Elohiym is one of the Hebrew terms, along with Yahweh, that the biblical authors freely used for God, just as they used Theos in Greek and Iesous for the Savior. None of the roughly forty authors hesitated to use these terms, so it is not wrong for English speakers to say "God," or for Chinese, Spanish, or Russian speakers to use their own spellings and pronunciations of God's names and titles. God does not limit believers to one correct Hebrew name. The New Testament, written in Greek, uses Greek terms such as Pater and Kyrios for the Father, even when quoting Old Testament passages that carry the Hebrew name. On the cross Jesus cried out in Aramaic, "Eloi, Eloi, lama sabachthani," "My God, My God, why have You forsaken Me?" and used a form of the word for God rather than the personal name Yahweh. If He did not use the so-called sacred name even in His most agonizing moment, believers are not required to insist on it. Sacred name advocates teach that only Yahweh and Yahshua may be used, but this teaching grew from the Jewish avoidance of the Tetragrammaton after the exile. Those who hold it are sincere but mistaken, and they should be treated with compassion, as Paul teaches in Romans 14.

Elohim in Genesis 1:1 is plural, denoting more than one personality, and any informed Bible student must accept this. Literally the verse reads, "In the beginning, the Gods He created the heaven and earth." The plural elohim points to the plurality of the God Family, a plurality that non-Trinitarians affirm. The singular verb bara (created) indicates that these different Persons were one in creation. Yet the plural does not prove three Persons, and Trinitarian apologists such as M.R. DeHaan are wrong to suggest that more than one must mean three. God is not limited by human laws of grammar and rhetoric, so the combination of a plural noun and a singular verb is no safeguard for a Trinity. Establishing the divinity of the Son, as in John 1:1-3, likewise does not allow anyone to infer a three-headed Trinity. The Holy Spirit is the power and mind of God, comparable to the spirit in man, and not another personality. The God Family consists of God the Father and Jesus Christ, and believers become members of it as sons, the offspring of God, through the indwelling of God's Spirit.

Elohim is not God's personal name but the plural title by which He is called more than 2,300 times, beginning in Genesis 1:1, where the first-appearing designation of God shows Elohim to be the Author of the whole Bible. The word is plural, meaning mighty ones, and it was deliberately chosen over the singular Eloah. It indicates a family of more than one being. Genesis 1:26, "Let Us make man in Our image," confirms the plurality through its plural pronouns, and Elohim is used sixty-six times before a different Hebrew word is translated as singular God. English translations obscure this by constantly using "He," "Him," and "His." Scripture itself speaks of many gods (I Corinthians 8:5-6, Psalms 86, 97, 135, Deuteronomy 10), with Satan and demons seeking worship, yet there is only one Elohim, a unit or family. In Genesis 1 this family consists of two separate personalities, the Father and the Son, both worthy of worship and in perfect unity. Jesus came to declare the Father as spiritual Father, and God is reproducing Himself, expanding Elohim into a family in heaven and on earth (Ephesians 3:14-15). Converted believers, led by the Spirit, are being prepared to become part of Elohim. This plurality of two does not support the trinity. The Father is greater than the Son (John 14:28), the Son submits to Him, and Christ's head is God (I Corinthians 11:3), with no third personality in the order of authority. The trinity was a speculative doctrine, imposed over long resistance, and understanding Elohim refutes it. Because people become like what they worship, a true grasp of Elohim shapes how we live.

The Hebrew word elohim, translated "God" in Genesis 6:4's phrase "sons of God," is not used exclusively for the Creator. The Bible also uses it for very human judges and magistrates, meaning humans in positions of authority who lead other humans. For this reason, the phrase "sons of God" does not mean sons of Yahweh, and it does not refer to demons or angels. The nephilim were therefore completely human, the offspring of human leaders, and not the product of demons cohabiting with human women. Scripture says each kind reproduces only after its kind, and angels and humans are different kinds, so reproduction between them is impossible. Understanding elohim as human rulers fits the nephilim as despotic, greatly feared military and governmental figures who dominated cities and nations, as Nimrod did, and who attracted large followings.

Elohim is the plural of El and Eloah, meaning "mighty one," so it means mighty ones, a group or assembly of powerful beings. It appears 2,570 times in the Old Testament, always plural, beginning with Genesis 1:1 and "Let Us make man in Our image." It is a family, a single institution consisting of more than one divine person. Deuteronomy 6:4 pairs the plural noun with a singular verb, just as "The United States is" does. Many act as one in perfect agreement, so the singular verb fits. Jesus identified the Father and the Son within Elohim (John 5, John 14, John 17). Even the Old Testament reveals two, as in "The Lord said to my Lord" and Daniel 7. Jesus prayed that believers be one with Them in unity of mind, not location. Those who receive God's Spirit are already sons of God and part of the family named in Ephesians 3:14-15. Elohim is therefore expanding, and God's purpose is that believers be filled with all the fullness of God. Because the Western mind demands a single personality, a non-biblical, incomprehensible Trinity displaced this simple truth. The Trinity entered by speculation at Nicea and Chalcedon, and it elevates the Holy Spirit to a third co-equal person. The Bible's teaching of an ever-growing God family contradicts it.

