:26; 15:26; 16:13. Act 2:33) [Cf. Spirit of His Son – Gal 4:6;
Mashiah’s Spirit Rm 8:8; Spirit of Yeshua the Mashiah – Phi 1:19; Spirit of your Father – Mt
10:10]
Jn 1:1c ‘and what God is, the Word was’ – Gk. theos

In its second occurrence (Jn 1:1c), the same Greek word theos is anarthrousa. and functions
as adjectival, in the sense of ‘as God’ (not ‘like God’) or ‘God-being’ (not ‘the God’). In the
Greek phrase καὶ θεὸς ἦν ὁ λόγος it is emphatic being fronted within the sentence for
prominence.

Failing to distinguish arthrous from anarthrous nouns in most English translation of NT is

very unfortunate. Though it is clear to everyone that in v. 1b it is ho theos the God
(rendered consistently as 'the Elohim' in IRENT) cannot be rendered same as theos (God,
God-being) in v. 1c. to cause the misinterpreted into theological quandary. Most failed to
grasp the significance of the presence of the (definite) article in Greek. The word ‘God’
without a definite article is only descriptive, not referential, nor about the identity. [‘God’ –
of ‘what God is’, ‘God-being’ (Jn 10:33; Phi 2:6; Gal 4:8, 9); not ‘the God’ – ‘who God
is’] 17

[Note: NEB translates it as ‘what God was’ – however, it is not about a past state but should be put in
gnomic present.] [v. 3 explains how Logos is ‘fully God’.]

 Cf. NET rendering ‘and the Word was fully God’. Greek word order is not preserved and
comes with a completely different rendering.
 Cf. A common adjective ‘divine’ (as in Moffatt’s translation) is simply inadequate and mis-
leading, since something or someone other than the true God may also be ‘divine’, quite dif-
ferent from ‘having fullness of God’. [See Greek adjective theios (2Pet 1:3, 4).]

 A notable translation is to read the text as ‘and the Word was a god’. A representa-
tive example is NWT. Grammatically and literarily, 'a god' carries a sense of 'one
among gods. Its result is that they have two gods, one Almighty God (with the name
‘Jehovah’ they want not to be dropped from constant and diligent use) and another,
‘mighty god’.18 This goes even beyond a unitarianism.

[Cf. Jn 5:18 ‘being equal to the Elohim’ is interpreted as 'is identical to God' or 'is God']
[See Jn 1:18 and v.l.; Jn 20:28; also ‘Immanuel’ Mt 1:23]
[Cf. Col 2:9 ‘in Mashiah all the fullness of God’s being dwells] [cf. God-being]
Col 1:19 ‘in the Son all the fullness [of God’s being] to dwell’ -
Eph 3:19 ‘you all may be filled with all the fullness from the Elohim’]

a
[anarthrous theos – e.g., Jn 1:18; 10:33; Rm 9:5.] Cf. it is arthrous ho theos = 'the God' (which is rendered throughout
in IRENT as the Elohim) in Jn 20:28 – “my Master and my Elohim” (> my Lord and my God; not 'my Lord and God')
– The Elohim here is the Elohim of Yeshua, His Father. See elsewhere on this verse under *Yeshua.
Problem of Jn 1:1c translation

– copied a graphic image

from <Walk through the Bible 1 – Words, Words, and Words>
Jn 1:14 ‘Incarnate Logos’; the *mystery of the Mashiah

Jn 1:14 become as flesh [+] ░ [as a human person, specifically flesh of a human as ‘the
living bread from the heaven’ in Jn 6:15-58].
[‘Incarnate Logos’ (also 1Jn 4:2-3; Phi 2:7) 'Incarnate God's Word', not 'God Incarnate' or
'Incarnate God [the Son]'. What became as flesh is the Logos, not ‘the God’ (v.1b). Not 'God
Incarnate'] [Thematically similar to *Immanuel, which is ‘With us is the Elohim’ (Mt 1:23)
i.e., the Elohim acts in the person/life of Yeshua in power of (holy) spirit.] Not a ‘god-man’
(Gk – theanthropos), but God's presence in the person of Yeshua.

