Lexical Summary
elah: God, god
Original Word: אַלָהּ
Part of Speech: Noun Masculine
Transliteration: elahh
Pronunciation: eh-LAH
Phonetic Spelling: (el-aw')
KJV: God, god
NASB: God, gods
Word Origin: [(Aramaic) corresponding to H433 (אֱלוַֹהּ אֱלוַֹהּ - God)]
1. God
Strong's Exhaustive Concordance
God, god
(Aramaic) corresponding to 'elowahh; God -- God, god.
see HEBREW 'elowahh
NAS Exhaustive Concordance
Word Origin(Aramaic) corresponding to
eloahDefinitionGod, god
NASB TranslationGod (74), god (6), gods (15).
Brown-Driver-Briggs
94 (= Biblical Hebrew (p. 43), see also √ I. ); — absolute
Daniel 2:28 +, construct
Daniel 2:18 +; emphatic
Daniel 2:20 +; suffix
Daniel 6:23, -
Ezra 9:14 +, -
Daniel 6:6 +, -
Ezra 5:5;
Ezra 7:16, -
Daniel 3:28 (twice in verse);
Daniel 3:29, -
Ezra 7:17, etc.; plural absolute
Daniel 2:11 +, emphatic -
Jeremiah 10:11, construct -
Daniel 5:4,23, suffix -
Daniel 3:14, etc. [with prefix
Daniel 5:23,
Daniel 3:14, etc.; but not in singular absolute or construct, e.g.
Ezra 5:12, etc.]; —
god, in General Daniel 6:8; Daniel 6:13; heathen deities Jeremiah 10:11; Daniel 2:11; Daniel 3:15+ 15 t. Daniel (made of gold, etc. Daniel 5:4,23) + Daniel 3:25.(see ).
73 God (of Israel), Daniel 2:28; Ezra 5:2 +; phrase Ezra 5:1; Ezra 6:14; Ezra 7:15; Ezra 7:19; Daniel 2:23; Ezra 5:11 (+ ), Ezra 5:12; Ezra 6:9,10; Daniel 2:18; Daniel 2:19 6t. (see ); Daniel 2:45; Daniel 2:47; Daniel 3:26; Daniel 3:32; Daniel 5:18,21; Daniel 6:21; Daniel 6:27; also Daniel 5:3; Ezra 4:24; Ezra 5:2 16t. Ezra; Ezra 6:18.
Topical Lexicon
Overview and Distribution אַלָהּ (’ělāh) is the standard Aramaic word for “God” in the Old Testament. It appears about ninety-five times, almost exclusively in the Aramaic passages of Daniel 2–7 and Ezra 4–7, with a single occurrence in Jeremiah 10:11, which is also Aramaic. Though linguistically Aramaic, the term points to the same one true God revealed in the Hebrew Scriptures. Its usage spans the worship of the exiles, the decrees of foreign monarchs, and public testimonies in polytheistic courts.
Historical Setting and Linguistic Considerations
During the Babylonian and Persian periods the language of empire was Imperial Aramaic. Both Daniel and Ezra record official correspondence, proclamations, and narratives in Aramaic, so the name for God appears as ʼělāh rather than the Hebrew ʼĕlōhîm or Yahweh. This demonstrates how the people of God confessed His sovereignty in the lingua franca of their captors, underlining the universality of His rule.
Portrait of Divine Sovereignty in the Book of Daniel
1. Revealer of mysteries (Daniel 2:28). When Nebuchadnezzar demanded an interpretation of his dream, Daniel testified, “There is a God in heaven who reveals mysteries.” The phrase “God in heaven” is framed with ʼělāh, highlighting His transcendence over earthly kings.
2. Depositor of wisdom (Daniel 2:20–23). Daniel blesses “the name of God forever and ever, for wisdom and power belong to Him.” The exiles do not see exile as evidence of divine impotence but of purposeful sovereignty moving kings and seasons (Daniel 2:21).
3. Deliverer from persecution (Daniel 3). Shadrach, Meshach, and Abednego confess that “our God, whom we serve, is able to deliver us” (Daniel 3:17). After their rescue from the furnace, Nebuchadnezzar acknowledges, “There is no other god who can deliver in this way” (Daniel 3:29).
