Post by iris89 on Nov 5, 2007 22:45:35 GMT -5
What Does Psalms 45:7-8 Really Say?
First, let's look at the scripture in context, Psalms 45:6-9, "Thy throne, O God, is for ever and ever: A sceptre of equity is the sceptre of thy kingdom. 7 Thou hast loved righteousness, and hated wickedness: Therefore God, thy God, hath anointed thee With the oil of gladness above thy fellows. 8 All thy garments smell of myrrh, and aloes, and cassia; Out of ivory palaces stringed instruments have made thee glad. 9 Kings' daughters are among thy honorable women: At thy right hand doth stand the queen in gold of Ophir."(American Standard Version; ASV).
This scripture is basically part of a part of a song extolling Almighty God (YHWH) chief attribute of love and his hate of wickedness. This point is made clear at Hebrews 7:24-28 that he, Almighty God (YHWH), would provide a perpetual high priest in the forum of the Messiah, "But this man, because he continueth ever, hath an unchangeable priesthood. 25 Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them. 26 For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens; 27 Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people's: for this he did once, when he offered up himself. 28 For the law maketh men high priests which have infirmity; but the word of the oath, which was since the law, maketh the Son, who is consecrated for evermore." (Authorized King James Bible; AV).
However some try to point to these two scriptures, Psalms 45:7 and 8 to prove the false doctrine of the trinity which of course it in no way does. Let's look at what the renown scholar Matthew Poole, himself a Trinitarian, had to say on these two scriptures. <<<" Ver. 7. Thou dost not only do that which is good, and avoid that which is evil; which even bad princes and men may do, and sometimes actually do, for politic or prudential reasons; but thou dost this sincerely, and from an inward principle, even from a true love to God, and goodness, and from an implacable hatred against all wickedness. Therefore; so this particle is commonly used. And so it denoteth, either,
1. The reward of Christ's righteous administration of his kingdom. So the sense is, Because thou hast given so many and great proofs of thy love to righteousness, and of thy hatred of sin, and that not only by the constant course of thy life, but also by thy death and passion, therefore God hath raised and exalted thee far above all men and angels, to a state of joy and endless glory at his right hand; which is fitly expressed by the
oil of gladness. For anointing doth not always signify the conferring of inward gifts or endowments, but sometimes only notes the designation or inauguration of a person to some high dignity or employment, as #Eze 28:14, and elsewhere. Or,
2. The final cause or end of Christ's unction. So the sense is, To that end, i.e. that thou mightest love righteousness, and hate wickedness, and govern thyself and thy kingdom accordingly, God hath anointed thee, &c., i.e. hath endowed thee with all the gifts and graces of the Holy Spirit, #Ac 10:38, in an eminent and peculiar manner, to the comfort and refreshment of thine own and all thy people's hearts; and hath solemnly called thee to be the Priest and Prophet and King of all his people. But the former sense seems to be the truest, and is for substance the same thing which is said in other words, #Php 2:8-10.
God, thy God, according to thy human nature, #Joh 20:17, though in respect of thy Divine nature thou art his fellow, #Zec 13:7, and his equal, Phil. it. 6, and one with him, #Joh 10:30. The oil of gladness; so called here, as also #Isa 61:3; partly because it not only makes the countenance fresh and pleasant, #Ps 104:15, but also rejoiceth the heart, #Pr 27:9; and partly because it was a token of gladness, and used in feasts and other solemn occasions of rejoicing; of which see #Ps 23:5 Da 10:3 Am 6:6.
Above thy fellows, i.e. above all them who partake with thee in this unction; either,
1. Above all that ever were anointed for priests, or prophets, or kings. Or,
2. Above all believers, who also have received this same unction, #1Jo 2:20,27, and are made priests and kings unto God, #Re 1:6." [source - Matthew Poole's Commentary]>>>. Noticeable by its complete lack of mention is any mention to a Trinity or a plurality. Yet some claim as follows, <<<" If the plural form Elohim was the only form available for a reference to God, then conceivably the argument might be made that the writers of the Hebrew Scriptures had no other alternative but to use the word Elohim for both the one true God and the many false gods. However, the singular form for Elohim (Eloah) exists and is used in such passages as Deuteronomy 32:15-17 and Habakkuk 3:3. This singular form could have easily been used consistently. " {source - one making a claim this scripture supports a trinity]>>>.
