WHO IS GOD?

THIS IS FROM YAHUSHA'S BEHAVIOUR REVOLUTION AND PROVES THAT THE TITLE “GOD” IS NOT THE TRUE NAME OF THE CREATOR YAHUAH!!

The word GOD is an evolution through language. As stated in the article, it is a man-made vehicle of confusion which is still under debate today.

Etymological Trajectory of "God": A Linguistic Evolution, Not a Singular Invention

Executive Summary

The English word "God" was not "invented" in a single, identifiable year. Instead, it is the product of a continuous linguistic evolution spanning millennia, reflecting profound shifts in human culture, religion, and thought. Its journey from ancient, reconstructed roots to its modern form illustrates the dynamic and adaptive nature of language.

The direct linguistic ancestor of the modern English "God" is the Old English "god," which itself emerged from the Proto-Germanic reconstructed term "gudą." The earliest written attestation of a direct Germanic cognate, "guda" or "guþ," is found in the 4th century CE Gothic Bible, a translation crucial for the Christianization of Germanic tribes. The ultimate origins of "gudą" are debated, but linguists trace it back to Proto-Indo-European roots (c. 4000-1800 BCE), potentially meaning "that which is invoked" or "that which is libated upon." A pivotal transformation occurred with the advent of Christianity, as the word shifted from a general, often plural, and grammatically neuter term for deities to a singular, masculine proper noun referring specifically to the Christian monotheistic deity. The word's subsequent evolution in English has included orthographic standardization and a broadening of its semantic scope to encompass various monotheistic conceptions globally.

Introduction: The Evolution, Not Invention, of "God"

The query regarding the "invention" year of the name "God" prompts an exploration into the fundamental nature of linguistic origins. Unlike technological innovations or specific creations, words are not typically "invented" at a discrete point in time. Instead, they undergo a gradual and continuous process of evolution, adapting in form, pronunciation, and meaning over centuries and millennia. This report aims to unravel the complex etymological tapestry of "God," demonstrating its evolutionary path rather than seeking a non-existent "invention" date.

The word "God" serves as a prime example of this evolutionary process, deeply intertwined with cultural, religious, and historical developments. Before the widespread Christian conversion, Germanic peoples, much like the ancient Greeks and Romans, adhered to polytheistic beliefs, utilizing terms that referred to multiple divine entities. The term "god" and its cognates were initially neuter nouns, shifting to masculine under the influence of Christianity, where the deity is typically perceived as male. This highlights the dynamic and fluid nature of language, contrasting it with static, engineered creations. It underscores that language is a living cultural artifact, constantly shaped by its users and their changing environments, beliefs, and interactions. The primary objective of this report is to elucidate this fundamental concept of linguistic evolution, using "God" as a compelling case study, while still providing the most precise historical markers available.

The linguistic journey of the word "God" offers a high-level roadmap through several key stages. It begins from its deepest, reconstructed ancient roots in Proto-Indo-European, progresses through Proto-Germanic, then to early attested Germanic languages like Gothic and Old English, and finally culminates in its modern English form. This chronological framework establishes the foundation for a detailed analysis of the word's profound transformation over time.

The Immediate Ancestry: From Old English to Proto-Germanic

The modern English word "God" is a direct descendant of the Old English word "god." Old English, the earliest form of the English language, was spoken from approximately 450 CE to 1100 CE. This period marks the first historically attested stage of the word within the English linguistic lineage. The Merriam-Webster dictionary indicates the first known use of "god" (as a noun) in English occurred "before the 12th century," a timeframe that aligns with the later part of the Old English period.

The Old English "god" itself is derived from the reconstructed Proto-Germanic word "gudą". Proto-Germanic represents the common ancestor of all Germanic languages, a hypothetical language generally agreed to have been spoken approximately between 500 BCE and 200 CE. This reconstruction pushes the word's lineage significantly further back in time, into a pre-attested linguistic era primarily associated with Iron Age Scandinavia and Northern Germany. It is important to understand that Proto-Germanic is a reconstructed language. This means linguists infer its existence and characteristics based on systematic comparisons of later attested languages, rather than possessing direct written records from its inception. Therefore, assigning a precise "invention year" to a reconstructed language is inherently problematic. The "year" associated with Proto-Germanic refers to the estimated period of its existence as a unified language, not a singular moment of coinage for any specific word within it. This highlights the methodological challenges in historical linguistics when dealing with pre-literate periods. Our understanding of these deep linguistic roots relies on inference, comparative analysis, and estimation, rather than direct historical documentation.