[Yeshua was the Logos Incarnate – the mystery in the whole Scriptures – embodiment of the
word (Logos) of the Elohim. Not 'God' in heaven coming down into a god-man on earth –
which belongs something of reincarnation [god →man → god but with spirit – body, not soul-
body relation].
The expression ‘the Mashiah, the mystery of the Elohim’ (Col 2:2) refers to who He is as the
Logos Incarnate. [Cf. ‘the mystery of the Mashiah’ Eph 3:4; Col 4:3 = things hidden until
revealed which are held by the Mashiah. Cf. ‘this mystery ~ which is the Mashiah in you’ Col
1:27).]

[A Trinitarian mind-set would claim that ‘the Word’ in vv. 1 & 14 is ‘Jesus’. This is also true
for Jehovah's Witnesses' position!]

Yeshua –He was believed as the son of the Elohim -a Hebrew idiom for someone with God’s
character and endowment, not ‘the Son of God’ (a god-man doing ‘miracles’) as in Greek
mythology.
Church 'Jesus' is claimed to be a pre-existent heavenly being close to God (aka Cosmic
Christ), whom God has sent into world – totally unbiblical. He is claimed to be 'God
Incarnate' which G-John does not say. The Biblical Yeshua is the Incarnate Word of the
Elohim, the embodiment of God's Word in the very human person God has chosen (i.e.,
divine and God-powered in holy spirit).

Theological juggernaut and metamorphosis:

Religious doctrines
Teaching in the Scriptures Pagan ideas and Gk. metaphysics
in Christianisms
Son-of-man, 'Pre-human Jesus' put into a virgin's womb.
Yeshua born of a woman, Jesus born of a sexless Virgin (asexually)
Father – Yosef [from the seed of David] - *god-man [cf. demigod].
Joseph – not His father
The son of the Elohim God the Son → 'Fully Man and fully God'
human being, human person, fully man Human being, not human Person.
the Elohim has sent Sent from God (*).
Yeshua the Mashiah 'Jesus Christ' syn. with 'God Jesus'
(anointed by the Elohim); 'Cosmic Christ' 'Eternal God the Son'
divineness; 'Deity'
Incarnate Word of the Elohim 'Incarnate God'
'the Word' = 'the Word of the Elohim 'the Word' = Pre-human Jesus
= the title given to the Lord Yeshua = Creator of Genesis
-- Creator of God's new creation through
him
*cf. 'sent from the heaven Jn 3:31 vs. 'come from the earth';
Cf. 'sent from the Elohim' - Yohan the Immerser Jn 1:6)
*mystery of the Mashiah
'the mystery, the Mashiah' (Col 4:3) (> the mystery of Christ).

The word '*mystery' [S3466 mustērion (28x) Mt 13:11, Rev 1:20, etc.] in the NT is not something of unfathomable
secret beyond our comprehension, but truth previously hidden but now revealed — by the Elohim, Father of Yeshua —
for us able to clearly understood, explain and communicated – not just for those who have knowledge of scholars or
power of church canon-keepers.

Jn 1:14ff ‘only-brought-forth’ ‘only-begotten’ (> only begotten)

The only-brought-forth son [of the Elohim] ░ (see = 1:18; 3:16, 18; 1Jn 4:9; Heb 11:17)
[See Appendix: Jn 1:18 monogenēs theos for full discussion of mss variants and exegesis]
{/mss} {/the only Son}; {/the only one} {/the only God} {/only God}; [Only some from
Alexandrian family of mss read as ‘God’. Church Fathers used mss with ‘Son’.] ░ /the one-
and-only Son; /the only begotten Son – KJV; [{/mss} from Gnostic corruption. See EE for
textual variants: /xx: the only God – ESV; /xx: the only one, himself God – NET; /x: the only
begotten god – NWT; {/mss} /the one and only Son, who is himself God – NIV;]
https://youtu.be/W_BGX28er9Y

[This thematically significant word appears in only G-Jn among the Gospels, especially in reference to
Yeshua.] [traditionally ‘only-begotten’, a translation predating KJV. Not only it is archaic, but also such
anthropomorphic expression, somewhat misleading when used in reference to God’s.] [‘begotten’ as from
male principle is literally understood to make the Son (the Logos Incarnate) as a literal [absurdly
biological] son of God-being (as in literal understanding by Muslims) and as a figurative son of a created
being (as entertained by most taking anti-Trinitarian positions).
1
More on Messiah vs. Christ
eschatological people of God. Cummins focuses this analysis on several
representative passages that are central to Paul's major letters — Romans 5:8;
2 Corinthians 3:5, and Galatians 1:2. He shows that Paul's understanding of
Jesus as Messiah lies at the heart of his theology, ecclesiology, and
eschatology. The Messiah and his faithful followers are agents of a divine life
that embraces redemption, reconciliation, and re-creation.

