This Was Put Together For The Black Man Stand Up Movement


This was put together for The Black Man Stand Up

Movement, because he desire to test the Spirit!
Yes, the Scriptures does say: “Joh 4:24 God is Spirit: then let
his worshippers give him worship in the true way of the
spirit.
But it says God is Spirit, meaning God is Character) then let

her Worshippers give her worship in the true way of the
spirit. Now I will show you as I go this Spirit is the Spirit of
your Mother and My Mother… But you must be willing to
think outside the box, and not the way you have been lead
to think but your oppressor’s….
Now the Lord (Mother) is the Spirit (Character): and where
the Spirit (Character) of the Lord (Mother) is, there the heart
is free.
Now to the Mother? Queen eternal, ever-living, unseen, the

only God, be honour and glory for ever and ever. So be it.
But the Lord said to Samuel, Do not take note of his face or
how tall he is, because I will not have him: for the Lord’s
(Mother’s) view is not man’s; man takes note of the outer
form, but the Lord (Mother) sees the heart.
Make an offering of praise to God (Your Mother); keep the

agreements which you have made with the Most High;
Let your voice come up to me in the day of trouble (In the

day of trouble did you not call out MAMA! I DID NOT HEAR
YOU SAY GOD FIRST!, I HEARD YOU SAY MAMA, HELP ME!; I
will be your saviour (your Mother is your saviour if you will
just listen and obey), so that you may give glory to her.
Whoever makes an offering of praise gives glory to her (the

Mother); and to him who is upright (the one who is not
upright will not listen to the advise of his Mother) in his ways
I will make clear the salvation of God the Mother.
The offerings of God (the Mother) are a broken spirit; a

broken and sorrowing heart, O God (Mother), you will not put
from you.
For this is the word of her who is high and lifted up, whose
resting-place is eternal, whose name is Holy: my resting-
place is in the high and holy place, and with him who is
crushed and poor in spirit, to give life to the spirit of the
poor, and to make strong the heart of the crushed.
These people give me honour with their lips, but their heart
is far from me.
But their worship is to no purpose, while they give as their

teaching the rules of men.
For our glory is in this, in the knowledge which we have that
our way of life in the world, and most of all in relation to you,
has been holy and true in the eyes of God (the Mother); not
in the wisdom of the flesh, but in the grace of God (the
Mother).
The Origin of the English Word for God
Part One
By Eliyah X.
The English word for “God” has become a source of confusion for
Christians since at least the Anglo-Saxon era. Webster’s New
Collegiate Dictionary says that the origin of the word ‘god’ comes
from a Germanic word ‘gad,’ pronounced as “gohdt.”
The following information on the origin of the word ‘god’ will help to
understand why we use it in our vernacular.
GOD - The English word God is identical with the Anglo-

Saxon word for “good,” and therefore it is believed that the
name God refers to the divine goodness. (See Oehler's
Theol. of Old Test.; Strong's and Young's concordances.)
(From New Unger's Bible Dictionary) (Originally published by
Moody Press of Chicago, Illinois. Copyright (C) 1988.)
Further information on the source of our word for ‘God’ is listed

below:
Word origin: God - Our word god goes back via Germanic to
Indo-European, in which a corresponding ancestor form
meant “invoked one.” The word’s only surviving non-
Germanic relative is Sanskrit hu, invoke the gods, a form
which appears in the Rig Veda, most ancient of Hindu
scriptures: puru-hutas, “much invoked,” epithet of the rain-
and-thunder god Indra. (From READER’S DIGEST, Family
Word Finder, page 351) (Originally published by The
Reader’s Digest Association, Inc., Pleasantville New York,
Montreal; Copyright (C) 1975)
Now if the sources noted above are accurate, then the word that we
use for the Supreme Being, God, comes from a very pagan origin.
Thus the word god is used generically by many different religions to
refer to their deity or “invoked one.”
Some may laugh at the notion, the very idea that the word “God” has
any origin or association with Hindu Sanskrit. To illustrate how this is
possible, we again quote from ‘Family Word Finder’ on the historical
development of our Modern English language:
Page 7, ‘Word Origins’ - “English belongs to the Indo-

European family of languages, which consists of about 100
related tongues, all descended from prehistoric language of a
pastoral, bronze working, horse breeding people, the Aryans,
who inhabited the steppes of Central Asia about 4500 B.C.
Scholars refer to their language at this stage as proto-Indo-
European, or simply Indo-European.
Over the next 3,000 years or so, the community of Indo-European

speakers splintered off, to Iran and India (where their idiom
developed into the sister languages, Old Persian and Sanskrit) and
elsewhere in many other directions, mainly westward.
The farther a field they ranged, the farther their ancestral manner of
speaking the diverged. The old national name, Aryan (meaning
“noble”), survived in both Persia and India and is in fact the source of
the present day Iran.
Within a few hundred years after the primeval Aryan community

started breaking up, there were already several Indo-European
languages where there had once been only one.
Derivative idioms grew even farther apart, so that by the dawn of

recorded history a dozen branches of the Indo-European language
family overspread most of western Eurasia from the Himalayas to the
Atlantic. The most important of these branches are:
1. • Indo-Iranian (comprising-in Iran-Persian and-in

India-Sanskrit, together with the derivative Hindi, Urdu, Bengali,
and other languages including Romany, the language of the
Gypsies)
2.
3. • Slavic (Russian, Polish, etc.)
4.
5. • Hellenic (Greek)
6.
7. • Italic (Latin and derivative Romance languages
such as French and Italian)
8.
9. • Celtic (Gaelic, Welsh, Breton, etc.)
10.
11. • Germanic (English, Dutch, German, Yiddish, and
the Scandinavian languages).
To illustrate the family relationship of these languages, here are the

words for mother and brother in languages belonging to the above-
mentioned branches and also in the common ancestor tongue, Indo-
European:
English mother brother

German mutter bruder
Gaelic mathair braithair
Latin mater frater
Greek meter phrater
Old Church Slavonic mati bratu
Sanskrit matr bhratr
Indo-European * mater- *bhrater
Note: Indo-European forms are preceded by asterisks, indicating

they are reconstructions - that is, these are educated guesses by
scholars as to the word’s original form; also, because word endings
are the least predictable, most changeable aspect of language,
scholars place hyphens instead of conjectural ending at the end of
each reconstructed Indo-European word.)
Words (from the list above) like ‘mother’ and ‘brother’ have common
ancestry, and it is customary to refer to them as cognates. Thus,
English mother is cognate with Latin mater, although it does not
derive directly from it. (diagram omitted)
During the Roman occupation of Britain in the first four centuries of

the Christian era, many Britons and Romans were bilingual, but as far
as we know it never occurred to any of them that their respective
languages were long-lost cousins.
Still less, would it have occurred to them that the speech of the Jutes,
Saxons, Angles, and Frisians (who were encamped on the North Sea
from Jutland down to the mouth of the Rhine) might be kin? It was
with the coming of these Germanic tribes, however, after the collapse
of the Roman authority in A.D. 410, in which the history of our
language really began.
We now refer to their descendants as the Anglo-Saxons and to their

language as Old English. They were eventually to give Britain a new
name: England, “Land of the Angles.”
The Anglo-Saxon era lasted 500 years. During the second half of the
period (from A.D. 800 onward), successive waves of Viking invaders
took over much of England, reaching the height of their influence with
the reign of Canute the Great (994-1035), king of England, Denmark,
and Norway. Though the Viking invaders eventually integrated with
their Anglo-Saxon cousins, these Norse-speaking newcomers left a
broad and indelible mark on our vocabulary.
The language of 10th-century England is as far removed from us

today as the dragon ships of the Vikings. To read Old English with
comprehension, we must study it like a foreign language. Here, for
example, are the opening verses of the Lord’s Prayer as recited by
Englishmen in the year 1000:
Old English Modern English (King

James)
Faeder ure, Our Father
Thu the eart on heofonum, which art in heaven,
Si thin Nama gehalgod. Hallowed be thy name.
Tobecume thin rice. Thy kingdom come.
Gewurthe thin willa on eorthan Thy will be done in earth,
Swa swa on heofonum... as it is in heaven...
The Norman Conquest brought the old English period to an abrupt

close. Expropriating the English nobility in a series of bloodbaths
following his coronation in London on Christmas Day, 1066, William
the Conqueror installed a new ruling class.
Overnight, French became the language of state business; it was to

remain so for several hundred years. At the same time, William
promoted marriages between Normans and English - a farsighted
policy that led, in the long run, not only to a national reconciliation, but
also was richly blended with imported French word-stock.
We call this language Middle English, and in it we can recognize the

immediate ancestor of Modern English. Emerging during the 12th
and 13th centuries, Middle English became a polished literary
language during the 14th century.
The dialect of the east Midlands around London was closer to

Modern English than any of the other dialects of England. In 1476
the printer William Caxton used this dialect when he set up shop at
Westminster and printed The Dictes and Sayings of the Philosophers,
the first book ever to be published in England.
In this, as in many subsequent enormously influential translations

from the classics, Caxton used the current speech of London and
thus helped establish its predominant status. By the reign of Henry
VIII, nearly one generation later, London English was becoming a
national standard.
A contemporary style manual advises the writer: “Ye shall therefore

take the usual speech of the Court and that of London, and the shires
lying about London within 60 miles, and not much above.” The
language of this admonition is a bit old-fashioned, but it is Modern
English nonetheless.
While London town and London English were growing by leaps and
bounds, Humanism, the revival of Classical learning, was becoming a
major movement in England as elsewhere in Europe. During the 16th
century, Humanists introduced Greek and Latin words into the
language by the thousands.
A large number of these words survived and now belong to our

classic vocabulary. Shakespeare’s works and the King James Bible,
contemporary with the first English settlements in America, provided
a modern standard on both sides of the Atlantic.
(From READER’S DIGEST, Family Word Finder, pages 7-

10) (Originally published by The Reader’s Digest
Association, Inc., Pleasantville New York, Montreal;
Copyright (C) 1975)
UNDERSTANDING THE WORD “GOD” FROM THE BIBLE
Since our English language has it’s origin from Indo-European

influence, our understanding of the meaning of the word for “God”
(from the Biblical Hebrew and Greek languages) is obviously
different.
When the King James Version of the Bible (KJV) was translated in
A.D. 1611, the translators used the words common to European
people. Instead of translating a word properly, by using the Hebrew
or Greek meaning, the translators replaced the true meaning of the
Scriptural words with words common to their London English
vernacular.
For example, we will first examine the words, LORD, Lord, and lord.
By providing the true meaning of the use of these words, it is easy to
see how the early Bible translations were in error:
LORD - LORD. The rendering of several Hebrew and Greek words,

which have different meanings:
1. LORD; GOD = Jehovah (Yahweh; Hebrew YHWH, third person
singular noun from the root word, “ehyeh” meaning literally, “self-
existent”). This is used as a proper name of God and should have
been retained in that form by the translators. The LORD (Yahweh)
should read in the KJV and other versions as, “He is” or “He exists”.
2. Lord or lord = (Hebrew ‘Adon’), an early word denoting ownership;

hence, absolute control. It is not properly a divine title, being used of
the owner of slaves (Genesis 24:14,27; 39:2,7, rendered “master”), of
kings, such as the lords of their subjects (Isaiah 26:13, “master”), of a
husband as lord of the wife (Genesis 18:12). It is applied to God as
the owner and governor of the whole earth <Ps. 114:7>. It is
sometimes used as a term of respect (like our sir) but with a pronoun
attached (“my lord”). It often occurs in the plural.
3. Lord = Adonai (Hebrew ‘adonay’), emphatic, “the Lord”; many

regard it as the plural of number two (above; Adon). It is used chiefly
in the Pentateuch-- always where God is submissively and reverently
addressed (Exodus 4:10,13; Joshua 7:8) and also when God is
spoken of (1 Kings 13:9; 22:6). The Jews, out of a superstitious
reverence for the name Jehovah, always pronounce “Adonai” where
“Yahweh” is written. The similar form, with the suffix, is also used of
men, as of Potiphar (Genesis 39:2, “master”) and of Joseph (Genesis
42:30, 33).
4. Lord, Master = (Greek ‘kurios,’ meaning, “supreme”); referencing

he to whom a person or thing belongs, the master, the one having
disposition of men or property, as the “owner of the vineyard”
(Matthew 20:8; 21:40; Mark 12:9; Luke 20:15); the “Lord of the
harvest” (Matthew 9:38; Luke 10:2); the “master of the house” (Mark
13:35); “Lord of the Sabbath” (Matthew 12:8; Mark 2:28; Luke 6:5), as
having the power to determine what is suitable to the Sabbath, and of
releasing himself and others from its obligation.
The term is also a title of honor sometimes rendered “sir” and is

expressive of the respect and reverence with which servants salute
their master (Matthew 13:27; Luke 13:8; 14:22); employed by a son
in addressing his father (Matthew 21:29); by citizens toward
magistrates (Matthew 27:63); by anyone wishing to honor a man of
distinction (Matthew 8:2,6,8; 15:27; Mark 7:28; Luke 5:12); by the
disciples in saluting Jesus, their teacher and master (Matthew 8:25;
16:22; Luke 9:54; John 11:12). This title is given to God, the ruler of
the universe, both with the article ‘ho kurios’ (Matthew 1:22; 5:33;
Mark 5:19; Acts 7:33; 2 Timothy 1:16,18) and without the article
(Matthew 21:9; 27:10; Mark 13:20; Luke 2:9,23, 26; Hebrews 7:21).
The title is also applied to Jesus as the Messiah, since by His death
He acquired a special ownership of mankind and after His
resurrection was exalted by a partnership in the divine administration
(Acts 10:36; Romans 14:8; 1 Corinthians 7:22; 8:6; Philippians 2:9-
11).
5. Master, master, lord = Baal (Heb. baàl, “master”), applied only to

heathen deities, or to the man as husband, and so on, or to one
especially skilled in a trade or profession. See Baal.
6. Other and less important words in the original are rendered “Lord,”
such as mare', “master” (Acts 2:47), an official title, and seren, a
Philistine term found in Joshua, Judges, and 1 Samuel, where “the
lords of the Philistines” are mentioned.
*Bibliography: E. Lohmeyer, Kyrios Christos (1928); W.

