Stephen E. Jones

Jesus is Jehovah Quotes: Unclassified quotes: November 2008

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The following are quotes added to my Jesus is Jehovah unclassified quotes database in November 2008.
The date format is dd/mm/yy. See copyright conditions at end.

2008: Jan, Feb, Mar, Apr, May, Jun, Jul, Aug, Sep, Oct, Dec.

10/11/2008
"1. Tartarus or,. -os i, m., in plur. (on prosodial grounds): Tartara, orum, n., = Tartaros, 
plur. - Tartara, the infernal regions, Tartarus (poet.; in prose, inferi); sing., Lucr. 3, 1012.; Verg. 
A. 6, 577; Hor. C. 3, 7,17; Stat. S. 2, 7,116; plur., Lucr. 3, 42; 3, 966; 5;1126; Verg. A. 4, 243; 6, 135; Hor. C. 1, 
28, 10, Ov. M. 1, 113; 5, 371; 5, 423; 10, 21 et saep. a1.-Personified : Tartarus pater, i.e. Pluto, Val. Fl. 4, 258.-
Hence, A. Tartareus a, um, adj., of or belonging to the infernal regions, Tartarean, infernal: tenebrica 
plaga, Cic. pout, Tusc. 2, 9, 22: antrum, i.e., the infernal regions, Luc. 6, 712; umbrae, Ov. M. 6, 676; 12, 257: 
custos, i.e. Cerberus; Verg. A. G, 395: Acheron, id. ib. 6, 295: 'Phlegethon, id. ib. 6, 551: sorores, i.e. the 
Furies, id. ib. 7, 328; Stat. Th. 5, 66;. hence, vox Alectus, Verg. A. 7, 514. - B. Tartarinus, a, um, adj., 
Tartarean, infernal; poet. for horrid, terrible: Tartarino cum dixit Ennius, horrendo et terribili Verrius 
vult accipi, a Tartaro, qui locus apud inferos, Fest. p, 359. Mull.: corpore Tartarino prognata Paluda virago, 
Enn. ap. Varr. L, L.7, 37 ib. - Trop.: delator, Amm. 15, 6, 1." (Lewis, C.T. & Short, C.S., "A Latin Dictionary," 
Clarendon Press: Oxford UK, 1890, p.843. Emphasis original) 

10/11/2008
"Tartareus ~a ~um, a. Of or belonging to the underworld, Tartarean. e ~a..plaga CIC. Tusc.2.22 (transl. 
Sophocles); ~i.. Acherontis ad undas VERG. A.6.296; ~um..custodem (i.e. Cerberus) 6.395; sorores ~ae 
(i.e. Furies) 7.328; ~as.. domos Ov.Fast.3.620; ~um..deum Tr.1.9.32; ~us canis SEN.Her.F.649; per 
~os lacus Phaed.1179; ~i..patris (i.e. Pluto) V.FL.1.828; ~o ululatu 4.393: MART.5.34.4; ~i regina barathri 
STAT.Theb.1.85; ~o..Ioui (i.e. Pluto) SIL..2.674; (humorously) quos..capacis alui mersit ~o specu 
PHAED.4.7.10. ... Tartarus (~os) ~i, m. The infernal regions, the underworld. b (personified). ~us 
horriferos eructans faucibus aestus LUCR.3.1012; tum ~us ipse bis patet in praeceps tantum VERG. 
A.6.577; datum Pelea ~o HOR.Carm.3.7.17; Max.2.46; noscis ~on et procul nocentum audis uerbera 
STAT.Silv.2.7.117; (wrongly stated by Varro to have been regarded by Plato as a river in the 
underworld) VAR.L.7.37. b pater. ~us V.FL. 4.258; ex Aethere et Terra.~us HYG.Fab.3(18+12); 
152.1." (Glare, P.G.W., ed., "Oxford Latin Dictionary," [1968], Clarendon Press: Oxford UK, 1982, p.1908. 
Emphasis original)

14/11/2008
"It is nowhere more sadly true than in the acquisition of Greek that `a little learning is a dangerous thing'. 
The uses of the Greek article, [Those people who emphasize that the true rendering of the last clause of John 
1.1 is `the word was a god', prove nothing thereby save their ignorance of Greek grammar.] the functions 
of Greek prepositions, and the fine distinctions between Greek tenses are confidently expounded in public at 
times by men who find considerable difficulty in using these parts of speech accurately in their native 
tongue." (Bruce, F.F., "The Books and the Parchments: Some Chapters on the Transmission of the Bible," 
Pickering & Inglis: London, 1950, Third Edition, 1963, pp.61-62. Emphasis original)

