Understanding the Four-Person Godhead

The following is an explanation of the four-person Godhead as it relates to translating God's name into English to replace “Jehovah” in the ASV for books in the Lighten the Earth series, which will form the basis for some of ARCS' teachings.

The name of God in Hebrew is “YHWH,” (Strong’s #3068) a four-syllable word with no vowels that no one has known how to pronounce for centuries. Other translations often render it as “LORD” in small caps, following Jewish tradition. Historically, the name was deemed too sacred to utter aloud, resulting in loss of the pronunciation.

Perhaps the practice has endured in our times since “LORD” is easier and more familiar than YHWH transliterations. This is acceptable and reminiscent of the original word through the four capital letters. But I like how ASV scholars reasoned that there’s no scriptural basis to avoid saying the term and that we should have a pronounceable word for it.

Of the available transliterations, the closest to biblical usage may be to add a vowel after the initial letters of YHWH, which makes it YaHuWaH, “Yahuwah,” or simply “YaHu” for short. The phonetic “Who” of “YaHu” matches a recurring phonetic theme with God’s name. However, I wasn’t fully satisfied with these words. Since the Bible’s message is for all people, I felt there should be a simple and meaningful English term.

My search led me to the work of Mark Sameth (Wikipedia: “Names of God in Judaism”), who concludes that “YHWH” may have been said backwards as “Hu-Hi,” (“Who-Hi”) a phonetic match to the Hebrew words He/She (Strong’s #1931). This made sense because many things in the Bible and nature indicate the Godhead is composed of both male and female individuals. For example, Creation verses emphasize how God’s likeness is reflected in the male and female aspects of humanity:

And God said, “Let us make man in our image, after our likeness…” 27 And God created man in his own image, in the image of God he created him; male and female he created them. Genesis 1:26-27  

The term “God” here is Elohim, Strong’s #430, the plural form of “El,” suggesting multiple beings. The statement about man being made in God’s image, as male and female, thus implies the Godhead consists of both male and female beings.

The masculine elements of God’s character are widely recognized, but many have not considered that there could be a feminine element of God. There is evidence of a divine female entity in the Bible’s maternal analogies and in original language clues. The word often used to describe the Spirit of God is a feminine noun. The word is “ruach,” pronounced “roo’-akh,” which means spirit, breath, or wind.  

It’s sometimes used for masculine terms when given a masculine modifier, but the modifiers are often feminine when referring to the Holy Spirit. This feminine Spirit is also described in passages such as this one in Isaiah 66 that compares our relationship with God to that of a child with its Mother:

You will be borne upon her side and… dandled upon her knees. 13 As one whom his Mother comforts, so will I comfort you… Isaiah 66:12b, 13

Men can provide comfort and contribute to childcare, but women are uniquely good at it. Comfort and nourishment are key functions of motherhood, and we see these themes reflected in biblical descriptions of the Holy Spirit’s ministry to humanity. Many other biblical analogies and verses depict the divine feminine Spirit as well:

Wisdom cries aloud in the street; she utters her voice in the broad places. Proverbs 1:20

I have held my peace a long time, I have been still and refrained myself. Now I will cry out like a travailing woman, I will gasp and pant together. Isaiah 42:14

Wisdom is justified by her children. Matthew 11:19b

Beloved, let us love one another. For love is of God, and everyone that loves is born of God and knows God. 1 John 4:7  

The human family reflects from the divine family, Elohim. Rather than challenging traditional roles, these insights confirm them by affirming their reflection of God’s image. The Father administers the universe from Heaven (Matthew 5:16, 6:1, 6:9), a bit more distant from the earth. The Holy Spirit is depicted as ministering on Earth, in direct contact with her children. The Father and Son share similar attributes, so their descriptions sometimes overlap.

At Jesus’ baptism, the Father, Son, and Holy Spirit were manifested by the waters, as in the beginning (Genesis 1:1-5). Imagine him, dripping wet and praying on the riverbank when a shaft of light illuminates his countenance as the form of a dove descends on him, and the Father speaks from Heaven:

The Holy Spirit descended in a bodily form, as a dove, upon him, and a voice came out of Heaven, “You are my beloved Son; with you I am well pleased.” Luke 3:22

We shouldn’t make the mistake of thinking the Godhead is limited to comparison with the human family, however. The depiction of Christ as the Son is merely a reference to his position. God states things in our terms to help us understand them better, but that doesn’t mean he’s bound by the limits of our language. The word translated “begotten,” used of Jesus in verses such as John 3:16, also means unique or one of a kind. There are many biblical indicators that Jesus had no beginning and has existed throughout eternity (John 8:58, Hebrews 7:3, Isaiah 9:6, Colossians 1:17, Revelation 1:17, Revelation 1:8). To suggest he’s not eternal is a serious mistake that removes Christ’s divinity and nullifies his power to save.  

