Elohim

==Usage==
{{Main|Hebrew grammar}}
{{Further|Names of God in Judaism}}
''Elohim'' occurs frequently throughout the Torah. In some cases (e.g., {{bibleverse|Exodus|3:4|HE}}, "''Elohim'' called unto him out of the midst of the bush&nbsp;..."), 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 [[Polytheism|polytheistic]] notion of multiple gods (for example, {{bibleverse|Exodus|20:3|HE}}, "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 {{bibleverse|Exodus|12:12|HE}}, where it describes "the gods of Egypt"), to specific gods (the frequent references to [[Yahweh]] as the "elohim" of Israel), to [[seraph]]im, and other supernatural beings, to the [[Sheol|spirits of the dead]] brought up at the behest of [[Kingdom of Israel (united monarchy)|King]] [[Saul]] in {{bibleverse|1|Samuel|28:13|HE}}, and even to kings and prophets (e.g., {{bibleverse|Exodus|4:16|HE}}).<ref name="DDD" /> The phrase ''[[Sons of God|bene elohim]]'', translated "sons of the Gods", has an exact parallel in [[Ugarit]]ic and [[Phoenicia]]n texts, referring to the council of the gods.<ref name="DDD" />

Elohim occupy the seventh rank of ten in the medieval rabbinic scholar [[Maimonides]]' [[Jewish angelic hierarchy]]. Maimonides wrote: "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&nbsp;..."<ref name=maimonides>[[Moses Maimonides]]. ''[http://www.sacred-texts.com/jud/gfp/gfp012.htm Guide for the Perplexed]'' (1904 translation by Friedländer). Starting from the beginning of chapter 2.</ref>

===With plural verb===
In the Hebrew Bible, {{bibleverse|1|Samuel|28:13|HE}}, ''elohim'' is used with a plural verb. The [[witch of Endor]] tells [[Saul]] that she saw ''elohim'' ascending (''olim'' {{lang|he|עֹלִים}}, plural verb) out of the earth when she summoned the spirit of the [[Prophet]] [[Samuel]] at Saul's request.<ref>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 [[underworld|netherworld]] – to assist in the retrieval of the ghost.373 ..."</ref> The word ''elohim'', in this context, can refer to spirits as well as deities.<ref>Bill T. Arnold, ''Necromancy and Cleromancy in 1 and 2 Samuel'', CBQ, 66:2, p.202</ref> Some traditional Jewish sources say that the spirits of deceased human beings are being referred to{{citation needed|date=January 2024}}. The [[Babylonian Talmud]] states: "''olim'' indicates that there were two of them. One of them was Samuel, but the other, who was he? – Samuel went and brought [[Moses]] with him."<ref>{{Cite web |title=Chagigah 4b:9 |url=https://www.sefaria.org/Chagigah.4b.9?lang=bi |website=Sefaria}}</ref> [[Rashi]] gives this interpretation in his commentary on the verse.<ref>{{Cite web |title=Rashi on I Samuel 28:13:1 |url=https://www.sefaria.org/Rashi_on_I_Samuel.28.13.1?lang=bi |website=Sefaria}}</ref> Regarding this, [[Obadiah ben Jacob Sforno|Sforno]] states that "every disembodied creature is known as elohim; this includes the soul of human beings known as [the] 'Image of God'."<ref>{{Cite web |title=Sforno on Deuteronomy 21:23:1 |url=https://www.sefaria.org/Sforno_on_Deuteronomy.21.23.1?lang=bi |website=Sefaria}}</ref>

