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Contents of Disk (created on a Windows computer):

An Advanced Greek course by Thomas Stewart 1882

A Concordance to the Greek Testament According to the Texts of Westcott and Hort, Tischendorf and the English Revisers by WF Moulton 1897

A Greek and English Dictionary by the Rev John Groves 1829

A Polyglot Grammar of the Hebrew Chaldee Syriac Greek Latin English French Italian Spanish and German by Samuel Barnard 1825

The Apocrypha Greek and English in Parallel Columns 1871

The Englishmans Greek New Testament, giving the Greek text of Stephens, 1550, with the various readings of the editions of Elzevir, 1624, Griesbach, Lachmann, Tischendorf, Tregelles, Alford and Wordsworth, together with an interlinear literal translation and the Authorised version of 1611 (1896)

The Parallel New Testament Greek and English - being the authorised version set forth in 1611, arranged in parallel columns with the revised version of 1881 and with the original Greek by FHA Scrivener 1882

The New Testament in the original Greek (Westcott and Hort) - Greek and English 1882

"For ever and ever" a Popular study in Hebrew, Greek, and English words (Aion and Olam) by Henry Vowles 1898

A Companion to the Greek Testament and the English version by Philip Schaff 1883

The Greek word aion-aionios, Translated Everlasting and Eternal, Shown to Denote Limited Duration by JW Hanson 1875

On the Reading "Only-Begotten God" in John 1:18 by Ezra Abbot 1861

The Revision Revised - The new Greek text, The new English version, Westcott and Hort's new textual theory and a vindication of 1 Timothy 3:15 by John W Burgon 1883

The Last Twelve Verses of the Gospel according to S. Mark Vindicated by John W Burgon 1871

The Causes of the Corruption of the Traditional Text of the Holy Gospels by John W Burgon 1896

The Traditional Text of the Holy Gospels vindicated and established by John W Burgon 1896

The Kyrios Title in the New Testament, article in Princeton Theological Review 1915

An Introductory New Testament Greek Method by William R Harper 1897

The Greek Testament with a critically Revised Text, a digest of various readings, marginal references to verbal and idiomatic usage, prolegomena, and a critical and exegetical commentary, Volume 1 by Henry Alford 1897

The Greek Testament with a critically Revised Text, a digest of various readings, marginal references to verbal and idiomatic usage, prolegomena, and a critical and exegetical commentary, Volume 2 by Henry Alford 1897

The Greek Testament with a critically Revised Text, a digest of various readings, marginal references to verbal and idiomatic usage, prolegomena, and a critical and exegetical commentary, Volume 3 by Henry Alford 1897

The Greek Testament with a critically Revised Text, a digest of various readings, marginal references to verbal and idiomatic usage, prolegomena, and a critical and exegetical commentary, Volume 4 by Henry Alford 1897

The Word Baptizo Defined - and the mode of baptism proved from the scriptures (1840) by John H. Hall

Classic Baptism, an inquiry into the meaning of the word BAPTIZO, as determined by the usage of classical Greek writers by James W Hall 1867

The Language of the New Testament, article in The Union Seminary Review 1914

A Grammar of the Idioms of the Greek Language of the New Testament by Georg Benedikt Winer 1840

The Philology of the Greek Bible by Adolf Deissmann 1908

Robert Countess and the Translation of QEOS (Theos) in the New World Translation by Heinz Schmitz

The Great Mystery of Godliness - Sir Isaac Newton and 1 Timothy 3:16 (1830)

Middleton on the Greek Article, article in The Annual review and history of literature 1809

The Scripture Doctrine of the LOGOS (Word), article in The Expositor and Universalist Review 1840

On the Greek article By John Nelson Darby 1875

The Aramaic Origin of the Fourth Gospel by CF Burney 1922

Johannine Grammar by Edwin Abbott 1906

The Sounds and Inflections of the Greek Dialects by HW Smyth 1894

Johannine Vocabulary - a Comparison of the words of the fourth gospel with those of the Three by Edwin Abbott 1905

On the Rendering Into English of the Greek Aorist and Perfect by Richard Weymouth (Bible Translator) 1894

Theory of advanced Greek prose composition, with Digest of Greek idioms by John Donovan 1921 Volume 1

Theory of advanced Greek prose composition, with Digest of Greek idioms by John Donovan 1922 Volume 2

Advanced Greek unseens, being a higher Greek reader 1904

The Article in the Revised Version, article in THE BIBLIOTHECA SACRA 1882

A Lexicon to Xenophon's Anabasis by A Crosby 1873

The Participle in the book of Acts by Charles B Williams 1909

The Use of the Infinitive in Biblical Greek by Clyde Votaw 1896

The Greek Aorist by AJ Bell

A Treatise on the Syntax of the New Testament Dialect, with an appendix, containing a Dissertation on the Greek Article by Moses Stuart 1835

PREDICATIVE PARTICIPLES WITH VERBS IN THE AORIST, article in The Bibliotheca sacra 1884

The Imperfect and the Aorist in Greek, article in American journal of philology 1895

Notes on Stahl's Syntax of the Greek Verb by Basil Gildersleeve 1909

The Greek Verb - its Structure and Development by George Curtius 1883

Syntax of the moods and tenses of the Greek Verb by William Goodwin

Catalogue of Irregular Greek verbs by Philipp Buttmann 1844

Exercises on the irregular and defective Greek verbs by FSJ Thackeray 1877

Syntax of the participle of the Apostolic Fathers by Henry Barton Robison 1913

Greek Syntax with a Rationale of the Constructions by James Clyde 1857

Notes on New Testament Grammar by by Ernest De Witt Burton 1904

The Philology of the Greek Bible by Adolf Deissmann 1908

A Concise view of the Doctrine of the Greek Article, according to the usage of classical authors and the general observances of its fixed principles by the writers of the new Testament by Bishop Thomas Middleton

Doctrine of the Greek Article by Bishop Thomas Middleton

Critical Greek and English concordance of the New Testament by Charles F Hudson, Ezra Abbot 1871

A Greek Grammar to the New Testament, and to the common or Hellenic diction of the later Greek writers; arranged as a supplement to Dr. Philip Buttmann's "Intermediate, or Larger Greek grammar." 1842

Syntax of the moods and tenses in New Testament Greek by Ernest De Witt Burton 1893

A Short Grammar of the Greek New Testament: for students familiar with the Elements of Greek by AT Robertson 1908

Qualitative nouns in the Pauline epistles by Arthur Slaten

Tracts on the Greek Language (the Greek Article) by Frederick Parker 1878

A Copious Greek Grammar, Volume 1 by AH Matthiae 1832

A Copious Greek Grammar, Volume 2 by AH Matthiae 1832

An Explanation of the Greek Article by John Jones 1827

The Use of the infinitive in Polybius compared with the use of the Infinitive in Biblical Greek by HF Allen 1907

Remarks on the uses of the Definitive Article in the Greek text of the New Testament, containing many new proofs of the divinity of Christ, from passages which are wrongly translated in the common English version by Granville Sharp 1803

A Vindication of Certain Passages in Response to Granville Sharp by Calvin Winstanley 1819

A Treatise on the Grammar of New Testament Greek - Regarded as a sure basis for New Testament Exegesis 1882 by Georg Benedikt Winer

A Grammar of the Idiom of the New Testament by Winer 1840

A Grammar of the Greek Language, With an additional index to the constructions of the Gospels, Acts and Epistles, Volume 1 by William Jeff 1861

A Grammar of the Greek Language, With an additional index to the constructions of the Gospels, Acts and Epistles, Volume 2 by William Jeff 1861

Commentaries Critical and Grammatical on the Epistles of Saint Paul Volume 1 by CJ Ellicott 1866

Commentaries Critical and Grammatical on the Epistles of Saint Paul Volume 2 by CJ Ellicott 1866

The Reviser (The Greek Article) by S. E. Shepard 1855

Gnomon of the New Testament Volume 1 by JA Bengel 1877

Gnomon of the New Testament Volume 2 by JA Bengel 1877

Gnomon of the New Testament Volume 3 by JA Bengel 1877

Gnomon of the New Testament Volume 4 by JA Bengel 1877

Essays in Biblical Greek by Edwin Hatch 1889

A Grammar of the New Testament Dialect by Moses Stuart 1834

A Grammar of the Greek New Testament in the Light of Historical Research by AT Robertson 1915

Biblico-theological Lexicon of New Testament Greek by Hermann Cremer 1886

Synonyms of the New Testament by Richard Trench 1880

The Language of the New Testament by William Henry Simcox 1889

The Gospel of John in Greek and English Interlined and Literally Translated with a transposition of the words into their due order of construction and a dictionary, defining and parsing them: principally designed for the use of schools by E Friederici 1830

The Principles of Sound and Inflexion as illustrated in the Greek and Latin languages by JE King 1888

Eberhard Nestle's Greek text with critical Apparatus 1904

Sources of New Testament Greek - The influence of the Septuagint on the vocabulary of the New Testament by HAA Kennedy 1895

