And Elohim created Adam by William Blake.

Elohim (אֱלֹהִ֔ים) is a grammatically singular or plural noun for "god" or "gods" in both modern and ancient Hebrew language. When used with singular verbs and adjectives elohim is usually singular, "god" or especially, the God. When used with plural verbs and adjectives elohim is usually plural, "gods" or "powers".^[1][2] It is generally thought that Elohim is a formation from eloah, the latter being an expanded form of the Northwest Semitic noun il (אֱל, ʾēl ^[3]). It is usually translated as "God" in the Hebrew Bible, referring with singular verbs both to the one God of Israel, and also in a few examples to other singular pagan deities. With plural verbs the word is also used as a true plural with the meaning "gods".^[3] The related nouns eloah (אלוה) and el (אֱל) are used as proper names or as generics, in which case they are interchangeable with elohim.^[3]

Mark S. Smith said that the notion of divinity underwent radical changes throughout the period of early Israelite identity. Smith said that the ambiguity of the term Elohim is the result of such changes, cast in terms of "vertical translatability" by Smith (2008); i.e. the re-interpretation of the gods of the earliest recalled period as the national god of the monolatrism as it emerged in the 7th to 6th century BCE in the Kingdom of Judah and during the Babylonian captivity, and further in terms of monotheism by the emergence of Rabbinical Judaism in the 2nd century CE.^[4] A different version was produced by Morton Smith. Despite the -im ending common to many plural masculine nouns in Hebrew, the word when referring to the Name of God is grammatically singular, and takes a singular verb in the Hebrew Bible.

The word is identical to the usual plural of el meaning gods or magistrates, and is cognate to the 'l-h-m found in Ugaritic, where it is used for the pantheon of Canaanite Gods, the children of El and conventionally vocalized as "Elohim" even though this is a speculation as Ugaritic as a consonantal written language only recorded consonants. Most use of the term Elohim in the later Hebrew text imply a view that is at least monolatrist at the time of writing, and such usage (in the singular), as a proper title for the supreme deity, is generally not considered to be synonymous with the term elohim, "gods" (plural, simple noun). Hebrew grammar allows for this nominally-plural form to mean "He is the Power (singular) over powers (plural)", or roughly, "God of gods". Rabbinic scholar Maimonides wrote that the various other usages are commonly understood to be homonyms.^[5] 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".

Etymology[link]

The Dictionary of Deities and Demons in the Bible defines "elohim" as a plural of eloah, an expanded form of the common Semitic noun "'il" (ʾēl).^[3] It contains an added heh as third radical to the biconsonantal root. Discussions of the etymology of elohim essentially concern this expansion. An exact cognate outside of Hebrew is found in Ugaritic ʾlhm, the family of El, the creator god and chief deity of the Canaanite pantheon, in Biblical Aramaic ʼĔlāhā and later Syriac Alaha "God", and in Arabic ʾilāh "god, deity" (or Allah as " The [single] God").

"El" (the basis for the extended root ʾlh) is usually derived from a root meaning "to be strong" and/or "to be in front".^[3]

Canaanite religion[link]

The word el (singular) is a standard term for "god" in other related Semitic languages including Ugaritic.

In the Ugaritic Baal cycle we read of "seventy sons of Asherah" (KTU2 1.4.VI.46).^[6]

Elohist[link]

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Elohim occurs frequently throughout the received text of the Torah. In some cases (e.g. Exodus 3:4, "... Elohim called unto him out of the midst of the bush ..."), it acts as a singular noun in Hebrew grammar, and is then generally understood to denote the single God of Israel. In other cases, Elohim acts as an ordinary plural of the word Eloah, and refers to the polytheistic notion of multiple gods (for example, Exodus 20:3, "Thou shalt have no other gods before me.").

The choice of word or words for God varies in the Hebrew Bible. According to the documentary hypothesis these variations are evidence of different source texts: Elohim is used as the name of God in the Elohist and the Priestly source, while Yahweh is used in the Jahwist source. The difference in names results from the theological point being made in the Elohist and Priestly sources that God did not reveal his name, Yahweh, to any man before the time of Moses.

