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# 2. Prayer,
Judgmentalism
&
Forgiveness.
# 3. The
Ekklesia
(Church)
-vs-
Religion.
# 4. Elohim,
His
Love &
His
Discipline.
# 5. Spiritual
Gifts, Humility
& Elohim's
Power.
# 6. The
Ruach ha Qodesh
and Elohim's
Word.
# 7.
Reconciliation
& Sin - The
curse
and our
need.
# 8.
Reconciliation
& Sin - The
consequence
of the curse.
# 9.
Reconciliation
& Sin - Sin's
cure.
#10.
Reconciliation
& Sin - Our
Choice.
#11.
Discipleship.
#12.
Works
of Faith.
#13. The
Gifts
of
the
Ruach ha Qodesh
-
and a Test.
#14.
The Sign
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#15. The
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#16. The
Service Gifts.
#17. Living
as Disciples.
#18.
The Snatching
(Rapture) &
Tribulation.
#19.
Prophesy & a
Closing.
#20.
Beware
the
false
prophets
and teachers.
#21.
The
Signs
of Messiah's
Return.
#22. Oneness
&
The Trinity,
and the Names
of Elohim!
#23.
Understanding
Righteousness,
While
Acknowledging
The enemy.
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Letter 22 -
Oneness & The Trinity, and The Names of Elohim!
Dearest Mathetes;
I
wholeheartedly pray that this letter finds you well - and growing in
the knowledge and love of our most gracious King and Master, Yahshuah ha Mashiach. I thank
Elohim each and every day for the
love, warmth and comfort that we have found in each of you, and we are
especially covetous of your prayers on our behalf. Our heavenly
Father has truly been gracious to us in you, and our hearts overflow
with praise and thanksgiving.
Beloved, we have received a steady stream of letters over the past
months, inquiring about our position on the Trinity, or Triune
Essence, of Elohim.
It appears that for some, the concept of the Father, the Son
and the Ruach ha Qodesh each having unique Personalities -
while remaining and maintaining a united Oneness - is difficult to
grasp.
Originally, it was our intent to address the matter of the Trinity
specifically in this letter, but in the course of our study in
preparation for this writing, we discovered significant information
that requires our attention as well.
Fortunately, this newly discovered information contributes
substantially to Scripture's overall declaration of the Triune Nature
of our Elohim, so in
all of these things we are rejoicing in the fullness of Him, and we
shall now pass along all of the information that we have gained.
May He be glorified!
As you have already noticed, The Letters now present some Hebrew words; Names actually, that
were not part of our initial writings. The Name, Yahshuah
ha Mashiach
has replaced every entry that used to read, Jesus Christ. Similarly,
Ruach ha Qodesh has
replaced those entries that used to read, Holy Spirit, and YAHUAH, the
full name of the Creator (as best we can determine) is rightly
inserted wherever His name need be. Likewise, the Name Elohim,
has replaced the heretofore
generic word, God, while Master has replaced 'Lord' and
Messiah has been given preference over the more commonly used
'Savior'.
These are not flippant or half-hearted insertions of Hebrew words,
beloved. You should know us better than that! As this
Letter will show, the Names and Titles that Scripture presents about
the Persons of the Trinity, contribute significantly to our understanding of
Elohim, to the
fullness of the Trinity Itself, and to the ease in which we can comprehend all
of these matters when we know the Truth!
As in every other instance of our teaching, a
concordance is
provided to Scripturally support the matters that are being
presented in this letter. The
concordance in this instance, however, is quite extensive, because the topic is so very detailed,
extensive and significant. I am not altogether certain, however, if even the concordance
material can overcome the varying viewpoints that are taken when
reading Scripture Itself. Clearly,
some people see Elohim's Word as an entirely metaphoric
presentation, with every word, sight and sound to be interpreted by
any means other than literal. Others
see symbolism in every aspect of the Bible, and view Scripture through
a maze of signs, numbers and symbols, while often ignoring the most
obvious and literal translation of His presentation.
And then there are those who view Elohim's Word as if every
utterance was solely to be taken literally, ignoring even the most obvious
symbolic and metaphoric presentation.
While I personally believe that the literalists are more often
correct in their understanding of what Elohim is telling us, I also
think that by ignoring the metaphors and symbols, a great deal is being lost
as well.
While my first inclination is to look at Elohim's Word
literally, I am extremely thankful that through the Ruach ha Qodesh my eyes
are open to
all three aspects of His Inspired Word. I
do not understand much of the symbolism, but I see it.
I do not comprehend all of the metaphors, but I know that as I
faithfully study His Word, He will continue to open my eyes to the
fullness of Scripture. The
viewpoint I see of the nature and essence of Elohim though, is taken
from all three angles of interpretation: literal, metaphoric and
symbolic, and I wholeheartedly pray that I can convey these viewpoints
amply to you today.
Prayerfully, therefore, we submit the following
discourse for your consideration and discernment. May your eyes, ears, heart and soul be open to the fullness
of
YAHUAH
(the "Lord" of Israel),
YAHSHUAH
(Full New Testament Name for the Son of Elohim)
and the RUACH
HA QODESH
(the Holy Spirit) - who point to the Father in
heaven in all things - and thereby Consist our Triune
ELOHIM
(God).

In my initial draft of this letter, my intent was to
begin our conversation with a review of Letters 4 and 6, with a couple
of side trips into other contributing areas of interest. While
that presentation remains intact, because it contributes significantly
to our understanding of the Trinity, it now seems appropriate to
insert all of the newly discovered information here, at the outset of
this writing, so that we can have a full knowledge of the Names and
Titles of Elohim, and so that we can proceed in that
knowledge in our understanding of the Trinity itself.

In a typical conversation with any
who do not fully accept the One Nature / Essence presentation of
Elohim,
the Old Testament passage of Deuteronomy
6:4, spews forth as an indelible line in the sand of their
understanding. Truly though, in stating, "Hear, O Israel! YAHUAH
is our Elohim, YAHUAH is
one!" Deuteronomy 6:4 is declaring the Triune Oneness of
Elohim in undeniable terms.
How so? In my studies preparing for the writing of this teaching, two things
have come to light about Deuteronomy 6:4, and the Hebrew words used in
this verse,
that demand our attention. Although the passage undeniably speaks of the
Oneness of Elohim, we must fully understand exactly what the
Word is saying in this
passage, in order to fully comprehend precisely what sort of Oneness is
being discussed.
The
first
matter to come to light in my study of this verse is found in the
Hebrew word, ECHAD, that is interpreted as 'one'.
