by Avram Yehoshua

Our God is truly a mystery in the most glorious sense of the word-Awesome and Incomprehensible. Yet, we can glimpse God from different angles or perspectives to gain significant insights into His nature and being. We don't have to understand the physics of the Milky Way galaxy in order to appre­ciate the beauty of the stars, and God has given us enough Scripture, in both the Old and the New, to know that Yeshua is God the Son.

The problem, though, that some have with Jesus 'being God' is because the 'Father is God,' and if there's only one God, how can Jesus be God, too? To circumvent this, some say that the Father is Jesus, while others teach that Jesus is an angel, or that he was born of natural parents (which makes him an ordinary man), and anointed as 'the Christ' at his water baptism. People who think these ways are trying to understand the Hebrew God and His Book with a Greek-Western mindset. Many don't realize that the noun God is not a name, like John or Ted. So, they say, there can only be one John (God the Father), but God is not the name of the God of Israel and the Bible is not a Greek-Western book. The primary Hebrew term for God/god (elohim) is a designa­tion for deity, any deity, pagan or true, [1] and it's also plural, hinting at there being more than one divine Being.

The term God can, and does, function as a general last name of the Deity (a family name)-Papa God, (Holy) Spirit God, and Son (Yeshua) God. All have God-ness (deity), and are separate Beings, but one God (Family). We see this with an earthly family having all its members with the same last name, for example, John Smith and his wife Mary Smith and their child Bobby Smith. Three different individuals, yet one family name, with all having the same exact nature-human. This simple concept and ensuing paradigm reveals the heavenly God Family-all have the same exact nature (divine). Both are one unit or one family, and this is how God made Man-to be a reflection of the Deity.


In the beginning God created Adam. From Adam, God took and created Eve. Their union brought forth a son in their own image. The son had the same nature as his parents-human nature. The son didn't have the nature of a fish or a monkey or a dog. Applying this picture-concept paradigm to God, it states in Genesis 1:26a that God said, 'Let Us make man in Our image, according to Our likeness.' Therefore, Man is a picture reflection of God. The very next verse states,

'God created Man in His own image, in the image of God He created him-male and female He created them' (Gen. 1:27; see also 5:1-2).

Some of the explanations that I've heard for what it is to be made in the image and likeness of God are that 'humans have a spirit, which animals don't have,' or that 'humans have an intellect,' although I wonder about that sometimes, or that 'humans are able to worship God, whereas animals can't,' etc., but none of them ever struck the cord of Truth within me. To properly understand what Scripture is presenting when it states that Man was made in God's image, we need to look at how Man was made, not what Man's qualities are that distinguish him from the animal kingdom.

How Man came into existence allows us to see the Scriptures from its Hebraic perspective. Adam, Eve and Cain are a unit of oneness (a family). This oneness is specifically spoken of a man and his wife (Gen. 2:24), and their child is the product of the union of their oneness. It's self-evident that the child is also one with his parents. The three of them make up the primary unit called the family and form a picture reflection of the God Family.

Note that 'Man,' in Gen. 1:27, is also two beings (them): 'He created him-male and female He created them.' Originally there was only one (Adam), but now Eve is created from Adam. She was, at one and the same time, separate and distinct from Adam, but also one with him in her essential human nature, literally having come from within him. This is the oneness, and the separateness, that they reflect back into heaven to the Father and the Spirit.

The creation and begetting of the Adamic Family (Adam and Eve were created, but Cain was begotten) points to the God Family because God says, 'Let Us make Man in Our image and Our likeness.' This is the starting point in understanding how the Three divine Begins are one God Family (in essential nature), and also, that the essential nature of Yeshua, the only begotten Son of the Father (John 1:14, 18; 3:16, 18) has to be deity, the same as his Father's.

The Makers of Man

Genesis 1:26a has three plural pronouns as the Maker(s) of Man: 'Us' once and 'Our' twice. Rabbinic, as well as some liberal Christian interpretation of this passage, has God speaking to the angels assem­bled around His Throne and seeking their counsel. For the phrase, 'Let us make Man,' Targum Yona­tan paraphrases,[2]

"And God said to the ministering angels, who had been created on the second day of Creation of the world, 'Let us make Man.'" [3]

This is further taught by the Midrash:

"When Moses wrote the Torah and came to this verse ('let us make Man'), which is in the plural and implies…that there is more than one Creator, he said,

'Sovereign of the Universe! Why do You thus furnish a pretext for heretics to maintain that there is a plurality of divinities?' 'Write!' God replied. 'Whoever wishes to err will err…Instead, let them learn from the Creator Who created all, yet when He came to create Man He took counsel with the ministering angels.'"[4]

The problem with these interpretations is that there's no Scripture to support God involving the angels in the creation of man, nor seeking their counsel. Did the infinite God need assistance of some kind from angels in making Man? This certainly goes against a simple perception of Who God is, and also, Scripture:

"Who has directed the Spirit of the Lord, or as His counselor has taught Him?" (Is. 40:13)

Rabbinic interpretation fails to strike the cord of Truth because Man wasn't made in the image and likeness of the angels, nor did God need to seek counsel of his created beings, the angels, in order to create Man. Scripture declares that God made Man in His image (Gen. 1:27), not that of the angels.

Another interpretation of Gen. 1:26 speaks of the 'majestic plural,' God speaking as a king might speak in addressing the hosts of angels around Him. C. F. Keil states that Philo explained it this way, but that it falters on lack of 'scriptural authority,' in opposition to such passages as Gen. 2:7, 22; Is. 40:13 seq., 44:24, that the angels,

"took part in the creation of man; or it reduced the plural to an empty phrase, inasmuch as God is made to summon the angels to cooperate in the creation of man, and then, instead of employing them, is represented as carrying out the work alone. Moreover, this view is irreconcilable with the words 'in our image, after our likeness,' since man was created in the image of God alone (Gen. 1:27, 5:1), and not in the image of either the angels, or God and the angels."[5]

Another reason why the interpretation of God speaking in the 'majestic plural' fails is because 'such usage is not attested for a pronoun in' Hebrew. [6] The Theological Wordbook of the Old Testament presents another possibility for the use of us and our as a majestic plural, and also explains why it's wrong:

William "Albright has suggested that the use of this majestic plural comes from the tendency in the ancient near east toward a universalism:"

"'We find in Canaanite an increasing tendency to employ the plural Ashtorôt 'Astartes,' and Anatot 'Anaths,' in the clear sense of totality of manifestations of a deity' (William F. Albright, From the Stone Age to Christianity, 2d ed., p. 213)." (As opposed to the singular for Astarte and Anath.)

"But a better reason can be seen in Scripture itself where, in the very first chapter of Genesis, the necessity of a term conveying both the unity 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 אֱלֹהִים (elohim) occurs only in Hebrew and in no other Semitic language, not even in Biblical Aramaic (Gustav F. Oehler, Theology of the Old Testament, p. 88). The term occurs in the general sense of deity some 2,570 times in Scripture. Yet, as Pope has indicated, it is difficult to detect any discrepancy in use between the forms ‏אֵל‎, ‏אֱלֹהַּ‎, and ‏אֱלֹהִים (el, elo'ah and elohim, respectively) in Scrip­ture (Marvin H. Pope, El in the Ugaritic Texts, p. 10).[7]

Even though there was a tendency to make the personal names of the two goddesses plural, the term God is not a personal name. TheTheological Wordbook of the Old Testament also speaks of two Hebrew words for God (el and elo'ah), both of which are singular, but the term most often used for the God of Israel is plural (elohim)! If the God of Israel is only one Being, why is it that Scripture, which God inspired to be written (2nd Tim. 3:16), consistently uses a plural designation for him?

David Clines comes close to defining, in a biblical way, the 'majestic plural' of the three plural pronouns for Gen. 1:26 when he writes that God took counsel with His Spirit.[8] With Yeshua coming forth as the Light of Day One, as we'll see in a moment, the 'counsel' that the Father 'took' was with His Spirit and with His Son (John 1:1-3). The traditional interpretation of the majestic plural, though, does not adequately convey why there are three plural pronouns used by God in Genesis 1:26.

Since 100 AD Christian theologians have correctly found the Trinity in Gen. 1:26, but some modern critics don't because the three plural pronouns didn't 'convey to ancient Israel any idea of God… being triune.'[9] This Greek-Western theological position places Israel on par with God, meaning that Israel had to fully comprehend everything that was written in Scripture. Yet, who is to say that ancient Israel didn't realize that God was more than one divine Being? In the story of Hagar, where the so-called Angel of the Lord appears to her (Gen. 16:7), she declares that she saw and spoke to God, even calling Him by His unique name Yahveh (Gen. 16:13), but not once is God or Yahveh mentioned![10] Who was the Angel? Was it God? Was it Yahveh? This is not an isolated incident.[11]

Even if most theologians think that ancient Israel didn't realize that God was more than one divine Being, there was more than a hint of the triune reality of the God Family in Gen. 1:26, with its us and our plural pronouns. The concept of hint is recognized as a legitimate form of biblical interpretation in Judaism and it means that the ancient reader didn't necessarily understand the full ramifications of the text.[12] For instance, who in ancient Israel could have told his neighbor that Hosea 11:1,[13] which speaks of God calling His son, Israel, out of Egypt, would also apply to the Messiah? Yet, this is exactly how Matthew presents it.[14] Hosea 1:11 is classified as a hint.[15] What may have been hidden from ancient Israel has certainly been revealed to us,[16] but theologians should not project onto ancient Israel what they may or may not have known about the Triunity,[17] and unequivocally say that they did not know it, and then use that as a way of negating what Scripture is telling us.

Paralleling the three plural pronouns for the Makers of Man in Gen. 1:26 are Yeshua's four plural pronouns to Nicodemus, which also speak of God being more than one Being:

"Most assuredly, I say to you, We speak what We know and testify what We have seen, and you do not receive Our witness." (John 3:11 NKJV)

Who-other than the divine Triunity, was Yeshua speaking of when he spoke of we and our to Nico­demus? He wasn't speaking of John the Baptist being a witness for him, nor of any other human being because just before this it's written of him not needing, or even wanting the testimony of Man (Jn. 2:23-25; 8:18). Yeshua says that the works that he did testified of him (Jn. 5:36-37; 14:11f.), and that the Holy Spirit would testify of him after he left this world (Jn. 15:26). Here in John 3:11 we see hints of Yeshua's deity, with his use of the four plural pronouns, although the Apostle fully revealed his deity in the first chapter where he speaks of Yeshua as God, the Word of God, Creator, [18] the Light, and the only begotten of the Father (Jn. 1:1-3, 6-9, 14, 18).

