Elohim (Hebrew: אֱלֹהִים, romanized: ʾĔlōhīm: [(ʔ)eloˈ(h)im]), the plural of אֱלוֹהַּ (ʾĔlōah), is a Hebrew word meaning "gods". Although the word is plural, in the Hebrew Bible it usually takes a singular verb and refers to a single deity, particularly (but not always) the God of Israel. At other times it refers 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 the supreme deity, is generally not considered to be synonymous with the term elohim, "gods" (plural, simple noun). Rabbinic scholar Maimonides wrote that the various other usages are commonly understood to be homonyms.
One 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.
Grammar and etymology
In Hebrew, the ending -im normally indicates a masculine plural. However, when referring to the Jewish God, Elohim is usually understood to be grammatically singular (i.e. it governs a singular verb or adjective). In Modern Hebrew, it is often referred to in the singular despite the -im ending that denotes plural masculine nouns in Hebrew.
It is generally thought that Elohim is derived from eloah, the latter being an expanded form of the Northwest Semitic noun 'il. The related nouns eloah (אלוה) and el (אֵל) are used as proper names or as generics, in which case they are interchangeable with elohim. The term contains an added heh as third radical to the biconsonantal root. Discussions of the etymology of elohim essentially concern this expansion. An exact cognate outside of Hebrew is found in Ugaritic ʾlhm, the family of El, the creator god and chief deity of the Canaanite pantheon, in Biblical Aramaic ʼĔlāhā and later Syriac Alaha ("God"), and in Arabic ʾilāh ("god, deity") (or Allah as "The [single] God"). "El" (the basis for the extended root ʾlh) is usually derived from a root meaning "to be strong" and/or "to be in front".
The word el (singular) is a standard term for "god" in Aramaic, paleo-Hebrew, and other related Semitic languages including Ugaritic. The Canaanite pantheon of gods was known as 'ilhm, the Ugaritic equivalent to elohim. For instance, the Ugaritic Baal Cycle mentions "seventy sons of Asherah". Each "son of god" was held to be the originating deity for a particular people (KTU 2 1.4.VI.46).
Elohim occurs frequently throughout the Torah. In some cases (e.g. Exodus 3:4, "Elohim called unto him out of the midst of the bush ..."), it behaves like a singular noun in Hebrew grammar, and is then generally understood to denote the single God of Israel. In other cases, Elohim acts as an ordinary plural of the word Eloah, and refers to the polytheistic notion of multiple gods (for example, Exodus 20:3, "You shall have no other gods before me").
The word Elohim occurs more than 2500 times in the Hebrew Bible, with meanings ranging from "gods" in a general sense (as in Exodus 12:12, where it describes "the gods of Egypt"), to specific gods (the frequent references to Yahweh as the "elohim" of Israel), to seraphim, and other supernatural beings, to the spirits of the dead brought up at the behest of King Saul in 1 Samuel 28:13, and even to kings and prophets (e.g., Exodus 4:16). The phrase bene elohim, translated "sons of the Gods", has an exact parallel in Ugaritic and Phoenician texts, referring to the council of the gods.
Elohim occupy the seventh rank of ten in the medieval rabbinic scholar Maimonides' Jewish angelic hierarchy. Maimonides said: "I must premise that every Hebrew [now] knows that the term Elohim is a homonym, and denotes God, angels, judges, and the rulers of countries, ..."
With plural verb
In the Hebrew Bible, 1 Samuel 28:13, elohim is used with a plural verb. The witch of Endor told Saul that she saw elohim ascending (olim עֹלִים, plural verb) out of the earth when she summoned the spirit of the Prophet Samuel at Saul's request. Regarding this, the Babylonian Talmud, Chagigah 4b:9 states: “Olim, in the plural form, indicates that there were two of them. One of them was Samuel, but the other, who was he? The Gemara states that Samuel went and brought Moses with him. He said to Moses: Perhaps, Heaven forbid, I was summoned for judgment by God; stand with me and testify on my behalf that there is nothing that you wrote in the Torah that I did not fulfill". Rashi also gives this interpretation in his commentary on the verse. Regarding this Sforno states that "every disembodied creature is known as elohim; this includes the soul of human beings known as [the] "Image of God".
In Genesis 20:13, Abraham, before the polytheistic Philistine king Abimelech, says that "Elohim (translated as God) caused (התעו, plural verb) me to wander". Whereas the Greek Septuagint (LXX) has a singular verb form (ἐξήγαγε(ν), aorist II), most English versions usually translate this as "God caused" (which does not distinguish between a singular and plural verb). Regarding this, the Jerusalem Talmud, Megillah 1:9:17 states: "All Names written regarding our father Abraham are holy except one which is profane, it was when the gods made me err from my father’s house". But some are saying, this one also is holy, “for unless God, they already would have made me err.” This is also stated in the Babylonian Talmud, Tractate Soferim 4:6; where R. Hanina is identified as one of those who maintained that it was holy. The reference to "gods" here, may also refer to the idols of the house of Abraham’s father Terah, a view held by figures such as Onkelos, Rabbeinu Bahya, R. Jacob ben Asher, Sforno and R. Yaakov Tzvi Mecklenburg. Although others such as Chizkuni interpret it as a reference to wicked rulers such as Amraphel (often equated with Nimrod).