Elohim is a plural noun that designates more than one personality and is most correctly translated "Gods." It is not the name of a single being but the designation of a kind, a genus, a family, a kingdom, and at present it consists of two personalities, the Father and the Son. As creation includes the insect kind, the animal kind, the human kind, and the angelic kind, so Elohim is the God kind, the creating-ruling Family that brought all things into existence for a purpose. Genesis 1 shows each creature reproducing after its kind, and Elohim does the same. Christ is the second Adam, the beginning of the spiritual creation, and Elohim's creating continues toward the expansion of the God family-kingdom. Elohim's oneness is that of a harmonious institution with structure, order, and government, speaking and acting with one mind in love. The Father is greater than the Son, and the Son always does what pleases the Father. They are separate, distinct personalities, not co-equal or co-mingled, yet in perfect accord. When Jesus claimed equality with God, He meant equality of kind, since both are in the same Family. He never named any family member besides the Father. The apostles' greetings mention only the Father and the Son, and Scripture never presents the Holy Spirit as a third personality. The Holy Spirit is the power of God, emanating from the Father and Son. The trinity is a human deduction that entered the church at Nicaea in AD 325, not a teaching of the apostles.

Elohim is a plural word for an institution of more than one Person who speak with one voice. Their oneness lies in agreement of character, mind, and purpose, not in commingled being as one ethereal spirit. Government exists within Elohim: the Son submits to the Father, who is greater than He (John 14:28), and does what the Father gives Him to do. The Father and Son are equal in what They are, God, as humans are equal in being human, but not equal in authority and responsibility (I Corinthians 11:3). Elohim is also expanding its numbers, and believers, as children of God, are already technically part of the God family. The Trinity closes the Godhead to additions and forces a change in humanity's destiny, but the Bible teaches that destiny is to be God's family. The Holy Spirit is not a third Person in Elohim. Whenever the apostles refer to the God family, in greetings, inheritance, the kingdom, the throne, and the single mediator, only the Father and Son appear. The Spirit is the power emanating from God's mind, by which He acts everywhere. Scripture compares it to wind, water, oil, and breath, never to a personal form. Personification and masculine pronouns do not make it a person. The word elohim itself is applied to angels, judges, and humans, and always denotes beings of power. The Trinity arose in the fourth century by deduction and political pressure, not from Scripture.

The term *elohiym* (H430) in Genesis 1:26, with its plural pronouns Us and Our, points to two divine Personalities working as one in harmony. These two Beings, both called God, are equal in nature as God but not in authority, reflecting a unified yet distinct relationship within the God Family. In John 17:20-22, Jesus prays for believers to be one with the Father as He and the Father are one, indicating that *elohiym* represents a Family of complete cooperation and harmony. This oneness, to be fully realized when inheriting His Kingdom, shows that just as the Father and the Son are distinct yet unified, believers will also retain individuality while being part of the divine Family. The overwhelming evidence reveals *elohiym* as one Family, working to fulfill its purpose of bringing many into itself.

The Hebrew term elohiym (H430) is central to understanding the nature of God as revealed in Scripture. In Genesis 1:1, God is identified as elohiym, a plural noun indicating a group, yet it often takes a singular verb, as in "created" (bara), suggesting a unity within plurality. This plurality is evident in Genesis 1:26, where God says, "Let Us make man in Our image," using plural pronouns that imply more than one Being involved in the act of creation. This construction highlights a collective decision-making process within elohiym, pointing to a harmonious group acting with one purpose. The term elohiym can be understood as a collective noun, similar to family or team, representing multiple individuals under a singular identity. This is further supported in Genesis 3:22, where God says, "Behold, the man has become like one of Us," again using a plural pronoun to indicate multiple Beings within elohiym. The use of elohiym with singular verbs underscores a profound unity, showing that while there are multiple Beings, They operate in perfect harmony. In the broader context of Scripture, elohiym encompasses the Father and the Son, revealing Them as two distinct yet united divine Beings. This understanding aligns with the revelation in John 1:1-3, where God and the Word are presented as separate yet equal personal Beings. The plural nature of elohiym thus reflects a family structure, with the Father and the Son working together in complete agreement, as seen in significant acts like the creation of man, the expulsion from the Garden, and the scattering at Babel, each marked by the "Let Us" construction. Ultimately, elohiym signifies a unique and united God, worthy of unwavering devotion and love. As Deuteronomy 6:4-5 declares, "Hear, O Israel: The LORD our God, the LORD is one!" and commands to love Him with all heart, soul, and might, it emphasizes that this unity and uniqueness within elohiym demand total allegiance, recognizing both the Father and the Son as integral to the divine family.

