RE: [TruthTalk] Oneness vs. Plurality -- Echad

Slade Henson Tue, 27 Jul 2004 02:48:56 -0700

The Oneness of God in Jewish Theology instinctively speaks of God being The Only One in the universe. (It's also a knee-jerk reaction to the "three-god" comments from Trinity haters within the Christian camp -- they use the same comments!) Within this mindset, comes the allegorical concept of *gasp* the Godhead which consists of three pillars: Abba, Imma, and Ben Yah. The "aspects" of Abba are similar to the Father in Christian Trinitarianism. Imma is similar to the Spirit, while Ben Yah simply means "Son of God." Again, note this is all symbolic and allegorical. It's merely an attempt to understand God. And... to quell the inevitable mean comments: this Jewish concept predates hocus-pocus "Kabbalah" by at least 300 years.

For argument's sake, I am neither Oneness as Pentecostals claim; nor am I Trinitarian. I see both systems as allegorical models to "help" understand what appears to be inconsistencies in the Text. Neither system is idolatrous, wicked, nor sinful unless taken dogmatically because both systems (generally) refuse to listen to the valid points of the other.

-- slade

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Subject: Re: [TruthTalk] Oneness vs. Plurality -- Echad

slade: a very useful paper. I do believe in God the Father and God the Son -- the Holy Spirit being just that, the holy spirit of God --- God working in our world. But I do see the arguments for "trinity." How do you explain what appears to be the fact that Jews were only trinitarians (still aren't). If what you say is true (and you make a great defense), why the "onness" of Jewish theology? It is their language originally that contributes to the theology (supposedly).

Understand that I am not arguing against your paper -- but it does seem to be something that you should address within the paper.

John

In a message dated 7/25/2004 3:57:21 PM Pacific Daylight Time, [EMAIL PROTECTED] writes:

I would like to submit this small item for your consideration. Since the topic, recently, has been on the multiplicity of God versus His Oneness, I would like to supply a small contribution. This [rough draft] is a part of the Dissertation I am writing, so any constructive input is valuable to me. I have tried to remove most of the transliterations from the text to make it easier to read. There is a small series of footnotes at the bottom for those I may have missed.

-- slade

Defining Echad As Plurality

Deuteronomy[1] 6:4, the watchword of the faith, tells us âYHVH, Eloheinu[2] [our Elohim], YHVH is one.â The Hebrew word used for one is echad. People love to quote teachers who tell us echad means a unity. However, it does not always mean a unity; nor, it does not always mean a singularity either. We must carefully address the context of the passage or sentence in order to determine if echad is declaring a unity or a singularity. Genesis[4] 1:5, 2:24, and 11:6 provide three examples where echad is a unity, as opposed to a singularity. For instance, in Genesis 1:5, one morning and one evening constitutes one day. In Genesis 2:24, a woman and one man create one flesh; meanwhile in Genesis 11:6, the whole of humanity is considered one people. As shown, in all three examples given, the idea of completion or the coming-together can be easily seen.

Elohim called the light day, and the darkness He called night. And there was evening and was morning, one [echad] day. (Genesis 1:5)

Therefore shall a man leave his father and his mother, and cling to his wife; and they shall become one [echad] flesh. (Genesis 2:24)

In Malakhi 2:13-16, we see a wretched priesthood who is grievously sinning. The people were not learning the ways of YHVH from the very ones who were to be examples. The phrase she is thy companion used in verse 14 in the KJV really should be translated she is thy joining, indicating that the covenant of marriage does indeed make a man and a woman echad. Refer also to Ephesians 5:28-29 & 33, 1 Corinthians 12:12-14, 1 Corinthians 6:15-17, and 2 Corinthians 3:17.

