 God created the world with three divine attributes: Wisdom (Ḥokhma), denoted by His name YHVH (Lord); Understanding [Tevunah], denoted by His name El (God); and Knowledge [Daʿat], denoted by His name Elohim (God). Abner identifies Ḥokhma with universal wisdom, which is eternal and separate from matter. Christians call this characteristic the “Father”. God’s wisdom, which is “the cause of everything” (sibbat ha-kol), is the primary “source” of all created beings. Tevunah is the particular knowledge that is “born” from the universal wisdom and is acknowledged by Christians as the  “Son”.[10] Daʿat is placed between the two attributes: it is the intermediary between Ḥokhma and Tevunah, between universal and particular wisdom. It has a role similar to the syllogistic middle term, which connects the major term and the minor term; without a middle term, there is no valid syllogism and without Daʿat there is no particular knowledge. Abner continues to argue that Daʿat denotes Elohim because of its grammatically plural appearance: exactly