In {{bibleverse||Genesis|20:13|HE}}, [[Abraham]], before the polytheistic [[Philistine]] king [[Abimelech]], says that "Elohim (translated as 'God') caused ({{lang|he|התעו }}, plural verb) me to wander".<ref>{{cite book |last=Benamozegh |first=Elia |title=Israel and Humanity |year=1995 |publisher=Paulist Press International |isbn=978-0809135417 |author2=Maxwell Luria |page=104}}</ref><ref>{{cite book |last=Hamilton |first=Victor P. |title=Exodus: An Exegetical Commentary |year=2012 |publisher=Baker Academic |isbn=978-0801031830 |url=https://books.google.com/books?id=vUry0cGNR_IC&pg=PT1003}}</ref><ref>e.g. {{bibleverse||Genesis|20:13|HE}}: {{lang-he|התעו אתי אלהים מבית אבי }}, where {{lang|he|התעו}} is from {{lang-he|תעה }} "to err, wander, go astray, stagger", the [[hif'il|causative]] plural "they caused to wander".</ref> 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).<ref>[[Septuagint|LXX]]: {{lang|grc|ἐξήγαγέν με ὁ θεὸς ἐκ τοῦ οἴκου τοῦ πατρός}}; [[KJV]]: "when God caused me to wander from my father's house".</ref> Regarding this, the [[Jerusalem Talmud]] states: "All Names written regarding our father Abraham are holy [i.e., referring to the one God] except one which is profane, ''it was when the gods made me err from my father's house.'' But some say this one also is holy, [i.e.,] 'were it not for God, they [humans] already would have made me err'."<ref>{{Cite web |title=Jerusalem Talmud Megillah 1:9:17 |url=https://www.sefaria.org/Jerusalem_Talmud_Megillah.1.9.17?lang=bi |website=Sefaria}}</ref> The same disagreement appears in [[Soferim (Talmud)|Tractate Soferim]], where [[Haninah ben Ahi R. Joshua]] maintained that the word is "holy".<ref>{{Cite web |title=Tractate Soferim 4:6 |url=https://www.sefaria.org/Tractate_Soferim.4.6?lang=bi |website=Sefaria}}</ref> An alternative view (held by [[Onkelos]], [[Bahya ben Asher]], [[Jacob ben Asher]], [[Obadiah ben Jacob Sforno|Sforno]], and Rabbi [[Yaakov Tzvi Mecklenburg]]) is that the word means "gods" and the verse means that Abraham's distaste for the [[idolatry]] of his father [[Terah]] led him to decide to wander far from home.<ref>
*{{Cite web |title=Rabbeinu Bahya, Bereshit 20:13:1 |url=https://www.sefaria.org/Rabbeinu_Bahya%2C_Bereshit.20.13.1?lang=bi |website=Sefaria}}
*{{Cite web |title=Tur HaArokh, Genesis 20:13:1 |url=https://www.sefaria.org/Tur_HaArokh%2C_Genesis.20.13.1?lang=bi |website=Sefaria}}
* {{Cite web |title=Sforno on Genesis 20:13:1 |url=https://www.sefaria.org/Sforno_on_Genesis.20.13.1?lang=bi |website=Sefaria}}
*{{Cite web |title=HaKtav VeHaKabalah, Genesis 20:13:1 |url=https://www.sefaria.org/HaKtav_VeHaKabalah%2C_Genesis.20.13.1?lang=bi |website=Sefaria}}</ref> Others, such as [[Hezekiah ben Manoah|Chizkuni]], interpret ''elohim'' as a reference to wicked rulers like [[Amraphel]] (often equated with [[Nimrod]]).<ref>{{Cite web |title=Chizkuni, Genesis 20:13:1 |url=https://www.sefaria.org/Chizkuni%2C_Genesis.20.13.1?lang=bi |website=Sefaria}}</ref>

