Friday, February 15, 2008

What’s in a Name

The title of this blog of mine has been weighing on my mind, because “Lahag”, while it means earnest studying and nothing but studying, it is alleged that it does not necessarily mean that a student will be moved to change. Under normal circumstances, changing, is the ultimate aim, key if you please, of any study revolving around Elohim, and this appears to be absent from the Lahag process.

But in considering this, it gave me a new insight to a problem that Paul experienced in some of the cities he worked in, namely falling away. Paul was actually saying that there was no panacea for those who fell away, after tasting the sweetness of the Kingdom of Elohim. Falling away was (and is) dangerous and I think that it can only happen if our conversion was at the very outset artificial, in the sense that we engineered our own conversion, before we truly understood what was involved.

This I think, is where Lahag would work. Let Yahweh and Yahshua convert us, our job in the process is merely to study the words of Yahweh and understand completely what Yahweh requires of us. You see, once you know, surrendering is not a problem and surrendering is an essential component of conversion.

In late 2006, I suffered a terrible health problem with my postrate glands and as a result I was unable to urinate for a period of about eight hours. The pain was appalling and as I lay on my bed, one of my sons explained to me the implications I faced and told me that he was taking me to the hospital, before I suffered something truly drastic like poisoning which could eventually take my life. So I went. I am one of those guys who are terrified no end when it came to going to the hospital. But that day my son Jerry reconfirmed to me the problem I faced and that knowledge, helped me to surrender to the hospital authority, in the form of a doctor who inserted a rubber tube up my penis, through which came the urine of a fairly large quantity. For close to two months after that I had this tube helping me to discharge waste water from my body and I am rather thankful for it. In the process, my prostrate glands was healed and it is I guess working again normally.

I was later told of a younger man who suffered the same problem I had, but he refused to surrender to hospital authorities, to have his postrate glands removed. When extreme pain began to set in, several months later, he rushed to the hospital and begged to have his prostarate glands removed, but it was too late because his bladder had deteriorated beyond repair. He died in extreme pain. He confided to his cousin who told me this story, “If I knew at the time, I would have had my prostrate glands removed without hesitation.” He did not know and He did not surrender. Knowledge I thought was important.

In terms of Yahweh Elohim, what exactly do we know about Him as our Creator? Many people cannot even recognise him, and think they should be forgiven if they called him, a string of names including GOD or for Fijians TURAGA na Kalou.

Back in 2003, I published the book of Matthew in Fijian (ISBN 928-9048-01-2) and distributed it to friends and realtives for the purpose of critical analysis and feedback. It was written in colloquil Fijian. My aim was to publish the New Testament later. Of those who came back to me with a feedback, one asked a very valid question; “Where is Yahweh’s name in all these? Not a mention of his Name, that is terrible Apenisa” he concluded.

It was a good and valid point, but I was writing a Fijian Bible am I not? Where does Yahweh’s name fit in a Fijian Bble? Hey, even the English do not use Yahweh’s name in their Bibles! Some of the English translations of Jewish (Hebrew/Aramaic/Syriac) Bibles do not use Yahweh’s name, they translate it and names like God, Lord etc appear in lieu of his Holy Names.

When I sat down to think through the implications of all these, it dawned on me that there must have been a plot to hide Elohim’s name. If the names of all the prophets remained intact through transliteration – Isaiah, Jeremiah, Zecchariah etc – why is it that the name of our Elohim was blotted out by translations?

It reminded me of a Bible text (John 4:24) about worshiping Yahweh which reads, “ Elohim is spirit; and they that worship him must worship in spirit and in truth.” We need to surrender our human spirit to engage with the Spirit of Elohim when we worship him. We also need to deal only in truth. The question I ask; what is the truth about the Holy Names of our Elohim? Do we even know Him?
Just before that Yahshua said a few things that would be quite alarming to a lot of people today; John 4: 22-23 (WOY) which reads and I quote, “You worship you know not what; we know what we worship; for salvation is of the Jews. 23 But the hour is come, and now is, when true worshippers shall worship the Father in spirit and in truth, for the Father seeks such to worship him.”

We need to study Yahweh and make it our business. We need to be prepared to surrender, when Yahweh seeks those who are to worship him in spirit and in truth.

I guess I am a Johnny come lately in advocating that Elohim’s sacred name should be resstored but I think it should be done wthout reservation. In surfing the Web I came across the following reasons for doing this and I cold not quote my source because I did not take it down when I gleaned this information several years ago:

1) “With due respect to our Jewish readers and to the Almighty, we teach, use and print the Sacred Name for the following reasons, which we feel do override all other considerations:

2) To identify and accordingly exalt the bearer of this Name as the PERSONAL Elohim of Israel and of the universe, as opposed to the general interpretation of a rather mystical, almost unidentifiable Being, as held by most religions.

