Table of
Contents.

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The
Letters:

# 1.  Faith,
Discipleship &
Spiritual
Warfare.

# 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 Gifts.

#15.  The
Support Gifts.

#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.

#24.
The Matter of
the Sabbath.

Simple Poems.

About the
Author.

Support.

Letter 22 - Oneness & The Trinity, and The Names of God!

Dearest Mathetes;

I wholeheartedly pray that this letter finds you well - and growing in the knowledge and love of our most gracious Master, Messiah and King, Yahshuah ha Mashiach.  We thank God 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 God. It appears that for some, the concept of the Father, the Son and Ruach ha Qodesh each having unique Personalities - while remaining and maintaining a united Oneness - is difficult to grasp.  Originally, it was my intent to specifically address the matter of the Trinity in this letter, but in the course of my study, in preparation for this writing, I 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 God, so in all of these things I am rejoicing in the fullness of Him, and shall now reveal all of the information that has been gained.  May He be glorified!

As you already know, The Letters frequently present certain Hebrew words; Names actually.  The Name, Yahshuah ha Mashiach has pretty well replaced every entry that might have read, Jesus Christ. Similarly, Ruach ha Qodesh has been presented in those places that might have read, Holy Spirit, and YAHUAH, the full name of the Creator (as best we can determine) is rightly inserted wherever His name need be.  While I would have liked to have replaced the word God with the Hebrew Elohim, I couldn't really do that and still have the Name make sense in every application.  This is so, because Elohim, as you will see, is a plural word, which we interpret as God, whereas El is the singular presentation of that same word, which we also interpret as God.  Finally, throughout these writings you know that Master is used instead of 'Lord' and Messiah has been given preference over the more commonly used 'Savior' or 'Christ'.

These are not flippant or half-hearted insertions of Hebrew words, beloved.  You should know me better than that!  As this Letter will show, the Names and Titles that Scripture presents when discussing the Persons of the Trinity, contribute significantly to our understanding of God (Elohim), to the fullness of the Trinity Itself, and to the ease in which we can comprehend all of these matters when we know and understand the fullness of Scripture!  English is a very restrictive language at times, whereas Hebrew and Greek are much more expressive. Sadly, our English translations severely restrict our understanding and comprehension of matters, especially when those more expressive terms are so revealing.

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 the Word of God 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 Scripture 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 God (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 God's (Elohim's) Word literally, I am extremely thankful that in most instances, through 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 His revelations.  The viewpoint I see regarding the nature and essence of God (Elohim) though, is taken from all three angles of interpretation: literal, metaphoric and symbolic, and I wholeheartedly pray that we can convey these viewpoints amply to you today.

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 God, 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 God, 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, which 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 (perhaps) in the hundreds or thousands!

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 Ruach ha Qodesh all possess the exact same "Essence", and that in possessing an exacting essence, They are One!  Everything that makes the Father, El (Singularly - God), can be found in the Son, El (Singularly - God) and Ruach ha Qodesh, El (Singularly - God).  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 Glorify our Heavenly 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 in saying, "YAHUAH is our Elohim, YAHUAH is One", Scripture is absolutely correct, and in this conclusion we cannot waver.  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, and just as a married couple are to be one flesh.

Metaphorically speaking, therefore, 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 justified and sanctified by the blood of His cross, and who proclaim and abide in Him as our only Messiah, Master and King, are truly one Body in Him.  One Body - One Essence - all in One Messiah, yet possessing millions of unique personalities!

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 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 past thirty years – why I never completed 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... Perhaps I was not ready to see this revelation before now! What I discovered in this particular study, however, proved to be extremely interesting and formidably informative.  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, 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, because every link and every Scriptural reference is offered to support every conclusion and thought presented.  While the revelation regarding the Names happened some years after the original Letters were written, I have taken the liberty of editing those earlier letters to reflect the truth we are now presenting here.  I pray you will understand that this has been done to insure that from the outset - any and every new seeker that visits our writings, will see the truth displayed throughout these writings.  That is very important to me, because 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 impact our comprehension of Elohim.  I did not want to withhold that sort of information from anyone new to The Letters.