The vocabulary of the Greek Testament by James Moulton 1914

Handbook to the Grammar of the Greek Testament together with Complete Vocabulary, and an examination of the chief New Testament synonyms by Samuel G Green 1907

A Commentary on the Greek text of the Epistle of Paul to the Philippians by John Eadie 1859

A Commentary on the Greek text of the Epistle of Paul to the Colossians by John Eadie 1856

A Commentary on the Greek text of the Epistle of Paul to the Ephesians by John Eadie 1861

A Commentary on the Greek text of the Epistle of Paul to the Thessalonians by John Eadie 1877

The Apocalypse of St. John - a Commentary on the Greek Version by James Ratton 1912

A Critical and Exegetical Commentary on the Epistle to the Galatians by Ernest De Witt Burton 1922

Etymology of Latin and Greek by Charles Halsey 1889

Demonstrations in Greek iambic verse by WHD Rouse 1899

The Limitations of the Predicative Position in Greek by AW Milden 1900

A Treatise on the Grammar of the New Testament Dialect by Thomas Green 1862

The Greek Testament Roots by George Knox Gillespie 1858

Second Greek Book consisting of extracts from Lucian, Xenophon's Anabasis, New Testament, and Homer with notes, a synopsis of syntax, a copious vocabulary, and imitative exercises by AH Bryce 1866

The Greek Testament, with English notes, Critical, Philological, and Exegetical, partly selected and arranged from the best commentators, ancient and modern, but chiefly original being especially adapted to the use of academical students, candidates for the sacred office, and ministers, Volume 1 by ST Bloomfield 1837

The Greek Testament, with English notes, Critical, Philological, and Exegetical, partly selected and arranged from the best commentators, ancient and modern, but chiefly original being especially adapted to the use of academical students, candidates for the sacred office, and ministers, Volume 2 by ST Bloomfield 1837

The New Testament of Our Lord and Saviour Jesus Christ, in the original Greek with Introduction and Notes by Christopher Wordsworth Volume 1 1872

The New Testament of Our Lord and Saviour Jesus Christ, in the original Greek with Introduction and Notes by Christopher Wordsworth Volume 2 1872

Critical Notes on the Authorised English Version of the New Testament by Samuel Sharpe 1867

Comparative Grammar of the Greek language by Joseph Wright 1912

Principles of Greek Etymology Volume 1, 1876 by George Curtius

Principles of Greek Etymology Volume 2, 1876 by George Curtius

The Elements of Greek grammar by Richard Valpy 1847

Essays Philological and Critical by James Hadley 1873

The Continuity of the Kyrios Title in the New Testament, article in the Princeton theological review 1915

The Science of Language and the study of the New Testament by James Moulton 1906

A Critical Greek and English Concordance of the New Testament by CF Hudson 1892

A Critical Examination of the meaning and etymology of numerous Greek words and passages by PK Buttman 1840

The Four Gospels Translated from the Greek, with Preliminary Dissertations, and notes Critical and Explanatory, Volume 1 by George Campbell 1837

The Four Gospels Translated from the Greek, with Preliminary Dissertations, and notes Critical and Explanatory, Volume 2 by George Campbell 1837

Here and there in the Greek New Testament by LS Potwin 1898

Hermeneutics of the New Testament by Albert Immer 1877

Studies in the Greek New Testament by Richard Smith 1895

New Testament studies by Adolf Harnack 2, 1908

On the Reading THE ONLY BEGOTTEN GOD John 1:18, article in The Theological review 1871

The Authorship of the Fourth Gospel and other critical essays by Ezra Abbot 1888 (discusses the Greek in Titus 2:13, john 1:18, Acts 20:28 and Romans 9:5 plus much more)

The Gospel According to St. John the Authorised Version with introduction and notes by Brooke Foss Westcott 1892

The Greek Tenses in the New Testament by P Thomson 1895

The Expositor's Greek Testament. Volume 1 by Sir William Robertson Nicoll 1903

The Expositor's Greek Testament. Volume 2 by Sir William Robertson Nicoll 1903

The Expositor's Greek Testament. Volume 3 by Sir William Robertson Nicoll 1903

The Expositor's Greek Testament. Volume 4 by Sir William Robertson Nicoll 1903

The Expositor's Greek Testament. Volume 5 by Sir William Robertson Nicoll 1903

Plus You Get:
A First Greek Reader by W.G. Rushbrooke M.L. (over 250 pages)

A First Greek Writer by with Exercises and Vocabularies by A.Sidgwick M.A. 1880 (over 250 pages)

The Greek Testament Roots in a Selection of Texts by GK Gillespie

A Greek Grammar by William W. Goodwin 1900 (over 500 pages)

Grammar of Septuagint Greek by FC Conybeare

A Grammar of the New Testament Diction by George Benedict Winer 1860

A Grammar of the New Testament Greek by Alexander Buttman 1878

A Grammar of the Idioms of the Greek Language by George Benedict Winer 1840

The Greek Tenses in the New Testament by P Thompson 1895

How to Learn to Read the Greek New Testament by William Penn 1874

Greek Lessons shewing how useful and how easy it is for every one to learn Greek by William Henry Morris 1874

Grammar of New Testament Greek Volume 1 by JH Moulton 1906

Grammar of New Testament Greek Volume 2 by JH Moulton 1906

Grammar of New Testament Greek by F. Blass 1898

The Use of the Infinitive in Biblical Greek by Clyde Votaw 1896

Handbook to the Grammar of the Greek Testament by Samuel G Green 1876

Notes on New Testament grammar by Ernest Be Witt Burton 1904

New Testmant Greek in a Nutshell by James Strong

A Treatise on the Syntax of the New Testament Dialect, with an appendix, containing a dissertation on the Greek article by Moses Stuart 1835

A Grammar of the New Testament Dialect by Moses Stuart 1841

Etymology of Latin and Greek by C Halsey 1887

An introduction to Greek and Latin Etymology by John Piele 1875

An introduction to the Greek of the New Testament by G Cary 1878

Key to the elements of New Testament Greek by HPV Nunn 1915

A Short Syntax of New Testament Greek by HPV Nunn 1912

The Elements of New Testament Greek by HPV Nunn 1914

Syntax of the moods and tenses of the Greek verb by WW Goodwin 1890

Syntax of the Moods and Tenses in New Testament Greek by Ernest De Witt Burton 1893

Historical and Linguistic Studies in Literature Related to the New Testament, Volume 1 1903

Essays in Biblical Greek by Edwin Hatch 1889

An Explanation of the Greek Article by John Jones 1827

Beginner's Greek book by HW Smyth 1906

A companion to the Greek Testament and the English version by P. Schaff

An introduction to the Old Testament in Greek by Swete/Thackeray 1914

Greek Syntax with a Rationale of the Constructions by James Clyde 1870

A Greek and English lexicon to the New Testament. To this is prefixed a Greek grammar - John Parkhurst 1809

A Greek Grammar to the New Testament, and to the Common Or Hellenic Diction by W Trollope 1842

A Brief Introduction to New Testament Greek Samuel G. Green, D.D 1913

The Interlinear Literal Translation of the New Testament by Newberry/George Berry

Biblico-theological lexicon of New Testament Greek by Hermann Cremer 1882

The Doctrine of the Greek Article by Thomas Middleton 1833

Clue: a guide through Greek to Hebrew Scripture by Edwin Abbott

Exercises on the Syntax of the Greek Language by W Neilson 1834

A brief Greek syntax and hints on Greek accidence by Frederic William Farrar 1867

Grammatical Analysis of the Hebrew, Chaldee, and Greek Scriptures by Robert Young 1885

What Do I learn from Scripture by John Nelson Darby

Introduction to the Study of the Gospels by BF Westcott 1882

The First Part of Xenophon's Memorabilia to Socrates 1831

Pronunciation of ancient Greek by F. Blass 1890

Scientific names of Latin and Greek derivation by Walter Miller 1897

Philological Introduction to Greek and Latin for students by F Baur 1879

Old Testament Septuagint Greek & English Interlinear with Strong's Numbering System

The Greek Aorist by Andrew Bell

Greek Testament lessons, consisting chiefly of the Sermon on the mount, and the Parables
by John Hunter Smith - 1884

Greek Testament studies: or, A contribution towards a revised translation of the New Testament
1870

A Practical Guide to the Greek Testament: Designed for Those who Have No Knowledge of Greek - 1900

A Greek Grammar for Schools and Colleges by Herbery W. Smyth Ph.D 1916 (over 500 pages)

A Greek Grammar for the Use of Schools and Colleges by W.D. Geddes M.A. (over 270 pages)

Greek Reader with Notes and Lexicon by John J. Owen D.D. 1868 (over 350 pages)

A Practical Introduction to Greek Prose Composition by Thomas Kervercher Arnold 1899 (over 150 pages)

A Key to the Exercises in Kuhner's Elementary Grammar of the Greek Language by Charles W Bateman 1864 (over 100 pages)

