Deuteronomy 18:15-19 - Prophet Like Moses - Some Key Scriptures

 

JESUS
The Prophet Like Moses

Deuteronomy 18:15-19  - Jehovah thy God will raise up unto thee a prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken;[16] according to all that thou desiredst of Jehovah thy God in Horeb in the day of the assembly, saying, Let me not hear again the voice of Jehovah my God, neither let me see this great fire any more, that I die not.[17] And Jehovah said unto me, They have well said that which they have spoken.[18] I will raise them up a prophet from among their brethren, like unto thee; and I will put my words in his mouth, and he shall speak unto them all that I shall command him.[19] And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him.

Jesus evidently referred to this promise by his words recorded at John 5:46. Many of Jesus' words show that he was that prophet like Moses said that Jehovah would raise up.  Jesus is recorded as saying: "The words that I tell you, I speak not from myself; but the Father living in me does his works." (John 14:10) and Jesus stated: "The word which you hear isn't mine, but the Father's who sent me." (John 14:24)  In effect, Jesus was saying that he was the promised prophet who was to speak Jehovah's words, as Jehovah had stated: "I will put my words in his mouth, and he shall speak unto them all that I shall command." (Deuteronomy 18:18) In this, Jesus presented Jehovah as only one person, and at the same time he distinguishes himself from being Jehovah who raised him up to be this prophet.

Jehovah also said that this prophet was to "speak in my name" (Deuteronomy 18:19), that is, that the prophet was to speak in the name of Jehovah.  This is similar to another prophecy found at:

Psalms 118:26 - Blessed be he that cometh in the name of Jehovah: We have blessed you out of the house of Jehovah.

The speaks of the Messiah as coming in the name of Jehovah. Jesus claimed to be this one when he said to Jerusalem: "You will not see me from now on, until you will say, 'Blessed is he who comes in the name of [Jehovah].'" (Matthew 23:39; Luke 13:35) Rather than claiming to be Jehovah, Jesus claimed to be the one whom Jehovah had raised up who would speak in the name of Jehovah.

We should note, however, that the extant manuscripts of the New Testament do not show Jesus as having coming in the name as foretold in Deuteronomy 18, but rather they have Jesus claiming to have come in the name of KURIOS (a transliteration of the Greek), meaning "Lord". Translators add "the" before "Lord" to make read "the Lord". Did Jesus change the eternal Holy Name of God to Kurios? We do not believe that he did, nor do we believe that he join with the disobedient Jews who wished to do so. There is nothing in the Bible that authorizes anyone to change God's eternal Holy Name to any other word that does not even mean the same thing. We believe that neither Jesus nor his apostles changed the Holy Name to KURIOS, but that this was done by later copyists. So far, this is the only explanation we have seen that makes sense, in harmony with the scriptures. We have more about this in our studies related to God's Holy Name in the New Testament.

Isaiah 11:1 - And there shall come forth a shoot out of the stock of Jesse, and a branch out of his roots shall bear fruit.
Isaiah 11:2 - And the Spirit of Jehovah shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of Jehovah.
Isaiah 11:3 - And his delight shall be in the fear of Jehovah; and he shall not judge after the sight of his eyes, neither decide after the hearing of his ears. -- American Standard Version.

We should note that the promised Messiah was not presented as being Jehovah, but rather that the Spirit of Jehovah would rest upon the Messiah, and that the Messiah was to delight in the fear (or reverence) of Jehovah. The Messiah (Christ) is definitely not being presented as being Jehovah, but is being distinguished from being Jehovah.  Of course, many have put a lot of faith in the extra-Biblical idea that Jesus is two natures at the same, one nature being that of the Supreme Being, Jehovah, and another nature of being a human being, Jesus. The reality if that the Bible nowhere ever presents such an idea. Some scriptures are often presented to supposedly support the idea, but none of the scriptures actually say what is being claimed. In all such scriptures, one has to create a lot of assumptions aside from what is actually written, and then overlay the assumption upon the scriptures to make them appear to be supporting what they call the "dual natures" or "hypostatic union" of the Messiah.

We should also note that the word "spirit" is presented as being a person of Jehovah, but we read that Jehovah's "spirit" was to rest upon the Messiah. The spirit is described with six words (1) wisdom, (2) understanding, (3) counsel, (4) might, (5) knowledge, and (6) fear (reverence). 

(God willing, we intend to comment on the scriptures below):

Isaiah 53:1-12 - Who hath believed our message? and to whom hath the arm of Jehovah been revealed?[2] For he grew up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we see him, there is no beauty that we should desire him.[3] He was despised, and rejected of men; a man of sorrows, and acquainted with grief: and as one from whom men hide their face he was despised; and we esteemed him not.[4] Surely he hath borne our griefs, and carried our sorrows; yet we did esteem him stricken, smitten of God, and afflicted.[5] But he was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him; and with his stripes we are healed.[6] All we like sheep have gone astray; we have turned every one to his own way; and Jehovah hath laid on him the iniquity of us all.[7] He was oppressed, yet when he was afflicted he opened not his mouth; as a lamb that is led to the slaughter, and as a sheep that before its shearers is dumb, so he opened not his mouth.[8] By oppression and judgment he was taken away; and as for his generation, who [among them] considered that he was cut off out of the land of the living for the transgression of my people to whom the stroke [was due]?[9] And they made his grave with the wicked, and with a rich man in his death; although he had done no violence, neither was any deceit in his mouth.[10] Yet it pleased Jehovah to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see [his] seed, he shall prolong his days, and the pleasure of Jehovah shall prosper in his hand.[11] He shall see of the travail of his soul, [and] shall be satisfied: by the knowledge of himself shall my righteous servant justify many; and he shall bear their iniquities.[12] Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he poured out his soul unto death, and was numbered with the transgressors: yet he bare the sin of many, and made intercession for the transgressors.

Isaiah 61:1-2 - The Spirit of the Lord Jehovah is upon me; because Jehovah hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the broken-hearted, to proclaim liberty to the captives, and the opening [of the prison] to them that are bound;[2] to proclaim the year of Jehovah's favor, and the day of vengeance of our God; to comfort all that mourn.

Matthew 7:24 - Every one therefore that heareth these words of mine, and doeth them, shall be likened unto a wise man, who built his house upon the rock.

Matthew 10:40 - He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me.

Matthew 20:28 - even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.

Matthew 21:9 - And the multitudes that went before him, and that followed, cried, saying, Hosanna to the son of David: Blessed [is] he that cometh in the name of [Jehovah]; Hosanna in the highest.

Mark 8:38 - For whosoever shall be ashamed of me and of my words in this adulterous and sinful generation, the Son of man also shall be ashamed of him, when he cometh in the glory of his Father with the holy angels.

Mark 9:37 - Whosoever shall receive one of such little children in my name, receiveth me: and whosoever receiveth me, receiveth not me, but him that sent me.

Mark 10:45 - For the Son of man also came not to be ministered unto, but to minister, and to give his life a ransom for many.

Mark 11:9 - And they that went before, and they that followed, cried, Hosanna; Blessed [is] he that cometh in the name of [Jehovah].

Luke 4:18 - The Spirit of [Jehovah] is upon me, Because he anointed me to preach good tidings to the poor: He hath sent me to proclaim release to the captives, And recovering of sight to the blind, To set at liberty them that are bruised.

Luke 9:48 - and said unto them, Whosoever shall receive this little child in my name receiveth me: and whosoever shall receive me receiveth him that sent me: for he that is least among you all, the same is great

Luke 13:35 - Behold, your house is left unto you [desolate]: and I say unto you, Ye shall not see me, until ye shall say, Blessed is he that cometh in the name of [Jehovah].

John 1:29 - On the morrow he seeth Jesus coming unto him, and saith, Behold, the Lamb of God, that taketh away the sin of the world!

John 3:17 - For God sent not the Son into the world to judge the world; but that the world should be saved through him.

John 4:34 - Jesus saith unto them, My meat is to do the will of him that sent me, and to accomplish his work.

John 5:24 - Verily, verily, I say unto you, He that heareth my word, and believeth him that sent me, hath eternal life, and cometh not into judgment, but hath passed out of death into life.

John 5:30 - I can of myself do nothing: as I hear, I judge: and my judgment is righteous; because I seek not mine own will, but the will of him that sent me.

John 5:36 - But the witness which I have is greater than [that of] John; for the works which the Father hath given me to accomplish, the very works that I do, bear witness of me, that the Father hath sent me.

John 5:43 - I am come in my Father's name, and ye receive me not: if another shall come in his own name, him ye will receive.

John 6:38 - For I am come down from heaven, not to do mine own will, but the will of him that sent me.

John 6:44 - No man can come to me, except the Father that sent me draw him: and I will raise him up in the last day.

John 7:16 - Jesus therefore answered them and said, My teaching is not mine, but his that sent me.

John 7:28 - Jesus therefore cried in the temple, teaching and saying, Ye both know me, and know whence I am; and I am not come of myself, but he that sent me is true, whom ye know not.

John 7:29 - I know him; because I am from him, and he sent me.

John 8:26 - I have many things to speak and to judge concerning you: howbeit he that sent me is true; and the things which I heard from him, these speak I unto the world.

John 8:29 - And he that sent me is with me; he hath not left me alone; for I do always the things that are pleasing to him.

John 12:13 - took the branches of the palm trees, and went forth to meet him, and cried out, Hosanna: Blessed [is] he that cometh in the name of the Lord, even the King of Israel.

John 14:6 - Jesus saith unto him, I am the way, and the truth, and the life: no one cometh unto the Father, but by me.

John 14:10 - Believest thou not that I am in the Father, and the Father in me? the words that I say unto you I speak not from myself: but the Father abiding in me doeth his works.

John 14:24 - He that loveth me not keepeth not my words: and the word which ye hear is not mine, but the Father's who sent me.

