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abjad and thus vowels are often omitted in writing the tetragrammaton is sometimes rendered with vowels though it is not known which vowels were used originally direct transliteration is avoided in jewish custom 11 modern rabbinical jewish culture forbids pronunciation of this name in prayers it is replaced by saying the word אֲדֹנָי adonai hebrew pronunciation adoˈnaj my lords pluralis majestatis taken as singular and in discussion by hashem the name nothing in the torah explicitly prohibits speaking the name 12 and the book of ruth shows that it continued to be pronounced as late as the 5th century bce 13 n 2 mark sameth argues that only a pseudo name was pronounced the four letters יהוה yhvh yhwh being a cryptogram which the priests of ancient israel read in reverse as huhi he she signifying a dual gendered deity as earlier theorized by guillaume postel 16th century and michelangelo lanci it 19th century 15 16 17 18 it had ceased to be spoken aloud by at least the 3rd century bce during second temple judaism 19 the talmud relates perhaps anecdotally that this began with the death of simeon the just 20 vowel points began to be added to the hebrew text only in the early medieval period the masoretic text adds to the tetragrammaton the vowel points of adonai or elohim depending on the context indicating that these are the words to be pronounced in place of the tetragrammaton see qere and ketiv 21 22 as shown also by the pronunciation changes when combined with a preposition or a conjunction this is in contrast to karaite jews who traditionally viewed pronouncing the tetragrammaton as a mitzvah because the name appears some 6800 times throughout the tanakh however most modern karaites under pressure and seeking acceptance from mainstream rabbinical jews now also use the term adonai instead 23 the beta israel pronounce the tetragrammaton as yahu but also use the geʽez term igziabeher 24 the tetragrammaton appears in genesis 25 and occurs 6 828 times in total in the biblia hebraica stuttgartensia edition of the masoretic text it is thought to be an archaic third person singular of the imperfective aspect n 3 of the verb to be i e he is was will be this agrees with the passage in exodus where god names himself as i will be what i will be 26 using the first person singular imperfective aspect open to interpretation as present tense i am what i am future i shall be what i shall be or imperfect i used to be what i used to be 27 rabbinic judaism teaches that the name is forbidden to all except the high priest of israel who should only speak it in the holy of holies of the temple in jerusalem on yom kippur he then pronounces the name just as it is written 28 as each blessing was made the people in the temple s courtyard were to prostrate themselves completely as they heard it spoken aloud as the temple has not been rebuilt since its destruction in 70 ce most modern jews never pronounce yhwh but instead read אֲדֹנָי adonai hebrew pronunciation adoˈnaj my lords pluralis majestatis taken as singular during prayer and while reading the torah and as hashem the name at other times 29 30 most english translations of the bible write the l ord for yhwh and the l ord god or the lord g od for adonai yhwh instead of transcribing the name the septuagint may have originally used the hebrew letters themselves amid its greek text 31 32 but there is no scholarly consensus on this point adonai edit shefa tal a kabbalistic explanation of the priestly blessing with adonai inscribed adonai problems playing this file see media help אֲדֹנָי ăḏonāy biblical hebrew pronunciation aðoˈnɔːj lit transl my lords pluralis majestatis taken as singular is the possessive form of adon lord along with the first person singular pronoun enclitic n 4 as with elohim adonai s grammatical form is usually explained as a form akin to the royal we in the hebrew bible the word is nearly always used to refer to god approximately 450 occurrences as the pronunciation of the tetragrammaton came to be avoided in the hellenistic period jews may have begun to drop the tetragrammaton when presented alongside adonai and subsequently to expand it to cover for the tetragrammaton in the forms of spoken prayer and written scripture owing to the expansion of chumra the idea of building a fence around the torah the word adonai itself has come to be too holy to say for orthodox jews outside of prayer leading to its replacement by hashem the name the singular forms adon and adoni my lord are used in the hebrew bible as royal titles 33 34 as in the first book of samuel 35 and for distinguished persons the phoenicians used it as a title of tammuz the origin of the greek god s name adonis it is also used very occasionally in hebrew texts to refer to god e g psalm 136 3 36 deuteronomy 10 17 has the tetragrammaton alongside the superlative constructions god of gods elōhê ha elōhîm literally the gods of gods and lord of lords adōnê ha adōnîm the lords of lords כִּי יְהוָה אֱלֹהֵיכֶם הוּא אֱלֹהֵי הָאֱלֹהִים וַאֲדֹנֵי הָאֲדֹנִים jps 2006 for your god יהוה is god supreme and lord supreme 37 the final syllable of adonai uses the vowel kamatz rather than patach which would be expected from the hebrew for my lord s professor yoel elitzur explains this as a normal transformation when a hebrew word becomes a name citing other examples such as nathan yitzhak and yigal 38 as adonai became the most common reverent substitute for the tetragrammaton it too became considered un erasable due to its holiness as such most prayer books avoid spelling out the word adonai and instead write two yodhs יְיָ in its place 39 the forms adaunoi adoinoi and adonoi 40 represent ashkenazi hebrew variant pronunciations of the word adonai el edit el problems playing this file see media help el appears in ugaritic phoenician and other late bronze and iron age levant texts both as generic god and as the head of the divine pantheon 41 in the hebrew bible el אל ʾel appears very occasionally alone for example in genesis 33 20 jacob builds an altar dedicated to el elohei yisrael the mighty god of israel 42 and genesis 46 3 refers to ha el elohei abika el the god of thy father 43 but usually with some epithet or attribute attached e g el elyon most high el el shaddai el shaddai el ʿolām everlasting el el hai living el el ro i el my shepherd and el gibbor el of strength in these cases it can be understood as the generic god in theophoric names such as gabriel strength of god michael who is like god raphael god healed ariel my lion is god daniel my judgment is god ezekiel god shall strengthen israel one who has struggled with god immanuel god is with us