I'm going by images, too, including how Jesus "is the image of God", in 2 Corinthians 4:4. )
1 John 5:7. Omit "in heaven, the Father, the Word, and the Holy Ghost: and these three are one" at end of verse. Eró1516ò Eró1519ò G L T Tr A W WH N NA HF.
1 John 5:8. Omit "And there are three that bear witness in earth" at beginning of verse. Eró1516ò Eró1519ò G L T Tr A W WH N NA HF. Erasmus's third edition of 1522 contained one truly unfortunate innovation: The "Three Heavenly Witnesses" in 1 John 5:7-8. These were
derived from the recently-written Codex 61, and (as the famous story goes) included by Erasmus "for the sake of his oath." Sadly, they have been found in almost every TR edition since. http://www.skypoint.com/members/waltzmn/TR.html
The Johannine Comma (1 John 5:7-8) The so-called Johannine Comma (also called the Comma Johanneum) is a sequence of extra words which appear in 1 John 5:7-8 in some early printed editions of the Greek New Testament.
These extra words are generally absent from the Greek manuscripts. In fact, they only appear in the text of four late medieval manuscripts. They seem to have originated as a marginal note added to certain Latin manuscripts during the middle ages, which was eventually incorporated into the text of most of the later Vulgate manuscripts.
All scholars consider it to be spurious, and it is not included in modern critical editions of the Greek text, or in the English versions based upon them. The passage is quoted by none of the Greek Fathers, who, had they known it, would most certainly have employed it in the Trinitarian controversies (Sabellian and Arian). Its first appearance in Greek is in a Greek version of the (Latin) Acts of the Lateran Council in 1215.
The passage is absent from the manuscripts of all ancient versions (Syriac, Coptic, Armenian, Ethiopic, Arabic, Slavonic), except the Latin; and it is not found (a) in the Old Latin in its early form (Tertullian Cyprian Augustine), or in the Vulgate (b) as issued by Jerome (codex Fuldensis [copied a.d. 541-46] and codex Amiatinus [copied before a.d. 716]) or (c) as revised by Alcuin (first hand of codex Vallicellianus [ninth century]).
http://bible-researcher.com/comma.html
(For examples of other intrusions into the Latin text of 1 John, see 2.17; 4.3; 5.6, and 20.)
Eph 3:7 I became a servant of this gospel by the gift of God’s grace given me through the
working of His power. Although I am less than the least of all the Lord’s people, this grace was given me: to preach to the Gentiles the boundless riches of Christ, and to make plain to everyone the administration of this mystery, which for ages past was kept hidden
in God, who created all things.
Note: ** by Jesus Christ is Omitted in the original translations.**
Joh 5:19 Then answered Jesus and said unto them, Verily, verily, I say unto you,
The Son can do nothing of himself, but what he seeth the Father do: for what things soever He doeth, these also doeth the Son likewise.
Joh 5:18 Therefore the Jews sought the more to kill him, because he not only had broken the sabbath,
but said also that God was his Father
You did not read what I posted:
Heb 1:2 Hath in these last days spoken unto us by his Son, whom He hath appointed heir of all things, for whom also to make the worlds;
Joh 8:54 Jesus answered, If I honour myself, my honour is nothing: it is my Father that honoureth me; of whom ye say, that he is your God:
Joh 1:1 In the beginning was the word, and the word was with God, and the word was God. **Now the meaning is cause, communication, a word, account, words (G3056 Mt 5:32, 37; 12:32,36, 37 John 4:37, 39; 12:38, saying)
John 1:8 Joh 1:18 No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared and in John 15:15 for all things that I have heard of my Father I have made known unto you. 16 the Son says: that whatsoever ye shall ask of the Father in my name, "d?́d?μ?" will give it you. *NOTE: "HE" may is supplied by the translatorand is not the actual translation.
Mat 6:9 After this manner therefore pray ye: Our Father which art in heaven, consecrated be thy name.
and Heb 1:8 But to the Son the throne, of your God, is for ever and ever: and the
scepter of uprightness is the scepter of your kingdom. Heb 1:9 Thou hast loved righteousness, and hated iniquity; therefore God, your God, hath anointed thee with the oil of gladness above thy fellows. Psa 23:5 Thou preparest a table before me in the presence of mine enemies: thou anointest my head with oil; my cup runneth over.
1Co 15:27 For he hath put all things under his feet. But when he saith all things are put under him, it is manifest that he is excepted, which did put all things under him.
28 And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all.
Joh 14:28 Ye have heard how I said unto you, I go away, and come again unto you. If ye loved me, ye would rejoice, because I said, I go unto the Father: for my Father is greater than I.
Joh 13:16 Verily, verily, I say unto you, The servant is not greater than his Lord; neither he that is sent greater than He that sent him. Php 2:7 But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men:
Heb 5:5 So also Christ glorified not himself to be made an high priest; but He that said unto him, Thou art my Son, today have I begotten thee. Joh 17:21 That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me.
1Co 3:23 And ye are Christ's; and Christ is God's. 1Co 11:3 But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God.
John 1:14 does not here say that the logos entered into a man or dwelt in a man or filled a man. By this word John insists that in the human Jesus he beheld the Shekinah (a Hebrew word that literally means "He caused to dwell) the glory of God. By this plural John speaks for himself and all those who saw in Jesus what he did. (Bernard).
Note also the absence of the article with the predicate substantive so that it cannot mean “the flesh became the Word.”
John 7:42 Hath not the scripture said, That Christ cometh of the seed of David, and out of the town of Bethlehem, where David was? Luk 1:31 And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS.
32 and he shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David:;
Jesus said it was to the "will of God and not his will that he should die. Mat 26:39 And he went a little further, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou
Mat 20:23 And he saith unto them, Ye shall drink indeed of my cup, and be baptized with the baptism that I am baptized with: but to sit on my right hand, and on my left, is not mine to give, but it shall be given to them for whom it is prepared of my Father.
Philippians 4:6 Be anxious for nothing, but in everything by prayer and supplication, with thanksgiving, let your requests be made known to God;
Christ himself revealed the coming Spirit of God who also possessed divine attributes and too was spoken of as distinct from the Father. These statements of Jesus, along with the teaching of the epistles of Paul and John, presented a unique theological challenge to the early Christians.
Speaking of Trinitarianism in the ante-Nicene period is somewhat anachronistic, since the word Trinity (Lat. trinitas) was first coined by the Latin father Tertullian in the 2nd century, and the Trinitarian doctrine was not solidified as dogma until the early 4th century.
However, Roger Olson reminds us that "Christian belief in God as triune did not arise in the fourth century with Roman emporer Constantine and the Christian bishops that he dominated. Belief that it arose then as part of a vague paganizing or Hellenizing of Christianity is a caricature often promoted . (Roger Olson, The Mosaic of Christian Belief, p. 135)
Nothing is affirmed of His substantial nature. The phrase "spirit of God" ("rua? Elohim") merely describes the divine energy, and is not to be taken as equivalent to the phrase "God is a spirit," viz., an assertion concerning His incorporeality (Zech. iv. 6; Num. xiv. 22; Isa. xl. 13). He can not, however, be likened to any thing (Ex. xx. 4-5; Isa. xl. 18) or to any person (Jer. x. 6-7). No form is seen when God speaks (Deut. iv. 15)
The Mosaic of Christian Belief, p. 135
Anyone who has immortality cannot die, as Jesus did as a mortal. Pleople do not have immortality in the second death.