אֱלֹהַּ

A second Hebrew/Aramaic lexicon for comparison, covering Aramaic and post-biblical (Talmudic, Targumic, Midrashic) usage that the biblical-Hebrew BDB does not. Matched by lemma rather than by Strong’s number, so a lemma may carry more than one Jastrow headword (shown separately below), and the entries cover usage well beyond the Bible.

A Dictionary of the Targumim, the Talmud Babli and Yerushalmi, and the Midrashic Literature (Marcus Jastrow; London, Luzac, 1903) — Public Domain. Digitized via Sefaria. Digitized via Sefaria. Full attribution on Sources.

The 24 distinct written forms H433 takes in the Hebrew Bible, most frequent first — each parse links to that state’s occurrences in the concordance. Hebrew forms include their vowel points and cantillation, so a single lemma takes many written forms.

Form	Parsing	Example	Uses
אֱל֣וֹהַּ	Noun, Common, Masculine, Singular, Absolute	Job 3:4	20
אֱ֭לוֹהַּ	Noun, Common, Masculine, Singular, Absolute	Job 6:9	5
אֱ֝ל֗וֹהַּ	Noun, Common, Masculine, Singular, Absolute	Job 19:21	4
אֱל֣וֹהַ	Noun, Common, Masculine, Singular, Absolute	Deuteronomy 32:15	4
אֱ֝ל֗וֹהַ	Noun, Common, Masculine, Singular, Absolute	Job 11:6	3
אֱל֑וֹהַּ	Noun, Common, Masculine, Singular, Absolute	Job 5:17	3
אֱל֨וֹהַּ	Noun, Common, Masculine, Singular, Absolute	Job 33:26	2
אֱל֨וֹהַ֙	Noun, Common, Masculine, Singular, Absolute	Habakkuk 3:3	2
אֱלֽוֹהַּ	Noun, Common, Masculine, Singular, Absolute	Job 6:8	2
אֱל֖וֹהַּ	Noun, Common, Masculine, Singular, Absolute	Daniel 11:37	1
אֱל֗וֹהַּ	Noun, Common, Masculine, Singular, Absolute	Job 21:19	1
אֱל֥וֹהַּ	Noun, Common, Masculine, Singular, Absolute	Psalms 139:19	1
אֱל֨וֹהַּ֙	Noun, Common, Masculine, Singular, Absolute	Isaiah 44:8	1
אֱל֫וֹהָ֥/י	Noun, Common, Masculine, Plural, Construct	Psalms 143:10	1
אֱלֹ֔הַ	Noun, Common, Masculine, Singular, Absolute	Deuteronomy 32:17	1
אֱלוֹהֵ֥י	Noun, Common, Masculine, Plural, Construct	Psalms 18:46	1
אֱלוֹהַ֣/י	Noun, Common, Masculine, Plural, Construct	Psalms 145:1	1
אלה	Noun, Common, Masculine, Singular, Construct	2 Kings 17:31	1
וְ/לֶ/אֱל֜וֹהַּ	Noun, Common, Masculine, Singular, Absolute	Daniel 11:38	1
וְ/לֶ/אֱלֹ֨הַּ֙	Noun, Common, Masculine, Singular, Construct	Daniel 11:38	1
וֶ֝/אֱל֗וֹהַּ	Noun, Common, Masculine, Singular, Absolute	Job 24:12	1
לֶ/אֱל֣וֹהַּ	Noun, Common, Masculine, Singular, Absolute	Job 36:2	1
לֶ֭/אֱלוֹהַּ	Noun, Common, Masculine, Singular, Absolute	Job 12:4	1
מֵ/אֱל֣וֹהַ	Noun, Common, Masculine, Singular, Absolute	Job 4:17	1

Other BDB entries built from the same root as H433, grouped by Strong’s listed origin. These share a root / origin per the lexicon — not necessarily a shared meaning. Each links to that word’s own entry.

Derives from

• אל ʼêl H410 God

Shares the same root

• אלגביש ʼelgâbîysh H417 hail

Proper names from this root

People and places named from this root — a name, not an additional meaning of the word.

• אל אלהי ישראל ʼÊl ʼĕlôhêy Yisrâʼêl H415 Elelohe-israel
• אל ביתאל ʼÊl Bêyth-ʼÊl H416 El-beth-el
• אלדד ʼEldâd H419 Eldad
• אלדעה ʼEldâʻâh H420 Eldaah
• אלזבד ʼElzâbâd H443 Elzabad
• אלחנן ʼElchânân H445 Elhanan
• אליאב ʼĔlîyʼâb H446 Eliab
• אליאל ʼĔlîyʼêl H447 Eliel
• אליאתה ʼĔlîyʼâthâh H448 Eliathah
• אלידע ʼElyâdâʻ H450 Eliada
• אליה ʼÊlîyâh H452 Elijah
• אליהו ʼĔlîyhûw H453 Elihu
• אליחבא ʼElyachbâʼ H455 Eliahba
• אליחרף ʼĔlîychôreph H456 Elihoreph
• אלימלך ʼĔlîymelek H458 Elimelech
• אליסף ʼElyâçâph H460 Eliasaph
• אליעזר ʼĔlîyʻezer H461 Eliezer
• אליעם ʼĔlîyʻâm H463 Eliam
• אליפז ʼĔlîyphaz H464 Eliphaz
• אליפל ʼĔlîyphâl H465 Eliphal
• אליפלהו ʼĔlîyphᵉlêhûw H466 Elipheleh
• אליפלט ʼĔlîypheleṭ H467 Eliphelet
• אליצור ʼĔlîytsûwr H468 Elizur
• אליצפן ʼĔlîytsâphân H469 Elizaphan
• אלה ʼĕlâhh H426 God
• אלהים ʼĕlôhîym H430 God

+24 more proper names from this root (not shown).