Aspects of Speech in the Later Greek Epics by George Wicker Elderkin 1906 (over 50 pages)

Exercises in the Composition of Greek Iambic Verse by Herbert Kynaston M.A. 1879 (over 200 pages)

Fifth Greek Reader - Part 1 Selection from Greek Epic and Dramatic Poetry by Evelyn Abbot M.A. 1875 (over 350 pages)

First Greek Grammar by W. Gunion Rutherford B.A. 1880 (over 150 pages)

First Greek Reader by John E.B. Mayor M.A. 1868 (over 400 pages)

First Steps to Greek Prose Composition by Blomfield Jackson M.A. 1875 (over 50 pages)

Greek Prose Composition fur Use in Colleges by Edward H. Spieker Ph.D 1904 (over 250 pages)

Hints and Cautions on Attic Greek Prose Composition by the Rev. Francis St John Thackeray M.A. 1876 (over 150 pages)

Introduction to Greek Prose Composition with Exercises by A. Sidgwick M.A. 1880 (over 250 pages)

New Greek Delectus by Henry Musgrave Wilkins M.A. 1880 (over 200 pages)

Old Greek Stories - 3rd Reader Grade by James Baldwin 1895 (over 200 pages)

Pronunciation of Ancient Greek W.J. Purton B.A. 1890 (over 150 pages)

Specimens of Greek Dialects being a Fourth Greek Reader by W. Walter Merry M.A. 1875 (over 400 pages)

Stories of Herodotus in Attic Greek 1882

Syntax and Synonyms of the Greek Testament by William Webster MA 1864

Stories in Attic Greek by the Rev. Francis David Morice M.A. 1883 (over 200 pages)

Tales from Herodotus with Attic Dialectical Forms by G.S. Farnell M.A. 1895 (over 150 pages)

The Old Testament in Greek By Alan England Brooke  (Numbers and Deuteronomy) 1911

Plus, you get the following works at AT Robertson:
A Grammar of the Greek New Testament in the Light of Historical Research 1914

Syllabus for New Testament Study - A Guide for Lessons in the Class-room 1915

A Short Grammar of the Greek New Testament for Students Familiar with the Elements of Greek 1909

Types of preachers in the New Testament 1922

Commentary on Matthew 1911

The Student's Chronological New Testament: Text of the American Standard Revision 1904 by A.T. Robertson

The Divinity of Christ in the Gospel of John 1916

Epochs in the life of Jesus 1907

Five times Five points of Church Finance 1885

The Glory of the Ministry - Paul's Exultation in Preaching 1911

Making Good in the Ministry; a sketch of John Mark 1918

Studies in the New Testament - a handbook for Bible classes in Sunday schools, for teacher training work, for use in secondary schools, high schools and colleges 1915

The new citizenship; the Christian facing a new world order 1919

The Pharisees and Jesus: the Stone lectures for 1915-16, delivered at the Princeton Theological Seminary 1920

Practical and Social Aspects of Christianity; the Wisdom of James 1915

Paul's joy in Christ - Studies in Philippians 1917

A Harmony of the Gospels for Students of the Life of Christ based on the Broadus Harmony in the Revised Version 1922

Keywords in the teaching of Jesus 1906

The Teaching of Jesus concerning God the Father  Volume 3 - 1904

The Doubtful Authenticity of the Triadic Formula at Matthew 28

This Kindle book, The Dark History of the Trinity, is now available on Amazon by clicking here...and it is only 99 cents

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Hastings Encyclopedia of Religion and Ethics
"The cumulative evidence of these three lines of criticism (Textual Criticism, Literary Criticism and Historical Criticism) is thus distinctly against the view that Matt. 28:19 (in the traditional
form) represents the exact words of Christ." - Article: Baptism; Early Christian.

Dr. Peake - Bible Commentary, page 723
"The command to baptize into the threefold name is a late doctrinal expansion. Instead of the words `baptizing them in the name of the Father, and of the Son, and of the Holy Ghost' we should probably
read simply, `into my name'."

F. Whiteley in `The Testimony' (Oct. 1959, pg 351. `Back to Babylon)
"There is the `triune' baptismal formula, which may prove a very broken reed when thoroughly investigated, but...we leave it for separate treatment. The thoughtful may well ponder, meantime, why
one cannot find one single instance, in Acts or Epistles, of the words ever being used at any of the main baptisms recorded, notwithstanding Christ's (seemingly) explicit command at the end of
Matthew's Gospel."

Williams R.R. - Theological Workbook of the Bible, page 29
"The command to baptize in Matt. 28:19 is thought to show the influence of a developed doctrine of God verging on Trinitarianism. Early baptism was in the name of Christ. The association of this
Trinitarian conception with baptism suggests that baptism itself was felt to be an experience with a Trinitarian reference."

Dean Stanley - `Christian Institutions'
"Doubtless the more comprehensive form in which baptism is now everywhere administered in the threefold name...soon superseded the simpler form of that in the name of the Lord Jesus only."

E.K. in the Fraternal Visitor - Article: `The Question of the Trinity and Matt. 28:19." 1924, pg 147-151, from Christadelphian Monatshefte.
"The striking contrast and the illogical internal incoherence of the passage...lead to a presumption of an intentional corruption in the interests of the Trinity. In ancient Christian times a tendency of
certain parties to corrupt the text of the New Testament was certainly often imputed. This increases our doubt almost to a decisive certainty concerning the genuineness of the passage."

Dr. Robert Young
In his `Literal Translation of the Bible', Young places the triune name in Matthew 28:19 in parentheses, thus indicating the words to be of doubtful authenticity.

James Martineau - `Seat of Authority'
"The very account which tells us that at last, after His resurrection, He commissioned His disciples to go and baptize among all nations, betrays itself by speaking in the Trinitarian language of the next century, and compels us to see in it the ecclesiastical editor, and not the evangelist, much less the Founder Himself."

Black's Bible Dictionary
"The Trinitarian formula (Matt. 28:19) was a late addition by some reverent Christian mind."

Encyclopedia of Religion and Ethics
"The obvious explanation of the silence of the New Testament on the triune name, and the use of another formula in Acts and Paul, is that this other formula was the earlier, and that the triune formula
is a later addition."

Professor Harnack dismisses the text almost contemptuously as being `no word of the Lord'." `History of Dogma' (German Edition)

F. Whiteley in `The Testimony,' footnotes to Article: Baptism, 1958.
"Clerical conscience much troubled (see Comp. Bible App. 185) that the apostles and epistles never once employ the triune name of Matt. 28:19. Even Trinitarians, knowing the idea of the Trinity was being resisted by the Church in the fourth century, admits (e.g. Peake) `the command to baptize with the threefold name is a late doctrinal expansion', but still prior to our oldest yet known manuscripts (Fourth Century). It's sole counterpart, 1 John 5:7 is a proven interpolation. Eusebius (a.d. 264-340) denounces the triune form as spurious, Matthew's actual writing having been baptizing
them `in my name'."

A point to ponder indeed.

"However, it must be remembered that we have no extant (currently known to exist) manuscripts that were written in the first, second or even third centuries. There is a gap of over three hundred years
between the actual writing of Matthew and our earliest manuscript copies. It must also be remembered that no single manuscript is free from textual error. Some have errors peculiar to themselves, and some whole families of manuscripts have the same errors. The textual critic aims to reproduce from an examination of all the evidence what was probably the original words. But from the facts stated, it is within possibility that all the existing manuscripts may have one or more textual errors in common. That fact must be admitted, however reluctantly. Another fact that we have to face is that during that time gap of three hundred years false teaching thrived and developed into the Great Apostasy." A Closer Look at Matthew 28:19 Edited by: Mark Kennicott

According to renowned textual critic Dr. C. R. Gregory:
"The Greek manuscripts of the text of the New Testament were often altered by the scribes, who put into them the readings which were familiar to them, and which they held to be the right readings."

Conybeare:
"In the case just examined (Matt. 28:19), it is to be noticed that not a single manuscript or ancient version has preserved to us the true reading. But that is not surprising, for as Dr. C.R. Gregory,
one of the greatest of our textual critics, reminds us, `The Greek Manuscripts of the text of the New Testament were often altered by scribes, who put into them the readings which were familiar to them, and which they held to be the right readings.'
(Canon and Text of the N.T. 1907, pg 424).

Angels as Gods, by the Rev. Thomas Timson 1845

Angels as Gods, by the Rev. Thomas Timson 1845
See also 125 Books on ANGELS & Angelology on DVDrom

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From The Angels of God; Their Nature, Character, Ranks and Ministerial Services

ANGELs being of a nature so excellent, and filling offices so exalted as we find in the kingdom of God, we might rationally expect that they would be described under Names and Titles corresponding to their dignified stations. Such, we perceive, is the case, both in the Old and the New Testaments.

Commentators, in all ages, have understood the apostles as intending angelic spirits in this remarkable language, the former originally addressed to the church at Colosse, and to the Christians of other cities in Asia Minor. It is clearly manifest too, especially from the context of the former passage, that however dignified and exalted, in their rank and employments, those lofty beings might be, the inspired apostle testifies, that they were all the creatures, as well as the servants of the Son of God, our Divine Redeemer.