Now let's look at facts about the word "Elohim" that show that even though it is plural, it is used in the singular sense when referring to Almighty God (YHWH). A look at an encyclopedia shows, <<<" Elohim (????????? , ????? ) is a Hebrew word which expresses concepts of divinity. It is apparently related to the Hebrew word el, though morphologically it consists of the Hebrew word Eloah (????) with a plural suffix. Elohim is the third word in the Hebrew text of Genesis and occurs frequently throughout the Hebrew Bible. Its exact significance is often disputed.
And Elohim (God) created Adam"
In some cases (e.g. Exodus 3:4, "... Elohim called unto him out of the midst of the bush ..."), it acts as a singular noun in Hebrew grammar (see next section), and is then generally understood to denote the single God of Israel. In other cases, Elohim acts as an ordinary plural of the word Eloah (????), and refers to the polytheistic notion of multiple gods (for example, Exodus 20:3, "Thou shalt have no other gods before me."). This may reflect the use of the word "Elohim" found in the late Bronze Age texts of Canaanite Ugarit, where Elohim ('lhm) denoted the entire Canaanite pantheon (the family of El ??, the patriarchal creator god).
In still other cases, the meaning is not clear from the text, but may refer to powerful beings (e.g. Genesis 6:2, "... the sons of Elohim saw the daughters of men that they were fair; and they took them for wives... ," Exodus 4:16, "He will speak to the people for you, and it will be as if he were your mouth and as if you [Moses] were Elohim to him [Aaron]... ," Exodus 22:28, "Thou shalt not revile Elohim, or curse a ruler of your people... ," where the parallelism suggests that Elohim may refer to human rulers). See Sons of God for more information.
Hebrew grammar
Elohim has plural morphological form in Hebrew, but it is used with singular verbs and adjectives in the Hebrew text when the particular meaning of the God of Israel (a singular deity) is traditionally understood. Thus the very first words of the Bible are brenuts bara elohim, where bara ??? is a verb inflected as third person singular masculine perfect. If Elohim were an ordinary plural word, then the plural verb form bar'u ???? would have been used in this sentence instead. Such plural grammatical forms are in fact found in cases where Elohim has semantically plural reference (not referring to the God of Israel). There are a few other words in Hebrew that have a plural ending, but refer to one thing and take singular verbs and adjectives, for example ????? (be'alim, owner) in Exodus 21:29 and elsewhere.
In most English translations of the Bible (e.g. the King James Version), the letter G in "god" is capitalized in cases where Elohim refers to the God of Israel, but there is no distinction between upper and lower case in the Hebrew text.
Etymology
The etymology of the word Elohim is unknown. There are many theories, however. The most likely derivation comes from the word Elohim ('lhm) found in the Ugarit archives, meaning the family or pantheon associated with the Canaanite father God El.
* Joel Hoffman derives the word from the common Canaanite word elim, with the mater lectionis heh inserted to distinguish the Israelite God from other gods. He argues that elohim thus patterns with Abram/Abraham and Sarai/Sarah.[1] (See also Yahweh.)
* Karel van der Toorn repeats the common claim that elohim is the plural of eloah. D. Pardee notes the lack of any clear etymology for eloah[2], but the word itself is well-attested (57 times in the OT).
* Some trace its origin in el or ul which may mean ("to be strong") or possibly ("to be in front"), from which also are derived ayil ("ram", the one in front of the flock) and elah (the prominent "terebinth"); Elohim would then be an expanded plural form of El. (However, Semitic etymologies are generally based on triconsonantal roots, which this proposal completely ignores.)
* Others relate the word (and Eloah, "a god") to alah ("to terrify") or alih ("to be perplexed, afraid; to seek refuge because of fear"). Eloah and Elohim, therefore, would be "He who is the object of fear or reverence," or "He with whom one who is afraid takes refuge".
The form of the word Elohim, with the ending -im, is plural and masculine, but the construction is usually singular, i.e. it governs a singular verb or adjective when referring to the Hebrew god, but reverts to its normal plural when used of heathen divinities (Psalms 96:5; 97:7). There are many theories as to why the word is plural:
* In one view, predominant among monotheists, the word is plural in order to augment its meaning and form an abstraction meaning "Divine majesty".
* Among orthodox Trinitarian Christian writers it is sometimes used as evidence for the doctrine of the Holy Trinity. This is regarded as fanciful by some secular linguists and some biblical scholars.
