Please, Omega, try to divide your post in any manner suitable to make it more easy to read.
Omega wrote:
They never claimed to be God.>>>and Jesus said it clearly? I challenge you to give me one single verse from any bible where Jesus said I am your God, worship me.....
Could they raise the dead?>>>>did Jesus say that it's his own power to raise them?
it is important to remember that the finite cannot contain the infinite>>>>yet, Mary's womb contained the infinite Creator of the universe?
dialogue between God and God. ???????????/no comment.
Melchizedek...without father, withut mother, without beginning, without end, what's then the difference between him and God almighty?
John 1:1-3.>>Let us look at John 1:1 "In the beginning was the word, and the word was with God, and the word was God." This is often presented from the Gospel of John to prove that Jesus was God. There are however several problems with this claim: By this verse it is assumed that Jesus was the "word" and since the word was God and became flesh, Jesus is God. The statement that John reproduced in his gospel however was uttered not by John but by A Philo of Alexandria, years before Jesus or John were born. It is therefore completely unlikely that Philo was even remotely referring to Jesus.
There is also another reason for not capitalizing the "G" in John 1:1, considering the Greek of the above verse which disproves the assertion that Jesus is referred to as God in the verse. In the verse above, the first time the word God is used, the Greek is HOTHEOS (the same exact word given to Satan as God in 2 Corinthians 4:4. The NIV Bible Author wrote "god" for Satan instead of "God"), which means The God. The second time the word God is used,"....and the word was God," the word for God is TONTHEOS, which means "a god". Europeans have evolved a system of capital and small letters non-existent in Greek. The God, HOTHEOS is translated as God with a capital G, whereas Tontheos, which means A or ANY God is translated with a small g, god. In this case however, we see the unlawful translators trying to prove Jesus being God by putting capital G for both whereas it doesn't belong in the case of the "word".
So can we trust the current English Translations? Given that facts above about verse John 1:1, how can we expect from an ordinary English speaking Christian who wants to spread his religion with all his heart honestly and faithfully to understand this lie of capitalizing the small "g" in John 1:1 and other verses, and not capitalizing the capital "M" in the word "mighty" in Psalm 24:8 and the "g" in 2 Corinthians 4:4 (for Satan) for instance? Must we allow our faith to be all based on what other authors decide to insert from their own personal views into the Bible?
Another verse quoted in defense of the "Trinity" is the verse of John 1:1 :
"In the beginning was the Word, and the Word was with God, and the Word was God."
When I first learned of this verse it appeared to me that I had finally found my elusive goal. However, after substantial research into Christian theological literature, I would later come to learn that this verse too can not be interpreted to justify a "triune" God.
we need to notice the following points:
1) Mistranslation of the text:
In the "original" Greek manuscripts (Did the disciple John speak Greek?), "The Word" is only described as being "ton theos"(divine/a god) and not as being "ho theos" (The Divine/The God). A more faithful and correct translation of this verse would thus read: "In the beginning was the Word, and the Word was with God, and the Word was divine" (If you read the New World Translation of the Bible you will find exactly this wording).
Similarly, in "The New Testament, An American Translation" this verse is honestly presented as
"In the beginning the Word existed. The Word was with God, and the Word was divine."
The New Testament, An American Translation, Edgar Goodspeed and J. M. Powis Smith, The University of Chicago Press, p. 173
And again in the dictionary of the Bible, under the heading of "God" we read
"Jn 1:1 should rigorously be translated 'the word was with the God [=the Father], and the word was a divine being.'"
The Dictionary of the Bible by John McKenzie, Collier Books, p. 317
In yet another Bible we read:
"The Logos (word) existed in the very beginning, and the Logos was with God, the Logos was divine"
The Holy Bible, Containing the Old and New Testaments, by Dr. James Moffatt
Please also see "The Authentic New Testament" by Hugh J. Schonfield and many others.
If we look at a different verse, 2 Corinthians 4:4, we find the exact same word (ho theos) that was used in John 1:1 to describe God Almighty is now used to describe the devil, however, now the system of translation has been changed:
"the god of this world (the Devil) hath blinded the minds of them which believe not."
According to the system of the previous verse and the English language, the translation of the description of the Devil should also have been written as "The God" with a capital "G." If Paul was inspired to use the exact same words to describe the Devil, then why should we change it? Why is "The God" translated as simply "the god" when referring to the devil, while "divine" is translated as the almighty "God" when referring to "The Word"? Are we now starting to get a glimpse of how the "translation" of the Bible took place?
Well, what is the difference between saying "the word was God," and between saying "the word was a god (divine)"? Are they not the same? Far from it! Let us read the bible:
"I have said, Ye (the Jews) are gods; and all of you are children of the most High"
Psalms 82:6 :
"And the LORD said unto Moses, See, I have made you a god to Pharaoh"
Exodus 7:1
"the god of this world (the Devil) hath blinded the minds of them which believe not."
2 Corinthians 4:4
What does all of this mean?
In the West, it is common when one wishes to praise someone to say "You are a prince," or "You are an angel" ..etc. When someone says this do they mean that that person is the son of the King of England, or a divine spiritual being? There is a very slight grammatical difference between saying "You are a prince" and between saying "You are THE prince," however, the difference in meaning is quite dramatic.
Further, it is necessary when translating a verse to also take into account the meaning as understood by the people of that age who spoke that language. One of the biggest problems with the Bible as it stands today is that it forces us to look at ancient Hebrew and Aramaic scriptures through Greek and Latin glasses as seen by people who are neither Jews, Greeks, nor Romans. All of the so called "original" manuscripts of the NT available today are written in Greek or Latin. The Jews had no trouble reading such verses as Psalms 82:6, and Exodus 7:1, while still affirming that there is only one God in existence and vehemently denying the divinity of all but God Almighty. It is the continuous filtration of these manuscripts through different languages and cultures as well as the Roman Catholic church's extensive efforts to completely destroy all of the original Hebrew Gospels (see last quarter of this chapter) which has led to this misunderstanding of the verses.
In the Christian church we would be hard pressed to find a single priest or nun who does not address their followers as "my children." They would say: "Come here my children", or "Be wary of evil my children" ... etc. What do they mean?
A fact that many people do not realize is that around 200AD spoken Hebrew had virtually disappeared from everyday use as a spoken language. It was not until the 1880s that a conscious effort was made by Eliezer Ben-Yehudah to revive the dead language. Only about a third of current spoken Hebrew and basic grammatical structures come from biblical and Mishnaic sources. The rest was introduced in the revival and includes elements of other languages and cultures including the Greek and Arabic languages.
Even worse than these two examples are cases when translation into a different languages can result in a reversal of the meaning. As we have just seen, it was indeed quite common among the Jews to use the word "god" (divine) to convey a sense of supreme power or authority to human beings. This system, however, was never popularly adopted by them to mean that these individuals were in any way omnipotent, superhuman, or equal to the Almighty.
