In Christian Gospels this usage is especially common in the Judaeo-Christian Gospel of Matthew, where e.g. “the Kingdom of Heaven” corresponds to the “Kingdom of God”
The Almighty God (EL= Almightyness, Shaddai = Exhautless Bounty) Found in Genesis 43:14 El Shaddai (Hebrew: אֵל שַׁדַּי, romanized: ʾĒl Šaddāy; IPA: [el ʃadːaj]) or just Shaddai is one of the names of the God of Israel. El Shaddai is conventionally translated into English as God Almighty (Deus Omnipotens in Latin, Arabic: الله عزوجل, romanized: ʾAllāh ʿazzawajal), but its original meaning is unclear. The translation of El as “God” or “Lord” in the Ugaritic and the Canaanite languages is straightforward, as El was the king of the gods in Ugaritic and Canaanite religion. The literal meaning of Shaddai, however, is the subject of debate. The form of the phrase “El Shaddai” fits the pattern of the divine names in the Ancient Near East, exactly as is the case with names like ʾĒl ʿOlām, ʾĒl ʿElyon and ʾĒl Bēṯ-ʾĒl.[1] As such, El Shaddai can convey several different semantic relations between the two words, among them:[2] the deity of a place called Shaddai, a deity possessing the quality of shaddai and a deity who is also known by the name Shaddai. Read More… Also see… The Names of God “Elohim Rested” Does Not Mean What Most People Think! In God’s Image: B’tselem Elohim God 101 Did God Write the Torah — and Does it Matter? Why Do Some Jews Write G-d? God And Metaphor Order is a Top Priority of the Creator of the Skies and the Earth! Protecting Our Minds from Predator Algorithms and Polluted Information Nine Words That You Didn’t Know Come From Aramaic
One of God’s Names God The Creator Elohim (Hebrew: אֱלֹהִים, romanized: ʾĔlōhīm: [(ʔ)eloˈ(h)im]), the plural of אֱלוֹהַּ (ʾĔlōah), is a Hebrew word meaning “gods”. Although the word is plural, in the Hebrew Bible it most often takes singular verbal or pronominal agreement and refers to a single deity, particularly the God of Israel. In other verses it refers to the singular gods of other nations or to deities in the plural. Morphologically, the word is the plural form of the word eloah and related to el. It is cognate to the word ‘l-h-m which is found in Ugaritic, where it is used as the pantheon for Canaanite gods, the children of El, and conventionally vocalized as “Elohim”. Most uses of the term Elohim in the later Hebrew text imply a view that is at least monolatrist at the time of writing, and such usage (in the singular), as a proper title for Deity, is distinct from generic usage as elohim, “gods” (plural, simple noun). Read More on Elohim Also see… The Names of God “Elohim Rested” Does Not Mean What Most People Think! In God’s Image: B’tselem Elohim God 101 Did God Write the Torah — and Does it Matter? Why Do Some Jews Write G-d? Order is a Top Priority of the Creator of the Skies and the Earth! Protecting Our Minds from Predator Algorithms and Polluted Information
Paska 22 The phrase “taking God’s Name in vain” or it’s equivalent “false swearing” is interpreted successively as follows: Study Torahתּוֹרָה Tōrā,/ˈtɔːrə, ˈtoʊrə/; “Instruction”, “Teaching” or “Law”) The first five books of the Bible or also called “the books of Moses” comes from an archery term meaning to shoot. and not imparting it’s teachings to others; or imparting it’s esoteric teachings to people who will misunderstand them. Taking power of office without being worthy of office The wearing of tefillin through the day by people who disregard the name of G-d upon the tefillin and are hypocritical and dishonest. The taking of an oath, even when affirming something that is true, is taking G-d’s name in vain A false oath, even when not intended, has grave consequence. Death may ensue. Angels of destruction lodge in the house of him who swears falsely. Even the stones of such a house will be consumed by fire. Swearing falsely by G-d’s name, though not overtacts, are punishable by flogging. The discussion concludes with the statement that Israel swear in G-d’s name even when they lie and do not mean to abide by their pledges. Tithe consequence of their not showing adequate reverence for the name of G-d is that their prayers are not answered. Also see… In God’s Image: B’tselem Elohim God 101 Did God Write the Torah — and Does it Matter? Why Do Some Jews Write G-d? Order is a Top Priority of the Creator of the Skies and the Earth! Protecting Our Minds from Predator Algorithms and Polluted Information
רוח הקודש lit. “the Holy Spirit” Although the phrase Ru’ah ha-Kodesh occurs in the Bible (cf. Ps 51:13 ; Isa 63:10), it’s specific connotation as divine inspiration is wholly post-biblical.In rabbinic thought it is the spirit of prophecy which comes from G-d, a divine inspiration giving man an insight into the future and will of G-d. Traditionally the Pentateuch was given directly by G-d to Moses, but the other canonical writings were all produced under the inspiration of Ru’ah ha-Kodesh.This the determination of what should be included as canonical scripture turns on whether or not a given work was composed with the aid of the Holy Spirit (see Tosef., Yad 2:14 ; Song R 1:1 no. 5).This power was given to the prophets in unequal measure (Lev. R 15:2), and could be passed on to a disciple, Joshua inheriting it from Moses, and Elisha