Understanding God’s likeness provides us with a clearer concept of the divine entities involved in Creation as we prepare to study the Bible in relation to nature. It provides a concept of the Source of the oceans and reveals why they are rich in symbolism. Consider how Genesis 1:2 describes the divine Ruach hovering over the waters, like a brooding Mother hen, when the earth was pregnant with possibilities:

In the beginning, God created the heavens and the earth. The earth was formless and empty, darkness was upon the face of the deep, and the Spirit of God was brooding over the waters. Genesis 1:1-2

The nature of these entities is why we see masculine and feminine characteristics throughout the world. Together, they are powerfully productive, so it makes sense that they would arise from the Godhead. The following verse mirrors the concept:  

Has the rain a father? Who has begotten the drops of dew? 29 Out of whose womb came the ice? And the hoary frost of heaven, who gave birth to it? Job 38:28-29  

The essences of masculinity and femininity are intertwined, they must be compared with each other to be understood. This is why connecting our souls to God is so grounding. Since he’s the ultimate pattern, it creates a sense of being and purpose that begins to restore the divine image within us, by his power (2 Corinthians 3:18).

These are among the reasons I chose to keep the original word in its Hebrew right-to-left spelling, to make it easier to pronounce as “Who-Hi.” And, just as in Hebrew, it produces phonetic English words. We can’t help but recognize God’s foresight in knowing how universally recognizable basic English words would be. God has a message prepared for our times as part of his unfolding plan.

The “Who” of HWHY prompts you to ponder who God is. When reading passages with repeated use of HWHY, “Who” can be used as a simplified alternative when the context matches. Many verses in Psalms start with “Who” in speaking of God, like in Psalm 135:7 where it says, “Who makes lightnings for the rain.” This abbreviated name matches how God often packs volumes of significance into tiny packages. For example, “Who” is the sound owls make, connecting it with wisdom.

The forest speaks God’s name in quiet echoes.  

“HY” can be pronounced like the English words “Hi” or “He.” Both pronunciations are rich in significance. In Hebrew it’s said like “He.” With that pronunciation, HWHY sounds like “Who He,” which implies a hidden “is.” Since “is” links to God’s name, “I AM” (Exodus 3:14, John 8:58), it’s fitting to include. HWHY may also derive from the Hebrew word for “I AM” in Exodus 3:14 (“hayah” Strong’s #1961). Placing “is” within it forms the question, “Who is He?” mirroring the question Inigo asked Wesley, “Who are you?”

Removing the spaces, “Whoishe,” forms the question “Who is She?” These questions invite us to the scriptures to discover who God is. These connections between English and Hebrew phonetic meanings confirm the reversed pronunciation of YHWH (“YaHu”), with its interpretation as signifying “He/She.” Thus, you could also say “He/She” when reading HWHY, in keeping with its implied meaning.

The pronunciation of “HY” as “Hi,” a friendly expression, reveals God’s smiling, benevolent nature. God is like a Father who loves to belly laugh and give bear hugs, and a Mother who is wise and loving. “Hi” also sounds like “High,” pointing to Heaven as God’s throne and the capital of his government. It’s a designation of territory, stating where he lives. “Who High” is a description implying, “Who is High.” But when modifying an entity, “Who” usually requires “He” or “the One” before it, such as “He Who is High” or “The One Who is High.”

Several biblical passages describe God as “One,” like Deuteronomy 6:4, which states “HWHY is One,” and James 2:19, which says “God is One.…” God’s oneness is comparable to the unity found within marriage (Genesis 2:24) or in a family (John 10:30). Though many verses affirm the existence of more than one individual in the Godhead (Matthew 28:19, 2 Corinthians 13:14), they are unified in purpose. Thus, when reading HWHY in verses, you could use this as a title to represent God. For example: “I cry unto the One Who is High with my voice, and he answers me out of his holy hill,” Psalm 3:4.