In Genesis 1:26, God declares His purpose, saying, Let Us make man in Our image, according to Our likeness, using the Hebrew word elohiym (H430), which is plural in form but can denote a unified group, akin to a kind. According to God Himself, mankind was created after the God-kind. In Psalm 8:4-6, referenced in Hebrews 2:5-9, the term elohiym is used, likely referring to God rather than angels, indicating that man was made for a little while lower than elohiym. In the Kingdom of God, while God retains supreme authority and Christ is second-in-command, all will fit into the framework of the Kingdom without being anything less than elohiym of the God-kind. When changed to spirit at the resurrection, we will be fully members of the God Family, elohiym, embodying the highest expression of like Father, like son.

In Psalm 82:6, God declares, "I have said, You are gods, and all of you are children of the most High." Here, the term "gods" is translated from Elohim (H430), the same word used for God in Genesis 1. These "gods" in the psalm refer to judges who acted in the name of God by revealing His judgments to the people, speaking for Him in their rulings. Even unconverted men were called Elohim in this context, highlighting their role as representatives of divine authority. In John 10:34-36, Jesus references Psalm 82 in His defense against accusations of blasphemy for calling Himself the Son of God. He points out that if mere judges were called Elohim in the law, unto whom the word of God came, how much more does He, the Living Word standing before them, deserve the title of Son of God. Jesus narrows the interpretation of Elohim in Psalm 82 to a general sense for judges, while asserting His literal identity as begotten by God, thus opening a deeper understanding of the term's application to divine sonship.

In the first chapter of Genesis, the name elohiym (H430) is repeatedly used to refer to God, appearing in almost every verse. Elohiym is a plural noun, primarily describing the one true God Family, encompassing God the Father and our Creator-Redeemer, Jesus Christ. Throughout the Old Testament, wherever God is mentioned, it is most likely elohiym. However, biblical writers also use elohiym more than 200 times to denote pagan idols and gods worshipped by pagans, as seen in references like Exodus 12:12 and Leviticus 19:4. This dual usage of elohiym does not imply that the English word God should be avoided when referring to the true God Family, but rather highlights satan's persistent efforts to counterfeit any reference to the Supreme Being. The usage of elohiym in Scripture demonstrates that it is acceptable to use a term like god for both true and false deities.

The term elohiym (H430), transliterated as Elohim, carries a broader application than often assumed. It is the plural form of El, a Hebrew word meaning mighty one, indicating strength. While commonly translated as God or god, elohiym is not always used in this sense. In various contexts, it denotes strength and power even when the Creator is not in view, as seen in Exodus 21:6 where it is translated as judges, representing mighty individuals acting as God's agents within the community. Additionally, elohiym applies to angels, demons, false gods, and goddesses, as well as significant human figures like judges and kings, who are not immortal spirit beings. It is not gender-specific, encompassing both masculine and feminine entities, and though plural, it can refer to a single person in certain contexts. When a God being is in context, elohiym may indicate either the Father or the Son individually, or both together. The usage of elohiym varies widely, requiring careful consideration in each instance, as it does not consistently carry the same meaning. It has been associated with the concept of family in some interpretations due to the revealed relationship between two God beings working in perfect harmony, though this specific usage is not universally supported in research materials. Therefore, one must not assume elohiym always refers to both Father and Son or implies a family structure in every context.

In the beginning, the term elohiym (H430) refers to the two members of the God Family who created the heavens and the earth, as seen in Genesis 1:1. This plural term indicates the presence of both God the Father and the Word, who later became Jesus Christ, working in harmony to bring all things into existence. Genesis 1:26 further illustrates this unity with the use of plural pronouns "Us" and "Our," showing that two divine personalities collaborated as one in the creation of man in Their image. The scriptures reveal that elohiym encompasses both the Father and the Son, as highlighted in Hebrews 1:8-9, where the term is applied to the Messiah and His God, confirming Their divine nature. Hebrews 1:1-2 emphasizes that God the Father, through His Son, made the worlds, underscoring Their joint role in creation before They were known as Father and Son. This divine partnership is evident in Psalm 45:6-7, where the Father anoints the Son, affirming Their distinct yet unified roles within elohiym. Furthermore, in Job 38:7, the "sons of God" shout for joy at the creation of the earth, reflecting the broader spiritual family under elohiym, though the primary focus remains on the two Supreme Beings. Genesis 2:4 also uses elohiym in connection with the LORD God, indicating the Father's intimate concern with the whole creation, alongside the Son, as They shape the history of the heavens and the earth.

The Hebrew word for God, elohim, is plural in number but singular in purpose, perspective, and nature. If one was grieved for creating man, both felt it. If one was despised, rejected, and reviled by the creation, both endured it. What father does not feel pain when his children reject him? What master is not dismayed when his servants willfully disobey? Christ had to suffer defilement and rejection by the Father, but the Father had to forsake the Companion that He loved more than anything else, then had to endure the separation of death. Even the Father suffers from the evil effects of human sin.

The Israelites readily accepted Elohim being used to refer to a calf made of gold due to their deplorable understanding of God. The words they spoke in the Hebrew of their day did not reflect spiritual reality because their culture was corrupted. Their hearts were not one with God. Using a Hebrew name for God did not grant them favor in God's eyes, nor will so-called sacred names put us in a better standing with Elohim.