4. Judge of pride (Daniel 4). Nebuchadnezzar’s humiliation leads to a doxology: “I lifted my eyes to heaven, and my reason returned to me, and I blessed the Most High and praised and glorified Him who lives forever” (Daniel 4:34).
5. Avenger of blasphemy (Daniel 5). Belshazzar’s desecration of the temple vessels triggers the handwriting on the wall. Daniel rebukes him: “But the God in whose hand are your life-breath and all your ways, you have not glorified” (Daniel 5:23).
6. Protector of integrity (Daniel 6). Darius confesses after Daniel’s night in the lions’ den, “The God of Daniel is the living God, enduring forever” (Daniel 6:26).
Confession of Pagan Kings
Several imperial edicts use ʼělāh to honor the God of Israel:
• Nebuchadnezzar: “Truly your God is God of gods and Lord of kings” (Daniel 2:47).
• Darius the Mede: “He is the living God… His kingdom will never be destroyed” (Daniel 6:26).
• Cyrus the Great: “The LORD, the God of heaven, has given me all the kingdoms of the earth” (Ezra 1:2). Although Ezra records this in Hebrew, later Aramaic correspondence preserves the same confession with ʼělāh (Ezra 6:10). These testimonies show that even Gentile rulers must bow before the God of Israel.
Covenant Faithfulness and Deliverance
The Aramaic narratives celebrate God’s covenant loyalty in exile. Daniel 3 and 6 mirror Exodus deliverances, reminding Israel that location does not limit God. His name in Aramaic settings signals unbroken covenant presence. Daniel’s prayer in Aramaic (Daniel 2:20–23) and later in Hebrew (Daniel 9) underscores one consistent divine identity across languages.
Ezra’s Temple-Centered Usage
Ezra’s Aramaic documents (Ezra 4:24–6:18; 7:12–26) use ʼělāh in legal formats:
• “Let the house of God be rebuilt” (Ezra 5:2).
• “May God, to whom the dwelling is in Jerusalem, overthrow any king who tries to change my decree” (Ezra 6:12).
These passages assert that temple restoration is not merely ethnic but theological—the God of heaven is reclaiming His dwelling among His people.
Biblical Theology and Relation to Other Divine Names
ʼĚl or ʼĕlōhîm in Hebrew and ʼělāh in Aramaic both derive from the Semitic root for deity, yet Scripture applies them uniquely to the covenant God. The shift in vocabulary does not mark a shift in doctrine. In Daniel 9, the prophet moves from Aramaic narrative to Hebrew prayer, weaving ʼĕlōhîm and Yahweh into a seamless confession of guilt and hope. This reinforces the continuity of revelation across languages and epochs.
Foreshadowing of the Universal Lordship of Christ
Daniel 7 introduces the “Son of Man” who receives an everlasting dominion from the “Ancient of Days” (Daniel 7:13-14). The setting remains Aramaic, connecting ʼělāh with the future messianic king. In New Testament usage Jesus applies “Son of Man” to Himself (Matthew 26:64), showing that the God Daniel proclaimed is fully revealed in the incarnate Christ.
Practical Ministry Implications
1. Cross-cultural witness: Daniel and Ezra model fearless testimony in the marketplace and throne room, a pattern for believers engaging pluralistic societies.
2. Prayer and dependence: Daniel 2 demonstrates immediate corporate prayer among friends, inviting churches to seek God together before responding to crises.
3. Integrity under pressure: The use of ʼělāh during governmental decrees highlights believers who obey God rather than men (Daniel 3; 6).
4. Hope in exile: Pastors can draw on ʼělāh texts to comfort those who feel displaced, reminding them of God’s unchanging rule.
5. Worship language: The variety of divine names encourages the church to declare God’s greatness in every tongue, anticipating the multilingual praise of Revelation 7:9-10.
Questions for Reflection and Teaching
• How does God’s self-revelation in Aramaic encourage believers engaged in secular cultures today?
• What patterns of prayer and praise emerge in Daniel’s use of ʼělāh that can shape corporate worship?
