{"id":1111,"date":"2018-01-30T16:31:30","date_gmt":"2018-01-30T15:31:30","guid":{"rendered":"http:\/\/buch.jehovah-shammah.de\/?p=1111"},"modified":"2018-01-30T16:41:32","modified_gmt":"2018-01-30T15:41:32","slug":"eternal-god-revealing-himself-to-suffering-israel-2","status":"publish","type":"post","link":"http:\/\/buch.jehovah-shammah.de\/index.php\/2018\/01\/30\/eternal-god-revealing-himself-to-suffering-israel-2\/","title":{"rendered":"Eternal God Revealing Himself to Suffering Israel"},"content":{"rendered":"

(Continued-Chapter II)<\/i><\/span><\/p>\n

 <\/p>\n

When such men as Isaiah, Jeremiah, Ezekiel, et al., appeared upon the scene and gave the Divine credentials of their Divine calling, their words were accepted and preserved until this day, as one finds them in the Prophets and Psalms. Hence these writings are the Word of the Living God and are to be received at their face value and acted upon even in the same way as the Five Books of Moses are to be accepted.<\/span><\/span><\/p>\n

Corroborative proof sustaining the conclusion just arrived at is found in the fact that there is a unity of thought, plan and purpose which runs through the Law, Prophets, and Psalms. These thirty-nine books are, according to the scholarship of the world, accredited to about twenty-odd authors, who wrote at different times in a period of approximately one thousand years–from Moses to Malachi. It is but natural that discrepancies and contradictions should appear in the works of men who lived during such a long period. Is it possible now for anyone to gather thirty-nine other books from Hebrew writers who have lived at various times during a period of a thousand years and find them displaying perfect unity, plan and purpose flowing through them without any contradiction? To this question the universal answer is „No!“ Furthermore, in no literature covering any like period of time can such unity be found. Therefore this collection of thirty-nine books stands in a class by itself, since it is free from discrepancies and displays perfect unity.<\/p>\n

This unity cannot be explained reasonably upon any basis other than that the Spirit of the Living God spoke in and through their authors, consecrated men of God. The conclusion arrived at is not of modern origin, but was the faith of the Hebrew race in the centuries prior to the beginning of the common era. In the first century of this era, Josephus, the noted Jewish historian, in his letter against Apion, contrasted the sacred books of the Hebrews with those of the Greeks and claimed that the Hebrew Scriptures were justly considered by them as the Word of God. Following is his statement: „For we have not an innumerable multitude of books among us, disagreeing from and contradicting one another (as the Greeks have), but only twenty-two books, which contain the records of all the past times; which are justly believed to be divine; and of them five belong to Moses, which contain his laws and the traditions of the origin of mankind till his death. This interval of time was little short of three thousand years; but as to the time from the death of Moses till the reign of Artaxerxes, king of Persia, who reigned after Xerxes, the prophets, who were after Moses, wrote down what was done in their times in thirteen books. The remaining four books contain hymns to God, and precepts for the conduct of human life. It is true, our history hath been written since Artaxerxes very particularly, but hath not been esteemed of the like authority with the former by our forefathers, because there hath not been an exact succession of prophets since that time; and how firmly we have given credit to these books of our own nation is evident by what we do; for during so many ages as have already passed, no one has been so bold as either to add anything to them, to take anything from them, or to make any change in them; but it is become natural to all Jews immediately, and from their very birth, to esteem these books to contain Divine doctrines, and to persist in them, and, if occasion be, willingly to die for them.“1<\/sup>\uf006<\/p>\n

The Jews, according to Josephus, had sufficient and positive evidence which led them to the conclusion that the Tenach was the very Word of God; therefore, they were, „if occasion be, willing to die for them.“ They had no more sufficient proof than the present generation has. One of the infallible proofs that the thirty-nine books, commonly called the „Old Testament,“ are the Very Word of God is the fact that numerous prophecies which were spoken by the prophets of Israel during a period of a thousand years antedating the fifth century before the common era, and which deal with cities, countries, nations and their condition and destinies during this common era, were fulfilled even in the most minute and detailed manner. These predictions cannot be explained upon the basis that their authors were shrewd, farsighted politicians who, seeing the trend of events of their day, arrived at the conclusions expressed in the prophecies. It is unthinkable to suppose that anyone, regardless of his shrewdness, insight and comprehension, could penetrate the veil separating him from the future and could accurately detail in the most specific and minute manner the condition of nations and peoples five hundred years in the future. It might be conceded possible but at the same time most highly improbable that some statesman might have sufficient mental grasp to depict in a vague, indefinite and general way the condition of his country even a century or two later; but no rational man will concede that even the most brilliant statesman who has ever lived had sufficient intelligence and insight into human affairs which would enable him to give a clear, accurate and minute outline of the history and fortunes of his nation five hundred to a thousand years later.<\/p>\n

The prophets of Israel, on the other hand, with boldness foretold accurately what fortunes and calamities during the common era would come to the nations which surrounded Israel and their lands. Furthermore, they painted most accurately pictures of the desolations which have obtained in many of these countries during this era and which continue to the present day. The only rational explanation of their ability to portray the future as they did is that THEY SPOKE THE MESSAGES\uf007WHICH GOD GAVE THEM; therefore their messages were not theirs in the sense that they composed them, but were the very messages of God.<\/p>\n

Should any reader entertain doubts concerning the inspiration of the Sacred Writings of these men of God, he is urgently requested to procure a copy of „The Wonders of Prophecy, or What Are We to Believe?<\/a>“ by John Urquhart. Read this volume with one purpose in view, dear friend, namely, to see facts and truths and to act accordingly.<\/p>\n

 <\/p>\n


\nIII. THE HOPELESS CONDITION OF THE ATHEISTS AND SKEPTICS<\/span><\/span><\/p>\n


\nThomas Paine, who rejected all religion, and whose last utterances were in anguish of a soul in despair, cried out, „My God, my God, why hast Thou forsaken me?“ „I would give worlds, if I had them, if THE AGE OF REASON had never been published. Oh, Lord, help me! … Help me! Stay with me! It is hell to be left alone!“<\/span><\/span><\/p>\n

Edward Gibbon, the noted infidel and author, upon his death-bed said, „All is now lost; finally, irrecoverably lost. All is dark and doubtful.“<\/p>\n

Thomas Hobbes, the atheist and philosopher, as he was drawing near death, said, „I am about to take a leap in the dark,“ and his last audible words were, „I shall be glad to find a hole to creep out of the world at.“<\/p>\n

The last words of the atheist Mirabeau: „My sufferings are intolerable; I have within me a hundred years of life but not a moment’s courage. Give me more laudanum that I may not think of eternity.“<\/p>\n

Voltaire’s dying words were, „I am abandoned by God and man! I shall go to hell! …“<\/p>\n

Of Sir Francis Newport it is reported that in reply to an infidel companion he said: „That there is a God, I know, because I continually feel the effects of His wrath; that there is a hell I am equally certain, having received an earnest of my inheritance there already in my breast; that there is a natural conscience I now feel with horror and amazement, being continually upbraided by it with my impieties, and all my iniquities, and all my sins brought to my remembrance. Why God has marked me out for an example of His vengeance, rather than you, or any one of my acquaintance, I presume is because I have been more religiously educated and have done greater despite to the Spirit of grace. 0 that I was to lie upon the fire that never is quenched a thousand years to purchase the favor of God, and be reunited to Him again! But it is a fruitless wish. Millions and millions of years will bring me no nearer to the end of my torments than one poor hour. 0 eternity, eternity! Who can discover the abyss of eternity? Who can paraphrase upon these words, forever and ever?“<\/i><\/span> Lest his friends should think him insane, he said: „You imagine me melancholy, or distracted. I wish I were either; but it is part of my judgment that I am not. No; my apprehension of persons and things is more quick and vigorous than it was when I was in perfect health; and it is my curse, because I am thereby more sensible of the condition I am fallen into. Would you be informed why I am become a skeleton in three or four days? See now then. I have despised my Maker, and denied my Redeemer I have joined myself to the atheist and profane, and continued this course under many convictions, till my iniquity was ripe for vengeance and the just judgment of God overtook me when my security was the greatest, and the checks of my conscience were the least.“ As his mental distress and bodily disease were hurrying him into eternity, he was asked if he would have prayer offered in his behalf; he turned his face, and exclaimed: Tigers and monsters! are ye also become devils to torment me? Would ye give me prospect of heaven to make my hell more intolerable? Then with a failing voice he cried, „Oh, the insufferable pangs of hell!“ and expired.<\/span><\/p>\n

 <\/p>\n


\nIV. THE BLESSED CONDITION OF THE RIGHTEOUS<\/span><\/span><\/p>\n


\nThe death of the true servant of God is entirely different. „Let me die the death of the righteous, and let my last end be like his!“ Num. 23:10. „Precious in the sight of the Lord is the death of His saints.“ Psa. 116:15. „As I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, …“ Ezek. 33:11.<\/span><\/span><\/p>\n

 <\/p>\n


\nCONCLUSION
\n<\/span><\/span><\/p>\n

If, according to the quotations from men given above, skeptics, infidels, and atheists* in approaching death realize their mistake in denying the existence of God or the inspiration of the Bible, and in refusing to accept His Salvation, there evidently is a reason for their changing their views and making the sad confessions as they launch out into the future to meet a God into Whose face they have flung defiance during life. The cause which leads them thus to confess is the fact that they, as their spirit begins to leave the body, see the stern realities of the life beyond the grave and realize that they must face the True and Living God, having spurned His offers of mercy. These statements being true, it is now proper to turn to an investigation of the message contained in the Tenach.<\/span><\/span><\/p>\n

Footnotes:<\/p>\n

1<\/sup>Josephus claimed inspiration for only twenty-two sacred books whereas the Tenach as it has been preserved to the present day contains thirty-nine. When the facts are known it will become apparent that the twenty-two books mentioned by Josephus are those which are counted as thirty-nine in modern times. The difference in the count is seen in the fact that Josephus counted the two books of Samuel as one, whereas now they are counted as two; the same count obtained with reference to Kings and Chronicles. Josephus counted the twelve Minor Prophets as one book, whereas they in modern times are counted twelve. These different viewpoints account for the difference in numbers.<\/p>\n

\uf007To those who feel that the Bible is purely of human origin and full of mistakes and errors, the author would like to call attention to the fact that the old challenge which has many times been proposed to skeptics, infidels, and atheists has never been accepted. The challenge is this: Let those who discredit the Bible as the Word of God produce a volume like it which will stand the severe test of centuries, as the Bible has done. Let them select men from the various callings of life (but if they choose, let them appoint the most highly-educated university professors–experts in their fields–and scientists) who can produce a number of volumes which, when taken together, harmonize and constitute a unity. It will be necessary for them to begin their work where the Bible begins, namely, with the creation of the world. Let them, therefore, write a history of the world from its creation to the present time since the Biblical historians wrote an account of the world from creation to their own times. Let them also look out into the future and outline accurately the specific courses of the various nations, delineating the vicissitudes and changes of nations, peoples, and cities.<\/p>\n

Since rapid progress has been made in the sciences of psychology and sociology let experts in these fields be employed who will be able to analyze human nature and reveal to man his innermost being; and let them formulate a system of ethics, morals, and politics which will appeal to the common consciousness of the race.<\/p>\n

When the work has been completed, it will be tested by conscientious truth seekers who will examine it microscopically to ascertain if it is correct, scientifically, archaeologically, chronologically, geographically, and topographically. Let it be tested not only in the school of every-day life but also by experts in the various fields of human knowledge and endeavor. If, when thus tested, it is found that it has given a truthful and accurate account which accords with all of the data of archaeology; that all of its statements are historically accurate; that all geographical allusions are correct; that all topographical references accord with the known facts; and that the ethics and principles of government have reached the acme of perfection; then, and only then, can the unbeliever logically ask the world to discard the Bible and to accept his dogmas. Until such a work is produced the sane, scientific truth seeker will hold on to the Bible as the Word of God.<\/p>\n

* Often, instead of reading the Bible itself with an open mind, skeptics procure works teaching infidelity and skepticism. A certain infidel boasted of his unbelief. Upon being asked what books he read he referred to the works of Ingersoll, Paine, et al. When questioned closely if he had ever read the Bible one time he finally admitted that he never had. The health of the body depends upon the nature of the food which is eaten; the health of the heart and soul, likewise, depends upon the intellectual and spiritual food upon which one feasts.<\/p>\n

Speaking in a figure one may say that truth is modest and will never force herself upon him who does not seek her association. The Scriptures are so constructed that those who are hunting for difficulties will find many seeming contradictions; but the truth seeker will make a thorough, sympathetic investigation of the facts and endeavor to find harmony. According to the best legal authorities, testimony which, especially in minor details seems to be contradictory but in the outstanding features agrees in general is considered the very best of evidence. Hence the seeming difficulties to which atheists and infidels have pointed as proof against the Divine origin of the Scriptures, when studied honestly and conscientiously with a desire to know the truth, vanish into oblivion.<\/p>\n

