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    Patriarchinity Appendix #1: Echad, Khad, and Yachid Usage

    Posted by Yaacov on October 6, 2008 at 5:52am
    in Patriarchinity

    Patriarchinity Appendix #1: Echad, Khad, and Yachid Usage
    © Chris Jacob (Yaacov) Schaefer 2009

    Study of Echad in Beresheeth/Genesis

    Rationale: Since the issue is what echad means when referring to Elohim, and since in Beresheeth/Genesis the word echad is used to describe people, places, and things, but not Elohim, that should give us a more statistically pure concept of just how echad is generally used, and therefore give us an unbiased idea of how it later applies when describing Elohim. (All scriptures in this first section are from Beresheeth/Genisis unless otherwise noted.)

    5 And Elohim called the Light, "Daytime,"
    and the darkness
    He called "Night." And the evening and the morning were
    Yom Rishon.

    Unless the DSS (Dead Sea Scrolls) has Rishon, the text would read:

    5 And Elohim called the Light, "Daytime,"
    and the darkness
    He called "Night." And the evening and the morning were
    Yom Echad.

    Daytime and night. Two distinct entities unified together. Compound unity.

    9 And Elohim said, “Let the waters under the heavens be
    gathered together to one [echad] place, and let the dry land appear,”
    and it was so. And the waters under the heavens gathered
    to their gatherings and the dry land appeared.

    What’s gathered into one place? The different waters (plural) are unified in the one place. Compound unity. Some might say that they are all indistinguishable from one another after that. Not so, there are different depths of the waters with different temperatures, different pressures, different intensities of light, and later on different creatures will congregate to those distinct areas of the waters that yet mingle with one another.

    2:11 (+v10 needed for context)
    10 And a river went out of Ayden to water the garden;
    and from there it parted, and became four riverheads.
    11 The name of the first [echad] is Pishon: that is the one
    surrounding the whole land of Havilah, where there is

    The river that went out of Ayden parted and became 4 of which the first is Pishon. Pishon is 1st of 4, and it is distinct from the other 3 rivers, yet it is also unified with the other 3 because it flows out from the one (in other words it is derived). It is always one of the 4 (an indication of plurality) that flowed out of the single river coming out of Ayden. This concept of coming out from seems to fit perfectly with the following description of the Ruach HaQodesh:

    Mishlei 8:22-23
    22 "YHWH possessed Me in the beginning of His derech,
    before His works of old.
    23 I was set up from everlasting, from the beginning,
    before the earth was

    Possessed = kawnaw which means created by extension
    or in other words derived, but even more closely
    involved and intimate than bawnaw.
    Set up = nawsak which means poured out like a libation.
    Yehoshua Himself even describes how he came out from YHWH.

    Yochanan 16:28 (Yehoshua speaking)
    28 “I came out from the Abba, and have come into the
    world: again, I leave the world, and go back
    to the Abba.”

    Notice that He did not say “I go back into the Abba.”

    21 And YHWH Elohim caused a deep sleep to fall upon
    Ahdahm and he slept: and He took one of [echad] his ribs, and
    closed up the flesh in its place;

    Before YHWH changed the rib into Chawa, it was unified together with the other ribs. The rib was from several ribs-- a plurality.

    24 Therefore shall a man leave his abba and his eema, and
    shall cleave to his wife: and they shall be basar echad.

    Man + wife. Two souls, two individuals, two minds, two beings. They never lose those distinctions no matter how many times they have sex. Even in some later cases of husbands and wives, where of one of them is an unbeliever, they even have two distinct eternal destinies.

