Twisting Scripture: An Introduction
August 1, 2021
G.D.O'Bradovich III
As also in all his [Saint Paul, v. 15] epistles, speaking in them of these things in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction. Simon Peter 3:16
|
Introduction
What is considered reasonable by many individuals is typically their preconceived ideas, without the benefit of evidence, and their prejudices learned in their formative years, in the absence of opposing arguments.
The correct reading of a given text is not difficult for an experienced reader. For example, Yours Truly can correctly pronounce any given Latin text, however, it is highly unlikely that we know the interpretation. This deficiency between reading and understanding is due entirely to our ignorance of Latin. However, the science of reading is often confounded with art of interpretation and herein lies the difficulty of interpreting the valid meaning of a given text. At times, forming one valid interpretation becomes impossible, as ambiguities in the text that may not possess a single solution.
In basic terms, the premise that sacred Scripture is infallible suggests that the text should be both read and understood literally. If the literal meaning of a certain text is in conflict with the ideas of the reader, then the reader should reevaluate his opinions or premises which, if contradicted by Scripture, must be incorrect.
Whether a statement is reasonable or not should not prevent the reader from accepting the literal meaning of the text. Although the following texts will cause discomfort for the reader, we have listed certain aspects of properties of the Deity as found in the Old Testament. The discomfort is the result of ones’ opinions being contracted by explicit statements from Scripture. Furthermore, any attempts by the reader to justify their opinions, either through citing contradictory statements found elsewhere in the Bible or through human reasoning must be summarily dismissed, as these methods deny the premise of the infallibility of Scripture.
In this essay, we do not distinguish between the “Lord”, the “Lord God”, and “God” and consider these appellations as referring to the same deity. Otherwise, the usage of three distinct titles to distinguish three gods results in a trinity of gods and, as this conclusion contradicts the clear meaning of scripture [“The Lord our God, the Lord is one” [Deut. 6:4], it must be rejected.
The correct reading of a given text is not difficult for an experienced reader. For example, Yours Truly can correctly pronounce any given Latin text, however, it is highly unlikely that we know the interpretation. This deficiency between reading and understanding is due entirely to our ignorance of Latin. However, the science of reading is often confounded with art of interpretation and herein lies the difficulty of interpreting the valid meaning of a given text. At times, forming one valid interpretation becomes impossible, as ambiguities in the text that may not possess a single solution.
In basic terms, the premise that sacred Scripture is infallible suggests that the text should be both read and understood literally. If the literal meaning of a certain text is in conflict with the ideas of the reader, then the reader should reevaluate his opinions or premises which, if contradicted by Scripture, must be incorrect.
Whether a statement is reasonable or not should not prevent the reader from accepting the literal meaning of the text. Although the following texts will cause discomfort for the reader, we have listed certain aspects of properties of the Deity as found in the Old Testament. The discomfort is the result of ones’ opinions being contracted by explicit statements from Scripture. Furthermore, any attempts by the reader to justify their opinions, either through citing contradictory statements found elsewhere in the Bible or through human reasoning must be summarily dismissed, as these methods deny the premise of the infallibility of Scripture.
In this essay, we do not distinguish between the “Lord”, the “Lord God”, and “God” and consider these appellations as referring to the same deity. Otherwise, the usage of three distinct titles to distinguish three gods results in a trinity of gods and, as this conclusion contradicts the clear meaning of scripture [“The Lord our God, the Lord is one” [Deut. 6:4], it must be rejected.
Part I
The following examples of Old Testament attributes of God are not exhaustive.
God sees:
And God saw the light, that it was good.... -Gen. 1:4
And God called the dry land Earth ... and God saw that it was good. -Gen. 1:10
And to rule over the day and over the night... and God saw that it was good. -Gen. 1:18
And God made the beast of the earth after his kind... and God saw that it was good. -Gen. 1:25
God rests:
And on the seventh day God ended his work... and he rested on the seventh day from all his work.
-Gen. 2:2
God speaks:
And the Lord God called unto Adam and said unto him, Where art thou? -Gen. 3:9
God has regrets:
And it repented the LORD that he had made man... and it grieved him at his heart. -Gen. 6:6
[For] I repent me of the evil that I have done unto you. -Jer. 42:10
God has the sense of smell:
And the LORD smelled a sweet savor ... -Gen. 8:21
[I, the Lord, v. 13] will not smell the savor of your sweet odors. -Lev. 6:31
God has a heart:
[The] LORD said in his heart, I will not again curse... -Gen. 8:21
God moves from one location to another location:
And the Lord came down to see the city and the tower, which the children of men built. -Gen. 11:5
God is unaware of events until he examines them:
I [the Lord, v. 20] will go down now and see whether they have done altogether according to the cry of it, which is come unto me and if not, I will know. -Gen. 18:21
Abraham negotiates with God:
And the Lord said, If I find in Sodom fifty righteous within the city, then I will spare all the place for their sakes. -Gen. 18:26
And he said, If I find there forty and five, I will not destroy it. -Gen. 18:28
And he said, I will not do it for forty's sake. -Gen. 18:29
And he said, I will not do it, if I find thirty there. -Gen. 18:30
And he said, I will not destroy it for twenty's sake. -Gen. 18:31
And he said, I will not destroy it for ten's sake. -Gen. 18:32
God is jealous:
[I the Lord] thy God am a jealous God… -Exod. 20:5
[I the Lord] thy God am a jealous God... -Deut. 5:9
NB-This text is repeated in Exodus and Deuteronomy.
God is angry:
And the anger of the LORD was kindled against Moses… Exod. 4:14
God is wrathful:
[Thou, the Lord, v. 6] sentest forth thy wrath, which consumed them as stubble. -Exod. 15:7
God has a face:
[The Lord, v. 17] said, Thou canst not see my face, for there shall no man see me and live.
-Exod. 33:20
God creates evil:
I form the light and create darkness. I make peace and create evil. I the LORD do all these things.
-Isa. 45:7
God has ears and eyes:
O my God, incline thine ear, and hear; open thine eyes, and behold our desolations… -Dan. 9:18
God has hands:
[The Lord] hath stretched forth his hand against them and hath smitten them... For all this his anger is not turned away, but his hand is stretched out still. -Isaiah 5:25
God has feet:
I have trodden the winepress alone and of the people there was none with me… -Isaiah 63:3
God listens:
I have heard the murmurings of the children of Israel... -Exod. 16:12
God whistles:
And it shall come to pass in that day that the Lord shall hiss for the fly ... -Isaiah 7:18
The New International Version, New Living Translation, and the English Standard Version agree that “In that day the LORD will whistle...”