* In another view that is more common among a range of secular scholars, heterodox Christian and Jewish theologians and polytheists, the word's plurality reflects early Judaic polytheism. They argue it originally meant "the gods", or the "sons of El," the supreme being. They claim the word may have been singularized by later monotheist priests who sought to replace worship of the many gods of the Judean pantheon with their own singular patron god YHWH alone.
A plural noun governing a singular verb may be according to oldest usage. The gods form a heavenly assembly where they act as one. In this context, the Elohim may be a collective plural when the gods act in concert. Compare this to English headquarters, which is plural but governs a singular verb: there are many rooms or quarters, but they all serve one purpose. Thus, it is argued, the meaning of Elohim therefore can mean one god, with many attributes.
The alternative polytheist theory would seem to explain why there are three words built on the same stem: El, Elohim, and eloah. El, the father god, has many divine sons, who are known by the plural of his name, Elohim, or Els. Eloah, might then be used to differentiate each of the lesser gods from El himself.
While the words El, Elohim, and eloah are clearly related, with the word El being the stem, some have claimed it is uncertain whether the word Elohim is derived from El through eloah. These have suggested that the word Elohim is the masculine plural of a feminine noun, used as a singular. This would imply indeterminacy in both number and gender, although, as mentioned above, from Canaanite texts in Ugarit, this is what appears to be intended in this case. However, to many this is speculative and confusing, although consistent with many other Jewish and Christian views of the nature of the Godhead.
Note that contrary to what is sometimes assumed, the word Eloah (????) is quite definitely not feminine in form in the Hebrew language (and does not have feminine grammatical gender in its occurrences in the Bible). This word ends in a furtivum vowel (i.e. short non-syllabic element which is part of a lowering diphthong) followed by a breathily-pronounced final [h] consonant sound - while feminine Hebrew words which end in "ah" have a fully syllabic vowel which is followed by a silent "h" letter (which changes to a [t] sound in the grammatical "construct state" construction, or if suffixes are added). The pronounced [h] (or he mappiq) of Eloah never alternates with a [t] consonant sound (the way that silent feminine "h" does), and the "furtivum" element in Eloah is actually a late feature of masoretic pronunciation traditions, which wouldn't have existed in the pronunciation of Biblical times.
The meaning of Elohim is further complicated by the fact that it is used to describe the spirit of the dead prophet Samuel, raised by Saul in 1 Samuel 28:13. The witch of Endor tells Saul that she sees 'gods' (elohim) coming up out of the earth; this seems to indicate that the term was indeed used simply to mean something like 'divine beings' in ancient Israel."[source - Wikipedia, the free encyclopedia on 11/04/2007]>>>.
And, The Catholic Encyclopedia says, <<<" Elohim is the common name for God. It is a plural form, but "The usage of the language gives no support to the supposition that we have in the plural form Elohim, applied to the God of Israel, the remains of an early polytheism, or at least a combination with the higher spiritual beings" (Kautzsch). Grammarians call it a plural of majesty or rank, or of abstraction, or of magnitude (Gesenius, Grammatik, 27th ed., nn. 124 g, 132 h). The Ethiopic plural amlak has become a proper name of God. Hoffmann has pointed out an analogous plural elim in the Phoenician inscriptions (Ueber einige phon. Inschr., 1889, p. 17 sqq.), and Barton has shown that in the tablets from El-Amarna the plural form ilani replaces the singular more than forty times (Proceedings of the American Oriental Society, 21-23 April, 1892, pp. cxcvi-cxcix)."[source - The Catholic Encyclopedia]>>>, which clearly shows its usave in respect to Almighty God (YHWH) is in the form of Plural of Majesty.
And John 20:17 clearly verifies this usage to be of the form of Plural of Majesty as follows, "17 Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God." (Authorized King James Bible; AV) which shows Jesus (Yeshua) as NOT a part of any Trinity or plurality, but being a separate and distinct spirit being that was ascending, being resurrected, by his Father, Almighty God (YHWH), into heaven, and that his Father, Almighty God (YHWH), was also his God as well as ours.
In fact, Jesus (Yeshua) power was not his own, but was given to him by his Father, Almighty God (YHWH), as clearly shown at Acts 10:38, "38 How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him." (AV).
So as can be seen, Almighty God (YHWH), the Father, and his Son, Jesus (Yeshua) Christ are two separate spirit beings and the Elohim though plural, in its usage with respect Almighty God (YHWH) is actually used in the singular sense known as Plural of Majesty.