The final essay picks up a number of the works that are often overlooked in
discussion of the notion of Messiah in the New Testament, since they are
neither records of Jesus and response to him, such as the Gospels, nor
writings of Jesus' first major interpreter, Paul. Cynthia Westfall's study of the
Messiah in Hebrews and the General Epistles focuses on the early Christian
fusing, refraining, and development of the Jewish representations of the
Messiah. In Hebrews and the General Epistles, the term "Christ" consistently
occurs with words and phrases that can roughly be categorized according to
the three royal symbols of enthronement, temple, and victory. The references
to believers either sharing in Jesus' messianic position or function or
responding to Jesus as king, priest, or victor reflect how the ancient king was
bound together with his people and functioned as their representative.
Although Hebrews and the General Epistles connect the title of Christ with
Jewish messianic associations of enthronement, temple, and victory, the
representation of Jesus as Messiah is significantly different from Jewish
expectations. Each symbol is reinterpreted. The essential representation of the
Christ as the Son of God pervades these epistles, but the extensive
development of Jesus' high priesthood and his sanctuary, covenant, and
sacrifice in Hebrews is the most significant contribution of this corpus to the
early church's representation of the Messiah.

At the Colloquium itself, Craig Evans gave two separate oral responses, one
after the first five papers and the other after the next four. Here in the printed
volume, he combines these two responses into a single written response.
Evans provides useful inroads into the various essays by examining a variety
of features. In response to some of the essays, he calls into question some of
the assumptions or analyses offered by the papers. In reaction to others, he
proposes additional ideas and enhances the presentation. In interpretation of a
final group, he calls into question some conclusions and proposes his own
analyses and answers to crucial questions regarding depiction of the Messiah.
In every case, the response provides an opportunity to see some of the
engagement that occurred at the time the papers were originally presented and
offers an initial avenue for further exploration. What becomes clear in this
discussion is that there is a wealth of material to be discussed from both the
Old and New Testaments. Scholarly discussion continues to debate the
messianic implications of various books and even individual passages, liven
those who clearly endorse Jesus as Messiah find different emphases and
themes within the books of the New Testament. These varying pictures
provide both a challenge for further understanding of Jesus as the Christ and a
complex and multifaceted portrait of the one called by Christians God's
anointed one, the Messiah.

Part I. OLD TESTAMENT AND RELATED PERSPECTIVE

 On the word ‘Messiah’ from OT perspective: ‘The Mashiah’ in the NT is in the sense of ‘the long-awaited promised
Mashiah’ (as a king, prophet and kohen), not is a title attached to Yeshua for the role or position.

Condensed from www.ancient-hebrew.org/emagazine/011.html

The Hebrew word ‫( משיח‬mashiach/mah-shee-ahch) is usually transliterated as Messiah.

Let us first examine how this word is transliterated and translated. In the TaNaKh (Old
Testament) this word is usually translated in the English as "Anointed One" and occasionally
transliterated as "Messiah". In the Greek Septuagint (LXX) this Hebrew word is translated with
the Greek word "christos" and is transliterated as "Christ".

The root word of meshiyach is the verb mashach meaning "to anoint" for a task of king, priest, or
prophet. In the ancient Hebrew culture is customary to pour oil on the head of one who is being
given a position of authority. This practice is called "anointing". One of the most common
misunderstandings about meshiyach is that there is only one, but the Tanach identifies several.
The word is used 39 times and just a few of these are listed below.
Lev 4:3 If the anointed (mashiyach) priest (kohen) sins bringing guilt to the people....
1Sm 24:6 And he (David) said to his men, YHWH forbid me if I should do this thing to my
lord (Saul) the anointed (mashiyach) of YHWH
1Ch 16:22 Do not touch my anointed (mashiyach), my prophets do not harm.

These three passages are chosen for one reason, it demonstrates from a Hebraic perspective who
mashiyach are to be. The Priests, Kings and Prophets of Israel are the mashiyach of Israel; they
are the ones who are anointed as men of authority.