In Genesis 35:7, elohim is also used alongside a plural verb when referring to Jacob's vision at El-Bethel. Targum Jonathan renders this as "because there had been revealed to him the angels of the Lord, in his flight from before Esau his brother." In his commentary on the Torah, Ibn Ezra states: "[Because there God(s) was/were revealed to him.] Elohim [God(s)] refers to angels. Compare, "And behold the angels of God ascending and descending on it" (Gen. 28:12). In this verse and others related to it, the literal term "מַלְאֲכֵי אֱלֹהִים" (malʾăḵēy ʾĔlōhīm) meaning "angels/messengers of God" is used instead. Showing us that both the "angels of God" and the "elohim" referred to with the plural verb regarding Jacob's vision are one and the same in this instance.
Chizkuni states in agreement with Ibn Ezra: "האלו־הים, the angels (according to Ibn Ezra) scriptural proof: (Genesis 32:2): ויפגעו בו מלאכי אלוהים, “angels of God met him there.” Also: (Genesis 28:12): והנה מלאכי אלו הים, “and lo here there were angels of God.” (in his dream).
Radak also states that this is a reference to the angels ascending and descending the ladder whom Jacob had seen in his dream. Yet also presents the alternative view that the plural in the verse is a majestic plural. Citing for comparison Psalms 149:2: ישמח ישראל בעושיו, “Let Israel rejoice in its Maker (plural)." Along with Job 35:10: איה אלו-ה עושי, “Where is God (singular), My Maker (plural)?". Both of which use such a plural.
Elohim can also be seen in use referring to the angels in a variety of other cases in the Hebrew Bible too, such as in Psalms 8:6 (8:5 in Christian Bibles): וַתְּחַסְּרֵ֣הוּ מְּ֭עַט מֵאֱלֹהִ֑ים וְכָב֖וֹד וְהָדָ֣ר תְּעַטְּרֵֽהוּ׃ For thou hast made him a little lower than the angels, and hast crowned him with glory and honour." As well as Psalms 82:1-6: "מִזְמ֗וֹר לְאָ֫סָ֥ף אֱֽלֹהִ֗ים נִצָּ֥ב בַּעֲדַת־אֵ֑ל בְּקֶ֖רֶב אֱלֹהִ֣ים יִשְׁפֹּֽט׃ A psalm of Asaph. God stands in the divine assembly; among the divine beings He pronounces judgment... אֲֽנִי־אָ֭מַרְתִּי אֱלֹהִ֣ים אַתֶּ֑ם וּבְנֵ֖י עֶלְי֣וֹן כֻּלְּכֶֽם׃ I had taken you for divine beings, sons of the Most High, all of you."
With singular verb
Elohim, when meaning the God of Israel, is mostly grammatically singular, and is commonly translated as "God", and capitalised. For example, in Genesis 1:26, it is written: "Then Elohim (translated as God) said (singular verb), 'Let us (plural) make (plural verb) man in our (plural) image, after our (plural) likeness'". In the traditional Jewish understanding of the verse, the plural refers to God taking council with His Angels (who He had created by this point) before creating Adam. It should also be noted that in the following verse of Genesis 1:27: "So God created man in his [own] image, in the image of God He created him; male and female He created them."; the singular verb בָּרָא (bārāʾ), meaning "He created" is used as it is elsewhere in all the acts of creation featured in Genesis. This shows us that the actual creation of man (and everything else) in Genesis was a singular act by God alone.
Wilhelm Gesenius and other Hebrew grammarians traditionally described this as the pluralis excellentiae (plural of excellence), which is similar to the pluralis majestatis (plural of majesty, or "Royal we").[a] Gesenius comments that the singular Hebrew term Elohim is to be distinguished from elohim used to refer to plural gods, and remarks that:
The supposition that אֱלֹהִים (elohim) is to be regarded as merely a remnant of earlier polytheistic views (i.e. as originally only a numerical plural) is at least highly improbable, and, moreover, would not explain the analogous plurals (see below). That the language has entirely rejected the idea of numerical plurality in אֱלֹהִים (whenever it denotes one God), is proved especially by its being almost invariably joined with a singular attribute (cf. §132h), e.g. אֱלֹהִים צַדִּיק Psalms 7:10, &c. Hence אֱלֹהִים may have been used originally not only as a numerical but also as an abstract plural (corresponding to the Latin numen, and our Godhead), and, like other abstracts of the same kind, have been transferred to a concrete single god (even of the heathen).
To the same class (and probably formed on the analogy of אֱלֹהִים) belong the plurals קְדשִׁים (kadoshim), meaning the Most Holy (only of Yahweh, Hosea 12:1, Proverbs 9:10, 30:3 – cf. אֱלֹהִים קְדשִׁים elohiym kadoshim in Joshua 24:19 and the singular Aramaic עֶלְיוֹנִין the Most High, Daniel 7:18, 7:22, 7:25); and probably תְּרָפִים (teraphim) (usually taken in the sense of penates), the image of a god, used especially for obtaining oracles. Certainly in 1 Samuel 19:13, 19:16 only one image is intended; in most other places a single image may be intended; in Zechariah 10:2 alone is it most naturally taken as a numerical plural.
