Nazarene Space

A rabbi from the messianic Jewish movement made this statement in his promotion of his first part of a series he started in the congregation at the Rosh ha Shana celebration last night with:

em>On Erev Rosh Hashana we started a the new series called “Back to Basics” with the message “In The Beginning God.”  When it comes to the basics of faith the first question is “Who is God?” The Torah, The Prophets, The Writings and The New Testament all have the same message, there is only God who exists in three persons Father, Son & SpiritThis theology, called the “Trinity”, is both crucial and foundational in knowing who God says He is.  Rabbi Matt walks us through this important theology to kick off the new Jewish year of 5774!>

What you think about this? I have already responded to it , but I would like to hear how you would respond. Thank you for sharing your thoughts.

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IMO, profound scriptural differences along with plenty of baggage comes attached to the word, "trinity". Same could be said for words like "testament", and "God". Perhaps the "rabbi" was trying to appease some new converts within the congregation?

what ever it was ..I cant say...but why not pour in pure vine??

no , I am pretty sure he is to much assimilated to false christian doctrines..I have heard him many times preaching and every time I heard him was something I really edges on ....he is young and will learn but it is diffecult , he will not as long it is changed in the whole christian theology from beginning to end and taught acc. for he has not been listenning to what I let him know from me , no the last thing what he did now was that he disconnected my account with the church of a network they usually communicate over weekdays, its called The City. Its because I put in stff like this as a response to another guest of the congregation who tried to tell him that G-d is not in 3 persons , but Echad...here is the text of the conversation with also my comment.:

On Erev Rosh Hashana we started a the new series called “Back to Basics” with the message “In The Beginning God.”  When it comes to the basics of faith the first question is “Who is God?” The Torah, The Prophets, The Writings and The New Testament all have the same message, there is only God who exists in three persons Father, Son & Spirit.  This theology, called the “Trinity”, is both crucial and foundational in knowing who God says He is.  Rabbi Matt walks us through this important theology to kick off the new Jewish year of 5774!

Click Here to download the message “In The Beginning God”.

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Jeff Morency posted about 1 hour ago

The Torah says that God is one, not 3 and that there is only one God.  The trinity is a pagan concept that began with Nimrod, the king of Babylon.  The teaching was adopted by the Catholic church along with many other pagan teachings.

You posted 4 minutes ago
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Good point Jeff,

yes ONE  in 3 parts, which you cant take apart from each other,  as we are created into His image are 1 entety in 3 parts: body soul and spirit , so is YH., the Father, the Son  and the Holy Spirit. The trnity concept however is astray from YH being One Echad, and is in fact a misconcept originated to Babylon and its king Nimrod.

and those traditions like having a new year when YH has not told us to have a new year celebration at the 1st of tishri but a holy convocation when the new moon has been sighted for the 7th month  and t is called Yom Teruah..etc..also the name tishri is derived from same paganism the Jews were influenced by when in exile ..its just the other side of the pagan coin..the christians have to come out of her, Babylon, and also the Jews… AND STAY OUT OF IT.

YH does not teach us to keep traditions but His commandments and who does, shows His love to YH.

Chag Moedim Sameach

as to whether there is "Spirit" and whether there is a "Son" this is well revealed in the Torah that "there is" to answer the both.

now concerning the adjective "Persons". are they *each* and *separate* persons? the answer must be a qualified *NO*.

to G-d Himself, who alone can see the entire Existence, in His reckon *there is no other G-d but (He) Hashem alone*.  to the Son He merely sees as His complete word for both him *Self* and all creation; He sees the Son the way we (human minds) see our very own word (terms) for anything (including our self). it is in this respect (intellect) that we were created according to His image and likeness, a subsisting intellect with cognitive faculties of thought, will, and terms (words) in every thought. in whole, the totality of our thoughts is the intellectual light we have (we are). the Son, in simple term therefore is the totality of *Light* emanating from G-d (including His Person and Image). but the image is just an image: consult your mirror if you have doubts. since the Son is an image of G-d (the Father) the Son has no personal *will* but the Will of G-d alone --this is what he means when he speaks humble descriptions of him-self in the brit chadashah, the Son knows his own limitations, he is aware that there is one true G-d, the Father in heaven. (only the roman theologians made him as an equal to G-d, but not the apostles nay early disciples.) so this particular revelation is therefore a practical mathematical validation: take away the notion of *the Son* and you have a wordless god or a god who cannot even describe his self in a single word.

what of Spirit? well, there is no problem, both our people and the gentiles believe that G-d *has* Spirit.

what then of the adjective *Persons*? the answer therefore is this: there is no other personal G-d but Hashem. Adonai Eloqeynu Adonay *echad*, or what our other brethren say *ashahadu la' eylaha ella-Lah*.

however, to us humans, subordinate beings within the span of *creation* we must address the Son and the Spirit in/as *persons* as much as as we call that man Obamah as *Mr. President* rather than Mr. Obamah, because his Office is higher than his person.

if you perceive the trinity in this equation you shall have a very enlightening derash these fundamental passuk in the Torah: "bereshyt bara' Eloqim et hashamayim ve'et ha'aretz.... veRuach Eloqim merachepet al peney hamayim... yehe 'Or! vayehe 'Or".

there you have located the three in the primordial map of torah.

shalom uvrachot.

thank you Beryl for coming back to the not unimportant issue of the diceptional doctrin of trinity. We looking from a three dImensional perspective where time and space are , YaH does not. Yah is omnipresent. When Yah is here in the form of a person (Yahushua) then he is like we, 3 parts of the same entity. Yah is otherwise in another dimension when we can't see His body, as Yahushua has been ascended to heaven for some time, so is He unseeingly for us, where we live in another dimension. Though His Spirit is always "here" and "there", on earth and in heaven. And so is He. But He also will come in His body back to this dimension where we live and as it looks like will that happen now really very soon.But to say that Yah is in 3 persons is irrelevant to the fact that the spirit is not a person. Yah is echad , like our spirit is in our body and we also have a soul.You can't divide on it and make out of 1 three persons. My spirit is not a person , my suol is not a person, but living in my body makes those 3 parts to 1 person. Therefore we can say, that Yah is 1 person in 3 parts(not persons!!) and you can't separate on them, they belong together=echad.

 <strong>The doctrine of the
Trinity states that God is “three persons, mystically united into one Godhead”.

Any way I have a good teaching about how it came  to the false doctrine on trinitarism. I will post it in a blog. So welcome to my first blog on here!

G-d does not only have Spirit, but G-d is Spirit.

Now ISR translates wrong here: 

"Elohim is Spirit, and those who worship Him need to worship in spirit and truth." - John 4:25

In aramaic we have: Ruha (Ruah) hue gyr Aloha (Elohe) meaning: Ruah is the G-d, and this does not aply to the Son who is in the likeness of sinful flesh (Romans 8:3) plus He was sent to make testimony about the Father or about the Spirit here.