While the original meaning of the word mashiyach is applied to one who is actually anointed with
oil, it by extension can also refer to anyone who holds an office of authority whether they were
anointed or not. The TaNaCh identifies Cyrus, the King of Persia as a mashiyach.
Isaiah 45:1 Thus says YHWH to his anointed (mashiyach) Cyrus (the King of Persia)

2
www.greekingout.com/2011/06/nt-wright-on-translating-christ/
From an interview (Australian Broadcasting Co) with N.T. Wright:

For many people in the western world, “Christ” is simply a swear-word. Many have forgotten, if
they ever knew, that this word has for two thousand years been firmly attached to one human
being in particular.

Many who have not forgotten that basic point, however, have assumed that “Christ” is simply, so
to speak, the “surname” or family name of Jesus of Nazareth, so that “Jesus Christ” corresponds
to “John Smith” or “Mary Fitzpatrick.”

Again, many who have not made that mistake have supposed that the word “Christ” conveys, and
always did convey, the Christian belief that Jesus was and is the second person of the Trinity, so
that “Jesus” is the “human” name of the person concerned and “Christ” is his “divine” name or
title. Books have appeared with titles such as “Jesus Who Became Christ,” hinting that Jesus
started off as an ordinary human and was only subsequently elevated to divine status.

There we have three quite different meanings of “Christ” which people today may well “hear”
when they hear the word. And here’s the point: none of these corresponds to what the word
conveyed in the first century.

In the first century the word “Christ,” or rather the Greek word Christos which occurs hundreds
of times in the New Testament, was the translation of the Hebrew or Aramaic term Meshiach,
“Messiah.” “Messiah” means “anointed” or “anointed one.”

In ancient Israel various people were anointed as the sign of God’s commissioning: prophets,
priests and above all kings. But in Jesus’ day the various meanings of “the anointed one” had
narrowed down to a single focus: the coming king from the line of David, the one who would
rule the whole world and establish God’s justice within it. This expectation was popular (though
not universally so) in first-century Judaism, and there were various interpretations of who such a
“Messiah” would be, what he would do, and so on.

Jesus’ followers believed that this range of interpretations had been suddenly and sharply
redefined in and around their Master, who had proclaimed God’s kingdom, who had been
executed by the Romans as the would-be “King of the Jews,” but who had been raised from the
dead by God and thereby declared to be truly the Messiah, Israel’s king, the world’s rightful lord.

Comparatively few modern Christians, let alone modern non-Christians, have much inkling of all
this. But unless we try to understand it we shall never grasp two-thirds of what they were talking
about.

The word “Christ,” then, serves both as a central example of the problem of translation, and also
as a pointer to the reality (God’s claim on the whole world through his anointed servant) which is
the ground-plan on which the project of biblical translation stands, from which it gains its
raison-d’etre and legitimacy.

Jesus’ own radical redefinition of what “lordship” was all about demands it. He will not impose
his rule on people from a great height in a language they do not understand. He wants them to
know, to love. Biblical translation aims to embody that quite specific aspect of the divine plan
and intention.

All right: how then shall we translate Christos? No one English word or expression will convey
what the Greek word meant to Paul, say, or to Matthew. But to leave it as “Christ” is,
straightforwardly, to falsify it. Perhaps the only solution, given our linguistic, historical and
theological confusion, is to vary the terms “King” or “Messiah” or “the anointed one” as the
different contexts demand, or at least to permit. This wouldn’t solve everything. But simply
persisting with “Christ” gets us nowhere – except back into multiple misunderstandings.
3
Why not translate as ‘Jesus Christ’ as in most English translations instead of ‘Yeshua Mashiah’? The aim
of a worthy translation should be afresh and free from religious traditions so that the truth and the true good
news are presented as it was once to the original readers. There is no place of ecclesiastical anachronism in
the translated text.
4
1Co 5:7 And indeed, the Passover lamb for us has been killed – Mashiah himself! ░ [difficult syntax – what is the
‘focus’ of the sentence?]; /- Has not Christ been offered up in sacrifice, our Passover lamb? - Cass; / Indeed, the fact
is, our very Passover lamb has been killed – Mashiah himself! – ARJ; /for, indeed, our Passover lamb, has been
sacrificed — yes, the Messiah, [as our spirital verity] – ARJ; /for also Christ our Passover [or, Passover Lamb] was
sacrificed on our behalf. – ALT; /xxx: For Christ, our Passover lamb, has been sacrificed. – NET, ESV duo, NASB,
HCSB, (- collocation problem); /For our paschal lamb, Christ, has been sacrificed – NRSV, NAB; /For our Pesach lamb,
the Messiah, has been sacrificed. – JNT; /For, indeed, Christ our passover has been sacrificed. – NWT; /(baloney) –
MSG; /For even Christ our passover is sacrificed for us – KJV+; /For indeed Christ, our Passover, was sacrificed for
us. – NKJV; /xxxx: We Christians have had a Passover lamb sacrificed for us - none other than Christ himself! –
PNT!; /xxxx: our Passover Festival is ready, now that Christ, our Passover lamb, has been sacrificed. – GNT; /
καὶ γὰρ τὸ πάσχα ἡμῶν ἐτύθη Χριστός:
And for the Pesach of-us was-killed Christ;