2) Basic message of John:
This verse was taken from the "Gospel of John." The very best person to ask to explain what is meant by a given statement is the author of that statement himself. So let us ask "John" what is his mental picture of God and Jesus (pbuh) which he wishes to convey to us:
"Verily, verily, I say unto you, The servant is not greater than his lord; neither he that is sent greater than he that sent him."
John 13:16.
So the author of John tells us that God is greater than Jesus. If the author of this Gospel did indeed wish us to understand that Jesus and God are "one and the same," then can someone be greater than himself? Similarly,
"Ye have heard how I said unto you, I go away, and come [again] unto you. If ye loved me, ye would rejoice, because I said, I go unto the Father: for my Father is greater than I."
John 14:28 .
Can someone "go" to himself? Can someone be "greater" than himself?
"These words spake Jesus, and lifted up his eyes to heaven, and said, Father, the hour is come; glorify thy Son, that thy Son also may glorify thee:"
John 17:1 .
If John meant to tell us that "Jesus and God are one and the same" then shall we understand from this verse that God is saying to Himself "Self, glorify me so that I may glorify myself"? Does this sound like this is the message of John?
"While I (Jesus) was with them in the world, I kept them in thy (God's) name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled."
John 17:12 .
If the author of John wanted us to believe that Jesus and God are one person then are we to understand from this verse that God is saying to Himself "Self, while I was in the world I kept them in your name, self. Those who I gave to myself I have kept ..."? Is this what the author intended us to understand from his writings?
"Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world."
John 17:24 .
Similarly, did the author intend us to interpret this as "Self, I will that they also whom I have given myself be with me where I am; that they my behold my glory which I have given myself, for I loved myself before the foundation of the world"?
3) Who wrote the "Gospel of John"?:
The "Gospel of John" is popularly believed by the majority of regular church-goers to be the work of the apostle John the son of Zebedee. However, when consulting Christianity's more learned scholars of Church history, we find that this is far from the case. These scholars draw our attention to the fact that internal evidence provides serious doubt as to whether the apostle John the son of Zebedee wrote this Gospel himself. In the dictionary of the Bible by John Mckenzie we read
"A. Feuillet notes that authorship here may be taken loosely."
Such claims are based on such verses as 21:24 :
"This is the disciple which testifieth of these things, and wrote these things: and we know that his testimony is true."?
Did the apostle John write this about himself? Also see 21:20, 13:23, 19:26, 20:2, 21:7, and 21:20-23. The "disciple who Jesus loved" according to the Church is John himself, but the author of this gospel speaks of him as a different person.
Further, The Gospel of John was written at or near Ephesus between the years 110 and 115 (some say 95-100) of the Christian era by this, or these, unknown author(s). According to R. H. Charles, Alfred Loisy, Robert Eisler, and other scholars of Christian history, John of Zebedee was beheaded by Agrippa I in the year 44 CE, long before the fourth Gospel was written. Did the Holy Ghost "inspire" the apostle John's ghost to write this gospel sixty years after he was killed? . In other words, what we have here is a gospel which is popularly believed to have been written by the apostle John, but which in fact was not written by him. In fact no one really knows for certain who wrote this gospel.
"Since the beginning of the period of modern critical study, however, there has been much controversy about [the Gospel of John's] authorship, place of origin, theological affiliations and background, and historical value"
The Interpreter's Dictionary of the Bible, Volume 2, Abingdon Press, p. 932
4) Who "inspired" the author of this gospel to write this verse?:
The words of John 1:1 are acknowledged by most reputable Christian scholar of the Bible as the words of another Jew, Philo of Alexandria (20BC-50AD), who claimed no divine inspiration for them and who wrote them decades before the "gospel of John" was ever conceived. Groliers encyclopedia has the following to say under the heading "Logos"("the word"):
"Heraclitus was the earliest Greek thinker to make logos a central concept ......In the New Testament, the Gospel According to Saint John gives a central place to logos; the biblical author describes the Logos as God, the Creative Word, who took on flesh in the man Jesus Christ. Many have traced John's conception to Greek origins--perhaps through the intermediacy of eclectic texts like the writings of Philo of Alexandria."
T. W. Doane says:
"The works of Plato were extensively studied by the Church Fathers, one of whom joyfully recognizes in the great teacher, the schoolmaster who, in the fullness of time, was destined to educate the heathen for Christ, as Moses did the Jews. The celebrated passage : "In the beginning was the Word, and the Word was with God, and the Word Was God" is a fragment of some Pagan treatise on the Platonic philosophy, evidently written by Irenaeus. It is quoted by Amelius, a Pagan philosopher as strictly applicable to the Logos, or Mercury, the Word, apparently as an honorable testimony borne to the Pagan deity by a barbarian........We see then that the title "Word" or "Logos," being applied to Jesus, is another piece of Pagan amalgamation with Christianity. It did not receive its authorized Christian form until the middle of the second century after Christ. The ancient pagan Romans worshipped a Trinity. An oracle is said to have declared that there was 'First God, then the Word, and with them the Spirit'. Here we see the distinctly enumerated, God, the Logos, and the Holy Spirit or Holy Ghost, in ancient Rome, where the most celebrated temple of this capital - that of Jupiter Capitolinus - was dedicated to three deities, which three deities were honored with joint worship."
From Bible Myths and their parallels in other religions, pp. 375-376.
5) What was "The Word"?
In the Qur'an we are told that when God Almighty wills something he merely says to it "Be" and it is.
"Verily! Our (Allah's) Word unto a thing when We intend it, is only that We say unto it "Be!" - and it is"
The noble Qur'an, Al-Nahil(16):40 (please also read chapter 14)
This is the Islamic viewpoint of "The Word." "The Word" is literally God's utterance "Be." This is held out by the Bible where thirteen verses later in John 1:14 we read:
"And the Word was made flesh".
In the Qur'an, we read:
"The similitude of Jesus before Allah is as that of Adam; He created him from dust, then said to him: 'Be.' And he was."
The noble Qur'an, Aal-Umran(3):59.
Consider also this very good article.....
One of the words Trinitarians use to support the concept of "three in one" in the Old Testament is "echad." Echad (eh-'ghahd) is the Hebrew word translated one, only, and alone in the Old Testament. It occurs 962 times in the Bible (Gesenius, pp. 28, 29) and is translated 903 times as the word one, five times as the word alone, and one time as the word only.
