I’m a Jehovah’s Witness

Theology
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Yes, it is. If I say I am the Gatekeeper, and someone decides they do not like that and they add an “A”, to make it "I am “a” Gatekeeper, " then they totally rewrote and changed the meaning of what was written.

The Insertion of “Jehovah” in the New Testament. One of the most frequent changes is the placement of the name Jehovah into the New Testament (237 times). The existing Greek manuscripts of the New Testament use the words Kyrios (Lord) and Theos (God), but never the Tetragrammaton (YHWH).

The JWs argue they are restoring the name where they believe it was originally. However, this changes the meaning by creating a sharp distinction between “Jehovah” and “the Lord (Jesus)” in verses where the original Greek might have intended to link the two.

The NWT has specific renderings for verses that traditionally support the deity of Christ. John 1:1: While most versions read “the Word was God,” the NWT reads “the Word was a god.” This shift from a nature (divinity) to a classification (a secondary god) fundamentally changes the orthodox understanding of the Trinity.

Colossians 1:16-17: The NWT inserts the word “[other]” several times (e.g., “all [other] things were created through him”). The word “other” is not in the Greek. Its insertion suggests that Jesus himself was a created being who then helped create everything else, rather than being the uncreated Creator.

Because ancient Greek manuscripts lacked modern punctuation, the placement of a comma can drastically change a verse’s meaning. Luke 23:43: Traditional: “Truly I tell you, today you will be with me in Paradise.” (Suggests immediate consciousness after death).NWT: “Truly I tell you today, you will be with me in Paradise.” (Moves “today” to the time of the statement, allowing for the belief in “soul sleep” or a future resurrection).

The NWT is known for being very “lean.” It removes verses or phrases that are widely considered by modern scholars to be later additions to the original text (interpolations). The Johannine Comma (1 John 5:7-8): Like most modern translations (ESV, NASB), the NWT removes the explicit reference to the Father, Word, and Holy Spirit being “one,” as it does not appear in the oldest manuscripts. They often place the end of Mark 16 in brackets or separate it, noting that the earliest manuscripts end at verse 8.

Peter

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Actually, the New World Translation is based on up-to-date scholarly research and the most reliable ancient manuscripts. In contrast, the King James Version of 1611 was based on manuscripts that were often less accurate and not as old as those used in producing the New World Translation.

The New World Translation strives to convey faithfully the original message that was inspired by God. (2 Timothy 3:​16) Many translations of the Bible sacrifice faithfulness to God’s message in favor of following human traditions, for instance by replacing God’s personal name, Jehovah, with titles such as Lord or God.

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Note what the Encyclopædia Britannica states: “Neither the word Trinity nor the explicit doctrine appears in the New Testament . . . The doctrine developed gradually over several centuries and through many controversies.”

In fact, the God of the Bible is never described as being part of a Trinity. Note these Bible passages:

“Jehovah our God is one Jehovah.”—Deuteronomy 6:4.

“You, whose name is Jehovah, you alone are the Most High over all the earth.”—Psalm 83:18.

“This means everlasting life, their taking in knowledge of you, the only true God, and of the one whom you sent forth, Jesus Christ.”—John 17:3.

“God is only one.”—Galatians 3:20.

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If this was the case, where did His body go? How was the tomb empty?
Peter

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Now concerning your comment on the name Jehovah in the New Testament, remember that we do not have the autograph or original Greek manuscripts. The ones we have date to the 3rd century and later, with some fragments dating to the late 2nd century.

But there’s evidence of Jesus and apostles using the Divine Name and it being written in the NT.

Quote:
“Rabbi Tarphon (BT Shabbat 116a; PT Shabbat XVI, 1, 15c; Tosefta Sabbath XIII, 5; sifre Nasso 16), between 90 and 130 CE, relates the problem of the destruction of heretical texts containing the tetragram. As these heretics (minim) were using Gospels (gilyonim) containing mentions of the Name [Tetragrammaton], they were Judeo-Christians 6. The heretics were first pointed out by the Jews as “the Nazarene sect” (ἡ τῶν Ναζωραίων αἵρεσις) which is confirmed by the text of Acts 24:5. Later, after 165 CE, they were called: Ebionites “the poor ones”, Symmachians “those of Symmachus”, etc.”

The Use of the Name (YHWH) by Early Christians pg 2
G. Gertoux
PhD candidate UNIVERSITÉ LYON 21 Gertoux_UseNameEarlyChristians.pdf

So, there were eyewitnesses who saw the Tetragrammaton in the earliest Gospels.