The Proto-Germanic "gudą" has numerous cognates—words that share a common etymological origin—across other Germanic languages. These include "guþ" and "gudis" in Gothic, "guð" in Old Norse, "god" in Old Saxon, Old Frisian, and Old Dutch, and "got" in Old High German. The widespread presence of these cognates underscores a shared linguistic and potentially cultural heritage among the early Germanic peoples. The consistent presence of these similar words for "God" across various branches of the Germanic language family strongly indicates a shared linguistic and cultural heritage among these peoples before their individual historical divergences. This implies that the concept of a deity (or deities) and a common, recognizable term for it was already established and widely used within the Proto-Germanic speaking community. This shared vocabulary suggests a common spiritual or religious framework that existed before the Germanic tribes dispersed and developed their unique cultural and linguistic characteristics. This also demonstrates how core vocabulary, especially for fundamental concepts like the divine, can be remarkably stable and enduring across millennia of linguistic evolution and geographical dispersion, providing a linguistic window into the shared worldview of ancient peoples.

To visually illustrate this shared linguistic heritage, the following table presents the Germanic cognates of "God" across different branches of the language family:

Table 1: Germanic Cognates of "God" and Their Linguistic Branches

| Proto-Germanic Form | Language Branch | Specific Language | Cognate Form | Approximate Period of Attestation/Usage

| gudą | East Germanic | Gothic | guþ, gudis | 4th Century CE (Gothic Bible) |

| gudą | North Germanic | Old Norse | guð | c. 8th-15th Century CE |

| gudą | West Germanic | Old English | god | c. 450-1100 CE |

| gudą | West Germanic | Old Saxon | god | c. 9th-12th Century CE |

| gudą | West Germanic | Old Frisian | god | c. 8th-16th Century CE |

| gudą | West Germanic | Old Dutch | god | c. 8th-12th Century CE |

| gudą | West Germanic | Old High German | got | c. 8th-11th Century CE |

This table enhances clarity and accessibility by presenting complex etymological relationships in a structured format. By visually demonstrating the cognates, it powerfully reinforces the central argument that "God" is not an isolated English invention but rather an inherited term from a broader, ancient Germanic linguistic and cultural heritage, thereby supporting the report's core thesis of continuous linguistic evolution.

Uncertain Origins: The Proto-Germanic and Proto-Indo-European Roots

While "gudą" is widely accepted as the direct ancestor of "god," its precise etymology and original meaning within Proto-Germanic remain uncertain and are subjects of ongoing scholarly debate. This uncertainty highlights the inherent challenges in reconstructing semantic nuances for linguistic forms that predate written records.

Despite the uncertainty surrounding "gudą," there is general agreement that it ultimately derives from a Proto-Indo-European (PIE) neuter passive perfect participle, "ǵʰu-tó-m". PIE is the reconstructed common ancestor of a vast family of languages, including Germanic, Latin, Greek, Sanskrit, and many others, estimated to have been spoken roughly between 4000 and 1800 BCE. The tracing of "God" back to these Proto-Indo-European roots implies that the concept of a supreme being or divine power, and a linguistic term for it, is incredibly ancient, predating recorded history and the emergence of major monotheistic religions. This places the conceptual and linguistic origins of "the divine" (at least within the Indo-European linguistic family) far back into prehistory, long before the development of writing systems or historical records in many parts of the world. This suggests a fundamental human tendency across diverse cultures to conceptualize and name transcendent powers or forces, with linguistic evidence preserving traces of these ancient beliefs.

The PIE form "ǵʰu-tó-m" itself is considered ambiguous, leading to two main competing hypotheses regarding its original root and meaning: Root ǵʰew- "to pour, libate": This theory suggests that the word's origin is connected to rituals involving pouring libations. The meaning would thus be "libation" or "that which is libated upon". Supporting cognates include Sanskrit huta ("sacrificed," from hu "to sacrifice") and the modern Dutch verb gieten ("to pour").