Further in the Ephesians text, Paul of Tarsus compares the joining of a man and his wife and the love and fear expected in that relationship with the Messiah and the Ekklesia (Ephesians 5:30-33). See also John 10:22-33, 17:20-23,

And YHVH said, âSee, the people are (singular) one [echad], and their tongue is one to all of them. And this is what they are beginning to do, and now nothing will be impossible for them all which they purpose to do. (Genesis 11:6)

The concept of more than one being defined as one is a readily accepted principle. In the United States of America, people were once taught the Pledge of Allegiance, which contains the phrase ââone nation, under God, indivisibleââ This concept is not too hard to grasp.

To continue with this thought, Exodus[5] 26:1-16 gives us an overview of the building of the Tabernacle[6]. The inner or lower section is constructed of 10 linen curtains. The curtains are held together with 50 gold clasps. Once together, the 10 curtains are called echad Tabernacle. (Exodus 13:13)

The outer or upper section (Exodus 26:7-13) is called the tent. It is constructed out of 11 curtains of goat hair. These are held together by 50 bronze clasps and, as a unit, they are also called echad tent.[7] Additionally, the two large curtains together are called echad Mishkan. (Exodus 36:14-18)

In the Greek New Testament, we have a Hebraic perspective âone.â In Revelation 21:9-11, the Bride is introduced to John the Prophet, but in verse, the prophet is shown a city coming down out of Heaven. However, in many Scriptures, the Bride of Messiah is the community of believers (Revelation 19:7-8, 18:23). Therefore, the Bride, New Yerushalayim, and the Believers are echad.

Defining Echad As Singular

Meanwhile, Genesis 2:21 and 4:19 are but two of many examples that demonstrate the concept of echad being a singularity. However, echad is used when a single unit from multiple choices is delineated. For example, one rib is taken from a choice of 22 to 26 ribs, or one wife of several:

And YHVH Elohim caused a deep sleep to fall on the man, and he slept; and He took one [echad] from his ribs and closed up the flesh under the place. (Genesis 2:21)

And Lemekh[8] took to himself two wives: the name of the first [echad] was Adah, and the name of the other, was Tzilah[9]. (Bereshit 4:19)

Undefined Echadim[10]

In the case of Deuteronomy 6:4 and Genesis 3:22, the meaning of the Hebrew word echad is unknown since the context does not give us the privilege of knowing the absolute definition of the word.

âHear, O Yisrael[11]! YHVH Eloheinu, YHVH is one [echad]!â (Deuteronomy 6:4)

And YHVH Elohim said, âSee, the man has become as one [echad] of Us, to know good and evil; and now, lest he stretch forth his hand, and take also from the tree of life, and eat, and live foreverââ (Genesis 3:22)

Interestingly, the Shema (Deuteronomy 6:4) contains no verbs. It merely says âHear Yisrael, YHVH our-God YHVH one.â Without the use of verbs, one could surmise the Shema as being a commandment. The command would be that we are to be echad with YHVH Eloheinu.

THEREFORE... one is left with one of two conclusions with the use of Echad in reference to YHVH. The word either indicates He is one of many, or he is a plurality. These are the only two ways I have found that echad is used in Scripture.

[1] Heb. Words; The Book of Deuteronomy

[2] Heb. Our God

[3] Heb. God

[4] Heb. In the Beginning; The Book of Genesis

[5] Heb. The book of Exodus

[6] Heb. The Tabernacle

[7] A Midrash can be pulled from the lower curtains and the upper tent of the Mishkan. The inner ten curtains represent the Ten Words given in Shemot 20:2-17), the 11 outer curtains represent the 11 Wordsâ the original Ten plus the New or Eleventh Commandment given by Yeshua: That you love one for another as I have loved you, that you also love one another (John 13:34-35). The Spirit of the Holy One binds us together in like manner as the clasps in the Tabernacle .

[8] Heb. Lamech

[9] Heb. Zillah

[10] Heb. Best translated as âOnesâ

[11] Heb. Israel

RE: [TruthTalk] Oneness vs. Plurality -- Echad

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