{"id":9131,"date":"2016-08-01T07:22:42","date_gmt":"2016-08-01T14:22:42","guid":{"rendered":"http:\/\/hoshanarabbah.org\/blog\/?p=9131"},"modified":"2016-08-01T07:23:04","modified_gmt":"2016-08-01T14:23:04","slug":"the-spirit-of-elohim-3","status":"publish","type":"post","link":"https:\/\/hoshanarabbah.org\/blog\/2016\/08\/01\/the-spirit-of-elohim-3\/","title":{"rendered":"Some Things You May Not Know About the Spirit of Elohim"},"content":{"rendered":"

\"Holy<\/a><\/p>\n

The mainstream Christian church talks a lot about the Holy Spirit<\/strong>, and we can learn much from them on this subject. However, it important to review the church’s\u00a0understanding of this member of the Godhead in light of a more holistic, whole Bible, Hebraic perspective. In so doing, we might make some important discoveries that we have previously overlooked.<\/p>\n

Let\u2019s first make sure that our terminologies are correct. In Hebrew, the words for Holy Spirit<\/i> is Ruach haKodesh<\/i> meaning \u201cSet-Apart Spirit.\u201d Set-Apart Spirit<\/i> is a better translation of the Hebrew than is \u201cHoly Spirit\u201d because of the pagan origins of the word holy<\/i>, as we will discuss below. The Torah forbids the saints from taking on their lips the names of pagan deities (Exod 23:13). This is pretty hard to do, since there are many English words that have pagan derivations. If at all possible, to follow the command of the Torah, we should endeavor not<\/i> to use any of names of pagan deities in reference to Elohim. Holy, God <\/i>and Lord<\/i> would be examples of names that have pagan connotations.<\/p>\n

How the Holy Spirit Fits into the Godhead<\/b><\/p>\n

Where does the Christian concept of the trinity fit into the biblical concept of the \u201cGodhead\u201d (for lack of a better term)? The doctrine of the trinity is an ancient Christian concept that goes back to the early church fathers. Suffice it to say, the term trinity<\/i> isn\u2019t found in the Bible. The one Bible verse that some Christians will use to try to substantiate this doctrine is 1 John 5:7. In fact, this verse was added to the Bible by a misguided Christian copiest in about the ninth century, and is not found in the earliest Greek versions of the Testimony of Yeshua (New Testament). Christian scholars recognize this as any will honest Bible commentary. This verse is the one and only verse in the Bible that should be crossed out and removed.<\/p>\n

It is beyond the scope of this paper to discuss or critique the Christian doctrine of the trinity. All this author cares about is what the Bible has to say on the subject, which we will discuss briefly below. Suffice it to say, with a simple, childlike faith, I believe Elohim is one as stated in Deuteronomy 6:4, but that he has chosen to reveal himself in three ways to humans (Matt 28:19). The Hebrew word for one <\/i>is echad<\/i> (from Deut 6:4) means \u201ca compound unity\u201d comprising of several parts that when combined are one like numerous grapes making up a single bunch. As such, the title Elohim<\/i> is (most likely) a plural form of the Hebrew words El <\/i>and Elohah<\/i>. We can see the plurality of the \u201cGodhead\u201d from the \u201cUs\u201d passages in the Scriptures (e.g. Gen 1:26; 3:22; 11:7; Isa 6:8). Other Scriptures that indicate the plurality of the \u201cGodhead\u201d include Isaiah 54:5 (in Heb. Maker<\/i> and Husband<\/i> are both plural), Ecclesiastes 12:1 (in Heb. Creator<\/i> is plural), and Job 35:10 and Psalm 149:2 (in both passages, the Heb. word for Maker<\/i> is plural).<\/p>\n

In the Scriptures, there are numerous references to the \u201cmembers\u201d of the \u201cGodhead\u201d\u00a0 (too many to list here). The Bible reveals that there is the Father, the Son and the Set-Apart Spirit (see Matt 28:19; 3:16; 2 Cor 13:14; Eph 2:18).<\/p>\n

The Gender of the Set-Apart Spirit\u00a0<\/b><\/p>\n

In the Christian doctrine of the trinity, the Father, the Son and the Set-Apart Spirit are said to be all masculine in gender. Is this a biblical way to view the \u201cGodhead\u201d or is this simply a tradition of man that has been passed on down for so long that now no one dares question it? What is the biblical truth on this matter? Are the Father, Son and Spirit all masculine Beings?<\/p>\n

One thing we know from the Bible is that the Father is a father and is masculine. Likewise, the Son is the also masculine. What about the Set-Apart Spirit? Masculine or feminine? Who are we going to listen? Men\u2019s traditions or the Bible? Hold that thought.<\/p>\n