*Root ǵʰaw- (ǵʰewh2-) "to call, to invoke": This alternative hypothesis proposes a meaning related to "invocation" or "the one who is invoked/called upon". Sanskrit hūta ("invoked") is cited as a cognate.

The ongoing scholarly debate and uncertainty surrounding the original PIE meaning ("invoked" versus "libated") reflect a deeper ambiguity in the nature of the divine concept for early Proto-Indo-European speakers. This inherent semantic flexibility meant that the Proto-Germanic term gudą could have been broad enough to encompass various pre-Christian meanings, such as "libation," "idol," "invocation," or "one invoked/sacrificed to". This semantic breadth and neutrality (being a neuter noun ) might have been a key factor in its successful adoption and re-purposing during the Christianization of Germanic tribes. Instead of inventing a completely new word for the monotheistic Christian God, an existing, flexible term could be narrowed and redefined to fit the new theological framework. This suggests a linguistic "pre-adaptation" that facilitated religious change. The etymological debate itself is not merely an academic exercise; it provides a window into the challenges of reconstructing not just the sounds of ancient languages but also the worldview and abstract concepts encoded within them. It shows how the very structure of a word can reflect the evolving spiritual and philosophical landscape of a people. Some scholars have also proposed connections to *dhu̯es- "smoke, spirit," attested in Baltic and Germanic words for "spook".

The following table clarifies the two main debated etymologies for the ultimate Proto-Indo-European root of "God":

Table 2: Proposed Proto-Indo-European Roots and Their Meanings

| Proto-Indo-European Root | Proposed Meaning | Derived PIE Participle | Pre-Christian Germanic Meaning Implications | Supporting Cognates (Examples)

| ǵʰew- | "to pour, libate" | ǵʰu-tó-m | Libation, That which is libated upon, Idol | Sanskrit huta ("sacrificed"), Dutch gieten ("to pour"), Greek khein ("to pour") |

| ǵʰaw- (*ǵʰewh2-) | "to call, to invoke" | ǵʰu-tó-m | Invocation, The one invoked/called upon | Sanskrit hūta ("invoked"), Old Church Slavonic zovo ("to call") |

This table helps to demystify the deepest and most complex layer of the word's origin by explicitly laying out the two competing hypotheses side-by-side. This transparency enhances the report's academic rigor and helps the reader understand how these ancient, somewhat ambiguous meanings could have provided the foundational semantic space that was later adapted and narrowed to form the specific meaning of "God" in Christian contexts.

The Earliest Attestations: "God" in Written History

The earliest attested written form of a Germanic word cognate to English "God" is found in the Gothic Bible, translated by Bishop Ulfilas (Wulfila) in the 4th century CE (circa 311-380 CE). Ulfilas undertook this monumental task to provide scripture in the vernacular for the Eastern Germanic Gothic tribes, who were undergoing conversion to Christianity during this period in Nicopolis ad Istrum (modern-day Bulgaria). In this translation, the words "guda" and "guþ" were consistently used for "God". The oldest surviving parts of this Bible, such as the Codex Argenteus, are estimated to date from the 4th century CE , providing concrete evidence of the word's use. The earliest written attestations of "God" cognates are directly and causally linked to these Christianization efforts. The conversion of the Goths to Christianity created an immediate and practical need for religious texts in their own language. Ulfilas's translation was a direct response to this need, indicating that while the word (or its Proto-Germanic ancestor) existed orally prior to this period, its formal written preservation and widespread documentation were largely a consequence of the Christianization movement. Without this religious shift, the earliest written evidence might have appeared much later, or in different, non-religious contexts. This illustrates how major cultural and religious transformations can act as powerful catalysts for linguistic documentation and standardization.

While the Gothic Bible provides the earliest Germanic attestation, the specific English word "god" (as it appeared in Old English) naturally emerged later, within the Old English period (c. 450-1100 CE). The Merriam-Webster dictionary indicates its first known use in English as "before the 12th century" , which aligns with the latter part of the Old English era. The reference to the "earliest attestation of the Germanic word in the 6th-century Codex Argenteus (Mt 5:34)" refers to the Gothic text, not Old English, clarifying a potential point of confusion.