While the Jahwist presented an anthropomorphic God who could walk through the Garden of Eden looking for Adam and Eve, the Elohist frequently involves angels. For example, it is the Elohist version of the tale of Jacob's ladder in which there is a ladder of angels with God at the top, whereas in the Jahwist tale, it is just a dream in which God is simply above the location, without the ladder or angels. Likewise, the Elohist describes Jacob actually wrestling with God.^{[citation needed]}

The classical documentary hypothesis as developed in the late 19th century assumed that the Elohist portions of the Torah were composed in the 9th century BCE (i.e. during the early period of the Kingdom of Judah). This is far from universally accepted today, as there is evidence of a later "Elohist redaction" (post-exilic) during the 5th century BCE which makes it difficult to determine whether a given passage is "Elohist" in origin, or only as a result of late redaction.

Hebrew Bible[link]

The word Elohim occurs more than 2500 times in the Hebrew Bible, with meanings ranging from "god" in a general sense (as in Exodus 12:12, where it describes "the gods of Egypt"), to a specific god (e.g., 1 Kings 11:33, where it describes Chemosh "the god of Moab", or the frequent references to Yahweh as the "elohim" of Israel), to demons, seraphim, and other supernatural beings, to the spirits of the dead brought up at the behest of King Saul in 1 Samuel 28:13, and even to kings and prophets (e.g., Exodus 4:16).^[3] The phrase bene elohim, usually translated "sons of God", has an exact parallel in Ugaritic and Phoenician texts, referring to the council of the gods.^[3]

Elohim occupy the seventh rank of ten in the famous medieval Rabbinic scholar Maimonides' Jewish angelic hierarchy. Maimonides said: "I must premise that every Hebrew knows that the term Elohim is a homonym, and denotes God, angels, judges, and the rulers of countries, ...^[5]

Grammar - singular or plural[link]

In Hebrew the ending -im, mainly indicates a masculine plural. However with Elohim the construction is grammatically singular, (i.e. it governs a singular verb or adjective) when referring to the Hebrew God, but grammatically plural elohim (i.e. taking a plural verb or adjective) when used of pagan divinities (Psalms 96:5; 97:7).

"gods" plural, with plural verb[link]

The noun elohim is used with a plural verb in 1 Samuel 28:13. The witch of Endor told Saul that she saw "gods" (elohim) ascending (olim עֹלִים, plural verb) out of the earth.

God of Israel, with singular verb[link]

In the Hebrew Bible Elohim, when meaning the God of Israel, is mostly grammatically singular. Even in Genesis 1:26 "Then God said (singular verb), 'Let us make (plural verb) man in our image, after our likeness'." Elohim is singular. Gesenius and other Hebrew grammarians traditionally described this as the pluralis excellentiae (plural of excellence), which is similar to the pluralis majestatis (plural of majesty, or "Royal we").^[7]

Gesenius comments that Elohim singular is to be distinguished from elohim plural gods and remarks that:

the supposition that elohim‎ is to be regarded as merely a remnant of earlier polytheistic views (i.e. as originally only a numerical plural) is at least highly improbable, and, moreover, would not explain the analogous plurals (below). To the same class (and probably formed on the analogy of elohim) belong the plurals kadoshim, meaning "the Most Holy" (only of Yahweh, Hosea 12:1, Proverbs 9:10, 30:3 (cf. El hiym kadoshim in Joshua 24:19 and the singular Aramaic "the Most High", Daniel 7:18, 22, 25); and probably teraphim (usually taken in the sense of penates) the image of a god, used especially for obtaining oracles. Certainly in 1 Samuel 19:13, 16 only one image is intended; in most other places a single image may be intended; in Zechariah 10:2 alone is it most naturally taken as a numerical plural.

There are a number of notable exceptions to the rule that Elohim is treated as singular when referring to the God of Israel, including Gen. 20:13, 35:7, 2 Sam. 7:23 and Ps. 58:11, and notably the epithet of the "Living God" (Deuteronomy 5:26 etc.), which is constructed with the plural adjective, Elohim Hayiym אלהים חיים but still takes singular verbs. In the Septuagint and New Testament translations of Elohim has the singular ὁ θεὸς even in these cases, and modern translations follow suit in giving "God" in the singular. The Samaritan Torah has edited out some of these exceptions.^[8]

Abraham's "the gods caused me"[link]

In Gen 20:13 Abraham, before the Philistine king Abimelech, says that "the gods (elohim) caused (plural verb) me to wander".^[9] The Greek Septuagint and most English versions usually translate this "God caused", possibly to avoid the implication of Abraham deferring to Abimelech's polytheistic beliefs.^[10]

Angels and Judges[link]

In a few cases in the Greek Septuagint, Hebrew elohim with a plural verb, or with implied plural context, was rendered either angeloi ("angels") or pros to kriterion tou Theou ("before the judgement of God").^[11] These passages then entered first the Latin Vulgate, then the English King James Version as "angels" and "judges", respectively. From this came the result that James Strong, for example, listed "angels" and "judges" as possible meanings for elohim with a plural verb in his Strong's Concordance, and the same is true of many other 17th-20th Century reference works. Both Gesenius' Hebrew Lexicon and the Brown-Driver-Briggs Lexicon list both angels and judges as possible alternative meanings of elohim with plural verbs and adjectives.

