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Old 05-26-2009, 02:23 PM
 
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Quote:
Originally Posted by Salt & Light View Post
Most likely so; of course this would coincide with the CLT, and those who ascribe to its false theology, of for a period of time.

This verse (Mark 3: 29) in context would make a good study.
Mar 3:29 yet whoever should be blaspheming against the holy spirit is having no pardon for the eon, but is liable to the eonian penalty for the sin-" (CLNT)

(WNT) but whoever blasphemes against the Holy Spirit, he remains for ever unabsolved: he is guilty of a sin of the Ages."

(YLT) but whoever may speak evil in regard to the Holy Spirit hath not forgiveness--to the age, but is in danger of age-during judgment;'

Eonian, being an adjective, just tells us concerning that which pertains to the eon or eons. Eonian penalty is the penalty pertaining to thie eon and the 1000 year eon to come.

It's not that difficult a concept.
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Old 05-26-2009, 02:24 PM
 
Location: NC
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Hi, many believers do not believe in the Trinity. It is not necessary to believe in it to be a believer. One can come to a disbelief in it even by reading the KJV. God bless.
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Old 05-26-2009, 02:25 PM
 
Location: NC
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Quote:
Eonian, being an adjective, just tells us concerning that which pertains to the eon or eons. Eonian penalty is the penalty pertaining to thie eon and the 1000 year eon to come.

It's not that difficult a concept.
Agree. God bless.
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Old 05-26-2009, 02:26 PM
 
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Quote:
Originally Posted by Fundamentalist View Post
Luke 1:35 (New American Standard Bible) The translation I read but the Trinity does not not come under doubt with the KJV

35The angel answered and said to her, "The Holy Spirit will come upon you, and the power of the Most High will overshadow you; and for that reason the holy Child shall be called the Son of God.

Now if you can just find the scriptures which use your words:

"Trinity"
"Co-Equal"
"Co-Eternal"

So we can believe them.
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Old 05-26-2009, 02:29 PM
 
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Quote:
Originally Posted by Eusebius View Post
Now if you can just find the scriptures which use your words:

"Trinity"
"Co-Equal"
"Co-Eternal"

So we can believe them.
That is all irrelevant-if I believe it or not. Please just answer the questions. I am just trying to understand.

Quote:
The CLNT version contradicts all other versions so I would like to get to the bottom of this. From other versions we see Jesus talking about the Holy Spirit in capital letters whereas CLNT has the "holy spirit" in small letters. Is the CLNT version talking about THE "Holy Spirit" or something else?, if it is talking about THE "Holy Spirit" then why would a person be held accountable to God the Father for blaspheming the Holy Spirit, should not the person be held accountable to the Holy Spirit? Does this version imply that the Holy Spirit is not equal to God the Father? Does the CLNT not believe in the Trinity (co-equal, co-eternal)?

Last edited by Fundamentalist; 05-26-2009 at 02:44 PM..
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Old 05-26-2009, 02:47 PM
 
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Quote:
Originally Posted by Eusebius View Post
Now if you can just find the scriptures which use your words:

"Trinity"
"Co-Equal"
"Co-Eternal"

So we can believe them.
Trinity John 1: 1
Co-Equal John 1: 1, John 5: 18
Co-Eternal Difficult, if not impossible, to do when some folks deny eternity. With this in mind, how is God eternal according to your belief?
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Old 05-26-2009, 02:55 PM
 
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Below is an answer A.E. Knoch gave on this same question about holy spirit:

WHAT IS SPIRIT?

AS the present secret administration of God's grace has, as its
chief characteristic, the possession of {spiritual} blessings
(+Eph.1:3) among the celestials, and, as the title to these high
honors is the homing of God's holy {spirit} (+Eph.1:13,14), we
should be, above all saints, experts in the doctrine of spirit.
Yet, if someone should propound the simple question "What is
spirit?" it would soon reveal how hazy and how divergent are the
conceptions of God's sons on this elementary and fundamental
theme. Therefore, instead of proceeding with our consideration of
the text of Ephesians, let us pause to consider this vital
subject.

