I have been discussing the name of Elohim and in this issue I intend to continue the discussion. Let me at the outset say that I am not too interested in the derivations of the names as some may want to discover. They can do this by researching these in the worldwide web which is full of information one may want to see.
My purpose is diferent. The holy scriptures uses names in relation to our Elohim, the one we call Yahweh (Hebrew: יהוה), which we have already discussed to my satisfaction. Right now we want to cover the other names used in the Holy Scriptures. Again I will glean from the internet (in blue) as follows:
Adonai
Jews also call Elohim, Adonai, Hebrew for "Lord" (Hebrew: אֲדֹנָי). Formally, this is plural ("my Lords"), but the plural is usually construed as a respectful, and not a syntactic plural. (The singular form is Adoni: "my lord".
Since pronouncing YHWH was considered sinful, Jews used Adonai instead in prayers, and colloquially would use Hashem (The Name). When the Masoretes added vowel pointings to the text of the Hebrew Bible in the first century CE, they gave the word YHWH the vowels of Adonai, to remind the reader to say Adonai instead.
Ehyeh-Asher-Ehyeh
The name Ehyeh (Hebrew: אֶהְיֶה) denotes Elohim's potency in the immediate future, and is part of YHWH. The phrase "ehyeh-asher-ehyeh" (Exodus 3:14) is interpreted by some authorities as "I will be because I will be," using the second part as a gloss and referring to Elohim's promise, "Certainly I will be [ehyeh] with thee" (Exodus 3:12). Other authorities claim that the whole phrase forms one name. The Targum Onkelos leaves the phrase untranslated and is so quoted in the Talmud (B. B. 73a). The "I am that I am" of the Authorized Version is based on this view.
I am that I am (Hebrew: אהיה אשר אהיה, pronounced ''Ehyeh asher ehyeh') is the sole response used in (Exodus 3:14) when Moses asked for Elohim's name. It is one of the most famous verses in the Hebrew Bible. Hayah means "existed" or "was" in Hebrew; ehyeh is the first-person singular imperfect form. Ehyeh asher ehyeh is generally interpreted to mean "I will be what I will be", I shall be what I shall be or I am that I am (King James Bible and others). The Tetragrammaton itself may derive from the same verbal root.
El
El (Hebrew: אל) is used in both the singular and plural, both for other elohims and for the Elohim of Israel. As a name of Elohim, however, it is used chiefly in poetry and prophetic discourse, rarely in prose, and then usually with some epithet attached, as "a jealous Elohim." Other examples of its use with some attribute or epithet are: El ' a Elyon<>("Most High Elohim"), El Shaddai ("Elohim Almighty"), El `Olam ("Everlasting Elohim"), El Hai ("Living Elohim"), El Ro'i ("Elohim of Seeing"), El Elohe Israel ("Elohim, the Elohim of Israel"), El Gibbor ("Elohim of Strength"). In addition, names such as Gabriel ("Strength of Elohim"), Michael ("He Who is Like Elohim"), Raphael ("Elohim's medicine") and Daniel ("Elohim is My Judge") use Elohim's name in a similar fashion.
Elohim
A title of Yahweh in the Hebrew Bible is Elohim (Hebrew: אלהים); as opposed to other names mentioned in this article, this name also describes gods of other religions. Despite the -im ending common to many plural nouns in Hebrew, the word Elohim, when referring to Yahweh is grammatically singular, and regularly takes a singular verb in the Hebrew Bible. It is argued that the word elohim had an origin in a plural grammatical form. When the Hebrew Bible uses elohim not in reference to Yahweh, it usually takes plural forms of the verb (for example, Exodus 20:3). There are a few other such uses in Hebrew, for example Behemoth. In Modern Hebrew, the singular word be'alim ("owner") looks plural, but likewise takes a singular verb.
Other scholars interpret the -im ending as an expression of majesty (pluralis majestatis) or excellence (pluralis excellentiae), expressing high dignity or greatness. For these reasons many Christians cite the apparent plurality of elohim as evidence for the basic Christian doctrine of the Trinity. This was a traditional position but modern Christian theologians now largely accept that this is an exegetical fallacy.
