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The Magen David
as a Symbol of
the Tri-Unity of God
See also The “Tri-Unity of God
The Star of David is a six-pointed star made up of two quadrilateral triangles superimposed over each other, also known as a hexagram. In Hebrew it is known as the magen David (מָגֵן דָּוִד), which means the "shield of David.” It doesn’t have any religious significance in Judaism, but it is one of the symbols most commonly associated with the Jewish people. … The origins of the Star of David are unclear. We do know that the symbol hasn't always been associated exclusively with Judaism, but was used by Christians and Muslims at various points in history. Sometimes it was even associated with King Solomon instead of King David. [What is the Star of David in Judaism? by Ariela Pelaia, LearnReligions.com, last accessed 11 November 2021]
Although the Magen David (מָגֵן דָּוִד) has no specific official religious significance in Judaism, the Tanakh frequently refers to God as a “shield” (Gen 15:1; Deut 33:12; 33:29; 2Sam 22:3,31; Psalm 3:3;5:12; 7:10; 18:22;,30; 28:7; 33:20; 59:11; 115:9-11; 119:14 144:2) We would therefore not be far from the mark to refer to the Shield of David as a symbol for the God of Israel. It is also incorporated into the Messianic Seal, which is the oldest known symbol of the Messianic faith.
For many, many years I have used the Magen David to teach two important Biblical truths: the Tri-Unity of God; and the relationship between God and mankind. I will not address the subject of the validity of the doctrine of the Tri-Unity of God on this page; for that discussion click here.
We may use an equilateral triangle to demonstrate the Tri-Unity of God as revealed in the Tanakh. The Scriptures teach us with absolutely no uncertainty that “Adonai is one [echad, the Hebrew word for a compound unity, such as a bunch of grapes which consists of several grapes but is yet echad (one) bunch]” and Yeshua Himself stressed that this is the “first and greatest commandment.”
“One of the Torah-teachers came up and heard them engaged in this discussion. Seeing that Yeshua answered them well, he asked Him, ‘Which is the most important mitzvah [comandment] of them all?’ Yeshua answered, ‘The most important is, “Sh'ma Yisra'el, ADONAI Eloheinu, ADONAI echad (Hear, O Isra'el, the LORD our God, the LORD is one), and you are to love ADONAI your God with all your heart, with all your soul, with all your understanding and with all your strength.”’” (Mark 12:28-30)
The Scriptures reveal that there are three divine Persons; all are called God and all are named יְהוָֹה (the Sacred Name which is represented by four letters, yud-heh-vav-heh). The Father (Abba) is all the fullness of God invisible; Yeshua the Son (HaBen) is all the fullness of God made visible; the Spirit (Ruach HaKodesh) is all the fullness of God as He acts upon creation.
The Father (Abba) is God; Yeshua
the Son (HaBen) is God; the Spirit (Ruach HaKodesh) is
Genesis 1:26-27 tells us that God created mankind in
His own image. Man is also, therefore, also a tri-unity. Mankind has a soul,
but he is not just that soul; mankind has a spirit, but he is not
just that spirit; mankind has a body, but he is not just
that body. He is all three: body, soul, and spirit.
The body is all the fullness of the man that is visible; the soul (which is our mind or intellect, our will or volition, and our emotion or sensibility) is all the fullness of a man that is invisible; the spirit is all the fullness of man as he relates to and communicates with his Creator.
Yet the body is neither
the soul nor the spirit; the soul is neither the body nor the spirit; the
spirit is neither the body nor the soul. Yet all three are “man.” So
mankind is a tri-unity of mind, will, and emotion living within a
tri-unity of body, soul, and spirit.
When we superimpose the symbol for God over the symbol for mankind, we now have a perfect symbol for God reaching downward for mankind as mankind reaches upward for God.
See also “Star of David: The Mystical Significance” (with video) at at Chabad.org. Though I personally place no value in either Kabbala or Zohar, this article is an interesting example of how the Rabbis search for hidden meanings in the text.
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