Nachmonides's Posts
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Davash222:I have noticed, he is simple and unintelligent. I don't even see, an ounce of wanting to learn, I see unbelief and foolishness. I will disengage as you have advised. Thank you very much sir. |
Kobojunkie:It's the same question we can ask concerning other disciples Jesus sent to teach others to teach. Paul was simply teaching as he learned. Functioning in same thing. |
Kobojunkie:Haha, this is a conclusion of his activities. If we say you went to point a, b, and c. We can come to a conclusion that you went to 3 points. Would you then say it was never said that you went to 3 points? |
Kobojunkie:1. Paul and Jesus: Paul’s teachings align with Jesus’ message, extending the Gospel to Gentiles after Jesus' resurrection. He doesn't contradict Jesus but helps apply His teachings in broader contexts. 2. Authority of Jesus’ Words: Jesus’ words are the ultimate authority. Paul’s writings clarify Jesus' teachings, especially regarding Gentiles, but always must align with Christ’s message of salvation for all. |
Kobojunkie:1. Jesus' Mission and the Kingdom of God: It's true that Jesus proclaimed the Kingdom of God as everlasting (Matthew 4:17), but His initial ministry was focused on Israel (Matthew 15:24). While His message was rooted in Israel’s covenant with God, His death, resurrection, and the subsequent commission to the disciples extended that message globally (Matthew 28:19-20, Acts 1: . The Kingdom, while having a unique foundation in Israel, has always been open to all who accept Christ.2. "Dogs" and Gentiles: Jesus’ statement about "dogs" (Matthew 15:26) was made in a particular context and was not an absolute rejection of all non-Israelites. His interaction with the Canaanite woman (Matthew 15:21-28) ultimately demonstrates that faith, rather than ethnic identity, determines access to God's mercy. The term "dogs" was a cultural expression, and after His resurrection, Jesus commanded His disciples to make disciples of all nations, not just Israel. 3. Historical Context and Discipleship: Jesus’ focus on Israel (Matthew 10:5-6) was part of the larger story of God's covenant with Israel. Jesus came to fulfill God's promises to Israel, but this fulfillment opened the door for Gentiles to be included in God's plan (Romans 15: . The command to preach to all nations after the resurrection (Matthew 28:19) was a natural progression of this fulfillment, as God's salvation was meant for the entire world (John 3:16).4. Inclusion of Gentiles: The inclusion of Gentiles in the New Testament is clear and consistent (Acts 10, Galatians 3:28). While Jesus initially focused on Israel, His work opened the way for all people to become part of God's family. This was prophesied in the Old Testament and fulfilled through Christ, as seen in passages like Isaiah 49:6 and Matthew 12:21. 5. Genesis 12 and Blessing to All Nations: You are correct that Genesis 12 speaks of blessings, but these blessings were always intended to extend to all nations through Abraham’s descendants (Israel). The "blessing" in the context of the covenant included the promise of salvation, which was fulfilled in Jesus Christ, who came from Israel to bless all nations (Acts 3:25-26). The blessing of salvation was always part of God’s plan for the world. Do you consider corroborative evidence at all? |
Kobojunkie:When Jesus said, "The student is not greater than the master" (Matthew 10:24, John 13:16), He was emphasizing the relationship of authority and discipleship. The phrase conveys that a disciple (or student) should not expect to be treated better or differently than the one who teaches them (the master or teacher). There was a context to what was said, it wasn't an open-ended statement. If the statement "The student is not greater than the master" were interpreted as a general, open-ended principle for all teacher-student relationships, it would still be reasonable in many contexts but not universally applicable. In the broader, more general sense, it would suggest that a student should not expect to be above their teacher in terms of knowledge, authority, or status, which aligns with the natural dynamic in most educational settings. However, it could be challenged in certain scenarios where students may surpass their teachers in knowledge, skill, or success over time (e.g., in fields where students develop their own unique contributions, such as in science or the arts). For example: In a traditional teaching context, a student may one day exceed the teacher in their area of expertise, which would conflict with an overly rigid application of this principle. |
Kobojunkie:Paul never taught anything except that which Jesus and those before him taught. If you don't consider Paul, which of the disciples of Jesus do you then consider—or would you consider them all irrelevant? |
Kobojunkie: ![]() |
DaddyCoool:You seem to like Google. Google what the terms he used means. Tri-personal being Mono-personal being |
Kobojunkie:You are simply unwise. You have your mind made up, unwilling to review former ideas. That is not intelligence. Intelligence is malleable. This is an accumulation of foolishness. I have created a thread based on your questions. Let's see if you will ruin the opportunity for a conversation there. |
Kobojunkie:Shalom Kobojunkieee. This is not a conversation, sir. |