A few illustrations will suffice to show how these seeming difficulties vanish. The miracle of the prolonged day in the days of Joshua (Josh. 10) has been to some a stumbling block. Various explanations have been given of this record. The existence of a Supreme Omnipotent God being granted no one should have any difficulty with this miracle. According to the record the day was prolonged in order that Joshua might complete the victory. At his command the sun and moon stood still. Did these heavenly bodies really stand still or did the earth cease rotating on its axis? Or did the Almighty by miraculous intervention intensify refraction and reflection so that those bodies appeared to stand still (the language of appearance)? People today who believe in the rotundity of the earth still speak of the rising and the setting of the sun. This usage is the language of appearance. It will never be settled scientifically as to which of these methods was used. The great fact established by historical testimony is that there was miraculous intervention which prolonged that day. A faint echo of this miracle is heard in the Greek world in the fable of Phaethon, who was driving the chariot of the Sun and threw everything into disorder thus causing one day wholly unlike all before and after it. Likewise, another faint echo is heard in the Chinese record: „Some traces of this miracle are discovered in the Chinese records as well as in the disfigured account of Statius and Ovid.“<\/p>\n

Another seeming flat contradiction disappears in the light of the knowledge of the Hebrew text. In II Kgs. 8:17 it is stated that Joram, king of Judah reigned eight years in Jerusalem, dying forty years old. In verse 26 the statement is made that his son, Ahaziah, was twenty-two years old, ascended the throne and reigned one year. In II Chron. 22:2 the statement is made that Ahaziah was forty-two years old when he began to reign and reigned one year. Thus the records appear in the English translation. There is a seeming contradiction. The father is forty years old when he dies the son is forty-two when he dies and reigns only one year. No son can be older than his father. This seeming difficulty vanishes when one realizes the fact that the Hebrew expression translated „when he began to reign“ also is grammatically translated „in his kingdom“ or „in his reign.“ Since the son could not be two years older than the father and since the Hebrew expression has two meanings, that significance must be chosen in the Chronicles passage which will accord with the facts. When it is seen that Ahaziah was the son of Athaliah, who was the daughter of Jezebel of the house of Omri, of the Northern Kingdom and when the years are counted from the usurpation of the throne of Omri to the death of Joram and it is seen that there were exactly forty-two years, the only conclusion to be drawn is that the writer of Chronicles was speaking of the length of the dynasty instead of the age of Ahaziah when he mounted the throne.<\/p>\n

Another seeming contradiction of the same character has been pointed out by infidels. In I Kgs. 16:5-8 is the record of the death of Baasha of Israel in the twenty-sixth year of the reign of Asa king of Judah. In the thirty-sixth year of Asa–ten years after Baasha’s death–the latter is said to have warred against Judah (II Chron. 16:1). There seems to be an undoubted contradiction. The same Hebrew expression is used here which was used in the other Chronicles passage and should be translated „in his kingdom.“ A count of the years from the disruption of the kingdom–the beginning of the kingdom of Judah–to the time of this war is thirty-six years. Hence this expression should be translated „in the thirty-sixth year of his reign,“ that is, the reign of the dynasty to which he belonged.<\/p>\n

Many seeming contradictions could be mentioned but these suffice to show that a careful study of the facts will remove the supposed contradiction.<\/p>\n

\n

PART ONE<\/span><\/center>CHAPTERS 3-5
\nTHE TRIUNE NATURE OF THE GOD OF ISRAEL:<\/p>\n

THE PLURALITY OF THE DIVINE PERSONALITIES
\n<\/span>
THE UNITY OF THE DIVINE PERSONALITIES
\n<\/span>
THE TRINITY OF THE DIVINE PERSONALITIES<\/center><\/center><\/center>CHAPTER III<\/p>\n

THE PLURALITY OF THE DIVINE PERSONALITIES<\/p>\n

 <\/p>\n

UPON opening the Bible one is immediately confronted in the Hebrew text (Gen. 1:1) with the word „God“ in the plural number; hence it is proper to begin this study with: THE PLURALITY OF THE DIVINE PERSONALITIES.<\/p>\n

I. SIGNIFICANCE OF THE PLURAL NOUN <\/span>\u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd<\/b><\/span><\/center><\/p>\n

In the first statement of the Tenach (Old, Testament):
\n\u05d1\u05bc\u05b0\u05e8\u05b5\u05d0\u05e9\u05c1\u05b4\u05d9\u05ea \u05d1\u05bc\u05b8\u05e8\u05b8\u05d0 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd \u05d0\u05b5\u05ea \u05d4\u05b7\u05e9\u05bc\u05c1\u05b8\u05de\u05b7\u05d9\u05b4\u05dd \u05d5\u05b0\u05d0\u05b5\u05ea \u05d4\u05b8\u05d0\u05b8\u05e8\u05b6\u05e5\u05c3 <\/b><\/span> <\/b> \u00a0„In the beginning God created the heavens and the earth,“ the word which is translated „God“ is \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd,<\/b><\/span> and is in the plural number, as is well known to all Hebrew scholars. All Hebrew nouns ending with \u05d9\u05dd<\/span>\u2015\u05b4<\/span><\/b> are masculine and are in the plural number. As an example note the word \u05db\u05bc\u05b0\u05e8\u05bb\u05d1\u05b4\u05d9\u05dd,<\/span><\/b> which means more than one, the singular being \u05db\u05bc\u05b0\u05e8\u05d5\u05bc\u05d1<\/span><\/b> (see Psa. 18:10(11). Another illustration is \u05e9\u05c2\u05b0\u05e8\u05b8\u05e4\u05b4\u05d9\u05dd <\/span><\/b>to which is the plural of \u05e9\u05c2\u05b8\u05e8\u05b8\u05e3<\/span><\/b>.<\/span><\/p>\n

 <\/p>\n

For conclusive proof that \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd<\/span><\/b> is in the plural number, and means more than one, look, dear reader, at the First Commandment found in Exodus 20:3. \u05dc\u05b9\u05d0\u05be\u05d9\u05b4\u05d4\u05b0\u05d9\u05b6\u05d4 \u05dc\u05b0\u05da\u05b8 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd \u05d0\u05b2\u05d7\u05b5\u05e8\u05b4\u05d9\u05dd \u05e2\u05b7\u05dc\u05be\u05e4\u05bc\u05b8\u05e0\u05b8\u05d9\u05c3<\/span><\/b> <\/span>\u00a0„Not shall there be to you other gods before me“ (Author’s literal Tr.). The word <\/span>\u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd<\/span><\/b> here is correctly translated „gods,“ meaning many gods, and is modified by <\/span>\u05d0\u05b2\u05d7\u05b5\u05e8\u05b4\u05d9\u05dd<\/span><\/b> which means „strange“ or „other“ and is likewise in the plural number.<\/span><\/p>\n

Another instance may be cited which is found in Deut. 13:2(3).
\n<\/b>\u05e0\u05b5\u05dc\u05b0\u05db\u05b8\u05d4 \u05d0\u05b7\u05d7\u05b2\u05e8\u05b5\u05d9 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd \u05d0\u05b2\u05d7\u05b5\u05e8\u05b4\u05d9\u05dd \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 \u05dc\u05b9\u05d0\u05be\u05d9\u05b0\u05d3\u05b7\u05e2\u05b0\u05ea\u05bc\u05b8\u05dd \u05d5\u05b0\u05e0\u05b8\u05e2\u05b8\u05d1\u05b0\u05d3\u05b5\u05dd\u05c3<\/span><\/b> \u00a0saying, „Let us go after other gods, which thou hast not known, and let us serve them.“ Here the words translated „other gods“ are the same as occurred in the First Commandment (see Ex. 18:11 and Judg. 10:13). All translators, both Jewish and Gentile, correctly translate <\/b><\/span>\u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd<\/span><\/b> „gods“ in these and in all other passages where it refers to idols. Hundreds of instances could be adduced, but these are sufficient to make the point clear.<\/span><\/p>\n

If, when this word refers to heathen gods, it is to be translated grammatically and correctly in the plural number, why should the grammar be ignored and the word be translated as if it were a singular noun when it refers to Israel’s God, since the facts are that it is a plural noun and means more than one?\u00b9<\/p>\n


\nII. SIGNIFICANCE OF PLURAL VERBS USED WITH <\/span>\u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd<\/span><\/b>
\n<\/span><\/p>\n

 <\/p>\n


\nIn addition to the proof which is furnished by the plural noun <\/b><\/span>\u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd<\/span><\/b>, the use of the verb in the plural number, used in connection with <\/span>\u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd<\/span><\/b>, indicates that there is a plurality of Divine Personalities.\u00b2 In Gen. 20 there is recorded a conversation which took place between Abimelech and Abraham, in which conversation Abraham (v. 13) said: <\/span>\u05d5\u05b7\u05d9\u05b0\u05d4\u05b4\u05d9 \u05db\u05bc\u05b7\u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 \u05d4\u05b4\u05ea\u05b0\u05e2\u05d5\u05bc \u05d0\u05b9\u05ea\u05b4\u05d9 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd \u05de\u05b4\u05d1\u05bc\u05b5\u05d9\u05ea \u05d0\u05b8\u05d1\u05b4\u05d9<\/span><\/b>\u00a0\u00a0„And it came to pass, when God caused me to wander from my father’s house.“ The word <\/span>\u05d4\u05b4\u05ea\u05b0\u05e2\u05d5\u05bc<\/span><\/b> is in the plural number and has as its subject <\/span>\u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd<\/span><\/b>. From the use of this plural verb the one legitimate inference that may be drawn is that Abraham recognized that there is a plurality of Divine Personalities.<\/span><\/p>\n

Again, this same fact is presented in Gen. 35:7, in which passage one reads that Jacob built an altar to the Lord, and called the name of the place \u05d0\u05b5\u05dc\u05be\u05d1\u05bc\u05b5\u05d9\u05ea \u05d0\u05b5\u05dc<\/span><\/b>, „For there the Gods revealed themselves unto him when he fled from the face of his brother“ (Author’s Tr.). The verb <\/span>\u05e0\u05b4\u05d2\u05b0\u05dc\u05d5\u05bc<\/span><\/b> is in the plural number and has for its subject <\/span>\u05d4\u05b8\u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd<\/span><\/b>. There were more than one of the Divine Persons who revealed themselves to Jacob as indicated by the plural noun and the plural verb.<\/span><\/p>\n

 <\/p>\n


\nIII. THE WORD „GOD“ APPLIED TO TWO DIVINE PERSONALITIES
\n<\/span><\/p>\n

 <\/p>\n


\nThe plurality of Divine Personalities is again seen by the fact that in several Scriptures there appears to be a distinction between „God“ and „God.“ A typical case of this distinction is found in Psa. 45:6,7 (7,8). The inspired Psalmist in verse 6, addressing God, said: „Thy throne, 0 God, is for ever and ever: A sceptre of equity is the sceptre of thy kingdom.“ From this statement it is clearly seen that the Psalmist is addressing the Eternal, Omnipotent God, for such is the signification of <\/span>\u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd<\/span><\/b> „God.“ Continuing the conversation with God in verse 7 (8), the Psalmist furthermore, says: \u05e2\u05b7\u05dc\u05be\u05db\u05bc\u05b5\u05df \u05de\u05b0\u05e9\u05c1\u05b8\u05d7\u05b2\u05da\u05b8 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd \u05d0\u05b1\u05dc\u05b9\u05d4\u05b6\u05d9\u05da\u05b8 \u05e9\u05c1\u05b6\u05de\u05b6\u05df \u05e9\u05c2\u05b8\u05e9\u05c2\u05d5\u05b9\u05df \u05de\u05b5\u05d7\u05b2\u05d1\u05b5\u05e8\u05b6\u05da\u05b8\u05c3<\/span><\/b> „Therefore God, thy God hath anointed thee with the oil of gladness above thy fellows.“\u00b3<\/span><\/p>\n

From this Psalm it is evident that the inspired Psalmist in verse 6 addressed God, who, according to the Targum, is the Messiah; hence \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd<\/span><\/b> in verse 6 is in the second person; and in speaking to God the Messiah, the Psalmist speaks of „God, thy God“ in the third person, who is the God of the Messiah; but since the Messiah is none other than God in human form, as will appear later on in this book, it is clear from this passage that there are at least two Divine Personalities who are eternal and omnipotent.<\/p>\n

Again, at least two Divine Personalities appear in Hosea’s prophecy. In Hos. 1:2, 4, 6 the Lord speaks to Israel. Continuing His message to her in verse 7, the Lord says,
\n\u05d5\u05b0\u05d0\u05b6\u05ea\u05be\u05d1\u05bc\u05b5\u05d9\u05ea \u05d9\u05b0\u05d4\u05d5\u05bc\u05d3\u05b8\u05d4 \u05d0\u05b2\u05e8\u05b7\u05d7\u05b5\u05dd \u05d5\u05b0\u05d4\u05d5\u05b9\u05e9\u05c1\u05b7\u05e2\u05b0\u05ea\u05bc\u05b4\u05d9\u05dd \u05d1\u05bc\u05b7\u05d9\u05d4\u05d5\u05b8\u05d4 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9\u05d4\u05b6\u05dd<\/span><\/b> „I will have mercy upon the house of Judah, and will save them (Israel) by the Lord their God.“ If one man should promise another that he would do a certain work by a third person, it would be quite evident that the one who does the work is different from the one through whom he does it. Such is the case with this prediction. Hence the Lord who speaks is different from the Lord who actually delivers Israel.<\/p>\n