It is vital to distinguish between the specific word "God" (and its Germanic ancestors) and the universal concept of a deity or divine being. Concepts of divine powers existed in human cultures globally long before the specific English word "God" or its Germanic linguistic predecessors. For instance, the Mycenaean Greek "te-o" (plural "te-o-i"), written in Linear B syllabic script, is an earlier attested form of a word for "god" within the broader Indo-European family. Similarly, ancient cultures across the world had their own distinct terms for deities, such as Sumerian "di-mir" , Latin "Deus," Greek "Theos," Sanskrit "Deva" , and Hebrew "Elohim". The presence of these diverse linguistic terms demonstrates that the concept of a divine being is a universal and deeply rooted aspect of human experience across various civilizations, even if the specific words and their etymologies differ significantly from the Germanic lineage. This provides a crucial contextual layer, helping to differentiate between the specific linguistic history of "God" and the broader, more ancient human history of conceptualizing and naming divine entities.

A Transformative Shift: The Influence of Christianization

A profound semantic and grammatical shift occurred in the word "God" and its Germanic cognates with the widespread conversion of Germanic peoples to Christianity. Prior to this, the term "gudą" was often grammatically neuter and typically used in a general, often plural or collective sense, referring to a pantheon of deities or impersonal divine powers. However, under the influence of Christian theology, the word underwent a significant transformation. It became syntactically masculine and was predominantly used in the singular to refer specifically to the monotheistic Christian deity. This marked a crucial shift from a generic term for divine entities to a proper noun-like designation for the Supreme Being. Traces of its original neuter morphology sometimes persisted in inflections, even as its syntactic gender became masculine. This dramatic shift of the word "god" from a potentially neutral/plural term to a singular, grammatically masculine proper noun specifically for the Christian deity is a clear example of profound semantic narrowing and grammatical restructuring directly driven by the ascendancy of monotheistic Christianity. The theological requirements of a monotheistic religion, which typically posits a single, supreme, and often anthropomorphized (male) deity, directly imposed these grammatical and semantic changes upon the existing word. The word "god" became a linguistic vessel specifically designed to carry the meaning of the Christian Supreme Being, illustrating how language is not a passive tool but an active participant in cultural change.

Interestingly, when Germanic tribes converted to Christianity, they largely adopted and retained their existing indigenous terms for deities (such as Old English "god," or Gothic "guþ") to refer to the Christian God, rather than universally adopting the Latin word "Deus" used by the Latin-speaking Christian church. This linguistic choice was influenced by the prevalent usage of terms for their highest pagan deities, such as Wodan (Odin) by Angles, Saxons, and Franks, and Godan by the Lombards. These names were sometimes contracted to forms like "God" or "Wod". The deliberate retention and re-purposing of existing Germanic terms instead of a wholesale adoption of the Latin "Deus" was a highly effective and pragmatic strategy employed by Christian missionaries. This approach allowed for a smoother and more culturally resonant integration of the new monotheistic concept into the pre-existing linguistic and cultural fabric of the Germanic peoples. This linguistic choice acted as a powerful bridge, facilitating the rapid and deep assimilation of Christianity among Germanic tribes by grounding the new theology in familiar, albeit recontextualized, linguistic forms. This pattern is not unique to the Germanic context; similar linguistic adaptations have been observed in missionary efforts across various cultures, underscoring the profound connection between language, cultural identity, and religious belief systems.

The development of English orthography was significantly influenced by Christian texts. The capitalization of "God" (e.g., "God" versus "god") became a standard practice to specifically refer to the Abrahamic God, distinguishing the singular, monotheistic deity from other, often plural, "gods" of pagan traditions. This orthographic convention further solidified the semantic shift induced by Christianization.