Hello Kobojunkieee, I think this thread would be great. Don't derail that thread. I will not respond there. I'd have to respond to your questions with questions; 1. Do you believe that Jesus' mission to the lost sheep of Israel was only for that time, or do you see His teachings as having a broader, ongoing impact for all nations? 2. If Jesus' statement about the "dogs" was meant to exclude Gentiles forever, why did He later command His disciples to go to all nations, as seen in the Great Commission (Matthew 28:19)? 3. Why do you think Jesus’ instructions to His disciples to go to the lost sheep of Israel in Matthew 10:5-6 were followed by His command to preach to all nations after His resurrection? (Matthew 28:19) 4. If Jesus' claim about making disciples only from Israel was exclusive, why do we see the inclusion of Gentiles throughout the New Testament, especially in Acts and Paul’s writings (Galatians 3:28, Romans 1:16)? 5. Would you agree that Jesus' mission to Israel was a part of God's plan to eventually bring salvation to all people, as promised to Abraham (Genesis 12:3)? |
Kobojunkie:Leave this thread and create yours. If you delve into the realms of religion with logic, it is acceptable, but you must also come ready to have faith (more religious than logical; as per man logic). The two can mix. I will not respond to your replies on this matter on this thread any longer. |
Kobojunkie:Leave this thread, create your thread. I believe all he said. I don't doubt any at all. |
Kobojunkie:I wrote extensively to cover any possibility of misunderstanding. Go and read my text. |
Kobojunkie:You have not been paying attention to all we have been saying since yesterday. I didn't disagree he said what he said. Leave this thread, don't derail it. Create a thread of yours. |
Kobojunkie:Forget about religion, take it as a literature and critique it honestly according to the ways of critiquing available to us in this century. |
Kobojunkie:My answers to your question(s) is(are) there. If you fail to read them, there can be no communication between us; no meaningful understanding of one another. |
Kobojunkie:Yes they were logical. Yet, many times his audience failed to grasp what was communicated, why? |
Kobojunkie:Go and read my conclusion on the premises given. It's there. |
DaddyCoool:You have your answer. |
Kobojunkie:We have talked about this earlier but you couldn't see the truth because you have a heart of stone; unable to discern spiritual things. Gentiles in Scripture The term "Gentiles" (from the Hebrew goyim) indeed first appears in Genesis 10:5, referring to the descendants of Japheth and their nations. However, its meaning develops throughout Scripture to refer broadly to nations or peoples outside Israel. Old Testament Context: While "Gentiles" often refers to non-Israelite nations, it is clear from the Prophets that God's plan always envisioned reaching beyond Israel. Examples include: Isaiah 49:6: "I will make you a light for the Gentiles." Zechariah 8:22: "Many peoples and strong nations will come to seek the Lord Almighty." New Testament Context: The term expands further to include all nations apart from Israel, with a focus on the inclusion of non-Israelites in God’s salvation plan through Jesus Christ. You reference Jesus’ statement in Matthew 15:24, where He says, "I was sent only to the lost sheep of Israel," and His warning about giving "what is holy to the dogs" in Matthew 7:6. These statements highlight the priority of His mission to Israel, but they do not exclude Gentiles outright. Jesus and the Gentiles: In Matthew 15:21-28, Jesus heals the Canaanite woman’s daughter, affirming her faith despite His initial statement. He heals the centurion’s servant in Matthew 8:5-13, marveling at the centurion’s faith. The Great Commission: After His resurrection, Jesus commands His disciples to "go and make disciples of all nations" (Matthew 28:19). This demonstrates the global scope of His mission. Your constant assertion that Jesus’ warning about giving the Gospel to "dogs" implies exclusivity to Israelites is one interpretation. However, it’s essential to consider: Cultural Context: The term "dogs" was a common Jewish idiom for Gentiles, reflecting the cultural divisions of the time. Jesus uses this term to challenge assumptions and highlight the faith of those considered outsiders. Scriptural Harmony: The entirety of the New Testament, particularly Paul's writings (e.g., Ephesians 2:11-22), affirms that Gentiles are included in the Gospel. For respect of truth: The Gospel does not deny Israel's unique role in God’s plan but extends God's blessings to all who believe in Christ, whether Jew or Gentile (Galatians 3:28). This expansion aligns with God's promise to Abraham that "all nations" would be blessed through him (Genesis 12:3). If your interpretation sees the Gospel as exclusive to physical Israel, it’s worth asking: How do you reconcile passages like Isaiah 49:6 and Matthew 28:19? What do you make of Paul’s mission to the Gentiles, commissioned by Jesus Himself (Acts 9:15)? I appreciate the dialogue, thank you. |
DaddyCoool:I'd have to respond with a question; How could he appear to his disciples in a room that was locked? John 20:19: > "On the evening of that first day of the week, when the disciples were together, with the doors locked for fear of the Jewish leaders, Jesus came and stood among them and said, ‘Peace be with you!’" John 20:26 (similar event a week later): > "Though the doors were locked, Jesus came and stood among them and said, ‘Peace be with you!’" |
