Titus213And 2Peter11AndCrossReferences Titus 2:13 And 2 Peter1:1 Make Jesus God in most Bibles
Simon Peter, a servant and apostle of Jesus Christ, To those who through the righteousness

of our God and Savior Jesus Christ have received a faith as precious as ours: http://biblehub.com/titus/2-13.htm

http://biblehub.com/2_peter/1-1.htm  Simon Peter, a servant and apostle of Jesus Christ,

 To those who through the righteousness of our God and Savior Jesus Christ have received a faith as precious as ours:

                                             Cross References to support a interpretational view.

Notice how some Verses List will make Jesus to Appear to be God and some make Jesus to have a God and Father that show is not God Himself.

 

http://biblehub.com/titus/2-13.htm

1 Timothy 1:1
Paul, an apostle of Christ Jesus by the command of God our Savior and of Christ Jesus our hope---Jesus Appears to be God

2 Timothy 1:2
To Timothy, my dear son: Grace, mercy and peace from God the Father and Christ Jesus our Lord. –

Two district beings ---God the Father and Christ Jesus our Lord


Titus 1:4
To Titus, my true son in our common faith: Grace and peace from God the Father and Christ Jesus our Savior.
Two district beings ---God the Father and Christ Jesus our Lord
 
2 Peter 1:1
Simon Peter, a servant and apostle of Jesus Christ, To those who through the righteousness of our God and Savior Jesus Christ have received a faith as precious as ours: Jesus Appears to be God

Jude 1:21
keep yourselves in God's love as you wait for the mercy of our Lord Jesus Christ to bring you to eternal life.

Two district beings God's love being God, of our Lord Jesus Christ being another

 

 Titus 2-13 while we await the blest hope and the manifestations of the glory of the great God and Savior of us, the Anointed Jesus.

From http://www.2001translation.com/TITUS.htm Jesus Appears to be God Jesus the great God but did God Anoint Himself if not then Jesus is not the great God.

2 Pet 11 Simon Peter, a slave and Apostle of Jesus the Anointed One, to those who are all precious to us and who have received their share of faith by the righteousness of our God and Savior, Jesus the Anointed One:

 

Titus 213   and 14—13-while we wait for the happy hope+ and glorious manifestation of the great God and of our Savior, Jesus Christ, 14  who gave himself for us+ to set us free*+ from every sort of lawlessness and to cleanse for himself a people who are his own special possession, zealous for fine works.+ From http://www.jw.org/en/publications/bible/nwt/books/titus/2/#v56002014

13 of the great God and of our Savior, Jesus Christ, and of indicates Two district beings.

 

 

Titus 2:13 From http://www.nazarene-friends.org/nazcomm/56/002.php

We continue to await that blessed hope of the glorious Appearing 73 of the great God and our Savior, Jesus Christ. 74

73

We continue to await that blessed hope of the glorious Appearing: Or, KJV: glorious appearing; RHM: forthshining of the glory; MON: blessed hope and epiphany; NEB: when the splendour… will appear. It seems likely this is a reference to the future visible Return of Messiah. [See notes on Matthew 24:30.] That is, the revelation of Jesus Christ. [1 Peter 1:13; see notes on 1 Thessalonians 4:16; see notes on 1 John 2:28] The Greek often rendered “manifestation” is EPIPHANEIAN [Strong’s Exhaustive Concordance #2014-16, to show, bring to light, become visible] and literally refers to a lamp brought into a room to illuminate it.

 

