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On the word "ELOHIYM"

Posted by Stephen Pidgeon on Tuesday, July 31, 2018 at 12:00 AM

 

In the Eth CEPHER, we have restored and transliterated all the Hebrew occasions where the words EL, ELOAH, EL ELYON, EL SHADDAI, ELOHAYKA, ELOHAYNU, ELOHAI, ELOHAYKEM and ELOHAYHEM.  For many, the word ELOHIYM is a mystery (and I think that is the best word, as it is not readily understood).

It is funny how this question arises immediately upon cracking open the book, as you find it right in Bere’shiyth 1:1:

Bere’shiyth (Genesis) 1:1  בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ

This presents a problem for most, because the beginning Hebrew student immediately sees the masculine plural in the word ELOHIYM, and therefore concludes that this word means “gods.”  But the plural forms of Ivriyt mean much more than what we understand in a world of only three dimensions (3D).

For instance, let’s take a look at the Ivriyt word for water, which is mayim (מַיִם). Again, the student will immediately recognize the masculine plural iym (יִם) (although the Masoretic text attempts a vowel delineation).  Does this then require that the transliteration always construe the word as “waters” instead of “water”? 

I believe the answer is no.  The plurality of water can be found in its three forms: gas, liquid and solid (as ice); but it is also found in its joining one H2O molecule to another. Water by definition is found in a single molecule, but it joins with other to become not waters, but rather, water.

We have a similar condition with the word for heaven (heavens).

Bere’shiyth (Genesis) 1:6-8
And ELOHIYM said, Let there be an expanse (raqiya) in the midst of the waters (mayim), and let it divide (badal) the waters (mayim),  from the waters (mayim). 7 And ELOHIYM made את eth-the expanse (raqiya) and divided (badal) the waters (mayim) which were under the expanse (raqiya) from the waters which were above the expanse (raqiya): and it was so. 8 And ELOHIYM called the expanse (raqiya) Heaven (shamayim). And the evening and the morning were the second day.

Irrespective of the definition given by Strong’s as to the word raqiya (meaning expanse or firmament), the text itself tells us that the raqiya is called Heaven (shamayim).

As we discuss this, consider that the dividing of the waters (water) is given in the Ivriyt (Hebrew) more like: And thus made ELOHIYM the raqiya to separate with distinction from the water which was from below . . .

But the question of the plural again arises in the word shamayim, for it appears in the masculine plural. But is it plural in the 3D sense of the word? The answer, like so many things in Ivriyt, is yes and no. 

However, we run into a substantive problem with the word ELOHIYM, because it also appears in the masculine plural, which allows all kinds of misconstruences.  Some say, this means the “gods” created the “heavens” and the earth.  Some say this proves the Holy Trinity.  Some say that this proves that YAH is both male and female.  This mystery in the Ivriyt has given way to these diverse theologies – and they appear to be diametrically opposed to one another.

We begin with this premise in the kol Torah (the whole Torah):

Marqus (Mark) 12:28-31
And one of the scribes came, and having heard them reasoning together, and perceiving that he had answered them well, asked him, Which is the first commandment of all? 29 And YAHUSHA answered him, The first of all the commandments is,

Hear, O Yashar’el; YAHUAH ELOHAYNU, YAHUAH is one: 30 And you shall love את eth YAHUAH ELOHAYKA with all your heart, and with all your soul, and with all your mind, and with all your strength:

this is the first commandment. 31 And the second is like, namely this,

You shall love your neighbour as yourself.

There is none other commandment greater than these.

Our difficulty takes on more dimension now as we see in this passage different variations on the primary root EL; namely ELOHAYNU (Our ELOHIYM); and ELOHAYKA (your ELOHIYM).

Now the word ELOAH creates even more difficulty.  Consider this passage:

Iyov (Job) 6:4
For the arrows of EL SHADDAI (שׁדי) are within me, the poison whereof drinks up my ruach: the terrors of ELOAH (אלוה) do set themselves in array against me.

One look at the word ELOAH, and it is possible to recognize the feminine suffix to EL.  Does this mean that YAH is both male and female? Such a concept is squarely rooted in the 3D world and does not exist in the heavenlies.

Marqus (Mark) 12:24-25
And YAHUSHA answering said unto them, Do ye not therefore err, because ye know not the Scriptures, neither the power of EL? 25 For when they shall rise from the dead, they neither marry, nor are given in marriage; but are as the angels which are in heaven.

Let us ask the question, at this point, that is so critical to all understanding: Does the feminine exist in ELOHIYM at all? Or is it aberrant to his creation?

Let’s take a moment to discuss the word shekhinah. There are those who are quick to conclude that this word does not appear in the 66 books of the Bible, but rather is a rabbinical construction which assigns the feminine to the RUACH HA’QODESH. Actually, the word does appear in the text (Ezra 6:12; Daniy’el 4:21) as the singular shekan (שְׁכַן) (Strong’s H7932).  The shekinah infers not the feminine plural but the inclusion of the RUACH (as in the ha in Avraham, or the ah as in Sarah).

The word שׁכִינה (shekhinah) does not mean the feminine in YAH, but rather, it the dwelling of the RUACH HA’QODESH, especially the Temple in Yerushalayim.

Ezra 6:12   ואלהא (v'ELOHA'A) די dee שׁכן shekan - dwelt שׁמה shemah -the name תמה tamah – there . . .

Okay, it gets confusing for the student, because what we see here is this manifestation of the RUACH throughout this verse. Shemah (not shema (שָׁמַע), but the name designated with the ha of the RUACH; not tam, but tamah. Little things, I know, but things which place the RUACH in the scripture itself.

Now, let us discuss ELOHIYM, the center of this post.  There is a premise which cannot be ignored. In the Christian world there is a term that is used to describe the plurality of YAH; which is the word Godhead. In the Ivriyt, the symbol of such a thing is found in the aleph:

א

This symbol is in its construction yod over yod; two yods divided by the vav.

Tehilliym 110:1
YAHUAH said to my ADONAI, Sit on my right hand, till I make your enemies your footstool.

Marqus 14:62
And YAHUSHA said, I am: and ye shall see the Son of A’dam sitting on the right hand of power and coming in the clouds of heaven.

Marqus 16:19
So then after ADONAI had spoken unto them, he was received up into heaven, and sat on the right hand of YAH.

And so, it is that we see the yod which was manifest on earth sitting at the right hand of the yod eternal, connected by the vav.  A gematria of 26, the same as the YHVH. It is this expression that is encapsulated in the word ELOHIYM.

Let’s take a few expressions, and replace the word ELOHIYM with the Aleph, and see if that makes sense, given what we now conclude:

Bere’shiyth 1:1 In the beginning, the Aleph created the heavens and the earth.

Bere’shiyth 1:6 And the Aleph said, Let there be an expanse in the midst of the waters, and let it divide the waters from the waters.

Now, not so much a mystery – assuming this is correct.

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