As another illustration of the distinction between the Divine Personalities, note Psa. 110:1:
\n\u05dc\u05b0\u05d3\u05b8\u05d5\u05b4\u05d3 \u05de\u05b4\u05d6\u05b0\u05de\u05d5\u05b9\u05e8 \u05e0\u05b0\u05d0\u05bb\u05dd \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 \u05dc\u05b7\u05d0\u05d3\u05b9\u05e0\u05b4\u05d9 \u05e9\u05c1\u05b5\u05d1 \u05dc\u05b4\u05d9\u05de\u05b4\u05d9\u05e0\u05b4\u05d9 \u05e2\u05b7\u05d3\u05be\u05d0\u05b8\u05e9\u05c1\u05b4\u05d9\u05ea \u05d0\u05b9\u05d9\u05b0\u05d1\u05b6\u05d9\u05da\u05b8 \u05d4\u05b2\u05d3\u05b9\u05dd \u05dc\u05b0\u05e8\u05b7\u05d2\u05b0\u05dc\u05b6\u05d9\u05da\u05b8\u05c3 <\/span><\/b> „The Lord saith unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool.“ This Psalm is likewise understood in rabbinical writings to be a messianic prediction. This statement being true, the Lord speaks to the Psalmist’s Lord a certain revelation. \u05d0\u05b2\u05d3\u05b9\u05e0\u05b4\u05d9 <\/span><\/b>is here used with reference to the Messiah; hence He is divine. (See Chapter XIII for discussion of Psa. 110). Therefore from this passage it is also manifest that there are at least two Divine Personalities.<\/p>\n

 <\/p>\n


\nIV. THE SIGNIFICANCE OF THE PLURAL NOUN \u05d0\u05b2\u05d3\u05b9\u05e0\u05b8\u05d9<\/span><\/b><\/span><\/p>\n

 <\/p>\n


\nThe word <\/span>\u05d0\u05b2\u05d3\u05b9\u05e0\u05b8\u05d9<\/span><\/b> is the plural construct form of the word <\/span>\u05d0\u05b2\u05d3\u05d5\u05b9\u05df<\/span><\/b> with the suffix <\/span> \u05d9\u2013\u05b8 <\/b><\/span> which is the personal pronoun „my“ first person, singular number, possessive case, and which is attached to a plural or dual noun. Hence this sacred name, which occurs hundreds of times in the Tenach and is applied to God only, is in the plural number. This fact likewise corroborates the position that there are more than one Divine Personality.<\/span><\/p>\n

 <\/p>\n


\nV. THE SIGNIFICANCE OF THE PLURAL PRONOUNS
\n<\/span><\/p>\n


\nA fifth group of facts pointing toward the conclusion of a plurality of Divine Personalities is the use of the plural pronouns in a number of passages which refer to God.<\/span><\/p>\n

A. The first example where this usage is found is in Gen. 1:26 which gives a conversation introduced by the words \u05d5\u05b7\u05d9\u05bc\u05b9\u05d0\u05de\u05b6\u05e8 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd <\/span><\/b>„God said,“ <\/span>\u05e0\u05b7\u05e2\u05b2\u05e9\u05c2\u05b6\u05d4 \u05d0\u05b8\u05d3\u05b8\u05dd \u05d1\u05bc\u05b0\u05e6\u05b7\u05dc\u05b0\u05de\u05b5\u05e0\u05d5\u05bc \u05db\u05bc\u05b4\u05d3\u05b0\u05de\u05d5\u05bc\u05ea\u05b5\u05e0\u05d5\u05bc,<\/span> <\/b> „Let US make man in our image, and according to OUR likeness.“ From this quotation one is forced to the irresistible conclusion that the speaker, who is God, and the one to whom He was speaking, are of the same divine essence or nature, for he uses the words, <\/span>\u05d3\u05b0\u05de\u05d5\u05bc\u05ea \u05e6\u05b6\u05dc\u05b6\u05dd <\/span><\/b>„image and likeness“ in the singular number and attaches the plural personal pronoun „our“ to these singular nouns. This fact in and of itself shows that the speaker and the one addressed are of the same image and substance. Hence since the speaker is God, the eternal God, the one spoken to is none less than the eternal God.<\/span><\/p>\n

B. A second use of the plural personal pronoun is found in Gen. 3:22, in which God says after man’s disobedience \u05d5\u05b7\u05d9\u05bc\u05b9\u05d0\u05de\u05b6\u05e8 \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd \u05d4\u05b5\u05df \u05d4\u05b8\u05d0\u05b8\u05d3\u05b8\u05dd \u05d4\u05b8\u05d9\u05b8\u05d4 \u05db\u05bc\u05b0\u05d0\u05b7\u05d7\u05b7\u05d3 \u05de\u05b4\u05de\u05bc\u05b6\u05e0\u05bc\u05d5\u05bc<\/span><\/b> „Behold, the man is become as one of us.“ Again, it is evident that the speaker, the self-existing God, speaks to another who is of the same nature as Himself, by the use of the expression <\/span>\u05db\u05bc\u05b0\u05d0\u05b7\u05d7\u05b7\u05d3 \u05de\u05b4\u05de\u05bc\u05b6\u05e0\u05bc\u05d5\u05bc<\/span><\/b> „as one of us.“ Such language as this God could not use in speaking to a created being. The language unquestionably implies the equality of the speaker and the one addressed.<\/span><\/p>\n

C. This same usage is seen in the account of the destruction of the Tower of Babel recorded in Gen. 11. In verse 7 God said \u05d4\u05b8\u05d1\u05b8\u05d4 \u05e0\u05b5\u05e8\u05b0\u05d3\u05b8\u05d4 \u05d5\u05b0\u05e0\u05b8\u05d1\u05b0\u05dc\u05b8\u05d4 \u05e9\u05c1\u05b8\u05dd \u05e9\u05c2\u05b0\u05e4\u05b8\u05ea\u05b8\u05dd <\/span><\/b>\u00a0„Come, let US go down, and there confound their language.“ The explanation of the two passages just discussed is the only satisfying interpretation of this passage.<\/span><\/p>\n

Solomon, to whom God gave special wisdom (I Kings 3:12), urged young people in the days of their youth to \u05d5\u05bc\u05d6\u05b0\u05db\u05b9\u05e8 \u05d0\u05b6\u05ea\u05be\u05d1\u05bc\u05d5\u05b9\u05e8\u05b0\u05d0\u05b6\u05d9\u05da\u05b8<\/span><\/b> „remember now thy creators“ (Author’s Tr., Eccl. 12:1). To the Hebrew student it is very plain that <\/span> \u05d1\u05bc\u05d5\u05b9\u05e8\u05b0\u05d0\u05b6\u05d9\u05da\u05b8<\/span><\/b> is in the plural number, as is indicated by the accompanying vowel which joins the personal pronoun „thy“ to the participle „creators.“ Again, in Psa. 149:2 <\/span>\u05d9\u05b4\u05e9\u05c2\u05b0\u05de\u05b7\u05d7 \u05d9\u05b4\u05e9\u05c2\u05b0\u05e8\u05b8\u05d0\u05b5\u05dc \u05d1\u05bc\u05b0\u05e2\u05b9\u05e9\u05c2\u05b8\u05d9\u05d5<\/span><\/b> „Let Israel rejoice in his Makers.“ The personal pronoun <\/span>\u05d9\u05d5 \u05b8 <\/span><\/b>„his“ shows that the participle is in the plural number and refers to Israel’s God. The facts noted in this paragraph confirm the interpretation of the significance of the pronouns in paragraphs A, B, and C.<\/span><\/p>\n

 <\/p>\n


\nVI. THE SIGNIFICANCE OF THE PLURAL ADJECTIVE
\n<\/span><\/p>\n


\nIn Deut. 4: 7 appears the following statement:
\n<\/span>\u05db\u05bc\u05b4\u05d9 \u05de\u05b4\u05d9\u05be\u05d2\u05d5\u05b9\u05d9 \u05d2\u05bc\u05b8\u05d3\u05d5\u05b9\u05dc \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8\u05be\u05dc\u05d5\u05b9 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd \u05e7\u05b0\u05e8\u05b9\u05d1\u05b4\u05d9\u05dd \u05d0\u05b5\u05dc\u05b8\u05d9\u05d5 \u05db\u05bc\u05b7\u05d9\u05d4\u05d5\u05b8\u05d4 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9\u05e0\u05d5\u05bc \u05d1\u05bc\u05b0\u05db\u05b8\u05dc\u05be\u05e7\u05b8\u05e8\u05b0\u05d0\u05b5\u05e0\u05d5\u05bc \u05d0\u05b5\u05dc\u05b8\u05d9\u05d5\u05c3<\/span><\/b>
\n„For what great nation is there, that hath a god so nigh unto them, as the Lord our God is whensoever we call upon him?“ In the translation of the Jewish Pub. Soc<\/span>. \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd <\/span><\/b>is translated as though it were a singular noun and capitalized, which fact shows that the translator understood that it referred to the God of Israel. Isaac Leeser translates it „gods.“ In the Revised Version it is translated by the expression „a god.“ These facts show a diversity of opinion as to whom Moses had in mind. This question, however, does not affect the grammar of the original text. The question is, „Is <\/span> \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd <\/span><\/b> singular or plural?“ That it is plural is clearly seen from the adjective <\/span>\u05e7\u05b0\u05e8\u05b9\u05d1\u05b4\u05d9\u05dd <\/span><\/b> which is in the plural number and which modifies it. The singular of this adjective is <\/span>\u05e7\u05bc\u05b8\u05e8\u05b9\u05d1<\/span><\/b>.
\n<\/span>
\nAnother instance of the adjective in the plural number modifying <\/span>\u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd<\/span><\/b> appears in Josh. 24:19,20: <\/b><\/span>\u05d5\u05b7\u05d9\u05bc\u05b9\u05d0\u05de\u05b6\u05e8 \u05d9\u05b0\u05d4\u05d5\u05b9\u05e9\u05c1\u05bb\u05e2\u05b7 \u05d0\u05b6\u05dc\u05be\u05d4\u05b8\u05e2\u05b8\u05dd \u05dc\u05b9\u05d0 \u05ea\u05d5\u05bc\u05db\u05b0\u05dc\u05d5\u05bc \u05dc\u05b7\u05e2\u05b2\u05d1\u05b9\u05d3 \u05d0\u05b6\u05ea\u05be\u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 \u05db\u05bc\u05b4\u05d9\u05be\u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd \u05e7\u05b0\u05d3\u05b9\u05e9\u05c1\u05b4\u05d9\u05dd \u05d4\u05d5\u05bc\u05d0 \u05d0\u05b5\u05dc\u05be\u05e7\u05b7\u05e0\u05bc\u05d5\u05b9\u05d0 \u05d4\u05d5\u05bc\u05d0 \u05dc\u05b9\u05d0\u05be\u05d9\u05b4\u05e9\u05bc\u05c2\u05b8\u05d0 \u05dc\u05b0\u05e4\u05b4\u05e9\u05c1\u05b0\u05e2\u05b2\u05db\u05b6\u05dd \u05d5\u05bc\u05dc\u05b0\u05d7\u05b7\u05d8\u05bc\u05b9\u05d0\u05d5\u05ea\u05b5\u05d9\u05db\u05b6\u05dd\u05c3 \u05db\u05bc\u05b4\u05d9 \u05ea\u05b7\u05e2\u05b7\u05d6\u05b0\u05d1\u05d5\u05bc \u05d0\u05b6\u05ea\u05be\u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 \u05d5\u05b7\u05e2\u05b2\u05d1\u05b7\u05d3\u05b0\u05ea\u05bc\u05b6\u05dd \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9 \u05e0\u05b5\u05db\u05b8\u05e8 \u05d5\u05b0\u05e9\u05c1\u05b8\u05d1 \u05d5\u05b0\u05d4\u05b5\u05e8\u05b7\u05e2 \u05dc\u05b8\u05db\u05b6\u05dd \u05d5\u05b0\u05db\u05b4\u05dc\u05bc\u05b8\u05d4 \u05d0\u05b6\u05ea\u05b0\u05db\u05b6\u05dd \u05d0\u05b7\u05d7\u05b2\u05e8\u05b5\u05d9 \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8\u05be\u05d4\u05b5\u05d9\u05d8\u05b4\u05d9\u05d1 \u05dc\u05b8\u05db\u05b6\u05dd\u05c3 <\/span><\/b> „And Joshua said unto the people, Ye cannot serve the Lord; for he is a holy God; he is a jealous God; he will not forgive your transgression nor your sins. If ye forsake the Lord, and serve foreign gods, then he will turn and do you evil, and consume you, after that he hath done you good.“ <\/b><\/span>\u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd<\/span><\/b> is here modified by <\/b><\/span>\u05e7\u05b0\u05d3\u05b9\u05e9\u05c1\u05b4\u05d9\u05dd<\/span><\/b> which is in the plural number <\/b><\/span>\u05e7\u05b8\u05d3\u05d5\u05b9\u05e9\u05c1<\/span><\/b> is singular. Therefore <\/span>\u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd<\/span><\/b> is in the plural number since there must be agreement between the adjective and the noun which it modifies.
\n<\/span><\/p>\n


\nVII. <\/span>\u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd <\/span><\/b> TRANSLATED „JUDGES“<\/span><\/p>\n

