Deuteronomy 6:4

[ByGraceThroughFaith]

Deuteronomy 6:4

“שׁמע ישׂראל יהוה אלהינו יהוה אחד"

“Hear, O Israel: The LORD our God is one LORD” (King James Bible)

This is a favourite verse used by those, like the Jehovah’s Witnesses, are others, who deny, that the Holy Bible Teaches, that God is “Multi-Personal”. It is argued from this verse, and some others, that God is only One, and not a Trinity. No one who believes in the Trinity, will say that there is more than One God in the Holy Bible.

The Hebrew for Deuteronomy 6:4, can also mean;

“Hear, O Israel: Yahweh our God Yahweh is Unique”

“Hear, O Israel: Yahweh our God Yahweh is the Only One”

This verse, does not Teach, that the God of the Holy Bible, is “One Person”, which, as we shall see, is not the case. Neither does it Teach, that Yahweh is “One Person”. There are more than “One Person”, in the Old Testament, Who is called “אֱלֹהִים ('ĕlôhı̂ym)" and “יהוה (yehôvâh)”, Who are distinct from One Another.

That The God of the Bible is ALONE God, and there are no others. This is what the very First Commandment that God gave Moses: “God spoke all these words, saying, “I am Yahweh your God, who brought you out of the land of Egypt, out of the house of bondage. “You shall have no other gods before me.” (Exodus 20:1-3).

Verse 3 literally translated into English, reads: “not he shall be to you gods other before presence of Me”. Or, “you shall not have any others gods in addition to Me”. Verses 4 and 5 go on to say, ““You shall not make for yourselves an idol, nor any image of anything that is in the heavens above, or that is in the earth beneath, or that is in the water under the earth: you shall not bow yourself down to them, nor serve them, for I, Yahweh your God, am a jealous God, visiting the iniquity of the fathers on the children, on the third and on the fourth generation of those who hate me.”. And in verse 23, “You shall most certainly not make gods of silver or gods of gold for yourselves to be alongside me”. It is clear that the God of the Bible is Unique, and He demands that He has a Unique place in the lives of His children.

Song of Solomon, chapter 6, verse 9, shows the use of the Hebrew “אֶחָד", meaning “unique”;

“But my dove, my perfect one, is unique (אֶחָד): She is her mother’s only (אֶחָד) daughter” (NASB)

This is exactly what is meant in Deuteronomy 6:4, that the God of the Holy Bible is UNIQUE, as there is no other.

The first verse of the Old Testament says: “In beginning He Created God the heavens and the earth”. Our English word “God”, in the Hebrew, is “אֱלֹהִים ('ĕlôhı̂ym)", which is masculine in gender, and plural in number. The Jewish Encyclopedia, says of the plural, “This is, most probably, to be explained as the plural of majesty or excellence, expressing high dignity or greatness”. In the Hebrew Bible, the Names “אֱלוֹהַּ ('ĕlôahh)”, “אֵל ('êl)”, are also used for God, which are in the singular number. Does this mean that these do not mean, “majesty or excellence, expressing high dignity or greatness”? Of course not! A good example can be found in Psalm 18:31, “For who is God, except the LORD? And who is a Rock, except our God?”. Here we have “God” used twice, and “Lord”, once. In the first use, the Hebrew is “אֱלוֹהַּ ('ĕlôahh)”, which is the singular. The second is “אֱלֹהִים ('ĕlôhı̂ym)", which is plural, And we also have “יהוה (yehôvâh)”. Both the singular and plural forms are used for “יהוה (yehôvâh)”, one use of “God” is no “greater” than the other.

It is because those like to Jews, who cannot accept the fact, that the God of the Bible is not One Person, that they provide these lame reasons. Much like the Jehovah’s Witnesses, who reject that Jesus Christ is God, so they pervert what John writes in 1:1 of His Gospel, to, “and the Logos was a god”. Nothing to do with the actual grammar of the passage, but, to reflect their demonic view that Jesus Christ is a created being.

It is clear from the Bible, that the plural is used, when the singular could have been, because the God of the Bible is not uni-personal.

In Genesis 1:26, we can see why the plural “אֱלֹהִים" is used:

“And God said, Let us make man in our image, after our likeness”

Here we have four plurals “אֱלֹהִים" (God), “נַעֲשֶׂה" (let Us Make), “בְּצַלְמֵנוּ" (in Our Image), “כִּדְמוּתֵנוּ" (after Our Likeness)

There are those, who cannot accept that the Bible clearly Teaches that GOD is not “One Person”, argue, that in this verse, God is Speaking of His angels! Verse 27 goes on to say, “And God created man in His own Image (בְּצַלְמוֹ, is the masculine singular), in the Image of (בְּצֶלֶם, masculine singular) God created He him; male and female created He them”. Cannot include any created beings, like “angels”!. There is not even ONE verse in the Bible that says that humans are Created in “the image of angels”!

In Isaiah 51:13, we read, “And forget Yahweh your Maker, that has stretched forth the heavens, and laid the foundations of the earth”. Here “your Maker”, in the Hebrew is, “עֹשֶׂ֗ךָ”, which is masculine singular. However, in 54:5, we read, “For your Maker is your husband; Yahweh of hosts is His Name”. Here, “your Maker” is the Hebrew, “עֹשַׂיִךְ”, which is masculine, plural, “Makers”! And, in Ecclesiastes 12:1, where it reads, “Remember now your Creator in the days of your youth”, here also the Hebrew, “אֶת־בּוֹרְאֶיךָ”, is masculine, plural, literally, “your Creators”. Whereas, in Isaiah 43:15, we have, “בּוֹרֵא” (the Creator of), which is singular. It is clear that the use of the plural, has nothing to do with, “plural of “majesties”, which is suggested by some, for the plural, “אֱלֹהִים ('ĕlôhı̂ym)". Genesis 1:26 is clear that more than One Person Created.

It is also clear form the Old Testament, that there is not One Person Who is God. In Isaiah 9:6, which is a Prophecy for the Birth of Jesus Christ, we read, “For unto us a Child is born, unto us a Son is given; and the government shall be upon His shoulder: and His Name (שְׁמוֹ, masculine, singular) shall be called Wonderful, Counsellor, Mighty God (אֵל גִּבּוֹר,’êl Gibbôr), Everlasting Father (אֲבִי־עַד, Possessor of Eternity), Prince of Peace”. In the next chapter we read, “but shall lean upon Yhaweh, the Holy One of Israel, in truth. A remnant shall return, [even] the remnant of Jacob, unto the Mighty God (אֵל גִּבּוֹר,’êl Gibbôr)” (verses 20-21). Here we have two distinct Persons Who are equally called “אֵל גִּבּוֹר,’êl Gibbôr”. Some have tried to have one meaning of the Hebrew for 9:6, “God-like Hero”, and “Mighty God”, in 10:21. This is done for theological purposes, as they cannot accept that Jesus Christ is GOD. It has the SAME meaning in both places.

In the majority of uses, of either, “אֱלֹהִים ('ĕlôhı̂ym)", and “אֱלוֹהַּ ('ĕlôahh)”, and “אֵל ('êl)”, are used to denote the God of the Bible, without reference to any of the “Persons”, as in Genesis 1:1. Yet, it is also clear from the Bible, that God is also used for distinct Persons, as in Isaiah 9:6, and 10:21, and Genesis 1:26-27.

 

[ByGraceThroughFaith]

Cont...

In Isaiah 45:5, it says, “I am Yahweh and there is no other; besides Me there is no god. I equip you, though you do not know Me”

Like “אֱלֹהִים ('ĕlôhı̂ym)", which is clearly used for more than One Person, we have “יהוה (yehôvâh)”, also used for more than One Person. The Uniqueness of Yahweh is meant, and not that He is only One Person.

In the Book of Zechariah, chapter 2, we read:

“Sing and rejoice, daughter of Zion; for, behold, I come, and I will dwell within you,’ says Yahweh. Many nations shall join themselves to Yahweh in that day, and shall be My people; and I will dwell among you, and you shall know that Yahweh of Armies has sent Me to you”

Here we have the Speaker Who is Yahweh, Who says that Another, Who is “Yahweh of Armies”, has sent Him. There is a clear distinction between the Two Who are called Yahweh, and cannot refer to the same Person.