What we’re seeing is how HWHY functions as God’s signature seal, like a king’s stamp or seal matrix. It contains his proper Hebrew name (HWHY), title (The One Who is High), and territory (High/Heaven). This is why symbolisms emerge from YHWH when the word is reversed, as seal matrices mirror the imprints they leave. The principles of God’s law of love, representing his character, are part of this matrix (Romans 13:8-10). Like the stone cylinder seals of Mesopotamia, God wants to imprint his likeness on our souls through the Holy Spirit’s influence (Hebrews 10:16).

This involves beholding Christ, as studying the ancient and modern Hebrew letters of “HWHY” reveals. These four letters are known as the tetragrammaton. The modern Hebrew letter “H” symbolizes “behold” and looks something like a window:

יהוה

The ancient and modern pictographs (below the text on this page) of the “W” looks something like the nail shape it symbolizes. And the “Y” appears to have a hand on an arm and means “hand.” Thus, “HWHY” can be understood to read, “Behold the nail, behold the hand.”  

This word order, that forms an English sentence, confirms the backward pronunciation of YHWH. God’s name spells the cry of his heart to his doubting children, as voiced by Jesus:

Behold my hands… put your hand into my side: and be not faithless but believing. John 20:27  

But there’s another recurring theme hidden in this name, which is the “Four.” What few realize is that the four letters of God’s name correspond to four individuals. Because male and female are opposing concepts that give rise to creation, it requires teams of two. It wouldn’t make sense to think of Elohim as composed of only three if they are male and female Creators. This is an important understanding for symbolisms we’ll be covering.

The persons of the Father, Son, and Holy Spirit in the Godhead are clearly identified in scripture as separate divine members of the Godhead. All of them are portrayed as speaking and having emotions in different verses, so these are not just floating “energies” of some kind. While it’s not inaccurate or wrong to identify God as three separate persons, we should also note that nothing in the Bible says the Godhead has only three persons.  

Some people have reservations about accepting the idea that God could be male and female because pagan cultures have represented their gods this way. And while it’s right to be cautious not to receive every wind of doctrine, when careful and unbiased scriptural research supports a viewpoint, we know it can be accepted. And, as I will be showing, the four-person Godhead is firmly supportable in scripture. It can also be demonstrated that this fact has been purposefully hidden by the wisdom of Providence.

Regarding pagan deities, we should consider that Satan lived in Heaven and knows about the nature of God. So, if he depicts deities as male and female, this could be a counterfeit of truth. Almost all of Satan’s work is done by counterfeiting things that are true on some level. He does this to provide cheap substitutes for truths that resonate in our hearts, to try to distract us from seeking the full story.  

The Holy Spirit has been seen as female by many, but who could the fourth person be? Since God, the Father, and Jesus the Son are males, the individual would have to be female, a divine counterpart of Jesus. Though Mary is seen by some as a fourth member of the Godhead, there’s no biblical support for this idea. She was an ordinary human in every way, having no existence before birth, and is now resting in the grave until Jesus returns (1 Corinthians 15:52-53). And, being his mother, she could not be his partner, a wifely role.

Claims of a romantic relationship between Jesus and Mary Magdalene are also false. The symbolisms in Jesus’ parables and words, such as Matthew 24:44, resemble a Jewish betrothal, implying he wouldn’t marry until after he lived in Heaven. In the courtroom before his death, he said he had spoken nothing in secret (John 18:20), which would include marriage vows or secret relationships. As far as him having children, biblical portrayals are all symbolic, illustrating spiritual rebirth (John 3:3).

An essential clue about the fourth person can be found in the biblical term “The Angel of the Lord.” Various passages from the Bible show “The Angel of the Lord” to be another name for God. This is the Presence Moses encountered at the burning bush and that guided the Israelites out of Egypt (Exodus 3:2-15; Judges 2:1-4).

With this in mind, we note that Gabriel is also given the title “The Angel of the Lord” (Luke 1:11, 19). This is among several indicators that Gabriel could be a member of the Godhead. We see evidence of this in the angel’s visits with Daniel as well. In Daniel ten, the dialogue shows there’s just a single visitor, and that it isn’t Michael. Based on the sequence of events and Daniel’s reaction to the visit, it’s most likely Gabriel, just as in Chapter eight. Gabriel is the one who was commissioned to provide him with insight in Daniel 8:16.  