    22 And YHWH Elohim said, “See, the man has become as
    one of [echad] Us, to know tov and evil: and now, lest he put out
    his hand, and take also of the eytz chayim, and eat, and
    live forever:”

    Us = plurality. Likewise both Adahm and Chawa were now knowing good and evil. The plurality keeps popping up. But let’s look at the lexicon to see if there’s anything else that can be learned about echad.

    is become as one
    'echad (ekh-awd')
    united, i.e. one; or (as an ordinal) first

    of us to know
    yada` (yaw-daw')
    to know (properly, to ascertain by seeing); used in a great variety of senses, figuratively, literally, euphemistically and inferentially

    Now, if echad allegedly means singularity most of the time, there’s a big problem. There’s only two words echad yawdaw representing the English phrase “is become as one of us to know.” So if echad meant singularity, then Adahm and Chawa were no longer just mere humans, but divine. As can be seen from the rest of Scripture, they were obviously not divine, but rather, mere mortal humans. Just because Adahm and Chawa knew the difference between good and evil (as does Elonim know the difference between good and evil), it did not mean that Adahm and Chawa then became YHWH. And besides that, if humans knew precisely in all details the complete difference between good and evil, then there’d be no need for Torah. Example, without Torah, a husband would not know to not have sex with his wife 7 days after the onset of her monthly period. YHWH’s discernment between good and evil surpasses ours and therefore our understanding is not one with YHWH’s in the sense of singularity.
    Another variation on the read of Beresheeth 3:22 could also be that just as YHWH, Yehoshua and the Ruach HaQodesh have equal discernment between good and evil among Themselves, so did Adahm and Chawa have equal discernment of good and evil among themselves. But even so, Adahm and Chawa still have autonomy as to what each does with that knowledge; so ablsolute singularity is still ruled out.

    19 And Lamech took two wives: the name of one [echad] was
    Adah, and the name of the other [shaynee] Zillah.

    One of how many wives? Adah was the first of two—an indication of plurality. Did Lamech only have sex with Adah and not Zillah (and thereby only become basar echad with Adah and not Zillah) just because shanee is describing Zillah as the other wife? No, I’m sure he had enough testosterone to service both wives.

    5 And the waters decreased continually until the tenth
    month: in the tenth month, on the first [echad] day of the month,
    were the tops of the mountains seen.

    Day consisting of both nighttime and daytime. Also day being the 1st day of among about 28 of that month (one among several). The tops of mountains were seen within that one day.

    13 And it came to pass in the six hundred first year, in the
    first [rishown] month, on the first [echad] day of the month,
    the waters
    were dried up from off the earth: and Noach removed the
    covering of the ark, and looked, and, see, the face of
    the ground was dry.

    Day=nighttime + daytime (plaurality), also being the first day among about 28 (plural) of that month. Notice also that the first month was not called “echad month” but rather rishon month.

    25 And to Ever were born two sons: the name of one [echad] was
    Peleg; for in his days was the earth divided; and his
    brother's name was Yoktan.

    Peleg: the First son of two boys (plural).

    1 And the whole earth was of one [echad] language, and of one
    [echad] speech.

    “Whole earth”, meaning all the peoples of the earth unified under language/speech. Coherent, unified language/speech consists of nouns, verbs, pronouns, adjetives, adverbs, prepositions, exclaimations, etc. all working together.

    6 And YHWH said, “See, the people are echad, and they all
    have one [echad] language; and this they begin to do: and now
    nothing will be restrained from them, which they have
    imagined to do.”

    People (plural) unified by a unified coherent language consisting of its component parts (see note for 11:1).

    9 And they said, “Stand back;” And they said again, “This
    one [echad] fellow came in here to sojourn, and he desires to be a
    judge: now will we deal worse with you, than with
    .” And they leaned heavily upon Lot, and came close
    to breaking down the door.

    The men of Sedom are comparing Lot with the two messengers. In that sense Lot is the foremost potential victim of the three supposedly in danger.

    15 And the water was used up in the bottle, and she cast
    the child under one [echad] of the shrubs.

    Not under the lone shrub, but under one shrub among others.

    2 And He said, “Take now your son, your only [yachid] son
    whom you love, and get into the land of
    Moriyah; and offer him there for a burnt offering upon
    one [echad] of the mountains
    of which I will tell you.”
    One mountain among several. Compare that to yachid being used to describe Yitzchak—the only son of promise to Avraham (even though he had a half brother). If YHWH had wanted us to never view our Creators as Echad (Compound Unity), then the word yachid would have been used in the Shema so that there’d be no hint whatsoever of plurality. Likewise, echad would have also been used to describe Yitzchak, but it was not.

