TWO YAHWEHS?

"[A]ncient Jewish theology once embraced two Yahweh figures (the “two powers”). But once this teaching came to involve the risen Jesus of Nazareth, Judaism could no longer tolerate it." - Michael S. Heiser SOURCE: Who Is the Angel of the Lord and What Is the Name of Yahweh?

Marcion, a businessman in Rome, taught that there were two Gods: Yahweh, the cruel God of the Old Testament, and Abba, the kind father of the New Testament. Marcion eliminated the Old Testament as scriptures and, since he was anti-Semitic, kept from the New Testament only 10 letters of Paul and 2/3 of Luke's gospel (he deleted references to Jesus' Jewishness). Marcion's "New Testament", the first to be compiled, forced the mainstream Church to decide on a core canon: the four Gospels and Letters of Paul. https://www.catholicbridge.com/catholic/bible-catholics-apocrypha.php

TWO YAHWEHS?

There are not two Yahwehs mentioned in Scripture. The Name Yahweh is mentioned more than once in verses, but there is only one Yahweh.

There is only one Yahweh, not two. You, even You, are Yahweh ALONE; You have made heaven, the heaven of heavens, with all their host, the earth, and all things that are therein, the seas, and all that is therein, and You preserve them all; and the host of heaven worships You (Nehemiah 9:6).

There is only one Yahweh, not two. This says Yahweh, your Redeemer, and He that formed you from the womb, I am Yahweh that makes all things; that stretches forth the heavens ALONE; that spreads abroad the earth BY MYSELF; (Isaiah 44:24).

There is only one Yahweh, not two. I am Jehovah [the LORD] and there is none else, there is no God beside Me: I girded you, though you have not known Me: That they may know from the rising of the sun, and from the west, that there is none beside Me. I am Yahweh [the LORD], and there is none else (Isaiah 45:5-6).

TWO SOLOMONS?

Compare 1 Kings 8.1: "Then Solomon assembled the elders of Israel and all the heads of the tribes, the leaders of the ancestral houses of the Israelites, before King Solomon in Jerusalem". Are there two Solomons? It just seems to be idiomatic.

Genesis 4:23 is written, And Lamech said to his wives, Adah and Zillah, “Hear my voice, O’ wives of Lamech... If Lamech was speaking to his own wives, Adah and Zillah, why did he say “wives of Lamech” rather than “my wives”? As one can see, the Hebrew text of Gen. 19:24 is ambiguous as to whether there are one or two individuals named Yahweh.

GENESIS 19:24 - TWO YAHWEHS?

“Then the LORD rained upon Sodom and upon Gomorrah brimstone and fire from the LORD [out of heaven]” (Gen. 19:24, KJV).

The words in brackets, [out of heaven], are doubtful, indicated by the following witnesses:

“Yahweh rained on Sodom and Gomorrah brimstone and fire from Yahweh” (Gen. 19:24, Jerusalem Bible).

Footnote: “f. Here a gloss adds ‘from heaven’”

Note: A gloss is a marginal comment which eventually shows up in the main text.

“Suddenly the LORD rained burning sulfur on the cities of Sodom and Gomorrah and destroyed them...” (Gen. 19:24, Good News Bible).

As does the Good News Bible, the following version omit the second mention of Yahweh:

“And then the LORD rained down fire and brimstone from the skies on Sodom and Gomorrah” (Gen.19:24, The New English Bible).

“The LORD sent a rain of burning sulfur down from the sky on Sodom and Gomorrah and destroyed those cities” (Gen. 19:24, The New Century Version, 1991).

“Then the LORD sent fire and flaming smoke raining down from heaven on Sodom and Gomorrah” (Gen. 19:24, The Bible In Basic English).

“... the LORD rained sulfur and fire from the sky on Sodom and Gomorrah, devastating those cities ...” (Gen. 19:24, Smith & Goodspeed Translation).

Then out of the sky the LORD rained burning sulfur on Sodom and Gomorrah from the LORD (Genesis 19:24 - Holman Christian Standard Bible).

Conclusion

It is now apparent that we can not be justified in proclaiming two Yahwehs from the evidence given in Genesis 19:24.

TWO YAHWEHS IN ISAIAH 44:6?

Isa 44:6, “Thus saith Yahweh the King of Ysrael, and His redeemer Yahweh of host; I am the first, and I am the last; and beside me there is no Elohim.”

Notice that both the King and His Redeemer are speaking and they are both called Yahweh in this verse, thus showing two entities with the Name Yahweh. Also they are both called Elohim, - “beside me there is no Elohim”.

Voy Wilks’ Response Is As Follows:

Now to Isa. 44:6. Let me respectfully suggest, there is only one Yahweh spoken of here: the only Yahweh who exist (Deut. 4:35,39); Israel’s redeemer and king. Isa. 44:6 should be read in connection with the verses which follow. Notice the singular pronouns, I and Me (Verses 6, 7 and 8).

“I am the first and I am the last; beside me is no Elohim” (Isa. 44:6b). Elohim is singular for two reasons: (1) Scriptures tell us there is only one El, one Yahweh; and (2) because of the singular pronouns associated with Elohim.

“Is there and Eloah besides me? Yea, there is no God [tsur = Rock]; I know not any” (Isa.44:8b).

One Yahweh is speaking: “I”. This one Yahweh knew of no other Yahweh. Notice the message in the same chapter, Verse 24b:

“I am Yahweh that maketh all things; that stretcheth forth the heavens alone; that spreadeth abroad the earth by myself; ...”

Alone (#905) means “unaccompanied.” By myself means he did it alone, with no help from another.

Quick Summary Thus Far

· Yahweh is he Creator.

· Yahweh had no help in the creation.

· Yahweh did the creating alone.

· Yahweh knew of no other Yahweh.

· Yahweh is Israel’s king and redeemer

Other Versions

Much information can sometimes be obtained by comparing other versions [or “translation comparison”]. This is true when we consider Isa. 24:6a from several versions:

New American Bible “thus says Yahweh Israel’s King and redeemer ...”

The Koster Bible “Thus says YHWH, Sovereign of Israel and his Redeemer; ... (Israel’s redeemer).

Moffatt Translation “Here is the word of the Eternal, King of Israel, Israel’s deliverer, The Lord of host: ...”

New International Version “This is what Yahweh says - your redeemer who formed you in the womb; ...”

Jerusalem Bible “Thus say Israel’s king and redeemer, Yahweh Sabaoth; ...”

A number of other versions agree, such as The New Wold Translation, The New Century Version, The Living Bible, The Emphasized Bible, The Good News Bible, and The Bible In Basic English.

Please keep in mind that all these translators accepted the Trinity or the Duality, therefore they accepted the pre-existence of Yahshua. Nevertheless, the translations noted above disagree with the doctrine of the Trinity and Duality.

I wish to call attention to personal pronouns in the Koster Bible. Most if not all personal pronouns which refer to Yahweh were capitalized by Mr. Koster. When we consult Isa. 44:6a, we notice that the pronoun his is not capitalized, indicating Mr. Koster realized his referred to Israel, not to Yahweh and not to a second Yahweh:

“Thus says YHWH, Sovereign of Israel, and his [Israel’s] Redeemer, YHWH of hosts,...”

Conclusion

Scriptures reveal there is only one true Yahweh, one true El, and one true Elohim. Even if there were two or three Yahwehs, Isa. 44:6 could not properly be used as evidence to support this view, since the Scripture indicates Yahweh is Israel’s king and redeemer, not Yahweh’s king and redeemer.

A better case for Two Parties (Yahweh and a helper) might be made by using Isa. 41:1 where some versions read, “I, Yahweh, the first and with the last; I am he.”

But again, the translators have this covered. Please see the paper [or, CLICK HERE], “The Pre-existence - Isa. 44:1.” Also, we have learned that Yahweh did the creating all [ALONE #905]. No one helped him (Isa. 44:24; 48:12-13, and many other Scriptures).

First Corinthians 8:6: “But TO US there is but one Eloah, the Father, of whom are all things, and we for him; and one Savior Yahshua the Messiah, [for, because of, or on account of] whom are all things, and we by him (1 Cor. 8:6, Holy Name Bible). Eloah is recognized as singular, even by Dualist [The bracketed words were added by I, the webmaster. Please CLICK HERE for an in depth explanation of this].

Thanks,

Voy Wilks

Also see:

Genesis 18-19

“TELL US” Isaiah 41:21-26 by Voy Wilks 3/26/99

Throughout the Scriptures most references to Yahweh use singular pronouns; I, me, my, mine, he, him, his, etc. Why is this? The answer is, Yahweh truly is ONE, so naturally, singular pronouns are associated with Yahweh, the El, of Israel.

“Hear, O Israel: Yahweh our Elohim is one Yahweh: … (Deut. 6:4, KJV).