God laughs:
He that sitteth in the heavens shall laugh. -Psalm 2:4
God hates:
And ye shall not walk in the manners of the nation, ... for they committed all these things and therefore I abhorred them. -Lev. 20:23
God rejoices:
[The Lord thy God]He will rejoice over thee with joy. -Zep. 3:17
God becomes angry:
And the anger of the Lord was kindled against Uzza... -1 Chr. 13:10
God’s soul hates the feast days:
Your new moons and your appointed feasts my soul hateth. -Isa. 1:13-14
God sees:
And God saw the light, that it was good.... -Gen. 1:4
And God called the dry land Earth ... and God saw that it was good. -Gen. 1:10
And to rule over the day and over the night... and God saw that it was good. -Gen. 1:18
And God made the beast of the earth after his kind... and God saw that it was good. -Gen. 1:25
God rests:
And on the seventh day God ended his work... and he rested on the seventh day from all his work.
-Gen. 2:2
God speaks:
And the Lord God called unto Adam and said unto him, Where art thou? -Gen. 3:9
God has regrets:
And it repented the LORD that he had made man... and it grieved him at his heart. -Gen. 6:6
[For] I repent me of the evil that I have done unto you. -Jer. 42:10
God has the sense of smell:
And the LORD smelled a sweet savor ... -Gen. 8:21
[I, the Lord, v. 13] will not smell the savor of your sweet odors. -Lev. 6:31
God has a heart:
[The] LORD said in his heart, I will not again curse... -Gen. 8:21
God moves from one location to another location:
And the Lord came down to see the city and the tower, which the children of men built. -Gen. 11:5
God is unaware of events until he examines them:
I [the Lord, v. 20] will go down now and see whether they have done altogether according to the cry of it, which is come unto me and if not, I will know. -Gen. 18:21
Abraham negotiates with God:
And the Lord said, If I find in Sodom fifty righteous within the city, then I will spare all the place for their sakes. -Gen. 18:26
And he said, If I find there forty and five, I will not destroy it. -Gen. 18:28
And he said, I will not do it for forty's sake. -Gen. 18:29
And he said, I will not do it, if I find thirty there. -Gen. 18:30
And he said, I will not destroy it for twenty's sake. -Gen. 18:31
And he said, I will not destroy it for ten's sake. -Gen. 18:32
God is jealous:
[I the Lord] thy God am a jealous God… -Exod. 20:5
[I the Lord] thy God am a jealous God... -Deut. 5:9
NB-This text is repeated in Exodus and Deuteronomy.
God is angry:
And the anger of the LORD was kindled against Moses… Exod. 4:14
God is wrathful:
[Thou, the Lord, v. 6] sentest forth thy wrath, which consumed them as stubble. -Exod. 15:7
God has a face:
[The Lord, v. 17] said, Thou canst not see my face, for there shall no man see me and live.
-Exod. 33:20
God creates evil:
I form the light and create darkness. I make peace and create evil. I the LORD do all these things.
-Isa. 45:7
God has ears and eyes:
O my God, incline thine ear, and hear; open thine eyes, and behold our desolations… -Dan. 9:18
God has hands:
[The Lord] hath stretched forth his hand against them and hath smitten them... For all this his anger is not turned away, but his hand is stretched out still. -Isaiah 5:25
God has feet:
I have trodden the winepress alone and of the people there was none with me… -Isaiah 63:3
God listens:
I have heard the murmurings of the children of Israel... -Exod. 16:12
God whistles:
And it shall come to pass in that day that the Lord shall hiss for the fly ... -Isaiah 7:18
The New International Version, New Living Translation, and the English Standard Version agree that “In that day the LORD will whistle...”
God laughs:
He that sitteth in the heavens shall laugh. -Psalm 2:4
God hates:
And ye shall not walk in the manners of the nation, ... for they committed all these things and therefore I abhorred them. -Lev. 20:23
God rejoices:
[The Lord thy God]He will rejoice over thee with joy. -Zep. 3:17
God becomes angry:
And the anger of the Lord was kindled against Uzza... -1 Chr. 13:10
God’s soul hates the feast days:
Your new moons and your appointed feasts my soul hateth. -Isa. 1:13-14
The reader should not be surprised that God sees, rests, speaks, regrets, smells, hates, moves, negotiates, has a heart, has a face, is unaware of certain events, is angry, is wrathful, is jealous, and creates evil, as man is made in the likeness of God.
And God said, Let us make man in our image, after our likeness … -Gen. 1:26
And God said, Let us make man in our image, after our likeness … -Gen. 1:26
Part II
The following list of “Attributes of God in Christianity” is from Wikipedia.
Aseity
The aseity of God means "God is so independent that he does not need us." The aseity of God is based on Acts 17:25, where it says that God "neither is worshipped with men's hands, as though he needed any thing".
Eternity
The eternity of God concerns his existence beyond time. Drawing on verses such as Psalm 90:2, [“Before the mountains were brought forth, or ever thou hadst formed the earth and the world, even from everlasting [H5769] to everlasting [H5769], thou art God.”], Wayne Grudem states that, "God has no beginning, end, or succession of moments in his own being, and he sees all time equally vividly, yet God sees events in time and acts in time."
Goodness
The goodness of God means that "God is the final standard of good, and all that God is and does is worthy of approval." Romans 11:22... says "Behold therefore the goodness and severity of God". Many theologians consider the goodness of God as an overarching attribute.... The idea that God is "all good" is called his omnibenevolence.
Graciousness
The graciousness of God is a key tenet of Christianity.
[The article mentions Exodus 34:56: “The Lord, The Lord God, merciful and gracious...”]]
The word "gracious" is not used often in the New Testament to describe God, although the noun "grace" is used more than 100 times.
[To state that the word “gracious is not used often in the NT to describe God is an understatement, as it is used once: “If so be ye have tasted that the Lord is gracious [G5543 χρηστός chrēstos].
We offer [G5547 Χριστός christos], so the reader can compare, in Greek, the spelling between “gracious” and “Christ”:
Aseity
The aseity of God means "God is so independent that he does not need us." The aseity of God is based on Acts 17:25, where it says that God "neither is worshipped with men's hands, as though he needed any thing".
