tirsdag 24. januar 2012

Nr. 220: God's name and I am

Nr. 220:
God's name and I am

by JOHN E. Mevik, Kleppestø, from the day on 9 October 2003

In many, if not most, Bible translations, it is an underlying message of Jesus' statements about himself in John's Gospel (JOH 4:26, 8:24, 8:28, 8:58, 18:5, 18 : 6, 18:8), 'I,' g. ego eimi, is a kind of repetition of God's name we supposedly found in 2MO 3:14, and that in most bibeloverset-obligations is rendered as follows: God said to Moses: 'I am who I am.' And he said: 'Then you say to the Israelites: I AM has sent me to you. '

The Norwegian Bible's translation of 1988 is a footnote * to the expression 'I am who I am,' with the following explanation:
* Heb. YHWH

The NOK will surprise many is that both the above footnote and translation of 2MO 3:14 in most Bibles actually directly wrong. Rendered literally from the Hebrew reads verse 14 this way: Then God said to Moses, 'I want to be that I will be.' And he said, 'Thus you shall say to the Israelites:' I will 'has sent me to you.' The actual Hebrew word in the verse is AHJH (pronounced: ehjæh), ie 1 people. singular form of the verb to be. The same word is found in verse 12 (which strangely NOK are translated directly in the bibles that otherwise renders verse 14 wrong): And he said: 'Verily, I will be with you -'

The Hebrew word God uses for himself in 2MO 3:14 in other words, AHJH and not YHWH. The meaning of the name of God, YHWH, you know, according to Hebrew-literate theologians do not know what means, only that it is an expression of The Absolutely Existing, He-who-is-in-eternity.

2MO 3:14 expresses thus: God said to Moses, 'I want to be.' (Uderfor-stood: with you in this trial) that I will be. '(The implication: with you in all other trials).

And he said, 'Thus you shall say to the Israelites:' I (read: the God who will always be with His people) will be sent me to you. '(This is the meaning we commonly found in Jewish Bibles, including . a. The Chumash, published by Mesorah Publications, Ltd.. New Yprk, 1994, pp. 302-305. cf. also 2MO 3:12 where the same word is used and where it says explicitly that God will be with his people .

It is thus in verses 12 and 14 God really says who he is, while in verse 15 tells Moses his name: God said to Moses, 'Thus you shall say to the children of Israel: the LORD (YHWH) has sent me to you. This is my name forever. '(2MO 3:15)

The name of God (YHWH) does not mean 'I am.' (Explanation in 2MO 3:14 is the closest we get what the name means). God's name can not be linked to the saying 'I am,' gr. ego eimi in the NT. The term occurs 48 gan-ger in the NT and is usually translated as: 'It's me.' (See eg. JOH 9:9, 2:27 p.m. MAT and MAT 26:22, 26:25.

When Jesus uses the phrase in John 4:26, 8:24, 8:28, 8:58, 13:19, 18:5, 18:6 and 18:8, it means saying exactly the same, ie 'it's me 'to mean' I am the Messiah, 'or' I am he - Christ. '(Note the relationship statement is in).

The estimated mysterious statement 'I am' in John's Gospel, and that an-givelig got guard force and the priests and Pharisees servants who would arrest Jesus, to fall to the ground, in other words, not some mystical proclamation of God's name, a sesame, sesame, so to speak, but a straightforward and common way to say 'it's me' in Greek.

'I am' - Jesus' divine presentation formula

In a post in the Day 9 Oct. commented Gunnar Johnstad understanding and translation of the so-called 'I am' - the words of John's Gospel (Greek: ego eimi) where they are absolutely, without a subsequent predikatsord or compliment, as opposed to see seven 'I am' - the words in the same Gospel with a further provision: 'I am the bread of life, I am the light,' etc. It is all about the places JOH 8:24, 8:28, 8:58, 13:19, cf. 4:26, 6:20 0g 18:5-6.