Theologians who dispute this claim, cite the hypothesis that plurals of majesty came about in more modern times. Richard Toporoski, a classics scholar, asserts that plurals of majesty first appeared in the reign of Diocletian (284-305 CE)1. Indeed, Gesenius states in his book Hebrew Grammar 2 the following:
The Jewish grammarians call such plurals … plur. virium or virtutum; later grammarians call them plur. excellentiae, magnitudinis, or plur. maiestaticus. This last name may have been suggested by the we used by kings when speaking of themselves and the plural used by Elohim in Genesis 1:26 and 11:7; Isaiah 6:8 has been incorrectly explained in this way). It is, however, either communicative (including the attendant angels: so at all events in Isaiah 6:8 and Genesis 3:22), or according to others, an indication of the fullness of power and might implied. It is best explained as a plural of self-deliberation. The use of the plural as a form of respectful address is quite foreign to Hebrew.
The plural form ending in -im can also be understood as denoting abstraction, as in the Hebrew words chayyim: "life" or betulim: "virginity". If understood this way Elohim means "divinity" or "deity". The word chayyim is similarly syntactically singular when used as a name but syntactically plural otherwise.
The Hebrew form Eloah (אלוה, which looks as though it might be a singular form of Elohim) is comparatively rare, occurring only in poetry and late prose (in the Book of Job, 41 times). What is probably the same divine name is found in Arabic (Ilah as singular "a Elohim", as opposed to Allah meaning "The Elohim" or "Elohim") and in Aramaic (Elaha). This unusual singular form is used in six places for heathen deities (examples: 2 Chronicles 32:15; Daniel 11:37, 38;). The normal Elohim form is also used in the plural a few times, either for Elohims or images (Exodus 9:1, 12:12, 20:3; and so forth) or for one Elohim (Exodus 32:1; Genesis 31:30, 32; and elsewhere). In the great majority of cases both are used as names of the one Elohim of Israel.
The root-meaning of the word is unknown. One theory is that it may be connected with the old Arabic verb alih (to be perplexed, afraid; to seek refuge because of fear). Eloah, Elohim, would, therefore, be "He who is the object of fear or reverence," or "He with whom one who is afraid takes refuge."
In many of the passages in which Elohim occurs in the Bible it refers to non-Israelite deities, or in some instances to powerful men or judges (Exodus 21:6).
References
1R. Toporoski, "What was the origin of the royal "we" and why is it no longer used?", (Times of London, May 29, 2002. Ed. F1, p. 32)
My purpose is diferent. The holy scriptures uses names in relation to our Elohim, the one we call Yahweh (Hebrew: יהוה), which we have already discussed to my satisfaction. Right now we want to cover the other names used in the Holy Scriptures. Again I will glean from the internet (in blue) as follows:
Adonai
Jews also call Elohim, Adonai, Hebrew for "Lord" (Hebrew: אֲדֹנָי). Formally, this is plural ("my Lords"), but the plural is usually construed as a respectful, and not a syntactic plural. (The singular form is Adoni: "my lord".
Since pronouncing YHWH was considered sinful, Jews used Adonai instead in prayers, and colloquially would use Hashem (The Name). When the Masoretes added vowel pointings to the text of the Hebrew Bible in the first century CE, they gave the word YHWH the vowels of Adonai, to remind the reader to say Adonai instead.
Ehyeh-Asher-Ehyeh
The name Ehyeh (Hebrew: אֶהְיֶה) denotes Elohim's potency in the immediate future, and is part of YHWH. The phrase "ehyeh-asher-ehyeh" (Exodus 3:14) is interpreted by some authorities as "I will be because I will be," using the second part as a gloss and referring to Elohim's promise, "Certainly I will be [ehyeh] with thee" (Exodus 3:12). Other authorities claim that the whole phrase forms one name. The Targum Onkelos leaves the phrase untranslated and is so quoted in the Talmud (B. B. 73a). The "I am that I am" of the Authorized Version is based on this view.
I am that I am (Hebrew: אהיה אשר אהיה, pronounced ''Ehyeh asher ehyeh') is the sole response used in (Exodus 3:14) when Moses asked for Elohim's name. It is one of the most famous verses in the Hebrew Bible. Hayah means "existed" or "was" in Hebrew; ehyeh is the first-person singular imperfect form. Ehyeh asher ehyeh is generally interpreted to mean "I will be what I will be", I shall be what I shall be or I am that I am (King James Bible and others). The Tetragrammaton itself may derive from the same verbal root.