Eternity
The eternity of God concerns his existence beyond time. Drawing on verses such as Psalm 90:2, [“Before the mountains were brought forth, or ever thou hadst formed the earth and the world, even from everlasting [H5769] to everlasting [H5769], thou art God.”], Wayne Grudem states that, "God has no beginning, end, or succession of moments in his own being, and he sees all time equally vividly, yet God sees events in time and acts in time."
Goodness
The goodness of God means that "God is the final standard of good, and all that God is and does is worthy of approval." Romans 11:22... says "Behold therefore the goodness and severity of God". Many theologians consider the goodness of God as an overarching attribute.... The idea that God is "all good" is called his omnibenevolence.
Graciousness
The graciousness of God is a key tenet of Christianity.
[The article mentions Exodus 34:56: “The Lord, The Lord God, merciful and gracious...”]]
The word "gracious" is not used often in the New Testament to describe God, although the noun "grace" is used more than 100 times.
[To state that the word “gracious is not used often in the NT to describe God is an understatement, as it is used once: “If so be ye have tasted that the Lord is gracious [G5543 χρηστός chrēstos].
We offer [G5547 Χριστός christos], so the reader can compare, in Greek, the spelling between “gracious” and “Christ”:
χρηστός
Χριστός
Χριστός
Holiness
The holiness of God is that he is separate from sin and incorruptible. Noting the refrain of "Holy, holy, holy [H6918]" in Isaiah 6:3..., R. C. Sproul points out that "only once in sacred Scripture is an attribute of God elevated to the third degree... The Bible never says that God is love, love, love."
Immanence
The immanence of God refers to him being in the world. It is thus contrasted with his transcendence, but Christian theologians usually emphasize that the two attributes are not contradictory.
To hold to transcendence but not immanence is deism, while to hold to immanence but not transcendence is pantheism.
According to Wayne Grudem, "the God of the Bible is no abstract deity removed from, and uninterested in his creation". [Grudem states that] the whole Bible "is the story of God's involvement with his creation", but highlights verses such as Acts 17:28, "in him we live and move and have our being".
Immutability
Immutability means God cannot change. James 1:17 refers to the "Father of lights, with whom is no variableness, neither shadow of turning."
[Since God, being immutable, is not open to influence through the actions of people, it follows all prayers to God are in vain. However, prayers to the saints, either for oneself or others, are not necessary worthless, as the saints may intercede on behalf of the supplicant.]
Impassibility
The doctrine of the impassibility of God... is usually defined as the inability of God to suffer, while recognizing that Jesus, who is believed to be God, suffered in his human nature.
D. A. Carson argues that "at its best impassibility is trying to avoid a picture of God who is changeable, given over to mood swings, dependent on his creatures."
[Carson touches upon the idea that God is “given over to mood swings”, but does not fully explore it. This idea is based upon passages in the Old Testament.]
Impassibility “is connected to the immutability of God, which says that God does not change, and to the aseity of God, which says that God does not need anything.”
Impeccability
The impeccability of God … means that God is unable to sin, which is a stronger statement than merely saying that God does not sin.
[There are no Biblical quotations in the Wikipedia article to support the opinion that God is unable to sin. Therefore, impeccability is not scriptural.]
Incomprehensibility
The incomprehensibility of God means that he is not able to be fully known. Isaiah 40:28 says "there is no searching of his understanding.".
Incorporeality
The incorporeality or spirituality of God refers to him being a Spirit. This is derived from Jesus' statement in John 4:24, "God is a Spirit."
[The incorporeality of God has scriptural support from the New Testament.]
Infinity
The infinity of God includes both his eternity and his immensity. Isaiah 40:28 asks. “Hast thou not heard, that the everlasting God, the LORD...?”
Infinity permeates all other attributes of God: his goodness, love, power, etc. are all considered to be infinite.
[Since infinity permeates all other attributes of God, then it follows that God is infinity hateful and wrathful.]
Love
1 John 4:8;16 says "God is Love."
[Carson distinguishes between the love the Father has for the Son, God's general love for his creation, God's "salvific stance towards his fallen world," his "particular, effectual, selecting love toward his elect," and love that is conditioned on obedience. Carson multiplies the difficulty in understanding this attribute of God by listing five types of love.]
Mission
While the mission of God is not traditionally included in this list, David Bosch has argued that "mission is not primarily an activity of the church, but an attribute of God."
[There is no quote from Scripture supporting this novel view. Bosch must argue his position from inferences from scripture, since the attribute of “Mission” it is not obvious to the typical reader of scripture]
Mystery
Many theologians see mystery as God’s primary attribute because he only reveals certain knowledge to the human race.
[There are four quotes from individuals, but there is no quote from Scripture supporting this view.]
[G3466 μυστήριον mystērion] occurs 27 times in the New Testament; 3 times in the Gospels; 4 times in the Revelation; and the remainder in the Pauline epistles. The occurrences in the Gospels relate the same information: the Apostles know the mystery of the Kingdom of God. Vide Mat 13: 11; Mar 4:11; Luke 8:10]
Omnipotence
The omnipotence of God refers to Him being "all powerful". This is often conveyed with the phrase "Almighty", as in the Old Testament title "God Almighty" ….
[H7706 שַׁדַּי šaday] occurs 48 times in the Old Testament, with 31 occurrences in the book of Job.]
[G3841 παντοκράτωρ pantokratōr] occurs once in the Pauline epistles and the remainder are located in the Revelation. Interestingly, all translations of G3841 are “almighty”, except for Rev 19:6, where “omnipotent” is found.
Omnipresence
The omnipresence of God refers to him being present everywhere. In Psalm 139, David says, "If I ascend up into heaven, thou art there: if I make my bed in hell [H7585], behold, thou art there." -Psalm 139:8
[שְׁאֹל shᵉʼôl; from H7585; Hades or the world of the dead..., including its... inmates. Therefore, per the authority of David, God is in Hell. Shᵉʼôl occurs 65 times in the Old Testament, with 15 occurrences in Psalms, 10 in Isaiah, 9 in Proverbs, 8 in Job, and 5 in Ezekiel.]
Omniscience
The omniscience of God refers to him being "all knowing". Romans 16:27 speaks about the "only wise God".
[Two additional passages state that wisdom is an attribute God, namely, 1Ti 1:17 and Jude 1:25. The remaining twenty passages of [G4680 σοφός sophos] are applied to man, not to God. There exists a difference between being “all knowing” and “having or showing experience, knowledge, and good judgment.”, otherwise said, between “all knowing” and “having… knowledge...”]
