Isaiah 9:6 - Is Jesus ‘a Mighty God’ or ‘Jehovah God’?

Isaiah 9:6 - Is Jesus ‘a Mighty God’ or ‘Jehovah God’?

‘His name shall be called Wonderful, Counsellor, the Mighty God (410), the Everlasting Father, the Prince of Peace’.

Watchtower teaching: JWs concede that Jesus is a ‘mighty God’, but they are adamant that He is not Almighty God as Jehovah is.

They think that Christ is one of lesser gods.

Bible teaching: The Bible shows that both Jesus and Jehovah are called ‘Mighty God’.

Jehovah is called ‘Mighty God’ in:

a) ‘The remnant of Israel . . . shall stay upon Jehovah, the remnant of Jacob shall return . . unto the mighty God (410)’. (Isaiah 10:20,21).
b) ‘the Great, the Mighty God (410), Jehovah of hosts, is his name’. (Jeremiah 32:18).

Because Jehovah and Jesus are both called ‘Mighty God’, this proves Christ’s equality with God the Father.

Ask: Since Jehovah is called ‘Mighty God’ (Isaiah 10:21) just as Jesus is called ‘Mighty God’ (Isaiah 9:6), doesn’t this mean that the Watchtower is wrong in saying that ‘Mighty God’ means a lesser deity?

Ask: If both Jesus and Jehovah are ‘Mighty God’, then what does this tell you about Jesus’ divine nature?

Ask: If both Jesus and Jehovah are equally ‘Mighty God’, then isn’t this two members of the Trinity?

Note: There is only one Mighty God in heaven:

a) ‘I am the first and I am the last; beside me there is no God (430)’. (Isaiah 44:6b)
b) ‘Is there a God (433) besides Me? Yea, there is no God; I know not any’.(Isaiah 44:8b).
c) ‘I am the Lord (YHWH), and there is none else,there is no God beside me’(Isaiah 45:5a)

The NWT translates John 1:1 as ‘the word was a god’.

Isaiah 44:8b shows this to be false by denying the existence of ‘a god’ other than Jehovah.

The phrase ‘Mighty God’ is ‘Elohim’ in Hebrew, meaning ‘Fullness of power’, portraying Christ as the ‘powerful Governor of the universe’.

Notice that ‘Elohim (430)’ is also used to describe Jehovah God as:

i) ‘The God (430) of the whole earth’. (Isaiah 54:5)
ii) ‘The God (430) of all flesh’. (Jeremiah 32:27)
iii) ‘I prayed to the God (430) of heaven’. (Nehemiah 2:4)
iv) ‘For the Lord (YHWH) your God (430) is God (430) of gods....a great God.’(Deut 10:17)

In Isaiah 40:3 Jesus is called both Jehovah (3068) and Elohim (430) in the same verse:

‘Prepare ye the way of the Jehovah, make straight in the desert a highway for our God (430)’.

Mark 1:3 and John 1:23 apply Jehovah here to Jesus.

Question: What is meant by calling Jesus ‘Everlasting Father’?
Since Jesus is not the Father, why does Isaiah call Jesus‘Everlasting Father’?

Answer: Jesus considers the Father as someone other than Himself over 200 times in the NT.

‘Everlasting Father’ in Isaiah 9:6 means ‘Father of eternity’.

I Corinthians 8:6 - ‘One God the Father . . .’

I Corinthians 8:6 - ‘One God the Father . . .’

‘But to us there is but one God, the Father . . . and one Lord Jesus Christ . . .’

Watchtower teaching: JWs argue that, since there is ‘one God’ (Jehovah) who is distinct from ‘one Lord’ (Jesus Christ), then Jesus cannot be God.

Biblical reasoning: If this WT reasoning is correct, then the same logic leads us to conclude that the Father is not Lord.

Note: If the reference to the Father being the ‘one God’ proves that Jesus is not God, then by the same logic we must conclude that the reference to Jesus Christ as the ‘one Lord’ means that the Father is not Lord.

No JW will concede that the Father is not Lord.

You cannot interpret the first part of the verse one way, and the second part of the verse another way. The faulty logic of JWs here is their assumption that the use of a title for one person (the Father) in one context, automatically rules out its application to another person (Jesus Christ) in another context. JWs should consult what all Scripture says about the Father and about Jesus Christ.

1. The Father is called Lord in Matthew 11:25: ‘I thank thee, O Father, Lord of heaven and earth’.

2. Jesus Christ is called God in John 20:28: ‘My Lord and my God’, and in Hebrews 1:8: ‘Unto the Son he saith: Thy throne O God . . .’ etc.

Hence ‘God’ and ‘Lord’ are used interchangeably of the Father and the Son.

Question: ‘Can you see that, since Jesus as one Lord does not mean that the Father is not Lord,
then by the same logic, the Father as ‘one God’ does not mean that Jesus is not God?’

HOLY SPIRIT: Is He a PERSON or an ACTIVE FORCE? II Cor 3:17

HOLY SPIRIT: Is He a PERSON or an ACTIVE FORCE? II Cor
3:17

Watchtower Teaching: The WT claims that the HS is neither a person nor God, but an impersonal ‘active force’ to achieve God’s will, like electricity or radio waves.

Bible Teaching: The Holy Spirit is fully God and has personality as He can be blasphemed.

The Holy Spirit has the three attributes of personality, those being: mind, emotions and will.

An ‘active force’ does not have personal attributes. The WT’s claim of the Holy Spirit being an active force is disproven if the Bible teaches that the Holy Spirit has mind,emotions & will.

1. The Holy Spirit has a mind.

(1) ‘He that searcheth the hearts knoweth what is the mind of the Spirit’. (Romans 8:27). The word ‘mind’ means ‘way of thinking’, something which is only true of a person.