John 12:44 - And Jesus cried and said, He that believeth on me, believeth not on me, but on him that sent me.

John 12:49 - For I spake not from myself; but the Father that sent me, he hath given me a commandment, what I should say, and what I should speak.

John 13:20 - Verily, verily, I say unto you, he that receiveth whomsoever I send receiveth me; and he that receiveth me receiveth him that sent me.

Acts 2:26-36 - Therefore my heart was glad, and my tongue rejoiced; Moreover my flesh also shall dwell in hope:[27] Because thou wilt not leave my soul unto Hades, Neither wilt thou give thy Holy One to see corruption.[28] Thou madest known unto me the ways of life; Thou shalt make me full of gladness with thy countenance.[29] Brethren, I may say unto you freely of the patriarch David, that he both died and was buried, and his tomb is with us unto this day.[30] Being therefore a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins he would set [one] upon his throne;[31] he foreseeing [this] spake of the resurrection of the Christ, that neither was he left unto Hades, nor did his flesh see corruption.[32] This Jesus did God raise up, whereof we all are witnesses.[33] Being therefore by the right hand of God exalted, and having received of the Father the promise of the Holy Spirit, he hath poured forth this, which ye see and hear.[34] For David ascended not into the heavens: but he saith himself, [Jehovah] said unto my Lord, Sit thou on my right hand,[35] Till I make thine enemies the footstool of thy feet.[36] Let all the house of Israel therefore know assuredly, that God hath made him both Lord and Christ, this Jesus whom ye crucified.

Acts 3:13-26 - The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified his Servant Jesus; whom ye delivered up, and denied before the face of Pilate, when he had determined to release him.[14] But ye denied the Holy and Righteous One, and asked for a murderer to be granted unto you,[15] and killed the Prince of life; whom God raised from the dead; whereof we are witnesses.[16] And by faith in his name hath his name made this man strong, whom ye behold and know: yea, the faith which is through him hath given him this perfect soundness in the presence of you all.[17] And now, brethren, I know that in ignorance ye did it, as did also your rulers.[18] But the things which God foreshowed by the mouth of all the prophets, that his Christ should suffer, he thus fulfilled.[19] Repent ye therefore, and turn again, that your sins may be blotted out, that so there may come seasons of refreshing from the presence of [Jehovah];[20] and that he may send the Christ who hath been appointed for you, [even] Jesus:[21] whom the heaven must receive until the times of restoration of all things, whereof God spake by the mouth of His holy prophets that have been from of old.[22] Moses indeed said, A prophet shall [Jehovah] God raise up unto you from among your brethren, like unto me. To him shall ye hearken in all things whatsoever he shall speak unto you.[23] And it shall be, that every soul that shall not hearken to that prophet, shall be utterly destroyed from among the people.[24] Yea and all the prophets from Samuel and them that followed after, as many as have spoken, they also told of these days.[25] Ye are the sons of the prophets, and of the covenant which God made with your fathers, saying unto Abraham, And in thy seed shall all the families of the earth be blessed.[26] Unto you first God, having raised up his Servant, sent him to bless you, in turning away every one of you from your iniquities.

Romans 5:6 - For while we were yet weak, in due season Christ died for the ungodly.

Romans 5:12-19 - Therefore, as through one man sin entered into the world, and death through sin; and so death passed unto all men, for that all sinned:--[13] for until the law sin was in the world; but sin is not imputed when there is no law.[14] Nevertheless death reigned from Adam until Moses, even over them that had not sinned after the likeness of Adam's transgression, who is a figure of him that was to come.[15] But not as the trespass, so also [is] the free gift. For if by the trespass of the one the many died, much more did the grace of God, and the gift by the grace of the one man, Jesus Christ, abound unto the many.[16] And not as through one that sinned, [so] is the gift: for the judgment [came] of one unto condemnation, but the free gift [came] of many trespasses unto justification.[17] For if, by the trespass of the one, death reigned through the one; much more shall they that receive the abundance of grace and of the gift of righteousness reign in life through the one, [even] Jesus Christ.[18] So then as through one trespass [the judgment came] unto all men to condemnation; even so through one act of righteousness [the free gift came] unto all men to justification of life.[19] For as through the one man's disobedience the many were made sinners, even so through the obedience of the one shall the many be made righteous.

1 Corinthians 15:3 - For I delivered unto you first of all that which also I received: that Christ died for our sins according to the scriptures.

2 Corinthians 5:21 - Him who knew no sin he made [to be] sin on our behalf; that we might become the righteousness of God in him.

1 John 4:9-10 - Herein was the love of God manifested in us, that God hath sent his only begotten Son into the world that we might live through him.[10] Herein is love, not that we loved God, but that he loved us, and sent his Son [to be] the propitiation for our sins.

1 John 4:14 - And we have beheld and bear witness that the Father hath sent the Son [to be] the Saviour of the world.

Matthew 3:16,17 - Was There a Triune God at Jesus' Baptism?

Hebrews 10:5 - Did Jehovah Prepare a Body for Himself?

Hebrews 10:5 - Therefore when he comes into the world, he says, "Sacrifice and offering you didn't desire, But a body did you prepare for me." -- World English. 

These words and those following are a partial indirect quotation of Psalm 40:6-8. The writer of Hebrews added the words "but a body thou hast prepared for me." Evidently, this was the basis of the later "Christianized" version of the Septuagint. 

It is being claimed, however, that "God prepares a body to dwell in." In other words, it is being claimed that Jehovah prepares a body for Jehovah to dwell in, and Jehovah names Himself in this body, "Jesus."  However, it should be obvious that this is not what the scripture says. The author of Hebrews does not write that Jehovah was stating he was preparing a body for Himself to dwell in! While God dwells in Jesus as well as in Jesus' followers, this is not what is being discussed in Hebrews 10:5.

See our study:
God in Christ

The words are attributed to Jesus as speaking to someone else who is not Jesus, and saying that some one else had prepared a body for him [Jesus]. Obviously, the one whom the Son is saying prepared the body is his God and Father Jehovah. (Micah 5:4; Ephesians 1:3; Hebrews 1:1,2) However, the Son is not saying that Jehovah prepared a body for Himself, and that he would name Himself Jesus, as is being claimed. Jehovah prepared that body for His Son who is not Himself. 

 There is definitely nothing in this verse that presents Jesus as being Jehovah, or that Jesus is a person of Jehovah. One does have to add such thoughts to what is said, and then twist what is actually stated to make it appear that Jesus is Jehovah, the God of Abraham, Isaac and Jacob, who spoke to and through the prophets of old, and who now speaks through His Son, Jesus. -- Deuteronomy 18:15-19; Acts 3:13-26; Hebrews 1:1,2. 

See our studies regarding Jesus and His God, Jehovah, at: 

https://jesusnotyhwh.blogspot.com/p/posts.html

There is Only One True God

The claim is often made by trinitarians and oneness believers that there is one true God by nature, which is true. The trinitarians, however, add to that thought the only true God is three persons: (1) The Father, (2) the Son and (3) the Holy Spirit. They usually present scriptures that refer to all three with some form of the word for "GOD", and leave this as being proof that all three are the one God, the one Supreme Being.

The Greek word in the New Testament for "God" is usually transliterated as THEOS (or QEOS). It is translated from forms of the Old Testament Hebrew word EL, which basically means “might, strength, power.” In the New Testament, forms of the Hebrew word EL are translated into Greek forms of the word THEOS. "God" in English, with a capital "G", most often means the Supreme Being. This, in effect, would correspond with the Biblical usages of forms of EL and THEOS as applied to Jehovah as being the Mighty One who is innately mighty, and not receiving his power or might from anyone else, thus the Supreme Being. Hence, the claim that there is only one true God, one true Supreme Being, agrees with what the Bible says.

Jesus identified the “one true God”, that is the one true MIGHT (the source of all might, the Supreme Being), as his God and Father. — John 17:1,3.

Paul verifies that it is the God and Father of Jesus who is the “one God” who is the source of all. — 1 Corinthians 8:4-6.

However, although forms of EL and THEOS are sometimes applied to Jesus, nowhere in the Bible is Jesus identified as the one true MIGHTY ONE, the Supreme Being. There is no might anywhere that is aside from Jehovah (Isaiah 44:6), the God and Father of Jesus. (Micah 5:4; Ephesians 1:3) The scriptures reveal that Jesus was sent by the one true Mighty One, the one true Supreme Being; that Jesus worships the one true Mighty One, that Jesus speaks the words of the one true Mighty One, etc., but the scriptures never reveal Jesus as being that one true Mighty One. — (Deuteronomy 18:15-19; Matthew 4:4 [Deuteronomy 8:3; Luke 4:4]; Matthew 4:7 [Deuteronomy 6:16]; Matthew 4:10 [Exodus 20:3-5; 34:14; Deuteronomy 6:13,14; 10:20; Luke 4:8]; Matthew 22:29-40; Matthew 26:42; Matthew 27:46; Mark 10:6 [Genesis 1:27; Genesis 2:7,20-23]; Mark 14:36; 15:34; Luke 22:42; John 4:3; 5:30; 6:38; 17:1,3; 20:17; Romans 15:6; 2 Corinthians 1:3; 11:31; Ephesians 1:3,17; Hebrews 1:9; 10:7; 1 Peter 1:3; Revelation 2:7; 3:2,12)

Even Jesus receives his might, his power, his strength, from the one true MIGHTY ONE, so while forms of the word EL and forms of the word THEOS may be used of him, such usage does not designate Jesus as being the source of all, the only true Supreme Being. The angels receive their might from the one true might, so that forms of the word EL and forms of the word THEOS may be used of them, and men are often given special mightiness from the one true God, such as Moses, the judges of Isreal, the sons of God. Thus forms of the word EL and forms of the word Theos may be used of these also, and although their might is true might, it does not make them the one true Mighty One that Jesus spoke of. As Jesus said, they are declared gods by Jehovah, but they are not the one true MIghty One, the one true Supreme Being. Their might is real, and in that sense it is true, but it does not make them the one true Mighty One from whom they have received their might.

