Learn More About Jesus Yeshua

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, for I came from God and now I am here. I did not come on my own, but he sent me Yehoshua created. himself, Yehoshua

said he comes from God. The flesh cannot be speaking for the flesh was So Yehoshua's spiritual being came from God. Yehoshua did not send he did not come on hisown, but before he was on earth, God sent him. 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 into the 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 the world if he was from only the world? It is clear Yehoshua was in heaven with the Father as his own individual. The Father sent his Son to the world to lead us to righteousness 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 can snatch 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, so whoever eats me will live because of me. Yehoshua says again the Father sent him. Yehoshua came from the Father, the Father sent 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 of welcome we had among you, and how you turned to God from idols, to serve a living and 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 who are called, who are beloved in God the Father and kept safe for Yehoshua the Messiah: 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 Son also to have life in himself For the Father gave him to have life in him-self. An eternal being, meaning with out beginning and without end, cannot be given life in him-self, he always has had life in him-self. Rev 1:5-6 and from Yehoshua Messiah, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth. To him (Messiah) who loves us and freed us from our sins by his blood, 6 and made us to be a kingdom, priests serving 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 be God, or the Father if we serve 'his' God and Father.

Rev 2:28 even as I (Yehoshua) also received authority from my Father. To the one who conquers I will also give the morning star. Yehoshua cannot be the Father. Keep in mind he is saying all this after his resurrection and glorification, in heaven. Rev 3:5 If you conquer, you will be clothed like them in white robes, and I will not blot your name out of the book of life; I will confess your name before my Father 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 as I 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 with him were one hundred forty-four thousand who had his name and his Father's name written on their foreheads. The Father of the Lamb. Rev 14:12 Here is a call for the endurance of the saints, those who keep the commandments 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 the same. Matt 24:36 "But about that day and hour no one knows, neither the angels of heaven, nor the Son, but only the Father. In the above scripture, Messiah declares that only the father knows the day or hour. Trinitarian's have difficulty explaining this particular verse, since this verse would propose that the other two persons within the trinity wouldn't know the day or hour. What this infers is that one part of God has more knowledge than the other two parts. Since the trinity teaches that the three persons within the Godhead are equal in knowledge, their doctrine is shattered just by this verse alone. 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 born of a woman. 1st Cor 15:28 When all things are subjected to him, then the Son himself will also be subjected to the one who put all things in subjection under him, so that God may 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 on earth - as in fact there are many gods and many lords - 6 yet for us there is one God, 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.

In the above passage, Paul is not saying that there is one God, the father, son and 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 one master(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 as master, (translated 'lord' in this passage). For centuries, the word 'lord' and 'master' were used interchangeably. Within the bible we should notice that Sarah called Avraham 'lord'. In fact, up to the 1930's, wives still called their husband's 'master'. However, this should not be confused with LORD (in the Tanach), because LORD (in uppercase) refers to YHVH (the true God), and lord (in lowercase) means adon (in Hebrew) and kurios (in Greek). Hence, Paul understood that 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? Have you 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 would do anything that Yeshua asked, even kill those that disobeyed him. Yeshua 1:16-18 They answered Yeshua: "All that you have commanded us we will do, and wherever you send 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 rebels against your orders and disobeys your words, whatever you command, shall be put to death. Only be strong and courageous." Psalms 16:8 I keep the Lord always before me; because he is at my right hand, I shall not be moved. 9 Therefore my heart is glad, and my soul rejoices; my body also 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 your presence 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 power of God ('right hand' and 'the power of God' are interchangeable terms). Since verse 9, mentions his flesh, we can be assured that this scripture is talking about the future Yehoshua. In verse 10, Messiah says to God, "you will not leave my 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 to Messiah'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 he is 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 not abandon 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's master. 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 over Yehoshua, saw the earthquake and what took place, they were terrified and said,

