What does Elohim mean?

This is an excerpt from an article I'm writing, this excerpt serves to clarify the meaning of "Elohim," as misunderstanding it can lead to absurd misinterpretations of verses like Genesis 1:26.

The Hebrew word אֱלֹהִים (Elohim) is grammatically plural, yet it's very often used to refer to the singular God of Israel, YHWH. This has led some, particularly Trinitarians, to argue that Elohim inherently implies a plurality of persons within God, a sort of "proto-Trinity." However, this interpretation is demonstrably false, based on a careful examination of how Elohim is used throughout the Hebrew Bible, as well as how other similar plural forms are used in Hebrew and related Semitic languages.

The first thing to understand is that Elohim is, fundamentally, a title, not a personal name. It's like saying "God" in English. It can refer to the true God, Yahweh, but it can also refer to false gods, idols, angels, and even human rulers or judges. The meaning of Elohim is determined by the context, not by the word itself.

Now, when Elohim refers to the God of Israel, it's almost invariably used with singular verbs, pronouns, and adjectives. For example, Genesis 1:1 says, "In the beginning, Elohim created [singular verb] the heavens and the earth." Deuteronomy 6:4, the Shema, declares, "Hear, O Israel: Yahweh our Elohim, Yahweh is one." These are monotheistic statements, affirming the unipersonality of God. To claim that Elohim, in these contexts, must mean "more than one person" is to ignore the consistent grammatical usage and to impose a later theological concept onto the text.

And it's not just these famous passages. A lot of times throughout the Hebrew Bible, Elohim is used with singular verbs, pronouns, and adjectives, clearly referring to the one God of Israel. Here are just a few examples:

• "And Elohim said [singular verb]..." (Genesis 1:3, 6, 9, 11, 14, 20, 24, 26, 28, 29)

• "Elohim saw [singular verb] that it was good" (Genesis 1:4, 10, 12, 18, 21, 25, 31)

• "You shall have no other gods [elohim] before me" (Exodus 20:3); The "me" is singular, referring to Yahweh.

• "I am Yahweh your Elohim" (Exodus 20:2; Leviticus 11:44; 19:4; etc.); Yahweh consistently identifies Himself as the Elohim of Israel, using singular pronouns.

• "Know therefore today, and lay it to your heart, that Yahweh is Elohim in heaven above and on the earth beneath; there is no other." (Deuteronomy 4:39)

• "Yahweh your Elohim is a merciful God" (Deuteronomy 4:31).

• "Yahweh your Elohim is God of gods [elohim] and Lord of lords, the great, the mighty, and the awesome God" (Deuteronomy 10:17).

• "For Yahweh your Elohim is bringing you into a good land..." (Deuteronomy 8:7).

• "Yahweh your Elohim has chosen you to be a people for his treasured possession..." (Deuteronomy 7:6).

So, why the plural form? The most likely explanation is that Elohim is a plural of majesty (also known as a plural of intensity or plural of excellence). This is a common feature of Semitic languages, where a plural form is used to express respect, authority, or grandeur, even when referring to a single entity. It's like saying "Your Majesty" instead of "You" when addressing a king. It's not about numerical plurality, but about qualitative greatness.

This use of plural forms for singular entities is not unique to Elohim. It's found with other Hebrew words as well:

• Adonai (אֲדֹנָי): This word, meaning "Lord," is often used as a title for Yahweh. However, it's actually the plural form of adon, which means "lord" or "master." The singular form, adoni, is used for human lords (e.g., Genesis 24:9, where Abraham's servant calls him "my lord"). The use of Adonai for God is a plural of majesty, emphasizing His supreme authority.

• Baalim (בְּעָלִים): This word, meaning "owners" or "masters," is the plural of baal. It's often used to refer to pagan gods, but it can also refer to a single human owner (e.g., Exodus 21:29, "the owner of the ox").

• Behemoth (בְּהֵמוֹת): This word, often translated as "Behemoth" (Job 40:15), is actually the plural form of behemah, which means "beast" or "animal." It's used to describe a single, powerful creature, likely a hippopotamus or an elephant. The plural form emphasizes its size and strength, not its numerical plurality.

• Panim (פָּנִים): This word, meaning "face," is almost always used in the plural, even when referring to the face of a single person or the face of God.

• Chayyim (חַיִּים): This word, meaning "life," is often used in the plural, even when referring to the life of a single individual.

These examples demonstrate that plural forms in Hebrew do not automatically imply numerical plurality. They can be used to express majesty, intensity, respect, or completeness.

Furthermore, the idea that Elohim must refer to multiple divine Persons is contradicted by the fact that it's also used for pagan gods, idols, and even human beings.

• Pagan Gods: Elohim is used to refer to Dagon, the god of the Philistines (Judges 16:23-24), Chemosh, the god of the Moabites (Judges 11:24), and other pagan deities (1 Kings 11:33). Are we to believe that these gods were also "Trinities"?

• Moses: God tells Moses, "See, I have made you Elohim to Pharaoh" (Exodus 7:1). Was Moses a "Trinity"? Of course not. He was God's representative, acting with God's authority.

• Judges: Psalm 82:1, 6 says, "God [Elohim] stands in the congregation of the mighty; He judges among the gods [elohim]... I said, ‘You are gods [elohim], And all of you are children of the Most High.’" This is not about a gathering of divine beings. It's about human judges, who are called elohim because they represent God's authority and exercise judgment on His behalf. Jesus Himself quotes this passage in John 10:34-36, defending His claim to be the Son of God by pointing out that the Scriptures call human rulers "gods."

These examples demonstrate that Elohim is a title, not a statement about the ontological nature of the one being referred to. It can be applied to the one true God, Yahweh, but it can also be applied to false gods, angels, and even human beings who represent God's authority.

So, what about Genesis 1:26, where God says, "Let us make man in our image, after our likeness"? Doesn't the plural "us" and "our" indicate a plurality of Persons within God?

No, it doesn't. The context makes it clear that God is speaking to His heavenly court, the assembly of angelic beings who surround His throne. This is consistent with other passages that depict God consulting with His heavenly council:

• 1 Kings 22:19: "And Micaiah said, 'Therefore hear the word of the LORD: I saw the LORD sitting on his throne, and all the host of heaven standing beside him on his right hand and on his left...'"

• Job 1:6; 2:1: "Now there was a day when the sons of God came to present themselves before the LORD, and Satan also came among them."

• Psalm 89:5-7: "Let the heavens praise your wonders, O LORD, your faithfulness in the assembly of the holy ones!... a God greatly to be feared in the council of the holy ones, and awesome above all who are around him?"

These passages depict a heavenly court, a divine council, composed of angelic beings who serve God, advise Him, and carry out His will. When God says, "Let us make man in our image," He's including these beings in the grand project of creation. He's not talking to other Persons within Himself.