What does the name Elohim mean?

ELOHIM

This is one of the very outstanding names of God in the Old Testament, occurring well over 2,000 times—27 times in Genesis 1. It is the plural of Eloah, and means creatorial power. We may well ask, Why is the sacred name in the plural? Brought up in the idolatrous land of Egypt, Moses, the inspired writer of the Book of Genesis, was not an idolater, nor did he believe in a plurality of gods, as the heathen around him did. He was no worshipper of the sacred bull, the ibis, the cat, the beetle. Though brought up in all the splendour of the Egyptian court, as the adopted son of Pharaoh’s daughter, yet in Genesis there is no trace whatever of the idolatrous thoughts and ways of the Egyptians.

That this is true is evidenced by the fact that the verb “created” in Genesis 1:1, following the word, God [Elohim, plural] is in the singular. Does this not teach that though there are three Persons in the Godhead, there is but one God—the Father, Son and Holy Spirit are one?

The singular of Elohim is El—the mighty One. So Elohim means the mighty Ones, yet there is but one mighty One. The three persons are One. Blessed be God.

Now is it not remarkable that in the Old Testament Scriptures Elohim occurs in connection with the Supreme Being over 2,200 times; whilst El (singular) and Elah (singular) occur a little over 300 times—remarkable as we remember how fiercely monotheistic the Jews were and are, as witness how they accused the Lord Jesus of blasphemy because He said He was the Son of God, and thus they said was making Himself equal with God. They sought His death on that score. ‘The Jews answered… We have a law, and by our law He ought to die, because He made Himself the Son of God” (John 19:7).

Elohim is the plural of Eloah, and means originally great or powerful ones. It can be used to describe men or angels, but in the Scriptures this is so in only a mere handful of instances. The Spirit of God has, however, largely used the word to describe God, and has used it in the plural eight times more often than in the singular.

p413 [To the same.] As to the divine names, Elohim <span style="font-family: 'H ebraica'">myhiOla,</span> is the common name for God, Him with whom we have to do; hence for all who are viewed in this place by man, or represent Him who is rightly so viewed, as judges in Israel (Ex. 21), or angels. (Psalm 8) Of course there is but one true God, but gods many amongst men: but hence, in Elijah's history, "Jehovah is the Elohim, Jehovah, he is the Elohim." It is the word in universal use for God as such. But constantly, when Elohim is distinctly used for the one true God, the article is added Ha Elohim. Eloah is the singular of Elohim.

El <span style="font-family: 'H ebraica'">lae</span> is the strong or mighty one, who stands, so to speak by His own power. Hence we have El-Elohe-Israel, El (God, the mighty one) <span style="font-family: 'H ebraica'">lae</span> , the God of Israel. El and Eloah are constantly used in Job. ( <span style="font-family: 'H ebraica'">lae</span> Job 5:8; Job 8:13, 20; Job 9:2; Job 12:6; Job 13:3, 7-8; Job 15:4, 13, 25; Job 16:11, etc. Eloah <span style="font-family: 'H ebraica'">T/la'</span> Job 3:4, 23; Job 4:9; Job 5:17; Job 6:4, 8-9; Job 9:13; Job 10:2; Job 11:5-7; Job 12:6; Job 15:8, etc.) It is said to be Aramean. So we have in Daniel El Elion (most high God).

ELOHIM is, as often remarked, the common name for God, viewed as the Divine Being with whom men as men have to do, and as the One to whom they are accountable. It is a plural word. The singular is Eloah, and this form is. often used, especially in the book of Job. Heathen sometimes used the word for their deities, and doubtless from this fact arises the question in Psalm 18, "For who is God (Eloah) save the Lord (Jehovah)? or who is a rock save our Elohim?" That is, the true Eloah was Jehovah, and the only rock was Elohim. The reason for the use of the plural word (Elohim) is variously explained. There are those, as night be expected, who contend that it is simply, according to Hebrew usage, a plural of excellence, that the word in this form conveys the excellency or the perfections of the One spoken of; there are others who maintain that it is divinely intended to set forth the Trinity, the unity of the Godhead in the three Persons of the Godhead, the Father, the Son, and the Holy Ghost. In support of this the devout reader will not fail to notice the language of Genesis 1:26, "And God said, Let us make man in our image, after our likeness." Inasmuch, indeed, as the term expresses all that God is, all the persons of the Godhead must be included.

Amid the uncertainty as to the import of the word Elohim, as traceable from its real or supposed root (which is not found in scripture), it is well that this chapter, and the opening verses of the next, in which it alone is used as the divine name, afford us so satisfactory a sense, revealing Elohim as the Originator of all things, His eternal power and Godhead being made known by the creation of which He is the source. As to the plural form of the word, and its connection with singular verbs, would not it be near the truth to say that, while it cannot be regarded as a revelation of the Trinity, it is still such a mode of expression as evinces that He, the blessed Spirit, the third person therein, had it in mind, and used words, the full force of which could only be understood by us when that doctrine had been revealed?

El, 'the strong or mighty one.' It is often used of God, especially in Job and the Psalms. Job 5:8; Ps. 22:1, etc.; and of the Lord Jesus in Isa. 9:6. It is also used for the false gods, Ps. 81:9; Dan. 11:36; and is translated 'mighty' in Ps. 29:1; Ps. 82:1.

Eloah (Elah Chaldee), Elohim. The names most commonly used for God the Creator, the One with whom man has to do, the supreme Deity. Gen. 1:1-31. (Running all through the O.T. to Mal. 3:18.) These words are also applied to God's representatives, such as angels and judges. Ex. 22:28; Ps. 82:6; and also to false gods. Lev. 19:4. Elohim (which is plural, called the plural of majesty or excellency) is the word of most frequent occurrence. When it is distinctly used for the one true God the article is often added.

As for scriptural usage, the facts are simple, and the principle plain. Elohim expresses the divine Being, the Originator of all other beings, with fulness of power displayed in wisdom and goodness, and so in contrast with man and creature weakness. Hence "God" is used generally where no specific manifestation is intended, or required; and the term is applicable to judges who represent God in delegated authority on earth, and to angels that execute His will from heaven, or even to the "gods many," as the apostle speaks of heathen worship. The singular form, Eloah, occurs not only in Deut. 32:15-17, etc., but with frequency from Job 3 - 40, yet rarely in the Psalms and in the Prophets. Still more common is the kindred El, the Mighty One, not only in the Pentateuch (save Leviticus most appropriately) but in Job pre-eminently, as well as in the Psalms and the Prophets, often qualified and even compounded.

The word Elohim may be derived from El, power: probably enough: but the important thing is that He, Elohim, displayed, in a given scene, creation, the eternal power and Godhead which is the revelation of His title of Elohim. Supreme power, as its meaning, would suit the use of it in Scripture as applied to the Most High Himself. It suits, too, its application in a secondary sense, either to angels of heaven as being powers that excel in strength to do His commandments; Ps. 8:5 and compare Ps. 97:7 and Heb. 1:6; or to judges in government down here, as in Ex. 21:6, and Ex. 22:8-9, 28 marg., and 1 Sam. 2:25; or to those to whom the word of Elohim comes, compare John 10:34-36 and Ps. 82:6. Our translators retain the same idea, when it occurs, as they judged, adjectively, as in Gen. 23:6, which they render not "a prince of God," but "a mighty prince;" and see also Ex. 9:28 and 1 Sam. 14:15.

"God" in our version answers to the Hebrew Elohim, which, however, has the peculiarity of a plural substantive with a singular verb. Christianity alone in its own time cleared up the enigma, which still remains impenetrably dark to the Jews, as well to other men, who know not in Christ "the true Light."