The message and messenger are the same. In Daniel 8:16 and 10:14, the messenger’s role is to give understanding, while in Daniel 8:19 and 10:14, he talks about the last days. Daniel’s unrebuked prostration in both chapters implies that the angel is more than a created being (Colossians 2:18). His reaction mirrors Isaiah’s response upon seeing HWHY in Isaiah 6:5.

The description of Gabriel’s appearance is more like a divine being than an angel, resembling Christ in Revelation chapter one. Daniel and Revelation are companion books that prophesy of the end times. The visual similarity of Gabriel and Jesus in these significant books further links them:

On the twenty-fourth day of the first month, as I was standing on the bank of the great river, the Tigris, 5 I looked up and there before me was a man dressed in linen, whose waist was girded with the gold of Uphaz. 6 His body was like topaz, his face like lightning, his eyes like flaming torches, his arms and legs like the gleam of burnished bronze. His voice was like the sound of a multitude. Daniel 10:4-6

While the angel that seems to be Gabriel in Revelation 19:10 forbids worship, there could be different symbolic meaning to the statements made, considering it was permitted in Daniel ten. However, the verse does indicate that Gabriel shouldn’t be worshipped as the other three at this time. This means that nothing in worshipping God should be changed to include Gabriel.

In Daniel 9:21 and 10:5, Gabriel is referred to as “the man” using the Hebrew word “ish,” Strong’s #376. Ish can mean “man,” “anyone,” “he,” or “great,” etc. In Daniel 8:15, Gabriel’s appearance is described using the word “geber,” Strong’s #1397, which is usually translated “man” but can also mean “mighty,” “strength,” or “warrior.”  

The combination of “geber” and “el” creates the name Gabriel, Strong’s #1403, which signifies “God is my Strength,” “mighty one of God,” or “God’s champion.” Geber is derived from the verb “gabar,” Strong’s #1396, which signifies strength or prevailing. It’s the word used in verses such as Exodus 17:11, where it says, “And it came to pass that when Moses held his hands up, Israel prevailed.”

Then as now, the word “man” can include women. Given women’s low social status at the time, it wouldn’t have made sense for the angel to appear as one. Also, biblical evidence suggests God didn’t plan to disclose such details about Gabriel yet, as we will consider.

Though the Bible doesn’t assign gender to created angels, it does to members of the Godhead. And since Jesus is undeniably male, finding out that Gabriel is his counterpart would suggest the angel is female. Other clues suggest the same. The visit in Daniel ten takes place by the Tigris River, one of the four great rivers of Eden (Genesis 2:14). This connects Gabriel with the YHWH “Four” theme and is phonetically similar to “tigress.”  

Gabriel’s description in Daniel ten holds similarities to the bride’s depiction in Song of Solomon 6:10, “Who is she that looks forth as the morning, fair as the moon, clear as the sun and terrible as an army with banners?” It also bears likeness to the woman of Revelation 12:1, “a woman arrayed with the sun, and the moon under her feet, and upon her head a crown of twelve stars.” In Revelation 22:16 and 17, Jesus speaks of “mine angel” and says, “the Spirit and the bride say come,” as if speaking of two beings besides himself and the Father.

Numerous biblical sources suggest that Michael is the heavenly name of Jesus. For example, he is called “Your Prince” in Daniel 10:21b. A created angel cannot be considered “our prince” since they are not born as humans and are not part of the Godhead. By allowing the Bible to interpret itself, we can conclude that Jesus is our Prince, as Isaiah 9:6 foretells that the Messiah will be known as the “Wonderful Counselor, Mighty God, Eternal Father, Prince of Peace.”

Michael is called the archangel in Jude 1:9 and depicted as such in Revelation 12. Archangel refers to a ruler of angels, like how the US president is the commander-in-chief of the army. Michael stands up when the time of trouble begins in Daniel 12:1. This is similar to when Stephen was stoned and Jesus was observed standing beside God. In Jude 1:9, when it says Michael was disputing with Satan over the body of Moses, this indicates he was preparing to resurrect him, since he wouldn’t have taken a dead body back to Heaven. And only God has the power to resurrect the dead.

