Elohim
God has had the unique privilege of “naming” Himself, and in the names of God there is an intended progressive self-revelation of His Person and character. Elohim, this majestic title for God, is the very first one that confronts us as we open our Bibles. “In the beginning, God [Elohim], created the heavens and the earth.”1 A review of Genesis 1:1-2:4, the account of creation, shows us this name used 35 times. When we move from God’s creatorial work in the cosmos (Genesis 1) to His involvement with His creatures, Adam and Eve, the title “Jehovah” is added to the title “Elohim, the Lord God.” Elohim occurs more than 2,250 times, sometimes with an addition such as “God of Abraham,” but mostly it is free-standing. Only the title “Jehovah” occurs more frequently than “Elohim.”
The title and its prominence in the creation account suggest to us God in His sovereignty and majesty. He is the Creator-God, sufficient in Himself, beyond human conception, contribution or confines, as Paul preached in Acts 17. It is God’s power and strength, greatness and glory. In our A.V., when we encounter “God” spelled with a capital “G” followed by lowercase letters, the usual original word is “Elohim.” Thus, Elohim reveals to us a God of power and majesty, who brought the cosmos out of nothing, order and life to a barren globe, and humanity to populate it.
Elohim is frequently linked with the thought of “covenant-keeping.” Look for example at His words to Noah, “And God [Elohim] said, This is the token of the covenant which I make between me and you and every living creature that is with you, for perpetual generations” (Gen 9:12), and to Abraham, “And I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant, to be a God [Elohim] unto thee, and to thy seed after thee” (17:7). Perhaps in this usage there is not only the thought of faithfulness but of the inherent ability, because of His sovereignty and power, to keep His word.
There is one other significant fact about this name: it is a plural form, but despite this it is always accompanied by a verb in the singular. While plurality can be employed in Hebrew to express intensity, it certainly appears that God is introducing Himself as a trinitarian God. To appreciate it as plural is consistent with the remainder of Scripture that reveals to us God acting as a trinity.
Adonai
This title is first introduced to us in Genesis 15:2: “And Abram said, Lord [Adonai] GOD [Jehovah], what wilt thou give me, seeing I go childless, and the steward of my house is this Eliezer of Damascus?” Some insight into its meaning and significance can be reaped from its use in Psalm 123:2 where the word “master” is a derivative of our word. The major nuance suggested by the divine title “Adonai” is Master or Owner. This is substantiated by a review of some of the passages in which it is found.
“Adonai” is used as a name of God well over 300 times in the Old Testament. It is also employed more than 200 times to refer to an earthly master or owner, Exodus 21:5 being a prime example of this: “And if the servant shall plainly say, I love my master [adown] …” In keeping with the concept of “master,” Hebrew scholars inform us that the word is almost always in the plural and possessive, “Lords.” When it is used in the singular, it is always a divine title. But far more than a master-slave relationship is in view. “Adonai, coming from human lips, expressed honor for God and humble submission on the part of the believing person. Adonai, thus, is the name that expresses faith, assurance, security, ready service, and thanksgiving (Psa 16:2; 57:9-10).”2
In keeping with the concept of master or owner, the necessary corollary is that it implies responsibility on the part of the master’s subject. Malachi 1:6 clearly tells of this responsibility: “If then I be a Father, where is mine honour? And if I be a master [adown], where is my fear?” Numerous instances can be adduced when “Adonai” is employed at the commissioning of a servant. When Moses was “bargaining” with God about his capability to be a leader, it was Jehovah who addressed Moses, but Moses’ replies were to Adonai (Exo 4:10-12). When Isaiah was afforded that majestic view of divine glory in Isaiah 6, it was Adonai that he saw high and lifted up. Uzziah had died; the throne of Judah was vacant. But the throne above was occupied, and Isaiah was to learn that His call demanded obedience (Isa 6:8-9). David bowed in worship before this Adonai who had so richly blessed him (2Sa 7:18-20). Jeremiah and Daniel also owned this title as Master and Lord.
In addition to relationship and responsibility, there is contained in this name the truth that God is our resource. His calls to Abraham, Moses, Jeremiah and Gideon all suggest that He was sufficient for that to which He was calling them.
When the Hebrew Old Testament was translated into the Greek Septuagint, this title, Adonai, was translated as Lord (Kurios). So when Paul said, “Lord, what wilt thou have me to do?” (Act 9:6), he was employing the equivalent of Adonai. Likewise, notice the Lord’s words in the Upper Room: “If I then your Lord [Kurios] and Master …” (Joh 13:14). An appreciation for “Lord” as the New Testament equivalent of Adonai confirms the thoughts of relationship, responsibility and resources for us in our day.
1 Bible quotations in this article are from the KJV.
2 Walter A. Elwell, Baker Encyclopedia of the Bible (Grand Rapids, MI: Baker Book House, 1988).
