Interpretation of Duet. (6:4): Yahweh Elohiym echad Yahweh.

by Guest469  |  earlier

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I intend to ask this question about the interpretation of this religious scripture, that I have heard a lot of Jews use; the last part of Duet. (6:4) to say that, God is one God. However, when I talk to my brother who is fluent in Hebrew, he explained the verse to me:

Yahweh Elohiym echad Yahweh.

Yahweh is where we get Jehovah from.
Elohiym is God, plural (3), and masculine
Echad is only used when referring to 1 group of something, such as a cluster of grapes.
It would never be used to refer to a single grape. So it is very important to understand how do we reconcile the original Hebrew when it basically is giving us this equation: 1x1x1=1? Why would God refer to himself as a cluster and not a single being?

 Tags: 64, duet, echad, Elohiym, interpretation, Yahweh



  1. John

    “Yahweh” is the title of the divine Being Himself, Whose head name is “Elohim.” The literal implication of the phrase ELOHIM is “subjectors-ward.”
    Echad [Strong's #259 "united, i.e., one; or (as an ordinal) first"] easily entails one [whether composite or absolute] just the identical as our English phrase entails one. Look at its usage in a Hebrew concordance: “one door” (Ezekiel 41:11); “one reed” (Ezekiel 40:5-8); “one gate” (Ezekiel 48:31); “one saint” (Daniel 8:13) — just a couple of examples. (See furthermore Numbers 7:11,13,14,26,32,38,44; 9:14; 16:22, for a start) It is utilized precisely the identical as our English phrase “one”. Being a lone one-by-one, object, or unit. noun: A lone unit, a lone individual or thing.

    The plural form of the noun here in Hebrew is a representation of respect in the form of majesty or excellence. (See NAB, St. Joseph Edition, Bible Dictionary, p. 330; also, New Catholic Encyclopedia, 1967, Vol. V, p. 287.) It does not contain any thought of plurality of persons within godhead.

    There are various other references which clarify it further. at Judges 16:23 when referring to the false god Dagon, a form of the title ’elo•him´ is used; the verb is singular, showing reference to just one god. Similarly, at Genesis 42:30, Joseph is expressed with respect as the “lord” (’adho•neh´, the plural of excellence) of Egypt.

    In contrary, Greek language does not have a plural of excellence or majesty. So, at Genesis 1:1 the translation experts of LXX used ho The•os´ (God, singular) as the equivalent of ’Elo•him´.

    At Mark 12:29, where a reply of Jesus is re-narrated in which he quoted Deuteronomy 6:4, the Greek singular ho The•os´ is similarly used.

    Hebrew text contains the Tetragrammaton twice, and so should appropriately be read as: “Jehovah our God is one Jehovah, At Deuteronomy 6:4,. A” The nation of Israel, to whom it was addressed, did not believe in the concept of Trinity. The Babylonians and the Egyptians were the worshipers of triads of gods, but it was made clear to Israel that Jehovah is different.

    The Word ECHAD

    The Shema specifically was meant to concentrate the single personality of God. In Jewish Talmud (Berakoth 19a), the concluding word, ´E•chadh´ (“One”), “should be specially indicated while it was being pounced by holding out each syllable. (W. O. E. Oesterley and G. H. Box) In reference to God, this lengthened ´E•chadh´ also proclaimed his uniqueness.

    The word “Echadh” is also in Daniel 10;5—“I also proceeded to raise my eyes and see, and here was A certain man (Echadh)”

    It is also used in Ezek. 9;2 “ there was ONE man (Echadh) in among them clothed with linen, with a secretary’s inkhorn..”


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