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Nick,
Jesus said “Come unto me”
Paul said to “Call upon the name of the Lord” referring to Jesus while quoting the OT where Lord was translated from YHWH.I've read your other posts where you discourage those that would come to Christ to NOT pray to Him or worship to Him.
Nick, Christ is the door, we are required to come to Him, that involves prayer, and that prayer is to our Saviour God who took on flesh and died for our sins. You deny all these things which are established Christian Doctrine derived from scripture.
You deny the Lord (YHWH), the Son of God that died for our sins.
Rudy
FYI,
Your doctrine says that God died for our sins. That is incorrect. God's son died for our sins.
God cannot die. He is the God of the living not the dead.
You can't kill God. He is eternal.If you are pushing the Trinity doctrine, then try replacing the word 'God' with 'Trinity' when you read the bible and see how confusing your doctrine is.
Quote (t8 @ June 17 2005,22:54) FYI, Your doctrine says that God died for our sins. That is incorrect. God's son died for our sins.
God cannot die. He is the God of the living not the dead.
You can't kill God. He is eternal.If you are pushing the Trinity doctrine, then try replacing the word 'God' with 'Trinity' when you read the bible and see how confusing your doctrine is.
That's pretty neat how you use the term “your doctrine” as to indicate that it is “my soul” doctine of the Trinity. You are sadly mistaken, it is your doctrine of “Arianism” that is “NEW” or “revived” and is NOT original or orthodox. The Arian view was brought to life in about 325A.D., but you know this. It revived with the JW, this too you know, and is adequately documented in history, that is unless you intend to rewrite history.You, not the rest of Christianity are preaching the “other Christ”, the “other Gospel”.
Your play on words does not serve your purpose. Intelligent men and women are not fooled, only the weak in faith.
Rudy
Quote (Guest @ June 17 2005,23:09) Quote (t8 @ June 17 2005,22:54) FYI, Your doctrine says that God died for our sins. That is incorrect. God's son died for our sins.
God cannot die. He is the God of the living not the dead.
You can't kill God. He is eternal.If you are pushing the Trinity doctrine, then try replacing the word 'God' with 'Trinity' when you read the bible and see how confusing your doctrine is.
That's pretty neat how you use the term “your doctrine” as to indicate that it is “my soul” doctine of the Trinity. You are sadly mistaken, it is your doctrine of “Arianism” that is “NEW” or “revived” and is NOT original or orthodox. The Arian view was brought to life in about 325A.D., but you know this. It revived with the JW, this too you know, and is adequately documented in history, that is unless you intend to rewrite history.You, not the rest of Christianity are preaching the “other Christ”, the “other Gospel”.
Your play on words does not serve your purpose. Intelligent men and women are not fooled, only the weak in faith.
Rudy
thats right FYI… the orthodox had to respond to the “new” false teaching being propagated by Arius… thus the teaching of the disciples and early church was that Jesus was divine…. it wasn't until the heretic Arius came along that the church had to formalize the doctrine of Jesus' deity and eventually the Trinity….in the NT we see so clearly that Jesus is God, His detractors knew very well what He was claiming for Himself….
Mar 2:7 ESV “Why does this man speak like that? He is blaspheming! Who can forgive sins but God alone?”Jesus very clearly forgives sin…. sin that is committed against God… now what right does He have to do that!?!?! Answer: none, unless He is God
Hi E,
Did Jesus give the power and authority to forgive sin to the apostles? What does that mean to you?The doctrine of Kenosis (Philp 2,6-7)
(NIV) Who, being in very nature God, did not consider equality with God something to be grasped, but made himself nothing, taking the very nature of a servant, being made in human likeness.
(NAS) who, although He existed in the form of God, did not regard equality with God a thing to be grasped, 7 but emptied Himself, taking the form of a bond-servant, and being made in the likeness of men.What it IS – 'taking the form of a servant' (taking a specific role in history, the Suffering Servant)
Is 53.11ff: As a result of the anguish of His soul, He will see it and be satisfied; By His knowledge the Righteous One, My Servant, will justify the many, As He will bear their iniquities. 12 Therefore, I will allot Him a portion with the great, And He will divide the booty with the strong; Because He poured out Himself to death, And was numbered with the transgressors; Yet He Himself bore the sin of many, And interceded for the transgressors.
John 17.5: “And now, glorify Thou Me together with Thyself, Father, with the glory which I had with Thee before the world was [Note: the veiling of His glory in time.]2 Cor 8.9: For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sake He became poor, that you through His poverty might become rich.
