Learn More About Jesus Yeshua

8/14/2019 Learn More About Jesus Yeshua

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Learn More About Jesus (Yeshua) Christ, Yehoshua or Yeshua:

John 8:42 Yehoshua said to them, "If God were your Father, you would love me, forI came from God and now I am here. I did not come on my own, but he sent me

Yehoshua said he comes from God. The flesh cannot be speaking for the flesh wascreated. So Yehoshua's spiritual being came from God. Yehoshua did not sendhimself, he did not come on hisown, but before he was on earth, God sent him.Yehoshua was sent by God into the world, so Yehoshua is before the world with God.

John 10:36 can you say that the one whom the Father has sanctified and sent intothe world is blaspheming because I said, "I am God's Son'?

The Father sent Yehoshua into the world. How can the Father send his son into theworld if he was from only the world? It is clear Yehoshua was in heaven with theFather as his own individual. The Father sent his Son to the world to lead us torighteousness and to die for us, and many other reasons.

John 10:29 What my Father has given me is greater than all else, and no one cansnatch it out of the Father's hand.

The Father gives to his Son.

John 6:57 Just as the living Father sent me, and I live because of the Father, sowhoever eats me will live because of me.

Yehoshua says again the Father sent him. Yehoshua came from the Father, the Fathersent him to earth. Yehoshua says he lives because of the Father.

1st Thess 1:9-10 For the people of those regions report about us what kind ofwelcome we had among you, and how you turned to God from idols, to serve a livingand true God, and to wait for his Son from heaven, whom he raised from the dead -Yehoshua, who rescues us from the wrath that is coming.

The living true God raised up Yehoshua from the dead. Yehoshua is the son of God,still in the heaven.

Jude1:1 Jude, a servant of Yehoshua The Messiah and brother of James, To those whoare called, who are beloved in God the Father and kept safe for Yehoshua theMessiah:

They called are beloved in God the Father, also they are kept safe for Yehoshua.We can clearly see two individuals here.

John 5:26 For just as the Father has life in himself, so he has granted the Sonalso to have life in himself

For the Father gave him to have life in him-self. An eternal being, meaning without beginning and without end, cannot be given life in him-self, he always has hadlife in him-self.

Rev 1:5-6 and from Yehoshua Messiah, the faithful witness, the firstborn of thedead, and the ruler of the kings of the earth. To him (Messiah) who loves us andfreed us from our sins by his blood, 6 and made us to be a kingdom, priestsserving his God and Father, to him be glory and dominion forever and ever. Amen.

It says Messiah made us priest to serve 'his' God and Father. Yehoshua cannot beGod, or the Father if we serve 'his' God and Father.


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Rev 2:28 even as I (Yehoshua) also received authority from my Father. To the onewho conquers I will also give the morning star.

Yehoshua cannot be the Father. Keep in mind he is saying all this after hisresurrection and glorification, in heaven.

Rev 3:5 If you conquer, you will be clothed like them in white robes, and I willnot blot your name out of the book of life; I will confess your name before myFather and before his angels

Yehoshua has a Father who is above him, his Father who is our God.

Rev 3:21 To the one who conquers I will give a place with me on my throne, just asI myself conquered and sat down with my Father on his throne.

How many times in his new body must he make it clear he is not the Father?

Rev 14:1 Then I looked, and there was the Lamb, standing on Mount Zion! And withhim were one hundred forty-four thousand who had his name and his Father's namewritten on their foreheads.

The Father of the Lamb.

Rev 14:12 Here is a call for the endurance of the saints, those who keep thecommandments of God and hold fast to the faith of Yehoshua.

Saints keep God's commands and the faith of Yehoshua. God and Yehoshua are not thesame.

Matt 24:36 "But about that day and hour no one knows, neither the angels ofheaven, nor the Son, but only the Father.

In the above scripture, Messiah declares that only the father knows the day orhour. Trinitarian's have difficulty explaining this particular verse, since thisverse would propose that the other two persons within the trinity wouldn't knowthe day or hour. What this infers is that one part of God has more knowledge thanthe other two parts. Since the trinity teaches that the three persons within theGodhead are equal in knowledge, their doctrine is shattered just by this versealone.

