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Patriarchinty Chapter 14: Majesty, Manifold

Patriarchinty Chapter 14:  Majesty, Manifold

by Chris Jacob Schaefer ©2013

Mishlei/Proverbs 25:2

2 It is the glory of Elohim to conceal a matter: but the honor of kings is to search out a matter.

YHWH is often described in Royal Kingly terms, but do we really know what are the attributes of a king, in this case THE MOST HIGH King over all creation?

Let’s look at the pattern of royal men:  Abraham, Yaqub/Jacob, Shimeon, Abdon (Judge in Israel), Caleb, Gideon, Saul, David, Sulamon, Rehaboam, Abijah, Yaukin (Jehoiachin) Yoash (Joash), Zedikiyah.  Regardless, whether good or bad men, their power and wealth was inseparable from their practice of polygyny.

In addition to men who were of the royal line there was also Asshur (second son of Shem), Yehoyadah (Jehoiada), Machir, Shaharaim, Mered, Nahor (Abraham’s brother), and Musa/Moses-- all of those men practiced polygyny.

Anthropologist Alice C Linsley has shown in her research, that polygyny was  in fact the normal and
expected practice for the rich and powerful, especially in the Messianic line.*  It is no suprise either that the African origin of the Hebrew people is also the epicenter of polygyny worldwide even today.  Bottom line:  one of the key identifiers of power in Hebrew culture is the practice of polygyny.  So then the question is:  Is the all-powerful Father YHWH, the King over all creation,  a polygynist?

To find this answer, we will take another look at  the menorah in
Zechariah 4:1-6.

1 And the heavenly Angel that talked with me came again, and woke me up, as a man that is awakened out of his sleep,

2 And said to me, “What do you see?” And I said, “I have looked, and see a menorah all of gold: with a bowl upon the top of it, and on its stand seven lamps, and seven spouts to the seven lamps, which are at the top of it:

3 And two olive trees by it, one upon the right side of the bowl, and the other upon the left side of it.”

4 So I answered and spoke to the heavenly angel that talked with me, saying, “What are THESE, my Master?”

5 Then the heavenly Angel that talked with me answered and said to me, “Don’t you know what THESE are?” And I said, “No, my Master.”

6 Then he answered and spoke to me, saying, “This is the word of YHWH to Zerubbavel, saying, ‘Not by might, not by power, but by My Ruach,’ says YHWH of Heaven’s armies.”

As has been demonstrated in previous chapters,  the Divine Being of Ruach HaQadosh is clearly distinct from the Divine Being of Father YHWH, and while the qualifier “My” precedes “Ruach” in v.6, that is really no different than when the Father says  of Y_h_sh_, “This is MY Son, In Who I am well pleased”  The Son is a distinct Being from the Father.  Also the question needs to be asked: if the Father was talking about Himself, why didn’t v.6b  say “‘Not by might, not by power, but by ME...’ or “‘Not by might, not by power I even I”?  So just as I speak about MY wife, so the Father was speaking about His Ruach HaQadosh.

But here is the curious thing:  while the text speaks about a singular Ruach, it also speaks about a plural “These”.  So how can this be?

The next few verses  in Zechariah 4:8-10 can give some clues.

8 Moreover the word of YHWH came to me, saying,

9 “The hands of Zerubbavel have laid the foundation of this House; his hands shall also finish it; and you shall know that YHWH of Heavens armies has sent Me to you.

10 For who has despised the day of small beginnings? For they shall have joy, and shall see the plumb line in the hand of Zerubbavel with THOSE Seven; they are the Eyes of YHWH, which diligently search through the whole earth.

It is undeniable that the number 7-- the “Seven Eyes of YHWH” correspond with the 7 branches of the menorah.  But how can this be?  In v. 6 the text spoke about Ruach in singular tense in comparison to the menorah, but in v. 10 it speaks of THOSE Seven.