This can also be seen in Isaiah chapter 48, where it is clear that the Speaker is Yahweh:

“I have declared the former things from of old; yea, they went forth out of my mouth, and I showed them: suddenly I did them, and they came to pass...therefore I have declared it to thee from of old; before it came to pass I showed it thee; lest thou shouldest say, Mine idol hath done them, and my graven image, and my molten image, hath commanded them...Hearken unto me, O Jacob, and Israel my called: I am he; I am the first, I also am the last. Yea, my hand hath laid the foundation of the earth, and my right hand hath spread out the heavens: when I call unto them, they stand up together...I, even I, have spoken; yea, I have called him; I have brought him, and he shall make his way prosperous. Come ye near unto Me, hear ye this; from the beginning I have not spoken in secret; from the time that it was, there am I: and now the Adoni Yahweh hath sent Me, and His Spirit. Thus saith Yahweh, thy Redeemer, the Holy One of Israel: I am Yahweh thy God, who teacheth thee to profit, who leadeth thee by the way that thou shouldest go”

In this passage, the Speaker says that He is “the First and the Last” (see, Revelation 1:17; 2:8; 22:13). That He “laid the foundation of the earth”, and His “Right Hand spread out the heavens” (see Hebrews 1:10-12). Which is the Creation of the universe, as in Genesis 1:1, and elsewhere, and like the passage in Zechariah, is said to have been “sent” by Another Person, Who is “Adoni Yahweh”.

In 2 Samuel we have a very interesting passage on the Holy Spirit:

“Spirit of Yahweh He Speaks by me, and the Word of Him is on my tongue. He said the God of Israel to me, He has Spoken Rock of Israel…”

In the Hebrew, “Spirit” is “רוּח”, which is a feminine word. Yet we have “דִּבֶּר־בִּי”, which is in the singular, masculine, “He Speaks by me”. And further, “וּמִלָּתוֹ” (His Word), which is also singular, masculine. It is the One Subject Who is the Speaker, “רוּחַ יהוה” (the Spirit of Yahweh), or, “the Spirit Who is Yahweh”. The following words in this passage are also used for the Holy Spirit. Here we have the Holy Spirit Who is clearly identified as Yahweh, and also as a masculine Person, not impersonal, or feminine, as some heretically teach.

We have Three distinct Persons in the Old Testament, Who are called Yahweh.

 

[michaelvpardo]

Deuteronomy 6:4

“שׁמע ישׂראל יהוה אלהינו יהוה אחד"

“Hear, O Israel: The LORD our God is one LORD” (King James Bible)

This is a favourite verse used by those, like the Jehovah’s Witnesses, are others, who deny, that the Holy Bible Teaches, that God is “Multi-Personal”. It is argued from this verse, and some others, that God is only One, and not a Trinity. No one who believes in the Trinity, will say that there is more than One God in the Holy Bible.

The Hebrew for Deuteronomy 6:4, can also mean;

“Hear, O Israel: Yahweh our God Yahweh is Unique”

“Hear, O Israel: Yahweh our God Yahweh is the Only One”

This verse, does not Teach, that the God of the Holy Bible, is “One Person”, which, as we shall see, is not the case. Neither does it Teach, that Yahweh is “One Person”. There are more than “One Person”, in the Old Testament, Who is called “אֱלֹהִים ('ĕlôhı̂ym)" and “יהוה (yehôvâh)”, Who are distinct from One Another.

That The God of the Bible is ALONE God, and there are no others. This is what the very First Commandment that God gave Moses: “God spoke all these words, saying, “I am Yahweh your God, who brought you out of the land of Egypt, out of the house of bondage. “You shall have no other gods before me.” (Exodus 20:1-3).

Verse 3 literally translated into English, reads: “not he shall be to you gods other before presence of Me”. Or, “you shall not have any others gods in addition to Me”. Verses 4 and 5 go on to say, ““You shall not make for yourselves an idol, nor any image of anything that is in the heavens above, or that is in the earth beneath, or that is in the water under the earth: you shall not bow yourself down to them, nor serve them, for I, Yahweh your God, am a jealous God, visiting the iniquity of the fathers on the children, on the third and on the fourth generation of those who hate me.”. And in verse 23, “You shall most certainly not make gods of silver or gods of gold for yourselves to be alongside me”. It is clear that the God of the Bible is Unique, and He demands that He has a Unique place in the lives of His children.

Song of Solomon, chapter 6, verse 9, shows the use of the Hebrew “אֶחָד", meaning “unique”;

“But my dove, my perfect one, is unique (אֶחָד): She is her mother’s only (אֶחָד) daughter” (NASB)

This is exactly what is meant in Deuteronomy 6:4, that the God of the Holy Bible is UNIQUE, as there is no other.

The first verse of the Old Testament says: “In beginning He Created God the heavens and the earth”. Our English word “God”, in the Hebrew, is “אֱלֹהִים ('ĕlôhı̂ym)", which is masculine in gender, and plural in number. The Jewish Encyclopedia, says of the plural, “This is, most probably, to be explained as the plural of majesty or excellence, expressing high dignity or greatness”. In the Hebrew Bible, the Names “אֱלוֹהַּ ('ĕlôahh)”, “אֵל ('êl)”, are also used for God, which are in the singular number. Does this mean that these do not mean, “majesty or excellence, expressing high dignity or greatness”? Of course not! A good example can be found in Psalm 18:31, “For who is God, except the LORD? And who is a Rock, except our God?”. Here we have “God” used twice, and “Lord”, once. In the first use, the Hebrew is “אֱלוֹהַּ ('ĕlôahh)”, which is the singular. The second is “אֱלֹהִים ('ĕlôhı̂ym)", which is plural, And we also have “יהוה (yehôvâh)”. Both the singular and plural forms are used for “יהוה (yehôvâh)”, one use of “God” is no “greater” than the other.

It is because those like to Jews, who cannot accept the fact, that the God of the Bible is not One Person, that they provide these lame reasons. Much like the Jehovah’s Witnesses, who reject that Jesus Christ is God, so they pervert what John writes in 1:1 of His Gospel, to, “and the Logos was a god”. Nothing to do with the actual grammar of the passage, but, to reflect their demonic view that Jesus Christ is a created being.

It is clear from the Bible, that the plural is used, when the singular could have been, because the God of the Bible is not uni-personal.

In Genesis 1:26, we can see why the plural “אֱלֹהִים" is used:

“And God said, Let us make man in our image, after our likeness”

Here we have four plurals “אֱלֹהִים" (God), “נַעֲשֶׂה" (let Us Make), “בְּצַלְמֵנוּ" (in Our Image), “כִּדְמוּתֵנוּ" (after Our Likeness)

There are those, who cannot accept that the Bible clearly Teaches that GOD is not “One Person”, argue, that in this verse, God is Speaking of His angels! Verse 27 goes on to say, “And God created man in His own Image (בְּצַלְמוֹ, is the masculine singular), in the Image of (בְּצֶלֶם, masculine singular) God created He him; male and female created He them”. Cannot include any created beings, like “angels”!. There is not even ONE verse in the Bible that says that humans are Created in “the image of angels”!

In Isaiah 51:13, we read, “And forget Yahweh your Maker, that has stretched forth the heavens, and laid the foundations of the earth”. Here “your Maker”, in the Hebrew is, “עֹשֶׂ֗ךָ”, which is masculine singular. However, in 54:5, we read, “For your Maker is your husband; Yahweh of hosts is His Name”. Here, “your Maker” is the Hebrew, “עֹשַׂיִךְ”, which is masculine, plural, “Makers”! And, in Ecclesiastes 12:1, where it reads, “Remember now your Creator in the days of your youth”, here also the Hebrew, “אֶת־בּוֹרְאֶיךָ”, is masculine, plural, literally, “your Creators”. Whereas, in Isaiah 43:15, we have, “בּוֹרֵא” (the Creator of), which is singular. It is clear that the use of the plural, has nothing to do with, “plural of “majesties”, which is suggested by some, for the plural, “אֱלֹהִים ('ĕlôhı̂ym)". Genesis 1:26 is clear that more than One Person Created.