Then we see the Son of God, or the Son of Man is not Elohim, is only part of Elohim, and is not Elohe (aram: Aloha) - the Father: So יהושע said to him, "Why do you call Me good? No one is good except One – Elohim.

ISR here again uses Elohim for Aloha, but Yeshua is part of Elohim with Ruah the Father, and here He makes an exception, making testimony about Avinu that He alone is good.

 

beryl etanah said:

what of Spirit? well, there is no problem, both our people and the gentiles believe that G-d *has* Spirit.

what then of the adjective *Persons*? the answer therefore is this: there is no other personal G-d but Hashem. Adonai Eloqeynu Adonay *echad*, or what our other brethren say *ashahadu la' eylaha ella-Lah.

Thanks for the comment Florin. Actually I want to answer with another teaching to make it more clear:

http://www.fossilizedcustoms.com/trinity.html

The Truth about the Shema
by
James Scott Trimm



Many Anti-missionaries have argued that the Shema (Deut. 6:4) conflicts with any understanding of the Deity of Messiah as taught in the so-called “New Testament”.

In this article I will prove using only ancient Jewish sources that, to the contrary, the Shema itself has been anciently understood in Judaism to refer to the unity of the three Pillars of the Godhead.  Furthermore it has been taught anciently in Judaism that the Middle Pillar of the Godhead reconciles the two outer Pillars, that this Middle Pillar of the Godhead is the Son of Yah, the firstborn of all creation who will glorify all the bodies which are in the grave, and that this is the Word of YHWH in whom Abraham placed his faith and who made the covenant with Israel, and which is the Savior.  Most importantly it has been taught that this Middle Pillar, the Son of Yah, the Word is the Messiah himself.

The opening of the Shema reads:

SH’MA YISRAEL YHWH ELOHEYNU YHWH ECHAD
“Hear O Israel, YHWH, our Elohim, YHWH is one (ECHAD)”
(Deut. 6:4)

Let us examine other passages in the Torah to understand how this word ECHAD (“one”) is used in the Torah:

Therefore a man shall leave his father and mother and be joined
to his wife, and they shall become one [ECHAD] flesh.
(Gen. 2:24)

And YHWH said, “Indeed the people are one [ECHAD] and they
all have one language…
(Gen. 11:6)

Thus it is clear that the word ECHAD in no way requires a singularity and can refer to a composite unity.

Now let us to explore how this passage is understood by the Zohar:

The [profession of] unity that every day is [a profession of] unity
is to be understood and to be perceived. We have said in many places
that this prayer is a profession of Unity that is proclaimed:

”Hear O Yisrael, YHWH“ first, [then] “Eloheynu” [and] “YHWH” they are all One and thus He is called “One”.

Behold, these are three names, how can they be one? Is it because we call them one? (literally: And also concerning the proclamation that we call them one?). How these are one can only through the vision of the Holy Sprit be known. And these are through the vision of the closed eye (or the hidden eye) To make known that these three are one.
And this is the mystery of the voice that is heard. The voice is one. And is three GAUNIN: fire and air and water. And all these are one in the mystery of the voice.

And also here “YHWH, Eloheynu, YHWH” these are One. Three GAUNIN that are One. And this is the voice of the act of a son of man in [proclaiming] the Unity.
And to which he sees by the Unity of the “All” from Eyn Sof (the Inifinite One) to the end of the “All”. Because of the voice in which it is done, in these are three that are one.

And this is the [profession] of the daily profession of Unity that is revealed in the mystery of the Holy Spirit.

And there are many GAUNIN that are a Unity, and all of them are true, what the one does, that the other does, and what that one does, the other does.
(Zohar 2:43)

(The Aramaic word GA’UN (sing.)/GAUNIN (plural) comes from the word for “color” and refers to an “aspect, element, substance, essence”. )

Thus the Zohar understands the Sh’ma to mean that YHWH, Elohim and YHWH are three GA’UNIN. This section of the Zohar also recalls a reading from the Sefer Yetzirah:

Three “mothers”: Alef; Mem and Shin
Their foundation is a pan of merit
a pan of liability
and the tongue of decree deciding between them.
(Sefer Yetzirah 3:1)

Three “mothers”, Alef, Mem, Shin
in the universe are air, water, fire…
(Sefer Yetzirah 3:4a)

(Note: The letter SHIN has a gematria (numerical value) of 300 which is the same as the gematria of the phrase ”Ruach Elohim” (the Spirit of Elohim).)

As it we will demonstrate the “tongue of decree deciding between them” is the Middle Pillar of the Godhead which reconciles the two outer pillars of the Godhead.


The Three Pillars of the Godhead

The Zohar also calls these three GAUNIN the three pillars of the Godhead. The Zohar teaches that the two outer pillars are reconciled by the middle pillar just as the “tongue of decree” decides between the two pans of the scale in the Sefer Yetzirah. The Zohar reads as follows:

Why, it may be asked, was it necessary to repeat the word “light”
in this verse? The answer is that the first “light” refers to the
primordial light which is of the Right Hand, and is destined for
the “end of days”; while the second “light” refers to the Left Hand,
which issues from the Right.

The next words, “And God saw the light that it was good” (Gen. 1:4),
refer to the pillar which standing midway between them,
writes both sides, and therefore when the unity of the three,
right, left, and middle, was complete, “it was good”, since there
could be no completion until the third had appeared to remove
the strife between Right and Left, as it is written, “And God separated
between the light and between the darkness.” …

This is the Middle Pillar: Ki Tov (that it was good) threw light
above and below and on all other sides, in virtue of YHWH,
the name which embraces all sides.
(Zohar 1:16b)

The First Century Jewish Writer Philo says similarly that the Word reconciles the two sides:

...the Divine Word (Logos)...fills all things and becomes a mediator and arbitrator for the two sides....from the Divine Word (Logos), as from a spring, there divide and break forth two powers. One is the creative through which the Artificer placed and ordered all things. This is named "God". And the royal, since through it the Creator rules over created things. This is called "Lord" And from these two powers have grown the others. For by the side of the creative power there grows the propitious of which is named "beneficial" while (besides) the royal the legislative, of which is aptly named "punitive". And below these and beside them is the ark."
(Philo on Q&A on Exodus, II.68)

The Middle Pillar of the Godhead is the Son of Yah

According to the Zohar the Middle Pillar of the Godhead is the Son of Yah:

Better is a neighbor that is near, than a brother far off.
This neighbor is the Middle Pillar in the Godhead,
which is the Son of Yah.
(Zohar 2:115)

The Zohar also says of the Son of YHWH:

