Continued from Chapter 6
(Genesis 18:30)
The word,’adon, “lord” (plural, ’adonai ), may be used in the singular or the plural to refer to a divine or human lord. But, how are we to understand the meaning of the related word form ’adonoi (with the long vowel qametz), used over four hundred times in the Bible in reference to Y-H-V-H? To this end, we need to establish the meaning of the -ai (alt. -oi) ending in ’adonoi.
It may be that this is an honorific title in the first person suffixed form of the plural noun 'adonim.This understanding fits well in passages in which Y-H-V-H is addressed reverently as “my Lord” (e.g., Genesis 18:30). Additional support for this understanding of the expression is seen in the fact that both the singular and plural first-person suffixed forms, (’adoni, ’adonai), are used exclusively for addressing people (cf. Genesis 23:6, 19:2). On the other hand, it may be that the –ai (-oi) is an emphatic suffix which strengthens the meaning of the root word so that the term denotes “Lord without equal,” “Lord of all.” This understanding finds support in that ’adonoi occurs in passages where God speaks of Himself and where accordingly the meaning “my Lord” is improbable (e.g., Ezekiel 13:9, 23:49; Job 28:28). It also occurs in passages in which more than one human speaker is represented, making a singular suffix seem incongruous (Psalms 44:24).
The intensity of meaning expressed in the term ’adonoi (“Lord of all”) fits every citation of this word found in the biblical text. Interestingly, the Septuagint does not render the term with a pronoun; it translates as Kyrios, “Lord,” not Kyrios mou, “my Lord.” ’Adonoi apparently is a divine epithet when used in conjunction with Y-H-V-H or as a parallel to it. Hence, it is written: “Y-H-V-H, you made a place for your dwelling, a sanctuary, ’Ado-nai, your hands established” (Exodus 15:17). One may conclude therefore that although ’adonoi may be a plural of majesty meaning “my Lord” in some passages where God is being addressed (e.g., Genesis 15:2), it means “Lord of all” everywhere that it is used (e.g., Isaiah 48:16 ̶ ̶ ’Ado-nai Y-H-V-H ).
A midrash states:
The Holy One blessed be He said to Moses, “You wish to know My name? I am called according to My deeds.
Sometimes, I am called by [the name] ’El Shaddai, by [the name of Lord of] Hosts [Tzeva’ot], by [the name] God [’Elohim], by [the name] Lord [Y-H-V-H]. When I judge humankind, I am called ‘God.’ And when I make war against the wicked, I am called [‘Lord of] Hosts.’ And when I suspend [judgment for] a person’s sins, I am called ’El Shaddai. And when I have mercy on My world, I am called ‘Lord’ [Y-H-V-H].’” For God is none other than the quality of mercy, as it says, “Lord, Lord, merciful and gracious God . . .” (Exodus 34:6). That is [what it means when it says,] “I will be that which I will be”: “I am called according to My deeds.” (Midrash Shemot Rabbah 3:6) See also:
The Almighty said to him [Moses], “You want to know My name? I am called by name according to My deeds. When I sit in judgment of the world, I am called ’Elohim. When I take revenge against the wicked, I am called Tzeva’ot. When I suspend [punishment] of sins, I am called ’El Shaddai. When I dispense mercy, I am called Rachum. Thus, My name depends on My deeds.” (Midrash Tanchuma, Shemot 1:20) According to these midrashim, God can be known only through His deeds, and the various names of God are merely labels reflecting God’s actions. God cannot be fully known through His names. He is only known through how He reveals Himself, that is, “I Will Be What I Will Be” (’eheye ’asher ’eheye).
Continued
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