Patriarchinity Chapter 3: Echad-ness vs. Multiple Personality Disorder
Posted by Yaacov on October 6, 2008 at 5:53am
Chapter 3: Echad-ness vs. Multiple Personality Disorder
Chris Jacob (Yaacov) Schaefer ©2009
An opening question: Which of the following makes more sense: To comprehend the order of Elohim by perceiving those who were made in Elohim’s image; or to attempt comprehension by imposing a mental illness upon Deity?
Before proceeding any further, some definitions are needed.
Echad = Compound Unity.
Multiple personality disorder: a psychological disorder resulting from severe abuse and trauma. The disorder is characterized by the presence of two or more distinct and complex identities or personality states, each of which becomes dominant and controls behavior from time to time to the exclusion of the others and results in disruption of the integrated functions of consciousness, memory, and identity, —called also multiple personality, dissociative identity disorder.
Awhile back there was the psychologcial semi-docu-drama thriller called Sybil (first a book, then a movie). It was the story of a young woman who had undergone severe psychological and physical abuse as a young girl. To survive, her mind fractured her personality into several distinct “persons”—some even having different genders.
One-ness Pentecostalism, and one-ness Messianicism hold to the belief that Elohim is one singular Being. This is primarily based upon the common versions of the Shema such as Deuteronomy 6:4 “Hear O Israel, The LORD our God is One Lord.” (KJV)
But there’s a significant disconnect between the originating Hebrew language and the English receptor language. The Hebrew word for “One” is actually “Echad” as in Devarim/Deuteronomy 6:4:
Hear O Yisrael: YHWH is our Elohim [plural], YHWH is Echad [Compoundly Unified].
So how can the idea of plurality and compound unity be reconciled with some of the Scripture passages that are frequently used by those who push the idea of singularity?
Let’s take a look.
35 To you it was shown, that you might know that YHWH
He is Elohim; there is none else beside Him.
39 Know therefore this day, and consider it in your heart,
that YHWH, He is Elohim in the heavens above, and upon
the earth beneath: there is none else.
At first glance that may look like a singularity statement--or is it? There is none else what? There are no other demons, spirits, idols, persons, angels, creatures, who would compare to Elohim. None else compared to who? Elohim [plural] . This particular passage does not say “I alone am El” and it does not say “I alone am Elohim”, It just says “I am Elohim”. Remember all Scripture has to be harmonious with itself.
What is the context of the Devarim 4 passages? It is showing how YHWH, with great power, has delivered Yisra’el from the other idolatrous nations who did not have YHWH Elohim. The other nations had only idols and the demonic powers that the idols represented. The Devarim 4 passages are not comparing Elohim the Father to the Elohim the Son, but rather comparing Who Yisra’el has vs. what the other nations have.
Oneness Pentecostals often try to use the following verse to push the concept of singularity.
9 Yehoshua said to him, “Have I been so long a time with you,
and yet have you not known Me, Philip? He that has seen
Me has seen the Abba; how then are you saying, show us
But they fail to read the rest of the passage that explains that it is not singularity, but rather echad harmony.
10 “Do you not believe that I am in the Abba, and the Abba
is in Me? The words that I speak to you I speak not from
Myself: but the Abba that dwells in Me, He does the
11 Believe Me that I am in the Abba, and the Abba in Me:
or else believe Me because of the works.
12 Amein, amein, I say to you, He that believes on Me, the
works that I do shall he do also; and greater works than
these shall he do; because I go to My Abba.
13 And whatever you shall ask in My Name, that will I do,
that the Abba may be esteemed in the Son.”
Yehoshua makes an unavoidable distinction between the Father and the Himself in:
Yochanan / John 16:2-3
2 “They shall put you out of the synagogues:
yes, the time comes, that whoever kills you will think that he
performs an offering in YHWH’s service.
3 And these things will they do to you, because they have
not known Me, OR the Abba.”