“Ye [Israel, Verse 1] are my witnesses, saith Yahweh, and my servant whom I have chosen, that ye may know and believe me, and understand that I am he: before me there was no El formed, neither shall there be ANY AFTER ME. I, even I am Yahweh; and beside me there is no savior” (Isa. 43:10,11).

In a few references, however, Scriptures do use plural pronouns, even when the One Yahweh is spoken of. There is an explanation for each, as in the following quotation:

“Produce your cause, saith Yahweh; bring forth your strong reasons, saith the king of Jacob. Let them bring them forth, and show US what shall happen: let them show the former things, what they be, that WE may consider them, or declare to US things for to come. Show the things that are to come hereafter that WE may know that ye are gods: ye, do good, or do evil, that WE may be dismayed and behold it together. …

“Behold, ye are of nothing, and your work is nought: an abomination is he that chooseth you. I have raised up one from the north, and he shall come: from the rising of the sun shall he call upon my name: and he shall come upon princes as upon mortar, and as the potter treadeth clay. Who hath declared from the beginning, that WE may know? And before time, that WE may say, He is righteous? there is none that declareth, yea, there is none that heareth your words” (Isa. 41:21-26, KJV).

In these verses, us and we are used several times in connection with the one Yahweh. Why is this?

o Some might claim these verses support the doctrine of the Trinity. But no. The Trinity is a false doctrine. It is not true. As noted above, there is only ONE El. “Before me, no El was formed, neither shall there be [any] after me” (Isa. 43:10).

o Some might claim these verses support the doctrine of the Twinity (the Duality); two Els, two Yahwehs. But no. We have just found that Yahweh is one Yahweh. THERE IS NO OTHER (Deut. 6:4). “Before me, no El was formed nor shall there be any after me” (Isa. 43:10, RSV).

What, then, can we say about these plural pronouns in reference to Yahweh? Long ago, wise men reported we shuld notice the context; note the general message before, in, and after the verse being studied, Therefore, let us do so at this time. Go back to verse one of Isaiah 41.

“Keep silence before me, O islands; and let the people renew their strength: let them come near; let them speak: let US come near together to judgment” (Isa. 41:1).

We see that Yahweh calls to the people of the Coast Lands. “Let us meet together.” Both Yahweh and the peoples of the Coast Lands.

In the verses which follow, Yahweh reveals to his listeners some of his majestic deeds. Idolaters, on the other hand, encourage each other in the creation of and worship to their idols (Isa. 41:5-7).

Now note: The Most High brings Israel into the picture, and reassures his chosen people of his continuing love. “You are my servant. Have no fear. I will help you” (Isa. 41:8-20).

So we now have THREE PARTIES: (1) Yahweh, (2) Israel, and (3) those who worship idols. Yahweh and Israel stand together. And what happens?

Set forth your case (you idolaters). Give proof of your power. Your great deeds. Tell US: (Us = Yahweh, Israel, and the gathered idolaters). Tell us what is to happen. Declare to us who are assembled here the things which will come to pass hereafter, so we will know you are gods. Yahweh's summation is,

“Behold, they (the idols) are all a delusion; their works are nothing; their molten images are empty wind” (Isa. 41:29, RSV).

Helpful Quotations From Other Versions

o “Present your case, …” (Isa. 41:21, Berkeley Version). Footnote: “In verses 1-4 worshipers of idols are addressed; in verses 21-24 the idols are challenged.”

o “Listen … come now and speak, … The court is ready for your case” (Isa. 41:1, TLB).

o “Elohim says, be silent and listen to me, you distant lands. Get ready to present your case in court: you will have your chance to speak” (Isa. 41:1, Good News Bible); and verse 21: “Yahweh the king of Israel has this to say, you gods of the nations, present your case. Bring the best arguments you have. … Explain to the court the things of the past, …”

Conclusion

It is significant that none of these versions refer to Isa. 41 as a support for the Trinity. This is true of reference books, also, which were consulted. They were to honest to claim this verse supports the Trinity or the Duality.

In reviewing Isaiah chapter 41, we see clearly, in the use of us and we, there is no allusion to a Trinity or a Duality of Deities. Instead, symbolically at least, Yahweh challenged the peoples of distant lands to meet with him and his people Israel for a face to face encounter; a court session:

“Let US decide for once and for all time about these idols: Do they have power to do good, to do evil, or to predict the future? No. They are as empty wind” (paraphrase).

Yahweh, the one, true El has this power. He can predict, then make it come to pass. He can also bring salvation. Idols can do nothing.

Genesis 1:26,27

By Voy Wilks

8/31/98

“Then Elohim said, 'Let us make man in our image, after our likeness'” (Gen. 1:26, RSV).

Monotheism means one. Any person who believes in the Trinity or the Duality cannot properly claim to believe in Monotheism. The reason being, Trinity means three, Duality means two, while Monotheism means one – One theos, or One Elohim, not two, three, or a dozen. Of course,, Trinitarians and Dualists will heartily disagree, but this is fact. This is Truth. Monotheism means ONE. Perhaps a better term is Mono-el-ism; ONE EL.

Let Us

Because the words us and our appear in Genesis 1:26, “Let us make man in our images and our likeness, Trinitarians say, “Ah ha! This proves the Trinity.” But surprise: Dualist say, “Ah ha! This proves the Duality of Yahweh.” Isn't this amazing? It seems we have a choice. Based on these two little words, we can believe in the Trinity, or we can believe in Duality, all the while referring to these as Monotheism. Amazing!

After this astonishing revelation, let us now look at Genesis 1:27:

“So Elohim created man in HIS own image, in the image of Elohim HE created him; male and female HE created them.”

Comparison

Genesis 1:26 contains three plural pronouns. Genesis 1:27 contains three singular pronouns. All refer to the same person – the Creator. If Trinitarians and Dualists can ignore verse 27 with its singular pronouns, perhaps I should have the privilege of ignoring verse 26 with its plural pronouns. I speak lightly, of course, to encourage thought and study. My preference is, none of us should ignore Biblical Scripture as originally given.

Image and Likeness

Have you noticed? Image and likeness are not plural words, but singular; in Hebrew as well as English. Dr. Bullinger pointed this out, even though he was a Trinitarian. Elohim made man in the image of Elohim, not images of Elohim. This indicates the image (singular) of one person, not two or three persons. The same is true of likeness. The word is singular.

A Translator's Footnote (Gen. 1:26)

RSV Harper Study Bible, notes by Harold Lindsell.

“Let us make man. Many interpret us to mean the Trinity, … but probably early readers understood the word as the plural of majesty, just as the plural Elohim (Hebrew) is used of God to denote his majesty and attributes. Another possible interpretation is the picture of God consulting with his angelic court, the host of heaven (1 Kings 22:19), or the sons of God (Job 1:6).” (Emphasis added).

It is interesting to note that Harold Lindsell believed in the Trinity, indicated by his note on Mt. 28:19, nevertheless he realized Gen. 1:26 does not promote the Trinity. He spoke of “early readers” who understood the word as the plural of majesty. “Early readers” would be the Saints of antiquity and the disciples of the first century C.E. who had no knowledge of Duality or Trinity (See The Christian Doctrine of God, Vol. 1, by the noted Theologian, Emil Brunner, pages 205-237; published by Westminister Press, Philadelphia, 1946).

The Reference: 1st Kings 22:19

When we consult the reference given by Mr. Lindsell (2 Kings 22:19), we see that his point is certainly worth considering:

“And Micaiah said, 'Therefore hear the word of Yahweh: I saw Yahweh sitting on his throne, and all of the host of heaven standing beside him on his right hand and on his left; and Yahweh said,

“'Who will entice Ahab that he may go up and fall at Ramoth-Gilead?' And one said one thing and another said another. Then a spirit came forward and stood before Yahweh, saying, 'I will entice him.' And Yahweh said to him, 'By what means?'

“'I will go forth and be a lying spirit in the mouth of all of his prophets.' And he said, 'You are to entice him, and you shall succeed; go forth and do so.'

“Now therefore behold, Yahweh has put a lying spirit in the mouth of all these your prophets; Yahweh has spoken evil concerning you” (1 Kings 22:19-22, RSV).

We see that Yahweh consulted with his celestial court on this occasion. He may have done the same in the beginning (Gen. 1:26). His celestial court consisted of the following:

(1) Yahweh

(2) The angels. Note Yahshua was never an angel (Heb. 1:5,13).

(3) The living creatures (the living beasts); that is, the Cherubim.

(4) No one else was present, apparently.

Footnote, Genesis 1:26

New English Bible

“The plural us (Gen. 3:22; 11:7) may be a majestic plural, or else refer to minor divine beings thought to surround God, like the courtiers of a human king (1 Kings 22:19-22).”

Only One Yahweh & Only One True El

Since there is only one Yahweh and only one true El (Deut. 6:4; Neh. 9:6; John 17:3), this confirms Yahshua was not present in the beginning (1) as the Creator, or (2) as a second Yahweh (Gen. 1:26); nor was he present in the days of Ahab (1 Kings 22:19).