The absolute 'I' - the words
Mevik believe that these words should not be interpreted in light of the divine name YHWH in 2 Genesis 3:14, as is done in several Bible translations, among others. a Norwegian Bible (NB88), which translates example JOH 8:28 as follows: 'When you get exalted Son of Man, then you will know the I am who I am.' Mevik In this context a Bible translation activities interesting and challenging comments to the 2nd MO 3:14: He claims that the translation of this place 'in most Bibles are crazy.'

This claim can and should be discussed, but should not be commented here. Instead I will comment on Mevik understanding of the absolute 'I' - the words of Jo-male gospel. He understands it as a normal, everyday identification of expression, = 'it's me (with an implied predikatsord:' It is I who is the Messiah, 'and that they will here as elsewhere in the Gospel where the Greek words ego eimi occurs , for example. In John 9:9, be a straightforward and common way to say 'it's me' in Greek.

Mevik mentions in his speech, not the translation of John's Gospel 'I am' - words in the Bible Society translation (GB 78/85) but with his understanding of those words as an everyday necessary, he will have to disagree with the translation that is selected. For 'I am' - the words in John 8:24, 8:28 and 1:19 p.m. will not be rendered as an identification formula, 'it's me,' but with the words 'I am he.' Translation 'I am He' marks that believes that the immediate background for these words are found, not in 2MO 3:14, even if NOK will think that also this text is important as background, but in the second main part of the book of Isaiah, that the JES 40-55. Here occur the words ani hu repeatedly in the Hebrew. They mean, 'I (s) he,' but rendered in Norwegian translations traditionally happy with 'I am God,' or almost made invisible. One exception is the translation Bible, the Word of God, also called the Norwegian King James translation. that consistently reproduces ani hu with 'I am he.' The Hebrew ani hu in turn is a variant of the formula 'ani YHWH' something occurs hundreds of times in the OT, cf. for example. JES 45:18, Hosea 13:4 and Joel 2:27.

'I,' in Jesajah 40-55
The words ani hu and ani YHWH works in Jesajah 40-45 as a divine presentation formula: God refers to this when he faces his people and presents itself as its only God. Now it is crucially important for understanding advance at the start of the johanniske 'I am' - the words and know how the Hebrew ani hu is translated in the pre-Christian Greek translation of the Old Testament, the Septuagint, for it is the Greek Bible Baptist mainly uses when he quotes and alludes to the Old Testament. And the relationship is that the Septuagint in a number of places in Jesajahbokens second body, among others. a. in the JES 41:4, 43:10, 43:25, 46:4, 48:12 and 52:6, translates the Hebrew ani hu by the Greek ego emi, ie with the same words used in Jesus' absolute 'I am' - words in the Greek text of the JOH 8:24, 8:28 and 1:19 p.m..

In the Greek Bible seems the absolute ego emi - words to be used with a dual function: They are used on the one hand to present the God of Israel as the only true Savior and Lord, cf. JES 43:10-11, and they may on the other hand, act as a divine name.

Thus translated JES 43:25, where the Hebrew text has: 'I, I am he that clears out your transgressions (my translation), the Greek in a way that can be rendered so in Norwegian:' I am 'I' that deletes out your iniquities. '

The same relationship we have in the JES 51:12 where the grerske translation reads: '' I 'I' who comforts you. 'Advanced formula ani hu variations take also an important place in some Jewish festive liturgies and used then as a regular name of God and acts as gudsproklamasjon.

U.S. 78/85 is not the only one to translate the absolute 'I' - the words of Jo-male gospel in light of the places in Jesajah-book in which the Greek Bible translates the Hebrew formula ani hu by ego emi. A number of recent Bible translations do the same. I believe that in addition to the purely philosophical also indicated other reasons that this is an obvious interpretation, but it will take too long to get into it here.

