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The meaning of ELOHIM:
The fundamental principle in the study of words is their context and the way they are used in throughout the Bible. And the same applies to any literature or writing. The Theological Wordbook of the Old Testament, Vol. I, Moody Press, Editor, R. Laird Harris, Associate Editor, Gleason L. Archer, Jr., Associate Editor, Bruce K. Waltke, has the following to say about Elohim:
Elohim. God, gods, judges, angels. This word, which is generally viewed as the plural of eloah, is found far more frequently in Scripture than either el or eloah for the true God. The plural ending is usually described as a plural of majesty and not intended as a true plural when used of God. This is seen in the fact that the noun elohim is consistently used with a singular verb forms and with adjectives and pronouns in the singular.
Albright has suggested that the use of this majestic plural comes from the tendency in the ancient near east toward a universalism:… a better reason can be seen in Scripture itself where, in the very first chapter of Gen, the necessity of a term conveying both the untiy of the one God and yet allowing for a plurality of persons is found (Gen. 1:2, 26). This is further borne out by the fact that the form elohim occurs only in Hebrew and no other Semitic language, not even in Biblical Aramaic…
The term occurs in the general sense of deity some 2570 times in Scripture. Yet … it is difficult to detect any discrepancy in use between the forms el, eloah, and elohim in Scripture.
When indicating the true God, elohim functions as the subject of all divine activity revealed to man and as the object of all true reverence and fear from men. Often, elohim is accompanied by the personal name of God, Yahweh.
For the complete article:
http://bible.org/question/does-ieloh...an-god-or-gods
The meaning of ECHAD:
The other main argument from the Hebrew used to teach that God is a "plural" entity is that the Hebrew word echad in the shema of Deuteronomy 6:4 means, not a simple "one", but rather a "compound unity" of one, a "togetherness". Those who teach this will often also teach than there is a different word for a "simple" one, yachid, so that the absence of this word in Deuteronomy 6:4 is, apparently to them, significant.
First, it should be noted that when one learns the Hebrew numbers, it is echad, not yachid, that is the Hebrew for the number "one": echad is one, shenayim is two, shalosh is three, arba is four, etc. Any Hebrew grammar book, whether of Biblical or modern Hebrew, would demonstrate that echad, not yachid, is the everyday Hebrew word for the numeral "one".
For the complet article:http://www.torahofmessiah.com/elohim.html
http://www.torahofmessiah.com/elohim.html
The harmonious meaning and resolution to the above interpretation of ELOHIM and ECHAD is recorded in the following:
The origin of the pre-incarnate Jesus, who did not become the only begotten Son of God, until much later, in Mt.1:20 and in Lk.1:32, 35, is prophecied in Pr.8:22-36, which follows below: Confirming Ps.2:7; Ps.45:6-7; Ps.110:1 and Isa.7:14. Repeated when fulfilled in: Mt.1:23; Mt.22:44; Heb.1:5, 8-9. *
"The Lord brought me forth as the first of His works, before His deeds of old; I was appointed from eternity, from the beginning, before the world began. When there were no oceans, I was given birth, [Vs 22-24] NIV*
when there were no springs abounding with water; before the mountains were settled in place, before the hills, I was given birth, before He made the earth or its fields or any of the dust of the world." [Vs 24-26] NIV*
I was there when He set the heavens in place, when He marked out the horizon on the face of the deep, when He established the clouds above and fixed securly the fountains of the deep, [Vs 27-28] NIV*
when He gave the sea its boundary so the waters would not overstep His command, and when He marked out the foundations of the earth.Then I was the craftsman at His side. I was filled with delight day after day, [Vs 29-30] NIV*
rejoicing always in His presence, rejoicing in His whole world and delighting in mankind. Now then my sons, listen to me; blessed are those who keep my ways. Listen to my instruction and be wise; do not ignore it. [Vs 30-33] NIV*
Blessed is the man who listens to me, watching daily at my doors, waiting at my doorway. For whoever finds me finds life and receives favor from the Lord. But whoever fails to find me harms himself; all who hate me love death." [Vs 34-36] NIV
Which Explains why ELOHIM and ECHAD are plural in meaning but do not mean Gods, yet meaning there is but one God.
In the third place, it thoroughly explains what is meant by "us" in Gen.1:26 and in 11:7; Isa.9:6, John 8:28 and 14:10-11 where the passages are plural, yet documented as singular, such as, "I and the Father are one," in John 10:30 [NIV]. It also reveals why ELOHIM is uses 2,570 times and ECHAD more than 900 times in the Hebrew [Bible] Tanakh. Explaining the theophanies in the OT of the pre-incarnate Jesus, as well as the many times the Father was doing His work while dwelling within Him.