Gal 4:4 But when the fullness of time had come, God sent his Son, born of a woman,born under the Law,

God made the Law, he made is son born under the Law. Made his son born of a woman.Messiah was Gods' son before he was born of a woman. God sent his Son to be bornof a woman.

1st Cor 15:28 When all things are subjected to him, then the Son himself will alsobe subjected to the one who put all things in subjection under him, so that Godmay be all in all.

The Son in the future will be Subject to God our Father.

1st Cor 8:5-6 Indeed, even though there may be so-called gods in heaven or onearth - as in fact there are many gods and many lords - 6 yet for us there is oneGod, the Father, from whom are all things and for whom we exist, and one lord,Yehoshua the Messiah, through whom are all things and through whom we exist.


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In the above passage, Paul is not saying that there is one God, the father, sonand holy spirit. Rather, he is saying that there is only one God (the father)period; and we exist because of him. Paul also states, that there is only onemaster(Yehoshua), and through him we exist. All things are done through Yehoshua.

When examining this passage in Greek, we will notice that 'Kurios' is defined asmaster, (translated 'lord' in this passage). For centuries, the word 'lord' and'master' were used interchangeably. Within the bible we should notice that Sarahcalled Avraham 'lord'. In fact, up to the 1930's, wives still called theirhusband's 'master'. However, this should not be confused with LORD (in theTanach), because LORD (in uppercase) refers to YHVH (the true God), and lord (inlowercase) means adon (in Hebrew) and kurios (in Greek). Hence, Paul understoodthat Yehoshua is not God, but rather he is master.

Luke 4:34 "Let us alone! What have you to do with us, Yehoshua of Nazareth? Haveyou come to destroy us? I know who you are, the Holy One of God."

Yehoshua isn't God, but rather he is the holy one of God. Yehoshua is our master,not our God. Just as Moses was the Jew's master. The Jew's stated that they woulddo anything that Yeshua asked, even kill those that disobeyed him. Yeshua 1:16-18They answered Yeshua: "All that you have commanded us we will do, and wherever yousend us we will go. 17 Just as we obeyed Moshe in all things, so we will obey you.Only may the Lord your God be with you, as he was with Moshe! 18 Whoever rebelsagainst your orders and disobeys your words, whatever you command, shall be put todeath. Only be strong and courageous."

Psalms 16:8 I keep the Lord always before me; because he is at my right hand, Ishall not be moved. 9 Therefore my heart is glad, and my soul rejoices; my bodyalso rests secure. 10 For you do not give me up to Sheol, or let your faithful one(Holy one, Godly one) see the Pit. 11 You show me the path of life. In yourpresence there is fullness of joy; in your right hand are pleasures forevermore.

The above scripture is about Yehoshua, which will become apparent to us in Acts 2(below). In verse 8 (above), we will recognize that Yehoshua set God before him,and that Yehoshua is at God's right hand. In other words, Yehoshua has the powerof God ('right hand' and 'the power of God' are interchangeable terms). Sinceverse 9, mentions his flesh, we can be assured that this scripture is talkingabout the future Yehoshua. In verse 10, Messiah says to God, "you will not leavemy soul in shoel (hell), and you will not suffer your Holy one to see corruption".Note: Messiah is the holy one of God. The above scripture, is referring toMessiah's resurrection, as will be established in Acts 2 (below).

Acts 2:25 For David says concerning him, "I saw the Lord always before me, for heis at my right hand so that I will not be shaken; 26 therefore my heart was glad,and my tongue rejoiced; moreover my flesh will live in hope. 27 For you will notabandon my soul to Hades, or let your Holy one experience corruption.

Clearly the Messiah is the holy one of God. Likewise, he is our master and David'smaster. So, God made Messiah our master and Messiah.

Matt 27:43 He trusts in God; let God deliver him now, if he wants to; for he said,"I am God's Son.'"

The Jews understood Yehoshua as saying he was "God's Son". Not that he was God.

Matt 27:54 Now when the centurion and those with him, who were keeping watch overYehoshua, saw the earthquake and what took place, they were terrified and said,


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"Truly this man was God's Son!"

After they seen the earthquake and what took place, they then became believers,and said "Truly this man was God's Son." The Jews understood him to be God's sonnot to be God.