The Theological Wordbook of the Old Testament has the following information on the word echad:
This word occurs 960 times [there exists a discrepancy on the number of occurrences between authors] as a noun, adjective, or adverb, as a cardinal or ordinal number, often used in a distributive sense. It is closely identified with yahad "to be united" and with ro'sh "first, head," especially in connection with the "first day" of the month (Gen 8:13 ). It stresses unity while recognizing diversity within that Oneness. Sometimes the phrase " as one man" can mean "all at once" (Num 14:15 ), but when Gideon was told he would defeat Midian " as one man" it probably meant " as easily as a single man" (Jud 6:16 ) The phrase can also refer to a nation aroused to take united action against gross injustice (Jud 20:8 ; I Sam 11:7 ). Zephaniah's mention of people serving God "with one shoulder" (3:9 ) likely means "shoulder to shoulder," solidly united. Likewise in Ex 24:3 "with one voice" expresses that all Israel was involved in entering into the Covenant with Yahweh. The concept of unity is related to the tabernacle, whose curtains are fastened together to form one unit (Ex 26:6 , 11; 36:13 ). Adam and Eve are described as "one flesh" (Gen 2:24 ), which includes more than sexual unity. In Gen 34:16 the men of Shechem suggest intermarriage with Jacob's children in order to become "one people." Later, Ezekiel predicted that the fragmented nation of Israel would someday be reunited, as he symbolically joined two sticks (37:17 ). Once again Judah and Ephraim would be one nation with one king (37:22 ). Abraham was viewed as "the one" from whom all the people descended (Isa 51:2 ; Mal 2:15 ), the one father of the nation. Diversity within unity is also seen from the fact that `echad has a plural form, `ahadim. It is translated "a few days" in Gen 27:44 ; 29:20 , and Dan 11:20. In Gen 11:1 the plural modifies "words": "the whole earth used the same language and the same words." Apparently it refers to the same vocabulary, the same set of words spoken by everyone at the tower of Babel. The first "same" in Gen 11:1 is singular , analogous to "the same laws" of the Passover applying to native-born and foreigner (Ex 12:49 ; cf. Num 15:16 ), or to the "one law" of sure death for approaching the Persian king without invitation (Est 4:11 ). In the famous Shema of Deut 6:4, "Hear, O Israel....the LORD is one," the question of diversity within unity has theological implications. Some scholars have felt that, though "one" is singular, the usage of the word allows for the doctrine of the Trinity. While it is true that this doctrine is foreshadowed in the OT, the verse concentrates on the fact that there is but one God and that Israel owes it exclusive loyalty to him (Deut 5:9 ; 6:5 )" (Harris, Archer, Waltke, Volume 1, p.30).
A second reference on echad states:
A numeral having the power of an adjective. 1. The same, Genesis 40:5 , Job 31:15 . 2. First, but only so used in counting the days of the months, Ezra 10:16 , 17 ; in counting years, Daniel 9:1,2 , Ezra 1:1. In other places as Genesis 1:5 , one does not lose the common idea of a cardinal, and the numbers follow one another as in Latin unus, alter, tertius. 3. some one, "some one of the people;" "no one." 4. it acts the part of an indefinite article, especially in the later Hebrew, 1 Kings 20:13, "a certain prophet;" Daniel 8:3 , "a ram," 1 Kings 19:4. So also when one precedes, e.g. "a certain holy one," i.e. angel Daniel 8:13. Sometimes also by a genitive "one of the cisterns," i.e. some cistern, Genesis 37:20 ; Job 2:10. 5. one only of its kind, Job 23:13 ; Ezekiel 7:5 , Canticles 6:9 . 6. When repeated it is one...another, Exodus 17:12 ; 18:3 . It even occurs three times repeated, 1 Samuel 10:3 ; 13:17 , 18 . Also distributively of individuals, Number. 13:2 , "ye shall send one man to a tribe;" Numbers 34:18. 7. As one man, i.e. together. Ezra 2:64, "the whole congregation together;" Ezra 3:9 ; 6:20 ; Ecclesiastes 11:6 , "both alike." Also i.q. "together, unitedly," Isaiah 65:25 ; in the same sense is said Judges 20:8; 1 Samuel 11:7 . 8. For one time, once, 2 Kings 6:10 ; Psalms 62:12. 9. (a) i.q. No. 8, Num. 10:4. (b) Suddenly, Pro. 28:18 . (c) i.q. altogether, Jer. 10:8. 10. One after another, one by one, Isa 27:12, and Ecc. 7:27, one after another..." (Gesenius, pp.28-29).
The chief application of this interpretation by Trinitarians is in the Shema found in Deuteronomy 6:4: Hear, O Israel: The LORD our God is one (echad) LORD. Hebrew: Shema Israel, Adonai Eloheinu, Adonai echad. They believe that since elohim is a uniplural noun describing the three members of the Trinity as the one God, and echad is a uniplural adjective describing several items in one unit or group, that the Shema is a perfect description of the triune God. The Trinitarian interpretaition results in Deuteronomy 6:4 ceasing to be a verse supporting the onliness of God; it becomes a verse portraying the characteristics of their triune God. They interpret it to say: Hear O Israel, our three separate Jehovahs, is one unit of Jehovah.
Trinitarian application:
Genesis 2:24: Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one (echad) flesh.
Oneness reply:
The Theological Wordbook of the Old Testament (TWOT) states: "Adam and Eve are described as "one flesh"(Genesis 2:24), which includes more than sexual unity" but when we use 1 Corinthians 6:16 as a cross reference, it appears that it means exactly sexual unity causing them to be "one flesh." What? know ye not that he which is joined to an harlot is one body? for two, saith he, shall be one flesh.
Trinitarian application:
Exodus 24:3 And Moses came and told the people all the words of the LORD, and all the judgments: and all the people answered with one (echad) voice .
Oneness reply:
One what? One person's reply? No! One voice. Does "one voice" being heard mean that of "all the people" there was only one individual speaking? Of course not! It is simply understood to be the voice of many people speaking in unison so that you heard one sound. In this text using the word echad, does "one" really mean "one" in the context that it is meant to be used?
Trinitarian application:
Numbers 13:23 And they came unto the brook of Eshcol, and cut down from thence a branch with one (echad) cluster of grapes, and they bare it between two upon a staff.
Oneness reply:
Again, you must ask yourself the question: One what? One grape? No. One cluster of grapes. Is one cluster of grapes the same as one grape? Absolutely not! In addition to that, the word here is grapes (plural). If echad was used in reference to the word grapes, the phrase would be nonsensical. In the phrase, "one cluster," does one sufficiently describe what the numeral "one" is supposed to describe? Without a doubt!
The majority of texts are similar:
Genesis 2:21 And LORD God caused a deep sleep to fall upon Adam, and he slept: and he took one (echad) of his ribs.
How many ribs? Maybe God took a single rack of ribs (As you would receive a rack of barbecue ribs in a restaraunt).
Genesis 22:2 And he said, Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah; and offer him there for a burnt offering upon one (echad)of the mountains which I will tell thee of.
How many mountains did Abraham go to?
Exodus 25:19 And make one (echad) cherub on the one (different word) end and the other cherub on the other end.
How many cherubs on one side?
