Merchant Royal Press Logo

Merchant Royal Press

Five Books on the Nature of God,
or
On the Divine Attributes



By Girolamo Zanchi

Translated by Patrick J. O'Banion

Book 1, Chapter 12, Part 1

Volume 1 is available for order now
from Merchant Royal Press

Although He is indeed one Jehovah, He is neverthless multiple Elohim (that is, "persons" or "hypostases").

Girolamo Zanchi

Chapter Twelve

The name אלוהים [Elohim].

The singular of this name is אלה, which is found rarely in the Holy Scriptures but very often in the plural אלוחים. The root is אלה, and the general opinion is that this name signifies strength and power. And God is called אלוהים [Elohim] on account of the fact that He is omnipotent. This is why Moses, in telling of the creation of all things, which demonstrates supreme power, called the creator of everything Elohim,[1] saying Elohim created[2] (Gen. 1:1). Thus, Scripture calls those whom God establishes in higher positions elohim[3]—kings, magistrates, judges, and even angels, whom He has put in charge of human affairs and to whom He has assigned great strength to perform great deeds.

Hence, this is a name of power, force, and of great strength and, so, is most excellently suited to God. Indeed, properly speaking, it is suitable for Him alone and is suitable for angels and men improperly,[4] namely, on account of the power and authority communicated [to them] and their duty to rule the world, kingdoms, and cities and to provide aid to others and to defend, sustain, and nourish them. Accordingly, Jehovah God alone is the true Elohim.[5]

Now, we must observe how this name is predicated of Jehovah God in the Scriptures, for sometimes it signifies multiple persons (namely, either two or three) and sometimes it indicates only one person, which happens when a specific person is designated by a particular personal property or relation. Examples of the first are infinite, such as in Genesis 1[:1]: In the beginning Elohim created. Again: And Elohim said, “Let Us make man after Our image” [Gen. 1:26].

In fact, it is evident from other passages of Scripture that not only the Father but also the Son and the Holy Spirit created the world and made man, as we demonstrated more than sufficiently in the book on the Trinity.[6] And this is the principal intention on account of which Jehovah God, who is one, willed to be named not only אל [El] and אלה [Eloah] in the singular but (more frequently) אלוהים [Elohim] in the plural: so as to indicate that although He is indeed one Jehovah, He is nevertheless multiple Elohim (that is, persons or hypostases[7]). Subsequently, when the Son was manifest in the flesh, He more clearly expressed these multiple persons both by number and by personal names, namely, that they are three, and the first is called the Father, the second is called the Son, and the third is called the Holy Spirit.
Indeed, the claim of some writers that God is named with the plural-number name Elohim for the sake of honor is frivolous. For while we grant that sometimes a certain man to be called by a plural-number name, nevertheless, since this plural name is said of God indefinitely, it cannot be taken merely for the sake of the honor of just one [divine] person. Many examples in the Scriptures demonstrate this and prove that multiple persons are indicated, such as: Elohim said, “Let Us make man after Our image and likeness” [Gen. 1:26]. For both the verb let Us make and the pronoun Our prove that there are multiple Elohim who made man according to Their image. And manifestly in Isaiah 44:2 [that is, v. 24], God (in the plural number) is called the Creator of men—Makers or Creators. Isaiah says: Thus says Jehovah עישיך (your Makers).[8] Elsewhere, with other examples and witnesses, we have likewise refuted the hollow objection of certain Hebrews. Manifestly, then, Elohim is employed over and over in the Scriptures to signify the multiple persons in Jehovah: the Father, the Son, and the Holy Spirit.

Many examples are unnecessary [to show] that this name sometimes indicates only two persons. Certainly, in Genesis 1:2, where we read: And the Spirit of Elohim was hovering,[9] the name Elohim can only be understood as referring to the Father and the Son, for He is the Spirit of Them both. That Elohim sometimes also indicates merely one person does not need confirmation because it is not denied.

[1] אלוהים.

[2] ברא אלוהים.

[3] אלוהים.

[4] καταχρηστικῶς.

[5] אלוהים.

[6] That is, De tribus Elohim.

[7] ὑποστάσεις.

[8] Zanchi relies upon an uncommon textual variant here. He also cites Isa. 44:24 (along with Isa. 54:5, Ps. 149:2, Gen. 20:13, and others) to make the same point in De tribus Elohim, pt. 1, bk. 2, ch. 1, §4.

[9] ורוח אלוהים מרחפת.

Share :