Bousset, Kyrios Christos (1935). (From New Unger's Bible
Dictionary) (originally published by Moody Press of Chicago,
Illinois. Copyright (C) 1988.)
According to New Unger’s Bible Dictionary, the word, “LORD” seen in

the OT is “Yahweh.” Unger’s says of the word Yahweh:
This is used as a proper name of God and should have been

retained in that form by the translators.” Since we know that
most translators have mistranslated the name of the
Almighty, by calling Him, “LORD,” instead of, “Yahweh,” we
will now research the word “God.” Perhaps there are similar
translator errors here as well.:
A STUDY ON THE OLD TESTAMENT WORDS USED FOR “GOD”

1. “El” - The primary Hebrew word for ‘God’ is the word “El.” By
using Strong’s Definition, we can quickly ascertain the meaning of
both the Hebrew and Greek words for “God”:
12. • 410 'el (ale); shortened from 352; strength; as

adjective, mighty; especially the Almighty (but used also of any
deity): KJV-- God (god), X goodly, X great, idol, mighty one),
power, strong. Compare names in "-el."
13. • 352 'ayil (ah'-yil); from the same as 193; properly,

strength; hence, anything strong; specifically a chief (politically);
also a ram (from his strength); a pilaster (as a strong support);
an oak or other strong tree: KJV-- mighty (man), lintel, oak,
post, ram, tree.
14. • 193 'uwl (ool); from an unused root meaning to

twist, i.e. (by implication) be strong; the body (as being rolled
together); also powerful: KJV-- mighty, strength.
HISTORY ON THE USE OF THE WORD “EL”:
“El” = GOD or god ('el 410). This term was the most common general
designation of deity in the ancient Near East. While it frequently
occurred alone, ‘el’ was also combined with other words to constitute
a compound term for deity, or to identify the nature and functions of
the “god” in some manner. Thus the expression “God, the God of
Israel” (Genesis 33:20) identified the specific activities of Israel's God.
In the ancient world, knowledge of a person's name was believed to

give one power over that person. Knowledge of the character and
attributes of pagan “gods” was thought to enable the worshipers to
manipulate or influence the deities in a more effective way than they
could have if the deity's name remained unknown.
To that extent, the vagueness of the term ‘el’ frustrated persons who
hoped to obtain some sort of power over the deity, since the name
gave little or no indication of the god's character. This was
particularly true for El, the chief Canaanite god.
The ancient Semites stood in mortal dread of the superior powers
exercised by the gods and attempted to propitiate them accordingly.
They commonly associated deity with the manifestation and use of
enormous power. Hence the common meaning of the word for God
(el) simply meant, “strength” or “strong.”
The concept of a deities’ strength or might is reflected in the curious

Hebrew phrase, “the power (‘el’) of my hand” (Genesis 31:29), KJV;
RSV, “It is in my power”; cf. (Deuteronomy 28:32).
Some Hebrew phrases in the Psalms associated ‘el’ with impressive

natural features, such as the cedar trees of Lebanon (Psalms 80:10)
or mountains (Psalms 36:6). In these instances, ‘el’ conveys a clear
impression of grandeur or majesty.
Names with ‘el’ as one of their components were common in the Near
East in the second millennium B. C. The names Methusael in
Genesis 4:18 and Ishmael Genesis 16:11 come from a very early
period.
In the Mosaic period, ‘el’ was synonymous with the Lord who
delivered the Israelites from bondage in Egypt and made them
victorious in battle (Read Numbers 24:8). This tradition of the Hebrew
‘el’ as a “God” who revealed Himself in power and entered into a
covenant relationship with His people was prominent in both poetry
(Psalms 7:11; 85:8) and prophecy (Isaiah 43:12; 46:9).
The name of ‘el’ was commonly used by the Israelites to denote

supernatural provision or power. This was both normal and legitimate,
since the covenant between “God” and Israel assured an obedient
and holy people that the creative forces of the universe would sustain
and protect at all times. Equally, if they became disobedient and
apostate, these same forces would punish them severely.
(From Vine's Expository Dictionary of Biblical Words)

(Copyright (C) 1985, Thomas Nelson Publishers)
SUMMARY OF FACTS ON THE HEBREW WORD ‘EL’ FOR GOD

This term was the most common general designation of deity in the
ancient Near East.
The word ‘el’ was also combined with other words to constitute a
compound term for deity, or to identify the nature and functions of the
“god” in some manner.
Knowledge of the character and attributes of pagan “gods” was

thought to enable the worshipers to manipulate or influence the
deities in a more effective way than they could have if the deity's
name remained unknown. To that extent, the vagueness of the term
‘el’ frustrated persons who hoped to obtain some sort of power over
the deity, since the name gave little or no indication of the god's
character.
Names with ‘el’ as one of their components were common in the Near
East in the second millennium B. C.
In the Mosaic period, ‘el’ was synonymous with the Lord who
delivered the Israelites from bondage in Egypt.
This tradition of the Hebrew ‘el’ as a “God” who revealed Himself in

power and entered into a covenant relationship with His people was
prominent.
The name of ‘el’ was commonly used by the Israelites to denote

supernatural provision or power.
INTERNATIONAL STANDARD BIBLE ENCYCLOPEDIA ON THE

WORDS ‘EL’, ‘ELOHIM’ AND ‘ELOAH’
1. ‘El’: In the group of Semitic languages, the most common word for
Deity is El (‘el’), represented by the Babylonian ilu and the Arabic
‘Allah’. It is found throughout the Old Testament, but more often in
Job and Psalms than in all the other books. It occurs seldom in the
historical books, and not at all in Leviticus. The same variety of
derivations is attributed to it as to ELOHIM, most probable of which is
the Hebrew root word ‘ul’, meaning, “to be strong.” Brown, Driver, and
Briggs, Hebrew and English Lexicon of the Old Testament interprets
‘ul’ as meaning “to be in front,” from which came ‘ayil’, “ram” the one
in front of the flock, and ‘elah’, “the prominent.”
OTHER OLD TESTAMENT WORDS FOR “GOD”
2. “Elohim”: Strong’s Dictionary of the OT defines elohim as follows:
15. • 430 ‘elohiym’ (el-o-heem'); plural of 433; gods in

the ordinary sense; but specifically used (in the plural thus,
especially with the article) of the supreme God; occasionally
applied by way of deference to magistrates; and sometimes as
a superlative (superlative means ‘Most excellent’; of the Highest
order; greatest; superior or Supreme; magnificent; pre-eminent;
foremost; unsurpassed; unequaled): KJV-- angels, X
exceeding, God (gods)- dess, -ly), X (very) great, judges, X
mighty.
16. • 433 'elowahh (el-o'-ah; rarely (shortened) ‘eloahh’

(el-o'-ah); probably prolonged (emphatic) from 410; a deity or
the Deity: KJV-- God, god. See 430.
17.
18. • 410 'el (ale); shortened from 352; strength; as
adjective, mighty; especially the Almighty (but used also of any
deity): KJV-- God (god), X goodly, X great, idol, might (-y one),
power, strong. Compare names in “-el.”
SUMMARY DEFINITION OF “ELOHIM”:
a) Gods in the ordinary sense; but specifically used (in the

plural thus, especially with the article) of the supreme God;
b) Occasionally applied by way of deference to magistrates;
c) Sometimes as a superlative (*NOTE: The word ‘superlative’
means ‘Most excellent’; ‘of the Highest order’; ‘greatest’;
‘superior or Supreme’; ‘magnificent’; ‘pre-eminent’; ‘foremost’;
‘unsurpassed’; ‘unequaled’)
d) The root words from which Elohim derives it’s origin indicate
that Elohim can also have in it’s meaning the idea of “strength;
as adjective, mighty; especially the Almighty (but used also of
any deity).”
The first form of the Divine name in the Bible is ‘Elohim’, ordinarily
translated “God” (Genesis 1:1). Elohim for “God” is the most
frequently used name in the Old Testament, as its equivalent Theos,
is in the New Testament. Elohim occurs in Genesis alone
approximately 200 times. Though a wide chasm exists between the
languages of Greek and Hebrew, the basic definition for elohim and
theos is nearly identical in use and meaning.
The Hebrew Elohim is one of a group of kindred words, to which

belong also ‘El’ and ‘Eloah.’ Its form is plural, but the construction is
uniformly singular, i.e. it governs a singular verb or adjective, unless
used of heathen divinities (Ps 96:5; 97:7) or earthly judges
(magistrates; rulers; Psalms 82:1 “rulers”; Psalms 82:6 – the judges
in Israel are called “gods”).
It is characteristic of Hebrew that, by extension, elohim means

magnitude and dignity. As a plural noun in use with singular verbs
and pronouns, the word is distinctly singular in nature, but applied as
a plural of majesty or multiplication of strength. That is, elohim is a
plural word used to express greatness, and to magnify the basic
meaning of its root word (el’ meaning strength) as the “strongest of
the strong.”
Elohim is also used of actual multiplicity and expressed literally by the

plural (numeric). It is not reasonable, therefore, to assume that the
plurality of form indicates primitive Semitic polytheism. On the
contrary, historic Hebrew is unquestionably and uniformly
monotheistic.
UNCERTAIN ORIGIN OF ELOHIM
The derivation of elohim is quite uncertain. Gesenius, Ewald and

others find its origin in ‘ul’, meaning, “to be strong.” The Hebrew ‘ul’
is derived from ‘ayil’, meaning, “ram” and ‘elah,’ meaning, “terebinth.”
Elohim is then an expanded plural form of ‘el’; others trace it to ‘alah,’

meaning, “to terrify.” The singular form is found in the infrequent
Hebrew word ‘eloah,’ which occurs chiefly in poetical books.
Brown, Driver, and Briggs, Hebrew and English Lexicon of the Old
Testament inclines to the derivation being from ‘alah,’ meaning, “to be
strong.” They contend ‘alah’ as the root of the three forms, ‘El’,
‘Eloah,’ and ‘Elohim,’ although admitting that the whole question is
involved in uncertainty
19. • NOTE: It is this author’s contention that the root

word origin of 'elowahh (‘alah’ meaning, “to be strong”) is the
most likely source of the Arabic “Allah.” Allah is the name of the
principle deity of the pagan religion of Islam. The heathen
nations borrowed from the Semitic language to create names
for their particular deities.
The origin of the Hebrew word elohim must always lie in doubt, since
the derivation is prehistoric, and the name, with its kindred words ‘El’
and ‘Eloah’, is common to Semitic languages and religions and
beyond the range of Hebrew records.
It is the reasonable conclusion that the meaning is “might” or “power”;

that it is common to Semitic language; that the form is plural to
express majesty or “all-mightiness,” and that it is a generic, rather
than a specific personal, name for Deity, as is indicated by its
application to those who represent the Deity (Judges 5:8; Psalms
82:1) or who are in His presence (1 Samuel 28:13).
3. ‘Eloah’: The singular form of the preceding name, ‘Eloah’, is

confined in its use almost exclusively to poetry, or to poetic
expression, being characteristic of the Book of Job, occurring more
often in that book than in all other parts of the Old Testament. It is, in
fact, found in Job more often than the ordinary plural ‘Elohim’. For
derivation and meaning see above under 1 (2). Compare also the
Aramaic form, ‘elah’, found frequently in Ezra and Daniel.
(From International Standard Bible Encylopaedia, Electronic

Database Copyright (C) 1996 by Biblesoft)
4. ‘Elah’ 426, “god.” This Aramaic word is the equivalent of the

Hebrew ‘eloah.’ It is a general term for “God” in the Aramaic
passages of the Old Testament, and it is a cognate form of the word
‘Allah’, the designation of deity used by the Arabs.
Elah is used widely in the Book of Ezra, occurring no fewer than 43
times between Ezra 4:24 and 7:26. On each occasion, the reference
is to the “God” of the Jewish people, whether the speaker or writer
was himself Jewish or not. While the Persians were certainly not
worshipers of the “God” of Israel, they accorded Him the dignity that
befitted a "God of heaven" (Ezra 6:10). This was done partly through
superstition; but the pluralistic nature of the newly won Persian
empire also required them to honor the gods of conquered peoples,
in the interests of peace and social harmony.
In the only verse in the Book of Jeremiah that was written in Aramaic
(Jeremiah10:11), the word ‘elah’ appears in plural form to describe
“gods” that had not participated in the creation of the universe.
Although such false “gods” were being worshiped by pagan nations
(and perhaps worshiped by some of the Hebrews who were in exile in
Babylonia), these deities would ultimately perish because they were
not eternal in nature.
In the Book of Daniel, ‘elah’ was used both of heathen “gods” and the
one true “God” of heaven (Daniel 2:11). The Chaldeans referred to
such “gods” when reporting that Shadrach, Meshach, and Abednego
refused to participate in idol worship on the plain of Dura (Daniel
3:12).
Daniel enumerated the “gods” when he condemned

Nebuchadnezzar’s neglect of the worship of Israel's one true “God”
(Daniel 5:23). In Daniel 3:25, the word ‘elah’ refers to a divine being
or messenger sent to protect the three Hebrews (Daniel 3:28). In
Daniel 4:8-9,18 and Daniel 5:11, the phrase “the spirit of the holy
gods” appears (KJV, RSV, NEB, NIV). Elsewhere the references to
‘elah’ are to the living “God” whom Daniel worshiped.