El
El (Hebrew: אל) is used in both the singular and plural, both for other elohims and for the Elohim of Israel. As a name of Elohim, however, it is used chiefly in poetry and prophetic discourse, rarely in prose, and then usually with some epithet attached, as "a jealous Elohim." Other examples of its use with some attribute or epithet are: El ' a Elyon<>("Most High Elohim"), El Shaddai ("Elohim Almighty"), El `Olam ("Everlasting Elohim"), El Hai ("Living Elohim"), El Ro'i ("Elohim of Seeing"), El Elohe Israel ("Elohim, the Elohim of Israel"), El Gibbor ("Elohim of Strength"). In addition, names such as Gabriel ("Strength of Elohim"), Michael ("He Who is Like Elohim"), Raphael ("Elohim's medicine") and Daniel ("Elohim is My Judge") use Elohim's name in a similar fashion.
Elohim
A title of Yahweh in the Hebrew Bible is Elohim (Hebrew: אלהים); as opposed to other names mentioned in this article, this name also describes gods of other religions. Despite the -im ending common to many plural nouns in Hebrew, the word Elohim, when referring to Yahweh is grammatically singular, and regularly takes a singular verb in the Hebrew Bible. It is argued that the word elohim had an origin in a plural grammatical form. When the Hebrew Bible uses elohim not in reference to Yahweh, it usually takes plural forms of the verb (for example, Exodus 20:3). There are a few other such uses in Hebrew, for example Behemoth. In Modern Hebrew, the singular word be'alim ("owner") looks plural, but likewise takes a singular verb.
Other scholars interpret the -im ending as an expression of majesty (pluralis majestatis) or excellence (pluralis excellentiae), expressing high dignity or greatness. For these reasons many Christians cite the apparent plurality of elohim as evidence for the basic Christian doctrine of the Trinity. This was a traditional position but modern Christian theologians now largely accept that this is an exegetical fallacy.
Theologians who dispute this claim, cite the hypothesis that plurals of majesty came about in more modern times. Richard Toporoski, a classics scholar, asserts that plurals of majesty first appeared in the reign of Diocletian (284-305 CE)1. Indeed, Gesenius states in his book Hebrew Grammar 2 the following:
The Jewish grammarians call such plurals … plur. virium or virtutum; later grammarians call them plur. excellentiae, magnitudinis, or plur. maiestaticus. This last name may have been suggested by the we used by kings when speaking of themselves and the plural used by Elohim in Genesis 1:26 and 11:7; Isaiah 6:8 has been incorrectly explained in this way). It is, however, either communicative (including the attendant angels: so at all events in Isaiah 6:8 and Genesis 3:22), or according to others, an indication of the fullness of power and might implied. It is best explained as a plural of self-deliberation. The use of the plural as a form of respectful address is quite foreign to Hebrew.
The plural form ending in -im can also be understood as denoting abstraction, as in the Hebrew words chayyim: "life" or betulim: "virginity". If understood this way Elohim means "divinity" or "deity". The word chayyim is similarly syntactically singular when used as a name but syntactically plural otherwise.
The Hebrew form Eloah (אלוה, which looks as though it might be a singular form of Elohim) is comparatively rare, occurring only in poetry and late prose (in the Book of Job, 41 times). What is probably the same divine name is found in Arabic (Ilah as singular "a Elohim", as opposed to Allah meaning "The Elohim" or "Elohim") and in Aramaic (Elaha). This unusual singular form is used in six places for heathen deities (examples: 2 Chronicles 32:15; Daniel 11:37, 38;). The normal Elohim form is also used in the plural a few times, either for Elohims or images (Exodus 9:1, 12:12, 20:3; and so forth) or for one Elohim (Exodus 32:1; Genesis 31:30, 32; and elsewhere). In the great majority of cases both are used as names of the one Elohim of Israel.