It is also clear form the Old Testament, that there is not One Person Who is God. In Isaiah 9:6, which is a Prophecy for the Birth of Jesus Christ, we read, “For unto us a Child is born, unto us a Son is given; and the government shall be upon His shoulder: and His Name (שְׁמוֹ, masculine, singular) shall be called Wonderful, Counsellor, Mighty God (אֵל גִּבּוֹר,’êl Gibbôr), Everlasting Father (אֲבִי־עַד, Possessor of Eternity), Prince of Peace”. In the next chapter we read, “but shall lean upon Yhaweh, the Holy One of Israel, in truth. A remnant shall return, [even] the remnant of Jacob, unto the Mighty God (אֵל גִּבּוֹר,’êl Gibbôr)” (verses 20-21). Here we have two distinct Persons Who are equally called “אֵל גִּבּוֹר,’êl Gibbôr”. Some have tried to have one meaning of the Hebrew for 9:6, “God-like Hero”, and “Mighty God”, in 10:21. This is done for theological purposes, as they cannot accept that Jesus Christ is GOD. It has the SAME meaning in both places.

In the majority of uses, of either, “אֱלֹהִים ('ĕlôhı̂ym)", and “אֱלוֹהַּ ('ĕlôahh)”, and “אֵל ('êl)”, are used to denote the God of the Bible, without reference to any of the “Persons”, as in Genesis 1:1. Yet, it is also clear from the Bible, that God is also used for distinct Persons, as in Isaiah 9:6, and 10:21, and Genesis 1:26-27.

The opening verse is "the great shema" or the central belief of the Hebrew faith. It was the belief of Jesus and the Apostles, but after the resurrection, even Thomas had no problem seeing Jesus as God the Father and LORD. The Holy Spirit was described by Christ as One like Him, creating the concept of equality between the Father, the Son, and the Holy Spirit. We call them three persons, but that isn't the same as three personalities. That would be polytheism, not monotheism.

The Apostle declared this great truth in his doxology in the letter written to Timothy:

And without controversy great is the mystery of godliness: God was manifested in the flesh, Justified in the Spirit, Seen by angels, Preached among the Gentiles, Believed on in the world, Received up in glory. 1 Timothy 3:16
The further separation of God into a schizophrenic with 3 personalities is Masonic and pagan doctrine, not the doctrine of the Apostles who were all Hebrew monotheists.

 

[ByGraceThroughFaith]

Thomas had no problem seeing Jesus as God the Father and LORD

Jesus Christ is not the Father!

 

[michaelvpardo]

Jesus Christ is not the Father!

Jesus said to him, “Have I been with you so long, and yet you have not known Me, Philip? He who has seen Me has seen the Father; so how can you say, ‘Show us the Father’? John 14:9

Now to the King eternal, immortal, invisible, to God who alone is wise, be honor and glory forever and ever. Amen. 1 Timothy 1:17

3 who being the brightness of His glory and the express image of His person, and upholding all things by the word of His power, when He had by Himself purged our sins, sat down at the right hand of the Majesty on high, Hebrews 1:3

The only division in God is His manifestation as "the Son of Man" and His manifestation as the Holy Spirit. God is not divided.

And without controversy great is the mystery of godliness: God was manifested in the flesh, Justified in the Spirit, Seen by angels, Preached among the Gentiles, Believed on in the world, Received up in glory. 1 Timothy 3:16

Your inability to fully comprehend "the mystery " is not a problem. However your insistence upon making God schizophrenic is. God the Father is seen in God the Son, God manifest in the flesh. Jesus always did the will of the Father. The Holy Spirit takes what is the Fathers and delivers it to the saints.
However, when He, the Spirit of truth, has come, He will guide you into all truth; for He will not speak on His own authority, but whatever He hears He will speak; and He will tell you things to come. 14 He will glorify Me, for He will take of what is Mine and declare it to you. 15 All things that the Father has are Mine. Therefore I said that He will take of Mine and declare it to you. John 16:13-15

The trinity is the manifestation of one God with One mind and One purpose, not three unique personalities. Jesus is the Word of God made flesh. He always was, always is, and always will be. The mind of Christ is the mind of God. God is not schizophrenic and He's not three Gods in One. The Apostles made no such distinctions, but only differentiated between Jesus as the Son of Man (descended from Adam) and the Son of God (descended from God by the power of the Holy Spirit.) The "trinity" as defined by the Apostles remains One God. Jesus is the synthesis of the Father with man, Immanuel, God with us.

Therefore, when He came into the world, He said: “Sacrifice and offering You did not desire, But a body You have prepared for Me. Hebrews 10:5
In this verse the "body" is Jesus, the "Me" is the Father.
If this weren't true, Jesus would be a liar.

Believe Me that I am in the Father and the Father in Me, or else believe Me for the sake of the works themselves. John 14:11
So, do you believe "the true and faithfull witness" or do you believe the pagan Free Masons?

 

[ByGraceThroughFaith]

Jesus said to him, “Have I been with you so long, and yet you have not known Me, Philip? He who has seen Me has seen the Father; so how can you say, ‘Show us the Father’? John 14:9

Now to the King eternal, immortal, invisible, to God who alone is wise, be honor and glory forever and ever. Amen. 1 Timothy 1:17

3 who being the brightness of His glory and the express image of His person, and upholding all things by the word of His power, when He had by Himself purged our sins, sat down at the right hand of the Majesty on high, Hebrews 1:3

The only division in God is His manifestation as "the Son of Man" and His manifestation as the Holy Spirit. God is not divided.

And without controversy great is the mystery of godliness: God was manifested in the flesh, Justified in the Spirit, Seen by angels, Preached among the Gentiles, Believed on in the world, Received up in glory. 1 Timothy 3:16

Your inability to fully comprehend "the mystery " is not a problem. However your insistence upon making God schizophrenic is. God the Father is seen in God the Son, God manifest in the flesh. Jesus always did the will of the Father. The Holy Spirit takes what is the Fathers and delivers it to the saints.
However, when He, the Spirit of truth, has come, He will guide you into all truth; for He will not speak on His own authority, but whatever He hears He will speak; and He will tell you things to come. 14 He will glorify Me, for He will take of what is Mine and declare it to you. 15 All things that the Father has are Mine. Therefore I said that He will take of Mine and declare it to you. John 16:13-15

The trinity is the manifestation of one God with One mind and One purpose, not three unique personalities. Jesus is the Word of God made flesh. He always was, always is, and always will be. The mind of Christ is the mind of God. God is not schizophrenic and He's not three Gods in One. The Apostles made no such distinctions, but only differentiated between Jesus as the Son of Man (descended from Adam) and the Son of God (descended from God by the power of the Holy Spirit.) The "trinity" as defined by the Apostles remains One God. Jesus is the synthesis of the Father with man, Immanuel, God with us.

Therefore, when He came into the world, He said: “Sacrifice and offering You did not desire, But a body You have prepared for Me. Hebrews 10:5
In this verse the "body" is Jesus, the "Me" is the Father.
If this weren't true, Jesus would be a liar.

Believe Me that I am in the Father and the Father in Me, or else believe Me for the sake of the works themselves. John 14:11
So, do you believe "the true and faithfull witness" or do you believe the pagan Free Masons?

The Father is Greater than I

Jesus Christ The Only Wise God

 

[michaelvpardo]

The Father is Greater than I

Jesus Christ The Only Wise God

Duh. The Father manifested in flesh, His Son. Spirit is greater than flesh. Jesus was tempted according to the flesh. The Spirit is not tempted. God is not tempted. Jesus was tempted as "the Son of man," But remained without sin as the Son of God.
Your inability to understand the manifestation of God as three persons with One mind and the limitations of the flesh in the person of His Son, does not negate the fact that there is only One God, not three personalities in a schizophrenic God. The very idea is blasphemous, but Masonic doctrine is pagan and blasphemous by its nature.

 

[Ronald Nolette]

Cont...

In Isaiah 45:5, it says, “I am Yahweh and there is no other; besides Me there is no god. I equip you, though you do not know Me”

Like “אֱלֹהִים ('ĕlôhı̂ym)", which is clearly used for more than One Person, we have “יהוה (yehôvâh)”, also used for more than One Person. The Uniqueness of Yahweh is meant, and not that He is only One Person.