Oneness
The oneness, or unity of God refers to his being one and only. This means that Christianity is monotheistic, although the doctrine of the Trinity says that God is three persons: Father, Son, and Holy Spirit.
[In the New Testament, Jesus upholds the oneness of God by quoting these words in Mark 12:29: “The Lord our God is one Lord...”]
[The Apostle Paul also affirms the oneness of God in verses like Ephesians 4:6: “One God and Father of all...”]
Providence
While the providence of God usually refers to his activity in the world, it also implies his care for the universe, and is thus an attribute. Although the word is not used in the Bible to refer to God, the concept is found in verses such as Acts 17:25, which says that God "giveth to all life, and breath, and all things".
[Providence [G4307 πρόνοια pronoia] occurs twice in the NT, namely, Acts 24:2 and Rom 13:14. The suggestion that Providence is an attribute of God is based not on God’s activity in the world, but on the implication of God’s care for the universe.]
Righteousness
The righteousness of God may refer to his holiness, to his justice, or to his saving activity. A notable occurrence of the word is in Romans 1:17: "the righteousness [G1343] of God is revealed"
[The righteousness of God is an ambiguous expression, as it “may refer to his holiness, to his justice, or to his saving activity.” To be precise, a commentator should write about holiness, or justice, or his saving activity. It is of some interest that “his saving activity” is not an attribute of God, unlike holiness and justice.]
Simplicity
The simplicity of God means he is not partly this and partly that, but that whatever he is, he is so entirely. It is thus related to the unity of God. Grudem distinguishes between God's "unity of singularity" (in that God is one God) and his "unity of simplicity".
[The article does not mention the Incarnation, where Jesus is entirely man and entirely God.]
Sovereignty
The sovereignty of God… refers to God being in complete control as he directs all things…
Some “Christian writers contend that the sovereign God desires to be influenced by prayer and that he ‘can and will change His mind when His people pray.’”
[We suggest that the desire to be influenced by others is a characteristic of most people, not an attribute of the God of the cosmos.]
Transcendence
God's transcendence means that he is outside space and time, and therefore eternal and unable to be changed by forces within the universe.
“For thus saith the high and lofty One that inhabiteth eternity [H5703]…” -Isa. 57:15
[If God is “unable to be changed by forces within the universe”, then prayer to God is worthless.]
Trinity
Trinitarian traditions of Christianity propose the Trinity of God - three persons in one: Father, Son, and the Holy Spirit. Support for the doctrine of the Trinity comes from several verses..., such as the Great Commission of Matthew 28:19, "Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:".
Nontrinitarian Christians do not hold that this is an attribute of God. Some believe that Jesus was only a prophet or perfected human, or that there is only one person of God with three aspects, or that there are two persons, or that they are three separate gods, or in various other doctrines.
[No comment is necessary.]
Veracity
The veracity of God means his truth-telling. Titus 1:2 refers to "God, that cannot lie".
Greg Bahnsen says:
Only with an inerrant autograph can we avoid attributing error to the God of truth. An error in the original would be attributable to God Himself, because He, in the pages of Scripture, takes responsibility for the very words of the biblical authors. Errors in copies, however, are the sole responsibility of the scribes involved, in which case God’s veracity is not impugned.
[Bahnsen states that errors in copies does not impugn God’s veracity. However, all the texts we read, whether Old Testament or New Testament, are copies, so the pious idea of God’s veracity, ironically, cannot be verified. However, if we possessed the original autographs, then we would remain in ignorance, as human reason may not be competent to distinguish between scribal errors and supernatural revelation. Otherwise said, what appears as foolishness may be the result of divine inspiration. Therefore, the veracity of God is an idea wherein evidence will not be forthcoming.]
Holiness
The holiness of God is that he is separate from sin and incorruptible. Noting the refrain of "Holy, holy, holy [H6918]" in Isaiah 6:3..., R. C. Sproul points out that "only once in sacred Scripture is an attribute of God elevated to the third degree... The Bible never says that God is love, love, love."
Immanence
The immanence of God refers to him being in the world. It is thus contrasted with his transcendence, but Christian theologians usually emphasize that the two attributes are not contradictory.
To hold to transcendence but not immanence is deism, while to hold to immanence but not transcendence is pantheism.
According to Wayne Grudem, "the God of the Bible is no abstract deity removed from, and uninterested in his creation". [Grudem states that] the whole Bible "is the story of God's involvement with his creation", but highlights verses such as Acts 17:28, "in him we live and move and have our being".
Immutability
Immutability means God cannot change. James 1:17 refers to the "Father of lights, with whom is no variableness, neither shadow of turning."
[Since God, being immutable, is not open to influence through the actions of people, it follows all prayers to God are in vain. However, prayers to the saints, either for oneself or others, are not necessary worthless, as the saints may intercede on behalf of the supplicant.]
Impassibility
The doctrine of the impassibility of God... is usually defined as the inability of God to suffer, while recognizing that Jesus, who is believed to be God, suffered in his human nature.
D. A. Carson argues that "at its best impassibility is trying to avoid a picture of God who is changeable, given over to mood swings, dependent on his creatures."
[Carson touches upon the idea that God is “given over to mood swings”, but does not fully explore it. This idea is based upon passages in the Old Testament.]
Impassibility “is connected to the immutability of God, which says that God does not change, and to the aseity of God, which says that God does not need anything.”
Impeccability
The impeccability of God … means that God is unable to sin, which is a stronger statement than merely saying that God does not sin.
[There are no Biblical quotations in the Wikipedia article to support the opinion that God is unable to sin. Therefore, impeccability is not scriptural.]
Incomprehensibility
The incomprehensibility of God means that he is not able to be fully known. Isaiah 40:28 says "there is no searching of his understanding.".
Incorporeality
The incorporeality or spirituality of God refers to him being a Spirit. This is derived from Jesus' statement in John 4:24, "God is a Spirit."
[The incorporeality of God has scriptural support from the New Testament.]
Infinity
The infinity of God includes both his eternity and his immensity. Isaiah 40:28 asks. “Hast thou not heard, that the everlasting God, the LORD...?”
Infinity permeates all other attributes of God: his goodness, love, power, etc. are all considered to be infinite.
[Since infinity permeates all other attributes of God, then it follows that God is infinity hateful and wrathful.]
Love
1 John 4:8;16 says "God is Love."
[Carson distinguishes between the love the Father has for the Son, God's general love for his creation, God's "salvific stance towards his fallen world," his "particular, effectual, selecting love toward his elect," and love that is conditioned on obedience. Carson multiplies the difficulty in understanding this attribute of God by listing five types of love.]