Matt 3:17 And a voice from heaven said, "This is my Son, the Beloved, with whom Iam well pleased."

David is also called the beloved. The father from heaven said this is my Son. Ifthe Son was not his own individual then the Father had the case of M.P.D.

Mark 1:1 The beginning of the good news of Yehoshua the Messiah, the Son of God.

How can we deny who he is?

Mark 5:7 and he shouted at the top of his voice, "What have you to do with me,Yehoshua, Son of the Most High God? I adjure you by God, do not torment me."

The fallen angels know who he is. It is a sad thing when the fallen angels knowmore of who Yehoshua is thAn the so-called followers of Yehoshua.

Mark 3:10 for he had cured many, so that all who had diseases pressed upon him totouch him. 11 Whenever the unclean spirits saw him, they fell down before him andshouted, "You are the Son of God!" 12 But he sternly ordered them not to make himknown.

Yehoshua would sternly order the demons to not make him known. Any demon that sawhim said you are the Son of God. Why did not one say, you are the Father? If theywere lying why did Yehoshua rebuke them to not make him known?

Luke 1:31-32 And now, you will conceive in your womb and bear a son, and you willname him Yehoshua. 32 He will be great, and will be called the Son of the MostHigh, and YHVH God will give to him the throne of his ancestor David.

YHVH will give his Son the throne of his ancestor David. We can see for sure thatthe Son will always be his own person, but what we should also see by now is hehas always been his own person.

Matt 20:23 He said to them, "You will indeed drink my cup, but to sit at my righthand and at my left, this is not mine to grant, but it is for those for whom ithas been prepared by my Father."

When Yehoshua was asked to put the sons of thurder in a high place in heaven, hesaid this is not mine to give. We understand anything Yehoshua gives he gets thepower from his God.

Matt 26:53 Do you think that I cannot pray to my Father, and he will at once sendme more than twelve legions of angels?

Yehoshua said he could pray to his father.

Matt 6:6 But whenever you pray, go into your room and shut the door and pray toyour Father who is in secret; and your Father who sees in secret will reward you.

If Yehoshua is our master we ought to obey him. He said to pray to our Father.

Matt 6:9 "Pray then in this way: Our Father in heaven, hallowed be your name.


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Why would Yehoshua command worship to a different person in the Godhead?

John 4:23 But the hour is coming, and is now here, when the true worshipers willworship the Father in spirit and truth, for the Father seeks such as these toworship him

The "true" worshippers worship the Father. If God was three persons why does theSon direct worship to his Father?

Luke 6:11-12 But they were filled with fury and discussed with one another whatthey might do to Yehoshua. 12 Now during those days he went out to the mountain topray; and he spent the night in prayer to God.

Yehoshua spent the night in prayer to God. It does not say he spent the night inprayer to his Father, but rather to his God. Luke wrote this some 40 years afterYehoshua was in heaven. Would he not know he was God? Then why does he tell thestory he prayed to God? Would a Trinitarian write the story like this? ATrinitarian would say he prayed to his Father, or explain to us the human side waspraying.

John 3:35 The Father loves the Son and has placed all things in his hands.

If the Father and Son are the same person, then why is the Father placing allthings into his Son's hand? If the Son is just the flesh tabernacle for God andhas not his own mind, then why did the Father give him all things in the heavens?

John 5:20 The Father loves the Son and shows him all that he himself is doing, andhe will show him greater works than these, so that you will be astonished. 21Indeed, just as the Father raises the dead and gives them life, so also the Songives life to whomever he wishes. 22 The Father judges no one but has given alljudgment to the Son, 23 so that all may honor the Son just as they honor theFather. Anyone who does not honor the Son does not honor the Father who sent him.

Can we see the two individuals yet? If the Father loves the Son, and they are thesame person, then God has an ego problem for boasting his love for his flesh. Wehonor both individuals or we do not honor either, for the Father sent the Son.

2nd Peter 1:17 For he received honor and glory from God the Father when that voicewas conveyed to him by the Majestic Glory, saying, "This is my Son, my Beloved,with whom I am well pleased."

The Father from Heaven called to his Son. Two individuals.

1 John 1:3 we declare to you what we have seen and heard so that you also may havefellowship with us; and truly our fellowship is with the Father and with his SonYehoshua the Messiah.