[See BW for *deliverance]

S2380 thuō (14x) kill (e.g., animal for sacrifice) Mk 14:12; Lk 22:7; 'offer sacrifice' Act 14:13, 18; 1Co 5:7; 10:20;

our Passover lamb ░ (to Pascha hēmōn) [OT typology –on the cross Abib 14 from 9 A.M. (morning prayer time). Death at
3 P.M., (= ‘between the two setting-times (x: two evening) – Exo 12:6; cf. QQ When is 'evening prayer time'?) when the
Pesach lambs were killed. 'Passover' is often metonymic for Passover lamb, esp. in OT. The phrase 'Passover lamb' does not
occurs in the bible. Cf. In OT, goats were sacrificed was on the Day of Atonement ( Lev 23:27-28); it is not for ‘sacrifice’,
but for a meal on the Passover.]

5
Heb 3:1 the One God has sent forth, the Head Priest of our faith we publicly profess░ /who was sent forth to make
known the faith which we profess and to be its high priest – Cass; /the apostle and high priest of our confession –
most; /the A- ~ and High Priest ~ - ALT, NASB; /the messenger and High Priest of the faith we hold – PNT; /whom we
acknowledge publicly as God's emissary and as cohen gadol. – JNT;

6
Exalted name of Yeshua (Phi 2:9)

For this reason indeed,

Elohim has highly exalted Him
and bestowed on Him the very name,
the name above every name; [Jn 14:28]
7
The name Yeshua in different languages: [Note ‘J’ has different sound in different languages]
(approximate sounds. Capitals for accented syllable)
 ‫ישוע‬ ye-SHUa or, ya-SHUA (by some)
Hebrew
‫"ישו‬ YE-shu (by Jewish tradition)
Greek Ιησούς i-Ē-sus
Latin Iesus
English Jesus GEEzus
Spanish Jesús HEI-sus
French Jésus ZE-sy
Italian Gesù GEE-su
Irish Íosa
Hungarian Jézus
Czech Ježíš
Ukrainian Ісус
Russian Иисус
Bulgarian Исус
Polish Jezus YE-zus
Finnish Jeesus YE-sus
Romanian Iisus
Esperanto Jezuo (Jesuo) ye-ZU-o; ye-SU-o
Irish Íosa
Welsh Iesu
German Jesus YE-sus
Croatian Isus
Hausa Sai (an African language)
Arabic ‫عيسى‬, (Isa) EE-sa
Persian isâ
Chinese 耶稣 YE-su
Japanese イエス i-E-su
Korean 예수 YE-su