ECHAD
(tc)
is a very interesting word! Although we interpret ECHAD as one,
or single, it is used throughout the Old Testament to infer,
"One amongst a group" or, "A single portion of a larger
part". In context, the word ECHAD almost always signifies
that the item being discussed is something, "Of an exact
type - of a greater amount"...
For instance, in Numbers 13:23, ECHAD is used to describe a
"single cluster of grapes... carried on a pole between two
men"... One cluster of grapes - all exactly the same! The
cluster is one. The amount of individual grapes carried by these
two men, however, numbered in the hundreds!
Surprisingly (and significantly) it is this very same ECHAD that is used throughout
Scripture to discuss the oneness of a married couple - as in Genesis
2:24, where Elohim says, "For this cause a man shall leave his
father and his mother, and shall cleave to his wife; and they shall
become one flesh".
In
the accompanying concordance, I
have provided dozens of Old Testament passages
supporting the fact that ECHAD is a very special word; a word
that conclusively substantiates the fact that
Elohim is One, in that the Father, the Son and the Ruach ha Qodesh all
possess the exact same "Essence", and that in
the possession of an exacting essence, They are One.
Everything that makes the Father, Elohim, can be found in the Son and Ruach ha Qodesh. And, everything that is not of Elohim will not be
found in Any of Them. In these things, They are truly and fully
a Plurality of One. They are also One insomuch as They Each possess the same
goal and ambition, which is: To Glory to the Father! (See John 17).
The second thing I have learned through the study of
Deuteronomy 6:4, is that the Word for "God", ELOHIM, is a
PLURAL word. Dr. Spiros Zodhiates, in his New Testament Word
Study Dictionary (World Bible Publishers, 1992) offers this learned conclusion on the Word, Elohim: "The Septuagint constantly translated the
Hebrew plural name ELOHIM, when used for the true
God, by the singular THEOS, God, never by the plural
THEOI, Gods. The reason for this
was that at the time the Septuagint translation was made, Greek
idolatry was the prevailing superstition, especially in Egypt under
Ptolemies. Their gods were regarded as demons, i.e., intelligent
beings totally separate and distinct from each other. If the
translators rendered the name of the true God by the plural, THEOI,
they would have given the heathen under Greek culture an idea of God
inconsistent with the unity of the divine essence and conformable to
their own polytheistic notions. However, by translating the
Hebrew ELOHIM as "God", they inculcated the unity of God and
at the same time did not deny a plurality of persons in the divine
nature." (Emphasis mine).
Sadly, those who translated the Septuagint did not concern themselves
with any latter time misunderstandings that might be wrought through
their translation, because if they had translated this word properly
in the first place, the confusion we see today would not exist.
Nevertheless, when we comprehend that ELOHIM denotes a plurality,
then the passage of Deuteronomy 6:4 (and every other applicable verse)
takes on a greater significance to us, because we must know that,
"YAHUAH is our Elohim,
YAHUAH is One", without
wavering. They are One in essence - exactly alike in the make-up
of Their heart's desires - just as we, the Body of Yahshuah, are to be
one in Him.
Metaphorically speaking, the Body of Yahshuah is an exact representation of the
fullness of ELOHIM, because just as we are millions
of individuals - all
possessing unique and distinct personalities - we who have been
sanctified
by the blood of His cross, and who proclaim and abide in Him as our
only Master and Messiah, are truly one Body in Him.
Similarly, the metaphoric example of a married couple applies to these
truths as well, because the plurality
of THEOI / ELOHIM is exactly the same. The Father, the Son and
the Ruach ha Qodesh are not the same Person, but They do possess the same essence,
and in Their essence, They most certainly are One!

In the same manner of study, it
seemed necessary to delve into the Old Testament and New Testament
names that are used for "God", because I needed to know just what other
clues these names and words might contribute to a discussion on the
Trinity. What I have learned is that just as ECHAD and
ELOHIM
yield tremendously to our comprehension of Elohim, the overall use
of Names and Titles - throughout the whole of Scripture - contribute
inestimably to our overall knowledge of His Identity and Oneness.
In retrospect, I have been wondering - what with all of the studying
and word searching that I have done over the years – why I never
did a comprehensive study on these particular words before.
I can only leave this matter in the Master's hands today though,
because we must press on toward the mark... What I discovered
in this particular study, however, proved to be extremely interesting
- and powerfully driven. I am offering the following to you,
however, with much trepidation and concern, because, in all honesty, I
feel extremely inadequate at this time.

Throughout
The Letters, the writings in our newsletter and our follow-up
conversations with the brethren that Yahshuah has brought to us (you),
we have taken tremendous caution in the manner and use of words. I
think it is significant that our writings be precise and concise, so
you can be certain that we are saying what we mean - and mean what we
say. Much of this is supported by the Concordance and
cross-linking that is provided within The Letters (and the links from the
newsletters into The Letters as well) because these are offered to support
every conclusion and thought presented.
In
that vein, therefore, you can understand the joy - and fear – we
have experienced, as we coursed through the Bible, the concordances,
the dictionaries and every other tool at our disposal, in search of
data related to a writing on the Trinity: Father, Son and Ruach ha Qodesh
as unique Personalities, and discovered that we have been
incorrectly using a few very significant words...
As we just pointed out, ELOHIM is a plural word, and
ECHAD, the word
we interpret as, "one", is a word that means, "One
identical to a group." We believe that these are
significant matters of truth, and matters that should joyously affect
our comprehension of Elohim.
Similarly
then, you can understand the apprehension and dismay we have experienced
when we discovered that we have been using an incorrect
format in the name (s) we use when speaking about: God, Jesus Christ and
the Holy Spirit! The stirrings within my heart are telling me that
this is vital information, but I needed His guidance, and your prayers
and input, before I was willing to make any determinations from these
matters. The following conclusions, therefore, are presented in all
humility, with the wholehearted prayer that our Father in heaven will
be glorified through His Son, Yahshuah ha Mashiach:

From
the Old Testament we have learned the following about the Divine Names
and Titles used by Elohim. I am listing them here
alphabetically for your convenience:
ADONAY
is a misplaced word of suspect
origin. Throughout the Old Testament, the scribes attempted to
avoid using the Divine Name. So, instead of using His Name,
either YAH, or
YAHUAH, they inserted
the word, Adonay - interpreted as "the Lord". This seems
to occur mostly in those
instances where the user is speaking directly to Him. The New Testament translation for
ADONAY
(KURIOS)
has been rendered as an even more generic, "Lord", even though the
full word, KURIOS,
means, MASTER!