Compare all same-root words → Showing 4 of 53 — not the complete family. 51 of the same-root words are proper names (people or places). They share a root, not necessarily a meaning.

Public-domain dictionary articles matched to this entry by name (God). A biblical name can be shared by more than one person or place, so an article may treat several.

Easton's Bible Dictionary · M. G. Easton, 1897

(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew 'El, from a word meaning to be strong; (2) of 'Eloah_, plural _'Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by "LORD," printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).

The arguments generally adduced by theologians in proof of the being of God are:

(1.) The a priori argument, which is the testimony afforded by reason.

(2.) The a posteriori argument, by which we proceed logically from the facts of experience to causes. These arguments are,

(a) The cosmological, by which it is proved that there must be a First Cause of all things, for every effect must have a cause.

(b) The teleological, or the argument from design. We see everywhere the operations of an intelligent Cause in nature.

(c) The moral argument, called also the anthropological argument, based on the moral consciousness and the history of mankind, which exhibits a moral order and purpose which can only be explained on the supposition of the existence of God. Conscience and human history testify that "verily there is a God that judgeth in the earth."

The attributes of God are set forth in order by Moses in Ex. 34:6, 7. (see also Deut. 6:4; 10:17; Num. 16:22; Ex. 15:11; 33:19; Isa. 44:6; Hab. 3:6; Ps. 102:26; Job 34:12.) They are also systematically classified in Rev. 5:12 and 7:12.

God's attributes are spoken of by some as absolute, i.e., such as belong to his essence as Jehovah, Jah, etc.; and relative, i.e., such as are ascribed to him with relation to his creatures. Others distinguish them into communicable, i.e., those which can be imparted in degree to his creatures: goodness, holiness, wisdom, etc.; and incommunicable, which cannot be so imparted: independence, immutability, immensity, and eternity. They are by some also divided into natural attributes, eternity, immensity, etc.; and moral, holiness, goodness, etc.

Smith's Bible Dictionary · William Smith, 1863

(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and Jehovah, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength, as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect, and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it referred to the trinity of persons in the Godhead hardly finds now a supporter among scholars. It is either what grammarians call the plural of majesty, or it denotes the fullness of divine strength, the sum of the powers displayed by God. Jehovah denotes specifically the one true God, whose people the Jews were, and who made them the guardians of his truth. The name is never applied to a false god, nor to any other being except one, the ANGEL-JEHOVAH who is thereby marked as one with God, and who appears again in the New Covenant as "God manifested in the flesh." Thus much is clear; but all else is beset with difficulties. At a time too early to be traced, the Jews abstained from pronouncing the name, for fear of its irreverent use. The custom is said to have been founded on a strained interpretation of (Leviticus 24:16) and the phrase there used, "THE NAME" (Shema), is substituted by the rabbis for the unutterable word. In reading the Scriptures they substituted for it the word ADONAI (Lord), from the translation of which by Kurios in the LXX., followed by the Vulgate, which uses Dominus, we have the Lord of our version. The substitution of the word Lord is most unhappy, for it in no way represents the meaning of the sacred name. The key to the meaning of the name is unquestionably given in God's revelation of himself to Moses by the phrase "I AM THAT I AM," (Exodus 3:14; 6:3) We must connect the name Jehovah with the Hebrew substantive verb to be, with the inference that it expresses the essential, eternal, unchangeable being of Jehovah. But more, it is not the expression only, or chiefly, of an absolute truth: it is a practical revelation of God, in his essential, unchangeable relation to this chosen people, the basis of his covenant.

Classic public-domain reference works; full attribution on Sources.

This word appears in 54 verses that also exist in the Greek Old Testament (Septuagint), out of the 59 Hebrew verses it occurs in. You can read those verses in Greek by switching the Old Testament edition to the Septuagint.

Read these verses in the Septuagint

• Deuteronomy 32:15
• 2 Kings 17:31
• 2 Chronicles 32:15
• Job 3:4
• Psalms 114:7
• Proverbs 30:5
• Isaiah 44:8
• Daniel 11:37
• Habakkuk 3:3

This is a verse-level parallel only — the same verses exist in both the Hebrew and Greek Old Testaments. No word-level Hebrew↔Greek correspondence is claimed: the data carries no such alignment, so no Greek word is shown as this Hebrew word’s translation. Coverage is not total — the Septuagint omits the deuterocanon and renumbers the Psalms, so some Hebrew verses have no direct Greek parallel.