GT 'divine' I '.
Interpreted 'I am' - the words of the fourth gospel in the light of the above locations from Jesajah-book, the GT divine 'I' we encounter in Jesus' mouth. Jesus uses in a way that was unthinkable for the scribes in his social time, God's holy 'I' in themselves. His 'I' is one with GT goddommelige 'me.' This is also in line with many other words of Jesus where he is also by far takes the divine 'I' in his mouth, cf. for example. Matthew 11:28-30.

Evangelist John is known to deliberately use a variety dobbelttydige expression, as in JOIH 3:8 where the Greek word he uses, pneuma, can mean both 'spirit' and 'wind,' and in John 3:14 where he uses a word that can mean both lift up and exalt.

It is quite possible that the 'Jer is' - the words in the Gospel of John has a double meaning: it can on the one hand, act as a Jusu everyday selvidenti-fications and the translation of them 'it's me,' is thus quite possible. On the other hand, they also act as a divine presentation and revelation formula, and it will require a translation to the greatest extent possible, maintain this majestic 'I am.'

No 'mystical presentation.'
For those familiar with the biblical tradition, this last, divine dimension in Jesus 'I am' - words hardly have seemed especially mysterious or as a 'mysterious proclamation,' to use Mevik words. Many would well have understood what it is about, that this Jesus spoke with a turn to God - and only he - makes use of the Jesajah-book and as qualified Jesus 'I am' as God's 'I,' cf. Jesus' words about his life's unity with the Father in John 10:30: 'I and the Father are one.'

Many realized that Jesus did as it came when he took the divine 'I' in his mouth, as a name his father had given him, cf. JOH 5:12 p.m.. This was a straight blasphemy which, according to the law of Moses was punished with death. (3MO 24:16) So Jesus responded tilhørerepå a completely irrelevant manner in response to his words: 'Before Abraham was, I,' took up stones to throw at him. (JOH 8:58-59)

'I am' - the words of John's Christology in the condensed and very deep-pløyende show!

Reply to 'ego eimi' - 'I am'
by Arne Jordly

Jesus had several times tried to explain to his disciples that he would soon leave them, and this caused great sorrow and sadness among them. Then said Jesus to his disciples (John 14:28, Norwegian King James) 'You have heard that I have told you, I go away but come back to you. And if you loved me, ye would rejoice when I say: I go to my Father: for my Father is greater than me. 'This Jesus said just before his death in 33, nearly 2000 years ago.

Exactly one thousand nine hundred twenty-four years later, in 1957, Dr. Philos Valentine Senstad in his trinity doctrine, paragraph 24: And in this Trinity is no first or last, no more or less. This statement is therefore quite clearly directly in conflict with what Jesus himself said to his disciples just before he died. Who should we believe? Should we believe the Savior Jesus Christ or do we believe the philosopher Valentine Senstad? Unfortunately, all the Norwegian Church and most of the Norwegian people decided to Christ for the benefit of Valen Senstad! It is this that makes such a big part of the Norwegian people believe that God Almighty and Jesus Christ are one and the same Parson - contrary to the Bible's message! This philosophy that Jesus himself says that he is God Almighty every time he refers to his own person, the so-called absolute 'I', 'is one of human kenes largest errors. For, if Jesus, directly or indirectly, had alleged that he was God Almighty, the Jews would have been in their full right when they wanted to stone him to death, for this was clearly in line with the law of Moses. (5 Genesis 18:15) The Jesus fought to get the clergy to understand and accept, was that he was God's heavenly Son, the promised Messiah.

The Pharisees tried to distort it so it would sound like if he claimed that he was God Almighty. Alpha course booklet takes position in favor of the Pharisees when on page 7 at the bottom of the page is claimed that Jesus claimed to be God Almighty. They then refers to the Pharisees false accusation against Jesus and claims that it is true! Read John 14:31-33: 'When the Jews took up stones again to stone him. Jesus answered them, 'Many good works from my Father I have shown you. For which of these works that rocks you me? 'The Jews answered him and said:' For a good work we stone you not, but for blasphemy, and because you are a man, make yourself God. 'Can you in any way to interpret this to mean that Jesus, directly or indirectly, in claiming that he is God Almighty?