74

Of the great God and our Savior, Jesus Christ: The exact phrasing of this verse is disputed with either a Unitarian or Trinitarian bias. The Greek would also allow for either two different persons appearing or it may address Jesus Christ as “mighty God.” The later is not incorrect for the Hebrew Text of Isaiah 9:6 does call Messiah “Mighty God.” Many translations prefer “of the glory of our great God and Savior, Jesus Christ.” This would indicate Paul understood Jesus to be “god.” The above rendering is from the RSV which has a footnote as most others do to indicate there is an alternate phrase: “of the great God and our Savior, Jesus Christ.” This would be more consistent with Paul’s normal phraseology as he is careful to always differentiate between The God and Jesus Christ. So, it comes down to punctuation whether there will be a trinitarian or unitarian bias.
Thus, some alternate renderings are: 1934 “of the great God and
of our Savior Christ Jesus” (The Riverside New Testament, Boston and New York); 1935 “of the great God and of our Saviour Christ Jesus” (A New Translation of the Bible, by James Moffatt, New York and London); 1950 “of the great God and of our Savior Christ Jesus” (New World Translation of the Christian Greek Scriptures); 1957 “of the great God and of our Savior Jesus Christ” (La Sainte Bible, by Louis Segond, Paris); 1970 “of the great God and of our Savior Christ Jesus” (The New American Bible, New York and London); 1972 “of the great God and of Christ Jesus our saviour” (The New Testament in Modern English, by J. B. Phillips, New York)
An Idiom Book of New Testament Greek, by C. F. D. Moule, Cambridge, England, 1971, p. 109, the sense “of the great God, and
of our Saviour Jesus Christ… is possible in koi·ne Greek even without the repetition [of the definite article].”
The Authorship of the Fourth Gospel and Other Critical Essays, by Ezra Abbot,
Boston, 1888, pp. 439-457 (page 452): “Take an example from the New Testament. In Matt. xxi. 12 we read that Jesus ‘cast out all those that were selling and buying in the temple,’ [tous po·loun’tas kai a·go·ra’zon·tas]. No one can reasonably suppose that the same persons are here described as both selling and buying. In Mark the two classes are made distinct by the insertion of tous before agorasontas; here it is safely left to the intelligence of the reader to distinguish them. In the case before us [Tit 2:13], the omission of the article before [so·te’ros] seems to me to present no difficulty, – not because soteros is made sufficiently definite by the addition of [he·mon] (Winer), for, since God as well as Christ is often called ‘our Saviour,’ [he do’xa tou me·ga’lou The·ou kai so·te’ros he·mon], standing alone, would most naturally be understood of one subject, namely, God, the Father; but the addition of I·e·sou Khri·stou to so·te’ros he·mon changes the case entirely, restricting the soteros hemon to a person or being who, according to Paul’s habitual use of language, is distinguished from the person or being whom he designates as ho The·os, so that there was no need of the repetition of the article to prevent ambiguity. So in 2 Thess. i. 12, the expression ka·ta ten kha’rin tou The·ou he·mon kai ky·ri’ou would naturally be understood of one subject, and the article would be required before kyriou if two were intended; but the simple addition of I·e·sou Khri·stou to ky·ri’ou makes the reference to the two distinct subjects clear without the insertion of the article.”
Henry Alford, in The Greek Testament: “I would submit that [a rendering that clearly differentiates God and Christ, at Titus
2:13] satisfies all the grammatical requirements of the sentence: that it is both structurally and contextually more probable, and more agreeable to the Apostle’s way of writing.” (Boston, 1877, Vol. III, p. 421)
A Grammar of New Testament Greek (Moulton-Turner, 1963): “The repetition of the art[icle] was not strictly necessary to ensure that the items be considered separately.” Dr. Nigel Turner: “Unfortunately, at this period of Greek we cannot be sure that such a rule [Sharp’s] is really decisive.” (Grammatical Insights into the New Testament, 1965) Professor Alexander Buttmann: “It will probably never be possible, either in reference to profane literature or to the N[ew] T[estament], to bring down to rigid rules which have no exception… ” (A Grammar of the New Testament Greek)

http://biblehub.com/1_peter/5-10.htm

Writen a few verses earlier God by means of Christ Jesus --Two district beings.

New Living Translation
In his kindness God called you to share in his eternal glory by means of Christ Jesus.

So after you have suffered a little while, he will restore, support, and strengthen you,

and he will place you on a firm foundation. http://biblehub.com/1_peter/5-10.htm

 

Compare http://www.forananswer.org/2Peter/2Peter1_1.htm

 

John1-1[1]  GOD or  god  Jn/3-34[1][2]  Matt-28-19-S[1][2]  Godhead[1][2]

 

http://www.islamtomorrow.com/bible/NicaeaCouncil325.htm -

Difference between Arianism [1] and Jehovah’s Witnesses is that Arius

Arius believed that the holy spirit was a person and Jehovah’s Witnesses don’t. They believe The Holy Spirit is God’s Actiive Force not a person.

·                                 About 320 C.E., Arius, a priest in Alexandria, Egypt, began to spread radical ideas concerning the Trinity. Arius denied that the Son was of the same essence, or substance, as the Father. The Son could not be God or equal to the Father, since he had a beginning. (Colossians 1:15) As for the holy spirit, Arius believed that it was a person but that it was inferior to both the Father and the Son. This teaching, which gained wide popularity, roused fierce opposition within the church. In 325 C.E., at the Council of Nicea, Arius was exiled and his teachings were condemned.* See The Watchtower, August 1, 1984, page 24. http://wol.jw.org/en/wol/d/r1/lp-e/2002165 scroll down to The Arian Controversy

 

Arius 320 C.E believed the Holy Spirit was a person search See [1]  

Addition Info [1]  

·                                 Trinitarian or Unitarian: Does it really matter? | ...

 

 

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