For follow-up discussion and general commentary on the topic. Comments are sorted chronologically.
Lawrence wong
Shea S. Michael Houdmann has made an immensely important observation which is 100% accurate in the matching of Genesis 1:1 and John 1:1-2.
The translation we have on Genesis 1:1 "In the beginning God created the heavens and the earth" is an oversimplified translation which misses out Jesus.
The original Hebrew words reveal Jesus the prince, the Son of Elohim.
Hebrew letters are individually pictures which represent thoughts.
The Hebrew words in Genesis 1:1 are " Brashyt bara Elohim et hashamyim v'et ha'aratez" As each letter is a picture let us take the first word "Brashyt", , in beginning. b=the letter "bet" the picture of a tent; r=the letter "reish," the picture of a head; a= "alf" picture of an ox head, representing Al or El, the strong Father - when the two letters are combined as br =head of tent, son or prince; sh= "Shin" picture of teeth, destruction, devouring, destorying; y= "yod" or "yud" the smallest letter in the Hebrew alphabet representing a hand attached to an arm from which we get the name Yeshua (Jesus) YHWH, Yerushalayim (Jerusalem); and lastly t= tav or tau the picture of a cross the mark of a covenant.
When we join the words and pictures together we get a remarkable statement which reads something like this: brashyt, in beginning actually tells us a story
"the prince or Son of Almighty El offers himself for self-destruction as a covenant on the cross," which confirms Jo 1:1-2. A detailed anaylsis of v1 reveals Jesus in 6 of the 7 words.
Janet Austin
Lawrence, thank you for your answer. Very interesting!
Was that info taken from any specific reference book or website? If so, would you mind sharing the name of it?
Jack Gutknecht
Hebrew thought anticipated the doctrine by emphasizing the Word of God as revelation. In the Old Testament, God’s word creates (Gen 1:3; Ps 33:6), judges (Hos 6:5), heals (Ps 107:20), and reveals (Isa 55:2; Ps 147:15). There are hints of personal distinctions in God, such as “Let us make” in Gen 1:26, the priestly blessing in Num 6:23-26, and the vision of Isa 6:2-8. The Angel of Yahweh sometimes appears as God and sometimes as distinct from him (Gen 16:11,13; 32:29-31; Ex 3:2,6; 13:21; Gen 22:15; 24:7; Zech 1:11). Wisdom is described as eternal, with God, assisting in creation, and almost personal (Job 28:23-27; Prov 8:22-31).
The New Testament usually uses logos for speech, narrative, or revelation (2 Tim 4:2). Paul does not use the term for Christ, but he presents Christ as preexistent, with God (Gal 4:4; Rom 10:6), God’s own Son (Rom 8:32), the image of God (1 Cor 11:7; 15:45-49), and the agent of creation (1 Cor 8:6). Hebrews calls the Son the effulgence of God’s glory and the imprint of his nature (Heb 1:3), superior to angels, creator and upholder of all things (Heb 1:3,10), and great high priest. The Fourth Gospel gives the fullest expression. It says the Logos was in the beginning, was with God, and was God (John 1:1). The Logos is personal, distinct from the Father yet equal with him. All things were made through him (John 1:3). In him was life, and the life was the light of men (John 1:4).