This makes sense as the Tetragrammaton was still being written in the 2nd century. Israeli experts discover 2,000-year-old Dead Sea scrolls – DW – 03/16/2021

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Moreover, in harmony with the New World Translation, a fifth-century C.E. Syriac version of Luke’s account, known as the Curetonian Syriac, renders this text: “Amen, I say to thee to-day that with me thou shalt be in the Garden of Eden.” (F. C. Burkitt, The Curetonian Version of the Four Gospels, Vol. 1, Cambridge, 1904) It is also worth noting that both early and later Greek writers and commentators indicated that there were disagreements regarding how to render these words. For example, Hesychius of Jerusalem, who lived in the fourth and fifth centuries C.E., wrote regarding Lu 23:43: “Some indeed read in this manner: ‘Truly I tell you today,’ and put a comma; then they follow: ‘You will be with me in Paradise.’” (Greek text found in Patrologiae Graecae, Vol. 93, col. 1432-1433.)

Theophylact, who lived in the 11th and 12th centuries C.E., wrote about some who argued for “putting a punctuation mark after ‘today,’ so that it would be said this way: ‘Truly I tell you today’; and then they follow with the expression: ‘You will be with me in Paradise.’” (Patrologiae Graecae, Vol. 123, col. 1104.) G. M. Lamsa, in the publication Gospel Light​—Comments on the Teachings of Jesus From Aramaic and Unchanged Eastern Customs, pp. 303-304, says about the use of “today” at Lu 23:43: “The emphasis in this text is on the word ‘today’ and should read, ‘Truly I say to you today, you will be with me in Paradise.’ The promise was made on that day and it was to be fulfilled later. This is a characteristic of Oriental speech implying that the promise was made on a certain day and would surely be kept.” Therefore, the Greek phrase at Lu 23:43 may reflect a Semitic way of expressing emphasis. The Hebrew Scriptures provide numerous examples of the idiomatic usage of “today” in solemn expressions, such as promises and commands. (De 4:26; 6:6; 7:11; 8:1, 19; 30:15; Zec 9:12)

The evidence presented above suggests that Jesus used the word “today” to call attention, not to the time of the criminal’s being in Paradise, but to the time at which the promise was being made.

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Actually, the best translation of John 1:1c, the final clause, would actually be: “and the Word was divine.”

This is because kai theos ēn ho logos places theos prior to the copula in a predication and omits the definite article, meaning it should be interpreted qualitatively. It’s not a reference to a specific entity; it’s a reference to a quality, specifically, the quality of divinity. This is according to the consensus view of even evangelical Trinitarian Greek scholars.

Now, they will then presuppose a bunch of philosophical frameworks that did not exist when the Gospel of John was written, such as that the God of Israel entirely exhausts the category of deity, or that you can have multiple divine persons comprising a single unified divine essence. But there is absolutely no evidence that any such frameworks were actually operative in the first century CE. They are later theological developments.

So John 1:1 just says that the Word is divine. It does not say the Word is the very God of Israel. That requires later developed philosophical frameworks.

The form of Greek script used in the earliest available manuscripts of the Christian Greek Scriptures is composed solely of capital letters. It did not contain spaces or punctuation as used in modern languages. Although some scribes did occasionally add some marks in the text that may have been for punctuation, such marks were not used often or consistently. Therefore, the punctuation in modern Bible translations is based on the grammar of the Greek text and the context of the verse. In this verse, the grammar of the Greek text allows for placing a comma (or a colon) either before or after the word “today.” However, the punctuation shown in renderings of Jesus’ statement depends on how translators understand the sense of what Jesus said and on what the Bible as a whole teaches. Scholarly editions of the Greek text like the ones prepared by Westcott and Hort, Nestle and Aland, and the United Bible Societies put a comma before the Greek word rendered “today.” However, placing the comma after “today” harmonizes with earlier statements that Jesus made and with teachings found elsewhere in the Scriptures. For example, Jesus said that he would die and be “in the heart of the earth”​—the grave—​until the third day. (Mt 12:40; Mr 10:34) On more than one occasion, he told his disciples that he would be killed and raised on the third day. (Lu 9:22; 18:33) Also, the Bible states that Jesus was resurrected as “the firstfruits of those who [had] fallen asleep in death” and that he ascended to heaven 40 days later. (1Co 15:20; Joh 20:17; Ac 1:1-3, 9; Col 1:18) Jesus was resurrected, not on the day that he died, but on the third day after his death, so it is evident that the criminal could not be with Jesus in Paradise on the same day that Jesus spoke to him.

