The distinction between the entities, which bear the Tetragrammaton YHVH is made explicitly by Micah 5:2-4: But thou, Bethlehem Ephrathah, which art little to be among the thousands of Judah, out of thee shall one come forth unto me that is to be ruler in Israel; whose goings forth are from old, from everlasting (or from ancient of days). Therefore will he give them up, until the time that she who travaileth hath brought forth: then the residue of his brethren shall return unto the children of Israel. And he shall stand, and shall feed his flock in the strength of [Ya]hovah [YHVH], in the majesty of the name of [Ya]hovah his God: and they shall abide; for now shall he be great unto the ends of the earth. Here, the Hebrew concept of the entity, which was held by Micah to have had pre-existence from "ancient of days": which, from above, logically was the beginning of time commencing with the creation of the Elohim. This entity carried the Tetragrammaton YHVH, yet Yahovah was also his God, reiterating the concept of "therefore Elohim your Elohim has anointed you." Conceptually the name carried the authority, hence the practice of calling magistrates "Elohim", which lingers today in the terminology "your worship." There is a clear conceptual distinction between the Elohim Yahovah and Yahovah of Hosts. Zechariah 2:5-13 makes this distinction where Yahovah says he is coming to dwell in Jerusalem and that when this happens, "ye shall know that Yahovah of hosts hath sent me." This entity was clearly subordinate to Yahovah of Hosts, and the Yahovah here is that entity, at Psalm 18:28, who is "my rock." From Psalm 18:31 he is "our Elohim," and Eloah is the Yahovah, or YHVH of Hosts termed also Yahovih. Yahovah the Elohim of Israel is a separate and distinct entity to Yahovah of Hosts, the Eloah, or God the Father and Maker. The incarnation was held to be YHVH, and the Elohim of Israel, but subordinate to his Elohim, who was Eloah. Both entities were extant only from the creation of the Elohim, as separate entities: the Logos or the Divine Expression, an attribute of God, making or creating the replication of the Logos as the Elohim. The Elohim of this planet is the High Priest or Mediator. From the Psalms, the Yahovah of Israel is a great king above all Elohim (Psalm 95:3), feared above all other Elohim (Psalm 95:4), and is the Elohim of Elohim (Psalm 136:2). The Elohim, therefore, have degrees of rank, some being subordinate to others and all subordinate to Eloah. The Elohim of Israel was that Rock who was Christ, but he was not and could not be Eloah or Yahovah of Hosts. All Elohim were once within the will of Eloah, but the rebel Elohim placed themselves outside of His will and the structure of the Elohim. They did, however, remain Elohim as fallen Elohim and are referred to as Elohim throughout the Old Testament. The fallen Elohim are differentiated from the graven images who "are no elohim" (2Kgs. 19:18, Jer. 2:11). The correct pronunciation of Yahovah was deliberately obscured, and we have seen above that there was a deferential form used by the Angel of Yahovah, when referring to the highest Yahovah or Yahovah of Hosts. The deferential form was obtained by changing the last vowel from a to i. The reconstruction of the correct pronunciation of the term Yaho can be established from the forms used at the temple at Elephantine, where the form was shortened rather than altered. The translation of the Elephantine papyrus is contained in James B. Pritchard’s: The Ancient Near East, vol. 1, p.279. The name is rendered YAHO and the forms are thus Yahovah of Hosts or Yahovah (pronounced Yahowah as a quiescent w) or when using the deferential address it is Yahovih. The Jews pronounce SHD 3068 Yahovah as Adonai, and SHD 3069 Yahovih they render as elohim, to make clear distinction between the two entities. Theologically the Elohim were a replication of the image of Eloah, as man was made in the image of the Elohim. Christ was "the image of the invisible God, the firstborn of all creation." It is thus that the creation began with the Elohim in the Angel of Redemption and his colleagues, or comrades, from which times began. These concepts are dealt with below, and have affected the concepts and structure of causal explanation as they were imperfectly understood.
Posted on: Mon, 10 Jun 2013 14:17:01 +0000
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