Leviticus 16:5 And he shall take of the congregation of the children of Israel two kids of the goats for sin offering, and one (echad) ram for a burnt offering.
How many rams? Maybe God meant a "whole herd"? He said one; Trinitarians claim that one is supposed to mean a group.
Numbers 10:4 And if they blow but with one (echad) trumpet, then the princes, which are heads of the thousands of Israel, shall gather themselves unto thee.
Were they supposed to blow with an orchestra of trumpets in unison?
Of the 943 times (by my count) echad is translated "one," it is translated to indicate a single character 901 times. In the remaining instances when it is involved in describing a group effort, it still means one.
In reference to the Shema, the claim that the linking of the word Elohim and echad in the same statement indicate plurality of God is totally unfounded. So much bias has been infused into that statement that the accuracy of it is negligible. It becomes a Trinitarian doctrinal statement instead of a Biblical description of God. Deuteronomy 6:4 is speaking of ONE WHAT? ONE GOD! This is made clear by the scribe's reply to Jesus' statement that the Shema was the most important commandment in Mark 12:32, "Master, thou hast said the truth: for there is one God; and there is none other but he." If elohim or echad are referring to more than one of anything, they are referring to more than one GOD, which would make Trinitarians polytheists, or at least tritheists. Remember, for elohim to indicate any plurality, it would indicate a plurality of gods; not one God in three but three gods. If the Bible could be quoted as saying one gods, Trinitarians may have a legitimate argument, but that very statement would be contradictory. It would have to declare "one Trinity."
Bibliography....
Keith G. Morehead, Fictional Foundations of Trinitarian Thought, Oneness Ministries, 1988.
R. Laird Harris, Gleason L Archer Jr., Bruce K Waltke, Theological Wordbook of the Old Testament.
H. W. F. Gesenius, Translated by Samuel Prideaux Tregelles, LL.D., Gesenius' Hebrew-Chaldee Lexicon to the Old Testament (Baker Book House, copyright 1979).
AND
One, Alone, None Other Texts
Old Testament Bible Texts referring to:
One Lord, Holy One, Mighty One, Strong One, Lofty One, etc.
Deut 6:4 Hear, O Israel: The LORD our God is one LORD:
Job 6:10 Then should I yet have comfort; yea, I would harden myself in sorrow: let him not spare; for I have not concealed the words of the Holy One.
Ps 16:10 For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption.
Ps 71:22 I will also praise thee with the psaltery, even thy truth, O my God: unto thee will I sing with the harp, O thou Holy One of Israel.
Ps 78:41 Yea, they turned back and tempted God, and limited the Holy One of Israel.
Ps 89:18 For the LORD is our defence; and the Holy One of Israel is our king.
Isa 1:4 Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the LORD, they have provoked the Holy One of Israel unto anger, they are gone away backward.
Isa 1:24 Therefore saith the Lord, the LORD of hosts, the mighty One of Israel, Ah, I will ease me of mine adversaries, and avenge me of mine enemies:
Isa 5:19 That say, Let him make speed, and hasten his work, that we may see it: and let the counsel of the Holy One of Israel draw nigh and come, that we may know it!
Isa 5:24 Therefore as the fire devoureth the stubble, and the flame consumeth the chaff, so their root shall be as rottenness, and their blossom shall go up as dust: because they have cast away the law of the LORD of hosts, and despised the word of the Holy One of Israel.
Isa 10:17 And the light of Israel shall be for a fire, and his Holy One for a flame: and it shall burn and devour his thorns and his briers in one day;
Isa 10:20 And it shall come to pass in that day, that the remnant of Israel, and such as are escaped of the house of Jacob, shall no more again stay upon him that smote them; but shall stay upon the LORD, the Holy One of Israel, in truth.
Isa 12:6 Cry out and shout, thou inhabitant of Zion: for great is the Holy One of Israel in the midst of thee.
Isa 17:7 At that day shall a man look to his Maker, and his eyes shall have respect to the Holy One of Israel.
Isa 29:19 The meek also shall increase their joy in the LORD, and the poor among men shall rejoice in the Holy One of Israel.
Isa 29:23 But when he seeth his children, the work of mine hands, in the midst of him, they shall sanctify my name, and sanctify the Holy One of Jacob, and shall fear the God of Israel.
Isa 30:11 Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us.
Isa 30:12 Wherefore thus saith the Holy One of Israel, Because ye despise this word, and trust in oppression and perverseness, and stay thereon:
Isa 30:15 For thus saith the Lord GOD, the Holy One of Israel; In returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not.
Isa 30:29 Ye shall have a song, as in the night when a holy solemnity is kept; and gladness of heart, as when one goeth with a pipe to come into the mountain of the LORD, to the mighty One of Israel.
Isa 31:1 Woe to them that go down to Egypt for help; and stay on horses, and trust in chariots, because they are many; and in horsemen, because they are very strong; but they look not unto the Holy One of Israel, neither seek the LORD!
Isa 37:23 Whom hast thou reproached and blasphemed? and against whom hast thou exalted thy voice, and lifted up thine eyes on high? even against the Holy One of Israel.
Isa 40:25 To whom then will ye liken me, or shall I be equal? saith the Holy One.
Isa 41:14 Fear not, thou worm Jacob, and ye men of Israel; I will help thee, saith the LORD, and thy redeemer, the Holy One of Israel.
Isa 41:16 Thou shalt fan them, and the wind shall carry them away, and the whirlwind shall scatter them: and thou shalt rejoice in the LORD, and shalt glory in the Holy One of Israel.
Isa 41:20 That they may see, and know, and consider, and understand together, that the hand of the LORD hath done this, and the Holy One of Israel hath created it.
Isa 43:3 For I am the LORD thy God, the Holy One of Israel, thy Saviour: I gave Egypt for thy ransom, Ethiopia and Seba for thee.
Isa 43:14 Thus saith the LORD, your redeemer, the Holy One of Israel; For your sake I have sent to Babylon, and have brought down all their nobles, and the Chaldeans, whose cry is in the ships.
Isa 43:15 I am the LORD, your Holy One, the creator of Israel, your King.
Isa 45:11 Thus saith the LORD, the Holy One of Israel, and his Maker, Ask me of things to come concerning my sons, and concerning the work of my hands command ye me.
Isa 47:4 As for our redeemer, the LORD of hosts is his name, the Holy One of Israel.
Isa 48:17 Thus saith the LORD, thy Redeemer, the Holy One of Israel; I am the LORD thy God which teacheth thee to profit, which leadeth thee by the way that thou shouldest go.
Isa 49:7 Thus saith the LORD, the Redeemer of Israel, and his Holy One, to him whom man despiseth, to him whom the nation abhorreth, to a servant of rulers, Kings shall see and arise, princes also shall worship, because of the LORD that is faithful, and the Holy One of Israel, and he shall choose thee.
