1.Mojsijeva 1:1 Elohim (množina)

Da, ovako govori Jahve, nebesa Stvoritelj - on je Bog - koji je oblikovao i sazdao zemlju, koji ju je učvrstio i nije je stvorio pustu, već ju je uobličio za obitavanje: "Ja sam Jahve i nema drugoga

ישעיהו מה

יח כִּי כֹה אָמַר-יְהוָה בּוֹרֵא הַשָּׁמַיִם הוּא הָאֱלֹהִים יֹצֵר הָאָרֶץ וְעֹשָׂהּ הוּא כוֹנְנָהּ לֹא-תֹהוּ בְרָאָהּ לָשֶׁבֶת יְצָרָהּ אֲנִי יְהוָה וְאֵין עוֹד

Ki hoh amar-Jehovah bovre hašamajim hu haelohim jocer haarec veosah hu hovnah, lo-tohu veraah laševet jetzarah ani Jehovah ve ein ovd.

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2. ELohim

-- (Plural Maistetic) Majistetsko oslovljavanje Doslovno: "Bogovi". Titula Elohim u hebrejskom je tekstu ovdje u množini radi naglašavanja častva i moći, a ne kao naznaka da se radi o više osoba iLi bogova ( semitički jezici Arabski,Hebrejski...) Ona ne sadrži misao množine osoba unutar božanstva. Plural maistetic se najčešće prepoznaje po rjeći u jednini ispred ili iza reči Elohim. Neki tvrde da je ovo "Dualna množina" no onda bi ta reč zvučala "Elohaim".

- Ispravo značeje Elohim može bti "Moćni" te se na nekliko mjesta odnosi i na ljude.

- Ne stoji: בָּרְאוּ אֱלֹהִים -Stvoriše Bogovi, već stoji napisano: בָּרָא אֱלֹהִים Stvori Bogovi, Dakle čitaj: Stvori Bog.

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U1. Mojsijevoj 1:1. tekst kažu sledeće: "U početku stvori bogovi (Elohim) nebesa i zemlju". Reč "bogovi" (Elohim) je subjekat u množini, a prati ga glagol u jednini ("stvori").
Gramatički ispravno bi bilo da subjekat u množini uzme glagol u množini ("stvoriše", tj. "u početku stvoriše bogovi nebesa i zemlju"). Međutim, u originalnom tekstu na jevrejskom ovo gramatičko pravilo je prekršeno. Za svaki takav prekršaj osnovnog gramatičkog pravila, uvek mora postojati razlog koji to kršenje opravdava i daje smisao. Taj Razlog je Plural Majestatis - (PM) subjekta Eloah. Znaci dokaz da je Elohim Plural Majestatis su ustvari jednina rjeci koja ga prati. Jasno je Eloah jednina a njegov Plural Majestatis je Elohim.

Iz tog razloga se u prevodima Biblije na engleski i druge jezike, to značenje reči "Elohim" gubi i reč "Elohim" (bogovi Plural Majestatis) prevodi se sa "Bog" (jednina) u svim Biblijama ovog sveta.

Tek kad čitate tekst na jevrejskom, primjecuje se Ispravnost to što "Bogovi" kaže za sebe da je "stvorio" i kako prirodno zvuči kad pročitate: "I Bogovi je rekao... I tako je Bogovi stvorio nebesa i zemlju..."

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Razlika Između Maistetski i Ne Maistetski Elohim:

Iz hebrejskog se jasnije uviđa razlika za ELOHIM kako? pa zapazite reči iza - ispred kako stoje u jednini ili množini!!!!!

2.Mojsieva 20:1-3

1. Onda Bog izgovori sve ove riječi:

2. "Ja sam Jahve, Bog tvoj, koji sam te izveo iz zemlje egipatske, iz kuće ropstva.

3. Nemoj imati drugih bogova uz mene.

1 וַיְדַבֵּר אֱלֹהִים אֵת כׇּל־הַדְּבָרִים הָאֵלֶּה לֵאמֹֽר׃

1. Vajdaber Elohim, et kol-haDevarim haeleh lemor.
2 אָֽנֹכִי יְהֹוָה אֱלֹהֶיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִֽים׃

2. Anohi Jehovah Eloheiha, ašer hovsetiha me-erec mizrajim mibeit abadim.
3 לֹֽא־יִהְיֶֽה־לְךָ אֱלֹהִים אֲחֵרִים עַל־פָּנָֽיַ׃

3. Lo jihjeh leha elohim aherim al-panana.

2.Mojsijeva 20:1-3
20,1: vajedaber Elohim - i reče Bog
20,2: anokhi JHWH Elohekha - Ja sam JHVH Bogtvoj
20,3: lo jihjeh lekha elohim Eherim - nemaj za tebe bogova drugih
- (prevod: od mene)

Ponovljeni zakon 10,17

Jer Jahve, Bog vaš, Bog je nad bogovima, Gospodar nad gospodarima, Bog velik, jak i strašan, koji nije pristran i ne da se podmititi;