Mission
While the mission of God is not traditionally included in this list, David Bosch has argued that "mission is not primarily an activity of the church, but an attribute of God."
[There is no quote from Scripture supporting this novel view. Bosch must argue his position from inferences from scripture, since the attribute of “Mission” it is not obvious to the typical reader of scripture]
Mystery
Many theologians see mystery as God’s primary attribute because he only reveals certain knowledge to the human race.
[There are four quotes from individuals, but there is no quote from Scripture supporting this view.]
[G3466 μυστήριον mystērion] occurs 27 times in the New Testament; 3 times in the Gospels; 4 times in the Revelation; and the remainder in the Pauline epistles. The occurrences in the Gospels relate the same information: the Apostles know the mystery of the Kingdom of God. Vide Mat 13: 11; Mar 4:11; Luke 8:10]
Omnipotence
The omnipotence of God refers to Him being "all powerful". This is often conveyed with the phrase "Almighty", as in the Old Testament title "God Almighty" ….
[H7706 שַׁדַּי šaday] occurs 48 times in the Old Testament, with 31 occurrences in the book of Job.]
[G3841 παντοκράτωρ pantokratōr] occurs once in the Pauline epistles and the remainder are located in the Revelation. Interestingly, all translations of G3841 are “almighty”, except for Rev 19:6, where “omnipotent” is found.
Omnipresence
The omnipresence of God refers to him being present everywhere. In Psalm 139, David says, "If I ascend up into heaven, thou art there: if I make my bed in hell [H7585], behold, thou art there." -Psalm 139:8
[שְׁאֹל shᵉʼôl; from H7585; Hades or the world of the dead..., including its... inmates. Therefore, per the authority of David, God is in Hell. Shᵉʼôl occurs 65 times in the Old Testament, with 15 occurrences in Psalms, 10 in Isaiah, 9 in Proverbs, 8 in Job, and 5 in Ezekiel.]
Omniscience
The omniscience of God refers to him being "all knowing". Romans 16:27 speaks about the "only wise God".
[Two additional passages state that wisdom is an attribute God, namely, 1Ti 1:17 and Jude 1:25. The remaining twenty passages of [G4680 σοφός sophos] are applied to man, not to God. There exists a difference between being “all knowing” and “having or showing experience, knowledge, and good judgment.”, otherwise said, between “all knowing” and “having… knowledge...”]
Oneness
The oneness, or unity of God refers to his being one and only. This means that Christianity is monotheistic, although the doctrine of the Trinity says that God is three persons: Father, Son, and Holy Spirit.
[In the New Testament, Jesus upholds the oneness of God by quoting these words in Mark 12:29: “The Lord our God is one Lord...”]
[The Apostle Paul also affirms the oneness of God in verses like Ephesians 4:6: “One God and Father of all...”]
Providence
While the providence of God usually refers to his activity in the world, it also implies his care for the universe, and is thus an attribute. Although the word is not used in the Bible to refer to God, the concept is found in verses such as Acts 17:25, which says that God "giveth to all life, and breath, and all things".
[Providence [G4307 πρόνοια pronoia] occurs twice in the NT, namely, Acts 24:2 and Rom 13:14. The suggestion that Providence is an attribute of God is based not on God’s activity in the world, but on the implication of God’s care for the universe.]
Righteousness
The righteousness of God may refer to his holiness, to his justice, or to his saving activity. A notable occurrence of the word is in Romans 1:17: "the righteousness [G1343] of God is revealed"
[The righteousness of God is an ambiguous expression, as it “may refer to his holiness, to his justice, or to his saving activity.” To be precise, a commentator should write about holiness, or justice, or his saving activity. It is of some interest that “his saving activity” is not an attribute of God, unlike holiness and justice.]
Simplicity
The simplicity of God means he is not partly this and partly that, but that whatever he is, he is so entirely. It is thus related to the unity of God. Grudem distinguishes between God's "unity of singularity" (in that God is one God) and his "unity of simplicity".
[The article does not mention the Incarnation, where Jesus is entirely man and entirely God.]
Sovereignty
The sovereignty of God… refers to God being in complete control as he directs all things…
Some “Christian writers contend that the sovereign God desires to be influenced by prayer and that he ‘can and will change His mind when His people pray.’”
[We suggest that the desire to be influenced by others is a characteristic of most people, not an attribute of the God of the cosmos.]
Transcendence
God's transcendence means that he is outside space and time, and therefore eternal and unable to be changed by forces within the universe.
“For thus saith the high and lofty One that inhabiteth eternity [H5703]…” -Isa. 57:15
[If God is “unable to be changed by forces within the universe”, then prayer to God is worthless.]
Trinity
Trinitarian traditions of Christianity propose the Trinity of God - three persons in one: Father, Son, and the Holy Spirit. Support for the doctrine of the Trinity comes from several verses..., such as the Great Commission of Matthew 28:19, "Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:".
Nontrinitarian Christians do not hold that this is an attribute of God. Some believe that Jesus was only a prophet or perfected human, or that there is only one person of God with three aspects, or that there are two persons, or that they are three separate gods, or in various other doctrines.
[No comment is necessary.]
Veracity
The veracity of God means his truth-telling. Titus 1:2 refers to "God, that cannot lie".
Greg Bahnsen says:
Only with an inerrant autograph can we avoid attributing error to the God of truth. An error in the original would be attributable to God Himself, because He, in the pages of Scripture, takes responsibility for the very words of the biblical authors. Errors in copies, however, are the sole responsibility of the scribes involved, in which case God’s veracity is not impugned.
[Bahnsen states that errors in copies does not impugn God’s veracity. However, all the texts we read, whether Old Testament or New Testament, are copies, so the pious idea of God’s veracity, ironically, cannot be verified. However, if we possessed the original autographs, then we would remain in ignorance, as human reason may not be competent to distinguish between scribal errors and supernatural revelation. Otherwise said, what appears as foolishness may be the result of divine inspiration. Therefore, the veracity of God is an idea wherein evidence will not be forthcoming.]
