1 [3790] Sing aloud to Elohim our strength: make a joyful noise to the Elohim of Yaakov.
2 Take a psalm and bring here the tambourine, the pleasant harp with the guitar.
3 Blow the shofar in the chodesh’s renewal and at the appointed yom of our chag-celebration. [3791]
4 For this is a statute-chuk for Yisrael and a Torah-mishpat of the Elohim of Yaakov.
Psalms (Tehillim) 81:1-4 RSTNE 7th Edition.
Foot Notes:
[3790] YAH’s love for Joseph.
[3791] This refers to the New Month celebration, specifically the month of Aviv and the exodus from Egypt. The shofar was sounded both at the new month of Aviv, as well as 15 days later at the Chag-Feast of Unleavened Bread. Two days are spoken of here. The context of verses 5-16 confirm this. The word kese refers to the month’s-year’s renewal.
Glossary of Hebrew Words:
Chodesh (H) Month NOT MOON
Yom (H ) Day, A Day
Chag (Singular), or Chagim (Plural) (H) Feast, Or Feasts Of Rejoicing; Indicates One, Or More Of The Three Ascension Feasts: Unleavened Bread, Weeks And Tabernacles
Chuk (H) An Ordinance Of Torah Not Fully Logical, Or Understood, Yet Fully And Eternally Binding
4 Shema Yisrael: YHUH is our Elohim, YHUH is Echad: [560]
5 And you shall love YHUH your Elohim with all your lev and with all your being and with all your might.
6 And these words, which I command you this yom, shall be in your lev:
7 And you shall teach them diligently to your children and shall talk of them when you sit in your bayit and when you walk by the way and when you lie down and when you rise up.
8 And you shall bind them for an ot upon your hand and they shall be as frontlets [561] between your eyes.
9 And you shall write them upon the posts of your bayit and on your gates. [562]
10 And it shall be, when YHUH your Elohim shall have brought you into the land which He swore to your ahvot, to Avraham, to Yitzchak and to Yaakov, to give you great and tov cities, which you did not build,
11 And houses full of all tov things, which you filled not and wells dug, which you did not dig, vineyards and olive eytzim, which you planted not; when you shall have eaten and are full;
12 Then beware lest you forget YHUH, who brought you forth out of the land of Mitzrayim, from the bayit of slavery.
13 You shall fear YHUH your Elohim and serve Him and shall swear by His Name. [563]
14 You shall not go after other elohim, the elohim of the peoples who are all around you;
15 (For YHUH your Elohim is a zealous El among you) lest the anger of YHUH your Elohim be lit against you and destroy you from off the face of the earth.
Deuteronomy (Devarim) 6:4-15 RSTNE 7th Edition
Foot Notes:
[560] The Shema. YAH is echad not yachid, meaning He is and always will be, a plurality in divinity.
[561] Known today as tefillin, or phylacteries.
[562] Mezuzot, or scriptures put on the doorposts of all Yisraelite homes.
[563] For oaths.
Glossary of Hebrew Words:
Shema (H) Hear, Or Listen
Echad (H) One, Or Oneness, Or Unity, Or Compound Unity
Unclear, but probably from a reference to the singular total of all natural forces; the observable effect of Logos.
Related names
• Via אל (‘el): See the ‘browse by form’ menu for a long list of ‘el-names.
The name Elohim in the Scriptures
Elohim is one of three Divine Names by which the Creator is known as he creates. The creation account is probably the most difficult and most enigmatic passages in the Scriptures. It starts at the beginning and it doesn’t really end.
There are three stages upon which the creation unfolds. The first stage stretches from Genesis 1:1 to 2:4. During this period YAHUAH is known as Elohim. From Genesis 2:4 he is known as YAHUAH Elohim. The third stage starts around the Noah cycle and flows over into the Abraham cycle and beyond across the rest of the Scriptures.
Abraham, after all, was the first to believe and became not only a new creation but also the first of a new continuum of new creations. During this stage YAHUAH is known as Dabar YAHUAH, or Word Of YAHUAH.
In 1 Samuel 10:5 occurs גבעה האלהים; the Hill of Elohim, which merits our name’s inclusion in our list of Scriptural mountains.
Etymology of the name Elohim
‘Elohim’ is a plural word, which is peculiar because YAHUAH is one (Deuteronomy 6:4). Still, the singular form of the word Elohim is Eloah (אלה), and that form is used frequently in the Scriptures as well. In between these sits the construct form, that is: the plural form without the final ם (mem), or אלהי, Elohai, and indicative of a rudimentary genitive: ‘Elohim of’ or ‘Elohim of’ or ‘elohim of’.