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, whether that Name be YAH, or YAHUAH, they inserted the word, Adonay, which we interpret as "the Lord".  This seems to occur mostly in those instances where the user (writer) 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 the understanding of this word, therefore, 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, both throughout The Letters and in my personal life!

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 application of this Name, EL, throughout Scripture, 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 on 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 El - 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 (outline) 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.  Where EL is singular, 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 the fullness of God - meaning ALL Three!.

  MASHIACH is one of two Old Testament words interpreted as Messiah. Mashiach means, ANOINTED.  The second Old Testament word interpreted as Messiah is YITSHAR, meaning "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, therefore, is a superfluous alteration / transliteration, so from hereon we shall be using either MASHIACH or the correct English translation, MESSIAH.  Here again, as in the case of (Master - vs - Lord), I use the word Messiah instead of Christ, both throughout the writings of The Letters and in my personal live.

  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, means Breath, Wind, Spirit.  Combined with Qodesh above, Ruach ha Qodesh is the very 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 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, and we only use that proper presentation throughout The Letters. After all, that is His Name!!!

  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 offer 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).  The Word also says, "Trust in YAHUAH forever, for in YAH, YAHUAH is an everlasting Rock" (Isaiah 26:4).

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.

  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'. Over 6,800 intentional translational errors exist in the use of just one word, and we wonder why there is questioning and doubt!

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, referring to the Triune Presence, 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, beloved, 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).  How is this significant? Many false teachers want you to believe that Yahshuah never declared His Deity, while He lived and walked among us, but the evidence of His Deity, and His declaration of His Deity is overwhelming). Thank God!"

In the full review of this passage from Exodus, 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, 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, translational error (whether intentional or otherwise) and every incorrect or 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 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)...

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, means, YAH'S SALVATION!

And today, we can now comprehend exactly why the evil one has worked so diligently to destroy the translations of Scripture - 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 (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 justification and sanctification through the Blood shed by Yahshuah ha Mashiach on the cross at Calvary, and who now have 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 any translation, it is really time to admit that they all got it wrong, because they did!

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. Although I would prefer using the Hebrew words, EL or ELOHIM, it would be practically impossible to keep all our references to Him understandable by every reader.  Therefore, I think we are forced to utilize the rather generic name 'God', for now, because using Gods would be way too confusing, as are the other solutions.  If you have a suggestion or recommendation, I would surely love to hear it!

  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.  We will be using Master throughout The Letters, therefore, because that is a more correct interpretation.

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 very specifically as Ruach ha Qodesh, and not simply as Hagios Pneuma.  Clearly, by the way we are now using His Name throughout The Letters (and again in my personal life), 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 God 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...

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 God...  (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 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 Ruach ha Qodesh, through Yahshuah ha Mashiach.  He knows your heart too.  Praise His Name!

So, if the Son's Name is truly YAHSHUAH (pronounced - to the best of my understanding - YA-SHOE-A) and He is our Messiah, ha MASHIACH (pronounced ha MA-SHE-A) shouldn't we be making the effort to address HIM by that Name and title?

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 and He is ha Mashiach (the Messiah), 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 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, 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? And, what of the power of His name?  Could the distress (sin) we see every day in this world - and especially within His body - 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 the evil one.  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 discussed, or to Whom one is speaking.  The Word, "Elohim", alone addresses the plural oneness of God.  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 throughout His life, after His resurrection and on that day.  From now on, therefore, you will find me writing of Yahshuah ha Mashiach, YAHUAH and 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 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, "God's nature permeates Scripture…but particular passages contain monumental clues into His very essence. 1 John 4:8, says that, "God is love," 1 John 1:5 teaches that, "God is light," and John 3:33 reveals that, "God is true." The wisdom attainable from these and supporting passages, therefore, provide everything we need to know of the nature of God (Elohim) at this time, and everything we need to know to expose every false god.

We begin then with the fact that, "God is love." And in 1 Corinthians 13:4-8, 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 God (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, "God is light", and in that part of the letter we find that, "Of His essence, we are also told that, "God 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 God (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.

Please know that I am leaving the word, "Elohim" in much of this portion of our teaching,
because these passages are all speaking of the Plural "God";
 Scripture is speaking about all Three Personalities,
because all Three Personalities possess all of these traits.