Jesus Receives His Power and Authority From The One Who Sent Him

The God of Abraham, Isaac and Jacob, by means of his holy spirit, reveals through the scriptures that Jesus receives his inheritance and dominion (power) from Jehovah. His power and authority is given to him by his God, his Supreme Being. The God of Jesus is not a God of three persons, but only one person. (Ephesians 1:3) The God of Christians is not three persons, but only one person. (1 Corinthians 8:6) Jesus is not Jehovah, his God.  He who anointed and sent Jesus (Isaiah 61:1; John 17:1,3) and who gives Jesus his dominion, all authority and power (with the evident exception of the position of being the Most High himself — 1 Corinthians 15:27), yet the exercise of this power and authority by Jesus is all to the praise of Jehovah, the God and Father of the Lord Jesus. The Bible writers never claimed that Jesus is the ultimate “source” of his own power. — Psalm 2:6-8; 45:7; 110:1,2; Isaiah 9:6,7; 11:2; 42:1; 61:1-3; Jeremiah 23:5; Daniel 7:13,14; Matthew 12:28; 28:18; Luke 1:32; 4:14,18; 5:17; John 3:34; 5:19,27,30; 10:18,36-38; Acts 2:22; 10:38; Romans 1:1-4; 1 Corinthians 15:27; 2 Corinthians 13:4; Colossians 1:15,16; 2:10; Ephesians 1:17-22; Philippians 2:9-11; Hebrews 1:2,4,6,9; 1 Peter 3:22.

Consequently, Micah 5:4 related that Jesus stands and feeds the sheep that his God has given to him in the strength of Jehovah, in the majesty of the name of his God, Jehovah.

Accordingly, it is by nature of being the source of all might (1 Corinthians 8:6) that there is only one Most High, and Jesus is never identified as being that one Most High, but as the son of the one Most High. The God of Abraham, Isaac and Jacob, by means of his holy spirit, reveals through the scriptures that Jesus is the son of his Father. Jesus' Father is the only Most High, Jehovah. Jesus is never spoken of as the “Most High”; he is not the only Most High Jehovah of whom he is the son. — Genesis 14:22; Psalm 7:17; 83:18; 92:1; Luke 1:32; John 13:16.

Those who believe that Jesus is the Most High have to create a lot of assumptions beyond what is written in any scripture, and then they have to add those assumptions to, and read those assumptions into, any and every verse that they claim shows that Jesus is Jehovah, or that Jehovah is more than one person, etc. In reality, no scripture at all ever presents Jesus as being Jehovah, and no scripture ever presents Jehovah as being more than one person.

John 1:1,2 tells us that the Word was with the Might (the Supreme Being) and Jesus tells us that he was with the only true God (Supreme Being — John 17:1,3,5). The default reasoning is that theos used of the Logos in John 1:1 is not referring to the Logos as being the Supreme Being. Jesus was indeed mighty (theos) when he was with the only true God, but he was not the only true God whom he was with.

See our 
Studies related to John 1:1:

The Word is Jesus, and Jesus identified the One whom he was with before the world of mankind was a made as his Father, whom he further identified as the one true Mighty One, obviously referring to his Father as being the only one who innately is Mighty. (John 17:1,3,5) Thus, Jesus, being sent by that one true Mighty One, is not that one true Mighty One who sent him.

Ronald R. Day, Sr.

Related:

Did Jesus Really Say That His Father is the Only True God?
The Hebraic Usages of the Titles for "God"

References: We do not necessarily agree with all conclusions given.

Regarding forms of the Hebrew word for God, EL (Strong's #410, 430)
Bible Hub for EL (Strong's #410)
Bible Hub for ELOHIM (Strong's #430)
Old Testament Lexical Dictionary for Strong's #410 (Studylight)
Old Testament Lexical Dictionary for Strong's #430 (Studylight)

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Acts 3:14 - Does Jesus' Holiness Mean that He is Jehovah?

The claim is that holiness is ascribed to each of the three persons: the Father (Revelation 15:4), the Son (Acts 3:14), and the Holy Spirit (Romans 1:4), and thus this is proof that Jesus is Jehovah, and/or that Jesus, his Father, and God's Holy Spirit are three persons of the one Supreme Being.

{Revelation 15:4} Who wouldn't fear you, Jehovah,
   and glorify your name?
For you only are fully right.
   For all the nations will come and worship before you.
   For your righteous acts have been revealed." -- RLIV

The word rendered as "fully right" above is given the general transliteration as HOSIOS (Strong's G3741). Evidently, the contrast here is Jehovah with the many false gods which the nations have worshiped throughout the centuries of this the present evil age. (Galatians 1:4) In the age to come, all the nations, however, will come and worship before Jehovah, and Jehovah will be the only one proven to be fully right. Most translations render HOIOS as "holy", but such a rendering in English does not distinguish HOSIOS from other words often translated as "holy," and thus it can lead to some confusion.

The word HOSIOS is given the following meanings:

Strong's Definition:  Of uncertain affinity; properly right (by intrinsic or divine character; thus distinguished from G1342, which refers rather to human statutes and relations; from G2413, which denotes formal consecration; and from G40, which relates to purity from defilement), that is, hallowed (pious, sacred, sure): - holy, mercy, shalt be.

Mounce's Definition:  holy, pious, devout; (n.) Holy One; divine decree (Ac 13:34).

Thayer's Definition:  undefiled by sin, free from wickedness, religiously observing every moral obligation, pure holy, pious.

Forms of the word HOSIOS may be found in eight verses of the Bible: Acts 2:27; 13:34,35; 1 Timothy 2:8; Titus 1:8; Hebrews 7:26 and Revelation 15:4; 16:5. It is not used in either Acts 3:14 or Romans 1:4.

The word is used of men (other than Jesus), however, in 1 Timothy 2:8 and Titus 1:8, and thus its usage is not limited to that of the Supreme Being. It is used of Jesus in Acts 2:27; 13:35, where it used to quote Psalm 16:10. Peter and Paul used this word to render the Hebrew word often transliterated as CHASIYD (Strong's H2623).

https://www.studylight.org/lexicons/hebrew/2623.html

At any rate, the usage of the Greek word HOSIOS of Jesus in Acts 2:27; 13:35 does not designate Jesus as being the Supreme Being.

Acts 3:14 - But ye denied the Holy (Strong's #G40) and Righteous One, and asked for a murderer to be granted unto you.

Here we find that Peter used a form of the Greek HAGIOS of Jesus. This word is definitely not confined to being used of the Supreme Being, as it used many times of humans and things in the New Testament.

https://www.studylight.org/lexicons/greek/40.html

Romans 1:4 - who was declared [to be] the Son of God with power, according to the spirit of holiness (Strong's #G42, a form of #G40), by the resurrection from the dead; [even] Jesus Christ our Lord.

https://www.studylight.org/lexicons/greek/42.html

Many claim "spirit of holiness" is referring to God's Holy Spirit. This could be, but one should realize that the word "spirit" in the Bible is not always referring to God's Holy Spirit. The word "spirit" in Romans 1:4 is probably used as may be contrasted with its usage as in the phrases such as "spirit of bondage" (Romans 8:15), "spirit of stupor" (Romans 11:8), "spirit of the world" (1 Corinthians 2:12), "spirit of fearfulness" (2 Timothy 1:7), "spirit of error." -- 1 John 4:6.

Of course, God's Holy Spirit is just as holy and God Himself is Holy. Such, however, does not mean that we need to imagine and assume that God's Holy Spirit is a separate and distinct person of God, etc.

What we do not find in any of the scriptures above is any thought that the God of Abraham, Isaac and Jacob is more than one person, or that Jesus is the God of Abraham, Isaac and Jacob, or that Jesus is a person of the God of Abraham, Isaac and Jacob.

1 Corinthians 10:9 - Does This Offer Proof of the Trinity?

\

Exodus 17:2 - Wherefore the people strove with Moses, and said, Give us water that we may drink. And Moses said unto them, Why strive ye with me? Wherefore do ye tempt Jehovah?
 - American Standard Version.

Numbers 21:5-6 - And the people spake against God, and against Moses, Wherefore have ye brought us up out of Egypt to die in the wilderness? for there is no bread, and there is no water; and our soul loatheth this light bread.[6] And Jehovah sent fiery serpents among the people, and they bit the people; and much people of Israel died. -- American Standard Version

1 Corinthians 10:9-10 - Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. [10] Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer. -- King James Version.

1 Corinthians 10:9-10 - Neither let us make trial of the Lord, as some of them made trial, and perished by the serpents.[10] Neither murmur ye, as some of them murmured, and perished by the destroyer. - American Standard Version

1 Corinthians 10:9
meede ekpeirazwmen ton kurion kathws tines
NEITHER MAY WE BE TESTING OUT THE LORD, ACCORDING AS SOME
3366 1598 3588 2962 2531 5100
autwn epeirasan kai hupo twn ophewn
OF THEM TESTED, AND BY THE SERPENTS
0846_92 3985 2532 5259 3588 3789
apwllunto
THEY WERE DESTROYING SELVES.
0622
== Westcott & Hort Interlinear with Greek transliterated.

Now these things have become types to us, for us not to be desirers of evil things, as they also desired. -- Berean Literal Bible.

Many trinitarians (and possibly some others) place 1 Corinthians 10:9 with Exodus 17:2 and/or Numbers 21:5,6 as being proof that Jesus is Jehovah whom the children of Israel tempted, or put to the test. From this, they would imagine and assume that Jehovah is more than one person, and that Jesus is one of the persons of Jehovah. 

1 Corinthians 10:9 is one of the verses that has variant readings in the manuscripts: some read as "Christ," some as "the Lord," and a few as "God."