15/11/2008
"Colossians 1:15 He is the image of the invisible God, the first-born of all creation. (RSV) Jehovah's 
Witnesses cite this verse as `proof' that Jesus Christ is not God, but rather the first angel that God created. 
However, does the word first-born in the Bible necessarily mean the first one who was born or created? Not 
at all! The term is often used in Scripture to signify priority in importance or rank, rather than actual birth 
order. For example, ask the Witness to turn to Psalm 89:27. This verse speaks about King David, who was 
the youngest, or last-born son of Jesse-as far away as he could be from being literally first-born. But note 
what God says about him in the psalm: `Also, I myself shall place him as firstborn ...' (NWT). Clearly, God 
did not reverse the order of David's birth; he was not speaking about birth order. What the psalm meant was 
that King David would be elevated in rank, above the others, to the preeminent position. Now, to 
demonstrate that the term is used in this sense when speaking about Christ at Colossians 1:15, ask the 
Witness to look at the context. Point out, particularly, verse 18, which identifies Christ as `the head' and 
`the first-born' and says that this is for the purpose `that in everything he might be pre-eminent' (RSV). While 
you are right there in the Book of Colossians, clinch the point about the deity of Christ by reading chapter 2, 
verse 9: `For in Christ all the fullness of the Deity lives in bodily form' (NIV)." (Reed, D.A., "Jehovah's 
Witnesses Answered Verse by Verse," Baker: Grand Rapids MI, 1986, Thirty-first printing, 2006, pp.97-98. 
Emphasis original)

20/11/2008
"Is Jesus the Mediator only for spirit-anointed Christians or for all mankind, since 1 Timothy 2:5, 6 speaks 
of him as the `mediator' who `gave himself a corresponding ransom for all'? The Bible contains both 
basic teachings and deep truths, which are solid food for study. One such study involves Jesus Christ’s 
role as Mediator. The apostle Paul wrote: `There is one God, and one mediator between God and men, a 
man, Christ Jesus, who gave himself a corresponding ransom for all-this is what is to be witnessed to at its 
own particular times.'-1 Timothy 2:5, 6. To grasp what Paul is saying, we must first appreciate that the 
Bible sets out two destinies for faithful humans: (1) perfect life on a restored earthly paradise and (2) life in 
heaven for Christ’s `little flock,' numbering 144,000. ... Clearly, then, the new covenant is not a loose 
arrangement open to all mankind. It is a carefully arranged legal provision involving God and anointed 
Christians. ... Consequently, 1 Timothy 2:5, 6 is not using `mediator' in the broad sense common in many 
languages. It is not saying that Jesus is a mediator between God and all mankind." ("Questions From 
Readers," The Watchtower, August 15, 1989, pp.30-31)

20/11/2008
"Those for Whom Christ Is Mediator. The apostle Paul declares that there is `one mediator between God 
and men, a man, Christ Jesus, who gave himself a corresponding ransom for all'-for both Jews and 
Gentiles. (1Ti 2:5, 6) He mediates the new covenant between God and those taken into the new covenant, the 
congregation of spiritual Israel. (Heb 8:10-13; 12:24; Eph 5:25-27) Christ became Mediator in order that the 
ones called `might receive the promise of the everlasting inheritance' (Heb 9:15); he assists, not the angels, 
but `Abraham’s seed.' (Heb 2:16) He assists those who are to be brought into the new covenant to be 
‘adopted’ into Jehovah’s household of spiritual sons; these eventually will be in heaven as Christ’s 
brothers, becoming a part with him of the seed of Abraham. (Ro 8:15-17, 23-25; Ga 3:29) He has transmitted 
to them the promised holy spirit, with which spirit they are sealed and are given a token of what is to come, 
their heavenly inheritance. (2Co 5:5; Eph 1:13, 14) The total number of those who are finally and permanently 
sealed is revealed in Revelation 7:4-8 as 144,000." ("Mediator," "Insight on the Scriptures, Volume 2: 
Jehovah - ZuZim," Watchtower Bible & Tract Society: Brooklyn NY, 1988, pp.360-363. Emphasis original)

20/11/2008
"Is Jesus the `mediator' only for anointed Christians? The term `mediator' occurs just six times in the 
Christian Greek Scriptures and Scripturally is always used regarding a formal covenant. Moses was the 
`mediator' of the Law covenant made between God and the nation of Israel. (Gal. 3:19, 20) Christ, though, is 
the `mediator of a new covenant' between Jehovah and spiritual Israel, the `Israel of God' that will serve as 
kings and priests in heaven with Jesus. (Heb. 8:6; 9:15; 12:24; Gal. 6:16) At a time when God was selecting 
those to be taken into that new covenant, the apostle Paul wrote that Christ was the `one mediator between 
God and men." (1 Tim. 2:5) Reasonably Paul was here using the word `mediator' in the same way he did the 
other five times, which occurred before the writing of 1 Timothy 2:5, referring to those then being taken into 
the new covenant for which Christ is `mediator.' So in this strict Biblical sense Jesus is the `mediator' only 
for anointed Christians." ("Questions From Readers," The Watchtower, April 1, 1979, p.31)