Now, it is possible to literally interpret “Those Seven” as literal eyes.  However, humans who were made in the image of Elohim, do not have 7 eyes, so that casts some doubt upon a wooden literal reading.  It is more likely that “Eyes of YHWH” is an euphemism. Consider this very earthly example. Let’s say I start to heat up some oatmeal on the stovetop-- if the oatmeal boils too vigorously, it will boil over and make a mess. The doorbell rings and it is a package that I was expecting, which I need to sign for before the delivery person runs off. So I say to my kids (who are old enough to turn off the stove), “you need to be my eyes, so that when the oatmeal comes to a boil, you can turn it down” (in that case they are my hands as well). It doesn’t literally mean that they are my actual eyeballs and actual hands, but what it  does mean is they are my proxies, watching and acting on my behalf according to my will.

Let’s check for contextual clues earlier in Zechariah3:9.

9 For behold the Stone that I have laid before

Yahoshua*; upon One Stone shall be Seven Eyes:

behold, I will engrave an inscription there, says YHWH

of hosts, and I will remove the iniquity of that land in

one day.

Yahosha the priest is looking upon A Stone, he is told to “behold” it,  “behold” means “see”.    Then YHWH says that upon the One Stone shall be Seven Eyes, and as we saw from Zech 4:10, the Seven eyes are Proxies of YHWH-- They are also seeing or looking upon the One Stone (a metaphor for Yahusha the Messiah, not to be confused with *Yahosha the preist.)

There is another passage that is parallel to Zechariah 3:9:
Gilyyahna/Revelation 5:6

6 And I looked, and in the midst of the throne and of the four creatures, and in the midst of the elders, stood a Lamb as it had been slain, having seven Horns and Seven Eyes, which are the Seven Ruachot of YHWH sent forth into all the world.

If we had any previous doubts about Zachariyah 3:9 and 4:1-10, here in Gilyah’na/Revelation 5:6 it becomes clear  that the Seven Eyes ARE the Seven Ruachot of YHWH, who are also metaphorically described as “horns” which is a euphemism for “Powers” or “Mighty OneS”, or “Elohim”.  They are the 7 Powers Who Y_h_sh_ has for His assistance. (keep in mind this is differentiated from the seven stars who represent the teaching overseers in Rev 1:20).

Well, these Seven Ruachot present a huge problem for monotheism.  While, many believers try in their constructs to deny subject/object distinctions between the Father, the Son, and Ruach HaQadosh,  who EVER deals with the Seven Ruachot?  Indeed it is a topic that monotheists from varied backgrounds try to avoid.  The Seven Ruachot (feminine tense) cannot be angels, for they were not called “angels”.  Yet They seem to be connected in some way to Ruach HaQadosh.  Are they Ruach HaQadosh?  No, that would not make sense either:  just as three BeingS cannot be One Being at the same time, neither can 7 BeingS be one Being simultaneously.  

At this point it might be wondered: other than the 7-branched menorah, are there any other Tanakh references to the Ruach HaQadosh which indicate plurality of Ruachot?

Well, there is a verse, Malachi 2:15a, where the meaning has been obscured by radically different translations in different bibles-- and for the most part it is difficult to understand.  Here are some examples of variations.

HRV v 15a

"And not one has done so who had exuberance of spirit! For what seeks the one? A seed given of Elohim. "

ISRV v 15a

"And did He not make one? And He had the remnant of the Spirit? And what is the one alone? He seeks a seed of Elohim."

KJV v 15a

"And did not he make one? Yet had he the residue of the spirit. And wherefore one? That he might seek a godly seed. "

Douhy-Reims v 15a

"Did not one make her, and she is the residue of his spirit? And what doth one seek, but the seed of God?"

NIV v 15a

"Has not [the LORD] made them one? In flesh and spirit they are his. And why one? Because he was seeking godly offspring."

CJB v 15a

"And hasn't he made [them] one [flesh] in order to have spiritual blood-relatives? For what the one [flesh] seeks is a seed form God."

The indication of these discrepancies, is that there is something in the manuscripts that is making the translators very uncomfortable-- so much so, that they are trying all different ways to wriggle around around it, resulting in a general lack of coherence within and among their translations. It should be mentioned that the two versions which appear to make sense (NIV and CJB), take wide liberty with the original text.  It is also noteworthy that the Douhy-Reims understood a feminine presence in the text.

So now, let’s take a look at at a Semetic-based version with the whole context.