Kobojunkie:That is an incomplete truth, as such, a lie— you are of your father the Devil. Israel was chosen not only for their sake but also to be a light to the nations (Isaiah 42:6, Isaiah 49:6). Through Israel, God intended to reveal His character, His law, and His plan of redemption for all humanity. It could have been any nation. This mission culminated in the coming of Jesus Christ, who was born of the lineage of Israel (Matthew 1:1-17). The Inclusion of Gentiles: While the Old Testament focuses on Israel, it also foretells God's plan to include the Gentiles (non-Israelites) in His salvation: God's promise to Abraham included blessings for "all nations" through his seed (Genesis 12:3). Prophecies like Isaiah 56:6-8 and Zechariah 2:11 speak of Gentiles joining themselves to the Lord. In the New Testament, this inclusion is fulfilled through Jesus Christ: Jesus preached to Jews but also reached out to Gentiles (e.g., the Samaritan woman in John 4, the healing of the centurion's servant in Matthew 8:5-13). Paul explicitly teaches that salvation is for both Jews and Gentiles, united in Christ (Galatians 3:28-29, Romans 1:16, Ephesians 2:11-22). In fact Hebrews 12:18-24 speaks of a coming to a heavenly Jerusalem; talking about believers. There's a plethora of scriptures that tell us that those who are believers are true Israelites, not those of the physical descent. If truly you read and understood scriptures, you would know this. Has God forsaken the physical Israel as a nation? —No. |
sonmvayina:The Bible is not about all these Orishas. You are wrong. The Bible is centered on the works, character, and will of the Almighty God—Yahweh. It recounts His creation, His covenant with humanity (particularly Israel), His redemptive plan through Jesus Christ, and His ultimate purposes for creation. The focus is on His sovereignty, holiness, love, and justice. Acknowledgment of Other Spiritual Beings: The Bible does acknowledge the existence of other spiritual beings or "gods," such as those worshipped by surrounding nations (e.g., Baal, Asherah, Molech). However, it consistently presents them as: Subordinate to Yahweh, the Creator of all things. Often as idols or human-made constructs, lacking true divinity (e.g., Psalm 96:5, Jeremiah 10:5). Occasionally as fallen or rebellious spiritual beings (e.g., Deuteronomy 32:17, Psalm 82). The Bible emphasizes the singularity and supremacy of Yahweh: Monotheism: "Hear, O Israel: The Lord our God, the Lord is one" (Deuteronomy 6:4). Creator of all: Even spiritual beings, including angels and demons, owe their existence to Him (Colossians 1:16). Supreme authority: Other beings operate only under His allowance or judgment (e.g., Job 1:6-12, Psalm 82). |
sonmvayina:Stop with these inaccuracies at once. According to Jewish tradition, the Torah (the first five books of the Bible) was written by Moses under divine inspiration, long before the Babylonian exile . This view is central to Jewish and Christian beliefs. The Babylonian exile exposed the Hebrews to Mesopotamian culture and literature, such as the Epic of Gilgamesh and the Code of Hammurabi. Some parallels in themes, laws, and stories (like the flood narrative) suggest cultural exchanges or shared motifs. The Torah had been in existence even before the exile into Babylon. However, the Torah's unique theological and ethical focus sets it apart, emphasizing monotheism and covenantal relationships with God. During the exile, the Torah likely served to unify the Hebrew people, preserve their identity, and codify their laws and history in a foreign land. It became a central text for worship and instruction as the Temple was no longer accessible. |
DaddyCoool:It's you that never probed it further. |
DaddyCoool:Haha, it's useless for me to try to understand everything. However it is useful for me to understand scriptures. That is what it means to be human. Just as how Jesus grew in wisdom. In fact, scriptures call us to study to show ourselves approved... rightly dividing the word of truth. Leave this conversation for those with teeth if you cannot wrap your head around how to explain a material contextually, using corroborative evidence. |
DaddyCoool:Who said he was the Father, not me, I said he is God. In another place he says he and the father are one. If he is God, then he must have all the abilities of God, no buts, he must have all the abilities. I take him at his word. It is also logical. Scriptures are simply not meant to be cherry picked, we are meant to read and see the big picture. In another part of the bible, he exhibits divine knowing, and abilities, such that it could only have been God. This cripples any idea of taking scriptures and making them stand-alone. |
sonmvayina:You are unwise, the Bible teaches monotheism, the belief in one God, who is eternal, omnipotent, and sovereign. In contrast, the myths of Enki and Ninmah come from a polytheistic tradition, where multiple gods, each with specific domains, participate in the act of creation. The Bible explicitly rejects the existence of other gods as true deities (e.g., Isaiah 45:5: “I am the Lord, and there is no other; apart from me there is no God.”). In the Bible, humanity's creation is unique because humans are made in the image of God (Genesis 1:26-27). This reflects a personal and intimate relationship between God and humanity. In Sumerian mythology, humans are often depicted as being created to serve the gods and relieve them of labor, which contrasts with the biblical depiction of humans being created for fellowship with God. |
DaddyCoool:You have not been reading what has been happening here. You are expecting to see "I know everything the Father knows" That's a logical fallacy. |
Nachmonides:Interestingly, the term "Elohim" is a key word in the opening chapters of Genesis and is often discussed in relation to the Trinity because of its plural form. It is the Hebrew word used for God in the very first verse of the Bible, Genesis 1:1: > "In the beginning, Elohim created the heavens and the earth." Elohim there is plural. Elohim created the heavens and the earth, in the very first verse of Genesis. |

. The Kingdom, while having a unique foundation in Israel, has always been open to all who accept Christ.