Yeshua's deity is further revealed when he tells his Apostles that both he, and the Father will make their home in each Apostle, and by extension, in every believer (Rom. 8:9-11). Who, but deity, is able to be in more than one place at the same time? Also, which of the Apostles, who thought that his death was the end of him, would have understood what I wrote in the first sentence? John 14:23 has,

"Yeshua answered and said to him, 'If anyone loves Me, he will keep My word, and My Father will love him, and We will come to him and make Our home with him.'"

Again, more plural nouns that Yeshua uses, which speak of his deity. Here is the separateness and the oneness of the Father and the Son. He says that anyone who loves him will have both the Father and the Son dwell in him. With all these plural nouns, including what God says in Genesis 1:26, one should begin to wonder, at the very least, why they are in Scripture at all, if only the Father is God, or if 'the Father is Jesus.'

Another Hint—'God' is a Plural Noun

Along with Man expressly being made in God's image, and the three plural pronouns in Gen. 1:26 hinting at the Triunity, there is something else that points to God being more than one divine Being, that we've already touched upon, and that is that the Hebrew term primarily used for God is ‏אֱלֹהִים‎ (elohim), a plural noun. While the word is also used for the pagan gods of the nations, and in most cases the plural noun takes a singular pronoun or verb, a linguistic contradiction, sometimes it's 'accompanied by a plural attribute or predicate,'[19] which makes it a theological contradic­tion for those who believe that only the Father is God.

We've also seen that there is a singular Hebrew noun for the God of Israel that is distinct and only used of him (‏אֱלֹהַּ‎ elo'ah). It occurs 'in some of the oldest Old Testament poetry (Dt. 31:15, 17) and 41 times in Job.[20] No other ancient language had this word for its god, and so, one would think that this word would be the noun of choice to describe the God of Israel, but elo'ah occurs only 58 times in all the Old Testament, and 70% of the time it's in the book of Job![21] That means that it's sprinkled only 17 times over a few other books in all the Old Testament. Logically, elo'ah should have been the word that God used every time to describe himself, if God was only a single divine Being. (The other singular term for God/god is el, and it occurs 238 times,[22] but this is a general designation used for both the God of Israel and pagan gods.)

On the other hand, the plural noun elohim (lit. Gods/gods) occurs 2,600 times, more than any other noun in the Old Testament, except the specific name of the God of Israel, Yahveh, and the common noun, son.[23]

Elohim (translated as God for Israel, and gods for the pagans gods) is believed to come from the singular noun elo'ah. The Theological Wordbook of the Old Testament states:

'More probable is the view that ‏אֱלֹהִים‎ (elohim) comes from ‏אֱלֹהַּ‎ (elo'ah) as a unique development of the Hebrew Scriptures andrepresents chiefly the plurality of persons in the Trinity of the godhead.' [24]

While logically and linguistically we should expect to find the singular noun elo'ah used all the time for the God of Israel, or even el (the generic singular noun used for God/god), the plural elohim is overwhelmingly used for the God of Israel. God gave ancient Israel a number of hints that God was more than one divine Being, and I think that many in ancient Israel knew this, like Father Abraham, Moses, Joshua, King David and Isaiah, et al.[25]


Eve was created from Adam. Although the Spirit wasn't created, Eve's coming forth from Adam is a picture of how the Spirit came forth from the Father,[26] as distinct from Papa God as Eve was from Adam, but as one with Papa God as Eve was with Adam. Adam and Eve's son Cain came forth from their union and was also one with them, having their exact nature (human). The three were one family. This is the scriptural picture or paradigm of the God Family and how Yeshua came forth[27] or was begotten [28] by the Father (and the Holy Spirit). Both the Old and the New Testaments proclaim that the Messiah was begotten. The Hebrew word for begotten means, 'to bear, bring forth…to beget, as a father .'[29] Collins English Dictionary states that beget means, 'to father…to cause or create.'[30] The Apple dictionary also has the man as the one who is seen as begetting:

'typically of a man, sometimes of a man and a woman; bring (a child) into existence by the process of reproduction: they hoped that the King might beget an heir by his new queen.'

This is why it's always said of Yeshua that he's the only begotten Son of the Father. While the Spirit was obviously involved, the Spirit needn't be mentioned.

The name Yahveh is the specific and distinct (Family) name of the God of Israel, and also, the most often used noun in Scripture, occurring more than 6,800 times[31] in the Hebrew Bible. [32] There is no other god with that name. It's the name that God gave to Moses (Ex. 3:15-16), which was also known since the days of Adam and Eve. The first mention of the name Yahveh is seen in Gen. 2:4, and both Melchizedek and Abram specifically speak of him, or to him (Gen. 14:22; 15:8, respectively). So, in this illustration of it being the specific last name of the God Family, it would be Father Yahveh, Spirit Yahveh, and Son Yahveh. Most the time in Scripture when Yahveh is mentioned, one can see that it's the Father speaking or being referred to, but at other times it seems to be the Son. Also, since no one has seen the Father, as Yeshua says (Jn. 1:18; 5:37; 6:46), the times when Yahveh is seen, as a man or an 'angel,' are times that speak of Yeshua, while the visible glory of Yahveh is the Holy Spirit. [33]

The Three are One. God confirms the oneness of a man and his wife, and by extension, the Three in the God Family, by saying:

'She shall be called Woman because she was taken out of Man. For this reason a man shall leave his father and his mother, and be joined to his wife, and they shall become one flesh.' (Gen. 2:24)

The separateness and the oneness between a man and his wife reflect the separateness and the oneness of the God Family. The ancient Jewish sages taught that the Holy Spirit, the counterpart to Eve in the paradigm, is both one with God, and yet, distinct from God. Isaiah 48:16 clearly reveals this. The verse has the Messiah saying,

'Come near to Me, listen to this! From the first I have not spoken in secret. From the time it took place, I was there, and now the Lord Yahveh has sent Me and His Spirit.'

It's not difficult to see three different entities in the verse-the Lord Yahveh (as the Father), the Messiah, and the Holy Spirit.[34] The verse also declares that Messiah has been speaking from the beginning (from the first), which means that he existed before creation. Be that as it may, just as Eve came forth from Adam, the Holy Spirit came forth from Papa God, even though we don't see anything about the Spirit 'coming forth' from God the Father in the Creation account.

The Genesis narrative opens abruptly with the Spirit of God already present, moving upon the surface of the Waters. Nothing has been created yet, so these Waters in Gen. 1:2 cannot be the waters of the Earth, which are not created until Day Three (Gen. 1:10, 13). These Waters speak of Papa God.[35] From this activity or union of the Holy Spirit with the Waters, Yeshua the Son comes forth, not created, but begotten in the image of his Father, as the Light of Day One. Just as Cain came forth from Eve, but was always within Adam, so to speak, so too was Yeshua always within Papa God, from eternity past because Yeshua is the Word of Yahveh, God's literal Word made flesh:[36]

1"In the beginning God created the Heavens and the Earth. 2The Earth was formless and void, [37] and darkness was over the surface of the deep, and the Spirit of God was fluttering over the surface of the Waters. 3Then God said, יְהִי אוֹר (yi'hi or), 'Let there be Light!,' and there was Light." (Gen. 1:1-3)

The first verse in Genesis acts as a chapter heading or summary of what is to follow-the God Family creating everything. The next verse reveals the Spirit moving, or more accurately, hovering, 'like a bird…with fluttering wings…that moves its wings back and forth constantly.' [38] The Hebrew verb for fluttering, מְרַחֶפֶת (mira'chefet) is feminine. This beautiful picture speaks of the active involvement of the Holy Spirit in the begetting of the Son. The third verse has the first words of God recorded in Scripture. Literally, from the Hebrew, God (the Father) said, 'Be! Light!,' and Yeshua came forth, in all his magnificent glory, as the Light of Day One, the actual Word of God ('Light'), the only begotten of the Father. John speaks of Yeshua's glory, God's Word and Light, becoming flesh:

'And the Word became flesh, and dwelt among us, and we saw his glory, glory as of the only begotten from the Father, full of grace and truth' (John 1:14).[39]

The Light of Day One cannot be the sun, nor the moon, nor the stars because they weren't created until Day Four (Gen. 1:14-19). The Light of Day One is Yeshua.[40] Christians know Yeshua as the Light and the Word of God (Jn. 8:12; Rev. 19:13), but when John wrote that the Word was made flesh he understood Gen. 1:3 as the exact Word of God that was the Light, and also, God's words carved into the two stone tablets by the Finger of God,[41] known as the Ten Commandments, which symbolize all the words of God in the Old Testament (and New) because they all point to Yeshua as the Word of God. This was the Word and this was the Light that John was speaking of. The Word of God became a Jewish man[42] and walked among his people Israel. Glory, honor and power to Messiah Yeshua!

The Spirit fluttering upon the Waters is when the Son was begotten (Gen. 1:2-3). Yeshua came forth, and was at one and the same time, one with the Father (and the Spirit) and distinct from the Father (and the Spirit) because the Father's Word, seen as the Light of Day One, has divine life in himself-he has the essential nature of his Father. This is what begotten signifies. Yeshua the Son is the image of his Father, and as such, he is also deity.[43] It's obvious that a human son has the same human nature as his father, and this is meant to show us that the nature of Yeshua is the same as his Father.

Born from Above

The account in Genesis 1:2-3, with the Spirit fluttering over the Waters and the Light coming forth shows us how we are Born from Above (Born Again) [44] into the Kingdom of God. It also reveals why Yeshua was baptized, and why baptism in water is important for every believer. John records:

"Yeshua answered, 'Truly, truly, I say to you, unless one is born of Water and the Spirit, he cannot enter into the Kingdom of God.'" (John 3:5)

Yeshua refers to both Water and the Spirit, and says that one cannot enter the Kingdom without this birth. Some think the water is the water of baptism, and in an indirect way it pictures this, but Yeshua is specifically making reference to the Waters of Genesis 1:2, of which water baptism is a reflection of. There it states that the Spirit of God was flutter­ing over the Waters. [45] The Waters in John 3:5 are a direct reference to God the Father as the waters of Gen. 1:2. In Gen. 1:3, the Light of Messiah came forth with God's first two words. This scene, of the begetting of the Son, from Day One, reflects how we are birthed into the Kingdom of God, and why water baptism is essential.

