The Power and Authority of Genesis 1 and John 1

When we understand the ontology of Divine Beings, then we are able to understand Their True Divine Identities. When the understanding of The Elohim Beings as Divine Beings begins in the Hebrew of The Old Testament (abbreviated OT) and continues in the Koine Greek of The New Testament (abbreviated NT), then we have a clearer understanding Of The Divine Identities Of These Three Elohim Beings.

If you recall, the Hebrew of the OT uses the plural form of God, Elohim, with singular verbs in order to identify True Deity. This is absolute and has no exceptions throughout the OT.

When other gods are written about, such as strange gods, alien gods, false gods, etc., all the verb forms are plural. Again, this is absolute without exceptions.

These two absolute factors in the Hebrew of the OT aid us immensely in the Theology about These Divine Beings. Most English translations of the OT have used the Septuagint (LXX)

as their source for translating the OT. This led to 6 errors in the first 2 verses of Genesis 1

and continued errors thereafter.

Genesis 1 and John 1 have significant statements about These Three Divine Beings. Apart from Them, there are no other divine beings. And this is absolute as well.

Now, in addition to the statements about The Word, The Logos, in the first 5 verses of John's Gospel, the remainder of John 1 has more references to Divine Being. Also, in addition to The Grace and The Truth coming forth as one in Jesus The Anointed One in John 1:16, which means if He is The Truth in John 14:6, He Is also The Grace in John 1:16, then, when we come to John1:18, we read "The Only-Begotten God."

We therefore need the understanding in the Hebrew of the OT in order to comprehend this statement in John 1 :18. If we use Elohim in this verse for understanding Them, we deduce that Jesus Is The Only-Begotten Elohim Being among Three Of Them. He is The Only-Begotten Elohim Being among The Father, The Son, and The Holy Spirit. This is how we must understand Them in the light of the Hebrew of the OT.

This makes it so much more understandable that trying to understand and explain the normal Trinitarian concept of "One God in Three Persons." The One God in Three Persons

Is Nowhere In The Texts Of Scripture. It is understandable that these philosophical categories were used by scholars when they took the Septuagint translation of the OT as truth. But, it is not the truth about the Hebrew of the OT. As elucidated above, The Elohim Beings, in the plural, is used with singular verbs, which clarifies for us that These Three Elohim Beings speak and act and create as one. This is one in oneness, not one in number.

This means They must have self-designations among Themselves in order to refute any charge of polytheism. Three Divine Beings does not mean Three Gods. One Is designated and worshiped as The One True God of all creation, The Creator of All Things, God The Father Almighty, The God and Father of our Lord Jesus; One is designated as The Son Who will be born in Bethlehem, and this is Jesus The Son Of The Living God; One is designated as The Holy Spirit, Who Is The Anointing. Also, One Is The Anointer, One Is The Anointed,

and One Is The Anointing. This is part of Their modus operandi: The Father does all things Through The Son and By The Holy Spirit, whether the subject is creation, the ministry of Jesus, redemption, etc.

The Elohim Beings Who speak and act and create as One in Oneness, this completely refutes any hint or charge or accusation or possibility of polytheism. Each Of Them glorifies and honors and amplifies and magnifies The Other Two Of Them.

Each One Of Them Is A Self-Existent, Absolute, Divine, Glory Being. And They Are Faith Beings and They Are Beings Of Absolute Light and They Are Beings Of Oneness.

These elucidations reveal the power and authority of Genesis 1 and John 1 when referring to The Three Absolute Elohim Beings.

Grace to all of you an Peace.