Mark 10.42-45: And calling them to Himself, Jesus *said to them, “You know that those who are recognized as rulers of the Gentiles lord it over them; and their great men exercise authority over them. 43 “But it is not so among you, but whoever wishes to become great among you shall be your servant; 44 and whoever wishes to be first among you shall be slave of all. 45 “For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many.”
What it ISN'T – 'giving up deity' (whatever that could possibly mean!)
Theologically: He gave up the right to independent use of His divine power and glory(for an agreed-upon time period)The “neuro-biology/psychology” of the Incarnation
We don't know enough about agency and consciousness to really argue with this!
But…we DO know of implicit processes and the 'many selves' aspectHi,
God did not die. Jesus, as the Son of God had glory with the Father who he was not, and put it aside to come as man. He was given far greater glory after his faithful service to his Father by the giver and source of all Glory, his Father. He was with God in the beginning but did not ever grasp at equality with God.
He came like us as a servant and as a living man and his unseen soul was a magnificent vessel that was later filled with the grace and power of God as spirit at his baptism. He was not those contents but the container of that glory on earth. That was his unity with the Father and we can have the same unity in the father in him.Quote (liljon @ June 16 2005,23:44) Frank wut about
John1:1-3
Col 1
Heb 1
and 1 cor 8:6 Allthings were created through him and nothing was made without him.
Jesus said Before Abraham WAS (existenece not position) I am
Plus the whole Gospel of John is full of reference to his pre existence.
liljon,I believe these passages have already been refuted, so why repeat what has already been refuted?
Nick,
Yes, I do believe that Satan was in existence before Yahshua.
Hi,
1Jn 4.9
” By this the love of God was manifested in us, that God has sent His only begotten Son into the world so that we might live through him”Jn 1.1
“In the beginning was the Word and the Word was with God and the word was God”Jn 1.14
” And the Word became flesh and dwelt among us, and we saw his glory, glory as of the only begotten from the Father, full of grace and truth”
Jn 1.18
” No one has seen God at any time;the only begotten God who is in the bosom of the Father, he has explained Him”
Jn 3.12
” If I told you earthly things and you do not believe, how will you believe it if I tell you heavenly things? No one has ascended into heaven , but he who descended from Heaven, the Son of Man”
Jn 3.18f
” For God so loved the world that He gave His only begotten Son, that whoever believes in him shall not perish but have eternal life. For He did not send the Son into the world to judge the world but that the world might be saved through him. He who believes in him is not judged;he who does not believe has been judged already because he has not believed in the name of the only begotten Son of God”
Jn 3.31
” He who comes from above is above all, he who is of the earth is from the earth. He who comes from heaven is above all. What he has seen and heard, of that he testifies and no one receives his testimony”All the uses of “only begotten” about Jesus Christ have the same context. They speak of a glorious being, the Word , the Son whom God loves and who comes from heaven having been sent by God. He existed in heaven in glory as the Son of God before he was sent.
None of them speak of his human birth and human nature but his heavenly origin, his divine nature and his own glory. That is why I believe the use of the term “only begotten” of Jesus shows his unique and direct derivation from his Father in the beginning as the Son of God.
Quote (Nick Hassan @ June 18 2005,21:14) Hi F4Y,
So when was Satan created?
Was evil before good in God's heavenly kingdom?
John 1:1 In the beginning was the Word, and the Word was with God, and the Word was God. 2 The same was in the beginning with God. 3 All things were made by him; and without him was not any thing made that was made.Colossians 1:16 – For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him:
Yahshua Messiah is the Son of Yahweh (not “God the Son”, a phrase not found in Scripture), begotten of Miriam by the power of the Holy Spirit.
John 1:1 In the beginning was the word, and the word was with YHWH, and the word was YHWH. 2 The same was in the beginning with YHWH. 3 All things were made by Him (Father Yahweh , not His son Yahshua); and without Him (YHWH) was not any thing made that was made.
The “word” was Yahweh, not His son Yahshua.
Colossian 1:16 should properly read:
For unto [en = in, to, unto, as well as by or through] him were all things created, that are in [en] heaven and that are on earth, … all things were created on account of [di' or dia'] him and for him.
John 1:10 should properly read:
… and the world was made (by Father Yahweh) on account of him, and the world knew him not.
Di' or dia' should have been translated “for”, or “because of” rather than “by” (K.J.V.) or “through” (R.S.V.). “On account of” would also be a proper translation of di' or dia' in relation to the entire context of Scripture. The Emphatic Diaglott translates this accordingly. This is also true with the passage of Hebrews 1:1-2.
