Why are there two different names for God?

The Torah opens with two divine names—Elohim and Y’hovah—leading many to wonder if they describe different beings or authors. In truth, these names reveal different aspects of the same Elohim: the all-powerful Creator and the covenant-keeping Father. Discover how understanding the divine names deepens our faith in Y’hoshua HaMashiach, who embodies both Elohim’s might and Y’hovah’s mercy.

Many believers read the Scriptures without realizing that the Creator is called by different names throughout the Tanakh. Each of these names reveals something unique about His nature, His relationship with His people, and His plan of redemption through Y’hoshua HaMashiach. Understanding why the Torah uses both Elohim and Y’hovah in the creation account helps us see that the same Elohim who formed the universe is also the Y’hovah who desires covenant fellowship with us. These names are not random—they are revelations of who our Avinu Elohei truly is: powerful, personal, and eternally faithful.

In the opening chapters of the Torah, we encounter a fascinating distinction in how the Creator is named. Berĕshith [Genesis] 1 refers to Him exclusively as Elohim:

“In the beginning Elohim created the heavens and the earth.”
(Berĕshith [Genesis] 1:1)

Yet beginning in Berĕshith [Genesis] 2:4, the text shifts:

“These are the generations of the heavens and of the earth when they were created, in the day that Y’hovah Elohim made the earth and the heavens.”
(Berĕshith [Genesis] 2:4)

Why the change? Does this difference in names suggest two gods—or perhaps two authors of separate creation accounts, as some modern critics claim?

One Elohim — None Besides Him

Before anything else, we must affirm what all Scripture clearly teaches: there is only one Elohim. The Torah and Prophets declare this with unmistakable clarity:

“Hear, O Yisra’el: YHVH our Elohim, YHVH is one!”
(Devarim [Deuteronomy] 6:4, TS2009)

“You are My witnesses,” declares YHVH, “and My servant whom I have chosen, so that you know and believe Me, and understand that I am He. Before Me there was no Ěl formed, nor after Me there is none.”
(Yeshayahu [Isaiah] 43:10)

“Thus said YHVH, Sovereign of Yisra’el, and his Redeemer, YHVH of hosts: ‘I am the First and I am the Last; besides Me there is no Elohim.’”
(Yeshayahu [Isaiah] 44:6)

And in the Brit Chadashah:

“For there is one Elohim, and one Mediator between Elohim and men—the man Messiah Y’hoshua.”
(1 Timothy 2:5)

Scripture leaves no room for two separate deities. There is only one Elohim, revealed to us through Y’hovah, and made known to us in a personal way through Y’hoshua HaMashiach.

Why Two Names?

If the Torah insists that only one Elohim exists, why then do we see two different names—Elohim and Y’hovah—used in the opening chapters of Berĕshith?

The answer lies not in contradiction, but in revelation. The Ruach HaKodesh inspired these distinct names to express different aspects of the one true Elohim—His majesty and His intimacy, His power and His presence.

Elohim — The Creator and Sovereign

Hebrew Word Note: Elohim (אֱלֹהִים)
Root: El (God, mighty one)
Meaning: The Mighty One; the Creator; plural of majesty expressing power and authority.

The word Elohim is a general title for the Almighty. It is used when Scripture speaks of His creative power, authority, and majesty.

In Berĕshith 1, the focus is cosmic. Elohim speaks the universe into existence. The narrative emphasizes His transcendence—the One who exists apart from creation, commanding light, sea, and life by His word alone.

The name Elohim reminds us that He is supreme, sovereign, and beyond all—the Mighty One whose power is absolute. In English Bibles, this title is usually rendered as “God.”

Y’hovah — The Covenant Name

Hebrew Word Note: YHVH (יְהוָה / Y’hovah)
Root: from hayah (“to be”)
Meaning: “The One Who Is, Who Was, and Who Will Be” — the Eternal, Self-Existent One.

By contrast, YHVH (Y’hovah) is the personal Name of the Almighty—the Name by which He reveals Himself in covenant relationship with His people.

When we arrive at Berĕshith 2, the focus narrows from the vast creation to humanity’s intimate formation and the planting of Gan-Eden. The Creator now becomes the Covenant-Maker. The text introduces Him as Y’hovah Elohim—the same powerful Creator, yet now personally involved with His creation.

Y’hovah breathes life into Adam, walks in the garden, and speaks directly with His people. This Name carries the sense of presence, mercy, and relationship. It is the sacred Name revealed later to Moshe at the burning bush (Shemot [Exodus] 3:14–15), meaning “I Am that I Am”—the Eternal One who is, who was, and who is to come.

In most English Bibles, YHVH or Y’hovah appears as LORD in all capital letters.

Adonai — My Master

Hebrew Word Note: Adonai (אֲדֹנָי)
Root: Adon (lord, master)
Meaning: “My Lord” or “My Master”; a title of respect and authority.

Another important Hebrew title is Adonai, meaning “my Lord” or “my Master.” This title expresses submission and honor. In English translations, it often appears simply as Lord (with only the first letter capitalized).

Because both YHVH and Adonai are translated “Lord,” confusion can arise. Remember:

• LORD (all capitals) = YHVH/Y’hovah, the Divine Name.
• Lord (capital L only) = Adonai, meaning my Master.

The distinction preserves reverence and clarity, recognizing both His divine identity and His authority.

Consistency Throughout Scripture

This pattern continues throughout the Tanakh. Whenever the text emphasizes Elohim’s creative power, judgment, or universal sovereignty, it uses Elohim. When it speaks of His faithfulness, mercy, and covenant relationship, it uses Y’hovah.

The inspired writers chose these names intentionally, not arbitrarily. They guide us to understand that the same Elohim who reigns above the heavens is also the same Y’hovah who walks with His people, cares for them, and redeems them.

Revealed in Y’hoshua HaMashiach

In the fullness of time, Y’hovah revealed Himself through Y’hoshua HaMashiach, who bears both divine power and covenant compassion.

“And the Word became flesh and tabernacled among us, and we saw His esteem, esteem as of an only begotten from the Father, complete in favour and truth.”
(Yochanan [John] 1:14)

Y’hoshua embodies both Elohim’s might and Y’hovah’s mercy. In Him, the transcendent Creator meets us personally and redeems us through His covenant love. He is the visible image of the invisible Elohim (Qolasim [Colossians] 1:15).

Summary

The Scriptures use multiple divine names not because there are multiple gods, but because one Elohim reveals Himself in multiple ways to His creation.

When Berĕshith 1 speaks of Elohim, it shows His majesty and creative authority. When Berĕshith 2 introduces Y’hovah Elohim, it reveals His closeness and care for humanity.

Together, they paint the complete picture of our Avinu Elohei—Y’hovah Elohim, who is both transcendent and near, majestic and merciful.

Devotional Reflection

As talmidim of Y’hoshua HaMashiach, we are invited to know both the Elohim of creation and the Y’hovah of covenant. The same One who spoke galaxies into existence now calls each of us by name. When we pray, when we worship, we speak not to a distant power but to a loving Father who reveals Himself through His Son.

Let us stand in awe of His majesty as Elohim, and rest in the warmth of His presence as Y’hovah.

“O YHVH, our Adonai, how excellent is Your Name in all the earth!”
(Tehillim [Psalms] 8:1)

By Rabbi Francisco Arbas — Netzari Mashiach Judaism
www.netzarim-talmidim.org