Another fact which proves that <\/span>\u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd <\/span><\/b> is plural is that in Ex. 21:6; 22:8,9,28 of the translation by Isaac Leeser it is rendered „judges.“ In the version of the Jewish Pub. Soc. in the text it is translated „God“ with this marginal note, „that is, the judges.“ In the American Revised Version (marginal note) it is likewise translated „the judges.“ Whenever certain ones came for grievance to the judges, who were God’s official representatives in Israel, Moses said that they were coming to God. Hence in a secondary sense the word might properly be rendered „judges.“ The point, however, here is that it is recognized by these translators as being in the plural.<\/span><\/p>\n

 <\/p>\n

CONCLUSION <\/span><\/center><\/p>\n


\nWith the facts noted in this chapter before an honest inquiring heart, the conclusion is borne irresistibly upon the soul that the Tenach unmistakably teaches the plurality*\u2020 of God.<\/span><\/p>\n

Footnotes:<\/p>\n

\u00b9 The writer is aware of the argument that the plural noun <\/b>\u05d0\u05dc\u05d4\u05d9\u05dd<\/span><\/b> is the plural of „excellency, majesty.“ He admits frankly, that in the Semitic world such usage was common when subjects addressed their king or at times spoke concerning him; but in the passages examined in this section, and in numerous other passages, there is nothing in the context of any of them which warrants a departure from the strict grammatical interpretation of the words and the substitution of an interpretation invented to support a theological bias.<\/span><\/p>\n

Proof for the „plural of Majesty“ is sought for, in such passages as Judg. 11-24: „Wilt not thou possess that which \u05db\u05de\u05d5\u05e9<\/span><\/b> (Chemosh) thy God giveth thee to possess?“ <\/span>\u05db\u05de\u05d5\u05e9<\/span><\/b> is in the singular number and is the name of the God of Moab, and in apposition with it is <\/span>\u05d0\u05dc\u05d4\u05d9\u05da<\/span><\/b> „thy Gods.“ From this passage it is argued that since <\/span>\u05d0\u05dc\u05d4\u05d9\u05da<\/span><\/b> is in apposition with <\/span>\u05db\u05de\u05d5\u05e9<\/span><\/b> and since it is in the plural number, it is the plural of majesty, which conforms to the Semitic usage with reference to rulers. Therefore it is contended that <\/span>\u05d0\u05dc\u05d4\u05d9\u05dd<\/span> \u05d0\u05dc\u05d4\u05d9\u05da<\/span> \u05d0\u05dc\u05d4\u05d9\u05e0\u05d5<\/span><\/b> etc., simply mean „God, thy God, our God,“ and are not to be taken in their primary, ordinary, literal meaning, the supposition being that when applied to the God of Israel they are the plural of majesty. In reply to this argument it is sufficient to note the fact that <\/span>\u05db\u05de\u05d5\u05e9<\/span><\/b> was not the name of one idol only, but it was the name of innumerable idols throughout the kingdom. Hence <\/span>\u05db\u05de\u05d5\u05e9<\/span><\/b>though in the singular form is a collective noun which embraced every idol of the realm. Hence <\/span>\u05d0\u05dc\u05d4\u05d9\u05da<\/span><\/b> „thy gods“ conforms strictly to the correct grammatical usage of the language and means „thy gods.“ The same explanation holds good with reference to Dagon in I Sam. 5:7 and like passages.<\/span><\/p>\n

\u00b2 Personality is not to be confounded with corporeality. One is as much of a personality after death as he is before. Angels who have not human bodies are personalities. Likewise, God is \u05e8\u05d5\u05d7<\/span><\/b> „spirit“ without a material body yet He is a personality.<\/span><\/p>\n

\u00b3 The statement in Ex. 4:16 \u05d5\u05d3\u05d1\u05e8\u05be\u05d4\u05d5\u05d0 \u05dc\u05da \u05d0\u05dc\u05be\u05d4\u05e2\u05dd \u05d5\u05d4\u05d9\u05d4 \u05d4\u05d5\u05d0 \u05d9\u05d4\u05d9\u05d4\u05be\u05dc\u05da \u05dc\u05e4\u05d4 \u05d5\u05d0\u05ea\u05d4 \u05ea\u05d4\u05d9\u05d4\u05be\u05dc\u05d5 \u05dc\u05d0\u05dc\u05d4\u05d9\u05dd<\/span><\/b> „And he shall be thy spokesman unto the people; and it shall come to pass, that he shall be to thee a mouth, and thou shalt be to him as God“ is considered by some to be overwhelming proof that <\/span>\u05d0\u05dc\u05d4\u05d9\u05dd<\/span><\/b> though plural in form, is singular in meaning. In support of this contention the question is asked, „How can <\/span>\u05d0\u05dc\u05d4\u05d9\u05dd<\/span><\/b> be plural when Moses was to be to Aaron <\/span>\u05dc\u05d0\u05dc\u05d4\u05d9\u05dd<\/span><\/b>?“ This question is quite proper and seems to bear directly upon the question under consideration.<\/span><\/p>\n

In replying to this argument it is sufficient to call attention to the fact that a comparison or parable has one point of contact with the truth to be taught, and no attempt should be made to make it fit in all points. The function of a comparison may be illustrated by two circles which are tangent the one to the other; hence there is but one point of contact. Thus it is with all comparisons; those illustrations are used whose outstanding characteristic will illustrate the matter in hand.<\/p>\n

The context of this passage points definitely to what the point of contact is between the illustration and the lesson to be taught. Verse 15 states that Moses should speak to Aaron and that the former should put his words in the latter’s mouth. Verse 16 adds that he, Aaron, should speak to the people in behalf of Moses and that he (Aaron) should be a mouth for him (Moses). These data show that Aaron was to be the spokesman \u05e0\u05d1\u05d9\u05d0<\/span><\/b> for Moses. A spokesman or prophet in Israel was a representative of God, hence, since the message Aaron was to deliver the people was to be given him by Moses, he sustained the relationship of prophet to Moses; since God is the correlative term of prophet it was but natural that God should say that Moses should be to Aaron as God. This conclusion is furthermore confirmed by the fact that Moses being invested with the power of God to perform miracles and to deliver the chosen people was God’s representative on earth. These facts being true, to speak of the reciprocal relationship between Moses and Aaron in these words „he shall be to thee for a mouth and thou shall be to him for God“ was the only natural, normal comparison to be used. Therefore this passage has no bearing upon the meaning of <\/span>\u05d0\u05dc\u05d4\u05d9\u05dd.<\/span><\/b> The same explanation is to be given for Ex. 7:1 and all similar passages.<\/span><\/p>\n

* That the word \u05d0\u05dc\u05d4\u05d9\u05dd<\/span><\/b> denotes a plurality of personalities is clearly seen in the translation by Isaac Leeser in Josh. 22:22: „The God of gods, the Eternal, the God of gods, the Eternal, He knoweth,“ etc. Leeser knew that this word is plural, hence he translated it as such, though he applied it to heathen gods. The translators of the Jew. Pub. Soc. render it thus: „God, God, the Lord, God, God, the Lord, He knoweth,“ etc. This translation correctly makes it in apposition with the word <\/span>\u05d0\u05dc<\/span><\/b> but fails to translate it correctly. The correct translation is: „God, Gods, the Lord,“ etc.<\/span><\/p>\n

\u2020 All standard Hebrew lexicons define the word \u2019elohim<\/i> as a masculine, plural noun; hence scholarship confirms the contention herewith set forth.<\/p>\n

 <\/p>\n

\n

 <\/p>\n

CHAPTER IV
\n<\/span>

\n
THE UNITY OF THE DIVINE PERSONALITIES<\/center><\/center><\/center><\/p>\n


\nTHOUGH there are more personalities than one in the Divine Being, they form a unity of which the Scriptures constantly speak. David, the great king of Israel, in his memorable prayer (II Sam. 7:22) declares the unity of God: <\/b><\/span> \u05e2\u05b7\u05dc\u05be\u05db\u05bc\u05b5\u05df \u05d2\u05bc\u05b8\u05d3\u05b7\u05dc\u05b0\u05ea\u05bc\u05b8 \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd \u05db\u05bc\u05b4\u05d9\u05be\u05d0\u05b5\u05d9\u05df \u05db\u05bc\u05b8\u05de\u05d5\u05b9\u05da\u05b8 \u05d5\u05b0\u05d0\u05b5\u05d9\u05df \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd \u05d6\u05d5\u05bc\u05dc\u05b8\u05ea\u05b6\u05da\u05b8 \u05d1\u05bc\u05b0\u05db\u05b9\u05dc \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8\u05be\u05e9\u05c1\u05b8\u05de\u05b7\u05e2\u05b0\u05e0\u05d5\u05bc \u05d1\u05bc\u05b0\u05d0\u05b8\u05d6\u05b0\u05e0\u05b5\u05d9\u05e0\u05d5\u05bc\u05c3<\/span><\/b> „Wherefore thou art great, 0 Jehovah God: for there is none like thee, neither is there any God besides thee, according to all that we have heard with our ears.“ Isaiah, who had to contend with insidious idolatry which had crept into the nation, repeatedly affirmed that God is one as is seen in the following passages: <\/b><\/span>\u05de\u05b4\u05d9 \u05e4\u05b8\u05e2\u05b7\u05dc \u05d5\u05b0\u05e2\u05b8\u05e9\u05c2\u05b8\u05d4 \u05e7\u05b9\u05e8\u05b5\u05d0 \u05d4\u05b7\u05d3\u05bc\u05b9\u05e8\u05d5\u05b9\u05ea \u05de\u05b5\u05e8\u05b9\u05d0\u05e9\u05c1 \u05d0\u05b2\u05e0\u05b4\u05d9 \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 \u05e8\u05b4\u05d0\u05e9\u05c1\u05d5\u05b9\u05df \u05d5\u05b0\u05d0\u05b6\u05ea\u05be\u05d0\u05b7\u05d7\u05b2\u05e8\u05b9\u05e0\u05b4\u05d9\u05dd \u05d0\u05b2\u05e0\u05b4\u05d9\u05be\u05d4\u05d5\u05bc\u05d0\u05c3 <\/span><\/b> „Who hath wrought and done it, calling the generations from the beginning? I, the Lord, the first, and with the last, I am He“ (Isa. 41:4). <\/b><\/span>\u05d0\u05b7\u05ea\u05bc\u05b6\u05dd \u05e2\u05b5\u05d3\u05b7\u05d9 \u05e0\u05b0\u05d0\u05bb\u05dd\u05be\u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 \u05d5\u05b0\u05e2\u05b7\u05d1\u05b0\u05d3\u05bc\u05b4\u05d9 \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 \u05d1\u05bc\u05b8\u05d7\u05b8\u05e8\u05b0\u05ea\u05bc\u05b4\u05d9 \u05dc\u05b0\u05de\u05b7\u05e2\u05b7\u05df \u05ea\u05bc\u05b5\u05d3\u05b0\u05e2\u05d5\u05bc \u05d5\u05b0\u05ea\u05b7\u05d0\u05b2\u05de\u05b4\u05d9\u05e0\u05d5\u05bc \u05dc\u05b4\u05d9 \u05d5\u05b0\u05ea\u05b8\u05d1\u05b4\u05d9\u05e0\u05d5\u05bc \u05db\u05bc\u05b4\u05d9\u05be\u05d0\u05b2\u05e0\u05b4\u05d9 \u05d4\u05d5\u05bc\u05d0 \u05dc\u05b0\u05e4\u05b8\u05e0\u05b7\u05d9 \u05dc\u05b9\u05d0\u05be\u05e0\u05d5\u05b9\u05e6\u05b7\u05e8 \u05d0\u05b5\u05dc \u05d5\u05b0\u05d0\u05b7\u05d7\u05b2\u05e8\u05b7\u05d9 \u05dc\u05b9\u05d0\u05be\u05d9\u05b4\u05d4\u05b0\u05d9\u05b6\u05d4\u05c3 \u05d0\u05b8\u05e0\u05b9\u05db\u05b4\u05d9 \u05d0\u05b8\u05e0\u05b9\u05db\u05b4\u05d9 \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 \u05d5\u05b0\u05d0\u05b5\u05d9\u05df \u05de\u05b4\u05d1\u05bc\u05b7\u05dc\u05b0\u05e2\u05b8\u05d3\u05b7\u05d9 \u05de\u05d5\u05b9\u05e9\u05c1\u05b4\u05d9\u05e2\u05b7\u05c3 <\/span><\/b>\u00a0„Ye are my witnesses, saith Jehovah, and my servant whom I have chosen; that ye may know and believe me, and understand that I am He: before me there was no God formed, neither shall there be after me. I, even I, am Jehovah; and besides me there is no savior“ (43:10, 11). <\/b><\/span>\u05db\u05bc\u05b9\u05d4\u05be\u05d0\u05b8\u05de\u05b7\u05e8 \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 \u05de\u05b6\u05dc\u05b6\u05da\u05b0\u05be\u05d9\u05b4\u05e9\u05c2\u05b0\u05e8\u05b8\u05d0\u05b5\u05dc \u05d5\u05b0\u05d2\u05b9\u05d0\u05b2\u05dc\u05d5\u05b9 \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 \u05e6\u05b0\u05d1\u05b8\u05d0\u05d5\u05b9\u05ea \u05d0\u05b2\u05e0\u05b4\u05d9 \u05e8\u05b4\u05d0\u05e9\u05c1\u05d5\u05b9\u05df \u05d5\u05b7\u05d0\u05b2\u05e0\u05b4\u05d9 \u05d0\u05b7\u05d7\u05b2\u05e8\u05d5\u05b9\u05df \u05d5\u05bc\u05de\u05b4\u05d1\u05bc\u05b7\u05dc\u05b0\u05e2\u05b8\u05d3\u05b7\u05d9 \u05d0\u05b5\u05d9\u05df \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd\u05c3 <\/span><\/b>\u00a0 „Thus saith Jehovah, the king of Israel, and his redeemer, Jehovah of hosts: I am the first, and I am the last; and besides me there is no God.“\u00b9 (44:6).
\n<\/span><\/p>\n