Both the Father and the Spirit, the Water and the Spirit, birth, create anew the believer, so that he, too, shares in the deity of the God Family, and is one with, and able to marry, God the Son (Rev. 19:7, 9). This is the promise, that we are to become exactly like Yeshua is now because like can only mate with like (after its kind; Gen. 6:20; 7:14). A man is only to marry a woman, one who is like him (Gen. 2:20f.; Lev. 20:15-16). Yeshua can only have a Bride who is like him, just as God created Eve, with the same essential nature as Adam, from Adam himself, so we have been created out of Yeshua. This is the new creation that will make the first creation pale in significance (Rom. 8:19-23f.; Rev. 20:1f.).

Yeshua's baptism in water symbolizes how He became the Light of the World and the Word of God. When Yeshua was immersed in the waters of baptism the Spirit descended as a dove, and the voice of the Father was heard (Mt. 3:16-17; Mk. 1:10-11; Lk. 3:21-22). [46] The Three of them were there, just as it was on Day One. Yeshua, coming up out of the waters of baptism pictures his coming forth from the Waters of the Father and the operation of the Holy Spirit. This is why Yeshua, when wanting to be baptized in water, spoke of fulfilling 'all righteousness' (Mt. 3:15), and why baptism in water, in the name of Yeshua,[47] is of great significance for every believer. These are the Waters and Spirit of a believer's water baptism and why Yeshua declared that only those Born from Above by both Water (the Father) and the Spirit could enter the Kingdom. This is the picture of the new creation process.

When a believer, following his Lord, is immersed in water baptism he is declaring that he, too, has come forth from the Father and the Spirit, just as Yeshua did. The Waters and the Spirit are seen as creating anew the believer, in the image of the Son, to be his Wife, to be one with him and to share his deity (and glorious humanity), just as Eve came forth from Adam and shared his nature and was one with him. This is the spiritual reality that water baptism reflects. The Light that was seen on Day One of Creation[48] is now within every believer, seen from the time that we were Born Again, and pictured in water baptism. We have been created in the image of the Son of God. [49]

When we are Born from Above, the Spirit comes to live within us and brings the Father and the Son. [50] In essence, we are the feminine counterpart of Yeshua when he walked and lived in Israel, as a Jewish man who could be tempted, but who relied completely on the Spirit within. One day, we will be glorified, just as Yeshua was, after his death and resurrection.

What the Father ordained from before Creation was that His Son would have a Bride-all the Jews and Gentiles who love Messiah Yeshua. The Spirit of God is making us into a Woman, like Eve. Revelation 21:9 reads,

"Then one of the seven angels, who had the seven bowls full of the seven last plagues, came and spoke with me saying, 'Come here, I will show you the Bride, the Wife of the Lamb.'"

This is the complement, in the spiritual realm, of what we read in the natural, of Eve being created by God from Adam. The Father has taken and created a Wife out of His Son, that Yeshua might have a Bride, like himself (Gen. 2:20-24). It's interesting to realize that God could have created Eve from the dust of the ground, as He did Adam, but He didn't. They were meant to be one in an essential and intrinsic way (Gen. 2:21-24; Eph. 5:25-32, esp. v. 32), and Eve reflects our being taken out of Yeshua to be one with him.

Just as God caused Adam to fall into a deep sleep and took Eve from his rib or side, the Father caused His Son to go into a deep sleep (death), and Messiah's Bride was taken from his side, too. Perhaps this is what John is hinting at when he solemnly states that water and blood came out of Messiah's side (Jn. 19:34-35), speaking of the essence of the Father and the Son. The Waters of the Father, working in concernt with the blood of His Son have made us the Bride of Messiah, created us anew,[51] for the divine life of the Son was in his blood (Lev. 17:11). Just as Eve was literally created from Adam, so too, the Bride of Messiah was created from Yeshua. This is the paradigm, for Yeshua is the second and the last Adam, so, his Eve has come forth from him:

"And so it is written, 'The first man Adam became a living being.' The last Adam became a life-giving spirit…The first man was of the earth, made of dust-the second Man is the Lord from heaven." (1st Corinthians 15:45, 47)

Yeshua is the only begotten Son of the Father, and as such, has the same essential nature as his Father. This means that he is God the Son. The Born Again experience and the new creation, which are one and the same thing, is symbolically pictured in the waters of baptism. Each believer is created and birthed into the Kingdom of God to be part of the Bride of Messiah because each believer has come forth from Messiah Yeshua. This elevates baptism in water from a mere ritual, as some degradingly call it, to the divine status that it is-the picture of the creation of the Bride of Christ, and also reveals that the Father, Spirit and Son are God, but what of Scripture declaring that there is only one God? [52]


From the Greek-Western perspective of one, there are those who teach that the Father is the Son, trying to retain the deity of their Jesus without making more than their understanding of 'one God' can accommodate. This position, though, is contrary to Scripture, nature, and language. Any cursory reading of most any book in the New Testament reveals the distinction between the Father and the Son.[53] Nowhere is it written in the New Testament that the Father is Jesus, and Yeshua never says that he is the Father, but that the Father sent him and that all who honor the Father must honor the Son, too.[54] How, then, can the Father and the Son be the same Person?

If the Father is the Son, if the two are actually the same person, why is Yeshua always referred to as the Son of God, if he is in fact, the Father? Why doesn't the New Testament just say that Yeshua is the Father, or that the Father is Yeshua? That would be the simplest way to know and understand that they were the same person, but we never see this in the New Testament. If words mean anything, the conclusion is simple-the Father is not the Son. The Son is his own Person. There is no Scripture that disproves this, although some try and support their position from Scripture, such as John 14:9, where Yeshua says that if you've seen him you've seen the Father, but this certainly doesn't prove that the Fatheris the Son. Aside from most any earthly son being able to say that about himself and his father, Yeshua isn't saying that he is the Father, as is proven by the very next verse:

"Do you not believe that I am in the Father, and the Father in Me? The words that I speak to you I do not speak on My own authority, but the Father who dwells in Me does the works." (John 14:10 NKJV)

Yeshua says that he didn't speak from his own authority. If the Father was Yeshua, shouldn't he have said that he spoke from his own authority? This verse (the words that I speak) presents Yeshua as the Sent One from heaven, the Messenger of Yahveh, sent by the Father. Also, the Father, dwelling in Yeshua, doesn't make the Father Yeshua. It speaks of their oneness, just as Yeshua dwelling in a believer doesn't make the believer Yeshua. The Hebrew concept of being one declares that a husband and his wife are one, but obviously, the husband is not his wife.

In terms of nature and language, when is a father ever his son? I'm not speaking of semantics or the roles that a man may have when he might be a husband, a father, a son and a fireman, all at the same time. What earthly father is literally his own son? 'The Father being Jesus,' then, is contrary to Scripture, nature, and language. If it's not in the natural realm it's most likely not going to exist in the spiritual realm, either. What is seen in the natural is a reflection of the spiritual, as the Apostle Paul says:

"For since the creation of the world His invisible attributes, His eternal power and divine nature, have been clearly seen, being understood through what has been made, so that they are without excuse." (Romans 1:20 NASB)

The Scriptures that speak of Yeshua being one with his Father[55] mean that Yeshua has the same essential nature as his Father-deity. If Man (Adam, Eve and Cain) is a reflection of God, and Scripture declares this, it's easy to see that God is Three divine Beings. Therefore, the teaching that 'the Father is Jesus' has no support in Scripture, nature or language. A father is never his own son.

There is only one God. It's not that Scripture is wrong, but their interpretation of Scripture is wrong about God being One because it's filtered through their Greek-Western mindset. God (deity) is the essential nature of the Father, the Son and the Holy Spirit. They are one God Family, just as Adam and Eve were literally one before Eve was created from Adam (and they were still one after it; Gen. 2:24), and their union brought forth Cain, Abel and Seth, who were also one with them (in their essential human nature). [56] They were one family. There is only one human race, but many humans, yet all humans share the same nature. In that sense we are one human Family.

With all the talking that Yeshua does about his Father, and all the praying that Yeshua does to his Father (in the Gospels), if the Father is the Son we have a very schizophrenic Son, or should I say schizophrenic Father? This can get confusing. 'Oneness' groups err in their Greek-Western definition of 'one,' but at least they see Jesus as divine. Their problem is one of misidentification-mistaking the Son for the Father, a forgivable sin of honest ignorance.

Yeshua is the uniquely begotten Son of God-God the Son. The creation of Adam and Eve, and the begetting of their children (Gen. 5:1-3f.) point to the begetting of the Son of God having the same essential nature as his Father. The Father is not Jesus, and Jesus is God (the Son).

Maybe an Angel?

Others, to get around the fact that there is 'but one God,' teach the damnable heresy that Jesus was a created being, an angel (e.g. Michael). If Jesus isn't deity, God the Son, then his sacrificial death has no power to save anyone and the New Testament is worthless, but Yeshua is always spoken of as being begotten, not created.[57] The angels were created by God, not begotten by God. Everything that is begotten has the exact essential nature as that which begot it. Just as Cain had the nature of his father, Adam, so too, Yeshua has the exact nature of his Father-deity. Cain was begotten in the image of his father Adam. Yeshua was begotten in the image of his Father, too. Hebrews 1:5 says,

"For to which of the angels did He ever say, 'You are My Son. Today I have begotten You'? And again, 'I will be a Father to him and He shall be a Son to Me'?"

The first part of the account in Hebrews is based on Psalm two, where the Messiah is seen as declaring what the Father has told him (on Day One of Creation, no doubt):

"I will tell of the decree-The Lord said unto me, 'Thou art My son. This day have I begotten thee.'" [58] (Psalm 2:7)

Many religions, including Christianity and Judaism, say that God is our Father and that we are all sons of God, which in a sense is very true. In the texts of Ps. 2:7, John 1:14, 18, Hebrews 1:5 and 1st John 4:9, though, there is a special distinction made between Yeshua's sonship and our sonship. Yeshua was begotten of God the Father. We were begotten of our sinful fathers, all the way back to Adam, whom God created. This marks the vast difference between Yeshua and us. Yeshua was begotten in the image of his Father,[59] not created, and so, he must be fully divine because his Father is, and therefore, no man is a son of God the way that Yeshua is.

The Greek-Western sense of the concept of one leaves no room for anyone else to be God except the Father. That's why Jehovah's Witnesses teach that Jesus is a created angel (and/or a smaller god), but the concept of oneness in Hebrew speaks of one family. In this understanding both the Holy Spirit and Yeshua are God, having the same divine nature as the Father.[60] That's what the Creation account reveals-Messiah Yeshua is God the Son-fully deity, fully God-the Light of Day One, the uniquely begotten Son of God. [61] He wasn't an angel. An angel didn't save us. Yeshua became a Jewish man and died so that we could be forgiven and Born Again. Marvel of marvels and Wonder of wonders!