3) To proclaim and make known this Name unto the masses of believers who claim to follow Him but know not His Name - so that they may sanctify and praise His name that His Name may be honored among the nations (Malachi 1:11; Isaiah 12:4).

4) To conform with what may really be the more correctly interpreted instruction of Exod. 20:7 concerning the use of His Name: viz. "Do not make His Name worthless" "Lo tisah et Shem YHVH Eloheicha l'shav." By withholding the proclamation of His Name, we may well be guilty of "making His Name worthless."

5) The Torah and Tanach ('Old' Testament) clearly records how Hebraic Patriarchs and Prophets actually proclaimed and pronounced the Sacred Name as a Testimony to non-Jews and non-believers and how His followers will come to know His Name and call upon Him, using this Name!

I will end this edition here but I will provide a substantial answer to the question, “should we refrain from using the sacred name of Elohim in my next post.

Wednesday, February 13, 2008

The Other Names of our Elohim

I have been discussing the name of Elohim and in this issue I intend to continue the discussion. Let me at the outset say that I am not too interested in the derivations of the names as some may want to discover. They can do this by researching these in the worldwide web which is full of information one may want to see.

My purpose is diferent. The holy scriptures uses names in relation to our Elohim, the one we call Yahweh (Hebrew: יהוה), which we have already discussed to my satisfaction. Right now we want to cover the other names used in the Holy Scriptures. Again I will glean from the internet (in blue) as follows:

Adonai
Jews also call Elohim, Adonai, Hebrew for "Lord" (Hebrew: אֲדֹנָי). Formally, this is plural ("my Lords"), but the plural is usually construed as a respectful, and not a
syntactic plural. (The singular form is Adoni: "my lord".

Since pronouncing YHWH was considered sinful, Jews used Adonai instead in prayers, and colloquially would use Hashem (The Name). When the
Masoretes added vowel pointings to the text of the Hebrew Bible in the first century CE, they gave the word YHWH the vowels of Adonai, to remind the reader to say Adonai instead.

Ehyeh-Asher-Ehyeh
The name Ehyeh (Hebrew: אֶהְיֶה) denotes Elohim's potency in the immediate future, and is part of YHWH. The phrase "ehyeh-asher-ehyeh" (
Exodus 3:14) is interpreted by some authorities as "I will be because I will be," using the second part as a gloss and referring to Elohim's promise, "Certainly I will be [ehyeh] with thee" (Exodus 3:12). Other authorities claim that the whole phrase forms one name. The Targum Onkelos leaves the phrase untranslated and is so quoted in the Talmud (B. B. 73a). The "I am that I am" of the Authorized Version is based on this view.

I am that I am (Hebrew: אהיה אשר אהיה, pronounced ''Ehyeh asher ehyeh') is the sole response used in (Exodus 3:14) when Moses asked for Elohim's name. It is one of the most famous verses in the Hebrew Bible. Hayah means "existed" or "was" in Hebrew; ehyeh is the first-person singular imperfect form. Ehyeh asher ehyeh is generally interpreted to mean "I will be what I will be", I shall be what I shall be or I am that I am (King James Bible and others). The Tetragrammaton itself may derive from the same verbal root.

El
El (Hebrew: אל) is used in both the singular and plural, both for other elohims and for the Elohim of Israel. As a name of Elohim, however, it is used chiefly in poetry and prophetic discourse, rarely in prose, and then usually with some epithet attached, as "a jealous Elohim." Other examples of its use with some attribute or epithet are: El
' a Elyon<>("Most High Elohim"), El Shaddai ("Elohim Almighty"), El `Olam ("Everlasting Elohim"), El Hai ("Living Elohim"), El Ro'i ("Elohim of Seeing"), El Elohe Israel ("Elohim, the Elohim of Israel"), El Gibbor ("Elohim of Strength"). In addition, names such as Gabriel ("Strength of Elohim"), Michael ("He Who is Like Elohim"), Raphael ("Elohim's medicine") and Daniel ("Elohim is My Judge") use Elohim's name in a similar fashion.

Elohim
A title of Yahweh in the
Hebrew Bible is Elohim (Hebrew: אלהים); as opposed to other names mentioned in this article, this name also describes gods of other religions. Despite the -im ending common to many plural nouns in Hebrew, the word Elohim, when referring to Yahweh is grammatically singular, and regularly takes a singular verb in the Hebrew Bible. It is argued that the word elohim had an origin in a plural grammatical form. When the Hebrew Bible uses elohim not in reference to Yahweh, it usually takes plural forms of the verb (for example, Exodus 20:3). There are a few other such uses in Hebrew, for example Behemoth. In Modern Hebrew, the singular word be'alim ("owner") looks plural, but likewise takes a singular verb.