In order to clear our minds of misconceptions, we shall first
consider the foundation facts concerning the word spirit in the
original languages. Having settled these, we shall study its
various usages, and show that it is always a faded metaphor. Then
we shall seek to define it, a task so difficult that we shall fall
back upon a study of its operations and effects to fix its force.
After a short survey of evil spirits, and of the human spirit, we
shall be ready to take up the holy spirit, its relation to God, to
Christ, and to the saints. This may be followed by a brief
treatment of its activities in various administrations, as a
background for a study of its operations in this present, time of
its supremacy.

To prevent possible misunderstandings, we wish it clearly
understood that {we do not believe that God's holy
p8 Spirit is always Neuter in the Original Text
spirit is a mere influence or power, without "personality"}. Our
preliminary investigations are not intended to prove that. Later
on we shall give our reasons for believing that the holy spirit is
God's spirit, and not a {distinct} "personality" from God. This is
a totally different matter. All of the arguments usually produced
for the "personality" of the holy spirit may be used to support
this position, but not one of them proves that God is one Spirit
and His holy spirit is another.

THE GENDER OF THE WORD SPIRIT

In both Hebrew and Greek, {things} are often called {he} or
{she}. Only occasionally, in English, do we give gender to things
without sex. But, in the languages of inspiration, this is the
rule, rather than the exception. As a result, the use of the
neuter gender is arresting, especially when it is used where we
would naturally expect the masculine or feminine. This is the case
with the word "spirit." It is always {it}, never {he} or {she}.
Grammatically, it is always a {thing}, even if used of a person.
The terms for God and Christ are always masculine. The word
"spirit" may easily be varied to the masculine form if that were
desirable or correct. The Scriptures deliberately reject the
affixes which would be used if it were a distinct personality. We
are reproached for calling a spirit "it," yet we are only
imitating the sacred records.

An apparent exception is sometimes produced to prove the
opposite. The holy spirit is called a consoler or entreater, a
{parakleetos}, in the Greek. This word is masculine. The pronouns
referring to it are, of course, masculine also. This is supposed
to prove that the holy spirit is masculine. But the immediate
context, in explanation, speaks of the holy spirit, and refers to
it as it. This is a purely grammatical concord. Perhaps it can be
understood by English readers if I give another example. The
spirit is an {earnest} (+Eph.1:14) or {arraboon}. This is a
p9 Spirit is always Neuter in the Original Text
masculine noun. We can see here how little the gender has to do
with sex or personality. An earnest is {not} of the male sex. It
has no individuality. {Parakleetos} no more proves these things
than {arraboon}. It is a delusion to reason about Greek grammar as
though it were English. No one would think of using the fact that
earnest" is masculine to prove the "personality" of the holy
spirit. Its "personality" depends on the fact that it is God's
spirit, not on arguments that lost all their force when examined
in the light of the languages of inspiration.

At times even the ancient manuscripts show some uncertainty
as to the gender. In +Ephesians 1:14 Alexandrinus changes the
indefinite {ho} (which) to the masculine {hos} (who), and reads,
"the holy spirit of promise, {who} is an earnest." As it is
evident that the bias of the ancient fathers was in favor of the
masculine, as it is among theologians today, the reading of the
two older manuscripts, which agrees with the usual usage, must be
correct. There is not a single passage where the textual evidence
supports the masculine.

We have carefully examined the evidence on this matter, in
the originals. We have attentively considered the many arguments
which have been produced against our position. We know full well
that we are going counter to the trend of evangelical scholarship
as well as the most unreasonable prejudice on the part of zealous
servants of our Lord. We have already been much misunderstood, and
are accused of views which we do not hold. Nevertheless, our
commission from the Lord is to {make known the facts as they are,
in His holy Word}. Knowing the facts, we count on the commendation
of our Lord, and insist that spirit is never aught but neuter in
the sacred scrolls. Much light has come to us through
acknowledging this. We have sought to pass it on amidst much
contention. We shall continue to stand on the irrefutable facts of
Holy Writ.

