What ancient words are translated as God, god, or gods in the Bible?

Scripture uses multiple Hebrew, Aramaic, and Greek words to speak about deity—sometimes referring to the God of Israel, sometimes to other divine beings, and sometimes to human rulers or spiritual powers. These terms carry layers of historical, literary, and theological meaning. Understanding them helps clarify how the Bible describes the one true God while also acknowledging the broader supernatural world.

1. The Most Important Hebrew Terms for “God,” “god,” and “gods”

Biblical Hebrew uses a range of words to refer to deity, each with its own nuance. Some are titles, some are descriptive terms, and one is the personal covenant name of Israel’s God.

A. YHWH (the Tetragrammaton)

The most significant ancient word translated as “God” is the personal covenant name YHWH, often vocalized as Yahweh. Its pronunciation became uncertain because Israel eventually stopped speaking the name aloud. English Bibles typically translate YHWH as LORD (all caps) to distinguish it from other words.

A key translation detail:
When the Hebrew phrase Adonai Yahweh appears, translators render it “Lord GOD,” because “Lord LORD” would be unreadable. Thus Adonai remains “Lord,” and Yahweh becomes GOD in those contexts.

B. ’El

The word El originally appeared in broader Semitic religion, even as a title within the Canaanite pantheon. Scripture uses El in divine descriptions such as:

• El Elyon — God Most High

• El Shaddai — God Almighty

• El Olam — Everlasting God

In the Bible, El becomes a generic but reverent word for deity, frequently used of Israel’s God.

C. Elohim

Elohim is the most common Hebrew term for God. Grammatically plural, its plural ending reflects majesty or intensification when referring to the one God of Israel. Yet elohim can refer to various beings:

• the God of Israel

• false gods

• the gods of the nations

• heavenly beings in God’s council

• even human rulers or judges (as in Psalm 82)

This flexibility shows that elohim is not a proper name but a category-term meaning “a being of the spiritual world.”

D. Eloah

Eloah is a rarer related term. It appears most frequently in Job and may be an older or poetically preferred form. Eloah usually refers to the God of Israel, though like elohim, it can sometimes describe other divine beings. The Arabic Allah comes from the same Semitic root, though with its own linguistic development.

E. Adon / Adonai

Adon means “lord” or “master.” It may describe human rulers, angels, or God. The emphatic form Adonai (“my Lord”) became a reverent substitute spoken aloud in place of YHWH.

Because of this substitution, English Bibles often translate Adonai as Lord, reserving LORD for YHWH.

F. Summary List: Hebrew Words for God

• YHWH (LORD / GOD)

• El

• Elohim

• Eloah

• Adon

• Adonai

These terms reveal a linguistic richness shaped by Israel’s testimony to the one true God revealed through covenant and redemption.

2. Aramaic Words for “God”: The World of Exile and Restoration

Portions of Daniel and Ezra are written in Aramaic, and these sections use the term Elah. This word refers to:

• Israel’s God,

• foreign gods,

• divine beings,

• spiritual qualities such as divine wisdom or divine spirit.

Forms like elah elahin (“God of gods”) appear in Daniel, showing the supremacy of Israel’s God over the spiritual powers of Babylon and Persia. During the exile, Israel’s teachers used Elah when instructing the returning community about the oneness of God.

3. Greek Words for “God,” “god,” and “gods” in the New Testament

Greek uses several terms for deity, but two are especially important for understanding biblical translation.

A. Theos (θεός)

The most common word for God in the New Testament, theos can refer to:

• the one true God,

• pagan gods,

• spiritual beings,

• or divine qualities.

The term indicates the one “to whom prayers are offered,” and when used without qualification in Christian writings, it almost always refers to the God and Father of Jesus Christ. It became a foundational word for Christian proclamation: “In the beginning was the Word… and the Word was God” (John 1:1).

B. Kyrios (κύριος)

Kyrios means “lord” or “master.” In the Greek Old Testament (Septuagint), Kyrios functions as the translation of YHWH. Thus, when the New Testament calls Jesus Kyrios, it identifies Him with the God of Israel.

This becomes a central confession:
“Jesus Christ is Lord” (Romans 10:9).

C. Additional Greek Words

Though less common, words like theios, theiotēs, and theotēs appear in theological contexts, meaning “divine,” “divinity,” or “deity.” Colossians 2:9 uses theotēs when saying the fullness of deity dwells bodily in Christ.

4. Euphemisms and Reverent Substitutes Used in Jewish Tradition

Because God’s name was considered too holy for casual speech, Jewish tradition developed reverent expressions for God. These include:

• ha qadosh barukh hu — the Holy One, blessed be He

• ribbono shel olam — Master of the Universe

• shekinah — Divine Presence

• shamayim — Heaven (used metonymically for God’s rule)

• ha-maqom — the Place / the Omnipresent

• ha-shem — the Name

These expressions show how deeply embedded reverence for God’s identity was in Jewish life and worship.

5. Why So Many Words for “God” Exist in Scripture

Biblical language reflects a world where divine presence was understood in layered and relational ways. Several observations help explain the diversity.

A. These terms span categories, not just identities

Words like elohim describe beings in the spiritual realm, whether the true God, false gods, angels, or even honored humans.

B. The Bible describes a populated spiritual world

Psalm 82 speaks of God standing among the “gods”; Deuteronomy 32 speaks of nations assigned to divine beings; and Daniel refers to “watchers.” The vocabulary mirrors this supernatural worldview.

C. Naming reflects relationship

YHWH is God’s covenant name revealed to His people. Titles like El or Adonai express attributes or roles. Jesus’ use of “Father” brings relational depth to divine identity.

D. Divine plurality of terms does not contradict monotheism

Israel confessed one God while acknowledging many spiritual beings. The vocabulary allows for both realities.

E. Titles evolve across covenant history

As God reveals Himself more fully—to patriarchs, to Moses, to prophets, and finally in Christ—language for Him deepens.

6. The Gospel and the Fulfillment of Divine Names

The New Testament identifies Jesus with Old Testament divine titles, making Him the embodiment of the God of Israel.

• Jesus receives the title Kyrios, identifying Him with YHWH.

• Jesus is called Theos in key passages (John 1:1; John 20:28; Titus 2:13).

• Jesus embodies the name YHWH: “Before Abraham was, I am” (John 8:58).

• Jesus reveals the Father and sends the Spirit.

The divine vocabulary of the Old Testament reaches its climax in the revelation that the fullness of deity dwells in Christ, who rules as the risen Lord.

Bible Verses About God’s Name and Divine Identity

• “I AM WHO I AM.” (Exodus 3:14)

• “Hear, O Israel: The LORD our God, the LORD is one.” (Deuteronomy 6:4)

• “God created the heavens and the earth.” (Genesis 1:1)

• “The Most High rules the kingdom of men.” (Daniel 4:17)

• “The LORD is God; there is no other.” (1 Kings 8:60)

• “Before Abraham was, I am.” (John 8:58)

• “The Word was God.” (John 1:1)

• “My Lord and my God!” (John 20:28)

• “There is one God, and one mediator.” (1 Timothy 2:5)

• “In him the whole fullness of deity dwells bodily.” (Colossians 2:9)