Finally, Letter 4 wraps up this conversation on the essence of God (Elohim) by zeroing in on the fact that, "God 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 simple 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 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, One in light" And One in 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 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 or machines.  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, His Father and Ruach ha Qodesh - for eternity.

Moving on from Letter 4, we can now proceed to Letter 6, where we discussed the Person of 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, 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 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 Ruach ha Qodesh and was One with Him in essence, He was NOT Ruach ha Qodesh.
  The second thing He made clear was that while Ruach ha Qodesh possessed the Spirit of Messiah and was One with Him in essence, 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 Ruach ha Qodesh, IF the Father, the Son and Ruach ha Qodesh were the same Person.  Clearly, however, the Father, the Son and Ruach ha Qodesh are different Personalities, because one can blaspheme the Father and the Son and still receive forgiveness.  Blaspheme against 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 Ruach ha Qodesh.

Think about that for a moment...  If the unique nature of the Trinity is misunderstood, we run the risk of blaspheming Ruach ha Qodesh!

Yahshuah ha Mashiach always gave credit to Ruach ha Qodesh for His works.  Always!  If we deny the unique nature of 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 Ruach ha Qodesh is to deny Him!

To think that 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 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 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 God.  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."

Furthermore, this person said, "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 those eyes 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 Elohim in Yahshuah ha Mashiach - and they must repent."

My heart is for the Jewish nation (so is a large part of my ancestry).  I take great solace though, in the fact that Elohim has promised to revive His chosen ones at the end of the Ekklesiastic age.  In this day and age, however, my call is to the Body of Yahshuah, and for however long He permits, I will teach the fullness of His Word to that Body.  The Jewish nation has been blind to the Word of Elohim for centuries, however.  Their hearts have been hardened to His truth - so that the lost sheep of the body of Yahshuah can receive the fullness of our Father's grace through Messiah Yahshuah.  For the Ekklesia, however, who alone possesses the indwelling Ruach ha Qodesh, to turn to the Jewish nation for understanding of Elohim's Word, is a huge step backwards - and a monumental slap to the face of Ruach ha Qodesh as well!

Inasmuch as translation styles can interfere with an understanding of the Nature and Essence of Elohim, as relates to the fullness of the Trinity, I thought that I would offer a few examples of each style of interpretation for you, so that even through the diverse writing styles used by those inspired by Ruach ha Qodesh you will be able to see Him in all of His splendor and glory - United!

  Literal Translation Dictating the Trinity of Elohim:

  Genesis (all).

  Daniel 7.

  John (all).

  Revelation (all).

While I could spend a tremendous amount of time listing hundreds of specific passages for you to read, I am choosing to summarize the literal translation viewpoint for the Trinity of Elohim in the fullness of three books and one chapter from Daniel.  If Elohim cannot lie, and if we look at His Word LITERALLY, then we must pay strict attention to every I, We, Us, He, Him and They that He sets before us.

Nearly every word uttered in the Book of Genesis reveals the fact that there was more than One Personality present at the creation.  If not, just WHO was YAHUAH speaking to when, "He said" all those things? Even if we choose to ignore the obvious, Genesis 1:26-27 must mean something, because when He said, "Let Us make man in Our image, according to Our likeness", while also telling us that, "Elohim created man in His own image, in the image of Elohim He created him; male and female He created them," we must know that literally, metaphorically and symbolically, Elohim is ONE in essence, but Plural in Personalities!

The Book of John is perhaps the most significant offering that Elohim has given to us for understanding the Unique Nature of The Personalities - and Oneness of Essence - of Himself.  When Yahshuah says that the Father is greater than He, He is not saying that He is a mere manifestation of the Father.  Throughout His teachings, Yahshuah said that He and the Father are One ( in essence), but He also reminds us that the Father came first.  He repeatedly says that the Father is greater than He.  Greater and Lesser does not denote 'manifestation' or similarity.

