The Meaning of אלהים in Ps 8:6

Back to Psalm 8

Introduction

The Hebrew word אלהים can refer to the singular "God" (=YHWH), to a singular "god/divine-being" (other than YHWH), or to plural "gods/heavenly-beings" (including "angels"). Interpreters, ancient and modern, disagree on which of these אלהים refers to in Ps. 8:6. Bratcher and Reyburn (1993) categorize the main options reflected in translations as follows:

1. God: the ancient Greek versions by Aquila, Symmachus, and Theodotion; Jerome; ASV, RSV, TEV.
2. “Angels”: Septuagint (quoted in Heb 2:7), Syriac, Targum, Vulgate; KJV, NAB, ZÜR, FRCL, NJV footnote.
3. “The gods”: Dahood. NIV has “the heavenly beings.”
4. “A god”: NEB, BJ, NJB, TOB, SPCL. MFT and NJV have “little less than divine”; “almost divine” also represents this meaning.

Arguments

1. God (=YHWH)

Many have argued that elohim in Ps. 8:6 is a reference to YHWH ("God"). This view is reflected in translations ancient (Aquila, Symmachus, Theodotion, Jerome's translation from Hebrew) and modern (ASV, RSV, TEV, NLT, NASB). The principal arguments (and counter-arguments) are as follows:

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['Elôhîm as YHWH]: *'Elôhîm* in Ps. 8:6 refers to "God" (i.e., YHWH).
 + [YHWH as 'Elôhîm in Pss.]: "The use of *'elôhîm* for Yahweh is well established in the Psalter" (Tate 2001 :A:).
  + [Pss. 3-7]: e.g. Pss 3:7; 4:1; 5:2; 7:1, 2, 9, 11
  + [Elohistic Psalter]: "In Ps 42-83 אֱ׳ is mostly a substitute for י׳" (*HALOT* :L:).
 + <Image of God (Gen. 1:26)>: "There is obviously a reference in v. 6 to Gen. 1:26, and therefore here doubtless an allusion to the creation of man in the image of God" (Perowne 1878 :C:; cf. Craigie 2004 :C:; Ross 2011 :C:;). "The rendering in Genesis 1 is 'God,' and thus that rendering would be most appropriate in Psalm 8" (Brueggemann-Bellinger 2014 :C:).
 + <Macrostructure>: The chiastic shape of Psalm 8 "makes it abundantly clear that *'elôhîm* in verse 6 refers to God himself and not to angels or members of the heavenly retinue" (Kraut 2010 :A:).
  + [Structure of juxtaposition]: "The entire structure of the psalm is built upon the juxtaposition of God’s powers in the first part of the psalm with the powers of man in the second portion of the psalm" (Kraut 2010 :A:).
 + <Parallel colon (v. 6b)>: In v. 6b, man is said to be crowned with "glory and honour," attributes typically ascribed to YHWH (and not to other heavenly beings). The comparison, therefore, is between man and YHWH (Hossfeld-Zenger 1993 :C:).
  + [YHWH's "glory and honour"]: Ps. 29:1, 4; 96:6; 104:1
 - <2nd person address>: In this clause, "the psalmist addresses YHWH" in the 2nd person and therefore cannot refer to him in the third person (Kraus 1988 :C:; cf. Eaton 2003 :C:; Waltke 2010). #no
 - <Infinite distance btw God and man>: If man were said to be a little less than "God," then "the passage would... be at variance with the view unfolded in Scripture, of the infinite distance between God and man, and so loftily expressed in this Psalm itself" (Hengstenberg 1869 :C:). "The Psalmist had been at pains to stress the infinite greatness of God and the comparative insignificance of man" (Anderson 1972 :C:). #no

2. Angels

The Septuagint (quoted in Heb 2:7) chose to translate elohim in Ps. 8:6 using a word for "angels" (ἀγγέλους). It has been followed by translations both ancient (Syriac, Targum) and modern (KJV, NAB, ZÜR, FRCL, NJV). Among the secondary literature consulted (see below), no one made the argument that elohhim refers to "angels" in particular, though proponents of option 3 (below) argue that angels are included in elohim.

