2) The Scriptures transliterate names of pagan gods and kings. Thus, by example, Yah teaches transliteration.
3) For clarity, titles should be translated -> idea-for-idea, accurately rendering Yah’s Thoughts and Priorities.These are not issues. OK? The Issue:
We are commanded to not utter the names of pagan deities. We have reason to believe that names of pagan deities are a common part of the English vocabulary, and thus should be avoided in a devotional context.
Exo 23:13 And in all things that I have said unto you be circumspect: and make no mention of the name of other elohim, neither let it be heard out of thy mouth.This author is focusing on the use of “other elohim” in a devotional context. Days of the week and other topics will not be addressed here. Further, we only summarize points relative to the common titles “god” and “lord”.Is it possible that pagan names have crept into worship?Admission: Word origin (etymology) usually has an element of uncertainty. When we trace a word or name to its possible origin, there is a chance we have missed something, or made a false connection. Conjecture abounds.
The names of deities do travel great distances. Mithra originated in Persia. Then the Romans brought Mithra to Central Europe, where his worship was mingled with Christian practices.
Ishtar originated in Assyrio-Babylonian mythology, and made her way to central Europe, as the sunrise goddess, Ēostre or Ostara. (Christians will deny this).
The name “god” originated somewhere in the eastern hemisphere, and has made its way all the way to Asia, where American territories and allies use it frequently.
Modern pagans in the USA (yes, they do exist) freely invoke the names of Egyptian, Babylonian and Teutonic deities.
It is certainly possible that the name of pagan deities would make their way across great distances. These deities travel with people, and people migrate great distances.
Could pagan names in our mouths be an issue today?
Without a doubt, the answer is Yes. In the last days, Yahshua tells his people, worldwide, to come out of Babylon. Babylon was global before global was cool.
Twice, Yahshua’s Revelation warns us about “names of blasphemy” associated with the beast. Note this is the plural form, “names”, and the beast is filled with them (Rev 17:3)
Combining these facts, Yahshua’s Revelation makes it a certainty that “names of blasphemy” is a matter of concern for his people worldwide at the end time.
Why would “names of blasphemy” apply to the command cited, above, from Exodus 23:13?
Connecting “names of blasphemy” to pagan names is easily done by looking at the interpretation that best fits the facts.
In Isaiah 66:1-3, Yahweh condemns a hypocrite, and (among other things) states the following in vs. 3b:“ … he that burneth incense, is as if he blessed an idol.
Yea, they have chosen their own ways, and their soul delighteth in their abominations.”
That clause, “he that burneth incense, is as if he blessed an idol” is translated in the Greek Septuagint as:
“… he that gives frankincense for a memorial, is as a blasphemer.”
(the above taken from http://www.ecmarsh.com/lxx/Esaias/index.htm)
Thus, the names of blasphemy are connected to blessing an idol, through the word “blasphemy” (Greek #988 and 989) in our Greek copies of Revelation and Isaiah. Though “blasphemy” has a handful of applications and interpretations, this one best fits the facts: The “names of blasphemy” in Yahshua’s Revelation are the names used in idolatrous worship around the world.
This connects Revelation to a systematic theology against these names, meaning, it is a continuation of ancient warnings. In addition to Exodus 23:13, we have:
Psa 16:4 Their sorrows shall be multiplied that hasten after another: their drink offerings of blood will I not offer, nor take up their names into my lips.
Hos 2:17 For I will take away the names of the Baals out of her mouth, and they shall no more be remembered by their name.
If this is not the correct interpretation, then what are the “names of blasphemy”? Outside of Sacred Name teaching, no one seems to have a systematic theology for this issue, even though it emerges twice in Yahshua’s Revelation.
What is the problem with the name “god”?
We start with “god”, because it is easiest to demonstrate. Weakest data first and building from there.
Linguistic theory of the origin of “god” shows it is perhaps from the Sanskrit (Proto-Indo-European) root “gheu” meaning to call, or else to pour. It can go either way.
The meaning “call” is connected to the Hindu deity Indra through the epithet (secondary name) “khuta”, meaning “invoked one”. This is not necessarily a problem. After all, Yahweh is invoked too. But that idea does not accurately translate the word “elohim.” Other possible meanings and origins of “god” are even more problematic.
The alternate meaning, “pour”, is interpreted as either pouring a drink offering or pouring a molten idol.
