The Meaning and Significance of Elohim in the Bible
Elohim is one of the primary Hebrew words used in the Old Testament to refer to God [1]. While its precise etymology is debated, it is generally understood to convey the idea of strength or power [1]. The word Elohim is grammatically plural, which has led to various interpretations throughout history [8].
In many biblical contexts, Elohim refers to the one true God, as seen in passages like Genesis 1:1 ("In the beginning, God created the heavens and the earth") [8]. It is often translated as "God" in English versions of the Bible [1]. For instance, Psalm 84:11 states, "For Jehovah Elohim is a sun and shield" [4]. The singular form of Elohim is Eloah [8].
However, the plural nature of Elohim has prompted diverse understandings. Abraham Ibn Ezra, a Jewish rationalist, noted that Elohim is a plural form, and he explained its use for God as an honorific plural, similar to how superiors are addressed in other languages [8]. He also suggested that Elohim can refer to angels, particularly in passages like Genesis 35:7, where "God" (Elohim) was revealed, and the verb "revealed" is plural, aligning with the idea of multiple angels [7]. Ibn Ezra further proposed that Elohim can signify judges or those who establish God's laws, as in Exodus 21:6, where a master brings a servant "unto God" (Elohim), which he interprets as judges [5]. This interpretation is also discussed in the Babylonian Talmud, which considers whether elohim in certain contexts refers to God or to judges [9].
Some scholars, such as those cited by Tyndale House, acknowledge the possibility of elohim meaning "judges" in certain instances, like 1 Samuel 2:25, though they note that many Hebrew scholars disagree with this translation [6]. Keil & Delitzsch, in their commentary on Exodus 22:28, argue that Elohim in that context refers simply to "God, deity in general," rather than to foreign gods or human rulers [10].
The term Elohim is also found in compound names, such as El-Shaddai ("God Almighty") [1], and in personal names like Eliel ("to whom God is strength") [3] or Elishama ("Whom God hears") [2]. This demonstrates the pervasive use of El, a short form of Elohim, in expressing divine attributes within names [1, 3].
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”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Elishama — Whom God hears. (1.) A prince of Benjamin, grandfather of Joshua (Num. 1:10; 1 Chr. 7:26). (2.) One of David's sons (2 Sam. 5:16). (3.) Another of David's sons (1 Chr. 3:6). (4.) A priest sent by Jehoshaphat to teach the people the law (2 Chr. 17:8).”
- Smith's Bible Dictionary “Smith's Bible Dictionary: Eliel — (to whom God is strength). + One of the heads of the tribe of Manasseh on the east of Jordan. (1 Chronicles 5:24) + A forefather of Samuel the prophet. (1 Chronicles 6:34) + A chief man in the tribe of Benjamin. (1 Chronicles 8:20) + Also a Benjamite chief. (1 Chronicles 8:22) + One of the heroes of David's guard. (1 Chronicles 11:46) + Another of the same guard. (1 Chronicles 11:47) + One of the Gadite heroes who came across Jordan to David when he was in the wilderness of Judah hiding from Saul. (1 Chronicles 12:11) + A Kohathite Levite at the time of transp”
- Psalms “Psalms 84:11 (Darby) — For Jehovah Elohim is a sun and shield: Jehovah will give grace and glory; no good thing will he withhold from them that walk uprightly.”
- Sefaria (Jewish (Rationalist)) “Abraham Ibn Ezra on Exodus 21:6: THEN HIS MASTER SHALL BRING HIM UNTO GOD. The term Elohim (God) means those who establish God’s laws in the land. 107 That is, elohim means judges. It is customary for the judges to sit in the gate of a city that has doors and a bolt. To the door or the door-post means that what Scripture deals with in this verse is to be performed before those who sit in the gate.”
- 1 Samuel (Protestant academic) “Tyndale House on 1 Samuel 2:25: 2:25 God (or the judges; Hebrew ’elohim): The Hebrew verb translated mediate is plural here, and when ’elohim means “God,” it often appears with a singular verb. In addition, some ancient translations render ’elohim as “judges” here. If that is the correct translation, then the judges would mediate for the guilty party in a common human court. However, many Hebrew scholars believe that ’elohim should never be translated “judges.” If this is the case, in what sense could God mediate for the guilty party? Possibly Eli considered the court verdict to come directly ”
- Sefaria (Jewish (Rationalist)) “Abraham Ibn Ezra on Genesis 35:7: [BECAUSE THERE GOD WAS REVEALED TO HIM.] Elohim (God) refers to angels. 4 Revealed ( niglu ) is in the plural. If elohim meant God then revealed would be in the singular (Cherez). Compare, And behold the angels of God ascending and descending on it (Gen. 28:12). 5 Elohim in our verse refers to the same angels whom Jacob saw in Beth-el (Gen. 28:12).”
- 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”
- Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Sanhedrin 66a.26: The Gemara asks: Granted, according to the one who says that “ elohim ” is non-sacred, he can derive the prohibition according to the sacred meaning of the word from the non-sacred meaning through an a fortiori inference. But according to the one who says that “ Elohim ” is sacred, can he derive the prohibition according to the non-sacred meaning from the sacred meaning? Perhaps the Torah renders it prohibited to curse God, in accordance with the sacred meaning of the word, but it does not render it prohibited to curse elohim , judges, in accordance with th”
- Exodus (Lutheran) “Keil & Delitzsch on Exodus 22:28: "Thou shalt not despise God, and the prince among thy people thou shalt not curse." Elohim does not mean either the gods of other nations, as Josephus, Philo, and others, in their dead and work-holy monotheism, have rendered the word; or the rulers, as Onkelos and others suppose; but simply God, deity in general, whose majesty was despised in every break of the commandments of Jehovah, and who was to be honoured in the persons of the rulers (cf. Pro 24:21; Pe1 2:17). Contempt of God consists not only in blasphemies of Jehovah openly expressed, which were to be”