The Words Of God Spoken By God/Deity in Genesis

Page 1 of 3

The Words Of God Spoken By God/Deity in Genesis Words constitute sentences and Sentences are constituted by Words. If a Sentence is Spoken by God/Deity then the Words which constitute the Sentence are also Spoken by God/Deity.

If a Sentence is Spoken by God/Deity then the Sentence is a Sentence Of God/Deity. Similarly if a Word is Spoken

by Deity/God then it is a Word Of God/Deity. Words in the Sentences Of God/Deity are the Words Of God/Deity.

There are a number of Sentences Spoken by God/Deity as reported by Genesis of Torah. The first Sentence Spoken by God/Deity is “[O] Light Be” Commonly translated as “Let There Be Light” .It is a Complete imperative Sentence.

Reference:=

ֶ‫אור‬-ִ‫ יִ יהֹהיִ אורֶ; וויִ יהֹהי‬,‫ג וויַיאממרֶ אאלֱהֹהיִם‬.

3 And God said: 'Let there be light.' And there was light.

The words in red are the first Words Of God/Deity reported in Genesis.

The Second Complete Spoken Sentence and the Spoken Words in the Sentence , Spoken by God/Deity is as follow: ‫ בביִן ומהֹיִם רלרמהֹיִם‬,‫ הֹויִהֹהיִ ומיבהֹדיִל‬,‫ יִ יהֹהיִ ררֶהֹקיִוע יבתְּוךֹ והרמהֹיִם‬,‫ו וויַיאממרֶ אאלֱהֹהיִם‬. .he words in red constitute the third complete sentenceT [One may consult Divine Spoken Words by studying a Hebrew Tanakh Him/Her Self.]

6 And God said: 'Let there be a firmament in the midst of the waters, and let it divide the waters from the waters.'

‫ט וויַיאממרֶ אאלֱהֹהיִם‬, ‫בכן‬-ִ‫שה; וויִ יהֹהי‬ ‫ והי ורב ר‬,‫ יובתְּררֶמאה‬,ָ‫רמקום מארחד‬-‫שומהֹיִם מאל‬ ‫יִ הֹרקוו והומהֹיִם הֹמותוחתְּ וה ר‬.

9 And God said: 'Let the waters under the heaven be gathered together unto one place, and let the dry land appear.' And it was so.

ִ‫שה יפהֹרֶי‬ ‫ בעץֵ יפהֹרֶיִ ע יַ מ‬,‫שב ומז יהֹרֶיִוע ז מורֶע‬ ‫שא בע מ‬ ‫שא רהאָמרֶץֵ מד מ‬ ‫ ותידָ ב‬,‫יִא וויַיאממרֶ אאלֱהֹהיִם‬ ‫בכן‬-ִ‫רהאָמרֶץֵ; וויִ יהֹהי‬-‫בו ועל‬-‫שרֶ ז וירֶעו‬ ‫ אא מ‬,‫ילהֹמיִנו‬.

11 And God said: 'Let the earth put forth grass, herb yielding seed, and fruit-tree bearing fruit after its kind, wherein is the seed thereof, upon the earth.' And it was so.

And so on.

These are the Complete Imperative Sentences Spoken in the order as given. One must see that they constitute an irrefutable proves of the following.

Page 2 of 3

1] Spoken Words and Sentences Spoken by God/ Deity are Non-Eternal.

2] Sentence Spoken by DEITY/GOD in Genesis 1:1 is Spoken before all the sentences given above and all the given sentences are Spoken after it.

3] If a Sentence is Spoken by Deity/God before another Sentence, then each and every Word which constitutes the formerly Spoken Sentence is Spoken before each and every Word of Latter Spoken Sentence; Spoken by God/Deity.

4] These Words and Sentences Spoken by God/Deity are Spoken Directly by God/Deity.

5] First Word of each Sentence Spoken by God/Deity is Spoken by God/Deity prior to the last Word of the Sentence Spoken by God/Deity.

As it is the Axiom of all Abrahamic religions God/Deity that God/Deity is the Freest of all Agents , God/Deity Spoke with Freedom of Will and not with compulsion .

Now we come to another question.

Is each Word Spoken by God/Deity Non-Eternally is Per Se Subsistent or It is Not Per Se Subsistent.

If Each Spoken Words , Spoken by God/Deity Non-Eternally is Per Se Subsistent then it does not exist in Alio [Other].

It must be noted that it is not necessary for a Per Se Subsistent to be Eternal, since each Non Eternal Substance is Per Se Subsistent. This constitutes the proof that Per Se Subsistence does not imply Eternity.

How ever if Each Word Of God/Deity that is Spoken by Deity Subsists in other then it must Subsists in some thing that is Per Se Subsistent.

From the above it is clarified beyond doubt that Genesis teaches that Divine Spoken Words, are Non –Eternal irrespective of their Subsistence or Non-Subsistence.

As each Direct Spoken Word by God/Deity is the Word Of God/Deity and is Non-Eternal then a Word ascribed to God/Deity is not a proof of its Eternity.

Coming to Christian Theology from Jewish Scriptures, even they themselves do not believe that each Word Of God/Deity is a Hypostasis. So these discussion is about the Non-Eternal Words and not about the Hypostatic Word.

It is evident once more that the a Word Of God is Hypostatic Word if and only if it is Eternal and if it is not Eternal then it is Not Hypostatic even according to the Trinitarian Christianity.

How ever in Judaism there is no Hypostatic Word. All the Words Of God/Deity are Non-Eternal As discussed above.

The Words and Sentences Spoken by God/Deity directly are the Words and Sentences Of God/Deity in the Literal Meaning and not in Figurative Meanings.

How ever any thing that is caused of effected by the Direct Words Of God/Deity may be called a Word Of God/Deity in a figurative meaning.

For example when God/Deity Said/Commanded “Let There Be Light” the words spoken [Actually in Hebrew] are the Spoken Words Of God , Spoken by Deity/God in the Literal Meaning , but the Light that came in existence may be called a Word Of God/Deity in Figurative Meaning. Light it not a Spoken Word but a Figurative Word i.e a Word Of God/Deity in Figurative Meaning.

Now we come to the verse of Holy Qur’a:n 4:171 , in which Saiyiduna: “I:SA: /IESOUS [“ALAIHIS SALA:M] is said to be a Word Of God/Deity [His Word] is in the Figurative meaning.

The point to be noted that when the Literal Words Of God/Deity according to Genesis are Non Eternal then a figurative Word Of Deity/God is Primarily Non-Eternal.

So the argument that the Word Of God/Deity must be in the Divine Ousia is not a Biblical Idea.

Rather it is just to interpret the Qur’a:nic Verse according to Trinitarian Dogma of Hypostatic Word. Such an interpretation is Un-Islamic and cannot be accepted.

Inspite of all these , our Anti Islamic Objections Makers continue to make allegations on Sacred Qur’a:n that it uses the word “Word” in the Hypostatic Meaning.

Page 3 of 3