p10 Spirit Literally Means Air in Motion

THE LITERAL MEANING

Both the Hebrew and Greek words for spirit are figures of
speech. Literally they denote air in motion, a {wind} or {blast}.
Sometimes there is a slight question whether it is literal or
figurative. Some have proposed to translate +John 3:8 somewhat as
follows: "The {spirit} is breathing where it wills, and you are
hearing the sound of it, but you are not aware whence it is coming
and whither it is going. Thus is everyone begotten by the spirit."
But the word {breathing} should be {blowing}, and a spirit makes
no {sound}. Both are true literally of a blast of air. It was
spoken to one without spiritual perceptions in order to illustrate
what he could not understand. Nicodemus knew about the motions of
the air, but he was ignorant concerning the movements of the
spirit. Hence we translate literally {blast}, rather than
figuratively {spirit}. The great key words of God's revelation, in
the original, should be familiar to His saints. In Hebrew the word
spirit is {ruach}. Probably it was anciently pronounced {ruch},
for the {a} has been supplied by the Masorites, who give the
traditional vowel sounds of their own time, rather than the
original pronunciation. In this form it is still found in German,
for there {ruch} means to {smell}, and this is the significance of
the Hebrew also, when used as a verb. Its force is readily seen in
the description of idols, "which neither see, nor hear, nor eat,
nor {smell}" (+Deut.4:28). Perhaps our word {scent} is still
nearer, as, "he {scents} the battle afar off" (+Job 39:25).
The act of smelling, or active scenting, consists in
producing a miniature WIND from the object to the nostrils, in
order that particles may be transferred to the sensitive
membranes, and produce the appropriate sensation. It is so
important that we should know the actual facts in building up our
conception of the meaning of this word, that we will give all of
the passages in which [ruch}, though primarily denoting WIND, is
used of the

p11 Spirit Literally Means Air in Motion

exercise of the soulish sensation of smell. It is associated with
the nose. In the following transliterations, {ch} represents the
German or Scotch sound, as in lo{ch}, and {i}, as in all languages
except English, has the sound of long {e}, as in b{e}.
{ruch}, WIND, smell, ventilate
+Ex. 30:38 whosoever shall make like unto that [perfume],
to {smell} thereto, shall even be cut off from
his people.

Gen. 8:21 and the Lord {smelled} a sweet savour [{rich}, smell]
27:27 he {smelled} the smell [{rich}] of his raiment
Lev. 26:31 I will not {smell} the savour [smell]
Deut. 4:28 neither see, nor hear, nor eat, nor {smell}
1 Sam.26: 1 If the Lord have stirred thee up against me, {let him
accept} [smell] an offering
Job 39:25 he {smelleth} the battle afar off
Psa. 115: 6 noses have they, but they {smell} not
Amos 5:21 I will not {smell} in your solemn assemblies
Precisely the same letters, but pointed by the Massorites to
read {rahvach}, have the sense of "ventilate," or, figuratively,
"in spirit," as follows:

+1 Sam.16:23 so Saul was {refreshed} [{inspirited}]
Job 32:20 that I may be {refreshed} [{inspirited}]
Jer. 22:14 wide house and {large} [margin, {throughaired}, or
{ventilated}]

A corresponding noun (as noted in some of the examples
already given) is {rich} (pronounced long {e}, Scotch {ch}). As it
occurs about fifty times, we will not copy all the occurrences. It
is the Hebrew word translated by "savour" in the Authorized
Version, though it is occasionally rendered "smell." Very often it
is a sweet {savour} in Leviticus and Numbers. In the Song of Songs
it is applied to the odor of ointments, and spikenard, and vines,
and mandrakes.

A study of these passages will reveal the common underlying
thought of {air in motion}. This is far clearer, however, in the
usage of {ruch} as a noun, which, though
p12 It is Applied to the Wind in the Hebrew Scriptures
usually translated "spirit," is also rendered, {air blast, breath,
cool, tempest} and {wind}. The last is its undoubted literal
meaning in many passages. As this is its primary sense and is the
natural phenomena to which God appeals to convey to us the idea of
spirit, let us first of all assure ourselves that this is indeed
true by reviewing the passages in which this sense occurs. The
following are most of the texts in which {ruch} refers to actual
{air in motion}, or WIND. The list is well worth reading. We give
the familiar Authorized renderings. Practically all should be
translated {wind}.

