Search results
Results From The WOW.Com Content Network
The word Elohim occurs more than 2500 times in the Hebrew Bible, with meanings ranging from "gods" in a general sense (as in Exodus 12:12, where it describes "the gods of Egypt"), to specific gods (the frequent references to Yahweh as the "elohim" of Israel), to seraphim, and other supernatural beings, to the spirits of the dead brought up at ...
Genesis 1:1, see also Elohim and Names of God in Judaism § Elohim. אֱלֹהִ֑ים , 'ĕ-lō-hîm ('[the] gods' or 'God') – MT (4QGen b) 4QGen g SP. [2] Grammatically speaking, the word elohim is a masculine plural noun meaning "gods", but it is often translated as singular and capitalised as Elohim, meaning "God". ο θεός, 'the ...
There is, however, a difference between the Egyptian and Hebrew logos mythologies: in Genesis 1 the divine word of the Elohim is an act of "making into"; the word of Egyptian creator-god, by contrast, is an almost magical activation of something inherent in pre-creation: as such, it goes beyond the concept of fiat (divine act) to something more ...
The word is identical to elohim meaning gods and is cognate to the 'lhm found in Ugaritic, where it is used for the pantheon of Canaanite gods, the children of El and conventionally vocalized as "Elohim" although the original Ugaritic vowels are unknown. When the Hebrew Bible uses elohim not in reference to God, it is plural (for example ...
The Elohist is so named because of its pervasive use of the word Elohim to refer to the Israelite God. The Elohist source is characterized by, among other things, an abstract view of God, using Horeb instead of Sinai for the mountain where Moses received the laws of Israel and the use of the phrase "fear of God". [5]
The differences between the two are the use, in Mark, of elōi rather than ēli, and of lama rather than lema. Overall, both versions can be said to be in Aramaic , rather than in Hebrew , because of the verb שבק ( šbq ) 'abandon', which exists only in Aramaic.
"The role of the divine assembly as a conceptual part of the background of Hebrew prophecy is clearly displayed in two descriptions of prophetic involvement in the heavenly council. In 1 Kings 22:19–23... Micaiah is allowed to see God (elohim) in action in the heavenly decision regarding the fate of Ahab.
The Priestly source makes evident four covenants, to Adam, Noah, Abraham, and Moses, as God reveals Himself progressively as Elohim, El Shaddai, and Yahweh. Fragments belonging to the Priestly source known as the P texts, whose number and extent have achieved a certain consensus among scholars (e.g. Jenson 1992, Knohl 2007, Römer 2014, and ...