אלהים

The word 'alehim' is made by adding the suffix 'im' onto the root word 'aleh'. The word is in general usage under the pronunciation of “elohim”.

The suffix im always indicates a plural, and therefore a group, but the suffix is generally applied to not merely a group of any random objects, but a group of living beings, usually people.

As discussed further here, the root appearing on words indicating a certain profession or specific skill. It also appears in instances indicating what we might think of as “race” or “nationality”, normally indicating where this group of people are from and by extension what culture they are part of.

Thus like most words with the suffix, 'im', the Alehim are most assuredly a group, and most likely a group of entities having a form of intelligence. The 'im' suffix brings with it an implication of a certain specific culture, skills, and origin. It is exceedingly difficult to argue that the Alehim could be interpreted as any other than a group of intelligent beings, for they are unmistakably the main characters of the narrative in many significant sections of the ancient Hebrew texts.

Genesis 1 describes the Alehim interacting with several other groups and creatures while establishing territorial boundaries (among other more cryptic actions). Genesis 2 appears to indicate that the Alehim created humans as well as establishing horticultural advances. Genesis 3 shows further interaction between the humans and the Alehim, and some kerfuffle over hidden knowledge. These interactions continue through chapters 4 to 9, until finally, in chapter ten, the narration shifts away from the Alehim for a while.

The Alehim reappear in Genesis 17, along with Abraham. Note that earlier in Abraham's story (particularly in Genesis 12), the Alehim are not mentioned. Instead it is Ihoh who first appears to Abraham to make a deal. However, this deal is later referenced by the Alehim who speak to Abraham in chapter 17 of a 'berit bin', a “contract of knowledge”.¹⁾

After this, the Alehim are referenced in almost every other chapter of the book of Genesis, sometimes communicating with the other characters but more often merely being referred to by the other characters. One of the major themes arising in this context is the 'ira alehim', the “respect of the Alehim”.

The concept of respect for the Alehim is a strong them in the latter chapters of Genesis, from Abraham down through Joseph.

A closely related theme is 'berek alehim', the favor of the Alehim.

The book of Exodus begins the tale of Moses. But the story does not begin with Moses. Rather, we are told that the Alehim have been flourishing, and have come onto the radar of a powerful man who plots to destroy them until Moses agrees to rescue the Alehim.

The Hebrew texts read as almost a polar opposite of the traditional story read in every extant translation.

Really? Justify this bold claim.

Several particular objects are associated with the Alehim, particularly after the period of the Exodus.

'roh alehim'

1_samuel17:46 associates the alehim with the oyop semim

'aron alehim'

'meyerek alehim'

'id alehim'

'deber alehim'

The root word aleh appears to be best interpreted as referring to tree - specifically a type of hardwood tree. Alehim is in fact cognate with the English “Elm”

Given that aleh is unquestionably the correct root word for 'alehim', we cannot avoid the conclusion that the a most literal translation of 'alehim' yields “the Tree People”. Since yex also means “tree”, yexim also means “tree people” and therefore it seems that yexim appears to be a synonym or simply another name for the Alehim.

A fairly straightforward interpretation of this translation is that the alehim are associated with trees because they lived in an area with many trees. In other words, the alehim are “the Forest People”. This might imply certain facts about the lifestyle and culture of the alehim from an anthropological perspective. People living in a forest are likely to utilize hunting and gathering as food collection methods rather than herding. However, forests do not necessarily preclude agriculture. Cultural precedence exists in archaeology for several examples of intentional agricultural activity within forest and jungle regions. In fact, it has been suggested that the Amazon rainforest itself is an artifact of ancient intentional plantation and harvesting techniques.

Yet, the simple anthrolopological interpretation may not adequately explain the textual evidence.

There appears within the texts several instances where characters appear to identify themselves as trees, rather than simply living near trees.

This rather unusual phenomena relates to Ihoh himself, and also to the Semim. Interestingly, it is a motif that also appears in the ancient legends of several other cultures. Bizzarely, there seems to be some kind of connection between “the gods” and trees.

Lev 18:2 Ihoh calls himself a tree

Ihoh, the Alehim, and “trees” are correlated in 2 Chronicles36:13, Ezra 6:22, Psalm 48:8, Psalm 59:5, Psalm 84:8, Hosea 13:4.

deuteronomy7:22 - _ Ihoh (tree) with nation to edge _ _ not _ finished _ before flourish on life in the hills

1_chronicles21:17 - spoke David to the Elohim not I spoke _ person I he who sin _ _ tree flock what establish Ihoh (tree) are now hand household person not _

1_chronicles22:7 - spoke David Solomon son I are with heart build household characteristics Ihoh (tree)

FIXM analyze several more occurrences in the same chapter 1Chron22

It is not entirely impossible that the root word might actually be אל al which means “to”, and with the im suffix applied we can see that the literal meaning of Elohim is “The To Ones”.

Applying a more grammatical structure to this literal meaning, one may reasonably infer an interpretation of “The Ones Who Came To Here”. This may be the only sensible way to interpret “the to ones”.

As far as where they may have come from, pure etymology will not yield many clues. Other contextual clues are abundant however, and will be integrated into our understanding of the Elohim, as our journey continues. Primarily though, in order to gain any real insight as to the characteristics of these “people” (using the term loosely), we must examine the structural relationships between the Elohim and other groups mentioned contemporarily and within the same context (groups such as the Semim) as well as their relationship with the Aretz(Earth) and certain significant events that frame and define these relationships.

Defining these relationships is a major theme of the scriptures, and is in fact the topic of the opening scene of the Bible. Genesis 1:1 seeks to define an initial definition, to be fleshed out later. And that initial definition reads as follows:

בּראשית בּרא אלהים את שמים את ארץ

(Barashit bara Elohim et Semim et Aretz)

The established division(berashit) divided(bera) between The Elohim and The Semim and Aretz.

In this opening line of the Bible, the Elohim are defined in terms of their relationship with the Semim and Aretz, and the bera(division) between them.

Psalm 14:5 has an interesting reference to the Alehim's pure ancestry

This page is part of a series - see im backlinks for a dynamic list