The word ‘elah’ is similar in it’s uses to the word “el.” Both of these
words are used interchangeably for either the one true God, or to
pagan deities (the pagan deities are really no gods at all! READ
Galatians 4:8).
Old Testament word summary
The most common words used on the OT for God, are “elohim,” and
“el.” Both Hebrew words indicate, “might, strength, most excellent’; of
the highest order; greatest; superior or supreme; magnificent; pre-
eminent; foremost; unsurpassed; unequaled.”
Since the OT words used for the Supreme deity have the basic
meaning of, “strength,” why did the King James and other English
translators used the word “God” instead? The translators could have
translated the word “elohim” as “the mighty One of mighty ones,” or
“the Strongest One.”
In like manner, Bible translators could have translated the Hebrew

word “el” as “one with strength” or “the Strong one.” Rather than be
true to the Hebrew meanings, for some unknown reason, the
King James and subsequent translators have used the Anglo-
Saxon word “God,” which means “the invoked one.”
A Study on NT words for God
The NT is much less complex in its use of words for “God.” The NT
manuscripts are primarily in Greek, with the exception of some
Aramaic. The King James Version and other Bible translators have
blundered by using a generic word, “god” to refer to the Almighty.
The problem with associating the Almighty with lesser deities is more
than mere semantics. When God inspired both OT and NT writers to
pen the inspired text of scripture, He knew the importance of word
meanings.
It is NOT BY ACCIDENT that God used the Hebrew word ‘elohim’

and the Greek word ‘theos’ as the primary word to describe himself.
Elohim and theos are virtually identical in meaning, and to translate
both words with an Indo-European bastard language is taking away
from our understanding of Him as the strong one, or as our source of
strength.
The antiquity of the Semitic languages are more pure than Greek.
The Hellenized Roman Empire had adopted the Greek pantheon of
deities. Both Greek and Roman culture were polytheistic and they
had numerous deities, but they used one basic root word to describe
a deity in general. This word was theos or theotes, albeit the word
was commonly applied to rulers (magistrates).
Both Greek and Roman societies embodied secular leadership with

their deities. Great men and women (those of high status and
influence) were viewed as gods and goddesses. Platonic philosophy
blended nicely with the anthropomorphism of pagan deities. Those
whom they subjugated worshiped conquering kings. Sages were
elevated to god status by virtue of the knowledge (gnosis) and were
considered divine luminaries and part of the greater Demiurge.
THE WORD GOD IN THE NEW TESTAMENT
The Greek word Theós (2316) in the NT is translated as “God.” In

the polytheism of the Greeks, Theós is denoted “a god or deity,” (e.g.
Acts 14:11; 19:26; 28:6; 1 Corinthians 8:5; Galatians 4:8).
In New Testament times, Jews apparently used “Theós,” and “Theós”

was later retained by Christians to denote “the one true God.” In the
Septuagint “Theós” translates (with few exceptions) into the Hebrew
words Elohim and Yahweh; the former indicating His power and
preeminence; the latter is clearly a translator error by those who
worked on converting Hebrew into Greek.
When the Septuagint, which is the Hebrew OT translated into Greek,

was made, its translators were not true servants of Yahweh. Had
they been, they would not have associated the Hebrew word Yahweh
(YHWH meaning, “He is” or “He exists”) with the Greek word Theós,
meaning “strength.”
Yahweh is derived from ehyeh, meaning, “I am {He} who exists, or

is.” Ehyeh comes from a root word hayah, meaning, “to be.” The
Greek counterpart to ehyeh is eimi, meaning, “I exist.” The Greek
equivalent to Yahweh is ésti, meaning, “he exists,” or “he is.”
Yahweh is a third person noun meaning literally, “He is.” In the
English Bible translations of the OT, where “GOD” is all capitalized
letters, it is the Hebrew word “Yahweh.” After the Jews were
deported from Babylon, they no loner used the word “Yahweh”
because of superstitions that they would somehow be blaspheming
the name to even utter it.
Since most of the Roman Empire in NT times was Hellenized, the

majority of Jews spoke Greek, and therefore referred to their
supreme deity as “Theós.” Only a few scribes, Pharisees, lawyers,
and Sadducees actually spoke and wrote fluent Hebrew. They would
use “Elohim” or “El” to refer to the Supreme Deity, but no longer used
Yahweh’s covenant name.
To distinguish the one true God from pagan deities, the majority of
Greek texts precede the noun Theós with the definite article “ho’
(meaning “the, this, that”). Of course, to simply say “the God” does
not prove he is, in reality, the supreme deity. For example, in 2
Corinthians 4:4 the Greek text reads, “ho Theós” but refers to Satan,
calling him, “…the god of this world.”
However, if the Greek text “ho Theós” read, “the God of this people
Israel” as in the context of Acts 13:17, it would clearly identify Him as
the one and only true God. Also, if God’s attributes are used in
connection with “ho Theós,” then this would also be a way to
distinguish the true God from pagan deities in the NT. Some of His
attribute are His monism, (Mark 12:29; 1 Timothy 2:5; self-existence,
(John 5:26); unchallengeable, (James 1:17); eternal, (Romans 1:20);
creative power, (Acts 17:26-28) and so on.
Theós is used with the definite article and without (an anarthrous
noun). The English may or may not have need of the article in
translation. But that point cuts no figure in the Greek idiom. For
example, in Acts 27:23 “the God (toú Theoú) whose I am,” the article
toú points out the special God whose Paul is, and is to be preserved
in English. In the very next verse (ho Theós) we in English do not
need the article" (A. T. Robertson, Gram. of Greek, NT, p. 758).
In the following titles God is described by certain of His attributes; the

God of glory, Acts 7:2; of peace, Romans 15:33; 16:20; Philippians
4:9; 1 Thessalonians 5:23; Hebrews 13:20; of love and peace, 2
Corinthians 13:11; of patience and comfort, Romans 15:5; of all
comfort, 2 Corinthians 1:3; of hope, Romans 15:13; of all grace, 1
Peter 5:10. These describe Him, not as in distinction from other
persons, but as the source of all these blessings; hence the
employment of the definite article. In such phrases as “the God of a
person,” (e.g. - Matthew 22:32), the expression marks the relationship
in which the person stands to God and God to him.
The word “theós” is also used of divinely appointed judges in Israel,

as representing God in His authority, as in John 10:34, quoted from
Psalms 82:6, which indicates that God Himself sits in judgment on
those whom He has appointed. Jesus refers to the leaders of the
Jews, saying, “You are gods…”

Theós is a genitive noun, and Theoú is the masculine noun. Originally

the heathen used Theós and they thought the gods were makers and
disposers (thetemres, placers) of all things. The ancient Greeks used
the word both in the singular and the plural.
When they used the plural form of Theós, they intimated their belief
that elements had their own “disposer” or “placer,” (e.g., the god of
money called mammon; read Matthew 6:24; Luke 16:9, 13).
The heavens were the grand objects of divine worship throughout the
heathen world as is apparent from the names attributed to the gods
by the ancient Greeks. The Scriptures also attest to this (Acts 7:42,
43; Deut. 4:19; 17:3; 2 Kings 17:16; 23:4, 5; Job 31:26, 27; Jeremiah
8:2; 19:13; Zephaniah 1:5).
The gods the Greeks worshiped were the various aspects of created
nature, especially the heavens, or some demons or intelligences they
supposed resided in them. For instance, Orpheus, a legendary poet
and musician of ancient Thrace, noted for charming animate and
inanimate objects with his lyre, called most gods of the Greeks
demons.
The Septuagint constantly translated the Hebrew plural name Elohim,

when used for the true God, by the singular Theós, “God”, never by
the plural “theoi”, meaning “gods.” The primary reason for this is that
the Hebrew word “elohim” is a plural of majesty, but the noun itself is
singular. Plural of majesty emphasizes the greatness of the noun
elohim. Therefore the Hebrew word “elohim” would mean, “Mighty
one of mighty ones.”
Greek idolatry was the prevailing superstition, especially in Egypt

under the Ptolemy. Their gods were regarded as demons, that is,
intelligent beings totally separate and distinct from each other. If the
translators rendered the name of the true God by the plural “theoi”,
they would have given the heathen under Greek culture an idea of a
polytheistic God, inconsistent with the numerous scriptures in the OT
and NT that state “God is One.” The following scriptures are
examples:
20. • Mark 12:29 Jesus answered, “The foremost is,

‘Hear, O Israel! The Lord our God is one Lord. (NAS)
21.
22. • James 2:19 You believe that God is one. You do
well; the demons also believe, and shudder. (NAS)
23. • Deuteronomy 6:4 Hear, O Israel! The LORD is our

God, the LORD is one! (NAS)
Theós is applied personally to the Father as the one true “God.”

(John 4:23-24; 2 Corinthians 13:14; Philippians 2:6)
The word “theós” also denotes the heathen gods or idols (Acts 14:11;
1 Cor. 8:5); magistrates (John 10:34, 35); by false application to
Satan (2 Corinthians 4:4); to the belly which some people make their
god or in which they place their supreme happiness (Philippians
3:19).
Summary of NT word “theos”
The Greek word “Theós” simply refers to “deity.” In most cases the
word is used for the one true God. Theós is the Greek counterpart to
the Hebrew word “el” or “elohim,” and both Hebrew and Greek words
have comparable meanings.
Today, our word ‘theology’ (meaning the study of God) comes from
“theoó,” the root word of “theos.” It would be difficult to call the
Almighty, “the Deity,” particularly in our culture. People will most
likely always call the Creator by the term “God,” even though this
word is in no manner associated with scripture.
At the very least, earnest Christians with a reverence for the

scriptures would begin to refer to God as,”the Almighty,” or “the
Mighty One,” or “my Strength.” These words denote His true nature
and characteristics, whereas the generic word, “God” tells us nothing
about the One we love and serve.
It is my prayer that Christians from all walks of life study the scripture,
in order that they may know their Creator more intimately and with
more knowledge. The King James translators used a pagan Anglo-
Saxon word “god” from the Germanic “gad.” No one has ever really
challenged this widespread use of this Indo-European word.
The King James translators made the same erroneous translation of

the covenant name of the Almighty. They changed the name
“Yahweh”, which means, “He is,” to the Anglo-Saxon word, “LORD.”
Why? They cared less about the truth of scripture than orthodoxy,
and they decide to conform and relate to their manmade tradition. It
was too much work, too big a leap of faith, and too unorthodox to step
outside of their paradigms and comfort zone.
It might seem strange at first to speak of the Almighty, addressing His

covenant name, and saying, “I love the one Who is,” instead of
saying, “I love the LORD.” But one could at least acknowledge Him
as, “The One who is, and was, and always will be....”
Maybe by adding His attributes to the meaning of the name Yahweh,

one would pray in this manner, “The One WHO IS my strength, I call
upon You for help.” This study is not intended to make a person
more technical in their relationship with Almighty, but to let their
hearts and minds understand who He is in their life more clearly.
Instead of calling Him “LORD God” (Yahweh Elohim), we would call

him, “He is the strongest one.”
Instead of calling Him “LORD God” (Yahweh El) we would address

Him as, “He is strength” or “He is MY strength” or “He is the strong
one” or “He is MY strong one.”
May the One who is, the One that exists as all you need Him to be,
give you’re a spirit of wisdom and knowledge and revelation that you
may understand His purpose and will for your life.
Selah
The Origin of the English Word for God
Part Two
By Eliyah X
I DEDICATE THIS STUDY TO MY BLACK FAMILY,

MY FRIEND, BROTHERS AND SISTER’S
The Hebrew Language
In the Hebrew Old Testament, proper names consist of a single word,

a phrase, or a sentence. These proper names function as one word,
whether the breakdown of their component parts consists of a single
word, a phrase, or a sentence. Each word has a very specific
meaning and its vocalization is subject to the phonetic laws governing
Hebrew as a spoken language, including the accents that govern the
word.
Some may argue there is no way to determine the exact

pronunciation of ancient Hebrew syllables with consonants, since
vowel points were not included and these had to be learned by the
individual as the language was passed on from one generation to the
next. This line of reasoning makes us remiss to enunciate ANY of the
Hebrew proper names in the entire Old Testament! The best
approach is to use common sense and do as much research as
possible with no other agenda than to find the truth. After that, qualify
any hypothesis by humbly admitting what is fact and what is
speculation; in this manner, you will gain the respect of others
because nobody enjoys listening to a ‘know-it-all.’
There is a growing practice among various sects of Christians to

heed what they believe is the correct enunciation of YHWH; this task
is virtually impossible, but Yahweh is a close transliteration. Even so,
there is less importance in how a person pronounces His name than
how he or she lives its characteristic qualities. The same principle
applies to the folks that think it is more spiritual to utter the name,
“Yahshua,” than to say, “Jesus.” This rationale, if for no other reason,
is a manifestation of abject legalism. If on the other hand, they use
the Semitic languages because of the beauty of the resonation, and
this enhances their worship, I see no harm in it, unless it prevents
them from being all things to all men for the sake of the gospel.
Rotherham’s Emphasized Bible is a very helpful tool in studying the

verbalization of Hebrew because it accents the phonetics. Using a
simple code, (special bracketed words and phrases) Joseph Bryant
Rotherham provides the student with a ‘hands-on’ tool so he or she
experiences how the Hebrew people in the Old Testament actually
spoke. As you read the Emphasized Bible, you see exactly which
words have greater or lesser weight of importance.
Once the student is familiar with the correct application of these

grammar codes, they are able to articulate the accented words,
thereby enhancing the intended meanings almost as closely as
spoken Hebrew in Old Testament times. I cannot over-emphasize
(bad pun) how rich this makes the language come alive, particularly
reading poetic passages and/or the lyrics of the Psalms set to music.
Christian musicians would do well to invest in Rotherham’s
Emphasized Bible or its software versions, as it will undoubtedly
provide reams of inspired praise and worship songs based in the truth
of scripture.
The ancient Hebrew language best explains the origin and derivation
of the common English word for deity, which is, “ God,” or, “god.” The
typical path sought to ascertain the radical or primary signification for
the English word, “God,” does not work for the student in this case,
but against. Our English word for “god” or “God” develops from
repetitious vocalization of a Hebrew word, “Gaad,” (transliterated
“Gad” & pronounced “gawd”), even though for centuries was used in
pagan deity worship.
The etymology of the word ‘God’ or ‘god’ is a difficult path to follow

because the English is a compilation and blending of several different
dialects, including but not limited to Latin, German, Greek, Anglo-
Saxon, Indo-European and even Hebrew. It was recently pointed out
to me by my friend Rex that the Hebrew proper name of, “Gad,” in the
Old Testament is actually pronounced as, “gawd.” This caught my
attention and motivated me to do some serious digging.
In the Old Testament, the Hebrews used proper names in a much