As to the places in the message of John, where 1 Professor Gunnar John-City claims that Jesus claims to be God Almighty. It involves the following seven different passages in the message of John: JOH 8:24, 8:28, 8:58, 13:19, 4:26, 6:20 and 18:5-6.

1) JOH 8:21, The Norwegian Bible Society, 'I said you will die in your sins. Because if you do not believe that "I am He," ye shall die in your sins. '

JOH 8:24, New International version: 'In the customs you That you Would die in your sins, if you do not believe That I am the one I claim to Be, You Will indeed die in your sins.'

JOH 8:24: The Greek text: epo apothnesko humon hamartia ean pisteo eimi apotnesko human hamartia

And who was Jesus in this verse claimed to be? God's only begotten Son, of course! He already shows in verse 26 that 'he who sent me is true!' Note also what he says about those who do not want to believe that he is God's only begotten Son: 'They shall surely die in their sin!'

2) JOH 8:28, DNB: Jesus said: "When you have lifted up the Son of Man, then you will understand that" I am He ", and that I do nothing of myself, but speak as the Father taught me. '

JOH 8:28, NIV: So Jesus said: 'When you garden lifts up the Son of Man, Then You Will Know That I am the one I claim to Be and That I do nothing on my own but speak just what the Father ha thaught me. '

JOH 8:28, DGT: tate apo iesous: Hotan hupsos huios antropos oun: ginosko eimi poieo oudeis emauto Father didasko laleo Taut

It's the same discussion that goes with the Pharisees which Jesus refers to his death on the cross, Greek stauros; crucify = stauroo. Then they will have to acknowledge that he is Jesus Christ, God's heavenly Son, the promised Messiah. He shows the clear here that he does not do anything as you wish, but only that which his heavenly Father, God the Almighty, has taught him. Should this mean that Jesus is God Almighty? No, such an assertion would be sheer blasphemy clearly contrary to God's word!
3) John 8:58, DNB: "Verily, verily, I say unto you, Before Abraham was, I am."

John 8:58, NIV: "I tell the truth, 'Jesus answered,' before Abraham was born, I am. '

JOH 8:58, DGT: iesous epo: Amen lego principles Abraham eimi

This verse is special, for it is the subject of a massive distortion and bibelfabling. Many people claim that Jesus here says directly that he is God Almighty. So is not the case! Jesus is referring to his pre-earthly existence as God's heavenly Son, the promised Messiah. The Norwegian translation is wrong here, but not the U.S. or the Greek. Why? They are translated fairly similar? The Norwegian will be in line with correct grammar be: 'From long before Abraham, I have been.' And had this verse has been translated correctly in relation to Norwegian grammar, we had released all this fablingen. But unfortunately, it is not in everyone's interest to convey the truth! Many are addicted to declare the official learn to keep his job.

Why is the correct translation has been and is not? In Norwegian it is so that if we refer to something that goes back in time, say we have been even if the situation continues, and Jesus is the still. But this is not in English, nor in Greek. Where will the text be is if the situation persists. Jesus has been and still is, therefore, be it in Greek and English hot I am. But the Norwegian should be called has been. A small example: In the Norwegian would Bondevik said: I have been prime minister for three years, although he is still prime minister. This is not in English, nor in Greek. In English, would President Bush have said, 'I am the president for three years,' then, provided he is still president. If he had gone after three years, he said: 'I Have Been President for three years.' Here is Greek and English grammar unanimous. Therefore, Jesus says the Greek and English grammar: 'From before Abraham, I am.' And no one wants to deny that Jesus is still even here he refers to his heavenly existence of the universe first creature? The correct Norwegian shall be: 'From long before Abraham, I have been.'