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We believe that:

  • since Jesus said, for example in John 6:51, that he would give his “flesh in behalf of the life of the world” and the Bible in 1 Peter 3:18 says that Jesus “was put to death in the flesh but made alive [resurrected] in the spirit, and
  • since the tomb was empty after Jesus’ resurrection (Luke 24:3),

we conclude that God must have disposed of the physical body in an unspecified manner​; but we do not state anything specific if the Bible doesn’t.

Since Jesus gave his flesh in behalf of the world as a ransom, and thus did not recover the ransom price but was resurrected as a spirit, as explained in my original answer, and since his tomb was empty, and since Jesus’ body wouldn’t see corruption, it is most reasonable to conclude that God somehow disposed of his human body.

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Was the empty tomb NOT a sign that He is risen physically? If the resurrection were only spiritual, the physical body would have stayed in the tomb. The fact that the tomb was empty was the primary evidence for the earliest disciples that the material of Jesus’ body had been reclaimed and changed. In Jewish thought of that time, “resurrection” (anastasis) specifically meant the standing up of a corpse; a soul living on after death was a different concept entirely.

By saying we conclude this theory because it cannot possibly be as written, or saying we think it’s true even if we cannot explain it, is, well, not a healthy rebuttal.

Then to wave all these off.

Touch and Flesh: In Luke 24:39, Jesus explicitly says, “Touch me and see; a ghost does not have flesh and bones, as you see I have.” He invited Thomas to put his fingers into the wounds in his hands and side (John 20:27).

Eating Food: On multiple occasions, Jesus eats physical food (broiled fish in Luke 24:42-43 and breakfast on the beach in John 21) to demonstrate a functioning digestive system, something a spirit would not possess.

The Grave Clothes: In John 20, the detail that the linen wrappings were left behind—and the face cloth was folded neatly by itself—suggests a body that physically exited the wrappings, rather than a spirit that would have no need to “unwrap” itself.

By saying, well, spirits can manifest flesh is a copout. The whole point of these verses was for Jesus to show that He was flesh. Proven, He was flesh. So you call Jesus a liar? He only appeared in flesh for what reason? He wanted breakfast?

Buddha is still in the ground. Muhammed is still in the ground, Confucius is still in the ground. They are all in the ground, except Jesus, who rose from the dead in the flesh and walked out of the tomb.
Peter

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What happened to the perfect fleshly body of Jesus after his death? Was it preserved so that in time men will look upon it in worship? or does Jesus still have this fleshly body in the heavens, “spiritualized” so that it can be seen and worshiped? Neither.

Moses’ body returned to the dust by process of decay, as all human bodies do, but not so in Jesus’ case, for it is written: “For thou wilt not leave my soul to Sheol; neither wilt thou suffer thy holy one to see corruption.” (Ps. 16:10, AS; Acts 2:31) So God caused Jesus’ body to disappear, but not corrupt.—John 20:1-13.

As you can see the real reason given why Jesus was indeed resurrected but not with a fleshly body is 1 Cor. 15:42: “Flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption.”

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Yes. There are several key points to argue that Jesus remains “The Man Christ Jesus” as phrased in 1 Timothy 2:5

In Acts 1:9-11, the text describes Jesus physically rising into the clouds. The angels tell the disciples that He will return " in the same way you have seen him go into heaven." If He left as a physical being, the implication is that He remains one.

In Revelation 5:6, in the vision of heaven, Jesus is depicted as a “Lamb looking as if it had been slain.” This is often interpreted to mean that He still bears the marks of His crucifixion, which are physical identifiers of His human history.

He is the High Priest. In Hebrews 4:15, Paul argues that Jesus can empathize with human weakness because He shared in our nature. Many scholars argue that this empathy is rooted in His permanent union with humanity, not just a temporary 33-year “visit.”

Did you know there are two fleshes? It is important to distinguish between “mortal flesh” (subject to decay, hunger, and death) and “resurrected flesh.”

The Bible suggests a glorified body. While it is “fleshly” in the sense that it is substantial and human, it is no longer bound by the limitations of Earth’s current physics. Paul describes this in Philippians 3:21, stating that Christ has a “glorious body” and that he will eventually transform our lowly bodies to be like His.

If Jesus gave up His body to become a “pure spirit” again, it would imply that the human “experiment” was temporary. By keeping the body, the theology suggests that human nature has been permanently brought into the presence of God.

