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gerhard eber

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  1. gerhard eber

    Some verses I translated

    'The Lord's Day in the Covenant of Grace' http://www.biblestudents@imaginet.co.za Google cloud All Files 2017 978-0-6399288-0-7 International Standard Book Number
  2. gerhard eber

    Some verses I translated

    You beforehand do not agree with my '~theory~' which not even I myself can make out. So it beforehand is useless for you to ask me as for me it is to attempt to answer you. Figure your problems out yourself. I am not in this conversation for argument but for confession of faith shared.
  3. gerhard eber

    The Death Of Christ Proclaimed

    This material is helpful, thanks. But, to '~these aspects of Christ's death~', as Closestfriendnt said below, '~A man had to die for the mankind, to redeem the mankind~', two more are proposed of conditional import: First, "GOD IN CHRIST" had to die to redeem sinners; Finally, "Christ hidden in God" had to RISE from death, and "our life with Him". And, categorically in between his Death and Resurrection, we, had to have died and been "BURIED with Christ in his death", as well as "co-raised-together-with-and-in Him" in his RESURRECTION. These two 'aspects' of Christ's Salvation are usually lost sight of or rather, ignored or denied. "That I may be FOUND IN HIM ... that I may know HIM, and the Power of HIS Resurrection and the fellowship of HIS Sufferings (while I am) being made conformable unto His Death if by any means I might (through the Power of His Resurrection) be made conformable unto the resurrection of the dead." Philippians 3:9-11.
  4. gerhard eber

    Some verses I translated

    But, 1 John 3:5 though reads, "He was MANIFESTED to take away our sins", and that explains, yes, exposes 2 John 7, "Christ IS COME ("manifested") in the flesh" having RAISED / RESURRECTED "FROM" obscurity in death and the grave. Which is PRECISELY what the Word declares in Matthew 28:1, "IN THE FULLNESS AND RIPENESS OF THE SABBATH BEING IN THE VERY HEIGHT OF DAYLIGHT MID-AFTERNOON ... THERE! BEHOLD! came a great earthquake and the angel of the Lord cast the stone from the tomb" ... "WHEN GOD ("MANIFESTING Him") RAISED CHRIST FROM THE DEAD BY THE EXCEEDING GREATNESS OF HIS MIGHTY POWER WHICH HE WROUGHT" "ON the Sabbath", “IN THE END of the Sabbath” having "AVAILED" and "FINISHED", "THE REST OF GOD", with "blessing" and "hallowing The Seventh Day", "Sabbath Rest Day OF THE LORD your GOD". Isaiah 58:10 [10] And if thou draw out thy soul to the hungry, and satisfy the afflicted soul; then shall thy light rise in obscurity, and thy darkness be as the noonday: Isaiah 29:18 [18] And in that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity, and out of darkness. Wonderful, unbelievable so wonderful, BUT BELIEVED! “Without controversy, great is the Mystery of Godliness (Jesus Christ in Resurrection from the dead): GOD WAS MANIFEST IN THE FLESH, justified in the Spirit (with Power Romans 1:3,4), seen of angels, preached unto the Gentiles, BELIEVED ON in the (whole) world (universe, creation), RECEIVED UP INTO GLORY (by the Power of his RESURRECTION Philippians 3:10).” God bless
  5. gerhard eber

    Some verses I translated

    Mark 16:9 Is the action implied or the meaning of “risen”, the same as the action or the meaning of “appeared”? No; it is not. Therefore the moment of the relative time is DIFFERENT, and the moment in time of the action to have risen up is PAST and FINISHED – is the ‘Vollendung’ – or state in which Jesus in time-relation, the FOLLOWING “early morning on the First Day of the week, appeared”. Blass Debrunner, § 339, “Die Partizipia hatten ursprünglich keine temporale Funktion, sondern bezeichneten nur die Aktionsart; das zeitliche Verhältnis zum Verbum finitum ergab sich aus dem Zusammenhang. Da nun aber ein die Vollendung ausdrückendes Partiz. oft vor dem Vb. finitum stand und dabei das Verhältnis gewohnheitsmäβig häufig das war, daβ die Vollendung der Handlung des Partiz. vor der Handlung des Vb. finitum lag, verband sich mit dem Partiz. Aor. bis zu einem gewissen Grad die Bedeutung der relativen Vergangenheit… 1. Besonders fehlt dem Partiz. Aor. das Moment der relativen Zeit, wenn seine Handlung mit der des aorischen Vb. finitum identisch ist…”
  6. gerhard eber

    Kingdom of God.