This is the only elementary grammar most of us learned in English class in junior high or ungomsskolen. But perhaps this is too basic for a 1 Professor? Many so-called scholars have it so they put all common sense aside before they open the Bible, then the Fables! They call it philosophy. Are you not aware of how many times in the Bible God warns against this world's wisdom?

4) JOH 1:19 p.m., DNB: 'Now I tell you before it happens, that when it happened, the belief that "I am He."

JOH 1:19 p.m., NIV:''I am counting you now before it happens, so when it 'That Happens You Will Believe That I am He.'

JOH 1:19 p.m., DGT: artistic Lego pro ginomai Hotan ginomai pisteuo eimi

Here Jesus tells his disciples about Judas' betrayal of him, something that terrified-ing disciples since Judas was one of them. Jesus refers to the prophecy of the Messiah in Psalm 41:9. He says that he tells it in advance for them to know that he is the one that the prophecy refers to whom Judah promises his whole courage. It will sure is a lot of philosophy in order to distort this why Jesus says that He is God Almighty!

If you look a little closely at the Greek text, you will see that there is ego eimi, but only eimi. This is because the personal pronoun ego only in Greek, if the self should be emphasized, which is not the case in this verse, nor in any of the other verses here referred to? The personal pronoun is often understood through the bending of the verb. Strictly speaking, is not He or He, the last word in the Norwegian and English translation of the Greek text. It may be interesting to know that when you translate from Greek to Norwegian, and also English, use about twice as many words in the translation to bring out the meaning from the Greek. The New Testament in Norwegian consists of approx. 200 000 words. In Greek, only some 90 000 One reason for this is that many small words like prepositions and personal pronouns are hidden in the bending of the verb and is therefore omitted. Ancient Greek has also built the indefinite article, close to the translation of John 1:1 should take the blame for.

5) JOH 4:26, DNB: Jesus said to her: "It is I, I who speak to you."
JOH 4:26, NIV: Then Jesus Declared: In Who Speaks two you am he. '

JOH 4:26, DGT: iesous Lego: laleo eimi

It calls Jesus with the Samaritan woman. In the verse above, she says to Jesus: 'I know that Messiah is coming, who is called Christ. When he comes, he will tell us everything. 'Then Jesus answers:' I am he, I who am speaking to you. '

Here, the Fables sure is a lot to convert Jesus to God the Almighty! The Jesus confirms to this woman, is that he is the prophet that God will raise up his people, (5 Genesis 18:15) God's anointed, the Messiah in Hebrew and Christ in Greek. The prophecy of God's anointed Messiah is a recurring theme throughout the Old Testament, and then that the God will send as mediator between God and man (1 Timothy 2:5) to bring people back into a right relationship with God - as Adam broke through his disobedience. Do you see now how easy it is to be confused by people's philosophy and heresy?

6) JOH 6:20, DNB: Jesus said to them: "(It's me) do not be afraid!"

JOH 6:20, NIV: He said two restriction: '(It is I), do not be Afraid.'

JOH 6:20, Greek text: Lego: phobeo

The word lego in Greek is here an example of the personal pronoun is hidden in the verb. Lego = he said.) It is easy to note when you see those two words Lego: phobeo in Greek, the word Jesus does not occur in the verse. Therefore, the Norwegian translation errors and the American right in this case.

NB! Note that I is not used in this verse! It is an addition.

This is the story of when Jesus walked on water and scared the hell out of the disciples. It's in Matteus14: 26 that they thought he was a ghost! No wonder he tried to calm them down and said to them: 'Be not afraid. It's just me. 'That Jesus in this situation, and contrary to the truth, would feel no need to tell them that he was God Almighty, is a claim so absurd that it is almost inconceivable that the normal person with common sense and sense can be led so far astray!