Peter

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Gospel,
re: “What day do you believe Jesus died?”

You didn’t address you post to anyone, but if it is intended for me, I think the better case might be made for a Thursday crucifixion. But even then it would only have been around 63 hours.

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My apologies, yes my question was intended to you

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Jesus could not take a human body through the Van Allen radiation belts and outer space to heaven, for, in discussing the resurrection, Paul says: “Flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption,” which agrees with Paul’s preceding statement: “It is sown in corruption; it is raised in incorruption.” (1 Cor. 15:42, 50, AV)

Oh! but you say, he spiritualized his fleshly body in order to take it to heaven! But, I ask, did those angels who materialized human bodies in order to appear to the disciples on resurrection day and on ascension day spiritualize those bodies in which they appeared in order to return to the invisible spirit realm? Did Jesus spiritualize the clothing in which he appeared to his disciples?

Jesus certainly had to materialize clothing in which to appear, for the clothes he had on before he was impaled were divided among the soldiers and they cast lots over his seamless inner garment; and the bandages in which his corpse had been wrapped and the cloth that had been upon his head were left in the sepulcher. (John 19:23, 24; 20:5-7) If the resurrected Jesus could materialize new clothing, could he not also materialize new suitable bodies in order to appear and then dematerialize instead of spiritualize them? Yes!

The Greek word for “come” (erʹkho·mai) is used frequently in the Scriptures in a variety of ways. In some contexts, it refers to Jesus’ coming as Judge to pronounce and execute judgment during the great tribulation. (Mt 24:30; Mr 13:26; Lu 21:27) However, this Greek word is used regarding Jesus on other occasions. (Mt 16:28–17:2; Mt 21:5, 9; 23:39; Lu 19:38) Therefore, the context determines in what sense the term “come” is used here in Acts 1:11.

The angels said that Jesus would “come,” or return, in the same “manner” (Greek, troʹpos) as he departed. The term troʹpos does not refer to the same form, shape, or body but to the same way. As the context shows, Jesus’ manner of departure was not observed by the world in general. Only the apostles were aware that Jesus left the vicinity of the earth to return to his Father in heaven. Jesus had indicated that his return as King of “the Kingdom of God” would not be in a way that was obvious to all​—only his disciples would know it had taken place. (Lu 17:20; see study note.) The “coming” mentioned at Re 1:7 is different. On that occasion, “every eye will see him.” (Re 1:7) So in the context of Ac 1:11, the term “come” apparently refers to Jesus’ invisible coming in Kingdom power at the beginning of his presence.​—Mt 24:3.

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[quote=“Gospel, post:279, topic:17854, full:true”]
Respectfully, you are twisting my faith to make it appear as something it is not, which is neither a nice thing to do nor a Christian thing to do.

You are quoting from jw web site…and If you have a different faith then them…then my apologies

You describe born-again as “growing trusting Jesus for everything”. I have confirmed thrice that if by born-again that is what you mean, then yes Jehovah’s Witnesses are born again in this sense.

Respectfully, I never described born again- so you are adding words that never came from my hand. Hence lying on me. While, many times you did not respond to correction, so I decided to look it up on the internet like you from your wrbsite. And it said the vast number of JWs do not believe they are born again. Now ai collect information. AND NO , thats not what I meant by born again.

However, you next said “JWs don’t believe you must be born again”, so this is not true.

Well it seems you don’t in the sense of the true meaning.

**What is true, however, is that most are not born-again in the sense of being born-again for life in Heaven as a spirit.

I see your stance, but you must be born again. Salvation begins now.

Which is a different sense of the expression “born-again” that you describe as “Salvation is not one moment we receive in time. But everyday life we receive from God as we are caught up in the works he prepared for us to do in Christ.”, which is something I agree with.**
[/quote]

Respectfully, you seem to be talking out of 2 sides of your mouth. For earlier you said, and correct me if I’m wrong, that you didn’t see where one gets eternal life now. Yet, you are agreeing with the statement. But the works I am speaking of are in Christ, based on a relationship which is to know the only true God and Jesus Christ who He has sent; Eternal life

Also that means, You say you know Him yet do not believe He is God..

You first must believe who He is, the son of the living God- not an angel, The word that was with God, and was God. ( not a god) John 1:1…not your Bible that changes words to match up with their belief system.