In the Book of Zechariah, chapter 2, we read:

“Sing and rejoice, daughter of Zion; for, behold, I come, and I will dwell within you,’ says Yahweh. Many nations shall join themselves to Yahweh in that day, and shall be My people; and I will dwell among you, and you shall know that Yahweh of Armies has sent Me to you”

Here we have the Speaker Who is Yahweh, Who says that Another, Who is “Yahweh of Armies”, has sent Him. There is a clear distinction between the Two Who are called Yahweh, and cannot refer to the same Person.

This can also be seen in Isaiah chapter 48, where it is clear that the Speaker is Yahweh:

“I have declared the former things from of old; yea, they went forth out of my mouth, and I showed them: suddenly I did them, and they came to pass...therefore I have declared it to thee from of old; before it came to pass I showed it thee; lest thou shouldest say, Mine idol hath done them, and my graven image, and my molten image, hath commanded them...Hearken unto me, O Jacob, and Israel my called: I am he; I am the first, I also am the last. Yea, my hand hath laid the foundation of the earth, and my right hand hath spread out the heavens: when I call unto them, they stand up together...I, even I, have spoken; yea, I have called him; I have brought him, and he shall make his way prosperous. Come ye near unto Me, hear ye this; from the beginning I have not spoken in secret; from the time that it was, there am I: and now the Adoni Yahweh hath sent Me, and His Spirit. Thus saith Yahweh, thy Redeemer, the Holy One of Israel: I am Yahweh thy God, who teacheth thee to profit, who leadeth thee by the way that thou shouldest go”

In this passage, the Speaker says that He is “the First and the Last” (see, Revelation 1:17; 2:8; 22:13). That He “laid the foundation of the earth”, and His “Right Hand spread out the heavens” (see Hebrews 1:10-12). Which is the Creation of the universe, as in Genesis 1:1, and elsewhere, and like the passage in Zechariah, is said to have been “sent” by Another Person, Who is “Adoni Yahweh”.

In 2 Samuel we have a very interesting passage on the Holy Spirit:

“Spirit of Yahweh He Speaks by me, and the Word of Him is on my tongue. He said the God of Israel to me, He has Spoken Rock of Israel…”

In the Hebrew, “Spirit” is “רוּח”, which is a feminine word. Yet we have “דִּבֶּר־בִּי”, which is in the singular, masculine, “He Speaks by me”. And further, “וּמִלָּתוֹ” (His Word), which is also singular, masculine. It is the One Subject Who is the Speaker, “רוּחַ יהוה” (the Spirit of Yahweh), or, “the Spirit Who is Yahweh”. The following words in this passage are also used for the Holy Spirit. Here we have the Holy Spirit Who is clearly identified as Yahweh, and also as a masculine Person, not impersonal, or feminine, as some heretically teach.

We have Three distinct Persons in the Old Testament, Who are called Yahweh.

As an add on:

remember Elohim is the plural of Elowah and the word Lord (Adonai) is the plural of Adon! though Israel did not understand the plurality of the Godhead, they had strong verses to let them know.

 

[Pierac]

It is also clear form the Old Testament, that there is not One Person Who is God. In Isaiah 9:6, which is a Prophecy for the Birth of Jesus Christ, we read, “For unto us a Child is born, unto us a Son is given; and the government shall be upon His shoulder: and His Name (שְׁמוֹ, masculine, singular) shall be called Wonderful, Counsellor, Mighty God (אֵל גִּבּוֹר,’êl Gibbôr), Everlasting Father (אֲבִי־עַד, Possessor of Eternity), Prince of Peace”. In the next chapter we read, “but shall lean upon Yhaweh, the Holy One of Israel, in truth. A remnant shall return, [even] the remnant of Jacob, unto the Mighty God (אֵל גִּבּוֹר,’êl Gibbôr)” (verses 20-21). Here we have two distinct Persons Who are equally called “אֵל גִּבּוֹר,’êl Gibbôr”. Some have tried to have one meaning of the Hebrew for 9:6, “God-like Hero”, and “Mighty God”, in 10:21. This is done for theological purposes, as they cannot accept that Jesus Christ is GOD. It has the SAME meaning in both places.

What do you know of Scripture but what you are told by Men!!!

Isaiah 9:5

For to us a child is born, to us a son is given, and the government will be on his shoulders. And he will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace.

There, you see, the Messiah is supposed to be God. Wrong! If we take a closer look at this verse you will see that it does not mean that at all. The phrase in question is Mighty God, and the proper understanding of Everlasting Fatheris a must. First, Mighty God.

Not all Bibles use the translation of Mighty for the Hebrew word gibbor. The Jewish translators of the Septaugint render it in the following manner, "The angel of great council." Angel meaning mesenger. But we will address the ones that do just for arguments sake. First of all, we will take a close look at the Hebrew word that is translated as Mighty. Translators have used Mighty for theological reasons, (so they can tie it in to other verses that God is referred to as mighty, and thus claim that the Messiah is supposed to be God). Let’s see what a Hebrew dictionary and a Hebrew lexicon tells us about this word.

The Strong’s Hebrew Dictionary defines this word as:
Gibbor – by impl. warrior, tyrant:- champion, chief, X excel, giant, man, mighty (man, one), valiant man. Mighty is the eighth definition of this word.

According to these sources, gibbor as it is used in Isaiah 9:5 along with God means, a warrior king with the attributes of God. This is exactly who the Messiah is supposed to be. This definition agrees with the rest of the chapter in which Isaiah talks about how the Messiah will reign on David’s throne, and how he will rule with justice and righteousness forever because of the zeal of the LORD Almighty. Isaiah does not believe that the Messiah is supposed to be God, he distinguishes between them. He says how the Messiah will accomplish everything because of the zeal of the LORD Almighty. We can also compare this chapter to Isaiah 11 in which he is again speaking of the Messiah. In Isaiah 11: 1-3 he says how the Messiah will be from the root of Jesse, how the Spirit of the LORD will rest on him, and how he will delight in the fear of the LORD. Now, are we supposed to believe that the LORD will delight in the fear of Himself? Definitely not. Isaiah prophesying about the Messiah says:

Isaiah 49:5: "And I am made glorious in the sight of the LORD, and MY GOD is my strength."

From Isaiah 49:5 and 11:1-3 we can see that Isaiah understands the future Messiah to be a man on whom God's spirit will rest (which is the meaning of the word "Christ") who will delight in the fear of his God, the LORD. Isaiah does not consider the Messiah to be God in Isaiah 11:1-3 nor in Isaiah 49:5, and neither does he believe that in Isaiah 9: 5.

The definition of the Messiah as a warrior king with the attributes of God, is seen in Revelation 19: 11 where it reads:

"Then I saw heaven standing open and there was before me a white horse, whose rider is called Faithful and True. With justice he judges and makes war."

Now we will look at some other translations to see how they have interpreted this verse.

The New English Bible says, "In battle God-like."

The New American Bible (which is a Catholic Bible, they invented the trinity) says, "God- Hero." It translates this verse in the following manner and has a note on this verse which is very interesting and enlightening. First the translation. It states: "They name him Wonder-Counselor, God-Hero, Father-Forever, Prince of Peace."
Footnote:
"Wonder- Counselor: remarkable for his wisdom and prudence.
God-Hero: a warrior and defender of his people, like God himself.
Father-forever: ever devoted to his people.
Prince of peace: his reign will be characterized by peace."

This exegesis is in complete agreement with the definitions and Bible passage that we have just examined. Remember, this is the Catholic Church’s interpretation, I am sure that they would love to be able to say that according to this passage the Messiah is supposed to be God, but even they don’t.

For a better understanding of the term Father-Forever or Everlasting Father, (depending on your translation) one must understand that kings were considered to be fathers of their people. The Messiah is the King of Israel. I agree with the New American Bible’s explanation of Father- Forever in this verse.

We can also substantiate this definition by looking at another verse of the same writer in Isaiah 22: 20- 21:

"In that day I will summon my servant Eliakim son of Hilkiah. I will clothe him with your robe and fasten your sash around him and hand your authority over to him. He will be a father to those who live in Jerusalem and to the house of Judah."