“To you it was shown, that you might know that Yahweh is Elohim; there is no other besides HIM. … know therefore this day, and lay it to your heart, that Yahweh is Elohim in heaven above and on earth beneath; there is no other” (Deut. 4:35,39, RSV).

Deut. 6:4

Hear, O Israel: Yahweh our Elohim is ONE Yahweh, …” (Deut. 6:4).

One is translated from the Hebrew word echad, equal in every respect to the English word, one. Echad is a cardinal number, meaning one as in one, two, three, etc. A cardinal number establishes how many, whereas an ordinal number establishes a place in a sequence, such as first, second, third, etc. Yahweh is not first among several. Instead, he is the ONE true El; the ONLY Yahweh who exist (2 Sam. 22:32; Ps. 83:18; Isa. 43:10; 44:6; 45:5,6,21,22; Mark 12:28-32; Luke 18:19; Rev. 15:4).

Conclusion

Since there are more than sixty Scriptures which declare there is one Yahweh; one true Elohim so, is it rational to ignore 60 Scriptures which declare there is only one Yahweh, the evidence indicates we must accept the three plural pronouns in Genesis 1:26 as Mr. Lindsell suggested:

(1) As the plural of majesty, not as a plurality of persons; a plurality of Deities, or

(2) Accept the view that the only Yahweh who exists consulted with his Angelic Court, as illustrated in 2 Kings 22:19.

Scriptures do not support the doctrine of the Trinity, neither do they support the doctrine of Duality of Deities. Scriptures teach Monotheism; One Yahweh – One true El.

“You believe that Yahweh is one; you do well; the demons believe also, and tremble” (James 2:19).

Yahweh Rained Fire From Yahweh

Genesis 19:24

Then Yahweh rained on Sodom and on Gomorrah sulfur and fire from Yahweh out of the sky.

World English Bible

This scripture is often cited as proof that Yahweh is more than one person. The claim by trinitarians is that there is one Yahweh on earth who supposed to be the prehuman Son of God, and another in heaven, the Father. While Yahweh is used twice here, one would have to read into this that there are two persons are being spoken of.

There is nothing here about two persons; one person in heaven and one person on earth, nor is there anything at all here about supposed plurality of persons in God. Such ideas would have to be read into what is said.

Several trinitarian authors proclaim that there are “two Jehovahs” or “two Yahwehs” spoken of here. One Yahweh on earth and another in heaven. If you wish to read into this that there are two Yahwehs here, then you would have two Yahwehs, not one Yahweh as Yahweh declares himself to be. (Deuteronomy 6:4) Nor would such an application call for two persons in one Yahweh, for you would have two different Yahwehs.

Actually all it is saying that the one Yahweh rained fire and sulphur out of the sky from this same Yahweh. It is a manner of speech that can be found several times in the Old Testament.

Similarly we read:

Genesis 37:28 – Then there passed by Midianites, merchants; and they drew and lifted Joseph out of the pit, and sold Joseph to the Ishmaelites for twenty [pieces] of silver: and they brought Joseph into Egypt.

Three Josephs? No, just the same Joseph mentioned three times.

A further example of this usage:

“…when Rehoboam was come to Jerusalem, he assembled all the house of Judah, with the tribe of Benjamin… to bring the kingdom again to Rehoboam the son of Solomon.” (1 Kings 12:21)

Is it speaking of two Rehoboams? No, Rehoboam assembled the tribes to bring the tribes back to himself.

Another example is Genesis 4:23:

Lamech said to his wives, “Adah and Zillah, Hear my voice, You wives of Lamech, listen to my speech, For I have slain a man for wounding me, A young man for bruising me.”

Lamech is not speaking of another Lamech when he refers to his wives as the “wives of Lamech”.

David also said something similar as recorded at 1 Kings 1:33:

The king said to them, Take with you the servants of your lord, and cause Solomon my son to ride on my own mule, and bring him down to Gihon:

David refers to himself in the third person as “your lord” when said “servants of your lord”. He did not say “my servants”. He is not saying that there are two Davids, nor is he saying that there is another person in David.

Similar usages are seen in Genesis 17:23 (two Abrahams), Genesis 18:19 (Yahweh used twice, where a pronoun could have been used); Exodus 24:1 (Yahweh used as idiom for “me”), and 1 Kings 8:1 (two Solomons), Ezekiel 11:24 (two Spirits), Zechariah 10:12 (two Yahwehs).

It should be apparent that there is nothing in the terminology used in Genesis 19:24 that would lead one to believe two persons are being spoken of.

Related Links

Please note that we do not necessarily agree with all viewpoints presented by these authors.

Addendum One

One objects that this can not be a mention of the same “Jehovah” twice because Moses is contrasting heaven and earth in what is said. This seems to assume several things: (1) That Moses was the original author of this (see our study: The Tetragrammaton in Genesis); (2) that the author made a deliberate differentiation from earth and heaven (sky); (3) that this distinction is for some specific purpose other than just saying the the fire rained from the sky upon the earth; (4) and that this differentiation has some significance in proving that there are two persons being spoken of.

Actually, the verse does not even mention the earth, although it is evident that Yahweh did rain sulfur and fire on Sodom and on Gomorrah which are both on the earth. The actual contrast then, is not the earth and the sky, but rather the cities of “Sodom and Gomorrah” and the sky. The sulfur and fire rained from the sky on those two cities. It says nothing about one Yahweh on the earth, or in Sodom and Gomorrah, and another Yahweh in the sky — such ideas would have to be assumed and read into what is being said.

Addendum Two

One author states that there are no passages like this one in the Torah where the same name is mentioned twice in the same verse for emphasis, and that there is no evidence that Moses ever used that kind of literary style.

Again, the author referred to above assumes that Moses was the original author of Genesis 19:24. — See our study: The Tetragrammaton in Genesis.

We have already shown several examples, in the book of Genesis, of a name being repeated, or of the name being used where we would normally expect a pronoun, such as Genesis 4:23; 17:23; 18:10; 37:28. We also have examples in Exodus 3:12; 24:1; Numbers 19:1-2. So, in reality, there are some examples in the Torah of such usage. Further examples outside the Torah, but in the Old Testament, are: 1 Kings 1:33; 8:4; 12:21; Ezekiel 11:24; Zechariah 1:17; 10:12.

Are There Two Yahwehs?

By Jose A. Alvarez

Box 7593, Sunny Isles

St. Croix, V.I. 00820

Some of my brethren say there are two Yahwehs mentioned in the Bible. I have wondered what is the reason for this teaching. What is it they wish to prove? That Yahshua pre-existed? If so, there are better ways to prove that. That Yahshua was mighty? No question about that. Then why insist on affirming this strange doctrine? Even though this view is not biblical, Gen. 19:24 is used as a prime Scripture.

"Then YAHWEH rained on Sodom and Gomorrah brimstone a fire from YAHWEH out of heaven, ..." (All quotations are from the New American Standard Bible).

From this it is concluded that there are two Yahwehs, one in heaven and one on earth. Obviously, this is only a Hebrew idiom, meaning only that Yahweh rained fire and brimstone from heaven. Similar or identical examples can be found in Scripture, some of which I now call to your attention.

* "And the SPIRIT lifted me up and brought me in a vision by the SPIRIT of Elohim to the exiles in Chaldea" (Ezek. 11:24). How many Spirits are here?

* "Then he [Yahweh] said to Moses, 'Come up to YAHWEH, you and Aaron ..." (Ex. 24:1). Question: Were there two Yahwehs before Moses? If so, BOTH Yahwehs contacted mankind; something which the first Yahweh was NEVER supposed to have done, we are told.

* "... And YAHWEH said to Him, ... 'But I will ... deliver them ... by YAHWEH their Elohim'" (Hosea 1:6,7).

* "'And I will strengthen them in YAHWEH, and in his name they shall walk,' declares YAHWEH" (Zech 10:12).

* "Then SOLOMON assembled the elders ... to king SOLOMON in Jerusalem" (1Kgs. 8:1).

In Hebrew this reads, "Az yakhel Shelomoh eth-zikney ... el-hammelek Shelomoh Yerushalaim."

Let me ask: How many Solomns are mentioned in this verse? Only ONE, of course. There is no way that we can avoid the fact that the statements in the above Scruiptures are Hebrew idioms which are similar or identical to the idiom used in Gen. 19:24. In view of this evidence, I beg all sincere Bible students to discontinue faith in two Yahwehs. This is against the elemental principles of the Bible, and is completely against the uniqueness of Yahweh. Let us go back to the "old paths" in which Yahweh is truely ONE.

"Thou alone art Yahweh" (Neh. 9:6).

END ARTICLE

GENESIS 19:24 - TWO YAHWEHS?

"Then the LORD rained upon Sodom and Gomorrah brimstone and fire from the LORD <<out of heaven>>" (Gen 19:24, KJV).