The Holy One, blessed be He, has a son, whose glory (tifret)
shines from one end of the world to another. He is a great
and mighty tree, whose head reaches heaven, and whose roots
are set in the holy ground, and his name is “Mispar” and his
place is in the uppermost heaven… as it is written, “The heavens
declare (me-SaPRim) the glory (tifret) of God” (Ps. 19:1).
Were it not for this “Mispar” there would be neither hosts
nor offspring in any of the worlds.
(Zohar 2:105a)

This Zohar passage is intended to recall a passage from the Bahir:

Why are they called Sephirot?
Because it is written (Ps. 19:2),
“The heavens declare (me-SaPRim) the glory (tifret) of God.”
(Bahir 125)

The Zohar also says concerning the Son of Yah:

"We may also translate "he who withholds blessings
from the Son" (Prov. 11:26), whom the Father and Mother
have CROWNED and blessed with many blessings,
and concerning whom they commanded, "Kiss the SON
lest he be angry" (Ps. 2:12), since he is invested
with judgment (GEVURAH) and with mercy (CHESED)"
(Zohar 3:191b)

According to the Zohar, the Middle Pillar of the Godhead is not only known as the “Son of Yah” but also as “Metatron”:

Better is a neighbor that is near, than a brother far off.
This neighbor is the Middle Pillar in the godhead,
which is the Son of Yah.
(Zohar 2:115)

The Middle Pillar is also known as “Metatron”:

The Middle Pillar [of the godhead] is Metatron,
Who has accomplished peace above,
According to the glorious state there.
(Zohar 3:227)

In the Zohar we are also told that Metatron is “the firstborn”:

"And Abraham said to his oldest servant of his house…" (Gen. 24:2) Who is this of whom it said "his servant?" In what sense must this be understood? Who is this servant? R. Nehori answered:
"It is in no other sense to be understood than expressed in the word "His servant,"
His servant, the servant of Elohim, the chief to His service. And who is he? Metatron, as said. He is appointed to glorify the bodies which are in the grave.
This is the meaning of the words "Abraham said to His servant" that is to the servant of Elohim. The servant is Metatron, the eldest of His [YHWH's] House, who is the firstborn of all creatures of Elohim, who is the ruler of all He has; because Elohim has committed to Him the government over all His hosts.
(Zohar 1:129b)

So in Judaism both Israel and “The Son of Yah” are identified as the “first-born Son of YHWH”.

According to the first century Jewish writer Philo, this firstborn Son of Elohim is also known as “The Word.”

Philo Writes of the Word (Logos):

For there are, as it seems, two temples belonging to God; one being this world, in which the high priest is the divine word, his own firstborn son. The other is the rational soul, the priest of which is the real true man,
(On Dreams 215)

And if there be not as yet any one who is worthy to be called a son of God, neverthless let him labour earnestly to be adorned according to his Firstborn Word, the eldest of his angels, as the great archangel of many names; for He is called, "the Authority", and "the Name of God", and "the Word", and "man according to God's image", and "He who sees Israel". . . For even if we are not yet suitable to be called the sons of God, still we may deserve to be called the children of his eternal image, of his most sacred Word; for the image of God is his most ancient word.
( On the Confusion of Tongues XXVIII:146-147)

Thus, indeed, being a shepherd is a good thing, so that it is justly attributed, not only to kings, and to wise men, and to souls who are perfectly purified, but also to God, the ruler of all things; and he who confirms this is not any ordinary person, but a prophet, whom it is good to believe, he namely who wrote the psalms; for he speaks thus, "The Lord is my shepherd, and he shall cause me to lack Nothing;" (Ps. 23:1.) and let every one in his turn say the same thing, for it is very becoming to every man who loves God to study such a song as this, but above all this world should sing it. For God, like a shepherd and a king, governs (as if they were a flock of sheep) the earth, and the water, and the air, and the fire, and all the plants, and living creatures that are in them, whether mortal or divine; and he regulates the nature of the heaven, and the periodical revolutions of the sun and moon, and the variations and harmonious movements of the other stars, ruling them according to law and justice; appointing, as their immediate superintendent, his own right reason, his first-born son, who is to receive the charge of this sacred company, as the lieutenant of the great king; for it is said somewhere, "Behold, I am he! I will send my messenger before thy face, who shall keep thee in the Road."(Ex. 23:20.)
(On Husbandry 50-51)

The Targums were authoritative Aramaic paraphrases of the books of the Tanak which were read in the synagogues along with the Hebrew of the Torah and Haftorah readings. Whenever the Targums come to passages where YHWH is anthropomorphisised or seen, or where two or more YHWHs are indicated by the text, the Targums will often substitute "The Word [Memra] of YHWH" for YHWH. For example in Gen. 19:4 the Tanak has:

Then YHWH caused to rain upon S’dom and upon Amora,
brimstone and fire from YHWH, out of heaven.

The Hebrew grammar here indicates that one YHWH rains fire from another YHWH) But Targum Jonathan substitutes "The Word of YHWH/the LORD" for the first of the two YHWHs as follows:

And the Word of the YHWH caused to descend
upon the peoples of Sodom and Gommorah,
brimstone and fire from the YHWH in heaven.

In another example the Torah has:

Ex. 24:1a (YHWH is the speaker, see Ex. 20:1-2)

Now He [YHWH] said to Moses, "come up to YHWH..."

But Targum Jonathan paraphrases the speaker in Ex. 20:1 with the substitution "the Word [Memra] of YHWH" in place of "YHWH."

And the Word of the Lord spoke all these glorious words...

So it would seem that one of these entities called "YHWH" in these Torah passages was actually understood by the Targumists as being the "Word of YHWH." It was, according to Targum Onkelos, this Word of YHWH that Abraham trusted in:

And Abraham trusted in the Word [Memra] of YHWH,
and He counted it to him for righteousness.
(Targum Onkelos Gen. 15:6)

Moreover Abraham prayed in the name of the Word of YHWH:

And Abraham worshipped and prayed
in the name of the Word [Memra] of YHWH,
and said, "You are YHWH who does see, but You cannot be seen."
(Jerusalem Targum Gen. 22:14)

Note that here Abraham prays "in the name of the Word of YHWH" to the YHWH who "cannot be seen." Here two YHWHs are very apparent. Abraham is praying in the name of the Word of YHWH but is praying to the YHWH who cannot be seen. This idea is reinforced elsewhere as follows:

And Hagar praised and prayed

in the name of the Word [Memra] Of YHWH
who had revealed Himself to her…
(Jerusalem Targum Gen. 16:3)

It was this Word of YHWH that Jacob also trusted in:

And Jacob vowed a vow, saying,
"If the Word [Memra] of YHWH will be my support,
and will keep me in the way that I go,
and will give me bread to eat, and raiment to put on,
so that I come again to my father's house in peace;
then shall the Word [Memra]of YHWH be my God.
(Targum Onkelos on Gen. 28:20-21)