Isaiah obviously does not mean that Eliakim is God the Father. In Isaiah 9:5 he means that the Messiah as king of the new Israel (the kingdom of God) will be like a father to his people forever.

This matches what I found using e-sword's net Bible...
Like I said earlier, we need to look at the scripture in question. What is the Book or Chapter about? What are the verses before and after saying?

You can buy the expanded e-sword edition of the Net Bible. Please do so as it’s loaded with extra data and variant readings. Just a note. The net people believe in the trinity yet look how they handle this verse. Note the red numbers for reference to the comments. They did a good job of trying to be non-bias here.


Net Bible Isa 9:6 For a child has been born to us, son has been given to us. He shoulders Responsibility and is called: Extraordinary Strategist, Mighty God,18 Everlasting Father,19 Prince of Peace.20


18 tn âÌÄáÌåÉø (gibbor) is probably an attributive adjective ("mighty God"), though one might translate "God is a warrior" or "God is mighty." Scholars have interpreted this title is two ways. A number of them have argued that the title portrays the king as God's representative on the battlefield, whom God empowers in a supernatural way (see J. H. Hayes and S. A. Irvine, Isaiah, 181-82). They contend that this sense seems more likely in the original context of the prophecy. They would suggest that having read the NT, we might in retrospect interpret this title as indicating the coming king's deity, but it is unlikely that Isaiah or his audience would have understood the title in such a bold way. Psa_45:6 addresses the Davidic king as "God" because he ruled and fought as God's representative on earth.

19 tn This title must not be taken in an anachronistic Trinitarian sense. (To do so would be theologically problematic, for the "Son" is the messianic king and is distinct in his person from God the "Father.") Rather, in its original context the title pictures the king as the protector of his people. For a similar use of "father" see Isa_22:21 and Job_29:16. This figurative, idiomatic use of "father" is not limited to the Bible.

Also important to note are the words in the verse. You will note most of the translations read… “will be called” or “shall be called” This is more of a concept of agency than actually being. There is a big difference between being call something, as in(agency) and actually being. No translations ever read “He Is. ”

This verse is actually a great example of how a western mind can read a verse literally and come away with a completely wrong impression. The Hebraic back ground is needed to fully understand this verse as it was intended to be understood!

You understand now?
Paul

 

[ByGraceThroughFaith]

What do you know of Scripture but what you are told by Men!!!

Isaiah 9:5

For to us a child is born, to us a son is given, and the government will be on his shoulders. And he will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace.

There, you see, the Messiah is supposed to be God. Wrong! If we take a closer look at this verse you will see that it does not mean that at all. The phrase in question is Mighty God, and the proper understanding of Everlasting Fatheris a must. First, Mighty God.

Not all Bibles use the translation of Mighty for the Hebrew word gibbor. The Jewish translators of the Septaugint render it in the following manner, "The angel of great council." Angel meaning mesenger. But we will address the ones that do just for arguments sake. First of all, we will take a close look at the Hebrew word that is translated as Mighty. Translators have used Mighty for theological reasons, (so they can tie it in to other verses that God is referred to as mighty, and thus claim that the Messiah is supposed to be God). Let’s see what a Hebrew dictionary and a Hebrew lexicon tells us about this word.

The Strong’s Hebrew Dictionary defines this word as:
Gibbor – by impl. warrior, tyrant:- champion, chief, X excel, giant, man, mighty (man, one), valiant man. Mighty is the eighth definition of this word.

According to these sources, gibbor as it is used in Isaiah 9:5 along with God means, a warrior king with the attributes of God. This is exactly who the Messiah is supposed to be. This definition agrees with the rest of the chapter in which Isaiah talks about how the Messiah will reign on David’s throne, and how he will rule with justice and righteousness forever because of the zeal of the LORD Almighty. Isaiah does not believe that the Messiah is supposed to be God, he distinguishes between them. He says how the Messiah will accomplish everything because of the zeal of the LORD Almighty. We can also compare this chapter to Isaiah 11 in which he is again speaking of the Messiah. In Isaiah 11: 1-3 he says how the Messiah will be from the root of Jesse, how the Spirit of the LORD will rest on him, and how he will delight in the fear of the LORD. Now, are we supposed to believe that the LORD will delight in the fear of Himself? Definitely not. Isaiah prophesying about the Messiah says:

Isaiah 49:5: "And I am made glorious in the sight of the LORD, and MY GOD is my strength."

From Isaiah 49:5 and 11:1-3 we can see that Isaiah understands the future Messiah to be a man on whom God's spirit will rest (which is the meaning of the word "Christ") who will delight in the fear of his God, the LORD. Isaiah does not consider the Messiah to be God in Isaiah 11:1-3 nor in Isaiah 49:5, and neither does he believe that in Isaiah 9: 5.

The definition of the Messiah as a warrior king with the attributes of God, is seen in Revelation 19: 11 where it reads:

"Then I saw heaven standing open and there was before me a white horse, whose rider is called Faithful and True. With justice he judges and makes war."

Now we will look at some other translations to see how they have interpreted this verse.

The New English Bible says, "In battle God-like."

The New American Bible (which is a Catholic Bible, they invented the trinity) says, "God- Hero." It translates this verse in the following manner and has a note on this verse which is very interesting and enlightening. First the translation. It states: "They name him Wonder-Counselor, God-Hero, Father-Forever, Prince of Peace."
Footnote:
"Wonder- Counselor: remarkable for his wisdom and prudence.
God-Hero: a warrior and defender of his people, like God himself.
Father-forever: ever devoted to his people.
Prince of peace: his reign will be characterized by peace."

This exegesis is in complete agreement with the definitions and Bible passage that we have just examined. Remember, this is the Catholic Church’s interpretation, I am sure that they would love to be able to say that according to this passage the Messiah is supposed to be God, but even they don’t.

For a better understanding of the term Father-Forever or Everlasting Father, (depending on your translation) one must understand that kings were considered to be fathers of their people. The Messiah is the King of Israel. I agree with the New American Bible’s explanation of Father- Forever in this verse.

We can also substantiate this definition by looking at another verse of the same writer in Isaiah 22: 20- 21:

"In that day I will summon my servant Eliakim son of Hilkiah. I will clothe him with your robe and fasten your sash around him and hand your authority over to him. He will be a father to those who live in Jerusalem and to the house of Judah."

Isaiah obviously does not mean that Eliakim is God the Father. In Isaiah 9:5 he means that the Messiah as king of the new Israel (the kingdom of God) will be like a father to his people forever.

This matches what I found using e-sword's net Bible...
Like I said earlier, we need to look at the scripture in question. What is the Book or Chapter about? What are the verses before and after saying?

You can buy the expanded e-sword edition of the Net Bible. Please do so as it’s loaded with extra data and variant readings. Just a note. The net people believe in the trinity yet look how they handle this verse. Note the red numbers for reference to the comments. They did a good job of trying to be non-bias here.


Net Bible Isa 9:6 For a child has been born to us, son has been given to us. He shoulders Responsibility and is called: Extraordinary Strategist, Mighty God,18 Everlasting Father,19 Prince of Peace.20


18 tn âÌÄáÌåÉø (gibbor) is probably an attributive adjective ("mighty God"), though one might translate "God is a warrior" or "God is mighty." Scholars have interpreted this title is two ways. A number of them have argued that the title portrays the king as God's representative on the battlefield, whom God empowers in a supernatural way (see J. H. Hayes and S. A. Irvine, Isaiah, 181-82). They contend that this sense seems more likely in the original context of the prophecy. They would suggest that having read the NT, we might in retrospect interpret this title as indicating the coming king's deity, but it is unlikely that Isaiah or his audience would have understood the title in such a bold way. Psa_45:6 addresses the Davidic king as "God" because he ruled and fought as God's representative on earth.

19 tn This title must not be taken in an anachronistic Trinitarian sense. (To do so would be theologically problematic, for the "Son" is the messianic king and is distinct in his person from God the "Father.") Rather, in its original context the title pictures the king as the protector of his people. For a similar use of "father" see Isa_22:21 and Job_29:16. This figurative, idiomatic use of "father" is not limited to the Bible.