{ruch}, WIND, spirit

+Gen. 3: 8 walking in the garden in the {cool} of the day
8: 1 God made a {wind} to pass over
Ex. 10:13 the Lord brought an east wind
the east {wind} brought the locusts
19 a mighty strong west {wind}
14:21 the sea to go back by a strong east {wind}
15: 8 and with the {blast} of Thy nostrils
10 Thou didst blow with The {wind}
Num. 11:31 and there went forth a {wind}
2 Sam. 22:11 he was seen on the wings of the {wind}
16 at the blast of the {breath} of His nostrils
1 Kings 18:45 heaven was black with clouds and {wind}
19:11 and a great and strong {wind} rent the
the Lord was not in the {wind}
and after the {wind} an earthquake
2 Kings 3: 7 ye shall not see {wind}
19: 7 I will send a {blast} upon him
1 Chron. 9:24 In four {quarters} were the
6:26 the speeches of one that is desperate (which are)
as {wind}
8: 2 and like a strong {wind}
21:18 as stubble before the {wind}
28:25 to make the weight for the {winds}
30:15 they pursue my soul as the {wind}
22 Thou liftest one up to the {wind}
37:21 but the {wind} passeth
41:16 that no {air} can come between them
Psa. 1: 4 like the chaff which the {wind} driveth away
11: 6 and an horrible {tempest}
18:10 he did fly on the wings of the {wind}
15 the {breath} of Thy nostrils
42 small as the dust before the {wind}
35: 5 as chaff before the {wind}
p13 It is Applied to the Wind in the Hebrew Scriptures
48: 7 the ships of Tarshish with an east {wind}
55: 8 hasten my escape from the {windy} storm
78:39 a {wind} that passeth away
88:13 as the stubble before the {wind}
103: 6 the {wind} passeth over it
104: 3 walketh upon the wings of the {wind}
107:35 raiseth the stormy {wind}
135: 7 He bringeth the {wind} of His treasuries
147:18 He causeth His {wind} to blow
148: 8 stormy {wind} fulfilling His word
+Prov. 11:29 He that troubleth his own house shall inherit the
{wind}
25:14 clouds and {wind} without rain
23 the north {wind} driveth away rain
27:16 Whosoever hideth her hideth the {wind}
30: 4 Who hath gathered the {wind} in His lists
Ecc. 1: 6 the wind goeth toward the south
the {wind} returneth again
5:16 he that hath labored for the {wind}
11: 4 he that observeth the {wind}
Isa. 7: 2 trees of the wood are moved by the {wind}
17:13 as the chaff...before the {wind}
26:18 we have brought forth {wind}
27: 8 stayeth His rough {wind}
32: 2 an hiding place from the {wind}
41:16 and the {wind} shall carry them away
29 their molten images are {wind}
57:13 the {wind} shall carry them all away
Jer. 2:24 a wild ass...that snuffeth up the {wind}
4:11 a dry {wind} of the high places
12 a full {wind} from those places
5:13 the prophets shall become {wind}
10:13 bringeth forth the {wind} out of His treasuries
13:24 by the {wind} of the wilderness
14: 6 they snuffed up the {wind}
18:17 I will scatter them as an east {wind}
22:22 the {wind} shall eat up all thy pastors
49:32 I will scatter into all {winds} them
36 upon Elam will I bring the four {winds}
will scatter them toward all those {winds}
51: 1 I will raise up...a destroying {wind}
16 bring for the {wind} out of His
52:23 ninety and six pomegranates {on a side}
Lam. 4:20 the {breath} of our nostrils
Ezek. 1: 4 a whirl{wind} came out of the north
5: 2 thou shalt scatter in the {wind}
10 will I scatter into all the {winds}
12:14 I will scatter toward every {wind}
13:11 and a stormy {wind} shall rend it
13 will even rend it with a stormy {wind}
p14 In Greek, Spirit means the Effect of Blowing
17:10 when the east {wind} toucheth it
21 scattered toward all {winds}
19:12 the east {wind} drieth up her fruit
27:26 the east {wind} hath broken the
42:16,17,18,19,20 {side}
+Dan. 8: 8; 11:4 toward the four {winds} of heaven
Hosea 8: 7 they have sown the {wind}
12: 1 Ephraim feedeth on {wind}
Jonah 1: 4 the Lord rent out a great {wind}
4: 8 God prepared a vehement east {wind}
Zech. 2: 6 the four {winds} of the heaven
5: 9 and the {wind} was in their wings

THE GREEK WORD FOR SPIRIT

We will leave the Hebrew word at this point in order to
establish the fact that the Greek word for spirit has practically
the same force, though slightly different in its derivation and
more precise in its form. The word is {pneuma}. It enters into
many English words, such as {pneumatic}, all of which have to do
with air or spirit. The verb, {pneoo}, signifies BLOW, and is
usually spoken of the wind, as will be seen in the following list,
which are all of its occurrences. The concordant renderings are
given, as some distinctions are absent from other translations.