In {{Bibleverse|Genesis|35:7|HE}}, Jacob builds an altar at [[Bethel|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.<ref>''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."</ref> This is one of several instances where the Bible uses plural verbs with the name ''elohim''.<ref>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&nbsp;..."</ref><ref>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)."</ref> Some Jewish sources (e.g., [[Targum Jonathan]], [[Abraham ibn Ezra|Ibn Ezra]], add [[Hezekiah ben Manoah|Chizkuni]]), seeking to explain the plural language of Genesis 35:7, translate ''elohim'' here as "angels",<ref>
*{{Cite web |title=Targum Jonathan on Genesis 35:7 |url=https://www.sefaria.org/Targum_Jonathan_on_Genesis.35.7?lang=bi |website=Sefaria}}
*{{Cite web |title=Ibn Ezra on Genesis 35:7:1 |url=https://www.sefaria.org/Ibn_Ezra_on_Genesis.35.7.1?lang=bi |website=Sefaria}}
*{{Cite web |title=Chizkuni, Genesis 35:7:1 |url=https://www.sefaria.org/Chizkuni%2C_Genesis.35.7.1?lang=bi |website=Sefaria}}</ref> noting that in the story being referenced Jacob experiences a vision of ''malakhei elohim'' (angels of God) ascending and descending the ladder.<ref>{{Cite web |title=Genesis 28:12 Hebrew Text: Westminster Leningrad Codex, Interlinear Bible |url=https://biblehub.com/text/genesis/28-12.htm |website=BibleHub}}</ref> [[David Kimhi|Radak]] agrees that this is a reference to angels but also presents the alternative view that the plural form in the verse is a [[Royal we|majestic plural]], as seen in other verses such as {{Bibleverse|Psalms|149:2|HE}} and {{Bibleverse|Job|35:10|HE}}.<ref>{{Cite web |title=Radak on Genesis 35:7:3 |url=https://www.sefaria.org/Radak_on_Genesis.35.7.3?lang=bi |website=Sefaria}}</ref> ''Elohim'' can be seen used in reference to the [[Angel|angels]] in a variety of other cases, such as in {{Bibleverse|Psalms|8:6|HE}} and {{Bibleverse-nb|Psalms|82:1-6|HE}}.<ref>{{Cite web |title=Psalms 8:6 |url=https://www.sefaria.org/Psalms.8.6?with=all&lang=bi |website=Sefaria}}</ref><ref>{{Cite web |title=Psalms 8:5 Hebrew Text: Westminster Leningrad Codex, Interlinear Bible |url=https://biblehub.com/interlinear/psalms/8-5.htm |website=Bible Hub}}</ref><ref>{{Cite web |title=Psalms 82 |url=https://www.sefaria.org/Psalms.82?lang=bi |website=Sefaria}}</ref>

===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 {{bibleverse||Genesis|1:26|HE}}, 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 in Judaism|God]] taking [[Divine Council|council]] with His [[Angel|angels]] (who He had created by this point) before creating [[Adam]].<ref>{{Cite web |title=Rashi on Genesis 1:26:1 |url=https://www.sefaria.org/Rashi_on_Genesis.1.26.1?lang=bi |website=Sefaria}}</ref> 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.<ref>{{Cite web |title=Genesis 1:27 Hebrew Text: Westminster Leningrad Codex, Interlinear Bible |url=https://biblehub.com/interlinear/genesis/1-27.htm |website=Bible Hub}}</ref><ref>{{Cite web |title=Conjugation of לִבְרוֹא |url=https://www.pealim.com/dict/257-livro/ |website=Pealim}}</ref><ref>{{Cite web |title=Rashi on Genesis 1:26:2 |url=https://www.sefaria.org/Rashi_on_Genesis.1.26.2?with=all&lang=bi |website=Sefaria}}</ref>

[[Wilhelm Gesenius]] and other Hebrew grammarians traditionally described this as the {{lang|la|[[pluralis excellentiae]]}} (plural of excellence), which is similar to the {{lang|la|[[pluralis majestatis]]}} (plural of majesty, or "Royal we").<ref>Gesenius, ''Hebrew Grammar'': 124g, without article 125f, with article 126e, with the singular 145h, with plural 132h, 145i</ref>{{efn|According to Rabbi [[Joseph Hertz]], the word's use in {{bibleverse||Genesis|1:1|HE}} "indicates that God comprehends and unifies all the forces of eternity and infinity".<ref>{{Cite book|url=https://www.worldcat.org/oclc/16730346|title=The Pentateuch and Haftorahs: Hebrew Text, English Translation and Commentary|publisher=Soncino Press|year=1960|isbn=0-900689-21-8|editor-last=Hertz|editor-first=J. H.|edition=2nd|location=London|pages=2|oclc=16730346|orig-year=1937}}</ref>}}
Gesenius comments that the singular Hebrew term ''Elohim'' is to be distinguished from ''elohim'' used to refer to plural gods, and remarks that:

{{blockquote|
The supposition that {{lang|he|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 {{lang|he|אֱלֹהִים}} (whenever it denotes ''one'' God), is proved especially by its being almost invariably joined with a singular attribute (cf. §132h), e.g. {{lang|he|אֱלֹהִים צַדִּיק}} {{bibleverse|Psalms|7:10|HE}}, &c. Hence {{lang|he|אֱלֹהִים}} may have been used originally not only as a numerical but also as an abstract plural (corresponding to the Latin ''[[numen]]'', and our ''[[Deity|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 {{lang|he|אֱלֹהִים}}) belong the plurals {{lang|he|קְדשִׁים}} (''kadoshim''), meaning ''the Most Holy'' (only of Yahweh, {{bibleverse|Hosea|12:1|HE}}, {{bibleverse|Proverbs|9:10|HE}}, {{bibleverse-nb|Proverbs|30:3|HE}} – cf. {{lang|he|אֱלֹהִים קְדשִׁים}} ''elohiym kadoshim'' in {{bibleverse|Joshua|24:19|HE}} and the singular Aramaic {{lang|arc|עֶלְיוֹנִין}} ''the Most High'', {{bibleverse|Daniel|7:18|HE}}, {{bibleverse-nb|Daniel|7:22|HE}}, {{bibleverse-nb|Daniel|7:25|HE}}); and probably {{lang|he|תְּרָפִים}} (''[[teraphim]]'') (usually taken in the sense of ''[[penates]]''), the image of a god, used especially for obtaining oracles. Certainly in {{bibleverse|1 Samuel|19:13|HE}}, {{bibleverse-nb|1 Samuel|19:16|HE}} only ''one'' image is intended; in most other places a single image ''may'' be intended; in {{bibleverse|Zechariah|10:2|HE}} alone is it most naturally taken as a numerical plural.|source={{cite wikisource |chapter=124. The Various Uses of the Plural-form |wslink=Gesenius' Hebrew Grammar |plaintitle=Gesenius' Hebrew Grammar |last=Gesenius |first=Wilhelm |author-link=Wilhelm Gesenius |year=1910 |editor-last=Kautzsch |editor-first=Emil |editor-link=Emil Kautzsch |translator-last=Cowley |translator-first=Arthur Ernest |translator-link=Arthur Ernest Cowley |publisher=[[Oxford University Press]] |edition=2nd, revised and enlarged |page=399 |wspage= |scan=}}}}

There are a number of notable exceptions to the rule that ''Elohim'' is treated as singular when referring to the God of Israel, including {{bibleverse|Genesis|20:13|HE}}, {{bibleverse|Genesis|35:7|HE}}, {{bibleverse|2|Samuel|7:23|HE}} and {{bibleverse|Psalms|58:11|HE}}, and notably the epithet of the "Living God" ({{bibleverse|Deuteronomy|5:26|HE}} etc.), which is constructed with the plural adjective, ''Elohim ḥayyim'' ({{lang|he|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 {{ill|Michelangelo Lanci|it}} (19th century) that the God of Israel was understood by the ancient priests to be a singular, dual-gendered deity.<ref>{{Cite book|last=Sameth|first=Mark|url=https://books.google.com/books?id=ozzpDwAAQBAJ&q=%22The+Name:+A+History+of+the+Dual-Gendered+Hebrew+Name+for+God%22|title=The Name: A History of the Dual-Gendered Hebrew Name for God|publisher=Wipf and Stock|year=2020|isbn=978-1-5326-9384-7|pages=108}}</ref><ref>{{Cite book|last=Wilkinson|first=Robert|url=https://books.google.com/books?id=1xyoBgAAQBAJ&dq=%22earlier+form+1551;+final+state+1566%22&pg=PA337|title=Tetragrammaton: Western Christians and the Hebrew Name of God.|publisher=Brill|year=2015|isbn=9789024702039|location=Boston|pages=337}}</ref><ref>{{Cite book|last=Postel|first=Guillaume|url=https://books.google.com/books?id=EmkytAEACAAJ|title=Le thrésor des prophéties de l'univers|publisher=Springer|year=1969|isbn=9789024702039|pages=211|language=French}}</ref><ref>{{Cite book|last=Lanci|first=Michelangelo|url=https://books.google.com/books?id=-q4WAAAAQAAJ&dq=Paralipomeni+Alla+Illustrazione+Della+Sagra+Scrittura&pg=PR15|title=Paralipomeni alla illustrazione della sagra Scrittura|publisher=Dondey-Dupre|year=1845|isbn=978-1274016911|pages=100–113|language=Italian}}</ref>