Summation of the Attributes of God
Attribute
|
Location
|
Gracious
Omnipotence Oneness Eternity Holiness Omnipresence Transcendence Aseity Goodness Immanence Immutability Incomprehensibility Love Mystery Omniscient Providence Righteous Trinity Veracity Impassibility Impeccability Infinity Mission Simplicity Sovereignty |
Both
Both Both Old Testament Old Testament Old Testament Old Testament New Testament New Testament New Testament New Testament New Testament New Testament New Testament New Testament New Testament New Testament New Testament New Testament Neither Neither Neither Neither Neither Neither |
Part III
Modern Judaism does not understand all aspects of the Torah as being literally true, as many passages are honestly recognized as either allegories or figurative language. As always, human reasoning and the experience of the reader will determine if a passage is to be understood as an allegory, as figurative language, or literally. When certain people state that all Scripture should be understood literally, the implication is that one’s God given mind cannot distinguish divinely revealed truth among various types of literary forms.
The reader must be cautious concerning translations from the Hebrew text.
The ancient Greek language is understood from the clearly interpreted from the rules of Greek grammar. We are fortunate that we possess a history of the Greek language, as there are no linguistic hiatuses in its development from the ancient tongue to the modern script. Ancient Greek is understood as well as any major living language.
Unlike ancient Greek, the modern understanding of Hebrew is based on two main traditions. The first of these traditions is the placement of vowels in the words. Although there is speculation that the vowels were added in the ninth century, it is not known when these vowels were to added to the text. There is no procedure or method to objectively verify that the placement of the vowels are completely correct, partially correct, or totally erogenous.
Modern readers presume the usage of vowels in scripts and breaks between words. These modern inventions are not found in ancient texts, as writing space was limited. Middle Egyptian possesses over 600 different glyphs, while Hebrew counts only twenty two letters. We suggest that Egyptian reduced the likelihood of misunderstanding their texts by increasing the number of glyphs.
The following American text has omitted spaces between words, punctuation, and the vowels, [i, o, and u].
The reader must be cautious concerning translations from the Hebrew text.
The ancient Greek language is understood from the clearly interpreted from the rules of Greek grammar. We are fortunate that we possess a history of the Greek language, as there are no linguistic hiatuses in its development from the ancient tongue to the modern script. Ancient Greek is understood as well as any major living language.
Unlike ancient Greek, the modern understanding of Hebrew is based on two main traditions. The first of these traditions is the placement of vowels in the words. Although there is speculation that the vowels were added in the ninth century, it is not known when these vowels were to added to the text. There is no procedure or method to objectively verify that the placement of the vowels are completely correct, partially correct, or totally erogenous.
Modern readers presume the usage of vowels in scripts and breaks between words. These modern inventions are not found in ancient texts, as writing space was limited. Middle Egyptian possesses over 600 different glyphs, while Hebrew counts only twenty two letters. We suggest that Egyptian reduced the likelihood of misunderstanding their texts by increasing the number of glyphs.
The following American text has omitted spaces between words, punctuation, and the vowels, [i, o, and u].
WhenntheCrsefhmaneventstbecmesnecessaryfrnepepletdsslvethepltcalbandswhchhavecnnectedthemwthantherandtassmeamngthepwersftheearththeseparateandeqalstatntwhchtheLawsfNatreandfNatre'sGdenttlethemadecentrespecttthepnnsfmankndreqresthattheyshlddeclarethecaseswhchmpelthemttheseparatn
|
The interpretation is challenging, but not impossible, since we possess the Declaration of Independence.
The second tradition of the Hebrew language is the meaning of the words. The reader unfamiliar with languages, generally, and Hebrew, specifically, may counter our statement by considering that “cat” and “dog” are understood as English traditions and, in a limited sense, he would be correct. However, the derivation for English words “dog” and “hound” are known [German “hund”]. The formal Latin for “cat” is “feles”, while the slang term was “cattus”, which became “cat” in English. Every word of English can trace its historical origin and, therefore, English words are neither the result of arbitrary designations nor conjecture, but possess a historical and verifiable development.
Although some Hebrew and Arabic have common elements, as both are considered Semitic languages, there is an insufficient number of cognates to adequately understand Hebrews texts. Any similarity between the Hebrew and Arabic languages does not provide sufficient insight for the rules of Hebrew grammar to be understood without multiple exceptions.
The Hebrew language is not a “tense language”, that is, it does not distinguish among the past tense, the present tense, or the future tense. The general rule is that if the “action” is completed, then the past tense is employed. From this fact, the reader can understand why there are so many predictions in the books of the Prophets, such as Isaiah and Ezekiel.
From Isaiah 53:3-5, the past tense is used and Christian commentators refer to these passages as predicting the mission of Jesus. However, since the text is believed to be in existence before Jesus, then the passages should be in the future tense, not in the past tense. Using the King James Version of the Bible, the impression is that the author is describing past events. Our suggested translation:
The second tradition of the Hebrew language is the meaning of the words. The reader unfamiliar with languages, generally, and Hebrew, specifically, may counter our statement by considering that “cat” and “dog” are understood as English traditions and, in a limited sense, he would be correct. However, the derivation for English words “dog” and “hound” are known [German “hund”]. The formal Latin for “cat” is “feles”, while the slang term was “cattus”, which became “cat” in English. Every word of English can trace its historical origin and, therefore, English words are neither the result of arbitrary designations nor conjecture, but possess a historical and verifiable development.
Although some Hebrew and Arabic have common elements, as both are considered Semitic languages, there is an insufficient number of cognates to adequately understand Hebrews texts. Any similarity between the Hebrew and Arabic languages does not provide sufficient insight for the rules of Hebrew grammar to be understood without multiple exceptions.
The Hebrew language is not a “tense language”, that is, it does not distinguish among the past tense, the present tense, or the future tense. The general rule is that if the “action” is completed, then the past tense is employed. From this fact, the reader can understand why there are so many predictions in the books of the Prophets, such as Isaiah and Ezekiel.
From Isaiah 53:3-5, the past tense is used and Christian commentators refer to these passages as predicting the mission of Jesus. However, since the text is believed to be in existence before Jesus, then the passages should be in the future tense, not in the past tense. Using the King James Version of the Bible, the impression is that the author is describing past events. Our suggested translation:
He is despised and rejected of men [will be despised and rejected of men]. A man of sorrows and [will be] acquainted with grief and we hid [will hide] as it were our faces from him. He was [will be] despised and we esteemed [will esteem] him not.
Surely he hath borne [will bear] our griefs and carried [will carry] our sorrows, yet we did [will] esteem him stricken, smitten of God, and afflicted. But he was [will be] wounded for our transgressions. He was [will be] bruised for our iniquities. The chastisement of our peace was [will be] upon him and with his stripes we are [will be] healed. |
Continuing in verse 10:
Yet it pleased [will please] the Lord to bruise him; he hath [will] put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed [H2233], he shall prolong his days, and the pleasure of the Lord shall prosper in his hand.
|
Despite the afflictions of the suffering servant, “he shall see his seed”, which we interpret as meaning he will live to see his children. Of course, this clear statement of Scripture contradicts the traditional view that Jesus was not married.
