Gematria - Sepher Sapphires Volume 1.pdf

8 Elohim. Creative Powers, Strengths.
The 7-fold Life-breath. Creative name attributed
to Binah. The "Gods" or 7 spirits of God, the
order of angels of Netzach. Refers particularly to
Binah as being Amah [a], the Dark Sterile
Mother. The power which brings actual things
into manifestation in the world of name and
form. The masculine plural of a feminine
singular. One could say that Elohim is a "plural
of majesty." 8: Rauch (Ether), 5: Libra (Air), 3:
Aries (Fire), ': Virgo (Earth), B: Neptune
(Water). see 42.
I. "Elohim .... This is the plural of the word 358,
the name given to the supreme being by the
Hebrews and the Chaldeans, and being itself
derived from the root 58, which depicts
elevation, strength, and expansive power;
signifjring in a universal sense GOD. It is a very
singular observation that the last word applied to
the Most High, is however, in its abstract sense
only the relative pronoun he employed in an
absolute manner. Nearly all of the Asiatic
peoples have used the bold metaphor. N"?l (hoa),
that is to say, HE is the Hebrew, Chaladic,
Syriac, Ethopic and Arabic, one of the sacred
names of the divinity; it is evident that the
Persian word Goda, God which is found in all
the tongues of the North. It is known that he
Greek philosophers and Plato particularly,
designated the intelligent cause of the universe in
no other way than by the absolute pronoun zo
Avzo.
However that may be, the Hebraic name Aelohim
has been obviously composed of the pronoun 58
and absolute verb, Din, to be being ... It is from
the inmost root of this verb that the divine name
V Yah, is founded, the literal meaning of which
is Absolute-Life. The verb itself, united to
pronoun 58, produces 315~ (Eloah), That-HEwho-is,
the plural of which Aelohim, signifies
exactly HE-they-who-are: The Being of Beings.
The Samaritan says Alah, whose root ?N is
found still in the Arabic Allah, and in the Syariac
Aeloha. The Chaladic alone depicts from this
root and translates Iaii, the Eternity of
Eternities, which is also applied to the Ineffable
Name of God, m...also of the words amp, the
heavens, and m, the earth." [d701ivet, 1976, p.
28.1
11. F.J. Mayers: In the first place it is a plural
name. There is a singular form of the name:
Eloha , i.e. god (small g). Elohim , therefore
literally means Gods ... although it is clearly a
plural name, it is invariably used with the
singular verb; i.e. it issued grammatically as if it
were singular. The significance of this is that
although "Elohim denotes, like the Gods of the
nations, the various powers, attributes, qualities,
and activities of the supreme being, they are all
conceived of as a unity; they all work together as
one; they express one will, one purpose, one
harmony; their activities are the manifestation of
the eternal One, the absolute. One might,
therefore, explain the name Elohim as "He the
Gods or The unity of Gods , or The activities
of the Eternal One. i.e. God expressing and
revealing himself outwardly in creative activity.
How completely this harmonizes with the New
Testament: In (the) Beginning was the word
and the word was with (literally in) God, and
the word was God. All things were made by
Him, and without Him was not anything made
that is made, etc. Elohim was the creative
aspect of God; he was the creator and maker of
all things. So was the word. Elohim was the
revealer of the Eternal One. So was the Word ...
He hath declared him. Elohim was the outward
expression of God-the divine image or likeness -
which was to be formed ultimately, as we shall
see later, in universal man. So was the word the
two names express the same idea, one in Hebrew
idiom, and the other in Greek idiom. Each is, in
the language of theology, the second person of
the divine trinity. But it will be noticed that the
two names belong to different ages, and
correspond to different stages in human
evolution. The earlier name Elohim corresponds
to an age in which man was still dominantly an
instinctive being, far from being full self-
conscious. [The Unknown God, pp. 14- 151
111. "Elohim has ... been explained as being the
process through which Aleph becomes Yod and
resurrects from that material metamorphosis.
Life in its oneness moves up and down, down
and up, from infinite to finite, and from duration
to timelessness. [Suraes, 1992, p. 87.1