different way than we do in western culture. Our modern names are
primarily for personal identification, whereas the Biblical names are
also descriptive, often prophetic, and nearly always of spiritual
significance. Hebrew parents related the name of newborn infants to
‘God’ and some did so by openly announcing the child’s consecration
to Him.
As you will later see, from Jacob’s twelve sons the tribe of Gad
became a warlike nomadic people that fought against the Assyrians,
Romans and other fierce and dangerous opponents. Jacob’s
prophetic blessing upon Gad is observable in the tribe’s behavioral
characteristics throughout history until many centuries later. In
modern history, the descendents of Gad are among the Gauthie,
Gauls, Goths, and Celts speaking Gadhelic and other Teutonic
dialects of the Old Norse period. Note throughout this study there are
inconsistencies in the spelling of various dialects and ethnicities and
my choice was American style contemporary; this is a mute point as
long as the truth is conveyed. Hence, the word, “God,” is found laced
in the dialects of some later peoples that ventured into Breton,
Scotland, Brittany, Iceland, etc.
The way Semitic languages associate God’s characteristic qualities

with the spelling the of child’s proper name is by joining the Hebrew
names for Deity (Yah, Yahweh, El, Elohim, Eloah, etc) with the
spiritual service the child was expected to render in his or her life. A
Semitic woman with a barren womb giving birth considered it an ‘act
of Yahweh’ and the name given to the newborn infant reflected the
favor of God in the gracious gift of the child, (e.g. Nathaniel = "gift of
God"; Samuel ="heard of God"; Adonijah = "Yahweh is my Lord",
etc).
A compound name like Gedaliah, (from ‘Gad’ + ‘Yah’) means, "Yah is

great." A moment's reflection makes clear that these names do not
describe the persons who bear them, but in every case speak of
Yahweh’s greatness. They emphasize the important facts that
personal names might be, and often were, memorial and doctrinal,
and that personal names were a part of the ordinary speech of the
people, full of meaning and intelligible to all, subject to the phonetic
laws of the Hebrews, and obedient to the rules of grammar.1[1]
The Semitic Languages
Spoken language is a complex subject of study because of its

flexuous nature; among any given mixture of ethnic peoples, verbal
communication generates ever-changing dialects. A common word
list usually develops to accommodate modifications that perpetually
occur with use and time, first in the spoken language, and then as a
result, modifications in its written form eventually take place. Word
meanings also change thru use, adapting to the multifaceted, wide-
ranging cultural, societal, commercial and religious axiomatic
influences of its users.
1[1]
(LANGUAGES OF THE OLD TESTAMENT from International Standard Bible Encyclopaedia, Electronic
Database Copyright © 1996, 2003 by Biblesoft, Inc. All rights reserved.)
Some linguistic background is helpful in the study of the word ‘God’
because it provides a bare bones framework for explaining why
language changes, even though it is a woefully adequate portrayal of
its complexities. One simple rule of thumb to follow in studying the
languages used to translate scripture is this: All language begins and
continues as a means of auditory (oral) verbal communication. In
most (if not all) ancient cultures, oral tradition was primary and written
terminology secondary, usually to preserve some historical record of
its people. The written form is always subject to adaptation of the
oral or conversational form of speech thru correction, alteration and
revision.
Modern grammar as we know it has existed for only a relatively short

period of time when viewed in light of earth’s 6000+ years of
existence. Hebrew is a Semitic dialect and as such, it is among the
oldest known languages. God created Adam to speak only one
dialect; however, after man’s fiasco at the Tower of Babel the
languages were confused and fragmented. After the flood in Noah’s
time, his three sons Ham, Shem, and Japheth became progenitors of
three distinct tongues (Genesis 9:18; 10:6).
Shem’s tongue is Shemitic and the Hebrew tongue is a cognate of

the word now generally written, "Semitic," a term introduced by
Eichhorn (1787).2[2] These Semitic languages were spoken from the
Caspian Sea to the South of Arabia and from the Mediterranean to
the valley of the Tigris.3[3] Most Christians today do not realize how
closely related to Hebrew is to other languages in the south and east
parts of the world. This is extremely relevant in determining the
etymological path in the development of the English word for ‘God’
derived from either Hebrew or Aramaic forms of Gad (pronounced
‘Gawd’).
Members of Semitic (middle, north & east dialects as well) family

include Arabic (now spoken from the Caucasus to Zanzibar, and from
the East Indies to the Atlantic), Sabaean, Ethiopic, Arabic,
Canaanitish, including Old and New Hebrew, Phoenician, Moabitish,
2[2]
(LANGUAGES OF THE OLD TESTAMENT from International Standard Bible Encyclopaedia, Electronic
Database Copyright © 1996, 2003 by Biblesoft, Inc. All rights reserved.)
3[3]
ibid
Aramaic, including east Aramaic or Syrian (language of Syrian
Christians), language of Babylonian Talmud, Mandaean; West or
Palestinian Aramaic of the Targums, Palestinian Talmud (Gemara),
Biblical Aramaic ("Chaldee"), Samaritan, language of Nabataean
inscriptions.4[4] Hebrew Semites migrated into Palestine in the 3rd
millennia B.C.; this is not as ancient as its cognate ancestors the
Assyrian-Babylonian languages.
Historically, the Hebrew language has two parts (old & new); before
the Babylonian Captivity is Old Hebrew and afterward is New
Hebrew. The Babylonian exile sounded the death-knell of the
Hebrew language. The educated classes were deported to Babylon
or fled to Egypt; those who remained were not slow to adopt the
language used by their conquerors. The old Hebrew became a
literary and sacred tongue, the language of everyday life being
probably Aramaic. Whatever may be the exact meaning of Nehemiah
8:8, it proves that the people of that time had extreme difficulty in
understanding classical Hebrew when it was read to them.5[5]
Nehemiah 8:7-8 …the Levites — helped the people to

understand the Law, and the people remained in their place.
So they read from the Book of the Law of God distinctly,
faithfully amplifying and giving the sense so that the people
understood the reading. AMP
For the purpose of religion, the Old Hebrew continued to be

employed for several centuries by the Maccabees and Bar Cochba
(135 AD) for patriotic reasons. Historically, even centuries later at the
time of Christ, the greater majority of this part of Jewish population
(from Judah, Benjamin & Levi) remained in Babylon for commercial
trade reasons and only a small percentage returned to Jerusalem and
Palestine. The apostle Peter’s greeting from Babylon, as he spent
the majority of his time there to reach the Jews with the gospel of
Messiah:
1 Peter 5:13 She, your sister church here in Babylon, who is

elect (chosen) with yourselves, sends you greetings, and so
does my son (disciple) Mark. AMP
4[4]
ibid
5[5]
ibid
Afterward, the Hebrew Scriptures remained in tact, fastidiously
maintained by Levitical scribes, but the spoken form of the old
language progressively fell into disuse. One Hebrew manuscript
Document D (Deuteronomic Code) dates to about 621 and Document
P about 444 BC.6[6] After the Jews returned from the exile, the
Aramaic language was the lingua franca of the Seleucid empire,
displacing Assyrian, Old Hebrew and Phoenician. The Phoenician
script also had given place to the Aramaic in Mesopotamia, Syria and
Egypt. In Syria, it divided into two branches, a northern, which grew
into Syriac, and a southern, or Jewish, from which the New Hebrew
character was produced.7[7]
An important element to understanding the Hebrew word ‘Gad’

(gawd) as the true source of the English ‘God’ is its paronomasic use
in key Old Testament scripture passages. The tribe of Gad was part
of Israel’s northern kingdom with a sorted history that belie its
association with false deities. Gad as a tribe spoke a Semitic dialect,
either Hebrew, Aramaic, or both. Their conquest and captivity by
Assyria affected their language and faith in adverse ways. Gad
means, “good fortune,” or, “a troop comes,” but the former does not
seem to reflect what happened to them. As mentioned earlier, Gad
was a warlike nation with a nature more befitting, “a troop comes,”
than, “good fortune.”
In Genesis 30:10 Leah's handmaid Zilpah bore Jacob a son and in

Genesis 30:11 Leah said, “How fortunate!” Therefore, she named him
Gad. Most scholars agree this is poorly translated, as the Hebrew
for, “How fortunate,” is transliterated, “Baa' gaad,” is a reference to
one of the Syrian false deities, most likely Jupiter, (Jupiter was later
embraced & renamed Zeus by the Greeks). Laban, father of Rachel,
for whom Jacob labored seven more years for her hand in marriage,
was Syrian and taught his daughter to believe heavenly bodies
(occult astrology) influenced things on earth, she said, “By Gad (the
false deity) I have gotten this son!” Therefore, since Gag the man
was named after Gad the false deity, his beginnings in life made him
predisposed to occult astrological worship.
6[6]
ibid
7[7]
TEXT OF THE OLD TESTAMENT from International Standard Bible Encyclopaedia, Electronic Database
Copyright © 1996, 2003 by Biblesoft, Inc. All rights reserved
Long before the birth of the Israelite man Gad, another Gad existed.
Gad was a Syrian idol and the first whose name is mentioned in
scripture in Isaiah 65:11. The Gadites, who settled on the east side
of the Jordan River, incorporated the worship of the false deity Gad,
mingling it with Yahweh worship.
Isaiah 65:11 “But you who forsake the Lord, who forget and
ignore My holy Mount Zion, who prepare a table for Gad the
Syrio-Babylonian god of fortune and who furnish mixed
drinks for Meni the god of destiny. AMP
The words of the prophet Isaiah demonstrate the widespread worship

of the false deity named Gad, which Judah had apparently embraced,
along with another false deity named Meni. The Syrian idol Gad,
considered a very powerful deity that controlled the planet Jupiter, is
part of ancient Semitic peoples’ worship and later embraced by
successive nations, notably Greece and Rome. In Roman
mythology, Jupiter is the ruler of the gods, the son of the god Saturn,
whom he overthrew. Originally, the god of the sky and king of
heaven, Jupiter was worshiped as god of rain, thunder, and
lightning8[8] and this makes him associated with the Old Norse or
Icelandic gods (e.g. – Thor, god of thunder) later in history. As the
protector of Rome, he is called Jupiter Optimus Maximus, (“the best
and greatest”), and was worshiped in a temple on the Capitoline Hill.
The influences of Egyptian deities during Israel’s captivity there

deepened the roots of Gad-Jupiter worship thru Amon or Ammon,
ancient Egyptian deity. Originally a local Theban god of reproductive
forces, represented as a ram. Amon, his wife, Mut (Egyptian, “the
mother”), and his son, the moon god Khon (Egyptian, “to traverse the
sky”), formed the divine triad of Thebes. Later Amon was identified
with the sun god Ra of Heliopolis, and was known as Amon-Ra, “the
father of the gods, the fashioner of men, the creator of cattle, the lord
of all being.”
As a universal god Amon became the god of the Egyptian nation and
the empire. The power of his high priest rivaled that of the pharaoh,
provoking political problems similar to modern church-state rivalry.
8[8]
ibid
The most massive temple ever built was constructed for Amon-Ra at
Al Karnak. Amon was worshiped in the ancient Greek colonies of
Cyrene, where he was identified with Zeus, and in Rome, where he
was associated with Jupiter.9[9]
The Romans identified Jupiter with Zeus, the supreme god of the
Greeks, and assigned to the Roman god the attributes and myths of
the Greek divinity; the Jupiter of Latin literature, therefore, has many
Greek characteristics, but the Jupiter of Roman religious worship
remained substantially untouched by the Greek influence. With the
goddesses Juno and Minerva, Jupiter formed the triad whose worship
was the central cult of the Roman state.10[10]
This pagan triad is the basis for the Christian doctrine of the Trinity,
which merged Roman polytheism’s principal gods with Neo-Platonic
concepts and renaming Jupiter, Juno, and Minerva as God the
Father, Goddess Mother, and God the Son. Goddess Mother was
later dropped due to rigorous opposition and replaced with, ‘God the
Holy Spirit.’
The tribe of Gad’s descendents continued this tradition into modern

history among Old Norse gods, which held it to be the god of thunder
(e.g. – Thor) and/or storms and weather. Semitic language influence
survived Hellenistic accents as, “Jupi,” dropped, and ‘ter’ acquired as
guttural palatal, “ther,” or, “thor.”
When Jacob (aka Israel) neared the end of his days, he called his
twelve sons and gave each one a patriarchal blessing. To Gad Jacob
spoke a prophecy by attaching word cognates to his name in Genesis
49:19; the entire verse in Hebraic literature represents Gad’s name
thru a word play known as paronomasia. Paronomasia is a play upon
words, similar in nature to the use of a pun. By means of ‘Gad’ as the
principal rhetorical (or symbolic) figure, Jacob’s prophetic blessing
upon his son uses other Hebrew words nearly alike in sound (“guwd,
gªduwd”), but of different meanings, to speak with forceful
persuasion.
9[9]
ibid
10[10]
Microsoft® Encarta® Reference Library 2002. © 1993-2001 Microsoft Corporation. All rights reserved.
Genesis 49:19 ||Gad|| ||a troop|| shall troop on him; but ||
he|| shall troop on the rear. (Rotherham’s Emphasized Bible)
Rotherham’s Emphasized Bible uses a phonetic code of double bars

on each side of ||Gad|| and ||a troop|| to assist the reader and
illustrate how it sounds when spoken. The lengthened gap of space
between ||Gad|| ||a troop|| is intentional because the first word is
dynamically and vigorously spoken. In this case, “Gad” pronounced
with volume and power emphasizes Jacob’s passionate desire for his
son to hear him with more than his ears, but with his heart and
feeling.
To mimic the Hebrew phonetic raise your voice and say, “Gawd!”
then slight pause, raise your voice again and say, “gawd-hadh!” The
Hebrew-English transliteration below is highlighted to illustrate the
word cognates of the Hebrew form of Gaad:
Genesis 49:19 Gaad gªduwd (troop) yªguwdenuw (troop or

press on him) wªhuw' yaagud (shall troop or press)
àaqeeb.11[11]
Two cognate roots are employed and follow the proper name Gaad;
the first is gªduwd (pronounced, “g|wd-head”), which underlies the
word rendered, “troop,” (or in some Bible versions as, “marauding
band”). The second and third Hebrew word cognates that follow are
constructed as compound words, but the root word, “guwd,” (“gudh”),
is the same and means, “to press.”
In the use not only of the root of the name Gad (“G|wd”), but of a
different root also that is similar in sound, it is evident that the
purpose is simply to play upon the name. The brief oracle is uttered
almost exclusively by means of variations in the vocalization of the
two roots, producing one of the most successful word plays in
Hebrew literature.12[12]
11[11]
From Interlinear Transliterated Bible. Copyright © 1994, 2003 by Biblesoft, Inc. All rights reserved
12[12]
ibid1
The Migration of Gad
AND
The Demystification of the Lost Tribes of Israel
Having made the phonetic connection between the Hebrew name