The root-meaning of the word is unknown. One theory is that it may be connected with the old Arabic verb alih (to be perplexed, afraid; to seek refuge because of fear). Eloah, Elohim, would, therefore, be "He who is the object of fear or reverence," or "He with whom one who is afraid takes refuge."
In many of the passages in which Elohim occurs in the Bible it refers to non-Israelite deities, or in some instances to powerful men or judges (Exodus 21:6).
References
1R. Toporoski, "What was the origin of the royal "we" and why is it no longer used?", (Times of London, May 29, 2002. Ed. F1, p. 32)
2Gesenius' Hebrew Grammar (A. E. Cowley, ed., Oxford, 1976, p.398)
Elyon
The name `Elyon (Hebrew: עליון) occurs in combination with El, YHWH or Elohim, and also alone. It appears chiefly in poetic and later Biblical passages. The modern Hebrew adjective "`Elyon" means "supreme" (as in "Supreme Court") or "Most High". El Elyon has been traditionally translated into English as 'Elohim Most High'.
Shaddai
The name Shaddai (Hebrew: שַׁדַּי), which occurs both independently and in combination with El, is used as a name of Elohim chiefly in the Book of Job. According to Exodus 6:2, 3, this is the name by which Elohim was known to Abraham, Isaac, and Jacob. In the Septuagint and other early translation it was translated with words meaning 'Almighty'.
The root word "shadad" (שדד) means "to overpower" or "to destroy". This would give Shaddai the meaning of "destroyer" as one of the aspects of Elohim.
An alternative view proposed by Albright is that the name is connected to shadayim which means 'breasts' in Hebrew. It may thus be connected to the notion of Elohim’s fertility and blessings of the human race. In several instances it is connected with fruitfulness: “May Elohim Almighty [El Shaddai] bless you and make you fruitful and increase your numbers . . .” (Gen. 28:3). “I am Elohim Almighty [El Shaddai]: be fruitful and increase in number” (Gen. 35:11). “By the Almighty [El Shaddai] who will bless you with blessings of heaven above, blessings of the deep that lies beneath, blessings of the breasts [shadayim] and of the womb [racham] ” (Gen. 49:25).
It is also given a Midrashic interpretation as an acronym standing for 'Guardian of the Doors of Israel' (Hebrew: שׁוֹמֶר דְלָתוֹת יִשְׂרָאֶל), which is commonly found as carvings or writings upon the Mezuzah, a vessel which houses a scroll of parchment with Biblical text written on it, that is situated upon all the doorframes in a home or establishment.
Shalom
Shalom ("Peace"; Hebrew: שלום)
The Talmud says "the name of Elohim is 'Peace'" (Pereḳ ha-Shalom, Shab. 10b), (Judges 6:24); consequently, one is not permitted to greet another with the word shalom in unholy places such as a bathroom (Talmud, Shabbat, 10b). The name Sh'lomo literally His peace (from shalom, Solomon, שלומו) refers to the Elohim of Peace.
Shekhinah
Shekhinah (Hebrew: שכינה) is the presence or manifestation of Elohim which has descended to "dwell" among humanity. The term never appears in the Hebrew Bible; later rabbis used the word when speaking of Elohim dwelling either in the Tabernacle or amongst the people of Israel. The root of the word means "dwelling". Of the principal names of Elohim, it is the only one that is of the feminine gender in Hebrew grammar.
Yah
The name Yah is composed of the first letters of YHWH.
YHWH Tzevaot/Sabaoth
The names YHWH and Elohim frequently occur with the word tzevaot or sabaoth ("hosts" or "armies", Hebrew: צבאות) as YHWH Elohe Tzevaot ("YHWH Elohim of Hosts"), Elohe Tzevaot ("Elohim of Hosts"), Adonai YHWH Tzevaot ("Lord YHWH of Hosts") or, most frequently, YHWH Tzevaot ("YHWH of Hosts"). This name is traditionally transliterated in Latin as Sabaoth, a form that will be more familiar to many English readers, as it was used in the King James Version of the Bible.
This compound divine name occurs chiefly in the prophetic literature and does not appear at all in the Pentateuch, Joshua or Judges. The original meaning of tzevaot may be found in 1 Samuel 17:45, where it is interpreted as denoting "the Elohim of the armies of Israel". The word, apart from this special use, always means armies or hosts of men, as, for example, in Exodus 6:26, 7:4, 12:41, while the singular is used to designate the heavenly host.