Father Yahweh is our Heavenly Father and Creator, not His son Yahshua whom He anointed and appointed as King and raised from the dead (resurrected).
http://www.freewebs.com/frank4yahweh/index.htmYahshua did not pre-exist and was not a co-creator.
http://sg.geocities.com/frank4yahweh/index.htmlHi F4Y,
That seems a reasonable explanation. But we do not serve reason but truth. I do not agree with your view, that you have expressed before, that Yahweh is the Word but I believe he is the Son of God who was with God.Quote (Frank4YAHWEH @ June 20 2005,19:14) Yahshua Messiah is the Son of Yahweh (not “God the Son”, a phrase not found in Scripture), begotten of Miriam by the power of the Holy Spirit. John 1:1 In the beginning was the word, and the word was with YHWH, and the word was YHWH. 2 The same was in the beginning with YHWH. 3 All things were made by Him (Father Yahweh , not His son Yahshua); and without Him (YHWH) was not any thing made that was made.
The “word” was Yahweh, not His son Yahshua.
Colossian 1:16 should properly read:
For unto [en = in, to, unto, as well as by or through] him were all things created, that are in [en] heaven and that are on earth, … all things were created on account of [di' or dia'] him and for him.
John 1:10 should properly read:
… and the world was made (by Father Yahweh) on account of him, and the world knew him not.
Di' or dia' should have been translated “for”, or “because of” rather than “by” (K.J.V.) or “through” (R.S.V.). “On account of” would also be a proper translation of di' or dia' in relation to the entire context of Scripture. The Emphatic Diaglott translates this accordingly. This is also true with the passage of Hebrews 1:1-2.
Father Yahweh is our Heavenly Father and Creator, not His son Yahshua whom He anointed and appointed as King and raised from the dead (resurrected).
http://www.freewebs.com/frank4yahweh/index.htmYahshua did not pre-exist and was not a co-creator.
http://sg.geocities.com/frank4yahweh/index.html
You are partly correct in that you said:“John 1:1 In the beginning was the Word, and the Word was with YHWH, and the Word was YHWH. 2 The same was in the beginning with YHWH. 3 All things were made by Him; and without Him (YHWH) was not any thing made that was made.”
but you must not forget:
14 And the Word (YHWH) became flesh and dwelt among us, full of grace and truth; we have beheld his glory, glory as of the only Son from the Father.
reff:
Matthew 1:23 – “Behold, a virgin shall conceive and bear a son, and his name shall be called Emmanuel” (which means, God with us).
Isaiah 9:6 – For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.
Revelation 1:8 – I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.
Isaiah 43:11 – I, even I, am the LORD; and beside me there is no saviour.
Isaiah 45:21 – Tell ye, and bring them near; yea, let them take counsel together: who hath declared this from ancient time? who hath told it from that time? have not I the LORD? and there is no God else beside me; a just God and a Saviour; there is none beside me.
Isaiah 49:26 – And I will feed them that oppress thee with their own flesh; and they shall be drunken with their own blood, as with sweet wine: and all flesh shall know that I the LORD am thy Saviour and thy Redeemer, the mighty One of Jacob.
Hosea 13:4 – Yet I am the LORD thy God from the land of Egypt, and thou shalt know no god but me: for there is no saviour beside me.
FYI said >>>> “but you must not forget:
14 And the Word (YHWH) became flesh and dwelt among us, full of grace and truth; we have beheld his glory, glory as of the only Son from the Father.”
You also must not forget that Yahshua said, “… the words that I speak unto you I speak not of myself … ” (John 14:10)
My stance is simply that our Heavenly Father and Creator and His son Yahshua are not “one and the same being”, a part of a “trinity”, that he did not pre-exist with Father Yahweh, that he is not an “eternal son”, but a begotten son, and that he was not a co-creator with Father Yahweh from the beginning. I believe this to be a Scriptural truth.
Three Is A Very Small Number!
Note that many teach that Yahshua is of a trinity, and explain this as three united. There are more than three united in agreement with Father Yahweh and His son Yahshua. This number would far exceed three and is unknown.
Hebrews 1:10 Jesus Laid the Foundation of the earth. The newtestament is clear that it is THROUGH. Remeber Jesus words in John 8:58 and throughout the whole gopsel of john.
Yahshua credited Father Yahweh as our Creator, as do all of Scrpture plainly teaches. See Mattithyah (Matthew) 19:4-6.
