In the Beginning GODS-ELOHIM greate

ole monikko - im on ainakin nykyhepreassa monikon pääte.

elohim kirjoitti:

ole monikko - im on ainakin nykyhepreassa monikon pääte.

Jos englantia osaat:
"elohim : common name of God 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 God is grammatically singular, and takes a singular verb in the Hebrew Bible. The word is identical to the usual plural of el meaning a god or magistrate, and is cognate to the 'lhm found in Ugaritic, where it is used for the pantheon of Canaanite Gods, the children of El and conventionaly 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, Exodus 20:3). There are a few other such uses in Hebrew, for example Behemoth. In Modern Hebrew, the singular word ba'alim ("owner") looks plural, but likewise takes a singular verb.

Another popular explanation comes from the interpretation of El to mean "power"; Elohim is thus the plural construct "powers". Hebrew grammar allows for this form to mean "He is the Power (singular) over powers (plural)", just as the word Ba'alim means "owner" (see above). "He is lord (singular) even over any of those things that he owns that are lordly (plural)."

Other scholars interpret the -im ending as an expression of majesty (pluralis majestatis) or excellence (pluralis excellentiae), expressing high dignity or greatness: compare with the similar use of plurals of ba`al (master) and adon (lord). For these reasons many Trinitarians cite the apparent plurality of elohim as evidence for the basic Trinitarian doctrine of the Trinity. This was a traditional position but modern Christian theologians now largely accept that this is an exegetical fallacy.[citation needed]

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 (compare 1 Maccabees 10:19 and 11:31); and the plural used by God 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 god", as opposed to Allah meaning "The God" or "God") 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 gods or images (Exodus 9:1, 12:12, 20:3; and so forth) or for one god (Exodus 32:1; Genesis 31:30, 32; and elsewhere). In the great majority of cases both are used as names of the one God 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 "

el-al kirjoitti:

Jos englantia osaat:
"elohim : common name of God 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 God is grammatically singular, and takes a singular verb in the Hebrew Bible. The word is identical to the usual plural of el meaning a god or magistrate, and is cognate to the 'lhm found in Ugaritic, where it is used for the pantheon of Canaanite Gods, the children of El and conventionaly 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, Exodus 20:3). There are a few other such uses in Hebrew, for example Behemoth. In Modern Hebrew, the singular word ba'alim ("owner") looks plural, but likewise takes a singular verb.

Another popular explanation comes from the interpretation of El to mean "power"; Elohim is thus the plural construct "powers". Hebrew grammar allows for this form to mean "He is the Power (singular) over powers (plural)", just as the word Ba'alim means "owner" (see above). "He is lord (singular) even over any of those things that he owns that are lordly (plural)."

Other scholars interpret the -im ending as an expression of majesty (pluralis majestatis) or excellence (pluralis excellentiae), expressing high dignity or greatness: compare with the similar use of plurals of ba`al (master) and adon (lord). For these reasons many Trinitarians cite the apparent plurality of elohim as evidence for the basic Trinitarian doctrine of the Trinity. This was a traditional position but modern Christian theologians now largely accept that this is an exegetical fallacy.[citation needed]

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 (compare 1 Maccabees 10:19 and 11:31); and the plural used by God 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 god", as opposed to Allah meaning "The God" or "God") 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 gods or images (Exodus 9:1, 12:12, 20:3; and so forth) or for one god (Exodus 32:1; Genesis 31:30, 32; and elsewhere). In the great majority of cases both are used as names of the one God 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 "

tuosta tekstistä.On todennäköista,että... /ehkä...
Allah- sana on samaa juurta, kuin Eloah.
Sekin taitaa olla enemmän uskonasia.
Näyttää vain siltä ,että on.

tinotito kirjoitti:

tuosta tekstistä.On todennäköista,että... /ehkä...
Allah- sana on samaa juurta, kuin Eloah.
Sekin taitaa olla enemmän uskonasia.
Näyttää vain siltä ,että on.

Wikipediasta?? Yleensä kannattaa mainita lähde.

Raamatun ja yleensä oikeasta, ainoasta, Israelin ja kristittyjen Jumalasta käytetään isoa J-kirjainta. Muut jumalat eli epäjumalat kirjoitetaan pienellä j-kirjaimella. Sentähden ihmiset eivät oikein kunnioita elävää Jumalaa, kun sekoitetaan siis isot ja pienet j-kirjaimet. Siunausta sinulle, shalom!

tinotito kirjoitti:

tuosta tekstistä.On todennäköista,että... /ehkä...
Allah- sana on samaa juurta, kuin Eloah.
Sekin taitaa olla enemmän uskonasia.
Näyttää vain siltä ,että on.

että allah on epäjumala, ei siis oikea, ainut ja elävä Israelin ja kristittyjen Jumala. Jumala sanoi jo aikojen alussa Israelin kansalle kymmenen käskyn ensimmäisessä käskyssä: 'Minä olen Herra, sinun Jumalasi. Älä pidä muita jumalia.' - Islam ja heidän allah-jumalansa on tullut jälkeenpäin ja on siksi epäjumala.

tiedoksi, kirjoitti:

että allah on epäjumala, ei siis oikea, ainut ja elävä Israelin ja kristittyjen Jumala. Jumala sanoi jo aikojen alussa Israelin kansalle kymmenen käskyn ensimmäisessä käskyssä: 'Minä olen Herra, sinun Jumalasi. Älä pidä muita jumalia.' - Islam ja heidän allah-jumalansa on tullut jälkeenpäin ja on siksi epäjumala.

vain Eloah-sanan arabialainen vastine.
Minusta ei ole syytä sulkea islamilaista maailmaa
kokonaan Jumalan ulkopuolelle,se ei ole armeliasta.
On kokonaan toinen asia miten he Jumalaa palvelevat.

ennen oli sellaisia litteitä sähköpattereita, joissa oli sisällä kolme lieriömäistä sähköparia, siis pötköjä, joissa on plus ja miinusnapa.Tällaista patteria kutsuttiin sitten paristoksi, koska se koostui useammasta sähköparista, vähän niiin kuin lipastossa on monta lipasta.

Nykyään kuitenkin kutsutaan yksittäistä lieriömäistä sähköparia "paristoksi" ja se kaiketi on ihan hyväksyttyä kielenkäyttöä nykyään.

Sat sapienti.

ihan sama asia, mitä nimityksiä käyttää esim. luomisen yhteydessä. On vain yksi, oikea Jumala, joka loi maan ja taivaan. Mitään muita ihmeellisyyksiä ei saa sotkea Raamatun luomisen yhteyteen eikä muutenkaan juutalaisen uskon ja kristinuskon ja Jumalaan, muissa asiayhteyksissä.

H.C. kirjoitti:

ennen oli sellaisia litteitä sähköpattereita, joissa oli sisällä kolme lieriömäistä sähköparia, siis pötköjä, joissa on plus ja miinusnapa.Tällaista patteria kutsuttiin sitten paristoksi, koska se koostui useammasta sähköparista, vähän niiin kuin lipastossa on monta lipasta.

Nykyään kuitenkin kutsutaan yksittäistä lieriömäistä sähköparia "paristoksi" ja se kaiketi on ihan hyväksyttyä kielenkäyttöä nykyään.

Sat sapienti.

Menehän, lapsukainen, niille 'pattereiden latausosastoille'.