By Moshe GoldAccording to The Theological Wordbook of the Old Testament, the Hebrew word Elohim is the most used name translated into English as God. This noun, used in the plural, is consistently associated with singular verbs, adjectives and pronouns.

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As the Rabbis attest, it defines the plurality of majesty within the Godhead. Furthermore, among the Semitic languages, Hebrew is the only one where the plural form occurs. In Genesis 1:2 and verse 26 this word appears for the first time.Elohim is the subject of all divine activity revealed to man, and also is the object of all true reverence and godly fear that comes from man. Often Elohim is used in conjunction with the most personal name of God, Yahweh or Jehovah (Genesis 2:4-5; Exodus 34:23; Psalm 68:18 Hebrew Bible verse 19).

In its use with Jehovah, it refers to the title given to God in three categories. In Isaiah 45:18 God is referred to as the creator “ God himself that formed the earth and made it.” In Jonah 1:9 He is called “ the God of heaven, which hath made the sea and the dry land.” A second category of titles expresses God’s sovereignty. Isaiah 54:5 refers to Him as “ the God of the whole earth.” In 1 Kings 20:28 He is the “ God of the hills.” In Jeremiah 32:27 He is the “ God of all flesh.” In Genesis 24:3, He is “ the God of heaven, and the God of the earth,” (cf. Deuteronomy 4:39; Joshua 2:11).In Deuteronomy 10:17, He is the “ God of gods, and Lord of lords, a great God, a mighty, and a terrible, which regardeth not persons, nor taketh reward bribes.” In short, He is “ God Most High” (Psalm 57:2 in Hebrew Bible verse 3).

As the Sovereign of creation He is also described as Judge (Psalm 50:6; Psalm 75:7 in the Hebrew Bible verse 12).Another category shows Elohim to be the “ God of the armies of Israel” (1 Samuel 17:45) and “ God of Jerusalem” (2 Chronicles 32:19). The two titles above portray God as the Savior of His people, as does the simple phrase “ God of Salvation” (1 Chronicles 16:35; Psalm 18:46 in the Hebrew Bible verse 47; cf. Psalm 88:1 in the Hebrew Bible verse 2).In time, Alexander the Great (336 -323 BC) spread his empire to most of the known world. One of the keys to his success, called Hellenism, was the syncretism of Greek culture with the culture of the conquered people. At that time the word Elohim was replaced by the Greek word Kurios as evidenced in the oldest Greek translation of the Hebrew Scriptures, the Septuagint.

Gen 1:26 - And God H430 said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. A name of God in the Bible, c. 1600, from Hebrew, plural (of majesty?) of Eloh 'God' (cognate with Allah), a word of unknown etymology, perhaps an augmentation of El 'God,' also of unknown origin. Generally taken as singular, the use of this word instead of Yahveh is taken by biblical scholars as an important clue to authorship in the Old Testament, hence Elohist (1862; Elohistic is.

This also equated the Hebrew name for God, Elohim, with the word Yahweh making Elohim equal to Yahweh. In time, the title God the Father became synonymous with Elohim/Yahweh.

When the New Testament was composed the Greek word for Lord, Kurios, was used to refer to the Lordship of Jesus. This use confirmed not only the plurality of majesty within the Godhead, but identified Jesus as equal to God the Father.The Scriptures provide proof of Jesus as Lord. Psalm 110:1, which is quoted in Matthew 22:44 (cf.

Matthew 26:64; Mark 12:36; 14:62; 16:19; Luke 20:42; 22:69; Acts 2:34; 1 Corinthians 15:25; Ephesians 1:20; Colossians 3:1 and Hebrews 1:3, 13; 10:12; 12:2). While the Jewish interpretation of Psalm 110:1 looks forward to the Messianic future for its reality, to those with faith in Jesus this hope is transferred to the present. This is just one small example of the deification of Jesus, identifying Him with the Elohim of the Hebrew Scriptures.

The full effect of Jesus as Kurios/Lord will not be realized until His promised return, when He will be crowned as King of the earth. At that time, all nations will be required to worship Him in Jerusalem and send a representative delegation to worship and bring gifts to Him every year on the Feast of Tabernacles, (Zechariah 14:16). Those that choose not to be represented in Jerusalem at that time will suffer punishment (Zechariah 14:17-19).The scriptures show clearly, from a literary and theological point of view, the link between Elohim and Kurios and is seen in the person of Jesus.

GrammarWord: אלהים or אלוהיםRepresentation: ELHYMTransliteration: elohimTranslation: The-Elohim. (Transliterating)Strong Concordance: H430ExpositionSingular vs Plural According to theists, Elohim, while in a plural-form (the YM in ELH YM), is treated as a singular (non-plural) when it refers to their God. When it refers to or infers the other Elohim, then it is treated as a collective of powers, typically those that have the power of life and death over others. This collective may or may not be supernatural, based on how they want to read the text.That is a mistake, and one should be consistent in stating that Elohim always means a plurality, although the collective may express itself in a singular nature, as I shall explain.In modern Hebrew, the verb form should match the associated noun. So a single object should have a single-person verb form, and a group should have a plural form verb. That is certainly true in modern Hebrew.In Biblical Hebrew, that is not always the case, and Biblical Hebrew often plays loose with gender and number.As a collective, Elohim can be properly addressed in the singular. For example, the word for 'nation' (AhM), which is a collective of people.