So no I haven’t twisted your faith, Ai accumulates information from not only your web site, but all over.
And that is what was said:

"The majority of Witnesses (the “other sheep” or “great crowd”) anticipate living forever on a paradise Earth and do not consider themselves born again. "

Born again in the sense of how Johann corrected you.

Please share the scripture where it talks of another born again so I can know what you are referring to.

1 Like
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Jehovah's Witnesses Anointed Problem - Bible Authenticity’%20words,sons%20of%20God%20in%20heaven.

Jehovah's Witnesses and salvation - Wikipedia.

No Other Gospel
Gal 1:6 I am astonished that you are beginning so soon to turn away from Him who called you by the favor of Christ, to a different good news,
Gal 1:7 which is not really another one; only there are certain people who are trying to unsettle you and want to turn the good news of Christ upside down.
Gal 1:8 But even if I or an angel from heaven preach a good news that is contrary to the one which I have already preached to you, a curse upon him!
Gal 1:9 As I have said it before, so now I say it again, if anybody is preaching to you a good news that is contrary to the one which you have already received, a curse upon him!
Gal 1:10 Am I now trying to win men’s favor, or God’s? Or, am I trying to be pleasing to men? If I were still trying to be pleasing to men, I would not be a slave of Christ at all.

Keep up the good work @anon3111385 !

J.

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You use “born again” to refer to a personal spiritual transformation experienced by every true believer

Jehovah’s Witnesses do agree that every true believer must undergo a real personal spiritual transformation—repentance, faith in Christ, moral change, and a new way of life (e.g., Ephesians 4:22–24; Romans 12:2). In that sense, they affirm something very similar to what evangelicals describe as a changed or “new” life.

Where the difference lies is terminology and scope. Jesus Christ used the expression “born again” for a specific spiritual begetting by holy spirit that gives a heavenly hope (1 Peter 1:3; Revelation 14:1–3), being begotten by God’s spirit as a spirit son, not only being forgiven or spiritually transformed. The majority of Christians—the “great crowd” (Revelation 7:9)—are not born again but are still saved, with the hope of everlasting life on earth. So the term as used by Jesus is a distinct calling tied to heavenly rulership with Christ.

This is why when Jesus says, “unless one is born again, he cannot see the kingdom of God” (John 3:3), Witnesses understand “seeing the kingdom” as entering it as rulers in heaven, not merely benefiting from it.

The terms “save” and “salvation” are sometimes used by Bible writers to convey the idea of a person’s being delivered from danger or destruction. (Exodus 14:13, 14; Acts 27:20) Often, though, these terms refer to deliverance from sin. (Matthew 1:​21) Since death is caused by sin, people who are saved from sin have the hope of living forever.​—John 3:​16, 17.

To gain salvation, you must exercise faith in Jesus and demonstrate that faith by obeying his commands.​—Acts 4:​10, 12; Romans 10:​9, 10; Hebrews 5:9.

The Bible shows that you must have works, or acts of obedience, to prove that your faith is alive. (James 2:​24, 26) However, this does not mean that you can earn salvation. It is “God’s gift” based on his “undeserved kindness,” or “grace.”​—Ephesians 2:​8, 9

1 John 5:20 says that the Son came to give us knowledge of the Father, and Jesus closely links having eternal life with knowing the Father in John 17:3.

“Jesus spoke these words, lifted his eyes to heaven and said: ‘Father, the hour has come. Glorify your Son so that your Son may glorify you, just as you have given him authority over all flesh, so that he may give eternal life to all those you have given him. Now this is eternal life: that they may know you, the only true God, and Jesus Christ whom you have sent.’”

Notice this carefully: when Jesus says “you, the only true God,” he applies the title “true God” exclusively to the Father. And we see that Jesus Christ is included in the reference to eternal life, since God has given Jesus the authority to grant eternal life. And we must also know Jesus, in addition to knowing the only true God, in order to have eternal life.

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God calls and selects his followers “from above”. Those who have been anointed to rule alongside Jesus Christ are to be born again in Heaven. That is the sense in which it is being used in the Lord’s conversation with Nicodemus.

Corlove13 was not using the expression ‘born again’ in this sense, so the verses you quoted are not relevant. What is relevant however is that in his illustration of the wheat and the weeds, Jesus foretold a great rebellion (apostasy) against true Christianity. (Matthew 13:24-​30, 36-​43) For a long period of time, true Christians and false Christians would be indistinguishable. Just as Jesus foretold, the apostasy flourished after the apostles died. (Acts 20:29, 30) While apostate teachings may vary, the various forms of imitation Christianity have all “deviated from the truth.”​—2 Timothy 2:​18.