Jamieson-Fausset-Brown Bible Commentary tells us:

9. tempt Christ — So the oldest versions, Irenæus (264), and good manuscripts read. Some of the oldest manuscripts read "Lord"; and one manuscript only "God."

"TON KURION", as given in the Westcott and Hort text above, could be a replacement for the Holy Name. If so, it surely refers, not to Jesus, but rather to the God and Father of Jesus, the "one God [Mighty One] ... of whom are all" that Paul refers to in 1 Corinthians 8:6. Indeed, the reference is to Exodus 17:2; Numbers 21:5,6, and/or Deuteronomy 6:16, which speaks of Jehovah; thus it is quite probable that Paul actually used some form of the Holy Name in 1 Corinthians 10:9, and later copyists, after the death the apostles, changed it to a form of the Greek word meaning "LORD", or to forms of the Greek words meaning "Christ" or ."God".

While Ellicott does not speak of God's Holy Name as being replaced in the New Testament, he does say the following:

(9) Neither let us tempt Christ. -- Better, Neither let us tempt the Lord, as some of them tempted, and perished by serpents. There is much controversy as to whether the word here is "God" or "Christ" or "the Lord," each having a certain amount of MS. support. On the whole, the reading here adopted (the Lord) seems from internal evidence to have been most likely the true reading. It is possible that the word "God" crept into the text, having been put as a marginal explanation to get over the supposed difficulty involved in applying the words which follow, "they also tempted," to Christ. For in what sense could it have been said that the Israelites tempted Christ? There is no reason, however, for connecting "some of them tempted" (the word "also" is not in the original) with the object of the previous clause: and it is noticeable that the second word translated "tempted" is not the same as the first. "Let us not tempt" is in the original an intensified form of the verb which is used in its simple form in "some of them tempted." The reading "Christ" may have come into the text as being an explanation that by the word "Lord" St. Paul meant the Redeemer.
The real meaning of the passage, however, is evident. The Israelites had, by their longing after the things left behind in Egypt, tried God so that God had asserted Himself in visiting them with punishment, and so Christians must be on their guard, with such a warning before them, not to tempt their Lord by hankering after those worldly and physical pleasures from which He by His death has delivered them. (See Numbers 21:4-6.) Some of the Corinthian Christians seemed by their conduct, as regards eating and drinking and indulging in sensuality, to long for that liberty in reference to things which they had enjoyed before conversion, instead of enjoying these spiritual blessings and feeding on the spiritual sustenance which Christ had provided for them -- Ellicott, Charles John. "Commentary on 1 Corinthians 10:9". "Ellicott's Commentary for English Readers". https://www.studylight.org/commentaries/ebc/1-corinthians-10.html. 1905.

Nevertheless, "TON KURION" (with the definite article) could be referring to the Lord Jesus. If so, it would not necessarily follow that the latter part of 1 Corinthians 10:9 should also be referring to Jesus as the one whom the children of Israel put to the test.

Likewise, even if Paul did write the word for "Christ," in the first part of the verse, it does not necessarily mean that that the last part of the verse is saying that the children of Israel had put Christ to the test. Many translations add the word "him" (which does not appear in the Greek manuscripts), but in keeping with the testimony of the scripture as whole, if the first part is referring to Christ, the default reasoning should be that the latter part is referring to either Moses (who was a type of Christ) or the God and Father of Jesus, rather than to imagine and assume that Paul was writing that the children of Israel put Jesus to the test, and then further imagine, assume, add to and read into the scripture that Jehovah is more than one person, and then further imagine, assume, add to and read into the scripture that Jesus is one of the persons of Jehovah, etc.

The point, however, is the antitypical application of how the children of Israel spoke against Moses (and thus against Jehovah), as applied to a Christian who may speak against the one whom Jehovah anointed (Isaiah 61:1), which would also be against Jehovah.

What we do not find in 1 Corinthians 10:9 is any clear designation of Jesus as being the God of Abraham, Isaac and Jacob. There is definitely nothing here or anywhere else in the entire Bible that presents the God of Abraham, Isaac and Jacob as being more than one person. In order to get trinity into the verse, one still has to create many assumptions beyond what is stated, and then add those assumptions to, and read those assumptions into, what is actually stated.

* Isaiah 43:10 – Before Jehovah There Was No God Formed

* Psalm 82:6 – Who Are The Gods?

John 4:24 - God is a Spirit

{John 4:24} God is a spirit, and those who worship him must worship in spirit and truth.
{John 4:25} The woman said to him, "I know that Messiah comes," (he who is called Christ). "When he has come, he will declare all to us."
{John 4:26} Jesus said to her, "I am he, the one who speaks to you." -- RLIV

The words of John 4:24 are the words of Jesus. Jesus refers to God, not as being Himself as many claim, but rather he refers to God as being someone who is not himself. Jesus is referring to his God and Father. -- Ephesians 1:3.

By saying that his God is a spirit, Jesus refers to God's invisible spiritual body or substance. Paul delineates the two kinds of resurrection bodies. That which consists of spiritual substance, celestial, heavenly is not that which is physical, fleshly, earthly, of dust substance. -- 1 Corinthians 15:39-41.

The God and Father of Jesus, being the Most High, has the sole distinction of having the highest glory in the universe. -- Luke 1:32.

Jesus is nowhere depicted in the Bible as being the Most High God (Genesis 14:22; Psalm 7:17; 83:18; 92:1; Luke 1:32; John 13:16); even the demons recognized Jesus to be, not Jehovah the Most High, but the Son of the Most High. -- Luke 8:28

Nevertheless, Jesus said that those who worship his God must worship "in spirit and truth." The true worshiper is not to worship along material lines, but with that which is not seen with our physical eyes, which is invisible.

2 Corinthians 4:18 - We look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal. -- American Standard Version.

The Samaritan woman told Jesus that she knew that the Messiah was to come. The words "Messiah" as well as "Christ" mean "anointed," or "anointed one." Who anoints the Messiah? Isaiah quotes the Messiah as saying:

The Spirit of the Lord Jehovah is upon me; because Jehovah hath anointed me. -- Isaiah 61:1. American Standard Version.

It was the one whom Lord Jehovah had anointed that Jesus was claiming to be. He never claimed to be Jehovah, the God of Abraham, Isaac and Jacob. "Jehovah" in Isaiah 61:1 anoints someone who is not Himself. The one anointed is not Jehovah. Thus Jesus is not Jehovah who anointed him. Nor is the "spirit" in Isaiah 61:1 the Messiah, Jesus. Jesus is not Jehovah's spirit, but rather Jesus speaks of Jehovah's spirit as being upon himself. -- See also Isaiah 11:1-3.

Jehovah's God’s spirit is likened to God’s finger (as the special power of God). (Matthew 12:28; Luke 11:20) As the instrument of the revealing of truth, the holy spirit is likened to God’s “mouth”. (Deuteronomy 8:3; 1 Kings 8:24; 2 Chronicles 6:4; 36:12,21; Ezra 1:1; Isaiah 1:20; 40:5; 45:23; 48:3; 58:14; 62:2; Jeremiah 9:12,20; Ezekiel 33:7; Micah 4:4; Matthew 4:4; Mark 12:36; Acts 1:17; 28:25; Hebrews 3:7; 9:8; 10:15,16; 2 Peter 1:21) Would you look at your finger and say that your finger is you? Would one consider his own mouth TO BE himself? Nevertheless, whatever your finger does is what you yourself do; what your mouth speaks is what you yourself speak. Likewise, whatever God's spirit does or says is what God Himself does or says.

Colossians 1:19 -- All Fullness Dwells in Jesus

Colossians 1:19 - For it was the Father's good pleasure for all the fullness to dwell in Him,
-- New American Standard.

This scripture is sometimes given as proof as Jesus is God Almighty. Many translations indeed render it in such a way for the purpose of making it appear that Jesus is God Almighty.

The default should be to understand the fullness (plentitude) of Colossians 1:19 is given to Jesus from his God and Father. -- Ephesians 1:3,17-23.

Quote:
The words “the Father” are not in the original, but they are not improperly supplied. Some word must be understood, and as the apostle in Colossians 1:12 referred to “the Father” as having a claim to the thanks of his people for what he had done, and as the great favor for which they ought to be thankful is that which he immediately specifies - the exaltation of Christ, it is not improper to suppose that this is the word to be understood here. -- Barnes, Albert. "Commentary on Colossians 1". "Barnes' Notes on the Whole Bible". https://www.studylight.org/commentaries/bnb/colossians-1.html. 1870
:Endquote.

Indeed, any other reasoning would only be to due to the preconceived idea that Jesus is the "one God" of whom are all, and thus force that thought into what is stated. In harmony with other scriptures, it should be understood that in Jesus dwells the plentitude as has been given to Jesus from He who is the source of all MIGHT. -- 1 Corinthians 8:6.

He who is the "ONE GOD [MIGHTY ONE]" who is the source of all (1 Corinthians 8:6) has exalted His Son to the highest position in the universe, far above the angels, next to the only Most High.-- Acts 2:33,36; 5:31; Philippians 2:9; Ephesians 1:3,17-23; 1 Corinthians 15:27; Hebrews 1:4,6; 1 Peter 3:22.

Thus, in Colossians 2:9, we find that in Jesus' present spiritual body dwells the fullness (plentitude) of MIGHTINESS (GODNESS) that is needed by Jesus in his highly exalted office.

"All the fullness" in Colossians 1:19, however, should not be understood to mean that Jesus is God Almighty any more than "all the fullness" in Ephesians 3:19 should be understood mean that Christ's followers are God Almighty.

What we do not find in Colossians 1:19 -- or anywhere else in the Bible -- is any thought that the God of Abraham, Isaac and Jacob is more than one person, or that Jesus is the God of Abraham, Isaac and Jacob. In harmony with Acts 3:13-26; 1 Corinthians 8:6 and Hebrews 1:1,2, the God of Abraham, Isaac and Jacob is presented as being only one person.

