R. Bechai, a celebrated author among the Jews, discoursing of the word _Elohim_, and of the import and signification of it, adds these words:--“According to the cabalistical way, this name _Elohim_ is two words, namely, _El him_, that is, _they are God_. But the explanation of the Yod is to be fetched from Eccles. xii, 1, _Remember thy_ CREATORS. He that is prudent will understand it.” These words do sufficiently prove the Cabala among the Jews, says Bishop Kidder, that though the Divine Nature was but _one_, yet there was some kind of _plurality_ in this Divine Nature; and this is fairly insinuated in the _Bara Elohim_, which we find in the beginning of Genesis.[8] John Xeres, a Jew converted in England some years ago, published a sensible and affectionate address to his unbelieving brethren, wherein he says, that “the word _Elohim_, which we render GOD in Gen. i, 1, is of the plural number, though annexed to a verb of the singular number; which,” says he, “demonstrates as evidently as may be, that there are several persons partaking of the same Divine nature and essence.”[9] It is clear too, how sensible the Jews have been that there is a notion of _plurality_ plainly imported in the Hebrew text, since they have forbidden their common people the reading of the history of the creation, lest, understanding it literally, they should be led unto heresy.[10] When the Scriptures are suppressed, or the common people denied the use of them, it may with propriety be presumed that their superiors, who act in an arbitrary and unjust manner, have embraced anti-scriptural notions, and, in order to prevent detection, lay aside the only infallible _test_ of truth; and, to conceal their base motives, and make their deleterious conduct appear not only plausible, but necessary and proper, they boldly assert the incompetency of the people to judge of scripture doctrines for themselves, and wish to be considered compassionate and friendly in judging and deciding for them. The fact is, the common people are denied the use of the Scripture, lest understanding it in a certain sense, which their superiors call heresy, it should lead them into the understanding of plain and unequivocal facts stated therein, and which are of the utmost importance for them to know. It may be observed here likewise, that the Hebrew doctors always supposed the first verse of Genesis to contain some latent mystery. The Rabbi Ibba indeed expressly says it does, and adds, “This mystery is not to be revealed, till the coming of the Messiah.” Mr. Parkhurst, who has greatly distinguished himself in Hebrew literature, and to whose pious and learned labors most Biblical students are indebted, says, “Let those who have any doubt whether אלהימ _Elohim_, when meaning the true God, Jehovah, be _plural_ or not, consult the following passages, where they will find it joined with adjectives, pronouns, and verbs _plural_:” he refers to twenty-five texts in the Old Testament on this occasion.[11]