And, You, Yahweh, in the beginning have laid the foundation of the earth; and the heavens are the works of Your hands:…
Yahshua is not our Heavenly Father and Creator. He is the Son of Father Yahweh.
Father Yahweh did not die for your sins (disobedience of His Teaching (Torah, Law [1 John 3:4]).
Our Heavenly Father and Creator can not die!
liljon,
Did your God die for your sins. If so, is your God still dead? If not, how is it that your God came back to life? Did your God come back to life on its own volition, or who was it that resurrected your God from being dead?
In accordance with my study of the so called, “New Testament”, it was Father Yahweh who brought His Son Yahshua back from the dead (Romans 8:11, 10:9; Colossians 2:12; II Corinthians 13:4).
Benedictions and blessings: Whereas in the OT the benediction form was STRICTLY that of YHWH, in the NT, the 'multiple agents' creep in.
Old Testament examples:
May God be gracious to us and bless us and make his face shine upon us, (Ps 67.1)
Say to them: “The LORD bless you and keep you; the LORD make his face shine upon you and be gracious to you; the LORD turn his face toward you and give you peace.” (Num 6.23f)
Eli would bless Elkanah and his wife, saying, “May the LORD give you children by this woman (I Sam 2.20)
(But compare the benediction/prayer of Jacob in Gen 48: “Then he blessed Joseph and said, 'May the God before whom my fathers Abraham and Isaac walked, the God who has been my shepherd all my life to this day, the Angel who has delivered me from all harm — may he bless these boys. '”// here we have the Angel, but it is obvious from the construction that the three-fold phrases are ALL the same agent–'he'.)
New Testament cases:
2 Cor 13.14: May the grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit be with you all. (2 Cor 13.14) [Notice the source of blessing has 'expanded' to a trinitarian source!]Rom 1.7 (and 2 Cor 1.2, 1 Cor 1.3, Eph 1.2, Phil 1.2): Grace and peace to you from God our Father and from the Lord Jesus Christ. (Notice the double source of grace/peace)
Rom 16.20: The grace of our Lord Jesus be with you. (notice: grace comes from Jesus alone?)
I Cor 16.23: The grace of the Lord Jesus be with you.
Rev 1.4: Grace and peace to you from him who is, and who was, and who is to come, and from the seven spirits before his throne, and from Jesus Christ, who is the faithful witness, the firstborn from the dead, and the ruler of the kings of the earth. (Notice: grace comes from BOTH again)
Eph 6.23: Peace to the brothers, and love with faith from God the Father and the Lord Jesus Christ. (Notice: dual source)
2 Cor 1.3-4: Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort (Note: single-source, the Father)
Gal 1.3: Grace and peace to you from God our Father and the Lord Jesus Christ, 4 who gave himself for our sins to rescue us from the present evil age, according to the will of our God and Father, 5 to whom be glory for ever and ever. Amen. (Notice: dual-source)
Main Entry: dox•ol•o•gy
Pronunciation: däk-'sä-l&-jE
Function: noun
Inflected Form(s): plural -gies
Etymology: Medieval Latin doxologia, from Late Greek, from Greek doxa opinion, glory (from dokein to seem, seem good) + -logia -logy — more at DECENT
: a usually liturgical expression of praise to GodGlorify – (1.) To make glorious, or cause so to appear (John 12:28; 13:31, 32; 17:4,5).
(2.) Spoken of God to “shew forth his praise” (1 Cor. 6:20; 10:31).
Glory – (Heb. kabhod; Gr. doxa). (1.) Abundance, wealth, treasure, and hence honour (Ps. 49:12); glory (Gen. 31:1; Matt. 4:8; Rev. 21:24, 26).
(2.) Honour, dignity (1 Kings 3:13; Heb. 2:7 1 Pet. 1:24); of God (Ps. 19:1; 29:1); of the mind or heart (Gen. 49:6; Ps. 7:5; Acts 2:46).
(3.) Splendour, brightness, majesty (Gen. 45:13; Isa. 4:5; Acts 22:11; 2 Cor. 3:7); of Jehovah (Isa. 59:19; 60:1; 2 Thess. 1:9).
(4.) The glorious moral attributes, the infinite perfections of God (Isa. 40:5; Acts 7:2; Rom. 1:23; 9:23; Eph. 1:12). Jesus is the “brightness of the Father's glory” (Heb. 1:3; John 1:14; 2:11).