7) JOH 18:5-6, DNB: "Jesus of Nazareth," they replied. "It's me," says Jesus. Betrayer Judas was also there with them.
JOH 18:5-6, NIV: 'Jesus of Nazareth,' They replied. 'I am he,' Jesus said. (And Judas the Traitor was standing there with retardation.) When Jesus said, 'I am he,' They drew back abd falls to the ground.

JOH 18:5-6, DGT: apikrinimai iesous Nazareth iesous Lego: eimi ioudas kai ho paradidomi histemi oun epo: eimi aperchomai EIS she opiso pipto chamai

Also, the seventh and last time it is alleged that Jesus says He is God Almighty, is easy to understand for those who just want to embrace the biblical truth and put all philosophy and bibelfabling aside. The priests and soldiers with Judas at their head is out and looking for Jesus to arrest him. Jesus, who knew that this was to frame him, went back and asked them: 'Who are you seeking?' They said, 'Jesus of Nazareth.' Jesus confirms that he is Jesus of Nazareth by saying, 'It's me . '

So simple and so clear is the biblical truth! But people who filisofisk foundation wants to portray God anointed Jesus Christ as God the almighty must resort to many tricks and distortions to try to get this philosophy to fall into place. And contrary to God's truth, they manage to lead many people astray!

Listen to what Jesus says in John 17:3: 'This is eternal life: to know the only true God and him whom he hath sent, Jesus Christ's status.' Can you really say you know two people when you do not even know for -shells on them?

So back to the beginning of this note:
Savior Jesus Christ says that His Father is greater than him. In the Trinity operates philosopher Valen Senstad Jesus a liar and says: 'This is not true! You are equal, (Item 24) for you are the same! '(Point 11 and 16) Who should we believe, the Savior Jesus Christ or the philosopher Valentine Senstad? Or should we believe 1 Professor Gunnar Johnstad who are so satisfied with his philosophy that he calls the 'Christology of condensed and very profound way?' Excuse me, but in relation to the biblical truth is and will remain such claims nothing more than philosophical gibberish!

In Ephesians 1:17 it says that God is also Jesus Christ, God, (as he is our God). Jesus confirmed this when he died on the cross: 'My God, my God, why have you forsaken me?' Or - was it all just a charade?

Many Trinity advocates claim that it was God who died on the cross. Such a claim is ridiculous, yes, it is pure blasphemy, because if you use common sense when you claim something like that, the consequences of such an assertion that it must have been a dead God, who raised a dead God raised from the dead! Could it have happened? No, it is abundantly clear at least five locations in the New Testament that it was God the allmektide who left his only begotten Son Jesus Christ from the dead!

Read Acts 2:24, 10:40, 13.30, Galatians 1:1 and 1 Peter 1:21, etc.

Can you, after reading these Bible verses, still claim that it was God Almighty who died on the cross?

All the verses in John where Jesus says 'I am.'
Reply to article 1 of amenuensis the NLA, Gunnar Johnstad in the newspaper the day on 30 October 2003.

'In an article in the Day 9 October commenting on John Mevik understanding of the sets of the so-called 'I am' - the words of John's Gospel (Greek: ego eimi) where they are absolutely without a subsequent predikatsord or compliment, for-scales for the seven 'I am' - the words in the same gospel that has a closer destination, I am the bread of life, I am the light, etc. It is all about the places JOH 8:24, 8:28, 8:58,: 3:19, cf. 4:26, 6:20 and 18:5-6. '

It alleges I. amenuensis Gunnar Johnstad that Jesus only uses the word I'm seven times in addition to the seven times he uses the absolute I am without power following predikatsord or compliment. Jesus uses the phrase I'm only a total of 14 times in the message of John?

All of these Bible verses are based on the Greek text, from Strong's Hebrew / Greek. Where the Norwegian Bible Society does not use I'm there this is used in the basic text, this is highlighted with an asterisk * and his own comments.

We shall see: (Scriptures that make up the so-called 'absolute I' are numbered and highlighted.) All quotations are from The Norwegian Bible Society, DNB.