Significant and expressive as the terms here employed may be regarded, they appear peculiarly appropriate; and there are several others, still more expressive, employed to designate angels, as they are found in different parts of the Bible. Our inquiries must, therefore, include all these titles; that we may be the better prepared to form correct and worthy conceptions of those glorious creatures of our God and Saviour.

GODS, (Hebrew elohim,) is a word several times applied to angels in the Scriptures. Hence the inspired Psalmist calls upon and admonishes the mightiest of created beings, to render cheerful and solemn homage to the Messiah—“Worship him, all ge gods.” Psalm xcvii. 7. Bishop Horne makes this comprehensive remark on this verse, “The last clause of our verse, ‘Worship him, all ye gods, declares the supremacy of Christ over all that are called gods, elohim in heaven and in the earth, who are enjoined to pay adoration to him, instead of claiming it for themselves.”

The apostle quotes this text, to illustrate the supereminent dignity of Christ; and refers it to the angels, and to the incarnation of the Son of God, and his human birth as Messiah, “When he bringeth in the first-begotten into the world, he saith, Let all the angels of God worship him.” Heb. i. 6. An inspired commentator, therefore, teaches us, that the “gods,” or elohim, in that Psalm, are angelic spirits. In like manner the Psalmist had previously employed the word in relation to angels and Messiah—“Thou hast made him a little lower than the angels.” Psalm viii. 5. In the Hebrew it is “a little lower than the elohim, or gods:” but our version of the Psalm is justified by the apostle, who quotes the passage thus, -“Thou hast made him a little lower than the angels.” Heb. ii. 7.

Perhaps it is only proper to remark, that the Hebrew word elohim, is not only one of the names of the blessed God, but the first time that sacred name occurs in the Bible, (Gen. i. 1); it is so rendered from the Hebrew word elohim; and though it is plural, it is joined to a singular verb, to inculcate, as many believe, the doctrine of the adorable Trinity.

But it will naturally be asked by many, Why are angels called “gods,” or elohim, in the Scriptures? To which it may be replied, that it appears to be on account of their power and authority, as the delegated administrators of the Divine government, in many particulars, in different parts of the world; as magistrates are appointed under kings, to execute justice in assigned districts of various kingdoms. Judges and magistrates are, therefore, called elohim, or gods; hence the Psalmist says, “God standeth in the congregation of the mighty, he judgeth among the gods.” Psalm lxxxii. 1. Rulers and judges are here intended, as is manifest from the following verses, “How long will ye judge unjustly, and accept the persons of the wicked? I have said, Ye are gods; and all of you shall die like men.” Verses 2, 6, 7. 3.

SONs of GOD, is a title given to angels—Job xxxviii. 7; probably to indicate, not only their near relation to God as their Creator, but their interest in his paternal care and affection, as their common Father. Hence, as the “morning stars” of creation, they “sang together, and shouted for joy,” on this world being called from chaotic darkness, and made to exhibit the forming hand of the Almighty Sovereign.

The Holy Spirit-Active Force or the 3rd Person of the Trinity?

This Kindle book, The Dark History of the Trinity, is now available on Amazon by clicking here...and it is only 99 cents

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From an old website: In light of what is taught about the Holy Spirit, and comparing it to what is taught about Satan, would someone please "logically" answer the following questions:
    (1) How does being called a manslayer (in a spiritual sense) make Satan a "person," but being a lifegiver (in the same spiritual sense) makes the Spirit "an active force"? (2 Cor.3:7 )

Reply: It is interesting that the author uses 2 Cor 3:7 to try an make his point, since this scripture mentions neither Satan or the holy spirit. It (and the surrounding context) does say something quite interesting though: "But if the ministry of death, written and engraved on stones, was glorious, so that the children of Israel could not look steadily at the face of Moses because of the glory of his countenance, which glory was passing away, how will the ministry of the Spirit not be more glorious?" NKJV
Did you notice how the "ministry of the Spirit" is viewed in the same vein as the impersonal "ministry of death." The "ministry of death" is the law of Moses, and the "ministry of the Spirit" is "Paul descriptive term for the New Covenant." MacArthur Study Bible/NKJV

    Further Questions:(2) How does being a liar (in a spiritual sense) make Satan a "person, "but being the "spirit of truth" (in the same spiritual sense) makes the Spirit "an active force"? (John 14:17; 15:26; 16:3)
    (3) How is it that when Satan "leads" (1 Chr. 21:1) it makes him a "person," but when the Holy Spirit "leads" he is just an "active force"?
    (4) How is it that when Satan speaks it makes him a "person," (Job 1:9) but when the Spirit speaks it still makes him "an active force"? (Matt.10:20; 1 Tim.4:1;)
    (5) Why is it that personal pronouns are ascribed to Satan because he is a "person," yet personal pronouns are used of the Spirit and you can still call him an "an active force"?

Reply: Well, what then, do the words SATAN and SPIRIT mean?

    "<1,,4567,satanas>
    a Greek form derived from the Aramaic (Heb., Satan), "an adversary," is used (a) of an angel of Jehovah in Num. 22:22 (the first occurrence of the Word in the OT); (b) of men, e.g., 1 Sam. 29:4; Ps. 38:20; 71:13; four in Ps. 109; (c) of "Satan," the Devil, some seventeen or eighteen times in the OT; in Zech. 3:1, where the name receives its interpretation, "to be (his) adversary," RV (see marg.; AV, "to resist him").
    In the NT the word is always used of "Satan," the adversary (a) of God and Christ, e.g., Matt. 4:10; 12:26; Mark 1:13; 3:23,26; 4:15; Luke 4:8 (in some mss.); 11:18; 22:3; John 13:27; (b) of His people, e.g., Luke 22:31; Acts 5:3; Rom. 16:20; 1 Cor. 5:5; 7:5; 2 Cor. 2:11; 11:14; 12:7; 1 Thess. 2:18; 1 Tim. 1:20; 5:15; Rev. 2:9,13 (twice),24; 3:9; (c) of mankind, Luke 13:16; Acts 26:18; 2 Thess. 2:9; Rev. 12:9; 20:7. His doom, sealed at the Cross is foretold in its stages in Luke 10:18; Rev. 20:2,10. Believers are assured of victory over him, Rom. 16:20.
    The appellation was given by the Lord to Peter, as a "Satan-like" man, on the occasion when he endeavored to dissuade Him from death, Matt. 16:23; Mark 8:33.
    "Satan" is not simply the personification of evil influences in the heart, for he tempted Christ, in whose heart no evil thought could ever have arisen (John 14:30, 2 Cor. 5:21; Heb. 4:15); moreover his personality is asserted in both the OT and the NT, and especially in the latter, whereas if the OT language was intended to be figurative, the NT would have made this evident. See DEVIL.
    Spirit: "<1,,4151,pneuma>
    primarily denotes "the wind" (akin to pneo, "to breathe, blow"); also "breath;" then, especially "the spirit," which, like the wind, is invisible, immaterial and powerful. The NT uses of the word may be analyzed approximately as follows:
    "(a) the wind, John 3:8 (where marg. is, perhaps, to be preferred); Heb. 1:7; cp. Amos 4:13, Sept.; (b) the breath, 2 Thess. 2:8; Rev. 11:11; 13:15; cp. Job 12:10, Sept.; " Vine's Expository Dictionary

Vine’s does believe in the third person of the Trinity (as the 7th definition of RUAH), but notice that even he is forced to give impersonality as the PRIMARY definition of SPIRIT. (see footnote below)

    “In the OT, Heb. Ruah means first of all wind and breath, but also the human spirit in the sense of life force and even personal energy.” Eerdman’s Dictionary of the Bible (see also Brown Driver Brigg’s Lexicon)

What do others say?

    "Spirit is the principle of life and vital activity. The spirit is the breath of life (Gn 6:17; 7:15, 22; BS 38:23; WS 15:11, 16; 16:14). The breath is the breath of God, the wind, communicated to man by divine inspiration....The spirit of Yahweh or the spirit of God (Elohim) is a **force** that has unique effects upon man...and the spirit of Yahweh is a **force** which operates the works of Yahweh the savior and the judge. The spirit of Yahweh is often the **force** which inspires prophecy (Nm 11:17 ff; 24:2; 2 S 23:2; 1 Ch 12:18; Is 61:1; Mi 3:8; Ezk 2:2; 3:12, 14, 24; 8:3; 11:1, 5, 24; 37:1; 43:5; Ne 9:30; Zc 7:12). The prophet is a man of the spirit (Ho 9:7)." Dictionary of the Bible by John L. McKenzie, S.J.

To sum up, lexically, the spirit is an impersonal force (like wind or breath) while Satan is always used to denote a person. These very important points will help us to understand the rest.
It should be added, that in the Bible, even eagles speak (Rev 8:13).

