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Patriarchinity Chapter 10: Using The Compound Lens of Pronoun Usage, Population Counting, and Proxy II
Personal blog posted by Yaacov on January 4, 2009 at 9:30am
Patriarchinity Chapter 10
Using The Compound Lens of Pronoun Usage, Population Counting, and Proxy II
by Chris Jacob (Yaacov) Schaefer ©2009
A quick review: this book so far has pointed out 6 reasons for the Femininity of the Ruach HaQodesh
1. both sexes of humans are in the image of Elohim,
2. Ruach is a feminine noun, accompanied mostly by feminine verbs,
3. the Ruach’s feminine actions are birthing and bearing,
4. She’s described as feminine in the Tanakh;
5. The priniciples of the Torah can only truly be upheld if the Ruach HaQodesh is understood as feminine.
6. Yehoshua’s substance of being Elohim is only orderly if the Ruach HaQodesh is understood as feminine.
So are we really supposed to believe that the handful of masculine pronouns in the English translation of the Greek translation of the Aramaic translation of the Hebraic manuscripts of Yochanan 14, 15, and 16 somehow override all the overwhelming evidence for the Ruach HaQodesh’s femininity?
For the sake of argument, let’s temporarily pretend and make the dubious assumption that the disciple Yochanan, while being a Hebrew, didn’t speak or write Hebrew or Aramaic, but spoke and wrote Greek as his primary language. Let’s pretend that the Old Syriac Aramaic manuscript of Yochanan/John (with the feminine pronouns for the Ruach) doesn’t count in Biblical Translation. Let’s also pretend that we don’t know about all of the feminine descriptions in the Tanakh of the Ruach HaQodesh,
So for chapters 14, 15 and 16 of Yochanan/John (for most Bible versions), how are we supposed to understand the masculine pronouns occuring near the Ruach HaQodesh?
As seen in Patriarchinity chapter 9:
1. The default pronoun of “he” or “him” doesn’t always represent a masculine being.
2. Often when counting a population in Scripture, only the patriarchal head is numbered, the child or children might be mentioned but not numbered, and the mother or mothers are understood as being intimately integral with the patriarchal head even though the mother(s) might not even be mentioned at all.
3. In a royal system, credit is ultimately given to the head for all of the work, even though in all practicality, those under his authority did the vast majority of the work.
Finally, It is important that the verses are to be taken in context of each other. So the following section will consist of each verse with a restatement clarifiying the Who of the pronouns and some additional commentary.
Yochanan/John 14:16
And I will ask the Father, and He shall give you another Comforter*, that He may stay with you for eternity.
Yehoshua will ask the Father and the Father will give you another distinct* One Who ends the curse, that He (the Father) may stay with you by proxy through the Ruach HaQodesh forever.
The Father stays with us by proxy through the Ruach HaQodesh. She (Ruach HaQodesh) seals us provided we continue in the faith. She provides the closeness that only a Mother can give. She is different and distinct from the Father because “He gives another” which indicates Someone different than Himself. If the Father was going to give Himself, He would not have said “another.” If the Father was going to give Yehoshua back to believers, then Yehoshua would have said something like “and He shall give me back to you that I may stay with you for eternity.” It seems that great lengths are taken to show that She is different from both the Father and the Son. So this difference helps us understand the rest of the verses. Remember, in 14:26 She is called the Ruach HaQodesh (as in many other places throughout the Scripture). Qodesh means set apart, distinct, special, unique. The Scriptures are very clear that the Father is set apart, the Son is set apart and the Set-apart Ruach is Set apart—not just from creation, but from each other all the while remaining echad (other wise those who wrote Scripture would not have gone through so much trouble to emphasize echad or compound unity along with set-apart-ness).
The confusion arises when we try to view this through Western eyes tainted by feminism. In the times of Scripture, it was just understood that the wife did what the husband wanted—she didn’t ultimately represent herself, she represented him (that was why a husband could nullify/override a wife’s hasty vow as seen in Bamidbar/Numbers 30). So the emphasis in these verses is both the Ruach HaQodesh’s set apartness and Her doing the will of the Father.
14:17 Even the Ruach of Truth; whom this world/ this age cannot receive, because it sees Him not, neither knows Him; but you know Him; for He dwells with you and shall be in you.