Just a Man?

Some other groups teach that Yeshua was just a man, born naturally from both Joseph and Mary. One day he was just walking down the street and the Holy Spirit led him to John's baptism and the Spirit came upon him and that's how he got to be the Messiah! This is yet another Greek-Western attempt to reckon 'one God,' with who Yeshua is. Old Testament Scriptures, though, proclaim Messiah's exis­tence and deity before his birth in Bethlehem, [62] which obviously makes him more than just a man, but a passage that I like from the New Tesatment that soundly reproves the teaching that Yeshua was just an ordinary man is seen when he himself questions the Pharisees as to,

'Whose son is the Messiah?'

The Pharisees correctly answered, 'David's son.'

Then he said, "'How is it that David, in the Spirit, calls him Lord?,' saying,

'Yahveh said to my Lord, sit at my right hand until I make your enemies your footstool' (Psalm 110:1).

'If David calls him Lord, how is Messiah his son?'

And no one was able to answer Him a word, nor from that day on did anyone dare question Him anymore." (Mt. 22:41-46)

After previously having silenced both the Pharisees, with their pernicious question about paying taxes to Caesar or not (Mt. 15-22), and the Sadducees, with their ludicrous question about whose wife the woman would be to the seven brothers, in the, to them, non-existent resurrection (Mt. 22:23-33), and having established the two great commandments as the hinge on which all the other commandments swing, or have their reason for existing (Mt. 22:34-40),[63] Yeshua put forth his own question to the Pharisees. They weren't able to answer him because for David to see and to call his future son (the Messiah), Lord, meant that the Messiah was alive in David's time and that he was David's Lord before he (the Messiah) was born, so, how could he be David's son?!

Alfred Edersheim writes that the lineage of the Messiah was,

"perhaps…the most familiar subject in their theology…The argument proceeded…on the two-fold supposition that the Psalm was Davidic and that it was Messianic. Neither of these statements would have been questioned by the ancient Synagogue." [64]

D. A. Carson says of Yeshua's question ('If David calls him Lord, how is Messiah his son?'), that,

"this does not mean that Jesus or Matthew is denying that the Messiah is David's son, replacing this notion with a more transcendent perspective. This Gospel repeatedly recognizes that Jesus the Messiah is (the) Son of David, not only by title (1:1; 9:27; 15:22; 20:30-31; 21:9, 15; cf. 12:23) and by genealogy (1:2-16) but also by its portrayal of Jesus as King of the Jews (2:2; 21:5; 27:11, 29, 37, 42…). What Jesus does is synthesize the concept of a human Messiah in David's line with the concept of a divine Messiah who transcends human limitations (e.g., Ps. 45:6-7; Is. 9:6; Jer. 23:5-6; 33:15-16; Zech. 12:10 [MT]; 13:7 [NASB])."[65]

The passage from Psalm 110:1 declares the pre-existence of the Messiah, which is brought out in David, Messiah's 'father,' seeing him alive before he was born. It also reveals his pre-eminence (deity), for King David calls the Messiah, his son, my Lord. As King of Israel, there was no one in the universe that was David's Lord, except for Yahveh, and here we see Yahveh (the Father) speaking with Yahveh the Son, the Messiah, David's Lord. David knew that the Messiah was divine. Just a man people presumptuously err by teaching a less than divine Messiah. [66] Shema Israel!


The Shema,[67] Dt. 6:4-5, forms the central belief in Judaism that 'the Lord' is the God of Israel, that Israel must love him, and that He is one:

4"HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE. 5And thou shalt love the Lord they God with all they heart, and with all they soul, and with all they might." (Dt. 6:4-5 JPS)[68]

Today, Judaism interprets the meaning of one in the Shema to emphasize that he is one God, in the singular sense. [69] There has been a recent shift in English Jewish Bible publications to support that by translating the last phrase as, 'the Lord is one God' or 'one Lord,' thereby making it read like this:

"Hear, O Israel: The Lord our God, the Lord is one God (or Lord). (Dt. 6:4)

Yet, there's no Hebrew word for the last God or Lord. This is a direct polemic against Christianity (Jesus being deity, the Son of God). Grammatically it's possible to interpret it that way,[70] but the Jewish Publication Societies' (JPS) translation above, published as recently as 1982, didn't have it. Even with this, though, Jewish commentators interpret the Shema, with its statement that 'The Lord is One,' as proof that 'God doesn't have a son.'

Benjamin Davidson, though, states that the Hebrew word eh'had אֶחַד (one in the Shema) can mean both one, as in one flower, and also, 'as one, together.'[71] The Theological Wordbook speaks of the latter definition when it states:

"Likewise in Exodus 24:3, 'with one voice' expresses that all Israel was involved in entering into the Covenant with Yahweh. The concept of unity is related to the Tabernacle, whose curtains are fastened together to form one unit (Ex. 26:6, 11; 36:13). [72] Adam and Eve are described as 'one flesh' (Gen. 2:24), which includes more than sexual unity. In Gen. 34:16 the men of Shechem suggest intermarriage with Jacob's children in order to become 'one people.' Later, Ezekiel predicted that the fragmented nation of Israel would someday be reunited, as he symbolically joined two sticks (37:17). Once again Judah and Ephraim would be one nation with one King (37:22). Abraham was viewed as 'the one' from whom all the people descended (Is. 51:2; Mal. 2:15), the one father of the nation." [73]

This oneness or unity is certainly what the Shema hints at when it declares that Yahveh is one. Yahveh is one family, a corporate unity. This means that both the Father and the Son are deity, as well as the Holy Spirit.

The traditional Jewish interpretation of 'the Lord is one,' also doesn't take into account that the word for one can mean the union of two or more beings (Gen. 2:24; cf. Mal. 2:15;[74] Psalm 2:7; Prov. 30:4).[75] Ironically enough, Judaism today doesn't recognize the fact that God made Adam and Eve and their offspring as a picture revealing the reality and nature of the God Family. Since the time of Alexander the Great (356-323 BC), because of the Hellenization (make Greek/think Greek) of that part of the world, most Jews think in Greek-Western terms and fail to see what is implicitly in their own Hebrew Scriptures, especially because they don't believe in Messiah Yeshua and aren't filled with the Holy Spirit, which opens up, and teaches us all things from the Scriptures about Messiah. Just because someone is Jewish doesn't mean that their thinking is Hebraic. [76] The Hebraic concept of oneness, and that of hint, certainly allow for the Shema to be understood as speaking of more than one divine Being. [77]


God declares that Man was made in God's image and likeness, and so, Man is truly a reflection of God, but not as most theologians think. Adam and Eve were two people, but Eve came from Adam and God calls them one flesh. Their reunion brings forth a son, begotten in the image of his father. This sets up the paradigm for God being more than one divine Being, and for Yeshua being deity, the only begotten Son of the Father. The first human family of Adam, Eve and Cain reflects the God Family of Father, Spirit and Son.

The three plural pronouns in Gen. 1:26 (us and our) present a very illogical grammatical construction if the Maker of Man is only one Being. It hints, though, and supports, the God Family paradigm, which is further established by the three different nouns for the term God in Hebrew. Two are singular (el and elo'ah) and one (elohim) is plural, and while elo'ah is only used for the God of Israel, it's hardly ever used. On the other hand, the plural noun, elohim, is overwhelmingly used for the God of Israel, even though it's a general word used for both God and gods.

Scripture, in both the Old and the New, states that the Messiah is the only begotten Son of God. This means that Yeshua has the same essential nature as his Father-deity. This is seen in the natural, where every human son, since the time of Cain, has the same essential nature as his father.

The Son of God came forth from the union of God the Father, seen in Gen. 1:2 as the Waters, and God the Spirit. Yeshua reenacted that at his water baptism. Water baptism, then, is the public and symbolic personal reenactment of being created anew, [78] being Born from Above, just as the Son was begotten on Day One, with the Spirit of God fluttering over God the Waters, and the Light of God coming forth in all his glory, the glory that is of the only begotten of the Father.

With Yeshua coming upon the scene 2,000 years ago, and the New Testament speaking of him as the Son of God, and of him speaking of the Father having sent him, it would take a linguistic acrobat to deny the deity, Sonship, and distinct Personhood of the Messiah. [79] From Scripture, nature, and language, the Father cannot be His own Son. Nor is Yeshua a created being (i.e. an angel, or an ordinary man). Yeshua is distinct from his Father. He is God the Son. This is well attested to in both the Old and New Testaments.[80]

Of course, there are always people who, for whatever reasons, deny and twist the Scriptures, even to the point of denying the existence of God. So, people who profess false doctrine about the nature of the Savior will continue to have their scripturally unsupported opinions of him, even if they have Scripture 'to prove it.' The Pharisees had Scripture 'to prove' their dark doctrines, also, but they couldn't stand up to the Light of Day (One).

"Then His disciples came and said to Him, 'Do You know that the Pharisees were offended when they heard this saying?' But He answered and said, 'Every plant which My heavenly Father has not planted will be uprooted. Let them alone. They are blind leaders of the blind, and if the blind leads the blind, both will fall into a ditch.'" (Mt. 15:12-14)

"And He said, 'To you it has been given to know the mysteries of the Kingdom of God, but to the rest it is given in parables, that 'Seeing they may not see, and hearing they may not understand.''" (Luke 8:10)

What we are facing today is what the people of God have faced since Yeshua was resurrected:

Is the Father the Son? Modalism or the Sabellian heresy (about 180 AD) taught that God operated in different 'modes,' and so, God was Father, Son, and Holy Spirit, much like water can be water, ice and vapor. Modalism doesn't deny the deity of Jesus, but says that the Father is Jesus, which means that the Father was crucified for our sins.

Maybe an Angel? Arianism (about 290 AD) taught that the pre-incarnate Jesus was a heavenly be­ing created by God the Father, which meant that Yeshua wasn't deity, nor did he exist from eternity past. The Jehovah Witnesses teach that Jesus was, and still is, the archangel Michael, a created heavenly being. The roots of this concept can be traced back to Paul's warning to the Colossians (2:1-19) about not worshipping angels, who, in Gnosticism, were the means or mediators to the pagan Creator god. One had to work their way up the 'angel ladder' in order to know that god, and of course, one had to work their way to be saved, which describes the works righteousness 'salvation' of the Jehovah Witnesses.