from Elijah (Deut. 34;9 ; II Kings 2:9-10). Ru’ah ha-Kodesh From the Encyclopaedia Judaica 14:365 There are a number of references to the cessation of the Ru’ah ha-Kodesh from Israel, some dating from the end of the first, some from the end of the second Temple (cf. Yoma 21b). The Most signifcant passage for the central use of the term as prophetic inspiration is “When the last of the propheta Hggai, Zechariah, and Malahchi, died the Holy Spirit ceased from Israel” (Yoma 9b). Apart from it’s function as prophetic the Holy Spirit also rest on charismatic or exceptionally holy individuals, who are not prophets in the accepted sense (cf. SER. 10:48). They are thus possessed of an ability to divine the future (ER. 64b.) When the rabbis were gathered in Jericho a divine voice announced to them that they were two amoung them who were worthy of Ru’ah ha-Kodesh (TJ,Hor.3:7; 48c). The Holy Spirit is also promised to other categories, eg. those who teach the TorahתּוֹרָהTōrā,/ˈtɔːrə, ˈtoʊrə/; law, teaching, direction, instruction – The first five books of the Bible or also called “the books of Moses” comes from an archery term meaning to shoot. in public (Song R. 1:1 no.8) those who study from pure motives (1 : Shemah; SEZ, 1), those who perform even one mitzvah in complete faith (Mekh. Be-Shallah, 2:6). The Midrash says: “All that the righteous do, they do with the power of Ru’ah ha-Kodesh” (Tanh. Va-Yehi: 13). Ru’ah ha-Kodesh may be attained by the saintly man, and be attained by the saintly man, and the spiritual stages toward it’s attainment are found in the Mishnah. Phinehas b. Jair says: Heedfulness leads to cleanliness, and cleanliness leads to purity, and purity leads to abstinence, and abstinence leads to holiness and holiness leads to fear of sin, and fear of sin leads to saintliness, and saintliness leads to [the gift of] Ru’ah ha-Kodesh.” (Sot. 9:15 end; see also Av. Zar 20b and TJ, Shab. 1:3, 3c for different versions). A connection between the possession of Ru’ah ha-Kodesh and ecstasy, or religious joy, is found in the ceremony of water drawing, Simhat Bet ha-Shoevah, on the festival of Sukkot. Read more on Ru’ah ha-Kodesh Also see… The Names of God In God’s Image: B’tselem Elohim God 101 Did God Write the Torah — and Does it Matter? Why Do Some Jews Write G-d? Order is a Top Priority ofthe Creator of the Skies and the Earth! Protecting Our Minds from Predator Algorithms and Polluted Information
From the Encyclopaedia Judaica 14:365 רוח הקודש A more problematical use of the term Ru’ah ha-Kodesh is when in some way hypothesized, or used as a synonym for God. This tendency toward hypostatization is already apparent in such expressions as “Ru’ah ha-Kodesh resting” on a person or place, or someone “receiving Ru’ah ha-Kodesh”. But it is pronounced in descriptions of the Ru’ah ha-Kodesh speaking (Pes. 117a), or acting as defense counsel on Israel’s behalf (Lev. R. 6:1), or leaving Israel and returning to G-d (Eccles. R. 12:7). This hypothesization is essentially the product of free play of imagery, and does not have the connotations of Ru’ah ha-Kodesh as an entity separate from G-d. Neither are there any over tones of the Ru’ah ha-Kodesh somehow forming as part of the Godhead, as found in the Christian concept of the Holy Ghost which was a translation of Ru’ah ha-Kodesh. The problems centering around this use of the term Ru’ah ha-Kodesh are the product of it’s different shading into one another. Sometimes it is used merely as a synonym for God, and at others it refers to the power of prophecy through divine inspiration. In order to maintain a perspective on the matter, the monotheistic background and the image character of rabbinic thinking must always be kept in mind. More On Ru’ah ha-Kodesh Also see… In God’s Image: B’tselem Elohim God 101 Did God Write the Torah — and Does it Matter? Why Do Some Jews Write G-d? Order is a Top Priority ofthe Creator of the Skies and the Earth! Protecting Our Minds from Predator Algorithms and Polluted Information
YAHWEH or Jehovah One of God’s names Jehovah (/dʒɪˈhoʊvə/) is a Latinization of the Hebrew יְהֹוָה Yəhōwā, one vocalization of the Tetragrammaton יהוה (YHWH), the proper name of the God of Israel in the Hebrew Bible/Old Testament.[2][3][4] The Tetragrammaton יהוה is considered one of the seven names of God in Judaism and a form of God’s name in Christianity.[5][6][7] The consensus among scholars is that the historical vocalization of the Tetragrammaton at the time of the redaction of the Torah (6th century BCE) is most likely Yahweh. The historical vocalization was lost because in Second Temple Judaism, during the 3rd to 2nd centuries BCE, the pronunciation of the Tetragrammaton came to be avoided, being substituted with Adonai (“my Lord”). The Hebrew vowel points of Adonai were added to the Tetragrammaton by the Masoretes, and the resulting form was transliterated around the 12th century CE as Yehowah.[8] The derived forms Iehouah and Jehovah first appeared in the 16th century. Read More on Yahweh Also see… In God’s Image: B’tselem Elohim God 101 Did God Write the Torah — and Does it Matter? Why Do Some Jews Write G-d? Order is a Top Priority ofthe Creator of the Skies and the Earth! Protecting Our Minds from Predator Algorithms and Polluted Information