In 255 instances throughout the New Testament, the Son spoke of and revealed the Father.  In each and every instance, the Son made it perfectly clear that He was not the Father, that the Father was Spirit, that no man has ever fully seen or spoken to the Father (which eliminates the Father as being the One who spoke and walked with Adam and Eve, with Moses, with Abraham, or with any other Old Testament Patriarch or Prophet) and that everything that the Son does and says on this earth, has been given to Him by His Father in heaven...

In another step toward pointing to the difference between Himself and His Father, Yahshuah also said that He was from eternity past - but, brethren, think about this for a moment:  How far back in eternity past did the Son have to exist, in order for Him to say that He is from eternity past?  It is impossible to know time-lines, but the Father is the Originator of all things, and it is only the Father Who is referred to as "The Ancient of Days" (See Daniel 7). And it is the Son, the Lamb, who serves the Father in all that He does.  Yahshuah ha Mashiach made this very clear when He told us that He does nothing of His own accord; that He does nothing that He did not see His Father do in heaven - before the creation.

Finally, in the literal viewpoint of Scripture, the Book of Revelation is extremely enlightening as well.  Sadly, however, many are choosing to ignore the very facts that this Word of Elohim presents to us.  The Son, the Lamb, is shown throughout this Book as a completely Unique and Separate Person from the Father.  The Ruach (Numbered as Seven in this Book, by the way) is ignored here as well.  Choosing to view the Lamb as the metaphoric, "Right Hand of Elohim", I fear that many who hold to this form of translation are truly denying the One sent to save us; denying the One who is prophesied to return!

The ending of the Book of Revelation also reveals a great deal about the uniqueness of the Persons of the Father, Son and Ruach ha Qodesh, but this too is often overlooked.  Taken literally, however, Revelation 20 - 22 leaves no room for doubt that the Father, Son and Ruach ha Qodesh are entirely Unique and Separate Individuals.

   Metaphoric Translation Depicting the Trinity of Elohim:

  The Body of Yahshuah - the Ekklesia.
The body of Yahshuah is a perfect metaphor for the Triune Relationship.  The Ekklesia clearly represents Yahshuah's relationship to the Father and Ruach ha Qodesh.  Therefore, every teaching submitted by Yahshuah that speaks thus: "I and the Father are one", must be viewed in light of His relationship to His Body.  We are each individual members of His body - we remain unique personalities - and yet we are one with Him!

  Matthew 13:33 presents a Parable that metaphorically supports the Triune nature of Elohim…

  The oneness of a married couple, a cluster of grapes and countless other "ECHAD", ones, throughout Scripture, are all metaphor's, provided for our understanding.

  At the baptism of Yahshuah - Matthew 3:16 & 17.

  At the mountaintop with Peter, James and John -Matthew 17:1-8.

  Upon issuing the great commission -Matthew 28:18-20.

  Daniel 7.  (This is a great chapter FOR the Trinity)...

Some choose to speak of the Messiah and Ruach ha Qodesh as mere manifestations of the Father.  I find this very disturbing, because it makes it appear as if Elohim needed to project Himself in different lights for us, simply because we would be incapable of grasping His fullness in any other way.  In other words, no matter how hard He might try to present or explain Himself, Elohim (if you buy into the manifestation concept), is incapable of presenting His fullness to us without some sort of sleigh of hand. Elohim is not incapable, brethren.  Nor can He lie...

In a recent letter I received, a sister quoted Galatians 4:4, and interpreted this passage to mean that Yahshuah, the Son, was not an eternal being.  In her thinking, paraphrased for brevity, the Father merely willed a physical manifestation of Himself, for our benefit, and at the moment of His conception, the Son took life.  She also said that nowhere in Scripture could she find evidence of the eternal existence of the Son.  This is a sad testimony for our understanding of the Scriptures, because four times in the Gospel of John - alone - Yahshuah ha Mashiach Personally testified to His eternal existence: John 6:62, 8:58, 17:5 and 17:24.  Elsewhere, Scripture provides near unlimited evidence (testimony) of the eternal existence of the Son of God.  I am listing a few significant passages here for your edification: John 1:1-5,15; Colossians 1:15-19; Revelation 21:6; Daniel 7.

