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“Elohim” in Biblical Context: Part 2 Section C — Survey Details
[Continued from "Elohim" in Biblical Context]
A grammar note.
In the Hebrew Bible Elohim often appears in its construct or bound form: Elohei. This means "God of," as in "Elohei [God of] Avraham, Yitzhak, and Ya'akov." (Cf. benei, sons of.)El is Elohim.
Because El held connotations of the head of the Canaanite pantheon, the biblical writers at times reminded their hearers that the true El was the Elohim of the fathers, who was Yahveh, the covenant maker.He erected there an altar and called it "El is the Elohim of Israel" [El-Elohei-Yisrael]. (Gen 33:20)El, Elohim, YHVH, El, Elohim, YHVH! He knows, and may Israel itself know. (Josh 22:22a)
El, Elohim, YHVH has spoken. (Ps 50:1)
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Messiah as Elohim
"Your throne, O Elohim, is forever and ever" (Psalm 45:6, Heb v. 7). This royal wedding psalm is addressed to the Davidic King in Jerusalem and (many believe) to the future Messianic King. Can the Hebrew David-Messiah rightly be called "God"?It's not unthinkable for the anointed king to "be God" to the nation. He sits on "the throne of Yahveh" (1 Chron 29:23), at Yahveh's "right hand" (Ps 110:1) as his "Son" (Ps 2:7).
King David was called God's "angel" (2 Sam 14:17; 19:27). "Angel" (from Greek angelos) merely means a messenger or ambassador. The idea that David was God's physical, speaking representative on earth finds further expansion centuries later in a prophecy in Zechariah 12:8: "In that day . . . the House of David will be like elohim, like the angel of YHVH." A key prophetic text in the Septuagint calls the Davidic Messiah, "Messenger of the Great Council" (Isa 9:6).
A throne for Messiah?
On the other hand:
the Hebrew in Ps 45:7 can be read as: "Your throne is Elohim, forever and ever." (This is also true of the Septuagint text, which is quoted in Hebrews 1:8.) The verb "is" is not present in the Hebrew or Greek, but can be inserted when a context requires or suggests it.Moses sings in Psalm 90, "Lord, you have been our dwelling place in all generations." Psalm 91 says, "You have made the LORD . . . the Most High, your dwelling place" (v. 9). And David calls God a "rock, stronghold, and refuge" where a desperate king can abide (2 Sam 22:3). If people can live and hide "in" God, why can he not be a "throne" for Messiah to sit upon?
But I believe the icon-breaking sense of Psalm 45:7 (and Heb 1:8) — and the thrust of Davidic Theology in the Hebrew Bible — favors the translation, "Your throne, O Elohim, is forever and ever."
However, whether we read "O God" or "is God," we must include the next verse, where the Messianic King is distinguished from God: "You have loved justice and hated wickedness; therefore Elohim, your Elohim, has anointed you with the oil of joy more than your comrades" (v. 7; Heb v. 8). So Messiah is — and he isn't — Elohim.
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Messiah as El
In Isaiah 9:5 (Eng v. 6), one title for the Messianic King is El Gibbor. This phrase raises a quandary how to translate it. Gibbor, as a noun, means a mighty man, hero or warrior. Its related noun gever is a strong man, often in battle. If Gibbor is a noun in this verse, the most literal rendering of El Gibbor would be "God Warrior."
However, since gibbor can also be an adjective (= mighty, strong, valiant), most English translations render El Gibbor as "Mighty God." (In Hebrew the adjective usually follows its noun.)
But El can also perform adjectival service. Its root meaning is might or power, so too it can denote something that is powerful, mighty, or divine. El Gibbor could mean "Divine (El) Warrior (Gibbor)" or "Mighty (El) Hero (Gibbor)."
In 7:14 Isaiah uses another messianic title: "Behold, the virgin will be with child and bear a son, and she will call his name Immanu-El" — that is, "With-us-is El" (cf. 8:8). In 8:10 "Immanu-El" is a statement, not a name: "Devise a plan but it will be thwarted; state a proposal but it will not stand, for God is with us."
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El
Elah
The ancient term El is used some 225x for the true God, primarily in Genesis, Deuteronomy, Isaiah, Psalms, and Job. It is frequently found in compound proper names: Isra-El (contends with God), Ezeki-El (strengthened by God), Jo-El (Yah is God), Dani-El (God is judge), Micha-El (who is like God).