The words in brackets, <<out of heaven>> are doubtful, indicated by the following witnesses:

"Yahweh rained on Sodom and Gomorrah brimstone and fire from Yahweh" (Gen. 19:24, Jerusalem Bible).

Footnote""f. Here a gloss adds 'from heaven.'"

Note: A gloss is a marginal comment which eventually shows up in the main text.

"Suddenly the LORD rained burning sulfur on the cities of Sodom and Gomorrah and destroyed them ..." (Gen 19:24, Good News Bible).

As does the Good News Bible, the following versions omit the second mention of Yahweh.

"And then the LORD rained down fire and brimstone from the skies of Sodom and Gomorrah" (Gen. 19:24, The New English Bible).

"The LORD sent a rain of burning sulfur down from the sky on Sodom and Gomorrah and destroyed those cities" (Gen. 19:24, The New Century Version, 1991).

"Then the Lord sent fire and flaming smoke raining down from heaven on Sodom and Gomorrah" (Gen 19:24, Smith & Goodspeed Translation).

Conclusion

It is now apparent that we cannot be justified in proclaiming two Yahwehs from the evidence given in Genesis 19:24.

END ARTICLE

HEAR, O ISRAEL; YAHWEH OUR ELOHIM IS TWO YAHWEHS - This Is Never Found In Scriptures 9/11/2001

The claim is made that two Yahwehs exist. If this is true, we should be able to find at least one Scripture which reads as follows:

"Hear, O Israel; Yahweh our Elohim is TWO Yahwehs. "We do not find this in Scriptures. Instead, we find "Yahweh our Elohim is One Yahweh."The word is echad, a carnal number as in one, two, three etc, meaning one (o-n-e). Again, no Scripture states there exist two Yahwehs; none, not one, zero. But if two Yahweh's do exist, would it not have been just as easy for Moses to have written, "Yahweh our Elohim is two Yahwehs?" Indeed it would. But we have no such Scripture. Instead we find that only one Yahweh exist:

"Hear, O Israel; Yahweh our Elohim is one Yahweh" (Deut. 6:4). But perhaps I have overlooked a Scripture that reads, "We are two Yahwehs." So now, I respectfully request that we make an exchange: Let the Duelist give me just one Biblical verse which clearly states there exist two Yahwehs. If true, there should be at least one verse in the Bible which clearly declares this to be true. I do not ask for assumptions which are sometimes presented, such as Ge. 19:24; Ex. 23:20,21; Jos. 5:13-15). I ask for a single verse, a single declaration which reads as follows, or similar:

"I am [or, 'We are'] two Yahwehs."

Until such a Scripture is found, we can only assume two Yahwehs exist, just as some assume a Trinity exists.

In return, I will give several Biblical Scriptures which clearly state there exist only one true Yahweh, as follows:

Deu. 4:35. "... that you may know that Yahweh is Elohim; there is no other besides him" (RSV)

Note: When referring to Yahweh, the title Elohim usually appears with singular pronouns, indicating the word Elohim is to be taken as singular; I, he, his, me, mine, etc. See [or ask for] our papers, "Elohim: One or More Than One?," and "Elohim: Singular Or Plural?"

Deu. 4:39. "... know therefore this day, and lay it to your heart, that Yahweh is Elohim in heaven above and on the earth beneath; there is no other."

Deu. 6:4. "Hear O Israel: Yahweh our Elohim is one Yahweh; ..."

Neh. 9:6. "And Ezra said, Thou art Yahweh, thou alone; thou hast made heaven, the heavens of heavens, with all their hosts; the earth and all that is on it, the seas and all that is in them, and thou preservest them ..." (KJV).

Ps. 83:18. "Let them know that thou alone, whose name is Yahweh, art the Most High over all the earth." This would be the Father, the only Yahweh who exists.

Isa. 43:14. "Thus says Yahweh, your Redeemer, the holy one [not the holy two or holy ones] of Israel."

Isa. 44:24. "Thus says Yahweh, your Redeemer who formed you from the womb: I am Yahweh who made all things, who stretched out the heavens alone, who spread out the earth - who was with me?"

No one was with him; no other Yahweh, no other Deity.

Isa. 45:5. "I am Yahweh, and there is NO OTHER, besides me [except for me], there is no Elohim, ..."

Isa. 45:6. "... that men may know from the rising of the sun, and from the west, that there is none besides me; I am [not, 'we are'] Yahweh and THERE IS NO OTHER."

James 2:19. "Thou believest that there is one Yahweh, thou doest well; the devils also believe and tremble" (The Holt Bible).

Many more Scriptures could be cited showing there is only one Yahweh.

Let us base our faith on the words of the one true Yahweh, the Creator, not on traditions of men.

Voy

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YAHSHUA, THE SON OF YAHWEH ELOHIM

5/18/93

It has been said that Elohim means MORE than ONE; two or more, in fact, even when referring to the Creator. It can even mean "Group," it is said.

Some say that "ONE Yahweh" really means TWO or more; several, a Group.

Let us assume for a moment these statements are correct.

Scriptures reveal that Yahshua is the Son of the living Elohim (Mt. 16:16; John 1:34,39 Bethel Edition).

Scriptures also reveal that Yahshua is the Son of Yahweh (John 5:25 Bethel Edition).

Scriptures reveal that Elohim is Yahshua's FATHER (John 10:36,37 Bethel Edition).

Scriptures reveal that Yahweh is Yahshua's FATHER (John 3:16,17 Bethel Edition).

Now. Since Yahweh is a Group, and Elohim is a Group, this makes Yahshua the Son of a "Group" (of persons, all of whom are males).

This is a little unusual. Normally, a person has only ONE FATHER, but if the above statements are correct, this makes Yahshua (one person) the Son of several Fathers - a Group.

Some people believe this Group consist of three persons (a Trinity), one of whom is Yahshua.

Others believe this Group consist of two persons (a Twinity), one of whom is Yahshua.

If either of these last two statements is true, this throws Yahshua into an unusual position - that of being (partly) his own Father. So -

If there really is a Trinity, then Yahshua would be his own Father. He would also be the Son of two other persons - two other Fathers - the Son of a Group. He would be the Son of THREE Fathers, one of whom was himself.

On the other hand, if there is not a Trinity but there really is a Twinity, then Yahshua would be his own Father. He would be the Son of himself, as well as the Son of one other person - one other Father - the Son of a Group. He would be the Son of TWO Fathers, one of whom was himself.

Friends, all of this is too ridiculous, too illogical, too unscriptural. Please, let us drop those treasured doctrines of the Pope and of Luther, and "receive with meekness the engrafted word" of Yahweh Most High, the ONE and ONLY Yahweh (Deut. 4:35-39 Bethel Edition); the only True Elohim (John 17:3 Bethel Edition). Yahshua is His Son (John 3:16 Bethel Edition).

Yours for Mono-El-ism,

Voy Wilks

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Yahweh Is Creator

10/20/91

"And Elohim spake all these words, saying, I am YAHWEH, which have brought thee out of the land of Egypt, ... For in six days YAHWEH MADE HEAVEN and EARTH, the sea, and all that in them is, ..." (Ex. 20:1,2,11).

This was Yahweh the Father, not Yahshua the Son, as some believe. The Creator and the Law Giver is one and the same person (Ex. 20:6). * There is only ONE law giver (Isa. 33:22; James 4:12). To extend this thought a little further: Yahshua did not accept credit as Creator when the rich young ruler came to him asking how to gain eternal life. Instead, he indicated that the Father is Creator (Mt. 19:17). Only ONE is good - the Father, who gave the commandments:

"Here is the patience of the Saints: those who KEEP the COMMANDMENTS OF YAHWEH and the FAITH OF YAHSHUA" (Rev. 14:12).

Yahshua only spoke what his Father directed.

Proof that is was Yahweh the Father

(1) Who spoke to Abraham, and

(2) Who gave the Decalogue on Mount Horeb

Is revealed in the following Scripture:

"For when Yahweh made promise to Abraham, since he could swear by no one greater, he swore by himself, saying, Surely blessing I will bless you, and multiplying I will multiply you. ... For men swear by the greater ..." (Hebrews 6:13,14, 16, TSS).

If Yahshua in a pre-existent state (a second Yahweh) was the one who spoke to Abraham, he could have sworn by a greater than himself. He could have sworn by his Father (Yahweh). But he did not. The Yahweh who spoke to Abraham claimed there was no one greater than himself. Only Yahweh the Father can truthfully make this statement.

Therefore the one who spoke to Abraham and who gave the Decalogue was Yahweh the Father; the only true Yahweh who exists. Only He can swear by no one greater.

The Two Jehovahs of the Psalms???

This study is a refutation to another study entitled, “The Two Jehovahs of the Psalms: The Scriptural Evidence of the Duality of God” by Carl Franklin. I consider the study in question to be extremely poor “scholarship” and full of assumptions and false statements. Franklin's study will be in bold print and my refutation in plain print.