He did not say “Me and the Abba” and He did not say “Me: the Abba.” He did not say “Me or my own Spirit.” He did not say “my body or my spirit.” He said “Me OR the Abba.” Two distinct Beings in that passage.
Here is where a comparison of the “Us” is made:
5 Let this mind be in you, which was and is also in
6 Who, being in the very form of Eloah, thought it not
presumptuous, or blasphemous – that He is the chatuphya
Chatuphya is the Aramaic word meaning same substance, not merely the same. Yehoshua is Elohim and YHWH is Elohim.
A similar language device occurs in our English language when describing our own close relatives when we say, “…he’s the spitting image of his dad…”
1” And there shall come forth a rod out of the stem of
Yishai, and a Netzer-Branch
shall grow out of His roots:
2 And the Ruach HaQodesh of YHWH shall rest upon Him:
the Ruach of chochmah and understanding, the Ruach of counsel
and might, the Ruach of knowledge and of the fear of YHWH;
3 And shall make Him of quick understanding in the fear of YHWH:
and He shall not judge after the sight of His eyes, neither
reprove after the hearing of His ears.”
Chochmah (wisdom), council, understanding, might, knowledge and the fear of YHWH all are describing the Ruach HaQodesh. The Ruach HaQodesh cannot be YHWH because YHWH cannot fear Himself.
10 Create in me a clean heart, O Elohim; and renew a right
ruach within me.
11 Cast me not away from Your Shechinah; and take not
Your Ruach HaQodesh from me.
12 Restore to me the joy of Your Yahshua; and
uphold me with Your free Ruach.
Here Dawid is praying to YHWH Elohim. The Shechinah is an indication of the Ruach HaQodesh. Why? In Hebraic literature, it is common practice to make a statement , then immediately in the same sentence restate that same idea, but with more clarification and/or detail or from a slightly different perspective. That is what is going on here. If Dawid had considered the Ruach HaQodesh and YHWH to be the same Being, he would have said “Cast me not away from your Shechinah; and do not depart from me.” But he never said that.
“Free Ruach,” definitely explains the following passage:
Maasah Shlichim/Acts 8:18-20
18 And when Shimon saw that through laying on of the
apostles’s hands that the Ruach HaQodesh was given, he
offered them money,
19 Saying, “Give me also this power, that on whoever I lay
hands; he may receive the Ruach HaQodesh.”
20 But Kepha said to him, “Your money perishes with you,
because you have thought that the gift of YHWH may be
purchased with money.
Verse 12 of Tehillim 51 is also further revealed by the light of the following scripture:
21 In that hour Yehoshua rejoiced in the Ruach HaQodesh,
and said, “Thank you very much, O Abba (Father), Sovereign of the
heavens and earth, that You have hid these things from
the wise and prudent, and have revealed them to babes:
even so, Abba; for so it seemed good in Your sight.”
So there Yehoshua rejoices in the Ruach HaQodesh and praises Father YHWH. It would appear that the presence of the Ruach HaQodesh is integral in Yehoshua’s joy about the Father.
In the following scripture, we read about a different Shimeon.
25 And, see, there was a man in Yahrushalayim, whose
name was Shimeon; and the same man was just and
devout, waiting for the comforting restoration of Yisrael:
and the Ruach HaQodesh was upon him.
26 And it was revealed to him by the Ruach HaQodesh,
that he should not see death, before he had seen the Master
27 And he came by the Ruach into YHWH’s temple on Mount Moriah:
and when the parents brought in the Child Yehoshua, to do
for Him after the command of the Torah,
28 Then he took Him up in his arms, and blessed YHWH,
29 “YHWH, now allow Your servant to depart in shalom,
according to Your word:
30 For my eyes have seen Your Yeshua,”
Shimeon is enabled to speak, by the presence of the Ruach HaQodesh upon him, to the Father YHWH about Yahushua. There is obvious distinction between YHWH, the Ruach HaQodesh and Yehoshua.