    "God’s Kingdom is within you" also translates, "God’s Kingdom is among you”, being Jesus referring to Himself. King and Kingdom King Gospels 14 Chr 11 LP 7 OT many King of Israel Gospels 4 Chr 4 LP 3 OT 17 King of Jews MT 4 LP 3 MK 5 LP 5 LK 3 LP 3 JH 5 LP 5 OT 0 Kingdom MT 10 LP 1 MK 2 LP 0 LK 5 LP 3 JH 0 OT many Kingdom of My Father MT 1 LP 1 MK 0 LK 0 JH 0 OT 0 Kingdom of God MT 5 LP 0 MK 11 LP 2 LK 28 LP 4 JH 3 LP 0 OT 0 Kingdom of Heaven MT 29 LP 0 MK 0 LP 0 LK 0 LP 0 JH 0 LP 0 OT 0 His Kingdom MT 3 LP 0 MK 0 LP 0 LK 2 LP 0 JH 0 LP 0 OT 21 My Kingdom MT 0 LP 0 MK 1 LP 0 LK 1 LP 1 JH 1 LP 1 OT 6 Your Kingdom MT 2 LP 0 MK 0 LP 0 LK 2 LP 1 JH 0 LP 0 OT8 1 Entry into Jerusalem (x 4) 2 Last Supper (x 1) 3 Trial (x 23) 4 Crucifixion (x 9) John 1:50 “Nathanial said to Him: Rabbi, You are the Son of God—You, are the King of Israel.” (verse 52: Genesis 28:12) John 6:15. Jesus' Kingdom is “the Kingdom of my Father” the “Kingdom of Righteousness” and of “Light”; and “not, of this world.” John 18:36 Ἡ βασιλεία ἡ ἐμὴ οὐκ ἔστιν ἐκ τοῦ κόσμου τούτου· My kingdom is not of this world: “the King of the Jews who is born” Matthew 2:1 “Gospel of Kingdom” only Matthew; 2 times before and 1 time after Entry “children of Kingdom” only Matthew; parable before Entry “When the Son comes in his Glory … prepare the Kingdom” “Kingdom of heavens”-- Only Matthew 29 times, one before, and all other incidences after Entry. Matthew 23:13 “close the Kingdom of heavens before the people” “Kingdom of My Father” Matthew 26:9 once = Luke 22:29 “Kingdom of God” Matthew x 6; Mark x 14; Luke x 33; John x 3. “My Kingdom” Luke 22:30 John 18:36. “Your koninkryk” Luke 23:42 (Matthew 20:21) Matthew 2:1 “the King of the Jews who is born” Conclusion: Any reference to the Kingdom in reality, happens in the Last Week. All mention of the King of the Kingdom in the Last Week, as follows, 1 Entry (x 4) 2 Last Supper (x 1) 3 Trial (x 23) 4 Crucifixion (x 9) Question and inference: Where and when does “the Son come in his Kingdom”? In his Last Passover of Yahweh SUFFERING AND TRIUMPH! Ever since his Resurrection from the dead the KING the RISEN CHRIST rules on his Eternal Throne in his Heavenly Kingdom "on earth as it is heaven", and the Law of Jesus' Kingdom, is, "Thy will be done; Thy Kingdom come". Therefore: "The First Resurrection This The Thousand Years" (Amillennialism), for the Christian is the only future expectancy relevant to the soon Return of Jesus Christ.
  7. gerhard eber

    Kingdom of God.

    Therefore, here is the Kingdom of God, Mark 14:12 - 15:47 Matthew 26:17 - 28:4 Luke 22:7 - 23:56 John 13:1 - 19:42, where God's Will was done in Christ Jesus.
  8. The Gospels, when understood as a whole, all four --'in parallel'-- telling of the same event at the same point in time, give us no reason to question Our Lord's CRUCIFIXION DAY: "on the first day they KILLED the passover", A) Starting: its NIGHT and morning: in Mark 14:12 Matthew 26:17 Luke 22:7 John 13:1,30; 1Corinthians 11:23 = Leviticus 23:5 "late" Exodus 12:15B "REMOVED LEAVEN" symbolically (Jesus suffered); = Exodus 12:6 Leviticus 23:5 = "REAPED the first sheaf" Leviticus 23:9,10; 21,22; B) Ending: its day in the morning John 18:28; 19:14 Jesus crucified and killed its day in the afternoon Leviticus 23:5 "late" Exodus 12:15B "REMOVED LEAVEN" physically (Jesus crucified and killed). NOW WHERE ALL THE TROUBLE IS STARTED BY KNOWING BUT BIASED SUNDAY PROPAGANDISTS: BURIAL DAY "the whole-day BONE-DAY", A) Starting: Its night: Mark 15:42-46a Matthew 27:57-59 John 19:31,38-40 Luke 23:50-53a; Exodus 12:8 Leviticus 23:6 the passover its flesh EATEN = "stored" Leviticus 23:11A B) Ending: Its day: Exodus 12:10-39 ≈ 40-51 "that which remained burned with fire", "stored", interred = Mark 15:46b,47 Matthew 27:60-61 Luke 23:53b-56a John 19:41,42. RESURRECTION DAY: Starting: Luke 23:56b "Morning": Matthew 27:62-66 "Mid-afternoon": Matthew 28:1-4 "AFTER the Sabbath": Mark 16:1
  9. gerhard eber