כִּי יְהוָה אֱלֹהֵיכֶם הוּא אֱלֹהֵי הָאֱלֹהִים וַאֲדֹנֵי הָאֲדֹנִים הָאֵל הַגָּדֹל הַגִּבֹּר וְהַנֹּורָא אֲשֶׁר לֹא־יִשָּׂא פָנִים וְלֹא יִקַּח שֹׁחַד׃ 17

Ki Jehovh Eloheihem, hu Elohei haelohim va adonei ha adonim hael hagadol hagibor vehanovra ašer lo-jisa fanim velo jikah šohad

2. Ljetopisa 13,9

Otjerali ste Jahvine svećenike, Aronove sinove i levite, i postavili sebi svećenike kao drugi zemaljski narodi. Tko je god došao s juncem i sa sedam ovnova, postao je svećenik vašim ništavim bogovima

הֲלֹא הִדַּחְתֶּם אֶת-כֹּהֲנֵי יְהוָה אֶת-בְּנֵי אַהֲרֹן וְהַלְוִיִּם וַתַּעֲשׂוּ לָכֶם כֹּהֲנִים כְּעַמֵּי הָאֲרָצוֹת כָּל-הַבָּא לְמַלֵּא יָדוֹ בְּפַר בֶּן-בָּקָר וְאֵילִם שִׁבְעָה וְהָיָה כֹהֵן לְלֹא אֱלֹהִים.

Halo hidahtem et kohanei Jehovah etbenei aharon vehalvijim vata asu lahem kohanim keamei ha aracovt kol-haba lemale jadov befar ben-bakar ve eilim šivah vehajah hohen lelo elohim.

bogovi - demoni

5. Mojsijeva 32:17

Đavolima, koji nijesu bogovi, prinosili su žrtve, bogovima, kojih nijesu znali, posve novima, koji istom nastadoše, kojih nijesu častili oci vaši.

יז יִזְבְּחוּ לַשֵּׁדִים לֹא אֱלֹהַּ אֱלֹהִים לֹא יְדָעוּם חֲדָשִׁים מִקָּרֹב בָּאוּ לֹא שְׂעָרוּם אֲבֹתֵיכֶם:

17. Jizbehu lašedim lo elolo, elohim lo jedaum hadašim mikarov bau, lo searum avoteihem.

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elohim - sudije

2. Mojsijeva 21:6

neka ga onda njegov gospodar dovede k Bogu. Kad ga dovede k vratima ili dovratku, neka mu gospodar šilom probuši uho i neka mu trajno ostane u službi.

וְהִגִּישׁוֹ אֲדֹנָיו אֶל־הָאֱלֹהִים, וְהִגִּישׁוֹ אֶל־הַדֶּלֶת, אוֹ אֶל־הַמְּזוּזָה; וְרָצַע אֲדֹנָיו אֶת־אָזְנוֹ בַּמַּרְצֵעַ, וַעֲבָדוֹ לְעֹלָם׃

Vehigišov adonav el-haelohim vehigišov el-hadelet, ov el-hamezuzah veraca adonav et-acenov bamarcea va avadov leolam.

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Josip - adon gospodar

Postanak 42:30" Čovjek koji je gospodar one zemlje", rekoše, "oštro nam je govorio i optužio nas kao uhode.

דִּ֠בֶּר הָאִ֨ישׁ אֲדֹנֵ֥י הָאָ֛רֶץ אִתָּ֖נוּ קָשֹׁ֑ות וַיִּתֵּ֣ן אֹתָ֔נוּ כִּֽמְרַגְּלִ֖ים אֶת־הָאָֽרֶץ

Diber haiš adonei haArec itanu kašovt vaijiten otanu, kimragelim et-haArec.

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Izaija 1:21

Kako li posta bludnicom tvrđa vjerna? Bješe puna pravičnosti, pravda u njoj stolovala, a sad - ubojice.
איכה היתה לזונה קריה נאמנה מלאתי משפט צדק ילין בה ועתה מרצחים

Eihah hajetah lezovnah, kirjah ne emanah meleati mišpat cedek jalin bah veatah meracehim

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Pogledajmo kako se kod Izlazak 22:8,9 riječ "Elohim" prevodi:

AB..., the house owner shall appear before God [the judges as His agents], to find whether he stole his neighbor's goods...., the cause of both parties shall come before God [the judges]. Whomever [they] shall condemn ... .

IV..., then the master of the house shall be brought unto the judges, to see whether he have put his hand unto his neighbor's goods...., the cause of both parties shall come before the judges; and whom the judges shall condemn, ... .

KJV..., then the master of the house shall be brought unto the judges, to see whether he have put his hand unto his neighbor's goods...., the cause of both parties shall come before the judges; and whom the judges shall condemn, ... .

LBP..., then the master of the house shall be brought to the judges to see whether he had a hand in the theft of his neighbor's goods...., the case of both parties shall come before the judges; and whomever the judges shall convict, ... .