The author's intent is seen in the following statement;

“This study presents irrefutable Scriptural evidence of the eternal existence of Jesus Christ and the co-equality that He shared with the Father as one of the two Jehovahs of the Old Testament.”

Irrefutable Scriptural evidence? Not only will this reply easily refute that supposed “evidence,” but it will also show how unscriptural the “evidence” is.

“The Jehovah who later became the Christ guided the Sopherim in their work on the Old Testament.”

This type of unsubstantiated statement is woven throughout the study as though it were fact. How does the author know it was not the “other” Jehovah who guided the Sopherim? He doesn't. This is just one of many statements based on wishful thinking.

“The priests had such little regard for God's name that they “snivelled” at the importance of God's altar. “But ye have profaned it [Me], in that ye say, 'The table [altar] of the LORD [Hebrew Jehovah] is polluted; and the fruit thereof, even His meat, is contemptible.' Ye said also, 'Behold, what a weariness is it!' and ye have snuffed [an archaism for sniffed or puffed, meaning to show disdain and scorn by snivelling or pooh-poohing] at it [God's altar], saith the LORD [Hebrew Jehovah] of hosts…” (Mal. 1:12-13).”

Throughout this study, Franklin claims “Jehovah” is Hebrew for “the LORD.” How can it be Hebrew if Hebrew does not have a letter “J” or the “J” sound as in “jet”?

The preface of the Revised Standard Version of the Bible, pp. 7 says; “The word “Jehovah” does not accurately represent any form of the Name ever used in Hebrew.”

The Encyclopedia Britannica, Vol. 12, says; “The pronunciation 'Jehovah' is an error resulting among Christians from combining the consonants YHWH with the vowels of 'adonay.' “

In other words, “Jehovah” is a linguistic impossibility. It is not Hebrew for “the LORD.”

It seems to me that Carl Franklin is the one who has “little regard for God's name.” This can readily be seen by several remarks he makes against the use of the Name. That, however, is another subject. I merely pointed this out to give an example of this author's poor scholarship and false statements. My refutation will use “Yahweh” in reference to “the LORD.”

The Jehovahs of Psalm 110

“Psalm 110 gives us undeniable Scriptural evidence that there were two divine Beings Who were both known as Jehovah in Old Testament times. In the first verse of Psalm 110, David was inspired to prophesy that a divine Being called Adon would be invited to sit at the right hand of a divine Being called Jehovah. In the original Hebrew text, the same divine Being Who is called Adon in Verse 1 is called Jehovah in Verse 5. Psalm 110 is actually describing one Jehovah sitting beside another Jehovah! The word Jehovah in Verse 5, however, was altered by the Levitical Massorites to read Adonay. The Levites were hiding the truth that the Adon of Verse 1 was a second Jehovah!”

First, where does it say the being addressed as “my Lord” is a divine being? This is an assumption. We know that “my Lord” refers to the Messiah who, after his resurrection, sat on the right hand of Yahweh. The Messiah is the Son of the only divine being that exists (Yahweh). Men can choose to call other beings divine, but that does not make them divine. My Thompson Chain Reference Bible uses the following title for the Book of Revelation; “The Revelation of Saint John the Divine.” Is John divine? To be divine, one must be “Elohim Almighty.” Since the Scriptures clearly teach there is only one Elohim (Monotheism) and that Messiah is that one Elohim's Son, then the Messiah cannot be divine. Also, capitalizing “Adon,” as this author does, only serves to mislead his readers into more readily accepting this being as divine.

Second, “adon” ( Nwwvda ) is not used in Psalm 110:1. A variation of it is used

(jnda – adonî ).

Third, the use of “adoni” does not necessarily imply divinity or identification as Yahweh. Below are many examples of the same Hebrew word (adoni) used for men (my master, my lord).

Ge 24:36 – “And Sarah my master's wife bare a son to my master when she was old: and unto him hath he given all that he hath.”

Ge 24:54 – “And they did eat and drink, he and the men that were with him, and tarried all night; and they rose up in the morning, and he said, Send me away unto my master.”

Ge 24:56 – “And he said unto them, Hinder me not, seeing Yahweh hath prospered my way; send me away that I may go to my master.”

Ge 32:4 – “And he commanded them, saying, Thus shall ye speak unto my lord Esau; Thy servant Jacob saith thus, I have sojourned with Laban, and stayed there until now:”

Ge 32:5 – “And I have oxen, and asses, flocks, and menservants, and womenservants: and I have sent to tell my lord, that I may find grace in thy sight.”

Ge 32:18 – “Then thou shalt say, They be thy servant Jacob's; it is a present sent unto my lord Esau: and, behold, also he is behind us.”

Ge 44:9 – “With whomsoever of thy servants it be found, both let him die, and we also will be my lord's bondmen.”

Ge 44:16 – “And Judah said, What shall we say unto my lord? what shall we speak? or how shall we clear ourselves? Elohim hath found out the iniquity of thy servants: behold, we are my lord's servants, both we, and he also with whom the cup is found.”

Ge 44:33 – “Now therefore, I pray thee, let thy servant abide instead of the lad a bondman to my lord; and let the lad go up with his brethren.”

1Sa 24:6 – “And he said unto his men, Yahweh forbid that I should do this thing unto my master, Yahweh's anointed, to stretch forth mine hand against him, seeing he is the anointed of Yahweh.”

1Sa 25:27 – “And now this blessing which thine handmaid hath brought unto my lord, let it even be given unto the young men that follow my lord.”

1Sa 25:28 – “I pray thee, forgive the trespass of thine handmaid: for Yahweh will certainly make my lord a sure house; because my lord fighteth the battles of Yahweh, and evil hath not been found in thee all thy days.”

1Sa 25:30 – “And it shall come to pass, when Yahweh shall have done to my lord according to all the good that he hath spoken concerning thee, and shall have appointed thee ruler over Israel;”

1Sa 25:31 – “That this shall be no grief unto thee, nor offense of heart unto my lord, either that thou hast shed blood causeless, or that my lord hath avenged himself: but when Yahweh shall have dealt well with my lord, then remember thine handmaid.”

2Sa 4:8 – “And they brought the head of Ishbosheth unto David to Hebron, and said to the king, Behold the head of Ishbosheth the son of Saul thine enemy, which sought thy life; and Yahweh hath avenged my lord the king this day of Saul, and of his seed.”

2Sa 19:28 – “For all of my father's house were but dead men before my lord the king: yet didst thou set thy servant among them that did eat at thine own table. What right therefore have I yet to cry any more unto the king?”

1Ki 1:2 – “Wherefore his servants said unto him, Let there be sought for my lord the king a young virgin: and let her stand before the king, and let her cherish him, and let her lie in thy bosom, that my lord the king may get heat.”

1Ki 18:13 – “Was it not told my lord what I did when Jezebel slew the prophets of Yahweh, how I hid an hundred men of Yahweh's prophets by fifty in a cave, and fed them with bread and water?”

1Ki 20:

9 – “Wherefore he said unto the messengers of Benhadad, Tell my lord the king, All that thou didst send for to thy servant at the first I will do: but this thing I may not do. And the messengers departed, and brought him word again.”

1Ch 21:3 – “And Joab answered, Yahweh make his people an hundred times so many more as they be: but, my lord the king, are they not all my lord's servants? why then doth my lord require this thing? why will he be a cause of trespass to Israel?”

Fourth, the statement, “In the original Hebrew text, the same divine Being Who is called Adon in Verse 1 is called Jehovah in Verse 5” is absolutely false! Here is how the author comes to that conclusion;

“The Lord [Hebrew Adonay, originally Jehovah, referring to the Messiah] at Thy [the first Jehovah's] right hand shall strike through kings in the day of His wrath. He [Jehovah, the Messiah] shall judge among the heathen, He shall fill the places with the dead bodies; He shall wound the heads over many countries. He shall drink of the brook in the way: therefore shall He lift up the head” (Psa. 110:5-7).”

Notice the grievous mistake he makes by reversing the identity of each being! This sets the stage for the rest of his false conclusions concerning two “Jehovahs” in the Psalms. In reality, “The Lord” (correctly “Yahweh”) refers to the Father and “thy” refers to the Messiah.

Note the context of verses 1-5.

1. “Yahweh said unto my [adoni], Sit thou at my right hand, until I make thine enemies thy footstool.”

“Thou,” “thy” and “thine” refer to “adoni” (Messiah).

2. “Yahweh shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies.”

“Thy,” “thou” and “thine” refer to Messiah.

3. “Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth.”

All three uses of “thy” and the word “thou” refer to Messiah

4. “Yahweh hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek.”

“Thou” refers to Messiah.

5. “[Adonay] (correctly “Yahweh”) at thy right hand shall strike through kings in the day of his wrath.”

The Sopherim replaced “Yahweh” with “adonay” in this verse. Yet, here again, “thy” refers to Messiah, not Yahweh. The question is, how are we to understand this particular verse? If verse one teaches us that Messiah is to sit at Yahweh's right hand, does verse 5 teach the opposite, that Yahweh is at Messiah's right hand making Messiah at Yahweh's left hand? Absolutely not.