There are a number of notable exceptions to the rule that Elohim is treated as singular when referring to the God of Israel, including Genesis 20:13, Genesis 35:7, 2 Samuel 7:23 and Psalms 58:11, and notably the epithet of the "Living God" (Deuteronomy 5:26 etc.), which is constructed with the plural adjective, Elohim ḥayyim (אלהים חיים) but still takes singular verbs. The treatment of Elohim as both singular and plural is, according to Mark Sameth, consistent with a theory put forth by Guillaume Postel (16th century) and Michelangelo Lanci (19th century) that the God of Israel was understood by the ancient priests to be a singular, dual-gendered deity.
In the Septuagint and New Testament translations, Elohim has the singular ὁ θεός even in these cases, and modern translations follow suit in giving "God" in the singular. The Samaritan Torah has edited out some of these exceptions.
Angels and judges
In a few cases in the Greek Septuagint (LXX), Hebrew elohim with a plural verb, or with implied plural context, was rendered either angeloi ("angels") or to kriterion tou Theou ("the judgement of God"). These passages then entered first the Latin Vulgate, then the English King James Version (KJV) as "angels" and "judges", respectively. From this came the result that James Strong, for example, listed "angels" and "judges" as possible meanings for elohim with a plural verb in his Strong's Concordance, and the same is true of many other 17th-20th century reference works. Both Gesenius' Hebrew Lexicon and the Brown–Driver–Briggs Lexicon list both "angels" and "judges" as possible alternative meanings of elohim with plural verbs and adjectives.
Gesenius and Ernst Wilhelm Hengstenberg have questioned the reliability of the Septuagint translation in this matter. Gesenius lists the meaning without agreeing with it. Hengstenberg stated that the Hebrew Bible text never uses elohim to refer to "angels", but that the Septuagint translators refused the references to "gods" in the verses they amended to "angels".
The Greek New Testament (NT) quotes Psalms 8:4–6 in Hebrews 2:6b-8a, where the Greek NT has "ἀγγέλους" (angelous) in vs. 7, quoting Psalms 8:5 (8:6 in the LXX), which also has "ἀγγέλους" in a version of the Greek Septuagint. In the KJV, elohim (Strong's number H430) is translated as "angels" only in Psalm 8:5.
Other plural-singulars in biblical Hebrew
The Hebrew language has several nouns with -im (masculine plural) and -oth (feminine plural) endings which nevertheless take singular verbs, adjectives and pronouns. For example, Baalim, Adonim, Behemoth. This form is known as the "honorific plural", in which the pluralization is a sign of power or honor. A very common singular Hebrew word with plural ending is the word achoth, meaning sister, with the irregular plural form achioth.
Alternatively, there are several other frequently used words in the Hebrew language that contain a masculine plural ending but also maintain this form in singular concept. The major examples are: Sky/Heavens (שמים - shamayim), Face (פנים - panim), Life (חיים - chayyim), Water (מים - mayim). Of these four nouns, three appear in the first sentence of Genesis (along with elohim). Three of them also appear in the first sentence of the Eden creation story (also along with elohim). Instead of "honorific plural" these other plural nouns terms represent something which is constantly changing. Water, sky, face, life are "things which are never bound to one form."
Jacob's ladder "gods were revealed" (plural)
In the following verses Elohim was translated as God singular in the King James Version even though it was accompanied by plural verbs and other plural grammatical terms.
And there he built an altar and called the place El-bethel, because there God had revealed [plural verb] himself to him when he fled from his brother.— Genesis 35:7, ESV
Here the Hebrew verb "revealed" is plural, hence: "the gods were revealed". A NET Bible note claims that the KJV wrongly translates: "God appeared unto him". This is one of several instances where the Bible uses plural verbs with the name elohim.
The Divine Council
God standeth in the congregation of the mighty; he judgeth among the gods. ...
I have said, Ye [are] gods; and all of you [are] children of the most High.
But ye shall die like men, and fall like one of the princes.— Psalm 82:1, 6–7 (AV)
Marti Steussy, in Chalice Introduction to the Old Testament, discusses: "The first verse of Psalm 82: 'Elohim has taken his place in the divine council.' Here elohim has a singular verb and clearly refers to God. But in verse 6 of the Psalm, God says to the other members of the council, 'You [plural] are elohim.' Here elohim has to mean gods."
Mark Smith, referring to this same Psalm, states in God in Translation: "This psalm presents a scene of the gods meeting together in divine council ... Elohim stands in the council of El. Among the elohim he pronounces judgment: ..."