In Genesis 1:27 we find an interesting verse.<\/p>\n

So Elohim created man in his own image, in the image of Elohim created he him; male and female created he them. (See also Gen 5:1\u20132.)<\/p><\/blockquote>\n

From this passage, we find that Elohim (plural) has both male and female components. We know that the Father and the Son aren\u2019t female, so what\u2019s left? The Set-Apart Spirit. The femininity of the Spirit is substantiated by the fact that the Hebrew word for spirit<\/i> (ruach<\/i>) is in the feminine gender. Interesting!<\/p>\n

Does the Bible anywhere ascribe a masculine gender of the Spirit? Well, sort of, but not in the Hebrew Scriptures (Old Testament). This is to be found in the Greek New Testament in only four places.<\/p>\n

In Yeshua\u2019s final instructions to his disciples before he went to the cross, he promised to send the Spirit of Elohim whom he referred to in four places as \u201cthe Comforter\u201d or \u201cHelper\u201d (John 14:16, 26; 15:26; 16:7).\u00a0 In Greek, the word of Comforter is paracletos<\/i>, which in Koine Greek is in the masculine gender. On the other hand, the Greek word for spirit<\/i> in reference to the Holy or Set-Apart Spirit is pneuma<\/i>, which is in the neuter gender. The word pneuma <\/i>in reference to the Set-Apart Spirit is to be found in the Greek New Testament more than 200 times.<\/p>\n

So, based on the evidence found in the Scriptures, we have verses that can be used to prove that the Spirit of Elohim is a he, she and an it. The Tanakh (or Old Testament) indicates that the Elohim has a female component and the Spirit of Elohim is female.\u00a0 On the other hand, the Greek New Testament, which often proceeds from or comes out of the revelation of the Hebrew Tanakh and, in some cases, is a translation of passages therefrom, refers to the Spirit by both the masculine and neuter genders. When translating the Greek New Testament, the Christian translators were faced with a dilemma. They could take the neuter word pneuma<\/i> and follow the Hebrew gender of the word ruach <\/i>refer to the Spirit by the pronouns she <\/i>and her<\/i>, but this wouldn\u2019t be a proper translation of the neuter gender Greek word pneuma. <\/i>The pronouns relating to this word would be it<\/i> or its<\/i>. The other option for the translators was to land on the Greek word paracletos,<\/i> which is in the masculine gender, and refer to the Spirit as him. <\/i>It seems that this is what they did, even though the preponderance of biblical evidence is that the Spirit of Elohim is neither masculine, nor can it be neuter, which leaves only one option: It is feminine.<\/p>\n

In fact, Christian Bible translators have been so intent on forcing the concept of a masculine Spirit, thus upholding the cherished all male trinity doctrine, that in at least three places (discussed below), they use the male pronoun he<\/i> when referring to the neuter word pneuma<\/i>. In these instances, to be honest to they should they should have used the pronoun it. <\/i>This is dishonest translating, which upholds a non-biblical tradition of men!<\/p>\n

Why \u201cSet-Apart Spirit\u201d Instead of \u201cHoly Spirit\u201d? \u2014 The Pagan Origins of the Word Holy<\/i><\/b><\/p>\n

In my research, I can\u2019t find a definitive etymological or historical link between the English word holy<\/i> and the Greek word helios, <\/i>which is the name of the Greek sun deity, or the Hindu festival Holi <\/i>in honor of their sun god Krishna. This is in spite of the assertions made by C. J. Koster in his book, Come Out of Her My People\u201d <\/i>and others. These assertions seem presumptive and tenuous at best according to my research.<\/p>\n

There is irrefutable historical and etymological evidence, however, that the word holy<\/i> derives from the Germanic words heilig <\/i>(or variant spellings thereof) and heil<\/i>, which trace their origins back to the pagan Germanic (Saxon) deity Heil<\/i> the worship of which made its way into England via the Saxons and Celts as the evidence below shows.<\/p>\n

Based on the pagan derivation of the word holy, <\/i>it would seem preferable not to apply this adjective to the Spirit of Elohim. The Scriptures admonish us to abstain from all appearances of evil (1 Thess 5:22), and not to take the name of foreign or pagan gods on our lips (Exod 23:13). This is difficult to do, since so many English words trace their origins back to pagan deities. As a result, we, like Isaiah, are people of unclean lips in the midst of a people of unclean lips. Yet Elohim is merciful and will cleanse our lips as he did with Isaiah (Isa 6:5\u20137). Nevertheless, the righteous need to be careful when it comes to borrowing names that have pagan originations at attaching them to YHVH Elohim. This, in my opinion, would apply to the word holy<\/i> when we use terms like \u201cHoly God\u201d or \u201cHoly Spirit.\u201d<\/p>\n

