One in Messiah Congregation
The "plurality "of God is Jewish
Below are just a few scriptures to explain the "plurality "of God
It is generally agreed that Elohim is a plural noun having the masculine plural ending "im." The very word Elohim used of the true God in Genesis 1:1, "In the beginning God created the heavens and the earth," is also used in Exodus 20:3, "You shall have no other gods (Elohim) before Me," and in Deuteronomy 13:2, "Let us go after other gods (Elohim)... ." While the use of the plural Elohim does not prove a plurality, it certainly opens the door to a doctrine of plurality in the Godhead since it is the word that is used for the one true God as well as for the many false gods.
It is perhaps best to begin with the very source of Jewish theology and the only means of testing it: the Hebrew Scriptures.
Since so much relies on Hebrew Scripture usage, then to the Hebrew we should turn.
The mystery of three
Pss.50 A psalm of Asaf
[1] The
mighty God, even the LORD
, hath spoken, and called the earth from the rising of
the sun unto the going down thereof.
The word mighty above in Hebrew is El -
Deut6:4 - 3 are
1 Deut.6
[4] Hear, O Israel:
The LORD our God is one
LORD:
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Soncino Zohar, Shemoth, Raya Mehemna, Page 43b
This Supernal Grace is the Unifier. For this reason the section
of the Shema is joined to that of And it shall be; for the act which makes
each day a unity and likewise forms the whole sum of separate days into the
perfect whole, is the fact of following the Divine Will in knowledge and action;
and through this act alone (of concentration on the union during prayer and
the recitation of the Shema) can that union of which we have frequently spoken
be attained: that is, the union of each day, the union which is expressed in
the sentence: Hear, O Israel, TETRAGRAMMATON
Elohenu TETRAGRAMMATON is one. These three are one. How can the three Names
be one? Only through the perception of Faith: in the vision of the Holy Spirit,
in the beholding of the hidden eyes alone.
The mystery of the audible voice is similar to this, for
though it is one yet it consists of three elements-fire, air, and water, which
have, however, become one in the mystery of the voice.
Even so it is with the mystery of the threefold Divine manifestations designated
by TETRAGRAMMATON Elohenu TETRAGRAMMATON - three modes which yet form one unity
.
Soncino Zohar, Shemoth, Section 2, Page I37b
The heavens receive it from the source of life; and they then
impart light and completeness to the supernal Glory from the mystery of the
supernal Numberer (Sopher), the Father of all; then from the mystery of the
Numbered (Sippur)-the Supernal Mother; finally from the mystery of the Number
(sepher).[Tr. note: v. Sefer Yezirah.] Therefore it says: The heavens declare
(mesaprim), namely, as we have pointed out,
in the mystery of these three Names
which, on the Sabbath, reign supreme more than on other
days. Therefore David uttered this Psalm of praise, through the Holy Spirit,
in regard to the light and the effulgence of the Sabbath and its pre-eminence
over the other days of the week because of
the mystery of the Supernal Name
which in it lightens up and radiates and sparkles in the
spheres of holiness, and is completed above and below.
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singular word for God
Gen.31[
13] I am the God
of Bethel, where thou anointedst the pillar, and where
thou vowedst a vow unto me: now arise, get thee out from this land, and return
unto the land of thy kindred. plural construct word for God
Exod.3[
6] Moreover he said,
I am the God
of thy father, the
God of Abraham, the God of
Isaac, and the God of
Jacob. And Moses hid his face; for he was afraid to look
upon God. ----------------------------
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Plural Verbs Used With Elohim
Virtually all Hebrew scholars do recognize that the word
Elohim, as it stands by itself, is a plural noun. Nevertheless, they wish to
deny that it allows for any plurality in the Godhead whatsoever. Their line
of reasoning usually goes like this: When "Elohim" is used of the
true God, it is followed by a singular verb; when it is used of false gods,
it is followed by the plural verb. Rabbi Greenberg states it as follows:
"But, in fact, the verb used in the opening verse of
Genesis is "bara," which means "he created" - singular.
One need not be too profound a student of Hebrew to understand that the opening
verse of Genesis clearly speaks of a singular God."
The point made, of course, is generally true because the
Bible does teach that God is only one God and, therefore, the general pattern
is to have the plural noun followed by the singular verb when it speaks of
the one true God. However, there are places where the word is used of the true
God and yet it is followed by a plural verb:
Genesis 20:13: And it came to pass, when
God (Elohim) caused me to wander
Genesis 35:7: ... because there God (Elohim) appeared to
him ... 2 Samuel 7:23: ... God (Elohim) went ...