Malachi 2:13-16 (RSTNE 3rd Ed.)

13 “And this have you done again, covering the altar of YHWH with tears, with weeping, and with crying out, insomuch that He regards not the offering any more, or receives it with good will at your hand.

14 Yet you say, ‘Why?’ Because YHWH has been a witness between you and the wife of your youth, against whom you have dealt treacherously: yet she is your companion, and the wife of your Covenenat.

15 And did not He make them Akhad? And the REST OF THE RUACHOT are His also.* And why Akhad? That He might seek a Seed from Elohim. Therefore take heed to your spirit, and let none deal treacherously against the wife of his youth.”

16 For YHWH, the Elohim of Yisrael, says that He hates divorce: “like the one who covers his sin with his garment,” says YHWH tzevaoth: “therefore guard your spirit, that you deal not treacherously with her.”

*Aramaic Peshitta

What is the context of Malaki 2:13-16?  Treachery against the first wife:  Rampant, gratuitous divorce, with the implication of a tendency to replace the original wife with a different wife (v. 16).

What two akhad-nesses are compared? The husband and wife akhad-ness is compared with the Akhad-ness of the Father and the Ruachot (plural for Ruach) (v. 15). 

YHWH is contrasting the gratuitous and sloppy divorce practices of the people of Malaki’s time  against His Own eternal Akhad-ness with the Ruachot (SpiritS). YHWH has not sent away any One of the Ruachot in favor of Another! Conversely, the men of Malachi's time were divorcing their first wives for trivial reasons in favor of replacements. In other words,  Father YHWH is contrasting His eternal polygynous Union with the Ruachot against the serial monogamy of the people!

What seed from Elohim is YHWH seeking?  And Who are the Elohim FROM which the Divine  seed is being SOUGHT?  This is an amazing verse because it shows that the Ruachot (Mother Ruach HaQadosh and the Seven Ruachot) are indeed Elohim-- Who else could possibly be candidates?  No one. Y_h_sh_: the 100% Divine Son of Elohim-- there is no possibility of any mortal being coming as a literal Seed from Divine Elohim (see Patriarchinity Chapter 7).  Also, YHWH is seeking a seed from Elohim, not from mortal man or mortal woman!  YHWH is talking about seeking (and obtaining) a seed from a  Divine Being(s) OTHER THAN Himself.  YHWH is seeking the seed from His Ruachot (further proof that the Ruachot are NOT angels, since angels are only described as male!). Ruach HaQadosh indeed is the Premier Ruachot over the other Seven, and it is She who had the Seed Who YHWH sought.  It is no mistake that in the book of 1 Chanock (Enoch) the title “YHWH of Ruachot” is repeated over 100 times. This describes His royalty and majesty, for They The Ruachot are His Royal Consort. 

In Patriarchinity chapter 7, we examined the many evidences that prove Ruach HaQadosh is Y_h_sh_’s literal Mother.  Evidently, from Malaki 2:15, Y_h_sh_ resulted from the Father’s Potent Seed combining with the Seed of Ruach HaQadosh, and so subsequently,  Ruach HaQadosh is
The Ruach of Ruachot Who brought fourth Y_h_sh_ (even though all of the Ruachot, are Akhad with Father YHWH in this purpose and goal).  However, because of Ruach HaQadosh’s role in bringing forth Y_h_sh_ that explains why She is spoken of more prevalently in Scripture than the other Ruachot.  Yet the question remains:  What is Her relation to the other Ruachot, and how many are there altogether?

Mishli/Proverbs 9:1-3a
1 Wisdom (Chochmah) has built Her house, 

She has made for Herself SEVEN columns:

2 She has killed Her beasts; 

She has mixed Her wine; 

She has also furnished Her table.

3 She has sent forth Her Maidens:  

Now, think about the parallels.  If a person is an important member of a household, he or she is described as a “column” or “pillar.”  Gialyah’na 3:12a “He who overcomes will I make a pillar in the Beyth HaMikdash (Temple) of my Elohim...”  So likewise, the SEVEN columns represent the Seven Maidens.