In Hulsean Lectures for..., H. M. Stephenson discussed Jesus' argument in John 10:34–36 concerning Psalm 82. (In answer to the charge of blasphemy Jesus replied:) "Is it not written in your law, I said, Ye are gods. If he called them gods, unto whom the word of God came, and the scripture cannot be broken; Say ye of him, whom the Father hath sanctified, and sent into the world, Thou blasphemest; because I said, I am the Son of God?" – "Now what is the force of this quotation 'I said ye are gods.' It is from the Asaph Psalm which begins 'Elohim hath taken His place in the mighty assembly. In the midst of the Elohim He is judging.'"
Sons of God
The Hebrew word for "son" is ben; plural is bānim (with the construct state form being "benei"). The Hebrew term benei elohim ("sons of God" or "sons of the gods") in Genesis 6:2 compares to the use of "sons of gods" (Ugaritic: b'n il) sons of El in Ugaritic mythology. Karel van der Toorn states that gods can be referred to collectively as bene elim, bene elyon, or bene elohim.
The Hebrew Bible uses various names for the God of Israel.: 102 According to the documentary hypothesis, these variations are the products of different source texts and narratives that constitute the composition of the Torah: Elohim is the name of God used in the Elohist (E) and Priestly (P) sources, while Yahweh is the name of God used in the Jahwist (J) source. Form criticism postulates the differences of names may be the result of geographical origins; the P and E sources coming from the North and J from the South.: 102  There may be a theological point, that God did not reveal his name, Yahweh, before the time of Moses, though Hans Heinrich Schmid showed that the Jahwist was aware of the prophetic books from the 7th and 8th centuries BCE.
The Jahwist source presents Yahweh anthropomorphically: for example, walking through the Garden of Eden looking for Adam and Eve. The Elohist source often presents Elohim as more distant and frequently involves angels, as in the Elohist version of the tale of Jacob's Ladder, in which there is a ladder to the clouds, with angels climbing up and down, with Elohim at the top. In the Jahwist version of the tale, Yahweh is simply stationed in the sky, above the clouds without the ladder or angels. Likewise, the Elohist source describes Jacob wrestling with an angel.
The classical documentary hypothesis, first developed in the late 19th century among biblical scholars and textual critics, holds that the Jahwist portions of the Torah were composed in the 10th-9th century BCE: 102 and the Elohist portions in the 9th-8th century BCE,: 102  i.e. during the early period of the Kingdom of Judah. This, however, is not universally accepted as later literary scholarship seems to show evidence of a later "Elohist redaction" (post-exilic) during the 5th century BCE which sometimes makes it difficult to determine whether a given passage is "Elohist" in origin, or the result of a later editor.
Latter Day Saint movement
In the Latter Day Saint movement and Mormonism, Elohim refers to God the Father. Elohim is the father of Jesus in both the physical and the spiritual realms, whose name before birth is said to be Jehovah.
In the belief system held by the Christian churches that adhere to the Latter Day Saint movement and most Mormon denominations, including The Church of Jesus Christ of Latter-day Saints (LDS Church), the term God refers to Elohim (the Eternal Father), whereas Godhead means a council of three distinct gods: Elohim (God the Father), Jehovah (the Son of God, Jesus Christ), and the Holy Ghost, in a non-trinitarian conception of the Godhead. In Mormonism, the three persons are considered to be physically separate beings, or personages, but united in will and purpose; this conception differs significantly from mainline Christian trinitarianism. As such, the term Godhead differs from how it is used in mainstream Christianity. This description of God represents the orthodoxy of the LDS Church, established early in the 19th century.
The Book of Abraham, a sacred text accepted by some branches of the Latter Day Saint movement, contains a paraphrase of the first chapter of Genesis which explicitly translates Elohim as "the Gods" multiple times; this is suggested by apostle James E. Talmage to indicate a "plurality of excellence or intensity, rather than distinctively of number".
The new religious movement and UFO religion International Raëlian Movement, founded by the French journalist Claude Vorilhon (who later became known as "Raël") in 1974, claims that the Hebrew word Elohim from the Book of Genesis actually means “those who came from the sky” and refers to a species of extraterrestrial aliens.
In the Gnostic text known as the Secret Book of John, Elohim is another name for Abel, whose parents are Eve and Yaldabaoth. He rules over the elements of water and earth, alongside Cain, who is seen as Yahweh ruling over the elements of fire and wind. However, the 2nd century Gnostic teacher Justin proposed a cosmological model with three original divinities. The first is a transcendental being called the Good, the second is Elohim, appearing here as an intermediate male figure, and the third is an Earth-mother called Eden. The world along with the first humans are created from the love between Elohim and Eden, but when Elohim learns about the existence of the Good above him and ascends trying to reach it, he causes evil to enter the universe.
- Henotheism § Canaanite religion and early Judaism
- Genesis creation narrative
- Monolatry § In ancient Israel
- Names of God
- Theophory in the Bible
- Strong, James (1890). "H430 - 'elohiym". Strong's Concordance. Blue Letter Bible. Retrieved 1 August 2020.
אֱלֹהִים ʼĕlôhîym, el-o-heem; plural of H433 (אֱלוֹהַּ ĕlôah); gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme God; occasionally applied by way of deference to magistrates; and sometimes as a superlative:—angels, X exceeding, God (gods) (-dess, -ly), X (very) great, judges, X mighty.