If we are of God then we have fellowship with two individuals.

1 John 2:22 Who is the liar but the one who denies that Yehoshua is The Messiah?This is the antiMessiah, the one who denies the Father and the Son

If we deny two individuals we are antiMessiah.

1 John 2:23 No one who denies the Son has the Father; everyone who confesses theSon has the Father also


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If we deny the individuality of the Son we do not know the Father. The naturalYisraelites on earth denied the Son as his own person, thus they denied theFather.

1 John 2:24 Let what you heard from the beginning abide in you. If what you heardfrom the beginning abides in you, then you will abide in the Son and in theFather.

If we are born of the spirit we will abide in both individuals, knowing them.

1 John 4:14 And we have seen and do testify that the Father has sent his Son asthe Savior of the world.

God sent his Son from heaven to the world to be our savior (as Moshe was thesavior of Yisrael from Egypt).

1 John 4:15 God abides in those who confess that Yehoshua is the Son of God, andthey abide in God

We must confess that Yehoshua is God's Son. So if we deny the individuality of theSon we do not believe he is God's Son. The Son of God was in heaven with Godbefore he came to earth.

2 John 1:3 Grace, mercy, and peace will be with us from God the Father and fromYehoshua the Messiah, the Father's Son, in truth and love.

John blesses us from two individuals, the Father and the Son. One who he calls Godand one who is not God.

2 John 1:9 Everyone who does not abide in the teaching of The Messiah, but goesbeyond it, does not have God; whoever abides in the teaching has both the Fatherand the Son.

If we are truly following Yehoshua's teaching we have two individuals in belief.

John 6:28 Then they said to him, "What must we do to perform the works of God?" 29Yehoshua answered them, "This is the work of God, that you believe in him whom hehas sent."

We must believe in the individual whom God sent to us.

John 6:33 For the bread of God is that which comes down from heaven and gives lifeto the world." 34 They said to him, "Sir, give us this bread always." 35 Yehoshuasaid to them, "I am the bread of life. Whoever comes to me will never be hungry,and whoever believes in me will never be thirsty.

God's Son comes from Heaven. He was in heaven with the Father.

John 6:38 for I have come down from heaven, not to do my own will, but the will ofhim who sent me. 39 And this is the will of him who sent me, that I should losenothing of all that he has given me, but raise it up on the last day

Yehoshua himself tells us the Father sent him from heaven. Yehoshua tells us hewas in heaven with the Father, and the Father sent him to the world. To do who'swill? He did not come to do his own will, but the will of his Father.

John 6:40 This is indeed the will of my Father, that all who see the Son andbelieve in him may have eternal life; and I will raise them up on the last day."


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The will of the Father is to see and believe in the Son. Again two individuals.

John 17:2 since you have given him authority over all people, to give eternal lifeto all whom you have given him.

Yehoshua praying to his Father says, You gave your Son authority over all people.Two individuals needed for this statement to be true.

John 6:62 Then what if you were to see the Son of Man ascending to where he wasbefore?

The son was in heaven before earth with the Father.

I think that the most fatal flaw in lexical semantics that isconnected with Bible translation and Bible exegesis is the dictumthat a word has no meaning without a context. The dictum is true inone context, namely in the context of non-literal translation, whenthe translator, tries to find the best English glosses for Hebrew orGreek words. It is not true in the context when a native Greek ofthe 1st century read the NT, nor is it true in lexical semantics. Thosesubscribing to this idea simply do not recognize an important sideof the concept "meaning".

Peter Newmark, who has a lifelong experience as a translator, andwhose book "A Textbook of Translation" (1988) was awarded theBritish Association of Applied Linguistics prize in 1988 wrote: "Manytranslators say you should never translate words, you translatesentences or ideas or messages. I think they are fooling themselves.The SL texts consist of words, that is all that is there, on thepage." [source A Textbook of Translation (1988) pp. 36,37].

