Is there a Greek, Latin, or English equivalent to Elohim?

[zarthan]

The Hebrew word, Elohim is translated as God, god(s), but also as judge(s)
in the Old Testament. How does one translate the word into Greek, Latin or English with the correct meaning?

 

[Koheleth]

The Hebrew word, Elohim is translated as God, god(s), but also as judge(s)
in the Old Testament. How does one translate the word into Greek, Latin or English with the correct meaning?

Greek, Latin, and English seem to just use “God”.

בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ׃

ἐν ἀρχῇ ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν

In principio creavit Deus caelum et terram.

In the beginning when God created the heavens and the earth,

 

[Koheleth]

Hebrew seems to use “פְטִים” (ftim) universally for “judges”.

 

[zarthan]

Hebrew seems to use “פְטִים” (ftim) universally for “judges”.

Thanks, but how would you translate Exodus22:28 which seems to be cited in Acts 23:5?

 

[Koheleth]

Thanks, but how would you translate Exodus22:28 which seems to be cited in Acts 23:5?

Exodus 22:28:

אֱלֹהִים לֹא תְקַלֵּל וְנָשִׂיא בְעַמְּךָ לֹא תָאֹר׃ .

θεοὺς οὐ κακολογήσεις καὶ ἄρχοντας τοῦ λαοῦ σου οὐ κακῶς ἐρεῖς

Deo non detrahes et principi populi tui non maledices.

You shall not revile God, or curse a leader of your people.

Here, “Elohim” is still “God”. There is also the Hebrew word “nasi” (“archon”, in Gr.), which is usually translated “prince” (cf. “principi” in Lat.), but in the NRSV, is translated as “leader”. But the text is clear that two separate entities are envisioned.

So, in Acts 23:5, we get:

εφη τε ο παυλος ουκ ηδειν αδελφοι οτι εστιν αρχιερευς γεγραπται γαρ αρχοντα του λαου σου ουκ ερεις κακως

Dixit autem Paulus: “Nesciebam, fratres, quia princeps est sacerdotum; scriptum est enim: “Principem populi tui non maledices”

And Paul said, “I did not realize, brothers, that he was high priest; for it is written, ‘You shall not speak evil of a leader of your people.’”

So Paul is here only quoting that portion of the text referring to “leader/prince”, not “God” (Elohim). Interesting, though, that the Latin shows a cognate between “high priest” (princeps sacerdotum) and “leader” (“principem”), where the original Greek does not.

 

[zarthan]

Exodus 22:28:

אֱלֹהִים לֹא תְקַלֵּל וְנָשִׂיא בְעַמְּךָ לֹא תָאֹר׃ .

θεοὺς οὐ κακολογήσεις καὶ ἄρχοντας τοῦ λαοῦ σου οὐ κακῶς ἐρεῖς

Deo non detrahes et principi populi tui non maledices.

You shall not revile God, or curse a leader of your people.

Here, “Elohim” is still “God”. There is also the Hebrew word “nasi” (“archon”, in Gr.), which is usually translated “prince” (cf. “principi” in Lat.), but in the NRSV, is translated as “leader”. But the text is clear that two separate entities are envisioned.

So, in Acts 23:5, we get:

εφη τε ο παυλος ουκ ηδειν αδελφοι οτι εστιν αρχιερευς γεγραπται γαρ αρχοντα του λαου σου ουκ ερεις κακως

Dixit autem Paulus: “Nesciebam, fratres, quia princeps est sacerdotum; scriptum est enim: “Principem populi tui non maledices”

And Paul said, “I did not realize, brothers, that he was high priest; for it is written, ‘You shall not speak evil of a leader of your people.’”

So Paul is here only quoting that portion of the text referring to “leader/prince”, not “God” (Elohim). Interesting, though, that the Latin shows a cognate between “high priest” (princeps sacerdotum) and “leader” (“principem”), where the original Greek does not.

 

[zarthan]

zarthan:
Thanks for your thorough research. I am asking this question with regard to this scripture, because in the Constitutions of the Apostles, the writer states that the Bishop shall be as ‘God to you.’

We know from Ex.21:6, Ex.22:8, 9 and 1 Sam.28:13 that elohim is translated ‘judge’ because the Greek word for judge is found in the Septugint.

Ps.82 is what Jesus quotes in the gospel of John.

Peace.

 

[Koheleth]

Thanks for your thorough research. I am asking this question with regard to this scripture, because in the Constitutions of the Apostles, the writer states that the Bishop shall be as ‘God to you.’

We know from Ex.21:6, Ex.22:8, 9 and 1 Sam.28:13 that elohim is translated ‘judge’ because the Greek word for judge is found in the Septugint.

Ps.82 is what Jesus quotes in the gospel of John.

Peace.

I’m not so sure that “elohim” is ever translated as “judge” in the Septuagint. The 3-letter root for “judge” in Hebrew is “שפט” (shft); so we get “mishpat” for “judgment”, and “shfatim” for “judges”.

