Contents
GENESIS
The "beginning" referred to in Genesis 1:1 is the six days that are described in Genesis 1:3-31. We know this from Exodus 20:11 and Exodus 31:17.
Genesis 1:1 does not describe the "beginning" of the universe, nor even of the planet earth itself. At that "beginning," the planet Earth already was. (Genesis 1:2)
Additionally, we read that there already were "sons of God" (spirit beings) who were existing at the beginning, as spoken of in Genesis 1. (Job 38:47) Thus, the heavens wherein these spirit beings reside (Matthew 18:10) were already in existence at the beginning that is spoken of in Genesis 1:1. Consequently, the beginning refers to the skies (heavens) and the landmass (earth) and the order of things that are in them as seen from the surface of the planet earth (Genesis 2:1) as described in Genesis 1:3-31.
It is our belief that Jesus, therefore, as God's firstborn, was brought forth into existence something before the "beginning" that is spoken of in Genesis 1:1, as well as John 1:1. (See our studies related to John 1:1).
It is our belief that Jesus, therefore, as God's firstborn, was brought forth into existence something before the "beginning" that is spoken of in Genesis 1:1, as well as John 1:1. (See our studies related to John 1:1).
Genesis 1:1-3—Is Jesus Included as Elohim?
Genesis 1:1 In the beginning God created the heaven and the earth.
Genesis 1:2 And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters.
Genesis 1:3 And God said, Let there be light: and there was light.
In the very first verse of the Bible, we find the word אֱלֹהִ֑ים, as found in the Masoretic text. This form is often transliterated as ELOHIM. ELOHIM is plural in form; therefore, many trinitarians have claimed that ELOHIM refers to their trinitarian God dogma. They invent the idea that since ELOHIM is plural in form, it must mean "plurality of persons." And since they accept their trinitarian dogma as being the basis of all interpretation, they would further imagine and assume that ELOHIM applies to the triune Godhead. Thus, in Genesis 1:1, it is claimed that ELOHIM means God the Father, God the Son, and God the Holy Spirit.
Some others claim to find all three persons of the trinity in Genesis 1:1-3. They do this by imagining and assuming that ELOHIM in verse 1 refers to their imagined and assumed first person of their imagined and assumed triune God. Then they claim that "spirit" in verse 2 is their imagined and assumed third person of their imagined and assumed God. Then they imagine and assume that ELOHIM in verse 3 is the imagined and assumed second person of their imagined and assumed triune God.
However, there is no scriptural reason to imagine and assume that ELOHIM in all three persons is speaking of only one person. Obviously, ELOHIM in Genesis 1:2 refers to only one person. However, if ELOHIM is thought to be three persons, and the "spirit" in verse is thought to be a person of a triune God, the one person of the alleged triune God belongs to itself as being a person of ELOHIM. Actually, throughout Genesis 1, ELOHIM refers to only one person.
There is no reason to think that ELOHIM in Genesis 1:1-3 is not the same one person who is ELOHIM in Psalm 45:7; Isaiah 61:1,2, and Micah 5:4. This is the same one person who is the God and Father of our Lord Jesus in Ephesians 1:3; 1 Peter 1:3; Revelation 1:6. It is the same one person whom Jesus speaks of as "My God" in John 20:17; Revelation 3:12.
However, there is no scriptural reason to imagine and assume that ELOHIM in all three persons is speaking of only one person. Obviously, ELOHIM in Genesis 1:2 refers to only one person. However, if ELOHIM is thought to be three persons, and the "spirit" in verse is thought to be a person of a triune God, the one person of the alleged triune God belongs to itself as being a person of ELOHIM. Actually, throughout Genesis 1, ELOHIM refers to only one person.
There is no reason to think that ELOHIM in Genesis 1:1-3 is not the same one person who is ELOHIM in Psalm 45:7; Isaiah 61:1,2, and Micah 5:4. This is the same one person who is the God and Father of our Lord Jesus in Ephesians 1:3; 1 Peter 1:3; Revelation 1:6. It is the same one person whom Jesus speaks of as "My God" in John 20:17; Revelation 3:12.
What is not found in these verses or anywhere else in the Bible is the thought that the God of the Old Testament is more than one person, that He is three persons, etc.