Isa 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.
Isa 54:5 For thy Maker is thine husband; the LORD of hosts is his name; and thy Redeemer the Holy One of Israel; The God of the whole earth shall he be called.
Isa 55:5 Behold, thou shalt call a nation that thou knowest not, and nations that knew not thee shall run unto thee because of the LORD thy God, and for the Holy One of Israel; for he hath glorified thee.
Isa 57:15 For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones.
Isa 60:9 Surely the isles shall wait for me, and the ships of Tarshish first, to bring thy sons from far, their silver and their gold with them, unto the name of the LORD thy God, and to the Holy One of Israel, because he hath glorified thee.
Isa 60:14 The sons also of them that afflicted thee shall come bending unto thee; and all they that despised thee shall bow themselves down at the soles of thy feet; and they shall call thee, The city of the LORD, The Zion of the Holy One of Israel.
Isa 60:16 Thou shalt also suck the milk of the Gentiles, and shalt suck the breast of kings: and thou shalt know that I the LORD am thy Saviour and thy Redeemer, the mighty One of Jacob.
Jer 50:29 Call together the archers against Babylon: all ye that bend the bow, camp against it round about; let none thereof escape: recompense her according to her work; according to all that she hath done, do unto her: for she hath been proud against the LORD, against the Holy One of Israel.
Jer 51:5 For Israel hath not been forsaken, nor Judah of his God, of the LORD of hosts; though their land was filled with sin against the Holy One of Israel.
Ezek 39:7 So will I make my holy name known in the midst of my people Israel; and I will not let them pollute my holy name any more: and the heathen shall know that I am the LORD, the Holy One in Israel.
Dan 4:13 I saw in the visions of my head upon my bed, and, behold, a watcher and an holy one came down from heaven;
Dan 4:23 And whereas the king saw a watcher and an holy one coming down from heaven, and saying, Hew the tree down, and destroy it; yet leave the stump of the roots thereof in the earth, even with a band of iron and brass, in the tender grass of the field; and let it be wet with the dew of heaven, and let his portion be with the beasts of the field, till seven times pass over him;
Hosea 11:9 I will not execute the fierceness of mine anger, I will not return to destroy Ephraim: for I am God, and not man; the Holy One in the midst of thee: and I will not enter into the city.
Hab 1:12 Art thou not from everlasting, O LORD my God, mine Holy One? we shall not die. O LORD, thou hast ordained them for judgment; and, O mighty God, thou hast established them for correction.
Hab 3:3 God came from Teman, and the Holy One from mount Paran. Selah. His glory covered the heavens, and the earth was full of his praise.
Zech 14:9 And the LORD shall be king over all the earth: in that day shall there be one LORD, and his name one.
Mal 2:10 Have we not all one father? hath not one God created us? why do we deal treacherously every man against his brother, by profaning the covenant of our fathers?
New Testament texts using "One" when referring to GOD
Deut 6:4 Hear, O Israel: The LORD our God is one LORD:
Matt 23:8 But be not ye called Rabbi: for one is your Master, even Christ; and all ye are brethren.
Matt 23:9 And call no man your father upon the earth: for one is your Father, which is in heaven.
Matt 23:10 Neither be ye called masters: for one is your Master, even Christ.
Mark 1:24 Saying, Let us alone; what have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us? I know thee who thou art, the Holy One of God.
Mark 10:18 And Jesus said unto him, Why callest thou me good? there is none good but one, that is, God.
Mark 12:29 And Jesus answered him, The first of all the commandments is, Hear, O Israel; The Lord our God is one Lord:
Mark 12:32 And the scribe said unto him, Well, Master, thou hast said the truth: for there is one God; and there is none other but he:
Luke 4:34 Saying, Let us alone; what have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us? I know thee who thou art; the Holy One of God.
Luke 18:19 And Jesus said unto him, Why callest thou me good? none is good, save one, that is, God.
John 8:41 Ye do the deeds of your father. Then said they to him, We be not born of fornication; we have one Father, even God.
John 8:50 And I seek not mine own glory: there is one that seeketh and judgeth.
John 10:16 And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd.
John 10:30 I and my Father are one.
Acts 2:27 Because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption.
Acts 3:14 But ye denied the Holy One and the Just, and desired a murderer to be granted unto you;
Acts 13:35 Wherefore he saith also in another psalm, Thou shalt not suffer thine Holy One to see corruption.
Rom 3:30 Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith.
1 Cor 8:4 As concerning therefore the eating of those things that are offered in sacrifice unto idols, we know that an idol is nothing in the world, and that there is none other God but one.
1 Cor 8:6 But to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him.
1 Cor 12:13 For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.
Gal 3:20 Now a mediator is not a mediator of one, but God is one.
Eph 2:18 For through him we both have access by one Spirit unto the Father.
Eph 4:4 There is one body, and one Spirit, even as ye are called in one hope of your calling;
Eph 4:6 One God and Father of all, who is above all, and through all, and in you all.
1 Tim 2:5 For there is one God, and one mediator between God and men, the man Christ Jesus;
James 2:19 Thou believest that there is one God; thou doest well: the devils also believe, and tremble.
Texts using "None other, None else" when referring to GOD
Exod 8:10 And he said, To morrow. And he said, Be it according to thy word: that thou mayest know that there is none like unto the LORD our God.
Deut 4:35 Unto thee it was shewed, that thou mightest know that the LORD he is God; there is none else beside him.
Deut 4:39 Know therefore this day, and consider it in thine heart, that the LORD he is God in heaven above, and upon the earth beneath: there is none else.
Exod 9:14 For I will at this time send all my plagues upon thine heart, and upon thy servants, and upon thy people; that thou mayest know that there is none like me in all the earth.
Deut 33:26 There is none like unto the God of Jeshurun, who rideth upon the heaven in thy help, and in his excellency on the sky.
2 Sam 7:22 Wherefore thou art great, O LORD God: for there is none like thee, neither is there any God beside thee, according to all that we have heard with our ears.
IKing 8:60 That all the people of the earth may know that the LORD is God, and that there is none else.
1 Chr 17:20 O LORD, there is none like thee, neither is there any God beside thee, according to all that we have heard with our ears.
Isa 45:5 I am the LORD, and there is none else, there is no God beside me: I girded thee, though thou hast not known me:
Isa 45:6 That they may know from the rising of the sun, and from the west, that there is none beside me. I am the LORD, and there is none else.
Isa 45:14 Thus saith the LORD, The labour of Egypt, and merchandise of Ethiopia and of the Sabeans, men of stature, shall come over unto thee, and they shall be thine: they shall come after thee; in chains they shall come over, and they shall fall down unto thee, they shall make supplication unto thee, saying, Surely God is in thee; and there is none else, there is no God.
