مواضيع عاجلة

In the Garden of Eden, the serpent told Eve that if she and Adam ate of the forbidden fruit, they would be “as gods” (Gen. 3:5 KJV). Then in Genesis 3:22 God says, “Behold, the man has become like one of us” (NASB). Does “gods” and “us” imply the existence of more than one God?

In the Garden of Eden, the serpent told Eve she and ate of the forbidden fruit, would be “as gods” (Gen. 3:5 KJV). Then in Genesis 3:22 God says, “Behold, the has become like one of us” (NASB). Does “gods” and “us” imply the existence of more than one God?

In the Garden of Eden, the serpent told Eve she and ate of the forbidden fruit, would be “as gods” (Gen. 3:5 KJV). Then in Genesis 3:22 God says, “Behold, the has become like one of us” (NASB). Does “gods” and “us” imply the existence of more than one God?

Not at all. The usual Hebrew term for “God” ʾelōhím, which the plural of ʾelôah. occasionally used as a true plural, referring to the imaginary gods of the heathen. But usually refers to the one true God, and the plural ending known to Hebrew grammarians as the “plural of majesty.” Like ʾadōním (“lords” or “Lord”) and beʿālím (plural of baʿal, “lord,” “master,” “owner,” “husband”), ʾelōhím also may be used to give a heightened impressiveness of majesty to God. As such, plural modified by adjectives in the singular and takes a singular verb.

In the case of the serpent, serving as Satan’s mouthpiece, his previous uses of ʾelōhím (3:1,5a) are unquestionably intended as a designation of the one true God; hence, altogether likely should be so used here. Therefore, the proper rendering of 3:5b should be (as ASV, NASB, NIV, and even the Luther Bible): “You be like God, knowing good and evil,” The last phrase acts as a qualifier; , “you be like God in you have personal of the moral law, the distinction draws between good and evil.” No longer would remain in a state of innocency, but would have a (guilty) personal experience of evil and would be to that extent closer to God and His angels in the matter of full moral awareness.

Who, then, constitutes the “us” referred to in v.22? Conceivably the three persons of the Trinity might be involved here (as in Gen. 1:26), but more likely “us” refers to the angels surrounding God’s throne in heaven (cf. 1 Kings 22:19; Isa. 6:1–3, etc.). There are a few passages in the Old Testament where the angels are referred to as benê ʾelōhîm (“sons of God,” e.g., Job 1:6; 2:1; 38:6; cf. benê ʾēlîm—a shortened form of ʾelōhîm, Ps. 29:1; 89:6). In some cases, just as benê Yiśrāʾēl (“sons of Israel”) shortened to Yiśrāʾēl alone (referring to the nation of Israel rather than to Jacob), so also benê ʾelōhîm (“sons of God” in the sense of angels) is shortened to ʾelōhîm, as in Psalm 97:7.

certainly true of the angels of heaven that too acquired a of good and evil. Before the dawn of human history, there apparently a revolt against God under the leadership of Satan or “Lucifer” (see Isa. 14:12–15, where Satan is addressed as the patron of the king of Babylon). is probably alluded to in 2 Peter 2:4: “God did not spare angels when sinned, but cast them into hell and committed them to pits of darkness, reserved for judgment.” Therefore, those angels who remained true to the Lord members of His heavenly court, having passed the tests of faithfulness and obedience in the face of temptation.

[1]

 

 

[1]Archer, G. L. (1982). New International Encyclopedia of Bible Difficulties. Originally published: Encyclopedia of Bible difficulties. 1982. Zondervan’s Understand the Bible Reference Series (74). Grand Rapids, MI: Zondervan Publishing House.

إقرأ أيضاً:

إقرأ أيضًا

ما هي ادلة القيامة ؟ هل قام المسيح من بين الاموات ؟ - ترجمة جان كرياكوس

ما هي ادلة القيامة ؟ هل قام المسيح من بين الاموات ؟ – ترجمة جان كرياكوس

ما هي ادلة القيامة ؟ هل قام المسيح من بين الاموات ؟ – ترجمة جان كرياكوس …