Also important to note are the words in the verse. You will note most of the translations read… “will be called” or “shall be called” This is more of a concept of agency than actually being. There is a big difference between being call something, as in(agency) and actually being. No translations ever read “He Is. ”

This verse is actually a great example of how a western mind can read a verse literally and come away with a completely wrong impression. The Hebraic back ground is needed to fully understand this verse as it was intended to be understood!

You understand now?
Paul

here we go, also done, The God-Man in Isaiah 9:6-7

 

[Ronald Nolette]

Deuteronomy 6:4

“שׁמע ישׂראל יהוה אלהינו יהוה אחד"

“Hear, O Israel: The LORD our God is one LORD” (King James Bible)

This is a favourite verse used by those, like the Jehovah’s Witnesses, are others, who deny, that the Holy Bible Teaches, that God is “Multi-Personal”. It is argued from this verse, and some others, that God is only One, and not a Trinity. No one who believes in the Trinity, will say that there is more than One God in the Holy Bible.

The Hebrew for Deuteronomy 6:4, can also mean;

“Hear, O Israel: Yahweh our God Yahweh is Unique”

“Hear, O Israel: Yahweh our God Yahweh is the Only One”

This verse, does not Teach, that the God of the Holy Bible, is “One Person”, which, as we shall see, is not the case. Neither does it Teach, that Yahweh is “One Person”. There are more than “One Person”, in the Old Testament, Who is called “אֱלֹהִים ('ĕlôhı̂ym)" and “יהוה (yehôvâh)”, Who are distinct from One Another.

That The God of the Bible is ALONE God, and there are no others. This is what the very First Commandment that God gave Moses: “God spoke all these words, saying, “I am Yahweh your God, who brought you out of the land of Egypt, out of the house of bondage. “You shall have no other gods before me.” (Exodus 20:1-3).

Verse 3 literally translated into English, reads: “not he shall be to you gods other before presence of Me”. Or, “you shall not have any others gods in addition to Me”. Verses 4 and 5 go on to say, ““You shall not make for yourselves an idol, nor any image of anything that is in the heavens above, or that is in the earth beneath, or that is in the water under the earth: you shall not bow yourself down to them, nor serve them, for I, Yahweh your God, am a jealous God, visiting the iniquity of the fathers on the children, on the third and on the fourth generation of those who hate me.”. And in verse 23, “You shall most certainly not make gods of silver or gods of gold for yourselves to be alongside me”. It is clear that the God of the Bible is Unique, and He demands that He has a Unique place in the lives of His children.

Song of Solomon, chapter 6, verse 9, shows the use of the Hebrew “אֶחָד", meaning “unique”;

“But my dove, my perfect one, is unique (אֶחָד): She is her mother’s only (אֶחָד) daughter” (NASB)

This is exactly what is meant in Deuteronomy 6:4, that the God of the Holy Bible is UNIQUE, as there is no other.

The first verse of the Old Testament says: “In beginning He Created God the heavens and the earth”. Our English word “God”, in the Hebrew, is “אֱלֹהִים ('ĕlôhı̂ym)", which is masculine in gender, and plural in number. The Jewish Encyclopedia, says of the plural, “This is, most probably, to be explained as the plural of majesty or excellence, expressing high dignity or greatness”. In the Hebrew Bible, the Names “אֱלוֹהַּ ('ĕlôahh)”, “אֵל ('êl)”, are also used for God, which are in the singular number. Does this mean that these do not mean, “majesty or excellence, expressing high dignity or greatness”? Of course not! A good example can be found in Psalm 18:31, “For who is God, except the LORD? And who is a Rock, except our God?”. Here we have “God” used twice, and “Lord”, once. In the first use, the Hebrew is “אֱלוֹהַּ ('ĕlôahh)”, which is the singular. The second is “אֱלֹהִים ('ĕlôhı̂ym)", which is plural, And we also have “יהוה (yehôvâh)”. Both the singular and plural forms are used for “יהוה (yehôvâh)”, one use of “God” is no “greater” than the other.

It is because those like to Jews, who cannot accept the fact, that the God of the Bible is not One Person, that they provide these lame reasons. Much like the Jehovah’s Witnesses, who reject that Jesus Christ is God, so they pervert what John writes in 1:1 of His Gospel, to, “and the Logos was a god”. Nothing to do with the actual grammar of the passage, but, to reflect their demonic view that Jesus Christ is a created being.

It is clear from the Bible, that the plural is used, when the singular could have been, because the God of the Bible is not uni-personal.

In Genesis 1:26, we can see why the plural “אֱלֹהִים" is used:

“And God said, Let us make man in our image, after our likeness”

Here we have four plurals “אֱלֹהִים" (God), “נַעֲשֶׂה" (let Us Make), “בְּצַלְמֵנוּ" (in Our Image), “כִּדְמוּתֵנוּ" (after Our Likeness)

There are those, who cannot accept that the Bible clearly Teaches that GOD is not “One Person”, argue, that in this verse, God is Speaking of His angels! Verse 27 goes on to say, “And God created man in His own Image (בְּצַלְמוֹ, is the masculine singular), in the Image of (בְּצֶלֶם, masculine singular) God created He him; male and female created He them”. Cannot include any created beings, like “angels”!. There is not even ONE verse in the Bible that says that humans are Created in “the image of angels”!

In Isaiah 51:13, we read, “And forget Yahweh your Maker, that has stretched forth the heavens, and laid the foundations of the earth”. Here “your Maker”, in the Hebrew is, “עֹשֶׂ֗ךָ”, which is masculine singular. However, in 54:5, we read, “For your Maker is your husband; Yahweh of hosts is His Name”. Here, “your Maker” is the Hebrew, “עֹשַׂיִךְ”, which is masculine, plural, “Makers”! And, in Ecclesiastes 12:1, where it reads, “Remember now your Creator in the days of your youth”, here also the Hebrew, “אֶת־בּוֹרְאֶיךָ”, is masculine, plural, literally, “your Creators”. Whereas, in Isaiah 43:15, we have, “בּוֹרֵא” (the Creator of), which is singular. It is clear that the use of the plural, has nothing to do with, “plural of “majesties”, which is suggested by some, for the plural, “אֱלֹהִים ('ĕlôhı̂ym)". Genesis 1:26 is clear that more than One Person Created.

It is also clear form the Old Testament, that there is not One Person Who is God. In Isaiah 9:6, which is a Prophecy for the Birth of Jesus Christ, we read, “For unto us a Child is born, unto us a Son is given; and the government shall be upon His shoulder: and His Name (שְׁמוֹ, masculine, singular) shall be called Wonderful, Counsellor, Mighty God (אֵל גִּבּוֹר,’êl Gibbôr), Everlasting Father (אֲבִי־עַד, Possessor of Eternity), Prince of Peace”. In the next chapter we read, “but shall lean upon Yhaweh, the Holy One of Israel, in truth. A remnant shall return, [even] the remnant of Jacob, unto the Mighty God (אֵל גִּבּוֹר,’êl Gibbôr)” (verses 20-21). Here we have two distinct Persons Who are equally called “אֵל גִּבּוֹר,’êl Gibbôr”. Some have tried to have one meaning of the Hebrew for 9:6, “God-like Hero”, and “Mighty God”, in 10:21. This is done for theological purposes, as they cannot accept that Jesus Christ is GOD. It has the SAME meaning in both places.

In the majority of uses, of either, “אֱלֹהִים ('ĕlôhı̂ym)", and “אֱלוֹהַּ ('ĕlôahh)”, and “אֵל ('êl)”, are used to denote the God of the Bible, without reference to any of the “Persons”, as in Genesis 1:1. Yet, it is also clear from the Bible, that God is also used for distinct Persons, as in Isaiah 9:6, and 10:21, and Genesis 1:26-27.

You have a problem.

What is in song of solomon is "ahat" and what is in deuteronomy is "ehad". though their consonants are identical in hebrew, their vowel points are different thus different words.

Deut. 6:4 is actually a storng case for the trinity.

1. Yahweh you Elohim ( Elohim is plural)
2. is one (ehad) ehad is the form of one in hebrew that also is used for a compound or plural one.