In the knowledge that I have gained in understanding this word, and as
His bond-servant, His full Name, YAH
or
YAHUAH, has now replaced the generic
expression, "the Lord", throughout the Old Testament
(where applicable), and I now address Yahshuah as Master!
For many,
this will be a significant change...
EL
is the "First Person
Singular" word that we currently use and incorrectly substitute today -
with the very generic word, "God". In Matthew 1:23, for
instance, we are told that "Immanuel", translated, means,
"God with us." Actually, ImmanuEL
means, "EL
with us"... Similarly, the proper use of this
Name, EL,
nearly always finds its use within another
descriptive word, phrase or title, either like its use in the word, Immanuel, or in such
familiar phrases as: "El-Shadday", which means, "The Almighty
El".
ELOAH:
Expanding on the Name, EL,
we find the word ELOAH,
which is used 40 times by Job (The oldest Book of the Bible). In his
usage of ELOAH, Job appears to be speaking
directly to a 'Singular' representative of the 'Plural' Elohim (See
Below); and in so doing, appears to be approaching His creator from an
extremely personal level. Job is not merely making a reference to
EL
in general, but instead, is almost presenting ELOAH
as his particular term of endearment for
the Person of Elohim - with whom he has a personal relationship. (Isn't
that what discipleship is all about, having a personal relationship
with Yahshuah?)
ELOHIM:
as we discussed above, is a word incorrectly interpreted as "God".
The reason the interpretation is so incredibly incorrect, is because
the original Hebrew presentations clearly delineate the singular and
plural variances of His Name. This truth becomes tremendously
significant in the case of the Word, ELOHIM,
because the Word, ELOHIM,
clearly and specifically
denotes a plurality in His Oneness. ELOHIM absolutely speaks of
the Triune nature and fullness of the Creator of All, as One in
essence, but multiple in Personalities, and this is the Name we are to use when speaking
of Him in general.
MASHIACH is one of two Old Testament words interpreted as
Messiah. Mashiach means,
ANOINTED. The second Old
Testament word interpreted as Messiah is
YITSHAR, which means
"Fresh Oil, anointed". Capitalized, Yitshar, means
Levite. (I found this interesting).
Anyway, even though the New Testament word, Christ /
KRISTOS,
means anointed,
KRISTOS
has its roots in Leviticus 4:5,16, and is taken directly from the word,
MASHIACH
/ Messiah. This is a superfluous alteration / transliteration,
so from hereon we shall be using either
MASHIACH
or the correct English translation, MESSIAH.
QADOSH,
interpreted as "Holy", is the Hebrew word that speaks of
being Sacred, and is used specifically when speaking of or about the
HOLY ONE of Israel - or His people. (Remember, He is Holy, as we
are to be Holy - in Him)...
QODESH,
also interpreted as "Holy", is a Hebrew word that speaks of
someone or something Set Apart or Consecrated. QODESH is the
only Old Testament Word used whenever the "HOLY"
RUACH is discussed -
which brings us to our next word, RUACH.
RUACH,
meaning Breath, Wind, Spirit. Combined with Qodesh above, Ruach
ha Qodesh is the specific name given to the
One we have called the "Holy
Spirit"... I believe this is extremely
significant for more than one reason. Primarily, it is extremely
significant that He is given a very specific Name throughout the Old
Testament. Why? Because by Their names, and by the exact nature in which those
names are used, we are being told throughout the Old Testament that
the Father, the Son and the Ruach ha Qodesh are unique Personalities!
Their names support every teaching that upholds the Trinity and the
Oneness of Elohim, but we have not been taught the fullness of Their
Names, so we question and doubt! We need doubt no more...
Even though the English rendition of His name might be Qodesh (Holy)
Ruach (Spirit), in the Hebrew, the proper presentation of His Name is:
Ruach ha Qodesh. We are now using that proper presentation
throughout The Letters.
YAH:
This, beloved, is The Divine Name. As you study the names used
throughout Scripture, you will find that the insertion of the Divine
Name, YAH,
is tremendously significant. Please permit me to present just a
few ways in which the Divine Name is used within your Bible, because I
am praying that this exposure will motivate you to do some
investigating for yourself. The
Ekklesia has overlooked the fullness of these matters for centuries,
but the light is beginning to shine in the darkness, and His Divine
Name is now beginning to receive the Respect and Honor HE
so rightly deserves. Prayerfully, you will dig in to this matter
with fervor and zeal...
Joel's Divinely appointed name is:
YAHEL,
and it means, "YAH
is
EL".
Elijah's Divinely appointed name is ELIYYAH,
and it means, "EL
is
YAH".
Joshua's Divinely appointed name is:
YAHOSHUA,
and it means, "YAH
is Salvation".
Nehemiah's Divinely appointed name is: NECHENYAH,
and it means, "YAH
Comforts".
Jeconiah's Divinely appointed name is:
YEKONYAH,
and it means, "YAH
Appoints".
Obadiah's Divinely appointed name is:
OBADYAH,
and it means, "Servant of
YAH".
Zephaniah's Divinely appointed name is:
TSEPHANYAHU,
and it means, "YAH
has Treasured".
Zechariah's Divinely appointed name is:
ZEKARYAH,
and it means, "Remember
YAH".
Isaiah's Divinely appointed name is:
YESHAYAH,
and it means, "Salvation of
YAH".
Judah's Divinely appointed name is YAHUDAH,
and it means, "YAH
is praised".
Aside from the inclusion of The Divine Name,
YAH,
in the makeup and meaning of other names in Scripture, The Name,
YAH,
can also be found - standing alone - pointing directly to that Name
which is of tremendous significance to us... From Mosheh (Moses)
in Exodus 15:2; 17:16, to David in Psalms 68:4, 18; 77:11; 89:8; 94:7,
12; 104:35 (and many others), to Solomon in the Song of Solomon 8:6,
to Yeshayah (Isaiah) in Yeshayah 12:12; 26:4; 38:11, these four
writers, all with intimate knowledge of the Creator, have used the
Word / Name, YAH,
resoundingly and powerfully within their writings.
Forty seven times, YAH
has been erroneously presented in our Bibles as 'the Lord', and in one
other instance, the Name,
YAH,
is presented as 'God'.
The Word says, "Let sinners be consumed from the earth, and let
the wicked be no more. Bless
YAHUAH,
O my soul. Praise
YAH!"
(Psalm 104:35
DNB).