    10 And Avimelech said, “What is this you have done to
    us? One [echad] of our people might have unknowingly lain with
    your wife, and you would have brought guilt upon us.”

    One of “ our people” and “us,” both indicators of the one being from the many.

    38 And Esav said to his abba, “Have you not just one [echad]
    blessing, my abba? Bless me, even me also, O my abba.”
    And Esav lifted up his voice, and wept.

    Esav was hoping that the blessing given to Yaakov was not the only (yachid) one, so naturally he’s going to phrase his question in a positive manner, pleading that surely the blessing given to Yaakov is hopefully one of at least two.

    44 “And stay with him a few [echad] days, until your brother's
    anger turns away;”

    “Days” and “Few” are pluralities. A unified group of consecutive days.

    45 “Until your brother's anger turns away from you, and he
    forgets what you have done to him: then I will send, and
    get you from there: why should I be deprived of both of
    you in one [echad] day?”

    Rivkah is hoping to avoid losing both (plural) of her sons in a day (consisting of nighttime and daytime).

    20 And Yaakov served seven years for Rachel; and they
    seemed to him but a few [echad] days, for the love he had for

    "Days" is plural. "Few" is plural. A unified group of days.

    8 And said, If Esav comes to the one [echad] camp, and smites it,
    then the other camp that is left shall escape.

    The first camp of two (plural).

    22 And he rose up that night, and took his two wives, and
    his two female avadim, and his eleven [awsar echad] sons, and passed
    over the ford Yavok.

    10 + 1=11, the 1 is included with the ten for the total of eleven.

    13 And he said to him, My master knows that the children
    are tender, and the flocks and herds with young are with
    me: and if men should overdrive them one [echad] day, all the
    flock will die.

    Some ambiguity, so checking with the Lexicon:

    “are with me and if men should overdrive”
    daphaq (daw-fak')
    to knock; by analogy, to press severely -- beat, knock, overdrive.

    “them one”
    'echad (ekh-awd')
    united, i.e. one; or (as an ordinal) first

    yowm (yome)
    a day (as the warm hours),

    Two possible ways to read this. In the context of the possibility of the flocks dying of exhaustion, it could be talking about them being overdriven in the daytime and nighttime—all day long (a unified plurality). The other possibility is that echad is talking about them (flocks, herds and young) being driven together.

    16 “Then will we give our daughters to you, and we will
    take your daughters to us, and we will dwell with you,
    and we will become one [echad] people (plural).”

    Intermingling and mixing of the two people groups. The genetic traits of both being potentially hybridized, yet still consisting of male and female and manifested as many individuals.

    22 “Only in this manner will the men consent to dwell with
    us, to be one [echad] people, if every male among us performs
    brit-milah, as they are in brit-milah.

    Same note as above for 34:16

    9 And he dreamed another [akh-air] dream, and told it his brothers,
    and said, “See, I have dreamed yet another dream; and,
    see, the sun and the moon and the eleven [aws awr echad] cochavim
    bowed down to me.”

    Awsawr echad = 10 +1 =11: the 1 unified with the 10 forming an 11.

    20 “Come now, and let us kill him, and cast him into some [echad]
    pit, and we will say, ‘Some evil beast has devoured him’:
    and we shall see what will become of his dreams.”

    A pit consisting of an opening and a cavity and possibly something to cover the pit. Some translations have “one of the pits” Whether some pit or one of the pits, there’s still a hint of the pit being one among others.

    5 And they dreamed a dream both of them, each man his
    dream in one [echad] night, each man according to the
    interpretation of his dream, the butler and the baker of the
    melech of Mitzrayim, who were bound in the prison.

    How many had a similar symbolic dream contained within that night? The butler and the baker—two men (plural). The one night was a container for two symbolic dreams.

    5 And he slept and dreamed the second time: and, see,
    seven ears of corn came up upon one [echad] stalk, abundant and good.

