I don't share all his nomenclature - I wouldn't use the word "Son" as regards to the pre-existing Word of God.
That also comes from the Matthew immersion narrative.
Matthew 3:16-17
[16] And having been immersed
[having gone through the third plunge] Ι̅Η ascended straightway from the water, and behold, the heavens were opened
unto him, and
he beheld Pneuma Theou
[Ruach Elohim - Gen 1:2] descending as a dove, and coming upon him,
[17] And behold, a voice out of the heavens,
saying unto him,
This is My Son, the Beloved, in whom I am well-pleased
[with whom I set seal].
So the Spirit of Elohim, which is Ruach Elohim, (Hebrew Gen 1:2), and Pneuma Theou, (Mat 3:16 Greek and Gen 1:2 LXX), is both the Dove and the Son: all of which are anthropomorphic-zoomorphic representations, (the Spirit of Elohim in Gen 1:2 is
brooding over the face of the waters, (like a mother-hen of the doves, see Luke 13:34 KJV).
Psalm 68:13-18
[13]
Though you have lien between the hooks: wings of a dove covered with silver, and pinions with yellow gold.
[14] When the Almighty scattered kings therein it snowed in Tzalmon.
[15] The mount of Elohim is a fruitful mountain: the fruitful mountain is a high mountain.
[16] Why are you jealous, O high hills? this is the mountain which Elohim has desired to dwell in, yea, YHWH will dwell in it continually.
[17] The chariots of Elohim are two myriads
and thousands of changed ones: Adoni is among them in Sinai, the holy place.
[18] You have ascended on high, You have led captivity captive, You have brought gifts among men, but wrath to the rebellious, that
Yah Elohim the Blessed might tabernacle
therein.
The OG LXX contains blessed twice instead of only once, as found in the M/T at the beginning of the next verse: essentially at the break between verses eighteen and nineteen the word for blessed appears twice, divided at the break, and thus those who rendered the LXX were reading in the Hebrew text, "Yah Elohim the Blessed", (κυριος ο θεος ευλογητος).
Psalm 68:18-19 OG LXX
18 ανεβης εις υψος ηχμαλωτευσας αιχμαλωσιαν ελαβες δοματα εν ανθρωπω και γαρ απειθουντες του κατασκηνωσαι
κυριος ο θεος ευλογητος
19
ευλογητος κυριος ημεραν καθ ημεραν κατευοδωσει ημιν ο θεος των σωτηριων ημων διαψαλμα
Psalm 68:18
18 You have ascended on high, You have led captivity captive, You have brought gifts among men and wrath to the rebellious, that
Yah Elohim the Blessed might tabernacle
therein.
Translation note: I do not read אף as H637
yea in the Hebrew text here, but as H639
wrath, and thus I place it here in my LXX reading also, though it is a departure from the Greek text above.
And who is it that quotes a portion of Psalm 68:18 and applies it to the Son?
Ephesians 4:7-13
7 But unto each one of us was the grace given according to the measure of the gift of
the Χ̅Ρ.
8 Wherefore he saith, When he ascended on high, he led captivity captive, And gave gifts unto men.
[Psa 68:18]
9 Now this, "He ascended", what is it but that he also descended into the lower parts of the earth?
10 He that descended is the same also that ascended far above all the heavens, that he might fill all things.
11 And he gave some to be apostles, and some, prophets, and some, evangelists, and some, pastors and teachers,
12 for the perfecting of the saints, unto the work of ministering, unto the building up of the body of
the Χ̅Ρ,
13 until we all attain unto the unity of the faith-belief, and of the knowledge of the Son of Elohim, unto a fully-grown man, unto the measure of the stature of the fullness of
the Χ̅Ρ:
Paul therefore, by his exegesis of the first half of the verse, inextricably links the
Χ̅Ρ to Yah Elohim. Therefore I would strongly suggest a prayerful deep study into the context and background context of the Eph 4 passage quoted above. The Father has no need to descend or ascend because the heavens and the heaven of the heavens cannot contain Him, (Deut 10:14, 1Kgs 8:27, 2Chr 2:6, 6:18), and if one could ascend into the heavens, He is already there, and if one could descend into Sheol, He is already there, (see Psa 139:7-12). To descend and-or ascend, even from the highest heavens to the lowest inward parts of the earth and back up again, is by default an anthropomorphism: but the Father is not any kind of anthropomorphic figure. However the Word, the Torah scroll, is indeed likened to a king dressed in purple or red robes and crown, and thus, an anthropomorphic figure.
The nomina sacra Iota-Eta + Chi-Rho (
Ι̅Η Χ̅Ρ).
Ι̅Η = Yah Elohim
Χ̅Ρ = Chrestos (Good, Gracious, (in Hebrew, Tob))
Ι̅Η Χ̅Ρ = Yah Elohim the Gracious
And the Meshiah confirms this:
Matthew 11:28-30
28 Come to me, all you that labor and are burdened, and I shall give you rest.
29 Take my yoke upon you and learn from me, for I am meek and humble in heart, and you shall find rest for your souls:
30
for my yoke is chrestos, and my burden is light.
His yoke is chrestos? What or who is his yoke? From his immersion his yoke is clearly Ruach Elohim from Gen 1:2, the Spirit of the Father, the one-and-only, one-of-a-kind Son who is ever in the bosom of the Father: Yah Elohim the Gracious, (Chrestos). Taste and see that Yah is Gracious, (Chrestos).
But as for the Meshiah, the Christos, the Anointed One, or the Chosen One: his name is also
Ι̅Η Χ̅Ρ, but not understood in the same manner, for example, obviously
Χ̅Ρ stands for Christos, (rather than Chrestos), when the scripture speaks of the Meshiah, Anointed One, or Chosen One.