The Greek word for “judge” is “o κρινων” (krinon).

In the selections from Exodus and Samuel that you mentioned, “elohim” is translated as “kyrie” or “theos” (“lord” or “god”), never as “krinon”. And Psalm 82 is consistent in that vein as well.

Put briefly, the word “judge” does exist in the Septuagint, but I don’t think it’s ever used to translate “elohim”.

I just did a brief search, but if you want to try for yourself, go to unboundbible.com/, and use "Greek OT: LXX [A] Unaccented as your first selection, Hebrew OT: WLC (Consonants & Vowels) as your second, and then pick an English translation of your choice as the third. Then, search within “Old Testament” for “κριν%” to get all forms of the Greek root for “judge”. Then, see if any of them correspond to “elohim”.

Let me know if you come up with anything; this is an intersting exercise.

κριν%

 

[zarthan]

Koheleth: Good. I tried the website and had difficulty. I have access to the Greek-English Septuagint and will look up these verses along with Ps.8:5 “thou has made him a little lower than the angels (elohim)”.

The majority Rabbinic understanding of Ps.82 is that it is speaking of the unjust judges of Israel, not gods.

jstor.org/pss/1508827

Shalom.

 

[Koheleth]

The majority Rabbinic understanding of Ps.82 is that it is speaking of the unjust judges of Israel, not gods.

jstor.org/pss/1508827

Shalom.

Interesting. This source says you’re right – Ps. 82 refers to “judges”, not “gods”.

But the Jewish Study Bible, put out by the Jewish Publication Society, does say that “gods” means “gods”, but that here, “God deprives them of their divinity”. The fact that “elohim” is used is said to be a “play on words”.

 

[Nooj]

Koheleth: Good. I tried the website and had difficulty. I have access to the Greek-English Septuagint and will look up these verses along with Ps.8:5 “thou has made him a little lower than the angels (elohim)”.

The majority Rabbinic understanding of Ps.82 is that it is speaking of the unjust judges of Israel, not gods.

jstor.org/pss/1508827

Shalom.

Scholars don’t think that though. They think it means gods. The idea of a council of gods didn’t mesh with the rabbinic authorities’ belief in one supreme God so they reasoned it to mean judges. But the rabbinic interpretation isn’t faithful to the text. In any case, the Septuagint translates Psalm 82 using the Greek word for god, not judge.

 

[Nine_Two]

Interesting, though, that the Latin shows a cognate between “high priest” (princeps sacerdotum) and “leader” (“principem”), where the original Greek does not.

The Greek does. High priest is αρχιερευς, whereas leader is αρχοντα. The root “αρχ” meaning lead (or high).

 

[zarthan]

Scholars don’t think that though. They think it means gods. The idea of a council of gods didn’t mesh with the rabbinic authorities’ belief in one supreme God so they reasoned it to mean judges. But the rabbinic interpretation isn’t faithful to the text. In any case, the Septuagint translates Psalm 82 using the Greek word for god, not judge.

Yes, what you are stating is the general consensus. However, we must ask ourselves where in the Old Testament did God say to those who have the authority on earth as human beings (mortals) to judge the orphan and the poor: “You are gods” (elohim)?

This is why I cited Ex.21:6, Ex.22:8,9 and 1 Sam 2:25 as possible references to the judges of Israel who were given God like authority to judge.

This is a more refined approach by a rabbi of Ps.82:
hillel.org/jewish/archives/shemot/mishpatim/2003_mishpatim.htm

Thanks for your comments and peace.

 

[zarthan]

I’m not so sure that “elohim” is ever translated as “judge” in the Septuagint. The 3-letter root for “judge” in Hebrew is “שפט” (shft); so we get “mishpat” for “judgment”, and “shfatim” for “judges”.

The Greek word for “judge” is “o κρινων” (krinon).

In the selections from Exodus and Samuel that you mentioned, “elohim” is translated as “kyrie” or “theos” (“lord” or “god”), never as “krinon”. And Psalm 82 is consistent in that vein as well.

Put briefly, the word “judge” does exist in the Septuagint, but I don’t think it’s ever used to translate “elohim”.

I just did a brief search, but if you want to try for yourself, go to unboundbible.com/, and use "Greek OT: LXX [A] Unaccented as your first selection, Hebrew OT: WLC (Consonants & Vowels) as your second, and then pick an English translation of your choice as the third. Then, search within “Old Testament” for “κριν%” to get all forms of the Greek root for “judge”. Then, see if any of them correspond to “elohim”.

Let me know if you come up with anything; this is an intersting exercise.

κριν%

 

[zarthan]

Koheleth:

You are correct about the Septuagint.

Ex.21:6 says, kritnpiov tou theou and is translated, 'the judgement seat of God.

Ex. 22:8,9 says, ‘theou’ and not the Greek word for judge.