- "Strong's Hebrew: 430. אֱלֹהִים (elohim) -- God (Strong's Concordance; Englishman's Concordance; NAS Exhaustive Concordance; Brown-Driver-Briggs definition; Strong's Exhaustive Concordance definition; Forms and Transliterations)". Biblehub.com. 2020. Retrieved 1 August 2020.
- Coogan, Michael D.; Brettler, Marc Z.; Newsom, Carol A.; Perkins, Pheme, eds. (2007). "Glossary: "Elohim"". The New Oxford Annotated Bible: New Revised Standard Version with the Apocrypha (3rd, Augmented ed.). New York: Oxford University Press. p. Glossary: 544. ISBN 978-0-19-528880-3.
Elohim. The Hebrew word usually translated "God," though its plural form is sometimes also translated "gods." It is originally a common noun (a god), though it is often used as a proper noun for the God of Israel, even though it is a plural form.
- "Elohim - Hebrew god". Encyclopædia Britannica. Edinburgh: Encyclopædia Britannica, Inc. 20 July 1998. Retrieved 1 August 2020.
Elohim, singular Eloah, (Hebrew: God), the God of Israel in the Old Testament. A plural of majesty, the term Elohim—though sometimes used for other deities, such as the Moabite god Chemosh, the Sidonian goddess Astarte, and also for other majestic beings such as angels, kings, judges (the Old Testament shofeṭim), and the Messiah—is usually employed in the Old Testament for the one and only God of Israel, whose personal name was revealed to Moses as YHWH, or Yahweh (q.v.). When referring to Yahweh, elohim very often is accompanied by the article ha-, to mean, in combination, “the God,” and sometimes with a further identification Elohim ḥayyim, meaning “the living God.”
Though Elohim is plural in form, it is understood in the singular sense. Thus, in Genesis the words, “In the beginning God (Elohim) created the heavens and the earth,” Elohim is monotheistic in connotation, though its grammatical structure seems polytheistic. The Israelites probably borrowed the Canaanite plural noun Elohim and made it singular in meaning in their cultic practices and theological reflections.
- Van der Toorn 1999, pp. 352–353, 360–364.
- McLaughlin 2000, pp. 401–402.
- "'elohiym Meaning in Bible - Old Testament Hebrew Lexicon - New American Standard". Bible Study Tools. Retrieved 10 August 2020.
- E. K. (1902). "DIVINE NAMES - 114. "Elōhīm"". In Black, John S.; Cheyne, Thomas K. (eds.). Encyclopaedia Biblica. Vol. 3. Toronto: Macmillan Company. pp. 343–344. Retrieved 10 August 2020 – via Internet Archive.
- Gilman, D. C.; Peck, H. T.; Colby, F. M., eds. (1905). . New International Encyclopedia (1st ed.). New York: Dodd, Mead.
- Moses Maimonides. Guide for the Perplexed (1904 translation by Friedländer). Starting from the beginning of chapter 2.
- Smith 2010, p. 19.
- "Outline of Biblical Usage". Retrieved 8 August 2019.
- Van der Toorn 1999, p. 353.
- Glinert, Modern Hebrew: An Essential Grammar, Routledge, p. 14, section 13 "(b) Agreement".
- Gesenius, A Grammar of the Hebrew Language.
- Pardee 1999a, pp. 285–288. sfn error: no target: CITEREFPardee1999a (help)
- Herrmann, W. (1999). "El". In Van der Toorn, Karel; Becking, Bob; Van der Horst, Pieter W. (eds.). Dictionary of Deities and Demons in the Bible (2nd ed.). Leiden: Brill Publishers. pp. 274–280, 352–353. doi:10.1163/2589-7802_DDDO_DDDO_El. ISBN 90-04-11119-0.
- Pardee, Dennis (1999). "Eloah". In Van der Toorn, Karel; Becking, Bob; Van der Horst, Pieter W. (eds.). Dictionary of Deities and Demons in the Bible (2nd ed.). Leiden: Brill Publishers. p. 285. doi:10.1163/2589-7802_DDDO_DDDO_Eloah. ISBN 90-04-11119-0.
The term expressing the simple notion of 'gods' in these texts is ilm...
- Day 2000, p. 23.
- Brian B. Schmidt, Israel's beneficent dead: ancestor cult and necromancy in ancient Israelite Religion and Tradition, "Forschungen zum Alten Testament", N. 11 (Tübingen: J. C. B. Mohr Siebeck, 1994), p. 217: "In spite of the fact that the MT plural noun 'elohim of v.13 is followed by a plural participle 'olim, a search for the antecedent to the singular pronominal suffix on mah-to'ro in v.14 what does he/it look like? has led interpreters to view the 'elohim ... 'olim as a designation for the dead Samuel, "a god ascending." The same term 'elohim ... He, therefore, urgently requests verification of Samuel's identity, mah-to'"ro, "what does he/it look like?" The ... 32:1, 'elohim occurs with a plural finite verb and denotes multiple gods in this instance: 'elohim '"seryel'ku I fydnenu, "the gods who will go before us." Thus, the two occurrences of 'elohim in 1 Sam 28:13,15 — the first complemented by a plural ... 28:13 manifests a complex textual history, then the 'elohim of v. 13 might represent not the deified dead, but those gods known to be summoned — some from the netherworld — to assist in the retrieval of the ghost.373 ...