(2) ‘The things of God knoweth no man, but the Spirit of God.’ (I Corinthians 2:11).

QUESTION: How can the Holy Spirit know the things of God if the Spirit does not have a mind? A force does not know things. To know requires a mind.

(3) The Spirit searcheth all things’ (I Corinthians 2:10). The Greek word for ‘search’ means to thoroughly investigate a matter, something only a mind can do.

2) The Holy Spirit has emotions

(4) The Holy Spirit loves: ‘I beseech you..through the love of the Spirit’.(Rom 15:30 NWT).

(5) ‘Grieve not the Holy Spirit of God’. (Ephesians 4:30) The Holy Spirit is grieved (made sad) when believers sin. Grief is an emotion that one feels. A force can’t be grieved.

3) The Holy Spirit has a will. He performs personal acts.

(6) The Holy Spirit distributes spiritual gifts ‘to every man severally as he will.’(I Cor.12:11) The phrase ‘he wills’ in Greek means ‘a decision of the will after previous deliberation’. The Holy Spirit chooses which gifts each believer receives. A force has no such will,
nor ability to make decisions.

(7) The Holy Spirit commands: ‘The Spirit bade me go with them’ (Acts 11:12)

(8) The Holy Spirit forbids:‘forbidden of the Holy Ghost to preach the word in Asia’.Acts 16:6

(9) The Holy Spirit speaks: ‘The Spirit said to Philip, Go near.’ (Acts 8:29)

‘The Holy Ghost said, separate me Barnabus and Saul’. (Acts 13:2)

‘The Spirit speaketh expressly’. (I Timothy 4:1).

QUESTION: How do you explain the WT view of the Holy Spirit being an impersonal force, with the Bible’s teaching that the Holy Spirit has a mind that can know, emotions that can feel love and grief, and a will to make decisions?

(10) The Holy Spirit testifies: ‘He shall testify of me’. (John 15:26).
The same Greek word for testify (or bear witness) used here, is also used of:

a) The disciples testifying about Christ in John 15:27.
b) John the Baptist bearing witness to the truth in John 5:33.
c) God the Father bore witness to Cornelius’ (and Gentiles’) conversion by giving them the Holy Spirit. (Acts 15:8)

Just as the disciples, John and God the Father (who are all persons) testified or bore witness, so the Holy Spirit bears witness about Christ. A force cannot bear witness, only a person can. (The Holy Spirit bears witness in heaven and on earth - I John 5:7,8)

(11) The Holy Spirit intercedes or prays for believers.‘The Spirit itself makes intercession for us with groanings’. (Romans 8:26).

Just as Jesus Christ (a person) intercedes for believers (Romans 8:34; Hebrews 7:25), so the Holy Spirit (as a person) intercedes
(same Greek word) for believers. A force cannot pray for another; only a person can pray.

(12) The Holy Spirit teaches believers. (‘he shall teach you all things’. John 14:26)

(13) The Holy Spirit hears. ‘Whatsoever he shall hear, that shall he speak.’ (John 16:13)

(14) The Holy Spirit shows us things. ‘he....shall show it unto you’. (John 16:15)

(15) The Holy Spirit restrains sin. ‘My Spirit shall not always strive with man’(Genesis 6:3)

(16) The Holy Spirit can be blasphemed.‘he that shall blaspheme against the Holy Ghost’.Mk3:29

People cannot be blasphemed. We can only be slandered. Only God can be blasphemed.

By Jesus Christ and the Holy Spirit being blasphemed means we’ve proved the Trinity.

(a) God the Father can be blasphemed. (Revelation 13:6; 16:9)
(b) God the Son can be blasphemed. (Luke 22:65)
‘And many other things blasphemously they spake against him’.
(c) God the Holy Spirit can be blasphemed. (Matthew 12:31)
‘Blasphemy against the Holy Spirit shall not be forgiven unto men.’

(17) The Holy Spirit can be lied to (Acts 5:3). Ananias and Sapphira lied to the Holy Spirit.

QUESTION: Have you ever lied to electricity and asked electricity to forgive you?

(18) The Holy Spirit cries in our hearts, Abba, Father. (Galatians 4:6)

(19) The Holy Spirit approves some decisions:
‘It seemed good to the Holy Ghost and to us’. (Acts 15:28)

(20) The Holy Spirit invites people to be saved:‘The Spirit & the bride say Come’Rev 22:17

(21) The Holy Spirit fills us (Ephesians 5:18) just as God may fill us (Ephesians 3:19).

(22) The Holy Spirit uses personal pronouns to describe Himself: John 15:26; 16:13;(he):

‘The Holy Spirit said, Separate me Barnabus. . .’ (Acts 13:2).

The Holy Spirit considers Himself a person, not a personification.

Watchtower Objection:
The main reason the JWs say that the Holy Spirit is an ‘active force’ is because the Greek word for ‘spirit’ (pneuma) is neuter.

Answer: This is faulty reasoning, because 1)the gender of a word relates to the grammatical form of the word, not to its sex or physical gender. Because a word is grammatically neuter does not mean that the object is an ‘it’ or of neuter sex.
(Source: Elements of NT Greek, J W Wenham, 1979, p.8).

For example, in Greek, ‘children’ is a neuter word, ‘desert’ is a feminine word, etc.and

2) In John 15:26 and 16:13, the neuter noun ‘pneuma’ is referred to by the masculine pronoun ‘ekeinos’ (1565=that one, masculine) recognising the Holy Spirit’s masculine personality. ‘He (ekeinos) shall testify of me’ (15:26); ‘when he (ekeinos), the Spirit of
truth shall come’ (16:13). Note: ‘ekeine’ is feminine ‘that one’, and ‘ekeino’ is neuter).