The phrase “at thy right hand” is a Hebrew idiom meaning source of strength. Below are a few examples of this idiom from the Psalms.

Ps 16:8 – “I have set Yahweh always before me: because he is at my right hand, I shall not be moved.”

The speaker will not be moved because Yahweh is his strength.

Ps 109:6 – “Set thou a wicked man over him: and let Satan stand at his right hand.”

The wicked derive their strength from Satan.

Ps 109:30,31 – “I will greatly praise Yahweh with my mouth; yea, I will praise him among the multitude. For he shall stand at the right hand of the poor, to save him from those that condemn his soul.”

The poor have Yahweh as their strength, to aid and uphold them.

When Psalm 110:1-5 is rightly understood, we prophetically see only one Yahweh speaking to the future Messiah.

The author then attempts to find support for his view in the New Testament.

“In Christ's quotation of Psalm 110 in the Gospel of Matthew, we find the Greek word Kurios, or Lord, used in place of the Old Testament name Jehovah. The Greek word Kurios, the equivalent of Jehovah, is also used in place of the name Adon. Here is New Testament confirmation that the name Jehovah applies equally to the Adon in Verse 1 of Psalm 110!

While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose Son is He? They say unto Him, The son of David. He saith unto them, How then doth David in Spirit call Him Lord [Greek Kurios, equivalent to Hebrew Jehovah], saying, The Lord [Greek Kurios, or Jehovah the Father] said unto my Lord [Greek Kurios, or Jehovah the Son], Sit Thou [the Son] on My right hand, till I [the Father] make Thine enemies Thy footstool? If David then call Him Lord [Greek Kurios, or Jehovah], how is He [the Messiah] his Son? And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions” (Mat. 22:41-46).”

Here he makes two mistakes which are the fruit of his first mistake in Psalm 110. Since, in his view, there were two Jehovahs in Ps 110:1, and both are translated “Kurios” in Greek, he concludes “Adon” = “Jehovah.”

Mistake 1) The Greek of Mt.22:44 does not have “Kurios” for both beings. It has “Kurios” (kuriov ) for “Yahweh”, but it has “kurio” (kuriw ) for “adoni.”

Mistake 2) “kuriw” is also used for men throughout the Septuagint Greek. For example, Gen 32:4 says, “And he commanded them, saying, Thus shall ye speak unto my lord (kuriw) Esau; Thy servant Jacob saith thus, I have sojourned with Laban, and stayed there until now:”

Using this author's logic, Esau would have to be another “Jehovah” as well.

The word ” kuriw ” was also used in the Septuagint version of Ps 110:1 as a translation of the Hebrew “adoni.” The Hebrew makes a clear distinction between “Yahweh” and “adoni” by the words that were used. The Septuagint and the Greek of Mt 22:44 don't make that distinction as clear because men chose to transgress Yahweh's commandment found in Deut 4:2 which reads;

“Ye shall not add unto the word which I command you, neither shall ye diminish ought from it, that ye may keep the commandments of Yahweh your Elohim which I command you.”

Had this commandment been obeyed by not removing the Name “Yahweh” from the text and replacing it with man made titles such as “Adonay,” “Kurios,” and “the LORD,” false doctrines like “two Jehovahs in the Psalms” wouldn't be possible.

The Jehovahs of Psalm 2

“I will declare the decree: the LORD [Hebrew Jehovah, the Father of the Messiah] hath said unto Me [the Messiah], Thou art My Son [quoted in Acts 13:33, Hebrews 1:5; 5:5]; this day have I begotten Thee. Ask of Me [the Father], and I shall give Thee [the Son] the heathen for Thine inheritance, and the uttermost parts of the earth for Thy possession. Thou [the Son] shalt break them with a rod of iron; Thou shalt dash them in pieces like a potter's vessel [quoted by the resurrected Christ in Revelation 2:26-27]. Be wise now therefore, O ye kings: be instructed, ye judges of the earth. Serve the LORD [Hebrew Jehovah, the Son] with fear, and rejoice with trembling. Kiss the Son, lest He be angry, and ye perish from the way, when His wrath is kindled but a little. Blessed are all they that put their trust in Him [the Son]” (Psa. 2:7-12).

These verses in Psalm 2 clearly reveal that there were two Jehovahs in Old Testament times. When we examine the context in which the name Jehovah is used, it is evident that the Jehovah in Verse 7 is the divine Being Who would become the Father of the Messiah, and that the Jehovah in Verse 11 is the divine Being Who would become the Messiah, His Son. In Verses 7-9, we find the Jehovah Who would become the Son declaring what the first Jehovah, His future Father, had decreed.”

The author continues to build upon his previous mistakes. He is so certain that there are two Jehovahs in Psalm 110 that his preconceived erroneous idea influences his understanding of the Psalms. He now begins searching through all Psalms for possible places where two Jehovahs can fit into his theology. He chooses Psalm 2 because it contains a reference to Messiah (vs 12) that is adjacent to a verse referring to Yahweh (vs 11). It fits his theology to say verse 11 refers to “Jehovah, the Son” and so, “presto,” two Jehovahs!

Throughout Psalm 2, a distinction is

made between Yahweh and “Messiah. In verse 2, there is Yahweh and “his anointed.” In verse 6, there is Yahweh (“I”) and his “king.” In verse 7, there is Yahweh and his “Son.” Verses 11 and 12 simply continue that distinction. We are to serve Yahweh the Father and we are to “kiss” (pay homage to) his Son. There is nothing in Psalm 2 to suggest two “Jehovahs.”

The author goes on to “prove” his point by making the Apostle Paul say what he wants him to say.

“Jesus Christ is fully divine. The apostle Paul testifies that “in Him dwells all the fullness of the Godhead bodily” (Col. 2:9). He was not resurrected with a glorified body that transcends human flesh but is less than God. He is not a “new creature” in a mythical category between angels and human beings. He is God.”

Paul leaves no room for doubt! When Paul quoted Psalm 2 in his epistle to the Hebrews as evidence that Jesus is the glorified Son, he also quoted Psalm 45 to show that the Son is God: “But unto the Son He saith, Thy throne, O God, is forever and ever: a scepter of righteousness is the scepter of Thy Kingdom” (Heb.1:8).”

First, if the Son is “God” and the Father is “God,” then we have two “Gods.” Yet, there are many Scriptures, both Old and New Testament, declaring there is only ONE “God” (Elohim). Here are just two of them;

“Ye are my witnesses, saith Yahweh, and my servant whom I have chosen: that ye may know and believe me, and understand that I am he: before me there was no God formed, neither shall there be after me.” Isa 43:10 KJV

“For there is one God, and one mediator between God and men, the man Messiah Yahshua;” 1Tim 2:5 KJV

For further study on this, please read my study on Monotheism.

Second, if Paul wrote Hebrews, he is not saying Messiah is divine. He is simply saying the the fullness of the only divine being, Yahweh, dwells in him.

Third, in what sense does Psalm 45 show Messiah is “God,” or “elohim” as the Hebrew reads? It is a Scriptural fact that the word “elohim” was applied to men and angels as well as to Yahweh. A good example is found in Ps 82:6;

“I have said, Ye are gods [elohim]; and all of you are children of the most High.”

The Messiah quoted this verse in John 10:34. However, he followed it by saying in verse 35,

“If he called them gods, unto whom the word of God came, and the scripture cannot be broken;”

In other words, Elohim, Yahweh Himself, called the children of Israel “gods” (Hebrew – elohim). Yet, the children of Israel are not elohim as Yahweh is Elohim. Then there would be a plethora of elohim. Even two “Gods” is one too many since the Scriptures clearly declare there is only ONE “God.”

Yahshua the Messiah is a “god” or an elohim in that he is a mighty one among the nations, but he is not “Elohim” in the sense that Yahweh is. Even Yahshua himself declared there is only ONE true Elohim in John 17:3;

“And this is life eternal, that they might know thee the only true Elohim, and Yahshua Messiah, whom thou hast sent.”

Since Heb 1:8 and Ps 45:6 are NOT declaring Messiah is Elohim in the sense that Yahweh is Elohim, there are no grounds to justify two Jehovahs in Psalm 2.

Before moving on to Psalm 16, notice something else about Psalm 45. Verse 7 says,

“Thou lovest righteousness, and hatest wickedness: therefore elohim, thy Elohim, hath anointed thee with the oil of gladness above thy fellows.”

This verse declares that Messiah has an Elohim when it says “thy Elohim.” The fact that Yahshua has an Elohim shows him to be inferior to the being who is his Elohim. If the two were dwelling throughout all eternity as “Jehovah” with co-equality, one could not be the Elohim of the other.