Other scholars interpret the -im ending as an expression of majesty (pluralis majestatis) or excellence (pluralis excellentiae), expressing high dignity or greatness. For these reasons many
Christians cite the apparent plurality of elohim as evidence for the basic Christian doctrine of the Trinity. This was a traditional position but modern Christian theologians now largely accept that this is an exegetical fallacy.

Theologians who dispute this claim, cite the hypothesis that plurals of majesty came about in more modern times.
Richard Toporoski, a classics scholar, asserts that plurals of majesty first appeared in the reign of Diocletian (284-305 CE)1. Indeed, Gesenius states in his book Hebrew Grammar 2 the following:
The Jewish grammarians call such plurals … plur. virium or virtutum; later grammarians call them plur. excellentiae, magnitudinis, or plur. maiestaticus. This last name may have been suggested by the we used by kings when speaking of themselves and the plural used by Elohim in
Genesis 1:26 and 11:7; Isaiah 6:8 has been incorrectly explained in this way). It is, however, either communicative (including the attendant angels: so at all events in Isaiah 6:8 and Genesis 3:22), or according to others, an indication of the fullness of power and might implied. It is best explained as a plural of self-deliberation. The use of the plural as a form of respectful address is quite foreign to Hebrew.

The plural form ending in -im can also be understood as denoting abstraction, as in the Hebrew words chayyim: "life" or betulim: "virginity". If understood this way Elohim means "divinity" or "deity". The word chayyim is similarly syntactically singular when used as a name but syntactically plural otherwise.
The Hebrew form Eloah (אלוה, which looks as though it might be a singular form of Elohim) is comparatively rare, occurring only in poetry and late prose (in the
Book of Job, 41 times). What is probably the same divine name is found in Arabic (Ilah as singular "a Elohim", as opposed to Allah meaning "The Elohim" or "Elohim") and in Aramaic (Elaha). This unusual singular form is used in six places for heathen deities (examples: 2 Chronicles 32:15; Daniel 11:37, 38;). The normal Elohim form is also used in the plural a few times, either for Elohims or images (Exodus 9:1, 12:12, 20:3; and so forth) or for one Elohim (Exodus 32:1; Genesis 31:30, 32; and elsewhere). In the great majority of cases both are used as names of the one Elohim of Israel.
The root-meaning of the word is unknown. One theory is that it may be connected with the old Arabic verb alih (to be perplexed, afraid; to seek refuge because of fear). Eloah, Elohim, would, therefore, be "He who is the object of fear or reverence," or "He with whom one who is afraid takes refuge."
In many of the passages in which Elohim occurs in the Bible it refers to non-Israelite deities, or in some instances to powerful men or judges (Exodus 21:6).

References
1R. Toporoski, "What was the origin of the royal "we" and why is it no longer used?", (Times of London, May 29, 2002. Ed. F1, p. 32)
2Gesenius' Hebrew Grammar (A. E. Cowley, ed., Oxford, 1976, p.398)

Elyon
The name `Elyon (Hebrew: עליון) occurs in combination with El, YHWH or Elohim, and also alone. It appears chiefly in poetic and later Biblical passages. The modern Hebrew adjective "`Elyon" means "supreme" (as in "Supreme Court") or "Most High". El Elyon has been traditionally translated into English as 'Elohim Most High'.

Shaddai
The name Shaddai (Hebrew: שַׁדַּי), which occurs both independently and in combination with El, is used as a name of Elohim chiefly in the
Book of Job. According to Exodus 6:2, 3, this is the name by which Elohim was known to Abraham, Isaac, and Jacob. In the Septuagint and other early translation it was translated with words meaning 'Almighty'.

The root word "shadad" (שדד) means "to overpower" or "to destroy". This would give Shaddai the meaning of "destroyer" as one of the aspects of Elohim.

An alternative view proposed by Albright is that the name is connected to shadayim which means 'breasts' in Hebrew. It may thus be connected to the notion of Elohim’s fertility and blessings of the human race. In several instances it is connected with fruitfulness: “May Elohim Almighty [El Shaddai] bless you and make you fruitful and increase your numbers . . .” (Gen. 28:3). “I am Elohim Almighty [El Shaddai]: be fruitful and increase in number” (Gen. 35:11). “By the Almighty [El Shaddai] who will bless you with blessings of heaven above, blessings of the deep that lies beneath, blessings of the breasts [shadayim] and of the womb [racham] ” (Gen. 49:25).