The citation, below, from the Oxford English Dictionary, 2nd Ed. Vol VI, begins at once with uncertainty.
The word, geotan, highlighted in red, will be important, as will be the Greek cuton.
The connection with molten images, suggested near the end, is most alarming, but deemed unlikely by the author. That is, unlikely until other data is considered.
At dictionary.com, under “ingot” we get this: 1350-1400; Middle English: literally, (something) poured in, equivalent to in- in-
+ got (e) a stream, Old English *gota, akin to gēotan to flow; cognate with German giessen, Gothic giutan, Old Norse gjōta to pour
Thus, the “got” in “ingot” means “to pour”. The form “geotan” appears above both in the speculative derivation for “god”, and for the “got” in “ingot”. It is eerily similar to “Godan”, one of the names of Wodin/Woden/Wodan.
While the “got” in “ingot” comes from a word meaning to pour, linguistic sources shy away from connecting god->got-> g,heu (pour) in Sanskrit. Thus, the Sanskrit/Proto-Indo-European data is both ugly and elusive.
While the Sanskrit-origin path is unclear, (to scholars, anyway), an alternate explanation is the importation of “god” from the Semitic word “gawd” (H1408, 1409).In the Hebrew Scriptures, the word gad (or rather gawd) is usually a nice word with positive meanings. In the one case where it is part of a religious scenario, it is condemned, as it is the name of a deity.Isa 65:11 But yeH859 are they that forsakeH5800 Yahweh,H3068 that forgetH7913 (H853) my holyH6944 mountain,H2022 that prepareH6186 a tableH7979 for gawd (fortune),H1408 and that furnishH4390 the drink offeringH4469 unto that number meni (luck).H4507 (citation adapted from esword withStrong’s numbers).That alone should eject the word “god” from the vocabulary of the saints. At a minimum, the English “god” sounds JUST LIKE the name of a Babylonian deity of luck.
A cogent connection between the central European “god” and the Semitic “gawd” is found in the name for the Almighty in Slavic languages in Eastern Europe, which is right next door to Central Europe. “Bog” is the name they use. And its fundamental meaning is “Rich”.
Even more, while the Semitic “gawd” also means “troop”, Slavic mythology has legends of “bogatyrs”, who were soldiers of fortune. The following table may clarify the connection.
The intellectual connection between the Semitic “gawd” and the Slavic “bog” lends weight to the likelihood of a deity having to do with “wealth” migrating around central and Eastern Europe.
It should be remembered that there is no literary evidence connecting “god” to Sanskrit. Those connections stated above by the pros are admittedly conjecture. They are unverified, but plausible.
The connection to the Semitic “gawd” is just as plausible, if not more so, with that connection to Slavic “bog”.
More importantly than the above, despite any origin, the Teutonic word “god” (and related words) always pointed to Germanic idols and false deities. First, keep in mind that pagan mythology and religion are related, but not the same thing. Religion calls into play devotional practices. In “Norse Mythology: A Guide to Gods, Heroes, Rituals, and Beliefs” (2002) by John Lindow, page 147, the author speaks to the use of this word “god” in mythology.
Act 17:30 And the times of this ignorance Elohim winked at; but now commandeth all men every where to repent:The forgoing material may seem like a witch hunt. But the urgency to “Come out of her, my people” points to a need for diligent inquiry. There is something here to which Yahshua is alerting the end-time saints. And since Revelation is directed through 7 gentile assemblies, the focus should be on names used among the nations.
Let it be agreed that the word “lord” should not be rejected, merely because it was used as a substitute for the Holy Name.
Linguistic Theory says that “lord” comes from “hlaf-ward”, where:“hlaf” means loaf and “ward” means “keeper”, like a warden.
At this time, this author has nothing in analysis of the word, “ward”.
The word “hlaf”, for loaf, is more interesting. From http://www.etymonline.com/index.php?term=loaf
late 13c., from Old English hlaf “portion of bread baked in a mass of definite form,” from Proto-Germanic *khlaibuz, the common Germanic word for “bread” (source also of Old Norse hleifr, Swedish lev, Old Frisian hlef, Old High German hleib, German Laib, Gothic hlaifs “bread, loaf”).The Germanic root is of uncertain origin; it is perhaps connected to Old English hlifian “to raise higher, tower,” on the notion of the bread rising as it bakes, but (according to OED) it is unclear whether “loaf” or “bread” is the original sense. It is disguised in lord and lady. Finnish leipä, Estonian leip, Old Church Slavonic chlebu, Lithuanian klepas probably are Germanic loan words.