Some may point to verses like Colossians 2:18 and Hebrews chapter one to argue that Christ isn’t an angel. But both these passages refer to created angels and wouldn’t apply to divine beings, such as the Archangel. The difference in God and created angels is evident in how God is called “The Angel of the Lord.” Colossians 2:18 warns against the worship of created angels and discourages idolizing or praying to them, as is done in mystical religions. Hebrews chapter one speaks of Christ being above the created angels.  

Besides Lucifer, only two angels are named in the Bible, and they are the ones who have revealed themselves to humanity throughout history. They are angels in the same sense that Jesus is human, as representatives, which doesn’t diminish their divinity. Daniel 10:21 reveals that they work together as a team. Jesus (Michael) and Gabriel are divine partners within the Godhead, Elohim.

Though God’s people are Jesus’ bride in the metaphorical sense, Gabriel is his bride and divine partner in the literal sense. We see this dual theme of the bride reflected in how Jerusalem in Heaven is referred to as a metaphor for Jesus’ wife in Revelation 21:2 & 9, which connects with the apostles and his people in Revelation 21:14, but is also referred to as our mother in Isaiah 66:13 and Galatians 4:26. In line with this, Jesus is called Father in Isaiah 9:6.

The Angel Gabriel has traditionally been depicted as female, and Michael as male. As with other cultural examples, God sometimes seems to influence history to tell his story. A key difference between the descriptions in Daniel ten and Revelation one may help confirm their gender difference. The golden sash they’re girded with over their garments may be a gendered feature of dress, in keeping with the scriptural principle (Deuteronomy 22:5).

In Revelation 1:13, Jesus is described as having a golden sash around his chest, while Daniel 10:5 mentions the angel wearing a golden sash around the “loins” or “hips” which can also indicate the waist. Both symbolisms have potential meaning related to the theme of veiling associated with Gabriel, as we will discuss.

If Gabriel is female, it would make sense that the girdle wouldn’t be on her chest. Throughout history, men have more often worn chest bindings as external features of clothing, like the chest pieces worn by Roman soldiers. For women, this would be quite revealing, and is thus unlikely for the angel Gabriel to use.

Ezekiel chapter one offers a detailed glimpse of HWHY, the Four in One, depicted as all-knowing and omniscient through the symbolism of eyes, and eternal through the circles of wheels. The passage says their Spirit is within the wheels, indicating they are part of them or that it’s perhaps a different representation of them. This passage matches the four living beings in Revelation 4:6. The eyes represent God’s omniscience, the Almighty. It is a picture of Elohim:    

Now it came to pass in the thirtieth year, in the fourth month, on the fifth day of the month, as I was among the captives by the river Chebar, that the heavens were opened, and I saw visions of [Elohim]. Ezekiel 1:1

And I looked, and behold, a stormy wind came out of the north. And there was a great cloud with a fire enfolding itself and a brightness all around with… the likeness of glowing metal out of the midst of the fire. 5 And out of the fire came the likeness of four living creatures. Ezekiel 1:4-5

As for the likeness of the living creatures, their appearance was like burning coals of fire, like the appearance of torches: the fire went up and down among the living creatures; and the fire was bright, and out of the fire went forth lightning. 14 And the living creatures ran and returned as the appearance of a flash of lightning. Ezekiel 1: 13-14

And when they went, I heard the noise of their wings like the noise of great waters, like the voice of the Almighty, a noise of tumult like the noise of a host: when they stood, they let down their wings. Ezekiel 1:24

Some parts of the description may be symbolic, such as the passage describing each of them having four faces. This may represent different elements of their being. The one on the throne above them with the likeness of a human being (Ezekiel 1:25-27) seems to be another representation of the Four, showing how humanity was made in God’s image. Perhaps to conceal this message for revelation at a specific time, it is made to seem there’s someone on the throne above the Four, which causes you to conclude they’re just angels. But upon closer inspection, the one on the throne is yet another representation of the same four beings.

The four Hebrew letters of God’s name reveal how the likeness of the man on the throne above the crystal expanse is the “Four in One” Godhead. When you arrange the letters vertically, it creates a stick figure image resembling a human with four sections; the head, shoulders and arms, spine and chest, hips and legs.

Each position reveals specific roles the four individuals play in relation to humanity. The image shows God, the Father, as the head, Jesus as the arms and shoulders (Isaiah 53:1), the Holy Spirit as the spine and chest, and Gabriel as the hips and legs. The depiction of Jesus and Gabriel as the same Hebrew character further links them as a couple.  