(5.) The bliss of heaven (Rom. 2:7, 10; 5:2; 8:18; Heb. 2:10; 1 Pet. 5:1, 10).
(6.) The phrase “Give glory to God” (Josh. 7:19; Jer. 13:16) is a Hebrew idiom meaning, “Confess your sins.” The words of the Jews to the blind man, “Give God the praise” (John 9:24), are an adjuration to confess. They are equivalent to, “Confess that you are an impostor,” “Give God the glory by speaking the truth;” for they denied that a miracle had been wrought.
Worship – homage rendered to God which it is sinful (idolatry) to render to any created being (Ex. 34:14; Isa. 2:8). Such worship was refused by Peter (Acts 10:25,26) and by an angel (Rev. 22:8,9).
“glory” (from dokeo, “to seem”), primarily signifies an opinion, estimate, and hence, the honor resulting from a good opinion. It is used (1) (a) of the nature and acts of God in self-manifestation, i.e., what He essentially is and does, as exhibited in whatever way he reveals Himself in these respects, and particularly in the person of Christ, in whom essentially His “glory” has ever shone forth and ever will do, John 17:5,24; Heb. 1:3; it was exhibited in the character and acts of Christ in the days of His flesh, John 1:14; John 2:11; at Cana both His grace and His power were manifested, and these constituted His “glory;” so also in the resurrection of Lazarus, John 11:4,40; the “glory” of God was exhibited in the resurrection of Christ, Rom. 6:4, and in His ascension and exaltation, 1 Pet. 1:21, likewise on the Mount of Transfiguration, 2 Pet. 1:17. In Rom. 1:23 His “everlasting power and Divinity” are spoken of as His “glory,” i.e., His attributes and power as revealed through creation; in Rom. 3:23 the word denotes the manifested perfection of His character, especially His righteousness, of which all men fall short; in Col. 1:11 “the might of His glory” signifies the might which is characteristic of His “glory;” in Eph. 1:6,12,14, “the praise of the glory of His grace” and “the praise of His glory” signify the due acknowledgement of the exhibition of His attributes and ways; in Eph. 1:17, “the Father of glory” describes Him as the source from whom all Divine splendor and perfection proceed in their manifestation, and to whom they belong; (b) of the character and ways of God as exhibited through Christ to and through believers, 2 Cor. 3:18; 4:6; Â of the state of blessedness into which believers are to enter hereafter through being brought into the likeness of Christ, e.g., Rom. 8:18,21; Phil. 3:21 (RV, “the body of His glory”); 1 Pet. 5:1,10; Rev. 21:11; (d) brightness or splendor, (1) supernatural, emanating from God (as in the shekinah “glory,” in the pillar of cloud and in the Holy of Holies, e.g., Exod. 16:10; 25:22), Luke 2:9; Acts 22:11; Rom. 9:4; 2 Cor. 3:7; Jas. 2:1; in Titus 2:13 it is used of Christ's return “the appearing of the glory of our great God and Saviour Jesus Christ” (RV); cp. Phil. 3:21, above; (2) natural, as of the heavenly bodies, 1 Cor. 15:40,41; (II) of good reputation, praise, honor, Luke 14:10 (RV, “glory,” for AV, “worship”); John 5:41 (RV, “glory,” for AV, “honor”); John 7:18; 8:50; 12:43 (RV, “glory,” for AV, “praise”); 2 Cor. 6:8 (RV, “glory,” for AV “honor”); Phil. 3:19; Heb. 3:3; in 1 Cor. 11:7, of man as representing the authority of God, and of woman as rendering conspicuous the authority of man; in 1 Thess. 2:6, “glory” probably stands, by metonymy, for material gifts, an honorarium, since in human estimation “glory” is usually expressed in things material.
The word is used in ascriptions of praise to God, e.g., Luke 17:18; John 9:24, RV, “glory” (AV, “praise”); Acts 12:23; as in doxologies (lit., “glory-words”), e.g., Luke 2:14; Rom. 11:36; 16:27; Gal. 1:5; Rev. 1:6. See DIGNITY, HONOR, PRAISE, WORSHIP.