In declaring the Son as a mere manifestation of the Father, we dilute the humanity of His incarnation, and diminish the significance of His suffering and sacrifice.  I cannot rebuke this thought with more vigor or zeal. If we deny the fullness of Yahshuah's man ness, then we deny the fullness of His suffering and sacrifice on our behalf.  The Son of Elohim, Yahshuah ha Mashiach, abided in the fullness of Elohim in eternity past, before the creation, and He chose to come and live among us - fully man - in order to offer Himself a sacrifice on our behalf.  Elohim - made man - died on that cross for us!

If we diminish this fact in any way, shape or form, then we diminish our salvation and sanctification through His sacrifice, diminish His Mastership by transferring our attention away from the only "Way, Truth and Light" that has been provided for us and diminish the significance of the fact that today He stands next to the Throne of our Father in heaven - on our behalf - as our High Priest; the Lamb of Elohim!

In very much the same way that denial of the Trinity runs the risk of denying the fullness of Ruach ha Qodesh, and committing the unpardonable sin, denial of the Trinity also runs the risk of denying the fullness of the Son of Elohim, as Elohim, Man, Master, Messiah and King - and in that denial, loss of salvation and eternal life is a distinct possibility.

I wholeheartedly pray that this writing sheds light on the Wholeness and Oneness of Elohim, and ever so slightly advances our comprehension of the Master we serve.  My heart's desire is that we will all draw nearer to Yahshuah ha Mashiach in Ruach ha Qodesh, to the glory of our eternal Father in heaven.  We serve One Elohim.  I pray that we will serve Him as one EKKLESIA (Body) as well.

I remain faithfully yours in Yahshuah our Messiah,

larry vosen

PS.  As my study of these issues has progressed, and as I have responded to letters from many of the brethren regarding these matters, Yahshuah has given me another passage to share with you, and I believe that this Word is extremely significant to our knowledge of the Truth:

The current incorrect reading of Numbers 6:22-26 in the NASB says, "Then the Lord spoke to Moses, saying, 'Speak to Aaron and to his sons, saying, 'Thus you shall bless the sons of Israel. You shall say to them: 'The Lord bless you, and keep you; the Lord make His face shine on you, and be gracious to you; the Lord lift up His countenance on you, and give you peace'."

In the fullness of His Name though, the blessing to be given to the sons of Israel is, "YAHUAH bless you, and keep you; YAHUAH make His face shine on you, and be gracious to you; YAHUAH lift up His countenance on you, and give you peace."

AND THIS IS SIGNIFICANT - WHY?  Because of what is said in Numbers 6:27, where His instructions add the following vital data that:

"So they shall invoke My name on the sons of Israel, and I then will bless them."

Beloved, if we are not invoking HIS NAME in our blessings, but are invoking a Title instead, then we are not issuing or receiving the blessings that He has authorized or desires.

My prayer for you, therefore is:  "YAHUAH bless you, and keep you; YAHUAH make His face shine on you, and be gracious to you; YAHUAH lift up His countenance on you, and give you peace."

In His service, I remain faithfully and humbly your servant,


larry

Topical Concordance:

Discipleship:
Old Testament: Deuteronomy 31:6; 2 Chronicles 15:2, 16:9; Ezra 7:10; Job 8:5-7, 11:13-19, 22:21-30; Psalms 119; Proverbs (all); Ecclesiastes 1:18; Isaiah 14:12-17; 50-51, 55:8; Jeremiah 15:16; 17:5-8; Ezra 28:11-19; Zephaniah 2:3.

New Testament: Matthew 5:11-12; 8:18-27, 10:24-42, 13:52, 16:24-26, 28:18-20; Mark 8:34-38; Luke 6:40, 10:1-20, 12:33, 14:26-35, 18:18-30; John 3:3,5,30, 8:31-32, 13:5-17, 13:31-35, 14:12-27, 15, 16, 17; Acts 7:2-53; 8:5-40, 11:26, 13:52, 14:9-19, 18:9-10, 28:22; Romans 8:31-32; 2 Corinthians 3:5-6, 10:3-4; Galatians 2:20; Ephesians 2:10, 4:15, 6:12; Philippians 3:8-11; 1 Thessalonians 5:20-21; Timothy 2:24-26, 3:16-17; Hebrews 12:8, 13:5-6; James 4:3-4; 1 John 2:27, 3:9-11, 4:1; Revelation 2:7,11,17,26-28, 3:3,12,21, 5:14, 12:11, 14:9-16, 18:4.