8
Question of ‘real Jesus’ and ‘historical Jesus’:
Everywhere we are confronted by any faces of different ‘Jesus’, within the religions as well as outside the
wall of churches – all have nothing to do Yeshua and not connected to the Scripture:
This finds its beginning in the so-called Quest for the historical Jesus, a movement in the theologian's circle
with academic effort since the 18th century using historico-critical methods to provide a plausible portrait of
historical Jesus to their intellectual satisfaction. The label is derived from the English title of Geschichte der
Leben-Jesu-Forschung ("History of Life-of-Jesus research") by Albert Einstein (1906). The result of such
fertile and half-futile mind of man is production of a plethora of denatured and distorted Jesus-images which
is re-created after their own image – theological, religious, or even atheistic. At the root of such human mind
is the linguistic and literary disconnection between Yeshua of the Scripture and Jesus of the Bibles, eventual
result of effectively having God’s very name shoved away from their language and liturgy.
9
On translation of Jn 12:44 – It is important to render it as what the written text says as it shows how
Yeshua and Elohim are one (not same). Praise and prayer, that is worship, to them are the same. ( Jn 14:1, 6).
This point can be easily removed by seemingly smooth, but misleading rendering as appeared in a few English
translations:
/xx: not only in me but also – GNB; /xx: does not believe in me only – ISV; /xx: He that puts faith in
me puts faith, not in me [only], but in him [also] that sent me – NWT3; /xx: Whoever puts faith in me
puts faith not only in me but also in him who sent me – NWT4; /x: Everyone who has faith in me also
has faith in the one who sent me – CEV; /Everyone who believes in me is really believing in the one
who sent me – ERV. [ERV omits the important contrastive Gk. word alla (‘on the contrary’, ‘but’).]
10
Problem with ‘pray in the name of Jesus ’ – a church jargon. The commonly heard phrase ‘in Jesus’
name’ is at the end of a prayer. It should be clear that the name does not refer to that which is spelt and
uttered (as if a mantra), but to what the name stands for – that is, who he is to us and to Elohim. Many think
they are doing something ‘spiritual’ ending up something superstitious, … superstitious because praing in
the name of Jesus doesn’t mean saying ‘in the name of Jesus’ … It actually means the prayer is over – for a
prayer, not of one’s personal but when uttered for others to hear …Dispense empty words
[www.str.org/articles/in-the-name-of-jesus#.UtQrsrQYj-o ] … Simply say something appropriate for ending
of a prayer together – ‘Now let’s thank our Lord and partake the gift of your words, food, etc.’
11
‘upon the basis of the name of Yeshua Messiah’ Act 2:38 Rec. fn.
The New Testament uses three different prepositions to describe baptism's relationship to the Lord:
(1) En, in (10:48). To be baptized in the name of Jesus Christ is to be baptized in the sphere of the name
of Jesus Christ, within which is the reality of the baptism.
(2) Eis, into (Mt 28:19 into the name of the Father and of the Son, and of the holy spirit; Acts 8:16; 19:5
into the name of the Lord Yeshua; Rom. 6:3; Gal. 3:27 into the Messiah;

To be baptized into the name of the Father and of the Son and of the Holy Spirit, or into the name of the
Lord Jesus, is to be baptized into a spiritual union with the all-inclusive Christ, who is the embodiment of
the Triune God. See notes 162 in Ch. 8 and 194 in Mt. 28.
Cf. into the name of Paulos (1Co 1:13); into Mosheh (1Co 10:2);
(3) Epi, [up]on, (2:38). To be baptized upon the name of Jesus Christ is to be baptized upon the ground
of what the name of Jesus Christ stands for. It stands for all that the person of Jesus Christ is and all that
He has accomplished, both of which constitute the belief (the faith) of God's New Testament economy. It
is on this ground that the believers in Christ are baptized.
12
‘into the name of the Lord Yeshua’ Act 8:16 Rec. fn.
Not in the name but into the name. The name denotes the person. To be baptized into the name of the Lord Jesus is to
be baptized into the person of the Lord, to be identified with the crucified, resurrected, and ascended Christ, to be put
into an organic union with the living Lord. See below the notes in Act 2:38 and Mt 28:19b.

Ref. Footnote on ‘into the name of the Father and of the Son and of the Holy Spirit’ Mt 28:19b [Recovery
13

Version]

[Quoting from Act 8:16 fn.] In Mt 28:19 the Lord charged the disciples to baptize the believers into the name of the
Father and of the Son and of the Holy Spirit [sic]. But later, in practice, the believers were baptized into the name of the
Lord Jesus, here and in 19:5, and into Christ, in Rm 6:3 and Gal 3:27. This indicates
that (1) to be baptized into the name of the Lord Jesus is equivalent to being baptized into the name of the Father
and of the Son and of the Holy Spirit, because the Lord Jesus is the Triune God, the embodiment of God Himself
(Col 2:9),
and (2) to be baptized into the name of the Triune God or into the name of the Lord Jesus is equivalent to being
baptized into the person of Christ.
[Mt 28:19 fn.:]
Into indicates union, as in Rom. 6:3 and Gal. 3:27. The same Greek word is used in Acts 8:16; 19:5; and 1Co 1:13, 15.
To baptize people into the name of the Triune God is to bring them into spiritual and mystical union with Him.