    Some verses I translated

    “Thus saith the High and Lofty One that inhabiteth eternity … “… WHOSE NAME is, The Most Holy Place … “… I dwell in the High and Holy One … “… with Him that is of a contrite and humble spirit— “… I REVIVE the spirit of The Humble One … “… I REST-UP-AGAIN the heart of The Contrite … “… Cast ye up, cast ye up … “… take up out of the way the stumblingblock …** “… inherit my holy mountain … “… He that put His trust in Me … “… shall possess the land … “… for I smote Him … “… I hid Me … “… and was wroth … “… but He endured in his heart undaunted … “… I have looked on his ways … “… and will HEAL HIM … “… I will lead Him (out) again … “… and RESTORE unto Him and to his mourners … “… I create the fruit of His lips … (John 10:18) “ … PEACE TO HIM who was far off … “… but came near again … (Hebrews 13:20) “… I will heal Him again.” **“But the wicked cast up mire and dirt.”
  10. gerhard eber

    Some verses I translated

    Romeine 1:1-5—“Sy Heiligheid deur Opstanding uit die dood” 3περὶ τοῦ υἱοῦ A concerning the Son υἱοῦ αὐτοῦ His Son περὶ τοῦ γενομένου concerning Him-Who-Came / was made ἐκ σπέρματος Δαυῒδ B of the seed of David κατὰ σάρκα according to the flesh 4περὶ τοῦ ὁρισθέντος C concerning The-Declared- υἱοῦ Θεοῦ Son-of-God ἐν Δυνάμει in Power κατὰ Πνεῦμα according to The Spirit περὶ ἁγιωσύνης B concerning His-Holiness ἐξ νεκρῶν The-out-of-the-dead Ἀναστάσεως Resurrected περὶ Ἰησοῦ Χριστοῦ τοῦ A concerning Jesus Christ Κυρίου ἡμῶν our Lord Chiasm 1— Παῦλος δοῦλος Χριστοῦ Ἰησοῦ…κλητòς… 13— ἐστε καὶ ὑμεῖς κλητοὶ Ἰησοῦ Χριστοῦ 2— ἀφωρισμένος εἰς εὐαγγέλιον Θεοῦ 11— εἰς ὑπακοὴν πίστεως 3— Ὃ προεπηγγείλατο 10— δι’ Οὗ ἐλάβομεν χάριν…ὑπὲρ τοῦ ὀνόματος αὐτοῦ 4— διὰ τῶν προφητῶν αὐτοῦ ἐν γραφαῖς ἁγίαις 12— ἐν πᾶσιν τοῖς ἔθνεσιν…ἐν οἷς 5— περὶ τοῦ Υἱοῦ αὐτοῦ 9— (περὶ tou) Ἰησοῦ Χριστοῦ τοῦ Κυρίου ἡμῶν 6— (περὶ) τοῦ γενομένου |ἐκ σπέρματος Δαυεὶδ |κατὰ σάρκα, 8— (περὶ tou) ἁγιωσύνης |ἐξ ἀναστάσεως νεκρῶν, 7— (περὶ) τοῦ ὁρισθέντος |Υἱοῦ Θεοῦ ἐν δυνάμει |κατὰ πνεῦμα 8— (περὶ tou) ἁγιωσύνης |ἐξ ἀναστάσεως νεκρῶν, 6— (περὶ) τοῦ γενομένου |ἐκ σπέρματος Δαυεὶδ |κατὰ σάρκα, 9— (περὶ tou) Ἰησοῦ Χριστοῦ τοῦ Κυρίου ἡμῶν 5— περὶ τοῦ Υἱοῦ αὐτοῦ 10— δι’ οὗ ἐλάβομεν χάριν…ὑπὲρ τοῦ ὀνόματος αὐτοῦ 3— Ὃ προεπηγγείλατο 11— εἰς ὑπακοὴν πίστεως 2— ἀφωρισμένος εἰς εὐαγγέλιον Θεοῦ 12— ἐν πᾶσιν τοῖς ἔθνεσιν…ἐν οἷς 4— διὰ τῶν προφητῶν αὐτοῦ ἐν γραφαῖς ἁγίαις 13— ἐστε καὶ ὑμεῖς κλητοὶ Ἰησοῦ Χριστοῦ. 1— Παῦλος δοῦλος Χριστοῦ Ἰησοῦ…κλητòς In 7- The Holy Spirit in the Full Fellowship of the Trinity, "Concerning Jesus Christ" from death's fast, Isaiah 57-58, "IN BEING RESTED UP AGAIN HIS NAME IS THE MOST HOLY PLACE".
  11. gerhard eber

