demonstrated by a curious feature of calligraphy. If we open any Hebrew Bible at Deuteronomy 6:4 we shall

observe that two Hebrew letters are larger than the rest, and so stand out on the page. These two letters are E and D.

The sentence which is thus marked, reads in the Authorised Version:

`Hear, O Israel: The LORD our God is one LORD'.

The order of the Hebrew words is a trifle different, reading literally:

`Hear, O Israel, Jehovah our God, Jehovah one'.

The word translated `hear' is shamE, the word translated `one' is achaD, and it is these two final letters E and D

which spell out the word `witness' which shows how keenly the Hebrew people felt concerning the nature and

substance of their peculiar testimony. This witness finds a justification in the words of Isaiah which read :

`Ye are my witnesses, saith the LORD, 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. I, even I, am

the LORD; and beside Me there is no Saviour' (Isa. 43:10,11).

`Ye are even My witnesses. Is there a God beside Me? yea, there is no God; I know not any' (Isa. 44:8).

These words are pregnant with meaning, and their consequences are far reaching. We shall have to weigh them

in the balances of the Sanctuary, and pray that we may make no false step and draw no false conclusion. Before we

are in the position to do this, we must make some attempt to define our terms.

It is affirmed by some students of the Scriptures that Christ is `the Word of Jehovah'. This does not go far

enough. We believe that the Scripture teaches that Christ IS Jehovah. It is affirmed by many, that Christ was

begotten of the Father before time began. The passage from Isaiah just cited makes Jehovah declare `Before Me

there was no God formed'. A number of believers accept the translation of John 1:1 as being `The Word was A

God'. We hope to show that this is an impossible translation, but at the moment we place the words `The Word was

A God' over against `Before Me there was no God formed, neither shall there be after Me' and leave the comparison

to do its own work. Peter declares that there is no other name under heaven given among men whereby we must be

saved. The title `Saviour' belongs pre-eminently to the Lord Jesus Christ - yet if we are to take the words of Isaiah

as true, Jehovah has already declared that beside Himself `there is no Saviour' (Isa. 43:11; 45:21). These Scriptural

statements demand our careful attention. Before we can proceed therefore in the investigation of this most

wonderful theme, we propose to seek an answer to the following questions:

(1) The teaching of the Bible is entirely in favour of the UNITY of God. God is One, all other gods are false. This

being so, there must have been an imperative necessity for the employment of the plural ELOHIM in Genesis

1:1. Humanly speaking it would appear to have been an error of the first magnitude for Moses, in his

endeavour to teach a people just out of idolatrous Egypt that there is but ONE God, to use the plural form in the

very opening sentence of revealed truth. Yet this is what he was constrained to do.

(2) Upon examination, we shall discover that many of the proof-texts for the doctrine of Divine Unity, do not

teach that God is one, but that JEHOVAH is one. It will therefore be incumbent upon us to discover the meaning

and the relationship of this title to the doctrine of the one God.

(3) Arising out of this investigation will be the fact that the Jehovah of the Old Testament is found to be the `Lord'

of the New Testament and we are left in no doubt as to the fact that `The one Lord' of the New Testament is the

Saviour, the Son of God Himself, `The Man Christ Jesus'.

(4) Again and again we read that God is incomparable. That no likeness of Him is possible or permitted. Yet the

same Bible declares that man was made in the image and after the likeness of Elohim, that Moses beheld the

`similitude' of the Lord, and that Christ is `the Image of the invisible God'.

(5) In spite of the declaration that God is invisible, that `no man hath seen nor can see' Him, that `no man hath seen

God at any time' the same Scriptures record that the elders of Israel `saw the God of Israel ... they saw God'

(Exod. 24:10,11).

As these matters are investigated, other items of extreme interest will come to light, but it would only be an

encumbrance to attempt to make a list of them here. The first item that demands attention therefore, is the reason for