ECHAD - (One): "Hear, O Israel!  YAHUAH is our Elohim, YAHUAH is one" (Deuteronomy 6:4).  ECHAD is used in numerous settings throughout Scripture.  Listed below are a number of applications that contribute significantly to our comprehension of this word:

  Alike – Ecclesiastes 11:6; Alone – Joshua 22:30, 1 Chronicles 29:1; Altogether – Jeremiah 10:8; Another (31) – Exodus 26:3, 36:26, and every other use of "another"; Any (17) Leviticus 4-6, refers to 'any' number of sins; Anyone Leviticus 4:27; Each (55) in 'each' instance, this word speaks of 'each' amongst a group; Every – Exodus 36:30 (amongst a group); Everyone – Numbers 15:12, (According to their number); First (38) Exodus 26:24, 28:17, 36:11, 36:29, 39:10, and signify (There are others); Once (15) – Exodus 30:10, (Amongst a group or within any number); Only – 1 Kings 4:19, 55:6-9; Same (26) Genesis 11:1, ('Same' language = same words); Exodus 26:2, ('Same' measurements); Together – Ezra 6:20; Isaiah 65:25; Nehemiah 7:66 (The whole assembly together equaled 42,360, and yet they were one 'together'); Unique – Job 23:13; Song of Solomon 6:9; Ezekiel 7:5; Zechariah 14:7.

  One (610) – One Day, One Place, One Rib, One Flesh, One People, One of the bushes, One of the Mountains, One of any number, One of the Tribes – and in most uses of this Word 'One', it is used to speak of 'One' within any number of others.

Throughout the Book of Numbers we read statements like: "One bowl of seventy shekels" – Numbers 7:13; or "One Gold bowl of ten shekels" Numbers 7:14.

Likewise, throughout the Book of Deuteronomy we read statements like: "One man of each tribe" 1:23; "One of these cities" 4:42; "One of your brothers" 15:7.

Finally, throughout the Book of Joshua we read statements like, "One heap" 3:13 and 3:16; "One accord" 9:2; and in Joshua 12, every use of the word 'One' is ECHAD, and every use specifically denotes One of many.

  Other (33) – Exodus 25:18, Here, 'ECHAD' is used three times, 'one', 'another' and 'other'.

  Single (15) – Genesis 41:5, 41:22; Numbers 13:23; Song of Solomon 4:9; Jeremiah 51:60.  (Numbers 13:23 is a wonderful passage for understanding 'ECHAD', because we are told that the spies brought back a 'Single' – and very large – cluster of grapes.  A single cluster containing a vast number of individual grapes, and each grape possessed countless seeds).

Elohim:
Old Testament: Genesis 1:1, 4:1-15, 16:16, 17:1, 21:22, 24:3, 31:5, 38:9-10; Exodus 20:5, 34:14; Numbers 16:22, 23:19; Deuteronomy 3:20-22, 4:24-39, 6:4, 6:15-16, 7:9, 7:21, 13:3, 33:2-3; 2 Chronicles 6:18, 6:30, 16:11; Ezra 1:1; Job 38(all); Psalms 1:6, 5:4, 6:2-9, 7:1, 8(all), 10:16, 11:7, 18:30, 23:1, 24:7-10, 29:4-9, 31:5, 33:5, 33:13-14, 44:20-21, 46:10-11, 63(all), 75:7, 89(all), 94:8-11, 99(all), 103:8, 145:8, 147:8; Isaiah 30:18, 42:5, 43:8-13, 44:6, 44:24; Ezekiel 18:4; Hosea 7(all), Amos 4:13; Jonah 4:5-11; Nahum 1:2-7; Habakkuk 3(all).

New Testament: John 3:16 ff, 3:33; Acts 10:34, 17:24-29; 1 Corinthians 13:4-8; 2 Corinthians 1:3; Colossians 1:6, 1 Timothy 6:13-16; 1 John 4:8; Hebrews 6:10-18, 12:29; 1 Peter 1:5, 3:20, 5:7.