(23) The Holy Spirit comforts (Gk: parakletos) believers. John 14:16, 26; 15:26; 16:7. This same Greek word ‘parakletos’ (3875) is used of Christ who has personality in John 14:16 and I John 2:1. ‘Another Comforter’ (Gk: allos parakletos, John 14:16) means
‘another of the same kind’ as Christ, in contrast to ‘heteros’ (2087) meaning ‘another of a different kind’. As Christ has Deity and Personality, so does the Holy Spirit. To comfort requires empathy, understanding, love, compassion and concern for another’s
well-being, all being attributes of personality.

Conclusion: Hence,the Holy Spirit is a person because 1) He has mind, emotions,& will. 2) Personal pronouns are used of Him. 3) He performs personal acts.4) He associates with the Father and Son in the Baptism formula, Apostolic benediction and as Church
Administrator (I Cor. 12:4-6). 5) He can be personally mistreated (tempted, lied to, grieved, resisted, insulted and blasphemed). The New Testament clearly shows the Holy Spirit to have a personality and to be God. (‘Jehovah is the Spirit’ II Cor. 3:17 NWT).

Greek Scholars & The Watchtower: Julius Mantey

Greek Scholars & The Watchtower: Julius Mantey

Julius Mantey was arguably the greatest Greek scholar of the 20th century. He was co-author of A Manual Grammar of the Greek New Testament, a Greek grammar that was in use for half a century to teach Greek in prominent schools. Along with other Greek grammar book authors A. T. Robertson and Daniel Wallace, Mantey disagreed with the Watchtower’s (Jehovah’s Witnesses’) book, the New World Translation of the Holy Scriptures (NWT). For several years, Mantey was quoted in a footnote to the NWT, with the Watchtower trying to use Mantey’s grammar book to support their view of the bible. Mantey took offense, and wrote the letter below.

The significance of this letter is that it is from a respected author of a Greek grammar. We live in a free country, and Wathtower supporters have, and likely will continue, to disagree with any point they desire.

I am not in a position to defend Mantey; a scholar of his caliber does not need a defense from me. I am not a language scholar, do not pretend to be one, nor will I hide my ignorance of the languages. Concerning grammar and translation, too many arguments are made from those who should have remained silent, and I do not wish to contribute to the problem by adding my words to the conversation.

But I know enough to use the tools and quote the scholars. Of the three Greek grammars I mentioned, all specifically disagree with the NWT. The Watchtower can protest all they want, but their disagreement is with the unified opinion of all the language scholars. If the Watchtower ever publishes a Greek text that is used in accredited schools to teach Greek, or can find one that is in agreement with them, they will be taken seriously. Until then, they will not. Below is a top-tier scholar’s view of the Watchtower and their book.

Anyone can write a book claiming to know what they are talking about, but this does not make them true. The only objective reference we have for language is the recognized grammars. If the Watchtower claims all of the grammars are wrong, they have made a self-refuting statement.

Julius R. Mantey
414 Palmette Road
New Port Richey, FL 33552
July 11, 1974

Watchtower Bible & Tract Society
117 Adams St.
Brooklyn
New York 11201

Dear Sirs:
I have a copy of your letter addressed to Caris in Santa Ana, California, and I am writing to express my disagreement with statements made in that letter, as well as in quotations you have made from the Dana-Mantey Greek Grammar.

(1) Your statement: “their work allows for the rendering found in the Kingdom Interlinear Translation of the Greek Scriptures at John 1:1.” There is no statement in our grammar that was ever meant to imply at “a god” was a permissible translation in John 1:1.

A. We had no “rule” to argue in support of the trinity.

B. Neither did we state that we did have such intention. We were simply delineating the facts inherent in Biblical language.

C. Your quotation from p.148 (3) was in a paragraph under the heading: “With the Subject in a Copulative sentence.” Two examples occur there to illustrate that “the article points out the subject in these examples.” But we made no statement in the paragraph about the predicate except that , “as it stands the other persons of the trinity may be implied in theos.” And isn’t that the opposite of what your translation “a god” infers? You quoted me out of context. On pages 139 and 140 (VI) in our grammar we stated: “without the article theos signifies divine essence . . . theos en ho logos emphasizes Christ’s participation in the essence of the divine nature.” Our intepretation is in agreement with that in NEB and the TEV: “What God was, the Word was”; and with that of Barclay: “The nature of the Word was the same as the nature of God”, which you quoted in your letter to Caris.

(2) Since Colwell’s and Harner’s articles in JBL, especially that of Harner, it is neither scholarly  nor reasonable to translate John 1:1 “The Word was a god”. Word-order has made obsolete and incorrect such a rendering.

(3) Your quotation of Colwell’s rule is inadequate because it quotes only a part of the his findings. You did not quote this strong assertion: “A predicate nominative which precedes the verb cannot be translated as an indefinite or a ‘qualitative’ noun solely because of the absence of the article.”

(4) Prof Harner, vol. 92:1 (1973) in JBL, has gone beyond Colwell’s research and has discovered that anarthrous predicate nouns preceding the verb function primarily to express the nature or character of the subject. He found this true in 53 passages in the Gospel of John and 8 in the Gospel of Mark. Both scholars wrote that when indefiniteness was intended the gospel writers regularly placed the predicate noun after the verb, and both Colwell and Harner have stated that theos in John 1:1 is not indefinite and should not be translated “a god”. Watchtower writers appear to be the only ones advocating such a translation now. The evidence appears to be 99% against them.