Psalm 58:11 he is a God that judgeth in the earth ...
---------------------------------
The Name Eloah
If the plural form Elohim was the only form available for
a reference to God, then conceivably the argument might be made that the writers
of the Hebrew Scriptures had no other alternative but to use the word Elohim
for both the one true God and the many false gods. However, the singular form
for Elohim (Eloah) exists and is used in such passages as Deuteronomy 32:15-17
Plural Pronouns
Another case in point regarding Hebrew grammar is that often
when God speaks of himself, he clearly uses the plural pronoun:
Genesis 1:26: Then God (Elohim) said,
"Let Us make man in Our image, according
to Our likeness ..."
Rabbi Samuel Bar Hanman in the name of Rabbi Jonathan said,
that at the time when Moses wrote the Torah, writing a portion of it daily,
when he came to the verse which says, "And Elohim said, let us make man
in our image after our likeness," Moses said, "Master of the universe,
why do you give here with an excuse to the sectarians (who believe in the Tri-unity
of God)" God answered Moses, "You write and whoever wants to err,
let him err." (Midrash Rabbah on Genesis 1:26 [New York NOP Press, N.D.])
It is obvious that the Midrash Rabbah is
simply trying to get around the problem and fails to answer adequately why
God refers to himself in the plural.
The use of the plural pronoun can also be seen In the following:
Genesis 3:22: Then the LORD God (YHVH Elohim) said, "Behold,
the man has become like one of Us''
Plural Descriptions of God
Another point that also comes out of Hebrew is the fact
that often nouns and adjectives used in speaking of God are plural. Some examples
are as follows:
Ecclesiastes 12:1: Remember now
thy Creator ... (Literally: CREATORS.)
Psalm 149:2: Let Israel rejoice
in their Maker.
(Literally: MAKERS.)
Joshua 24:19: ... holy God ...
(Literally: HOLY GODS.)
Everything we have said so far rests firmly
on the Hebrew language of the Scriptures. If we
are to base our theology on the Scriptures alone, we have to say that on the
one hand they affirm God's unity, while at the same time they tend towards
the concept of a compound unity allowing for a plurality in the Godhead.
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The Shema
Deuteronomy 6:4: Hear, O Israel: The LORD our God, the LORD
is one!
Again please notice that the very words
"our God" are in the plural in the Hebrew text and literally mean
"our Gods."
However, the main argument lies in the word "one,"
which is the Hebrew word, ECHAD. A glance through the Hebrew text where the
word is used elsewhere can quickly show that the word echad does not mean an
absolute "one" but a compound "one."
For instance, in Genesis 1:5 the combination of evening
and morning comprise one (echad) day. In Genesis 2:24 a man and a woman come
together in marriage and the two "shall become one (echad) flesh."
In Ezra 2:64 we are told that the whole assembly was as one (echad), though,
of course, it was composed of numerous people. Ezekiel 37:17 provides a rather
striking example where two sticks are combined to become one (echad). Thus,
use of the word echad in Scripture shows it to be a compound and not an absolute
unity.
There is a Hebrew word that does mean an absolute unity
and that is YACHID, which is found in many Scripture passages, (Genesis 22:2,12;
Judges 11:34; Psalm 22:21: 25:16; Proverbs 4:3; Jeremiah 6:26; Amos 8:10; Zechariah
12:10) the emphasis being on the meaning of "only." If Moses intended
to teach God's absolute oneness as over against a compound unity, this would
have been a far more appropriate word. In fact, Maimonides noted the strength
of "yachid' and chose to use that word in his "Thirteen Articles
of Faith'' in place of echad. However, Deuteronomy 6:4 (the Shema) does not
use "yachid" in reference to God.
First, there are the numerous times when there is a reference
to the Lord YHVH.
A second personality is referred to as the Angel of YHVH.
This individual is always considered distinct from all other angels and is
unique. In almost every passage where he is found he is referred to as both
the Angel of YHVH and YHVH himself. For instance in Genesis 16:7 he is referred
to as the Angel of YHVH, but then in 16:13 as YHVH himself. In Genesis 22:11
he is the Angel of YHVH, but God himself in 22:12. Other examples could be
given.