Isa 45:18 For thus saith the LORD that created the heavens; God himself that formed the earth and made it; he hath established it, he created it not in vain, he formed it to be inhabited: I am the LORD; and there is none else.
Isa 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.
Isa 45:22 Look unto me, and be ye saved, all the ends of the earth: for I am God, and there is none else.
Isa 46:9 Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me
Jer 10:6 Forasmuch as there is none like unto thee, O LORD; thou art great, and thy name is great in might.
Joel 2:27 And ye shall know that I am in the midst of Israel, and that I am the LORD your God, and none else: and my people shall never be ashamed.
Texts using "Alone" when referring to GOD
Deut 32:12 So the LORD alone did lead him, and there was no strange god with him.
II Ki 19:15 And Hezekiah prayed before the LORD, and said, O LORD God of Israel, which dwellest between the cherubims, thou art the God, even thou alone, of all the kingdoms of the earth; thou hast made heaven and earth.
Neh 9:6 Thou, even thou, art LORD alone; thou hast made heaven, the heaven of heavens, with all their host, the earth, and all things that are therein, the seas, and all that is therein, and thou preservest them all; and the host of heaven worshippeth thee.
Job 9:8 Which alone spreadeth out the heavens, and treadeth upon the waves of the sea.
Ps 83:18 That men may know that thou, whose name alone is JEHOVAH, art the most high over all the earth.
Ps 136:4 To him who alone doeth great wonders: for his mercy endureth for ever.
Ps 86:10 For thou art great, and doest wondrous things: thou art God alone.
Isa 2:11 The lofty looks of man shall be humbled, and the haughtiness of men shall be bowed down, and the LORD alone shall be exalted in that day.
Isa 2:17 And the loftiness of man shall be bowed down, and the haughtiness of men shall be made low: and the LORD alone shall be exalted in that day.
Isa 37:16 O LORD of hosts, God of Israel, that dwellest between the cherubims, thou art the God, even thou alone, of all the kingdoms of the earth: thou hast made heaven and earth.
Isa 44:24 Thus saith the LORD, thy redeemer, and he that formed thee from the womb, I am the LORD that maketh all things; that stretcheth forth the heavens alone; that spreadeth abroad the earth by myself
Isa 63:3 I have trodden the winepress alone; and of the people there was none with me: for I will tread them in mine anger, and trample them in my fury; and their blood shall be sprinkled upon my garments, and I will stain all my raiment.
If God is "ONE" then what does the "us" mean?
If God is speaking, Who is He speaking to?
When you speak, you speak in one of two directions.
A. Externally...to others
If God was speaking to others this would mean that others were involved in creation.....Is this possible? No, the Bible states clearly that he was alone in creation.
B. Internally....to yourself. Could God have been speaking to Himself?
There are two examples presented in the Bible that God could have used in speaking internally.
1. He could have used the Plural of majesty...Ezra 4:18.... which is a way that kings, heads of state and other monarch use.(See Elohim for information on Plural of Majesty.)
Example:
A King making a speech to his subjects could say,
"When we came to speak to you today...."
2. The second way that God could have spoken internally is by using the Plural of deliberation....Ephesians 1:11......God deliberating within His own will.
How do we know?
We don't...God didn't clarify his statements.
He said He was Alone.
Think also about the following...
Are Jesus and God Co-Equal?
According to the Scriptures, they clearly are NOT equal. In every case, where God and Jesus are referred to in one context, Jesus is subordinate, and the Father is superior. Here are a handful of the many texts on this issue:
"Why callest thou me good? None is good, save one, that is, God." (Luke 18:19 )
"My Father is Greater than I" (John 14:28 )
"The Head of Christ is God" (1 Corinthians 11:3 )
"[Jesus] sat down on the right hand of God" (Hebrews 10:12 )
"Then shall the Son also himself be subject ... that God may be all in all" (1 Corinthians 15:28 )
Perhaps most telling of all is that Jesus recognizes God as his own God -- his superior, to whom he renders adoration, worship and praise (Matthew 27:46 , John 20:17 , Ephesians 1:17 , Revelation1:6 ). No scripture says Jesus is co-equal!
Are Jesus and God Co-Eternal?
In the sense that both will always exist, yes. But that is true of angels and saints and all the obedient.The intent of Co-Eternal is that they always existed eternally from ages past, neither preceding the other. This is not true of Jesus. The Scriptures affirm that Jesus was "the beginning of the Creation of God" (Revelation 3:14 ), and the "firstborn of every creature" (Colossians 1:15 ). Therefore he had a beginning. There was a time before that when God was alone. Proverbs 8 :22 says of Jesus, "The LORD created me the first of his works long ago, before all else that he made. I was formed in earliest times, at the beginning, before earth itself" (Proverbs 8:22 , 23 , NRSV). No scripture says Jesus was co-eternal!
See also these facts, which prove more and more that trinity doesn't exist!!
Fact One — The word Trinity is nowhere found in the scriptures.
Fact Two — Not one of the Apostolic Fathers (Clement, Barnabas, Ignatius, Mathetes, Polycarp, Papias, Justin Martyr) mentioned this doctrine in any of the 1200 pages of text they left us.
Fact Three — When the word "Trinity" first appeared in Christian writings it meant nothing like it does today. It simply implied the existence of God, his Word, and Wisdom.
Fact Four — Irenaeus, Clement of Alexandria, Tertullian, Origen, Novatian, Arnobius and Lactantius (all early and revered Christian writers) explicitly affirmed that the Heavenly Father alone is the supreme God and that Jesus is subordinate to His will and authority (The Lord our God is one Lord, Bible Students Congregation of New Brunswick, page 2). "During the first three centuries ... almost all of the early church Fathers ... admitted the inferiority of the Son to the Father" (Alvan Lamson, Church of the First Three Centuries).
Fact Five — The early formal statement of Christian belief never mentions the word "Trinity" or any of its concepts. It is termed the "Apostles' Creed" (though not composed by the apostles). It was used extensively in the 2nd and 3rd centuries of the Christian era.
The "God" title in the Bible was given to others:
Christians claim that since the predicted Prophet's name (Jesus) will be called "Mighty God" in Isaiah 9:6-7, then therefore, he must be GOD Almighty Himself.
Let us read the Verses: "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, Mighty God, The everlasting Father, The Prince of Peace. Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with justice and righteousness from hence forth even forever. The zeal of the Lord of hosts will perform this. (Isaiah 9:6-7 )"
It is quite unfortunate that in the old Jewish culture, people used to be named "Godly" names. This is quite misleading and deceiving to Christians when they try to define the deity of Jesus.
Many people in the Jewish old culture were called "God" before Jesus' existence on earth. The following translations were verified by http://bible.crosswalk.com and the Jewish Sabbath Temple:
Note: Some of the words have different translations in the site than in the Jewish Sabbath Temple translation.
1- Ezekiel means "Strong God". It also means "Yahweh is Strong God".