{pneoo}, BLOW breeze

+Matt. 7:25,27 And the rain descended, and the torrents came,
and the winds {blow}
Luke 12:55 whenever it is {blowing} from the south
John 3: 8 The blast is {blowing} where it wills and you are
hearing the sound of it
6:18 The sea was roused by the {blowing} of a great
wind
Acts 27:40 hoisting the foresail to the {breeze}
Rev. 7: 1 that the wind may not {be blowing} on the land,
nor on the sea, nor on any tree

A glance over this list will show that the basic idea is
almost identical with that of the Hebrew {ruch}. It refers to the
{movement of the atmosphere}. Usually the wind is mentioned. But
the usual word wind is not derived from this root in Greek. It is
a special term {anemos}. Hence we have rendered BLOWING by
{breeze} in +Acts 27:40.

p15 In Greek, Spirit means the Effect of Blowing

These occurrences are all literal, and should give us a vivid
impression from which to form an idea of the operations of spirit.
It is an invisible, intangible force, at times gentle, at other
times of terrific power.

The noun derived from this verb, {pnoee}, occurs only twice,
yet in both passages there is so close a connection between the
material and spiritual that they will repay consideration.
{pnoee}, BLOWing, blast, breath
+Acts 17:25 giving to all life and {breath} and all
2: 2 There came out of heaven a blare even as a violent
carrying {blast}

The blast which accompanied the manifestations of the spirit
at Pentecost was the physical counterpart and symbol of the
spiritual power which was present. It was a day of signs and
sensational evidences to unseen realities. For our present purpose
it is sufficient for us to note that "a violent carrying blast," a
powerful and sustained current of air, was the apt emblem of the
spirit's operations. Paul, at Athens, gives us a different
picture. The intake of air is a necessity for physical life. The
breath is the symbol of the spirit, just as the blood, which is
the combination of the breath with the body, stands for the soul.
Later on we will consider the close relation between the breath
and spirit in mankind.

The word {pneuma}, which is translated {spirit} hundreds of
times, comes from the same root as the words we have just
considered. Hence the underlying thought is connected with
BLOWING. But the special ending -{ma} denotes the {effect}
produced. Hence we may translate it BLOW-{effect}. It seems to
suggest the {energy} of the moving atmosphere. It is seldom used
in a literal sense. Once, in +Hebrews 1:7, we have the couplet,
Who is making His messengers {blasts},
And His ministers a flame of fire.

p16 Definitions of Spirit Personal and Impersonal

As the corresponding member, "a flame of fire" is literal, we are
forced to render {pneuma} likewise. Otherwise the parallelism is
marred. In +John 3:8 we read of the {sound} of {pneuma}. Hence it
also is literal, for spirit cannot be heard.

DEFINITIONS OF SPIRIT

We may now venture to formulate a general definition of
{spirit}, depending on our further investigations to verify,
amplify and correct our understanding of it. We will follow the
general definition by four secondary, and more specific
explanations, each of which forms a division of the subject. These
definitions are taken from the Lexicon of the CONCORDANT VERSION.
Spirit is the invisible, intangible power of action, life,
and intelligence. It is an intelligent principle of action (+Luke
9:55; 2 Cor.12:18), as the spirit of meekness (+1 Cor.4:21), of
prophecy (+Rev.19:10), of faith (+2 Cor.4:13), of sonship (+Rom.8:
15), of power and love and sanity (+2 Tim.1:7), of slavery (+Rom.
8:15), of stupor (+Rom.11:8), and of the world (+1 Cor.2:12). It
is used of the life principle common to animals (+Ecc.3:21), and
mankind (+Gen.6:17). It is also applied to metaphysical beings (+2
Chron.18:20) without flesh or bones (+Luke 24:39), which are
usually unclean or evil (+1 Tim.4:1), as well as demons (+Luke 4:
33) and messengers (+Rev.4:5).
Its highest use denotes the divine power as manifested in His
invisible, intangible operations (+John 4:24), the spirit of God,
that holy spirit (+Matt.1:18; John 3:8; Acts 13:2) which comes on
men for power (+Acts 1:8), baptizes for cleansing (+Acts 1:5) and
unifying (+1 Cor.12:13), filling for utterance (+Acts 2:4; Eph.5:
18), sealing for safety (+Eph.1:13), and homing (+1 Cor.3:16) for
permanent fellowship.