22 And the Ruach HaQodesh descended in a bodily shape
like a dove upon Him, and a voice came from the
heavens, which said, “You are My beloved Son; in You I
am well pleased.”
Where did the voice come from? The heavens.
Who’s voice was speaking? By implication, YHWH, the Father.
Who descended before the voice spoke? The Ruach HaQodesh.
Where was the Ruach HaQodesh? First from above, and then descended down upon Yahushua.
In what manner did the Ruach HaQodesh descend? Like a dove. It does not say that the Ruach HaQodesh was a dove. Only the Ruach's manner of descending is compared to a dove.
Was Yehoshua’s body in the shape of a dove? No.
Was Yehoshua doing ventriloquism and talking about Himself? No.
Was Yehoshua having an out of body experience (astral projecting) and then returning to his own body? NO.
Was Yehoshua upon himself? No.
Did the Ruach HaQodesh do ventriloquism to make it sound like as if speaking from the Heavens? No.
Did YHWH the Father descend upon Yehoshua? No.
Did YHWH the Father get baptized? No.
Yet the oneness and binitarian models would actually have us believe otherwise—they would actually answer yes to some of those questions! A thinking person has to conclude that the distinction of the Elohim is unavoidable.
Yochanan 14:26a (Yehoshua speaking)
26 But the Comforter*, which is the Ruach HaQodesh,
whom the Abba will send in My Name…
26 But when the Comforter* will come, whom I will send to
you from the Abba,
If the Ruach HaQodesh was Yehoshua, 14:26 would say “but the comforter, myself, —the Abba will send me in my name.” If the Ruach HaQodesh were YHWH, then 15:26 would say “But when the Comforter will come, whom is Abba, He will I send to you. ” Neither makes any sense. It has to be that the Ruach HaQodesh is a Being other than YHWH or Yehoshua. Also it is clear that both YHWH and Yehoshua are sending the Ruach HaQodesh-- that Father YHWH is sending the Ruach HaQodesh though the Yehoshua.
*In the Aramaic Pesheeta, something special can be seen from what is usually rendered “Comforter” (From Younan’s interlinear Aramaic translation):
“1. PRQL+A has been confused with the Greek ‘Paraclitus’, meaning ‘Advocate.’ The Aramaic construct
PRQL+A is derived from two Aramaic roots:
PRQ (‘To end’, ‘To finish’ or ‘To save’, see Strong’s Concordance entries 6561 and 6562) and
L+A (‘The curse’, cf. Marqus 11:21, Matti 5:44, ‘A Compendious Syriac Dictionary’, page 236, and
Oraham’s Dictionary, page 250).
PRQL+A means ‘One who ends the curse.’ By the indwelling of the Ruach HaQodesh, our
fallen nature has been redeemed from the curse of Adam. “
Sealing is the act of completing! The Ruach HaQodesh is completing the act of ending the curse within each believer’s body, by sanctifying us, conforming us to YHWH’s Torah as exemplified by the life of Moshiach. Yehoshua started a good work in us, and sent the Ruach HaQodesh to complete it in us.
Here is more scripture which confirms the Ruach HaQodesh’s role in sealing (ending the curse in) believers.
30 And grieve not the Ruach HaQodesh of YHWH, by whom
you are sealed for the Day of Redemption.
5 And tikvah (hope/expectation/baptism) makes us bold;
because the love of YHWH is shed abroad in our hearts
by the Ruach HaQodesh who is given to us.
Maasah Schlichim/Acts 1:1-3
1 The first scroll have I made, O Theophilos,
of all that Yehoshua began both to do and teach,
2 Until the day in which He was taken up, after He
through the Ruach HaQodesh had given His Torah to the
apostles whom He had chosen:
If the Ruach HaQodesh were the same as Yehoshua, the text would have said “after He through himself had given His Torah…” But it doesn’t say that does it? It says: “after He through the Ruach HaQodesh had given His Torah….”
