Appelations in the first three chapters of Genesis in Jehovahs Witness Theology

[Clear]

A recent poster in the “Is Jesus God?” thread offered a modern Hebrew translation which assigned the Hebrew name Jehovah to Jesus. Though the translation was an incorrect translation, the assignment was correct to the translators jewish messianic theological model. I assume the translator rendered the text as he did since this name assignment is how certain messianic Jewish Trinitarians would have assigned the name for Jehovah, in the same way that the New World Translation translated according to their theological model.

I am not arguing for or against this Jewish meaning of Jehovah, (especially since the name and it's meaning did not remain constant historically) but rather I am curious about the assignment of meanings in the Jehovahs Witness theology, specifically in the first three chapters of the Genesis account. (since these earliest chapters set the base historical stage for this version of the Jewish Text and for the Christian Theological model which borrows so much from the Jewish text…)

For example, in the Hebrew manuscripts, chapter one, “Elohim” is consistently used for the word “God” in each instance until chapter 2 vs 4 when the appellation changes to a rather consistent use of “Elohim-Yaweh” as the compound word(s) most often rendered “God” in english translations. In Chapter 3, in verses 3 and 5, the command "not to eat" comes from Elohim (and not from elohim-yaweh, nor from Jaweh), but then after Chapter 3 vs 8, "Jaweh" becomes the dominant symbol for the English word “God” in the Old Testament (though there are multiple exceptions and differing patterns to these base names in the later text).

Given that context, my question is :

Do these specific changes of appellation in the relatively late (historically) Hebrew Text have any specific meaning in the Jehovah Witness Theology?

How do the differing names affect their version of details of the story in first three chapters in Genesis?

I appreciate any information specific to these two questions.

Thanks

clear

 

[Pegg]

A recent poster in the “Is Jesus God?” thread offered a modern Hebrew translation which assigned the Hebrew name Jehovah to Jesus. Though the translation was an incorrect translation, the assignment was correct to the translators jewish messianic theological model. I assume the translator rendered the text as he did since this name assignment is how certain messianic Jewish Trinitarians would have assigned the name for Jehovah, in the same way that the New World Translation translated according to their theological model.

I am not arguing for or against this Jewish meaning of Jehovah, (especially since the name and it's meaning did not remain constant historically) but rather I am curious about the assignment of meanings in the Jehovahs Witness theology, specifically in the first three chapters of the Genesis account. (since these earliest chapters set the base historical stage for this version of the Jewish Text and for the Christian Theological model which borrows so much from the Jewish text…)

For example, in the Hebrew manuscripts, chapter one, “Elohim” is consistently used for the word “God” in each instance until chapter 2 vs 4 when the appellation changes to a rather consistent use of “Elohim-Yaweh” as the compound word used for English “God”. In Chapter 3, in verses 3 and 5, the command "not to eat" comes from Elohim (and not elohim-yaweh, or from Jaweh), but then after Chapter 3 vs 8, "Jaweh" becomes the dominant symbol for the English word “God” in the Old Testament (though there are multiple exceptions and differing patterns to these base names in the later text).

Given that context, my question is :

Do these specific changes of appellation in the relatively late (historically) Hebrew Text have any specific meaning in the Jehovah Witness Theology?

How do the differing names affect their version of details of the story in first three chapters in Genesis?

I appreciate any information specific to these two questions.

Thanks

clear

Hi Clear,

i'm pretty sure that we dont read anything into the use of the terms God, Elohim, El or Yahweh.... to us, these all refer to one and the same person.

Jehovah is God. Jehovah is Elohim. Jehovah is El. Jehovah is Yahweh. Jehovah is YHWH.

Perhaps some other brothers or sisters will add a bit more of a detailed reply to your question.

 

[Clear]

Pegg, I very much appreciate this information. If any other Jehovahs Witnesses have any historical or theological insight on these appellations from genesis as they apply to Jehovahs Witness worldviews, I would appreciate further information.

Thank you Pegg.

Clear
εισεω

 

[Kolibri]

Hello Clear,

In looking this over, I found an couple articles in the Insight on the Scriptures volumes that we use as an Encyclopedia.
I will paste here the relevant paragraphs on commenting on the Hebrew words for God.
This information is relevant to the 1984 Edition of the NWT. The only change between this and the 2013 Revision that I have noticed so far is the dropping of the brackets when translating ha·ʼEl′ and ha·ʼElo·him′ to "the [true] God".

*** it-2 pp. 659-660 Power, Powerful Works ***
Throughout the Scriptures the power and “dynamic energy” of God as the Maker of heaven and earth are repeatedly highlighted. (Isa 40:25, 26; Jer 10:12; 32:17) The very term for “God” in Hebrew (ʼEl) probably has the root meaning of “mighty” or “powerful.” (Compare the use of the term at Ge 31:29 in the expression “the power [ʼel] of my hand.”)

*** it-1 p. 968 God ***
Hebrew Terms. Among the Hebrew words that are translated “God” is ʼEl, probably meaning “Mighty One; Strong One.” (Ge 14:18) It is used with reference to Jehovah, to other gods, and to men. It is also used extensively in the makeup of proper names, such as Elisha (meaning “God Is Salvation”) and Michael (“Who Is Like God?”). In some places ʼEl appears with the definite article (ha·ʼEl′, literally, “the God”) with reference to Jehovah, thereby distinguishing him from other gods.—Ge 46:3; 2Sa 22:31; see NW appendix, p. 1567.

At Isaiah 9:6 Jesus Christ is prophetically called ʼEl Gib·bohr′, “Mighty God” (not ʼEl Shad·dai′ [God Almighty], which is applied to Jehovah at Genesis 17:1).