The reader may suggest that modern Hebrew language can lead to an understanding to the ancient Hebrew texts. However, modern Hebrew is based on the traditional placement of the vowels and the accepted conjectures for defining those words. Modern Hebrew is not the result of a natural development from an ancient language, but an invention of the nineteenth century whose basis is tradition and conjecture. In truth, the rules for Klingon grammar are understood better than the guess work that is Hebrew grammar. Therefore, modern Hebrew can not, without serious misgivings, lead to to an understanding of ancient Hebrew.
The reader may suggest that modern Hebrew language can lead to an understanding to the ancient Hebrew texts. However, modern Hebrew is based on the traditional placement of the vowels and the accepted conjectures for defining those words. Modern Hebrew is not the result of a natural development from an ancient language, but an invention of the nineteenth century whose basis is tradition and conjecture. In truth, the rules for Klingon grammar are understood better than the guess work that is Hebrew grammar. Therefore, modern Hebrew can not, without serious misgivings, lead to to an understanding of ancient Hebrew.
Appendix
H2233 זֶרַע zeraʿ
The KJV translates Strong's H2233 as: seed (221), child (2), carnally (with H7902) (2), carnally (1), fruitful (1), seedtime (1), sowing time (1).
Total: 229
H5703 עַד aḏ
The KJV translates Strong's H5703 as: ever (41), everlasting (2), end (1), eternity (1),
ever (with H5769) (1), evermore (1), old (1), and perpetually (1).
Total: 49
H5769 עוֹלָם ʿôlām
The KJV translates Strong's H5769 as: ever (272), everlasting (63), old (22), perpetual (22),
evermore (15), never (13), time (6), ancient (5), world (4), always (3), alway (2), long (2), more (2),
never (with H408) (2), miscellaneous (6).
Total: 439
H6918 קָדוֹשׁ qāḏôš
The KJV translates Strong's H6918 as: holy (65), Holy One (39), saint (12).
Total: 116
H7706 שַׁדַּי šaday
The KJV translates Strong's H7706 as: Almighty (48).
Total: 48
H7585 שְׁאוֹל šᵊ'ôl
The KJV translates Strong's H7585 in the following manner: grave (31), hell (31), pit (3).
Total: 65
G1343 δικαιοσύνη dikaiosynē
The KJV translates Strong's G1343 as: righteousness (92).
Total: 92
G3466 μυστήριον mystērion
The KJV translates Strong's G3466 in the following manner: mystery (27).
Total: 27
G3841 παντοκράτωρ pantokratōr
The KJV translates Strong's G3841 as: Almighty (9), omnipotent (1).
Total: 10
G4307 πρόνοια pronoia
The KJV translates Strong's G4307 as: providence (1), provision (1).
Total: 2
G4680 σοφός sophos
The KJV translates Strong's G4680 as: wise (22).
Total: 22
G5543 χρηστός chrēstos
The KJV translates Strong's G5543 as: kind (2), easy (1), better (1), goodness (1), good (1),
gracious (1).
Total: 7
G5547 Χριστός christos
The KJV translates Strong's G5547 in the following manner: Christ (569).
Total: 569
According to the Blue Letter Bible, G5547 is an adjective, not a noun, and is derived from the verb G5548 χρίω chriō, anoint (5). Therefore, all translations that use G5547 as a noun or proper noun are incorrect, as the correct reading is “anointed”.
In English, we do not write “The John went to the store.”, as the definite article does not come before a proper noun. This is also the rule in ancient Greek.
Matthew 24:23 τότε ἐάν τις ὑμῖν εἴπῃ Ἰδού, ὧδε ὁ [G3588] Χριστός ...
Then if any man shall say unto you, Lo, here is Christ…
G3588 ὁ is the definite article for the nominative singular masculine.
The correct translation of Matthew 24:23 is:
Then if any man shall say unto you, Lo, here is the Annointed…
There are 56 occurrences of ὁ Χριστός in the Textus Receptus, which should read “the anointed”.
There are 271 occurrences of ὁ Ἰησοῦς [“the Jesus”] in the Textus Receptus. This phrase should be translated as “the Savior”, or if modified by Χριστός, or “the Anointed Savior”.
There are 106 occurrences of Ἰησοῦ Χριστοῦ and there are no occurrences of ὁ Ἰησοῦ Χριστοῦ.
Matt 16:20 τότε διεστείλατο τοῖς μαθηταῖς αὐτοῦ ἵνα μηδενὶ εἴπωσιν ὅτι αὐτός ἐστιν Ἰησοῦς ὁ Χριστός
Then charged he his disciples that they should tell no man that he was Jesus the Christ [Anointed].
Matt 26:63 ...εἴπῃς εἰ σὺ εἶ ὁ Χριστὸς ὁ υἱὸς τοῦ θεοῦ.
...thou tell us whether thou be the Christ [Anointed], the Son of God.
John 20:31 ταῦτα δὲ γέγραπται ἵνα πιστεύσητε ὅτι ὁ Ἰησοῦς ἐστιν ὁ Χριστὸς...
But these are written, that ye might believe that Jesus is the Christ [Anointed]...
Acts 9:34 καὶ εἶπεν αὐτῷ ὁ Πέτρος Αἰνέα ἰᾶταί σε Ἰησοῦς ὁ Χριστός...
And Peter said unto him, Aeneas, Jesus [the] Christ [Anointed]...
1 Cor 3:11 θεμέλιον γὰρ ἄλλον οὐδεὶς δύναται θεῖναι παρὰ τὸν κείμενον ὅς ἐστιν Ἰησοῦς ὁ Χριστός.
For other foundation can no man lay than that is laid, which is Jesus [the] Christ [Anointed].
1 John 2: 22 Τίς ἐστιν ὁ ψεύστης εἰ μὴ ὁ ἀρνούμενος ὅτι Ἰησοῦς οὐκ ἔστιν ὁ Χριστός οὗτός ἐστιν ὁ ἀντίχριστο...
Who is a liar but he that denieth that Jesus is the Christ [Anointed]? He is [the] antichrist…
1 John 5:1 Πᾶς ὁ πιστεύων ὅτι Ἰησοῦς ἐστιν ὁ Χριστὸς...
Whosoever believeth that Jesus is the Christ [Anointed]...