The Jehovahs of Psalm 16

“Psalm 16 begins with David's prayer to God. In Verse 2, David addresses his God both as “Lord” [Jehovah] and as “my Lord.” David is clearly speaking to the same divine Being Who is called “my Lord” in Verse 1 of Psalm 110.”

The author continues going through Psalms in search of “proof.” He comes across another Messianic Psalm and continues to rely on his erroneous conclusion in Psalm 110. Had this author built upon a firm foundation of truth (the truth that there is only one Yahweh in Ps 110 and one true “Elohim” in Scripture) he wouldn't end up with a theological position that is untenable.

“Preserve me, O God [Hebrew El, the future Messiah]: for in Thee do I put my trust. O my soul, thou hast said unto the LORD [Hebrew Jehovah, the future Messiah], Thou art my Lord [Hebrew Adonay, originally Jehovah]: my goodness extendeth not to [beyond] Thee; but to [concerning] the saints that are in the earth, and to the excellent, in whom [them] is all my delight. Their sorrows shall be multiplied that hasten after another god: their drink offerings of blood will I not offer, nor take up their names into my lips. The LORD [Hebrew Jehovah, the future Messiah] is the portion of mine inheritance and of my cup: Thou maintainest my lot. The lines are fallen unto me in pleasant places; yea, I have a goodly heritage. I will bless the LORD [Hebrew Jehovah, the future Messiah], who hath given me counsel: my reins also instruct me in the night seasons” (Psa. 16:1-7).”

At this point, the author says David stops speaking about the future Messiah. I do not see any reason to suggest the Yahweh of verses 1-7 is a different Yahweh than the one in verse 8. Do you? The author does because he has a preconceived idea in his mind that he is determined to prove true. He continues;

“I [the Messiah] have set the LORD [Hebrew Jehovah, the Father] always before Me: because He [the Father] is at My right hand, I [the Messiah] shall not be moved. Therefore My heart is glad, and My glory rejoiceth: My flesh also shall rest in hope [prophesying His death]. For Thou [the Father] wilt not leave My soul in hell [the grave]; neither wilt Thou [the Father] suffer Thine Holy One [the Messiah] to see corruption [prophesying His resurrection]. Thou [the Father] wilt show Me [the Messiah] the path of life [prophesying His ascension]: in Thy presence is fulness of joy; at Thy [the Father's] right hand [where the Messiah sits] there are pleasures for evermore” (Psa. 16:8-11).

“None can deny that these verses written by David are an inspired prophecy in which one Jehovah, the future Messiah, is speaking to another Jehovah, the future Father.”

I certainly can deny that. It is true that verses 8-11 are an inspired prophecy of the future Messiah speaking to the future Father, but to say the future Messiah is another “Jehovah” is pure assumption and wishful thinking.

The author then continues to provide “absolute Scriptural verification” of his belief.

“Any who doubt that these verses prophesy a future Father/Son relationship between two divine Beings need only turn to the New Testament to find absolute Scriptural verification. Inspired interpretations of Psalm 16 by both Peter and Paul have been preserved for us in the book of Acts. Let us first examine the testimony of the apostle Peter as recorded in Acts 2.

How Peter Interpreted Psalm 16

In Acts 2, we find Peter's inspired sermon on the day of Pentecost, in which he proclaimed Jesus Christ as the Jehovah/Messiah of Psalm 16, Who had been resurrected from the grave by Jehovah the Father.”

As you read Peter's testimony, see if you can find where he “proclaimed Jesus Christ as the Jehovah/Messiah of Psalm 16.”

“Here is Peter's testimony: “For David speaketh concerning Him [not about David], I [the Messiah] foresaw the Lord always before My face, for He is on My right hand, that I should not be moved: therefore did My heart rejoice, and My tongue was glad; moreover also My flesh shall rest in hope: because Thou wilt not leave My soul in hell [the grave], neither wilt Thou suffer Thine Holy One to see corruption….He [David] seeing this before spake of the resurrection of Christ, that His soul was not left in hell [the grave], neither His flesh did see corruption.

This Jesus hath God [Greek Theos, the Father] raised up, whereof we all are witnesses” (Acts 2:25- 27, 31-32).”

Did you find it? If you couldn't, you're not alone. Yes. Peter proclaims Ps 16:10 refers to Messiah, but he does NOT identify Messiah as “Jehovah.”

The Jehovahs of Psalm 22

The author contends that verses 1-25 are the future Messiah's words to his Father, but that verses 26-31 are the words of David concerning the Messiah. He writes;

“The meek shall eat and be satisfied: they shall praise the LORD [Hebrew Jehovah, referring to the Son] that seek Him: your heart shall live for ever. All the ends of the world shall remember and turn unto the LORD [Hebrew Jehovah, the Son]: and all the kindreds of the nations shall worship before Thee [the Son]. For the kingdom is the LORD'S [Hebrew Jehovah's, referring to the Son]: and He [the Son] is the Governor among the nations. All they that be fat upon earth shall eat and worship: all they that go down to the dust shall bow before Him [the Son]: and none can keep alive his own soul. A seed shall serve Him [the Son]; it shall be accounted to the Lord [Hebrew Adonay, originally Jehovah, referring to the Son] for a generation. They shall come, and shall declare His righteousness unto a people that shall be born, that He [the Son] hath done this” (Psa. 22:26-31).

Go to your Bible and read Psalm 22 again in its entirety and decide for yourself if the Messiah suddenly stops speaking in verse 26 and David begins. The truth is that Messiah is speaking throughout this entire Psalm from verse 1 to verse 31 and everything that is said about the subject of verses 26-31 is true of Yahweh the Father. Only someone seeking to prove otherwise could come to a different conclusion. Again, his understanding is an assumption based on a desire to prove there are two “Jehovahs.”

The Jehovahs of Psalm 90

“LORD [Hebrew Adonay, originally Jehovah], Thou hast been our dwelling place in all generations. Before the mountains were brought forth, or ever Thou hadst formed the earth and the world, even from everlasting to everlasting, Thou art God [Hebrew El]. Thou turnest man to destruction; and sayest, Return, ye children of men. For a thousand years in Thy sight are but as yesterday when it is past [quoted in II Peter 3:8], and as a watch in the night” (Psa. 90:1-4).

In these verses, we do not find any direct statement to show us that the Jehovah and El Whom Moses is addressing is the future Messiah. In order to identify the divine Being of Moses' prayer, we must look to the New Testament. It is the apostle Peter who enables us to know that Moses was addressing the Jehovah Who would become the Messiah. When Peter quoted Verse 4 of Psalm 90, it was in reference to the second coming of Jesus Christ. Peter tells us that “one day is with the Lord as a thousand years, and a thousand years as one day,” and explains, “The Lord is not slack concerning His promise [to return]” (II Pet. 3:8-9).

Peter's interpretation of Moses' words clearly identifies the Jehovah and El of Psalm 90 as the divine Being Who became Jesus Christ, the promised Messiah.

“Thou carriest them away as with a flood; they are as a sleep: in the morning they are like grass which groweth up. In the morning it flourisheth, and groweth up; in the evening it is cut down, and withereth. For we are consumed by Thine anger, and by Thy wrath are we troubled. Thou hast set our iniquities before Thee, our secret sins in the light of Thy countenance. For all our days are passed away in Thy wrath: we spend our years as a tale that is told. The days of our years are threescore years and ten; and if by reason of strength they be fourscore years, yet is their strength labour and sorrow; for it is soon cut off, and we fly away. Who knoweth the power of Thine anger? even according to Thy fear, so is Thy wrath. So teach us to number our days, that we may apply our hearts unto wisdom. Return, O LORD [Hebrew Jehovah, the future Son], how long? and let it repent Thee concerning Thy servants. O satisfy us early with Thy mercy; that we may rejoice and be glad all our days. Make us glad according to the days wherein Thou hast afflicted us, and the years wherein we have seen evil. Let Thy work appear unto Thy servants, and Thy glory unto their children. And let the beauty of the LORD [Hebrew Adonay, originally Jehovah] our God [Hebrew Elohim] be upon us: and establish Thou the work of our hands upon us; yea, the work of our hands establish Thou it” (Psa. 90:5-17).”

The following statement is the primary reason why this author believes Psalm 90 addresses “Jehovah, the future Son.”

“It is the apostle Peter who enables us to know that Moses was addressing the Jehovah Who would become the Messiah. When Peter quoted Verse 4 of Psalm 90, it was in reference to the second coming of Jesus Christ. Peter tells us that “one day is with the Lord as a thousand years, and a thousand years as one day,” and explains, “The Lord is not slack concerning His promise [to return]” (II Pet. 3:8-9).”

First, Peter was not “quoting” from Ps 90:4. Here is Ps 90:4 from the KJV followed by 2 Pe 3:8 from the KJV;

“For a thousand years in thy sight are but as yesterday when it is past, and as a watch in the night.”

“But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day.”

The Septuagint reads almost the same as the KJV.

Peter may have had Ps 90:4 in mind when he wrote, but he did not “quote” that verse.