Just a Man? This is a New Age (Unitarian) concept, which, like all things New Age, goes back to ancient times. In the case of Jesus being an ordinary man, endued with the 'Christ Spirit' or 'Christ consciousness,' it goes back to the days of the Apostles. Certain Jews and Gentiles could not accept that God had a Son, and that he became a man, so, they created a "Jesus" that was just a man who, for whatever reason, was chosen by God to be "the Christ."

These three heretical teachings about Jesus are attempts to understand the Jewish Messiah through Greek-Western eyes. As wise King Solomon once penned, and must have said a million times, 'There is nothing new under the sun' (Eccl. 1:9c).

What Satan promised Eve, but could not deliver on, God has always had in mind for us. In glory, because of the sacrifice of His beloved Son Yeshua, we will be like Yeshua is now, the God-Man, the first of the new creation.[81] The only difference between us will be that he was always God the Son, whereas we will be deity by the new creation, coming from his side:

"Simon Peter, a slave and apostle of Yeshua the Messiah: To those who have obtained like precious faith with us by the righteousness of our God and Savior Yeshua the Messiah: Grace and peace be multiplied to you in the knowledge of God and of Yeshua our Lord, as His divine power has given to us all things that pertain to life and godliness, through the knowledge of Him who called us by glory and virtue, by which have been given to us exceedingly great and precious promises, that through these you may be partakers of the divine nature, having escaped the corruption that is in the world through lust." (2nd Peter 1:1-4; see also Jn. 3:5-6; Rom. 6:1f., 2nd Cor. 5:17; Gal. 6:15)

Yet another hint from the Old Testament that speaks of God being more than one Being is the Shema, with its phrase, 'Yahveh is one.' Interpreting it from its Hebraic perspective it speaks of Yahveh as one corporate unity-the God Family. With this, Scripture also reveals that the unique name of God, Yahveh, functions as the specific last name for the Triunity-Papa Yahveh, Spirit Yahveh, and Son Yahveh. Eve was created from Adam, and we have been created anew from Yeshua. The paradigm has come full circle, for we are the Bride of Messiah Yeshua.

Article revised on 19 June 2014.


Carson, D. A. Carson., author. Frank E. Gaebelein, general editor; J. D. Douglas, associate ed., The Expositor's Bible Commentary-Matthew (Grand Rapids, MI, USA: Zondervan, 1984). Accordance Bible Software (Altamonte Springs, FL: OakTree Software, 2012).

Davidson, Benjamin. The Analytical Hebrew and Chaldee Lexicon (Grand Rapids, MI: Zondervan Publishing House, 1979).

Edersheim, Alfred. The Life and Times of Jesus The Messiah (Peabody, MA: Hendrickson Publishers, 2000).

Evans, Craig A. New International Biblical Commentary: Luke (Peabody, MA: Hendrickson Publishers, Inc., 1990).

Harris, R. L., editor. Gleason Archer, Jr. and Bruce Waltke, associate editors. Theological Wordbook of the Old Testament (Chicago: Moody Press, 1980).

Hartley, John E. New International Biblical Commentary: Genesis (Peabody, MA: Hendrickson Publishers, Inc., 2002).

Jenni, Ernst and Claus Westermann, authors. Mark E. Biddle, translator. Theological Lexicon of the Old Testament (Peabody, MA: Hendrickson Publishers, 1997).

Keil, C. F. and F. Delitzsch. Commentary on the Old Testament: The Pentateuch, vol. 1 (Peabody, MA: Hendrickson Publishers, 2001; originally published by T. & T. Clark, Edinburgh, Scotland, 1866-91).

Koehler, Ludwig, Walter Baumgartner, and J. J. Stamm, authors; M. Richardson, editor, translator. The Hebrew-Aramaic Lexicon of the Old Testament (Boston, MA USA: Brill Academic Publishers, 2002). Accordance Bible Software (Altamonte Springs, FL: OakTree Software, 2012).

Morris, Leon. M.Sc., M.Th., Ph.D., Tyndale New Testament Commentaries: Luke (Leicester, England: Inter-Varsity Press, 2000).

Mounce, Robert H., author. W. Ward Gasque, New Testament editor. New International Biblical Commentary: Matthew (Peabody, MA: Hendrickson Publishers, 1995).

Perschbacher, Wesley J., editor. The New Analytical Greek Lexicon (Peabody, MA: Hendrickson Publications, 1990).

Scherman, Rabbi Nosson and Rabbi Meir Zlotowitz, General Editors. The Artscroll Siddur (Brooklyn: Mesorah Publications, Ltd., 1987).

Sinclair, J. M., general consultant. Diana Treffry, editorial director. Collins English Dictionary (Glasgow, Scotland: HarperCollins Publishers, 1998).

Spicq, Ceslas, author. James D. Ernest, translator and editor. Theological Lexicon of the New Testament (Peabody, Massachusetts: Hendrickson Publishers, 1994).

Stern, David. Jewish New Testament (Clarksville, MD: Jewish New Testament Publications, 1991).

Thayer, Joseph. Thayer's Greek-English Lexicon of the New Testament (Accordance Bible Software; Altamonte Springs, FL: OakTree Software, 2011).

Tigay, Jeffrey H. Nahum M. Sarna, general editor. The JPS Torah Commentary: Deuteronomy (Philadelphia: The Jewish Publication Society, 1996).

תורה נביאים וכתובים (Torah, Nivi'im OuKtuvim : The Law, Prophets and Writings): The Holy Scriptures According to the Masoretic Text (Philadelphia: The Jewish Publication Society of America, 1982).

Articles Cited

Ask for any or all of the PDF articles listed below. An article with an Internet address can also be read on The Seed of Abraham's website:

Yehoshua, Avram. The Seed of Abraham at

1. We Jews Don't Believe that a Man can be God! at or ask for its PDF.

2. The Two Babylons, Complete with Illustrations, at or ask for its PDF.

3. Yahveh and the Waters of Creation

4. Exodus 4:25-The Bridegroom of Blood at or ask for its PDF.

5. Matthew 28:19-Baptism in the Name of the Father, the Son and the Holy Spirit?

6. The Davidic Lineage of Yeshua at or ask for its PDF.

7. John 1:14-What Word became Flesh? at or as for its PDF.

8. Micah 5:2 and Messiah's Deity at or ask for its PDF.

9. Yeshua-His Deity and Sonship at or ask me for its PDF.

[1] 'God' is a title like lord, general or captain. 'God' is not a name, but a designation for deity.

[2] Targum Yonatan is an authoritative Aramaic paraphrase of the five books of Moses (Genesis through Deuteronomy), that was possibly made a generation before Yeshua.

[3] Rabbi Nosson Scherman and Rabbi Meir Zlotowitz, general editors, The Chumash, 2nd edition: 2nd impression (Brooklyn: Mesorah Publications, Ltd., 1994), p. 8.

[4] Ibid.

[5] C. F. Keil and F. Delitzsch, Commentary on the Old Testament, vol. 1, The Pentateuch (Peabody, MA: Hendrickson Publishers, 2001), p. 38. Philo was a Jew (20 BC to 50 AD) who was born and lived in Alexandria, Egypt, who tried to merge the Hebrew Bible with Greek philosophy.

[6] John E. Hartley, New International Biblical Commentary: Genesis (Peabody, MA: Hendrickson Publishers, Inc., 2002), p. 53.

[7] R. L. Harris, editor; Gleason Archer, Jr. and Bruce Waltke, associate editors, Theological Wordbook of the Old Testament, vol. I (Chicago: Moody Press, 1980), p. 44.

[8] Hartley, Genesis, p. 53. David Clines, The Image of God in Man, TynBul 19 (1968), p. 68; cf. v. 2.

[9] Ibid.

[10] English Bibles give a lot of support to the cult of the Jehovah Witnesses, which deny the deity of Jesus. In English Bibles it speaks of the Angel of the Lord (Gen. 16:7, 9, 10, 11; 22:11, 15, etc.), and most Christian theologians rightfully see him as the pre-incarnate Jesus. This so-called Angel, though, is then used by the Jehovah Witnesses to prove that Jesus is an angel (a created being) from a Christian's own Bible! Hebrew scholars know, or should know, that the Hebrew word translated as angel (מַלְאַךְ mal'ahch) primarily means someone who is sent with a message; a sent one, a messenger. It can speak of men (Gen. 32:2; Josh. 6:25; 1st Sam. 6:21) as well as angels, and also, the so-called Angel of the Lord (seeThe Hebrew and English Lexicon by Brown Driver, Briggs and Gesenius, the Hebrew and Aramaic Lexicon of the Old Testament and the Theological Lexicon of the Old Testament).

Now, generally, one sent from heaven is an angel, but in the case of the Angel of the Lord, it's Yeshua, the Sent One of Yahveh, and so, English Bibles should have either that, or the Messenger of Yahveh, not Angel. This would derail the Jehovah Witnesses and present Yeshua as the Hebrew Scriptures speak of him. This is one reason why the Apostle John writes of Yeshua being the Sent One 39 times in his Gospel, which reveals Yeshua's role before his incarnation, and also, his deity. For more on this see, Messiah-The Sent One at or ask for its PDF. For why this 'Angel' is the pre-incarnate Yeshua, see We Jews Don't Believe that a Man can be God! at or ask for its PDF.

[11] For example, Gen. 22:11-12, 15-18; 31:11-13; 32:25-31; Judg. 13:1-22; etc.

[12] There are four concepts of biblical interpretation in Judaism known as Paradise (Pardes), from the first Hebrew letter of each concept. David Stern, Jewish New Testament Commentary (Clarksville, MD: Jewish New Testament Publications, 1992), pp. 11-12:

1. The first is the 'simple' (P'shat), which is the plain or literal meaning of the text.

2. The second is the 'hint' (Remez), a truth not conveyed by the plain or literal meaning.

3. The third is the 'search' (Drash), which is an allegorical or homiletical application of the text (reading one's own thoughts into the text).

4. The fourth is the 'secret' (Sod), a mystical or hidden meaning of the text.

[13] 'When Israel was a child, I loved him, and out of Egypt I called My son' (Hosea 11:1). See also Ex. 4:22 where God speaks of Israel as His firstborn son.

[14] Matthew applies Hosea 11:1 to Yeshua coming out of Egypt as a child, after the death of King Herod: "and was there until the death of Herod, that it might be fulfilled which was spoken by the Lord through the prophet, saying, 'Out of Egypt I called My Son.'" (Matthew 2:15 NKJV)

[15] Stern, Jewish New Testament Commentary, p. 12.

