Post by Ben on Jan 1, 2015 23:26:26 GMT
Genesis 1:1 -- "In the beginning Elohim created the heaven and the earth."
Throughout the first chapter of Genesis, every occurrence of the word "God" is the Hebrew word "Elohim". The KJV gives the sense of only God himself working in the creation; however, the use of the word Elohim indicates that the angels had a large part in the creation. This also helps us better understanding the phrasing of verse 26.
Genesis 1:26 -- "And Elohim 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."
Here is a section from Phanerosis on the Names and Titles of Deity:
Throughout the first chapter of Genesis, every occurrence of the word "God" is the Hebrew word "Elohim". The KJV gives the sense of only God himself working in the creation; however, the use of the word Elohim indicates that the angels had a large part in the creation. This also helps us better understanding the phrasing of verse 26.
Genesis 1:26 -- "And Elohim 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."
Here is a section from Phanerosis on the Names and Titles of Deity:
Elohim is the plural form of Eloah, and therefore signifying Mighty Ones. It occurs in the Old Testament about 2,470 times. In the first two Chapters of Genesis, it is rendered by the word "God," but in Chapter 3:5 it is translated "gods." In Genesis 31:30,32; 35:2,4, and many other places it is used in relation to "idols," not because they were objects of real power, but because they were so esteemed by their worshippers who styled them so.
In Psalm 8:5, Elohim has been rendered "angels," and this translation is endorsed by Paul in Hebrews 2:7, who likewise renders it in this way. This usage by the Apostle is significant. It reveals that the term "God" can apply to those heavenly beings who manifest the attributes of the great Increate. Thus, the statement, "God said: Let us make man in our image, after our likeness" (Gen. 1:26), relates to angels mutually discussing the work of creation, and not to the Trinity as erroneously taught by the Church!
In Exodus 21:6; 22:8,9,22,28 (see mg.), Elohim has been rendered "judges." They "shall bring him unto the judges" (Elohim). They are so described because they judged on behalf of Yahweh and with His authority. In administering the Law they were invested with Divine authority, and acted in the name of Yahweh. Because they represented the authority of heaven, they were given the name Elohim, and the Revised Version has rendered most of these places as "God." For example, Genesis 3:5 which, in the Authorised Version, is rendered "Ye shall be as gods," appears in the Revised Version as "Ye shall be as God." The reference in Exodus quoted above appears as: "His master shall bring him unto God."
In Exodus 7:1, the term is applied to Moses: "I have made thee a god to Pharaoh." He was elevated to this position in that he acted with Divine authority and power before the King of Egypt. It can easily be understood, therefore, that as this title is applied to angels and mortal men, it can be applied to the Lord Jesus (John 20:28) without endorsing the doctrine of the Trinity (see John 10:34-36)
Wherever the words "God," "gods" etc. appear in the Old Testament, other than those places already dealt with above, or in the list below, it may be taken that the Hebrew word is Elohim.
--(Phanerosis, page 15-16). [Emphasis added. -BN]
In Psalm 8:5, Elohim has been rendered "angels," and this translation is endorsed by Paul in Hebrews 2:7, who likewise renders it in this way. This usage by the Apostle is significant. It reveals that the term "God" can apply to those heavenly beings who manifest the attributes of the great Increate. Thus, the statement, "God said: Let us make man in our image, after our likeness" (Gen. 1:26), relates to angels mutually discussing the work of creation, and not to the Trinity as erroneously taught by the Church!
In Exodus 21:6; 22:8,9,22,28 (see mg.), Elohim has been rendered "judges." They "shall bring him unto the judges" (Elohim). They are so described because they judged on behalf of Yahweh and with His authority. In administering the Law they were invested with Divine authority, and acted in the name of Yahweh. Because they represented the authority of heaven, they were given the name Elohim, and the Revised Version has rendered most of these places as "God." For example, Genesis 3:5 which, in the Authorised Version, is rendered "Ye shall be as gods," appears in the Revised Version as "Ye shall be as God." The reference in Exodus quoted above appears as: "His master shall bring him unto God."
In Exodus 7:1, the term is applied to Moses: "I have made thee a god to Pharaoh." He was elevated to this position in that he acted with Divine authority and power before the King of Egypt. It can easily be understood, therefore, that as this title is applied to angels and mortal men, it can be applied to the Lord Jesus (John 20:28) without endorsing the doctrine of the Trinity (see John 10:34-36)
Wherever the words "God," "gods" etc. appear in the Old Testament, other than those places already dealt with above, or in the list below, it may be taken that the Hebrew word is Elohim.
--(Phanerosis, page 15-16). [Emphasis added. -BN]