In the Septuagint and [[New Testament]] translations, ''Elohim'' has the singular {{lang|grc|ὁ θεός}} even in these cases, and modern translations follow suit in giving "[[God (word)|God]]" in the singular. The [[Samaritan Torah]] has edited out some of these exceptions.<ref>Richard N. Soulen, R. Kendall Soulen, ''Handbook of biblical criticism'', Westminster John Knox Press, 2001, {{ISBN|978-0-664-22314-4}}, p. 166.</ref>

===Angels and judges===
[[File:Angel head with Hebrew (?) text, St George's, Dublin.jpg|thumb|Carved angel's head with Hebrew text "Elohim", from [[St. George's Church, Dublin]]]]
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 {{lang|grc-Latn|to kriterion tou Theou}} ("the judgement of God").<ref>Brenton ''Septuagint'' {{bibleverse|Exodus|21:6|HE}}: {{lang|grc|προσάξει αὐτὸν ὁ κύριος αὐτοῦ πρὸς τὸ κριτήριον τοῦ θεοῦ}}</ref> 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 (theologian)|James Strong]], for example, listed "angels" and "judges" as possible meanings for ''elohim'' with a plural verb in his ''[[Strong's Concordance]]'',<ref name="Strong 1890"/><ref name="Biblehub"/> and the same is true of many other 17th–20th century reference works. Both Gesenius' Hebrew Lexicon and the [[Brown–Driver–Briggs]] Lexicon<ref name="Biblehub"/> 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.<ref>''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."</ref> 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".<ref>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&nbsp;..."</ref>

The Greek New Testament (NT) quotes {{bibleverse|Psalms|8:4–6|HE}} in Hebrews 2:6b-8a, where the Greek NT has {{lang|grc|ἀγγέλους}} ({{lang|grc-Latn|angelous}}) in vs. 7,<ref>{{cite web |title=Hebrews 2:7 with Greek |url=http://www.blueletterbible.org/Bible.cfm?b=Hbr&c=2&v=7&t=KJV#conc/7 |access-date=18 March 2013}}</ref> quoting {{bibleverse|Psalms|8:5|HE}} (8:6 in the LXX), which also has {{lang|grc|ἀγγέλους}} in a version of the Greek Septuagint.<ref>{{cite web |title=Psalm 8:5 with Greek (8:6 in the LXX) |url=http://www.blueletterbible.org/Bible.cfm?b=Psa&c=8&v=5&t=KJV#conc/5 |access-date=18 March 2013}}</ref> In the KJV, ''elohim'' (Strong's number H430) is translated as "angels" only  in Psalm 8:5.<ref>{{cite web |title=Elohim as angels in the KJV only in Psalm 8:5 (8:6 in LXX) |url=http://www.blueletterbible.org/search/search.cfm?Criteria=angel%2A+h430&t=KJV#s=s_primary_0_1 |access-date=18 March 2013}}</ref>

The KJV translates ''elohim'' as "judges" in {{bibleverse|Exodus|21:6|HE}}; [https://biblehub.com/text/exodus/22-8.htm Exodus 22:8]; twice in [https://biblehub.com/text/exodus/22-9.htm Exodus 22:9] <ref>{{cite web |title=Elohim as 'judges' in the KJV |url=http://www.blueletterbible.org/search/search.cfm?Criteria=%22judges%22&t=KJV#s=s_primary_0_1 |access-date=18 March 2013}}</ref> as "judge" in [https://biblehub.com/1_samuel/2-25.htm 1 Samuel 2:25], and as "gods" in [https://biblehub.com/exodus/22-28.htm#lexicon Exodus 22:28], [https://biblehub.com/psalms/82-1.htm#lexicon Psalm 82:1], [https://biblehub.com/psalms/82-6.htm#lexicon Psalm 82:6], [https://biblehub.com/psalms/95-3.htm#lexicon Psalm 95:3], [https://biblehub.com/psalms/96-4.htm#lexicon Psalm 96:4], [https://biblehub.com/psalms/97-9.htm#lexicon Psalm 97:9], and [https://biblehub.com/psalms/138-1.htm#lexicon Psalm 138:1].

