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"Sarah Kanary" wrote in message
news:128.21.18.05.459436000@srcbs.org...
>
>
> I don't care how you spell it or say it, either, as long as you are
translating
> YHWH, NOT a substitute word.
>

Sarah, this is the height of I cannot say what!

If you subscribe to the NWT, which I am sure you must do, since
you are a JW, then you could care less whether YHWH is translated
at all, anywhere!

Look at all the places in the NWT of the NT where the "authors" have
rendered "Jehovah," and you will see that in not a SINGLE case was
YHWH ever "translated" to get Jehovah.

The word YHWH in not in any Greek manuscript of the NT. PERIOD.

So why do you make such an idiotic statement as above?

Gary


((( s.r.c.b-s is a moderated group. All posts are approved by a moderator. )))
((( Read http://srcbs.org for details about this group BEFORE you post. )))

>No, what is evident is that you do not understand Hebrew.

Obviously I understand it better than you

>Rather, as I'm sure your rote teachers have indoctrinated you against

I don't think my teachers- the holy spirit and the Bible- are "rote"
perhaps your cultic references would say so

>the anarthrous denotes essence.

Certain scholars have pointed out that anarthrous predicate nouns that
precede the verb in Greek may have a qualitative significance. That is,
they may describe the nature or status of the subject. Thus some
translators render John 1:1: "The Logos was divine," (Moffatt);
"the Word was divine," (Goodspeed); "the nature of the Word was
the same as the nature of God," (Barclay); "the Word was with God
and shared his nature," (The Translator's New Testament).

Does being "divine" or godlike mean that Jesus Christ is himself
almighty and coeternal with God the Father?

It is true that trinitarians attach special significance to the divine
status of Jesus. They even employ a special non-Biblical Greek term,
homoousios ("of one substance," or "of one essence"), in this
regard. The New Catholic Encyclopedia explains under the heading
"Consubstantiality," which is an English rendering of homoousios:
"The consubstantiality defined by [the Council] Nicaea I [325 C.E.],
then, . . . affirms essentially that the Son is equal to the Father, as
divine as the Father, being from His substance and of the same
substance with Him; it follows necessarily that the Son cannot belong
to the created . . . Because of the absolute unicity, unity, and
simplicity of God, the identity of the substance is not merely specific
[as in the case of humans having human nature in common] but absolute,
or numerical."

Where, though