King David also urged Israel to trust in the Word of Yah as the Targum of Psalm 62 reads:

Trust in the Word of Yah at all times,
O people of the house of Israel!
Pour out before Him the sighings of your heart;
Say, God is our trust forever.
(Targum on Psalm 62:9)

This "Word of YHWH" was, according to Targum Jonathan, the Creator:

And the Word [Memra] of YHWH
created man in his likeness,
in the likeness of YHWH, YHWH created,
male and female created He them.
(Targ. Jonathan Gen. 1:27)

This idea is also put forward in the Jerusalem Targum:

And the Word [Memra] of YHWH said to Moses:
"I am He who said unto the world 'Be!' and it was:
and who in the future shall say to it 'Be!' and it shall be."
And He said: "Thus you shall say to the children of Israel:
'I Am' has sent me to you."
(Jerusalem Targum Ex. 3:14)

The Fragmentary Targum of the Torah also expresses that the Word of YHWH was the Creator:

The first night, when the "Word of YHWH"
was revealed to the world in order to create it,
the world was desolate and void,
and darkness spread over the face of the abyss
and the "Word of the Lord" was bright and illuminating
and He called it the first night.
(Fragmentary Targum Ex. 12:42)

That the Word of YHWH was the Creator can also be seen in the Tanak itself:

By the Word of YHWH were the heavens made,
And all the hosts of them by the Spirit of His mouth.
(Ps. 33:6)

The Word was also the covenant maker. For example the Noachdic covenant was between the Word and all mankind:

And YHWH said to Noah,
"This is the token of the covenant
which I have established between My Word [Memra]
and between all flesh that is upon the earth.
(Targum Onkelos Gen. 9:17)

The Word also made the Abrahamic covenant as Targum Onkelos also paraphrases:

And I will establish my covenant
between My Word [Memra] and between you…
(Targum Onkelos Gen. 17:7)

The Word of YHWH was also the giver of the Mosaic Covenant and the Torah as the Jerusalem Targum (as quoted above) makes the Torah giver "the Word of YHWH" in Ex. 20:1. It was to th e Word that Jacob turned to for salvation:

Our father Jacob said: "My soul does not wait for salvation
such as that wrought by Gideon, the son of Joash,
for that was but temporal; neither for a salvation
like that of Samson, which was only transitory;
but for that salvation which You have promised to come,
through Your Word unto Your people, the children of Israel;
for your salvation my soul hopes."
(Targum Jonathan Gen. 49:18)

That the Word of YHWH is the savior is expressed elsewhere:

But Israel shall be saved by the Word of YHWH
with an everlasting salvation…
By the Word of YHWH shall all the seed of Israel be justified…
(Targum Jonathan Is. 45:17, 25)

But I will have mercy upon the house of Judah,
and I will save them by the Word of YHWH, their God.
(Targum Jonathan Hosea 1:7)

Furthermore Philo tells us that “The Word” (Logos) and the Messiah are one and the same:

"The head of all things is the eternal Word (Logos) of the eternal God, under which, as if it were his feet or other limbs, is placed the whole world, over which He passes and firmly stands. Now it is not because Messiah is Lord that He passes and sits over the whole world, for His seat with His Father and God but because for its perfect fullness the world is in need of the care and superintendence of the best ordered dispensation, and for its own complete piety, of the Divine Word (Logos), just as living creatures (need) a head, without which it is impossible to live."
(Q&A on Exodus, II, 117)

Thus the Zohar teaches that the Sh’ma (Deut. 6:4) refers to the three pillars of the Godhead as being ECHAD and that the Middle Pillar of the Godhead reconciles the two outer Pillars. The Zohar further teaches that this Middle Pillar of the Godhead is the Son of Yah, the firstborn of all creation who will glorify all the bodies which are in the grave. This is the Word of YHWH in whom Abraham placed his faith and who made the covenant with Israel, and which is the Savior and is the Messiah.

Usualy belivers are trinitarian or sabelist (from Sabelius who did believe in a G-d 3 in 1), but I dont know why they come with number 3 since in the time of Sabelius there was no trinitarian. I can only find in the Bible from Bereshit to Apocalypse a dialog between 2 distinct persons: Mariyah Ruah and Mariyah Yeshua, that speak one about the other: "This is my Son...", "But the one who sent me is true" (John 8:26), etc.

Why who believe in 3 persons can not show me a dialog between Yahweh the Father and Yahweh the Spirit, that acording them are not titles of same person..?

Mikha'ELa said:

Thanks for the comment Florin. Actually I want to answer with another teaching to make it more clear:

http://www.fossilizedcustoms.com/trinity.html

How is the Father greater than the Messiah (John 14:28) if they are the same?

 

The Father sends the Ruach (Jn. 14:26); Messiah sends the Ruach (Jn. 15:26); The Father sends Messiah (John 17:8; 20:21); In John 14-16 we read that Messiah would have to leave for the Ruach HaKodesh to come, therefore these three are not the same.

 

In Heb. 9:14 Messiah presents himself through the Ruach to "Elohim" demonstrating that they are not the same.

 

Did Yeshua pray to himself in the Garden?

 

Mt. 26:39 Yeshua is praying "let this cup pass from ME; nevertheless not as I will but as YOU will."

 

According to Is. 11:1-2 Messiah would have "the fear of YHWH"... did he fear himself?

 

Mk, 13:32 The Son does not know when his return will be... but the Father DOES.

 

Rev. 5 Is the Lamb the figure on the throne?  How does the Lamb take the seven-sealed book from the figure on the throne if they are a singularity?

 

Why is the Messiah constantly described as sitting or standing next to the throne if he IS the figure on the throne?  Could it be because this is based on Ps. 110:1, 4?

Philo of Alexandria:
A First Century Jew
Who Believed in the Deity of Messiah
By
James Scott Trimm

PHILO

Philo was an Alexandrian Jew who was born nearly 20 years before Yeshua and died around 20 years after his death. Philo was a “Hellenist Jew”. Not like the Hellenists of the Maccabean period who abandoned Torah for Paganism, but like Stephen (Acts 7) and the Hellenists in Acts 6. These Hellenists were Greek speaking Jews who remained Torah Observant (at least in there own understanding) while accepting Greek culture.