(5) your statement in your letter that the sacred text itself should guide one and “not just someone’s rule book”. We agree with you. But our study proves that Jehovah’s Witnesses do the opposite of that whenever the “sacred text” differs with their heretical beliefs. For example the translation of kolasis as cutting off when punishment is the only meaning cited in the lexicons for it. The mistrnalstion of ego eimi as “I have been” in John 8:58. The addition of “for all time” in Heb. 9:27 when nothing in the Greek New Testament supports it. The attempt to belittle Christ by mistranslating arche tes ktiseos “beginning of the creation” when he is magnified as “the creator of all things” (John 1:2 and as “equal with God” (Phil. 2:6) before he humbled himself and lived in a human body here on earth. Your quotation of “The father is greater than I am” (John 14:28) to prove that Jesus was not equal to God overlooks the fact stated in Phil. 2:6-8. When Jesus said that, he was still in his voluntary state of humiliation. That state ended when he ascended to heaven. Why the attempt to deliberately deceive people by mispunctuation by placing a comma after “today” in Luke 23:43 when in the Greek, Latin, German and all English translations except yours, even in the Greek in your KIT, the comma occurs after lego (I say) — “Today you will be with me in Paradise.” 2 Cor. 5:8, “to be out of the body and at home with the Lord.” These passages teach that the redeemed go immediately to heaven after death, which does not agree with your teachings that death ends all life until the resurrection. Cf. Ps. 23:6 and Heb. 1:10.

The aforementioned are only a few examples of Watchtower mistranslations and perversions of God’s Word. In view of the preceding facts, especially because you have been quoting me out of context, I herewith request you not to quote from the Manual Grammar of the Greek New Testament again, which you have been doing for 24 years. Also that you not quote it or me in any of your publications from this time on.

Also that you publicly and immediately apologize in the Watchtower magazine, since my words had no relevance in the absence of the article before theos in John 1:1. And please write to Caris and state that you misused and misquoted my “rule”. On the page before the Preface in the grammar are these words: “All rights reserved — no part of this book may be reproduced in any form without permission in writing from the publisher.” If you have such permission, please send me a photo-copy of it.

If you do not heed these requests you will suffer the consequences.

Respectfully yours,

Julius R. Mantey

Greek grammar rules out ‘a god’.

Greek grammar rules out ‘a god’.

JWs say that for Jesus to be Jehovah God here, there should be the definite article ‘the’ (Greek ‘ό’) before God (θεος).

Because ‘θεος’ does not have the definite article ‘ό’ before it, JWs conclude that ‘the word’ was indefinite, and means ‘a god’.

Answer: A.T. Robertson Greek authority says (A Grammar of Greek NT, p.767):

‘Nouns in the Predicate: The article is not essential to speech....The word with the article (“ό”) is then the subject of the sentence, whatever the word order may be. So in John 1:1, “ό λογος” , the subject is perfectly clear (“the word” = “ό λογος”, and it can only be “the word was God”.’

Key: Hence the article ‘the’ (ό) points out the subject (ό λογος) of the clause, and points out the predicate (θεος ) without the article.
If John had written ‘ό θεος ην ό λογος’ as the JWs would want, then John would be teaching false doctrine of Sabellianism (that Christ is all of God, that God and Christ are interchangeable, that the Father was the one who became incarnate, suffered and died).
Note: If the article is used with both the subject (ie. λογος ) and the predicate (ie. θεος), they would then be interchangeable as the subject nouns are in I John 3:4 (η αμαρτια εστιν η
ανομια) then both ‘sin is transgression’ and ‘transgression is sin’ are true’.

But in I John 4:16, ‘ ’ can only be ‘God is Love’, not ‘Love is God’ (because the article points out the subject). If the Greek language allowed us to say ‘Love is God’ just as readily as ‘God is Love’ in this verse, then God would not be a person, but just an abstract quality. (see Was Christ God?, Spiros Zodhiates, p.98).

Conclusion: Hence, the absence of the definite article ‘􀂆’ in John 1:1 is deliberate in order to identify ‘the Word’ as the subject of the sentence and to make it only to read as ‘the Word was God’. It has nothing to do with Christ being a lesser god as the JWs claim. Hence, contrary to the NWT and The Emphatic Diaglott, the Greek grammatical construction leaves no doubt whatsoever that ‘the Word was God’ is the only possible rendering of the text.
Colwell’s Rule of Greek grammar clearly states that a predicate nominative (􀂉􀁌􀂆􀀽=God) NEVER takes a definite article (‘􀂆’) when it precedes the verb ‘was’, as in John 1:1.

Translations which render the Greek in this verse as ‘a god’ or ‘divine’ are motivated by theological, not grammatical considerations.

The phrase ‘a god’ is particularly objectionable because it makes Christ a lesser god, which is polytheism and contrary to
Deuteronomy 32:39.

If Christ is ‘a god’, then He must be either a ‘true God’ or a ‘false god’. If a ‘true God’, then we have polytheism. If a ‘false god’, then He is unworthy of our belief.

Of course, the correct translation found in the KJV and most other translations (‘the word was God’), presents Christ as the one and only true God, Jehovah.

Therefore, He is monotheistic and worthy of our belief. John’s high view of Christ as God begins with John 1:1 and ends his gospel with Thomas addressing Christ as ‘my Lord and my God’ in John
20:28.

Firstborn or First created?

Firstborn or First created?

Colossians 1:15 - ‘the firstborn (Greek: prototokos 4416) of every creature’.

JWs use this verse to teach that Jesus was created at a point in time as an angel.

They ignore the evidence and insist that the word ‘firstborn’ here means ‘first created’, ‘the eldest in Jehovah’s family of sons’.

The Bible teaching:

1) ‘Firstborn’ (Greek: prototokos) does NOT mean ‘first-created’ (Greek: protoktisis). First-created (Protoktisis) is never used of Christ in New Testament.