To learn more, go to, religioustruths.proboards59.com/
Your Friend in Christ Iris89
First, let's look at the scripture in context, Psalms 45:6-9, "Thy throne, O God, is for ever and ever: A sceptre of equity is the sceptre of thy kingdom. 7 Thou hast loved righteousness, and hated wickedness: Therefore God, thy God, hath anointed thee With the oil of gladness above thy fellows. 8 All thy garments smell of myrrh, and aloes, and cassia; Out of ivory palaces stringed instruments have made thee glad. 9 Kings' daughters are among thy honorable women: At thy right hand doth stand the queen in gold of Ophir."(American Standard Version; ASV).
This scripture is basically part of a part of a song extolling Almighty God (YHWH) chief attribute of love and his hate of wickedness. This point is made clear at Hebrews 7:24-28 that he, Almighty God (YHWH), would provide a perpetual high priest in the forum of the Messiah, "But this man, because he continueth ever, hath an unchangeable priesthood. 25 Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them. 26 For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens; 27 Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people's: for this he did once, when he offered up himself. 28 For the law maketh men high priests which have infirmity; but the word of the oath, which was since the law, maketh the Son, who is consecrated for evermore." (Authorized King James Bible; AV).
However some try to point to these two scriptures, Psalms 45:7 and 8 to prove the false doctrine of the trinity which of course it in no way does. Let's look at what the renown scholar Matthew Poole, himself a Trinitarian, had to say on these two scriptures. <<<" Ver. 7. Thou dost not only do that which is good, and avoid that which is evil; which even bad princes and men may do, and sometimes actually do, for politic or prudential reasons; but thou dost this sincerely, and from an inward principle, even from a true love to God, and goodness, and from an implacable hatred against all wickedness. Therefore; so this particle is commonly used. And so it denoteth, either,
1. The reward of Christ's righteous administration of his kingdom. So the sense is, Because thou hast given so many and great proofs of thy love to righteousness, and of thy hatred of sin, and that not only by the constant course of thy life, but also by thy death and passion, therefore God hath raised and exalted thee far above all men and angels, to a state of joy and endless glory at his right hand; which is fitly expressed by the
oil of gladness. For anointing doth not always signify the conferring of inward gifts or endowments, but sometimes only notes the designation or inauguration of a person to some high dignity or employment, as #Eze 28:14, and elsewhere. Or,
2. The final cause or end of Christ's unction. So the sense is, To that end, i.e. that thou mightest love righteousness, and hate wickedness, and govern thyself and thy kingdom accordingly, God hath anointed thee, &c., i.e. hath endowed thee with all the gifts and graces of the Holy Spirit, #Ac 10:38, in an eminent and peculiar manner, to the comfort and refreshment of thine own and all thy people's hearts; and hath solemnly called thee to be the Priest and Prophet and King of all his people. But the former sense seems to be the truest, and is for substance the same thing which is said in other words, #Php 2:8-10.
God, thy God, according to thy human nature, #Joh 20:17, though in respect of thy Divine nature thou art his fellow, #Zec 13:7, and his equal, Phil. it. 6, and one with him, #Joh 10:30. The oil of gladness; so called here, as also #Isa 61:3; partly because it not only makes the countenance fresh and pleasant, #Ps 104:15, but also rejoiceth the heart, #Pr 27:9; and partly because it was a token of gladness, and used in feasts and other solemn occasions of rejoicing; of which see #Ps 23:5 Da 10:3 Am 6:6.
Above thy fellows, i.e. above all them who partake with thee in this unction; either,
1. Above all that ever were anointed for priests, or prophets, or kings. Or,
2. Above all believers, who also have received this same unction, #1Jo 2:20,27, and are made priests and kings unto God, #Re 1:6." [source - Matthew Poole's Commentary]>>>. Noticeable by its complete lack of mention is any mention to a Trinity or a plurality. Yet some claim as follows, <<<" If the plural form Elohim was the only form available for a reference to God, then conceivably the argument might be made that the writers of the Hebrew Scriptures had no other alternative but to use the word Elohim for both the one true God and the many false gods. However, the singular form for Elohim (Eloah) exists and is used in such passages as Deuteronomy 32:15-17 and Habakkuk 3:3. This singular form could have easily been used consistently. " {source - one making a claim this scripture supports a trinity]>>>.
