Lyrics by Elohim

Do you love Elohim's songs? Here you'll find the lyrics to Elohim's songs so you can sing them at the top of your lungs, make your own versions, or simply understand them properly.

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  1. Hallucinating
  2. Panic Attacks (feat. Yoshi Flower)
  3. Sensations
  4. All That Gold
  5. Black And Blue (Interlude)
  6. Bridge And The Wall
  7. Buckets
  8. Connect
  9. Enemies
  10. Float Away (feat. Nitti Gritti)
  11. Fuck Your Money
  12. Good Day Bad Day
  13. Group Therapy
  14. Guts
  15. Half Love
  16. I Want You
  17. Im Lost
  18. Insecure
  19. Love Is Alive
  20. Metamorphine
  21. Not Just Your Mama
  22. Paradise
  23. Pigments
  24. She Talks Too Much
  25. Silence Is Cool
  26. Skinny Legs
  27. Sleepy Eyes (feat. Whetan)
  28. The Universe Is Yours
  29. The Wave
  30. TV
  31. Vacuum
  32. Water Baby
  33. Why Am I Like This?
  34. Xanax

Elohim (Hebrew: אֱלֹהִים, romanized: ʾĔlōhīm: [(ʔ)eloˈ(h)im]), the plural of אֱלוֹהַּ‎ (ʾĔlōah), is a Hebrew word meaning "gods" or "godhood". Although the word is grammatically plural, in the Hebrew Bible it most often takes singular verbal or pronominal agreement and refers to a single deity, particularly the God of Israel. In other verses it refers to the singular gods of other nations or to deities in the plural. Morphologically, the word is the plural form of the word eloah and related to el. It is cognate to the word 'l-h-m which is found in Ugaritic, where it is used as the pantheon for Canaanite gods, the children of El, and conventionally vocalized as "Elohim". Most uses of the term Elohim in the later Hebrew text imply a view that is at least monolatrist at the time of writing, and such usage (in the singular), as a proper title for Deity, is distinct from generic usage as elohim, "gods" (plural, simple noun). Rabbinic scholar Maimonides wrote that Elohim "Divinity" and elohim "gods" are commonly understood to be homonyms. One modern theory suggests that the notion of divinity underwent radical changes in the early period of Israelite identity and development of Ancient Hebrew religion. In this view, the ambiguity of the term elohim is the result of such changes, cast in terms of "vertical translatability", i.e. the re-interpretation of the gods of the earliest recalled period as the national god of monolatrism as it emerged in the 7th to 6th century BCE in the Kingdom of Judah and during the Babylonian captivity, and further in terms of monotheism by the emergence of Rabbinical Judaism in the 2nd century CE. Another theory, building on an idea by Gesenius, argues that even before Hebrew became a distinct language, the plural elohim had both a plural meaning of "gods" and an abstract meaning of "godhood" or "divinity", much as the plural of "father", avot, can mean either "fathers" or "fatherhood". Elohim then came to be used so frequently in reference to specific deities, both male and female, domestic and foreign (for instance, the goddess of the Sidonians in 1 Kings 11:33), that it came to be concretized from meaning "divinity" to meaning "deity", though still occasionally used adjectivally as "divine".

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