However, the reliability of the Septuagint translation in this matter has been questioned by some. In the case of Gesenius, he lists the meaning without agreeing with it.^[12] Ernst Wilhelm Hengstenberg published the conclusion that the Hebrew Bible text never uses elohim to refer to "angels", but that the Septuagint translators refused the references to "gods" in the verses they amended to "angels."^[13]

Ambiguous readings[link]

Sometimes when elohim occurs as the referent or object (i.e. not subject) of a sentence, and without any accompanying verb or adjective to indicate plurality, it may be grammatically unclear whether gods plural or God singular is intended. An example is Psalm 8:5 where "Yet you have made him a little lower than the elohim" is ambiguous as to whether "lower than the gods" or "lower than God" is intended. The Septuagint read this as "gods" and then corrected the translation to "angels", which reading is taken up by the New Testament in Hebrews 2:9 "But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man." (full quote and compare)

Other plural-singulars in Biblical Hebrew[link]

The Hebrew language has several nouns with -im (masculine plural) and -oth (feminine plural) endings which nevertheless take singular verbs, adjectives and pronouns. For example Ba'alim "owner": "He is lord (singular) even over any of those things that he owns that are lordly (plural)."^{[citation needed]}

Jacob's ladder "gods were revealed" (plural)[link]

In the following verses Elohim was translated as God singular in the King James Version even though it was accompanied by plural verbs and other plural grammatical terms.

Gen 35:7 and there he built an altar and called the place El-bethel, because there God had revealed (plural verb) himself to him when he fled from his brother (Genesis 35:7, ESV)

Here the Hebrew verb "revealed" is plural, hence: "the-gods were revealed". A NET Bible note claims that the Authorized Version wrongly translates: "God appeared unto him".^[14] This is one of several instances where the Bible uses plural verbs with the name elohim.^[15][16]

The Divine Council of Elohim[link]

AV Psalm 82:1 God standeth in the congregation of the mighty; he judgeth among the gods.

82:6 I have said, Ye [are] gods; and all of you [are] children of the most High.
82:7 But ye shall die like men, and fall like one of the princes.

Marti Steussy in “Chalice Introduction to the Old Testament” discusses: “The first verse of Psalm 82: ‘Elohim has taken his place in the divine council.’ Here elohim has a singular verb and clearly refers to God. But in verse 6 of the Psalm, God says to the other members of the council, ‘You [plural] are elohim.’ Here elohim has to mean gods.” ^[17]

Mark Smith referring to this same Psalm states in “God in Translation:…” “This psalm presents a scene of the gods meeting together in divine council…Elohim stands in the council of El. Among the elohim he pronounces judgment:…” ^[18]

In Hulsean Lectures for..., H. M. Stephenson discussed Jesus’ argument in John 10:34–36 concerning Psalm 82. (In answer to the charge of blasphemy Jesus replied:) "Is it not written in your Torah (viz. in the Asaph Psalm lxxxii.), 'I said, Ye are gods.' If he called them gods, unto whom the word of God came (and the Scripture cannot be broken), say ye of him, whom the Father consecrated and sent into the world, Thou blasphemest; because I said I am the Son of God?" – "Now what is the force of this quotation 'I said ye are gods.' It is from the Asaph Psalm which begins 'Elohim hath taken His place in the mighty assembly. In the midst of the Elohim He is judging.'" ^[19]

Sons of God[link]

The Hebrew word for a son is ben; plural is bene. The Hebrew term bene elohim ("sons of God" or "sons of the gods") in Genesis 6:2^[20] compares to the use of "sons of gods" (Ugaritic b'n il) sons of El in Ugaritic mythology.^[21] Karel van der Toorn states that gods can be referred to collectively as bene elim, bene elyon, or bene elohim.^[3]

English Bible translations[link]

Hebrew elohim in English translations of the Bible is usually rendered as gods when occurring with a plural verb and referring to pagan deities, and as God when occurring with a singular verb and referring to the God of Israel. In doing so the English translations generally follow the use of theos (θεος) in the Greek Septuagint and New Testament citations of the Old Testament.

