Elohim
Elohim (
Rabbinic scholar Maimonides wrote that Elohim "Divinity" and elohim "gods" are commonly understood to be homonyms.[1] One modern theory suggests that the notion of
Grammar and etymology
The word elohim or 'elohiym (ʼĕlôhîym) is a
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).[11][12] In Modern Hebrew, it is often referred to in the singular despite the -im ending that denotes plural masculine nouns in Hebrew.[13][14]
It is generally thought that Elohim is derived from eloah,
Canaanite religion
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,
Usage
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 two thousand five hundred 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).[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.[16]
Elohim occupy the seventh rank of ten in the medieval rabbinic scholar
With plural verb
In the Hebrew Bible, 1 Samuel 28:13, elohim is used with a plural verb. The
In Genesis 20:13,
In Genesis 35:7, Jacob builds an altar at El-Bethel "because there elohim revealed himself [plural verb] to [Jacob]". The verb niglu ("revealed himself") is plural, even though one would expect the singular.[33] This is one of several instances where the Bible uses plural verbs with the name elohim.[34][35] Some Jewish sources (e.g., Targum Jonathan, Ibn Ezra, add Chizkuni), seeking to explain the plural language of Genesis 35:7, translate elohim here as "angels",[36] noting that in the story being referenced Jacob experiences a vision of malakhei elohim (angels of God) ascending and descending the ladder.[37] Radak agrees that this is a reference to angels but also presents the alternative view that the plural form in the verse is a majestic plural, as seen in other verses such as Psalms 149:2 and Job 35:10.[38] Elohim can be seen used in reference to the angels in a variety of other cases, such as in Psalms 8:6 and 82:1–6.[39][40][41]
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.[42] 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.[43][44][45]
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 (
Kautzsch, Emil (ed.). Gesenius' Hebrew Grammar. Translated by Cowley, Arthur Ernest (2nd, revised and enlarged ed.). Oxford University Press. p. 399 – via Wikisource.
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.[48][49][50][51]
In the Septuagint and
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").[53] 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,[4][5] and the same is true of many other 17th–20th century reference works. Both Gesenius' Hebrew Lexicon and the Brown–Driver–Briggs Lexicon[5] 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.[54] 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".[55]
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,[56] quoting Psalms 8:5 (8:6 in the LXX), which also has ἀγγέλους in a version of the Greek Septuagint.[57] In the KJV, elohim (Strong's number H430) is translated as "angels" only in Psalm 8:5.[58]
The KJV translates elohim as "judges" in Exodus 21:6; Exodus 22:8; twice in Exodus 22:9 [59] as "judge" in 1 Samuel 2:25, and as "gods" in Exodus 22:28, Psalm 82:1, Psalm 82:6, Psalm 95:3, Psalm 96:4, Psalm 97:9, and Psalm 138:1.
Angels cited in the Hebrew Bible and external literature often contain the related noun ʾĒl (אֵל) in their theophoric names such as Michael and Gabriel.
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,[60] Adonim,[61] Behemoth.[62] This form is known as the "honorific plural", in which the pluralization is a sign of power or honor.[63][full citation needed] A very common singular Hebrew word with plural ending is the word achoth, meaning sister, with the irregular plural form achioth.[64]
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[65] (along with elohim). Three of them also appear in the first sentence of the Eden creation story[66] (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".[67]
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."[68]
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: ..."[69]
In Hulsean Lectures for..., H. M. Stephenson discussed Jesus' argument in John 10:34-36 9 concerning Psalm 82:6-7. (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.'"[70]
Sons of God
The Hebrew word for "son" is ben; plural is bānim (with the
Elohist
The Hebrew Bible uses various names for the God of Israel.[75]: 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.[73][74][75][76][77] 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.[75]: 102 [76] 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.[78]
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
Latter Day Saint movement
In the Latter Day Saint movement and Mormonism, Elohim refers to God the Father.[79][80] Elohim is the father of Jesus in both the physical and the spiritual realms, whose name before birth is said to be Jehovah.[79][80][81]
In the belief system held by the Christian churches that adhere to the Latter Day Saint movement and most
The
Raëlism
The
Gnosticism
In the
See also
- Anunnaki
- Henotheism § Canaanite religion and Yahwism
- Elyon
- Genesis creation narrative
- Monolatry § In ancient Israel
- Names of God
- Theophory in the Bible
- Allahumma
Notes
- ^ According to Rabbi Joseph Hertz, the word's use in Genesis 1:1 "indicates that God comprehends and unifies all the forces of eternity and infinity".[47]
References
- ^ Moses Maimonides. Guide for the Perplexed(1904 translation by Friedländer). Starting from the beginning of chapter 2.
- ^ Smith 2010, p. 19.
- ^ Burnett 2001.