The plural elahin creates a translation quandary in seven verses in Daniel. 1) After Nebuchanezzar threw the three Hebrews into the furnace, he was shocked to see a fourth man in the fire with them. Of this "man" (Ara, gevar) the king said he was "like a bar elahin" (Dan 3:25). This could be translated "son of the gods" or "son of God"—both meaning he had supernatural or divine appearance. (In 7:13 the messianic figure is like a bar enash, son of man, or has human appearance.)How did Nebuchadnezzar conceive the word elahin: as the entire pantheon of gods or as the chief god of Babylon (Marduk)? The versions render bar elahin: "son of the gods" (KJV, RSV, NASB, NIV, ESV), "a god" (NRSV), "divine being" (NJPS). The different Septuagint versions have "angel of God" or "son of God."
2) Daniel quickly developed a reputation in Nebuchadnezzar's court for having ruach (qadishin) elahin within him. Most English versions read this as "a spirit of the (holy) gods" (Dan 4:8, 9, 18 [= Heb vv. 5, 6, 15]; 5:11, 14).
But the phrase could be read: "Spirit of the (holy) God." It depends on how we perceive Babylonian perception of the gift within Daniel. Even if these pagans only knew a spirit of wisdom from their gods, they gave him a testimony. For the readers of Daniel know that in reality he was filled with the Spirit of his holy God.
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(2) Other Elohim Angel Elohim
The book of Psalms speaks of the elohim who surround and worship God in the heavenly court (Ps 97:7; 138:1). They are also called benei elohim (sons of God; Gen 6:2; Job 1:6; 2:1; 38:7). At Deut 32:8 the Qumran and Septuagint versions read: "The Most High . . . set the boundaries of the people according to the number of the benei Elohim [sons of God]." The Masoretic text has: "sons of Israel."Psalm 8 looks at the paradox of human existence. "Mortal man" (enosh) is merely an offspring of Adam (ben Adam). Yet God "has made him a little lower than elohim and crowned him with glory and majesty" (v. 5, Heb v. 6). Are we lower than God or the elohim who serve God? The Septuagint, Targum, and Latin Vulgate read "angels" for elohim. And the book of Hebrews, as usual, follows the Septuagint interpretation (Heb 2:7).
These angelic servants are also benei Elim, sons of God or, possibly, sons of the elim, supranatural beings (Ps 29:1; 89:6). The Song of Moses asks, "Who is like You among the elim, O YHVH?" (Exod 15:11). Who are these elim? Are they his court angels or the foreign deities of Egypt who were recently humiliated (this song follows the exodus)?
Demon Elohim
In the Bible, "strange" elohim (i.e., the gods of pagans) are seen as "demons" (sheidim, Deut 32:17). They aren't real gods, but merely impostors deceiving people as deities.When the Serpent assures Havah that once she takes the forbidden fruit, she and her husband "will be like elohim" (Gen 3:5), his promise is ambiguous. Does he mean they will be "like the Elohim" (God himself) or "like the divine beings" — which ones? those near God, or those like the evil one himself? Perhaps that's part of his ploy.
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Elohim Used for Singular Foreign Gods
Ashtoreth (goddess) — 1 Kgs 11:5, 33
Baal — 1 Kgs 18:24
Baal-Zebub — 2 Kgs 1:2
Chemosh — Judg 11:24; 1 Kgs 11:33
Dagon — 1 Sam 5:7
Marduk (?) "his god" — Dan 1:2
Milcom — 1 Kgs 11:33When "Elohim" is not enough honor
Since elohim was used for foreign deities, whether as a group or individuals, the ancient Israelites were apt to add further emphasis when speaking of their God. There are several passages in which the word "God" has the article attached. This would be ha-Elohim and translates as "the true God."The Carmel Contest
A wonderful example of this is the "God Contest" on Mount Carmel (above modern Haifa) during the time of King Ahab, Queen Jezebel, and the prophet Elijah.This event was organized by Elijah to once for all prove to the ambivalent Israelites just which deity was the true God: either Baal, the fertility god of Canaan and son of El — or Yahveh, the God of the Hebrew ancestors.
At the end of the match, when Baal failed to show, the convinced spectators confessed (in Hebrew): "Yahveh, he is ha-elohim, Yahveh, he is ha-elohim" (1 Kings 18:39). Most English translations obscure the original here with a phrase like "The LORD is God" or "The LORD, he is God." Literally, it is: Yahveh, he is the true God.
The confession, in context, meant, "Yahveh, the God of our fathers, the deity whom we are betraying, is the true Elohim — and the elohim Baal is not."
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(3) The LORD of Lords The noun Adon is usually plural when used of God.