It would be like saying that chris Sales ins one red sox . and Boston red sox is one team. ion Hebrew the first one would be "yachid" and the second "echad"

Hope this helps.

Hope this helps.

 

[Pierac]

You have a problem.

Deut. 6:4 is actually a storng case for the trinity.

1. Yahweh you Elohim ( Elohim is plural)
Hope this helps.

Really??? Elohim is plural??? I think not!!!!
Elohim
Elohim has been a very confusing word for many people. The word elohim is used various ways in Scripture. It is not only used to describe the Almighty, but also individual pagan gods and even mighty human beings. Elohim may be translated as God, god, angels, judges, or even a human being who stands as God's representative or agent. For example, the sons of Heth address Abraham as "a mighty prince," the word for "mighty" being elohim (Genesis 23:6). Some translations have Abraham here being called "Prince of God." Take another instance. In Exodus 4, the Lord tells Moses that he "shall be as God" (elohim) to his brother Aaron. Moses will have God's words in his mouth, and will stand as God's representative before Aaron. Here is a case where an individual human is called elohim. Again in Exodus 7:1, the Lord says to Moses, "See, I make you God [elohim] to Pharaoh." No one dares to suggest that there is a plurality of persons within Moses because he is called elohim, that is, God's representative. The pagan god Dagon is also called elohim in the Hebrew Bible. The Philistines lamented that the God of Israel was harshly treating "Dagon our God [elohim]" (1 Sam. 5:7). Dagon was a single pagan deity. The same holds true for the single pagan god called Chemosh: “Do you not possess what Chemosh your god [elohim] gives you to possess?" (Jud. 11:24). The same for the single deity called Baal.

The Hebrew language has many examples of words which are plural but whose meaning is singular. In Genesis 23, Abraham's wife Sarah dies. The Hebrew text says, "the lives [plural] of Sarah were 127 years" (v. 1). Even the plural verb that accompanies the pronoun does not mean Sarah lived multiple lives. The Hebrews never taught reincarnation or plurality of personhood. Another example of this kind of anomaly in the Hebrew language is found in Genesis 43. After Joseph wept to see his brothers, we read that Joseph "washed his faces" (plural). This is another instance where in the Hebrew language the plural noun functions as a singular noun with a singular meaning, unless, of course, Joseph was a multi-faced human being! The same occurs in Genesis 16:8 where Hagar flees from "the faces" (plural) of her mistress Sarah. These are "anomalies" of the Hebrew language that are clearly understood by Hebrew scholars who rightly translate to a singular form in English.

The better explanation is that the Hebrews used a form of speech called "the plural of majesty." Put simply this means that someone whose position was warrant of dignity was spoken in this way as giving a sign of honor. The plural acted as a means of intensification:
Elohim must rather be explained as an intensive plural, denoting greatness and majesty.

Whenever the word elohim refers to the God of Israel the Septuagint uses the singular and not the plural. From Genesis 1:1 consistently right through, this holds true. The Hebrews who translated their own scriptures into Greek simply had no idea that their God could be more than one individual, or a multiple personal Being! This is true too when we come to the New Testament. The New Testament nowhere hints at a plurality in the meaning of elohim when it reproduces references to the One God as ho theos, the One God.



You can let go of your spiritual ankles Ronald Nolette... Your spanking is complete...! Now.... You can run to the mod and ask for me to be punished for.... making you look like you now look!!! Sorry to make you look the way you now look... but you asked for it with your reply....
Paul

 

[Pierac]

You have a problem.

What is in song of solomon is "ahat" and what is in deuteronomy is "ehad". though their consonants are identical in hebrew, their vowel points are different thus different words.

Deut. 6:4 is actually a storng case for the trinity.

1. Yahweh you Elohim ( Elohim is plural)
2. is one (ehad) ehad is the form of one in hebrew that also is used for a compound or plural one.

Hope this helps.

Grab those spiritual ankles for a second time.... Ronald Nolette...

It is customary for some Binitarians and most evangelical Trinitarians (especially Messianics) to propose that the Hebrew word for one, the numeral one (echad), is really "compound one." This is a clever device which confuses logical thought. Echad occurs some 960 times in the Hebrew Bible, and it is the numeral "one." It is a numeral adjective when it modifies a noun. "One day," "one person," etc. Echad is the ordinary cardinal number, "one." Eleven in Hebrew is ten and one. Abraham "was only one," said Ezekiel 33:24 (NASU), "only one man" (NIV).

Just as the famous Armstrongian phrase "uniplural" does not appear in the Webster's (thus it represents the DIY grammatical venture on which Worldwide theology was done in respect to defining God), "compound one" as a definition of echad is also not recognized in standard texts describing the grammar of the Hebrew language. It is an invented grammatical category which confuses and divides.

The Hebrew word for one operates as does the word "one" in English. You can have one thing, one person. And of course the noun modified by echad may be collective, one family, one people, one flesh, as a single unit composed of two - Adam and Eve, in that case. But to say that "one" carries the meaning of "compound one" is misleading in the extreme. The basic meaning of echad given by the lexicons is "one single," even the indefinite article "a." Sometimes "the only one," or even "unique" is the proper translation of echad.

Suppose now we say that "one" implies more than one. We could prove our point like this: In the phrase "one tripod," is it not obvious that one really implies three? Does not one dozen mean that one is really 12? Or one million? Is one equivalent to a million? Does this not suggest the plurality of "one"? What about "one quartet" or "one duplex"? To carry this madness to an extreme, we could argue that in the phrase "one zebra," the word one really means "black and white."

What is happening here? We are being asked to believe that in the phrase "the Lord our God is one Lord," that "one" is "compound." That "Lord" is more than one Lord, perhaps two or perhaps three. We are being lured into a complete falsehood that "one" implies plurality. We are asked to believe this on the basis of a tiny fraction of the appearances of echad when it modifies a compound noun (the vast majority of the occurrences of echad when it does not modify a compound noun are left unmentioned). Even when "one" modifies a compound noun - one family, one cluster - the word "one" retains its meaning as "one single." There is no such thing as "compound one" as a definition of echad.

This procedure is to confuse the numeral adjective "one" with the noun it modifies. It is to "bleed" the meaning of a compound noun back into the numeral. This will take the unwary by surprise. Thus "one flesh" is supposed to mean that one can mean more than one. The point, obviously, is that "flesh" as a combination of Adam and Eve does have a collective, family sense. But one is still one: "one flesh and not two fleshes." "One cluster (singular) of grapes" does not in any way illustrate a plural meaning for the word "one." "Cluster" has indeed a collective, plural sense. But one is still one: "one cluster" and not "two clusters." Just imagine if at the check-out the clerk announces that your one dollar purchase is really "compound one." You could become bankrupt.

So then, Yahweh, the personal name of the One God, occurs some 6,800 times. In no case does it have a plural verb, or adjective. And never is a plural pronoun put in its place. Pronouns are most useful grammatical markers, since they tell us about the nouns they stand for. The very fact that the God who is Yahweh speaks of Himself as "I" and "Me" and is referred to as "You" (singular) and "He" and "Him" thousands upon thousands of times should convince all Bible readers of the singularity of God. The fact that God further speaks of Himself in every exclusive fashion known to language -"by myself," "all alone" etc., - only adds to this proof. "There is none besides Me," "none before Me" and "none after Me." "I alone am Elohim, and Yahweh." "I created the heavens and the earth by Myself; none was with Me."

A Sample of the Use of echad (one)

Genesis 42:13: "Joseph's brothers said, 'We are 12 brothers, sons of one (echad) man, in the land of Canaan. The youngest is this day with our father and one (echad) is not.'" Verse 16: "Send one (echad) of you." Verse 19: "Let one (echad) of your brothers." Verse 27: "One (echad) of them opened his sack." Verse 32: "One (echad) is not." Verse 33: "One (echad) of your brothers." There are well over 900 other examples in the OT.

I'm the one... that showed you the truth... you can let go of those ankles now!
Paul

 

[Enoch111]

Really??? Elohim is plural??? I think not!!!!

Any Hebrew noun ending in "-im" is plural. Thus seraph (singular) becomes seraphim (plural) and cherub (singular) becomes cherubim (plural).