Josephus' comments about Philo are so brief that we can quote them here in full:

"There was now a tumult arisen at Alexandria, between the Jewish inhabitants and the Greeks; and three ambassadors were chosen out of each party that were at variance, who came to Gaius. Now one of these ambassadors from the people of Alexandria was Apion, who uttered many blasphemies against the Jews; and, among other things that he said, he charged them with neglecting the honors that belonged to Caesar; for that while all who were subject to the Roman empire built altars and temples to Gaius, and in other regards universally received him as they received the gods, these Jews alone thought it a dishonorable thing for them to erect statues in honor of him, as well as to swear by his name. Many of these severe things were said by Apion, by which he hoped to provoke Gaius to anger at the Jews, as he was likely to be. But Philo, the principal of the Jewish embassage, a man eminent on all accounts, brother to Alexander the alabarch, and one not unskillful in philosophy, was ready to betake himself to make his defense against those accusations; but Gaius prohibited him, and bid him begone; he was also in such a rage, that it openly appeared he was about to do them some very great mischief. So Philo being thus affronted, went out, and said to those Jews who were about him, that they should be of good courage, since Gaius's words indeed showed anger at them, but in reality had already set God against himself."
(Antiquities of the Jews, xviii.8, 1)

Philo lived and wrote at the same time as the “New Testament” events were taking place. However Philo was far away in Alexandria Egypt, and apparently unaware of the budding Nazarene movement which had not yet come to Alexandria.  Rabbinic Judaism has forgotten Philo. He is never mentioned or cited in the Rabbinic literature which makes no great mention of any Alexandrian Jews.

THE WORD

Philo is very important to us because he writes much about the Second Temple Era Jewish concept of the “Word” (Greek: LOGOS). In order to understand Philo’s concept of the Word, we must understand Philo’s concept of Elohim. Philo saw a conflict within Elohim. On the one hand, he saw Elohim as beyond man and far removed from the finiteness of this universe. He refers to this concept in Greek as TO ON (that which exists) and TO ONTOS ON “that which alone truly exists”. This concept of Elohim is conceived as virtually outside this universe with no real contact with it. This unknowable Elohim appeared from Ex. 20:21. (In Rabbinic Judaism (i.e. Kabbalah) this unknowable Elohim is called in Hebrew AYN SOF (without end/border; The Infinite One).

For Philo the Word (Logos) was a sort of bridge between the unknowable remote Elohim and the universe. The Word was a manifestation of the unknowable Elohim in this universe, an intermediary or mediator between man and Elohim. (One can immediately see that Philo’s Word parallels Rabbinic Judaism’s (Kabbalah’s) SEFIROT.)

Philo writes much about the concept of the “Word” (Greek: Logos)

…So that the Word (Logos) is, as it were, the charioteer of the powers,…
(On Flight and Finding XIX 101)

This is very important, as we have a first century Jew revealing to us the mystery of the throne-chariot.

The Mishna tells us:

They do not expound upon…
Ma’aseh Bereshit before [more than] two, or Ma’aseh Merkavah before [more than] one unless he was a sage and understands of his own knowledge.
(m.Hagigah 2:1)

In the Mishnah the Ma’aseh Merkavah (account of the throne-chariot) was a secret. But Philo tells us all about the secret, he tells us that the charioteer is the Word (Logos). It is generally accepted that the mysteries of the Ma’aseh Merkavah (account of the chariot – i.e. Ezek. 1-2) and Ma’aseh Bereshit (account of creation) were the material that later came to be referred to as “Kabbalah”. Philo tells us that the big secret of the chariot is that the charioteer is the Word.

Philo says:

...Every man in regard of his intellect is connected with Logos (Word),
being an impression of, or a fragment or emanation of that blessed
nature...
(Philo; On Creation LI (146))

THE WORD WAS THE CREATOR

Philo gave a very detailed description to the Word (Logos). To Philo the Word was the creator:

As therefore the city, when previously shadowed out in
the mind of architectural skill had no external place, but
was stamped solely in the mind of the workman, so in
the same manner neither can the world which existed in
ideas have had any other local position except the
Logos (Word) which made them...
(Philo; On Creation V (20))

Philo taught that the Word (Logos) was the shadow of Elohim and was the instrument of creation.

...But the shadow of God is his Logos (Word),
which he used like an instrument when he was
making the world.
(Philo; Allegorical Interpretation III XXXI (96))

(Not only does Philo speak of this “Word” but the ancient Targums do so as well. The Targums were Aramaic paraphrases of the books of the Tanak. Throughout the Targums we read of this entity called the “Word” (Aramaic: MEMRA). On many occasions the Targums paraphrase YHWH with the phase “Word of YHWH” and on some occasions the Word (MEMRA) is mentioned in the paraphrase where YHWH is not mentioned. The term is applied to YHWH in Targum Onkelos 179 times, the Jerusalem Targum 99 times and Targum Pseudo-Jonathan 321 times.)

This "Word of YHWH" was, according to Targum Jonathan, the Creator:

And the Word [Memra] of YHWH created man in his likeness,
in the likeness of YHWH, YHWH created,
male and female created He them.
(Targ. Jonathan Gen. 1:27)

This idea is also put forward in the Jerusalem Targum:

And the Word [Memra] of YHWH said to Moses:
"I am He who said unto the world 'Be!' and it was:
and who in the future shall say to it 'Be!'
and it shall be." And He said: "Thus you shall say
to the children of Israel: 'I Am' has sent me to you."
(Jerusalem Targum Ex. 3:14)

The Fragmentary Targum of the Torah also expresses that the Word of YHWH was the Creator:

The first night, when the "Word of YHWH"
was revealed to the world in order to create it,
the world was desolate and void,
and darkness spread over the face of the abyss
and the "Word of the Lord" was bright and illuminating
and He called it the first night.
(Fragmentary Targum Ex. 12:42)

That the Word of YHWH was the Creator can also be seen in the Tanak itself:

By the Word (DAVAR) of YHWH were the heavens made,
and all the hosts of them by the Spirit of His mouth.
(Ps. 33:6)


THE WORD AS THE IMAGE OF ELOHIM AND PATTERN FOR OUR CREATION

Philo’s concept of the “Word” (Logos) is the “image of Elohim” which served as the pattern for the creation of man in Gen. 1:26-27. Philo writes:

...For God does not seem to have availed himself
of any other animal existing in creation as his model
in the formation of man; but to have been guided,
as I have said before, by his own Word (Logos) alone...
(Philo; On Creation XLVIII (139))

But the divine Word (Logos) which is above these
does not come into any visible appearance,
inasmuch as it is not like to any of the things
that come under the external senses,
but is itself an image of God,
the most ancient of all the objects of intellect
in the whole world, and that which is placed
in the closest proximity to the only truly existing God,
without any partition or distance being interposed
between them:
(On Flight and Finding XVIII (101))

Now, Bezaleel, being interpreted, means God in his shadow.
But the shadow of God is his Word (Logos), which he used
like an instrument when he was making the world.
And this shadow, and, as it were, model, is the archetype of other things.
For, as God is himself the model of that image which he has now called
a shadow, so also that image is the model of other things,
as he showed when he commenced giving the law to the Israelites,
and said, "And God made man according to the image of God."[Gen. 1:26]
as the image was modeled according to God, and as man was modeled
according to the image, which thus received the power and character
of the model.
(Allegorical Interpretations III 96)