Below are the sources I found that show the pagan originations of the word holy.<\/i><\/p>\n

From (from http:\/\/www.etymonline.com\/index.php?term=holy)\u00a0<\/b><\/p>\n

Holy (adjective)<\/b> \u2014 Old English halig \u201choly, consecrated, sacred; godly; ecclesiastical,\u201d from Proto-Germanic *hailaga- (source also of Old Norse heilagr, Danish hellig, Old Frisian helich \u201choly,\u201d Old Saxon helag, Middle Dutch helich, Old High German heilag, German heilig, Gothic hailags \u201choly\u201d), from PIE kailo- \u201cwhole, uninjured\u201d (see health). Adopted at conversion for Latin sanctus. Primary (pre-Christian) meaning is not possible to determine, but probably it was \u201cthat must be preserved whole or intact, that cannot be transgressed or violated,\u201d and connected with Old English hal (see health) and Old High German heil \u201chealth, happiness, good luck\u201d (source of the German salutation Heil). Holy water was in Old English.<\/p><\/blockquote>\n

From http:\/\/www.etymonline.com\/index.php?term=whole<\/b><\/p>\n

The English words whole,<\/i> health<\/i> and hale <\/i>(cognates of holy<\/i>) derive from the German heil<\/i> \u2014 whole (adj.) Look up whole at Dictionary.com; Old English hal \u201centire, whole; unhurt, uninjured, safe; healthy, sound; genuine, straightforward,\u201d from Proto-Germanic *haila- \u201cundamaged\u201d (source also of Old Saxon hel, Old Norse heill, Old Frisian hal, Middle Dutch hiel, Dutch heel, Old High German, German heil \u201csalvation, welfare\u201d), from PIE *kailo- \u201cwhole, uninjured, of good omen\u201d (source also of Old Church Slavonic celu \u201cwhole, complete;\u201d see health).<\/p><\/blockquote>\n

From: http:\/\/www.etymonline.com\/index.php?term=health<\/b><\/p>\n

Old English h\u00e6l\u00fe \u201cwholeness, a being whole, sound or well,\u201d from Proto-Germanic hailitho, from PIE kailo- \u201cwhole, uninjured, of good omen\u201d (source also of Old English hal \u201chale, whole;\u201d Old Norse heill \u201chealthy;\u201d Old English halig, Old Norse helge \u201choly, sacred;\u201d Old English h\u00e6lan \u201cto heal\u201d). With Proto-Germanic abstract noun suffix -itho (see -th (2)). Of physical health in Middle English, but also \u201cprosperity, happiness, welfare; preservation, safety.\u201d An abstract noun to whole, not to heal. Meaning \u201ca salutation\u201d (in a toast, etc.) wishing one welfare or prosperity is from 1590s. Health food is from 1848.<\/p><\/blockquote>\n

From http:\/\/www.nordicnames.de\/wiki\/HEIL\u00a0<\/b><\/p>\n

Heil derives from an ancient Nordic god by the same name relating to health, luck, fortune or something dedicated to the same god.<\/p>\n

Heil was an ancient Saxon god that made its way into early English literature as referenced in the writings of the English monk Bede (AD 672\u2013732).<\/p><\/blockquote>\n

From http:\/\/celto-germanic.blogspot.com\/2013\/10\/heil-lost-god-of-anglo-saxons.html <\/b>in an article entitled,\u201cHeil, Lost God of the Anglo-Saxons.\u201d<\/p>\n

Recently whilst perusing my copy of Charles Isaac Elton’s Origins of English History I noticed a reference to an obscure Anglo-Saxon deity. Whilst discussing the conversion of the Anglo-Saxons to xtianity he writes:<\/p>\n

\u201cThe history of the conversion is full of incidents which illustrate the character of the English paganism. We are told of Ethelbert\u2019s care to meet the missionaries under the open sky, for fear of the magical influence which they might gain by crossing his threshold; of the king bowing before his idol in a road-side shrine near Canterbury, and taking part with his nobles in the offering of the sacrifices, and of Augistine in his journey to the West breaking to pieces the image of a god which was adored by the villagers. The local traditions preserve the remembrance of the Woden-Hill within sight of the missionaries\u2019 landing-place, and of a temple on the site where Westminster Abbey stands, once \u2018a place of dread\u2019 on the march-land where several kingdoms joined, but dedicated to the wealthy \u2018King of London\u2019, at the request of his protector Ethelbert.\u201d<\/p>\n

The footnote to this text states:<\/p>\n

\u201cBede, Hist. Eccl. i. 25; Thorn`s Chronicle, Dec. Script. 1760. \u2018Cerne Abbey was built by Austin, the English apostle, when he had dash\u2019d to pieces the idol of the pagan Saxons called Heil, and had delivered them from their superstitious ignorance.\u2019 Camden, Brit. 56; Will. Malmesb. Gesta Pontificum, 142.\u201d<\/p>\n

