Towards, unto, into and in Theos

The words used in the English bible that relate to the creator are inadequately translated, which is really a fundamental argument throughout this blog. In particular, as we have seen in the previous entry (prerequisites V) the term that is usually represented by the capitalised LORD is in fact the name Yahweh (or possibly Yahwah) – יהוה – whose meaning we discussed in prerequisites V and is described as his name (and memorial). Its meaning is ‘he will (cause to) be(come)’. It is sometimes represented as capitalised GOD especially in the prophetic book of Yehezq’el. It is then paired with the lower case ‘Lord’ which translates the Hebrew אדני (‘adonay) which appears in a plural form (Lords). It appears to be acceptably translated ‘Lord(s)’ carrying, as it does, a sense of authority over another by the Lord and reverence to the Lord by that person in submission to him. Interestingly a homograph of Lord is translated ‘sockets’ when referring to those objects of silver that were sunk into the ground to act as a foundation for the support of the poles that formed the tabernacle in the wilderness. This could be seen as a metaphor that, in the uncertain ground of the wilderness journey, ‘adonay is a sure foundation for the support of those raised up elements that form the dwelling of Yahweh among man.

The other terms that are often translated, poorly, ‘God’ are, in numerical order, ‘elohym (אלהים); ‘el (אל) and ‘eloah (אלוהּ). The last term is used mostly in the book of ‘Yob and occasionally in the Psalms and may be an emphatic version of ‘el (אל) which are then pluralised to ‘elohym (אלהים). Numerically ‘elohym is used ten times more than ‘el and ‘eloah is used only 57 times. Clearly, it is the title ‘el (אל) which is the focus of this blog and its various homographs and their meanings will be discussed in later blogs.

From time to time, and regularly accompanying the title ‘el (אל), is the title shaday (שׁדּי). This is usually translated as ‘Almighty’. In fact the word is, homographically, ‘breasts’, symbolising the nurturing and feeding of his people by shaday and is closely related to words meaning ‘field’ (again symbolising nourishment) and ‘destruction’. Again, the pairing of these opposites (nourishment and destruction) hints at the antitheses at the heart of creation which ‘el has put in place as a defining feature of his work and our understanding of it and which appears as one of the meanings behind the title ‘el as we shall see later on in future blogs.

In the New Testament, as we have discussed earlier, the word translated ‘God’ is Theos (θεος) coming from a word meaning to set or place. The verb ‘to set/place’ and the term Theos are used adjacent to each other in 1 Corinthians 12:

But now has Theos set the members every one of them in the body, as it has pleased him. (1 Cor.12.18)

And Theos has set some in the ekklesia, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of languages. (1 Cor.12.28)

So, Theos has set in place people within the assembly to perform certain tasks, to manifest the spirit, and that setting in place seems to have order, that is that possessors of certain gifts in the ekklesia at that time had preeminence, particularly the apostles, then the prophets and then the teachers. Mediation of the word having priority.

This greek verb to set/place (tithemi τίθημι) is used in quotation in a number of places but one is in Maththaios 22:

The LORD said unto my Lord, Sit on my right hand, till I set your enemies under your feet (Math.22.44)

This verse is quoting Psalm 110.1 where the verb ‘to set’ (שית) is related to the idea of ‘setting his name there’ which we saw in Prerequisites (homographs). This intensifies the sense of Theos being about a set place, ordered under his hand at a future time.

Above, in Maththaios 22 we notice that the word LORD is first capitalised and then in lower case. This is because the Psalm from which it is quoting uses Yahweh first and then ‘adonay. However the Greek is using kurios (κυριος) for both words and, indeed, this is the word used in the New Testament that is translated by the English ‘Lord’.

Another title for him is ‘Almighty’ which is the Greek pantokrator (παντοκρατωρ). Only once is this term used outside of Revelation and is probably relatively accurately translated, coming from the greek words for all (things) and power/might.

The final term that is used for Theos is ‘Father’ (pater πατηρ). The term ‘Father’ is used widely in the New Testament but very sparingly in the Old Testament perhaps because the causal meaning inherent in being a father is already implied in the causal meaning associated with Yahweh’s name – he will (cause to) be(come).