IMPERSONAL SPIRITS

In studying such an abstruse metaphysical theme, it

p17 Definitions of Spirit Personal and Impersonal

will help us to segregate the usages of the word spirit, and group
those of the same kind together. The first great distinction that
suggests itself is that of {personal} and {impersonal}. Though
spirit is usually used of intelligent beings, it also denotes the
inward moving force, that which animates and controls action. The
widest view of this is presented to us in the following contrast
+1 Cor.2:12 Now we obtained, not the {spirit} of the world, but
the {spirit} which is of God
We cannot well make the spirit of the world a personality. It
is the {zeitgeist}, the trend of the times, the undercurrent which
is carrying the world on its course. So also, there is a counter
current, closely associated but not identified with the holy
spirit, which is of God.
Other more specific instances in which the spirit is the
impelling power, the actuating motive, will be of interest.
+1 John 4: 6 By this we are knowing the {spirit} of truth and
the {spirit} of deception.
1 Peter 4:14 the {spirit} of glory and power, and that of God
has come to rest on you
Eph. 1:17 a {spirit} of wisdom and revelation
Rom. 8:15 you get the {spirit} of sonship
2 Cor. 4:13 the same {spirit} of faith
Heb. 10:29 outrages the {spirit} of grace
1 Cor. 4:21 in love as well as the {spirit} of meekness
Gal. 6: 1 in a {spirit} of meekness
In contrast with these are the following. The first has
already been quoted.
+1 John 4: 6 the {spirit} of deception
2 Tim. 1: 7 God gives us, not a {spirit} of timidity
Rom. 11: 8 God gives them a {spirit} of stupor
15 you did not get slavery's {spirit} again, to fear
Luke 13:11 a woman having a {spirit} of infirmity

Not only is the kosmos or world characterized by a special
spirit, but the times of the eons are distinguished from the
preceding and succeeding times by the "eonian
p18 Various Usages in the Greek Scriptures
spirit." It is associated with sail and redemption. Hence we have
the notable expression,
+Heb. 9:14 Who, through the eonian {spirit}, offers Himself
The term spirit is used to denote the true inward urge or
motivating force, in contrast with outward appearance; the actual
intent or meaning rather than the letter.
+Rom. 2:29 But that which is hidden is the Jew, and
circumcision is of heart, in {spirit}, not in
letter
7: 6 slaving in newness of {spirit} and not in oldness
of letter
Gal. 5:25 in {spirit} we may be observing the fundamentals
2 Cor.3: 6 a new covenant, not of the letter, but of the
{spirit}
Eph. 4:23 be rejuvenated in the {spirit} of your mind
Rev. 19:10 the testimony of Jesus is the {spirit} of prophecy
Time or place is usually known to us by means of our bodily
sensations. To receive impressions apart from the body just as if
it were in another place or time, is indicated by {in spirit}.
+Rev. 1:10 I came to be, in "spirit," in the Lord's day
4: 2 immediately I came to be in {spirit}
17: 3 And he carries me away, in {spirit}, into a
wilderness
21:10 And he carries me away, in {spirit}, on a mountain
Much that exists is formal, and sometimes empty. Such was the
ritual of divine worship given to Israel. God, being Spirit,
desires its force rather than its form. He craves the invisible,
intangible reality of which the outward is but the counterpart.
+John 4:23 true worshipers will be worshiping the Father in
{spirit} and truth
Phil. 3: 3 we are the Circumcision, who are offering divine
service to God in {spirit}
Eph. 2:22 built together for God's dwelling place, in {spirit}
That which has no physical basis or occasion, which is
metaphysical, is associated with spirit.