[[Angel|Angels]] cited in the [[Hebrew Bible]] and external literature often contain the related noun [[El (deity)|''ʾĒl'']] ({{lang|he|אֵל}}) in their [[Theophory in the Bible|theophoric]] names such as [[Michael (archangel)|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, ''[[Baal]]im'',<ref>Exodus 21:34, 22:11, Ecclesiastes 5:10, 7:12, Job 31:39</ref> ''[[Adon]]im'',<ref>Genesis 39:20, 42:30, 42:33, I Kings 16:24</ref> ''[[Behemoth]]''.<ref>Job 40:15</ref> This form is known as the "honorific plural", in which the pluralization is a sign of power or honor.<ref>Mark Futato (2010). [https://www.nas.org/articles/Ask_a_Scholar_What_Does_YHWH_Elohim_Mean "Ask a Scholar: What Does YHWH Elohim Mean?"].</ref>{{fcn|date=October 2023}} A very common singular Hebrew word with plural ending is the word ''achoth'', meaning sister, with the irregular plural form achioth.<ref>[http://www.balashon.com/2008/08/ach-and-achot.html ''ach and achot''] at balashon.com</ref>

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 ({{lang|he|שמים}} {{lang|he-Latn|shamayim}}), Face ({{lang|he|פנים}} {{lang|he-Latn|panim}}), Life ({{lang|he|חיים}} - {{lang|he-Latn|chayyim}}), Water ({{lang|he|מים}} {{lang|he-Latn|mayim}}). Of these four nouns, three appear in the first sentence of Genesis<ref>Genesis 1:1–2</ref> (along with ''elohim''). Three of them also appear in the first sentence of the Eden creation story<ref>Genesis 2:4–7</ref> (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".<ref>{{Cite web |url=https://www.stateofformation.org/2015/05/but-not-in-number-one-and-many-in-hebrew-grammar/ |title='But Not in Number': One and Many in Hebrew Grammar |last=Zagoria-Moffet |first=Adam |date=2015-05-13 |language=en-US|access-date=2019-12-24}}</ref>

===The Divine Council===
{{main|Divine Council}}

{{blockquote|
God standeth in the congregation of the mighty; he judgeth among the gods.&nbsp;...

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."<ref>{{cite book |url=https://books.google.com/books?id=NkP4QlnlEmYC&q=the+divine+council+of+elohim&pg=PA11 |last=Steussy |first=Marti |title=Chalice Introduction to the Old Testament |publisher=Chalice Press |isbn=9780827205666 |year=2013}}</ref>

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&nbsp;... Elohim stands in the council of El. Among the elohim he pronounces judgment:&nbsp;..."{{sfn|Smith|2010|page=134}}

In ''Hulsean Lectures for...'', H. M. Stephenson discussed Jesus' argument in {{Bibleref2|John 10:34-36||9|John 10:34–36|multi=yes}} concerning {{Bibleref2|Psalm 82:6-7|multi=yes}}. (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.{{'"}}<ref>Stephenson, H. M. (1890) [https://books.google.com/books?id=K3tPAAAAYAAJ&q=Ye+are+gods&pg=RA1-PA14 ''Hulsean Lectures for...'' lecture 1, page 14]</ref>

===Sons of God===
{{main|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 {{bibleverse||Genesis|6:2|HE}}<ref>(e.g. {{bibleverse||Genesis|6:2|HE}}, "...&nbsp;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&nbsp;...",</ref> compares to the use of "sons of gods" (Ugaritic: ''b'n il'') sons of [[El (god)|El]] in [[Ugaritic mythology]].<ref>Marvin H. Pope, ''El in the Ugaritic texts'', "Supplements to Vetus Testamentum", Vol. II, Leiden, Brill, 1955. Pp. x—l–116, p. 49.</ref> [[Karel van der Toorn]] states that gods can be referred to collectively as ''bene elim'', ''bene elyon'', or ''bene elohim''.<ref name="DDD" />