Other online sources (For example: http://www.latin-dictionary.org/libum) also show that this libum cake is sacrificed to the gods on one’s 50th birthday.
Here is the connection:
Libum (pagan sacrifice cake) -> hlieb (Old German for bread) -> hlaf (for loaf) + ward->hlaf+ward->lord
As is common with word evolution, “libum” is hidden in the word “lord” through centuries of contraction. Though this author is unwilling to use “lord” in worship, perhaps some will think the long evolution of this word has adequately cleansed it … Rather like those who think a sufficiently hot deep-fryer will cleanse the fried chicken made in the same vat as shrimp and crabs.More importantly, the transition from “hlaf-ward” to lord is a stretch. In Surnames as a Science (1883), Robert Ferguson expresses doubt over “Lord” coming from “hlaf-ward”, he states under LORD, LORDING (Kindle Locations 2847-2848):
and from Amazon Kindle for free at: https://www.amazon.com/Surnames-as-Science-Robert-Ferguson-ebook/dp/B005UFTAAG/ref=sr_1_1_twi_kin_2?s=books&ie=UTF8&qid=1470553213&sr=1-1&keywords=surnames+as+science#navbar
“hlaf-ward” would morph into “Lorde” with that “e” at the end.Psa 23:1 A Psalme of Dauid. The Lorde is my shephearde, I shall not want.The case against “lord” is much stronger than the “hlaf-ward” connection, owing to its evident cognate status with pagan deities from the past. The following is an expansion of material available in Elder Chris Koster’s work, “The Final Reformation” (also known as “Come Out of Her My People”, under the section on LORD, subsection (a) LARTH, which is the strongest evidence.Koster’s section will be pasted at the end, but material you can check will be provided first.There was a household idol from Roman days, which appeared in pairs. Singularly, one was called a “Lar” and when they started popping up in pairs, they were called “Lares”. The form Lar was also cognate with Larth.
Koster makes the following connection within an ocean of legitimate linguistic data:
Lar / Larth ->Lard ->Lord
Information on Lar and Lares is available in many places. You are invited to do n internet search on your own.
First consider the Lar connection to Larth. It was a common prefix name, meaning “Lord”, as shown here:
I.a prænomen of Etruscan origin (in Etruscan, usu: “the prefix of the first-born, while a younger son was called Aruns. The name Lar, Lars, or Larth was an honorary appellation in Etruscan, = Engl. lord): Lars Tolumnius, rex Veientium,” Cic. Phil. 9, 2; Liv. 4, 17, 1; 4, 58, 7: “ad Lartem Porsenam,” id. 2, 9 (nom. Lar, Charis. 110 P.).From: A Latin Dictionary. Founded on Andrews’ edition of Freund’s Latin dictionary. revised, enlarged, and in great part rewritten by. Charlton T. Lewis, Ph.D. and. Charles Short, LL.D. Oxford. Clarendon Press. 1879.Next …
The Middle English Dictionary (online) is a recent achievement. The entry of “lord” is located at this link: http://quod.lib.umich.edu/cgi/m/mec/med-idx?size=First+100&type=headword&q1=lord&rgxp=constrainedThey list several variants of the word “lord” from Middle English:
lōrd (n.) Also lorde, lorte, lhord,
(errors) lor, lorlde & loverd,
(early) lovered, lowerd, lhoaverd, hloverd,
(errors) lover, lorverde & lard,
(early & N) laverd,
(early) lavord, lavard, laverred, lavert, laferd, laford, lhaferd, hlaverd, hlavord, hlaford, (error) laver &(early) leverd, læverd, leaverd, leoverð. Pl. lōrdes, etc. &
(early) hlāforde(n; pl.gen. lōrdes & lōrden(e & (early) lōverde, lāfordæ, hlāforden.The purpose of posting this list is to note and compare ancient spellings for “lord”. It is especially intriguing that forms deemed to be “error” are nearly identical to non-error forms. “lorde” is deemed an error, yet we see it plainly in the Geneva Bible. It is most significant to compare the existence of 1-syllable and 2-syllable forms, as though the parallel history of two different words are mixed up together.The citation from Koster’s book is here. (Downloadable PDF: http://www.sa-hebroots.com/koster.htm)(a) LARTH: There was an Etruscan house deity whose name was Lar, which signified “Lord”, also known as Larth, who later on became very popular in Rome and became known as Lares (plural), because as idol statues they were usually in pairs. This deity was invoked together with Janus, Jupiter, Mars, Quirinus and Bellona. The Greek equivalent of this name was Heros, which was