"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 son not to be God. Matt 3:17 And a voice from heaven said, "This is my Son, the Beloved, with whom I am well pleased." David is also called the beloved. The father from heaven said this is my Son. If the 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 know more 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 to touch him. 11 Whenever the unclean spirits saw him, they fell down before him and shouted, "You are the Son of God!" 12 But he sternly ordered them not to make him known. Yehoshua would sternly order the demons to not make him known. Any demon that saw him said you are the Son of God. Why did not one say, you are the Father? If they were 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 will name him Yehoshua. 32 He will be great, and will be called the Son of the Most High, 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 that the Son will always be his own person, but what we should also see by now is he has always been his own person. Matt 20:23 He said to them, "You will indeed drink my cup, but to sit at my right hand and at my left, this is not mine to grant, but it is for those for whom it has been prepared by my Father." When Yehoshua was asked to put the sons of thurder in a high place in heaven, he said this is not mine to give. We understand anything Yehoshua gives he gets the power from his God. Matt 26:53 Do you think that I cannot pray to my Father, and he will at once send me 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 to your 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.

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 will worship the Father in spirit and truth, for the Father seeks such as these to worship him The "true" worshippers worship the Father. If God was three persons why does the Son direct worship to his Father? Luke 6:11-12 But they were filled with fury and discussed with one another what they might do to Yehoshua. 12 Now during those days he went out to the mountain to pray; 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 in prayer to his Father, but rather to his God. Luke wrote this some 40 years after Yehoshua was in heaven. Would he not know he was God? Then why does he tell the story he prayed to God? Would a Trinitarian write the story like this? A Trinitarian would say he prayed to his Father, or explain to us the human side was praying. 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 all things into his Son's hand? If the Son is just the flesh tabernacle for God and has 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, and he will show him greater works than these, so that you will be astonished. 21 Indeed, just as the Father raises the dead and gives them life, so also the Son gives life to whomever he wishes. 22 The Father judges no one but has given all judgment to the Son, 23 so that all may honor the Son just as they honor the Father. 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 the same person, then God has an ego problem for boasting his love for his flesh. We honor 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 voice was 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 have fellowship with us; and truly our fellowship is with the Father and with his Son Yehoshua 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 the Son has the Father also

If we deny the individuality of the Son we do not know the Father. The natural Yisraelites on earth denied the Son as his own person, thus they denied the Father. 1 John 2:24 Let what you heard from the beginning abide in you. If what you heard from the beginning abides in you, then you will abide in the Son and in the Father. 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 as the Savior of the world. God sent his Son from heaven to the world to be our savior (as Moshe was the savior of Yisrael from Egypt). 1 John 4:15 God abides in those who confess that Yehoshua is the Son of God, and they abide in God We must confess that Yehoshua is God's Son. So if we deny the individuality of the Son we do not believe he is God's Son. The Son of God was in heaven with God before he came to earth. 2 John 1:3 Grace, mercy, and peace will be with us from God the Father and from Yehoshua 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 God and one who is not God. 2 John 1:9 Everyone who does not abide in the teaching of The Messiah, but goes beyond it, does not have God; whoever abides in the teaching has both the Father and 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?" 29 Yehoshua answered them, "This is the work of God, that you believe in him whom he has 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 life to the world." 34 They said to him, "Sir, give us this bread always." 35 Yehoshua said 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 of him who sent me. 39 And this is the will of him who sent me, that I should lose nothing 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 he was in heaven with the Father, and the Father sent him to the world. To do who's will? 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 and believe in him may have eternal life; and I will raise them up on the last day."