[16] "In that hour Yeshua rejoiced in the Spirit and said, 'I thank You, Father! Lord of heaven and earth! That You have hidden these things from the wise and prudent and revealed them to babes. Even so, Father, for so it seemed good in Your sight.'" (Luke 10:21)

Most Christian theologians are trapped in the Greek-Western concept that Scripture must 'fit together' or 'add up.' This is called Systematic Theology and it does have its place, but the ancient Hebrew was able to accept illogical variances in the Scriptures, like God being in the plural, even though it states that God is one. Out of Greek-Western thinking comes the creeds or statements of belief that are the mental basis for salvation, but this isn't biblical salvation, which speaks of the need to be Born Again and commit one's entire life to Christ and follow him daily (Jn. 3:1f.; Mt. 16:24). For more on The Hebraic Perspective vs. the Greek-Western mindset, ask for the PDF The Hebraic Perspective.

[17] I like to use the word, Triunity, instead of Trinity because of the Catholic Church's pagan Trinity. In that Trinity Mary is seen as the Holy Spirit incarnate and a Savior, like her Son, only more so. Catholic teaching says that Jesus only died in the physical, but that Mary died in her soul when her heart was 'pierced,' look­ing upon her crucified Son. Her agony is said to provide a greater part of the atonement than her Son's. For more on why the Catholic Church is not a Christian Church, download The Two Babylons, Complete with Illustrations, at (under Miscellaneous) or ask for its PDF.

Some might contest that the Holy Spirit is 'just' the Spirit of God and not a separate entity apart from God (the Father), but there are too many Scriptures which have the Spirit as separate from the Father (and the Son), and obviously, divine (Isaiah 48:16; Proverbs 8:22-30; John 14:16, 26; 15:26; 16:7; etc.).

[18] Actually, I believe it was a Family effort, with the Spirit also taking a full part (see Prov. 8:14-36 where the Spirit is personified as Wisdom, and also, Prov. 1:20f.; 3:13-20f. [see also Isaiah11:1-2f.]; Prov. 4:5-13). So, Yeshua would be a tri-Creator.

[19] Ernst Jenni and Claus Westermann, authors; Mark E. Biddle, translator, Theological Lexicon of the Old Testament, Volume 1 (Peabody, MA: Hendrickson Publishers, 1997), pp. 117-118. "Often both possibilities are found in the same body of literature: ʾᵉlōhîm ḥayyîm 'living God' (Deut 5:26; 1 Sam 17:26, 36; Jer 10:10; 23:36) and ʾᵉ lōhîm ḥay (2 Kgs 19:4, 16; cf. 2 Sam 2:27), ʾᵉlōhîm qdōšîm 'holy God' (Josh 24:19) and ʾᵉlōhîm haqqādosh (1 Sam 6:20); cf. also Deut 4:7; 1 Sam 4:8; 28:13; Psa 58:12." (The two plural phrases of Jenni's are literally living Gods and the holy Gods, both of which refer to the God of Israel.)

[20] Harris, Theological Wordbook of the Old Testament, vol. I, p. 43. Job is considered one of the oldest books of the Bible.

[21] Jenni, Theological Lexicon of the Old Testament, Volume 1, p. 117. Elo'ah occurs 41 times in Job; four times in Psalms and Daniel; twice in Dt. and Habakkuk, and once in 2nd Kgs., Isaiah, Prov., Neh., and 2nd Chron.

[22] Ibid., Volume 3, p. 1439.

[23] Ibid., p. 1436. The specific name of the God of Israel, Yahveh, is the most frequently occurring noun in the Old Testament, occurring 6,828 times. The next most frequent noun is son, occurring 4,929 times, followed by God/gods at 2,600 times (although the quote from the Theological Wordbook of the Old Testament has 2,570; see p. ? ). King is fourth with 2,526 times, and Israel rounds out the top five, occurring 2,514 times.

[24] Harris, Theological Wordbook of the Old Testament, vol. I, p. 41.

[25] Et al., means, 'and others. For Abraham see Gen. 18:1, 13, 14, 17, 22, 23; 22:11-12, 14-18; for Moses see Ex. 3:2-6; 33:11; Num. 12:1-6; for Joshua see Ex. 33:11; Josh. 5:13-15; for King David see Ps. 2:7; 110:1; and for Isaiah, Is. 6:1-8f.

[26] Yeshua says that the Spirit would come forth from God the Father in John 15:26: 'When the Helper comes, whom I will send to you from the Father, that is the Spirit of Truth who proceeds forth from the Father, He will testify about Me.' This doesn't exactly speak of how the Spirit came to be, but in the paradigm of the Adamic family, the Spirit would have come forth from the Father in eternity past, before Day One, or just before the Light of Day One came forth. This lack of specific information on how the Spirit came to be is augmented by how Eve came to be, and that Man, Adam and Eve, are a reflection of the Father and the Holy Spirit.

[27] John 8:42: "Yeshua said to them, 'If God were your Father, you would love Me, for I proceeded forth and came from God, nor have I come of Myself, but He sent Me.'"

John 16:27-28: 'for the Father Himself loves you because you have loved Me and have believed that I came forth from the Father. I came forth from the Father and have come into the world. I am leaving the world again and going to the Father.'

John 16:30: 'Now we are sure that You know all things, and have no need that anyone should question You. By this we believe that You came forth from God.'

John 17:8: 'for the words which You gave Me I have given to them and they received them and truly understood that I came forth from You and they believed that You sent Me.' (See also Mark 1:38).

All these speak of Yeshua being begotten, not created, which means that he has the same essential nature as his Father-deity. No other person in Scripture ever used those words concerning himself. Moses, the greatest of the Old Testament prophets (Dt. 34:10-12), and the prototype for the Messiah as the Savior of Israel from Egyptian slavery and the giver of the words of God (the Ten Commandments, etc.), never said that he came forth from God, nor that he was the Son of God, nor that he was the Bread of Life (Jn. 6:48, 51), etc.

[28] Psalm 2:7; John 1:1-3, 6-9, 14, 18, and of course, the paradigm of man being made in the image of God.

[29] Wesley J. Perschbacher, editor, The New Analytical Greek Lexicon (Peabody, MA: Hendrickson Publications, 1990), p. 316.

[30] J. M. Sinclair, general consultant; Diana Treffry, editorial director, Collins English Dictionary, Fourth Edition (Glasgow, Scotland: HarperCollins Publishers, 1998), p. 139.

[31] See p. ? , note 23.

[32] Yahveh is usually translated as 'the Lord' in most English Bibles, due to a strange Christian tradition that follows a perverse Jewish tradition that declared that the name Yahveh was too holy for the common Man to say. As noble as that thought is, it goes against Scripture: Ex. 3:15-16, 18; 5:2; 6:2-3; 12:12; 14:30; 15:1-3; Num. 6:22-27; 12:2, 4, 5, 6; 2nd Sam. 22:32; 1st Kings 18:21-39; Psalm 44:20; Isaiah 47:4; 48:1, 2, 16, 17; Jer. 7:4, 10, 12; Ezk. 17:3, 9; 20:5, 7, 19, 30, 33, 42, 44; Micah 4:5; Zephaniah 3:9; Zech. 5:4; 13:9; Rev. 14:12, etc. Also, Yahveh specifically says that Israel will know and use His Name (Is. 48:20; Jer. 31:23).

[33] For Yeshua: Gen. 17:1-3, 22; 18:1, 13-14, 26-33: Ex. 24:9-11; and the Holy Spirit: Ex. 13:21; Lev. 9:6, etc.

[34] It's also easy to see that when Yeshua came to Israel as a man he came filled with the Holy Spirit (Jn. 3:34), who was 'other' than the Father and the Son (Jn. 14:16, 26, etc.).

[35] Psalm 24:1-2; 104:3; 148:4. Ask for the PDF, Yahveh and the Waters of Creation.

[36] An interesting way to look at this is to ask, 'Where are your words that you haven't spoken yet?' In a way they are within you, waiting to come forth, similar to how God's Word, Yeshua, the Light, was within the Father from eternity past, waiting to come forth on Day One, before the creation of the material universe.

[37] Some say that the Earth was already created, but this phrase states that there was no form to the Earth and that it was void. Picture in your mind, if you can, something that has no form, and you will see absolutely nothing. What the verse is saying is that the Earth had not yet been created. The first verse is the chapter heading. It has nothing to do with other worlds and universes existing (and being destroyed) before ours.

[38] Ludwig Koehler, Walter Baumgartner, and J. J. Stamm, authors; M. Richardson, translator, The Hebrew-Aramaic Lexicon of the Old Testament vol. 3 (Boston, MA USA: Brill Academic Publishers, 2002), pp. 1219-1220.

[39] The Greek word for Yeshua's glory (δόξα doxa) is the same word that is used in the Septuagint for the glory of Yahveh. It points to the visible presence of the Holy Spirit over the Tabernacle of Moses during the day, as the Glory Cloud, and during the night as the Pillar of Fire. This glory of God's was seen by all Israel for the 40 years that Israel was in the Wilderness (Ex. 40:34-38), which glory was seen in Yeshua (Mt. 17:1-9).

Doxa: "As a translation of the Hebrew' kavod, 'in a use foreign to Greek writing…splendor, brightness…in the Septuagint equivalent to' the glory of Yahveh, 'in the Targum and Talmud…Shekinahthe glory of the Lord, and simply…a bright cloud by which God made manifest to men his presence and power on earth; Ex. 24:17; 40:28…Rom. 9:4; Rev. 15:8; 21:11, 23." Thayer, Greek-English Lexicon of the New Testament (Accordance electronic edition), n.p. In Hebrew it's called the Shekina, or more accurately, the Shih'chi'nah שְׁכִינָה (with the ch a guttural sound, like the ch in Chanuka), the visible presence of the invisible God.

Doxa "translates most often the Hebrew' כָּבוֹד kavod…from the root…'be heavy;' evokes the idea of weight or that which confers weightiness (cf. 2 Cor 4:17, an eternal weight of glory)…Because Yahweh is the supreme sovereign, he is described as the 'king of glory.' The whole universe is full of his doxa (glory) that is, the splendor of his majesty. We should understand this to mean his mighty deeds, his glorious interventions (Ex. 14:18; 16:7) both in overturning his adversaries (Ex. 15:7) and in saving his people. In fact, more than once it is said that 'the glory of Yahweh appeared' (Ex. 16:10; Lev. 9:6; Num. 14:10, etc.), conceived sometimes as a manifestation of the deity (Is. 40:5), sometimes as an image of Yahweh (Num. 12:8; Ps. 17:15; cf. Ezk. 1:28); it is visible (Ex. 16:7; 33:18-22; Dt. 5:24). 'The spirit of the glory of Yahweh was like a raging fire on the peak of the mountain in the eyes of the children of Israel' (Ex. 24:17; Dt. 5:24), a sparking of light (Ezk. 1) that flames out (Is. 60:1-3). This is how biblical doxa, the manifestation of the presence and activity of the invisible and transcendent God answers to sense experience: even though' sometimes 'its brilliance cannot be perceived by the eyes of the flesh (Ezk. 33:22; Acts 22:11)." Ceslas Spicq, author; James D. Ernest, translator and editor, Theological Lexicon of the New Testament, vol. 1 (Peabody, Massachusetts: Hendrickson Publishers, 1994), pp. 364-366.