The etymology of both these terms is generally deemed uncertain but most likely they come from a root אלה (‘lh):
Unlike our English word “God,” the Hebrew words for God — namely אל (‘el), אלה (‘eloah) and אלהים (‘elohim) — are part of such a vast array of words that today nobody quite knows what the divine concept might have entailed to the ancients. Religion as we know it reflects collective identities and codes of conduct, but the divine was considered long before societies became centralized and religions became politicized. In fact, the Scriptural concept of the divine has much more to do with modern science than with modern religions (Genesis 4:26, 1 Kings 4:33, Romans 1:20, Colossians 2:3, 1 Thessalonians 5:21; also see 1 Kings 18:21 relative to Matthew 11:4-5 and John 14:12 and realize that the name Baal means “lord”; Matthew 7:21-23).
Our Hebrew words for God may be native to the cluster אלל אול אלה (‘lh, ‘wl and ‘ll), which covers ideas that have to do with sticking out (from protruding trees to curious deer to foolish humans who defy convention). But they may also come from the verb אלה (‘ala), to swear or curse, which suggests that YAHUAH would be “that by which one swears” (whatever that might mean — as a witness? as a judge? as observable reality that will weed out unstable elements much alike the commercial market does in the human word? who knows?). From the latter verb come the noun אלה (‘ala), an oath, and the noun תאלה (ta’ala), a curse.
The demonstrative pronoun אלה (‘eleh), which also occurs truncated as אל (‘el), means these, which suggests that YAHUAH represents whatever can be observed the way a pronoun represents a noun. This pronoun possibly has to do with the Arabic definite article (meaning “the”) which survives in Hebrew as אל (‘al), and in English in words like alcohol and algebra. The common Hebrew definite article is ה (he), which also serves as a particle of motion-toward. Another particle of motion-toward is אל (‘el), which suggests that YAHUAH is that which approaches.
But then again, the word אל (‘al) is an adverb of negation. This special adverb doesn’t simply mean “no” and never combines with an imperative (it’s never part of a negative command) but always with imperfect and jussive moods (which express continuous actions or wishes). It means “lest”, “shouldn’t” or “let not,” which suggests that YAHUAH is he who prevents bad things.
In Greek the word for God is θεος (theos), which is also not a highly reserved word but a very common element of a vast array of very common words.
But perhaps אלהים comes from אלים, the plural of אל, (el), the common Canaanite word for god. Which leaves us to a discussion of the actual meaning of אל:
In HAW Theological Wordbook of the Old Testament, Professor of Old Testament at Covenant Theological Seminary, R. Laird Harris Ph.D. states, “Most frequently mentioned suggestions for an original meaning are “power” or “fear” but these are widely challenged and much disputed. It may be noted that even if the origin of the word in Canaanite or proto-Semitic is from a root meaning power, this by no means indicates the connotation in Hebrew religious usage. Our word “deity” comes from a root in Sanskrit to mean “sky” but we do not worship a sky-god”.
The Abarim Publications Editorial Team feels compelled to reluctantly oppose professor Harris’ point of view and subsequent logic. If the word El originates in a root that means power, the explicit loss of this meaning must be proven (and if proof fails the meaning stands). That the Judaic tradition supports the idea that the most rudimentary experience of YAHUAH has to do with power is demonstrated by LUKE 1:49, “For the Mighty One has done great things for me,” and MATTHEW 26:64, “…you shall see the Son of Man sitting at the right of Power..”
This “Son of Man”, of course, was also known as the Logos, which is the set of natural laws by which the universe was created and by which it will forever operate (JOHN 1:1-14, COLOSSIANS 1:15-17).
Here at Abarim we surmise that the name El was drafted from Canaanite theology the way the term Logos was lifted from Greek philosophy (and terms like King of Kings, Savior of the World, Son of God from Roman theology), but all in an attempt to express essential Hebrew thought in local theological currency. This essential Hebrew thought is of course the idea that creation exists and operates by means of an unchanging, perfectly just and utterly unified law, which (or who) existed in its most fundamental principle prior to the emergence of the singularity, because of which the singularity emerged, and the knowledge of which allows a human to know YAHUAH.
Another piece of (circumstantial) evidence comes through the name Abi-albon, which may mean Father Of Strength. This man is called Abi-albon in 2 Samuel 23:31 but Abiel (El Is Father) in 1 Chronicles 11:32.