• In what ways do the deliverances of Daniel 3 and 6 prefigure salvation in Jesus Christ?
Summary
אַלָהּ emphasizes that the Lord of Israel is not a provincial deity but the universal Sovereign whose wisdom, power, and faithfulness transcend languages, empires, and eras. Whether in palace decrees, fiery furnaces, lions’ dens, or temple restorations, ʼělāh declares, “His dominion is an everlasting dominion, and His kingdom endures from generation to generation” (Daniel 4:34).
Forms and Transliterations
אֱלָ֔הּ אֱלָ֣ה אֱלָ֣הַיָּ֔א אֱלָ֣הּ אֱלָ֤הּ אֱלָ֥הּ אֱלָ֧הּ אֱלָ֨הּ אֱלָהֲה֗וֹן אֱלָהֲהֹ֖ם אֱלָהֲהֹ֗ם אֱלָהֲהוֹן֙ אֱלָהֲכ֗וֹן אֱלָהֲכֹ֖ם אֱלָהִ֔י אֱלָהִ֔ין אֱלָהִ֖ין אֱלָהִ֛ין אֱלָהִ֞י אֱלָהִ֣ין אֱלָהִ֤ין אֱלָהִ֥ין אֱלָהִֽין׃ אֱלָהֵ֔הּ אֱלָהֵ֣הּ אֱלָהֵֽהּ׃ אֱלָהַ֙נָא֙ אֱלָהָ֑ךְ אֱלָהָ֔א אֱלָהָ֔ךְ אֱלָהָ֖א אֱלָהָ֖ךְ אֱלָהָ֗ךְ אֱלָהָ֣א אֱלָהָ֤א אֱלָהָ֤ךְ אֱלָהָ֥א אֱלָהָֽא׃ אֱלָהָא֙ אֱלָהָא֮ אלה אלהא אלהא׃ אלהה אלהה׃ אלההון אלההם אלהי אלהיא אלהין אלהין׃ אלהך אלהכון אלהכם אלהנא בֵּאלָהֵֽהּ׃ באלהה׃ וְלֵֽאלָהֵ֣י וְלֵֽאלָהָ֞א וֵֽאלָהָ֞א ואלהא ולאלהא ולאלהי לֵֽאלָהֵ֞י לֵֽאלָהַ֗י לֵֽאלָהָיִךְ֙ לֵֽאלָהָךְ֙ לֵאלָֽהֲהֽוֹן׃ לֶאֱלָ֣הּ לֶאֱלָ֥הּ לֶאֱלָ֪הּ לאלה לאלההון׃ לאלהי לאלהיך לאלהך ’ĕ·lā·hā ’ĕ·lā·hă·hō·wn ’ĕ·lā·hă·hōm ’ĕ·lā·hă·ḵō·wn ’ĕ·lā·hă·ḵōm ’ĕ·lā·ha·nā ’ĕ·lā·hāḵ ’ĕ·lā·hay·yā ’ĕ·lā·hêh ’ĕ·lā·hî ’ĕ·lā·hîn ’ĕ·lāh ’ĕlāh ’ĕlāhā ’ĕlāhăhōm ’ĕlāhăhōwn ’ĕlāhāḵ ’ĕlāhăḵōm ’ĕlāhăḵōwn ’ĕlāhanā ’ĕlāhayyā ’ĕlāhêh ’ĕlāhî ’ĕlāhîn bê·lā·hêh belaHeh bêlāhêh eLah elaHa elaHach elahaChom elahaChon elahaHom elahahOn eLahaiYa elaHana elaHeh elaHi elaHin le’ĕlāh le·’ĕ·lāh lê·lā·hă·hō·wn lê·lā·hā·yiḵ lê·lā·hāḵ lê·lā·hay lê·lā·hê leeLah leLahaHon lêlāhăhōwn lelaHai lêlāhāḵ lêlāhay lelahayiCh lêlāhāyiḵ lêlāhê lelaHei lelahoCh velaHa velelaHa velelaHei wê·lā·hā wə·lê·lā·hā wə·lê·lā·hê wêlāhā wəlêlāhā wəlêlāhê
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