Luka/Luke 12:8-12 (Yehoshua speaking)
8 “Also I say to you, Whoever shall confess Me before
men, Him shall the Ben Ahdahm (The Son of Adahm) also confess before the
heavenly angels of YHWH:
9 But he that denies Me before men shall be denied before the heavenly angels of YHWH.
10 And whoever shall speak a word against The Ben
Ahdahm, it shall be forgiven him: but to him that
blasphemes against the Ruach HaQodesh it shall not be
11 And when they bring you to the synagogues, and to
rulers, and authorities, take no thought how, or what
thing you shall answer, or what you shall say:
12 For the Ruach HaQodesh shall teach you in the same
hour what you ought to say.
So here is more irrefutable proof that the Ruach HaQodesh cannot be the same Being as Yehoshua because there are two different standards. Referring to Himself as THE Son of Ahdahm, Yehoshua says that those who speak against THE Son of Ahdahm will be forgiven, but those who blaspheme against the Ruach HaQodesh will not be forgiven. THE Son of Ahdahm and the Ruach HaQodesh cannot be the same Being.
MasaahSchlichim/Acts 2:7-8, 2:32-33
7 And they were all amazed and marveled, saying one to
another, "See, are not all these who speak Galilaeans?
8 How then do we hear them speaking in our own native
32 [Kepha speaking] "This Yehoshua has YHWH raised up, of which we all are
33 Therefore being by the Right Hand of YHWH exalted,
and having received from Abba the promise of the Ruach
HaQodesh, He has sent out all this, which you now see
Notice: Who is by the Right Hand of YHWH? Yehoshua—and yes Yehoshua is YHWH’s Right Hand (euphemistically) and also by Father YHWH’s Right Hand (literally). Who did Yehoshua receive from the Father? The Ruach HaQodesh. Who did Yehoshua send to the Believers? The Ruach HaQodesh. What did the Ruach HaQodesh do? Enabled believers to fluently speak the Gospel to the non-Hebrew speakers. Babel in reverse.
Now, lets look at differing conditions for forgiveness (or lack therof).
31 "Therefore I say to you, All manner of sin and
blasphemy shall be forgiven to men: but the blasphemy
against the Ruach HaQodesh shall not be forgiven to men.
32 And whoever speaks a word against The Son of Ahdahm,
it shall be forgiven him: but whoever speaks against the
Ruach HaQodesh, it shall not be forgiven him, neither in
the this world, and neither in the world to come."
In the Mattityahu text, Yehoshua says all will be forgiven except for the blasphemy against the Ruach. If he says “all,” would that include blasphemy against YHWH? It would if He means what He says. So by implication, there is a different standard of forgiveness for blasphemy against the Ruach HaQodesh—different than the standard of forgiveness for blasphemy against the Father and Yehoshua . Different standards suggest distinctness of the Beings.
Yochanan Moshe/Mark 3:28-30 (Yehoshua speaking)
28 "Truly I say to you, All sins shall be forgiven to the sons
of men, and whatever blasphemies they shall blaspheme:
29 But he that shall blaspheme against the Ruach
HaQodesh has no forgiveness, but is in danger of eternal
30 Because they said, 'He has an unclean spirit'.”.
Notice in verse 30 they did not say “… is an unclean spirit” So therefore even they were talking about a Being who they thought was different than Yehoshua-- and Yehoshua answered them accordingly.
4 But after the kindness/goodness and love of YHWH, our Savior toward man appeared,
5 Not by works of righteousness or charity which we have done, but
according to His mercies, He saved us, by the washing of
regeneration and renewing work of the Ruach HaQodesh;
6 Which He shed on us abundantly through Yehoshua the
Moshiach, our Savior;
7 That being declared righteous by His unmerited favor, we
should be made heirs of the expectation of eternal life.