The particle אל occurs often in names, and in our attempts to translate, we should also take the alternative meanings in account:
In names אל (‘el) usually refers to אלהים (‘elohim), that is Elohim, or God, also known as אלה (‘eloah). In English, the words ‘God’ and ‘god’ exclusively refer to the deity but in Hebrew the words אל (‘l) and אלה (‘lh) are far more common and may express approach and negation, acts of wailing and pointing, and may even mean oak or terebinth.
It is impossible to combine all these words and seek for a fundamental meaning without beaching on the banks of triviality, but it must be noted that the general form of אל is much more common in Hebrew than our word “god” is in Germanic. It seems to be charged with a firmness and fixedness (oak, terebinth, these, oath) but also with the notion of separateness and disparateness (no/ not), as well as a rudimentary sense of the transfinite (unto, into).
In whichever way the Hebrews saw God, the names El and Elohim were far richer in definite meaning than our abstract word “god”. And whatever the etymology of either אל or אלה or אלהים, in the Bible these words are thoroughly intertwined.
Elohim meaning
Though certainly much debated, the name Elohim (still most probably) has to do with the first God-experience that people had; awe or reverence for the powers of nature, and the desire to know these forces and live happily ever after in perfect and prosperous harmony with these forces of nature.
In the Scriptures, this word is used for YAHUAH (God) himself, but also so-called eohim’s (gods), the wooden or stone images people worshiped — which in turn suggests that this word refers to theology (man’s compatible representation of the divine) rather than the divine itself. This is also not at all unscriptural as YAHUSHA was the “Word in the flesh,” which means that YAHUSHA embodies theology rather than theos. And in case you were wondering: just like psychology is not the study of the human psyche (which can’t be measured) but of human behavior (which can be measured), so is theology not the study of God (who can’t be measured) but rather the study of the whole of observable reality as a single complex system (which can be measured).
Religion, at best, is the theatre in which theology is expressed in an obviously fictional way — a beautiful ritual or celebratory song may move an audience as much as a skillful rendering of Romeo and Julia might bring tears to one’s eyes. The trouble starts when the audience forgets that they’re in a theatre and that the folks on stage are actors who wear costumes and get salaries to proclaim pre-written scripts.
The word Elohim is in the Scripture even used to (probably) mean ‘angels’ and even ‘judges’. For a list of occurrences where the word elohim does not mean GoD.
Bottom line: the Name Elohim has something to do with powers: The Powers That Be; The Many Powered. To indicate the Living God this word can be accompanied by YAHUAH or any description like Elyon, or Shaddai.
Also note that the Hebrew name אל (‘el) transliterated into Greek forms Ηλ, which constitutes the first syllable of the word ηλιος (helios), meaning sun and which originates in a very ancient proto Indo-European root.
REVEALED! PAGAN origins of Thanksgiving Pt. 1 | Christian Holidays
For a holiday that didn’t become official until 1941, US Thanksgiving has ancient Mediterranean roots that go back to the days that the Nephilim walked the earth.
Episode 99 09062017
REVEALED! PAGAN origins of Thanksgiving Pt. 1 | Christian Holidays
Today on #CrackYourBible, we’re talking about the pagan origins of Thanksgiving. While many Americans assume that Thanksgiving is all about commemorating the pilgrims giving thanks to the judeo-Christian God, that couldn’t be further from the truth.
From Cronus and Rhea, to Demeter, Persephone and Triptolemus, Thanksgiving’s roots are firmly planted in the Etruscan, Greek and Roman mythology of old. From cornucopia, wishbones, and feasts, to serpents, sacrificial pigs, divination, it is unmistakable where Thanksgiving comes from.
From the Bible, we know that:
• We are not to worship God in the way that pagans worshiped their gods. Deuteronomy 12:1-4
• The Nephilim had children who became the mighty men of old. Genesis 6:4
• Fallen angels were imprisoned in Tartarus. Jude 1:6-8
• Jesus proclaimed to these fallen angels that He was the Messiah. 1 Peter 3:18-22
Even if you’re not a Christian, subscribe to hear the stories that your friends haven’t heard, your parents don’t know and that your pastor doesn’t teach.
“In Hebrew, Meta means Dead,” tweeted Nirit Weiss-Blatt, a tech expert, in response to the company’s announcement. “The Jewish community will ridicule this name for years to come,” she added.
The Ouroboros means “One who eats oneself” which leads to ones destruction.
This is actually a natural phenomenon in which snakes actually do this and actually kill themselves with their own internal acids. In the wild or in captivity and has nothing to with them being hungry, or natural… as snakes mainly eat head first.
The esoteric means death and stay dead!
The exoteric meaning keep doing the same thing over and over, which is a form of insanity and not eternity!