See also[link]

• El (deity)
• Elohist
• Elyon
• Genesis creation narrative
• Ilah
• Names of God
• Names of God in Judaism

References[link]

• Horst Dietrich Preuss, Old Testament theology, vol. 1, Continuum International Publishing Group, 1995, ISBN 978-0-567-09735-4, 147-149.

Notes[link]

External links[link]

• Hebrew word #430 in Strong's
•  "Elohim". New International Encyclopedia. 1905. 

This biographical article needs additional citations for verification. Please help by adding reliable sources. Contentious material about living persons that is unsourced or poorly sourced must be removed immediately, especially if potentially libelous or harmful. (August 2007)

Liel Kolet (ליאל קולט)
Liel Kolet, 2007
Background information
Born	(1989-07-11) July 11, 1989 (age 22) Kvutzat Kinneret, Israel
Occupations	Singer
Instruments	Vocals
Years active	2000–present
Website	www.liel.net

Liel Kolet (Hebrew: ליאל קולט‎, born 11 July 1989 in the Kibbutz Kvutzat Kinneret) is an Israeli singer, of Indian Jewish descent.^[1]

Biography[link]

Liel Kolet was born on 11 July 1989 to Indian Jewish parents in the Kibbutz Kvutzat Kinneret where she also spent the rest of her childhood.

At age 11, Liel won a talent contest, and was later discovered by her soon-to-be manager, Irit Tenhengel. A year later she recorded her first album, Kineret Child, which has sold over 2,000 copies. It included songs such as "Prayer", a Liel version of an Ofra Haza song, "Eyfo Ata Achi" (Where Are You My Brother), a song for families whose sons have been taken in Israeli wars, and "Don't be a Hero", a duet with Sasi Buganim. A single of her first English song, "Find It In Me", has been added to the album.

When Liel was 14 she performed the song "Imagine" on Shimon Peres' 80th birthday, and invited President Bill Clinton to sing along.^[2][3] The clip has been shown on TV shows all over the globe. Liel started to receive invitations to perform from around the world.

A few years later, at a 2006 aid concert for tsunami victims in Berlin, Liel performed "Imagine" with the Scorpions' singer Klaus Meine.^[4] Meine was touched by Liel's voice, and invited her to perform with him. Together they recorded 5 songs, including a special version of "Send Me an Angel", a special version of David D'or's song, "Tishmor al HaOlam Yeled" ("Keep the World Child"), and a new song which Meine wrote for Liel, "Bigger Than Life". Together, they also performed one of the most well-known Israeli songs, written by one of the best-known poets and songwriters of Israel, Naomi Shemer "Jerusalem of Gold". Later Liel released her first international album, "Unison", the same name as Celine Dion's first English album. In 2006, she took part in the Eurovision Song Contest, representing Switzerland, with the band Six4One. Their song "If we all give a little" ended in 17th place.

Liel has performed with artists such as Madonna, Andrea Bocelli, Richard Gere, Bono, and others.

In late 2008 Kolt enlisted to the Israeli defence forces.^[5]

Recently, Liel also achieved success in Mexico, and recorded an album in Spanish. She has been filmed for a documentary on her life. Liel recently appeared on "News Flash with Michael Latin" on December 19, 2009.^[6]

Discography[link]

• Kineret Child, An Israeli Album (2003)
• Too young to love, single (25 October 2004)
• Jerusalem, single (2004)
• Jerusalem - With Klaus Meine/The Scorpions, single (2004)
• I'd Rather be Alone with You, single (9 May 2005)
• High Energy, single (22 August 2005)
• See On Me (רואים עליי In Hebrew)
• Hava Nagila, Single
• Simply me, album (October 2005)
• Send Me an Angel - With The Scorpions, Single
• Lost In You, Single
• Bigger Than Life - With The Scorpions, Single
• Unison, Album.
• If We All Give A Little - With Six4One
• Elohim Sheli (also known as "Ratziti Sheteda", or "I wanted you to know", or "My God"), Single

Awards[link]

• German Radio Award 2005

References[link]

External links[link]

• Liel: The Official Web Site
• An israeli fan site build by Amir Horowitz

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Abigail Williams (July 12, 1680 – ?) was one of the initial accusers in the Salem witch trials of 1692, which led to the arrest and imprisonment of over 150 innocent people.