John 16:30 - Did the Disciples Think Jesus was Omniscient?

It is being claimed that three persons have omniscience: the Father (Psalm 147:5), the Son (John 16:30), and the Holy Spirit (1 Corinthians 2:10).  And by this reasoning, it is then imagined that all three are persons of the one God, forming what is often called the trinity.

{Psalms 147:5 - Great is our Lord, and of great power: his understanding is infinite.

The phrase, "Our Lord," is referring to "Jehovah" of verses 1 and 2; in the King James Version we find that God's Holy Name has been changed to "the LORD" in  verses 1 and 2.

The word translated as "infinite" above is Strong's #369. Brown-Driver-Brigg's definition of this word is: "1) nothing, not, nought; 1a) nothing, nought (noun); 1b) not (negative); 1c) to have not (of possession); 1d) without (adverb): 1e) for lack of (without a preposition)." Strong himself defines the word as meaning "As if from a primitive root meaning to be nothing or not exist; a non-entity; generally used as a negative particle: - else, except, fail [father-] less, be gone, in [-curable], neither, never, no (where), none, nor (any, thing), not, nothing, to nought, past, un [-searchable], well-nigh, without." As a negative, it appears to be not putting a limit on Jehovah's understanding.

Jehovah's understanding is definitely not limited. Jehovah certainly posseses all knowledge of all his creation, and that knowledge never ends. But as related to the verse, God understands each of us where man may not understand. He understands each of us better than we understand ourselves. His understanding is not limited as is man's.

{John 16:30} Now we know that you know all, and do not need for anyone to question you. By this we believe that you came forth from God."

1 John 2:20 - But ye have an unction from the Holy One, and ye know all things.

"God" in John 16:30 refers to only one person, not three persons. That one person is the God and Father of Jesus. (John 16:28) Thus, we certainly have no reason to think that disciples were calling Jesus God or a person of God by their response. Indeed, Jesus had taught them that he had come forth from God, and that Jesus' teachings were from God (John 6:46; 7:17; 8:40,42; 13:3; 16:27,30) and thus, according to scriptures, his power and might -- including his ability to know the thoughts of men -- is because God had anointed Jesus with the Holy Spirit and power, for God was with him. -- Isaiah 11:2-3; 61:1; Acts 10:38.

The word "all" is translated from a form of the word often transliterated as "pas." (Strong's 3956) A study of its usage in the Bible reveals that all forms of the Greek word "pas" rarely are speaking of absolutely everything in the entire universe. The context most often shows what is included in the usage of pas, although not always. Common evidence should also be applied to determine what is or what is not being included, as Paul wrote of in 1 Corinthians 15:27. 

A form of the same phrase rendered "know all" that the disciples used in John 16:30 is also in used in 1 John 2:20, where it is applied the anointed sons of God. The King James Version (and many other translations) adds the word "things" after "all" in 1 John 2:20. There is actually corresponding word in the Greek that means "things." Nevertheless, John was not saying those anointed ones knew absolutely everything in the universe. Obviously, in 1 John 2:20 the "all" is referring to the knowledge and understanding about Jesus and his God. Likewise, in John 16:30, the "all" should be understood as referring to "all" pertaining to what Jesus was speaking about in context. Jesus, however, shows that he does not know absolutely everything that his God and Father knows. (Mark 13:32) Likewise, in Revelation 1:1, if Jesus knew absolutely everything in the universe and time, there would not have been any need for him to receive the revelation from his God.

Related info on other sites:
Anaylsis of John 16:30 (Oddly this analysis adds the word "things' to "all." The word "things" is not inherit in the form Panta)
Analysis of 1 John 2:20
Analysis of Strong's #3956

1 Corinthians 2:10 - But to us, God revealed them through the spirit. For the spirit searches all things, yes, the deep things of God.

Again, "God" here is presented as being only one person, not more than one person. "The spirit" spoken of here "searches", more correctly "examines", seeking to know the deep things of God. Obviously, "the spirit" spoken of here is not an omniscient person, for why would an omniscient being need to search, or examine, the deep things of God? 

Paul is obviously referring to the spirit within "us" -- the apostles especially. God has revealed his truths by means of his holy spirit through the apostles. The one person who is the God of Abraham, Isaac, and Jacob (Acts 3:13-26; Acts 17:29-31; 1 Corinthians 8:6; Hebrews 1:1,2), by means of His Holy Spirit, especially led the apostles into all the truths concerning Christ and what he said, and thereby the faith was delivered to the saints in the first century. (John 14:26; 16:4-13; Galatians 1:12; Ephesians 3:5; 2 Timothy 2:2; Jude 1:3) The truths revealed to the apostles and made available to us are recorded in the Bible itself. (Ephesians 3:3-12; Colossians 1:25,26; 1 John 4:6) Of course, without the holy spirit, these things that are recorded will still be a mystery to us. -- Mark 4:11; 1 Corinthians 2:7-10.

What we do not find in Psalm 147:5, John 16:30 and 1 Corinthians 2:10 is any thought that the God of Abraham, Isaac and Jacob is more then one person, nor do we find any thought that Jesus is the God of Abraham, Isaac and Jacob. Such ideas have to formulated with assumptions beyond what is written, and then those assumptions have to added to and read into the scriptures.

Matthew 28:20 - Jesus' Ability to be Present in Many Places

1 Kings 8:27, Matthew 28:20, Psalm 139:7 have been given to us as proof that all three persons of the "trinity" possess omnipresence. We will look at these scriptures in this short study to see what they say and what they do not say.

1 Kings 8:27 - But will God in very deed dwell on the earth? behold, heaven and the heaven of heavens cannot contain thee; how much less this house that I have builded!

Psalms 139:7 - Where could I go from your Spirit? Or where could I flee from your presence?

Matthew 28:20 - teaching them to observe all things whatsoever I commanded you: and lo, I am with you always, even unto the end of the world.

The above scriptures are usually presented as "proof texts" of the trinity doctrine, and/or the oneness doctrine. Usually without comment, the scriptures, are other scriptures similar to the above, are placed together without comment so as to make it appear that all three -- God, Jesus, God's spirit -- are referring to the same being, the same God, or in the case of the oneness believers, the same person.

 Strictly speaking, we have no scriptural reason to imagine and assume that "God" in 1 Kings 8:27 is any other than the one person who is God in Isaiah 61:1,2; Micah 5:4 and Hebrews 1:1,2. In these scriptures, Jehovah (God) is one person and He is distinguished from being Jesus.

There is definitely a lot about God's being that we cannot fully comprehend. Indeed, to fully comprehend the bodily substance of His being, we would actually have to be Supreme Being. God's presence, however, is certainly as unlimitless, as is the universe itself. His presence throughout the universe, however, should be not be understood to mean that he is present in the entirety of absolutely all his creation. That would mean that every plant, every animal, every speck of dust, and yes, you and I, would be God. This belief is called pantheism.

Our limited body, however, we believe, can help us to partially understand some scriptures related to God's presence. While one's body of flesh is often considered to be the person, yet who and what we are all stems from the brain, or the mind. One's finger is not actually wholly and fully the person, but what one's finger does is what the person does to whom the finger belongs, as directed from the person's brain. God's Holy Spirit is likened to God's finger. (Matthew 12:28; Luke 11:20) What is done by Jack's finger is done by Jack. That does not mean that Jack should consider his finger to be a separate and distinct person of Jack. Likewise, God's spirit as represented as being His hand would mean that His spirit is part of God, but it gives no reason to imagine, assume, add to, and read into the scriptures that God's Spirit is a separate and distinct person of a triune God.

As the instrument of the revealing of truth, the holy spirit is likened to God’s “mouth”. (Deuteronomy 8:3; 1 Kings 8:24; 2 Chronicles 6:4; 36:12,21; Ezra 1:1; Isaiah 1:20; 40:5; 45:23; 48:3; 58:14; 62:2; Jeremiah 9:12,20; Ezekiel 33:7; Micah 4:4; Matthew 4:4; Mark 12:36; Acts 1:17; 28:25; Hebrews 3:7; 9:8; 10:15,16; 2 Peter 1:21) Likewise, God's Holy Spirit could likened to God's eyes, arm, etc.

Nevertheless, a person's finger and his mouth are integral parts of the person as being a part of the person's body. Likewise, God's Holy Spirit is integral to God, and should be viewed as being similar to our bodies, not as a separate and distinct person of God. As our body extends our influence and presence beyond just our brain, so God's Holy Spirit extends God's influence and presence throughout the unlimited sphere of the universe, both material and spiritual.

Matthew 28:20 - teaching them to observe all things which I commanded you. Behold, I am with you always, even to the end of the age." Amen. -- World English.

Jesus, in his exalted spiritual body, has certainly been given the power to be present in more than one place at once. He certainly would need this ability in order to carry out the work God has given to him. (Isaiah 11:2-4; Colossians 2:9,10) This does not mean that He is the Supreme Being, the "one God" of whom are all. (1 Corinthians 8:6) His strength and power still originates from God through God's Holy Spirit. -- Micah 5:4; Isaiah 11:2-4; Matthew 12:28; 2 Corinthians 13:14..

There is definitely nothing in 1 Kings 8:27; Matthew 28:20 or Psalm 139:7 that declares God to be more than one person, or that Jesus is the God of Abraham, Isaac and Jacob, or that Jesus is a person of the God of Abraham, Isaac and Jacob. Nor is there anything in the verses that would mean we should imagine, assume, add to, and read into the scriptures that God is three persons, etc.  --- Ronald R. Day, Sr.

******************

Psalm 110:5 - Did David Claim the Messiah is Jehovah?

The Lord is at your right hand. He will crush kings in the day of his wrath. -- Psalm 110:5, World English.