It is also given a
Midrashic interpretation as an acronym standing for 'Guardian of the Doors of Israel' (Hebrew: שׁוֹמֶר דְלָתוֹת יִשְׂרָאֶל), which is commonly found as carvings or writings upon the Mezuzah, a vessel which houses a scroll of parchment with Biblical text written on it, that is situated upon all the doorframes in a home or establishment.

Shalom
Shalom ("Peace"; Hebrew: שלום)
The
Talmud says "the name of Elohim is 'Peace'" (Pereḳ ha-Shalom, Shab. 10b), (Judges 6:24); consequently, one is not permitted to greet another with the word shalom in unholy places such as a bathroom (Talmud, Shabbat, 10b). The name Sh'lomo literally His peace (from shalom, Solomon, שלומו) refers to the Elohim of Peace.

Shekhinah
Shekhinah (Hebrew: שכינה) is the presence or manifestation of Elohim which has descended to "dwell" among humanity. The term never appears in the Hebrew Bible; later rabbis used the word when speaking of Elohim dwelling either in the Tabernacle or amongst the people of Israel. The root of the word means "dwelling". Of the principal names of Elohim, it is the only one that is of the feminine gender in Hebrew grammar.

Yah
The name Yah is composed of the first letters of YHWH.

YHWH Tzevaot/Sabaoth
The names YHWH and Elohim frequently occur with the word tzevaot or sabaoth ("hosts" or "armies", Hebrew: צבאות) as YHWH Elohe Tzevaot ("YHWH Elohim of Hosts"), Elohe Tzevaot ("Elohim of Hosts"), Adonai YHWH Tzevaot ("Lord YHWH of Hosts") or, most frequently, YHWH Tzevaot ("YHWH of Hosts"). This name is traditionally transliterated in Latin as Sabaoth, a form that will be more familiar to many English readers, as it was used in the
King James Version of the Bible.

This compound divine name occurs chiefly in the prophetic literature and does not appear at all in the
Pentateuch, Joshua or Judges. The original meaning of tzevaot may be found in 1 Samuel 17:45, where it is interpreted as denoting "the Elohim of the armies of Israel". The word, apart from this special use, always means armies or hosts of men, as, for example, in Exodus 6:26, 7:4, 12:41, while the singular is used to designate the heavenly host.

Frequently used names of Elohim
Adir — "Strong One".
Adon Olam — "Master of the World".
Avinu Malkeinu — "Our Father, our King".
Boreh — "the Creator".
Ehiyeh sh'Ehiyeh — "I Am That I Am": a modern Hebrew version of "Ehyeh asher Ehyeh".
Elohei Avraham, Elohei Yitzchak ve Elohei Ya`aqov — "Elohim of Abraham, Elohim of Isaac, Elohim of Jacob".
El ha-Gibbor — "Elohim the hero" or "Elohim the strong one".
Emet — "Truth".
E'in Sof — "endless, infinite", Kabbalistic name of Elohim
Ro'eh Yisra'el — "Shepherd of Israel".
Ha-Kaddosh, Baruch Hu — "The Holy One, Blessed be He".
Kaddosh Israel — "Holy One of Israel".
Melech ha-Melachim — "The
King of Kings" or Melech Malchei ha-Melachim "King of Kings of Kings", to express superiority to the earthly rulers title.
Makom or Hamakom — literally "the place", meaning "The Omnipresent"; see
Tzimtzum.
Magen Avraham — "Shield of Abraham".
YHWH-Yireh (Yahweh-Yireh) — "The Lord will provide" (
Genesis 22:13, 14).
YHWH-Rapha" — "The Lord that healeth" (
Exodus 15:26).
YHWH-Niss"i (Yahweh-Nissi) — "The Lord our Banner" (Exodus 17:8-15).
YHWH-Shalom — "The Lord our Peace" (
Judges 6:24).
YHWH-Ra-ah — "The Lord my Shepherd" (
Psalms 23:1).
YHWH-Tsidkenu — "The Lord our Righteousness" (
Jeremiah 23:6).
YHWH-Shammah — "The Lord is present" (
Ezekiel 48:35).
Tzur Israel — "Rock of Israel".
Ha Shem — "The Name"

I hope we now have an appreciation of the names of Yahweh our Elohim as captured in the articles I have used here. We are told to trust in the name of Yahweh in Isaiah 50:10 which reads (WOY):

“Who is among you who fears Yahweh, that obeys the voice of his servant, that walks in darkness and has no lights? Let him trust in the name of Yahweh, and stay upon his Elohim“