A very interesting passage is Exodus 23:20-23 where this
angel has the power to pardon sin because God's own name YHVH is in him, and,
therefore, he is to be obeyed without question. This can hardly be said of
any ordinary angel. But the very fact that God's own name is in this angel
shows his divine status.
A third major personality that comes through is the Spirit
of God, often referred to simply as the Ruach Ha-kodesh. There are a good number
of references to the Spirit of God among which are Genesis 1:2; 6:3; Job 33:4;
Psalm 51:11; 139:7; Isaiah 11:2; 63:10,14. The Holy Spirit cannot be a mere
emanation because he has all the characteristics of personality (intellect,
emotion and will) and is considered divine.
If the concept of the
plurality of God
is not Jewish according to modern rabbis, then neither are the Hebrew Scriptures.
Jewish believers cannot be accused of having slipped into
paganism when they hold to the fact that Yeshua / Jesus is the divine Son of
God. He is the same one of whom Moses wrote when the Lord said:
Exod.23[
20] Behold,
I send an Angel before thee, to keep
thee in the way, and to bring thee into the place which I have prepared.[
21]
Beware of him, and obey his voice, provoke
him not; for he will not pardon your transgressions
: for my name is in him.[22
] But if thou shalt indeed obey his voice, and do all that I speak;
then I will be an enemy unto thine enemies, and an adversary unto thine adversaries.[
23] For
mine Angel shall go before thee, and bring thee in
unto the Amorites, and the Hittites, and the Perizzites, and the Canaanites,
and the Hivites, and the Jebusites: and I will cut them off.
In Genesis 31 he is the Angel of God in verse 11, but then
he is the God of Bethel in verse 13.
In Exodus 3 he is the Angel of YHVH in verse two and he
is both YHVH and God in verse four.
In Judges 6 he is the Angel of YHVH in verses 11,12, 20
and 21, but is YHVH himself in verses 14, 16, 22 and 23.
Iin Judges 13:3 and 21 he is the Angel of YHVH but is referred
to as God himself in verse 22.
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a few more scriptures:
Pss.45[
6] Thy throne, O God, is for
ever and ever: the sceptre of thy kingdom is a right sceptre.[
7] Thou lovest righteousness, and hatest
wickedness: therefore God, thy God, hath anointed thee
with the oil of gladness above thy fellows.
It should be noted that the first Elohim is being addressed
and the second Elohim is the God of the first Elohim. And so God's God has
anointed him with the oil of gladness.
In Hosea 1:7 we read......
Hos.1[
7] But
I will have mercy upon
the house of Judah
, and will save them by the LORD their
God, and will not save them by bow, nor by sword, nor
by battle, by horses, nor by horsemen.
The speaker is Elohim who says he will have mercy on the
house of Judah and will save them by the instrumentality of YHVH, their Elohim.
So Elohim number one will save Israel by means of Elohim number two.
Not only is Elohim applied to two personalities in the same
verse, but so is the very name of God. One example is Genesis 19:24:
Gen.19[
24] Then
the LORD rained upon Sodom and upon Gomorrah brimstone
and fire from the LORD out of heaven;
Clearly we have YHVH number one raining fire and brimstone
from a second YHVH who is in heaven, the first one being on earth.
In Zechariah 2:8-9 we read.......
Zech.2[
8] For thus saith the LORD of
hosts; After the glory hath he sent me
unto the nations which spoiled you: for he that toucheth you
toucheth the apple of his eye. [9
] For, behold, I will
shake mine hand upon them, and they shall be a spoil to their
servants: and ye shall know that the LORD of hosts
hath sent me
.
Again, we have one YHVH sending another YHVH to perform
a specific task.
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The author of the Zohar sensed plurality
in the Tetragrammaton (1) and wrote:
"Come and see the mystery of the word YHVH: there are
three steps, each existing by itself: nevertheless they are One, and so united
that one cannot be separated from the other. The Ancient Holy One is revealed
with three heads, which are united into one, and that head is three exalted.
The Ancient One is described as being three: because the other lights emanating
from him are included in the three. But how can three names be one? Are they
really one because we call them one? How three can be one can only be known
through the revelation of the Holy Spirit ." (Zohar, Vol III, 288; Vol
II, 43, Hebrew editions. (See also Sonclno Press edition, Vol III, 134.)
Shalom
מִמִּזְרַח־שֶׁמֶשׁ, עַד־מְבֹאוֹ
Angels can not forgive sin..........
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