\nI. UNITY SEEN IN THE GREAT CONFESSION<\/span><\/p>\n

 <\/p>\n

In harmony with the statements just quoted is the Great Confession of Israel found in Deut. 6:4, which is <\/b><\/span>\u05e9\u05c1\u05b0\u05de\u05b7\u05e2 \u05d9\u05b4\u05e9\u05c2\u05b0\u05e8\u05b8\u05d0\u05b5\u05dc \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9\u05e0\u05d5\u05bc \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 \u05d0\u05b6\u05d7\u05b8\u05d3\u05c3<\/span><\/b> „Hear, 0 Israel: the Lord our Gods is the Lord a unity.“ The first thing noticed about this confession is <\/b><\/span>\u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9\u05e0\u05d5<\/span><\/b> „Elohanu.“ According to all Hebrew grammarians this word is the construct form of <\/b><\/span>\u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd <\/span><\/b>(gods) to which the personal possessive <\/b><\/span> \u05e0\u05d5\u05bc -\u05b5 <\/span><\/b> „our“ in the plural number is added. To show that this form is in the plural and means „our Gods,“ only a few illustrations will be necessary. First, dear reader, examine Josh. 24:23: <\/span>\u05d5\u05b0\u05e2\u05b7\u05ea\u05bc\u05b8\u05d4 \u05d4\u05b8\u05e1\u05b4\u05d9\u05e8\u05d5\u05bc \u05d0\u05b6\u05ea\u05be\u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9 \u05d4\u05b7\u05e0\u05bc\u05b5\u05db\u05b8\u05e8 \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 \u05d1\u05bc\u05b0\u05e7\u05b4\u05e8\u05b0\u05d1\u05bc\u05b0\u05db\u05b6\u05dd \u05d5\u05b0\u05d4\u05b7\u05d8\u05bc\u05d5\u05bc \u05d0\u05b6\u05ea\u05be\u05dc\u05b0\u05d1\u05b7\u05d1\u05b0\u05db\u05b6\u05dd \u05d0\u05b6\u05dc\u05be\u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9 \u05d9\u05b4\u05e9\u05c2\u05b0\u05e8\u05b8\u05d0\u05b5\u05dc\u05c3<\/span><\/b> \u00a0„Now therefore put away, said he,<\/i> the foreign gods which are among you, and incline your heart unto the Lord, the God of Israel.“ Note the similarity of these expressions: \u05d0\u05b6\u05ea\u05be\u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9 \u05d4\u05b7\u05e0\u05bc\u05b5\u05db\u05b8\u05e8 <\/span><\/b>and \u05d0\u05b6\u05dc\u05be\u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9 \u05d9\u05b4\u05e9\u05c2\u05b0\u05e8\u05b8\u05d0\u05b5\u05dc. <\/span><\/b>\u00a0The former \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9 \u05e0\u05bc\u05b5\u05db\u05b8\u05e8 <\/span><\/b>is correctly translated „foreign gods,“ but the latter is translated „the Lord, God of Israel,“ though to be faithful to the text one must translate \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9 <\/b>of both expressions in the same way, namely, „Gods of,“ the former being the gods of the foreigners, whereas the latter is the Gods of Israel. A perfect illustration of \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9\u05e0\u05d5\u05bc <\/b>„our Gods,“ which is, as stated above, the construct form of a plural masculine noun with the plural suffix „our,“ is found in Deut. 5:3 in the word \u05d0\u05b2\u05d1\u05b9\u05ea\u05b5\u05d9\u05e0\u05d5\u05bc <\/b> „our fathers.“ The singular of this word is \u05d0\u05b8\u05d1, <\/b>‚ab, <\/i>and the plural construct is \u05d0\u05b2\u05d1\u05b9\u05ea\u05b5\u05d9 <\/b>‚avoth\u0113, <\/i>which form with suffix is \u05d0\u05b2\u05d1\u05b9\u05ea\u05b5\u05d9\u05e0\u05d5\u05bc<\/b> ‚avoth\u0113nu. <\/i>Hence it is quite manifest that this word like \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9\u05e0\u05d5\u05bc<\/b> is a plural noun with the suffix „our.“<\/span><\/span><\/p>\n

In Isa. 53 appear several examples of this same grammatical construction in verses 4 and 5. \u05d0\u05b8\u05db\u05b5\u05df \u05d7\u05b3\u05dc\u05b8\u05d9\u05b5\u05e0\u05d5\u05bc \u05d4\u05d5\u05bc\u05d0 \u05e0\u05b8\u05e9\u05c2\u05b8\u05d0 \u05d5\u05bc\u05de\u05b7\u05db\u05b0\u05d0\u05b9\u05d1\u05b5\u05d9\u05e0\u05d5\u05bc \u05e1\u05b0\u05d1\u05b8\u05dc\u05b8\u05dd \u05d5\u05b7\u05d0\u05b2\u05e0\u05b7\u05d7\u05b0\u05e0\u05d5\u05bc \u05d7\u05b2\u05e9\u05c1\u05b7\u05d1\u05b0\u05e0\u05bb\u05d4\u05d5\u05bc \u05e0\u05b8\u05d2\u05d5\u05bc\u05e2\u05b7 \u05de\u05bb\u05db\u05bc\u05b5\u05d4 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd \u05d5\u05bc\u05de\u05b0\u05e2\u05bb\u05e0\u05bc\u05b6\u05d4\u05c3 \u05d5\u05b0\u05d4\u05d5\u05bc\u05d0 \u05de\u05b0\u05d7\u05b9\u05dc\u05b8\u05dc \u05de\u05b4\u05e4\u05bc\u05b0\u05e9\u05c1\u05b8\u05e2\u05b5\u05e0\u05d5\u05bc \u05de\u05b0\u05d3\u05bb\u05db\u05bc\u05b8\u05d0 \u05de\u05b5\u05e2\u05b2\u05d5\u05b9\u05e0\u05b9\u05ea\u05b5\u05d9\u05e0\u05d5\u05bc \u05de\u05d5\u05bc\u05e1\u05b7\u05e8 \u05e9\u05c1\u05b0\u05dc\u05d5\u05b9\u05de\u05b5\u05e0\u05d5\u05bc \u05e2\u05b8\u05dc\u05b8\u05d9\u05d5 \u05d5\u05bc\u05d1\u05b7\u05d7\u05b2\u05d1\u05bb\u05e8\u05b8\u05ea\u05d5\u05b9 \u05e0\u05b4\u05e8\u05b0\u05e4\u05bc\u05b8\u05d0\u05be\u05dc\u05b8\u05e0\u05d5\u05bc\u05c3 <\/b> \u00a0„But our diseases did He bear Himself, and our pains He carried while we indeed esteemed Him, stricken, smitten of God and afflicted. Yet He was wounded for our transgressions. He was bruised for our iniquities: the chastisement of our peace was upon Him and through His bruises was healing granted to us (Author’s Tr.).<\/p>\n

The words \u05e2\u05b2\u05d5\u05b9\u05e0\u05b9\u05ea\u05b5\u05d9\u05e0\u05d5\u05bc \u05de\u05b4\u05e4\u05bc\u05b0\u05e9\u05c1\u05b8\u05e2\u05b5\u05e0\u05d5\u05bc \u05de\u05b7\u05db\u05b0\u05d0\u05b9\u05d1\u05b5\u05d9\u05e0\u05d5\u05bc \u05d7\u05b3\u05dc\u05b8\u05d9\u05b5\u05e0\u05d5\u05bc <\/b> are translated „our iniquities,“ „our transgressions,“ „our pains,“ and „our diseases.“ When one reads the entire chapter he can see clearly that the servant of the Lord, namely, „my righteous servant“ \u05e6\u05b7\u05d3\u05bc\u05b4\u05d9\u05e7 \u05e2\u05b7\u05d1\u05b0\u05d3\u05bc\u05b4\u05d9 <\/b>is suffering and is smitten of God because of the „diseases, pains, transgressions, and iniquities“ of those to whom Isaiah refers as ‚us‘ i.e., the Hebrew nation. From these examples and hundreds of others which might be given, it is very clear that \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9\u05e0\u05d5\u05bc <\/b> is in the plural construct form and means „our Gods.“\u00b2<\/p>\n

The next point in this confession to note is \u05d0\u05b6\u05d7\u05b8\u05d3, <\/b> ‚echad. <\/i>This word is a numeral adjective meaning „one“ and is derived from the verb \u05d4\u05b4\u05ea\u05b0\u05d0\u05b7\u05d7\u05b2\u05d3\u05b4\u05d9<\/b> which verb occurs only once in the Tenach (Ezek. 21:21). From this context one sees that God predicted the coming of a foreign invasion against Jerusalem, and Ezekiel was commanded to smite his hands together and to prophesy. In verse 21 it occurs in the hithpa’el form, as seen above, and means „to unite self, to gather one’s strength or forces (of the sword).“ From these facts he sees that it primarily means, not one in the absolute sense of the term, but one in the sense of a unity.<\/p>\n

While the fundamental idea is that of a compound unity or the oneness of different elements or integral parts, it came to be used to express one in the absolute sense as the numeral one, which fact is seen by numerous examples throughout the Tenach. This fact being true, it becomes necessary to study the context wherever it occurs in order to ascertain which idea is conveyed in each particular case. To fail to observe this precaution and to read the idea of oneness in the absolute sense of the word into every example where it occurs is to ignore logic, to smash grammar, and to outlaw ordinary intelligence and common sense.<\/p>\n

As an illustration in which the inherent fundamental idea of a compound unity stands forth in bold relief, let the reader note the language of Gen. 1:5, 8, 13, etc. In verse 5 Moses said \u05d5\u05b7\u05d9\u05b0\u05d4\u05b4\u05d9\u05be\u05e2\u05b6\u05e8\u05b6\u05d1 \u05d5\u05b7\u05d9\u05b0\u05d4\u05b4\u05d9\u05be\u05d1\u05b9\u05e7\u05b6\u05e8 \u05d9\u05d5\u05b9\u05dd \u05d0\u05b6\u05d7\u05b8\u05d3\u05c3 <\/b>\u00a0„And there was evening and there was morning, day one.“ This statement brings together two contrasting ideas–light and darkness–into a compound unity, which idea is normally expressed by \u05d0\u05b6\u05d7\u05b8\u05d3.<\/b> In verse 8 the same language occurs except the day was „day two“; the same thing is true with reference to verse 13 with the exception that the work just enumerated was done on the third day. In each instance \u05e2\u05b6\u05e8\u05b6\u05d1 \u05d1\u05b9\u05e7\u05b6\u05e8 <\/b>„evening“ and „morning“ together made a unity, \u05d0\u05b6\u05d7\u05b8\u05d3.<\/b><\/p>\n

The union of evening and morning, in the first instance, constituted the first unit of time–day one; the union of evening and morning, in the second instance, constituted the second unit of time–day two. The same facts are true of each succeeding day. Next, note Gen. 2:24: Here God said \u05e2\u05b7\u05dc\u05be\u05db\u05bc\u05b5\u05df \u05d9\u05b7\u05e2\u05b2\u05d6\u05b8\u05d1\u05be\u05d0\u05b4\u05d9\u05e9\u05c1 \u05d0\u05b6\u05ea\u05be\u05d0\u05b8\u05d1\u05b4\u05d9\u05d5 \u05d5\u05b0\u05d0\u05b6\u05ea\u05be\u05d0\u05b4\u05de\u05bc\u05d5\u05b9 \u05d5\u05b0\u05d3\u05b8\u05d1\u05b7\u05e7 \u05d1\u05bc\u05b0\u05d0\u05b4\u05e9\u05c1\u05b0\u05ea\u05bc\u05d5\u05b9 \u05d5\u05b0\u05d4\u05b8\u05d9\u05d5\u05bc \u05dc\u05b0\u05d1\u05b8\u05e9\u05c2\u05b8\u05e8 \u05d0\u05b6\u05d7\u05b8\u05d3\u05c3 <\/b> \u00a0„Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh.“ In this passage one sees two individuals, man and woman, and yet God said that they constitute a unity–a unity made by joining two opposites into a real oneness.<\/p>\n