20/11/2008
"Paul proceeds to say: `There is one God, and one mediator between God and men [not, all men], a man 
Christ Jesus, who gave himself a corresponding ransom for all.'-1 Tim. 2:5, 6. Paul was writing according to 
the facts of the first century of Christianity, during which the new covenant had been put into operation. ... 
Evidently the new covenant is nearing the end of its operation for the purpose of producing 144,000 spiritual 
Israelites who meet God’s approval for being associated with Jesus Christ in the heavenly kingdom, the 
ideal government for mankind. ... Today, according to authentic records, there is a `great crowd' of 
dedicated, baptized Christians who actively collaborate with the small remnant of spiritual Israelites. ... They 
recognize that they are not spiritual Israelites in the new covenant mediated by Jesus Christ, nor part of the 
`chosen race, a royal priesthood, a holy nation.'-1 Pet. 2:9." ("Benefiting from "One Mediator Between 
God and Men.' ," The Watchtower, November 15, 1979, pp.21-27, pp.26-27)

23/11/2008
"The question was, what should I now do? My years on the Governing Body, the things I heard said in and 
out of sessions, the basic spirit I saw displayed, steadily brought me to the awareness that, as regards the 
organization, the `wineskin had grown old,' had lost whatever flexibility it might have had, and that it was 
stiffening its resistance to any Scriptural correction either as to doctrinal beliefs or its methods of dealing 
with those who looked to it for guidance.' I felt, and still feel, that there were many good men on the 
Governing Body. In a long-distance phone call, a former Witness said to me, `We have been followers of 
followers.' Another said, `We have been victims of victims.' I think both statements are true. Charles Taze 
Russell followed the views of certain men of his time, was victimized by some of the myths they propagated 
as `revealed truth.' Each successive part of the organizational leadership has followed along, at times 
contributing additional myth in support of, or in elaboration of, the original myth. In place of rancor, I feel 
only compassion for those men I know, for I too was such a `victim of victims,' a `follower of followers.'" 
(Franz, R., "Crisis of Conscience," [1983], Commentary Press: Atlanta GA, Fourth edition, 2002, Third 
printing, 2007, p.274)

26/11/2008
"I have been troubled for a long time by the Lone Ranger Christian mentality of so many in the evangelical 
community. This is the attitude that `all I need is Jesus and the Bible, and since the church is so full of 
problems and hypocrites, I am perfectly fine without it. I can take my Bible to the top of the local mountain 
on Sunday morning, have my evangelical Quiet Time, and be fully equipped for the work of the kingdom, 
free from the pestiferous church people who just get in my way.' One problem with this attitude is that most 
of these Lone Rangers rarely get to the top of the mountain (we live in the Blue Ridge mountains of Virginia) 
on Sunday morning anyway. Instead they sleep in, read the paper, and sip their coffee. They miss out on the 
Word of God coming through preaching, which Paul suggests has a special power beyond what comes 
simply by reading the Bible on our own (Rom. 10:8, 17). That Word has the added advantage of coming 
through another person, and so it often challenges our own presumptions and prejudices. The Lone 
Rangers also avoid the threat of being challenged by fellow believers at church, whether in Sunday school 
lessons or simply over coffee. They forego the comfort and encouragement we often need when going 
through crises. When I think of how Christ has grown me over the years, nearly every enlargement of my 
vision of God has been through hearing a sermon, or studying a book with other believers, or being 
challenged or comforted by others in the church. I know from experience that when I have been absent from 
fellowship for a while, usually because of travel or other necessity, I have been more tempted to stray off the 
narrow path. This has reminded me of why we see no Lone Rangers in the New Testament, and why instead 
all the believers we see there are active in local churches." (McDermott, G., "The Keys of the Kingdom: An 
Evangelical Response," in Millet R. & McDermott, G.R., "Claiming Christ: A Mormon-Evangelical Debate," 
Brazos Press: Grand Rapids MI, 2007, pp.152-153)

28/11/2008
"[John 1:1] Originally a the Word was, and the Word was with God c, and the Word was a god. d ... c 
Literally, `the God.' d `A god.' In contrast with `the God'. " (Watchtower Bible & Tract Society, "New World 
Translation of the Christian Greek Scriptures," Watchtower Bible & Tract Society of New York: Brooklyn 
NY, 1950, p.282)

30/11/2008
"[Acts 5:]41. They therefore (hoi men oun). No answering de. They were counted worthy to suffer 
dishonour for the Name (katexiothesan huper tou onomatos atimasthenai). First aorist passive indicative 
of kataxioo, old verb to count worthy. Three times in N.T. (Luke 20:35; Acts 5:41; II Thess. 1:5). First 
aorist passive infinitive of atimazo, old verb to make one dishonoured (atimos). Forms here an 
oxymoron (oxus, sharp, moros, foolish) pointedly foolish saying `which is witty or impressive through 
sheer contradiction or paradox as laborious idleness, sublime indifference' (Vincent). The apostles felt 
honoured by dishonour. Note the same use of `the Name' as in James 2:7; III John 7. With the Jews this 
absolute use of `the Name' meant Jehovah. The Christians now apply it to Jesus." (Robertson, A.T., "Word 
Pictures in the New Testament: Volume III: Acts of the Apostles," Broadman Press: Nashville TN, 1930, 
p.70)

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