    The seven ears (plural) of corn were united upon the one stalk.

    11 “And we dreamed a dream in one [echad] night, both he and I;
    we dreamed each man according to the interpretation of
    his dream.”

    Same explaination as 40:5 (above).

    22 “And I saw in my dream, and, see; seven ears came up
    in one [echad] stalk, full and good:”

    Same explanation as 41:5 (above).

    25 And Yoseph said to Pharaoh, “The dreams of Pharaoh
    are echad: Elohim has shown Pharaoh what He is about to
    26 The seven good cows are seven years; and the seven good
    ears are seven years: the dream is echad.”

    Two distinct dreams having different symbols, but the same purpose and same meaning. The first dream is unified with the second. Two distinct witnesses, so to speak.

    11 “We are all one [echad] man's sons; we are upright men; your
    avadim are not spies.”
    13 And they said, “Your avadim are twelve brothers, the
    sons of one man in the land of Kanaan; and, see, the
    youngest is this day with our abba, and one [echad] is not.”

    Twelve (plural) brothers united (at least genetically) under one dad (who by necessity had to have been echad basar/one flesh with each of his 4 wives in order to produce 12 boys and 1 girl!). The one who they thought wasn’t around, Yoseph, was still 1 of the 12 brothers.

    16 “Send one [echad] of you [plural], and let him get your brother, and you shall be kept in prison, that your words may be proven,
    whether there be any emet in you: or else by the life
    of Pharaoh surely you are spies.”

    One of the 10 (plural) gets sent.

    19 If you are upright men, let one [echad] of your brothers be
    bound in the bayit of your prison: but go, carry corn for
    the famine of your houses:

    One of the 10 (plural) gets locked up.

    27 And as one [echad] of them opened his sack to give his donkey
    fodder in the inn, he saw his money; for, see, it was in his
    sack's mouth.

    One of the 10 (plural) opened his sack.

    32 We are twelve brothers, sons of our abba; one [echad] is not [around anymore],
    and the youngest is this day with our abba in the land of

    Yoseph: 1 of the 12 (plural).

    33 And the man, the master of the country, said to us,
    Hereby shall I know that you are upright men; leave one [echad]
    of your brothers here with me, and take food for the
    famine of your households, and go:

    One of the brothers (plural) gets left.

    28 “And the one [echad] went out from me, and I said, ‘Surely he is
    torn in pieces;’ and I saw him not since:”

    Compare again to:
    Yochanan 16:28 (Yehoshua speaking)
    28 “I came out from the Abba, and have come into the
    olam hazeh: again, I leave the world, and go back
    to the Abba.”

    22 “Moreover I have given to you one [echad] portion above your
    brothers that I took out of the hand of the Amorite with
    my sword and with my bow.”

    One portion above his brothers’ portions. In other words a double portion compared to other portions.

    16 “Dan shall judge his people, as one [echad] of the tribes of

    One of the 12 tribes (plural).

    So in summary, here are the statistics for how echad is used in Beresheeth:
    15 times, or 36.6% being a compound unity,multiplicity unified together ,
    13 times or 31.7% being the one of several or one of a group,
    9 times or 22% being the first and foremost compared to others,
    2 times or less than 5% being one among several going out from the original.
    Only 2 times or less than 5% being “just one” or “a” -- very loosely connected to a plurality if at all.

    What this means is that for the word echad, plurality is either direct or implied,over 95% of the time. There’s not any reason to believe it would vary much from that for the rest of Scripture. And of necessity, it has to be plurality when coupled with the plural nounElohim”.

    Aramaic usage of Khad in the Tanakh.

    Khad is the Aramaic equivalent to the Hebrew Echad.

    Dani’el 2:35
    35 Then was the iron, the clay, the brass, the silver, and
    the gold, broken to pieces together [khad], and became like the chaff of the summer threshing floors; and the wind
    carried them away, that no place was found for them: and
    the Stone that smote the image became a great mountain,
    and filled the whole olam.

    Together = khad (Aramaic) from the context of pieces it means pieces grouped together, and in this case it does not even mean echad! Why? It is about as far away as possible from singularity because it is broken—impossible to be yachid.