The characters for God, the Father, and the Holy Spirit also look similar. Their shared couple’s role is as the central nervous system of the body, the universe’s central government. It’s easy to picture the Holy Spirit as the spine, in touch with the whole body. Notice how the chest character also shows a simplified depiction of breasts, matching how the Holy Spirit is described as the comforter and Mother (Isaiah 66:13).

Gabriel is depicted as the lowest member of the four. Her section constitutes the reproductive parts, continuous with the bride theme, which helps explain why she has been veiled from notice for so long (1 Corinthians 12:23). Feet and legs are often veiled in clothing, socks, and shoes as well. How the chest is also veiled may represent why the feminine nature of the Holy Spirit was not always noticed. This is one of many similarities between the Holy Spirit and Gabriel, just as there are many similarities between the Father and the Son. But notice how verse 27 describes the image as being like glowing metal from the waist up and fiery from the waist down. This matches a theme of Gabriel being somehow different from the others.

This portrayal of the Godhead is female overall. But there’s another biblical depiction where the human-form Godhead is male overall, which we will cover in another book. Yet we should take note that when verse 26 says the one on the throne has the “likeness of a man,” and then the stacked Hebrew characters reveal a female likeness, it’s another confirmation of how male terms may be used in scripture to signify “human,” without excluding the possibility of a female entity. This applies to the description of Gabriel in Daniel, chapter ten, as well.

Recognizing God’s likeness as four persons can provide insight into what it means to be made in his image and how many ways that’s reflected in the human form and family. For example, the hand with four fingers and a thumb above mirrors the description of Elohim in Ezekiel chapter one. It’s an unspoken “Four in One” symbol. And thumbs often have four lines on the knuckle.

Also, notice there are three major fingers and one minor finger on a hand. The three move as one, while the fourth more easily stands apart. The larger three represent the Father, Son and Holy Spirit with the little finger underneath. Considering these symbolisms, could the feminine-sounding name, “pinky,” be pure coincidence? The likeness of Elohim is also seen in human hands and feet that work in opposing teams, the four extremities.  

The fire that the four living beings came out of (Ezekiel 1:4-5) identifies them as divine as well, since the Bible says God is a consuming fire in several places (Deuteronomy 4:24, 9:3; Hebrews 12:29). This was also seen in the burning bush that Moses encountered in the desert (Exodus 3). The mention of lightning flashing forth from their midst matches the description of God’s throne in Revelation 4:5.  

The fiery four-person Godhead is also depicted in the story of Daniel, chapter 3. The story begins with a fire so hot that anyone who comes near it dies instantly. Three men are thrown into it because of their refusal to bow down to Nebuchadnezzar’s golden idol. Though they should have died, they are seen walking around unhurt with a fourth person who looks like the son of God.

The story confirms the image of the Godhead as four beings who dwell in everlasting fire. That they are in human likeness matches how we were made in the image of God. That one of the beings is more glorious than the others represents how God, the Father, is more exalted. 

Even though the person was Jesus (Daniel 3:25), he was representing the Father’s glory as compared to the other members of the Godhead. That he represents the Father’s likeness is confirmed in his own statements, where he said if we have seen him we have seen the Father (John 14:8, 9).

This view of God is beautiful, yet in how unapproachable he is, it reminds us of the value of Christ’s incarnation. That he would be born a human child, accept human weaknesses and struggle through life so he could get as close to us as possible demonstrated his love for humanity. And through this, we see the attitude of the Father as well as the Godhead.  

This is also seen in how the four beings bow in Revelation 4:6. This act doesn’t exclude the possibility that they are divine. Rather, it reflects their humble spirit in bowing to the throne as an institution of truth. We saw this spirit in Christ’s life continually, such as when he took up the servant’s position (Mark 10:45). And that all of them were involved in his condescension as a demonstration of humility is seen in how all four appear in Luke 1:35, which describes the incarnation in an official signature style. Notice how it mentions Gabriel, the Holy Spirit, the Most High, and the Son of God:

The angel answered and said unto her, the Holy Spirit will come upon you, and the power of the Most High will overshadow you. Therefore, the holy one which is born will be called the Son of God. Luke 1:35

Other biblical references also symbolize the four-person Godhead. When Jesus chose three disciples, he mirrored this same theme as in Daniel, chapter 3, as well as in his relationship with Mary, Martha, and Lazareth. Daniel’s four beasts, with one more terrible than the others (Daniel 7:1-7), echo the same concept. This model is also seen in the four individuals that lead the Children of Israel out of Egypt (Moses, Aaron, Miriam, and Jethro). This four-person leadership model is very stable, like the difference between a three-legged stool and a four-legged stool.  