HaAdon (singular, "the Lord") . . . "of all the earth" (6x)—Jos 3:11, 13; Micah 4:13; Zech 4:14; 6:5; Ps 97:5; "haAdon YHVH" (7x)—Exod 23:17; 34:23; Isa 1:24; 3:1; 10:16, 33; 19:4. English versions usually euphemistically render this as "the Lord GOD" (with small capital letters to reflect the custom of printing LORD for YHVH).
Adonim (nominative plural, 5x): Deut 10:17; Mal 1:6; Ps 8:2, 10 (Eng 1, 9); 136:3.
Adonai (plural, 442x). The "-ai" ending is a first person possessive with a plural object, meaning literally, "my Lords." But Adon here, like Elohim, is a plural of honor or respect and means "my Adonim" or "my great Lord."
Eventually, Adonai lost its possessive sense and came to mean simply "the Lord." Its vowel points were later transferred to the consonants YHVH so Jewish readers of the Scriptures would pronounce the Name as "Adonai," not as "Yahveh." [See HaShem: The Name]
The combination Adonai YHVH occurs 291x, primarily in the Prophets. Most versions render this phrase "the Lord GOD" (Gen 15:2; Deut 3:24; Isa 61:1; Ezek 37:3; Ps 71:5; 109:21). Adonai YHVH means "my great Lord Yahveh" or "the Sovereign of all, Yahveh."
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(4) Other Plural Nouns Used for God Some other nouns referring to God are at times plural. In most cases the accompanying verb or adjective is also singular.
Baalim — Husband, Master (Isa 54:5)
Morim — Teacher (Isa 30:20 2x)
Osim — Maker (Isa 54:5; Ps 118:7; 149:2; Job 35:10)
Elyonin (Aramaic) — Most High (Dan 7:18, 22, 25)
Kedoshim — Holy One (Hosea 12:1 [Eng 11:12]; Prov 9:10; 30:3)Singular forms of these nouns also occur, with the same meanings:
Baal (husband, master) — Jer 3:14; 31:32; cf. Hosea 2:18 (Eng 16)
Moreh (teacher) — Job 36:22
Oseh (maker) — Isa 17:7; 27:11; 44:24; 51:13; Jer 10:16
Elahah (Most High) — Dan 3:26; 3:32 (Eng 4:2); 5:18
Kadosh (Holy One) — Isa 5:19; 10:20; 40:25; 41:14; 54:5; 60:0, 14, etc.[Top]
(5) Human Elohim When Moses stands as God's representative in the court of Egypt, he is God in their presence:
Then the LORD said to Moses, "See, I make you God to Pharaoh [netaticha elohim lefaroh], and your brother Aaron shall be your prophet (navi)." (Exod 7:1)When Moses and his brother-prophet Aaron stand in authority before the people of Israel, Moses is "as God" both to his Aaron and to the people.
He shall speak for you to the people . . . he shall be as a mouth for you, and you shall as God to him [ve'atah tiheyeh lo lelohim]. (Exod 4:16)The shoftim (governor-judges) of ancient Israel are Elohim, because they dispense God's judgments.
Then his master [adonim] shall bring him to the judges [elohim]. (Exod 21:6)The owner of the house shall appear before the judges [elohim]. (Exod 22:8; Heb v. 7)
He whom the judges [elohim] condemn shall pay double to his neighbor. Exod 22::9; Heb v. 8)
You shall not curse the judge [elohim], nor curse a ruler [nasi] of your people. (Exod 22::28, Heb v. 27)
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(6) Human Adonim To refer to a leader or person of honor, speakers frequently use the plural of the noun adon, adonim ("lord"). Bruce Waltke calls this an "honorific plural" (Biblical Hebrew Syntax, 122).
In Torah legislation involving masters, the word adonim is used for a single lord (Exod 21: 4, 5, 6, 8, 32).
Several biblical characters — both good and evil — are an adonim:
Abraham — Gen 24:9, 10, 51
Potiphar — Gen 39:2, 3, 7, 8, etc.
Joseph — Gen 42:30, 33; 44:8
Pharaoh — Gen 40:1
Saul — 1 Sam 26:15, 16; 29:4, 10, etc.
Nabal — 1 Sam 25:14, 17
David — 2 Sam 11:9; 1 Kgs 1:11, 33, 43, 47, etc.
Jonathan — 2 Sam 16:3; 20:38
Ahab — 1 Kgs 18:8, 11, 14; 2 Kgs 9:7
Elijah — 2 Kgs 2:3, 5, 16; 5:25
Ben-Hadad — (king of Syria) 2 Kgs 6:22, 23, 32; Isa 37:4
Hezekiah — 2 Kgs 18:27; 19:6; Isa 36:12
Messianic King — Ps 45:11, "he is your adonim, bow down to him"
(7) Creatures Behemoth — Job 40:15 (behemoth is plural of behemah, beast, cattle, wild animal, Deut 28:26; 32:24).
