THE CONFUSION CAUSED BY RAMIL PARBA USING HEBREW TEXT OF GENESIS 23:6 TO SHOW THE GREEK WORD, THEOS IN THE THIRD CLAUSE OF JOHN 1:1 IS NOT A NOUN BUT AN ADJECTIVE.

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We can see in this video that Parba found it very difficult to distort the Bible verses using his questionable knowledge of biblical languages.

Since his explanation of John 1:1 is wrong, no New Testament scholar will agree with him that the Greek word "Theos" in John 1:1 is an adjective. He used the verse from the Old Testament where the Hebrew word, "נְשִׂיא אֱלֹהִים" or "mighty prince" in English was compared to the 3rd clause of John 1:1 "and the Word was God".

IF UNDERSTANDING OF HEBREW TEXT IS WRONG, WHAT MORE IF IT IS ABOUT SYNTAX?

When Ramil Parba read Genesis 23:6, we noticed he read the word, אֲדֹנִי (Adoni) as Adonay so he referred to Abraham as God. He was wrong from the start.

Is it right to use the Hebrew Word "נְשִׂיא אֱלֹהִים" or "n'si Elohim" from Genesis 23:6 to show that the Greek word Theos in the 3rd clause of John 1:1 is an adjective?

He used the Hebrew syntax since he wanted to rectify his wrong understanding about the Greek syntax?

שְׁמָעֵנוּ אֲדֹנִי, נְשִׂיא אֱלֹהִים אַתָּה בְּתוֹכֵנוּ--בְּמִבְחַר קְבָרֵינוּ, קְבֹר אֶת-מֵתֶךָ; אִישׁ מִמֶּנּוּ, אֶת-קִבְרוֹ לֹא-יִכְלֶה מִמְּךָ מִקְּבֹר מֵתֶךָ.

(Genesis 23:6, Hebrew Bible)

First of all, Elohim is not an adjective in Genesis 23:6. As usual, think context. Genesis is an ancient narrative, in Hebrew, written in the sixth or fifth century BCE, in formal courtly language: “a prince of God.” As opposed to ancient narrative, John (half a millennium later) is making a solemn claim, in Greek, that Jesus is God and co-eternal with God. The Hebrew and the Greek cannot be compared on equal terms. The Hittites (polytheists!) are not thinking John's "God."

John specifically and dramatically is claiming that Jesus IS GOD.

John 1:1 is Greek, while Genesis 23:6 is Hebrew; so the rules of syntax are somewhat different.

Greek syntax works different than Hebrew syntax.

Ramil Parba is trying to confuse the issue by appealing to Hebrew syntax as a way to refute a point of Greek syntax.

That would be like suggesting a point in Spanish syntax could illumine an issue in French syntax—mixing apples and oranges.

The question about the syntax in John 1:1 is Greek, so the only kind of syntactical parallels that will count must be in Greek.