We were saved by Yehoshua, but we are renewed by the work of the Ruach HaQodesh. If the renewing work was done by Yehoshua it would have said, “He saved us by the washing of regeneration and His renewing work” But that is not what it says! By who did we receive the Ruach HaQodesh? By Ya Yehoshua, He said He had to first go, so he could then send the Ruach HaQodesh to us. The Ruach HaQodesh completes the work of ending the curse by renewing us.
Maaseh Schlichim/Acts 7: 55-56, 59
55 But he, being full of the Ruach HaQodesh, looked up
staring into the heavens, and saw the beauty/glory of YHWH,
and Yehoshua standing on the right hand of El-Elyon,
56 And said, “See, I see the heavens opened, and the
Ben-Ahdahm standing on the right hand of YHWH.”
59 And they stoned Tzephanyah, while he was calling
upon Eloah, and saying, “Master Yehoshua, receive my
So Steven has the fullness of the Ruach HaQodesh living inside himself, and looks up to Yehoshua who is standing on the right hand of YHWH. There is a definite distinction made between the Ruach HaQodesh and Yehoshua and YHWH. Once again the Ruach HaQodesh, Yehoshua and YHWH cannot possibly be the same Being. In grammar, that is what is known as a subject-object distinction.
Maaseh Schlichm/Acts 19:1-3
1And it came to pass, that, while Apollos was at
Corinth, Shaul having passed through the upper borders
came to Ephsiyah: and finding certain disciples,
2 He said to them, “Have you received the Ruach
HaQodesh when you believed?" And they said to him, "We
have not even heard whether there is any Ruach
Are we to believe that these disciples of Yehoshua never heard of YHWH? Of course not. Yehoshua repeatedly spoke of YHWH. YHWH is clearly not the Ruach HaQodesh.
Qorintyah Bet/2 Corinthians 1:21-22
21 Now He who establishes us with you as echad in
Moshiach, and has anointed us all, is YHWH;
22 Who has also sealed us, and given the pledge of the
Ruach in our hearts.
YHWH establishes and anoints believers. YHWH has also sealed believers by WHO he has promised and given to believers.
6 But the Moshiach as a Son over His own house; whose
house we are, if we hold fast the confidence and the joy
of our hope firm to the end.
7 Therefore as the Ruach HaQodesh says, “Today if you
will hear His voice,
8 Harden not your hearts, as in the rebellion, in the day of
trials in the wilderness:
9 When your fathers tried Me, proved Me, and saw My
works forty years.”
The Ruach HaQodesh is talking about Someone else’s voice. If the Ruach were making a self-referential statement, it would have said “Today if you will hear My voice,” But it does not say that! The Ruach HaQodesh is speaking about Father YHWH’s voice.
“Neither will I hide My face from them any more: for I
have poured out My Ruach HaQodesh upon the House of
Yisrael, says the Master YHWH.”
Why is YHWH not hiding (future tense) His face from the House of Yisrael? Because He had already poured out the Ruach HaQodesh upon Yisrael, and is looking upon the presence of the Ruach HaQodesh upon Yisrael instead of looking only at a Yisrael void of the Ruach HaQodesh.
28 And it shall come to pass afterward, that I will pour
out My Ruach upon all flesh; and your sons and your
daughters shall prophesy, your old men shall dream
dreams, your young men shall see visions:
29 And also upon the servants and upon the female
servants in those days will I pour out My Ruach.
When a person pours a pitcher of water, is he pouring out himself? When I put my daughter in the arms of my wife, am I jumping into my wife’s arms?
Yochanan/John 14:16a (Yehoshua speaking)
16 And I will ask the Abba, and He shall give you another
*One Who ends the curse.
The word “another” is used there. There cannot legitimately be another YHWH the Abba, there cannot be another Yehoshua the Only Begotten Son of YHWH. Who remains? The Ruach HaQodesh.
The word Qodesh or Kodesh means “set apart.” But what does “set apart” mean? When a Being is set apart, that Being is unique, special and distinct.
This page was created on 5 May 2010
Updated on 5 May 2010
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