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Izaija 6:3 – Triput sveto; Otkrivenje 4:8

 

Otkrivenje 4:8 – i četiri živa bića, koja imaju svako od njih po šest krila, puna su očiju okolo i iznutra. Nemaju odmora danju i noću, govoreći: Svet, svet, svet je [Jahve] Bog, Svemogući, koji bijaše i koji jest i koji dolazi. Izaija 6:3 – Jedan je vikao drugome i govorio: Svet, svet, svet je Jahve nad Vojskama: puna je sva zemlja slave njegove. Ti se spisi ponekad navode kao dokaz trinitarne dogme, budući da svaki koristi riječ "sveti" tri puta. Ovo mora biti Jahve, Isusov Bog, na kojeg se spominje u Otkrivenju 4:8, budući da se o Njemu universonalno govori u Otkrivenju 5:1 kao o Onome koji drži svitak u svojoj desnoj ruci. U Otkrivenju 5,7 nalazimo da Janje, Isus, uzima svitak iz ruke onoga koji sjedi na prijestolju. Ovo pokazuje da je onaj koji sjedi na prijestolju, nazvan "Gospodin Bog, Svemogući, koji bijaše i koji jest i koji dolazi" u Otkrivenju 4:8 doista jednolično Isusov Bog i Otac, a ne sam Isus. Izraz "tko je bio i tko jest i tko će doći" je jednostavno još jedan način da se kaže ista stvar kao "od vječnosti do vječnosti" kao što se nalazi u Psalmu 90:2. Samo je Isusov Bog Svemoguć. Samo je Isusov Bog “od vijeka do vijeka”. Isus nije učinjen "svemogućim" u moći i autoritetu koji mu je dao jedini pravi Svemogući. (Matej 28:18) Očito je da su moć i autoritet dani Isusu od Onoga koji je moćniji od dane moći i autoriteta. (1. Korinćanima 15:27) Da je Isus stvarno postao Svemogući, to bi značilo da postoje dva Vrhovna Bića, ali da je samo jedno od njih bilo Svemogući od vječnosti, budući da je drugo moralo učiniti Svemogućim ono drugo. U stvarnosti, samo je Jahve universonalno Svemogući. Isus je, uvijek je bio i uvijek će biti, manje slavan u svojoj tjelesnoj biti nego Jahve, njegov Bog. Jahve je jedini koji ima izrazitu slavu kao Svevišnji. — 1. Korinćanima 15:40,41. U Otkrivenju 1:9,10 Ivan spominje sebe kada je čuo jak glas, poput trube, (stih 11) kako govori: "Napiši što vidiš..." Ovaj citat je od Isusa, a ne od Jahve, kao što je opisano u sljedećem stihovi. U stihu 18 Isus kaže: "Ja sam onaj koji živi, i bio sam mrtav, i evo, živ sam zauvijek." Isus je zapravo bio mrtav i nigdje nije bio živ, ako ovo ima ikakvog smisla, jer on suprotstavlja svoje mrtvo tome što je zauvijek živ. Sada znamo da Bog ne može umrijeti, pa je ovim stihom dokazano da Isus nije Svemogući Bog. Ono što treba dodati, i pročitati u Otkrivenju 4:8 da bi ovo podržalo trinitarnu dogmu, je da jedna od riječi "svet" predstavlja Boga i Oca Isusa, dok druga jedna od riječi "svet" predstavlja Bog-Sin Boga i Oca Isusova, a ta druga riječ "sveti" predstavlja sveti duh Boga i Oca Isusova. Budući da Otkrivenje 4:8 također pripisuje sva tri korištenja "svetog" Onome koji je bio i koji jest i koji dolazi, to jest, Onome koji je prikazan kako sjedi na prijestolju (Otkrivenje 4:9), tada trinitarac mora dodati neko objašnjenje, i pročitati kakvo god objašnjenje dali, svete spise budući da je Janje prikazano kako uzima svitak od Onoga koji je bio i koji jest i koji dolazi. (Otkrivenje 5:6,7) Obično, međutim, ne nalazimo nikakvo objašnjenje dano za samoproturječnost. Neki jednostavno objašnjavaju samoproturječnost kao jednu od "misterija" trojstva. U stvari, Janje koje pristupa Onome koji je bio i koji jest i koji dolazi kako bi uzelo svitak od tog Jednog nije taj od koga uzima svitak. Umjesto da dokazuje trinitarnu dogmu, Otkrivenje 4:8,9 povezano s Otkrivenjem 5:6,7 pokazuje da dogma o trojstvu nije istinita. Samo Onaj koji je prikazan kako sjedi na prijestolju, Onaj koji je bio i koji jeste i koji dolazi je Svemogući. Isus nikada nije prikazan kao "Svemogući" od kojeg Isus, Janje, prima svitak. To odgovara Otkrivenju 1,1, gdje čitamo da je Bog dao Isusu otkrivenje kako bi ga Isus mogao dati Ivanu. Zašto se onda riječ "svet" ponavlja tri puta? Neki ističu da Sinajski rukopis i neki drugi imaju sveto osam puta u ovom stihu; ako je ovo bio način na koji je Ivan izvorno primio objavu, tada se riječ "sveti" koristi za Isusovog Boga i Oca osam puta! Stoga neki ističu značenje broja osam koji se koristi u Bibliji: Židovsko dijete je obrezano osmog dana (Postanak 17:12; Levitski zakonik 12:3; Luka 1:59; Filipljanima 3:5) označavajući pročišćenje i svetost srca (Izlazak 6:12; Ponovljeni zakon 10:16; 30:6; Matej 12:34); sedam dana ovca je trebala biti sa svojom majkom, a osmog dana predana Jahvi (Izl 22,30); osmi dan nakon sedam dana Blagdana sjenica trebao je biti sveti saziv Jahvi. (Levitski zakonik 23:36,39) Osam označava dan koji slijedi nakon sedam dana