LXX..., the master of the house shall come forward before God, and shall swear that surely he has not wrought wickedly in regard of any part of his neighbour's deposit,..., -- the judgment of both shall proceed before God, and he that is convicted by God ... .

NAB... the owner of the house shall be brought to God, to swear that he himself did not lay hands on his neighbor's property. (verse 7)..., both parties shall present their case before God: the one whom God convicts ... .

NBV... the householder shall be brought before the judges to inquire whether or not he has laid his hand on his neighbor's goods...., the case of both parties shall come before the judges. Whom the judges pronounce guilty, ... .Footnote: The name Elohim, regularly translated God, is used here. It is almost always used in the plural and our Lord so quotes it, but with "judges" in mind, as God's representatives. We therefore use the word "judges."

NIV..., the owner of the house must appear before the judges to determine whether he has laid his hands on the other man's property...., both parties are to bring their cases before the judges. The one whom the judges declare guilty ... .Footnote: Or before God; also in verse 9.Footnote: Or whom God declares.

NJPS..., the owner of the house shall depose before God that he has not laid hands on the other's property. (verse 7)... -- the case of both parties shall come before God: he whom God declares guilty ... . (verse 8)Footnote: Others "to the judges."

SNB... then the owner of the house be brought near unto Elohim to swear that he hath not laid his hand on the property of his neighbour...., This is it, unto Elohim shall come the affair of them both, he whom Elohim shall condemn ... .

TEV..., the man who was keeping the valuables is to be brought to the place of worship and there he must take an oath that he has not stolen the other man's property.... the two men claiming the property shall be taken to the place of worship. The one whom God declares to be guilty ... .

YLR..., then the master of the house hath been brought near unto God, whether he hath not put forth his hand against the work of his neighbour;..., unto God cometh the matter of them both; he whom God doth condemn, ... .

Šta je isto i kod Izlazak 22:28

AB You shall not revile God [the judges His agents], or esteem lightly or curse a ruler of your people.IVThou shalt not revile against God, nor curse the ruler of thy people.

KJV Thou shalt not revile the gods, nor curse the ruler of thy people.

LBP You shall not revile the judge nor curse the ruler of your people.

LXX Thou shalt not revile the gods, nor speak ill of the ruler of thy people.

NAB You shall not revile God, nor curse a prince of your people.Footnote: or perhaps "the gods," in the sense of "the judges," as the parallel with a prince of your people suggests.

NBV Heap no abuse upon judges and do not curse a ruler of your people.

Footnote: Again the name Elohim is used, which usually stands for God, but balanced, Hebrew fashion, with "rulers" in the next clause, it must denote judges as it did previously.

NIV Do not blaspheme God or curse the ruler of your people.Footnote: Or Do not revile the judges.

NJPS You shall not revile God, nor put a curse upon a chieftain among your people.

SNB Elohim shalt thou not revile, and a prince among thy people shalt thou not curse.

Footnote: Thou shalt not revile the judges, nor curse the ruler of thy people.

TEV Do not speak evil of God, and do not curse a leader of your people.

Footnote: God; or the judges.

YLR God thou dost not revile, and a prince among thy people thou dost not cause.

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ELOHIM

Jevrejska reč Elohim אלהים.

Uz veoma malo podrške od onih koji znaju hebrejski jezik, zastupnici trojstva i dvojstva ponekad navode izjavu iz 1. knj. Mojsijeve 1:26 kao dokaz (nasuprot postojanju hiljada zamenica u jednini koje označavaju jednog Boga) da je više osoba zaslužno za stvaranje. "Potom reče Bog: Da načinimo čoveka po svom obličju, kao što smo mi". Taj argument je neosnovan. Savremeni naučnici ne smatraju da hebrejski izraz "mi" ili reč elohim (Bog) znači množinu Božjih osoba stvoritelja. Najverovatnije je da se zamenica u množini "mi" odnosi na Božji savet anđela,8 koji su stvoreni po Božjem liku i bili su svedoci stvaranja univerzuma (Jov 38:7). Pogrešno je pretpostaviti da ovaj stih potkrepljuje ideju da Bog govori svom Sinu i Svetom Duhu. Gde u Bibliji Bog govori sa svojim sopstvenim Duhom? Tekst ne govori ništa o večnom Sinu Boga, drugom članu Trojstva. Štaviše, reč "mi" u tekstu ne pruža nikakvu indikaciju o postojanju druga dva jednaka partnera Boga. Ukoliko je Bog jedna osoba, njegovo korišćenje reči "mi" znači da ne On obraća nekom drugome osim sebe, odnosno osim Boga. Hebrejski leksikon Biblije potvrđuje da reč elohim (Bog) nije unipluralna reč, što znači da dve ili više osoba čine Boga (ili kako si neki mislili "Božju porodicu"). Moraju se uzeti u obzir specifičnosti svakog jezika ukoliko želimo da shvatimo njeno pravo značenje. Ovo je, otkrićemo, nezamenljivo u našoj potrazi za pravim razumevanjem.