Question:Where is it used of Jesus in New Testament?

Question: Why didn’t Paul use the term ‘first-created’ (protoktisis) in Colossians 1:15 if he meant that Christ was the first one created by Jehovah?

2) Ask: What does ‘firstborn’ (Greek: prototokos 4416) mean?

Answer: ‘Pre-eminent, Ruler, Sovereign, First in rank’.

It is used in other passages which refer to Christ:

i. Romans 8:29 ‘that he might be the firstborn among many brethren’. ‘Prototokos’ presents Christ as the pre-eminent member of the group (S. Zodhiates NT, p 1249).
ii. Colossians 1:15. ‘The firstborn of every creature’ Christ is the one pre-eminent and supreme ruler over all creation (S Zodhiates NT, p 1250). v.16 ‘By him were all things created’ means that Christ Himself is not part of Creation (John 1:3).
iii. Colossians 1:18 ‘He (Christ) is the head of the body, the church: who is the
beginning (arche), the firstborn (prototokos=Ruler) from the dead; that in all
things he might have the pre-eminence (proteuon)’.
‘Arche’ means ‘first cause’ (Revelation 3:14, Colossians 1:18) and is parallel to
‘prototokos’ in Colossians 1:15,18, both asserting Christ’s pre-eminence.
Note: ‘Proteuon’ (pre-eminence) present tense is used only in Colossians 1:18 and indicates not an acquired right to be ruler and pre-eminent, but an inherent right by virtue of His nature. Christ, being the Creator, deserves to have pre-eminence.
iv. Hebrews 1:6 ‘And again, when he bringeth the firstbegotten(prototokos=Ruler) into the world, he saith ‘And let all the angels of God worship Him’.
Alternately, translate this as ‘And when He again brings the firstborn into the
world’, refers to Christ’s second coming when Christ as King will be worshipped
by the angels. Christ is exalted even above all the angels.
v. Revelation 1:5 ‘And from Jesus Christ, who is the faithful witness, and the
firstbegotten (prototokos=Ruler) of the dead, and the prince (arche = chief) of the kings of the earth.’ Here ‘prototokos’ means that Christ is first of those to be
resurrected, and prince (arche) means ruler of earth’s kings at His second coming.
Note: JWs compare Christ as the firstborn of all creation with the firstborn son of Pharaoh. This is nonsensical, because it is true that Pharaoh parented his son, but it is not true that ‘all creation’ parented Jesus.
3) We must understand what the original speaker or writer intended by the words which he used. The ancient Hebrews used the term ‘firstborn son’ when referring to the preeminent son, regardless of whether or not he was the first son born to the parents. The son with the title ‘firstborn’ had the right of primogeniture which meant that:
i) He acquired a special blessing (Genesis 27);
ii) He became heir of a double share of the father’s wealth (Deuteronomy 21:17);
iii) He replaced his father as the family head. He had authority over his brothers;
iv) He represented the father in civil and religious matters;
v) He had some holiness because through him flowed the common blood of the tribe (Genesis 49:3; Deuteronomy 21:17).
Key: The term ‘firstborn’ does not refer to the first one born, but to the pre-eminent one in the family. Consider these examples where the son with the title ‘firstborn’ was not born first:
(1) David was the last born son of Jesse, yet Psalm 89:27 says of him: ‘Also I will make him my firstborn, higher than the kings of the earth’. (v.20 onwards refers to David).
(2) Ephraim was the second born son of Joseph: ‘The name of the second called he Ephraim.’ (Genesis 41:50-52). Yet ‘Ephraim is my firstborn’ (Jeremiah 31:9). This was because of his pre-eminent position. Manasseh was born first to Joseph, but Ephraim became the firstborn because of his pre-eminence.
(3) Jacob (Israel) was the second son born to Isaac, after Esau, yet God says of Israel, ‘Israel is my son, even my firstborn.’ (Exodus 4:22). Esau says of himself, ‘I am Esau thy firstborn’. (Genesis 27:19). Esau means that he was born first and should have the birthright. God means that Israel, though born second, took the pre-eminent position. Hence, in this sense Christ is firstborn because of His pre-eminence, not because He was created first as JWs think.
(4) Solomon was born to David later, and the line of the kings came through Solomon,yet Amnon was born first (I Chronicles 3:2).
(5) Isaac was born 13 years after Ishmael, yet Isaac took the pre-eminent position in the family.(Genesis 17:19).
(6) Judah was the fourth son born to Jacob (Genesis 29:35), yet Judah received the dominion and line of Christ, even though Reuben being born first forfeited his right of primogeniture due to fornication (Genesis 49:3,4)
4) Firstborn can be rendered metaphorically, not meaning born first. Examples include:
i) Job 18:13 ‘the firstborn of death shall devour his strength’. As the firstborn son held the chief place, so Job refers to the chiefest (most deadly) disease that death possessed;
ii) Isaiah 14:30 ‘The firstborn of the poor shall feed’, means the poorest of the poor.

Conclusion: Firstborn does not mean born first or created first. Rather, it is a title of first rank, or pre-eminent position. Paul calls Christ the firstborn (prototokos = Ruler).

Ask: What does Psalm 89:27 mean by calling David firstborn, when he was the last born son?

Ask: Why didn’t Paul use ‘first created’ (protoktisis) of Christ in Colossians 1:15 if he intended to teach that Christ was the first one created by Jehovah?

BOTH the FATHER and the SON HAVE the SAME 119 ATTRIBUTES, CLAIMS and MAJESTY.

BOTH the FATHER and the SON HAVE the SAME 119 ATTRIBUTES, CLAIMS and MAJESTY.

‘I am Jehovah - that is my name: and my glory will I not give to another.’ (Isaiah 62:8).