Frequently used names of Elohim
Adir — "Strong One".
Adon Olam — "Master of the World".
Avinu Malkeinu — "Our Father, our King".
Boreh — "the Creator".
Ehiyeh sh'Ehiyeh — "I Am That I Am": a modern Hebrew version of "Ehyeh asher Ehyeh".
Elohei Avraham, Elohei Yitzchak ve Elohei Ya`aqov — "Elohim of Abraham, Elohim of Isaac, Elohim of Jacob".
El ha-Gibbor — "Elohim the hero" or "Elohim the strong one".
Emet — "Truth".
E'in Sof — "endless, infinite", Kabbalistic name of Elohim
Ro'eh Yisra'el — "Shepherd of Israel".
Ha-Kaddosh, Baruch Hu — "The Holy One, Blessed be He".
Kaddosh Israel — "Holy One of Israel".
Melech ha-Melachim — "The King of Kings" or Melech Malchei ha-Melachim "King of Kings of Kings", to express superiority to the earthly rulers title.
Makom or Hamakom — literally "the place", meaning "The Omnipresent"; see Tzimtzum.
Magen Avraham — "Shield of Abraham".
YHWH-Yireh (Yahweh-Yireh) — "The Lord will provide" (Genesis 22:13, 14).
YHWH-Rapha" — "The Lord that healeth" (Exodus 15:26).
YHWH-Niss"i (Yahweh-Nissi) — "The Lord our Banner" (Exodus 17:8-15).
YHWH-Shalom — "The Lord our Peace" (Judges 6:24).
YHWH-Ra-ah — "The Lord my Shepherd" (Psalms 23:1).
YHWH-Tsidkenu — "The Lord our Righteousness" (Jeremiah 23:6).
YHWH-Shammah — "The Lord is present" (Ezekiel 48:35).
Tzur Israel — "Rock of Israel".
Ha Shem — "The Name"
I hope we now have an appreciation of the names of Yahweh our Elohim as captured in the articles I have used here. We are told to trust in the name of Yahweh in Isaiah 50:10 which reads (WOY):
“Who is among you who fears Yahweh, that obeys the voice of his servant, that walks in darkness and has no lights? Let him trust in the name of Yahweh, and stay upon his Elohim“
Elyon
The name `Elyon (Hebrew: עליון) occurs in combination with El, YHWH or Elohim, and also alone. It appears chiefly in poetic and later Biblical passages. The modern Hebrew adjective "`Elyon" means "supreme" (as in "Supreme Court") or "Most High". El Elyon has been traditionally translated into English as 'Elohim Most High'.
Shaddai
The name Shaddai (Hebrew: שַׁדַּי), which occurs both independently and in combination with El, is used as a name of Elohim chiefly in the Book of Job. According to Exodus 6:2, 3, this is the name by which Elohim was known to Abraham, Isaac, and Jacob. In the Septuagint and other early translation it was translated with words meaning 'Almighty'.
The root word "shadad" (שדד) means "to overpower" or "to destroy". This would give Shaddai the meaning of "destroyer" as one of the aspects of Elohim.
An alternative view proposed by Albright is that the name is connected to shadayim which means 'breasts' in Hebrew. It may thus be connected to the notion of Elohim’s fertility and blessings of the human race. In several instances it is connected with fruitfulness: “May Elohim Almighty [El Shaddai] bless you and make you fruitful and increase your numbers . . .” (Gen. 28:3). “I am Elohim Almighty [El Shaddai]: be fruitful and increase in number” (Gen. 35:11). “By the Almighty [El Shaddai] who will bless you with blessings of heaven above, blessings of the deep that lies beneath, blessings of the breasts [shadayim] and of the womb [racham] ” (Gen. 49:25).
It is also given a Midrashic interpretation as an acronym standing for 'Guardian of the Doors of Israel' (Hebrew: שׁוֹמֶר דְלָתוֹת יִשְׂרָאֶל), which is commonly found as carvings or writings upon the Mezuzah, a vessel which houses a scroll of parchment with Biblical text written on it, that is situated upon all the doorframes in a home or establishment.