“to make obeisance, do reverence to” (from pros, “towards,” and kuneo, “to kiss”), is the most frequent word rendered “to worship.” It is used of an act of homage or reverence (a) to God, e.g., Matt. 4:10; John 4:21-24; 1 Cor. 14:25; Rev. 4:10; 5:14; 7:11; 11:16; 19:10 (2nd part); 22:9; (b) to Christ, e.g., Matt. 2:2,8,11; 8:2; 9:18; 14:33; 15:25; 20:20; 28:9,17; John 9:38; Heb. 1:6, in a quotation from the Sept. of Deut. 32:43, referring to Christ's Second Advent; Â to a man, Matt. 18:26; (d) to the Dragon, by men, Rev. 13:4; (e) to the Beast, his human instrument, Rev. 13:4,8,12; 14:9,11; (f) the image of the Beast, Rev. 13:15; 14:11; 16:2; (g) to
demons, Rev. 9:20; (h) to idols, Acts 7:43.
Note: As to Matt. 18:26, this is mentioned as follows, in the “List of readings and renderings preferred by the American Committee” (see RV Classes of Passages, IV): “At the word 'worship' in Matt. 2:2, etc., add the marginal note 'The Greek word denotes an act of reverence, whether paid to man (see chap. Matt. 18:26) or to God (see chap. Matt. 4:10)'.” The Note to John 9:38 in the American Standard Version in this connection is most unsound; it implies that Christ was a creature. J. N. Darby renders the verb “do homage” [see the Revised Preface to the Second Edition (1871) of his New Translation].
“to revere,” stressing the feeling of awe or devotion, is used of “worship” (a) to God, Matt. 15:9; Mark 7:7; Acts 16:14; 18:7,13; (b) to a goddess, Acts 19:27. See DEVOUT, No. 3.
akin to No. 2, “to honor religiously,” is used in Rom. 1:25.
“to serve, to render religious service or homage,” is translated “to worship” in Phil. 3:3, “(who) worship (by the Spirit of God),” RV, AV, “(which) worship (God in the spirit);” the RV renders it “to serve” (for AV, “to worship”) in Acts 7:42; 24:14; AV and RV, “(the) worshipers” in Heb. 10:2, present participle, lit., “(the ones) worshiping.” See SERVE.
“to act piously towards,” is translated “ye worship” in Acts 17:23. See PIETY (to show).
Notes: (1) The worship of God is nowhere defined in Scripture. A consideration of the above verbs shows that it is not confined to praise; broadly it may be regarded as the direct acknowledgement to God, of His nature, attributes, ways and claims, whether by the outgoing of the heart in praise and thanksgiving or by deed done in such acknowledgment. (2) In Acts 17:25 therapeuo, “to serve, do service to” (so RV), is rendered “is worshiped.” See CURE, HEAL.
denotes “an object of worship” (akin to A, No. 3); Acts 17:23 (see DEVOTION); in 2 Thess. 2:4, “that is worshiped;” every object of “worship,” whether the true God or pagan idols, will come under the ban of the Man of Sin.
“will-worship” (ethelo, “to will,” threskeia, “worship”), occurs in Col. 2:23, voluntarily adopted “worship,” whether unbidden or forbidden, not that which is imposed by others, but which one affects.
for which see RELIGION, is translated “worshiping” in Col. 2:18.
Note: In Luke 14:10, AV, doxa, “glory” (RV), is translated “worship.”FYI said >>>> Rom 16.20: The grace of our Lord Jesus be with you. (notice: grace comes from Jesus alone?)
No, I do not notice it saying here that “grace comes from Jesus alone”. Nowhere in any Bible translation will you find it said, “Grace comes from Jesus alone”. Now, if my Bible said this, I would notice that grace comes from Jesus alone, but none of the Bible translations that I own (and I have MANY) say such a thing. Galatians 1:3 mentions grace and peace coming from Father Yahweh and His Son Yahshua. I do not see a duality here, but a unity.
Then I note that you say, “(Notice: grace comes from BOTH again)”
FYI said, >>>> Rev 1.4: Grace and peace to you from him who is, and who was, and who is to come, and from the seven spirits before his throne, and from Jesus Christ, who is the faithful witness, the firstborn from the dead, and the ruler of the kings of the earth. (Notice: grace comes from BOTH again)”
Note that the word “BOTH” designates 2 and that the word “ALONE” designates 1. Also note that in Revelation 1:4 grace and peace comes from more than ONE or TWO. Let's count this out! The seven spirits (7). Father Yahweh (1). Yahshua (1). 7+1+1=9
The only thing that is of interest in your post is what you have copied and pasted.
Main Entry: dox•ol•o•gy
Pronunciation: däk-'sä-l&-jE
Function: noun
Inflected Form(s): plural -gies
Etymology: Medieval Latin doxologia, from Late Greek, from Greek doxa opinion, glory (from dokein to seem, seem good) + -logia -logy — more at DECENT
: a usually liturgical expression of praise to GodGlorify – (1.) To make glorious, or cause so to appear (John 12:28; 13:31, 32; 17:4,5).
