Elohim: A Study of the Plural and Singular Forms
The Hebrew term Elohim is a significant name for God in the Old Testament, commonly translated as "God" [2, 3]. While it appears in a plural form, its usage often refers to the singular divine Being [2]. The etymology of Elohim is uncertain, but it is generally understood to convey the idea of strength or power [2].
The plural form of Elohim has been a subject of theological discussion. Abraham Ibn Ezra, a Jewish rationalist, notes that Elohim is indeed a plural word, as evidenced by its singular form Elo'ah [5]. He explains that in Hebrew, as in other languages, a plural form can be used honorifically to denote dignity or superiority [5]. This is similar to how words like adonim (lords) and be'alim (owners) can refer to a single superior individual [5]. For instance, adonim can be used as a singular in phrases like "a cruel lord" (Isaiah 19:4) [7]. This linguistic phenomenon, where a plural noun refers to a singular entity for emphasis or respect, is not unique to Elohim [5, 7].
John Calvin, a prominent Reformed theologian, also addressed the plural form of Elohim. He observed that the Hebrew language frequently employs the plural to express the "intensity of the idea contained in the singular" [6]. Calvin argued that this linguistic feature, when applied to the appellations of God, highlights the unity within God's being and attributes [6]. This perspective suggests that the plural form of Elohim emphasizes the fullness and majesty of the one God, rather than implying a multiplicity of gods [6].
The use of Elohim can be contrasted with other plural forms in Hebrew. For example, Baalim is the plural of Baal, referring to multiple images or manifestations of the god Baal [4]. In such cases, the plural clearly indicates multiple deities or idols. However, with Elohim, despite its plural morphology, the context almost invariably points to the singular God of Israel [2]. The Hebrew morphology codes classify Elohim as both singular and plural, reflecting this unique grammatical characteristic [1].
The concept of God's oneness is central to biblical theology, even with the plural form of Elohim. The Old Testament consistently presents God as unique and supreme [2]. The use of Elohim in Genesis 1:1, "In the beginning God (Elohim) created the heavens and the earth," establishes God as the sole creator [5]. This foundational text, among many others, uses the plural Elohim with singular verbs and adjectives, further reinforcing the idea of a singular subject [5].
Therefore, while Elohim is grammatically plural, its theological significance in the Hebrew Scriptures is overwhelmingly singular, emphasizing the power, majesty, and unique identity of the one true God [2, 5, 6].
Sources
- STEPBible Hebrew Morphology Codes “Hebrew morphology code Number: = Singular, Plural, Dual”
- 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”
- Hitchcock's Bible Names “Hitchcock's Bible Names: Elohi — Elohim, God”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Baalim — Plural of Baal; images of the god Baal (Judg. 2:11; 1 Sam. 7:4).”
- 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”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 5.8: is in the Hebrew language a widely extended use of the plural which expresses the intensity of the idea contained in the singular.” After numerous references, which prove this point, he proceeds to argue, that “if, in relation to earthly objects, all that serves to represent a whole order of beings is brought before the mind by means of the plural form, we might anticipate a more extended application of this method of distinguishing in the appellations of God, in whose being and attributes there is everywhere a unity which embraces”
- Sefaria (Jewish (Rationalist)) “Abraham Ibn Ezra on Exodus 21:4: IF HIS MASTER GIVE HIM A WIFE. We find that those who employ the holy tongue render honor with various nouns 83 Literally, with the laws of nouns. The plural form of certain nouns is employed honorifically. but not with verbs. They use the terms adon (lord) and also adonim (lords). 84 When referring to a lord or master. They employ the latter as a singular in a cruel lord (adonim) (Is. 19:4). They employ the term adonav (his lord) 85 Adonav is a plural. in the construct. 86 By construct I.E. means when the word adonim is connected to the third person pronoun sh”