Essence of Elohim:
Old Testament:

New Testament:  John 3:33; 1 Corinthians 13:4-8; 1 John 1:5, 4:8.

Love:
Old Testament: Leviticus 19:34; Deuteronomy 10:19; Psalms (all); Proverbs (all).

New Testament: Matthew 22:37-39; Mark 12:30-33; Luke 6:31-35; John 13:34, 15:12; Romans 12:9-21; 1 Corinthians 13:1-8, 16:13-14; Galatians 5:13-14; Ephesians 5:2,25-27; 1 Thessalonians 3:12; 1 John 4:7-8; 1 Peter 4:8.

Resurrection:
Old Testament: Job 19:25-17, 30:23; Psalms 118:15-21; Isaiah 26:19, 30:20-22; Ezekiel 37:1-14.

New Testament: Matthew 22:29-32; Mark 9:30-32, 12:18-27, 16:1-14; Luke 20:34-38, 24(all); John 20(all); Acts 1:1-11, 2:24, 24:15, 26:8; 1 Corinthians 15:12, 15:23-25, 15:35-44; 2 Corinthians 5:1-3; Philippians 3:20-21; Hebrews 9:27; 1 Peter 1:3-5.

Revenge:
Old Testament: Exodus 22(all); Leviticus 19:18; Psalms 79(all), 94(all), 109(all).

New Testament: Matthew 5:38-40, 26:52; Luke 6:29; Romans 12:17-20; 1 Thessalonians 5:15; 2 Thessalonians 1:6; 1 Peter 3:8-9.

Ruach ha Qodesh:
Old Testament: Genesis 1:2; Exodus 20:1-7; Numbers 11:16-17; Deuteronomy 6:4-5, 19:15; 2 Chronicles 15:1-2; Psalms 51:10-13, 105, 143:10; Proverbs 30:5; Isaiah 63; Joel 2:28-29; Jonah 3; Zechariah 4:1-6, 7:12.

New Testament: Matthew 3:16-17, 12:22-32,43-45, 18:16, 28:18-20; Luke 11:13, 12:8-10, 24:49; John 14:16-18,26, 15:26-17, 16:1-17, 17(all), 20:22; Acts 1:4-8,16-18, 2:2-13,38, 4:8, 5:3-9,32, 6:1-6, 7:51, 8:14-17,21, 9:31, 10:44-47, 13:2,52, 15:8, 16:6, 19:1-7; Romans 5:5, 8:11,26-27, 10:9-10, 12(all), 15:13; 1 Corinthians 2:6-13, 3:16, 6:19, 12:1-11,27-30; 2 Corinthians 1:22, 11:13-15, 13:14; Galatians 3:2, 5:16-26; Ephesians 1:13-14, 4(all), 6:17; Philippians 1:19, 2:12; 1 Thessalonians 5:19; Titus 3:5; Hebrews 2:4, 6:4-6, 9:8,14, 10:15-17,26-31, 11:1; 1 Peter 1:10-12; 2 Peter 1:21; 1 John 3:24, 4:1-3,7; Revelation 1:10-20.

Sin, Unpardonable:
New Testament: Matthew 12:22-32; Luke 12:8-10.

Trinity of Elohim:
Old Testament:  Genesis 1:1-3, 26; Numbers 6:24-27; Judges 13:8-23; Proverbs 8:22-31; Isaiah 6:3, 40:13, 48:16.

New Testament: Matthew 3:16-17, 28:18-20; Mark 1:10-11; Luke 3:21-22; John 14:26, 28, 15:26, 16:5-15; 1 Corinthians 12:4-6; 2 Corinthians 13:14; Galatians 4:4-6; Ephesians 4:4-7; James 2:19.

YAHUAH:
Throughout the Old Testament, in 6399 uses, the Name YAHUAH has been replaced with the title, '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'.  See especially though, Exodus 3:13-15...

