The Use of Divine Names in the Creation Stories

Many Biblical scholars believe that the first two Creation stories found in the first two chapters of Genesis were written centuries apart. Many Biblical translations (including my favorites, the Jerusalem and NAB versions) both include such views in the written introductions to the book of Genesis. Yet the belief is not merely stated, but it is often presented as factual.

I would like to deal with one major theological reason why scholars believe that the two Genesis stories were written generations apart. The concept I will address is the issue surrounding the usage of Divine names, and why I believe that the more recent understanding of such terms is mistaken.

When describing the Creator, Genesis 1 refers to Him as Elohim which simply is the word for God. The story found in Genesis 2 uses the name YHWH. All believers accept that both terms refer to the same individual, but some scholars believe that since a single author would have used the same term, then Genesis must have been written by more than one author. To this the great Hebrew scholar Umberto Cassuto responded, “The designation of Elohim was originally a common noun that was applied to the One God of Israel and to the heathen gods.” (Documentary Hypothesis, 18). Describing the meaning of YHWH, Cassuto would reply, “The name YHWH is a proper noun, the specific name of Israel’s God…” (Documentary Hypothesis, 18). Do we recognize the distinction? Elohim simply means God (and has in the past meant ‘god’) while YHWH is one nation’s name for Elohim.

For a long time, the form of criticism that allows for multiple authorship of the Torah relied solely on the difference in the Divine names that are given. But rather than we merely assuming multiple authorship, it must first be asked why different words are used to describe the same supernatural Being? The answer is that YHWH is named when the author intends to present God as a personal character who has relationships with His people. We see the name used specifically where the Hebrew nation is involved, because certain parts of the Bible were written entirely to them. Elohim, the word ‘God’, has a more universal outlook and purpose. Elohim is the Transcendent Being, the All-Powerful One, who rules above the entire universe, rather than just over one particular nation.

If such a description of each term is appropriate then we could almost predict in advance whether a particular book would use Elohim or YHWH. Sure enough, the books of prophecy always use the name YHWH. This is because it is the people of Israel that are being commanded to turn from their sinful ways. The prophecy is connected and intended for Israel so the universal Elohim would be less appropriate than the given name of the God of Abraham, Isaac and Jacob, YHWH. The only exception is the Book of Jonah, but this need not bother us for Jonah is an exception in several other categories as well, the most obvious being that it is the only Book of prophecy that is a narrative. It should also be mentioned that the latter part of Isaiah has the term `El' being used. Looking to the Law, we find that YHWH is also used through out the entire set of commands. The reason again is that the Law was given to the Israelites rather than another culture such as the Moabites. In the Wisdom literature that includes Job, Ecclesiastes, Proverbs and many of the later Psalms, Elohim is used. This is because these books are not just for the Israelites but have a general outlook that would include all peoples. Hence the general, universal term is being used. Much of the others narratives use both Elohim and YHWH, depending on the particular situation.

Genesis 1 uses Elohim. This is because Elohim is presented as creating all with the mere words, ‘Let there be…’ Power is the obvious attribute of God in this story, for Elohim creates and rules over all. There is nothing wrong with this, for it is true. But it leads us to Chapter 2. Here Elohim, whose name is YHWH, shows a concern about the people. The bulk of this second creation story is concerned primarily with YHWH relationship with the humans that he has created. Genesis 2 shows Elohim not merely as the Powerful One, but also always refers to Him by His name YHWH and shows that he has concern for His people. I believe that the stories compliment each other, but I will submit more on this issue another time.

The primary purpose here is to encourage all who read their Bible, that when they see different names for the same supernatural being used, it is not to be assumed that this is a case of multiple authorship (particularly in the Torah) but rather one should ask what purpose the author had in referring to the same Being by different terms.

KJN