    Yehezqel 33:30
    30 Also, you Ben-adam, the children of your people [plural] still
    are talking against you by the walls and in the doors of
    the houses, they [plural] speak to each other saying, Please come
    and hear what the word is that comes out from YHWH.

    Since that verse is more of a thought for thought translation, we’ll have to go back to the kjv to find khad.

    KJV Ezekiel 33:30:
    Also, thou son of man, the children of thy people still are talking against thee by the walls and in the doors of the houses, and speak one [khad] to another [echad], every one [iysh] to his brother, saying, Come, I pray you, and hear what is the word that cometh forth from the YHWH.

    One to another = khad echad. From the context, the people [plural] are obviously in agreement with each other--in other words, echad.
    Khad echad in Hebrew means each one or each and every one and so implies plurality because each one means there are more than one from which the each is identified.

    Dani’el 2:9
    9 But if you will not make known to me the dream, there
    is but one [khad] decree for you: for you have prepared lying and
    corrupt words to speak before me, until the time has
    changed: therefore tell me the dream, and I shall know
    that you can also explain the interpretation of it.

    What does a decree consist of ? letters and words, and perhaps sentences and even paragraphs. All those parts have to be echad in order to make any sense.

    Daniel 3:19
    19 Then was Nevuchadnetzar full of fury, and the
    expression on his face was changed against Shadrach,
    Meshach, and Abed-Nego: therefore he spoke, and
    commanded that they should heat the furnace seven times
    more than it was normally heated.

    Part of the last phrase is more thought for thought, so we’ll have to go back to the KJV to find the khad.

    Then was Nebuchadnezzar full of fury, and the form of his visage was changed against Shadrach, Meshach, and Abednego: therefore he spake, and commanded that they should heat the furnace one [khad] seven times more than it was wont to be heated.

    One= khad. How many times more? 7 times. 7 times 1. 1*7=7

    Dani’el 4:19a
    19 Then Daniyel, whose name was Belteshazzar, was
    astonished for one [khad] hour, and his thoughts troubled him.

    What does an hour consist of? Half hours. Quarter hours, Minutes. Seconds. Every part of that hour, Daniyel was astonished. All the parts of that hour were echad in hosting the time of Daniyel’s astonisment.

    Daniyel 6:2
    2 And over these three governors; of whom Daniyel was
    one [khad]: so that the nobles might give account to them, and
    the melech should suffer no loss.

    One = khad. Daniyel was a governer among 3 other men who also were governers. Even though he was superordinate over 3 of them, khad is also emphasizing that 4 men were indeed governors.

    Daniyel 7:5
    5 And see another beast, a second, like a bear, and it
    raised up itself on one [khad] side, and it had three ribs in the
    mouth of it between the teeth of it: and they said this to it,
    Arise, devour much flesh.

    One= khad. One side instead of what? The other side. One side out of at least two, perhaps more.

    Daniyel 7:16
    16 I came near to one [khad] of them that stood by,
    and asked
    him the emet of all this. So he told me, and made me
    understand the interpretation of these things.

    One = khad. One of who? One of them [heavenly messengers]. One of more than one.

    How Yachid is used in scripture.

    Yachid means singularity, only, sole.

    Beresheeth 22:2, 12, 16
    2 And He said, Take now your son, your only [yachid] son
    Yitzchak, whom you love, and get into the land of
    Moriyah; and offer him there for a burnt offering upon
    one [echad] of the mountains
    of which I will tell you.
    12 And He said, Lay not your hand upon the lad, neither
    do anything to him: for now I know that you fear Elohim,
    seeing you have not withheld your son, your only[yachid] son
    from Me.
    16 And said, By Myself have I sworn, says YHWH, because
    you have done this thing, and have not withheld your son,
    your only [yachid] son:

    Shophtim 11:34
    34 And Yiftach came to Mitzpah to his bayit, and, see, his
    daughter came out to meet him with timbrels and with
    dancing: and she was his only [yachid] child; beside her he had
    neither son nor daughter.

