The arguments of old found in Arianism have recently risen again among those who are willing to denounce the divinity of HAMASHIACH based upon scriptural premises which have been raised since the second century. Let’s take a look at one of these texts:
Yesha’yahu (Isaiah) 46:9
Remember the former things of old: for I am EL, and there is none else; I am ELOHIYM, and there is none like me,
So this passage is raised by one and then another to establish echad – the singleness of EL as one, but one, and only one. Let us not deny that here. However, the working of YAH is not so easily understood, especially using a linear Greek epistemology.
Let’s take a look at the Hebrew for a moment:
Zakar rishon’oth m’olam kee awnokee EL v’ayin ode ELOHIYM v’ephes kemo’ni.
One literal translation would read similarly to that which is published is below:
Remember (zakar) the first (rishon’oth) eternal (m’olam) things all of (kee) which is (awnokee) EL and nothing (v’ayin) more (ode); ELOHIYM and nothing further (v’ephes) is so (kemo’ni).
In this passage, where the typical English translation uses the word “God” for both the word EL and the word ELOHIYM, the phrase loses a critical implication. To understand this verse, one must distinguish against the masculine singular term EL, and the masculine plural of the feminine ELOAH, namely, ELOHIYM.
We therefore have the first concept, stating that the first eternal things are EL (masculine singular), they are in the being of EL, and nothing more. The second concept reiterates this but in the form of ELOHIYM, the masculine plural, saying that nothing further exists beyond ELOHIYM.
The concept – if it is possible to grasp – indicates that prior to the creation of the finite (as distinguishable from the infinite), YAH (י) is found in the singular (which is to say, in the infinite; an infinite YAH, occupying an infinite space of infinite dimension eternally) and there was nothing more. Which is to say all that is, is found in the eternal and unknowable YAH; nothing exists outside of the infinite Ayn Soph (without end). However, with the creation of the darkness (khoshek) which was without form (tohu) and void (bohu) (Bere’shiyth [Genesis] 1:2), the finite began, and that which was beyond the eternal first things were found in YAH acting in plurality, i.e., ELOHIYM.
Bere’shiyth (Genesis) 1:2
And the earth was without form (tohu), and void (bohu); and darkness (khoshek) was upon the face of the deep. And the RUACH ELOHIYM moved upon the face of the waters.
So now we see three in this equation: EL, ELOHIYM, and the RUACH ELOHIYM. The substance of the first eternal things are found in EL, everything further is found in ELOHIYM, and immediately upon the creation of the finite – which is the darkness, without form and void – such creation is moved upon by the RUACH ELOHIYM.
Let’s visit more of the same passage at issue here:
Yesha’yahu (Isaiah) 46:9-10
Remember the former things of old: for I am EL, and there is none else; I am ELOHIYM, and there is none like me, 10 Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure:
In the infinite, there is no beginning (in the Hebrew, ayn roshiyth) and no end (in the Hebrew, ayn soph). There is no edge of termination or place of origin. All that is, is, and is infinitely so. How is it that ELOHIYM declares the end from the beginning, and from ancient times the things that are not yet done? This is only possible when discussing that which has a beginning and that which has an end, is it not?
So it is that YAH – al qadosh echad Yisra’el (the holy ONE of Yisra’el) is found in plurality, and creation itself is attributed to ELOHIYM (in the masculine plural). Such is the mystery of scripture. Does Yesha’yahu 46:9-10 then disprove the divinity of MASHIACH? I think not. The Greek linear box does not contain the crowning will (keter) of YAH in the strength (gevurah) and majesty (hod) of his action. Instead, the context yields the conclusion YAHUAH YAHUSHA. Eternal, infinite, ONE – made flesh, dwelling among us, and whose RUACH ELOHIYM remains with us even now.