The Word also says, "Trust in YAHUAH
forever, for in YAH,
YAHUAH
is an everlasting Rock" (Yeshayah 26:4 DNB).
Clearly, by not presenting all of the names of Scripture properly, we
have lost the significance of a great many things. But this is
going to change... Prayerfully, soon! Nevertheless, it should
not take much to impress upon any faithful student of Elohim's Word,
that something is terribly wrong.

SPECIAL NOTE:
It is mid-November, 2002, beloved, and I am in the midst of writing, editing
and re-editing Letter #24, The Matter of the
Sabbath... Our Father's Gift! In the
study process needed for that writing, I once again found myself
absorbed in an exhausting process of indexing and cross-indexing - with four
different Bible Translations open on my desk - as I labored to
accurately present the fullness of Scripture.
The task was laborious, as every student of Elohim's Word knows.
Aside from the Divine Name issue, however, I repeatedly found myself verifying words
and sentences with various concordances, because the Bible
translations available to us today not only do not agree with each
other, they do not agree with the original presentations (whether in
Hebrew, Aramaic or Greek). This makes the search for Truth in
Elohim's Word, burdensome, to say the least. Somewhere during the process,
however, the Ruach laid a burden on my heart to
prepare a correct interpretation of His Word; a properly restored DIVINE
NAME BIBLE™. This work is now in process!
All Scripture quoted in Letter #24, The
Matter of the Sabbath... Our Father's Gift!, is taken from
The Divine Name Bible™, ©Copyright End Time Christianity, Inc.
2002, 2003, and is used by permission. We believe that no truer
translation of the Holy Scripture will exist when this project is
complete, and we wholeheartedly pray that as you compare this
translation to the whole of Elohim's Word - using whatever
concordances or word dictionaries that are available - that you will
agree.
Please pray for us as we seek to present the fullness of Elohim's
Truth. Your prayers and support our
are most coveted treasures, and we need you now more than ever before!

YAHUAH, is the proper Name of the
"LORD" of Israel.
Today the Name is shown only as YHVH
or YHWH,
when It is shown at all! But, please note this:
Throughout the Old Testament, in
6399 uses, the Name YAHUAH
has been replaced by the phrase, 'the Lord'. Furthermore, in another
315 places, the Name YAHUAH
has been replaced by the word, 'God', and finally, in another 111
instances, the Name YAHUAH
has been translated as, 'Lord's'.
We will neither continue nor
endorse these travesties any longer! The Name of the Creator /
Lawgiver of the Old Testament, is YAHUAH,
and we shall be using that Name properly, reverently and exclusively
when we are speaking of Him!
YASHA,
by the way, is the Hebrew word interpreted as Savior, but it means to deliver.
In general, therefore, the Old Testament teaches that:
When
we speak of "God" in general, He is to be called, ELOHIM.
When
speaking in reference to the 'Master' of Israel, His Proper Name
is YAHUAH.
When
speaking directly to our Messiah and King, He is appropriately called,
Master.
The
formal Title of the One sent to save the lost children of ELOHIM
is MASHIACH,
(Messiah). In a few moments we will discuss the formal name of
the Son, but it is He who is referred to throughout the Old Testament
as the MASHIACH (the
Messiah).
When
speaking specifically of the Holy One, the Deliverer, He is referred to as, QADOSH.
When
speaking of or to the 'Holy Spirit', His proper name is, RUACH
HA QODESH.

We need to pause for a moment here, Mathetes, and give some serious consideration to the name,
YAHUAH ,
because another truly significant point about the fullness of the
Names of Elohim, and the matter of transliterations and alterations
can be found here... And this is a big one!
In the concordance for The Letters, under the name of Yahshuah, we have said the following for years, "Understand the O/T name,
'I AM', when you study the
N/T passages, because after the time of Moses, Jews never
uttered the words, 'I am'. They never said, 'I am', because that was the name
given to the nation of Israel in Egypt -
when they asked Moses the name of the Elohim who sent him to them. Moses
was to say, 'I AM WHO I AM' (Exodus 3:14). Many false teachers
want you to believe that Yahshuah never declared His Deity, while He
lived, but the evidence of His Deity, and His declaration of His Deity
is overwhelming). Thank Elohim!"
In the full review of this passage from Exodus today, however, and in
complete comprehension for the original Words uttered by YAHUAH
to
Moses on that day, a true revelation is now given to His children -
and I submit the following for your consideration, because not only
did Yahshuah declare His Deity, His very Name declared it as well:
"And Elohim said to Moses, 'HAYAH
ASHER HAYAH'; and He said, 'Thus you shall say to the sons
of Israel, 'HAYAH has sent me to you.' And
Elohim, furthermore, said to Moses, 'Thus you shall say to the sons of
Israel, 'YAHUAH, the Elohim of your
fathers, the Elohim of Abraham, the Elohim of Isaac, and the Elohim of
Jacob, has sent me to you.' This is My name forever, and this is
My memorial-name to all generations' " (Exodus 3:14-15).
In this instance, HAYAH is
the verb presentation, the verb tense, of the name, YAHUAH!
Jews - from the time of Moses, to the time of the Messiah - never
said, "HAYAH" or "YAH"!
Never!!!
And yet, in His Son - when we remove every transliteration and false
interpretation of the Word - we find an open declaration of the
fullness and Deity of YAHSHUAH
our Messiah, because His Word declares it:
"An angel of YAHUAH
appeared to him
(Joseph) in a dream, saying, 'Joseph, son of David, do not be afraid
to take Mary as your wife; for that which has been conceived in her is
of the Ruach ha Qodesh. And she will bear a Son; and you shall call
His name YAHSHUAH, for it is He who will
save His people from their sins.' Now all this took place that
what was spoken by YAHUAH
through the
prophet might be fulfilled, saying, 'Behold, the virgin shall be with
child, and shall bear a Son, and they shall call His name Immanuel,'
which translated means, 'Elohim with us' " (Matthew 1:20-23 DNB)...
This is significant, Mathetes, and today - now - we can begin to
comprehend exactly why He had to be named as He was! Joshua's
Divinely appointed name is YAHOSHUA, which
means, YAH is salvation. The Messiah's
name, however, is YAHSHUAH, which means, YAH'S
SALVATION
And today, we can now comprehend exactly why the evil one has worked
so diligently to destroy the translations of the Scriptures - and
why we must teach the fullness of this truth to the Ekklesia!