Many "oneness" and unitarian believers view God's speaking in verse 3 to the Logos of John 1:1-14, claiming the Logos is "God's spoken word", and not a person. We hope to discuss this more when we discuss John 1:1-14.
Many "oneness" and unitarian believers view God's speaking in verse 3 to the Logos of John 1:1-14, claiming the Logos is "God's spoken word", and not a person. We hope to discuss this more when we discuss John 1:1-14.
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What Is Meant by "Beginning" in Genesis 1:1?
The "beginning" referred to in Genesis 1:1 is the six days that are described in Genesis 1:3-31. We know this from Exodus 20:11 and Exodus 31:17.
Genesis 1:1 does not describe the "beginning" of the universe, nor even of the planet earth itself. At that "beginning," the planet Earth already was. (Genesis 1:2)
Additionally, we read that there already were "sons of God" (spirit beings) who were existing at the beginning, as spoken of in Genesis 1. (Job 38:47) Thus, the heavens wherein these spirit beings reside (Matthew 18:10) were already in existence at the beginning that is spoken of in Genesis 1:1. Consequently, the beginning refers to the skies (heavens) and the landmass (earth) and the order of things that are in them as seen from the surface of the planet earth (Genesis 2:1) as described in Genesis 1:3-31.
The "beginning" referred to in Genesis 1:1 is the six days that are described in Genesis 1:3-31. We know this from Exodus 20:11 and Exodus 31:17.
Genesis 1:1 does not describe the "beginning" of the universe, nor even of the planet earth itself. At that "beginning," the planet Earth already was. (Genesis 1:2)
Additionally, we read that there already were "sons of God" (spirit beings) who were existing at the beginning, as spoken of in Genesis 1. (Job 38:47) Thus, the heavens wherein these spirit beings reside (Matthew 18:10) were already in existence at the beginning that is spoken of in Genesis 1:1. Consequently, the beginning refers to the skies (heavens) and the landmass (earth) and the order of things that are in them as seen from the surface of the planet earth (Genesis 2:1) as described in Genesis 1:3-31.
Genesis 1:1-3—Is Jesus Included as Elohim?
Genesis 1:1 In the beginning God created the heaven and the earth.
Genesis 1:2 And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters.
Genesis 1:3 And God said, Let there be light: and there was light.
In the very first verse of the Bible, we find the word אֱלֹהִ֑ים, as found in the Masoretic text. This form is often transliterated as ELOHIM. ELOHIM is plural in form; therefore, many trinitarians have claimed that ELOHIM refers to their trinitarian God dogma. They invent the idea that since ELOHIM is plural in form, it must mean "plurality of persons." And since they accept their trinitarian dogma as being the basis of all interpretation, they would further imagine and assume that ELOHIM applies to the triune Godhead. Thus, in Genesis 1:1, it is claimed that ELOHIM means God the Father, God the Son, and God the Holy Spirit.
Some others claim to find all three persons of the trinity in Genesis 1:1-3. They do this by imagining and assuming that ELOHIM in verse 1 refers to their imagined and assumed first person of their imagined and assumed triune God. Then they claim that "spirit" in verse 2 is their imagined and assumed third person of their imagined and assumed God. Then they imagine and assume that ELOHIM in verse 3 is the imagined and assumed second person of their imagined and assumed triune God.
However, there is no scriptural reason to imagine and assume that ELOHIM in all three persons is speaking of only one person. Obviously, ELOHIM in Genesis 1:2 refers to only one person. However, if ELOHIM is thought to be three persons, and the "spirit" in verse is thought to be a person of a triune God, the one person of the alleged triune God belongs to itself as being a person of ELOHIM. Actually, throughout Genesis 1, ELOHIM refers to only one person.
There is no reason to think that ELOHIM in Genesis 1:1-3 is not the same one person who is ELOHIM in Psalm 45:7; Isaiah 61:1,2, and Micah 5:4. This is the same one person who is the God and Father of our Lord Jesus in Ephesians 1:3; 1 Peter 1:3; Revelation 1:6. It is the same one person whom Jesus speaks of as "My God" in John 20:17; Revelation 3:12.
