JESUS: Myths & Message (Pt.3)

As you can see thus far, many books of the Bible are either made up or half right in their translations.     Friends tell me that by bringing things like this up I am splitting hairs. My self and many others who do this kind of study think that it is important to know what the Word of God says. How can you trust  the Word and live on the Word if you do not know what it really says and means?                               ------------------------------------------------------- This article is continued from Submission.org  It was written by Lisa Spray.                    Full Article  1 TIMOTHY 3:16 Another of the major verses used to support the concept that Jesus is divine is Verse 3:16 of 1 Timothy. However, there is now a developing conviction that this particular verse was an innovation written to conform to the principles of the Nicene Conference. Many scholars question the authenticity of all of 1 Timothy, pointing to strong evidence that Paul wrote only three epistles: Romans, Corinthians and Galatians. In any case, examination of two different translations of 1 Timothy 3:16 shows how easily the translator's understanding of a verse can overshadow the original wording. The verse in the King James version reads as follows: And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. [1 Timothy 3:16] King James version Now let us look at this verse in the NEW AMERICAN BIBLE, which you will remember is a much more recent translation, able to use a wider range of documents than were available at the time of the King James translation. This translation clearly refers to Jesus, but does not say he is God: Wonderful, indeed, is the mystery of our faith, as we say in professing it: "He was manifested in the flesh, vindicated in the Spirit; Seen by the angels; preached among the Gentiles, Believed in throughout the world, taken up into glory." [1 Timothy 3:16] New American Bible WORD OF GOD It seems that the representation of God by His word, as explained earlier, has contributed to occasional confusion. Nevertheless, the idea that the `Word' of God represents God is common to the three scriptures: the Torah, the New Testament and the Quran: I will raise up for them a prophet like you from among their kinsmen, and I will put my words into his mouth; he shall tell them all that I command him. If any man will not listen to my words which he speaks in my name, I myself will make him answer for it. [Deut. 18:18-19] This idea that Jesus did not speak on his own is repeated throughout the Gospels, as quoted earlier. See, for example, John 7:16-18 and 12:44-50. In the Quran, the same principle is set forth: Whoever obeys the messenger is obeying God. [Quran 4:80] Deuteronomy 18:15, and 18-19 (quoted above) indicate that the messenger of God does not speak on his own. Thus, the message delivered by God's messenger and contained in the scripture, stands for the messenger, and represents God ("If any man will not listen to my words which he speaks in my name, I myself will make him answer for it " [Deut. 18:19]). In his book, the translated title of which is THE HISTORY OF RELIGIOUS SECTARIANISM (The Message Publishers, 1985, p. 23), Dr. Ahmed Mansour, Professor of Islamic History at the famous Azhar University in Cairo, states: ...since the messenger, be he Moses, Jesus or Muhammad, is dead, the commandment `to obey the messenger' must be referring to the message itself. He also notes that the scriptures consistently order us to "obey the messenger," and not to obey Moses, or Jesus, or Muhammad by name. This same idea has been expressed by other scholars on the basis of the Quran 11:1-2 and 65:10-11, where the scripture is specifically called "the messenger." (This is) a scripture whose verses have been perfectly designed then elucidated. It comes from the most wise, the most knowledgeable. Proclaiming: "You shall not worship except God. I come to you from Him, as a preacher and a bearer of good news." [Quran 11:1-2] ...God has sent down to you the scripture, a messenger reciting for you God's profound revelations.... [Quran 65:10-11] JOHN 14 This principle of representing God by His Word is clearly demonstrated in John 14:6-11. It appears that the problem of the deification of Jesus arose from the same kind of misunderstanding of this passage as we witnessed earlier with John 1:1, Colossians 1:15-17 and Philippians 2:5-7. I am the way, and the truth, and the life; no one comes to the Father but through me. If you really knew me, you would know my Father also. `From this point on you know him.... Whoever has seen me has seen the Father. How can you say, `Show us the Father'? Do you not believe that I am in the Father and the Father is in me? The words I speak are not spoken of myself; it is the Father who lives in me accomplishing his works. Believe me that I am in the Father and the Father is in me, or else, believe because of the works I do." [John 14:6-11] John 14:20 sheds more light on the idea of God being represented by His words, and shows that "I am in the Father, and the Father is in me" does not mean that Jesus is the same as God: "On that day you will know that I am in my Father, and you in me, and I in you." [John 14:20] Obviously, Jesus' disciples do not become Jesus, nor are they made divine when Jesus tells them: "I am in the Father, and you in me, and I in you." Similarly, Jesus' statement that "To hate me is to hate my Father" (John 15:23) does not mean that Jesus and God are one and the same. Rather it indicates a hatred of the Father's teachings that Jesus delivered. Thus far it is clear that the references from the New Testament we have examined, which are understood by many to confer divinity upon Jesus, are indirect and misleading. Meanwhile, the direct expression: "Jesus is God" is never found. ISAIAH 9 Interestingly, it is in the Old Testament where we find the most critical verse for searching Christians-Isaiah 9:6. The translation of this particular verse is the most misleading of all. In the King James version, it reads: 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, Counselor, The mighty God, The everlasting Father, the Prince of peace. [Isaiah 9:6] King James version Let's look at this same verse as translated by the Jewish Publication Society of America in its THE HOLY SCRIPTURES: According To The Masoretic Text (Philadelphia, 1917): For a child is born unto us, a son is given unto us; And the government is upon his shoulder; and his name is called Pele-joez-el-gibbor-Abi-ad-sar-shalom; (That is: Wonderful in council is God the Mighty, the Everlasting Father, the Ruler of peace.) [Isaiah 9:5] Torah To be named "Wonderful in council is God the Mighty, the Everlasting Father, the Ruler of peace&" is not to be God, but to be named with a name which glorifies God. The names "John," meaning "God is good," and "Joshua," meaning "God is salvation," are similar. Note that the original Hebrew is used to ensure and emphasize the accuracy of transmittal. Also note that the verse number is five, rather than the number six of the King James translation. The verse number five is also retained in the NEW AMERICAN BIBLE translation, along with a much more accurate rendition of the Hebrew/Aramaic of the original: For a child is born to us, a son is given us; upon his shoulder dominion rests. They name him wonder-counselor, God-hero, Father-Forever, Prince of Peace. [Isaiah 9:5] New American Bible Though this translation is not as straightforward as the Jewish rendering of the same verse, the difference between this translation and the King James version is doctrine-shaking. The difference between the phrases "the mighty God," and "God-hero" is obvious and profound. There are people today who can be considered God-hero's, doing great work in the cause of God.       Full Article