‘Gad’ (pronounced “Gawd” or “God”) and the modern English
verbalization of “God” it is necessary to validate this tie with historical
facts. The only correct way to legitimately accomplish this task is
using Old Testament scripture and data available from credible
historians to map the movements of Israel and Gad’s descendents
from approximately the Assyrian captivity forward.
The play on words described in Genesis 49:19 has more to do with

the origins of the English word for ‘God’ than one realizes because
Gad’s descendents became a warlike nomadic people, who at first
were defeated by a “troop” in that the Assyrians defeated them in
war. However, Gad’s descendents fought back as though it was
inherent to their nature. Below in the text of 2 Kings 18:9-13 is the
account of how Israel, including Gad as one of its ten tribes, was
defeated and taken captive.
2 Kings 18:9-13 In the fourth year of King Hezekiah, which

was the seventh of Hoshea son of Elah king of Israel,
Shalmaneser king of Assyria came up against Samaria and
besieged it. After three years it was taken; in the sixth year
of Hezekiah, which was the ninth year of Hoshea king of
Israel, Samaria was taken. The king of Assyria carried Israel
away to Assyria and put them in Halah and on the Habor the
river of Gozan and in the cities of the Medes, because they
did not obey the voice of the Lord their God, but
transgressed His covenant; even all that Moses the servant
of the Lord commanded and would not hear it or do it. In the
fourteenth year of Hezekiah, Sennacherib king of Assyria
came up against all the fortified cities of Judah and took
them. AMP
Shalmaneser king of Assyria came up against Samaria and took

Israel (10 northern tribes) captive between 732-700 B.C.; the
Assyrians called Israelites by their native dialect, “Khumri,” and also,
“Beth-Khumri.” Seven years later (verse 13) the Assyrian army came
up against the remainder of the cities of Judah and took them. In
about 596 B.C. Nebuchadnezzar, king of Babylon, came and
besieged Jerusalem and took approximately 22,000 of its inhabitants
captive.
After the Assyrians had captured most of Israel, they relocated them
in the area north of their homeland in the Caucuses mountain region.
After living there for about 100 years these people were identified as
the ‘people of the Asian Caucuses’ and this is where the name
‘Caucasian’ is derived (from Caucus + Asian = Caucasian). As they
migrated west over the course of many centuries, the sons of Isaac
acquired various names. The Greeks identified Khumri by a different
name, “Cimmerians.” Largely unaware of their origin and many
Greeks believed the Cimmerians to be a mythical people.
Being nomads, some of Cimmerians journeyed further south, settling

in and around the borders of Media (e.g. - the area known today as
Afghanistan). Some stayed in Babylon or moved south and east into
Persia, while other Cimmerians pushed north thru the Passage of
Araxes, between the Caspian and Black Sea, moving parallel to and
on the west side of the Caucuses mountain range.
The Persians identified Cimmerians that migrated south and east as,
“Sakka,” because Sakka is phonetically derived from, “Isaac,” or
House of Isaac. In the text of in Amos 7:9, 16 these, “Sakka,”
Israelites, then steeped in pagan idolatry, identified themselves as,
“Isaac,” or, “the house of Isaac.”
Amos 7:9 And the idolatrous high places of Isaac (Israel)

shall be desolate and the sanctuaries of Israel shall be laid
waste, and I will rise with the sword against the house of
King Jeroboam who set up the golden calf shrines. Now
therefore listen to the word of the Lord: You say, “Do not
prophesy against Israel and drop no statements not
complimentary to the house of Isaac.” AMP
Ancient historians maintained a written record of the people called,

“Scythians,” whom the Greeks called, “Sacae.” The Sacae clan is the
same as those called Sakka by the Persians. The name, “Scythian,”
comes from the Assyrian word, “Iskuza,” which is derived from the
Hebrew name of Abraham’s son, “Isaac.” From about 650-600 BC,
the Israelites living in Media, also Scythians, come to be known as,
‘Sacae,’ although many retained the name, ‘Cimmerian.’ These
Cimmerians made an alliance with their former adversary Assyria, in
order to establish colonies in Sacasene and Bactria regions. There
were two classes of Scythians, Cimmerian and Sacae for many
years.
Bactria is an ancient country in Central Asia and one of the Hellenistic

states founded by the successors of Alexander the Great. It was
situated between the Hindu Kush Mountains and the Oxus River (now
Amu Darya) in what is now part of Afghanistan, Uzbekistan, and
Tajikistan.
A branch of the Hindu Kush Mountains separated Bactria from the
territories of the Shakas (Sacae), Iranian nomads. Its capital was
Bactra, present-day Wazirabad (formerly Balkh), in north Afghanistan.
Before the Greek conquest, Bactria was an eastern province of the
Persian Empire.13[13] The present-day Iranian nomads that still live
here are now called, “Shakas,” and they are actually descendents of
the same Scythians that Assyria identified as, “Sakka.” Therefore,
the Iranian Shakas are blood relatives as descendents of Isaac, (i.e. -
“Isaac’s sons”).
Angered by their alliance with the Assyrians, during this same period
the Medes drove some of the Scythian ‘Sacae’ and the Cimmerians
further north through the Caucasus mountains. Not all of the
Scythians pushed north by the Medes went by way of the Caucuses
as the Cimmerians did; instead, they followed a route due east along
the south tip of the Caspian Sea, thru Halah Harbor, and then
traveled north-northeast parallel to the Caspian Sea on its eastern
side. Later the Cimmerians were pushed further north into Europe
and became known as Celts (more on this later).
Evading their pursuers the Medes, who became preoccupied fighting

the Persians under Cyrus the Great, this group of Scythians settled
throughout parts of ancient Togarmah (now Armenia) and into
Russia. These Scythians eventually renamed themselves and
13[13]
incorporated their ancestral patriarch’s named, “Gad,” into their new
name, “Sagetae.” The Sagetae Gadites were herdsmen and fierce
warriors, fulfilling the prophetic words of Jacob in Genesis 49:19.
Ancient Greeks and Romans writers left a record of these southern

peoples in Scythia, an indeterminate region south of Russia, that
included the greater part of southeastern Europe and Central Asia.
Portions of this region were occupied by a succession of horse-riding
nomadic peoples, including, chronologically, the Cimmerians,
Scythians, and Sarmatians.14[14]
The Sagetae people are the direct descendents of Gad, but they
were not worshippers of Yahweh. They used astrology to worship
pagan deities, primarily thru the ruling planet Jupiter, as this is a
continuation of religious heritage passed on from Gad’s inception and
from the Babylonian deity named Gad. The term Sagittarius in the
zodiac is classified as a fire sign and its ruling planet is Jupiter. The
astrological name ‘Sagittarius’ is linked to the name of these Gadites
called Sagetae and later Sagittarians. Note also, Sagittarius is in the
ninth sign of zodiac: the ninth sign of the zodiac is represented by an
archer to depict these warlike people, who were also known as
marksmen archers.
Armenia is a historic region of western Asia, which in ancient times

was an independent country comprising southern Caucasia and
northeastern Asia Minor. The southwestern part of the region now
belongs to Turkey, the southeastern part to Iran, and the
northwestern part to Armenia. The region is a complex of plateaus
traversed by mountain ranges; the highest point is Mount Ararat
(5,137 m/16,854 ft). It is drained by the headstreams of the
Euphrates, Tigris, and Aras rivers; the principal lakes are Van, Urmia,
and Sevan.15[15] Many, but not all of Sagetae people, lived on of the
plateaus or mesas indigenous to this rugged landscape; these
became known as the ‘mesa Sagetae’ people and eventually attained
the name Mesagetae, which today is spelled differently,
“Massagetae.”
14[14]
15[15]
The geographical origins of the Armenians are obscure, but
ethnologically they are classified as Caucasoid, and linguistically as
Indo-European. According to some authorities, their ancestors
include the aboriginal people of the region; the Chaldeans, who
occupied it late in the 2nd millennium BC; and later invaders. The
valley of the Araxes (now Aras) River and the plateau around Van
Gölü (Lake Van) was the dominion, from about 1270 to 850 BC, of a
kingdom, sometimes called Van, but known in nearby Assyria as
Urartu (Hebrew Ararat).16[16]
Cyrus the Great (600?-530 BC), king of Persia (550-530 BC) and a
member of the Achaemenid dynasty, became ruler of the Persian
district of Anshan in about 558 BC. The Persian Empire was the
most powerful state in the world until its conquest two centuries later
by Alexander the Great. Cyrus was an able and merciful ruler.
Significant among his deeds was his granting of permission to the
Jews to return from their exile in Babylon to their native Israel to
rebuild the Temple of Solomon. Cyrus died while leading an
expedition against the eastern tribe, the Massagetae, and was
succeeded by his son, who became Cambyses II.17[17]
The Cimmerians that fought the Medes were eventually driven north
through the Caucasus, settling in south Russia and around the
regions of the Danube River, moving as far north as southern Russia.
From 525-300 B.C. a marauding troop of Gadite Scythians known as
Sagetae, drove their fellow blood-relatives the Cimmerians out of
south Russia. The Cimmerians then fled to Oder and Vistula in the
Baltic, Angles, and Scandinavia and were later called Celts, Angles,
and Saxon (the term ‘Saxon’ is from Isaac’s-sons). The term ‘Celts’
is a broad brush title and should not be confused with any one
specific ethnicity, as there were several classes of Celts in a wide
range from Russia and Iceland in the north to the French Bretons,
Ireland, Scotland, Brittany, etc.
From 250-100 BC, Samartia from the East invaded south Russia; this
forced the Sagetae (Scythians) that lived there further west into the
Teutones (Germany), Swithoid, and some went north into Poland.
These warlike descendents of Gad came to be called ‘Getae’ or
16[16]
ibid
17[17]
ibid
‘Gauthie’ and later as ‘Goths.’ Among them also were the Scuths
(later called Scots).
From 400-100 BC the Celts (from the Scythian & Cimmeri people)
spread out in three basic directions and areas; some attacked Rome
in 390 BC, settling in north Italy for 200 years. Others, known as
Galatians (probably descended from Cimmerians) migrated to Asia
Minor after invading Greece in 279 BC. Most of them however
moved into the Bretons and France, and later to England.
From 450-1100 AD the Gothic Scythians were renamed by the

Romans as, ‘German.’ Some of these moved to Britain and became
‘Anglo-Saxons,’ (450-600 AD). Others Goths moved north to Jutland
and became known as Danes, or as Vikings, or as Norsemen, or
Normans.
Later in history, the strength of its phonetic accent inspired

descendents of the tribe of Gad that migrated to Brittany and
Scotland, such as the Celts, to develop Gadhalic, a dialect of
Icelandic (or Old Norse). These Celts modify the phonetic sound,
“Gawd,” as paronomasia, producing a now familiar sound into the
universal transliteration, “God,” representative of deity.
The Hebrew alphabet is characterized by the large number of guttural

sounds, which it contains, and these are accentuated palatals, (a
palatal is a letter pronounced by the aid of the palate, or an
articulation of the root of the tongue with the roof of the mouth; as g
hard and ‘k’, in e.g. – ‘ek’). Hence, when the Phoenician alphabet
passed over into Greece, these unpronounceable sounds, “'” (àyin),
and, “ch” (cheth), “h” (he), ' ('aleph) were changed into vowels, A,
E, H, O. The gutturals and palatals are still pronounced and very
recognizable throughout Germany and Scandinavia, France, Poland
etc.
CHRONOLOGICAL OVERVIEW OF CHANGING NAMES