    Further Question:(6) Can the Holy Spirit be Grieved? (Eph. 4:30) Is this not a attribute of personality?

Reply: Do not the "stones cry out" (Luke 19:40)? Do not the "wages cry out" (James 5:4 Revised English Bible)? Is this not a attribute of personality?

    Further Question:(7) Can the Holy Spirit "teach?" (John 14:26) Is this not an attribute of personality?

Reply: Even your "right hand" teaches in the Bible (Ps 45:4). Is this not an attribute of personality?

    Further Question:(8) Can the Holy Spirit "see"

Reply: In the Bible, even the blind can see with "eyes of your understanding" by means of " the spirit of wisdom and revelation in the knowledge of him." Eph 1:17, 18
As we can see, the Bible employs terms that are descriptive, and often personifies the impersonal.
Sheol/Hell has a mouth and can swallow people (Numbers 16:30), it has ropes (2 Samuel 22:6), and it has soul (Isaiah 5:14).
"Sin lieth at the door. And unto thee shall be his desire" (Gen 4:7 KJV). Here SIN is given desire, it lies and it is referred to as "HIS."
Blood cries out (Gen 4:10).
Names can rot (Pr 10:7)
Desire gives birth (Jas 1:15)
"Hell is naked" (Job 26:6 KJV)
Mountains give birth (Is 55:12)
A man of wisdom will see God's name (Mic 6:9)
God's name is near (Ps 75:1)
The apostle Paul personalized sin and death and also undeserved kindness as "kings." (Ro 5:14, 17, 21; 6:12) He writes of sin as "receiving an inducement," 'working out covetousness,' 'seducing,' and 'killing.' (Ro 7:8-11)

    Further Questions: Please explain where I went wrong when using the same"logic" in the following!
    I could say that Satan is not a person because In Acts 5:3 he "fills" people.

Reply: Does Satan indeed fill people in this scripture? No, it says that he fills your heart. What does that mean? Take note of how the following versions translate this passage:
“Why do you let Satan take control of you and make you lie” TEV
“Why was it that Satan put into your heart to lie” Lattimore
“How is it that Satan exercised control over your heart” Wuest
“Why has Satan taken such possession of your heart” AT
“How did Satan get you to lie” Message
“Why has Satan filled your heart to lie….ftn, Ananias and Sapphira were satanically inspired in contrast to Barnabas Spirit-filled gesture.” NKJV MacArthur Study Bible
(Notice here that filling is akin to inspiration).

One unique aspect of spirit is that it can be "poured out." (see Prov 1:23; Is 29:10; 32:15; 44:3; Ez 39:29; Joel 2:28, 29; Zech 12:10; Acts 2:17, 18, 33; 10:45)
Show me where Satan can do the same thing?

    Further Question: I could say that Jehovah is also not a person because in Eph. 3:19 he is spoken of as "filling" people.

Reply: Remember, only the spirit is spoken of as being "poured out." So what does Ephesians 3:19 mean? "You will be filled with the fullness of life and power that comes from God." New Living Translation

    Further Question: I could say that because Jesus is not a person because in Romans 6:3 people can be "baptized" into him!

Reply: What does "baptized" into him" mean? "This does not refer to water baptism. Paul is actually using the word "baptized" in a metaphorical sense, as we might in saying someone was immersed in his work, or underwent baptism of fire when when experiencing some trouble." NKJV MacArthur Study Bible.
A look at the surrounding context will clear this up.
Other Bibles say "initiated into Christ Jesus" Unvarnished NT
"we were baptized to become one with Christ" New Living Translation

    Further Question: I could say that Jehovah is not a person because in (Luke 4:18; Acts 10:38; and Heb. 1:9 people can be "anointed" with him!

Reply: But is that what it really says?
Luke 4:18, "The Spirit of the Lord is upon me, Because he anointed me to preach good tidings to the poor." In this scripture we are not anointed with Jehovah, but with his spirit.
Acts 10:38, "how God anointed him with the Holy Spirit and with power" Again, there is nothing about being anointed with the person of Jehovah, but again, with his spirit.
Hebrews 1:9, "Therefore God, thy God, hath anointed thee With the oil of gladness above thy fellows" In this scripture we are not anointed with the person of Jehovah, but with figurative oil. This scripture runs parallel to Isaiah 61:3 where people are called "trees of righteousness."
So, there is nothing in the above mentioned scriptures that says we are anointed with the person of Jehovah. Remember, it is his spirit that is poured out.

    Further Questions: You would also have us believe that just because the Spirit "Spoke" does not "prove" that he was a Person because when he "spoke" it was through humans or angels. Does this in some way prove that the Spirit is not a real person? If so, did you know that the same thing could be said of Satan? Do you know that the Devil spoke through Serpents? (Gen. 3:1)and thru through man? (1 Sam. 28:2-20) Do you believe that it would be blasphemy to say that Jehovah is not God?

Reply: As we have seen above, the spirit is breath. In the Bible it is associated with "breath" and even "nostrils." (Gen 7:22; Job 27:3; 32:8; 33:4; 34:14; Is 42:5; Jn 20:22) When I speak, breath comes out of my mouth. This is my spirit, not a separate personage.
That is why in the Bible the holy spirit is often associated with non-persons (see 1Jn 5:8; 2Cor 6:6; 1 Thess 1:5; Mt 3:11; Acts 11:24; 13:52).

    Further Questions: Would it be blasphemy to say that Jehovah is not a real person? Would it be blasphemy to say that Jesus was not a real person? I assume that your answers would be yes. Now, consider this: Would Satan do all in his power to cause you to lose your eternal life. And the Bible tells us that blasphemy against the Holy Spirit would not be forgiven. (Matt. 12:31-33)

Reply: Well, since God's spirit is his breath, and the Bible is God-breathed (theopneustos, 2315...you will notice that this word comes from the word SPIRIT/PNUEMA) at 2Tim 3:16, then sinning against holy spirit implies something else than sinning against 1/3 of God.
Since spirit is neuter, even the King James Bible calls the spirit an "it" (see Rom 8:16, 26). Spirit can even be portioned out (see 2Kings 2:9).
Now I will indeed admit that there can be more to the word spirit. Spirit can be a temperament or a disposition. That is why the Bible can speak of "the spirit of Cyrus" (2 Chron 36:22; Ezra 1:1), and "the spirit of Tilgath-pilneser king of Assyria" (1Chron 5:26), "the spirit of Jacob" (Gen 45:27), of David (1Sam 30:12), and the "spirit of Zerubbabel" (Hag 1:14).

There are of course spirit persons, like God (John 4:24) and angels, but as we can see, the same meaning is used, "Who maketh his angels winds" Heb 1:7. That God is spirit stands as the antithesis of flesh (cf. Heb. 11:27, 1Cor 15:50). To worship God means to worship in "spirit and truth." Again, see that "spirit" is compared to something impersonal as "truth."
It is by examining the entire Bible that we do discern between "spirit of truth and the spirit of error." 1John 4:6 RSV

Many point out that by applying words and titles equally to Jehovah and Jesus makes them the same person, and then a Trinity, then why....:
Why is the holy spirit never worshipped?
In the introduction of their letters to the churches, none of the New Testament writers identifies himself with the holy spirit as he does with God the Father and the Lord Jesus Christ. Why is this if they are part of the same being?
Why does Paul never send greetings from the holy spirit, only God the Father and the Lord Jesus Christ?
Why do visions of heaven NOT include the person of the holy spirit?
Why is the holy spirit never called the First and the Last?
Why doesn't the holy spirit have a name?
Why isn't the holy spirit a king?
Why is theos/elohim never applied to the holy spirit?
Why is the holy spirit never called a saviour?
Why is the holy spirit given liquidity?

    "Many words associated with God's spirit give it the attributes of a liquid, which by definition cannot refer to a person. This liquid language is consistent with the spirit being His presence and power. We are baptized (literally 'dipped') with and in it like water (Matt. 3:11; Acts 1:5). We are all made to 'drink' from the same spirit, as from a well or a fountain (1Cor. 12:13). It is written in our hearts like ink (2 Cor 3:3). We are 'anointed' with it, like oil (Acts 10:38; 2 Cor 1:30; 1 John 2:27). We are 'sealed' with it as with melted wax (Eph. 1:14). It is 'poured out' on us (Acts 10:45; Rom. 5:5). It is 'measured' as if it had volume (2 Kings 2:9; John 3:34-KJV). We are to be filled with it (Acts 2:4; Eph. 5:18). This 'filling' is to capacity at the new birth and to overflowing as we act according to its influence." One God & One Lord by Graeser/Lynn/ Schoenheit, p.598

    Fortman says, "The Jews never regarded the spirit as a person; nor is there any solid evidence that any Old Testament writer held this view....The Holy Spirit is usually presented in the Synoptics and in Acts as a divine force or power." The Triune God, pp. 6, 15

    "Another text has God's 'Spirit' as His agent in creation. Because they may have been considered substitute phrases for God Himself, Judaism never made them separate 'Persons' as Christianity did. However, it is virtually certain that this late Judaistic tendency to hypostasize [i.e. to symbolize a concept in a concrete form] had a great influence on the development of the Christian teaching of the three 'Persons' of God."
    p. 38, The Christian Conspiracy, by Dr Moore

I suspect that the writer of the above linked site did not get a response due to the *spirit* in which his letter was written, I realize that "God gave them a *spirit of stupor*, eyes that they should not see." Romans 11:8 ASV
So is it blasphemy to say that the holy spirit is not a person, one third of a Triune deity (when this is not borne out in the Scriptures)...or is it blasphemous to compare the spirit, breath and inspiration of God to Satan the Devil to buttress your point?

