Elohim: A Comprehensive Hebrew Word Study Analysis
The Hebrew Term Elohim: A Comprehensive Analysis
The Hebrew term Elohim (אלהים) is a plural noun that appears over 2,500 times in the Hebrew Bible, often translated as "God" or "gods" depending on the context [1]. The word is derived from the singular form Eloah (אלוה), and its etymology is linked to the concept of strength or power.
Lexical Range and Morphology
Elohim is a plural form, but when referring to the God of Israel, it is often used with singular verbs, indicating a complex understanding of divine unity and plurality. The Brown-Driver-Briggs lexicon notes that Elohim can be used to denote the true God, false gods, or even human representatives of God, such as judges or magistrates [4, 5]. The word's range includes references to divine beings, supernatural entities, and human authorities.
Distribution and Key Passages
Elohim appears throughout the Hebrew Bible, with significant occurrences in Genesis, Psalms, and other poetic texts. In Genesis 1:1, Elohim is used to describe the creator God, emphasizing divine power and authority [1]. Psalms frequently employ Elohim to praise and address God, highlighting the term's liturgical and devotional significance [2, 3].
Comparative Usage and Semantic Shifts
The use of Elohim in the Hebrew Bible contrasts with its usage in other ancient Near Eastern contexts, where similar terms might refer to pantheons of gods. The Israelite use of Elohim to refer to one God reflects a distinct theological development. In the Septuagint (LXX), Elohim is typically translated as Θεός (Theos), maintaining the singular reference to God [4].
Interpretive Traditions
Jewish interpreters like Abraham Ibn Ezra understand Elohim as a plural form used for honorific purposes, reflecting a stylistic choice rather than a literal plurality [7]. Christian interpreters, such as Calvin, have discussed the implications of Elohim for understanding the nature of God, with some seeing it as an early hint at the Trinity [9]. Rabbinic tradition, as seen in the Midrash Rabbah, also grapples with the meaning of Elohim, particularly in contexts where it might refer to human judges or divine beings [10].
Translation History
Major English versions have consistently translated Elohim as "God" when referring to the God of Israel, though some variations occur in rendering its plural form or when Elohim refers to other beings. The King James Version (KJV) and other translations typically use "God" for Elohim in singular contexts and "gods" in plural contexts [1, 6].
The complexity of Elohim's meaning and usage underscores the richness and depth of biblical theology, inviting ongoing interpretation and reflection across Jewish and Christian traditions. The term's significance extends beyond its literal meaning, encompassing a range of theological, liturgical, and cultural connotations that continue to be explored in contemporary biblical studies [4, 8].
Sources
- Smith's Bible Dictionary “Smith's Bible Dictionary: God — (good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and [566]Jehovah, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength, as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect, and that it properly describes”
- MACULA Hebrew “Psalms 117:1 — Hebrew linguistic analysis (MACULA): Text: הַֽלְל֣וּ אֶת יְ֭הוָה כָּל גּוֹיִ֑ם שַׁ֝בְּח֗וּ הוּ כָּל הָ אֻמִּֽים Word-by-word: הַֽלְל֣וּ (haləlû) = "praise" [1984a] Vpv2mp; אֶת (ʾeṯ-) = "(et)" [0853] To; יְ֭הוָה (yhwh) = "LORD" [3068] Np; כָּל (kol-) = "all" [3605] Ncmsc; גּוֹיִ֑ם (gôyim) = "nations" [1471] Ncmpa; שַׁ֝בְּח֗וּ = "extol" [7623] Vpv2mp; הוּ = "him" [1930a] Sp3ms; כָּל (kol-) = "all" [3605] Ncmsc; הָ (hā) = "the" [1886a] Td; אֻמִּֽים (ʾummiym:) = "peoples" [0523] Ncfpa”
- MACULA Hebrew “Psalms 31:18 — Hebrew linguistic analysis (MACULA): Text: יְֽהוָ֗ה אַל אֵ֭בוֹשָׁה כִּ֣י קְרָאתִ֑י ךָ יֵבֹ֥שׁוּ רְ֝שָׁעִ֗ים יִדְּמ֥וּ לִ שְׁאֽוֹל Word-by-word: יְֽהוָ֗ה (yəhwāh) = "LORD" [3068] Np; אַל (ʾal-) = "not" [0408] Tn; אֵ֭בוֹשָׁה (ʾēḇôšâ) = "put to shame" [0954] Vqh1cs; כִּ֣י (kiy) = "for" [3588] C; קְרָאתִ֑י = "call on" [7121] Vqp1cs; ךָ = "you" [3509b] Sp2ms; יֵבֹ֥שׁוּ (yēḇōšû) = "put to shame" [0954] Vqi3mp; רְ֝שָׁעִ֗ים (rəšāʿiym) = "wicked" [7563] Aampa; יִדְּמ֥וּ (yiddəmû) = "go dumbfounded" [1826] Vqi3mp; לִ (li) = "in" [3807a] R; שְׁאֽוֹל (šəʾôl:) = "sheol" [7585] Np”