JOH 4:26




"7:33 TEXT

1 Jesus said to her: "It is I, I who speak to you."
"I am the bread of life -"
"I am the bread of life -"
"I am the living bread which came down from heaven. - "
- "You both know Me and know where I come * from. - "* Where I'm from
"I know him, for I come * from him, and he sent me." * I am from
"Yet a little while I am with you, and then I go to him who sent me."







28 JOH 7:34



"1:13 p.m.

"1:19 p.m.

"1:33 p.m.
"2:03 p.m.

"2:06 p.m.
"2:09 p.m." - for which I am, you can not come. "
"- I am the light. - "
"- For I am not alone, but -"
"I testify * about myself, and the Father who sent me bears witness about me."
* I am a witness about myself
"- I am from above." - "I am not of this world-it."
2 "- if you do not believe that I am he, ye shall die in your sins."
3 "- then you will understand that I am he, -"
4 "- before Abraham was, I am."
"As long as I am in the world, I am the light."
"I am the door of the sheep."
"I am the door, -"
"I am the good shepherd. - "
"I am the good shepherd. - "
"I am the resurrection and the life -"
"- And where I am, shall also my servant be."
"You call me Lord and Master, and you are right, for I am."
5 "- for that when it happened, to think that I am he."
"Little children, yet a little while I am with you -"
"And when I go and prepare a place for you -"
Jesus says: "I am the way, the truth and the life. - "
Jesus replies: "Do you know me, Philip, even though I have been * with you so long?"
* I am with you as long as

NB! Here I am by the Norwegian Bible Society translated as I have been right in line with Norwegian grammar. Why the company has not translated verse 8:58 in the same way as a tie in the gresle text? Instead of "From before Abraham was, I am, 'to correct oversetelse be:' From before Abraham was, I have been. 'Here is the Bi-belselskapet in direct conflict with itself





37 JOH 3:01 p.m.

"3:05 p.m.
"4:32 p.m.
"5:11 p.m.

"5:14 p.m.
"5:16 p.m.
"6:05 p.m.

"6:08 p.m.

"6:37 p.m." I am the true vine and my Father is the vineyard of the man. "
"I am the vine, ye are the branches. - "
"But I'm not alone, for the Father is with me."
"I'm * not anymore in the world, but they are in the world,
- "* I am no longer in the world
NB! Here Jesus uses the phrase I'm in Greek, for he is fremdelses in this world even if only for a short time. The Greek text is always consistent here, even if the translation is not. If, however, gram-matically correct in Norwegian.
"- Somehow I am not of the world."
"- Somehow I am not of the world."
6 "Jesus of Nazareth," they replied. "It's me," * says Jesus. * I am he
NB! Here, I is not even translated as I am, but that's me, which is correct NOK. But it undermines the philosophy of Jesus here says that he is God Almighty. He manifests himself only as Je-sus of Nazareth.
7 "I have told you that it's me," * said Jesus.
* I am he
"- I am a king. - "

NB! Verse 6:20 require special attention. DNB has translated it thus: "It is I, be not afraid." It is the eighth so-called absolute time Jesus says I am. And on this basis claim 1 Professor Gunnar Johnstad that Jesus says that He is God Almighty. It can not possibly be correct for the small set-tion it is me, added in the translation. It is not in the Greek tek-ten. There is just: He said: "Be not afraid." In Greek: Lego: phobeo.
Jesus uses the words the phrase I am, gr. eimi, and not ego eimi, a 41 gan-ger in 39 verses in the message of John, and not just 14 to 1 Professor Gunnar Johnstad claims. Jesus does not say ego eimi once, because he never highlights themselves. And the personal pronoun ego is only used in Greek in which the self must be emphasized, that not he, but I am. In all other cases, there is the personal pronoun I hidden in the bend of the verb.

Would you still say that Jesus claims to be God Almighty?

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