We read (Exodus 4:31), 'And the nation believed (singular) and they heard (plural)'. We have a noun with both a single and plural form of two different verbs attached to it.So the form of the verb is not a perfect indicator if the object is plural or singular, while context is. For example, 'Water' ( mayim) is always written in the plural and has plural verbs even though we normally translate it into the singular English form.Historical Context To understand how Elohim is used, one needs to understand its place in early theology.First of all, Scripture is not a text about one God, and the characters in the text believed in multiple Gods. They simply were loyal to the main protagonist of the story. That form of belief is what I will refer to as 'henotheism'.In Exodus 18:11 we read that Yahweh is 'greater than all of the Elohim', with Jethro declaring that while there are many Elohim (each nation or tribal group having their own), Yahweh is the most powerful of them all. And in Exodus 12:12 we read that Yahweh will 'do judgement amidst the Elohim of Egypt'. In these cases, most theologians have no problem with considering Elohim as a collective, since it refers to some other Elohim.All of the Gods were localized, and each one had His own territory.

Scripture takes about the Elohim of Egypt, the Elohim of Canaan, and so forth. Each of these lands had a chief God, and this God may have had a pantheon of other Gods. But Elohim was not a pantheon, but a supernatural tool, a collective expression of powers that did the will of the chief God.Because of their actions, what they do is often seen as being done by the God. When speaking, they speak for the God. It is as though the God is cloaked in the Elohim, and they are dependent upon Him, do His will, but are not Him.As the later texts in Scripture show, the Elohim, which had a major role in the text will have less and less importance. And by the time the Book of Isaiah appears, they are nearly gone, and by the end of the book, you only have Lord Yahweh and no Elohim of any form.

The expression 'Yahweh, He is the Elohim!' Declares His independence from them as Yahweh evolves into the sole God of the land, having chased all of the others away, in a form of quasi-monotheism. He will not evolve into the sole God of the world within the Hebrew Scripture, but within the teachings of the Rabbis only.Such is the way of directed teaching.For those who deny the henotheistic flavor of the text, one need only count the number of times that 'other Gods' appears in the text (actually, 'other Elohim'). While Rabbinical Judaism emphasizes the monotheistic content, the henotheistic references in the Torah are to numerous to ignore.

It should also be noted that in many places where 'Elohim' appears in the text without 'Yahweh', Targum Onkelos replaces 'Elohim' to 'Yahweh' to emphasize the rabbinical view that it only speaks of one God and in Genesis 3:22, Onkelos removes the 'us' reference altogether.Grammatical UsageBecause of all of this, 'Yahweh Elohim' become extremely difficult to translate.In Hebrew, two nouns beside one another indicate ownership. As in 'throne David' (pretend that these are Hebrew words) would be 'throne of David' or 'ring mother' would be 'mother's ring'.The term 'Yahweh Elohim' appears quite often in Scripture. Typically it is translated as 'Lord God', reducing 'Yehweh' to nothing more than a sort of 'Mister', rather than what it should be, which is 'Yahweh of the Elohim'.But that is not a good translation either.Yes, if we are to be consistent with our grammar, then it should be 'Yahweh of the Elohim' in the manner of 'The general of the battalion', where the general has a relationship with the group, they obey him, but they are not him.

He also came up through the ranks as they did, and that is not a comparison that I want to make, even though the Book of Lot seems to imply that.So while the Elohim are operating as a unit, they will normally have singular verbs applied to them.And there are exceptions when their plurality comes out.For example, when they will communicate with each other, as in Genesis 1:26, 'Let us make man in our image.' .And there are times when the chief God, (in our case, Yahweh) will need to give them instructions, 'Come, let us go down.' As in Genesis 11:7. Or when He says, 'the man has become like us' in Genesis 1:26 before He gives them a command.There are those who would say that Yahweh was speaking to His angels. I would argue that there is really no difference between them when Yahweh creates angels to do His will, or when the Elohim do the same. They are all supernatural collectives that serve their Source.And all of the chief Gods had this same setup.There is no denying their plurality and their separateness when only one of them is being referenced in a verse, either Elohim or Yahweh.Another example is in Genesis 20:13 when Abraham tells Avimelech that 'the Elohim, they forced me to wander.'

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.But when they are together, that clarity is not always so apparent. So much so that apologists will treat Elohim as just another name for Yahweh, while ignoring that 'Yahweh Elohim' would make no sense in that context.This brings me to how does one translate 'Yahweh Elohim'?I have used 'Yahweh of the Elohim' in the past, and it has never been satisfactory to me. It is true, however, that Eloha, the singular form of Elohim, appears primarily in the Book of Lot, a book that might be older than the Torah, and Yahweh is being treated as one of the Eloha, part of the collective who has emerged as a Chief God in his own right.And while that is worth pondering, and 'Yahweh the Eloah' is a suitable translation (or, transliteration), it doesn't help with the later texts, those that use Yahweh Elohim. Because of this, when they appear together, I will use 'Yahweh-Elohim' for lack of a better way to express that the Elohim is an expression of Yahweh.And because of its collective nature, it may be a singular expression that should always be considered as part of a plurality.Therefore, when they are without Yahweh, I will use 'The-Elohim', which is proper for plural nouns, and when they are joined to Yahweh, I will not impose 'the', since it would be grammatically clumsy.