1. The Hebrew point of departure: God as identity

1.1 The Shema as hermeneutical foundation

Every serious theology of God must begin where Scripture itself begins: with Israel’s confession.

“HEAR, ISRAEL: YHWH OUR GOD, YHWH IS ECHAD.” (DEUT. 6:4)

This confession is not an abstract statement about God’s “essence,” but an identity declaration.

Echad does not mean “one in number” (that would be yachid), but one in indivisible faithfulness and identity. God is not divided, not internally pluralistic, not composed of distinct subjects.

This is not a marginal remark, but the heart of Israel’s knowledge of God. Everything that follows (prophecy, law, redemption, worship) is subordinate to it. Any later interpretation that undermines this core inevitably comes into tension with Scripture.

1.2 Name-theology: THE LORD is His name

In Exodus 3 Moses does not ask for God’s “essence,” but for His Name, because in Hebrew thought a name signifies identity and presence.

“EHYEH ASHER EHYEH, I AM WHO I AM” (EX. 3:14)

God gives no description but a self-designation. Ehyeh (I am / I will be) is then rendered as YHWH (He is / He will be). This is not a philosophical distinction but a relational one: God will be present as He is present.

Therefore Scripture can say:

• that God’s Name dwells in the temple (1 Kings 8:29),

• that His Name is placed upon people (Num. 6:27),

• and that His Name can even be “in” an angel (Ex. 23:21).

All of this is conceivable only if God’s identity is not locked into one location or form, but free to manifest without becoming divided.