The glory of these 119 attributes are jointly owned by the Father and the Son, and nobody else.

Jesus Christ is Jehovah God, equally with the Father, because both the Father and Son alone have the following attributes:

1. both are to be honoured equally (John 5:23)
2. both are the I AM (Exodus 3:14-15; John 8:24,58)
3. both are the Mighty God (Isaiah 10:20,21; Jer 32:18; Psalm 50:1; Isaiah 9:6; Gen 49:24)
4. both own the same throne (Psalm 45:6,7; Hebrews 1:8; Revelation 22:1,3)
5. both accept worship (Exodus 34:14; I Chronicles 16:29; Hebrews 1:6; Matthew 28:9)
6. both laid the foundation of the earth (Psalm 102:24-27; Isaiah 48:13; Hebrews 1:10-12)
7. One God has created mankind (Mal. 2:10; Prov. 16:4; Isaiah 44:24; Col 1:16; John 1:3)
8. both are the Shepherd (Psalm 80;1; Gen 49:24; John 10:11; Hebrews 13:20; I Peter 5:4)
9. both are from Everlasting (Psalm 90:2; Habakkuk 1:12; Micah 5:2; Hebrews 7:3).
10. both are the First and Last (Isaiah 44:6; Revelation 1:17,18; Rev. 2:8; See p.54).)
11. both are the Alpha and Omega (Revelation 1:8; 21:5-7; 22:13-16; See p.54)
12. both come and Reward (Isaiah 40:10; 62:11; Revelation 22:12)
13. both are unchangeable (Malachi 3:6: Hebrews 13:8)
14. both have unsearchable riches (Romans 11:33; Ephesians 3:8)
15. both are the Holy One (Isaiah 43:15; Acts 3:14)
16. both are omnipresent and fill all things (Psalm 139:7; Jer. 23:24; Eph. 4:10; John 3:13)
17. both are omniscient (Psalm 147:5; Prov. 14:3; John 21:17; John 16:30; Colossians 2:3)
18. both are omnipotent (Genesis 17:1; Matthew 28:18; Hebrews 1:3)
19. both are eternal (Deuteronomy 33:27; Hebrews 7:3; Micah 5:2)
20. both own the everlasting Kingdom (Psalm 145:13; Daniel 7:14; II Peter 1:11)
21. both are Lord of all (Psalm 103:19; Matthew 11:25; Acts 10:36)
22. both are the only Saviour (Isaiah 43:11; Titus 1:3,4; Philippians 3:20; II Peter 1:1; 3:18;
Luke 2:11; Hebrews 5:9; Acts 4:12)
23. both are the Truth (Deuteronomy 32:4; John 14:6)
24. both are sinless (Deuteronomy 32:4; Hebrews 4:15)
25. both are in the beginning (Genesis 1:1; John 1:1)
26. both God and the Son are the Judge (Psalm 82:8; John 5:22), but the Father is not the
Judge (John 5:22 ‘The Father judgeth no man’).
27. both are our Hope (Psalm 39:7; I Timothy 1:1)
28. both shelter believers under their wings (Psalm 91:2,4; Matthew 23:37)
29. both are our Redeemer (Psalm 130:7,8; Isaiah 44:6; Galatians 3:13; Titus 2:14)
30. the glory of both was seen by Isaiah (Isaiah 6:3,5; John 12:41)
31. both are the Rock (Deuteronomy 32:3,4,18; Psalm 18:31; I Corinthians 10:4)
32. both are to be looked to for salvation (Isaiah 45:22; John 1:29; John 6:40)
33. to both shall every knee bow and every tongue confess (Isaiah 45:23; Philippians 2:10;
Romans 14:10,11)
34. the enemies of both shall perish (Psalm 92:9; Philippians 3:18,19)
35. both send the Holy Spirit (Joel 2:28; John 16:7)
36. to both shall all men come (Psalm 65:2; Isaiah 45:24; John 12:32)
37. both forgive sins (Exodus 34:7; Mark 2:5,7; Colossians 3:13)
38. both blot out sin (Isaiah 43:25; Hebrews 1:3; I John 1:7)
39. both still storms (Psalm 107:29; Matthew 8:26)
40. both own the Holy Spirit (Matthew 10:20; Romans 8:9)
41. both seek the lost (Ezekiel 34:16; Luke 19:10)
42. to both are applied 10 aspects of the Lord’s Prayer (Matthew 6:9-13; see page 954)
43. both receive believers to glory (Psalm 73:24; John 14:3)
44. both are our One Master (Malachi 1:6; Matthew 23:8,10)
45. both are served by believers (Deuteronomy 10:20; Colossians 3:24)
46. both lead believers to living waters (Psalm 23:2; Revelation 7:17)
47. both correct believers (Proverbs 3:12; Revelation 3:19)
48. both prepare a place for believers in heaven (Hebrews 11:16; John 14:2)
49. both are all in all (I Corinthians 15:28; Colossians 3:11)
50. both are known by believers (Galatians 4:9; Philippians 3:10; John 17:3)
51. both are cleaved to by believers (Deuteronomy 10:20; John 15:4)
52. both are the light of the world (Psalm 27:1; John 8:12)
53. both are the Light of the New Jerusalem (Isaiah 60:19,20; Revelation 21:23)
54. both give eternal life (Psalm 36:9; John 10:28)
55. both are called ‘My Lord and my God’ (Psalm 35:22,23; John 20:28)
56. both are our Righteousness (Isaiah 45:24; I Corinthians 1:30; Jeremiah 23:5,6)
57. both have the same voice as of many waters (Ezekiel 43:2; Revelation 1:15)
58. both are witnessed to by believers (Isaiah 43:10; Acts 1:8)
59. both own the peace given to believers (Philippians 4:7; John 14:27)
60. both own the gospel (I Thessalonians 2:2; Romans 1:16)
61. both give saving grace (Titus 2:11; Acts 15:11)
62. both are our peace (Judges 6:24; Ephesians 2:14)
63. both are pierced and looked upon (Zechariah 12:10; John 19:37)
64. both sanctify believers (Exodus 31:13; I Corinthians 6:11)
65. both give victory to believers (Psalm 98:1; I Corinthians 15:57)
66. both heal people (Exodus 15:26; Matthew 9:35)
67. both equally own the churches (I Corinthians 15:9; Romans 16:16; I and II Thess. 1:1)
68. both own the Kingdom (Matthew 6:33; Rev. 11:15).
69. both are glorified by the Gentiles (Isaiah 24:15; II Thessalonians 1:12; Matthew 12:21)
70. both own the Day of the Lord (Isaiah 13:6; Philippians 1:6; II Thessalonians 2:2)
71. both give grace to believers (Romans 5:15; Colossians 1:6; II Cor. 8:9; Galatians 6:18)
72. both own the same glory (Romans 5:2; II Corinthians 8:23)
73. both own the same love (John 5:42; II Corinthians 5:14)
74. both own the same Word (Psalm 119:11; I Thessalonians 2:13; Colossians 3:16)
75. both own salvation (Luke 3:6; Jonah 2:9; Acts 4:12; II Timothy 2:10)
76. both were served equally by Paul (Titus 1:1; Romans 1:1);and by James (James 1:1)
77. both own the commandments (I John 5:3; John 14:15)
78. both had their way prepared by John the Baptist (Isaiah 40;3; Mark 1:1-3)
79. both search all hearts (Psalm 139:1; Revelation 2:23)
80. both own the same flock (I Peter 5:2; John 21:15,16)
81. both ascend on high, lead captivity captive, and give gifts to men (Psalm 68:17,18;
Ephesians 4:7-10)
82. both are like a Bridegroom (Isaiah 62:5; Mark 2:19,20)
83. both receive the glory of God alone forever and ever (Isaiah 42:8; Galatians 1:4,5;
I Peter 5:10,11; II Peter 3:18; Hebrews 13:21; I Peter 4:11; Revelation 1:5,6)
84. both are the source of fruit (Hosea 14:8; John 15:5)
85. both are our source of strength (Psalm 119:28; Philippians 4:13)
86. both give rest for our souls (Jeremiah 6:16; Matthew 11:29)
87. both shall appear at Christ’s return (Psalm 102:16; Zechariah 14:3,4,5; Titus 2:13)
88. both will come to earth (Isaiah 40:10; Revelation 22:7,12,20)
89. both are to be trusted in (Jeremiah 17:7; Ephesians 1:12; John 14:1)
90. both are our King (Isaiah 6:5; 33:22; Revelation 17:14; 19:16; I Timothy 6:14,15)
91. both will wound their enemies’ heads (Psalm 68:21; 110:6)
92. both take vengeance (Romans 12:19; II Thessalonians 1:7,8)
93. both will be opposed by the Antichrist’s armies (Isaiah 34:22; Revelation 19:19)
94. both will fight against the Antichrist’s armies at Armageddon (Zechariah 14:3;
Revelation 19:11,13,21)
95. both will destroy death (Isaiah 25:8; II Timothy 1:10).
96. both receive the faith of believers (I Thessalonians 1:8; Galatians 3:26)
97. both are our life (Deuteronomy 30:20; Colossians 3:4)
98. both are to be prayed to (Matthew 6:9; Acts 7:59)
99. both raised up Christ (Acts 2:32; John 2:19,21)
100.both own all of the other (John 16:15)
101.both enter the east gate of Jerusalem (Ezekiel 44:1,2; Luke 19:37-45)
102.the man on the throne in Ezekiel 1:26 is identified as the God of Israel in Ezek 10:20
103.both names are placed on the same level in the baptism formula (Matthew 28:19)
104.both fellowship equally with believers (I John 1:3).
105.both comfort believers (Isaiah 66:13; Philippians 2:1).
106.both receive doxologies of worship in heaven (Revelation 5:8-10; 5:11,12; 5:13,14).
107.both jointly send grace and peace to the churches (Romans 1:7).
108.both the love of the Father and love of the Son are an equal privilege given to us.(John
14:21)
109.both jointly declare themselves to be Jehovah, “I am the first,& I am the last”(Isaiah 44:6)
110.both come to his temple, ‘the Lord shall suddenly come to his temple.’(Malachi 3:1; Mat
21:13)
111.both are the King of Israel (Isaiah 44:6; John 1:49).
112. both can be blasphemed (God-Rom.2:24; HS-Luke 12:10; Christ-Luke 22:65; Acts 13:45; 18:5,6;
26:9,11)
113.both are always with all believers (Matthew 28:20; 2 Corinthians 13:14).
114.both are the one lawgiver (God-Rom.7:22; Christ-Gal.6:2; HS-Rom.8:2; James 4:12).
115.both have the same face (Revelation 22:3,4)
116.both have the same Name (Revelation 22:3,4)
117.both own the same servants (Revelation 22:3)
118.both are the Temple of the New Jerusalem (Revelation 21:22)
119.Heavens are the work of thy hands (Psalm 102:24-27; Hebrews 1:10-12)


Since both Jesus and the Father have these same attributes, both are Jehovah God.

There are not 2 Gods, but One God in 3 persons. One who has these attributes must be God.

The Lord’s Prayer is devoted to worshiping the Father. Jesus conceals His personal glory in this prayer as seen by other Scriptures which are just as true of Christ as the Lord’s Prayer
is of the Father.

Appearances of Jehovah in the Old Testament as the Son of God.

Appearances of Jehovah in the Old Testament as the Son of God. Jn 6:46

1. To Adam in the Garden of Eden. Genesis 3:8. ‘They heard the voice of the LORD God walking in…’

2. To the Tower of Babel. Genesis 11:5,7. ‘The LORD came down to see the city and the tower..’

3. To Abram. Genesis 12:7.‘The LORD appeared unto Abram & said, Unto thy seed will I give this land’

4. To Abram to make a covenant with him. Genesis 15:17. ‘a smoking furnace & a burning lamp passed’

5. To Hagar as the Angel of Jehovah. Genesis 16:7,9,10,11,13

6. To Abraham and Sarah to announce the conception of Isaac. Genesis 17:1

7. To Abraham to discuss the destruction of Sodom and Gomorrah. Genesis 18:1,2,21,33 and 19:24.

8. To Sarah to conceive Isaac. Genesis 21:1-4. ‘The LORD visited Sarah as he had said…’

9. To Hagar and Ishmael when cast out by Sarah in the desert. Genesis 21:9-21,17.

10. To Abraham when sacrificing Isaac. Genesis 22:10-18,11,15,16.

11. To Abraham’s servant getting a wife for Isaac at Haran. Genesis 24:40

12. To Isaac forbidding him going to Egypt. Genesis 26:1-6.

13. To Isaac at Beersheba after digging wells. Genesis 26:24.

14. To Jacob at the top of a ladder from earth to heaven. Genesis 28:13

15. To wrestle with Jacob and change his name to Israel. Genesis 32:24-30.

16. To Jacob to change his name to Israel. Genesis 35:9.
Jacob recounts to Joseph how God Almighty appeared to him at Luz (Gen 35:6) to bless him. (Gen 48:3)

17. To Moses at the burning bush as the angel of Jehovah, as Jehovah God, to go to Pharaoh (Ex. 3:1-18)

18. To Moses to give him signs to prove to Israel that God has appeared to him. (Exodus 4:1-5)

19. To kill Moses in the inn, because Moses neglected to circumcise his son. (Exodus 4:24-26).

20. Recounted to Moses how He appeared to Abraham, to Isaac and to Jacob as God Almighty. (Ex. 6:3)

21. To Israel leaving Egypt in a pillar of cloud by day, and a pillar of fire by night. (Exodus 13:21,22).

22. To Israel at the Red Sea as the angel of God to separate them from Pharaoh’s armies. (Exod 14:19,20)

23. To Pharaoh’s armies pursuing Israel in the Red Sea to take off their chariot wheels. (Exod 14:24,25)

24. To Israel, standing on the rock in Horeb, when Moses smote the rock to give water. (Exodus 17:5-7

25. To Israel at Mount Sinai, to give Moses the ten commandments. (Exodus 19:11,17-20).

26. To Israel in the wilderness as an Angel to lead Israel into Canaan. (Exodus 23:20,21,23).

27. To Moses, Aaron, Nadab, Abihu, 70 elders at Mt Sinai to give the 10 Commandments. (24:10,11,17)

28. To Moses in the clift of a rock to see God’s back parts. (‘Thou shalt see my back parts’ Exodus 33:23)

29. To Moses at Mt Sinai to get the 10 Commandments. (‘LORD descended in a cloud & stood’ Ex. 34:5)

30. To Moses & Israel in the tabernacle. ‘the glory of the LORD filled the tabernacle.’ (Exodus 40:34,38).

31. To Moses from the tabernacle to instruct on offerings. (LORD called unto Moses and spake’ Lev.1:1)

32. To all Israel. (‘the glory of the LORD appeared unto all the people. There came a fire out..’ Lev 9:23)

33. To Moses after the death of Nadab and Abihu. (I will appear in the cloud upon the mercy seat. Lev 16:2

34. To Moses in the tabernacle to number Israel. (LORD spake unto Moses..in the tabernacle. Numbers 1:1

35. To Moses in the tabernacle.‘he heard the voice of one speaking to him from off the mercy seat. Num7:89

36. To Israel in the wilderness. So it was alway: the cloud covered it by day, & the appearance of fire by night.9:16

37. To put Moses spirit on 70 elders. ‘The LORD came down in a cloud and spake unto him..’ Num 11:25

38. To rebuke Miriam for criticizing Moses. ‘The LORD came down in the pillar of the cloud, and stood in the door of the tabernacle, and called Aaron and Miriam: and they both came forth.’ Numbers 12:5

39. To all the congregation when Korah led a rebellion against Moses. Numbers 16:19,42

40. To Balaam as the angel of the LORD when visiting Balak to curse Israel. Numbers 22:9,20-35.

41. To Moses before His death in the door of the tabernacle. Deut. 31:14,15. ‘the LORD appeared in tab’

42. To Joshua as the Captain of the host of the LORD. Joshua 5:13-15.

43. To Joshua and Israel at Bochim. Judges 2:1-4. (‘the similitude of the LORD shall he behold’ Num 12:8

44. To Gideon to deliver Israel from Midian. Judges 6:12,14,16,20,21.

45. To Manoah and his wife to declare the birth of Samson. Judges 13:3,9,13,16-18,20-22.

46. To Samuel as a boy. ‘The LORD came and stood and called as at other times, Samuel.’ I Sam. 3:9-14

47. To Solomon and Israel at Temple dedication in 1004BC. I Kings 8:10,11. ‘glory of the LORD filled.’

48. To destroy 185,000 Assyrian soldiers surrounding Jerusalem in 710 BC. 2 Kings 19:35; Isaiah 37:36.

49. To Shadrach, Meshach, Abed-nego in a furnace. ‘form of the fourth is like the Son of God’Daniel 3:25