Elohim (Hebrew: אֱלֹהִים, romanized: ʾĔlōhīm [(ʔ)eloˈ(h)im]) is a Hebrew word meaning "gods" or "godhood". Although the word is plural in form (as an abstract
Elohim (Hebrew: אֱלֹהִים, romanized: ʾĔlōhīm [(ʔ)eloˈ(h)im]) is a Hebrew word meaning "gods" or "godhood". Although the word is plural in form (as an abstract noun referring to the concept of "divinity"), in the Hebrew Bible it most often takes singular verbal or pronominal agreement and refers to a single deity, particularly but not always the God of Judaism. In other verses it takes plural agree
The word elohim or 'elohiym (ʼĕlôhîym) is a grammatically plural noun for "gods" or "deities" or various other words in Biblical Hebrew such as judges.
In Hebrew, the ending -im normally indicates a masculine plural. However, when referring to the Jewish/Israelite God, Elohim is usually understood to be grammatically singular (i.e., it governs a singular verb or adjective). In Modern Hebrew, it is often referred to in the singular despite the -im ending that denotes plural masculine nouns in Hebrew.
It is generally thought that Elohim is derived from eloah, the latter being an expanded form of the Northwest Semitic noun 'il. The related nouns eloah (אלוה) and el (אֵל) are…
a Latinization of the Hebrew יְהֹוָה Yəhōwā, one vocalization of the Tetragrammaton יהוה (YHWH), the proper name of the God of Israel in the Hebrew Bible /
Jehovah () is a Latinization of the Hebrew יְהֹוָה Yəhōwā, one vocalization of the Tetragrammaton יהוה (YHWH), the proper name of the God of Israel in the Hebrew Bible / Old Testament. The Tetragrammaton is considered one of the seven names of God in Judaism and a form of God's name in Christianity.
The consensus among scholars is that the historical vocalization of the Tetragrammaton at the time
יְהֹוָה appears 6,518 times in the traditional Masoretic Text, in addition to 305 instances of יֱהֹוִה (Jehovih). The pronunciation Jehovah is believed to have arisen through the introduction of vowels of the qere—the marginal notation used by the Masoretes. In places where the consonants of the text to be read (the qere) differed from the consonants of the written text (the kethib), they wrote the qere in the margin to indicate that the kethib was read using the vowels of the qere. For a few very frequent words the marginal note was omitted, referred to as q're perpetuum. One of these frequent cases was God's name, which was not to be pronounced in fear of profaning the "ineffable name". Instead, wherever יהוה (YHWH) appears in the kethib of the biblical and liturgical books, it was to be read as אֲדֹנָי (adonai, "My Lord [plural of majesty]"), or as אֱלֹהִים (elohim, "God") if adonai appears next to it. This combination produces יְהֹוָה (yehova) and יֱהֹוִה (yehovi) respectively. יהוה is also written ה', or even ד', and read ha-Shem ("the name").
Scholars are not in total agreement as to why יְהֹוָה does not have precisely the same vowel points as adonai. The use of the composite hataf segol ( ֱ ) in cases where the name is to be read elohim, has led to the opinion that the composite hataf patah ( ֲ ) ought to have been used to indicate the reading adonai. It has been argued conversely that the disuse of the patah is consistent with the Babylonian system, in which the composite is uncommon.
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