Jesus also predicted that the distinction between true and false Christianity would eventually become clear. This has happened in our time, during the “conclusion of a system of things.”​—Matthew 13:30, 39.

Jesus Christ said: “Narrow is the gate and cramped the road leading off into life, and few are the ones finding it.” (Matthew 7:14) Jehovah’s Witnesses believe that they’ve found that road.

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By their own admission, the average Jehovah’s Witness is not “born again.” In the biblical sense, this means they are claiming a relationship with God while bypasssing the very “birth” Jesus said was mandatory to enter His kingdom.

And…

The New Testament consistently locates the new birth as a present, earthly reality that precedes entrance into heaven, not something initiated there.

The key verb γεννάω ἄνωθεν in Gospel of John 3 carries both the sense “born again” and “born from above,” but its temporal force is decisive: it is something that must occur now in order to see and enter the kingdom.

“Jesus answered him, ‘Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God.’”[1]

The conditional construction ἐὰν μή (“unless”) places the new birth logically prior to “seeing” the kingdom, which includes its consummation in heaven. One is not regenerated in heaven; one must already be regenerated to enter it.

This is reinforced syntactically in verse 5:

“Jesus answered, ‘Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God.’”[2]

Again, the new birth is a prerequisite, not a post-entry transformation.

The apostolic witness aligns with this. Regeneration is described as a completed act with ongoing effects in the believer’s present life:

“Blessed be the God and Father of our Lord Jesus Christ According to his great mercy, he has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead”[3]

Here the aorist participle ἀναγεννήσας indicates a decisive past act grounded in the cross and resurrection of Christ, with present existential consequences.

Likewise, the perfect tense in 1 John underscores a present state resulting from prior regeneration:

“Everyone who believes that Jesus is the Christ has been born of God”[4]

The perfect γεγέννηται denotes an already-accomplished birth with abiding results.

So the order is fixed:

regeneration - faith - life in Christ - entrance into heaven…

not

death - heaven - regeneration.

Heaven is the consummation of salvation, not its point of origin. The new birth is effected now by the Spirit on the basis of the cross and the resurrection of Christ, and only those who have been thus born enter into that final state.

I am using your sources brother.

J.

  1. Jesus answered him, Truly, truly, I say unto thee, Except a man be born again, he cannot see the kingdom of God. - ESV ↩︎

  2. Jesus answered, Truly, truly, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. - ESV ↩︎

  3. Blessed be the God and Father of our Lord Jesus Christ According to his great mercy, he has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead - ESV ↩︎

  4. Everyone who believes that Jesus is the Christ has been born of God - ESV ↩︎

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The biblical sense is being born again as spirits in Heaven. The Bible says God selects a limited number of faithful Christians for this provision, 144,000.

But being born-again the sense of having a relationship with God through Jesus to enter his Kingdom? Yes all of Jehovah’s Witnesses are born again in this sense.

I don’t think it is doing you any favors to pretend to not understand what I am saying, it is not Christian-like and everyone is seeing it.

Now The term “new birth” is found at 1 Peter 1:3, 23. It is another Biblical term that describes the experience of being “born again.” Both terms are derived from the Greek verb gen·naʹo. A careful reading of Jesus’ words shows that Jesus did not teach that it is up to man to choose whether to experience the new birth or not. Why do we say this? The Greek expression translated “is born again” can also be rendered “should be born from above.” Thus, according to that alternate rendering, the new birth originates “from above”—that is, “from heaven,” or “from the Father.” (John 19:11; James 1:17) Yes, it is caused by God.—1 John 3:9.

Addressing anointed ones, Paul adds: “If anyone is in union with Christ, he is a new creation ; the old things passed away, look! new things have come into existence.” (2 Corinthians 5:17) To be “in union with Christ” means to enjoy a oneness with him. (John 17:21) This relationship came into existence for the person when Jehovah drew him to his Son and begot that person with holy spirit. As a spirit-begotten son of God, he was “a new creation” with the prospect of sharing with Christ in the heavenly Kingdom. (John 3:3-8; 6:44; Galatians 4:6, 7)

They will serve alongside Jesus as kings and priests for 1,000 years. (Revelation 5:​9, 10; 20:6) They will form the “new heavens,” or heavenly government, that will rule over the “new earth,” or earthly society. Those heavenly rulers will help restore mankind to the righteous conditions that God originally intended.​—Isaiah 65:17; 2 Peter 3:​13.