Second, once again the author is attempting to build upon his mistake in Ps 110 by forcing a second “Jehovah” to appear in Ps 90.

Third, the context of 2 Peter 3 does not make it clear who “the Lord” refers to since that title is used of both the Father and the Son. Verse 10 mentions “the day of the Lord.” This is undoubtedly a reference to the Day of Yahweh, not the day of Messiah. Verse 12 calls it “the day of God” thereby confirming the Father is the subject, not the Son.

Fourth, the author unjustly adds the words “[to return]” to 2 Pe 3:9a. The context suggests the promise of judgment is in mind. Yahweh (the Father) will also “come” at that time to judge the world as we see in the following verses;

Isa 40:10 – “Behold, the Lord Yahweh will come with strong hand, and his arm shall rule for him: behold, his reward is with him, and his work before him.”

The phrase “his arm” is a reference to Messiah (Jn 12:38), but “the Lord Yahweh” is a reference to the Father.

Isa 66:15 – “For, behold, Yahweh will come with fire, and with his chariots like a whirlwind, to render his anger with fury, and his rebuke with flames of fire.”

This is the language of 2 Peter 3:10-13. Yahweh the Father will come bringing judgment upon the world. He will do so through His Son Yahshua. It is the Father who is longsuffering by waiting for all to come to repentance since the flood. It is the Father who is outside the realm of time and to whom one day is as a thousand years.

The Jehovahs of Psalm 118

“O give thanks unto the LORD [Hebrew Jehovah]; for He is good: because His mercy endureth for ever. Let Israel now say, that His mercy endureth for ever. Let the house of Aaron now say, that His mercy endureth for ever. Let them now that fear the LORD [Hebrew Jehovah] say, that His mercy endureth for ever. I called upon the LORD [Hebrew Jah] in distress: the LORD [Hebrew Jah] answered me, and set me in a large place. The LORD [Hebrew Jehovah] is on my side; I will not fear: what can man do unto me? [quoted in Hebrews 13:6]” (Psa.118:1-6.)”

“As noted above, Verse 6 is quoted by the apostle Paul in his epistle to the Hebrews. In this New Testament record, Paul clearly identifies the divine Being Who is called both Jehovah and Jah in the opening verse of Psalm 118. Here is Paul's inspired testimony: “…for He [Jesus] hath said, I will never leave thee, nor forsake thee. So tha

t we may boldly say, The Lord is my Helper, and I will not fear what man shall do unto me” (Heb. 13:5-6).”

The author's main proof that the divine being of Ps 118 is “Jehovah, the Son” are two quotes from Heb 13:5,6. Notice how the author believes the “He” of Heb 13:5 is “[Jesus].” Where in the New Testament did Yahshua [Jesus] ever say that? Such a quote from Messiah cannot be found because he never said that. However, Yahweh the Father said that in several Old Testament verses (Deut 31:6,8; Josh 1:5; 1 Chr 28:20). The “He” of Heb 13:5 refers back to “God” (the Father) in verse 4.

The quote of Ps 118:6 in Heb 13:6 logically follows verse 5. Since Yahweh will never leave or forsake His people, He will always be there to help us. Therefore, we have no need to fear man.

“Paul's inspired words clearly identify the Jehovah and Jah of Psalm 118:5-6 as the divine Being Who became the Messiah and Son–Jesus Christ. This truth is made clear in the following verses in Psalm 118, where this Jehovah is prophesied to become the Way of salvation:”

Notice how the author tries to brainwash his readers by subtly adding his own thoughts to the text. The text has not “prophesied” about “Jehovah” becoming the Way of salvation in the future. The psalmist declares that Yahweh IS presently his salvation (verses 14 and 21).

Also, the text does not use the word “Way.” It simply says, “is become my salvation” and “art become my salvation.” Does this refer to Messiah simply because the word “salvation” is used? Is not the Father our Saviour as well?

Miriam cried out,

“And my spirit hath rejoiced in God my Savior” (Luke 1:47 KJV)

The Father Himself says,

“Tell ye, and bring them near; yea, let them take counsel together: who hath declared this from ancient time? who hath told it from that time? have not I Yahweh? and there is no God else beside me; a just God and a Saviour; there is none beside me” (Isa 45:21 KJV).

The author continues quoting Ps 118 and slipping in “Jehovah, the Son” wherever it pleases him.

“The LORD [Hebrew Jehovah, the Son] taketh my part with them that help me: therefore shall I see my desire upon them that hate me. It is better to trust in the LORD [Hebrew Jehovah, the Son] than to put confidence in man. It is better to trust in the LORD [Hebrew Jehovah, the Son] than to put confidence in princes. All nations compassed me about: but in the name of the LORD [Hebrew Jehovah, the Son] will I destroy them. They compassed me about; yea, they compassed me about: but in the name of the LORD [Hebrew Jehovah, the Son] I will destroy them. They compassed me about like bees; they are quenched as the fire of thorns: for in the name of the LORD [Hebrew Jehovah, the Son] I will destroy them. Thou hast thrust sore at me that I might fall: but the LORD[Hebrew Jehovah, the Son] helped me. The LORD [Hebrew Jah, the Son] is my strength and song, and is become my salvation. The voice of rejoicing and salvation is in the tabernacles of the righteous: the right hand of the LORD [Hebrew Jehovah, the Son] doeth valiantly. The right hand of the LORD [Hebrew Jehovah, the Son] is exalted: the right hand of the LORD [Hebrew Jehovah, the Son] doeth valiantly. I shall not die, but live, and declare the works of the LORD [Hebrew Jah, the Son]. The LORD [Hebrew Jah, the Son] hath chastened me sore: but He hath not given me over unto death. Open to me the gates of righteousness: I will go into them, and I will praise the LORD [Hebrew Jah, the Son]: this gate of the LORD [Hebrew Jehovah, the Son], into which the righteous shall enter. I will praise Thee: for Thou hast heard me, and art become my salvation” (Psa. 118:1-21).

“The concluding verses in Psalm 118 are clearly prophetic. Some of these verses were quoted by Jesus Christ and His apostles, as recorded in a number of New Testament writings. These inspired records all testify that Jesus Christ was the divine Being of Psalm 118 Who was prophesied to become the Messiah.”

He mentions how the New Testament testifies that Messiah is the divine being of Ps 118, but he doesn't give any references as he did in the other Psalms. He undoubtedly neglected to provide this information because it is not true.

“When we read the concluding verses in Psalm 118, we find that they not only foretell the coming of the Messiah, but they also speak of the Jehovah Who will be His Father. It now becomes obvious that there are two Jehovahs in this psalm. Notice that in the following verses, the name Jehovah is no longer referring to the Son, as in the preceding verses:

“The stone which the builders refused is become the head stone of the corner. This is the LORD'S [Hebrew Jehovah's, referring to the Father] doing; it is marvellous in our eyes [quoted in Matthew 21:42, Mark 12:10-11, Luke 20:17, Acts 4:11, I Peter 2:4). This is the day which the LORD [Hebrew Jehovah, the Father] hath made; we will rejoice and be glad in it. Save now, I beseech Thee, O LORD [Hebrew Jehovah, the Father]: O LORD [Hebrew Jehovah, the Father], I beseech Thee, send now prosperity. Blessed be He [the Messiah] that cometh in the name of the LORD [Hebrew Jehovah, the Father]: [quoted in Matthew 21:9; 23:39, Mark 11:9, Luke 13:35; 19:38, John 12:13] we have blessed You out of the house of the LORD [Hebrew Jehovah, the Father]. God [Hebrew El] is the LORD [Hebrew Jehovah, the Father], which hath showed us light: bind the sacrifice with cords, even unto the horns of the altar. Thou art my God [Hebrew El], and I will praise Thee: Thou art my God [Hebrew Elohim], I will exalt Thee. O give thanks unto the LORD [Hebrew Jehovah, the Father]; for He is good: for His mercy endureth for ever” (Psa. 118:22-29).

“As interpreted in the New Testament, the Jehovah in these final verses of Psalm 118 is the divine Being Who became the Father.”

Again, reference is made to the New Testament, but no evidence provided. A very convenient omission.

The author says verses 1-21 refer to the Son as “Jehovah,” but verses 22-29 refer to the Father as “Jehovah.” This is such an unnatural division and can only be suggested by a mind that is bent on proving its own preconceived idea.

Let's conclude this study by quoting Ps 83:18:

“That men may know that thou, whose name alone is Yahweh, art the most high over all the earth.”

There is only one being in this universe who is rightfully identified as Yahweh. There is no other.

ALSO SEE:

The “Heavenly” and “Earthly” Yahweh: A Trinitarian Interpretation of Genesis 19:24

Opposing Views:

A SECOND YAHWEH?

Two Powers in Heaven - Dr. Michael Heiser

Two Powers in Heaven

[PDF - Archived] Two Powers in Heaven - Early Rab Segal

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