For if it was necessary to examine the mortal body
of the priest that it ought not be imperfect through
any misfortune, much more was it necessary to look
into his immortal soul, which they say is fashioned
in the form of the living God. Now the image of God
is the Word (Logos), by which all the world was made.
(The Special Laws I, 81)

What is the man who was created? And how is that man
distinguished who was made after the image of God? (Gen. 2:7).
This man was created as perceptible to the senses,
and in the similitude of a Being appreciable only by the intellect;
but he who in respect of his form is intellectual and incorporeal,
is the similitude of the archetypal model as to appearance,
and he is the form of the principal character;
but this is the Word (Logos) of God, the first beginning of all things,
the original species or the archetypal idea,
the first measure of the universe.
(Q & A on Gen. I, 4)


Why is it that he speaks as if of some other god,
saying that he made man after the image of God,
and not that he made him after his own image? (Gen. 9:6).
Very appropriately and without any falsehood
was this oracular sentence uttered by God,
for no mortal thing could have been formed
on the similitude of the supreme Father of the universe,
but only after the pattern of the second deity,
who is the Word (Logos) of the supreme Being;
since it is fitting that the rational soul of man should bear it
the type of the divine Word (Logos); since in his first Word (Logos)
God is superior to the most rational possible nature.
But he who is superior to the Word (Logos) holds his rank
in a better and most singular pre-eminence, and how could
the creature possibly exhibit a likeness of him in himself?
Nevertheless he also wished to intimate this fact,
that God does rightly and correctly require vengeance,
in order to the defense of virtuous and consistent men,
because such bear in themselves a familiar acquaintance
with his Word (Logos), of which the human mind is
the similitude and form.
(Q & A on Gen. II 62)

This parallels what we read in the Targum:

And the Word (Memra) of YHWH
created man in his likeness,
in the likeness of YHWH, YHWH created,
male and female created He them.
(Targ. Jonathan Gen. 1:27)

THE WORD AS THE OBJECT OF PRAYER

To Philo, it was the Word to whom the ancients petitioned and payed, for example Philo writes:

But Hagar flees out of shame. And a proof of this is, that the angel, that is the WORD of God, met her, with the intent to recommend her what she ought to do, and to guide her in her return to her mistress's house. For he encouraged her, and said unto her: "The Lord has heard the cry of thy humiliation," which you uttered, not out of fear, nor yet out of hatred. For the one is the feeling of an ignoble soul, and the other of one which loves contention, but under the influence of that copy of temperance and modesty, shame.
(On Flight and Finding (5))

Likewise we read in the Jerusalem Targum on this same incident:

And Hagar praised and prayed
in the name of the Word [Memra] Of YHWH
who had revealed Himself to her…
(Jerusalem Targum Gen. 16:3)

PHILO BELIEVED IN ELOHIM AS A TRIAD (TRINITY)

In order to understand Philo’s concept of the Word (Logos) it is important to understand Philo’s concept of Elohim. Philo says:

"The primal existence is God, and second the God-Word"
(Allegorical Interpretation II, 86)

"The Creator of the world sends out His powers
from an eternal and invisible place"
(Q&A on Genesis, II, 48)

Philo raises the question

"...regarding its Creator, asking of what sort this Being is so difficult to see, so difficult to conjecture. Is He a body or incorporeal or something exalted above these? Is He a single nature... Or a composite Being?...and seeing that this is a problem hard to pursue, hard to take in by thought, he prays that he may learn from God Himself what God is."
(Flight and Finding, 164)

Philo doesn't answer this question here, but he does answer these questions elsewhere. In On the Confusion of Tongues, 62, He calls God "incorporeal" and in a later section, he describes God as a "Triad" (Trinity). He refers to God as “...the Lord God of three natures...”(Philo; On the Change of Names II, 11). He also says:

...it is reasonable for one to be three and for three to be one, for they were one by a higher principle... ...in the place of one, He makes the appearance of a triad [trinity]... He cannot be seen in his oneness without something [else], the chief Powers that that exist immediately with him... the Creative, which is called "Elohim" and the Kingly, which is called "Lord"... he begins to see the sovereign, holy, and divine vision in such a way that a single appearance appears as a triad [trinity], and the triad [trinity] as a unity.
(Philo; Questions on Genesis, IV, 2)

According to Philo God appears as a Triad -- himself and his two Powers: Creative and Ruling. To the "purified soul," however, God appears as One.

… the Father of the universe, who in the sacred scripture is called by his proper name,
‘I am that I am’; and the beings on each side are those most ancient powers which are always close to the living God, one of which is called his Creative Power, and the other his Royal Power. And the Creative Power is God, for it is by this that he made and arranged the universe; and the Royal Power is the Lord, for it is fitting that the Creator should lord it over and govern the creature. Therefore, the middle person of the three, being attended by each of his powers as by body-guard, presents to the mind, which is endowed with the faculty of sight, a vision at one time of one being, and at another time of three; …
(Abr. 119-123).

The reconciliation of these two opposing “powers”, the central power is the Word (Logos):

...the Divine Word (Logos)...fills all things and becomes a mediator and arbitrator for the two sides....from the Divine Word (Logos), as from a spring, there divide and break forth two powers. One is the creative through which the Artificer placed and ordered all things. This is named "God". And the royal, since through it the Creator rules over created things. This is called "Lord" And from these two powers have grown the others. For by the side of the creative power there grows the propitious of which is named "beneficial" while (besides) the royal the legislative, of which is aptly named "punitive". And below these and beside them is the ark."
(Philo on Q&A on Exodus, II.68)


PHILO'S WORD IS THE SON OF ELOHIM

Philo Writes of the Word (Logos):

For there are, as it seems, two temples belonging to God; one being this world, in which the high priest is the divine Word, his own firstborn son. The other is the rational soul, the priest of which is the real true man,
(On Dreams 215)

And if there be not as yet any one who is worthy to be called a son of God, neverthless let him labour earnestly to be adorned according to his Firstborn Word, the eldest of his angels, as the great archangel of many names; for He is called, "the Authority", and "the Name of God", and "the Word", and "man according to God's image", and "He who sees Israel". . . For even if we are not yet suitable to be called the sons of God, still we may deserve to be called the children of his eternal image, of his most sacred Word; for the image of God is his most ancient word.
( On the Confusion of Tongues XXVIII:146-147)