    Some verses I translated

    Very good! "Acts 4:27 For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, [28] For to do whatsoever thy hand and thy counsel determined before to be done."
  12. gerhard eber

    Some verses I translated

    This is the usual interpretation given to τοῦτο ὁ παραδούς μέ σοι It couldn't be Caiaphas because Jesus speaks to him; if Jesus meant Caiaphas, He more likely would have used second person, 'you' directly addressing Caiaphas. But Jesus refers to "that one", another person than you, Caiaphas. It couldn't be Judas because Judas was not the one with authority or power to "deliver" Jesus; he "betrayed" him for money with which he was like a slave, bought to do by the priests. It cannot be the priests; they were many - not "The One" - and several times pleaded their lack of power or right to judge Jesus. I believe Jesus meant his heavenly Father, God "above", "from the beginning", who by his Almighty Sovereignty according to the Eternal Council of his Grace predetermined every deed and decision in That Night and Day. Jesus rebuked Pilate for his arrogance, 'Don't you realise (sarcastically) o king of the Jews, I, the mighty governor of the Roman province of Judea, Pilate, can do with you just what may please me?' But Jesus the Only Potentate, standing before and speaking with Pilate the ruler on earth, tells Him that he had no power but that given him by his Father, God "above", "given" Pilate "BY THE ONE..." who here and now and with and "by" ['dia'] his Almighty Power, "delivers Me to you". Then from Jesus the most unsettling words to Pilate because the One he resisted was Jesus' Heavenly Father, '...greater therefore is your sin!' Pilate understood. Realising his own sinfulness against the holiness of Jesus the Son of the Almighty God above with whom he was confronted, his assertiveness evaporated, and very scared he anxiously "thenceforth sought to release him". The difference is who "delivers" Jesus to Pilate, not Judas or anyone else; it is Jesus' Father, "The One ... above" with the "Power to", who delivered Him to Pilate. Jesus would lay down his life with the Power He received from his Father to lay it down with, the same Power Jesus received from his Father to take his Life up again with.
  13. gerhard eber

    Some verses I translated

    John 19 10 λέγει οὖν αὐτῷ ὁ Πειλᾶτος Ἐμοὶ οὐ λαλεῖς; οὐκ οἶδας Then said Pilate to Jesus, You're not talking to me! Don't you realise Then saith Pilate unto him, Speakest thou not unto me? knowest thou not Toe sê Pilatus vir Jesus: Jy praat nie met my nie! Weet jy nie ὅτι ἐξουσίαν ἔχω ἀπολῦσαί σε καὶ ἐξουσίαν ἔχω σταυρῶσαί σε; that I have the power to let you go, and, to crucify you? that I have power to crucify thee and have power to release thee? dat ek mag het om jou vry te laat, én om jou te kruisig? 11 ἀπεκρίθη Ἰησοῦς Οὐκ εἶχες ἐξουσίαν κατ’ ἐμοῦ οὐδεμίαν εἰ μὴ Answered Jesus, You would not have had power over Me unless Jesus answered, Thou couldest have no power against me, except Jesus het geantwoord: U sou géén mag teen My hê nie tensy ἦν δεδομένον σοι ἄνωθεν διὰ τοῦτο ὁ παραδούς μέ σοι. it was given you from the beginning, by The One Who deliver Me to you; it were given thee from above: Therefore he that delivered me unto thee u gegee van die begin af, deur Die Een wat My oorlewer aan u; Μείζονα ἁμαρτίαν ἔχει. ἐκ τούτου ὁ Πειλᾶτος ἐζήτει ἀπολῦσαι αὐτόν· the greater is your sin! For that reason Pilate tried to release Him. hath the greater sin. ... Thenceforth Pilate sought to release him: des te groter u sonde. 12 Hierom, het Pilatus probeer om Hom los te laat.
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