YAHUSHA HA’MASHIACH and the Talmidiym (Disciples) kept the Sabbath
Many say that YAHUSHA defended Himself and His disciples for breaking the Sabbath. Think about this for a moment…If YAHUSHA broke the Sabbath then He did not keep the 4th commandment!
Certainly our perfect Messiah kept the Sabbath and kept it perfectly. The issue was in how the Sabbath was to be kept.
The scribes and pharisees had added over one thousand laws to Sabbath observance such as not carrying your bed or healing on the Sabbath.
John 5:8 YAHUSHA said to him, “Rise, take up your bed and walk.” 9 And immediately the man was made well, took up his bed , and walked. And that day was the Sabbath. 10 The Jews therefore said to him who was cured, “It is the Sabbath; it is not lawful for you to carry [your] bed .” 11 He answered them, “He who made me well said to me, `Take up your bed and walk.’ ” 12 Then they asked him, “Who is the Man who said to you, `Take up your bed and walk’?” 13 But the one who was healed did not know who it was, for YAHUSHA had withdrawn, a multitude being in [that] place. 14 Afterward YAHUSHA found him in the temple, and said to him, “See, you have been made well. Sin no more, lest a worse thing come upon you.” 15 The man departed and told the Jews that it was YAHUSHA who had made him well. 16 For this reason the Jews persecuted YAHUSHA, and sought to kill Him, because He had done these things on the Sabbath. 17 But YAHUSHA answered them, “My Father has been working until now, and I have been working.”
YAHUSHA did not break the Sabbath according to YAHUAH’s commandment and neither did the man who was healed. But the Jews of that day had added these ideas of not healing, not carrying your bed and over a thousand other commandments of men that were added to YAHUAH’s commandment for the Sabbath. YAHUSHA emphasized that working for His purpose is never breaking the Sabbath. The Levites “broke” the Sabbath by sacrificing animals.
Also circumcising a child on the Sabbath would have been forbidden if you could never work for His purpose.
It was a normal thing in those days. The idea of not keeping the Sabbath did not exist among the Jews of that day. This is why YAHUSHA did not emphasize it as much as the other commandments. The leaders of the day emphasized the outward appearance of serving YAHUAH, but neglected important matters such as justice, mercy and faith.
Matt 23:23 “Woe to you, scribes and Pharisees, hypocrites! For you pay tithe of mint and anise and cummin, and have neglected the weightier [matters] of the law: justice and mercy and faith. These you ought to have done, without leaving the others undone.
Note that YAHUSHA did say that “These you ought to have done”. All too often people think all that is required of us is justice, mercy and faith because YAHUSHA had to emphasize it so much.
Certainly these are important. But do not neglect the other points.
YAHUSHA is the founder of our faith. His teachings and example is in full harmony with YAHUAH’s will for our lives and is our highest authority. Did YAUSHA abolish or change the Sabbath as a day for rest and worship?
YAHUSHA declared Himself as “Master of the Sabbath”. No scripture said that He had or would change the Sabbath, even after His death. YAHUSHA kept the commandments and came to set us an example. (John 8:55, 1Peter 2:21-22).
In fact, YAHUSHA expects His followers in these last days to be praying about the Sabbath and keeping it:
Matt 24:20 And pray that your flight may not be in winter or on the Sabbath. 21 “For then there will be great tribulation, such as has not been since the beginning of the world until this time, no, nor ever shall be.
A common form of reasoning against YAHUSHA’s example of keeping the Sabbath is that He only ‘went along’ with Sabbath observance so that the law would be fulfilled. The problem with this reasoning is that it could be applied as an excuse to do away with anything YAHUSHA ever said or did! What percentage of His words and deeds are we to discount?
This reasoning has no basis in scripture, it is only an attempt to ignore the example that YAHUSHA has given and also the example that the Heavenly Father gave when He created all things.
Another form of reasoning often used against YAHUSHA’s example of Sabbath observance is that He only kept it because He was a Yahudiym (Jew). But was the Sabbath made for all mankind or for Yahudiym (Jews) only? What did YAHUSHA teach?
Mark 2:27 And He said to them, “The Sabbath was made for man, and not man for the Sabbath.
While it is true that man was not made for the Sabbath, the Sabbath was made for man! Notice that YAHUSHA never said “The Sabbath was made for Jews, not Jews for the Sabbath,” He plainly said the Sabbath was made for all mankind. When YAHUAH rested on the 7th day as an example for us, a Jew did not even exist. YAHUSHA plainly knew the Scriptures when He said that the Sabbath was made for man:
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