tjedan, dan obnove, i stoga mnogi vjeruju da osmi dan označava 1000 godina koje slijede nakon Kristove tisućugodišnje vladavine, jer tada će sve biti potpuno novo, ali ne samo ovo, već da će sve biti dovedeno puno savršenstvo. (Otkrivenje 21:1-5) Stoga se smatra da osam "svetih" označava Jahvinu stvarnu savršenu svetost, njegovu apsolutnu čistoću, koja će se na kraju otkriti u vjekovima koji dolaze. Međutim, odgovarajući stih u Izaiji 6:3 ima samo tri puta sveto, a ne osam puta, tako da smo skloni vjerovati da je u Otkrivenju 4:8, izvornik također imao samo tri vremena "sveto". Za mnoge trinitarce, "trostruko sveto" se na neki nejasan način smatra trojstvom, kao što je gore spomenuto. Ne postoji "i" u ove tri izjave da je Jahve svet, ni na hebrejskom ni na grčkom. Radi naglaska, Jahve se "triput" izgovara kao svet, ali nije da je Jahve "triput svet", ili svet tri puta. Slično je: Ezekiel 21:27 – Ja ću ga srušiti, srušiti, srušiti: ni ovoga više neće biti dok ne dođe onaj čije je pravo; i ja ću to dati [mu]. Bog ne kaže da će tri puta svrgnuti princa Izraela (očigledno Zedekiju); on ponavlja riječ za naglašavanje. Čini se da se upotreba riječi tri puta koristi za označavanje superlativa, a ne za naglašavanje onoga o čemu se govori kao o tri puta. Što se tiče Ezekiela 21:27: Trostruko ponavljanje označava užasnu izvjesnost događaja; ne kako ROSENMULLER objašnjava, svrgavanje trojice, Jojakima, Jekonije i Sidkije; jer se spominje samo Sidkija. ========== Fausset, A.R., A.M. “Komentar na Ezekiela 21”. “Kritički i objašnjavajući komentar cijele Biblije”. http://bible.crosswalk.com/Commentaries/JamiesonFaussetBrown/jfb.cgi?book=eze&chapter=021 1871. Slično u Izaiji 6:3 i Otkrivenju 4:8. Nema razloga da se Izaiji 6:3 doda da su serafi govorili da su Jahve tri osobe: Sveti Otac i Sveti Sin i Sveti Duh. Sveti se ponavlja radi naglaska. Bez obzira na to, misao o tri osobe o kojima se govori u Otkrivenju 4:8 ili Izaiji 6:3 mora se pretpostaviti, dodati i pročitati tri puta kada se riječ "sveti" pojavljuje u tim stihovima.

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Isaiah 6:3 – Thrice Holy; Revelation 4:8

Revelation 4:8 – and the four living creatures, having each one of them six wings, are full of eyes around about and within. They have no rest day and night, saying, Holy, holy, holy is [Yahweh] God, the Almighty, who was and who is and who is to come.

Isaiah 6:3 – One cried to another, and said, Holy, holy, holy, is Yahweh of Hosts: the whole earth is full of his glory.

These scriptures are sometimes cited as proof of the trinitarian dogma, since each uses the word “holy” three times.

This has to be Yahweh, the God of Jesus, referred to in Revelation 4:8, since this One is spoken of unipersonally in Revelation 5:1 as the One holding the scroll in His right hand. In Revelation 5:7 we find that the Lamb, Jesus, takes the scroll out of the hand of the one sitting on the throne. This shows that the one sitting on the throne, called “the Lord God, The Almighty, who was and who is and who is to come” in Revelation 4:8 is indeed unipersonally the God and Father of Jesus, and not Jesus himself.

The phrase “who was and who is and who is to come” is simply another way of saying the same thing as “from everlasting to everlasting” as found in Psalm 90:2. Only the God of Jesus is Almighty. Only the God of Jesus is “from everlasting to everlasting.” Jesus is not being made “almighty” in the power and authority given him by the only true Almighty. (Matthew 28:18) It is evident that the power and authority given to Jesus is from One who is more powerful than the power and authority given. (1 Corinthians 15:27) If Jesus actually had been made Almighty, this would mean that there are two Supreme Beings, but that only one of them had been Almighty from eternity past, since the other had to be made Almighty by the other. In reality, only Yahweh unipersonally is the Almighty. Jesus is, always has been and will always be, of a lesser glory in his bodily substance than Yahweh, his God. Yahweh is the only one who has the distinct glory as the Most High. — 1 Corinthians 15:40,41.