Thus, indeed, being a shepherd is a good thing, so that it is justly attributed, not only to kings, and to wise men, and to souls who are perfectly purified, but also to God, the ruler of all things; and he who confirms this is not any ordinary person, but a prophet, whom it is good to believe, he namely who wrote the psalms; for he speaks thus, "The Lord is my shepherd, and he shall cause me to lack Nothing;" (Ps. 23:1.) and let every one in his turn say the same thing, for it is very becoming to every man who loves God to study such a song as this, but above all this world should sing it. For God, like a shepherd and a king, governs (as if they were a flock of sheep) the earth, and the water, and the air, and the fire, and all the plants, and living creatures that are in them, whether mortal or divine; and he regulates the nature of the heaven, and the periodical revolutions of the sun and moon, and the variations and harmonious movements of the other stars, ruling them according to law and justice; appointing, as their immediate superintendent, his own right reason, his first-born son, who is to receive the charge of this sacred company, as the lieutenant of the great king; for it is said somewhere, "Behold, I am he! I will send my messenger before thy face, who shall keep thee in the Road."(Ex. 23:20.)
(On Husbandry 50-51)

PHILO'S WORD WAS A PRIEST LIKE MELCHIZADEK

Moreover Philo's Word was a "priest" whom he compares to Melkizadek:

XXVI. (82) But Melchisedek shall bring forward wine instead of water, and shall give your souls to drink, and shall cheer them with unmixed wine, in order that they may be wholly occupied with a divine intoxication, more sober than sobriety itself. For the Word is a priest, having, as its inheritance the true God, and entertaining lofty and sublime and magnificent ideas about him, "for he is the priest of the most high God."{38}{Genesis 14:18.} Not that there is any other God who is not the most high; for God being one, is in the heaven above, and in the earth beneath, and there is no other besides Him."{39}{Deuteronomy 4:39.} But he sets in motion the notion of the Most High, from his conceiving of God not in a low and grovelling spirit, but in one of exceeding greatness, and exceeding sublimity, apart from any conceptions of matter.
("De Allegoriis Legum," iii. 26).

The fourth and last of the points which we proposed to discuss, is the appointing as a period for the return of the fugitives the death of the high priest, which, if taken in the literal sense, causes me great perplexity; for a very unequal punishment is imposed by this enactment on those who have done the very same things, since some will be in banishment for a longer time, and others for a shorter time; for some of the high priests live to a very old age, and others die very early, and some are appointed while young men, and others not until they are old. And again of those who are convicted of unintentional homicide, some have been banished at the beginning of the high priest's entrance into office, and some when the high priest has been at the very point of death. So that some are deprived of their country for a very long time, and others suffer the same infliction only for a day, if it chance to be so; after which they lift up their heads, and exult, and so return among those whose nearest relations have been slain by them. This difficult and scarcely explicable perplexity we may escape if we adopt the inner and allegorical explanation in accordance with natural philosophy. For we say that the high priest is not a man, but is the Word (Logos) of God, who has not only no participation in intentional errors, but none even in those which are involuntary.
(On Flight 106-108)

PHILO'S WORD WAS A PARACLETE (ADVOCATE)

Philo also describes the Word (Logos) not only as the “Son” of the “Father” but as a PARACLETE who is “perfect in all virtue” and procures “forgiveness of sins” as well as a “supply of unlimited blessings”:

…the twelve stones arranged on the breast in four rows of three stones each, namely the logeum, being also an emblem of that reason (Logos, Word) which holds together and regulates the universe. For it was indispensable that the man who was consecrated to the Father of the world, should have as a paraclete, his son, the being most perfect in all virtue, to procure forgiveness of sins, and a supply of unlimited blessings;
(Life of Moses II, 133-134)

(Yeshua as the Messiah is called a PARACLETE in the Greek text of 1Jn. 2:1)

PHILO'S DIVINE WORD WAS THE MESSIAH

Now here is perhaps the most amazing thing, Philo believed this “Word” (Logos) and the Messiah to be one and the same:

"The head of all things is the eternal Word (Logos) of the eternal God, under which, as if it were his feet or other limbs, is placed the whole world, over which He passes and firmly stands. Now it is not because Messiah is Lord that He passes and sits over the whole world, for His seat with His Father and God but because for its perfect fullness the world is in need of the care and superintendence of the best ordered dispensation, and for its own complete piety, of the Divine Word (Logos), just as living creatures (need) a head, without which it is impossible to live."
(Q&A on Exodus, II, 117)

The truth is that the doctrine of the Deity of Messiah was very much a Jewish idea already in the First Century.  Philo, as a First Century Jew believed in the Messiah as:

* The Word

* The Creator

* The Image of Elohim from which we were created

* The Central aspect of Elohim as a Triad (Trinity)

* The Firstborn Son of Elohim

* A Heavenly High Priest like Melchizadek,

* A Paraclete (Advocate)

All of this was believe by a First Century Alexandrian Jew who by all accounts was unaware of the Messianic fervor surrounding Yeshua of Nazareth far away in Judea.

How is the Father greater than the Messiah (John 14:28) if they are the same?

On the one hand - the Father is greater then the Messiah like the head of every man is the Messiah, but in same time He allows us to be His brothers and the Father gives us "the Spirit of adoption, whereby we cry, Abba, Father", a promise that comes from the Father, a promise that we hear from Messsiah, a promise that is given in the Name of Yeshua.

John 14:28 "Ye have heard how I said unto you, I go away, and come again unto you. If ye loved me, ye would rejoice, because I said, I go unto the Father: for my Father is greater than I."

Paul answers in 1Cor. 11:3 "But I would have you know, that the head of every man is the Messiah; and the head of the woman is the man; and the head of the Messiah is God (in aram. ue Rosh dMeshiha Aloha hue).

On the other hand - the Father is greater then the Messsiah in the sence we see the Throne of the Father that is like a static montain having two rivers coming out, and the Throne of the Son of Man on wich can stand a man (Revelation 3:21), and that is mobile - moving above the rivers of fire at the judgement of fallen angels as Enoch descrives.

We can see how the Father can cover Moses with His hand, wile I believe Messiah sonds the shofar to show the way to the Father:

"And it shall come to pass, while my splendour passeth by, that I will put thee in a clift of the rock, and will cover thee with my hand while I pass by: And I will take away mine hand, and thou shalt see my back parts: but my face shall not be seen."

 

The Father sends the Ruach (Jn. 14:26); Messiah sends the Ruach (Jn. 15:26); The Father sends Messiah (John 17:8; 20:21); In John 14-16 we read that Messiah would have to leave for the Ruach HaKodesh to come, therefore these three are not the same.

John 14:16-17:

"And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever;

Even

the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you."

Joh 14:26:

"But the Comforter,

which is

the Ruah haKodesh, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you".

The "Spirit of adoption" is named "Comforter", and "the Ruah haKodesh", but Yeshua does not state is part of Elohim and does not change that the head of every man is the Messiah; and the head of the woman is the man; and the head of the Messiah is God. There is no link to Yahweh Ruah, is only our "Comforter", our "Spirit of adoption", the "Spirit Set-apart" for us.