I have to insert this thought right here as well, beloved, because this really
does need to be said:
I am not the least bit
pleased with the manner in which the proper Name of the One who walked
in the Garden with Adam and Eve has been replaced with a generic term,
'the Lord'. I am not the least bit delighted to learn that the Name of
the One that visited with Moses, walked with Abraham, danced in the fire with Shadrach, Mesach and
Abed-Nego and spoke to the Prophets through His
Messenger (The Ruach ha Qodesh) has been changed in 6825
instances from YAHUAH
to
'Lord', 'Lord's' or 'God'. This is a travesty!
I realize that Jewish traditionalists prefer to not use the formal name
of Elohim, and for that matter many Jews will not even spell out the
complete word, God, but instead will write, G_D. While this may
be fitting for those who still have the veil covering their eyes, it
is not fitting for those who have received sanctification through the
Blood shed by Yahshuah ha Mashiach on the stake at Calvary, and who now
have the Ruach ha Qodesh abiding within. The veil must be
completely removed, so that we can know the fullness of His Word, and
so that we can abide in that fullness!
Similarly, I must also voice my absolute
frustration and dismay with EVERY
mainstream translation of Scripture that is available to us today. For those
who so proudly hail the wonders of the King James Version of the Bible,
or the NKJV, the Darby, the Douay-Rheims, the Webster, the NASB, the
totally useless NIV, or whatever other interpretation you might
favor, it is really time to admit that they all got it wrong, because they
did!
And yet, in all
of this, there is hope... See below:

Now to the New Testament:
GOD:
The only New Testament word used for 'God' is THEOS. As we
discussed earlier though, this word is being used and stated
incorrectly, because in most cases, the Word THEOI (plural) was originally
penned. The fact is, however, whenever this word is used, it generally
derives its origin from the Hebrew, EL
or ELOHIM, and so denotes
'God' -
in His Fullness. I think that this is important.
Therefore, we will be using the Hebrew words, EL
and ELOHIM,
from this point onward, in all our references to Him.
HOLY:
HAGIOS Nearly every use of the word Holy in the New Testament is from
HAGIOS.
HAGIOS
means set apart, consecrated, sanctified, and it clearly denotes
devotion to the service of Deity. This word specifically speaks
of following Elohim in purity - and abstaining from entanglement in this
world's sins. In the Old Testament, the word would be QODESH.
The
only other word used for
HOLY in the New Testament is
HOSIOS, and it
very specifically speaks of Yahshuah, the Holy One of
Israel (#4 above). (See 1 Timothy 2:8; Hebrews 7:26; Revelation
15:4 and 16:5). It strikes me profoundly that the inspired
writers of Elohim's Word were moved to make this important distinction,
because just as distinctly, the Old Testament word in this instance would be
QADOSH.
LORD: The only New Testament word used for
'Lord' is KURIOS,
and it speaks of authority, lord, might and power - specifically, it
means, MASTER. When
this word is used to speak of Elohim as the Supreme Being, however, it usually
corresponds with the Old Testament Name YAHUAH.
This, my friends, is significant. And this particular word
became the starting point of my concern with the Titles and Names we
are using to speak about our Master and Messiah. (My study
was not done alphabetically)...
SAVIOR:
SOTER is the only New Testament word used to speak of the Savior,
and it means, "deliverer, savior". Inasmuch as the New Testament
has been given to us in the Greek language, however, I think it is important to
note that this word, SOTER, savior, was also used by the Greeks when
they spoke of the ancient mythological gods - like Zeus.
Of
The Messiah, SOTER is speaking of the Savior of men, who saves from
sin and eternal death, and provides eternal life. See
"CHRIST" below, because that study brings tremendous clarity
to the word 'Savior' as well. Due to the manner in which SOTER
has been used by the Greeks, however, I have determined to use the
more proper translation of this word - MESSIAH
- which very specifically speaks of the One who delivers our souls.
SPIRIT:
The only New Testament word used for Spirit, PNEUMA, speaks of
wind, spirit and breadth. In the Greek, PNEUMA speaks of breath of
the mouth or nostrils - as a breath of air. It also speaks of
the spirit of man inasmuch as PNEUMA speaks of the life residing in
man; it speaks of the breath breathed by Elohim into man at the creation and
of the
breath of life given again unto man in his rebirth through the
Messiah.
As you can see, therefore, when the New Testament speaks of the 'Holy
Spirit' as HAGIOS
PNEUMA, the words
being used are a very generic and unspecific phrase. Even though
we
find the words 'Holy' and 'Spirit' capitalized whenever He is spoken of,
it is significant for us to remember that throughout the Old Testament,
the Word RUACH is a very specific
Name given to the 'Spirit' of Elohim. Where PNEUMA is a generic reference to
breath,
wind or spirit,
RUACH is a very specific
Name. From the
depth of my heart, I have a strong sense that the Third Person of the
Trinity (as He is occasionally referred to) is
to be known as the Ruach ha Qodesh, and not simply as Hagios Pneuma.
Clearly, by the way we are now using His Name, you can see how strong
that sense has become!
Is
this a significant matter? Is there importance in these names?
Or is this merely the making of a mountain from a molehill? I think the next two words will help in the evaluation of
those questions:
CHRIST: The only New Testament word used for Christ is
CHRISTOS, and
the word means, "anointed, the Messiah". Where the Old Testament
speaks specifically of the MASHIACH
(the MESSIAH), the word Messiah is only present
in the translations of the New Testament twice, and in both instances
(John 1:41 and 4:25) a footnote reference is made to the fact that the word
has been transliterated from Messiah, to Christ. While the word Christ is said to mean
Messiah, CHRISTOS has replaced the word Messiah throughout the New
Testament. Why?
In all of the documentation that I have found thus far, it has been
noted that the Old Testament word MESSIAH, has been TRANSLITERATED
from the Hebrew MASHIACH into CHRISTOS
in the New Testament.
Why did the translators
from the original text transliterate the Hebrew word MASHIACH, and why
are our Bibles today laden with the word CHRISTOS
instead of the word MESSIAH? Should this transliteration concern us?
According
to Webster's Dictionary, Transliteration means, to change (letters,
words, etc.) into corresponding characters of another alphabet or
language.
I
want you to know that upon reading this description of the word
"Transliteration", the hair on the back of my neck literally
stood up! My eyes immediately focused on the word
"CHANGE", and my heart sank into a prayer for guidance.
Beloved,
is the word Messiah too difficult for us? Is the word MASHIACH
too specific or intense for us to grasp? Why was the word
MASHIACH (Messiah) transliterated (changed) throughout the Greek translations?
And, is this important to us? I believe that not only is this
transliteration important, but the next one is of even greater
significance...