In Revelation 1:9,10 John refers to himself when he heard a loud voice, as of a trumpet, (verse 11) saying, “Write what you see…” This quote is from Jesus, not Yahweh, as described in the following verses. In verse 18 Jesus says: “I am He who lives, and was dead, and behold, I am alive forevermore.” Jesus was actually dead and not alive anywhere, if this is to make any sense at all, for he contrasts his being dead with being alive forevermore. Now we know that God cannot die, so Jesus is thus by this verse proved to not be God Almighty.

What has to be added to, and read into Revelation 4:8 to have this support the trinitarian dogma, is that one of the words “holy” represents the God and Father of Jesus, while and other one of the words “holy” represents the God-Son of the God and Father of Jesus, and that other word “holy” represents the holy spirit of the God and Father of Jesus. Since Revelation 4:8 also attributes all three usages of “holy” to the One who was and who is and who is to come, that is, the One who is depicted as sitting on the throne (Revelation 4:9), then the trinitarian has to add some explanation, and read whatever explanation they give into, the scriptures since the Lamb is depicted as taking the scroll from this One who was and who is and who is to come. (Revelation 5:6,7) Usually, however, we find no explanation given for the self-contradiction. Some simply explain the self-contradiction as one of the “mysteries” of the trinity.

In actuality, the Lamb who approaches the One who was and who is and who is to come in order to take the scroll from that One is not that One from whom he takes the scroll. Rather than proving the trinitarian dogma, Revelation 4:8,9associated with Revelation 5:6,7 show that the trinity dogma is not true. Only the One who is depicted as sitting on the throne, the One who was and who is and who is to come is the Almighty. Jesus is never depicted as the “Almighty” from whom Jesus, the Lamb, receives the scroll. This corresponds with Revelation 1:1, where we read that God gave to Jesus the revelation so that Jesus could give it to John.

Why, then, is the word “holy” repeated three times?

Some point out that the Sinaitic Manuscript and some others have holy eight times in this verse; if this was the way John originally received the revelation, then the word “holy” is used of the God and Father of Jesus eight times! Thus some point out the significance of the number eight as used in the Bible: The Jewish child was circumcised on the eighth day (Genesis 17:12; Leviticus 12:3;Luke 1:59; Philippians 3:5) signifying purification and holiness of heart (Exodus 6:12; Deuteronomy 10:16; 30:6; Matthew 12:34); seven days a sheep was to be with its dam, and on the eighth given to Yahweh (Exodus 22:30); the eighth day after the seven days of Feast of Tabernacles was to be a holy convocation to Yahweh. (Leviticus 23:36,39) Eight signifies the day following the seven days of the week, the day of renewal, and thus many believe that eighth day signifies the 1,000 years to follow Christ’s millennial reign, for then all things will have been completly been made new, but not this only, but that all things will have been brought to full perfection. ( Revelation 21:1-5) Thus it is thought the eight “holy”s signify Yahweh’s actual perfect holiness, his absolute purity, which will be eventually be revealed in the ages to come.

However, the corresponding scripture in Isaiah 6:3 only has holy three times, not eight times, so we feel proned to believe that in Revelation 4:8, the original also only had “holy” three times.

To many trinitarians, the “thrice holy” is thought in some vague manner to mean the trinity, as mentioned above.

There is no “and” in these three declarations that Yahweh is holy, neither in the Hebrew nor the Greek. For emphasis, Yahweh is “thrice” pronounced as holy, but it is not that Yahweh is “thrice holy”, or holy three times. It is similar to:

Ezekiel 21:27 – I will overturn, overturn, overturn it: this also shall be no more, until he come whose right it is; and I will give it [him].

God is not saying that he will overturn the prince of Israel (evidently Zedekiah) three times; he is repeating the word for emphasis. It appears the usage of word three times is used to designate the superlative degree, not to emphasize what is being spoken of as being three times.

Regarding Ezekiel 21:27:

The threefold repetition denotes the awful certainty of the event; not as ROSENMULLER explains, the overthrow of the three, Jehoiakim, Jeconiah, and Zedekiah; for Zedekiah alone is referred to.
==========
Fausset, A. R., A.M. “Commentary on Ezekiel 21″. “Commentary Critical and Explanatory on the Whole Bible”.
http://bible.crosswalk.com/Commentaries/JamiesonFaussetBrown/jfb.cgi?book=eze&chapter=021
1871.

Likewise in Isaiah 6:3 and Revelation 4:8. There is no reason to add to Isaiah 6:3that the seraphs were saying that Yahweh is three persons: Holy Father and Holy Son and Holy Spirit. Holy is repeated for emphasis.

Regardless, the thought of three persons being spoken of Revelation 4:8 or Isaiah 6:3 has to be assumed, added to, and read into the three times that the word “holy” appears in those verses.

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