2- Israel means "Challenge God", "he struggles with God", or "fight with God". It also means "Defeat God".
3- Gabriel also means "Strong God".
4- Isaiah or Jesaiah means "Salvation from Yahweh". It could also mean "Salvation".
5- Joshua means "Yahweh Saves".
6- Elli, which is a common name for men before and after Jesus, means "God" or "Yahweh".
7- Immanuel, which is another name for Jesus, means "With us is God". This name is also common for men before and after Jesus.
8- Elihu means "My God is He".
9- Gedaliah means "Jehovah is Great". People before and after Jesus are given this name. See 2 Kings 25:22-24.
10- Eliadah or Eliada means "God knows".
11- Eliab means "my God is Father".
12- Elzaphan means "God is Protector"
13- Eliakim means "God raises".
14- Elisha means "God is Salvation".
15- Eleazar means "God has helped"
16- Judah or Yahawdah means "Praised". It generally means "Praised by Yahweh".
17- Hashabiah means "Jehovah has considered".
18- Mattithiah means "Gift of Jehovah".
19- Michael (nick name "Mike") means "who is like God". Yet, non is like Him, the Almighty. See Exodus 8:10.
20- Jesus means "Salvation". It doesn't mean "God Saves" as Christians claim. Jesus (Yeshua) means in Hebrew "salvation" and not "God saves". Yud Shin Waw Ain - this name doesn't include the word "God".
Joshua (Yehoshya) - Yod Hey - Waw Shin Ain
Isaya (Yeshayah) - Yod Shin Ain - Yod Hey .
These two names are combination of Yod, Shin, Ain - salvation and Yod, Hey - Yahwe.
Yosh Hey (Yah) is common short from Yahwe, for example Alleluia comes from "Halelu Yah" - "Glorify Yahwe".
In the above examples, we clearly see that the old Jewish culture gave "Godly" titles to people who are not in anyway divine.
Notice that in Isaiah 9:6 , it clearly says "and his NAME shall be...." This clearly proves that "Mighty God" is just a name given to the coming Prophet (Jesus). Since this is just a name, this also clearly proves other people in the old Jewish culture were named that name before, even if they're not mentioned in the current Bible.
Have Isaiah 9:6 said "and he will be God Almighty Himself" or "and he will be the God Almighty" then this would be different, because we now would be talking about not just a NAME given to someone, but rather GOD Almighty Himself.
Important Note: There is not a single Verse in the New Testament where Jesus was called directly or named directly "Mighty God" or "God". Notice in Isaiah 9:6 it clearly says "and his name shall be...." Jesus was called "Son of GOD" as many others in the Bible were called Sons of GOD as shown below, but he never even once was addressed as "Mighty God" or "God", nor he ever claimed to be "Mighty God" or "God".
The Jews believe that Isaiah 9:6 was referring to somebody else, other than Jesus. The Book of Isaiah which obviously contains Isaiah 9:6 came 700 before the birth of Jesus. The Jews had absolutely no problem calling somebody who came 700 years before Jesus "El Gibor (Mighty God)". That person's name is Hezekiah. The Jews believe that Isaiah 9:6 is referring to Hezekiah and not Jesus, and they did indeed address Hezekiah as "Mighty God". This proves that many people before Jesus were named even at birth "El Gibor (Mighty God)", just like people were also named "Ezekiel (Strong God)", "Elli (God)", "Gabriel (Strong God)", etc...
The "Mighty God" translation:
"Mighty God" in Isaiah 9:6 is "El Gibor". This is not exactly "Mighty God", but close. "Strong" is more correct (but it is different from strong of "hazak"). Here both El and Gibor are nouns - this is short full spell is "El Hu Gibor".
Anyway "El Gibor" and "Gabriel" are same thing. They both mean "Strong God". "Gabriel" is an angel's name in the Bible.
The word "Gibor" in Isaiah 9:6 and the word "Gibor" of Gabriel have exactly the same root, and they are both the same word. The word itself can also be translated as "Man of God".
By the way, "EL" can also mean "Judge". So "El Gibor" can also be translated as "Strong Judge".
The "Mighty God" translation is just one possibility. This type of differences in translation exists throughout the Hebrew language, where words' meaning change depending on the sentence. That is why there is no one single solid Bible Translation!. Theologians have difficulties agreeing on some key issues in translations. That's why we see so many different Bibles with so many different translations.
But anyhow, even if "Mighty God" was the right translation, it is still just a NAME given to Jesus and nothing more. It doesn't in anyway prove that he is the creator of the Universe. Many people as shown above were given the misleading "Godly" titles before Jesus.
Did Jesus ever claim to be "Mighty God" or "God"?
Let us look at John 10:30 "I (Jesus) and the Father are One." This verse is severely misunderstood and is taken out of context, because beginning at verse John 10:23 we read (in the context of 10:30) about Jesus talking to the Jews. In verse John 10:28-30, talking about his followers as his sheep, he states: "...Neither shall any man pluck them out of my hand. My Father who gave them me, is greater than all, and no man is able to pluck them out of my Father's hand. I and the Father are One."
These verses prove only that Jesus and the Father are one in that no man can pluck the sheep out of either's hand. It does not at all state that Jesus is God's equal in everything. In fact the words of Jesus, " My Father, who gave them me is Greater than ALL...," in John 10:29 completely negates this claim, otherwise we are left with a contradiction just a sentence apart. All includes everyone even Jesus.
Also verse John 17:20-22 "That the ALL may be made ONE. Like thou Father art in me, I in thee, that they may be ONE in us. I in them, they in me, that they may be perfect in ONE". In this verse, the same word ONE used, the Greek, HEN is used, not only to describe Jesus and the Father but to describe Jesus, the Father and eleven of the twelve disciples of Jesus. So here if that implies equality, we have a unique case of 13 Gods.
Of the verse in question, "I and the Father are One" in (John 10:30), we also need to take note of the verses following the 30th verse in the text. In those verses, the Jews accuse Jesus falsely of claiming to be God by these words. He however replies, proving their accusation wrong by their own text: "The Jews answered him saying,'For a good work we stone thee not, but for blasphemy, and because that thou being a man, makest thyself a God '" (John 10:33).
Jesus replies to this accusation saying: "Jesus answered them, 'Is it not written in your Law, "I said ye are gods. If He can call them gods, unto whom the word of God came, say ye of him whom the Father hath sanctified and sent into the world, "Thou blasphemeth," because I said I am the son of God?'" (John 10:34-36).
Let us look at Acts 2:22 "O you men of Israel, hear these words: Jesus of Nazareth, a MAN approved of God among you..." Peter in the Book of Acts testifies about Jesus. Jesus thus even to his disciples, as to early Christians, not poisoned by Pauline doctrine, was a man, not a God.
Question: In John 10:30 Jesus says, "I and the Father are one [hen]." Doesn't this show that they are one in essence?