[40] Yeshua is the Light, as he states in John 8:12: 'Then Yeshua again spoke to them, saying, 'I am the Light of the world. He who follows Me will not walk in the darkness, but will have the Light of life.' Which prophet or holy man ever spoke like that? (See also John 9:5; 12:35-36, 46; 2nd Cor. 4:6; Eph. 5:14; Rev. 21:23.)

[41] Exodus 31:18; 32:16; 34:1, 28; Deuteronomy 9:10. Stone signifies eternity, hence, why ancient kings carved their victories into stone monuments, and their faces into mountains (the Pharaohs) and why God wrote the Ten Commandments on stone tablets (Isaiah 40:8; Mt. 24:35; Mark 13:31; Luke 21:33).

The Apostle John sees both Gen. 1:3, the Light of Day One, and the Stone Tablets as Yeshua. The Greek meaning for the terms, dwelt and glory, refer to God dwelling (tabernacling) among Israel in the Tabernacle of Moses, with the Glory Cloud directly over the two stone tablets of the Ten Commandments in the Ark of the Covenant. Interestingly enough, in Hebrew, the Ten Commandments are called the Ten Words.

[42] The Church, for the last 1,900 years, has stripped Yeshua of his Jewishness (as well as his mother, Miryam/Mary). In 1983 I heard a Christian say that 'Jesus wasn't a Jew.' I was shocked. Others say, 'We don't know if Jesus was Jewish,' or 'We don't know what his nationally was.' Scripture declares that Ye­shua was, and still is, a Jewish man (the God-Jewish Man, the first of the new creation):

1. Yeshua was prophesied in the Jewish Bible, to be a Jew like Moses (Dt. 18:15, 18; Mic. 5:2).

2. He was born from the lineage of Abraham, Isaac, Jacob, Judah and David (Mt. 1:1f.; Lk. 3:23f.).

3. He was born as the King of the Jews (Mt. 2:2) in Bethlehem of Judah (Mt. 2:1, 5).

4. He was circumcised on the eighth day (Lk. 2:21) according to the Law of Moses (Gen. 17:1f.).

5. He was brought up by two Jewish people-one was literally his Jewish mother.

6. He had Jewish brothers and sisters (Mt. 13:55-56; Mark 6:3).

7. He included himself with the Jewish people (John 4:20-22) and identified himself with the Jewish people (Mt. 13:54; Mark 6:1-4) and lived in Israel all his life.

8. He spoke of himself as a (Jewish) prophet and was seen that way by the Jewish people (Mt. 13:57; Mk. 6:4; Luke 24:19, 27; John 6:14).

9. He 'came unto his own' Jewish people (John 1:11).

10. He began his messianic ministry in a synagogue, referring to himself as the one whom Moses wrote about (Jn. 5:46; 6:14), and the fulfillment of Isaiah's prophecy about the Jewish Messiah (the Anointed One, for that's what Messiah [Christ] means; Is. 61:1-2; Lk. 4:16-22).

11. He taught in the Jewish synagogues, never in a church (Mk. 6:2; Lk. 4:15-16), and

12. He was seen as a Jewish rabbi (Mt. 26:25; Mk. 9:5; 11:21; Jn. 1:38, 49; 3:2; 4:31; 6:25; 9:2, etc.).

13. He walked according to all the Jewish Law of Moses that applied to him out of a heart of love. Also the Law is the only way or standard to judge if he sinned or not (John 8:46; Rom. 7:7; 1st Jn. 3:4, etc.).

14. He always went to the Jewish synagogue on the Jewish Sabbath day, as was his custom (Luke 4:16). (Even though some say that the Sabbath 'isn't Jewish,' because it was made at Creation [Gen. 2:1-3], God gave the gift of the Sabbath to the Jewish people and when anyone gives you a gift, it becomes yours, no? Also, no other nation ever kept, or keeps, the 7th day Sabbath, so to call it the Jewish Sabbath is not inappropriate, or wrong.

15. He had 12 close Jewish friends-the Apostles! (Mt. 10:1f.; Luke 6:12-16)

16. He said that he was sent to only the lost sheep (Jews) of the House of Israel (Mt. 15:24).

17. He kept the Jewish Passover (Mt. 26:17f.; Lk. 22:7-20), which was only for Jews (and proselytes).

18. He was crucified as the King of the Jews (Mt. 27:11, 29, 37; Lk. 23:37-38; Jn. 18:39; 19:19).

19. He was also crucified as the King of Israel (Mt. 27:42; Jn. 1:49; 12:13), which is synonymous with being the King of the Jews. (For why the terms Israel and Jew are synonymous ask for Jews, Israel and the Jews Today.) In Dt. 17:14-15 God commanded Israel that they were not to take a king from the foreigners (Gentiles), but that he was to be someone from the House of Israel: 'be sure to appoint over you the king the LORD your God chooses. He must be from among your own brothers. Do not place a foreigner over you, one who is not a brother Israelite' (Dt. 17:15 NIV; see also Lk. 17:17-18 and note how Yeshua uses the term foreigner for a non-Jew, certainly implying that he saw himself as a Jew.)

20. Yeshua speaks, in the last chapter of the very last book of the Bible, of being the Root and Seed of David (Rev. 22:16; cf. 2nd Sam. 7:14; Is. 11:1). Does it get 'any more' Jewish than that?

Yeshua was always, and still is, God the Son from eternity past. Being conceived in the womb of Miryam he took on flesh, became a Jewish human being, with a nature like Adam's that was susceptible to rebellion and sin-hence the real temptations of Satan (Mt. 4:1-11), and the horrible consequences for us if Yeshua followed in the footsteps of Adam. At his resurrection, though, his deity and sinless Jewish humanity were eternally glorified (i.e. there is no possibility of Yeshua sinning now), so that he truly is the firstborn from the dead of the new creation (Rom 8:29-30; Col. 1:15, 18; Heb. 1:6; Rev. 1:5). Believers have the promise that we will live forever with him in the New Jerusalem, whose name sounds a lot like a Jewish city here in Israel (Rev. 3:12; 21:2), and that we will be like him! (1st Cor. 15:48-49; 2nd Cor. 5:17; Eph. 1:3-5; 5:30-32; Phil. 3:20-21; Col. 1:18; 2nd Pet. 2:1-4; 1st Jn. 3:2) Glory to God the Father and God the Son and God the Holy Spirit!

[43] John 14:9: "Yeshua said to him, 'Have I been so long with you, and yet you have not come to know Me, Philip? He who has seen Me has seen the Father. How can you say, 'Show us the Father'?"

Col. 1:15, 19: 'He is the image of the invisible God, the firstborn of all creation.…For it was the Father's good pleasure for all the fullness to dwell in him.'

[44] Either phrase translates the Greek properly.

[45] Water in Hebrew is always plural, waters.

[46] See Exodus 4:25-The Bridegroom of Blood at or ask for its PDF.

[47] Baptism in water should always be done in the name of Yeshua/Jesus, despite what Mt. 28:19 says. Matthew 28:19 is a corrupted text inherited from the Catholic Church. The original text never spoke of baptizing in the name of the Father, the Son and the Holy Spirit. Yeshua died for us, not the Spirit, nor the Father, and we're baptized into Yeshua's death and resurrection (Rom. 6:1f.). For a PDF that details the corruption of the text, ask for Matthew 28:19-Baptism in the Name of the Father, the Son and the Holy Spirit?

[48] Although Yeshua came forth on Day One of Creation, he was not created. The physical (and spiritual) universe was created from Day Two through Day Sixth.

[49] See Rom. 8:29-30; 1st Cor. 6:15; 15:48-49; 2nd Cor. 3:18; Eph. 1:3-5; 5:30-32; Phil. 3:20-21; Col. 1:15, 18; 2nd Thess. 2:13-14; 2nd Peter 1:2-4; 1st John 3:2, etc.

[50] John 14:23: "Yeshua answered and said to him, 'If anyone loves Me, he will keep My word and My Father will love him and We will come to him and make Our abode with him.'"

[51] 2nd Cor. 5:17; cf. Rom. 8:29; Col. 1:15, 18; Heb. 12:23; Rev. 1:5.

[52] Malachi 2:10; Mark 12:32; Romans 3:30; James 2:19, etc.

[53] Mt. 7:21; 20:32-33; 11:25, 26, 27; 15:13; 16:17, 27; 18:19; 20:23; 25:34; 26:39, 42, 53; Jn. 1:18; 3:35; 5:17, 19, 20, 21, 22, 23, 26, 30, 36, 37, 45; 6:27, 32, 37, 39, 44, 46, 57, 65; 8:16, 18, 19, 27, 28, 29, 38, 42, 49, 54; 10:15, 17, 18, 29, 32, 36, 37, 38; 11:41; 12:27, 28, 49, 50; 13:1, 3; 14:6, 10, 12, 13, 16, 21, 23, 28, 31; 15:1, 9, 15, 16; 16:3, 28, 32; 17:1, 11, 24, 25; 18:11; 20:17, 21; Acts 1:4; 2:32-36; Rom. 1:7; 15:6; 1st Cor. 1:3; 8:6; 2nd Cor. 1:2-3; 11:31; Gal. 1:3; Heb. 1:5; 1st Pet. 1:3; 2nd Pet. 1:17; 1st Jn. 1:1-3; 2:1, 22, 23, 24; 2nd Jn. 1:9; Jude 1:1; Rev. 3:5, 21, etc.

[54] John 5:23: 'so that all will honor the Son even as they honor the Father. He who does not honor the Son does not honor the Father who sent him.'

[55] For example, 'I and My Father are one.' (John 10:30 NKJV)

[56] This is where that the paradigm breaks down. The Holy Spirit, the counterpart to Eve, wasn't created, but then again, the Father, the counterpart to Adam, in this paradigm wasn't created, either. In the end, though, it proves true, with Adam picturing Yeshua, and Eve, coming forth from Adam, reflecting Messiah's Bride.