That \u05d0\u05b6\u05d7\u05b8\u05d3 <\/b> fundamentally carries the idea of a compound unity is seen in „Gen. 27:44, \u05d5\u05b0\u05d9\u05b8\u05e9\u05c1\u05b7\u05d1\u05b0\u05ea\u05bc\u05b8 \u05e2\u05b4\u05de\u05bc\u05d5\u05b9 \u05d9\u05b8\u05de\u05b4\u05d9\u05dd \u05d0\u05b2\u05d7\u05b8\u05d3\u05b4\u05d9\u05dd \u05e2\u05b7\u05d3 \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8\u05be\u05ea\u05bc\u05b8\u05e9\u05c1\u05d5\u05bc\u05d1 \u05d7\u05b2\u05de\u05b7\u05ea \u05d0\u05b8\u05d7\u05b4\u05d9\u05da\u05b8 <\/b> „And tarry with him a few days, until thy brother’s fury turn away.“ The word translated „few“ is \u05d0\u05b2\u05d7\u05b8\u05d3\u05b4\u05d9\u05dd<\/b> which is the plural form of \u05d0\u05b6\u05d7\u05b8\u05d3<\/b>. Here the period of time elapsing until Esau’s wrath subsided is considered as a unity consisting of integral parts, the idea of unity being expressed by the fundamental inherent idea of \u05d0\u05b2\u05d7\u05b8\u05d3\u05b4\u05d9\u05dd.<\/b> <\/span>It is put in the plural form to agree grammatically with the word \u05d9\u05b8\u05de\u05b4\u05d9\u05dd<\/b> „days.“ The same usage appears again in 29:20 where seven years of time are thought of as a very short period, the unity of the period being expressed by the inherent idea of the same word, whereas it, like the illustration just mentioned, is in the plural number agreeing with „days“ which is in the plural. Therefore these two examples show clearly that \u05d0\u05b6\u05d7\u05b8\u05d3 <\/b>primarily means a compound unity.<\/p>\n

Another illustration of this usage is found in Ezra 2:64. \u05db\u05bc\u05b8\u05dc\u05be\u05d4\u05b7\u05e7\u05bc\u05b8\u05d4\u05b8\u05dc \u05db\u05bc\u05b0\u05d0\u05b6\u05d7\u05b8\u05d3 <\/b> „And the whole assembly was as one“ (Author’s Tr.). Here forty-two thousand, three hundred and sixty people, each an individual and integral part of the gathering, were \u05db\u05bc\u05b0\u05d0\u05b6\u05d7\u05b8\u05d3<\/b> „as one“–a unity. Another example where the fundamental idea of the word stands forth clearly is found in Gen. 11:1. \u05d5\u05b7\u05d9\u05b0\u05d4\u05b4\u05d9 \u05db\u05b8\u05dc\u05be\u05d4\u05b8\u05d0\u05b8\u05e8\u05b6\u05e5 \u05e9\u05c2\u05b8\u05e4\u05b8\u05d4 \u05d0\u05b6\u05d7\u05b8\u05ea \u05d5\u05bc\u05d3\u05b0\u05d1\u05b8\u05e8\u05b4\u05d9\u05dd \u05d0\u05b2\u05d7\u05b8\u05d3\u05b4\u05d9\u05dd\u05c3<\/b> „And the whole earth was of one language and of one kind of words“; (literally translated) „one lip and oneness of words.“ Here the idea is that each person in the world spoke the same language and used the same words. There were many different people, and at the same time numerous words used by these various individuals, and yet all taken together constituted a unity \u05d0\u05b6\u05d7\u05b8\u05ea,<\/b> (feminine form of word) of language. Hence in this passage the original inherent idea shines forth vividly.<\/p>\n

Another striking example of this primitive idea is found in Ezek. 37:17. \u05d5\u05b0\u05e7\u05b8\u05e8\u05b7\u05d1 \u05d0\u05b9\u05ea\u05b8\u05dd \u05d0\u05b6\u05d7\u05b8\u05d3 \u05d0\u05b6\u05dc\u05be\u05d0\u05b6\u05d7\u05b8\u05d3 \u05dc\u05b0\u05da\u05b8 \u05dc\u05b0\u05e2\u05b5\u05e5 \u05d0\u05b6\u05d7\u05b8\u05d3 \u05d5\u05b0\u05d4\u05b8\u05d9\u05d5\u05bc \u05dc\u05b7\u05d0\u05b2\u05d7\u05b8\u05d3\u05b4\u05d9\u05dd \u05d1\u05bc\u05b0\u05d9\u05b8\u05d3\u05b6\u05da\u05b8\u05c3<\/b>\u00a0 „And joining them one to the other unto thee as one stick; and they shall become one in thy hand“ (Isaac Leeser Tr.). From the context one sees that Ezekiel performed a symbolic act, namely, he took two separate sticks, one representing Judah, and the other representing Israel, and was commanded to join them into one bundle. Thus the two separate sticks being joined together are spoken of as a unity \u05d0\u05b6\u05d7\u05b8\u05d3<\/b> of sticks, that is, a union of the two separate sticks. This symbolic act symbolizes the fact that at some future time the two kingdoms of Israel and Judah will be joined and will constitute a single united kingdom.<\/p>\n

Another most forceful illustration of this unity is found in Jer. 32:39 \u05d5\u05b0\u05e0\u05b8\u05ea\u05b7\u05ea\u05bc\u05b4\u05d9 \u05dc\u05b8\u05d4\u05b6\u05dd \u05dc\u05b5\u05d1 \u05d0\u05b6\u05d7\u05b8\u05d3 \u05d5\u05b0\u05d3\u05b6\u05e8\u05b6\u05da\u05b0 \u05d0\u05b6\u05d7\u05b8\u05d3 \u05dc\u05b0\u05d9\u05b4\u05e8\u05b0\u05d0\u05b8\u05d4 \u05d0\u05d5\u05b9\u05ea\u05b4\u05d9 \u05db\u05bc\u05b8\u05dc\u05be\u05d4\u05b7\u05d9\u05bc\u05b8\u05de\u05b4\u05d9\u05dd \u05dc\u05b0\u05d8\u05d5\u05b9\u05d1 \u05dc\u05b8\u05d4\u05b6\u05dd \u05d5\u05b0\u05dc\u05b4\u05d1\u05b0\u05e0\u05b5\u05d9\u05d4\u05b6\u05dd \u05d0\u05b7\u05d7\u05b2\u05e8\u05b5\u05d9\u05d4\u05b6\u05dd\u05c3<\/b>\u00a0 „And I will give them one heart and one way, that they may fear me for ever, for the good of them, and of their children after them.“ Under the new covenant all Israel are promised „one heart“ <\/b>\u05dc\u05b5\u05d1 \u05d0\u05b6\u05d7\u05b8\u05d3<\/b> that is, all will see, think, and feel alike: hence \u05dc\u05b5\u05d1 \u05d0\u05b6\u05d7\u05b8\u05d3 <\/b> „unity of heart.“<\/p>\n

Since \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9\u05e0\u05d5\u05bc <\/b> ‚eloh\u0113nu<\/i> grammatically can mean nothing but „our Gods,“ and since \u05d0\u05b6\u05d7\u05b8\u05d3<\/b> has as its primary meaning that of „unity,“ one is forced to the irresistible conclusion that the real meaning of Israel’s Great Confession is that the Divine Personalities, who are referred to by the plural noun \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9\u05e0\u05d5\u05bc<\/b>, as has been shown above, constitute a real unity \u05d0\u05b6\u05d7\u05b8\u05d3,<\/b> just as man and woman form a unity \u05d0\u05b6\u05d7\u05b8\u05d3. <\/b>These Divine Personalities are one in essence, being, and nature, unity and co-operation in the highest degree existing between them. Such, fundamentally, is the real meaning of this fundamental dogma of Israel.<\/p>\n

Proof which corroborates this interpretation of Israel’s Great Confession is found in the fact that when the nation lapsed into idolatry and her inspired prophets endeavored to win her back to God, they emphasized the truth that there is but one God. In all of their utterances concerning the proposition that there is but one God, they never did use their great confession. If it means what it is usually understood to mean, namely, that God is one in the absolute sense of the term, then it is unthinkable that the prophets never did use it in their fight against Idolatry. Therefore, they understood it to refer to God’s unity and not to His being One in the absolute sense.<\/i><\/p>\n

At the time that Moses gave this great confession he forewarned Israel concerning other gods as is seen in Deut. 4:35, \u05d0\u05b7\u05ea\u05bc\u05b8\u05d4 \u05d4\u05b8\u05e8\u05b0\u05d0\u05b5\u05ea\u05b8 \u05dc\u05b8\u05d3\u05b7\u05e2\u05b7\u05ea \u05db\u05bc\u05b4\u05d9 \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 \u05d4\u05d5\u05bc\u05d0 \u05d4\u05b8\u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd \u05d0\u05b5\u05d9\u05df \u05e2\u05d5\u05b9\u05d3 \u05de\u05b4\u05dc\u05bc\u05b0\u05d1\u05b7\u05d3\u05bc\u05d5\u05b9\u05c3<\/b> „Thou hast been shown in order that thou mayest know that \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 <\/b>is the Gods; there is not any beside Him“ (Author’s Tr. here and in following one.). Again, in Deut. 4:39, \u05d5\u05b0\u05d9\u05b8\u05d3\u05b7\u05e2\u05b0\u05ea\u05bc\u05b8 \u05d4\u05b7\u05d9\u05bc\u05d5\u05b9\u05dd \u05d5\u05b7\u05d4\u05b2\u05e9\u05c1\u05b5\u05d1\u05b9\u05ea\u05b8 \u05d0\u05b6\u05dc\u05be\u05dc\u05b0\u05d1\u05b8\u05d1\u05b6\u05da\u05b8 \u05db\u05bc\u05b4\u05d9 \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 \u05d4\u05d5\u05bc\u05d0 \u05d4\u05b8\u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd \u05d1\u05bc\u05b7\u05e9\u05bc\u05c1\u05b8\u05de\u05b7\u05d9\u05b4\u05dd \u05de\u05b4\u05de\u05bc\u05b7\u05e2\u05b7\u05dc \u05d5\u05b0\u05e2\u05b7\u05dc\u05be\u05d4\u05b8\u05d0\u05b8\u05e8\u05b6\u05e5 \u05de\u05b4\u05ea\u05bc\u05b8\u05d7\u05b7\u05ea \u05d0\u05b5\u05d9\u05df \u05e2\u05d5\u05b9\u05d3<\/b> \u00a0 „And thou shalt know this day and shalt lay it to thine heart that \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 <\/b> is the Gods in the Heavens from above and upon the earth from beneath; there is none other.“<\/p>\n