This is describing a Divine polygynous household.  It is not unlike the description of a powerful man’s polygynous household  in Mishli/Proverbs 31:15 “She rises also while it is yet night, and gives food to her household, and a portion to her maidens.”.  The main Female of the house is Superordinate over the Maidens.  Likewise, in Mishli/Proverbs 9:1-3a, Chochmah/Ruach HaQadosh is Superordinate over all of the other  7 Female Ruachot, and all are subordinate to the Father.

 Furthermore, Mishli/Proverbs 9:2 says that She, Chochmah (The Name of Ruach HaQadosh) sent forth Her
Maidens, this is in harmony with Gilyah’na/Revelation 5:6 where Seven Ruachot of YHWH are sent forth into all the world.  That is not a contradiction.  Both Father YHWH and Ruach HaQadosh (under the authority of Father YHWH) sent the Seven Ruachot forth into the world.  (this is not dissimilar as to how Both Y_h_sh_ and Father YHWH sent Ruach HaQadosh to believers. in Yahuchanan 14 & 16)

How many upper columns/pillars does the menorah have?  Seven.  How many lamps?  Seven. On the end of each of the menorah’s 7 branches are 7 lamps symbolizing the 7 Ruachot of YHWH-- this meshes perfectly with Zechariah 4:10.

Gilyahna/Revelation 4:5

5 And out of the throne came lightning and thundering and voices: and there were seven lamps of fire burning before the throne, which are the Seven Ruachot of YHWH.

The Seven burning lamps belonged to the menorah standing before The Throne of YHWH, this represented the Seven Ruachot standing in attendance to YHWH.

Gilyahna/Revelation 1:4-5

4 Yochanan to the seven Yisraelite congregations, which are in Asia: “Unmerited favor be to you, and shalom, from Him who is, and who was, and who is to come; and from the Seven Ruachot which are before His throne;

5 And from Y_h_sh_ ha Messiah, who is the Faithful Witness, and the First born from the dead, and the Prince of the kingdoms of the world. Unto Him that loved us, and washed us from our sins in His own blood.”

Verse 5 shows that Y_h_sh_ is also there among the 7 Ruachot.  As we know, Y_h_sh_ is at the right hand of Father YHWH “Therefore being by the right hand of Elohim...” (Acts 2:33a). So it would stand to reason that the 7 Ruachot would also be standing before Both Y_h_sh_ and His Father.

Gilyahna/Revelation 3:1a

1 And to the teaching overseer of the congregation in Sardis write; “These things says He [Y_h_sh_] that has the Seven Ruachot of YHWH,...’”

And so it appears that the Seven Ruachot are in attendence to Y_h_sh_ and His Father.

Notice in two of those passages that the 7 Ruachot are before His throne, not on the throne, lest there be any doubt about the 7 Ruachot’ distinctness from the Father and distinctness from the Son. 

Now, let’s take a closer look at the menorah.

How many total columns does the menorah have?  Not Seven, but Eight.  The main supporting column, and the seven columns that are sent forth from the supporting column, that makes eight altogether.  And so thus is the menorah a diagram of Mother Ruach HaQadosh and Her Seven Ruachot as spoken in Mishli/Proverbs 9:1-3a. 

While the concept of the Father’s Divine polygyny might seem radicle, understand that YHWH is described as omniPOTENT.  If an earthly king’s potency is evidenced by his union with his wives, how much moreso, then, Father YHWH’s omnipotency evidenced by His union with all Eight Ruachot (Ruach HaQadosh and the Seven Ruachot).  While Yeshayahu/Isaiah 4:1 speaks of seven women attaching themselves to one man, with 7 representing the number of completeness.  Father YHWH has Ruach HaQadosh and the Seven Ruachot, making Eight, the number of continuity.  Anything less for Father YHWH would be an insult to His Divine Majesty.

Chochmah (Ruach HaQadosh) as the Primary Ruach challenges us to accept Her identity and Her Maidens’ identities:

4 Whoso is simple, let him turn in here: as for him

that wants understanding, She says to him,

5 Come, eat of my lechem (bread), and drink of the

wine which I have mixed.

6 Forsake the foolish, and live; and go in the way of

understanding. (Mishli/Proverbs 9:4-6)

The Father’s Majesty is understood through the presence of His Royal Consort.


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