Salem Witch trials[link]

Abigail was born on July 12, 1680. She and her cousin Betty Parris were the first two accusers in the Salem Witch trials of 1692. Williams was 11 years old at the time and she was living with her uncle Samuel Parris in Salem. According to Rev. Deodat Lawson, an eyewitness, she and Betty began to have fits in which they ran around rooms flailing their arms, ducking under chairs and trying to climb up the chimney.

This troubled the villagers of Salem. Samuel Parris, who was the local minister, decided to call in a doctor to determine whether or not these afflictions were medical. The physician, William Griggs, had difficulties understanding the actions of the two young girls. Griggs believed it was not a medical issue, rather, he suggested it must be witchcraft. One of Parris’ slaves, Tituba, was then asked to bake a witch cake— rye mixed with the afflicted girls’ urine— and feed the mixture to a dog. The theory was that if Abigail and Betty were bewitched, the dog would exhibit similar symptoms and prove that witchcraft was indeed present and being practiced. ^[1] Another reason may have been food poisoning: the girls may have eaten a "Witch's Stew" as part of their games that may have contained inedible or uncooked ingredients. In 1976, Linnda R. Caporael^[2] put forward the theory that these strange symptoms may have been caused by ergotism, the ingestion of fungus-infected rye.

Because of Abigail and Betty's claims to be possessed, false accusations would soon be made, causing 20 deaths. On February 29th, 1692, three women were arrested for suspicion of witchcraft: Sarah Good, Sarah Osborne and Tituba herself. ^[3] They were all found guilty, but the only one to confess was Tituba. Since the other two women did not confess, Good was hanged, and Osborne died in prison. Tituba was luckily released out of jail a year later, when an unknown person paid her fees for release. ^[4] Nonetheless, Abigail and Betty’s trend of accusing innocents rapidly spread throughout Salem and nearby villages (especially Andover), leading to the death of several innocent people. ^[5] Martha Corey was hanged, and her husband Giles was executed by crushing. John Proctor and Rebecca Nurse were executed, and two dogs were also hanged.

As the witch trials were coming to an end, Abigail ran away from Salem. It is not certain what happened to her, but rumor has it that she fled to a city somewhere along the east coast and resorted to prostitution for survival^{[citation needed]}. One reference stated that she "apparently died before the end of 1697, if not sooner, no older than seventeen. "^[6]

Appearances in fiction[link]

Abigail is a major character in the play The Crucible, but she is portrayed as around seventeen years old. It is gradually revealed that she had been dancing in the woods with the girls of Salem and performing voodoo rituals with her uncle's slave, Tituba. All of the girls are performing incantations so that the men in the town will marry them. When rumors begin to circulate that there is witchcraft in the town, Abigail and Betty Parris began to name people as having been in league with the devil, which was the most common way a "witch" was identified, to save themselves. Later, the girls of Salem became witnesses in the court trying the "witches". An added element (and perhaps a fictional one) is that Abigail had previously worked as a maid at the Proctor household and had an affair with John Proctor. In the play and the films made from it, Abigail accuses Goody Proctor, John's wife, of being a witch in order to get to him. In the 1957 and 1996 film adaptations of the play, Abigail was portrayed by Mylène Demongeot and Winona Ryder, respectively.

Abigail is also in the 2010 film The Sorcerer's Apprentice as a minor antagonist. Horvath, the film's main antagonist, releases her from a magical prison called "The Grimhold" and uses her to kidnap the love interest of the main protagonist Dave. After the kidnapping is complete, Horvath absorbs Abigail's powers and steals her pentagram amulet which channels her power. By doing so, Horvath becomes more powerful and is finally able to free his master, Morgana.

Abigail also gave Arizona-based black metal band Abigail Williams the inspiration for their name.^{[citation needed]}

In the novel Deliverance from Evil by Frances Hill, Abigail is told by her uncle that she is going to be sent away like her cousin Betty Parris, so for a while she becomes depressed and accepts that she is being tormented and attacked by spectres and witches to the point where she takes a rope and hangs herself in a field near the Parris parsonage. It is unknown if this piece of writing in the story was actually true; others^[who?] say that she died in 1697.

References[link]