another name for Zeus, as we have seen previously in this article. A feminine form was known as Lara, who was the beloved of Mercury, the Sun-deity. Another name for Zeus was Larissaeus, which also was another name for Apollo. Zeus was also known as or Lariseus, while Larasios was also a surname of Helios. Typical of the syncretism and polytheism of those days, we read of emperor Alexander Severus (222 – 235 C.E.) who “had images of Abraham, Christ and Alexander the Great among his household Lares.” These Lares are to be found in the East as well, seen in niches in Hindu houses. However, what is the analogy between Larth (Lar) and Lord? Firstly, all sources agree, that this Lar or Larth means: Lord. Secondly, it is well documented that “the” and “d” were virtually interchangeably used, varying from nation to nation. Thirdly, in Old English and Middle English it was common to find the “o” and “a” interchangeably used too. In the Middle English Dictionary, editor S.M. Kuhn, we read that lord was earlier spelt lard; that lor became lord; that lor was spelt lar in Old English (meaning: the action or process of teaching or preaching); that Lore-fader was also spelt Larfaderr or Larefadir or larfadir (meaning:teacher); that lorspel was lar-spel in Old English (meaning: that which is taught in religion); and that lor-theu was previously also spelt lar-theow, lardewe, lardewen, lauerd, lordeau (meaning: teacher or spiritual or theological teacher). Thus we can easily see the ease of identifying Lard, Lord, Larth, Lor, Lar, Lortheu, Lartheow, Lardewe with one another. In fact, it is easier to trace the origin of “Lord” according to this well documented evidence, rather than the commonly held belief that it originated from hlaf-weard.What is most compelling is that these lord-related word, beginning with the household idols used to “lord” over a home or public place, form a continuum of thought in the arena of master and teacher. This by far beats the mental gymnastics summoned to derive “lord” from “hlaf-word”.
“god” perhaps comes from a reconstructed Sanskrit root, likely meaning to pour a molten idol. We get this from the connection of “ingot” to the very same Proto-Indo-European root claimed by linguists. This would obviously be unacceptable.
If “god” comes from the reconstructed Sanskrit root “to invoke”, in itself, that would not be a problem. But that makes it an inaccurate translation of Elohim, which means “mightiest one” or “Almighty.” It’s hard to justify a word translation which obviously distorts a ubiquitous, Spirit-Breathed Description of Yahweh in The Scriptures.Or else “god” comes from the Semitic gad/gawd, condemned in scripture in the context of worship.
Or else it came belching forth directly from the bowels of Teutonic mythology, a word always pointing to an idol.
Regardless of your tack, “god” falls short of the intention to faithfully translate a title. In three of the four possibilities, it is unacceptable out-of-hand.
Summary Points for “lord”
Either ”lord” means “keeper of the pagan sacrificial loaf”, using “the hlaf-ward” derivation.
“lord” comes from the household deities named “Lar/Larth” singular and Lares plural. Through old-middle English, its evolution forms a continuum of thoughts in the realm of lord/master/teacher.What is a useful translation for “Elohim”?
We have an end-time warning about names (plural) of blasphemy, coming to us from Yahshua through 7 gentile assemblies. The saints of all nations should be examining what they use to describe The Supreme Being. In English, the common terms lord and god have fallen short. Yahshua’s Revelation is most likely about this very thing. If not about this, what could it be, to merit such warning in the final Revelation?
One might cling to a more favorable theory about the origins of these words. But, who among us has the supernatural ability to know which one it is? It doesn’t matter: In no case, does “god” convey the inspired concept of “Elohim”, and both of the lord-derivations are unsatisfactory.
Psa 19:13-14 Keep back thy servant also from presumptuous sins; let them not have dominion over me:
then shall I be upright, and I shall be innocent from the great transgression.
Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O Yahweh, my strength, and my redeemer. To the chief Musician.
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