JESUS:
IESOUS is the Greek word given to us in the translations, and this
proper noun word is TRANSLITERATED from the Hebrew
YAHSHUAH. The
word YAHSHUAH means, "YAHUAH
His help"; "YAH's
Salvation"...
In
the New Testament, our Messiah is referred to as CHRISTOS (insert
MASHIACH - Messiah) almost 300 times; by the name of
IESOUS CHRISTOS
or CHRISTOS IESOUS (Insert YAHSHUAH
ha MASHIACH or
MASHIACH YAHSHUAH) about 100 times,
and by the name of KURIOS
IESOUS CHRISTOS (Insert
MASTER
YAHSHUAH ha MASHIACH) nearly 50 times.
Transliterations in the name of our Messiah can be found in
nearly 450 instances within the Greek translations, and while these may
possibly be acceptable alterations in some areas within the world of
linguistics,
I find myself ill at ease with all of this, because these transliterations (changes) have been made in the
Very Name of the Qadosh (Messiah) of all mankind... Transliterations
that find root in the core of the Greek Babylonian empire have
made their way into the Word of Elohim, and I think this is vitally
significant!
Personally, my heart, mind and soul are in tempest over these
matters... I have a peace from Yahshuah in all of this, but what
are the ramifications of these things? The fact that Babylon has invaded the
city of Elohim - in His Word - in these latter days, in any way, should be
of vital import to us all, don't you think? And yet, I cannot
even imagine how these thoughts are going to be received.
Nevertheless,
it is relevant to note that although the Greek language has
multiple words to describe the varying degrees of 'love', and although
this same diversity and color can be found throughout the Greek
language, the Greek presentation and translation of Elohim's Word that we
have been given throughout the New Testament, uses only one word each to describe:
'God', 'Lord', 'Savior', 'Spirit' and 'Christ', two words to describe
the varying degrees of 'holiness', and the very Name of the Son of
Elohim has been transliterated from Yahshuah to 'Iesous'.. YAH
has been displaced entirely from the Word, from the Name of His Son,
and from our hearts and minds. This, beloved, is truly relevant,
don't you think?
Inasmuch as every author of the New Testament was Hebrew in descent,
and Paul was an extremely learned Hebrew - knowledgeable in all
aspects of Jewish training and discipline - we must know that the
usage of Hebrew words, and the translations from that language, would have been much more
specific and diverse than the Greek translation passed along some hundreds of years later.
And Paul, especially, would have presented the precise name that he
heard uttered from the heavens that day when he first met Yahshuah -
and would be tremendously upset with a transliterated rendition of his
accounting. I know that I am!
The
Bible tells us that we are saved by ONE name, and by
ONE
name only.
We are repeatedly told that we are to pray in ONE
name, and ONE
name
only - and that through that ONE
name, we will work for the glory of
ELOHIM... (Please
see Letter #2 for a complete teaching on
prayer - it is important)!
OK,
humanity often changes or translates a word to the local language.
I don't have a problem with that fact. But, should we be making
our translations from the original text or from an already
transliterated word? I am convinced that our translations must
generate from the original text!
Yahshuah,
through the Ruach ha Qodesh, has given me tremendous peace, solace and
comfort in the fact that Elohim knows the hearts and minds of
all men (Luke 16:15; Acts 1:24; Romans 8:27; 1 Thessalonians 2:4).
In this knowledge He knows that my heart's desire has been to serve
Him alone, through the ONE who died on the cross for my sins. I
serve the Father in His Ruach ha Qodesh, through Yahshuah ha Mashiach. He knows your heart too. Praise His Name!
So,
if the Son's name is truly YAHSHUAH
ha MASHIACH (pronounced - to the best of my
understanding - YA-SHOE-A ha
MA-SHE-A) shouldn't we be making
the effort to address HIM by that name? If
Ruach ha Qodesh is the
specific name given to the Third Person of the Trinity, shouldn't we be speaking those
words as well when we speak of or to Him? If
our Messiah's name is truly Yahshuah ha Mashiach, isn't that the name we
should be clinging to, praying through, worshipping, adoring and
glorifying - all unto the glory of our Father in heaven? Isn't it in the name
of Yahshuah ha Mashiach that we should be baptized - in the Ruach ha Qodesh?
Granted,
Elohim knows His name (s). He also knows that we have been handed
down a written Word that is thousands of years old.
Additionally, He knows
that along the way, some things have been incorrectly translated and transliterated, in order to
make His Word - what? - more easily understood or comprehensible?
And, He knows exactly what has been transliterated (changed)...
He is aware of all of these things. But, if we follow His
command to seek Him and His truth with all of our heart, mind and
soul, and to be as 'refiners' when we do learn His truth, then what
should we do when we discover that what we have – might not be
entirely correct?
I
truly love my Master, Messiah and King. If His name is really Yahshuah, and in
THAT name we find
the fullness of Him, shouldn't we be bowing to that which not only pleases Him
more, but more significantly, fully Identifies exactly Who He Is? Shouldn't we uplift the fullness of His real name, instead
of a (nickname) or a transliterated form of that name? I think so!
And,
what of the power of His name? Could the distress (sin) we see
every day in this world - and especially within the body of Mashiach -
be a result of the fact that we are not praying in the full power and
authority of His Name? Surely, Babylon has been groping in
blindness for centuries, but we are abiding in "the latter
days", and in "the latter days", the Ekklesia is called to come out from Babylon,
and to be one unto our Messiah. Perhaps this is why the full
revelation of His Names is occurring today. The fullness of
these matters has not escaped our notice, beloved, nor should it
escape yours!
We
must rebuke the evil one in the fullness of Yahshuah's name in
order to overcome him. If we have done anything less, it could
certainly explain why the world is not witnessing the fullness of an
overcoming body of Yahshuah, and why the name of Yahshuah is so
terribly abused and misrepresented in the world today. (Babylon is not being
forgotten in any of these things).
In
a letter to a dear sister, I made the comment that, "Throughout
my adult life, I have tried very hard to listen to how people
pronounce their names, so that I can repeat their name in exactly the
same way. A lot of people make this effort!" Is the
matter of our Messiah's name any less significant, or am I making way
too much of this?
As
for this Letter and the Trinity, you must know that His names and
titles contribute significantly to our comprehension of Their
Individuality and Oneness. How can they not?
His Old Testament names speak of very specific Individuals, and
identify in no uncertain terms, precisely Who in the Trinity is being
spoken of. The Word, "Elohim", alone addresses the plural oneness of
Elohim. The Ruach ha Qodesh knew exactly what He was inspiring, and why...