[57] John 1:14: 'And the Word became flesh, and dwelt among us, and we saw his glory, glory as of the only begotten from the Father, full of grace and truth.'

John 3:16: 'For God so loved the world that He gave His only begotten Son, that whoever believes in him shall not perish, but have eternal life.'

[58] The Holy Scriptures According to the Masoretic Text , vol. II (Philadelphia: The Jewish Publication Society of America, thirteenth printing, 1982), p. 1546. The first part of Hebrews 1:5 reveals the Messiah to be the Son of God (from Ps. 2:7), while the second phrase, based on 2nd Sam. 7:14, implies the title, the Son of David. Yeshua was both, the God-Man. For how Yeshua was descended from King David see The Davidic Lineage of Yeshua at or ask for its PDF.

[59] 2nd Cor. 4:4; Col. 1:15; Heb. 1:3.

[60] This is not the Catholic Trinity that I am presenting here. The Catholic Church takes its view of the God of Israel from pagan Babylon. Please realize that everything that the God of Israel created, Satan has counterfeited, with his pagan religious systems, and yet, in that we see why all ancient paganism had three major gods in their trinity. For why the Catholic Church is not a Christian Church, see p. ? , note 17.

[61] To better understand why I use the phrase, uniquely begotten, see John 1:14-What Word became Flesh? at or as for its PDF.

[62] The prophecy in Micah that speaks of the Messiah being born in Bethlehem, the city where David was born, which, the Messiah, as David's Son, is very appropriate, is Micah 5:2 (Heb. 5:1). It's yet another passage in the Old Testament that reveals the eternal existence and deity of Yeshua. See Micah 5:2 and Messiah's Deity at or ask for its PDF.

[63] Robert H. Mounce, author; W. Ward Gasque, New Testament editor, New International Biblical Commentary: Matthew (Peabody, MA: Hendrickson Publishers, 1995), pp. 210-211. For Mt. 22:40 (on these two hang all the Law and the Prophets): "(Gr. kremannymi, 'To hang…As a door hangs on its hinges, so the whole Old Testament hangs on these two commandments,' BAGD, p. 450). All the other precepts and instructions in the Old Testament are ways in which these two" commandments "find expression."

Edersheim, The Life and Times of Jesus The Messiah, p. 753, says that Jews "would know what it meant that the Law and the Prophets 'hung' on" (the two great commandments) "for it was a Jewish expression (תלוין tal'vin). He taught them, not that any one commandment was greater or smaller, heavier or lighter, than another-might be set aside or neglected, but that all sprang from these two as their root and principle, and stood in living connection with them." (See Mt. 5:19) In other words, every law, judgement, statute and ordinance defines God's two great commandments-how God wants to be to loved or how God wants us to love our neighbor as ourself). The Church errs greatly in demonizing the Law of Moses and saying that it has been done away with.

[64] Edersheim, The Life and Times of Jesus The Messiah, p. 991. "Ps. 110 is throughout applied to the Messiah…the Midrash on Ps. 18:36 (35 in our AV), Ps. 110:1, 'Sit thou at My right hand' is specifically applied to the Messiah, while Abraham is said to be seated at the left."

[65] D. A. Carson, author; Frank E. Gaebelein, general editor; J. D. Douglas, associate ed., The Expositor's Bible Commentary, vol 8, Matthew (Grand Rapids, MI, USA: Zondervan, 1984), n.p. Accordance electronic ed.

[66] Another favorite passage that 'just a man' people distort is when the rich young ruler comes to Yeshua (Luke 18:18-19f., etc.) and greets him with, 'Good Master!,' which was an exceptional greeting. It wasn't a superficial form of flattery, nor just a courteous greeting, and reveals that he deeply respected Yeshua and wanted to know what he needed to do for eternal life. (Although one could speak of another as a good person, it was never used as a greeting for a rabbi in Yeshua's day 'because it ascribed to man an attribute possessed only by God' and '[according to Plummer there is not one example in the whole Talmud of a rabbi being addressed in this way; Fitzmyer finds one example, but it's dated in the fourth century]).' Leon Morris, M.Sc., M.Th., Ph.D., Tyndale New Testament Commentaries: Luke (Leicester, England: Inter-Varsity Press, 2000), p. 292. Yeshua then tells the young man that the only one who was good was God.

Some blatantly use Yeshua's statement to him, about only God being good, to say that 'Jesus was' acknowledging 'his sinfulness,' and therefore, he was only a man, but so 'far from repudiating the deity of Jesus, as some hold, the question' ('Why do you call me good?') 'seems to invite the young man to reflect on it,' especially as Yeshua was want to have his deity and/or Messiahship known to the Jewish multitudes (Mt. 16:13-20; Mk. 1:21-25). The man (along with most of the people) didn't seem to realize who Yeshua was. 'Jesus is not implying that he himself is not good.' Quotes from Craig A. Evans, New International Biblical Commentary: Luke (Peabody, MA: Hendrickson Publishers, Inc., 1990), p. 276.

Yet another Scripture that is brought out by 'just a man' people is Jn. 14:28, when Yeshua says that his Father is greater than he. Here Yeshua is stating what any Jewish son would have said of his father. In other words, a godly son is always respectful to father, and under his father's authority, which makes his father greater than him in this sense, but obviously, the two of them share the same essential nature.

Another strike against 'just a man' people is that Scripture states that Yeshua never sinned (Jn. 8:46; 2nd Cor. 5:21; Heb. 4:15; 1st Pet. 2:22; 1st Jn. 3:5). This cannot be said of any ordinary man descended from Adam and Eve (1st Kings 8:46; Romans 3:23).

[67] The Hebrew word shema means, 'listen!, hear-to obey,' and comes from the first Hebrew word in Dt. 6:4.

[68] The Holy Scriptures According to the Masoretic Text , vol. I, p. 437.

[69] "This does not mean 'Jehovah is one God, Jehovah alone' (Abenezra), for in that case יהוה לְבַדּוֹ (Yahveh alone) would be used instead of יהוה אֶחָד"[69][69] C. F. Keil and Delitzsch F.,Commentary on the Old Testament (Accordance electronic ed. 10 vols.; Peabody: Hendrickson Publishers, 1996), n.p. (Yahveh is one). Keil, The Pentateuch, p. 884.

[70] Jeffrey H. Tigay, Nahum M. Sarna, general editor, The JPS Torah Commentary: Deuteronomy (Philadelphia: The Jewish Publication Society, 1996), p. 76.

[71] Benjamin Davidson, The Analytical Hebrew and Chaldee Lexicon (Grand Rapids, MI: Zondervan Publishing House, 1979), p. 17. From this word comes a noun (that is also used as a name) ae'houd אֵחוּד which means union. From 1999 to 2001 the Prime Minister of Israel was Ehud Barak. Unfortunately for Israel he didn't live up to his name.

[72] There were two curtains that acted as the ceiling for the Tabernacle of Moses. Together they completely covered it and draped over its three sides to the ground. One curtain covered the Holy of Holies, picturing the Father, and the other curtain covered the Holy Place, picturing the Holy Spirit. A third curtain hung from where the two ceiling curtains came together, and all three were fastened together by gold hooks or clasps to blue loops on the edges of the curtains where they met (Exodus 26:1-6, 11, 31-33). The divine design had the two ceiling curtains coming together directly over where the Holy of Holies and the Holy Place met. The third curtain hung from them to the ground and separated the two holy rooms. It was this third curtain or veil that was torn in two, from top to bottom, when Yeshua was crucified because this curtain symbolized God the Son! (Mt. 27:51; Mk. 15:38; Lk. 23:45) This is how the author of Hebrews can speak of the veil that was torn as being Messiah Yeshua's flesh (Heb. 10:19-20).

God states that these three curtains (and the entire Tabernacle) were to be one (Ex. 26:6, etc.), so even though they were three separate curtains, they were one unit in God's eyes and pictured the oneness and distinctiveness of the Father, the Son and the Holy Spirit. This is just one example of many from the Tabernacle. My teaching on the Tabernacle of Moses, which can be obtained at brings these insightful gems out, for the entire Tabernacle is a heavenly picture of the Triunity and salvation.

[73] Harris, Theological Wordbook of the Old Testament, vol. I, p. 30. The word is closely identified with another Hebrew word, ya'had יָחַד which means, 'to be united…and stresses unity while recognizing diversity within that oneness.'

[74] 'In effect,' Mal. 2:15 'says that God made monogamous marriage and intends unions to last.' Robert L. Alden, author; Frank E. Gaebelein, general editor; J. D. Douglas, associate ed., The Expositor's Bible Commentary-Malachi, vol. 7 (Grand Rapids, MI, USA: Zondervan, 1985), n.p. Accordance electronic edition.

[75] Psalm 2:7 speaks of the Messiah begin begotten as God's Son, and Prov. 30:4 asks the reader if he knows the name of God's Son.

[76] This also stands for Jewish (and Gentile) teachers in the Messianic Jewish community, as well as the Hebrew Roots movement. Just because the sign on the door reads, Messianic or Hebrew Roots, doesn't mean that the tree is planted on the soil of ancient Israel.

[77] Tigay, The JPS Torah Commentary: Deuteronomy (Philadelphia: The Jewish Publication Society, 1996), p. 76. 'For all of its familiarity, the precise meaning of the Shema is uncertain and it permits several possible renderings.'

[78] In this the Bride of Messiah is like Eve, created from Adam, but one with him.

[79] When looking at all the titles of Yahveh in the Old Testament, we see them given to Yeshua in the New Covenant. One could wrongly assume that they are one and the same Person, but the concept to follow is that of kingship, specifically King David in relation to his son, King Solomon. Yahveh, King of Israel, as the Father, hands His Kingdom over to His Son, King Yeshua. That's how the titles that we find in the Old Testament about Yahveh (the Father) can be transferred to Yahveh the Son-all the titles, except that of Father. Yeshua is never called the Father in the New Testament. Also, the title of Son is never given to the Father.

In Isaiah 9:6 the essence of the Father is seen within the Son: 'For a child will be born to us, a son will be given to us, and the government will rest on his shoulders. His name will be called Wonderful, Counselor, Mighty God, Eternal Father, Prince of Peace.' See also John 14:6-11.

[80] For a sweeping overall account of Yeshua's deity and sonship, from both the Old and New Testaments, see Yeshua-His Deity and Sonship at or ask me for its PDF.

[81] Rom. 8:29; Col. 1:15, 18; Heb. 1:6; 12:23; Rev. 1:5.