14
Various ancient sources on this verse Mt 28:19b:
1. Didache 7.1 adds [ἐν ὕδατι ζῶντι] (in running water) at the end of this particular baptismal phrase.]
2. The Diatessaron of Tatian ca. 160 CE – trans. by J.H. Hill (1894) The Earliest Life Of Christ Ever
Complied From The Four Gospels – pp. 262-263
 55.4 Then saith Jesus unto them,
All authority hath been given unto me in heaven and on earth: (Mt 28:18b)
55.5 for even as my Father sent me,
so I also send you. (Jn 20:21b)
Go ye therefore into all the world,
and preach my gospel to every creature; (Mk 16:15b)
55.6 and teach all the nations,
and baptize them in the name of
the Father and of the Son and of the Holy Spirit: (Mt 28:19b)
55.7 teaching them to observe all things that I commanded you:
and lo, I am with you all the days unto the end of the world. (Mt 28:20)
55.8 For he that believeth and is baptized shall be saved;
but he that disbelieveth shall be condemned (Mk 16:16)

3. A Hebrew Gospel of Matthew (such as Shem-Tov version, 1385 CE) does not have this v. 19b. Ref.
Hugh J. Schonfield (1927), An Old Hebrew Text of St. Matthew's Gospel: Translated, with an
Introduction, Notes and Appendices.
15
Gospel texts in the voice of the Evangelist as the editor:
The Gospel narrative in the Bible can be heard in the several layers of voices – the
speakers, the narrator, the edition (Evangelist), and the translator. Purely seeing from
the linguistic and literary point of view, this sentence may be thought of a voice of the
editor (‘Evangelist Matthew’) reflecting an ecclesiastical liturgical development, which
was then put into the voice of Yeshua.

There are a few examples in which importance of recognizing such different level of
voices present in the Gospel work.
 E.g., Mk 2:26a ‘epi Abiathar [tou] archiereōs’ – this phrase is mistranslated by
most as ‘when Abiathar was High Priest’ when the true sense is ‘in the Scripture
passage concerning Abiathar High Priest’.
 E.g., Jn 3:13-17 is best read as the voice of the Evangelist, not the voice of
Yeshua.
 E.g., Jn 4:9b ‘… Judeans refuse to have anything to do with Samaritans.’
 E.g., Mk 7:19b ‘thus purging out all foods eaten’

These editor’s voices are comparable to footnotes which modern writers would use to
give additional information to the readers.]
16

OT: Exo 3:11-15

 Ex 3:11
But Moses said to Elohim,
“Who am I that I should go to Pharaoh
and that I should bring the sons of Yisrael out of Egypt?”
Ex 3-:12
And to this He said,
“Indeed, I shall be there with you.
This is the sign for you [Moses] that I myself the one who has sent you:
When you have led the people out of Egypt,
yoů all shall [first come here and]
be worshiping Elohim at this [very] mountain.”
Ex 3:13
Then Moses said to Elohim,
“Behold, when I come to the sons of Yisrael and say to them,
<Elohim of yoůr fathers has sent me to yoů,>
and they ask me, <What is His name?>a
what shall I tell to them?”
Exo 3:14
And Elohim said unto Moshe,
‘I am who I am’
and he said,
‘Thus shalt thou say unto the sons of Israel,
[the One who] I am sends me unto you.’
Exo 3:15
And Elohim said moreover unto Moshe,

“Thus shalt thou say unto the sons of Israel,

YHWH, Elohim of your fathers
— Elohim of Abraham,
Elohim of Isaac,
and Elohim of Yaakob —
hath sent me unto you.”

“This is my name forever,

and this is to be remembered unto all generations.”

17
‘God’ in Korean translations. There are two related words derived from one.
‘하느님’ – vs. ‘하나님’, (treated as a dialect) with ‘하느’ from 하늘 (heaven). Since the word 하나
means ‘one’, this was adopted at the beginning of Korean Bible translation. However, the Catholic
translation has this traditional generic word 하느님.
18
They further went on to the so-called angel Christology. They claim that the Archangel Michael became
Jesus, and after His death and resurrection got approved and promoted to a position of a god (? a picture of
being seated on a throne on the right side of the Almighty Jehovah God). The Logos of Elohim is denied of
the fullness of God - divinity, divine power, authority and glory.