Yahshuah:
Understand the O/T name, YAHUAH, “I AM”, when you study the N/T passages, because after the time of Moses, Jews never said, “I am” - they never said, "YAH", or "HAYAH", 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” - or in the Hebrew, "'HAYAH ASHER HAYAH" (Exodus 3:14). Many false teachers want you to believe that Yahshuah never declared His Deity, while He lived, but not only did He openly declare His Deity, His Name declared it as well... Thank Elohim!
Old Testament: Exodus 3:13-15; Psalms 2:12, 23 (all), 78 (all), 99 (all), 100 (all); Micah 7:7-20.

New Testament: Matthew 9:2-7, 11:27-30, 16:13-17, 22:41-45, 26:63-66; Mark 2:5-11, 5:19-26, 14:61-62, 15:2; Luke 1:26-38, 8:26-39, 22:66-70, 23:3; John 3:16-21, 4:25-26*, 5:37, 6(all)*, 8(all)*, 10(all)*, 11:25-26, 12:44-50, 13:12-20, 14:6,9-11, 15(all), 17:6; Acts 2:36; Romans 1:4; Colossians 1:13-20, 2:9; Hebrews 1:3,8-9; 3:6, 4:14, 5:8-10, 13:8; 1 Peter 1:18-21; 1 John 2:22-23; 4:2-3,15; 5:1; Revelation (all) see: 1:4-7,8,17-18, 22:12-16*.

Yahshuah, Crucified:
Old Testament: Leviticus 17:11; Psalms 22(all), 34:20, 118:5-14.

New Testament: Matthew 20:18-19, 26:2, 27(all); Luke 1:74-75; John 1:9; Romans 3:23-26; 1 Corinthians 2:2; 2 Corinthians 4:4; Colossians 1:13-20; Hebrews 2:9-18.

Yahshuah, Currently:
Old Testament: Psalms 110:5; Habakkuk 26:62.

New Testament: Matthew 26:64; Mark 16:20; Acts 2:32-33, 5:31, 7:56; Ephesians 1:18-21; Colossians 2:9-10, 3:1; Hebrews 1:3, 2:9-11, 2:18, 3:1, 4:12-16, 6:17-21, 7:3, 8:1-2, 9:11-12, 10:11-13, 12:2; 1 Peter 3:21-22; Revelation (all).

Yahshuah, Deity:
Old Testament: Psalms 2:12, 23(all), 78(all), 99(all), 100(all); Micah 7:7-20.

New Testament: Matthew 9:2-7, 11:27-30, 16:13-17, 22:41-45, 26:63-66; Mark 2:5-11, 5:19, 14:61-62, 15:2; Luke 1:26-38, 8:26-39, 22:66-70; John 3:16-21; 4:25-26, 5:37, 6(all), 8(all), 10(all), 11:25-26, 12:44-50, 13:12-20, 14:6, 14:9-11, 15(all), 17:6; Acts 2:36; Romans 1:4; Colossians 1:13-20, 2:9; Hebrews 1:3-9, 3:6, 4:14, 5:8-10, 13:8; 1 Peter 1:18-21; 1 John 2:22-23, 4:2-3, 4:15, 5:1; Revelation (all), see: 1:4-8, 17-18, 22:12-16.

Yahshuah, In Prophecy:
Old Testament: Genesis 3:15, 22:8, 22:18; Exodus 17:8-13; Leviticus 14:49-53; Numbers 7:89, 21:6-9; Deuteronomy 18:15-19; 2 Samuel 7:12-13; 1 Chronicles 17:12-14; Psalms 16:8-12, 21-22(all), 45:2-7, 68:18, 69:7-9, 69:20-21, 72(all), 78:2, 91:11-12, 110(all), 118:22-26; Proverbs 8:22-31; Isaiah 2:2-4, 7:14-16, 8:14, 9:1-7, 11:1-5, 28:16-18, 30(all), 35(all), 40:3-11, 42(all), 5:22-25, 49:4-10, 50:6, 52:13-53:12, 59:16-21, 60:1-3, 61:1-3, 62:11, 63:14; Jeremiah 23:5-6, 31:15, 33:15-16; Daniel 7:13-14; Hosea 11:1; Micah 5:1-4, Hg. 2:6-7; Zechariah 6:12-13, 9:9-10, 11:12-13, 12:10, 13:1, 14:1-11.

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