1 Sam.2:25 says, 'then shall they pray for him" rather than God (elohim), or the judge shall.

I think it would be beneficial to look at Ex.21:6 and think of what Jesus meant when he says, ‘that they sit in the seat of Moses’. (Matt.23:2). Especially, when God says to Moses that you shall be as God (elohim) to him (Aaron). Ex.4:16

 

[Nooj]

Thanks for your comments and peace.

Peace to you.

Yes, what you are stating is the general consensus. However, we must ask ourselves where in the Old Testament did God say to those who have the authority on earth as human beings (mortals) to judge the orphan and the poor: “You are gods” (elohim)?

This is why I cited Ex.21:6, Ex.22:8,9 and 1 Sam 2:25 as possible references to the judges of Israel who were given God like authority to judge.

Thank you, but I must disagree. The Septuagint uses theos, meaning god in Exodus 21:6 and 22:8-9. You might be aware that many scholars translate elohim there not as judges, but God or even gods on the basis of abundant ancient Near Eastern evidence that other ancient peoples used to place their household gods by their doorposts and legal declarations were made in their presence.

1 Samuel 2:25 is commonly translated into English with god, not judge as the KJV does.

 

[zarthan]

Peace to you.

Thank you, but I must disagree. The Septuagint uses theos, meaning god in Exodus 21:6 and 22:8-9. You might be aware that many scholars translate elohim there not as judges, but God or even gods on the basis of abundant ancient Near Eastern evidence that other ancient peoples used to place their household gods by their doorposts and legal declarations were made in their presence.

1 Samuel 2:25 is commonly translated into English with god, not judge as the KJV does.

Yes, as I admitted, the Septuagint does use ‘theos’ for elohim. Why does God say, "Ye are gods, in a Psalm that is speaking of judging the poor and the orphans, if God is not speaking of the God like authority given to human beings to judge? So my question should really be, in what way are these human beings ‘elohim’?

 

[zarthan]

I mentioned the Constitutions of the Apostles in reference Ex.22:28 and Acts 23:5. Please allow me to quote from Book II, Chap.XXVI, pg.410 of Schaff’s Vol.VII of the Ante-Nicene Church Fathers.

“The bishop, he is the minister of the word, the keeper of knowledge, the mediator between God and you in the several parts of your divine worship. He is the teacher of piety; and, next after God, he is your father, who has begotten you again to the adoption of sons by water and the Spirit. He is your ruler and governor; he is your king and potentate; he is, next after God, your earthly god, who has a right to be honoured by you. For concerning him, and such as he, it is that God pronounces, “I have said, Ye are gods; and ye are all children of the Most High”. And, “Ye shall not speak evil of the gods.” (Ex.22:28). For let the bishop preside over you as one honoured with the authority of God, which he is to exercise over the clergy, and by which his is to govern all the people.”

Book II, Sec. III, chapters IX, X, XI and XII outlines the proper authoritative behavior of a Bishop when making decisions of judgement within his spiritual jurisdiction.

Shalom.

 

[Nooj]

Yes, as I admitted, the Septuagint does use ‘theos’ for elohim. Why does God say, "Ye are gods, in a Psalm that is speaking of judging the poor and the orphans, if God is not speaking of the God like authority given to human beings to judge? So my question should really be, in what way are these human beings ‘elohim’?

Perhaps the question you should be asking is whether the elohim are humans at all.

In answer to your question, Deuteronomy 32:8-9:

When the Most High gave nations their inheritance,

    when he divided humankind,

he set the bounds of the peoples

    according to the number **of the children of Israel**,

for the Lord’s portion is his people.

     Jacob, the lot of his inheritance.

The Septuagint and the Dead Sea Scrolls differ from the Masoretic here. The LXX says the angels of God in some manuscripts, sons of God in others. The DSS says the sons of God. The idea is that different nations have their national gods, YHWH is (originally) only the God of Israel, but Psalms 82 shows a later monotheistic development, where after the failure of the other gods to be just in their governance, God takes over. This makes much more sense than the idea of human judges when God says in Psalm 82:7 ‘yet like humans you will die’.

So in one scholarly translation, it looks like:

When Elyon gave the nations an inheritance,

  when he divided humankind,

he set the bounds of the peoples

  according to the number of Bull El’s children,

and Yahweh’s portion was his people,

  Jacob, the lot of his inheritance.

I don’t think it matters if it turns out to be the case that they’re not human judges, since no one builds doctrine out of poetry. It’s not a great blow to monotheism.

 

[Nooj]

And according to another scholarly translation (Robert Alter’s) Psalm 82 would look like:

God takes His stand in the divine assembly,
in the midst of the gods He renders judgement.

…

As for Me, I had thought: you were gods,
and the sons of the Most High were you all.
Yet indeed like humans you shall die,
and like one of the princes, fall.

Arise, O God, judge the earth,
for You hold in estate all the nations.