and ishmael god hears will hear listens will listen it is usually interpreted and translated as god el also appears in the form אֱלוֹהַּ eloah elohim edit main article elohim a common name of god in the hebrew bible is elohim אלהים ʾĕlōhīm the plural of אֱלוֹהַּ eloha when elohim refers to god in the hebrew bible singular verbs are used 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 exodus 20 2 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 a number of scholars have traced the etymology to the semitic root yl to be first powerful despite some difficulties with this view 44 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 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 ce 284 305 45 indeed gesenius states in his book hebrew grammar the following 46 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 mark s smith has cited the use of plural as possible evidence to suggest an evolution in the formation of early jewish conceptions of monotheism wherein references to the gods plural in earlier accounts of verbal tradition became either interpreted as multiple aspects of a single monotheistic god at the time of writing or subsumed under a form of monolatry wherein the god s of a certain city would be accepted after the fact as a reference to the god of israel and the plural deliberately dropped 47 the plural form ending in im can also be understood as denoting abstraction as in the hebrew words chayyim חיים life or betulim בתולים 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 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 and even angels exodus 21 6 psalms 8 5 as a simple plural in those instances shaddai edit main article el shaddai el shaddai אל שדי ʾel šadday pronounced ʃaˈdaj is one of the names of god in judaism with its etymology coming from the influence of the ugaritic religion on modern judaism el shaddai is conventionally translated as god almighty while the translation of el as god in ugaritic canaanite languages is straightforward the literal meaning of shaddai is the subject of debate tzevaot edit for the gnostic deity see sabaoth gnosticism tzevaot tzevaoth tsebaoth or sabaoth צבאות ṣəḇāʾōṯ pronounced tsvaot ⓘ lit armies usually translated hosts appears in reference to armies or armed hosts of men but is not used as a divine epithet in the torah joshua or judges starting in the books of samuel the term lord of hosts appears hundreds of times throughout the prophetic books in psalms and in chronicles the hebrew word tzevaoth was also absorbed in ancient greek σαβαωθ sabaōth and latin sabaoth with no declension tertullian and other fathers of the church used it with the meaning of army of angels of god 48 wikiquote has quotations related to tzevaot ehyeh edit main article i am that i am ehyeh asher ehyeh אֶהְיֶה אֲשֶׁר אֶהְיֶה is the first of three responses given to moses when he asks for god s name in the book of exodus 26 the king james version of the bible translates the hebrew as i am that i am and uses it as a way to describe god ehyeh asher ehyeh problems playing this file see media help the word ehyeh is the first person singular imperfect form of hayah to be biblical hebrew does not distinguish between grammatical tenses it has instead an aspectual system in which the imperfect denotes any actions that are not yet completed 49 50 51 accordingly ehyeh asher ehyeh can be rendered in english not only as i am that i am but also as i will be what i will be or i will be who i will be or i shall prove to be whatsoever i shall prove to be or even i will be because i will be other renderings include leeser i will be that i will be rotherham i will become whatsoever i please greek ego eimi ho on ἐγώ εἰμι ὁ ὤν i am being the existing one in the septuagint 52 and philo 53 54 and revelation 55 latin ego sum qui sum i am who i am the word asher is a relative pronoun whose meaning depends on the immediate context so that that who which or where are all possible translations of that word 56 other names and titles edit baal edit main article baal baal meant owner and by extension lord 57 master and husband in hebrew and the other northwest semitic languages 58 59 in some early contexts and theophoric names it and baali ˈ b eɪ ə l aɪ my lord were treated as synonyms of adon and adonai 60 after the time of solomon 61 and particularly after jezebel s attempt to promote the worship of the lord of tyre melqart 60 however the name became particularly associated with the canaanite storm god baʿal haddu and was gradually avoided as a title for yahweh 61 several names that included it were rewritten as bosheth shame 62 the prophet hosea in particular reproached the israelites for continuing to use the term 63 it will come about in that day declares the lord that you will call me ishi n 5 and will no longer call me baali 65 elah edit elah hebrew אֱלָה romanized ʾelāh pl elim or elohim imperial aramaic אלהא is the aramaic word for god and the absolute singular form of אלהא ʾilāhā the origin of the word is from proto semitic ʔil and is thus cognate to the hebrew arabic akkadian and other semitic languages words for god elah is found in the tanakh in the books of ezra jeremiah jeremiah 10 11 66 the only verse in the entire book written in aramaic 67 and daniel elah is used to describe both pagan gods and the abrahamic god elah yisrael god of israel ezra 5 1 elah yerushelem god of jerusalem ezra 7 19 elah shemaya god of heaven ezra 7 23 elah avahati god of my fathers daniel 2 23 elah elahin god of gods daniel 2 47 el roi edit main article el roi in the book of genesis hagar uses this name for the god who spoke to her through his angel in hebrew her phrase el roi literally god of seeing me 68 is translated in the king james version as thou god seest me 69 70 elyon edit elyon problems playing this file see media help main article elyon the name elyon עליון occurs in combination with el yhwh elohim and alone it appears chiefly in poetic and later biblical passages the modern hebrew adjective elyon means supreme as in supreme court hebrew בית המשפט ה עליון or most high el elyon has been traditionally translated into english as god most high the phoenicians used what appears to be a similar name for god one that the greeks wrote as έλιονα eternal one edit the eternal one or the eternal is increasingly used particularly in reform and reconstructionist communities seeking to use gender neutral language 71 in the torah yhwh el olam the everlasting god is used at genesis 21 33 where abraham plants a tamarisk tree in beersheba and dedicates it to god 72 hashem edit biblical text on a synagogue in holešov czech republic hashem ה kills and makes alive he brings down to sheol a...