The flood tide of idolatry seemed to reach its height in Israel in the days of Isaiah, the prophet, who was a contemporary of Uzziah, Jotham, Ahaz and Hezekiah. In his combating this error he constantly used the arguments based upon the Scriptures quoted in the last paragraph. Thus in Isa. 44:6\u00a0 \u05db\u05bc\u05b9\u05d4\u05be\u05d0\u05b8\u05de\u05b7\u05e8 \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 \u05de\u05b6\u05dc\u05b6\u05da\u05b0\u05be\u05d9\u05b4\u05e9\u05c2\u05b0\u05e8\u05b8\u05d0\u05b5\u05dc \u05d5\u05b0\u05d2\u05b9\u05d0\u05b2\u05dc\u05d5\u05b9 \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 \u05e6\u05b0\u05d1\u05b8\u05d0\u05d5\u05b9\u05ea \u05d0\u05b2\u05e0\u05b4\u05d9 \u05e8\u05b4\u05d0\u05e9\u05c1\u05d5\u05b9\u05df \u05d5\u05b7\u05d0\u05b2\u05e0\u05b4\u05d9 \u05d0\u05b7\u05d7\u05b2\u05e8\u05d5\u05b9\u05df \u05d5\u05bc\u05de\u05b4\u05d1\u05bc\u05b7\u05dc\u05b0\u05e2\u05b8\u05d3\u05b7\u05d9 \u05d0\u05b5\u05d9\u05df \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd\u05c3<\/b> „Thus saith the LORD, the King of Israel, and his Redeemer, the LORD of hosts; I am the first, and I am the last; and besides me there are no gods“ (Author’s Tr.). Verse 7, \u05d5\u05bc\u05de\u05b4\u05d9\u05be\u05db\u05b8\u05de\u05d5\u05b9\u05e0\u05b4\u05d9 \u05d9\u05b4\u05e7\u05b0\u05e8\u05b8\u05d0 \u05d5\u05b0\u05d9\u05b7\u05d2\u05bc\u05b4\u05d9\u05d3\u05b6\u05d4\u05b8 \u05d5\u05b0\u05d9\u05b7\u05e2\u05b0\u05e8\u05b0\u05db\u05b6\u05d4\u05b8 \u05dc\u05b4\u05d9 \u05de\u05b4\u05e9\u05bc\u05c2\u05d5\u05bc\u05de\u05b4\u05d9 \u05e2\u05b7\u05dd\u05be\u05e2\u05d5\u05b9\u05dc\u05b8\u05dd \u05d5\u05b0\u05d0\u05b9\u05ea\u05b4\u05d9\u05bc\u05d5\u05b9\u05ea \u05d5\u05b7\u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 \u05ea\u05bc\u05b8\u05d1\u05b9\u05d0\u05e0\u05b8\u05d4 \u05d9\u05b7\u05d2\u05bc\u05b4\u05d9\u05d3\u05d5\u05bc \u05dc\u05b8\u05de\u05d5\u05b9\u05c3 <\/b> \u00a0 And who, as I, shall call, and shall declare it, and set it in order for me, since I established the ancient people? and the things that are coming, and that shall come to pass, let them declare.“ Verse 8 \u05d5\u05b0\u05d0\u05b7\u05ea\u05bc\u05b6\u05dd \u05e2\u05b5\u05d3\u05b8\u05d9 \u05d4\u05b2\u05d9\u05b5\u05e9\u05c1 \u05d0\u05b1\u05dc\u05d5\u05b9\u05d4\u05bc\u05b7 \u05de\u05b4\u05d1\u05bc\u05b7\u05dc\u05b0\u05e2\u05b8\u05d3\u05b7\u05d9 \u05d5\u05b0\u05d0\u05b5\u05d9\u05df \u05e6\u05d5\u05bc\u05e8 \u05d1\u05bc\u05b7\u05dc\u05be\u05d9\u05b8\u05d3\u05b8\u05e2\u05b0\u05ea\u05bc\u05b4\u05d9\u05c3<\/b> „And ye are my witnesses. Is there a God besides me? yea, there is no Rock; I know not any.“ Again, one sees Isaiah using a similar statement (Isa. 45:5) which, likewise, is based upon Deut. 4:35,39, namely, \u05d0\u05b2\u05e0\u05b4\u05d9 \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 \u05d5\u05b0\u05d0\u05b5\u05d9\u05df \u05e2\u05d5\u05b9\u05d3 \u05d6\u05d5\u05bc\u05dc\u05b8\u05ea\u05b4\u05d9 \u05d0\u05b5\u05d9\u05df \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd <\/b> „I am \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4<\/b>and there is none else; besides me there are no gods.“ Isa. 45:6,7, \u05dc\u05b0\u05de\u05b7\u05e2\u05b7\u05df \u05d9\u05b5\u05d3\u05b0\u05e2\u05d5\u05bc \u05de\u05b4\u05de\u05bc\u05b4\u05d6\u05b0\u05e8\u05b7\u05d7\u05be\u05e9\u05c1\u05b6\u05de\u05b6\u05e9\u05c1 \u05d5\u05bc\u05de\u05b4\u05de\u05bc\u05b7\u05e2\u05b2\u05e8\u05b8\u05d1\u05b8\u05d4 \u05db\u05bc\u05b4\u05d9\u05be\u05d0\u05b6\u05e4\u05b6\u05e1 \u05d1\u05bc\u05b4\u05dc\u05b0\u05e2\u05b8\u05d3\u05b8\u05d9 \u05d0\u05b2\u05e0\u05b4\u05d9 \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 \u05d5\u05b0\u05d0\u05b5\u05d9\u05df \u05e2\u05d5\u05b9\u05d3\u05c3 \u05d9\u05d5\u05b9\u05e6\u05b5\u05e8 \u05d0\u05d5\u05b9\u05e8 \u05d5\u05bc\u05d1\u05d5\u05b9\u05e8\u05b5\u05d0 \u05d7\u05b9\u05e9\u05c1\u05b6\u05da\u05b0 \u05e2\u05b9\u05e9\u05c2\u05b6\u05d4 \u05e9\u05c1\u05b8\u05dc\u05d5\u05b9\u05dd \u05d5\u05bc\u05d1\u05d5\u05b9\u05e8\u05b5\u05d0 \u05e8\u05b8\u05e2 \u05d0\u05b2\u05e0\u05b4\u05d9 \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 \u05e2\u05b9\u05e9\u05c2\u05b6\u05d4 \u05db\u05b8\u05dc\u05be\u05d0\u05b5\u05dc\u05bc\u05b6\u05d4\u05c3 <\/b> \u00a0 „In order that they may know from the rising of the sun and from the West, that there is none beside me; I am \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 <\/b>and there is none else; forming the light and creating darkness; making peace and creating evil; I am \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 <\/b> who doeth all these things.“ Again, in vs. 21, 22 one reads as follows: \u05d4\u05b7\u05d2\u05bc\u05b4\u05d9\u05d3\u05d5\u05bc \u05d5\u05b0\u05d4\u05b7\u05d2\u05bc\u05b4\u05d9\u05e9\u05c1\u05d5\u05bc \u05d0\u05b7\u05e3 \u05d9\u05b4\u05d5\u05bc\u05b8\u05e2\u05b2\u05e6\u05d5\u05bc \u05d9\u05b7\u05d7\u05b0\u05d3\u05bc\u05b8\u05d5 \u05de\u05b4\u05d9 \u05d4\u05b4\u05e9\u05c1\u05b0\u05de\u05b4\u05d9\u05e2\u05b7 \u05d6\u05b9\u05d0\u05ea \u05de\u05b4\u05e7\u05bc\u05b6\u05d3\u05b6\u05dd \u05de\u05b5\u05d0\u05b8\u05d6 \u05d4\u05b4\u05d2\u05bc\u05b4\u05d9\u05d3\u05b8\u05d4\u05bc \u05d4\u05b2\u05dc\u05d5\u05b9\u05d0 \u05d0\u05b2\u05e0\u05b4\u05d9 \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 \u05d5\u05b0\u05d0\u05b5\u05d9\u05df\u05be\u05e2\u05d5\u05b9\u05d3 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd \u05de\u05b4\u05d1\u05bc\u05b7\u05dc\u05b0\u05e2\u05b8\u05d3\u05b7\u05d9 \u05d0\u05b5\u05dc\u05be\u05e6\u05b7\u05d3\u05bc\u05b4\u05d9\u05e7 \u05d5\u05bc\u05de\u05d5\u05b9\u05e9\u05c1\u05b4\u05d9\u05e2\u05b7 \u05d0\u05b7\u05d9\u05b4\u05df \u05d6\u05d5\u05bc\u05dc\u05b8\u05ea\u05b4\u05d9\u05c3 \u05e4\u05bc\u05b0\u05e0\u05d5\u05bc\u05be\u05d0\u05b5\u05dc\u05b7\u05d9 \u05d5\u05b0\u05d4\u05b4\u05d5\u05bc\u05b8\u05e9\u05c1\u05b0\u05e2\u05d5\u05bc \u05db\u05bc\u05b8\u05dc\u05be\u05d0\u05b7\u05e4\u05b0\u05e1\u05b5\u05d9\u05be\u05d0\u05b8\u05e8\u05b6\u05e5 \u05db\u05bc\u05b4\u05d9 \u05d0\u05b2\u05e0\u05b4\u05d9 \u05d0\u05b5\u05dc \u05d5\u05b0\u05d0\u05b5\u05d9\u05df \u05e2\u05d5\u05b9\u05d3\u05c3 <\/b>\u00a0„Declare and bring forth, yet let them take counsel together; who hath shown this from ancient times? Who hath declared it from old? Is it not I, and there are still no gods beside me: a God righteous and one who delivers; there is not any beside me. Turn unto me and be ye saved, all ye ends of the earth; for I am God and there is none else“ (Author’s Tr., 45:21, 22).<\/p>\n

Once more, note the argument in Isa. 64:4 (3). \u05d5\u05bc\u05de\u05b5\u05e2\u05d5\u05b9\u05dc\u05b8\u05dd \u05dc\u05b9\u05d0\u05be\u05e9\u05c1\u05b8\u05de\u05b0\u05e2\u05d5\u05bc \u05dc\u05b9\u05d0 \u05d4\u05b6\u05d0\u05b1\u05d6\u05b4\u05d9\u05e0\u05d5\u05bc \u05e2\u05b7\u05d9\u05b4\u05df \u05dc\u05b9\u05d0\u05be\u05e8\u05b8\u05d0\u05b8\u05ea\u05b8\u05d4 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd \u05d6\u05d5\u05bc\u05dc\u05b8\u05ea\u05b0\u05da\u05b8 \u05d9\u05b7\u05e2\u05b2\u05e9\u05c2\u05b6\u05d4 \u05dc\u05b4\u05de\u05b0\u05d7\u05b7\u05db\u05bc\u05b5\u05d4\u05be\u05dc\u05d5\u05b9\u05c3<\/b> \u00a0 „And from of old, men have not heard nor have they perceived with their ears, and eye hath not seen Gods beside thee, who work for the one waiting for him.“ As a last quotation from Isaiah note Chapter 26:13. \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9\u05e0\u05d5\u05bc \u05d1\u05bc\u05b0\u05e2\u05b8\u05dc\u05d5\u05bc\u05e0\u05d5\u05bc \u05d0\u05b2\u05d3\u05b9\u05e0\u05b4\u05d9\u05dd \u05d6\u05d5\u05bc\u05dc\u05b8\u05ea\u05b6\u05da\u05b8 \u05dc\u05b0\u05d1\u05b7\u05d3\u05be\u05d1\u05bc\u05b0\u05da\u05b8 \u05e0\u05b7\u05d6\u05b0\u05db\u05bc\u05b4\u05d9\u05e8 \u05e9\u05c1\u05b0\u05de\u05b6\u05da\u05b8\u05c3 <\/b>\u00a0„Oh Lord, our Gods, other lords besides thee have had dominion over us, but by thee only will we make mention of thy name“ (Author’s Tr.).<\/p>\n

Hosea, whose ministry preceded that of Isaiah by some thirty-odd years, combated idolatry as did his successors. In Hos. 13:4 one reads \u05d5\u05b0\u05d0\u05b8\u05e0\u05b9\u05db\u05b4\u05d9 \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b6\u05d9\u05da\u05b8 \u05de\u05b5\u05d0\u05b6\u05e8\u05b6\u05e5 \u05de\u05b4\u05e6\u05b0\u05e8\u05b8\u05d9\u05b4\u05dd \u05d5\u05b5\u05d0\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd \u05d6\u05d5\u05bc\u05dc\u05b8\u05ea\u05b4\u05d9 \u05dc\u05b9\u05d0 \u05ea\u05b5\u05d3\u05b8\u05e2 \u05d5\u05bc\u05de\u05d5\u05b9\u05e9\u05c1\u05b4\u05d9\u05e2\u05b7 \u05d0\u05b7\u05d9\u05b4\u05df \u05d1\u05bc\u05b4\u05dc\u05b0\u05ea\u05bc\u05b4\u05d9\u05c3 <\/b> \u00a0 „And I am the Lord thy Gods from the land of Egypt; and you shall not know gods besides me, there is no savior besides me“ (Author’s Tr.).<\/p>\n

From the above quotations it is clear how the prophets met the problem of idolatry and what statements of the Torah they used to teach the lesson that there is but one true and living God. Since they nowhere used the language of the Great Confession in their hard fight for monotheism (the teaching that there is but one God), it is quite evident that they, who were guided and aided by the Lord, and to whom the Word of the Lord came, understood that it had no bearing on the issue.<\/i> The prophets knew how to use the Word of God, as one sees from many illustrations which appear in their writings. Hence one must conclude that a forced meaning has been placed upon it, and that evidently the plain and obvious meaning of the words conveys the correct teaching, which is, as stated above, that the Divine Personalities revealed to Israel at Sinai constitute a Unity though a Plurality.<\/p>\n

Another group of facts supports the conclusions to which one comes concerning the proposition that an erroneous interpretation has been forced upon this Great Confession. One of these facts is that \u05d9\u05b8\u05d7\u05b4\u05d9\u05d3 <\/b> yachid<\/i> is used which primarily, as an adverb, means „only, altogether, surely“ in numerous passages where everything is excluded, except the point at issue. Likewise, \u05e8\u05b7\u05e7 <\/b>rak is a synonym of \u05d9\u05b8\u05d7\u05b4\u05d9\u05d3<\/b>. <\/span>Another word which commonly was used to emphasize the idea of one to the exclusion of all others is that of \u05d1\u05bc\u05b4\u05dc\u05b0\u05ea\u05bc\u05b4\u05d9<\/b> bilti<\/i>. An excellent illustration of this usage is found in Ex. 22:20 (19) \u05d6\u05b9\u05d1\u05b5\u05d7\u05b7 \u05dc\u05b8\u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd \u05d9\u05b8\u05d7\u05b3\u05e8\u05b8\u05dd \u05d1\u05bc\u05b4\u05dc\u05b0\u05ea\u05bc\u05b4\u05d9 \u05dc\u05b7\u05d9\u05d4\u05d5\u05b8\u05d4 \u05dc\u05b0\u05d1\u05b7\u05d3\u05bc\u05d5\u05b9\u05c3 <\/b> \u00a0 „He that sacrificeth unto any gods save unto \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 <\/b>only shall be utterly destroyed.“ \u05d0\u05b7\u05da\u05b0, <\/b>‚ak, <\/i>also is used with this same significance. These words, just mentioned, are the usual ones to emphasize the idea that there is but one of the persons or things mentioned; hence one arrives at the conclusion that had Moses meant to teach by the Great Confession the doctrine that there is but one Divine Personality, he would have expressed himself differently and would have used one of the regular words, in its proper construction, that excludes from consideration all others except the true God whose existence and nature he proclaimed. Since he did not choose such a restrictive word, evidently he was not affirming God’s oneness in the absolute sense.<\/p>\n