This world cannot receive Her, the Ruach of Truth because it does not see the Father (the Giver) and does not know the Father/Giver, but you know the Father/Giver [via the Son], for by the Son, He (the Father/Giver) dwells with you and shall be in you by proxy via the the Ruach HaQodesh (because YHWH is echad.)
14:26 But the Comforter*, which is the Ruach HaQodesh, who the Father will send in my Name, He shall teach you all things, and bring all things to your remembrance, whatever I have said to you.
The One Who ends the curse is the Ruach HaQodesh, Who the The Father will send to you by Yehoshua’s authority (authority that was given to Yehoshua by the Father). The Father will teach you all things by proxy through the Ruach HaQodesh including the things that Yehoshua has said.
15:26 But when the Comforter* will come, who I will send to you from the Father, the Ruach of Emet, which proceeds from the Father, He shall testify of Me:
The Father shall testify of Yehoshua through the One who ends the curse. The Ruach HaQodesh (One Who ends the curse) will be sent to us by Yehoshua from the Father. She, the Ruach comes forth from the Father. Through Her (the Ruach of Truth), the Father shall testify (by proxy) of Yehoshua.
Notice that She takes on the subservient role of speaking only what the Father directs Her to speak, She speaks not Her own will.
16:7 Nevertheless, I tell you the Truth; It is better for you that I go away: for if I go not away, the Comforter* will not come to you; but if I depart, I will send Him to you.
Yehoshua is saying that it is best for us if He (Yehoshua) goes away. In doing so, Yehoshua will send the Father to us by proxy through the Comforter* (One who ends the curse), She is the Father’s Representative to us. Her coming to us is as good as the Father coming to us (but not as lethal).
16:8 And when He has come, He will reprove the world of sin and of righteousness and of right ruling:
When the Father has come via His Representative (the Ruach HaQoesh)—The Father will reprove the world of sin, righteousness and judgment through the Ruach HaQodesh. She is speaking under the authority of the Father.
16:13 But when He, the Ruach of Truth has come, He will guide you into all Truth: for He shall not speak of Himself, but whatever He shall hear, that shall He speak, and He will show you things to come in the future.
In this group of verses, the above one probably best illustrates the concept of Echad. Remember, In Semetic tongues, if there is a room of people, consisting of more men than women, the default pronoun would be equivalent to “he.” In context of the other verses it can be understood that both the Father and the Ruach HaQodesh will come to the believer via Her (the Father by proxy and the Ruach HaQodesh directly). By the Ruach HaQodesh, the Father will guide us into all truth. As seen from the following verses, the Father will not speak of Himself directly, but will speak through the Ruach HaQodesh to us of that which he receives from Yehoshua, as seen in the next two verses.
16:14 He shall esteem Me: for He shall receive from Me what is Mine, and shall show it to you.
The Father will esteem Yehoshua [through the Ruach HaQodesh], because the Father will get what is Yehoshua’s [which the Father originally gave to Yehoshua anyway] and show it to us via the Ruach HaQodesh.
16:15 All things that My Father has are Mine: that is why I said that He shall take of Mine and shall show it to you.
What belongs to YHWH is Yehoshua’s and visa versa. This takes place before Yehoshua gives the Kingdom back to YHWH at the end of the Millenium (Qorintyah Aleph/1 Corinthians. 15:24-25).
The English translation of the Greek translations of Yochanan producing the exclusively masculine pronouns is only one witness, and a dubious one at that. As of yet there has not been found a Hebrew manuscript for Yochanan. But it should be mentioned that the Soncino Talmud debates the methods for destroying the Hebraic Besorah (Gospels) because they contained the Name of YHWH. All throughout the Tanakh, originally written in Hebrew, the Ruach is a feminine noun. Now that would not necessarily mean a whole lot since there is not a masculine word for “spirit.” But the question that begs an answer is: why is the Ruach Ha Qodesh of the Tanakh predominantly paired with feminine verbs and described as feminine (Mishlei/Proverbs 8 and Yeshayahu/Isaiah 48:16 (HRV))? In the renewed covenant it is revealed that in order to even see the Kingdom of YHWH, we must be born again [feminine action] of the Ruach HaQodesh. With the Whole of Scripture, shouting the femininity of the Ruach HaQodesh, surely, there must be something more to the Yochanan 14, 15, and 16. And that is exactly what we shall see next.
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