The ancient HWHY pictograph reveals four individuals in how there are four “V’s” present, one on each character. Four “V’s” can be used as another tetragrammaton to depict HWHY, representing God in the form of a square, cross, pyramid or diamond, depending on their placement. Pyramids, found globally, are corruptions of this.  

The word LOVE is another tetragrammaton representing the Four (1 John 4:7). It’s easy to see this looking at the ancient pictograph, in how the yod “arm” forms an “L,” there is an “O” at the top of the next character, followed by a “V” in the vav symbol. The face, arm and leg of the final character could be seen as forming an E, especially since this letter represents Elohim in summary.  

The likeness of the Four can be seen in nature and in the physical world as well. The Earth’s four cardinal directions (North, East, South and West,) and the year’s seasons (Spring, Summer, Fall and Winter) may show different characteristics of the members of the Godhead. Ezekiel 1:17 associates the four living creatures with the four directions.  

The four-person Godhead is reflected in four-legged animals. The connection is established in Ezekiel 1:7, where it is mentioned that their feet resembled those of calves. One animal is like the Four-in-One, but a male and a female together embody all four of the member’s legs. Structures with four legs, four sides, or four wheels display a similar likeness, showcasing the universal function of this form. With the design so commonly encountered, it makes sense to find it at the core of the universe.  

Dragonflies depict Elohim’s angelic likeness in how they each have four wings. It also shows the Four-in-One theme, if you consider each wing as representing one member of the Godhead. Their metallic and iridescent qualities match comparisons of God to glowing metal with a surrounding rainbow. Dragonflies’ enormous eyes have around 30,000 facets, enabling them to see almost 360 degrees, symbolizing God’s omniscience. Their ability to see up to 200 frames per second helps them reach a 95% success rate in hunting, compared to the 50% max most other predators reach. They “run and return” like lightning (1:14) with aerobatic flight.  

The roles of Elohim may be represented by different colors as well. These could be seen in aurora borealis colors, since light and fire are similar. Geomagnetic storms over the weekend, of May 10, 2024, brought a celestial veil of pink, purple, green, and white to skies around the world. This was Mother’s Day weekend, preceding the unveiling of the four-person Godhead with its two maternal figures.  

Despite green being the most common aurora hue, pink was prominent in many photos of the event, as when London was lit to celebrate a princess. This could correlate to the revelation of Gabriel as the “Daughter” of the Godhead. Purple could symbolize Jesus, who wore that color robe as our King. Green connects to the Holy Spirit as Mother Nature and to the rainbow of that color surrounding God’s throne, since she is the Father’s partner. It’s easy to picture her as a queen clothed in emerald. White correlates to the Father, being a grandfatherly color that represents truth and contains the rainbow promise.

The four-person Godhead is depicted in many cultural examples as well. At the conclusion of Disney’s “Tangled” (2010), they are portrayed when the parents, daughter, and son embrace. In numerous films and musical groups, there is a central group of four individuals, often composed of two pairs. They don’t always match the genders, but still reflect the Four in structure.

Ships portray the Four in a nautical way, highlighting their functional roles. God, the Father, and the Holy Spirit are represented by the two largest parts of a ship, the mast and the hull. The evident feminine role of a hull and masculine likeness of a mast speak for themselves. The hull may go unnoticed, like the Holy Spirit, but without it, there would be no ship. The bow and stern are the other two sections of a ship. These represent Jesus (Michael) and Gabriel. The placement of the bow, including the occasional bowsprit, exhibits masculine traits. But propulsion and steering take place at the stern, emphasizing the crucial importance of every role (1 Corinthians 12).  

For those who still have doubts or questions for God, his sympathy is evident in how uttering his name in one breath, “HWHY,” poses the question, “Why?” Here, he directs us to himself and to the scriptures for all unanswered questions. The tetragrammaton is the most mysterious and meaningful Hebrew word, packed with insights from its early pictographs to its modern usage. I love that we can use it in its transliterated form with English phonetic meanings…

…and what that says about God

Vicki J