 <\/p>\n

II. UNITY SEEN IN THE EXPRESSION „IN OUR IMAGE“<\/span><\/span><\/center><\/p>\n


\nThis unity is again seen in the quotation, already used, from Gen. 1:26 where it is said, „Let us make man in our image, after our likeness.“ In the words „image“ and „likeness“ is reflected the same unity, which words are in the singular number, since the speaker and the one spoken to are of the same image and likeness. These words could not truthfully be spoken to a being inferior to or less than God, the speaker.<\/span><\/span><\/p>\n

 <\/p>\n

III. UNITY SEEN IN EXPRESSION\u00a0 <\/b> \u05d0\u05b5\u05dc \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd <\/b>\u00a0 ‚el,<\/i> ‚elohim<\/i><\/span><\/span><\/p>\n

 <\/p>\n


\nFrom another angle the unity of the plurality of Divine Personalities may be seen in Gen. 33:20. Here appears a record of Jacob’s erecting an altar at Bethel after his sojourn in Syria, which is stated in the following words: \u05d5\u05b7\u05d9\u05bc\u05b7\u05e6\u05bc\u05b6\u05d1\u05be\u05e9\u05c1\u05b8\u05dd \u05de\u05b4\u05d6\u05b0\u05d1\u05bc\u05b5\u05d7\u05b7 \u05d5\u05b7\u05d9\u05bc\u05b4\u05e7\u05b0\u05e8\u05b8\u05d0\u05be\u05dc\u05d5\u05b9 \u05d0\u05b5\u05dc \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9 \u05d9\u05b4\u05e9\u05c2\u05b0\u05e8\u05b8\u05d0\u05b5\u05dc\u05c3 <\/b> \u00a0 „And he erected there an altar, and called it El-Elohe-Israel.“ \u05d0\u05b5\u05dc <\/b>is in the singular number and means God, the Mighty One; \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9<\/b> ‚eloh\u0113,<\/i> is in the plural number, as noted above; hence the combination of the words, \u05d0\u05b5\u05dc \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9 \u05d9\u05b4\u05e9\u05c2\u05b0\u05e8\u05b8\u05d0\u05b5\u05dc <\/b> \u00a0 affirms the unity and the plurality of God at the same time. Again, the unity of the plurality of God is seen in the Second Commandment (Ex. 20:5) \u05db\u05bc\u05b4\u05d9 \u05d0\u05b8\u05e0\u05b9\u05db\u05b4\u05d9 \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b6\u05d9\u05da\u05b8 \u05d0\u05b5\u05dc \u05e7\u05b7\u05e0\u05bc\u05b8\u05d0 \u05e4\u05bc\u05b9\u05e7\u05b5\u05d3 \u05e2\u05b2\u05d5\u05b9\u05df \u05d0\u05b8\u05d1\u05b9\u05ea \u05e2\u05b7\u05dc\u05be\u05d1\u05bc\u05b8\u05e0\u05b4\u05d9\u05dd \u05e2\u05b7\u05dc\u05be\u05e9\u05c1\u05b4\u05dc\u05bc\u05b5\u05e9\u05c1\u05b4\u05d9\u05dd \u05d5\u05b0\u05e2\u05b7\u05dc\u05be\u05e8\u05b4\u05d1\u05bc\u05b5\u05e2\u05b4\u05d9\u05dd \u05dc\u05b0\u05e9\u05c2\u05e0\u05b0\u05d0\u05b8\u05d9\u05c3 <\/b> \u00a0„For I am \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 <\/b> thy Gods,<\/b> \u05d0\u05b5\u05dc \u05e7\u05b7\u05e0\u05bc\u05b8\u05d0 <\/b>a jealous God, visiting the iniquity of fathers upon sons, unto the third and fourth generation of them that hate Me“ (Author’s Tr.).<\/span><\/span><\/span><\/p>\n

In one word \u05d0\u05b1\u05dc\u05b9\u05d4\u05b6\u05d9\u05da\u05b8<\/b>, ‚eloh\u0115ka<\/i>, thy Gods, the Lord speaks of His plurality and at the same time of His unity in His use of the word \u05d0\u05b5\u05dc <\/b>‚el<\/i>. The plurality and the unity of God’s nature again is seen in a wonderful statement made by the Israelites who settled on the East side of the Jordan and who were upbraided by their kinsmen on the West side for having set up a memorial altar, in the following quotation (Josh. 22:22): \u05d0\u05b5\u05dc \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 \u05d0\u05b5\u05dc \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 \u05d4\u05d5\u05bc\u05d0 \u05d9\u05b9\u05d3\u05b5\u05e2\u05b7 \u05d5\u05b0\u05d9\u05b4\u05e9\u05c2\u05b0\u05e8\u05b8\u05d0\u05b5\u05dc \u05d4\u05d5\u05bc\u05d0 \u05d9\u05b5\u05d3\u05b8\u05e2 \u05d0\u05b4\u05dd\u05be\u05d1\u05bc\u05b0\u05de\u05b6\u05e8\u05b6\u05d3 \u05d5\u05b0\u05d0\u05b4\u05dd\u05be\u05d1\u05bc\u05b0\u05de\u05b7\u05e2\u05b7\u05dc \u05d1\u05bc\u05b7\u05d9\u05d4\u05d5\u05b8\u05d4 <\/b> \u00a0„God, Gods, the Lord, God, Gods, the Lord, He knoweth, and Israel he shall know; if it be in rebellion, or in treachery against the Lord“ (Author’s Lit. Tr.). The word <\/b>\u05d0\u05b5\u05dc <\/b> ‚el<\/i> declares God’s unity, but \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd <\/b> ‚elohim<\/i> which is in apposition with it, affirms the plurality of the Divine Being, while \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 <\/b>Jehovah<\/i>, identifies this unity of Divine Personalities as the Covenant God of Israel (Ex. 6:2,3). In the „Ten Commandments“ God says \u05db\u05bc\u05b4\u05d9 \u05d0\u05b8\u05e0\u05b9\u05db\u05b4\u05d9 \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b6\u05d9\u05da\u05b8 \u05d0\u05b5\u05dc \u05e7\u05b7\u05e0\u05bc\u05b8\u05d0 <\/b>„For I am the Lord thy Gods, a jealous God.“ Here the plural and singular forms appear, the former emphasizing the plurality of Divine Personalities while the latter predicates their unity.<\/p>\n

 <\/p>\n


\nIV. UNITY SEEN IN THE USE OF A SINGULAR VERB WITH A PLURAL NOUN<\/span><\/span><\/span><\/p>\n


\nAnother fact corroborating the unity of Divine Personalities is the use in the Hebrew of the singular verb with the plural noun \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd<\/b>. Examples of this usage are seen throughout the entire Tenach. For many illustrations, however, see Gen. 1. \u05d1\u05bc\u05b0\u05e8\u05b5\u05d0\u05e9\u05c1\u05b4\u05d9\u05ea \u05d1\u05bc\u05b8\u05e8\u05b8\u05d0 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd <\/b> „In the beginning created Gods.“ This quotation serves sufficiently to make the point clear.<\/span><\/span><\/span><\/p>\n

 <\/p>\n

CONCLUSION<\/span><\/span><\/span><\/center><\/p>\n


\nThe question doubtless has arisen in the mind of the reader: Why, if Israel’s confession is to be correctly translated, „Hear, 0 Israel, the Lord our Gods is the Lord a unity,“ has Israel throughout the centuries understood it to mean that God is one in the absolute sense instead of a compound unity?<\/span><\/span><\/span><\/p>\n

Prior to the days of Moses Maimonides, the unity of God was expressed by \u05d0\u05b6\u05d7\u05b8\u05d3<\/b> which, as has been proved beyond a doubt, has as its primary meaning that of a compound unity. Maimonides, who drafted the thirteen articles of faith, in the second one sets forth the unity of God, using the word \u05d9\u05b8\u05d7\u05b4\u05d9\u05d3<\/b>, which in the Tenach is never used to express God’s unity. This word occurs in twelve passages which the reader may examine for himself, which investigation will prove conclusively that it carries the idea of absolute oneness. (Gen. 22:2,12,16; Amos 8:10; Jer. 6:26; Zech. 12:10; Prov. 4:3; Judg. 11:34; Psa. 22:20(21), 35:17; 25:16; and 68:6(7). From these facts it is evident that a new idea was injected into this confession by substituting \u05d9\u05b8\u05d7\u05b4\u05d9\u05d3 <\/b>which in every passage carries the primary idea of oneness in the absolute sense for \u05d0\u05b6\u05d7\u05b8\u05d3 <\/b>which primarily means a compound unity. Hence from the days of Maimonides on, an interpretation different from the ancient one was placed upon this most important passage. In the language of Jeremiah let the writer plead with every Hebrew reader, „Thus saith the Lord, Stand ye in the ways and see, and ask for the old paths, where is the good way; and walk therein, and ye shall find rest for your souls: but they said, We will not walk therein.“ (Jer. 6:16). \u05db\u05bc\u05b9\u05d4 \u05d0\u05b8\u05de\u05b7\u05e8 \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 \u05e2\u05b4\u05de\u05b0\u05d3\u05d5\u05bc \u05e2\u05b7\u05dc\u05be\u05d3\u05bc\u05b0\u05e8\u05b8\u05db\u05b4\u05d9\u05dd \u05d5\u05bc\u05e8\u05b0\u05d0\u05d5\u05bc \u05d5\u05b0\u05e9\u05c1\u05b7\u05d0\u05b2\u05dc\u05d5\u05bc \u05dc\u05b4\u05e0\u05b0\u05ea\u05b4\u05d1\u05d5\u05b9\u05ea \u05e2\u05d5\u05b9\u05dc\u05b8\u05dd \u05d0\u05b5\u05d9\u05be\u05d6\u05b6\u05d4 \u05d3\u05b6\u05e8\u05b6\u05da\u05b0 \u05d4\u05b7\u05d8\u05bc\u05d5\u05b9\u05d1 \u05d5\u05bc\u05dc\u05b0\u05db\u05d5\u05bc\u05be\u05d1\u05b8\u05d4\u05bc \u05d5\u05bc\u05de\u05b4\u05e6\u05b0\u05d0\u05d5\u05bc \u05de\u05b7\u05e8\u05b0\u05d2\u05bc\u05d5\u05b9\u05e2\u05b7 \u05dc\u05b0\u05e0\u05b7\u05e4\u05b0\u05e9\u05c1\u05b0\u05db\u05b6\u05dd \u05d5\u05b7\u05d9\u05bc\u05b9\u05d0\u05de\u05b0\u05e8\u05d5\u05bc \u05dc\u05b9\u05d0 \u05e0\u05b5\u05dc\u05b5\u05da\u05c3 <\/b> \u00a0Therefore let Israel now return to the original meaning of her Great Confession: „Hear, 0 Israel! Jehovah Our Gods, is Jehovah a Unity.“<\/p>\n

Some people have had difficulty concerning the doctrine of the plurality and unity of the divine Personalities. The great theologian, Dr. Theodore Christlieb, stated the problem tersely in the following words:<\/p>\n

„The objections stirred by these might have been avoided by anticipation, had a firm hold been taken from the first of the truth indicated by the Hebrew form of the divine name ELOHIM (as will be more fully shown presently), that in God unity and plurality consist as correlatives which mutually require one another; that, as we have already indicated, it is the essential characteristic of the true doctrine of the divine nature, in contradistinction to Polytheism on the one hand, and an abstract Monotheism on the other, that both elements of true Being, unicity and multiplicity, do in God meet and interpenetrate one another in a perfectly unique and transcendental way.“<\/p>\n

Footnotes:<\/p>\n

\u00b9 The same teaching concerning God i.e., that there is none beside Him, is set forth in numerous passages a few of which are as follows: Num. 15:41; Isa. 43:3, 11; 45:5; 44:6; Deut. 4:35, 39; 32:39; Ex. 20:23; Hosea 13:4; 2 Sam. 7:22; I Kings 8:23.<\/p>\n

\u00b2 In connection with this study it is well to call attention to the fact that the word \u05d0\u05dc\u05d4\u05d9\u05db\u05dd <\/span><\/b>„your gods“ appears in Josh. 3:3; 23:3;<\/i> I Sam. 6:5; I Kgs. 18:25. (King James Tr.). In the first two passages it is translated „your God“ because it applies to the God of Israel, but in the two latter passages the same identical word is translated „your gods“ because it applies to heathen deities. A faithful translation of these words demands that they be translated the same in each instance.<\/p>\n

In Deut. 6:5 appears the expression \u05d0\u05dc\u05d4\u05d9\u05da <\/span><\/b>„thy God“ but in Gen. 31:32 the same expression is used by Jacob in his conversation with Laban in the former’s speaking to the latter concerning the teraphirn which Rachel had stolen and is translated „thy gods.“ The fact is that the word is plural with a singular suffix added and should be translated as the plural in both instances.<\/p>\n

In Judg. 3:7 appears the expression \u05d0\u05dc\u05d4\u05d9\u05d4\u05dd <\/span><\/b>and is translated „their God“ because it refers to the God of Israel, but in the preceding verse the same word which applies to heathen gods is translated „their gods.“ The word is plural in both instances and should be thus translated.<\/p>\n

\n

weiter<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"

(Continued-Chapter II)   When such men as Isaiah, Jeremiah, Ezekiel, et al., appeared upon the scene and gave the Divine credentials of their Divine calling, their words were accepted and preserved until this day, as one finds them in the Prophets and Psalms. Hence these writings are the Word of the Living God and are … <\/p>\n

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