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Update: 2017.12.13
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Only recognition of the tell-tale Judaic excision of the idol name clarifies the enigma: the deliberately distorted substitute term, אֱלְֹהַּ (also spelled אֱלְוֹהַּ) has blotted-out the original idol name (il = אֵלָה, consort of the Hebrew אֱלְֹהַּ/Arab Al•lahꞋ).
From earliest times in ancient Egypt and the Near East, men of great renown, especially the Pharaohs, were believed to achieve the status of אֱלוֹהִים. Hence, man-Gods – until Avᵊrâ•hâmꞋ.
Subsequently, within Am Yi•sᵊrâ•eilꞋ, not even Shi•mᵊsh•onꞋ (Hellenized to "Samson") was regarded as an אֱלְֹהַּ! With Avᵊrâ•hâmꞋ, all notions and "versions" of אֱלוֹהִים became exclusive to י‑‑ה alone (note Shᵊm•aꞋ, below); while among the goy•imꞋ man-Gods would continue to range from Amun and HōrꞋus Pharaoh gods to the Greco-Roman pantheon of Ζεύς culminating in Jesus.
In the dim haze of antiquity, the narrator of bᵊ-Reish•itꞋ speculates the origins of these human-אֱלוֹהִים in the prehistoric Near East:
בְּנֵי הָאֱלֹהִים (bᵊ-Reish•itꞋ 6.2, 4; I•yovꞋ 1.6; 2.1) and בְּנֵי אֱלֹהִים (I•yovꞋ 38.7) who mated with בְּנוֹת הָאָדָם giving birth to הָגִּבֹּרִים, who from antiquity were men of יְהוָׂה (bᵊReish•itꞋ 6.4)
נְּפִלִים (bᵊ-Reish•itꞋ 6.4; bᵊ-Mi•dᵊbarꞋ 13.33). The Tar•gumꞋ Onᵊqᵊlos translates both נְּפִלִים and הָגִּבֹּרִים with the same Aramaic term: גִּבָּרַיָּא
בְּנֵי אֵלִים – translated in the Tar•gumꞋ as כַּתֵּי מַלְאָכַיָא בְּנֵי אֵלִים (Tᵊhil•imꞋ 29.1 – where they clearly refer to Yi•sᵊrâ•eilꞋ; 89.7). Yet, once again, the Tar•gumꞋ injection of ma•lâkh•imꞋ was perceived by Medieval rabbis as the European and Christian notion of "angels" and, further, embraced the idolatrous ancient Egyptian theology of planet-Gods (Radaq, 1160–1235 C.E.; see Artscroll Tehillim-b.1103) and
בַּת אֵל
(i.e., "Goddess, Ma•lâkh•iꞋ 2.11).
The blurring and intersecting of all of these terms seems to derive from the ancient Egyptian belief that mighty Pharaohs projected themselves into planets and stars, their reputations being exaggerated into man-God status. This suggests that, behind all of the ancient Gods may have been some great warrior whose reputation was exaggerated into man-God status.
Today, we aren't phased, and don't think supernatural beings if a struggling entrepreneur refers to a venture capitalist investor as an "angel." Likely, neither did ancient soldiers when their great warrior "saving angel" appeared on the battlefield. Only later, when memory of the real person has faded, does the exaggerated reputation, through the retelling of "tall tales," inflate them to god – or "angel" – status.
The English term God derives from the name of the heathen idol of fortune and the uttering of its name is, therefore, the application of one’s tongue, which is supposed to be kept holy, into an idolatrous practice. Uttering the term "God" transgresses Tor•âhꞋ (Shᵊm•otꞋ 23.13; Dᵊvâr•imꞋ 12.3 and Yᵊho•shuꞋa 23.7).
Understanding the meaning of Ëlohim is the key enabling the decoding the Shᵊm•aꞋ: "Hearken Yi•sᵊr•â•eilꞋ! 'ה is [note the singular form] our Ëlohim. [Note that this is plural] 'ה is the Singularity." With the Shᵊm•aꞋ, the Jews daily declare that, for us, 'ה encapsulates all of the ëlohim.
Rather than denoting a "royal we," as popularly asserted, אֱלוֹהִים denotes that, for Israel and the Patriarchs, י‑‑ה is a Singularity; i.e., all of the forces that goy•imꞋ had reckoned to be אֱלוֹהִים, Israel attributed to a Singularity; displacing all of the אֱלוֹהִים (Gods) of the goy•imꞋ.— as recited in the Shᵊm•aꞋ.
אֱלוֹהִים has been de-Judaized and thoroughly Hellenized—idolized—to the heathen גָּד (God; pronounced God by all but the Tei•mân•imꞋ) and anglicized to "Gad" to conceal its pagan origin.
Rakh•eilꞋ named one of her children Gâd (God, pronounced identically), after one of the idols that she stole from her father's house. (She named another son AshꞋër, the masc. form of the Goddess from which Easter derives—the other of her idols). Two of the 10 Lost Tribes, neither exist today.
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