- Brown-Driver-Briggs “[BDB H430] elohim (part 8/9) — (β) with nouns of attributes or relationships, ׳א קֶרֶם ancient God Deut 33:27; ׳א עולם everlasting God Isa 40:28; ׳א אֱמֶת true God2Chr 15:3; ׳א אָמֵן Isa 65:16 (see אָמֵן); ׳א משפט 30:18; Mal 2:17; ׳א מרום Micah 6:6; ׳א בָשָׂר כָל God of all flesh Jer 32:27; compare בשר לכל הרוחות ׳א Num 16:22; 27:16 (P); ׳א השמים God of heaven Gen 24:7 (JR) 2Chr 36:23; Ezra 1:2; Neh 1:4-5, 2:4, 20; compare ׳א הארץ כל Isa 54:5; הארץ ׳י ׳א וא ׳השמים Gen 24:3 (JR); ׳א מִקָּרֹב a God at hand opposed to ׳א מֵרָחֹק Jer 23:23, ׳א יִשְׁעִי ׳א, ישועתי God of my salvation Psa 18:47 (= 2Sa”
- Brown-Driver-Briggs “[BDB H430] elohim (part 3/9) — godlike one Exod 4:16 (J; Moses in relation to Aaron), 7:1 (P; in relation to Pharaoh), 1Sam 28:13 (the shade of Samuel), Psa 45:7 (the Messianic king, O God, ᵑ6 ᵐ5 Jerome, most scholars ancient and modern, but thy throne is God's = God's throne AE Ki Thea Ew Hup, compare 1Chr 28:5). c. works of God, or things specially belonging to him (see אֵל 5) אלהים הר Psa 68:16; Ezek 28:14, 16; אלהים אש Job 1:16; (ה)אלהים גן Ezek 28:13; 31:8-9,. d. God (see 3 & 4).”
- Easton's Bible Dictionary “Easton's Bible Dictionary: God — (A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew 'El, from a word meaning to be strong; (2) of 'Eloah_, plural _'Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by "LORD," printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argume”
- Sefaria (Jewish (Rationalist)) “Abraham Ibn Ezra on Genesis 1:1: GOD. Elohim (God) is a plural. We know this because we come across the singular form Elo’ah . 21 Ps. 114:7. Elo’ah being the singular of Elohim . Elohim is employed stylistically. Every language has honorific terminology. In the non-Hebrew tongues when an inferior addresses a superior he employs the plural. In Arabic it is customary for a dignitary such as a king to speak in the plural. In Hebrew, too, it is considered a sign of dignity to employ the plural when speaking of a superior. Such is the case with the words adonim (lords) and be’alim (owners). Thus Sc”
- Psalms (Baptist/Reformed) “John Gill on Psalms 50:1: The mighty God,.... In the Hebrew text it is "El", "Elohim", which Jarchi renders the "God of gods"; that is, of angels, who are so called, Psa 8:5; so Christ, who is God over all, is over them; he is their Creator, and the object of their worship, Heb 1:6; or of kings, princes, judges, and all civil magistrates, called gods, Psa 82:1; and so Kimchi interprets the phrase here "Judge of judges". Christ is King of kings, and Lord of lords, by whom they reign and judge, and to whom they are accountable. The Targum renders it "the mighty God"; as we do; which is the title”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 5.7: himself; because he is one of the Persons of the Elohim by whom the Son is begotten. — Ed . because Moses afterwards subjoins that the Elohim had spoken, and that the Spirit of the Elohim rested upon the waters. If we suppose three persons to be here denoted, there will be no distinction between them. For it will follow, both that the Son is begotten by himself, and that the Spirit is not of the Father, but of himself. For me it is sufficient that the plural number expresses those powers which God exercised in creating the world. M”
- Midrash Rabbah (Jewish (Rabbinic)) “Midrash Rabbah, Bereishit Rabbah 26:5: “The children of the great men [ benei haelohim ] saw the daughters of man, that they were fair, and they took for themselves wives, from whomever they chose” (Genesis 6:2). “The children of the great men [ benei haelohim ] saw,” Rabbi Shimon ben Yoḥai called them [when translating this verse into Aramaic] “the children of judges.” Rabbi Shimon ben Yoḥai used to curse anyone who would call them [translating the words literally, as] “children of god.” 26 In Hebrew Elohim can mean either “God” or “judge” (Exodus 22:8), but in Aramaic Elohaya can only mean “”