Now let's look at facts about the word "Elohim" that show that even though it is plural, it is used in the singular sense when referring to Almighty God (YHWH). A look at an encyclopedia shows, <<<" Elohim (????????? , ????? ) is a Hebrew word which expresses concepts of divinity. It is apparently related to the Hebrew word el, though morphologically it consists of the Hebrew word Eloah (????) with a plural suffix. Elohim is the third word in the Hebrew text of Genesis and occurs frequently throughout the Hebrew Bible. Its exact significance is often disputed.
And Elohim (God) created Adam"
In some cases (e.g. Exodus 3:4, "... Elohim called unto him out of the midst of the bush ..."), it acts as a singular noun in Hebrew grammar (see next section), and is then generally understood to denote the single God of Israel. In other cases, Elohim acts as an ordinary plural of the word Eloah (????), and refers to the polytheistic notion of multiple gods (for example, Exodus 20:3, "Thou shalt have no other gods before me."). This may reflect the use of the word "Elohim" found in the late Bronze Age texts of Canaanite Ugarit, where Elohim ('lhm) denoted the entire Canaanite pantheon (the family of El ??, the patriarchal creator god).
In still other cases, the meaning is not clear from the text, but may refer to powerful beings (e.g. Genesis 6:2, "... the sons of Elohim saw the daughters of men that they were fair; and they took them for wives... ," Exodus 4:16, "He will speak to the people for you, and it will be as if he were your mouth and as if you [Moses] were Elohim to him [Aaron]... ," Exodus 22:28, "Thou shalt not revile Elohim, or curse a ruler of your people... ," where the parallelism suggests that Elohim may refer to human rulers). See Sons of God for more information.
Hebrew grammar
Elohim has plural morphological form in Hebrew, but it is used with singular verbs and adjectives in the Hebrew text when the particular meaning of the God of Israel (a singular deity) is traditionally understood. Thus the very first words of the Bible are brenuts bara elohim, where bara ??? is a verb inflected as third person singular masculine perfect. If Elohim were an ordinary plural word, then the plural verb form bar'u ???? would have been used in this sentence instead. Such plural grammatical forms are in fact found in cases where Elohim has semantically plural reference (not referring to the God of Israel). There are a few other words in Hebrew that have a plural ending, but refer to one thing and take singular verbs and adjectives, for example ????? (be'alim, owner) in Exodus 21:29 and elsewhere.
In most English translations of the Bible (e.g. the King James Version), the letter G in "god" is capitalized in cases where Elohim refers to the God of Israel, but there is no distinction between upper and lower case in the Hebrew text.
Etymology
The etymology of the word Elohim is unknown. There are many theories, however. The most likely derivation comes from the word Elohim ('lhm) found in the Ugarit archives, meaning the family or pantheon associated with the Canaanite father God El.
* Joel Hoffman derives the word from the common Canaanite word elim, with the mater lectionis heh inserted to distinguish the Israelite God from other gods. He argues that elohim thus patterns with Abram/Abraham and Sarai/Sarah.[1] (See also Yahweh.)
* Karel van der Toorn repeats the common claim that elohim is the plural of eloah. D. Pardee notes the lack of any clear etymology for eloah[2], but the word itself is well-attested (57 times in the OT).
* Some trace its origin in el or ul which may mean ("to be strong") or possibly ("to be in front"), from which also are derived ayil ("ram", the one in front of the flock) and elah (the prominent "terebinth"); Elohim would then be an expanded plural form of El. (However, Semitic etymologies are generally based on triconsonantal roots, which this proposal completely ignores.)
* Others relate the word (and Eloah, "a god") to alah ("to terrify") or alih ("to be perplexed, afraid; to seek refuge because of fear"). Eloah and Elohim, therefore, would be "He who is the object of fear or reverence," or "He with whom one who is afraid takes refuge".
The form of the word Elohim, with the ending -im, is plural and masculine, but the construction is usually singular, i.e. it governs a singular verb or adjective when referring to the Hebrew god, but reverts to its normal plural when used of heathen divinities (Psalms 96:5; 97:7). There are many theories as to why the word is plural:
* In one view, predominant among monotheists, the word is plural in order to augment its meaning and form an abstraction meaning "Divine majesty".
* Among orthodox Trinitarian Christian writers it is sometimes used as evidence for the doctrine of the Holy Trinity. This is regarded as fanciful by some secular linguists and some biblical scholars.