(2.) Spoken of God to “shew forth his praise” (1 Cor. 6:20; 10:31).
Glory – (Heb. kabhod; Gr. doxa). (1.) Abundance, wealth, treasure, and hence honour (Ps. 49:12); glory (Gen. 31:1; Matt. 4:8; Rev. 21:24, 26).
(2.) Honour, dignity (1 Kings 3:13; Heb. 2:7 1 Pet. 1:24); of God (Ps. 19:1; 29:1); of the mind or heart (Gen. 49:6; Ps. 7:5; Acts 2:46).
(3.) Splendour, brightness, majesty (Gen. 45:13; Isa. 4:5; Acts 22:11; 2 Cor. 3:7); of Jehovah (Isa. 59:19; 60:1; 2 Thess. 1:9).
(4.) The glorious moral attributes, the infinite perfections of God (Isa. 40:5; Acts 7:2; Rom. 1:23; 9:23; Eph. 1:12). Jesus is the “brightness of the Father's glory” (Heb. 1:3; John 1:14; 2:11).
(5.) The bliss of heaven (Rom. 2:7, 10; 5:2; 8:18; Heb. 2:10; 1 Pet. 5:1, 10).
(6.) The phrase “Give glory to God” (Josh. 7:19; Jer. 13:16) is a Hebrew idiom meaning, “Confess your sins.” The words of the Jews to the blind man, “Give God the praise” (John 9:24), are an adjuration to confess. They are equivalent to, “Confess that you are an impostor,” “Give God the glory by speaking the truth;” for they denied that a miracle had been wrought.
Worship – homage rendered to God which it is sinful (idolatry) to render to any created being (Ex. 34:14; Isa. 2:8). Such worship was refused by Peter (Acts 10:25,26) and by an angel (Rev. 22:8,9).“glory” (from dokeo, “to seem”), primarily signifies an opinion, estimate, and hence, the honor resulting from a good opinion. It is used (1) (a) of the nature and acts of God in self-manifestation, i.e., what He essentially is and does, as exhibited in whatever way he reveals Himself in these respects, and particularly in the person of Christ, in whom essentially His “glory” has ever shone forth and ever will do, John 17:5,24; Heb. 1:3; it was exhibited in the character and acts of Christ in the days of His flesh, John 1:14; John 2:11; at Cana both His grace and His power were manifested, and these constituted His “glory;” so also in the resurrection of Lazarus, John 11:4,40; the “glory” of God was exhibited in the resurrection of Christ, Rom. 6:4, and in His ascension and exaltation, 1 Pet. 1:21, likewise on the Mount of Transfiguration, 2 Pet. 1:17. In Rom. 1:23 His “everlasting power and Divinity” are spoken of as His “glory,” i.e., His attributes and power as revealed through creation; in Rom. 3:23 the word denotes the manifested perfection of His character, especially His righteousness, of which all men fall short; in Col. 1:11 “the might of His glory” signifies the might which is characteristic of His “glory;” in Eph. 1:6,12,14, “the praise of the glory of His grace” and “the praise of His glory” signify the due acknowledgement of the exhibition of His attributes and ways; in Eph. 1:17, “the Father of glory” describes Him as the source from whom all Divine splendor and perfection proceed in their manifestation, and to whom they belong; (b) of the character and ways of God as exhibited through Christ to and through believers, 2 Cor. 3:18; 4:6; © of the state of blessedness into which believers are to enter hereafter through being brought into the likeness of Christ, e.g., Rom. 8:18,21; Phil. 3:21 (RV, “the body of His glory”); 1 Pet. 5:1,10; Rev. 21:11; (d) brightness or splendor, (1) supernatural, emanating from God (as in the shekinah “glory,” in the pillar of cloud and in the Holy of Holies, e.g., Exod. 16:10; 25:22), Luke 2:9; Acts 22:11; Rom. 9:4; 2 Cor. 3:7; Jas. 2:1; in Titus 2:13 it is used of Christ's return “the appearing of the glory of our great God and Saviour Jesus Christ” (RV); cp. Phil. 3:21, above; (2) natural, as of the heavenly bodies, 1 Cor. 15:40,41; (II) of good reputation, praise, honor, Luke 14:10 (RV, “glory,” for AV, “worship”); John 5:41 (RV, “glory,” for AV, “honor”); John 7:18; 8:50; 12:43 (RV, “glory,” for AV, “praise”); 2 Cor. 6:8 (RV, “glory,” for AV “honor”); Phil. 3:19; Heb. 3:3; in 1 Cor. 11:7, of man as representing the authority of God, and of woman as rendering conspicuous the authority of man; in 1 Thess. 2:6, “glory” probably stands, by metonymy, for material gifts, an honorarium, since in human estimation “glory” is usually expressed in things material.