FOR ISRAELITES
Assyrians conquered 10 tribes of Israelites by the name
Khumri
Khumri living by Asian Caucuses called Caucasian
Greeks identified Khumri as Cimmerians
Persians called Cimmerians in Media Sakka (from Isaac)
Ancient historians record people called Scythians
The name Scythian derived from Assyrian word for Isaac
called Iskuza
Scythians are the same people as the Sakka
The Greeks identify the Sakka people as Sacae
Israelites living in Media are Scythians known as Sacae
For many years, there are two classes of Scythians,
Cimmerian and Sacae
Modern day Iranian nomads called Shakas are from ancient
Sakka & Sacae
Scythians in Togarmah (Armenia) are called Massagetae &
Sagetae
Massagetae & Sagetae in Armenia are Gad’s descendents
Scythians living in the Caucuses called Cimmerians &
Scythian
Cimmerians driven into Europe called Celts, Angles, and
Saxons
Sagetae (Scythians) that drove Cimmeri out of Russia later
called Gauthie (from Gad)
The Gauthie (Scythians) forced out of Russia by Samartia
later called Getae & later ‘Goths.’
Celts went 3 directions and became Galatians, Angles, and
Saxons
Goths also were the Scuths (later called Scots).
Gothic Scythians renamed by the Romans as, ‘German.’
Gothic Germans that moved to Britain and became ‘Anglo-
Saxons,’
Others Goths became known as Danes, Vikings, Norsemen,
or Normans.
The lengthy explanation aforementioned details the part Gad plays in

the migration of Semitic languages into Europe, particularly thru
Germanic Goths that spoke Teutonic and the Anglo-Saxons. In the
early centuries of the Christian era, Germanic Goths displaced the
Asian peoples of Scythia and established an Ostrogothic (eastern
Goth) kingdom on the Black Sea. The Goths are the descendents of
Gad and continued fulfilling Jacob’s prophetic words to his son Gad in
Genesis 49:19.
Gad, a troop shall press upon him; but he shall press upon
their heel. ASV
Gad a raiding troop shall raid him, but he shall raid at their
heels & assault them victoriously. AMP
Gad will be plundered by marauding bands, but he will turn
and plunder them. NLT
Gad — troops will rush upon him; but he will rush upon the
heel. Darby
Gad! A troop assaulted him, but he assaulted last. YLT
Gad, a troop shall tramp upon him, but he shall triumph at
last. NKJV
As for Gad, raiders shall raid him, but he will raid at their
heels. NASU
.
During the early times of the, the Cimmerians, Scythians, and
Sarmatians, Greek traders and colonists established many trading
posts and settlements, particularly along the north coast of the Black
Sea and in Crimea. Large stretches of open plain facilitated the
immigration of outside peoples. Such migrations resulted in
successive invasions, the establishment of settlements, and the
assimilation of people who spoke different languages. Thus, in the
early centuries of the Christian era, Germanic Goths displaced the
Asian peoples of Scythia and established an Ostrogothic (eastern
Goth) kingdom on the Black Sea.
Gothic influences their language, culture and religion, including

ancient Jupiter worship. As you read, keep on mind the Goths and
Ostrogoths are the descendents of Gad. German-Gothic dialects
spread all across Europe, Britain, Scotia and Asia; from the southern
Russia regions south to Tarshish and Galatia. In Celtica were the
Visigoths were situated along the Mediterranean Sea, in Scotia the
Gaels, the Norsemen in Scandinavia and throughout the Teutones.
Many Cymric Celtic tribes, (Cymric was formerly spelled Cimmeri)

that settled in the Bretons of France, (in Brittany and surrounding
regions), formed part of Armorica, the center of a confederation of
Cymric Celtic tribes. The Romans under Julius Caesar invaded the
country in 56 BC, and it subsequently became the Roman province of
Gallia Lugdunensis. In the 5th and 6th centuries AD, after the
withdrawal of the Romans, many Britons (Celtic natives of Britain), in
flight from the Teutonic (German Goth) invaders of their homeland
took refuge in the northwestern part of Armorica. They gave the
region its present name. The Britons (later called Bretons) gradually
converted the Armorican Celts, then mainly pagans, to Christianity.18
[18]
The transliterated form of ‘Gad’ enunciated sounds like our English,

‘God’ (gawd) and phonetically like, “Goth.” This phonetic similarity is
not coincidental, as will be seen later when etymology links the
Teutonic past with Anglo-Saxon word forms. Unlike the Armorican
Celts that converted to Christianity, the Goths were mostly pagan and
remained unaffected by the influences of Christianity for some time.
Astrology integrated into Gothic worship thru false deities by various
different names, Jupiter always remaining the primary deity.
These Semitic Goths, like their ancestors, believed that stars and
planets represented their deity. If the god Jupiter was angry with
them, they would feel his wrath vicariously thru storms, lightning and
thunder, which they believed was the voice of their supreme deity. It
may sound odd to refer to the ‘Goths’ as Semitic, but as documented
in this paper, their path of war and religion is not that difficult to follow.
It is one thing to trace the migrations of a nation thru time, but doing
the same with languages is tricky, complex, and requires extensive
linguistic background.
Jupiter was the Roman name for the Greek god Zeus and Zeus was
the primary deity in Antioch and Syria during the journeys of the
apostle Paul.
Acts 14:11-15 And the crowds, when they saw what Paul
had done, lifted up their voices, shouting in the Lycaonian
language, “The gods have come down to us in human form!”
They called Barnabas Zeus, and they called Paul, because
he led in the discourse, Hermes god of speech. And the
priest of Zeus, whose temple was at the entrance of the
town, brought bulls and garlands to the city's gates and
wanted to join the people in offering sacrifice. But when the
18[18]
apostles Barnabas and Paul heard of it, they tore their
clothing and dashed out among the crowd, shouting, “Men,
why are you doing this? We also are only human beings, of
nature like your own, and we bring you the good news that
you should turn away from these foolish and vain things to
the living God, Who made the heaven and the earth and the
sea and everything that they contain.” AMP
Zeus was considered the sky god, controller of weather, and the ruler
of all gods and men. In Pergamos; (Pergamum) one of the structures
adorning the city is the most renowned, the altar of Zeus, which stood
a massive 40 feet in height, and considered one of the wonders of the
ancient world.19[19]
The reason for mentioning the widespread common worship of Zeus-

Jupiter is to document why it was not uncommon for this pagan deity
to be viewed in a syncretic way by the Germanic Goths after
embracing the gospel of Jesus Christ. The only common sense
approach to determining where our English word, “God,” originates is
first locating and identifying those races that with Semitic dialects in
Europe. Nevertheless, the story of the Semitic language begins
much earlier in Biblical times during the days of Noah, when Yahweh
destroyed the earth and its inhabitants with water, and from Noah’s
sons, repopulated the earth.
Genesis 10:31-32 These are Shem's descendants by their

families, their languages, their lands, and their nations. 32
These are the families of the sons of Noah, according to their
generations, within their nations; and from these the nations
spread abroad on the earth after the flood. AMP
The Semitic nations abroad (not to speak of the Hebrews in

Palestine) were located along the banks of the Euphrates and the
Tigris, upon the highlands of Assyria, the plains of Babylonia, in Syria
and Arabia, as far as the shores of the Persian Gulf. The people
spoke what are known as the Semitic languages; and although the
Cushite wanderers from Africa spread over the whole of Southern
Asia, and especially in the north of Arabia, where the Joktanidae
19[19]
International Standard Bible Encyclopaedia, Electronic Database Copyright © 1996, 2003 by Biblesoft,
Inc. All rights reserved
were originally settled, they mingled with the Shemites, and adopted
a common language.
Of these different families, the two with which we are best acquainted
are the Aramaic or Semitic and Indo-European or Aryan. Semitic is
comprised of the languages such as Hebrew, Arabic, ancient
Assyrian, Phoenician, Syriac, Chaldee, etc. Semitic derives its name
from the real or supposed descent of the people who spoke these
languages from Shem (excepting Elam, Genesis 10:22); and the
latter, divided into six branches, two of which belong to Asia, and
three to Europe, and through European colonies to other parts of the
world, includes:
The Indian branch, of which the Sanskrit is the principal
The Medo-Persic or Aryan, the most important of which is the

Zend, the sacred dialect of the Parsees
The Teutonic, embracing the Gothic, and the various

German dialects, the Anglo-Saxon,
Swedish, Danish, Icelandic
The classical languages of ancient Greece and Rome
The Slavonic branch, to which belong the Lithuanian,

Russian, Polish, Bohemian languages, with those of large
tribes in Hungary and Saxony
The Celtic branch, comprehending the Erse, Gaelic, Manx,

Welsh, Cornish, and the Bas Breton in France.20[20]
Jupiter, later known also as Zeus in the Greco-Roman pantheon

became ‘Thor’ to the Norsemen, Goths and Vikings. Jupiter
symbolized the chief deity and was always associated with stormy
weather. The Vikings were excellent seafaring merchants and
warriors bringing their belief in the rain-and-thunder-god as far south
as India, where Indra was worshipped as one and the same as Thor.
Our word “god” goes back via Germanic to Indo-European, in which a
20[20]
From ('Journal of Education,' No. 18) Jamieson, Fausset, and Brown Commentary, Electronic
Database. Copyright © 1997, 2003 by Biblesoft, Inc. All rights reserved.
corresponding ancestor form meant, “the invoked one.” The word’s
only surviving non-Germanic relative is the Sanskrit hu, meaning
‘invoke the gods,’ a form, which appears in the Rig Veda, the most,
ancient of Hindu scriptures: puru-hut<s, which means, “much
invoked,” an epithet of the rain-and-thunder-god Indra.21[21]
1. gaddr – Icelandic; 2) a goad for driving cattle
Gadhelic – (ga-del-ik) Irish = Gaehead; Gaelic = Gaidhead;

English = Gael
1. Of or pertaining to the branch of the Celtic race comprising

the Irish, Gaels of Scotland, and the Manx of the Isle of Man;
distinguished from the Cymric
2. The group of languages or dialects spoken by the
Gadhelic Celts22[22]
The dictionary definitions above provide yet another building blocks

to frame the etymological tree of our English word for “god” down to
the roots of the ancient Israelite tribe of Gad and the pagan deity
Gad, whom they carried with them from the days of the Old
Testament. Gadhelic is a well-known tongue used in assorted
dialects across Scotland and England, and is found throughout parts
of Scandinavia. The word is a compound form of, “Gad,” plus,
“Gaelic,” proving the ties to its ancient Semitic roots.
Laban the Syrian, whose daughter he promised to Jacob, was a

worshipper of this ancient deity. His daughter Rachel hid the idol of
Gad under her skirts, just as the Gadites have hidden the pagan
idolatry under a plethora of forms until the present form spoken
throughout the English speaking world.
Gadhelic is a present day dialect, notably distinguished from that

dialect of the Cymric, which are the descendents of the Cimmerians.
Cymri are Welsh Celts, Cornish people, and the Bretons. The Breton
21[21]
Reader’s Digest, Family Word Finder, A New Thesaurus of Synonyms and Antonyms in Dictionary
Form, Copyright© 1977, Reader’s Digest Association Inc. (page 351)
22[22]
The New Century Dictionary Copyright© 1944 by D. Appleton Century Company
is a native of Brittany in Northwest France, a dialect of Celt (aka the
language of Brittany). The Breton are one and the same as the
Armoricans mentioned earlier. The Britons (later called Bretons)
gradually converted the Armorican Celts, then mainly pagans, to
Christianity. The Armoricans and Bretons alike referred to their chief
deity (Jupiter via Thor) as Gad, pronounced, “Gawd,” and once
converted to Christianity, used the same title for the Supreme God of
the Bible. The Anglo-Saxon Celts and German Goths who also had
Gad in their dialect, are mainly responsible for changing its form from
Gad to god, or God. This can be seen directly thru the Danes and
Dutch spelling of Gad as God.
GOD
Gothic = guth
German = gott
Dutch = god
Anglo-Saxon = god
Icelandic (Old Norse) = goth23[23]
One can easily observe the transition from the Gothic guth to the Old
Norse goth, then the declension to German gott and Dutch god. The
same word is Godded as a transitive verb; means, “to make into a
god.” The Aramaic gedad (to cut down) is the same word as its
Hebrew counterpart gadad (to gash). The Aramaic gedad is
phonetically identical to the transitive verb form of the English,
“Godded,” (a guttural pronounced ghed-ad'). The English word is later
modified to identify three primary deities in the polytheistic Gothic
triad Jupiter, Sun, and Moon.
The word Godded in its modern form, “Godhead,” was introduced in

1611 and used in the translation of the King James Authorized
Version (See Acts 17:29; Romans 1:20; Colossians 2:9). It was
during this same time frame throughout Europe and particularly in
Britain, the ecclesiastic use of ‘gad’ as a noun became widespread as
a minced form of “God.” That the clerical community was no doubt
aware of Gad’s notoriety and association with pagan Jupiter worship.
Nevertheless, the vast majority of Europe’s populations converted to
Christianity continued using “Gad” interjectionally as a mild oath.
23[23]
Webster’s Encyclopedic Unabridged Dictionary Copyright© by Random House Publishing Inc. 1996. All
rights reserved
The interjection of Gad as a word in speaking or writing throughout
the 1600’s continued and the gradual change in the spelling from Gad
to God occurred over a lengthy period of time. Gad was thrown in
between words connected in construction, to express passion about
one’s faith in the Almighty. Thus Gad went from a word spoken in
hushed tones as the truth of its pagan origins was suppressed, then
gradually used by clergy to extenuate in representation. That’s a
technical way of saying, “Yeah, we know Gad is a poor choice for
‘God’ in our religious vocabulary, but so many people use it, that it’s
just easier to compromise the truth and appease the people than to
step on toes.”
Webster’s Encyclopedic Unabridged Dictionary Copyright© by

Random House Publishing Inc. 1996 traces the etymology of Gad
between 1600-1610 AD and defines it as, “a euphemism for God as a
mild oath.” That Gad was used as a euphemism for ‘God’ in 1600 is
not at all surprising, but it is amazing how woefully silent our
ignorance has made us as Christians that we do not even question
the frequent use of this word. It appears the Pre-Reformation
influence was emerging from centuries of Roman Catholic Church
oppression and darkness and people wanted to say God’s name. It
seems ‘Godded’ (to make into a god) was more acceptable than
‘Gadsbodikin,’ an Old Norse word from Middle English used as a
euphemism for “God’s body, or God’s form.”
The Middle English for ‘Godhead’ was ‘godhede’ and believed to

have first developed between 1200-1250 AD. This is from ‘godhood’
the Old English first used as, ‘godhad’ first used between 1175-125
AD. In all of its forms, we see that Gad has effectively established
itself in the culture and language of “God, god.”
Even in everyday vernacular we continue feeling the effects of this

nomadic tribe. When someone is said to, “gad,” or to, “gad about,”
little do they realize this adage for wandering aimlessly about has at
its core ther many wanderings of the tribe of Israel that started off
somewhere in Mesopotamia on the east banks of the Jordan River.
Webster’s 1828 Dictionary defines the word, “Gad,” in the same
sense as its Hebrew counterpart:
GAD, verb
1. To walk about; to rove or ramble idly or without any fixed

purpose.
2. To ramble in growth; as the gadding vine.
The Hebrew Semitic word, “gadhadh,” is transliterated to an English

sound, “gawd-hehd,” and almost identical in sound to, “godhead.”
Though the word is translated as, “troop,” in most Bible versions, a
synonym for ‘troop’ using a modern thesaurus means the word could
be rendered, “a multitude,” or even stricter, “a group.” The underlying
meaning of a “troop” implies more than one individual ‘united’ for one
purpose.
Two cognates of Gad spelled in the Hebrew transliteration gudh and

gadhadh; gadhadh is rendered as, “troop,” or as, “marauding band,”
in most Bible versions and gudh, literally means, "to press." Most
scholars agree that ‘troop’ is not a valid translation for Gad. Below is
the etymological path for both Hebrew and Aramaic versions of the
word Gad.
HEBREW & ARAMAIC
“Gad” = OT: 1410 Gad (“gawd”); from OT: 1464; Gad, a son
of Jacob, including his tribe and its territory; also a prophet;
OT: 1464 guwd (goode); a primitive root [akin to OT: 1413];

to crowd upon, i.e. attack;
OT: 1413 gadad (gaw-dad'); a primitive root [compare OT:

1464]; to crowd; also to gash (as if by pressing into)
OT: 1414 gedad (Aramaic) (ghed-ad'); corresponding to

OT: 1413; to cut down: -hew down.
OT: 1415 gadah (gaw-daw'); from an unused root (meaning

to cut off); a border of a river (as cut into by the stream)
OT: 1416 geduwd (ghed-ood'); from OT: 1413; a crowd
(especially of soldiers): -army, band (of men), company,
troop (of robbers).
OT: 1417 geduwd (ghed-ood'); or (feminine) gedudah

(ghed-oo-daw'); from OT: 1413; a furrow (as cut)
OT: 1418 geduwdah (ghed-oo-daw'); feminine participle

passive of OT: 1413; an incision
OT:1419 gadowl (gaw-dole'); or (shortened) gadol (gaw-

dole'); from OT:1431; great (in any sense); hence, older;
also insolent
OT: 1431 gadal (gaw-dal'); a primitive root; properly, to

twist [compare OT: 1434], i.e. to be (causatively make)
large (in various senses, as in body, mind, estate or
honor, also in pride)
OT: 1433 godel (go'-del); from OT: 1431; magnitude

(literally or figuratively): -greatness, stout (-ness).
OT: 1434 gedil (ghed-eel'); from OT: 1431 (in the sense of
twisting); thread, i.e. a tassel or festoon
OT: 1436 Gedalyah (ghed-al-yaw'); or (prolonged)

Gedalyahuw (ghed-al-yaw'-hoo); from OT: 1431 and
OT:3050; Jah has become great; Gedaljah, the name of
five Israelites: KJV - Gedaliah
OT: 3050 Yahh (yaw); contraction for OT: 3068, and

meaning the same; Jah, the sacred name:
KJV - Jah, the Lord, most vehement. Compare names in "-
iah," "-jah."
OT: 3068 Yehovah (yeh-ho-vaw'); from OT: 1961; (the)

self-Existent or Eternal; Jehovah, Jewish national name of
God: KJV - Jehovah, the Lord. Compare OT: 3050, OT:
3069.
OT: 1961 hayah (haw-yaw); a primitive root [compare OT:
1933]; to exist, i.e. be or become, come to pass (always
emphatic, and not a mere copula or auxiliary)
OT: 1933 hava' (haw-vaw'); or havah (haw-vaw'); a

primitive root [compare OT: 183, OT:1961] supposed to
mean properly, to breathe; to be (in the sense of
existence)
OT: 183 'avah (aw-vaw'); a primitive root; to wish for
OT: 1934 hava' (Aramaic) (hav-aw'); or havah (Aramaic)

(hav-aw'); corresponding to
OT: 1933; to exist; used in a great variety of applications

(especially in connection with other words)
Christendom in Europe thru various Bible translators inadvertently

expanded the phonetic vocalization of Gad-Gawd-God connection by
substituting, “God,” for the Old Testament Hebrew words Elohim
(Literally means, “mightiest of the mighty”), and “GOD” (all capitals)
for YHWH (Tetragrammaton, aka Yahweh). In the New Testament
the Greek words for deity Theós (Strength) was uniformly replaced
by, “God,” and, “Godhead.” Whether by design or be default “God”
and “god” as words for “deity” became the universal transliteration,
transcending the intended meaning portrayed by the inspired Hebrew
and Greek text in scripture.
This universal transliteration of gudh-gawd, which means, “to press,”

may have even been another paronomasia, unintentionally playing on
the meaning of the Hebrew word for Gad by, “pressing together,”
carte blanche every word and word-meaning that describes Yahweh.
The one universal transliteration of gudh may have gotten
reinforcement thru the Swiss and German Reformers, since this
Hebrew cognate closely resembles the Germanic, “Ggt,” later
spelled, “g@d,” and later still as, “God,” in England and other English
speaking nations.
While we do not know what happened historically, we do know that

word names meant something and that spurious transliterations were
occurring all the time throughout history. Again, I suspect the idea of
being, “compressed together,” is the European intended meaning for,
“gudh,” which means, "to press." Over the course of time the intrinsic
meaning of gudh (i.e. - to press together) diminished. All variations of
the word, “God,” in Europe amalgamated into one central phonetic
usage, usurping other less-used words for deity.
Subsequent to the invention of the printing press, the frequent use of

the word ‘God’ in Christian literature, notably the King James Version
of the Bible, became so widespread it became a substitute term for
Hebrew and Greek words, whose pronunciation in transliterated form
was too difficult for the general populace. Spain’s explorers may
have brought this word to India and beyond, accounting for its Indo-
European origin.
Remember, ecclesiastical powers held strong sway and perhaps this

was yet one more ploy by Reformationists to validate their support of
the bastard doctrine known as the “trinity,” with its triune “godhead.”
This is not that far of a stretch either, because may of them were
German or Swiss or Belgian (e.g. – Zwingli). All we can be certain of
is that much of Yahweh intrinsic characteristic qualities, which hold so
much value in meaning and in application to the life of the true
believer can never be squelched by the bastard renderings of some
pagan ‘Gad’-god’ substitution on the part of lazy Bible translators.
True seekers today in 2005 have the tools at their disposal to find the
truth, thru individual search in Hebrew and Greek lexicon dictionary
definitions.
Jesus said to those who had believed in Him, “If you abide in my
word hold fast to my teachings and live in accordance with them, you
are truly my disciples. And you will know the Truth, and the Truth will
set you free!” On the other hand, Yahweh’s warnings to those who
continue following in the footsteps who offer sacrifice to the “god” of
“Gad” he has this warning:
Isaiah 65:11-12 But you who forsake the Lord, who forget
and ignore My holy Mount Zion, who prepare a table for Gad
the Babylonian god of fortune and who furnish mixed
drinks for Meni the god of destiny. I will destine you says the
Lord] for the sword, and you shall all bow down to the
slaughter, because when I called, you did not answer; when I
spoke, you did not listen or obey. But you did what was evil
in my eyes, and you chose that in, which I did not delight. “
AMP
Aben Ezra, Kimchi, and the rabbis generally suppose that by Gad the
planet Jupiter was intended, which they say was worshipped
throughout the East as the god of fortune, and this is now the
prevalent opinion. “The word Gad,” says Gesenius, “means fortune,
especially the god Fortune, which was worshipped in Babylon.” He
supposes that it was the same idol, which was also called Baal or Bel
(compare the notes at Isaiah 46:1), and that by this name the planet
Jupiter.24[24]
The Vulgate renders this in Isaiah 65:11, “Fortunae” meaning, “to

Fortune.” The Septuagint uses even stronger language still as, “to
daimonioo,” meaning, “to a demon.” The Chaldee renders it simply,
“lªTa`waan,” which translated means, “To idols.” It is agreed on all
hands that some idol is here referred to that was extensively
worshipped in the East; and the general impression is, that it was an
idol representing Fortune.
The same deity was worshipped by the Syrians and Philistines by

the name of Astarte, or Ashtaroth, the queen of heaven; and if the
name Gad be supposed to represent the sun, the name Meni will
doubtless represent the moon. The goddess Ashtaroth or Astarte,
was a goddess of the Sidonians, and was much worshipped in Syria
and Phoenicia. Solomon introduced her worship in Jerusalem (1
Kings 11:33). Three hundred priests were constantly employed in her
service at Hierapolis in Syria. She was called 'the queen of heaven;'
and is usually mentioned in connection with Baal.
Gesenius supposes that the planet Venus is intended, regarded as

the source of good fortune, and worshipped extensively in connection
with the planet Jupiter, especially in the regions of Babylonia. It
seems to be agreed that the word refers to the worship of either the
moon or the planet Venus, regarded as the goddess of good fortune.
The leading idea of the prophet is, that they were deeply sunken and
24[24]
Barnes' Notes, Electronic Database Copyright © 1997, 2003 by Biblesoft, Inc. All rights reserved.)
debased in thus forsaking Yahweh, and endeavoring to propitiate the
favor of idol-gods.
The King James Version of Isaiah 65:11 is the only Bible that uses,
“…for that troop,” and perhaps there is nowhere a more unhappy
translation than this. Barnes notes read, “It has been made evidently
because our translators were not aware of the true meaning of the
word, and did not seem to understand that it referred to idolatry. The
translation seems to have been adopted with some reference to the
paronomasia occurring in Genesis 49:19; ‘Gad,’ a troop shall
overcome him' - Gaad gªduwd yªguwdenuw - where the word Gad
has some resemblance to the word rendered troop. The word Gad
itself, however, never means troop, and evidently should not be so
rendered here.”25[25]
To say the KJV translators were, “not aware of the true meaning,”
shows how culpable even scholars can be. That Gad was a
euphemism for “God” and a minced form of the word appear in
popular use between 1600-1611 AD, the exact same time the KJV
translators were preparing their text from the manuscripts, shows
woeful ignorance. No doubt at the time serious compromises and
suppression of the truth occurred. Had the same awareness
occurred today there would be an outcry against this pollution of the
scriptures.
Baàl Gad - Baal-gad (OT: 1171) = "lord of fortune" a city

noted for Baal-worship, located at the most northern or
northwestern point to which Joshua's victories extended.26[26]
How wide-spread the cult of Gad, or Fortune, was in the old

Canaanitish times may be inferred from the names, “Baalgad,” a city
at the foot of Mount Hermon, and “Migdal-gad,” in the territory of
Judah. Compare also the proper names Gaddi and Gaddiel in the
tribes of Manasseh and Zebulun (Numbers 13:10-11). At the same
time it must not be supposed that Gad was always regarded as an
independent deity. The name was doubtless originally an appellative,
meaning, “the power that allots.” Today, when a person says
25[25]
ibid
26[26]
The Online Bible Thayer's Greek Lexicon and Brown Driver & Briggs Hebrew Lexicon, Copyright ©
1993, Woodside Bible Fellowship, Ontario, Canada. Licensed from the Institute for Creation Research.
concerning putting fate in God’s hands, they often say, “I gave it over
to the ‘Powers that be,’” without any consciousness this originated
literally millennia earlier.
Hence any of the greater gods supposed to favor men might be

thought of as the giver of good fortune and be worshiped under that
appellative. It is possible that Jupiter may have been the, “Gad,” thus
honored. Among the Arabs the planet Jupiter was called, “the greater
Fortune,” while Venus was styled, “the lesser Fortune.”
Final Thoughts Concerning “God”
What do we now do with the knowledge that our word for God is
rooted in pagan, astrological worship? Do we cease using a term
that has long since been regarding as legitimately applied to address
the Supreme Deity? If so, what are the consequences? If what a
word meant 2500-4000 years ago has gone thru so much change for
so long its common use has transformed entirely in meaning, can it
really be equated with the pagan concept?
These questions rest in the heart, mind and conscience of the

individual. The over-riding principle that should be seriously factored
into one’s decision is how does the Father and His son Jesus feel
about the issue? What criteria pleases Him most? Is it more
important to Him that we be ‘technically accurate” or that we serve
Him with a clear conscience from a pure heart?
If you stopped using the word, “God,” to describe and address Deity,
what would you replace it with? Even if you used the original Greek,
“Theos,” which means, “strength,” the word itself predates Christianity
and was used in the polytheism of the Greco-Roman pantheon. Our
English word, “theo-logy” comes from theos; should we stop using
‘theology?’
It isn’t whether a word once had association with pagan use at one
time or not. What matters is the word’s use and association in
contemporary social dialogue. God’s looks upon the heart and He
weighs the motives. The apostle Paul encountered this very dilemma
in Athens, where amongst the pantheon of Greek deities he found an
idol to the unknown god.
Acts 17:22-31 So Paul stood in the midst of the Areopagus
and said, "Men of Athens, I observe that you are very
religious in all respects. For while I was passing through and
examining the objects of your worship, I also found an altar
with this inscription, 'TO AN UNKNOWN GOD .' Therefore
what you worship in ignorance, this I proclaim to you. The
God who made the world and all things in it, since He is Lord
of heaven and earth, does not dwell in temples made with
hands; nor is He served by human hands, as though He
needed anything, since He Himself gives to all people life
and breath and all things; and He made from one man every
nation of mankind to live on all the face of the earth, having
determined their appointed times and the boundaries of their
habitation, that they would seek God, if perhaps they might
grope for Him and find Him, though He is not far from each
one of us; for in Him we live and move and exist, as even
some of your own poets have said, 'For we also are His
children.' Being then the children of God, we ought not to
think that the Divine Nature is like gold or silver or stone, an
image formed by the art and thought of man. Therefore
having overlooked the times of ignorance, God is now
declaring to men that all people everywhere should repent,
because He has fixed a day in which He will judge the world
in righteousness through a Man whom He has appointed,
having furnished proof to all men by raising Him from the
dead.” NASU
Paul did not spend time rebuking the Greeks for their unknown god or
other pagan deities. In fact, he did not even explain to them the Old
Testament Hebrew covenant name of Yahweh to them. Had this
been a group of Jewish rabbis, things may have been handled
differently. Instead, paul capitalizes on an opportunity to describe
what God’s NATURE is like, and then what His plan of salvation thru
the man Jesus.
No matter what circumstances you find yourself, plug into God, find
His heart, and relate to others His intrinsic character qualities and
attributes. In closing, one last poignant scripture suffices:
1 Corinthians 9:19-23 Though I am free and belong to no
man, I make myself a slave to everyone, to win as many as
possible. To the Jews I became like a Jew, to win the Jews.
To those under the law I became like one under the law
(though I myself am not under the law), so as to win those
under the law. To those not having the law I became like
one not having the law (though I am not free from God's law
but am under Christ's law), so as to win those not having the
law. To the weak I became weak, to win the weak. I have
become all things to all men so that by all possible means I
might save some. I do all this for the sake of the gospel, that
I may share in its blessings. NIV
God is Love: How do we Define Love?