**Vine’s (p. 241) uses scriptures like Genesis 1:2 to prove that the Spirit is the 3rd person of the Trinity. But does it really? Take note of how other Trinitarians have rendered this scripture:
"a mighty wind swept over the waters." New American Bible
"a divine wind sweeping over the waters." New Jerusalem Bible
"and the power of God was moving over the water." Good News Bible-TEV

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Question:

    "he uses "spirit" as defining wind etc when speaking of the spirit YET he will not admit that JEHOVAH is only some wind will he???? remember its the same exact word being used when the bible says GOD IS SPIRIT. so your logic again is a flaw.

Reply: There is no flaw here at all, and you missed the whole point of your missed point. The word SATAN deals primarily and only with person(s). The word Spirit/RUAH/PNEUMA does not primarily deal with any kind of person.
God is spirit, and those who worship him must worship in spirit and truth. Jn 4:24
You said I could not say that God is a wind. But there are similarities that you are missing. Like wind, God is invisible (Col 1:15; 1Tim 1:17; Heb. 11:27), as opposed to the physical or material nature of man(John 1:18; 3:6).
When God says he is Spirit (or "a Spirit" KJV, Beck, NWT), he is speaking of his nature (1Cor 15:44). That is why Williams NT has "God is a spiritual being."

    [Another way to harmonize this is by comparing John 4:24 PNEUMA O QEOS with  O QEOS AGAPH at 1 John 4:8, 16. "God is spirit" and "God is Love" are similar in that O QEOS ( the God) is the subject, since it is articular  (it has the article "the") and PNEUMA and AGAPH are not. In each case the predicate nominative, "spirit" or "love" is what some call "qualitative," in the above cases expressing nature (like "John is a pussycat" or "Bill is divine"). It describes a quality of hO QEOS (c.f. 1John 1:5).  In this sense PNEUMA functions similar to an adjective. These types of constructions in John have bearing on how we  interpret Jn 1.1]

Let me explain the impersonality of holy spirit another way. 2Peter 1:21 states: "For not by the will of man was prophecy carried on at any time, but, being carried on by holy spirit, holy men of God speak." Concordant Literal NT
Now read 2Tim 3:16 as a parallel: "Every scripture is God-breathed." Literal English Translation by Alfred Marshall
So we can see that the activity of the holy spirit is equivalent to the activity of God's breath or power, hence a force.
That is why the Unvarnished NT can say, "And suddenly down from the sky came the rush of a driving wind of violent force and filled the whole house...and they were all filled with holy breath." Acts 2
"HOLY SPIRIT, the mysterious power or presence of God in nature or with individuals and communities, inspiring them or empowering them with qualities they would not otherwise possess. The term spirit...denotes "wind", "breath", and by extension the life-giving element." Harper Collins Dictionary of the Bible, p. 432
Remember, a person, whether it be an angel, Satan, or Jehovah cannot be poured out. They are not given the liquidity of the holy spirit.
However, Jesus can breathe on someone, and they can receive holy spirit, "And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Spirit." Jn 20:22 ASV

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Question:

    I enjoyed your reply to the web critic on the question of the personality of the Holy Spirit-provides great answers. Regarding the  pouring out of the holy spirit as evidence of its non-personality, this critic might refer to phillipians 2:17 and 2 tim 4:6 where paul uses similar language. I know this is different-obvious metaphor,but how would you answer this attempt to compare these references?


Reply: In Tim and Phil the word used for POUR is Strong's Ref. # 4689 spendo which means "to pour out as a libation, i.e. (figuratively) to devote (one's life or blood, as a sacrifice) ('spend')"
This is why the American Standard Version has:
2Tim 4:6  For I am already being offered, and the time of my departure is come.
Phil 2:17  Yea, and if I am offered upon the sacrifice and service of your faith, I joy, and rejoice with you all
It is also used in Mark 4:31.
In Acts, a different word is used for POUR as with the holy spirit is Strong's Ref. # 1632 ekcheo which means " to pour forth; figuratively, to bestow: KJV--gush (pour) out, run greedily (out), shed (abroad, forth), spill."
It is also used at Matt 9:17 (wine), Matt 23:35 (blood),
So we see, that it is the spirit again that is given true liquidity.

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Someone did bring something interesting to my attention that Vine's uses to promote the personality of the holy spirit. "The full title with the article before both pneuma and hagios..."the Spirit the Holy," stresses the character of the Person, e.g., Matt. 12:32; Mark 3:29..."
But is this really so? I collected these examples from the LXX and the Greek NT:
Dan 9:20 TOU OROUS TOU AGIOU The holy the mountain
Ex 26:33 ANA MESON TOU AGIOU KAI ANA MESON TOU AGIOU The holy place and the holy place
Is 63:15 TOU OIKOU TOU AGIOU The holy the house
Ps 104:42 TOU LOGOU TOU AGIOU The holy the word
Acts 4:30 TOU ONOMATOS TOU AGIOU The holy the name
Acts 6:13 TOU TOPOU TOU AGIOU The holy the place
Rev 21:2 THN POLIN THN AGIAN The holy the city
Rev 21:10 THN POLIN THN AGIAN The holy the city
Rev 22:19 THS POLEWS THS AGIAS The holy the city
As we see, this is quite a stretch, for no one would really consider the above instances examples of something stressing the character of the Person.

    From an email: Oh come on, how can a force be grieved? It has to be a person.

Reply: According to Scripture an inanimate force can be grieved.
2Ki. 13:21: "but he did not grieve (ELUPHSE) the spirit of his son Ammon." LXX Did Ammon have another part of his essence/substance that was grieved?
Job 31:39: "If too I grieved (ELUPHSA) the heart of the owner of the soil." And, Lam.1:22: "My heart is grieved (LUPEITAI)." LXX
Esau's pagan wives were "a bitterness of spirit" to Isaac and Rebekah.(Gen. 26:35) Young, Rotherham, KJV mg.
Additionally, other *things* are said to have *emotions*: "hearts" (Job 31:39, Lam.1:22), "God's name" (Lev. 24:11), "nations" (Isa. 23:12, LXX), "Armies" (1Ki. 17:10 Al.).

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From an email:

    2 Cor 13:14, "May the grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit be with you all."
    Are you upset because this verse wasn't included in the beginning of the lettter, but rather the end?
    How does you read this verse and have fellowship with an "active force"?

Reply: "Shall the throne of iniquity have fellowship with thee?" Ps 94:20
"what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?" 2 Cor 6:14
"have no fellowship with the unfruitful works of darkness, but rather reprove them." Eph 5:11
Obviously, it is Biblically possible to have FELLOWSHIP with impersonal things. 

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Philippians 2:9-11 and the Words OTHER and ALONE

From a reader: One only needs to read the NWT translation of the Greek Scriptures in such places
    as Philippians 2:9-11 and Colossians 1:16-17 to discover that the JWs have
    deliberately inserted the word "other" into the text. This was done primarily to avoid
    the implication these passages have in accurately understanding the true nature and
    person of Christ. The NWT translation committee seemingly knew that these passages
    clearly teach that Jesus is Yahweh God, the Creator of all things and could not
    therefore be the first creation of God. Hence, in order to avoid this they willfully 
    manhandled God's Word to suit their theological presuppositions.  

Reply: Uhm, when I mentioned Augustine, it actually had some bearing on what we were talking about. How does the word "other" fit into this?
Let us take a look at your assumptions of the word "other" in Php 2:
"God...gave him the name that is above every [other]name." NWT
"God...gave him a name that is above every other name." New Living Translation
"God...has given Him the name that is above every other name." CB Williams NT
"God...gave Him the name that is above every other name. Beck
"God...gave him the name which is above all other names." New Jerusalem Bible
"God...gave him the name that is greater than any other name." Good News Bible
"God has...given him that name which is greater than any other name." Knox Bible
"God...has conferred on Him the Name which is supreme above every other." Weymouth NT
"God...gave him the Name which stands above all other names." 20th Century NT
"God...giving him a name that is above every other name." 21st Century NT
"God has...given him the name above all others. Smith&Goodspeed's An American Translation
"God...gave him the name which is above all other names." Jerusalem Bible
"God...gave him a name which is above every other name." Living Bible
"God made the name of Christ greater than every other name." New Century Version
"God...gave Him a name that is greater than any other name." New Life Study Testament
"God has given him...the name honored above all other names." God's Word Bible

Do not these translators "understand the true nature and person of Christ" according to some?