This statement does not suggest either a dual or triune deity. What John's Jesus meant by the word hen ("one") becomes clear from his prayer concerning the apostles: "That they may be one [hen], just as we are one [hen]" (John 17:22), which means that they should be united in agreement with one another as he (Jesus) is always united in agreement with God, as stated: "I [Jesus] always do the things that are pleasing to Him [God]" (John 8:29).
There is thus no implication that Jesus and God, or the twelve apostles are to be considered as of one essence.
GOD's Spirit came upon many people other than Jesus:
Trinitanian Christians claim that since Jesus carried GOD's spirit, then he must be GOD himself !. They often present these verses from the Bible:
Isaiah 11:1-3 "1. A shoot will come up from the stump of Jesse; from his roots a Branch will bear fruit.
2. The Spirit of the LORD will rest on him (Jesus)-- the Spirit of wisdom and of understanding, the Spirit of counsel and of power, the Spirit of knowledge and of the fear of the LORD (Jesus fearing his GOD)--
3. and he will delight in the fear of the LORD. He will not judge by what he sees with his eyes, or decide by what he hears with his ears;"
Matthew 12:18 "Here is my servant whom I have chosen, the one I love, in whom I delight; I will put my Spirit on him (Jesus), and he will proclaim justice to the nations."
look at the many others who carried GOD's spirit in them in the Bible:
Numbers 24:2 "When Balaam looked out and saw Israel encamped tribe by tribe, the Spirit of God came upon him"
Judges 3:10 "The Spirit of the LORD came upon him, so that he became Israel's judge and went to war. The LORD gave Cushan-Rishathaim king of Aram into the hands of Othniel, who overpowered him."
Judges 6:34 "Then the Spirit of the LORD came upon Gideon, and he blew a trumpet, summoning the Abiezrites to follow him."
Judges 11:29 "Then the Spirit of the LORD came upon Jephthah. He crossed Gilead and Manasseh, passed through Mizpah of Gilead, and from there he advanced against the Ammonites."
Judges 14:6 "The Spirit of the LORD came upon him in power so that he tore the lion apart with his bare hands as he might have torn a young goat. But he told neither his father nor his mother what he had done."
Judges 14:19 "Then the Spirit of the LORD came upon him in power. He went down to Ashkelon, struck down thirty of their men, stripped them of their belongings and gave their clothes to those who had explained the riddle. Burning with anger, he went up to his father's house."
Judges 15:14 "As he approached Lehi, the Philistines came toward him shouting. The Spirit of the LORD came upon him in power. The ropes on his arms became like charred flax, and the bindings dropped from his hands."
1 Samuel 10:6 "The Spirit of the LORD will come upon you in power, and you will prophesy with them; and you will be changed into a different person."
1 Samuel 10:10 "When they arrived at Gibeah, a procession of prophets met him; the Spirit of God came upon him in power, and he joined in their prophesying."
1 Samuel 11:6 "When Saul heard their words, the Spirit of God came upon him in power, and he burned with anger."
1 Samuel 16:13 "So Samuel took the horn of oil and anointed him in the presence of his brothers, and from that day on the Spirit of the LORD came upon David in power. Samuel then went to Ramah."
1 Samuel 16:16 "Let our lord command his servants here to search for someone who can play the harp. He will play when the evil spirit from God comes upon you, and you will feel better." GOD HAS AN EVIL SPIRIT??!!
1 Samuel 16:23 "Whenever the spirit from God came upon Saul, David would take his harp and play. Then relief would come to Saul; he would feel better, and the evil spirit would leave him."
1 Samuel 18:10 "The next day an evil spirit from God came forcefully upon Saul. He was prophesying in his house, while David was playing the harp, as he usually did. Saul had a spear in his hand..." ANOTHER EVIL SPIRIT FROM GOD??!!
1 Samuel 19:9 "But an evil spirit from the LORD came upon Saul as he was sitting in his house with his spear in his hand. While David was playing the harp,..." ANOTHER EVIL SPIRIT FROM GOD??!!
1 Kings 22:23 "God sent LYING SPIRITS to lie to people" Does GOD lie?!
1 Samuel 19:20 "so he sent men to capture him. But when they saw a group of prophets prophesying, with Samuel standing there as their leader, the Spirit of God came upon Saul's men and they also prophesied."
1 Samuel 19:23 "So Saul went to Naioth at Ramah. But the Spirit of God came even upon him, and he walked along prophesying until he came to Naioth."
2 Chronicles 15:1 "The Spirit of God came upon Azariah son of Oded."
Ezekiel 11:5 "Then the Spirit of the LORD came upon me, and he told me to say: "This is what the LORD says: That is what you are saying, O house of Israel, but I know what is going through your mind."
Ezekiel 37:1 "The hand of the LORD was upon me, and he brought me out by the Spirit of the LORD and set me in the middle of a valley; it was full of bones."
Luke 1:35 "The angel answered, "The Holy Spirit will come upon you (Mary), and the power of the Most High will overshadow you. So the holy one to be born will be called the Son of God."
Luke 2:25 "Now there was a man in Jerusalem called Simeon, who was righteous and devout. He was waiting for the consolation of Israel, and the Holy Spirit was upon him."
Now, why do we have to consider Jesus as the Creater of this Universe or someone who is equal to GOD just because GOD had put his spirit in Jesus, and not consider the many others who carried GOD's spirit above as equal to GOD?
AND
Jesus' Miracles were not unique in the Bible:
Bringing the dead back to life:
"Then he cried out to the LORD , "O LORD my God, have you brought tragedy also upon this widow I am staying with, by causing her son to die?" Then he stretched himself out on the boy three times and cried to the LORD , "O LORD my God, let this boy's life return to him!" The LORD heard Elijah's cry, and the boy's life returned to him, and he lived. Elijah picked up the child and carried him down from the room into the house. He gave him to his mother and said, "Look, your son is alive!" (From the NIV Bible, 1 Kings 17:20-23)"
"But the child's mother said, "As surely as the LORD lives and as you live, I will not leave you." So he got up and followed her. Gehazi went on ahead and laid the staff on the boy's face, but there was no sound or response. So Gehazi went back to meet Elisha and told him, "The boy has not awakened." When Elisha reached the house, there was the boy lying dead on his couch. He went in, shut the door on the two of them and prayed to the LORD. Then he got on the bed and lay upon the boy, mouth to mouth, eyes to eyes, hands to hands. As he stretched himself out upon him, the boy's body grew warm. Elisha turned away and walked back and forth in the room and then got on the bed and stretched out upon him once more. The boy sneezed seven times and opened his eyes. Elisha summoned Gehazi and said, "Call the Shunammite." And he did. When she came, he said, "Take your son." (From the NIV Bible, 2 Kings 4:30-36)"
Jesus' dead body never caused for any dead to come back to life