1 John 5:6 Οὗτός ἐστιν ὁ ἐλθὼν δι᾽ ὕδατος καὶ αἵματος Ἰησοῦς ὁ Χριστός...
This is he that came by water and blood, even Jesus [the] Christ [Anointed]…
Incorrect translations are not limited to Christ.
Matthew 27:13 τότε λέγει αὐτῷ ὁ Πιλᾶτος...
Then said Pilate [the one armed with a spear] unto him…
If ὁ were omitted, then it would read:
τότε λέγει αὐτῷ Πιλᾶτος…
and the correct translation would be:
Then said Pilate unto him…
The KJV translates Strong's H2233 as: seed (221), child (2), carnally (with H7902) (2), carnally (1), fruitful (1), seedtime (1), sowing time (1).
Total: 229
H5703 עַד aḏ
The KJV translates Strong's H5703 as: ever (41), everlasting (2), end (1), eternity (1),
ever (with H5769) (1), evermore (1), old (1), and perpetually (1).
Total: 49
H5769 עוֹלָם ʿôlām
The KJV translates Strong's H5769 as: ever (272), everlasting (63), old (22), perpetual (22),
evermore (15), never (13), time (6), ancient (5), world (4), always (3), alway (2), long (2), more (2),
never (with H408) (2), miscellaneous (6).
Total: 439
H6918 קָדוֹשׁ qāḏôš
The KJV translates Strong's H6918 as: holy (65), Holy One (39), saint (12).
Total: 116
H7706 שַׁדַּי šaday
The KJV translates Strong's H7706 as: Almighty (48).
Total: 48
H7585 שְׁאוֹל šᵊ'ôl
The KJV translates Strong's H7585 in the following manner: grave (31), hell (31), pit (3).
Total: 65
G1343 δικαιοσύνη dikaiosynē
The KJV translates Strong's G1343 as: righteousness (92).
Total: 92
G3466 μυστήριον mystērion
The KJV translates Strong's G3466 in the following manner: mystery (27).
Total: 27
G3841 παντοκράτωρ pantokratōr
The KJV translates Strong's G3841 as: Almighty (9), omnipotent (1).
Total: 10
G4307 πρόνοια pronoia
The KJV translates Strong's G4307 as: providence (1), provision (1).
Total: 2
G4680 σοφός sophos
The KJV translates Strong's G4680 as: wise (22).
Total: 22
G5543 χρηστός chrēstos
The KJV translates Strong's G5543 as: kind (2), easy (1), better (1), goodness (1), good (1),
gracious (1).
Total: 7
G5547 Χριστός christos
The KJV translates Strong's G5547 in the following manner: Christ (569).
Total: 569
According to the Blue Letter Bible, G5547 is an adjective, not a noun, and is derived from the verb G5548 χρίω chriō, anoint (5). Therefore, all translations that use G5547 as a noun or proper noun are incorrect, as the correct reading is “anointed”.
In English, we do not write “The John went to the store.”, as the definite article does not come before a proper noun. This is also the rule in ancient Greek.
Matthew 24:23 τότε ἐάν τις ὑμῖν εἴπῃ Ἰδού, ὧδε ὁ [G3588] Χριστός ...
Then if any man shall say unto you, Lo, here is Christ…
G3588 ὁ is the definite article for the nominative singular masculine.
The correct translation of Matthew 24:23 is:
Then if any man shall say unto you, Lo, here is the Annointed…
There are 56 occurrences of ὁ Χριστός in the Textus Receptus, which should read “the anointed”.
There are 271 occurrences of ὁ Ἰησοῦς [“the Jesus”] in the Textus Receptus. This phrase should be translated as “the Savior”, or if modified by Χριστός, or “the Anointed Savior”.
There are 106 occurrences of Ἰησοῦ Χριστοῦ and there are no occurrences of ὁ Ἰησοῦ Χριστοῦ.
Matt 16:20 τότε διεστείλατο τοῖς μαθηταῖς αὐτοῦ ἵνα μηδενὶ εἴπωσιν ὅτι αὐτός ἐστιν Ἰησοῦς ὁ Χριστός
Then charged he his disciples that they should tell no man that he was Jesus the Christ [Anointed].
Matt 26:63 ...εἴπῃς εἰ σὺ εἶ ὁ Χριστὸς ὁ υἱὸς τοῦ θεοῦ.
...thou tell us whether thou be the Christ [Anointed], the Son of God.
John 20:31 ταῦτα δὲ γέγραπται ἵνα πιστεύσητε ὅτι ὁ Ἰησοῦς ἐστιν ὁ Χριστὸς...
But these are written, that ye might believe that Jesus is the Christ [Anointed]...
Acts 9:34 καὶ εἶπεν αὐτῷ ὁ Πέτρος Αἰνέα ἰᾶταί σε Ἰησοῦς ὁ Χριστός...
And Peter said unto him, Aeneas, Jesus [the] Christ [Anointed]...
1 Cor 3:11 θεμέλιον γὰρ ἄλλον οὐδεὶς δύναται θεῖναι παρὰ τὸν κείμενον ὅς ἐστιν Ἰησοῦς ὁ Χριστός.
For other foundation can no man lay than that is laid, which is Jesus [the] Christ [Anointed].
1 John 2: 22 Τίς ἐστιν ὁ ψεύστης εἰ μὴ ὁ ἀρνούμενος ὅτι Ἰησοῦς οὐκ ἔστιν ὁ Χριστός οὗτός ἐστιν ὁ ἀντίχριστο...
Who is a liar but he that denieth that Jesus is the Christ [Anointed]? He is [the] antichrist…
1 John 5:1 Πᾶς ὁ πιστεύων ὅτι Ἰησοῦς ἐστιν ὁ Χριστὸς...
Whosoever believeth that Jesus is the Christ [Anointed]...
1 John 5:6 Οὗτός ἐστιν ὁ ἐλθὼν δι᾽ ὕδατος καὶ αἵματος Ἰησοῦς ὁ Χριστός...
This is he that came by water and blood, even Jesus [the] Christ [Anointed]…
Incorrect translations are not limited to Christ.
Matthew 27:13 τότε λέγει αὐτῷ ὁ Πιλᾶτος...
Then said Pilate [the one armed with a spear] unto him…
If ὁ were omitted, then it would read:
τότε λέγει αὐτῷ Πιλᾶτος…
and the correct translation would be:
Then said Pilate unto him…