"God is Love", but how do we define it? The American Heritage
Dictionary defines love as "an intense affection for another person
based on familial or personal ties". Often this "intense affection"
stems from a sexual attraction for that other person. We love other
people, or we say we love other people, when we are attracted to
them and when they make us feel good. Notice that a key phrase in
the dictionary definition of love is the phrase "based on". This phrase
implies that we love conditionally; in other words, we love someone
because they fulfill a condition that we require before we can love
them. How many times have you heard or said, "I love you because
you are cute;" or "I love you because you take good care of me;" or "I
love you because you are fun to be with"?
Our love is not only conditional, it is also mercurial. We love based on

feelings and emotions that can change from one moment to the next.
The divorce rate is extremely high in today's society because
husbands and wives supposedly stop loving one another-or they "fall
out of love". They may go through a rough patch in their marriage,
and they no longer "feel" love for their spouse, so they call it quits.
Evidently, their marriage vow of "till death do us part" means they can
part at the death of their love for their spouse rather than at their
physical death.
Can anyone really comprehend "unconditional" love? It seems the

love the Mother has for her children is as close to unconditional love
as we can get without the help of the Mother's love in our lives. She
continue to love her children through good times and bad, and she
don't stop loving them if they don't meet the expectations she may
have for them. She makes a choice to love her children even when
they are consider unlovable by other and herself; her love doesn't
stop when we don't "feel" love for her. This is similar to God's love for
us, but as we shall see, the Mother's love transcends the human
definition of love to a point that is hard for us to comprehend.
God is Love: How does the Mother Define Love?

The Bible tells us that "God is Love" (1 John 4:8). But how can we
even begin to understand that truth? There are many passages in the
Bible that give us God's definition of love. The most well known verse
is Cor.13: 4, Now you tell us what Spirit this is? Is it the Sprit of your
Mother the female deity or your Mother the male deity? God is Love
and
" Love is never tired of waiting; love is kind; love has no envy; love
has no high opinion of itself, love has no pride;
5 Love’s ways are ever fair, it takes no thought for itself; it is not
quickly made angry, it takes no account of evil;
6 It takes no pleasure in wrongdoing, but has joy in what is true;
7 Love has the power of undergoing all things, having faith in all
things, hoping all things."
So one way God defines love is in the act of giving. However, what
the Mother is not a mere gift-wrapped present; the Mother sacrificed
Her all she has everyday so that we, who put our faith in her, will not
spend eternity separated from her. This is an amazing love, because
we are the ones who chose to be separated from the Mother through
our own sin, yet it's the Mother who mends the separation through
Her intense personal sacrifice, and all we have to do is accept Her
gift (Her Gift of Love, yes, “Love for one another as she has loved
US”).
Another great verse about the God's love is found in Romans 5:8,
"But the God commendeth his love toward us, in that, while we were
yet sinners, Christ died for us." In this verse and in John 3:16, we find
no conditions placed on God's love for us.
Now this is the Mother’s love it is speaking of. This is her Spirit! But
you don’t feel me tho. The Mother doesn't say, "as soon as you
clean up your act, I'll love you; " nor does She say, "I'll sacrifice my
Son if you promise to love Me." In fact, we find just the opposite. the
Mother wants us to know that her love is unconditional, so She sent
Her Son, to die for us while we were still unlovable sinners (how
many times have the mother sent out your brothers to try to bring you
home, to try to make you return home where you are loved, how
many times do Mommy today sent out son’s after the son who is lost
in the ways of this world in hope he will bring you back to her love?.
We didn't have to get clean, and we didn't have to make any
promises to the Mother before we could experience Her love. Her
love for us has always existed, and because of that, She did all the
giving and sacrificing long before we were even aware that we
needed Her love.
The Mother is Love: It's Unconditional

The Mother is Love, and Her love is very different from man’s love.
The Mother's love is unconditional, and it's not based on feelings or
emotions. She doesn't love us because we're lovable or because we
make Her feel good; She loves us because She is love. She created
us to have a loving relationship with Her, and She sacrificed Her own
Son (who also willingly died for us) to restore that relationship.
THE MOTHER AND HER KINGDOM
Yahshua always had trouble trying to explain to the

apostles that, while they proclaimed the establishment of
the kingdom of God, the Mother in Afrika was not a king. At
the time Yahshua lived on earth and taught in the flesh, the
people of Afrika knew mostly of kings and emperors in the
governments of the nations, and the Jews had long
contemplated the coming of the kingdom of God. For these
and other reasons, the Master thought best to designate the
spiritual brotherhood of man as the kingdom of Afrika and
the spirit head of this brotherhood as the Mother in Afrika.
Never did Yahshua refer to his Mother as a king. In his
intimate talks with the apostles he always referred to himself
as the Son of Womb-Man and as their elder brother. He
depicted all his followers as servants of their brothers and
sisters and messengers of the Mother of the kingdom.
Yahshua never gave his apostles a systematic lesson
concerning the personality and attributes of the Mother in
Afrika. He never asked Black men to believe in his Mother;
he took it for granted they did. Yahshua never belittled
himself by offering arguments in proof of the reality of the
Mother. His teaching regarding the Mother all centered in the
declaration that he and the Mother are one; that he who has
seen the Son has seen the Mother; that the Mother, like the
Son, knows all things; that only the Son really knows the
Mother, and he to whom the Son will reveal him; that he who
knows the Son knows also the Mother; and that the Mother
sent him into the world to reveal their combined natures and
to show forth their conjoint work. He never made other
pronouncements about his Mother except to the woman of
Samaria at Jacob's well, when he declared, " God is spirit. "
You learn about God from Yahshua by observing the
divinity of his life, not by depending on his teachings. From
the life of the Master you may each assimilate that concept
of God which represents the measure of your capacity to
perceive realities spiritual and divine, truths real and eternal.
The finite can never hope to comprehend the Infinite except
as the Infinite was focalized in the time-space personality of
the finite experience of the human life of Yahshua of
Nazareth.
Yahshua well knew that God can be known only by the
realities of experience; never can she be understood by the
mere teaching of the mind. Yahshua taught his apostles that,
while they never could fully understand God, they could
most certainly know her, even as they had known the Son of
Man. You can know God, not by understanding what Yahshua
said, but by knowing what Yahshua was. Yahshua was a
revelation of God.
Except when quoting the Hebrew scriptures, Yahshua
referred to Deity by only two names: God and Mother. And
when the Master made reference to his Mother as God, he
usually employed the Hebrew word signifying the plural God
(the Trinity) and not the word Yahweh, which stood for the
progressive conception of the tribal God of the Jews.
Yahshua never called the Mother a king, and he very much
regretted that the Jewish hope for a restored kingdom and
John's proclamation of a coming kingdom made it necessary
for him to denominate his proposed spiritual brotherhood the
kingdom of Afrika. With the one exception—the declaration
that " God is spirit "—Yahshua never referred to Deity in any
manner other than in terms descriptive of his own personal
relationship with the First Source and Center of Paradise.
Yahshua employed the word God to designate the idea of
Deity and the word Mother to designate the experience of
knowing God. When the word Mother is employed to denote
God, it should be understood in its largest possible meaning.
The word God cannot be defined and therefore stands for
the infinite concept of the Mother, while the term Mother,
being capable of partial definition, may be employed to
represent the human concept of the divine Mother as he is
associated with man during the course of mortal existence.
To the Jews, Elohim was the God of gods, while Yahweh
was the God of Israel. Yahshua accepted the concept of
Elohim and called this supreme group of beings God. In the
place of the concept of Yahweh, the racial deity, he
introduced the idea of the motherhood of God and the world-
wide brotherhood of man. He exalted the Yahweh concept of
a deified racial Mother to the idea of a Mother of all the
children of Black men, a divine Mother of the individual
believer. And he further taught that this God of universes
and this Mother of all Black men were one and the same
Paradise Deity.
Yahshua never claimed to be the manifestation of Elohim
(God) in the flesh. He never declared that he was a
revelation of Elohim (God) to the worlds. He never taught
that he who had seen him had seen Elohim (God). But he did
proclaim himself as the revelation of the Mother in the flesh,
and he did say that whoso had seen him had seen the
Mother. As the divine Son he claimed to represent only the
Mother.
He was, indeed, the Son of even the Elohim God; but in the
likeness of mortal flesh and to the mortal sons of God, he
chose to limit his life revelation to the portrayal of his
Mother's character in so far as such a revelation might be
comprehensible to mortal man. As regards the character of
the other persons of the Paradise Trinity, we shall have to be
content with the teaching that they are altogether like the
Mother, who has been revealed in personal portraiture in the
life of his incarnated Son, Yahshua of Nazareth.
Although Yahshua revealed the true nature of the
heavenly Mother in his earth life, he taught little about her.
In fact, he taught only two things: that God in herself is
spirit, and that, in all matters of relationship with her
creatures, she is a Mother. On this evening Yahshua made
the final pronouncement of his relationship with God when
he declared: " I have come out from the Mother, and I have
come into the world; again, I will leave the world and go to
the Mother. "
But mark you! never did Yahshua say, " Whoso has heard
me has heard God. " But he did say, " He who has seen me
has seen the Mother. " To hear Yahshua' teaching is not
equivalent to knowing God, but to see Yahshua is an
experience which in itself is a revelation of the Mother to the
soul. The God of universes rules the far-flung creation, but it
is the Mother in Afrika who sends forth his spirit to dwell
within your minds.
Yahshua is the spiritual lens in human likeness which
makes visible to the material creature Her who is invisible.
He is your elder brother who, in the flesh, makes known to
you a Being of infinite attributes whom not even the celestial
hosts can presume fully to understand. But all of this must
consist in the personal experience of the individual believer.
God who is spirit can be known only as a spiritual
experience. God can be revealed to the finite sons of the
material worlds, by the divine Son of the spiritual realms,
only as a Mother. You can know the Eternal as a Mother; you
can worship her as the God of universes, the infinite Creator
of all existences.
The African People of Love

An Afrikan/Black Global Wide Unification Movement

This Was Put Together For The Black Man Stand Up Movement

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This Was Put Together For The Black Man Stand Up Movement

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This was put together for The Black Man Stand Up

But it says God is Spirit, meaning God is Character) then let

Now to the Mother? Queen eternal, ever-living, unseen, the

Make an offering of praise to God (Your Mother); keep the

Let your voice come up to me in the day of trouble (In the

Whoever makes an offering of praise gives glory to her (the

The offerings of God (the Mother) are a broken spirit; a

But their worship is to no purpose, while they give as their

The Origin of the English Word for God

GOD - The English word God is identical with the Anglo-

Further information on the source of our word for ‘God’ is listed

Page 7, ‘Word Origins’ - “English belongs to the Indo-

Over the next 3,000 years or so, the community of Indo-European

Within a few hundred years after the primeval Aryan community

Derivative idioms grew even farther apart, so that by the dawn of

1. • Indo-Iranian (comprising-in Iran-Persian and-in

To illustrate the family relationship of these languages, here are the

English mother brother

Note: Indo-European forms are preceded by asterisks, indicating

During the Roman occupation of Britain in the first four centuries of

We now refer to their descendants as the Anglo-Saxons and to their

The language of 10th-century England is as far removed from us

Old English Modern English (King

The Norman Conquest brought the old English period to an abrupt

Overnight, French became the language of state business; it was to

We call this language Middle English, and in it we can recognize the

The dialect of the east Midlands around London was closer to

In this, as in many subsequent enormously influential translations

A contemporary style manual advises the writer: “Ye shall therefore

A large number of these words survived and now belong to our

(From READER’S DIGEST, Family Word Finder, pages 7-

UNDERSTANDING THE WORD “GOD” FROM THE BIBLE

Since our English language has it’s origin from Indo-European

LORD - LORD. The rendering of several Hebrew and Greek words,

2. Lord or lord = (Hebrew ‘Adon’), an early word denoting ownership;

3. Lord = Adonai (Hebrew ‘adonay’), emphatic, “the Lord”; many

4. Lord, Master = (Greek ‘kurios,’ meaning, “supreme”); referencing

The term is also a title of honor sometimes rendered “sir” and is

5. Master, master, lord = Baal (Heb. ba`al, “master”), applied only to

*Bibliography: E. Lohmeyer, Kyrios Christos (1928); W.

According to New Unger’s Bible Dictionary, the word, “LORD” seen in

This is used as a proper name of God and should have been

A STUDY ON THE OLD TESTAMENT WORDS USED FOR “GOD”

12. • 410 'el (ale); shortened from 352; strength; as

13. • 352 'ayil (ah'-yil); from the same as 193; properly,

14. • 193 'uwl (ool); from an unused root meaning to

HISTORY ON THE USE OF THE WORD “EL”:

In the ancient world, knowledge of a person's name was believed to

The concept of a deities’ strength or might is reflected in the curious

Some Hebrew phrases in the Psalms associated ‘el’ with impressive

The name of ‘el’ was commonly used by the Israelites to denote

(From Vine's Expository Dictionary of Biblical Words)

SUMMARY OF FACTS ON THE HEBREW WORD ‘EL’ FOR GOD

Knowledge of the character and attributes of pagan “gods” was

This tradition of the Hebrew ‘el’ as a “God” who revealed Himself in

The name of ‘el’ was commonly used by the Israelites to denote

INTERNATIONAL STANDARD BIBLE ENCYCLOPEDIA ON THE

OTHER OLD TESTAMENT WORDS FOR “GOD”

2. “Elohim”: Strong’s Dictionary of the OT defines elohim as follows:

15. • 430 ‘elohiym’ (el-o-heem'); plural of 433; gods in

16. • 433 'elowahh (el-o'-ah; rarely (shortened) ‘eloahh’

SUMMARY DEFINITION OF “ELOHIM”: