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What I was meaning to say, as you well know, is that Jesus is not the same as God, to put it more crudely, that is of the same stuff as God, that is of the same being as God, but the way the Watchtower has printed my stuff has simply left the conclusion that Jesus is not God in a way that suits themselves. But if one reads his accompanying commentary, it is clear that he does not regard the Logos as "a god" in the way the Watchtower does.

"In the beginning was the Word and the Word was with God and the Word was God." You could translate, so far as the Greek goes: "the Word was a God"; but it seems obvious that this is so much against the whole of the rest of the New Testament that it is wrong. He does, indeed, believe the NWT and KIT to be generally accurate, and uses the latter when teaching Greek at Northern Arizona University.

I am quite sure myself that the following is the correct translation. Be Duhn received his Master of Arts in Theological Studies from Harvard Divinity School.

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If you know of a prominent scholar that I've missed, please let me know so that I may include him/her in a future revision of this article. Odd, isn't it, that once the field of texts goes outside the Bible the author (s) feel no need to offer an explanation for the designation of Christ as QEOS?

When Barclay says that John didn't write that "Jesus was God," he merely means that Jesus was not God the Father. All in all, the BDAG entry here is seriously deficient, both in its argumentation and in its scholarship.

Shoemaker, 8/26/1977.)The deliberate distortion of truth by this sect is seen in their New Testament translations. V 1 does not speculate about pre-existent things, but declares: The world which we know (V 3) came about by the creative mediation of the Logos, who was with God already before the universe came to be" (Becker, Becker does see a hyper-subordination of the Logos to ho theos in John's Gospel, and says the Father and the Son are not of the same rank (German: Stufe).

Jn 1:1 is translated : Originally the Word was, and the Word was with God, and the Word was a god, a translation which is grammatically impossible. Becker bases this view, apparently, on Philo's distinction between ho theos and theos, as do other German scholars of his generation (e.g., Haenchen).

This verse starts with the phrase "Originally the Word was" (reflecting the wording of the 1950 Edition, later revised to the more familiar "In the beginning"). He is certainly knowledgeable in Greek, and says that he is doing work on untranslated Greek texts.

This rendering obscures the parallel with Gen 1:1, which John was echoing. Jd 5 P(72)." Again, I note that BDAG acknowledges that Christ is certainly called QEOS in Titus and Hebrews 1:8-9. "But above all Ignatius calls Christ qeo,j in many pass.: qeo.j VIhsou/j Cristo,j ITr 7:1; Cristo.j qeo,j ISm 10:1. He says that he is "not a theologian," by which he means, I suppose, that he is not biased in favor of one theological viewpoint, but rather approaches the text purely from a grammatical standpoint.

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