"Yahweh is One"
Concerning the "Shema" (Deut.6:4) it reads, "Hear, O Yisrael: Yahuweh our Mighty One is one Yahuweh:" or "Yahuweh is one." It is believed by many that the word "echad," translated "one," means "a united one" or a "compound unity," not singularity. The scriptures prove this belief to be false. Note Nu.7:13-82 where "echad" is translated "one" 84 times and each time it means one as in the number one, singularity. Consider also Gen.2:1 - one rib and Dan.9:27 - one week.
Historic Judaism does not give echad the meaning of unity or plurality as is seen in the Encyclopedia Judaica, Vol. 14, p.1373: "Perhaps from earliest times, but certainly from later, the word echad (one) was understood also to mean unique. God is not only one and not many, but He is totally other than what paganism means by gods." Note also The Jewish Commentary, Soncino Edition, p.770: "He is one because there is no other haElohim than He; but He is also one, because He is wholly unlike anything else in existence. He is therefore not only one, but the Sole and Unique, haElohim."
Perhaps the most conclusive evidence that the word echad has the meaning of alone or unique comes to us from the Messiah himself in Mk.12:28-34. When asked which Commandment [Instructions in Righteousness] was the most important, Yahushua responded by quoting the Shema. In response to his answer the teacher replied, "You are right in saying that Yahuweh is one and there is no other but Him." Although Yahushua did not specifically say "there is no other but Him" the teacher understood that meaning to be implied in the word echad or one. Yahushua acknowledged that the teacher answered wisely thereby confirming the teacher's correct understanding of the meaning of the Shema.
It is true that echad was used in verses such as Ge.2:24 and Ge.41:25. There we see two people becoming one flesh and two dreams having one meaning. The key here is that two become one. In the Shema, we only see one individual, Yahuweh, proclaimed to be one! It doesn't say, "And the two Yahuweh's became one." In the two verses in Genesis, we don't see one becoming two. But that is what people are trying to do with the Shema. They say one means two and therefore, there must be two Yahuweh's.
Yahushua said, "I and my Father are one." (Jn.10:30). Does that mean they are the same being? Yahushua said something similar in Jn.17:22, "And the glory which thou gavest me I have given them; that they may be one, even as we are one:"
Here again, Yahushua says he and the Father are one. But he also prays that his followers will be one in the same sense that he and Yahuweh are one. That is a oneness of mind, purpose, and will, not a oneness of being. And it certainly does not mean there are two Yahuweh's.
Shalom Shalom
"Zaquaine" Mufasa Abda Kalil TsidekiYahu
Historic Judaism does not give echad the meaning of unity or plurality as is seen in the Encyclopedia Judaica, Vol. 14, p.1373: "Perhaps from earliest times, but certainly from later, the word echad (one) was understood also to mean unique. God is not only one and not many, but He is totally other than what paganism means by gods." Note also The Jewish Commentary, Soncino Edition, p.770: "He is one because there is no other haElohim than He; but He is also one, because He is wholly unlike anything else in existence. He is therefore not only one, but the Sole and Unique, haElohim."
Perhaps the most conclusive evidence that the word echad has the meaning of alone or unique comes to us from the Messiah himself in Mk.12:28-34. When asked which Commandment [Instructions in Righteousness] was the most important, Yahushua responded by quoting the Shema. In response to his answer the teacher replied, "You are right in saying that Yahuweh is one and there is no other but Him." Although Yahushua did not specifically say "there is no other but Him" the teacher understood that meaning to be implied in the word echad or one. Yahushua acknowledged that the teacher answered wisely thereby confirming the teacher's correct understanding of the meaning of the Shema.
It is true that echad was used in verses such as Ge.2:24 and Ge.41:25. There we see two people becoming one flesh and two dreams having one meaning. The key here is that two become one. In the Shema, we only see one individual, Yahuweh, proclaimed to be one! It doesn't say, "And the two Yahuweh's became one." In the two verses in Genesis, we don't see one becoming two. But that is what people are trying to do with the Shema. They say one means two and therefore, there must be two Yahuweh's.
Yahushua said, "I and my Father are one." (Jn.10:30). Does that mean they are the same being? Yahushua said something similar in Jn.17:22, "And the glory which thou gavest me I have given them; that they may be one, even as we are one:"
Here again, Yahushua says he and the Father are one. But he also prays that his followers will be one in the same sense that he and Yahuweh are one. That is a oneness of mind, purpose, and will, not a oneness of being. And it certainly does not mean there are two Yahuweh's.
Shalom Shalom
"Zaquaine" Mufasa Abda Kalil TsidekiYahu
Replies to This Discussion
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Permalink Reply by Mufasa Abda Kalil TsidekiYahu on
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Shalom Jaja, Why would you need the Fathers approvel if you are equal with Ab/Father, and why do you pray to the Father if you are equal to the Father...?
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