- ^ a b c 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.
- ^ a b c d "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.
- ^ 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."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.
Though Elohim is plural in form, it is understood in the singular sense. Thus, in Genesis - ^ a b "'elohiym Meaning in Bible - Old Testament Hebrew Lexicon - New American Standard". Bible Study Tools. Retrieved 10 August 2020.
- ^ a b 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.
- ^ New International Encyclopedia(1st ed.). New York: Dodd, Mead.
- ^ "Outline of Biblical Usage". Retrieved 8 August 2019.
- ^ McLaughlin 2000, pp. 401–402.
- ^ 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.
- ^ a b c Pardee 1999, pp. 285–288.
- ^ ISBN 90-04-11119-0.
- ^ Pardee 1999, p. 285 "The term expressing the simple notion of 'gods' in these texts is ilm...".
- ^ Van der Toorn 1999, pp. 352–353, 360–364.
- ^ Day 2003, 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 ..."
- ^ Bill T. Arnold, Necromancy and Cleromancy in 1 and 2 Samuel, CBQ, 66:2, p.202
- ^ "Chagigah 4b:9". Sefaria.
- ^ "Rashi on I Samuel 28:13:1". Sefaria.
- ^ "Sforno on Deuteronomy 21:23:1". Sefaria.
- ISBN 978-0809135417.
- ISBN 978-0801031830.
- causativeplural "they caused to wander".
- 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.
- ^ NET Bible with Companion CD-ROM, W. Hall Harris, 3rd ed., 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)."
- ^
- "Targum Jonathan on Genesis 35:7". Sefaria.
- "Ibn Ezra on Genesis 35:7:1". Sefaria.
- "Chizkuni, Genesis 35:7:1". Sefaria.
- ^ "Genesis 28:12 Hebrew Text: Westminster Leningrad Codex, Interlinear Bible". BibleHub.
- ^ "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
- OCLC 16730346.
- ISBN 978-1-5326-9384-7.
- ISBN 9789024702039.
- ISBN 9789024702039.
- ISBN 978-1274016911.
- 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.
- 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.
- ^ ISBN 978-1-5011-9240-1.
- ^ ISBN 9780195297515.
- ^ OCLC 46394298.
- ^ New International Encyclopedia(1st ed.). New York: Dodd, Mead.
- Kopelman Foundation. Retrieved 10 August 2020.
- ^ H. H. Schmid, Der Sogenannte Jahwist (Zurich: TVZ, 1976)
- ^ S2CID 146238056.
- ^
- ^ 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.
- Authorized King James Version, meaning divinity.
- ^ Talmage, James E. (September 1915). Jesus the Christ, (1956 ed.). p. 38.
- ^ Elias: An Epic of the Ages by Orson F. Whitney. 1914. p 118.
- S2CID 239738621.
- 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.
General bibliography
- Burnett, Joel (2001). A Reassessment of Biblical Elohim. Atlanta: Society of Biblical Literature. OCLC 47689804.
- ISBN 978-0-19-528880-3.
- )
- McLaughlin, John L. (2000). "Elohim". In Freedman, David Noel; Myer, Allen C. (eds.). Eerdmans Dictionary of the Bible. ISBN 0-8028-2400-5.
- ISBN 978-0-664-22145-4.
- Miller, James M.; Hayes, John H. (1986). A History of Ancient Israel and Judah. 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. ISBN 978-90-390-0124-0.
- Pardee, Dennis (1999). Van der Toorn, Karel; Becking, Bob; Van der Horst, Pieter W. (eds.). Eloah (2nd ed.). ISBN 90-04-11119-0.
- Preuss, Horst Dietrich (1995). Old Testament Theology. The Old Testament Library. Vol. 1. ISBN 0-664-21844-X.
- 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.
- ISBN 9789053565032.
- Smith, Mark S. (2001). "El, Yahweh, and the Original God of Israel and the Exodus". The Origins of Biblical Monotheism: Israel's Polytheistic Background and the Ugaritic Texts. ISBN 9780195134803.
- Smith, Mark S. (2002). The Early History of God: Yahweh and the Other Deities in Ancient Israel (2nd ed.). ISBN 9780802839725.
- Smith, Mark S. (2010). God in Translation: Deities in Cross-Cultural Discourse in the Biblical World. ISBN 978-0-8028-6433-8.
- ISBN 90-04-11119-0.
- Vriezen, T. C.; Van der Woude, S. A. (2005). Ancient Israelite and Early Jewish Literature. Translated by Doyle, Brian. ISBN 978-90-04-12427-1.
External links
- 'elohiym (אֱלֹהִים), Strong's Concordance (1890).
- New International Encyclopedia(1st ed.). New York: Dodd, Mead.
- Kopelman Foundation. Retrieved 10 August 2020.