p19 Various Usages in the Greek Scriptures

+Matt. 5: 3 happy, in {spirit}, are the poor
22:43 How then is David, in {spirit}, calling Him Lord,
Rom. 15:30 through the love of the {spirit}
Cor. 1: 8 make evident to us your love in {spirit}
Gal. 5:25 If we may be living in {spirit}
1 Peter 4: 6 should be living according to God, in {spirit}
Eph. 6:18 be praying on every occasion, in {spirit}
1 Cor. 14:16 if you should be blessing, in {spirit}
Eph. 5:18 be filled with {spirit}
Gal. 5:16 Be walking in {spirit}
18 if you are led by {spirit}
1 Cor. 14: 2 in {spirit} he is speaking secrets
Gal. 5: 5 We are awaiting, in {spirit}, the expectation of
righteousness by faith
Eph. 3: 3 in {spirit}, the nations are to be joint enjoyers
Unity, in Israel, was attained by physical relationship.
They had a common ancestry. Now, however, unity between the Lord
and His own, and that between saints is based on the possession of
a common spirit. They are energized by the same vital power which
impels them in the same direction.
+1 Cor. 6:17 he who is joined to the Lord is one {spirit}
12:13 in one {spirit} we all were baptized into one body,
...and all were made to imbibe one {spirit}
Eph. 4: 4 one body and one {spirit}
2:18 access, in one {spirit}, to the Father
2 Cor.12:18 walk we not in the same {spirit}!
Phil. 1:27 standing firm in one {spirit}, one soul
In many cases it seems impossible to draw a distinct line
between spirit "personal" and "impersonal." Indeed, this
distinction is forced upon us by the philosophy of men rather than
the Word of God. It is often very difficult to decide. For
example, in connection with the human spirit, we will give a list
in which flesh and spirit are contrasted. Perhaps these passages
should be listed as "impersonal." The human spirit is certainly
impersonal" in the accepted sense, yet, if we do so, the contrast
demands that we make the flesh "personal" also. Some, who insist
on the personality of the human spirit, do not care to extend it
to the flesh. It is the flesh {of} a person. And it is the spirit
{of} a person. The "personality"

p20 The "Personality" of the Spirit

consists in their intimate relationship to a person, not in a
distinct personality of their own. The following study will
consider the relationship of the spirit to the human beings who
possess them. A. E. K.


(Unsearchable Riches, vol.7)

Last edited by Eusebius; 05-26-2009 at 03:07 PM..
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Old 05-26-2009, 02:58 PM
 
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Eusebius I appreciate that but that will give me a headache. I just want my questions answered, no argument; no debate. Please just answer my questions and that will suffice.

Quote:
The CLNT version contradicts all other versions so I would like to get to the bottom of this. From other versions we see Jesus talking about the Holy Spirit in capital letters whereas CLNT has the "holy spirit" in small letters. Is the CLNT version talking about THE "Holy Spirit" or something else?, if it is talking about THE "Holy Spirit" then why would a person be held accountable to God the Father for blaspheming the Holy Spirit, should not the person be held accountable to the Holy Spirit? Does this version imply that the Holy Spirit is not equal to God the Father? Does the CLNT not believe in the Trinity (co-equal, co-eternal)?
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Old 05-26-2009, 03:01 PM
 
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Originally Posted by Salt & Light View Post
Trinity John 1: 1
Co-Equal John 1: 1, John 5: 18
Co-Eternal Difficult, if not impossible, to do when some folks deny eternity. With this in mind, how is God eternal according to your belief?

The Bible never says God is eternal. We just take it for granted He is.

If is impossible for God to have been eternally "the Father" because the very term "Father" shows beginingness of fathering a child.

Likewise, Jesus being the Son, is impossible for Him to have eternally existed as a Son for the very term "Son" proves beginningness.
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Old 05-26-2009, 03:25 PM
 
10,544 posts, read 5,043,121 times
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Originally Posted by Fundamentalist View Post
Eusebius I appreciate that but that will give me a headache. I just want my questions answered, no argument; no debate. Please just answer my questions and that will suffice.
It is best to go to the source rather than get second hand information. Take two aspirin, read the article, and be enlightened.

The above is not meant to be taken as medical advice. Kids, do not try this without parental supervision.
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