To complete our study of the word <i> El-ohieme </i>, we have to say briefly that the name has been invoked against antiquity said Mosaic monotheism, not only because of its plural form, as we have seen, but as much earlier in the Tetragrammaton, which would have been adopted until much later, when monotheism began to enter.
If the fact was true, the Bible itself does not provide us she not an explanation, when we read: "<i>El-ohieme </i> spoke to Moses and said: YKVK <i> Avaya </i>. I appeared to Abraham, Isaac and Jacob as <i>El Shaddai </i>, but I did not let them know my name is <i> Avaya </i> "<ref> Exodus, VI, 2. </Ref> But see what he thinks about this assertion.
it is undeniable that among the documents such biblical whose date is later than the time that modern criticism usually assigned to the definitive establishment of monotheism, it is where we find the constant use of the word <i>El-ohieme</i>. But in our system, there is no way that should surprise as an old name recognized as legitimate, even holy, do not suddenly disappear to give place to another. But he would not have been the same if the explanation of our opponents was founded, after <ref> Page 191 </ref> the triumph of monotheism, the name of El-<i> ohieme </i> would effect seemed blasphemous to Jah-véistes and therefore would not be eager not to delete? This is not all. In the Pentateuch, the predominance of the name <i> Avaya </i> follows the literature, together with the chronological order of events. Thus it is more common in the Exodus in the Book of Genesis, in Deuteronomy in the Exodus. But this harmony with the biblical chronology data fully confirms the mosaics, while in the system otherwise it would have to admit, between each of the five books, a writing interval sufficient to justify the predominance of progressive Tetragrammaton. It should also be the writing of the Pentateuch had been made in the same order in which we see the five parts arranged today, as in the case of a contemporary composition, or at least very close, no longer be explained the predominance of a divine name of another without that intention systematic presumed to happen exactly. And how do without it, we repeat, in the presence of a formal declaration of Exodus: "I appeared as El Shaddai <i> </i>, but I told them not to know my name <i> Avaya </i> ".
Say again, before completing our research on the Divine Names plural, the word Adonai <i> </i>, my lords, when he speaks to God, is always used instead of singular <i> Adoni </i>, my lord, as they say <i> El ohaya </i>, my gods, not <i> Elohi </i> my god. This confirms the intention theological word to express that the one God who is the object of worship of Israel, equivalent to all the gods together and that invoking the name of Adonai <i> </i>, my lords, we love Him in all perfections fulfilled.