Some refer to Psalm 110:5 as proof that Jesus is Jehovah, or a person of Jehovah. The claim appears to be that since David's Lord is spoke of as being at the right hand of Jehovah in Psalm 110:1, that Jehovah is depicted as being at the right hand of Jehovah in Psalm 110:5 must be referring to the Messiah as the second person Jehovah, sitting at the right hand of the first person of Jehovah. Of course, one has to add a lot of assumptions to the what is said in Psalm 110:1,5 in order to "see" any idea of the alleged trinity at all.

The Masoretic text does not have the Holy Name in this verse; it has what is often transliterated as "adonay/adonai."
http://qbible.com/hebrew-old-testament/psalms/110.html#5

The original Hebrew, however, does not actually have ADONAY anywhere. In the ancient Hebrew, there is no distinction between adonay and adony. They are both represented exactly the same in the ancient Hebrew, both words appear by what could be transliterated as 'DNY or 'DNJ (some give it as 'DNI). Strictly, this means "my Lord." Nevertheless, it is not inherent in the original Hebrew text that David's intent was to use 'DNY here was to speak of Jehovah or of the Messiah whom Jehovah anoints. (Isaiah 61:1; It could be understood that David stated to Jehovah: "My lord is at your right hand." 

However, Ginsburg's findings indicate that the copyists may have changed the Holy Name to Adonai in this verse, if this so, then it should read as:

Jehovah is at your right hand. He will crush kings in the day of his wrath. -- Psalm 110:5.

As we have pointed out elsewhere, however, Ginsburg's conclusions are not always correct. It could be that the Hebrew for "my Lord" was what David originally wrote. At the same time, it could be the David did originally write the Tetragrammaton of God's Holy Name and it was later changed.

If the World English is correct, then it would be David speaking to Jehovah, saying that his lord is at the right hand of Jehovah. If Ginsburg is correct, then it would be David saying to his lord of verse 1 that Jehovah is at the right hand of his lord. This would simply mean that Jehovah is at the right hand Jehovah as the source of the Messiah's strength. (Micah 5:4) Either way, there is nothing in the verse that would mean that we need to add to what is said that Jehovah of Psalm 110:1 refers to the first person of Jehovah a while David's Lord refers to the second person of Jehovah, etc.

There is definitely nothing in Psalm 110:5, or anywhere else in the Bible, that says that Jehovah is more than one person, or that Jehovah is three persons. No such concept is ever introduced anywhere in the faith once delivered to the saints. (Jude 1:3) To add such a concept to the Bible, would, in effect, be following another spirit, especially since that concept tends to deny the purpose for which Christ came into the world. -- 2 Corinthians 11:4; John 3:17; 6:51; Hebrews 10:10; 1 John 4:3,9,10,14.

Related:

Hebrew Analysis of Psalm 110:5

Jehovah Comes to Judge Through His Son

By Ronald R. Day, Sr.

God's Holy Name is presented throughout this study as "Jehovah", regardless of translation.

Joel 3:11 Hurry and come, all you surrounding nations, And gather yourselves together.” Cause your mighty ones to come down there, Jehovah.
Joel 3:12 “Let the nations arouse themselves, And come up to the valley of Jehoshaphat; For there will I sit to judge all the surrounding nations. — World English

Matthew 25:31 “But when the Son of Man comes in his glory, and all the holy angels with him, then will he sit on the throne of his glory.
Matthew 25:32 Before him all the nations will be gathered, and he will separate them one from another, as the shepherd separates the sheep from the goats.  — World English

Trinitarians, Oneness believers and some others may present these two scriptures together and offer them as proof of the trinity, or proof that Jesus is Jehovah. Of course, there is nothing in the verses about three persons in Jehovah, or about a triune God, or that Jesus is Jehovah.

The claim, however, is that in Joel 3:11-12 it is Jehovah who gathers and judges the nations, and that in Matthew 28:31-32,  it is Jesus before whom the nations are gathered,  and it is Jesus who does the judging. It is therefore assumed and presented as fact that this is proof that Jesus is Jehovah.

Aside from the fact that the judgment of the nations of Joel 3:11-12 is of the nations as collectively condemned in Adam, and the judgment 0f the nations in Matthew 25:31-32 is of the individuals of the nations (representing two different judgment periods), those who would claim this is as proof that Jesus is Jehovah overlook the scriptures that show the unipersonal God has given all judgment to the Son, and that Jehovah, as one person, comes to judge the world by means of the person whom he has ordained.

John 5:22 World English
For neither does the Father judge any man, but he has given all judgment to the Son.

John 5:27 World English
He also gave him authority to execute judgment, because he is a son of man.

In John 5:25, “God” is presented, not as three persons, but rather as one person, and Jesus is presented as the “Son” of that one person. Thus “God” is one person, the father, as Jesus stated in John 17:3, and as Paul wrote in 1 Corinthians 8:6. Indeed, through the whole book of John, the word “God”, when applied to the God of Abraham, Isaac and Jacob (Exodus 3:14,15), is always used to represent one person (the God of Jesus), and never once is it used to represent more than one person.

It was this unipersonal “God” who gave “all judgment” to the Son. (John 5:22,27) Does this mean that Jesus was at one time not a person of God and that when “all judgment” was given to him that he then became a person of God, or that he then became “God” who gave him this authority to judge? That is what the logic would lead to if the claim concerning Joel 3:11,12 and Matthew 25:31,31 should be true.

Not only this, if we followed such logic through as it would be applied to other scriptures, it would mean that the saints themselves also become God, or persons of God, since we read:

Judgment was given to the saints of the Most High, and the time came that the saints possessed the kingdom. — Daniel 7:22, World English

Don’t you know that the saints will judge the world? — 1 Corinthians 6:2, World English.

I saw thrones, and they sat on them, and judgment was given to them. — Revelation 20:4, World English.

To be consistent with the idea that since Jehovah and Jesus judge the nations, that this should make them both Jehovah, then the above scriptures would mean that all of the saints are also Jehovah. Of course, the whole basis of the line of argument is scripturally incorrect.

Regarding the coming day of judgment, we read:

Psalm 96:1 – Sing to Jehovah a new song! Sing to Jehovah, all the earth.
Psalm 96:2 – Sing to Jehovah! Bless his name. Proclaim his salvation from day to day.
Psalm 96:3  -Declare his glory among the nations, His marvelous works among all the peoples.
Psalm 96:4 – For great is Jehovah, and greatly to be praised! He is to be feared above all gods.
Psalm 96:5 – For all the gods of the peoples are idols, But Jehovah made the heavens.
Psalm 96:6 – Honor and majesty are before him. Strength and beauty are in his sanctuary.
Psalm 96:7 – Ascribe to Jehovah, you families of nations, Ascribe to Jehovah glory and strength.
Psalm 96:8 – Ascribe to Jehovah the glory due to his name. Bring an offering, and come into his courts.
Psalm 96:9 – Worship Jehovah in holy array. Tremble before him, all the earth.
Psalm 96:10 – Say among the nations, “Jehovah reigns.” The world is also established. It can’t be moved. He will judge the peoples with equity.
Psalm 96:11 – Let the heavens be glad, and let the earth rejoice. Let the sea roar, and the fullness of it!
Psalm 96:12 – Let the field exult, and all that is therein. Then shall all the trees of the wood sing for joy
Psalm 96:13 – Before Jehovah; for he comes, For he comes to judge the earth. He will judge the world with righteousness, The peoples with his truth.

And:

Psalm 98:1 – Sing to Jehovah a new song, For he has done marvelous things! His right hand, and his holy arm, have worked salvation for him.
Psalm 98:2 – Jehovah has made known his salvation. He has openly shown his righteousness in the sight of the nations.
Psalm 98:3 – He has remembered his lovingkindness and his faithfulness toward the house of Israel. All the ends of the earth have seen the salvation of our God.
Psalm 98:4 – Make a joyful noise to Jehovah, all the earth! Burst out and sing for joy, yes, sing praises!
Psalm 98:5 – Sing praises to Jehovah with the harp, With the harp and the voice of melody.
Psalm 98:6 – With trumpets and sound of the ram’s horn. Make a joyful noise before the King, Jehovah.
Psalm 98:7 – Let the sea roar with its fullness; The world, and those who dwell therein.
Psalm 98:8 – Let the rivers clap their hands. Let the mountains sing for joy together.
Psalm 98:9 – Let them sing before Jehovah, For he comes to judge the earth. He will judge the world with righteousness, And the peoples with equity.

In those two psalms. we find that Jehovah is the One who comes to judge the world with equity. However, in Isaiah 11:4, we read that that “a shoot out of the stock of Jesse”, one who is not Jehovah, but who has reverential fear for Jehovah (Isaiah 11:2), will judge the people with equity. To understand how this is so, let us read also:

[God – Acts 17:30] has appointed a day in which he will judge the world in righteousness by the man [person] whom he has ordained. — Acts 17:31.

Thus, Jehovah comes to judge the world by means of the person whom he has ordained, His Son, Christ Jesus, the one whom God “has raised ... from the dead.” This does not mean that the Son is a person of “God”. Indeed, the context shows that “God” is not three persons, but one person; the context shows that Jesus is not “God”, but rather the Son of “God”.

We can find many examples in the Bible of how God performed works through various ones, and by which both are said to have performed the work. We ill cite one:

We read that Jehovah spoke to Moses:

Exodus 3:7 – Jehovah said, “I have surely seen the affliction of my people who are in Egypt, and have heard their cry because of their taskmasters, for I know their sorrows.
Exodus 3:8 I have come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land to a good and large land.

Here we find that Jehovah says that he had come down to deliver [save] the children of Israel out of the hand of the Egyptians. But let us read further as Jehovah speaks to Moses:

Exodus 3:10 Come now therefore, and I will send you to Pharaoh, that you may bring forth my people, the children of Israel, out of Egypt.