 

In Heb. 9:14 Messiah presents himself through the Ruach to "Elohim" demonstrating that they are not the same.

Heb 9:14 how much more then shall the blood of the Meshiha, who, by the Eternal Spirit, himself hath offered without spot unto Aloha, purify our conscience from dead works, to serve the Aloha the Living? (Etheridge NT)

Even here the traslation is not literar since we have "de Meshiha de bRuah" in aramaic: "of Messiah of in Ruah".

Messiah has presented Hilself to G-d (Aloha) in Ruah or "ruah" since his body was not yet resurected, but after resurection He has ascended in Heaven in body.

Did Yeshua pray to himself in the Garden?

Mt. 26:39 Yeshua is praying "let this cup pass from ME; nevertheless not as I will but as YOU will."

According to Is. 11:1-2 Messiah would have "the fear of YHWH"... did he fear himself?

Another way to show that they are separate persons is an dialog, wich I requested in the last 20 years from trinitarians, since I believe Yahweh is the Ruah, to show me a dialog between Yahweh the Father and Yahweh the Ruah. there are such dialogs, more clear then a prayer, that show Yahweh Yeshua is a separate person then Yahweh Ruah:

Matthew 3:16-17:

"But when Jeshu was baptized, he immediately ascended from the waters; and the heaven was opened unto him; and he saw the Spirit of Aloha, who descended, like the dove, and came upon him. And, lo, the voice from heaven, which said,

- This (is) my Son, the Beloved, in whom I have delighted".

John 12:27-30:" - Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour. Father, esteem thy Name.

Then came there a voice from heaven, saying,

- I have both esteemed it, and will esteem it again.

The people therefore, that stood by, and heard it, said that it thundered: others said, An angel spoke to him. Yahshua answered and said, This voice came not because of me, but for your sakes.

 

Mk, 13:32 The Son does not know when his return will be... but the Father DOES.

2Cor 3:18 But we all with disclosed [Or, revealed.] faces behold the glory of the Lord [Yahweh, dMariya] as in a mirror, and into the resemblance of it are changed from brightness to brightness, as by the Lord the Spirit [dmin Yahweh Ruah].

Rev. 1:1 THE Revelation of Jeshu Meshiha, which Aloha gave unto him to show unto his servants the things which must be done speedily.

The Messiah have received from the Aloha Father a revelation to show His servants... he is named at the end of every message "the Spirit".

Rev. 2:29 He that hath an ear, let him hear what the Spirit [Ruah] saith unto the assemblies.

Rev. 5 Is the Lamb the figure on the throne? How does the Lamb take the seven-sealed book from the figure on the throne if they are a singularity?

There is a large ladder (or staircase) at the Holy Throne in Heaven or Paradise inside the Holy City, on wich angels are going up and down, as even Ya’akov has seen in dream. This like a highway made for creatures larger then the Son of Man that go up to Aloha's Throne also how is described in the Book of Enoch. There is no way anyone like a son of man can stand on this Throne from wich flows two rivers of living water.

Why is the Messiah constantly described as sitting or standing next to the throne if he IS the figure on the throne? Could it be because this is based on Ps. 110:1, 4?

We can literaly move all assemblies with more little trones and stand all like on a montain on this Holy Throne of the Father.

Psalm 110:1 Yahweh says to Adon-i, "Sit at my right hand, until I make your enemies your footstool for your feet."

This is a dialog between Yahweh the Spirit and Adon-i Messiah from were we can see that Sabelius and his disciples the modalists are too busy to ever read Psalms. :-)

26 And Elohim said: Let us make man in our image; after our likeness. And let them
have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creeps upon the earth.
27 And Elohim created man in His own image: in the image of Elohim created He him;
male and female created He them.
(Gen. 1:26-27 HRV)

 

What does this mean?  Let US make man in OUR image? 

 

The Zohar gives a very interesting answer:

 

And Elohim said, Let us make man (Gen. 1:26).  The secret (SOD) is to them who fear him (Ps. 25:14)…

That most reverend Elder opened an exposition of this verse by saying ‘Simeon Simeon, who is it that said: “Let us make man?” Who is this Elohim?’ With these words the most reverend Elder vanished before anyone saw him.

R. Simeon, hearing that he had called him plain “Simeon”, and not “Rabbi Simeon”, said to his colleagues: ‘Of a surety this is the Holy One, blessed be He, of whom it is written: “And the Ancient of days was seated” (Dan. VII, 9). Truly now is the time to expound this mystery, because certainly there is here a mystery which hitherto it was not permitted to divulge, but now we perceive that permission is given.’

He then proceeded: ‘A king had several buildings to be erected, and he had an architect in his service who did nothing save with his consent (Prov. 8:30). The king is the supernal Wisdom above, the Middle Pillar is the king below: Elohim is the architect above, being as such the supernal Mother, and Elohim is also the architect below, being as such the Divine Presence (Shekinah) below. Now a woman may not do anything without the consent of her husband. And all the buildings were created through his Emanation  (aziluth), the Father said to the Mother by means of the Word (amirah), “let it be so and so”, and straightway it was so, as it is written, “And he said, Elohim, let there be light, and there was light”: i.e. one said to Elohim, let there be light: the master of the building gave the order, and the architect carried it out immediately; and so with all that was constructed in the way of emanation.
(Zohar 1:22a)

 

The Zohar understands “US” and “OUR” to be reflected in the “male and female” image of Elohim  mentioned in verse 27 and these are here referred to as “the Father” and “the Mother” just as YHWH is expressed as a Father (Mal. 1:6; Is. 63:16; 64:7) and as a Mother (Is. 66:13) in the Tanak.  (YHWH as a “Mother” is the “Comforter in Is. 66:13 which is the Holy Spirit in Jn. 14:16-17, 27; 15:26; 16:7). 

 

The Male and Female image of Father and Mother are the Elohim which is the “Architect above” while the “architect below” is the “Elohim below” or the “king below” and identified as the “Middle Pillar”.  Elsewhere the Zohar identifies the Middle Pillar as the “Son of Yah”:

 

Better is a neighbor that is near, than a brother far off.
This neighbor is the Middle Pillar in the Godhead,
which is the Son of Yah.
(Zohar 2:115)

 

Here (Zohar 1:22a) the Zohar also identifies the Middle Pillar with the Word.

 

So the words “Let Us create man in Our own image” are spoken from the Father to the Mother (Holy Spirit) and this is the Elohim above, and these words are carried out by the Word which is the Son of Yah, the Middle Pillar, the Elohim below. 

 

Just as we read in the Ketuvim Netzarim:

 

1 In the beginning was the Word, and the Word was with Eloah, and the Word was Eloah.
2 This was in the beginning, with Eloah.
3 Everything existed through Him, and without Him, not even one thing existed of
that which existed.
(Yochanan (John) 1:1-3 HRV)

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