The word is used in ascriptions of praise to God, e.g., Luke 17:18; John 9:24, RV, “glory” (AV, “praise”); Acts 12:23; as in doxologies (lit., “glory-words”), e.g., Luke 2:14; Rom. 11:36; 16:27; Gal. 1:5; Rev. 1:6. See DIGNITY, HONOR, PRAISE, WORSHIP.“to make obeisance, do reverence to” (from pros, “towards,” and kuneo, “to kiss”), is the most frequent word rendered “to worship.” It is used of an act of homage or reverence (a) to God, e.g., Matt. 4:10; John 4:21-24; 1 Cor. 14:25; Rev. 4:10; 5:14; 7:11; 11:16; 19:10 (2nd part); 22:9; (b) to Christ, e.g., Matt. 2:2,8,11; 8:2; 9:18; 14:33; 15:25; 20:20; 28:9,17; John 9:38; Heb. 1:6, in a quotation from the Sept. of Deut. 32:43, referring to Christ's Second Advent; © to a man, Matt. 18:26; (d) to the Dragon, by men, Rev. 13:4; (e) to the Beast, his human instrument, Rev. 13:4,8,12; 14:9,11; (f) the image of the Beast, Rev. 13:15; 14:11; 16:2; (g) to demons, Rev. 9:20; (h) to idols, Acts 7:43.
Note: As to Matt. 18:26, this is mentioned as follows, in the “List of readings and renderings preferred by the American Committee” (see RV Classes of Passages, IV): “At the word 'worship' in Matt. 2:2, etc., add the marginal note 'The Greek word denotes an act of reverence, whether paid to man (see chap. Matt. 18:26) or to God (see chap. Matt. 4:10)'.” The Note to John 9:38 in the American Standard Version in this connection is most unsound; it implies that Christ was a creature. J. N. Darby renders the verb “do homage” [see the Revised Preface to the Second Edition (1871) of his New Translation].“to revere,” stressing the feeling of awe or devotion, is used of “worship” (a) to God, Matt. 15:9; Mark 7:7; Acts 16:14; 18:7,13; (b) to a goddess, Acts 19:27. See DEVOUT, No. 3.
akin to No. 2, “to honor religiously,” is used in Rom. 1:25.
“to serve, to render religious service or homage,” is translated “to worship” in Phil. 3:3, “(who) worship (by the Spirit of God),” RV, AV, “(which) worship (God in the spirit);” the RV renders it “to serve” (for AV, “to worship”)
in Acts 7:42; 24:14; AV and RV, “(the) worshipers” in Heb. 10:2, present participle, lit., “(the ones) worshiping.” See SERVE.“to act piously towards,” is translated “ye worship” in Acts 17:23. See PIETY (to show).
Notes: (1) The worship of God is nowhere defined in Scripture. A consideration of the above verbs shows that it is not confined to praise; broadly it may be regarded as the direct acknowledgement to God, of His nature, attributes, ways and claims, whether by the outgoing of the heart in praise and thanksgiving or by deed done in such acknowledgment. (2) In Acts 17:25 therapeuo, “to serve, do service to” (so RV), is rendered “is worshiped.” See CURE, HEAL.denotes “an object of worship” (akin to A, No. 3); Acts 17:23 (see DEVOTION); in 2 Thess. 2:4, “that is worshiped;” every object of “worship,” whether the true God or pagan idols, will come under the ban of the Man of Sin.
“will-worship” (ethelo, “to will,” threskeia, “worship”), occurs in Col. 2:23, voluntarily adopted “worship,” whether unbidden or forbidden, not that which is imposed by others, but which one affects.
for which see RELIGION, is translated “worshiping” in Col. 2:18.
Note: In Luke 14:10, AV, doxa, “glory” (RV), is translated “worship.”Sounds like you need a Savior – His name is Jesus!
Isaiah 45:21 – Tell ye, and bring them near; yea, let them take counsel together: who hath declared this from ancient time? who hath told it from that time? have not I the LORD? and there is no God else beside me; a just God and a Saviour; there is none beside me.
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