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[Elohim as angels]: *Elohim* in Ps. 8:6 refers to angels in particular (LXX, Syr., Tg.).
 - [Never means angels]: "The word *elohim* nowhere occurs in the sense of angels" (Perowne 1878 :C:; cf. Waltke 2010 :C:). #no
  + [Lexicons]: Neither *SDBH*, *HALOT*, or *DCH* give "angels" as a gloss for *elohim.* #no
  - [Ps. 97:7]: 'Elohim' refers to "angels" in Ps. 97:7 (*BDB* :L:).
 - <No sovereignty for angels>: "The grace of God is here celebrated, which led Him to give to man the sovereignty over the earth. But how could he be compared in this respect with angels, who possess no such sovereignty?" (Hengstenberg 1869 :C:).#no

3. Heavenly beings (preferred)

Many argue that Ps. 8:6 is a generic term for a plurality of heavenly beings (SDBH, BDB). According to this view, the reference in Psalm 8 is neither to YHWH (option 1) nor to angels (option 2) in particular, but to the entire class of אֱלֹהִים in general: "as comprehending God and angels" (Briggs 1906). This view is represented in some translations (ESV, NET). The principal arguments (and counter arguments) are as follows:

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['Elôhîm as "heavenly beings"]: *'Elôhîm* in Ps. 8:6 is a generic term for a plurality of heavenly beings.
 + [Elohim as "heavenly beings"]:*Elohim* is often used as a generic term for heavenly/supernatural beings (*SDBH* :L:), for "superhuman beings including God and angels" (*BDB* :L:); "divine being, god, deity, in general" (*DCH* :L:)
  + [E.g. Zech. 12:8]: וּבֵית דָּוִיד כֵּאלֹהִים כְּמַלְאַךְ י׳ "and the House of David will be as a divine being—as an angel of Y" (*DCH*).
 + <Allusion to Gen. 1:26f>: "The allusion to Gen 1:26-27 suggests a broader referent, including God and the other heavenly beings" (NET 2006 :C:; cf. Briggs 1906 :C:). 
  + [Allusion to Gen. 1:26f]: Psalm 8:6 alludes to Gen. 1:26f and the creation of humans as the image of *elohim.*
  + [Elohim as God and angels in Gen. 1:26]: "Most scholars recognize in the Genesis statement that the first person plural pronouns, 'us' and 'our', refer to the heavenly court" (Waltke 2010 :C:; cf. Delitzsch 1871 :C:; Briggs 1906 :C:).
 - <'Elôhîm as weak gods>:"I hardly think that the writer of Psalm 8 wanted to explain the strong status of humanity in terms of gods that are usually considered weak and ultimately powerless" (Tate 2001 :A:). #no
  + [Foreign gods or idols]: "*'Elôhîm* used in this sense typically refers to foreign gods or to idols" (Tate 2001 :A:). #no

4. Divinity/Godhead

Some prefer to interpret elohim as an abstract noun meaning "divinity" or "godhead."

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[Godhead]: "The *Elohim* expresses the abstract idea of Godhead" (Henstenberg 1869 :C:; cf. Perowne 1878 :C:).
 + <חסר + מן>: "The verb חסר signifies, in Piel, to make, or cause, to want; and the noun connected with it by מן marks the object, in regard to which there is the want" (Hengstenberg 1869 :C:).
  + [Eccl. 4:8]: וּמְחַסֵּ֤ר אֶת־נַפְשִׁי֙ מִטּוֹבָ֔ה, "One who causes my soul to lack good."
 + <Something super-earthly>:"Where it is not made concrete by the article, *elohim* is not unfrequently used merely to designate something super-earthly" (Hengstenberg 1869 :C:).
  + [Zech. 12:8]: וְהָיָ֞ה הַנִּכְשָׁ֥ל בָּהֶ֛ם בַּיּ֥וֹם הַה֖וּא כְּדָוִ֑יד וּבֵ֤ית דָּוִיד֙ כֵּֽאלֹהִ֔ים כְּמַלְאַ֥ךְ יְהוָ֖ה לִפְנֵיהֶֽם׃
 - [Not abstract noun]: *Elohim*, though it may refer to a generic super-natural being, never occurs as an abstract noun ("divinity" or "godhead"). #no
  + Neither *BDB*, *HALOT*, *DCH*, or *SDBH* indicate that *elohim* can be an abstract noun. #no

Conclusion

The word אֱלֹהִים in Psalm 8:6 is a "generic term for a supernatural being" (SDBH) (option 3). It refers to that class of beings which occupy the heavenly/spiritual realm (as opposed to the earthly realm), i.e. "superhuman beings including God and angels" (BDB). Thus, the reference in Psalm 8 is neither to God nor to angels in particular, but to the entire class of אֱלֹהִים in general: "as comprehending God and angels" (Briggs 1906).