Now, Jehovah says that Moses will bring forth the children of Egypt out of Egypt. Does this mean that Moses is Jehovah? Absolutely not! The Psalmist says to Jehovah: “You led your people like a flock, By the hand of Moses and Aaron.” Jehovah used as his instruments both Moses and Aaron to bring the children of Israel out of Egypt.

Likewise, through Jesus as His agent, Jehovah comes to judge the world. This does not mean that Jesus is Jehovah anymore than in Exodus 3 we should conclude that Moses must be Jehovah.

Psalm 2:7 - Today I Have Become Your Father

Is the Trinity a Biblical Doctrine?

According to many trinitarians, "the trinity is a Biblical doctrine," and the trinity dogma is presented as allegedly stating what the Bible says. In reality, there is absolutely no concept of a trinity presented anywhere at all in the Bible. The idea has to be added to, and read into, each and every scripture that is presented to allegedly support the added-on dogma.

Yes, the trinitarians present an array of scriptures, both from the Hebrew "Old Testament" Scriptures as well as the Christian "New Testament Scriptures to allegedly support their dogma. Upon close examination, however, one has to realize that in each and every scripture that is presented, what the trinitarian relies on is a presupposition that will see "trinity" when the scriptures are read. Closer examination of the scriptures reveal how the trinity has to be added to and read into each and every scripture presented.

The truth is that the scriptures can be seen to be totally and fully harmonious without adding the trinitarian philosophy to the Bible.

"It must be admitted by everyone who has the rudiments of an historical sense that the doctrine of the Trinity, as a doctrine, formed no part of the original message. St Paul knew it not, and would have been unable to understand the meaning of the terms used in the theological formula on which the Church ultimately agreed".

Dr. W R Matthews, Dean of St Paul's Cathedral,
"God in Christian Thought and Experience", p.180

My belief in the Trinity is based on the authority of the Church: no other authority is sufficient. I will now show from reason, that the Athanasian Creed and the Scripture are opposed to one another.

"Rev." James Hughes, Roman Catholic Priest,
As quoted in Percy White's The Doctrine of the Trinity (1913.)

In other words, this Roman Catholic Priest begins by saying that he believes in the trinity, not because he can find in the Bible, but because he accepts as authority the word of men who claim such authority. This, in effect, denies that the faith was fully delivered in the first century. -- Jude 1:3

Nevertheless, the Catholics appear to be more honest regarding this than the Protestant trinitarians who insist the Bible teaches the trinitarian concept. However, none of the protestant trinitarian apologists ever actually give any scripture in the Bible where that concept is taught. They do present many scriptures that one may, with an imagination bent towards the preconceived trinitarian concept, create assumptions beyond what is written so as to "see" the trinity in those scriptures. In effect, what they actually present as being "Biblical proof" of the trinity is what has to be imagined, assumed, added to, and read into the scriptures they present, and then it has to be further imagined and assumed that what has been imagined and assumed is what the scriptures mean.

The fact is that, despite how many scriptures are presented to allegedly support the trinity dogma. not one scripture in the Bible ever presents the concept of a triune God. Not one scripture ever once presents the God of Abraham, Isaac and Jaocb as being more than one person. Not one scripture presents Jesus as being a person of the God of Abraham, Isaac and Jacob. Such a concept has to be based on what is thought beyond what is actually written, and assumptions have to be created beyond what is written, and then the imagined assumptions have to be added to, and read into, what is actually stated in any scripture that is alleged to "teach" the triune God concept.

See also our study: Jesus is not Jehovah

Related Books and Aids

Isaiah 40:3 – Malachi 3:1 – The Sent Messenger And His Message

By Ronald R. Day, Sr. -- This study needs to be updated.

Isaiah 40:3 - The voice of him who cries in the wilderness: [speaking to the people of Israel] Prepare the way of Jehovah; make straight in the desert a highway for our God. -- Green's Literal.

Malachi 3:1 - Behold, I am sending My messenger, and He will clear the way before Me [[or, more literally, my face, presence]]. And the Lord whom you are seeking shall suddenly come to His temple, even the Angel of the Covenant, in whom you delight. Behold, He comes, says Jehovah of Hosts. -- Green's Literal.

The two prophecies above speak of John the Baptist and his work. There are aspects of each that help us to understand the other. In Isaiah 40:3, the message that was to be given was a directive to the people of Israel, that they should prepare the way of Jehovah. In Malachi, it is stated that the messenger was to prepare the way before Jehovah's face.

Many, in seeing the application of John the Baptist as being the forerunner of Jesus, have thought that these scriptures offer proof that Jesus is Jehovah. This idea, however, is due, in part, to a misreading of what these scriptures are actually saying.

In Malachi 3, two messengers are referred to. The first is the messenger who turns the way toward Jehovah's face, and then there is the other messenger, spoken of as the “messenger of the covenant. The Hebrew translated “messenger” in both instances is malak, angel. Neither of these are of the order of spirit beings that are normally referred to as “angels”, but both are messengers for Jehovah. The Hebrew word translated “way” [Strong’s #1870] is a form of the word often transliterated a derek, meaning:

way, road, distance, journey, manner
road, way, path
journey
direction
manner, habit, way
of course of life (fig.)
of moral character (fig.)
http://www.biblestudytools.com/lexicons/hebrew/nas/derek.html

Jehovah was about bring about the fulfillment of his prophecies upon Israel, which would being about the destruction of Israel. The avoid that destruction, the people of Israel needed to repent. The record shows that only a few repented, and thus only a few were ready for the Messiah whom Jehovah sent to them.

Jehovah, through the prophet Malachi, was foretelling that the work that was being assigned to John the Baptist was to turn the moral character of the people before the presence of face of Jehovah. This John the Baptizer did by preaching to the people of Israel the message of repentance toward Jehovah, the God of Abraham, Isaac and Jacob, the God who sent and raised Jesus up as his prophet, the God and Father of Jesus. -- Exodus 3:14,15; Deuteronomy 18:15-20; Isaiah 61:1; Mark 1:4; Acts 3:13-26; 13:24; 19:4; Ephesians 1:3.

Although it is possible that John’s preaching of repentance was based on the coming sacrifice (Romans 3:25; 5:12-19; 8:3; Hebrews 9:28; 10:10; 1 Peter 3:18) of the one who was coming after him, John was not preaching that the people should repent toward Jesus, but he was preaching, as did the disciples, “repentance toward God,” as shown by Acts 20:21. The preparing, or turning, of the way before or towards the face/presence of Jehovah, was actually toward the God of Jesus, not toward Jesus himself. It to the God and Father of Jesus that Israel (as well as the world) needed to be reconciled, not to Jesus. -- Romans 5:10; 2 Corinthians 5:18,19.

The Lord (adon) whom Israel was seeking was the Messiah, who came suddenly to his temple. The word suddenly should be better rendered as unexpectedly. He came unexpectedly to test and prove Israel as a people, and as such he came to the temple in Jerusalem, but more specifically, Jesus came to his temple, his church, which has been given to him by his God. — Ezekiel 32:2-24; John 10:11-17,29; Ephesians 2:20-22; John 6:37,39; 10:29.

In Isaiah 40:3, we find that John is being foretold as the voice in the wilderness. John, himself, is not being depicted as preparing the way, as many have falsely assumed; he is the one declaring to the people to prepare the way; this he did by his preaching to the people repentance toward Jehovah, by which, the way of the people were being made straight,  justified, before Jehovah, that they believed in the words of God as spoken through John the Baptizer.

Matthew 3:1-3

In those days, John the Baptizer came, preaching in the wilderness of Judea [as foretold in Isaiah 40:3], saying [to children of Israel], “Repent, for the Kingdom of Heaven is at hand!” [in effect, prepare the way of Jehovah] For this is he who was spoken of by Isaiah the prophet, saying, “The voice of one crying in the wilderness, Make ready [form of Greek, transliterated, Hetoimazos (Strong’s #2090), corresponding with Hebrew Strong’s #6457, to turn, as to change one’s course in life, repent] the way [Greek course of conduct] of [before] Jehovah, Make his paths straight.” — Holy Name supplied.

Matthew 3:3
houtos gar estin ho rheetheis dia eesaiou tou
THIS FOR IS THE (ONE) SPOKEN OF THROUGH ISAIAH THE
3778 1063 1510_2 3588 2064_5 1223 2268 3588
propheetou legontos phwnee bowntos en tee
PROPHET SAYING VOICE OF ONE CRYING OUT IN THE
4396 3004 5456 0994 1722 3588
ereemw hetoimasate teen hodon kuriou eutheias
WILDERNESS MAKE YOU READY THE WAY OF LORD, STRAIGHT
2048 2090 3588 3598 2962 2117
poieite tas tribous autou
BE MAKING THE ROADS OF HIM.
4160 3588 5147 0846_3

Like most quotations of the Old Testament in the New Testament, this is not a direct quote of Isaiah 40:3, but an indirect adaptive quote. 

John, in effect, tells the people: “Make ready the way of [or for, on behalf of] Jehovah, Make his paths [more literally, paths of/for him”] straight.” The method by which John the Baptist tells the people this message is by his preaching to the people: “Repent, for the Kingdom of the Heaven is at hand!” (Matthew 3:1-3; see also Acts 20:21, which shows that repentance is toward God.) In other words, ‘The Royal Majesty from heaven is at hand!’ Neither Jehovah’s paths, nor Jesus’ paths, needed to be make straight, since both are without sin. It is the paths of the sinful people, the people of Israel, who belong to Jehovah, that needed to be made straight towards Jehovah, and, thus, the method in which the people make ready [turned] the ways [figurative of moral character] of Jehovah, and make his ways straight is through repentance toward Jehovah, being made straight, just, through belief and obedience, in preparation for the one coming in Jehovah’s name, the one who spoke for Jehovah, the one appointed as King by Jehovah. — Deuteronomy 18:15-19; Psalm 2:2,6; 45:6,7; 110:1,2; Isaiah 9:6,7; 61:1; Daniel 7:13,14; Matthew 21:9; 23:39; 28:18; Luke 24:19; John 4:25; 5:43; 8:28; 10:25; 12:49,50; Acts 2:34-36; 3:17-26; 5:30,31; Ephesians 1:22; Philippians 2:9-11; Hebrews 1:2,9; 3:1,2.