* In another view that is more common among a range of secular scholars, heterodox Christian and Jewish theologians and polytheists, the word's plurality reflects early Judaic polytheism. They argue it originally meant "the gods", or the "sons of El," the supreme being. They claim the word may have been singularized by later monotheist priests who sought to replace worship of the many gods of the Judean pantheon with their own singular patron god YHWH alone.
A plural noun governing a singular verb may be according to oldest usage. The gods form a heavenly assembly where they act as one. In this context, the Elohim may be a collective plural when the gods act in concert. Compare this to English headquarters, which is plural but governs a singular verb: there are many rooms or quarters, but they all serve one purpose. Thus, it is argued, the meaning of Elohim therefore can mean one god, with many attributes.
The alternative polytheist theory would seem to explain why there are three words built on the same stem: El, Elohim, and eloah. El, the father god, has many divine sons, who are known by the plural of his name, Elohim, or Els. Eloah, might then be used to differentiate each of the lesser gods from El himself.
While the words El, Elohim, and eloah are clearly related, with the word El being the stem, some have claimed it is uncertain whether the word Elohim is derived from El through eloah. These have suggested that the word Elohim is the masculine plural of a feminine noun, used as a singular. This would imply indeterminacy in both number and gender, although, as mentioned above, from Canaanite texts in Ugarit, this is what appears to be intended in this case. However, to many this is speculative and confusing, although consistent with many other Jewish and Christian views of the nature of the Godhead.
Note that contrary to what is sometimes assumed, the word Eloah (????) is quite definitely not feminine in form in the Hebrew language (and does not have feminine grammatical gender in its occurrences in the Bible). This word ends in a furtivum vowel (i.e. short non-syllabic element which is part of a lowering diphthong) followed by a breathily-pronounced final [h] consonant sound - while feminine Hebrew words which end in "ah" have a fully syllabic vowel which is followed by a silent "h" letter (which changes to a [t] sound in the grammatical "construct state" construction, or if suffixes are added). The pronounced [h] (or he mappiq) of Eloah never alternates with a [t] consonant sound (the way that silent feminine "h" does), and the "furtivum" element in Eloah is actually a late feature of masoretic pronunciation traditions, which wouldn't have existed in the pronunciation of Biblical times.
The meaning of Elohim is further complicated by the fact that it is used to describe the spirit of the dead prophet Samuel, raised by Saul in 1 Samuel 28:13. The witch of Endor tells Saul that she sees 'gods' (elohim) coming up out of the earth; this seems to indicate that the term was indeed used simply to mean something like 'divine beings' in ancient Israel."[source - Wikipedia, the free encyclopedia on 11/04/2007]>>>.
And, The Catholic Encyclopedia says, <<<" Elohim is the common name for God. It is a plural form, but "The usage of the language gives no support to the supposition that we have in the plural form Elohim, applied to the God of Israel, the remains of an early polytheism, or at least a combination with the higher spiritual beings" (Kautzsch). Grammarians call it a plural of majesty or rank, or of abstraction, or of magnitude (Gesenius, Grammatik, 27th ed., nn. 124 g, 132 h). The Ethiopic plural amlak has become a proper name of God. Hoffmann has pointed out an analogous plural elim in the Phoenician inscriptions (Ueber einige phon. Inschr., 1889, p. 17 sqq.), and Barton has shown that in the tablets from El-Amarna the plural form ilani replaces the singular more than forty times (Proceedings of the American Oriental Society, 21-23 April, 1892, pp. cxcvi-cxcix)."[source - The Catholic Encyclopedia]>>>, which clearly shows its usave in respect to Almighty God (YHWH) is in the form of Plural of Majesty.
And John 20:17 clearly verifies this usage to be of the form of Plural of Majesty as follows, "17 Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God." (Authorized King James Bible; AV) which shows Jesus (Yeshua) as NOT a part of any Trinity or plurality, but being a separate and distinct spirit being that was ascending, being resurrected, by his Father, Almighty God (YHWH), into heaven, and that his Father, Almighty God (YHWH), was also his God as well as ours.
In fact, Jesus (Yeshua) power was not his own, but was given to him by his Father, Almighty God (YHWH), as clearly shown at Acts 10:38, "38 How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him." (AV).
So as can be seen, Almighty God (YHWH), the Father, and his Son, Jesus (Yeshua) Christ are two separate spirit beings and the Elohim though plural, in its usage with respect Almighty God (YHWH) is actually used in the singular sense known as Plural of Majesty.
To learn more, go to, religioustruths.proboards59.com/
Your Friend in Christ Iris89