- "Chagigah 4b:9". Sefaria.
- "Rashi on I Samuel 28:13:1". Sefaria.
- "Sforno on Deuteronomy 21:23:1". Sefaria.
- Benamozegh, Elia; Maxwell Luria (1995). Israel and Humanity. Paulist Press International. p. 104. ISBN 978-0809135417.
- Hamilton, Victor P. (2012). Exodus: An Exegetical Commentary. Baker Academic. ISBN 978-0801031830.
- e.g. Genesis 20:13: Hebrew: התעו אתי אלהים מבית אבי, where התעו is from Hebrew: תעה "to err, wander, go astray, stagger", the causative plural "they caused to wander".
- LXX: ἐξήγαγέν με ὁ θεὸς ἐκ τοῦ οἴκου τοῦ πατρός; KJV: "when God caused me to wander from my father's house".
- "Jerusalem Talmud Megillah 1:9:17". Sefaria.
- "Tractate Soferim 4:6". Sefaria.
- "Rabbeinu Bahya, Bereshit 20:13:1". Sefaria.
- "Tur HaArokh, Genesis 20:13:1". Sefaria.
- "Sforno on Genesis 20:13:1". Sefaria.
- "HaKtav VeHaKabalah, Genesis 20:13:1". Sefaria.
- "Chizkuni, Genesis 20:13:1". Sefaria.
- "Targum Jonathan on Genesis 35:7". Sefaria.
- "Ibn Ezra on Genesis 35:7:1". Sefaria.
- "Genesis 28:12 Hebrew Text: Westminster Leningrad Codex, Interlinear Bible". Bible Hub.
- "Chizkuni, Genesis 35:7:1". Sefaria.
- "Radak on Genesis 35:7:3". Sefaria.
- "Psalms 8:6". Sefaria.
- "Psalms 8:5 Hebrew Text: Westminster Leningrad Codex, Interlinear Bible". Bible Hub.
- "Psalms 82". Sefaria.
- "Rashi on Genesis 1:26:1". Sefaria.
- "Genesis 1:27 Hebrew Text: Westminster Leningrad Codex, Interlinear Bible". Bible Hub.
- "Conjugation of לִבְרוֹא". Pealim.
- "Rashi on Genesis 1:26:2". Sefaria.
- Gesenius, Hebrew Grammar: 124g, without article 125f, with article 126e, with the singular 145h, with plural 132h, 145i
- Hertz, J. H., ed. (1960) . The Pentateuch and Haftorahs: Hebrew Text, English Translation and Commentary (2nd ed.). London: Soncino Press. p. 2. ISBN 0-900689-21-8. OCLC 16730346.
- Sameth, Mark (2020). The Name: A History of the Dual-Gendered Hebrew Name for God. Wipf and Stock. p. 108. ISBN 978-1-5326-9384-7.
- Wilkinson, Robert (2015). Tetragrammaton: Western Christians and the Hebrew Name of God. Boston: Brill. p. 337. ISBN 9789024702039.
- Postel, Guillaume (1969). Le thrésor des prophéties de l'univers (in French). Springer. p. 211. ISBN 9789024702039.
- Lanci, Michelangelo (1845). Paralipomeni alla illustrazione della sagra Scrittura (in Italian). Dondey-Dupre. pp. 100–113. ISBN 978-1274016911.
- Richard N. Soulen, R. Kendall Soulen, Handbook of biblical criticism, Westminster John Knox Press, 2001, ISBN 978-0-664-22314-4, p. 166.
- Brenton Septuagint Exodus 21:6: προσάξει αὐτὸν ὁ κύριος αὐτοῦ πρὸς τὸ κριτήριον τοῦ θεοῦ
- The Biblical Repositor p. 360 ed. Edward Robinson - 1838 "Gesenius denies that elohim ever means angels; and he refers in this denial particularly to Ps. 8: 5, and Ps. 97: 7; but he observes, that the term is so translated in the ancient versions."
- Samuel Davidsohn, An Introduction to the New Testament, Vol. III, 1848, p. 282: "Hengstenberg, for example, affirms, that the usus loquendi is decisive against the direct reference to angels, because Elohim never signifies angels. He thinks that the Septuagint translator could not understand the representation..."
- "Hebrews 2:7 with Greek". Retrieved 18 March 2013.
- "Psalm 8:5 with Greek (8:6 in the LXX)". Retrieved 18 March 2013.
- "Elohim as angels in the KJV only in Psalm 8:5 (8:6 in LXX)". Retrieved 18 March 2013.
- "Elohim as "judges" in the KJV". Retrieved 18 March 2013.
- Exodus 21:34, 22:11, Ecclesiastes 5:10, 7:12, Job 31:39
- Genesis 39:20, 42:30, 42:33, I Kings 16:24
- Job 40:15
- Mark Futato (2010). "Ask a Scholar: What Does YHWH Elohim Mean?".