Some often refer to the verse in Isaiah 40:3 as though the message to prepare the way was actually addressed to John the Baptist, rather than being the words addressed to the people. The reality, the command, "Prepare the way of Jehovah" is the message that John the Baptist delivered to the people, which Matthew records as being a message of repentance. Nevertheless, some would read the prophecy as an address to John the Baptist to prepare the way of Jehovah, who they claim to be Jesus. As a result the misread the prophecy as saying that John the Baptist, himself, was to prepared the way for Jesus, and then claim that that what they have misread means that Jesus is Jehovah. In reality, in Isaiah, the messenger [John] directs the message to the people of Israel. (Isaiah 40:3, Malachi 3:1 — see also Genesis 18:19; Proverbs 10:29; Jeremiah 5:4,5) The command given to prepare the way is not to one person, as John the Baptist, but the Hebrew is in the plural, not singular. Thus in Matthew 3, the “one” before foretold is John the Baptist, who is the one in the wilderness who declares a message to the people: “Prepare the way before Jehovah”, which was a message to the people of repentance toward Jehovah.

Of course, Jesus is the representative of Jehovah, and John did come before Jesus, and did, by means of preaching repentance toward Jehovah, prepare the people to receive Jesus, not as being Jehovah the Almighty, but as being the Anointed One of Jehovah the Almighty, the one whom Jehovah. sent to speak his words in his name. Jesus did not come in his own name; Jesus came in the name of another who is not himself, that is, he came in the name of his God, whose name is Jehovah (Yahweh). — Deuteronomy 18:15-20; Psalm 118:26;Isaiah 61:1; Luke 1:32; 13:35; John 3:16,17; 5:43; 17:1,3; Acts 3:13-26; Hebrews 1:1,2.

Thus, a secondary way of viewing the words of Matthew 1:1-3 is that by telling the people to prepare the way of Jehovah by means of repentance toward Jehovah, a way was also being prepared for Jesus, the representative of Jehovah. It could be said that John, in making the way, for Jesus, was also preparing the way for the one who sent Jesus. The Messiah was sent by Jehovah as the representative of Jehovah. Those who received him received Jehovah also, just as any who receives a true disciple of Christ, also receives Christ. — Matthew 21:9; 23:39; Mark 9:37; Luke 2:26; 9:20,48; John 3:17; 4:34; 5:24,30,36-38; 6:29,38-44,57; 7:16,18,28,29,33; 8:16,26,29,42; 9:4; 10:36; 11:42; 12:44-49; 13:20; 17:1,3; Hebrews 1:9.

Regardless, one would have to read into the verses that Matthew meant to say Jesus is Jehovah, which would mean that Jesus did indeed come in his own name, and that John must have erred in recording Jesus’ words of John 5:43. One would have to imagine even more so that anything written in these verses denotes anything about a triune God, which “God” is not once ever mentioned in the Bible.

Matthew 11:9,10

But why did you go out? To see a prophet? Yes, I tell you, and much more than a prophet. For this is he, of whom it is written, ‘Behold, I send my messenger before your face, who will prepare your way before [in the sight of] you.’

Matthew 11:10
houtos estin peri hou gegraptai idou egw
THIS (ONE) IS ABOUT WHOM IT HAS BEEN WRITTEN LOOK! I
3778 1510_2 4012 3739 1125 2400 1473
apostellw ton aggelon mou pro proswpou sou
AM SENDING OFF THE MESSENGER OF ME BEFORE FACE OF YOU,
0649 3588 0032 1473_2 4253 4383 4771_1
hos kataskeuasei teen hodon sou emprosthen sou
WHO WILL PREPARE THE WAY OF YOU IN FRONT OF YOU.
3739 2680 3588 3598 4771_1 1715 4771_1

Jesus quotes indirectly from Malachi 3:1 . Jesus is speaking to the multitudes of Jews concerning John the Baptist, that John was more than just an ordinary prophet. The wording replaces the “me” as found in Malachi 3:1 with “you”: in relation to the prophecy, the messenger sent is John the Baptist. He is the one delivering the message that effects a preparation before the face of Jehovah. In other words, in agreement with Isaiah 40:3, John's message was to the people that they prepare the way before the face of Jehovah; the wording in Matthew turns it around and seems to speak of the way before the people of Israel. The “I” is Jehovah himself speaking prophetically, and the messenger is John the Baptist. John was to deliver to the people of Israel a message that they were to prepare the way before (in the face) of Jehovah.  We cannot be certain as to why Jesus changed the “me” to “you”,  but "you" in the Greek is singular.Jesus was probably referring to Jehovah as "you." On the other hand the singular "you" could be referring to the children of Israel as whole. If this is what is meant, we would have assume he did so because, in application, it is the people who were in need of repentance, and thus John preached that they should repent before Jehovah. Regardless, the message of John was to the people of Israel to repent. Acts 20:21 shows that such repentance is toward God, not Jesus. 

Mark 1:2-5

As it is written in the prophets, “Behold, I send my messenger before your face, Who will prepare your way before you. 3 The voice of one crying in the wilderness, ‘Make ready the way of Jehovah! Make his paths straight!'” 4 John came baptizing in the wilderness and preaching the baptism of repentance for forgiveness of sins. 5 There went out to him all the country of Judea, and all those of Jerusalem. They were baptized by him in the Jordan river, confessing their sins. — Divine name supplied.

Both prophecies are referred to here. Again, it is evident that Mark is making an indirect quotation and rewords the prophecies. Malachi 3:1 is quoted similarly to the same way is quoted in Matthew 11:9,10, which see above. Jesus is the representative of Jehovah, the messenger of the covenant, and also was sent by Jehovah. He is not Jehovah who sent him.

Mark immediately shows how John fulfilled the prophecy and that was by preaching to the people the message of repentance. It was the through the message of repentance to the people that Isaiah 40:3 was being fulfilled. Verse two shows this, in that the messenger directs the message to the people of Israel, who needed to repent before Jehovah. And thereby the people, through their repentance toward God, did prepare the way of Jehovah by making themselves a prepared people before their Messiah (anointed of Yah) was made known to them. — Acts 20:21.

Please note that it is not only John, who is Jehovah's messenger to the people, but more importantly the people who prepare the way of Jehovah by means of their repentance. John’s mission was pre-eminently that of a reprover and reformer, telling the people to prepare the way of Jehovah through repentance toward Jehovah symbolized through water baptism.

See Matthew 3:1-3 and Matthew 11:9,10 above.

Luke 1:1-4

Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of the region of Ituraea and Trachonitis, and Lysanias tetrarch of Abilene, in the high priesthood of Annas and Caiaphas, the word of God came to John, the son of Zacharias, in the wilderness. He came into all the region around the Jordan, preaching the baptism of repentance to remission of sins. As it is written in the book of the words of Isaiah the prophet, “The voice of one crying in the wilderness, ‘Make ready the way of Jehovah. Make his paths straight.”

This is also another indirect quote of Isaiah 40:3. See Matthew 3:1-3 above. Again, it depicts John as being the one presenting the message to the children of Israel, by means of preaching repentance toward Jehovah.

Luke 1:15-17

For he will be great in the sight of Jehovah, and he will drink no wine nor strong drink. He will be filled with the Holy Spirit, even from his mother’s womb. He will turn many of the children of Israel to Jehovah, their God. He will go before his face in the spirit and power of Elijah, ‘to turn the hearts of the fathers to the children,’ and the disobedient to the wisdom of the just; to make ready a people prepared for Jehovah.”

Here John is said to make ready a people for Jehovah. This he did by his preaching of repentance toward Jehovah.

See Matthew 3:1-3 above.

Luke 1:76,77

And you, child, will be called a prophet of the Most High, For you will go before the face of Jehovah to prepare [Hebrew in Malachi 4:1 is a form of the verb transliterated as Panah, meaning to turn] his ways, To give knowledge of salvation to his people by the remission of their sins.

It is often claimed that Jesus is referred to here as Jehovah (Jehovah). Actually, it is the God of Jesus that is spoken here as Jehovah, not Jesus. John preached to the people of Israel repentance toward God, and it was in this manner that John prepared, or turned the people, to the ways of Jehovah. See Matthew 3:1-3 above.

Luke 7:26,27

But what did you go out to see? A prophet? Yes, I tell you, and much more than a prophet. This is he of whom it is written, ‘Behold, I send my messenger before your face, Who will prepare your way before you.’

See Matthew 3:1-3 and Matthew 11:9,10 above.

John 1:23

He [John the Baptizer] said, “I am the voice of one crying in the wilderness, ‘Make straight the way of Jehovah,’ as Isaiah the prophet said.”

The same applies here as to the verses already discussed above.

The above examination shows that there is nothing in any of these verses that should lead us to believe that Jesus is Jehovah.

Some Related Writings – We do not necessarily agree with all conclusions presented by these authors.

“Waiting For Messiah”, Zion’s Watch Tower, December 1, 1911, page 443, Reprints page 4930
http://www.agsconsulting.com/htdbnon/r4930b.htm

“Messenger of Jehovah”, Zion’s Watch Tower, December 15, 1905, page 376, Reprints page 3683
http://www.agsconsulting.com/htdbnon/r3683.htm

“Christ’s Testimony of John”, Zion’s Watch Tower, November 1, 1908, page 368, Reprints page 1736
http://www.agsconsulting.com/htdbnon/r1736.htm

“Preparing the Way”, The Dawn – Herald of Christ’s Presence, February 2002
http://www.dawnbible.com/2002/0212ib29.htm

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