Beyond Etymology: Semantic Evolution and Orthographic Changes

The semantic journey of "God" did not cease with Christianization. While initially solidified to refer to the Abrahamic God, its modern usage has undergone further semantic broadening. Today, "God" can signify any monotheistic conception of a supreme being, including translations of terms like Arabic "Allāh," Persian "Khuda," Indic "Ishvara," and Maasai "Ngai". This demonstrates how the word has adapted to a more globalized understanding of religious concepts. This semantic expansion reflects a cultural and intellectual shift towards recognizing commonalities and shared concepts across diverse religious traditions. The word "God" has evolved into a meta-term, a universal descriptor for the ultimate divine reality in monotheistic contexts. It is important to note that, despite their similar modern spelling and sound, the English word "God" is not etymologically related to "good." In Old English, "god" (with a short vowel, as in modern "pot") was phonetically distinct from "gōd" (with a long vowel, as in modern "boat"), and their origins are separate. Their phonetic similarity in modern English is coincidental.

Old English pronunciation differed significantly from Modern English, particularly concerning the distinction between long and short vowels, which was phonemically important. The "o" in Old English "god" was a short vowel, contrasting with the long "ō" in "gōd" (good). Furthermore, there was no single standardized writing system in Old English. Spelling conventions varied widely across different regional dialects (Northumbrian, West Saxon, Kentish, Mercian) and even among individual scribes. The letter "g," for instance, had multiple pronunciations depending on its context. The runic alphabet (Futhorc) also co-existed with and influenced Latin-based scripts during this period. These variations highlight the fluid nature of language before the advent of widespread literacy and printing. The significant variations in Old English spelling and pronunciation, coupled with the lack of a standardized writing system, underscore that language is a living, evolving system undergoing constant internal changes, not just external influences. The journey from Old English "god" to Modern English "God" involves a complex evolution of sound and script, not just meaning.

Old English poetry demonstrates a rich theological vocabulary beyond just "god." Poets frequently employed numerous descriptive epithets for God, often to satisfy alliterative requirements inherent in Old English poetic forms. Examples include "Cyning" (King), "Dryhten" (Lord), "Fæder" (Father), "Metod" (Maker), and "Wealdend" (Ruler). These terms often emphasized different attributes of the divine, showcasing a nuanced conceptualization of God within the Old English linguistic and cultural landscape.

Conclusion: A Continuous Linguistic Journey

In conclusion, the word "God" was not "invented" in a single year. Its existence is a testament to a continuous, dynamic linguistic evolution that spans millennia, deeply interwoven with human history, culture, and religious belief.

The journey of the word can be summarized through several key stages and influences:

 * Proto-Indo-European (c. 4000-1800 BCE): The deepest, reconstructed roots (ǵʰu-tó-m), with debated meanings possibly related to "invoking" or "libating," laid the conceptual groundwork for the divine.

 * Proto-Germanic (c. 500 BCE - 200 CE): The direct linguistic ancestor (gudą), a general term for deities, often grammatically neuter or used in a plural/collective sense, reflecting early Germanic paganism.

 * Gothic (4th Century CE): This was a pivotal period of earliest written attestation of cognates ("guda," "guþ") in the Gothic Bible, directly linked to the Christianization of Germanic tribes and marking the word's entry into documented history.

 * Old English (c. 450-1100 CE): The emergence of "god" within the English lineage, undergoing significant semantic and grammatical shifts (becoming singular and masculine) under the profound influence of Christian monotheism.

 * Modern English: Characterized by orthographic standardization, continued semantic evolution (broadening to encompass diverse monotheistic concepts), and its enduring role as a central term in religious discourse.

The entire etymological journey of "God" serves as a compelling case study illustrating the profound and reciprocal relationship between language and belief systems. Language is not merely a neutral container for ideas; it actively participates in the construction, articulation, and transmission of cultural and religious meaning. At each historical juncture, the word "God" either adapted to express new religious concepts (e.g., from polytheistic to monotheistic, from general divine power to specific Supreme Being) or was itself reshaped by theological imperatives (e.g., the gender shift from neuter to masculine, the capitalization). This shows a constant feedback loop. Understanding the history of this word is thus inseparable from understanding the broader history of human spirituality and cultural transformation. This underscores a fundamental principle in sociolinguistics and the study of religion: language is a dynamic cultural artifact that both reflects and shapes human thought and belief.

SCRIPTURAL PROOF THAT YAHUSHA IS ALAHIM :