Quasar92
The fundamental principle in the study of words is their context and the way they are used in throughout the Bible. And the same applies to any literature or writing. The Theological Wordbook of the Old Testament, Vol. I, Moody Press, Editor, R. Laird Harris, Associate Editor, Gleason L. Archer, Jr., Associate Editor, Bruce K. Waltke, has the following to say about Elohim:
Elohim. God, gods, judges, angels. This word, which is generally viewed as the plural of eloah, is found far more frequently in Scripture than either el or eloah for the true God. The plural ending is usually described as a plural of majesty and not intended as a true plural when used of God. This is seen in the fact that the noun elohim is consistently used with a singular verb forms and with adjectives and pronouns in the singular.
Albright has suggested that the use of this majestic plural comes from the tendency in the ancient near east toward a universalism:… a better reason can be seen in Scripture itself where, in the very first chapter of Gen, the necessity of a term conveying both the untiy of the one God and yet allowing for a plurality of persons is found (Gen. 1:2, 26). This is further borne out by the fact that the form elohim occurs only in Hebrew and no other Semitic language, not even in Biblical Aramaic…
The term occurs in the general sense of deity some 2570 times in Scripture. Yet … it is difficult to detect any discrepancy in use between the forms el, eloah, and elohim in Scripture.
When indicating the true God, elohim functions as the subject of all divine activity revealed to man and as the object of all true reverence and fear from men. Often, elohim is accompanied by the personal name of God, Yahweh.
For the complete article:
http://bible.org/question/does-ieloh...an-god-or-gods
The meaning of ECHAD:
The other main argument from the Hebrew used to teach that God is a "plural" entity is that the Hebrew word echad in the shema of Deuteronomy 6:4 means, not a simple "one", but rather a "compound unity" of one, a "togetherness". Those who teach this will often also teach than there is a different word for a "simple" one, yachid, so that the absence of this word in Deuteronomy 6:4 is, apparently to them, significant.
First, it should be noted that when one learns the Hebrew numbers, it is echad, not yachid, that is the Hebrew for the number "one": echad is one, shenayim is two, shalosh is three, arba is four, etc. Any Hebrew grammar book, whether of Biblical or modern Hebrew, would demonstrate that echad, not yachid, is the everyday Hebrew word for the numeral "one".
For the complet article:http://www.torahofmessiah.com/elohim.html
http://www.torahofmessiah.com/elohim.html
The harmonious meaning and resolution to the above interpretation of ELOHIM and ECHAD is recorded in the following:
The origin of the pre-incarnate Jesus, who did not become the only begotten Son of God, until much later, in Mt.1:20 and in Lk.1:32, 35, is prophecied in Pr.8:22-36, which follows below: Confirming Ps.2:7; Ps.45:6-7; Ps.110:1 and Isa.7:14. Repeated when fulfilled in: Mt.1:23; Mt.22:44; Heb.1:5, 8-9. *
"The Lord brought me forth as the first of His works, before His deeds of old; I was appointed from eternity, from the beginning, before the world began. When there were no oceans, I was given birth, [Vs 22-24] NIV*
when there were no springs abounding with water; before the mountains were settled in place, before the hills, I was given birth, before He made the earth or its fields or any of the dust of the world." [Vs 24-26] NIV*
I was there when He set the heavens in place, when He marked out the horizon on the face of the deep, when He established the clouds above and fixed securly the fountains of the deep, [Vs 27-28] NIV*
when He gave the sea its boundary so the waters would not overstep His command, and when He marked out the foundations of the earth.Then I was the craftsman at His side. I was filled with delight day after day, [Vs 29-30] NIV*
rejoicing always in His presence, rejoicing in His whole world and delighting in mankind. Now then my sons, listen to me; blessed are those who keep my ways. Listen to my instruction and be wise; do not ignore it. [Vs 30-33] NIV*
Blessed is the man who listens to me, watching daily at my doors, waiting at my doorway. For whoever finds me finds life and receives favor from the Lord. But whoever fails to find me harms himself; all who hate me love death." [Vs 34-36] NIV
Which Explains why ELOHIM and ECHAD are plural in meaning but do not mean Gods, yet meaning there is but one God.
In the third place, it thoroughly explains what is meant by "us" in Gen.1:26 and in 11:7; Isa.9:6, John 8:28 and 14:10-11 where the passages are plural, yet documented as singular, such as, "I and the Father are one," in John 10:30 [NIV]. It also reveals why ELOHIM is uses 2,570 times and ECHAD more than 900 times in the Hebrew [Bible] Tanakh. Explaining the theophanies in the OT of the pre-incarnate Jesus, as well as the many times the Father was doing His work while dwelling within Him.
Quasar92
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