- ach and achot at balashon.com
- Genesis 1:1-2
- Genesis 2:4-7
- Zagoria-Moffet, Adam (2015-05-13). ""But Not in Number": One and Many in Hebrew Grammar". Retrieved 2019-12-24.
- NET Bible with Companion CD-ROM W. Hall Harris, 3rd, none - 2003 - "35:14 So Jacob set up a sacred stone pillar in the place where God spoke with him.30 He poured out a 20tn Heb "revealed themselves." The verb iVl] (niglu), translated "revealed himself," is plural, even though one expects the singular"
- Haggai and Malachi p36 Herbert Wolf - 1976 If both the noun and the verb are plural, the construction can refer to a person, just as the statement "God revealed Himself" in Genesis 35:7 has a plural noun and verb. But since the word God, "Elohim," is plural in form,8 the verb ..."
- J. Harold Ellens, Wayne G. Rollins, Psychology and the Bible: From Genesis to apocalyptic vision, 2004, p. 243: "Often the plural form Elohim, when used in reference to the biblical deity, takes a plural verb or adjective (Gen. 20:13, 35:7; Exod. 32:4, 8; 2 Sam. 7:23; Ps. 58:12),"
- Steussy, Marti (2013). Chalice Introduction to the Old Testament. Chalice Press. ISBN 9780827205666.
- Smith 2010, p. 134.
- Stephenson, H. M. (1890) Hulsean Lectures for... lecture 1, page 14
- (e.g. Genesis 6:2, "... the sons of the Elohim (e-aleim) saw the daughters of men (e-adam, "the adam") that they were fair; and they took them for wives...,"
- Marvin H. Pope, El in the Ugaritic texts, "Supplements to Vetus Testamentum", Vol. II, Leiden, Brill, 1955. Pp. x—l-116, p. 49.
- Friedman, Richard Elliott (2019) . Who Wrote the Bible?. New York: Simon & Schuster. pp. 10–18. ISBN 978-1-5011-9240-1.
- Brettler, Marc Zvi (2004). "Torah: Introduction". In Berlin, Adele; Brettler, Marc Zvi (eds.). The Jewish Study Bible: Featuring The Jewish Publication Society TANAKH Translation. New York: Oxford University Press. pp. 1–7. ISBN 9780195297515.
- Dever, William G. (2001). "Getting at the "History behind the History"". What Did the Biblical Writers Know and When Did They Know It?: What Archeology Can Tell Us About the Reality of Ancient Israel. Grand Rapids, Michigan and Cambridge, U.K.: Wm. B. Eerdmans. pp. 97–102. ISBN 978-0-8028-2126-3. OCLC 46394298.
- Gilman, D. C.; Peck, H. T.; Colby, F. M., eds. (1905). . New International Encyclopedia (1st ed.). New York: Dodd, Mead.
- Jacobs, Joseph; Hirsch, Emil G. (1906). "ELOHIST". Jewish Encyclopedia. Kopelman Foundation. Retrieved 10 August 2020.
- H. H. Schmid, Der Sogenannte Jahwist (Zurich: TVZ, 1976)
- Davies, Douglas J. (2003). "Divine–human transformations: God". An Introduction to Mormonism. Cambridge: Cambridge University Press. pp. 67–77. doi:10.1017/CBO9780511610028.004. ISBN 9780511610028. OCLC 438764483. S2CID 146238056.
- Robinson, Stephen E.; Burgon, Glade L.; Turner, Rodney; Largey, Dennis L. (1992), "God the Father", in Ludlow, Daniel H. (ed.), Encyclopedia of Mormonism, New York: Macmillan Publishing, pp. 548–552, ISBN 0-02-879602-0, OCLC 24502140, retrieved 7 May 2021 – via Harold B. Lee Library
- First Presidency and Quorum of the Twelve Apostles, "The Father and the Son", Improvement Era, August 1916, pp. 934–42; reprinted as "The Father and the Son", Ensign, April 2002.
- The term with its distinctive Mormon usage first appeared in Lectures on Faith (published 1834), Lecture 5 ("We shall in this lecture speak of the Godhead; we mean the Father, Son, and Holy Spirit."). The term Godhead also appears several times in Lecture 2 in its sense as used in the Authorized King James Version, meaning divinity.
- Talmage, James E. (September 1915). Jesus the Christ, (1956 ed.). p. 38.
- Dericquebourg, Régis (2021). "Rael and the Raelians". In Zeller, Ben (ed.). Handbook of UFO Religions. Brill Handbooks on Contemporary Religion. Vol. 20. Leiden and Boston: Brill Publishers. pp. 472–490. doi:10.1163/9789004435537_024. ISBN 978-90-04-43437-0. ISSN 1874-6691. S2CID 239738621.
- Palmer, Susan J.; Sentes, Bryan (2012). "The International Raëlian Movement". In Hammer, Olav; Rothstein, Mikael (eds.). The Cambridge Companion to New Religious Movements. Cambridge: Cambridge University Press. pp. 167–172. doi:10.1017/CCOL9780521196505.012. ISBN 978-0-521-19650-5. LCCN 2012015440. S2CID 151563721.