Shalom
Shalom ("Peace"; Hebrew: שלום)
The Talmud says "the name of Elohim is 'Peace'" (Pereḳ ha-Shalom, Shab. 10b), (Judges 6:24); consequently, one is not permitted to greet another with the word shalom in unholy places such as a bathroom (Talmud, Shabbat, 10b). The name Sh'lomo literally His peace (from shalom, Solomon, שלומו) refers to the Elohim of Peace.
Shekhinah
Shekhinah (Hebrew: שכינה) is the presence or manifestation of Elohim which has descended to "dwell" among humanity. The term never appears in the Hebrew Bible; later rabbis used the word when speaking of Elohim dwelling either in the Tabernacle or amongst the people of Israel. The root of the word means "dwelling". Of the principal names of Elohim, it is the only one that is of the feminine gender in Hebrew grammar.
Yah
The name Yah is composed of the first letters of YHWH.
YHWH Tzevaot/Sabaoth
The names YHWH and Elohim frequently occur with the word tzevaot or sabaoth ("hosts" or "armies", Hebrew: צבאות) as YHWH Elohe Tzevaot ("YHWH Elohim of Hosts"), Elohe Tzevaot ("Elohim of Hosts"), Adonai YHWH Tzevaot ("Lord YHWH of Hosts") or, most frequently, YHWH Tzevaot ("YHWH of Hosts"). This name is traditionally transliterated in Latin as Sabaoth, a form that will be more familiar to many English readers, as it was used in the King James Version of the Bible.
This compound divine name occurs chiefly in the prophetic literature and does not appear at all in the Pentateuch, Joshua or Judges. The original meaning of tzevaot may be found in 1 Samuel 17:45, where it is interpreted as denoting "the Elohim of the armies of Israel". The word, apart from this special use, always means armies or hosts of men, as, for example, in Exodus 6:26, 7:4, 12:41, while the singular is used to designate the heavenly host.
Frequently used names of Elohim
Adir — "Strong One".
Adon Olam — "Master of the World".
Avinu Malkeinu — "Our Father, our King".
Boreh — "the Creator".
Ehiyeh sh'Ehiyeh — "I Am That I Am": a modern Hebrew version of "Ehyeh asher Ehyeh".
Elohei Avraham, Elohei Yitzchak ve Elohei Ya`aqov — "Elohim of Abraham, Elohim of Isaac, Elohim of Jacob".
El ha-Gibbor — "Elohim the hero" or "Elohim the strong one".
Emet — "Truth".
E'in Sof — "endless, infinite", Kabbalistic name of Elohim
Ro'eh Yisra'el — "Shepherd of Israel".
Ha-Kaddosh, Baruch Hu — "The Holy One, Blessed be He".
Kaddosh Israel — "Holy One of Israel".
Melech ha-Melachim — "The King of Kings" or Melech Malchei ha-Melachim "King of Kings of Kings", to express superiority to the earthly rulers title.
Makom or Hamakom — literally "the place", meaning "The Omnipresent"; see Tzimtzum.
Magen Avraham — "Shield of Abraham".
YHWH-Yireh (Yahweh-Yireh) — "The Lord will provide" (Genesis 22:13, 14).
YHWH-Rapha" — "The Lord that healeth" (Exodus 15:26).
YHWH-Niss"i (Yahweh-Nissi) — "The Lord our Banner" (Exodus 17:8-15).
YHWH-Shalom — "The Lord our Peace" (Judges 6:24).
YHWH-Ra-ah — "The Lord my Shepherd" (Psalms 23:1).
YHWH-Tsidkenu — "The Lord our Righteousness" (Jeremiah 23:6).
YHWH-Shammah — "The Lord is present" (Ezekiel 48:35).
Tzur Israel — "Rock of Israel".
Ha Shem — "The Name"
I hope we now have an appreciation of the names of Yahweh our Elohim as captured in the articles I have used here. We are told to trust in the name of Yahweh in Isaiah 50:10 which reads (WOY):
“Who is among you who fears Yahweh, that obeys the voice of his servant, that walks in darkness and has no lights? Let him trust in the name of Yahweh, and stay upon his Elohim“