    Tehillim, 25:16
    16 Turn to me, and have rachamim upon me; for I am
    desolate [yachid] and afflicted.

    Is YHWH desolate? No. Who is speaking here? Dawid, not Yehoshua. Yehoshua was without sin. According to v. 7 “Remember not the sins of my youth…” So this passage could never be about Yehoshua.

    Tehillim 68:6
    6 Elohim makes a home for the lonely [yachid]. He brings out
    those who are bound with chains: but the rebellious dwell
    in a dry land.

    Is YHWH lonely? Is YHWH lacking anyone? No. Is “the lonely referring to YHWH? No.

    Mishlei 4:3
    3 For I was my abba’s son, tender and the only [yachid] beloved in
    the sight of my eema.

    Who is speaking? Shlomo. He had no living brothers from Bath Sheba.

    Yermiyahu 6:26
    26 O daughter of My people, dress in sackcloth, and
    cover yourself in ashes: make mourning, as for an only [yachid]
    son, most bitter lamentation: for the plunderer shall
    suddenly come upon us.

    The only ways yachid occurs in those is when referring to an only child or of a special child at the exclusion of or exception to others, or to an individual who is lonely. Zekariayah 12:10 is right within that range.
    The following 4 verses hint at Yahushua

    Zechariayah 12:10
    10 And I will pour upon Beit Dawid,
    and upon the
    inhabitants of Yahrushalayim, the Ruach of unmerited
    favor and of rachamim: and they shall look upon Me,
    Aleph-Taf whom they have pierced,
    and they shall
    mourn for Him, as one mourns for his only [yachid] son, and they
    will be in bitterness for Him, as one that is in bitterness
    for the loss of his bachor.

    Tehellim 22:20,
    20 Deliver My being from the sword; My only [yachid] life
    from the power of the dog.

    Tehellim 35:17
    17 YHWH, how long will You look on? Rescue my being
    from their destructions, my only [yachid] life from the lions.

    In the Tehellim passages, on a pashat/plain level, these are referring to Dawid, but on a remez/hint level, they are referring to the Moshiach. So in context, both are hinting to when Yahushua was in distress upon the stake, and so would naturally emphasize His felt isolation. In these 2 cases, yachid refer’s to Yahushua’s chayim/life.

    Ahmos 8:10
    10 And I will turn your moadim
    into mourning, and all
    your songs into lamentation; and I will bring up
    sackcloth upon all loins, and baldness upon every head;
    and I will make it as the mourning of an only[yachid] son,
    and the end of it as a bitter day.

    The Remez level in Ahmos is about Yehoshua, YHWH’s only son. Yehoshua is THE Son of Adahm—there never was never is never will be anyone like Him. So yes, Yehoshua is YHWH’s only son
    Yochanan 3:16 For YHWH so loved the world, that He gave His
    only brought forth Son, that whoever believes on Him
    should not perish, but have everlasting chayim.
    , but He is is also Echad with the Father in the sense that He does the Father’s will and speaks and explains the Father’s words to us. Yahushua is yachid at the exclusion of any brothers like Himself, but Echad with his Father who’s works He does and words He speaks.


    Echad does not equal Yachid.
    Khad certainly does not equal yachid.
    Rishon does not necessarily equal Khad or Echad.

    What does Echad mean in the Shema?
    “ Hear O Yisrael: YHWH is our Elohim, YHWH is Echad
    The term Echad is both emphatic (meaning greatest) and an indicator of plurality (more than one). When a plurality is coupled with echad, it always means a compound unity. We know there’s a plurality because Elohim is by far the most frequent title used for the Creator/s.

    So there’s a double meaning here with echad. Since Echad also means first/foremost among others, it is also saying that YHWH is greater than Yehoshua and greater than the Ruach HaQodesh. Echad is speaking of the super-ordination of YHWH over His Son and YHWH's super-ordintaion over the Ruach HaQodesh-- all Beings within the category of the Living Elohim.

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    This page was created on 5 May 2010
    Updated on 5 May 2010

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