- Marvin Meyer; Willis Barnstone (June 30, 2009). "The Secret Book of John". The Gnostic Bible. Shambhala. Retrieved 2022-01-28.
- "Gnosticism - Apocryphon of John". Encyclopædia Britannica. Retrieved 2022-01-28.
- Coogan, Michael D.; Brettler, Marc Z.; Newsom, Carol A.; Perkins, Pheme, eds. (2007). "Glossary: 'Elohim'". The New Oxford Annotated Bible: New Revised Standard Version with the Apocrypha (3rd, Augmented ed.). New York: Oxford University Press. p. Glossary: 544. ISBN 978-0-19-528880-3.
- Day, John (2000). Yahweh and the Gods and Goddesses of Canaan. Journal for the Study of the Old Testament: Supplement Series. Vol. 265. Sheffield: Sheffield Academic Press. p. 23. doi:10.2307/3217888. ISBN 978-1-850-75986-7. JSTOR 3217888. S2CID 161791734.
- McLaughlin, John L. (2000). "Elohim". In Freedman, David Noel; Myer, Allen C. (eds.). Eerdmans Dictionary of the Bible. Grand Rapids, Michigan: Eerdmans. pp. 401–402. ISBN 0-8028-2400-5.
- Miller, Patrick D. (2000). The Religion of Ancient Israel. Louisville, Kentucky: Westminster John Knox Press. ISBN 978-0-664-22145-4.
- Miller, James M.; Hayes, John H. (1986). A History of Ancient Israel and Judah. Louisville, Kentucky: Westminster John Knox Press. ISBN 9780664212629.
- Niehr, Herbert (1995). "The Rise of YHWH in Judahite and Israelite Religion". In Edelman, Diana Vikander (ed.). The Triumph of Elohim: From Yahwisms to Judaisms. Contributions to Biblical Exegesis and Theology. Vol. 13. Leuven: Peeters Publishers. ISBN 978-90-390-0124-0.
- Pardee, Dennis (1999). "Eloah". In Van der Toorn, Karel; Becking, Bob; Van der Horst, Pieter W. (eds.). Dictionary of Deities and Demons in the Bible (2nd ed.). Leiden: Brill Publishers. pp. 285–288. doi:10.1163/2589-7802_DDDO_DDDO_Eloah. ISBN 90-04-11119-0.
- Preuss, Horst Dietrich (1995). Old Testament Theology. The Old Testament Library. Vol. 1. Louisville, Kentucky: Westminster John Knox Press. pp. 147–149. ISBN 0-664-21844-X.
- Römer, Thomas (2015). "The God of Israel and His Name". The Invention of God. Cambridge, Massachusetts: Harvard University Press. ISBN 978-0-674-50497-4.
- Sameth, Mark (2020). The Name: A History of the Dual-Gendered Hebrew Name for God. Wipf and Stock. ISBN 978-1-5326-9384-7.
- Smith, Mark S. (2000). "El". In Freedman, David Noel; Myer, Allen C. (eds.). Eerdmans Dictionary of the Bible. Grand Rapids, Michigan: Eerdmans. pp. 384–386. ISBN 9789053565032.
- Smith, Mark S. (2003). "El, Yahweh, and the Original God of Israel and the Exodus". The Origins of Biblical Monotheism: Israel's Polytheistic Background and the Ugaritic Texts. Oxford: Oxford University Press. pp. 133–148. doi:10.1093/019513480X.003.0008. ISBN 9780195134803.
- Smith, Mark S. (2002). The Early History of God: Yahweh and the Other Deities in Ancient Israel (2nd ed.). Grand Rapids, Michigan: Eerdmans. ISBN 9780802839725.
- Smith, Mark S. (2010). God in Translation: Deities in Cross-Cultural Discourse in the Biblical World. Grand Rapids, Michigan: Eerdmans. ISBN 978-0-8028-6433-8.
- Van der Toorn, Karel (1999). "God (I)". In Van der Toorn, Karel; Becking, Bob; Van der Horst, Pieter W. (eds.). Dictionary of Deities and Demons in the Bible (2nd ed.). Leiden: Brill Publishers. pp. 352–353, 360–364. doi:10.1163/2589-7802_DDDO_DDDO_Godi. ISBN 90-04-11119-0.
- Vriezen, T. C.; Van der Woude, S. A. (2005). Ancient Israelite and Early Jewish Literature. Translated by Doyle, Brian. Leiden: Brill Publishers. ISBN 978-90-04-12427-1.
- אֱלֹהִים), Strong's Concordance (1890). (
- Gilman, D. C.; Peck, H. T.; Colby, F. M., eds. (1905). . New International Encyclopedia (1st ed.). New York: Dodd, Mead.
- Eisenstein, Judah D.; McLaughlin, John F. (1906). "NAMES OF GOD - Elohim". Jewish Encyclopedia. Kopelman Foundation. Retrieved 10 August 2020.