The reason for the insertion of the word "other" (and you have to notice that the NWT is the only one that actually has it in brackets), as 1 Corinthians shows, is that God is excluded by the word "ALL."
"In that quotation All things are put under him, it is evident that God is excepted, who put all things under Him." 1 Cor 15:27 Montgomery NT [emphasis hers]

Commenting on this, John V. Dahms points out,

"I submit that a responsible reading of Philippians 2 finds the doctrine of the eternal subordination of the Son implied in it. AS J.J. Muller has said in commenting on this text: 'The glorification of the Father is the ultimate purpose of all things.'" The Subordination of the Son, JETS, September 1994, 351-64

Moises Silva adds, "EIS DOXAN QEOU PATROS: Clearly, the worship of Jesus as Lord does not imply competition with the Father, who receives even greater glory through the glorification of the Son." p. 133, The Wycliffe Exegetical Commentary
 
This leads us to Colossians 1:16.

E. Lohse, "A Commentary on the Epistles to the Colossians and to Philemon", (The Hermeneia Series) p. 50, note 125 says: "It should be noted that EN (in), DIA (through), and EIS (for) are used, but not EK (from). 'From whom are all things' ( EX hOU TA PANTA) is said of God in 1 Corinthians 8:6. He is and remains the creator, but the pre-existent Christ is the mediator of creation."

The Son is never called "creator", but he is what Robertson calls "the intermediate agent" According to Robertson (Grammar p. 820) the source (direct agent) is most commonly expressed by the Greek preposition hUPO ("by"), and sometimes by APO ("from") and EK ("out of"). The intermediate agent is often identified by DIA ("through"). Matthew 1:22 points this out nicely: "All this took place because what was spoken [aorist passive participle] by [ hUPO] the Lord through [DIA] the prophet must be fulfilled [aorist passive subjunctive]." Here "the Lord" is the source and "the prophet" is the intermediate agent. In John 1:3 we read " Through (DIA) him all things were made." In Colossians 1:16 we read: "For by (EN) him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things were created by (DIA) him and for (EIS) him. " Please note that the verbs are passive and note the use of prepositions. In the verse we find the preposition EN ("in," "by means of"). This preposition governs AUTW ("him," in the dative case). Most of the 74 occurrences in the NT of EN AUTW in the dative case are locative, that is, they refer to something or someone being in some place. Only one of the examples points to a source. In the last part of verse 16 we find the preposition DIA which governs AUTOU in the genitive case. This is the typical marking of an intermediate agent, so this must be the proper way to view the Son in this context. God is the source of the passive verbs which speak about creation, and that the Son is the intermediate agent? In Colossians 1:12 "the Father" is mentioned, and he is active through verse 20. This is seen in verse 19 where God is the implied subject for the verb, and it is particularly evident in verse 20, because here both the source (God) and the intermediate agent (Jesus) are mentioned. It is said that the reconciliation is "through" (DIA) Jesus and "to" (EIS) God. The same thought is expressed in verse 22. The implied source (grammatical subject) of the active verb "reconciled" is "God." The intermediate agent is Jesus, for it is said that reconciliation occurred "by means of" (EN) his fleshly body and "through" (DIA) his death.

Even Robert H Countess, though no friend of the NWT, had the following interesting remarks:

"Even though Liddell-Scott state that the radical sense of DIA is 'through' there can be produced  instances where the genetive appears to be causal and the accusative to signify agency. In general this writer would observe that the so-called causal uses of DIA seem to be inextricably linked  with agency (i.e. 'by' or 'through').
For example, one lexicon cites as causal John 1:3-DI AUTOU EGENETO. [cf. Col. 1:16-TA PANTA DI AUTOU KAI EIS AUTON EKTISTAI.] God apparently worked *through* the Son in creating all things and, therefore, the Son Himself in some sense *caused* or created. Another example given is Acts 3:18- O DE QEOS A PROKATHGGEILEN DIA STOMATOS PANTWN TWN PROFHTWN. Here the mouth of all the prophets is the channel or medium *through which* God announced beforehand the sufferings of Christ. The prophets indeed *caused* the message to be proclaimed but only inasmuch as their mouths had been selected as channels or media for the divine communication." THANK GOD FOR THE GENETIVE, Robert H. Countess, p. 118, JETS, Spring 1969

It is interesting that even Countess has to concede that Christ is the agent of creation, and, as a parallel, uses Acts 3:18, denoting a separate body/being as agent.
So, yes you can translate the following without violating anything:

"It was he that formed all other things in heaven and on earth, visible and invisible. Whether kingdoms or dominions, governments or authorities, all came into existence as a result of him and by means of him." 21st Century NT

Keep in mind that God is exempted from "all things" 1 Cor 15:27, and when you think about,  Jesus is also exempted from the creative process with the wording "other" in the NWT. You would think that this is something Trinitarians would like. People do bring up Scriptures where Jehovah says he created alone.
We know that Jehovah, was not really alone at the time of creation because Job 38:6, 7 tells us: "When I laid the foundation of the earth ... all the sons of God shouted for joy". The angels shouted for joy when Jehovah, through His Son, "laid the foundations of the earth".
We see also that the created Wisdom (Jesus) was helping god during creation creation,
"when he marked out the foundations of the earth, then I was beside him, like a master workman (ftn. little child)." Prov 8:22-30 RSV
The use of the term, "alone", "by myself" etc do not necessarily mean the same thing to those in power, even in the Bible. What do I mean?
Let us look at Daniel 4:30 and Isaiah 63:3. Daniel 4:30, "The king reflected and said, 'Is this not Babylon the great, which I myself have built.' " NASB.
"The king was saying, 'Great Babylon! Imperial palace! Did I not build it alone.' " Jerusalem Bible.
"The king spake and said, Is this not Babylon the great, - which I myself have built," J.B. Rotherham
Nebuchadnezzar was not the only person to have built Babylon, was he?  But it was built by his authority, his word and no other's.
Isaiah 63:3 says: "I [Jehovah] have trodden the wine press alone, and of the peoples there was no man with me." Again, it was not Jehovah who personally punish these people. It was His angel acting on the Jehovah's authority. (2 Kings 19:35, 36) Did Jehovah personally chastise the Babylonians or did He use the Medes and Perians to accomplish His will? (Daniel 5:26-28, 30-31) All these acts were done by Jehovah's authority; and by His alone.—Ezekiel. 36:33, 36.

But this again, is where agency comes in. Nave's Topical Bible rightly says under *Worship,* "to be rendered to God only."
Yet, the worship to God (Shachah, OT), is again, contrasted between Jehovah and the false idol gods.
Ex 20:3-4, " Thou shalt have no other gods before me. Thou shalt not make unto thee a graven image..."
Ex 34:14, 17 "for thou shalt worship no other god: for Jehovah, whose name is Jealous, is a jealous God...Thou shalt make thee no molten gods."
...and interestingly, Deut 29:26, "and went and served other gods, and worshipped them, gods that they knew not, and that he had not given unto them."
It is of no small note that the Bible also uses the same word (Shachah) used in exclusive WORSHIP to Jehovah, to others as well.
"Then the king Nebuchadnezzar fell upon his face, and worshipped Daniel" Dan 2:46 KJV, RV, ASV
"And all the congregation blessed the LORD God of their fathers, and bowed down their heads, and worshipped the LORD, and the king." 1Chron 29:20 KJV, ASV
Here, king David is given the same worship as Jehovah.
An angel even receives worship (NKJV, ASV) at Joshua 5:13-15 c.f.Ex. 23:23.
Angels were even allowed to use God's name. In Exodus 3:2 [Acts 7:30-32], "the angel of Jehovah appeared unto him [Moses] in a flame of fire out of the midst of a bush" Ex. 3:2. Yet later on we read that this same angel used the name Jehovah for himself [v. 16], even the "I AM"[v.14] you find so important to your theology. As Ex 23:20, 21 says,
 
"Behold, I send an angel before thee, to keep thee by the way, and to bring thee into the place which I have prepared. Take ye heed before him, and hearken unto his voice; provoke him not; for he will not pardon your transgression: for my name is in him."
 
So as representatives of God, angels were allowed to use his name, and to act as God. You will find other examples of angels in similar situations at Gen 16:13, 21:17; 22:15,16; 31:11, 13, Jg 6:12, 13, 14, 20, 21, 22, 23; 13:6, 21, and Deut 5:24.

John denies the Absolute Deity of the Word, by John Relly Beard D.D. 1857

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John denies the Absolute Deity of the Word, by John Relly Beard D.D. 1857 (from A Revised English Bible, the Want of the Church and the Demand of the Age)

John i. 1. “And the word was God." A.V.
          And the word was divine.