Elohim is absolutely a plural noun, and when the Bible refers to false gods in the plural in the OT it uses the word "elohim". But when the Bible says "YHWH Elohim", that means "LORD God", a reference to the one true God.

Why is God "Elohim"? Because there are three divine persons within the Godhead.
God the Father is God, but He is neither the Son nor the Holy Spirit.
God the Son is God, but He is neither the Father not the Holy Spirit.
God the Holy Spirit is God, but He is neither the Father nor the Son.

 

[Ronald Nolette]

Really??? Elohim is plural??? I think not!!!!
Elohim
Elohim has been a very confusing word for many people. The word elohim is used various ways in Scripture. It is not only used to describe the Almighty, but also individual pagan gods and even mighty human beings. Elohim may be translated as God, god, angels, judges, or even a human being who stands as God's representative or agent. For example, the sons of Heth address Abraham as "a mighty prince," the word for "mighty" being elohim (Genesis 23:6). Some translations have Abraham here being called "Prince of God." Take another instance. In Exodus 4, the Lord tells Moses that he "shall be as God" (elohim) to his brother Aaron. Moses will have God's words in his mouth, and will stand as God's representative before Aaron. Here is a case where an individual human is called elohim. Again in Exodus 7:1, the Lord says to Moses, "See, I make you God [elohim] to Pharaoh." No one dares to suggest that there is a plurality of persons within Moses because he is called elohim, that is, God's representative. The pagan god Dagon is also called elohim in the Hebrew Bible. The Philistines lamented that the God of Israel was harshly treating "Dagon our God [elohim]" (1 Sam. 5:7). Dagon was a single pagan deity. The same holds true for the single pagan god called Chemosh: “Do you not possess what Chemosh your god [elohim] gives you to possess?" (Jud. 11:24). The same for the single deity called Baal.

The Hebrew language has many examples of words which are plural but whose meaning is singular. In Genesis 23, Abraham's wife Sarah dies. The Hebrew text says, "the lives [plural] of Sarah were 127 years" (v. 1). Even the plural verb that accompanies the pronoun does not mean Sarah lived multiple lives. The Hebrews never taught reincarnation or plurality of personhood. Another example of this kind of anomaly in the Hebrew language is found in Genesis 43. After Joseph wept to see his brothers, we read that Joseph "washed his faces" (plural). This is another instance where in the Hebrew language the plural noun functions as a singular noun with a singular meaning, unless, of course, Joseph was a multi-faced human being! The same occurs in Genesis 16:8 where Hagar flees from "the faces" (plural) of her mistress Sarah. These are "anomalies" of the Hebrew language that are clearly understood by Hebrew scholars who rightly translate to a singular form in English.

The better explanation is that the Hebrews used a form of speech called "the plural of majesty." Put simply this means that someone whose position was warrant of dignity was spoken in this way as giving a sign of honor. The plural acted as a means of intensification:
Elohim must rather be explained as an intensive plural, denoting greatness and majesty.

Whenever the word elohim refers to the God of Israel the Septuagint uses the singular and not the plural. From Genesis 1:1 consistently right through, this holds true. The Hebrews who translated their own scriptures into Greek simply had no idea that their God could be more than one individual, or a multiple personal Being! This is true too when we come to the New Testament. The New Testament nowhere hints at a plurality in the meaning of elohim when it reproduces references to the One God as ho theos, the One God.



You can let go of your spiritual ankles Ronald Nolette... Your spanking is complete...! Now.... You can run to the mod and ask for me to be punished for.... making you look like you now look!!! Sorry to make you look the way you now look... but you asked for it with your reply....
Paul

YOu need to learn Hebrew bettetr or get better commentators. Elohim is a plural noun! It's singular is Elowah When Elohim is used of the true God it is used as a singular butr when speaking of false gods or earthly rulers it is in its plural state.

 

[Ronald Nolette]

The Hebrew word for one operates as does the word "one" in English. You can have one thing, one person. And of course the noun modified by echad may be collective, one family, one people, one flesh, as a single unit composed of two - Adam and Eve, in that case. But to say that "one" carries the meaning of "compound one" is misleading in the extreme. The basic meaning of echad given by the lexicons is "one single," even the indefinite article "a." Sometimes "the only one," or even "unique" is the proper translation of echad.

This shows your misunderstanding. Yes it is one. but in its many uses it describes a "compound one" Like saying th eBoston Red sox are 26 players bvut one tem. It shows the compound forms a unity. this comes from a native Hebrew Speaker with a bachelors in Hebrew, Dr. Arnold A. Fruchtenbaum.

 

[Wrangler]

Deuteronomy 6:4

“שׁמע ישׂראל יהוה אלהינו יהוה אחד"

“Hear, O Israel: The LORD our God is one LORD” (King James Bible)

Naturally, you have to rely on a horrible translation to make your case.

• (A:vi, S: v) 4 “Sh’ma, Yisra’el! Adonai Eloheinu, Adonai echad [Hear, Isra’el! Adonai our God, Adonai is one]; CJB
• Listen, Israel: Yahweh is our Elohim. Yahweh is the only God. (NOG)
• Moses: 4 Listen, Israel! The Eternal is our True God—He alone. VOICE

There is no 'lord' or version of lord in the shema, THE definitive anti-trinitarian verse of Scripture. It states the nature of God is one and not 3-in-1 as Orthodox Christians allege.

Many trinitarian translations change the personal name of God with capital LORD (to deliberately confuse his holy name with another lord of the 1st century who is of our acquaintence, our lowercase lord, selected by God to be our savior).

the word Lord (Adonai) is the plural of Adon

No. Adonai is the personal name of God, YHWH, in the original language. See Ex 3:15. "Lord" is a title that applies to a couple of dozen characters in Scripture. It is not unique to God, the one God, Jesus' God and our God.

Deut. 6:4 is actually a storng case for the trinity

LOL. What is actually a strong case against the trinity?

 

[ByGraceThroughFaith]

Naturally, you have to rely on a horrible translation to make your case.

• (A:vi, S: v) 4 “Sh’ma, Yisra’el! Adonai Eloheinu, Adonai echad [Hear, Isra’el! Adonai our God, Adonai is one]; CJB
• Listen, Israel: Yahweh is our Elohim. Yahweh is the only God. (NOG)
• Moses: 4 Listen, Israel! The Eternal is our True God—He alone. VOICE

There is no 'lord' or version of lord in the shema, THE definitive anti-trinitarian verse of Scripture. It states the nature of God is one and not 3-in-1 as Orthodox Christians allege.

Many trinitarian translations change the personal name of God with capital LORD (to deliberately confuse his holy name with another lord of the 1st century who is of our acquaintence, our lowercase lord, selected by God to be our savior).



No. Adonai is the personal name of God, YHWH, in the original language. See Ex 3:15. "Lord" is a title that applies to a couple of dozen characters in Scripture. It is not unique to God, the one God, Jesus' God and our God.



LOL. What is actually a strong case against the trinity?

try to translate the Hebrew directly, and not rely on translations

very literal English is, "Hear Isreal YHWH God of us YHWH one"

You will see that the actual Hebrew does not say, "God is one". This is an interpretation that is given to the Hebrew

The OP is clear that there is more than One Person Who is YHWH/Elohim

 

[Wrangler]

The OP is clear that there is more than One Person Who is YHWH/Elohim

And the OP is hopelessly wrong. God is one, not 3 in 1.Thst is direct in Deut 6:4

 

[Webers_Home]

.
• Gen 1:26a . . And God said: Let us make Man in our image, after our
likeness.

• Gen 3:22 . . And the Lord God said: The man has now become like one of
us, knowing good and evil.

Deut 6:4 says God is a singularity. But until the 'us" and the "our" of Gen
1:26 and Gen 3:22 are positively identified; I must insist that God wears
more than one hat; and thus far in Genesis those hats have been Himself
(Gen 1:1) His spirit (Gen 1:2) and His voice (Gen 1:3).

God's voice should be of interest to Christians because John 1:1-3 tells of
a divine being involved in the work of creation called The Word; translated
from the Greek logos; which pertains to speech.
_