I think that we must take note of these things!
"And
it came about that as he journeyed, he was approaching Damascus, and
suddenly a light from heaven flashed around him; and he fell to the
ground, and heard a voice saying to him, 'Saul, Saul, why are you
persecuting Me?' And he said, 'Who art Thou, Master?' and He said,
"I am _______ whom you are persecuting'" (Acts 9:3-5).
I think that the actual name uttered by our Master to Paul is
significant. In my heart, I want to pronounce His name exactly
like He pronounced it. From now on, therefore, you will find me
writing of Yahshuah ha Mashiach, Elohim, YAHUAH
and the Ruach ha Qodesh, because
these are the names that He has given us, and I do not want to
settle for a transliterated form of anything that He has given to us!

Having established an understanding for the names and
titles used by Elohim throughout Scripture, to speak of YAHUAH
- the Elohim of Israel, YAHSHUAH HA MASHIACH - the Son and Messiah, and the RUACH
HA QODESH - our indwelling Companion and Comforter, we can now proceed to my
original starting point for this
conversation, and clarify precisely what is
meant when we speak of Elohim being One, while still
possessing unique Personalities. Hopefully, through a brief look back into The Letters,
beginning with Letter 4, where we discuss the very essence of Elohim, we
can begin to grasp how He can be One, and yet remain separate and
unique in Personality.
In Letter 4, I said, "Elohim's nature permeates
Scripture…but particular passages contain monumental clues into His
very essence. 1 John 4:8, says that, "Elohim is
love," 1 John
1:5 teaches that, "Elohim is light," and John 3:33 reveals
that, "Elohim is true." The wisdom attainable from these and
supporting passages, therefore, provide everything we need to know of
the nature of Elohim at this time, and everything we need to know to
expose every false god.
We begin then with the fact that, "Elohim is
love." And in 1 Corinthians 13:4-8, the Ruach ha Qodesh tells us
that, "Love is patient, love is kind, and is
not jealous; love
does not brag and is not
arrogant, does not act
unbecomingly; it does
not seek its own, is not provoked, does not take into account
a wrong suffered, does not rejoice in unrighteousness, but rejoices with the
truth; bears all
things, believes all things, hopes all
things,
endures all things. Love never
fails."
Sixteen attributes define who Elohim is, or is not, in relationship to
the fact that, "Elohim is love". The definitions of love's
attributes, therefore, will certainly provide any seeker with insight
into the very essence of Elohim."
(The links provided above will take you to Letter 4 for a complete breakdown on the definitions of
love's attributes).
Letter 4 continues this conversation with a discussion
on the fact that, "Elohim is light", and in that part of the
letter we find that, "Of His essence, we are also told that, "Elohim
is light" (1 John 1:5). The entire passage says, "And this
is the message we have heard from Him and announce to you, that Elohim
is
light, and in Him there is no darkness at all. If we say that we have
fellowship with Him and yet walk in the darkness, we lie and do not
practice the truth; but if we walk in the light as He Himself is in
the light, we have fellowship with one another, and the blood of Yahshuah
His Son cleanses us from all sin. If we say that we have no sin, we
are deceiving ourselves, and the truth is not in us. If we confess our
sins, He is faithful and righteous to forgive us our sins and to
cleanse us from all unrighteousness. If we say that we have not
sinned, we make Him a liar, and His word is not in us" (1 John 1:5-10).
Sin is darkness, but Elohim is light. Unrighteousness abides in the
darkness, but "In Him there is no darkness at all." Elohim wants us to know that His essence is pure of all unrighteousness, evil
and sin. He also wants us to know that we too can walk this same path,
because, "The blood of Yahshuah His Son cleanses us from all
sin". This passage is also significant, in that it offers us an
insightful look into Elohim's love. He says, "If we confess our
sins, He is faithful and righteous to forgive us our sins and to
cleanse us from all unrighteousness." Seeing as Elohim is light, as
His children, the light must abide in us as well. He has provided the
light for us.
Finally, Letter 4 wraps up this conversation on the
essence of Elohim by zeroing in on the fact that, "Elohim is
true". In that discussion we said that, "Another thing that
makes every passage we read significant, is the fact that, 'Elohim
is true' (John 3:33). Where love rejoices with the truth (ALETHEIA)
the word we interpret as true in John 3:33, ALETHES,
speaks solely of one who cannot lie. Rejoicing with the truth is not
the same as being the truth, but because Elohim is true, we can
understand why He rejoices when He hears the truth spoken.
(Further on, as we discuss the teachings of Yahshuah Machiah, I am going
to remind you of the fact that Elohim is true, and challenge you to
uphold His Words to the fact that He cannot lie. Why? For the
simply reason that Yahshuah would be lying in almost every reference to the
Father and Ruach ha Qodesh, if in fact He personally was also the Father and
the Ruach ha Qodesh. Read on, beloved, and you will see what I mean).
The fact that Elohim is love, light and truth, should paint a very clear
picture for us of His true nature. And in this knowledge, we
should also be able to understand what He desires for us, because He
has openly stated that we, 'Are to grow up in all aspects into
Him' (Ephesians 4:15). Believing on Messiah Yahshuah, and accepting
Him as Master and Messiah, means that we are His children. Even though
each child possesses a unique personality, and we each appear somewhat
different, the basic nature remains the same between parent and child,
by just so much as is seen between Father, Son and Ruach ha Qodesh… Elohim's children are to be one with Him, but we are not He…
Elohim's children, purchased by the blood of the Lamb, are one body in
the Messiah, but we are not the Messiah. One in purpose! One in
love, light and truth! United under the Headship of Yahshuah our Messiah
and Master, and yet each member retains a unique individuality; a
unique personality. (This is truly a Metaphor).
Elohim is one in His essence.
The Person of the Father is separate and unique from the Person
of the Son, and They are both separate and unique from the Person of
the Ruach ha Qodesh.
Nevertheless, they
each possess the same essence, and in that essence
They are truly One.
Similarly, just as Elohim is one in essence, we
- His children - are
instructed to be one with Him as well.
Being united to Him does not mean that we lose our personal
identities. We are not clones.
What He desires for us to become, however, is conformed to His
essence; to abide as love, light and truth, and in that abiding to be
one with Him for eternity."