Leviathan — Job 41:1-34 is devoted to him. Psalm 74:1324 speaks of "the heads of Tanninim . . . the heads of Leviathan." Some commentators believe the two words are in parallel: Tanninim = Leviathan. Leviathan seems to be the archetype of the Great Serpent enemy of creation and humankind (Isa 27:1; Ps 104:26; Job 3:8).
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(8) Objects & Actions (1) Objects with multiple dimensions, parts, or facets are typically pluralized. The thought appears to be that a singular noun does not do justice to the expansiveness of what it describes. Some nouns are always plural in the Bible:
mayim — water: Gen 1:2, 6, 10; Isa 8:6; Jer 2:13; Ezek 36:25; Ps 1:3 (Eng v 2); 42:2 (Eng v 1); 78:20shamayim — sky: Gen 1:8, 9, 14; heaven: Gen 1:1; Zech 12:1; Ps 2:4
panim — surface, face: Gen 1:2; 3:19; 11:8; presence (of God): Gen 3:8; Exod 25:30; 33:14; Num 6:25; 2 Sam 21:1; Isa 63:9; Ps 16:11; 51:11; 139:7 Grammarians describe this pluralizing as an "intensification" or "amplification" of the singular; it is a "plural of extension" (extending the basic meaning beyond one idea).
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(2) Multidimensional, Repeated Activities
yeshuot — deliverances, salvations: Isa 26:8; 33:2, 6; Ps 18:51 (Eng v 50); 28:8; 42:6 (Eng v 5); 44:5 (Eng v 4); 53:7; 74:12 "deeds of salvation" (NASB)rachamim — compassion, parental love: Gen 43:14; Deut 33:18 (Eng v 17); Jer 42:12; Ps 40:12 (Eng v 11); 51:3 (Eng 1); 103:4; 119:156
hasadim — (acts of) covenant love: Isa 55:3; 63:7; Ps 89:2 (Eng v 1), 50; Lamentations 3:22
emunim — (acts of) faithfulness: Isa 26:2; Prov 14:5; 20:6; 28:20 (fem. emunot)
kippurim — (acts of) atonement: Exod 29:36; 30:10; Yom haKippurim (Day of Atonements)— Lev 23:27, 28; 25:9
damim — bloods (= bloodshed and bloodquilt): Exod 4:25; Isa 4:4; Ps 139:19; Lev 17:4; Hosea 12:14; Ps 51:14
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NT Concordance Data
Theos is used over 1,300 times in the NT. When applied to the true God it is always singular.
In the NT theos usually refers to the God of ancient Israel, Yahveh of the Hebrew Scriptures: The God of Abraham, Isaac, and Jacob, the God of our fathers, has glorified his servant Yeshua. (Acts 3:13a)The God of our fathers raised up Yeshua . . . he is the one whom God exalted to his right hand as Prince and Savior. (Acts 5:30-31a)
The God of this people . . . has brought to Israel a Savior, Yeshua, as he promised. (Acts 13:17, 23)
When the apostles in Acts look back at the Elohim of ancient Israel, they see the Father of Yeshua. The God who made the world and everything in it, he who is Lord of heaven and earth . . . has fixed a day on which he will have the world judged . . . by a Man whom he appointed. (Acts 17:24, 31)
The term theos is applied to Yeshua at least twice in the NT (John 1:1; 20:28). In four other places he may be called theos, but the Greek is ambiguous (Rom 9:5; Titus 2:13; Heb 1:8; 1 John 5:20). Not all translators and commentators agree on the original intent of the biblical writers. In any case, the Father is still Yeshua's God.
Usually theos is reserved for the Father of Yeshua, while kurios ("Lord") designates the Son. The common pattern is: "Grace to you and peace from God our Father and from the Lord Yeshua Messiah" or "For us there is one God, the Father . . . and one Lord, Yeshua Messiah" (1 Cor 8:6) or "There is one Spirit . . . one Lord . . . one God and Father of all" (Eph 4:4-6).
The phrase "the God and Father of our Lord Yeshua Messiah" occurs 6 times: Rom 15:6; 2 Cor 1:3; 11:31; Eph 1:3, 17; 1 Pet 1:3. The phrase "his God and Father" occurs in Rev 1:6.
[Return to Part 1: "Elohim" in Biblical Context]
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