The plural form, ʼe·lim′, is used when referring to other gods, such as at Exodus 15:11 (“gods”). It is also used as the plural of majesty and excellence, as in Psalm 89:6: “Who can resemble Jehovah among the sons of God [bi·veneh′ ʼE·lim′]?” That the plural form is used to denote a single individual here and in a number of other places is supported by the translation of ʼE·lim′ by the singular form The·os′ in the Greek Septuagint; likewise by Deus in the Latin Vulgate.

The Hebrew word ʼelo·him′ (gods) appears to be from a root meaning “be strong.” ʼElo·him′ is the plural of ʼeloh′ah (god). Sometimes this plural refers to a number of gods (Ge 31:30, 32; 35:2), but more often it is used as a plural of majesty, dignity, or excellence. ʼElo·him′ is used in the Scriptures with reference to Jehovah himself, to angels, to idol gods (singular and plural), and to men.

When applying to Jehovah, ʼElo·him′ is used as a plural of majesty, dignity, or excellence. (Ge 1:1) Regarding this, Aaron Ember wrote: “That the language of the O[ld] T[estament] has entirely given up the idea of plurality in . . . [ʼElo·him′] (as applied to the God of Israel) is especially shown by the fact that it is almost invariably construed with a singular verbal predicate, and takes a singular adjectival attribute. . . . [ʼElo·him′] must rather be explained as an intensive plural, denoting greatness and majesty, being equal to The Great God.”—The American Journal of Semitic Languages and Literatures, Vol. XXI, 1905, p. 208.

The title ʼElo·him′ draws attention to Jehovah’s strength as the Creator. It appears 35 times by itself in the account of creation, and every time the verb describing what he said and did is in the singular number. (Ge 1:1–2:4) In him resides the sum and substance of infinite forces.

At Psalm 8:5, the angels are also referred to as ʼelo·him′, as is confirmed by Paul’s quotation of the passage at Hebrews 2:6-8. They are called beneh′ ha·ʼElo·him′, “sons of God” (KJ); “sons of the true God” (NW), at Genesis 6:2, 4; Job 1:6; 2:1. Lexicon in Veteris Testamenti Libros, by Koehler and Baumgartner (1958), page 134, says: “(individual) divine beings, gods.” And page 51 says: “the (single) gods,” and it cites Genesis 6:2; Job 1:6; 2:1; 38:7. Hence, at Psalm 8:5 ʼelo·him′ is rendered “angels” (LXX); “godlike ones” (NW).

The word ʼelo·him′ is also used when referring to idol gods. Sometimes this plural form means simply “gods.” (Ex 12:12; 20:23) At other times it is the plural of excellence and only one god (or goddess) is referred to. However, these gods were clearly not trinities.—1Sa 5:7b (Dagon); 1Ki 11:5 (“goddess” Ashtoreth); Da 1:2b (Marduk).

At Psalm 82:1, 6, ʼelo·him′ is used of men, human judges in Israel. Jesus quoted from this Psalm at John 10:34, 35. They were gods in their capacity as representatives of and spokesmen for Jehovah. Similarly Moses was told that he was to serve as “God” to Aaron and to Pharaoh.—Ex 4:16, ftn; 7:1.

In many places in the Scriptures ʼElo·him′ is also found preceded by the definite article ha. (Ge 5:22) Concerning the use of ha·ʼElo·him′, F. Zorell says: “In the Holy Scriptures especially the one true God, Jahve, is designated by this word; . . . ‘Jahve is the [one true] God’ De 4:35; 4:39; Jos 22:34; 2Sa 7:28; 1Ki 8:60 etc.”—Lexicon Hebraicum Veteris Testamenti, Rome, 1984, p. 54; brackets his
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Also there are these two links to the NW appendix p. 1567
1F “The [true] God”—Heb., ha·ʼElo·him′ — Watchtower ONLINE LIBRARY
1G “The [true] God”—Heb., ha·ʼEl′ — Watchtower ONLINE LIBRARY
In these 2 links it use M to stand for the Masoretic Hebrew text found in Codex Leningrad B 19A as presented in BHK and BHS.
BHK Biblia Hebraica, by Kittel, Kahle, Alt and Eissfeldt, Privilegierte Württembergische Bibelanstalt, Stuttgart, seventh to ninth ed., 1951-55, H.S.
BHS Biblia Hebraica Stuttgartensia, by Elliger and Rudolph, Deutsche Bibelstiftung, Stuttgart, 1977, H.S.


I hope this helps,
~Kolibri

 

[Kolibri]

Do these specific changes of appellation in the relatively late (historically) Hebrew Text have any specific meaning in the Jehovah Witness Theology?

How do the differing names affect their version of details of the story in first three chapters in Genesis?

Best I can answer you is (1) no and (2) in no way that I am aware of.
There is a certain intensive plural that is involved, and for one of those, ʼElo·him′, seems to draw attention to God's strength as used in creation. (this was the point that stood out to me while rereading this material this time.)
Mind you, this is not my area of expertise, and I have no more information than I already cited regarding the Hebrew terms for God.

 

[Clear]

Clear asked in the OP :
1) Do these specific changes of appellation in the relatively late (historically) Hebrew Text have any specific meaning in the Jehovah Witness Theology?
2) How do the differing names affect their version of details of the story in first three chapters in Genesis?

Kolibri replied in post #5 :
Best I can answer you is
(1) no and
(2) in no way that I am aware of.


Kolibri, If I understand the answers Pegg and You gave us, the, various changes of appellations have no significance in Jehovahs Witness theology (other than the Jehovahs Witnesses believe the appellations in the various forms are simply references to Jehovah). If I misunderstand this point, please let me know. Thank you so much for this information.

Clear
φυτζω