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 life to 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 was before? The son was in heaven before earth with the Father. I think that the most fatal flaw in lexical semantics that is connected with Bible translation and Bible exegesis is the dictum that a word has no meaning without a context. The dictum is true in one context, namely in the context of non-literal translation, when the translator, tries to find the best English glosses for Hebrew or Greek words. It is not true in the context when a native Greek of the 1st century read the NT, nor is it true in lexical semantics. Those subscribing to this idea simply do not recognize an important side of the concept "meaning". Peter Newmark, who has a lifelong experience as a translator, and whose book "A Textbook of Translation" (1988) was awarded the British Association of Applied Linguistics prize in 1988 wrote: "Many translators say you should never translate words, you translate sentences or ideas or messages. I think they are fooling themselves. The SL texts consist of words, that is all that is there, on the page." [source – A Textbook of Translation” (1988) pp. 36,37]. I would like to discuss one example, Mathew 24:37, hWSPER GAR hAI hHMERAITOU NWE hOUTWS ESTAI hH PAROUSIA TOU hUIOU TOU ANQTWPOU. The key word here is PAROUSIA, so how are we to translate it? To answer that, we should ask: *Where* is its lexical meaning? In its etymology? No! In a lexicon? No! In the context? No! Its *meaning* was in the mind of Matthew and his contemporaries in the form of a concept. We don't have their mind-set, so we can never know the exact lexical meaning of PAROUSIA. However, there are many clues that can help us get an approximate understanding of its meaning.

As to etymology it is constructed by the present participle of the stative verb EIMI and the preposition PARA - literally "being beside". But the etymology is never conclusive as far as a word's *meaning* is concerned. What about the context? Because we are now trying to come as close as possible to the meaning of PAROUSIA in the mind of the native speakers, from a translational point of view, we can use the context to see a part of the original concept being made visible. One example is 2 Cor. 2:12 where it is contrasted with APOUSIA "absence", thus indicating that much of the etymology is a part of its meaning. The core meaning of the concept signalled by PAROUSIA that we see here is the state of being present. The same seems to be visible in Matt 24:37 where the PAROUSIA of the Son of Man is parallelized with the "days" (not "day") of Noah.

But most versions translates PAROUSIA with "coming" in Matt 24:37, what about that? The difference between "presence" and "coming" is that the first makes a continuing state visible - someone is here while the second makes visible the entrance into the state -someone comes and after that is here. But how can we know what the author wanted 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 an even more radical question: how do we know whether something instantaneous, namely, "coming" is a part of the meaning (in the minds of native speakers) of PAROUSIA at all? In some instances grammar can help us decide similar cases. The Hebrew verb Malak indicate the state of ruling. When perfect is used with a stative, it often has an ingressive meaning; the entrance into the state is made visible. The *state* of ruling is the default meaning of the verb, and even when the perfect is used we can only occasionally say with certainty that the instantaneous act of entering into the state is made visible. In 1 Kings 15:9,10 the context clearly indicates the different stress of "became king" and "ruled".( Note that neither grammar nor context generate new meaning, they only help make visible what already is there, what is a part of the concept signalled by MALAK.) Then back to PAROUSIA, do we find any context that clearly shows that what is made visible is the instantaneous act of coming - the entrance into the state of being present? We find the gloss "coming" in all kinds of lexicons, but clear indications of the ingressive meaning is totally lacking. There is no instance of PAROUSIA in the NT where a continuing state ("presence") is ruled out, and only the instantaneous actsis the only option. If you check all the references to Classical authors in the Greek-English lexicons, you will not find (at least I have not found) a single instance where the ingressive force MUST be stressed. Linguists perfectly understand this situation, because punctiliarity is a pragmatic characteristic,i.e. a verb which normally is viewed as punctiliar can in some context have a durative interpretation; so it extremely difficult to demonstrate punctiliarity. When this is 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 made visible. 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 the indications we have? The only certain indication we have is that of a continuing state, so I opt for the solution of Rotherham, namely, the rendering "presence". Should we then say that "presence" is the "meaning" of PAROUSIA? Not at all, this "meaning" was known by native Greeks in the 1st century and cannot be known by us. But "presence" is an excellent gloss, and by using this gloss in translations, Bible students can study all the occurrences of PAROUSIA and gather some understanding of the concept signalled by PAROUSIA. To learn more, check out the following: [1] http://religioustruths.proboards59.com/

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