I would like to discuss one example, Mathew 24:37, hWSPER GAR hAIhHMERAITOU NWE hOUTWS ESTAI hH PAROUSIA TOU hUIOU TOU ANQTWPOU. Thekey word here is PAROUSIA, so how are we to translate it? To answerthat, we should ask: *Where* is its lexical meaning? In itsetymology? No! In a lexicon? No! In the context? No! Its *meaning*was in the mind of Matthew and his contemporaries in the form of aconcept. We don't have their mind-set, so we can never know theexact lexical meaning of PAROUSIA. However, there are many clues that canhelp us get an approximate understanding of its meaning.

As to etymology it is constructed by the present participle of thestative verb EIMI and the preposition PARA - literally "beingbeside". But the etymology is never conclusive as far as a word's

*meaning* is concerned. What about the context? Because we are nowtrying to come as close as possible to the meaning of PAROUSIA inthe mind of the native speakers, from a translational point of view, wecan use the context to see a part of the original concept being madevisible. One example is 2 Cor. 2:12 where it is contrasted withAPOUSIA "absence", thus indicating that much of the etymology is apart of its meaning. The core meaning of the concept signalled byPAROUSIA that we see here is the state of being present. The sameseems to be visible in Matt 24:37 where the PAROUSIA of the Son ofMan is parallelized with the "days" (not "day") of Noah.


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But most versions translates PAROUSIA with "coming" in Matt 24:37,what about that? The difference between "presence" and "coming" isthat the first makes a continuing state visible - someone is here -while the second makes visible the entrance into the state -someonecomes and after that is here. But how can we know what the authorwanted to make visible? How can we know whether Paul stressed the"coming" or the "presence" of Titus in 2 Cor. 7:6? Or we can ask aneven more radical question: how do we know whether somethinginstantaneous, namely, "coming" is a part of the meaning (in theminds of native speakers) of PAROUSIA at all?

In some instances grammar can help us decide similar cases. TheHebrew verb Malak indicate the state of ruling. When perfect is usedwith a stative, it often has an ingressive meaning; the entranceinto the state is made visible. The *state* of ruling is the defaultmeaning of the verb, and even when the perfect is used we can onlyoccasionally say with certainty that the instantaneous act ofentering into the state is made visible. In 1 Kings 15:9,10 thecontext clearly indicates the different stress of "became king" and"ruled".( Note that neither grammar nor context generate newmeaning, they only help make visible what already is there, what is a part ofthe concept signalled by MALAK.)

Then back to PAROUSIA, do we find any context that clearly showsthat what is made visible is the instantaneous act of coming - theentrance into the state of being present? We find the gloss "coming"in all kinds of lexicons, but clear indications of the ingressivemeaning is totally lacking. There is no instance of PAROUSIA in theNT where a continuing state ("presence") is ruled out, and only theinstantaneous actsis the only option. If you check all thereferences to Classical authors in the Greek-English lexicons, youwill not find (at least I have not found) a single instance wherethe ingressive force MUST be stressed. Linguists perfectly understandthis situation, because punctiliarity is a pragmatic characteristic,i.e. a verbwhich normally is viewed as punctiliar can in some context have a durativeinterpretation; so it extremely difficult to demonstrate punctiliarity. When thisis the case with a verb, it is even more difficult with a substantive.

So, we cannot find the "lexical meaning" of PAROUSIA in a lexicon,and when the context of the NT and Greek authors indicate something,it is not more than a continuing state ("presence") that is madevisible. To say that PAROUSIA is used in the "technical meaning" of"coming" as many theologians do, has no linguistic basis.How then should we translate the word on the basis of theindicationswe have? The only certain indication we have is that of a continuingstate, so I opt for the solution of Rotherham, namely, the rendering

"presence". Should we then say that "presence" is the "meaning" ofPAROUSIA? Not at all, this "meaning" was known by native Greeks inthe 1st century and cannot be known by us. But "presence" is anexcellent gloss, and by using this gloss in translations, Biblestudents can study all the occurrences of PAROUSIA and gather someunderstanding of the concept signalled by PAROUSIA.

To learn more, check out the following:

[1] http://religioustruths.proboards59.com/ An Educational Referral Forum


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[2] http://www.network54.com/Forum/403209 A Forum Devoted to Exposing The FalseReligion of Islam

[3] http://jude3.proboards92.com/ A Free-Speech Forum For All

[4] http://www.freewebs.com/iris_the_preacher My web site.

Your Friend in Christ Iris89

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