However, there is no scriptural reason to imagine and assume that ELOHIM in all three persons is speaking of only one person. Obviously, ELOHIM in Genesis 1:2 refers to only one person. However, if ELOHIM is thought to be three persons, and the "spirit" in verse is thought to be a person of a triune God, the one person of the alleged triune God belongs to itself as being a person of ELOHIM. Actually, throughout Genesis 1, ELOHIM refers to only one person.
There is no reason to think that ELOHIM in Genesis 1:1-3 is not the same one person who is ELOHIM in Psalm 45:7; Isaiah 61:1,2, and Micah 5:4. This is the same one person who is the God and Father of our Lord Jesus in Ephesians 1:3; 1 Peter 1:3; Revelation 1:6. It is the same one person whom Jesus speaks of as "My God" in John 20:17; Revelation 3:12.
What is not found in these verses or anywhere else in the Bible is the thought that the God of the Old Testament is more than one person, that He is three persons, etc.
Many "oneness" and unitarian believers view God's speaking in verse 3 to the Logos of John 1:1-14, claiming the Logos is "God's spoken word", and not a person. We hope to discuss this more when we discuss John 1:1-14.
Many "oneness" and unitarian believers view God's speaking in verse 3 to the Logos of John 1:1-14, claiming the Logos is "God's spoken word", and not a person. We hope to discuss this more when we discuss John 1:1-14.
<><><><><><><>
What Is Meant by "Beginning" in Genesis 1:1?
The "beginning" referred to in Genesis 1:1 is the six days that are described in Genesis 1:3-31. We know this from Exodus 20:11 and Exodus 31:17.
Genesis 1:1 does not describe the "beginning" of the universe, nor even of the planet earth itself. At that "beginning," the planet Earth already was. (Genesis 1:2)
Additionally, we read that there already were "sons of God" (spirit beings) who were existing at the beginning, as spoken of in Genesis 1. (Job 38:47) Thus, the heavens wherein these spirit beings reside (Matthew 18:10) were already in existence at the beginning that is spoken of in Genesis 1:1. Consequently, the beginning refers to the skies (heavens) and the landmass (earth) and the order of things that are in them as seen from the surface of the planet earth (Genesis 2:1) as described in Genesis 1:3-31.
And one Lord, in 1Corinthians 8:6. The word Lord in reference to Yahshua, is not completely capitalized. Is not LORD in the Greek interlinear.
ReplyDeleteAll of the Greek New Testament originals were written in ALL CAPITAL LETTERS with no spaces and probably no punctuation, and all of the earlier manuscripts are in this style, whether on parchment or papyrus. This is because the Greek alphabet did not have punctuation until at least the II century, and there were no minuscule (lower case) letters until much later. The surviving manuscripts on papyrus are classed by themselves: papyri. The parchment manuscripts written in all capitals are called uncials, and those written later (IX century on) using upper and lower case letters are called Minuscules. Various commonly written words were often abbreviated. This are mistakenly called nomina sacra, "sacred names," but it is not only special names and titled which were abbreviated this way..https://www.licoc.org/bible-studies/the-transmission-of-the-greek-new-testament
Delete“And one Lord” , in 1 Corinthians — the word Lord here not LORD by the Interlinear Greek.
ReplyDeleteI just saw this today.
DeleteThe Westcott & Hort Transliterated Interlinear:
1 Corinthians 8:6
all heemin heis theos ho pateer ex hou ta
BUT TO US ONE GOD THE FATHER, OUT OF WHOM THE
0235 1473_9 1520 2316 3588 3962 1537 3739 3588
panta kai heemeis eis auton kai heis kurios ieesous
ALL (THINGS) AND WE INTO HIM, AND ONE LORD JESUS
3956 2532 1473_7 1519 0846_7 2532 1520 2962 2424
christos di hou ta panta kai heemeis di
CHRIST, THROUGH WHOM THE ALL (THINGS) AND WE THROUGH
5547 1223 3739 3588 3956 2532 1473_7 1223
autou
HIM.
0846_
The Greek translated as "LORD" is transliterated above as "kurios", This is Strong's #G2962. This is the usual word meaning "Lord".
See also:
https://biblehub.com/text/1_corinthians/8-6.htm