Moving on from Letter 4, we can now proceed to Letter
6, where we discussed the Person of the Ruach ha Qodesh. In that
letter my goal was, "To offer
a Scriptural introduction to Him that is brief, yet relevant to everyday
life. Through this introduction, I hope you will see that from the first
chapter of the Book of Genesis, to the last chapter of the Book of
Revelation, the Ruach ha Qodesh is presented in an indelible portrait of
unity with the Father and Son. And in all love, revelation and
regeneration, His existence, relevance and Deity is proven."
It would be silly to copy the whole of Letter 6 here, but the
significance of the points made throughout that teaching, in relation
to the Oneness and Individuality of the Persons of the Trinity, is so relevant,
that I could do just that. I trust you to go back to
Letter 6 though, and apply that teaching to this expanded study,
because it will add tremendous clarity to our discussion this day!
One issue discussed in Letter 6, however, must be reiterated here,
because it contains vital information for this study. In
discussing the unpardonable sin,
Yahshuah drew a very distinct line between Himself and the Ruach ha Qodesh
and in drawing this line He made two things very clear:
The first thing He made
clear was that while He possessed the Ruach ha Qodesh and was One with
Him in essence, He was
NOT the Ruach ha Qodesh.
The second thing He
made clear was that while the Ruach ha Qodesh possessed the Ruach of Messiah and was
One with Him in essence, the Ruach ha Qodesh was
NOT the Messiah.
(Matthew 12:31-32, Luke 12:8-10 and John
16:7-15).
If Elohim is true, as we discussed above, and if Yahshuah ha Mashiach is
Elohim,
which we KNOW is true, then blaspheme against the Father or the Son would have the same punishment as blaspheme against
the Ruach ha Qodesh, IF the Father, the Son and
the Ruach ha Qodesh were
the same Person. Clearly, however, the Father, the Son and the Ruach ha Qodesh
are different
Personalities, because one can blaspheme the
Father and the Son and still receive forgiveness. Blaspheme
against the Ruach ha Qodesh is unforgivable, however, which in and of
itself tells us that HE IS
UNIQUE!
Many might be wondering why I am so concerned with
bringing clarity to this matter of the Trinity, because it really does not appear to be significant to salvation.
Appearances are deceiving! In short,
I believe that the unforgivable sin is at issue here,
because if the unique nature of the Trinity is misunderstood, we run
the risk of blaspheming the Ruach ha Qodesh.
Think about that for a moment... If the unique nature of
the Trinity is misunderstood, we run the risk of blaspheming the Ruach ha Qodesh!
Yahshuah ha Mashiach always gave credit to the Ruach ha Qodesh for His works.
Always! If we deny the unique nature of the Ruach ha Qodesh though, aren't
we running the risk of denying His place in the actions of Messiah? And, if we deny His place in the actions of
Messiah,
aren't we denying Him in just the same way as the religious leaders
of Yahshuah's age?
To blaspheme the Ruach ha Qodesh is to deny Him!
To think that the Ruach ha Qodesh is merely a different manifestation of
the Father or the Son - Who, by the way, in this form of
thinking is merely another different manifestation of the Father
- is
to deny that the Ruach ha Qodesh exists as a unique Personality. If
we deny His Personality, we deny Him!
My prayer is that we never deny any portion of His workings,
and that we embrace Him - as well as His actions and Gifts - so that
together, like Yahshuah, and one with Him - we can glorify our Father in
heaven.
(Please see Letters 5, 13,
14, 15 and 16
for extensive teachings on the Gifts of the Ruach ha Qodesh).

Leaving Letter 6, please permit me to add this
thought: In John 17, Yahshuah ha Mashiach offered a prayer to His Father
in heaven. In that prayer He made two things very clear:
The first thing He made
clear was that while He possessed a Oneness of essence with the Father,
He was NOT the Father.
The second thing He
made clear was that while He and the Father were united; that they
were One in essence, the Father was NOT the Son.
(John 13:16, coupled with 16:5, 14:10, 14:28, 15:1-2
and
17 all).

In a recent exchange of letters, I was told to go to a
particular web sight where I could gain a better understanding for
the singular (Instead of Trinitarian) oneness of Elohim. As I was perusing the site,
however, a
number of highly unusual and contradictory teachings and statements leapt
off the pages. In one such incident, the author made the
following statement in regard to Deuteronomy 6:
"Orthodox Jews literally obey these commands today by binding
tefillin (phylacteries) on their left forearms and on their foreheads
when they pray, and by placing mezuzzah on their doors and gates.
(Teffilin are small boxes tied to the body by leather straps, and
mezuzzah are scroll-shaped containers.) Inside both types of
containers are verses of Scripture handwritten in black ink by a
righteous man who has observed certain purification rituals. The
verses of Scripture usually are Deuteronomy 6:4-9,11:18-21, Exodus
13:8-10 and 13:14-16.
During a trip to Jerusalem, where we gathered the above
information, we attempted to buy tefillin. The Orthodox Jewish
merchant said he did not sell tefillin to 'Christians' because they do
not believe in and have the proper reverence for these verses of
Scripture. When we quoted Deuteronomy 6:4 and explained our total
adherence to it, his eyes lit up and he promised to sell to us on the
condition that we would treat the tefillin with care and respect. His
concern shows the extreme reverence and depth of belief the Jews have
for the concept of one Elohim. It also reveals that a major reason for
the Jewish rejection of 'Christianity' throughout history is the
perceived distortion of the monotheistic message."
I could not disagree more!
The Jewish rejection of 'Christianity' throughout history has absolutely
nothing to do with the perceived distortion of the monotheistic
message. (That is unless the
author of this false teaching is saying that the Jews rejected the
Messiah because He was trying to teach them the fullness of Elohim, as a
Triune Entity, and they rejected Him on those grounds)... The Jewish rejection of
'Christianity' has everything to
do with an absolute stiff-necked, religious and faithless approach to
the Word of Elohim and His messengers (the Prophets) by the Jewish
people, and more importantly, by the Jewish rejection of the Person
and Position of Yahshuah as the Messiah!
In my reply to the sister sending the web site recommendation, I was
led to tell her that, "Any 'Christian' who turns to the Jewish
nation for comprehension of the topic of the Oneness of Elohim, while
that same Jewish nation denies the existence of the Very Messiah in
which we believe, is truly making a grave mistake. The eyes of
Israel have been closed to Yahshuah ha Mashiach for centuries, and until
He opens them in the latter days, they will continue to be
closed. The Shema, Deuteronomy 6:4, to which the Jewish nation
clings so tightly, is NOT being taught correctly by them, because as
soon as they admit their error, then they must recognize the fullness
of Elohi |