No other rendering does exact justice to the text. The writer makes a marked distinction between God as it stands here, and God as it stands immediately before. The difference consists in this, that in the latter case, theos has the article; in the former case it is without the article. With the article‘, namely, ho theos, God is meant; but theos without the article, does not mean God absolutely. We may possibly render this distinction clear to the English reader, thus—

En arché én ho logos, kai ho logos én pros ton theon,

In (the) beginning was the word, and the word was near the God,

kai theos en ho logos.
and a god was the word.

This is a strictly literal rendering. Now the force of the article ho, as determining the specific meaning of a word, is seen by its being here prefixed to logos, which, without the article, signifies word, a word, any word; but with the article, the word, the word of God, the divine word. So theos without the article ho, god, means a divinity; it may be a heathen divinity, as it is used by St. Paul in 1 Cor. viii. 5, “gods many," and, in general, denotes one who possesses divine qualities. Had John intended to describe the word as the Supreme God, he would have used the article. Instead of doing so, he makes a marked distinction between “God" and "the word," calling the former ho theos, and the latter theos. The distinction is altogether lost in the received version. It has indeed been said that theos, in the last case, could not have the article, since it is the attribute, and not the subject. The remark is made in ignorance. Attributives often have the article, and the article they must have when the sense requires the article. We need not go further than the first chapter of John’s Gospel, e. g.—

Houtos estin ho hiuos tou theou.
This is the son of the (supreme) God.

Here “the son" is the attribute to the subject “this." So also in “The life was the light of men;" (4) “He was not the light;" (8) “He was the true light;" (9) “I am not the Christ;" (20) “Art thou the prophet?" (21.) The testimony of the prince of New Testament grammarians is clear and emphatic, in confirmation of our translation. Winer declares, “The article could not have been omitted if John had intended to designate the word as God absolutely (ho theos), since in the connexion the word ‘God’ would then have had a double meaning. But that John purposely wrote theos (not ho theos), is taught by the sharply, defined opposition in pros ton theon (“near" or “with God"), as well as his whole description of the Logos. As, then, John purposely makes this distinction, so he must here be understood to deny the proper or absolute deity of the Word.

......................

From Notes and Queries (Vol. 13, No. 2, February 1895), Edited by S.C. Gould

The Logos Of Saint John. Where did John find the doctrine of The Word, The Logos, and what is it? En arche en ho Logos, kai ho Logos en pros ton theon, kai theos en ho Logos. "In a beginning was the word, and the word was with the God, and a god was the word."— Emphatic Diaglott. Student.

Reply: The doctrine of the Logos is one that requires volumes; and on it volumes have been written. Bishop Marsh, in his "Michaelis," says:

"Since, therefore, St. John has adopted several other terms used by the Gnostics, we must conclude that he derived also the term Logos from the same source. If it be further asked, Whence did the Gnostics derive the use of the expression, 'Word'? I answer, that they derived it most propably from the Oriental or Zoroastrian philosophy, from which was borrowed a considerable part of the Manichean doctrines. In the Zendavesta we meet with a being called 'The Word' who was not only prior in existence, but gave birth to Ormuzd, the creator of good; and to Ahriman, the creator of evil. It is true, that the work which we have at present under the title of Zendavesta is not the ancient and genuine Zendavesta; but it certainly contains many ancient and genuine Zoroastrian doctrines. It is said, likewise, that the Indian philosophers have their Logos, which, according to their doctrines, is the same as the Monogenes."

Godfrey Higgins says Wisdom was the first emanation from the Divine power, the Protogonus, the beginning of all things, the Rasit of Genesis, the Buddha of India, the Logos of Plato and St. John, and the beginning of Creation. Indeed, some translations read: "In Wisdom God created the planets and the earth."

The Gospel of St. Peter says: "God has made the the heaven and the earth by the Principle." That is wisdom, the Hypostasis.

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Easter Eggs in Past Customs and Pagan Tradition, 1896 article

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CONCERNING EASTER EGGS.

THE presentation of eggs at Easter has become too much of an established custom to need description. To those, however, who may still regard it as a somewhat puerile, if graceful, recognition of the great Church festival, it may be a surprise to learn that this custom dates from a long time before Christendom.

It would, indeed, be difficult to determine its origin, seeing that, as far back as history carries us, the “giving of eggs” at a certain time of year had assumed the significance of a sacred rite with most pagan races.

From the Easter eggs of the early Aryan of Eastern Europe to our own fin-de-siècle triumph of art in chocolate, sugar, and even satin, indeed, is a far cry. Yet that these primitive tribes recognised the ceremony as one of no mean importance is clearly proved by the curious and unique collection of Aryan Easter eggs preserved in the Museum at Cracow.

This “giving of eggs” was also a time-honoured observance among the Persians, Egyptians, Gauls, Greeks, and Romans—an observance arising doubtlessly from the fact that the egg was regarded by the Mystics as a symbol emblematic of the earth and our mundane system. Thus, the yolk was supposed to represent this world, the white its surrounding atmosphere, and the shell that solid crystal sphere in which the stars were popularly supposed to be set. This idea, too, had reference to the seminal principal contained in the egg, likening it to Chaos, which held the germ of all things.

Most customs of the early Church had their origin largely in Paganism. The Persians still hold an important feast at a time of year corresponding to our Easter. This is called the “Feast of the Water,” and at it eggs are presented by friends to each other. This Persian festival is kept in commemoration of the Creation, and Sir R. K. Porter, in his book of travel, considers, I believe, that here originated our Easter egg.

We know the word “Easter” to be of purely Pagan derivation, the yearly Druidical feast in honour of the Goddess Eostre or Eastre (the Astarte of the Phoenicians) being held in the spring, and the early British Christians evidently derived the name Easter from their corresponding season of the year.

The term “Pash” eggs was formerly more commonly heard than “Easter” eggs, Pash being a corruption of Pasha (Passover).

“The giving of these eggs was observed as a sacred rite in the early Roman Church, the eggs being brought to the priest, who blessed them in the following words

"Bless, O Lord, we beseech Thee, this Thy creature of eggs, that it may become a wholesome sustenance, to Thy faithful servants, eating it in thankfulness to Thee on account of the resurrection of our Lord.”

In the Russo-Greek Church, where the impressive Easter Eve ceremony is held at midnight, and attended by the Corps Diplomatique and society generally in full dress, the “Pascha” (a pyramid-shaped cake) and the Easter eggs are publicly blessed before an immense congregation, all of whom hold lighted candles, and at the stroke of twelve the “popes” go through the ceremony of carrying the “coffin of Christ” thrice round the church, while the exquisite voices of the Russian choir chant the resurrection hymn.

Then all hasten home to the Rasgowlénie, or the “breaking of their fast,” at which again the egg is of paramount importance, being given and received with the thrice-repeated kiss, and the words, “Christoss woskréss!” (Christ is risen).

In Germany the hare enters largely into the Easter festivities. He is the “Easter hare,” and has his votaries in the nursery, where no doubt whatever is entertained of his having laid all the sugary delights that are hunted for on Easter Day.

He has, in fact, a grand time, and is for the moment the all-important beast.

You find him here, there, and everywhere—modelled in sugar—and in chocolate or in papier-mâché, with his inside stuffed full of bon-bons. Sometimes he is sitting in a mossy nest surrounded by a circle of little eggs, sometimes reclining complacently inside an ova large enough to have been the work of an ostrich!

I don't know that anyone has yet satisfactorily accounted for the connection between the hare and the Easter egg, although it is not in Germany alone that he poses as an important factor in the Easter festivities.

In England I have heard of two places where the hare used to bear a connection to Eastertide. At Coleshill, in Warwickshire, a custom once prevailed, according to which, if the young men of the parish were able to catch a hare and bring it to their parson before ten o'clock on Easter Monday, he was bound to present them with a calf's head, a hundred eggs, and a groat of money!

How uneasy must have been the sleep of that reverend gentleman on the eve! How he must have prayed for even additional swiftness to be vouchsafed to the fleet-footed hare!

The other place was Hallerton, in Leicestershire, where the rector of the parish had received a bequest to provide two hare pies, a quantity of ale, and two dozen penny loaves to be scrambled for; the custom has long since passed into disuse. Before its cessation, however, “fraudulent practice” had crept in, and the erstwhile hare pie had degenerated into one of “veal and ham”!

Before concluding, I may mention one more curious custom which used to prevail at Lausanne, and which may, for aught I know to the contrary, still be in vogue. Here Easter Monday was held as the especial jour de fête of the butchers, who, carrying banners and in carnival array, paraded the streets, finally marching in procession to Mont Benon, where all sorts of round games were indulged in, the principal one, however, being that of leaping backwards across a space strewn with eggs. Whoever succeeded in accomplishing this feat without coming to grief and breaking them, received the eggs as his prize.

Thus from the Orient and up, through countless generations of heathendom, may be traced the origin of many a custom surviving amidst our Western civilisation either in the form of a child's game or in that of some still observed religious ceremony. Paganism survives through all creeds, although when clothed with a newer Christian signification—like that of turning to the East in reading the Creed—the more remote origin may have become half-forgotten, if not wholly consigned to oblivion.

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