I can\u2019t, however, find any reference to the incident of the destruction of the idol of Heil in the relevant section of Bede\u2019s Ecclesiastical History of the English People. However according to Paul Newman`s Lost Gods of Albion:<\/p>\n

\u201cThe French hagiographer Gotselin[1058-98] was the first to record St Augustine`s visit to Cerne not long after he settled at Canterbury in 1090. Drawing on an earlier source-quite possibly Saxon-he describes the \u2018demoniac\u2019 worshippers of \u2018Helia\u2019 taunting and driving out St Augistine and his band. This account filtered into ampler chronicles, notably De Gestis Anglorum, written and compliled by William of Malmesbury, a scion of mixed Norman and English stock who died c. 1143.\u201d<\/p>\n

Newman goes on to recount how Augistine came to \u2018Cernel\u2019, the old name for Cerne and he was jeered at and repulsed by the local community. He also refers to the Life of St Augistine in which the author tells us that Augustine destroyed the idol Heil, or Hegle. Walter of Coventry, a 13th century chronicler also recites a version of the story in which he refers to the idol as Helith. The well of\u00a0 Augustine still stands at Cerne Abbas. Could it be that Heil, Hegle or Helith is the Anglo-Saxon name for Cerne? According to the 1789 edition of William Camden\u2019s Britannia and William Stukely the chalk hill figure was called \u2018Helis\u2019.<\/p>\n

Whether this figure has its origins with the Anglo-Saxons no one can determine but it is absolutely clear that our ancestors did venerate this figure and equated it with Heil. This often happens when new peoples take over an ancient sacred site. They honour it but name it after their own god or gods. One interesting aspect of the Cerne giant is that he wields a club in his right hand and some have speculated that he represents Hercules and thus has a Roman origin. However we need to bear in mind that Thunor also wielded a club as an alternative to the axe or hammer and thus it could just as easily be related to Him. The etymology though is against this idea and it is more likely that this area was sacred to the God referred to as Heil. The name would imply possibly a deity of healing. This name, particularly in the form Helith is in fact suggestive of a Goddess rather than a male deity. It is interesting that the well I referred to is reckoned to have healing properties and thus predates Augustine\u2019s arrival there. Some have speculated that Helith may be related to Frau Hoelle or the Norse Hel but more research is surely needed about this deity before we can speak with any authority about Him\/Her.<\/p>\n

The Celtic god Heil is referenced in the book Celtic Culture: A Historical Encyclopedia<\/i> (Vol. 1-, Volume 3 at https:\/\/books.google.com\/books?id=f899xH_quaMC&pg=PA396&lpg=PA396&dq=saxon+god+heil&source=bl&ots=p0XAhgzwWJ&sig=reQazfvx0efarDafwEe3RSM9gvQ&hl=en&sa=X&ved=0ahUKEwiF5bfW0cPNAhUBI2MKHd1lAGkQ6AEILTAC#v=onepage&q=saxon%20god%20heil&f=false) and Journal of the British Archaeological Association, Volume 28 (https:\/\/books.google.com\/books?id=cmo_AQAAMAAJ&pg=PA66&lpg=PA66&dq=saxon+god+heil&source=bl&ots=E-ejryNrbl&sig=no_BgT3o8rFxms6Bj_iYZjEAoxQ&hl=en&sa=X&ved=0ahUKEwiF5bfW0cPNAhUBI2MKHd1lAGkQ6AEILzAD#v=onepage&q=saxon%20god%20heil&f=false).<\/p><\/blockquote>\n

The Dishonesty of the Bible Translators<\/b><\/p>\n

There are several examples in the New Testament where the Bible translators have read their own biases into the Scriptures and mistranslated the gender of the Ruach<\/i>.<\/p>\n

Acts 8:16, Romans 8:16, 26\u201327 and 1 Corinthians 12:11 are examples of this. Here the translators refer to the Spirit in the masculine gender when the word Spirit<\/i>, which is the antecedent, is the Greek word, whichpneuma<\/i>, is a noun in the neuter gender. To be honest, the translators should have said it<\/i> instead of he. <\/i>There is no grammatical justification for this mistranslation. This is biased translating to uphold a false and unbiblical doctrine.<\/p>\n

The Set-Apart Spirit Is Both a Force and a Personality<\/b><\/p>\n

Most people view the Spirit of Elohim as a personality, while some view it as not being a personality, but only a spiritual force or power that operates in the life of the saint. Actually, the Scriptures reveal that it\u2019s both a personality and a force.<\/p>\n

A spiritual force or a power:<\/p>\n