The first option (אלהים as God=YHWH) is made unlikely by the fact that YHWH is the second person subject of the verb and therefore not likely to be the 3rd person object of the preposition. "Although Hebrew poets frequently shift their perspective from direct address to God to indirect statements about God, they do not normally alter their stance in the same clause" (Waltke 2010). Therefore, although YHWH, as belonging to the class of אלהים, is included in the reference of Ps. 8:6, he is not referred to specifically.

The second option (אלהים as angels) is viable insofar as אלהים includes angelic beings. However, according to most lexicons, אלהים never refers to "angels" in particular. "The LXX is probably best construed as a dynamic equivalent. B. Childs says, 'The Greek translation has offered an interpretation, but one which does not in itself do an injustice to the Hebrew'" (Waltke 2010).

The fourth option is unlikely, since אלהים does not occur elsewhere as an abstract noun.

This leaves option 3 as the best available option. אלהים often refers to "heavenly being(s)" (SDBH, BDB, DCH), and this option works well for Ps. 8:6. Most agree that Psalm 8:6 alludes to Genesis 1:26ff and the creation of humans as the image of elohim, and "most scholars recognize in the Genesis statement that the first person plural pronouns, 'us' and 'our', refer to the heavenly court" (Waltke 2010). The allusion, therefore, "suggests a broader referent, including God and the other heavenly beings" (NET 2006).

The meaning of Ps. 8:6a is captured well by Wilson: "God has bestowed the highest possible honor on an earthly creature by creating them only a little less elevated than beings that occupy the heavenly sphere" (Wilson 2002:207). In what respect is man lower than these beings? "The writer has only this one thing in his mind, that man is inferior to God, who is רוּח, and to the angels who are רוּחות (Isaiah 31:3; Hebrews 1:14) in this respect, that he is a material being, and on this very account a finite and mortal being" (Delitzsch 1871). "In his mortality and weakness the human being stands in antithesis to God (cf. Num. 23:19f.; Isa. 31:3), but in his role of ruler he approximates a heavenly being" (Waltke 2010).

Research

Translations

Ancient

• LXX: ἠλάττωσας αὐτὸν βραχύ τι παρʼ ἀγγέλους
• The Three: και ελαττωσεις αυτον βραχυ (s. ολιγον) παρα θεον
• Jerome (Hebrew): minues eum paulo minus a deo
• Tg: וחסרתא יתיה‭‬ קליל ממלאכיא

Modern

English

• "God" (RSV, ASV, CSB, NASB, NLT)
• "the angels" (KJV, CJB, NIV)
• "the heavenly beings" (ESV, NET)
• "a god" (NJB REB)
• "divine" (CEB)
• "yourself" (GNT)

Spanish

• los ángeles (RV, LBLA)
• un dios (NBV, DHH)
• Dios (NVI)

German

• Gott (DELUT, SCH51, EÜ)
• die Engel (ELB, SCH2000)

French

• Dieu (LS1910)
• des anges (BFC)

Russian

• Ангелы (SYNO)
• Бог (HΡΠ)

Secondary Lit.

Lexicons

BDB

b. divine ones, superhuman beings including God and angels ψ 8:6 (De Che Br; but angels 𝔊 𝔖 𝔗 Ew; God, RV and most moderns)

SDBH

plural with plural meaning: = generic term for a supernatural being, worshiped by individuals or entire nations -- heavenly beings

Dictionaries

TDOT

The most natural meaning of elohim is divine nature (cf. the LXX par angelous, 'than angels'): the crucial thing here is the similarity with the divine in general.

Articles

Tate 2001

The translation "less/lower than gods" could appeal to the use of 'elôhîm in a plural sense for "gods" other than Yahweh (e.g., Exod 12:12; 18:11; Ps 86:8). However, 'elôhîm used in this sense typically refers to foreign gods or to idols, or to both. I hardly think that the writer of Psalm 8 wanted to explain the strong status of humanity in terms of gods that are usually considered weak and ultimately powerless, pointing to the rejection of a translation as "less than gods." On the other hand, the use of 'elôhîm for Yahweh is well established in the Psalter (Pss 3:7; 4:1; 5:2; 7:1, 2, 9, 11). Psalms 43-83 use 'elôhîm so frequently for Yahweh that this section of Psalms forms the so-called Elohistic Psalter. Of course, the writer of Psalm 8 does not use Yahweh in v. 5 and this probably means that there was reservation about the portrayal of humanity as "a little less than Yahweh": less than divine, yes; but less than deity, no. Theologically, the text stays in harmony with biblical anthropology. Humanity is near to God and differentiated from the rest of the created world, but humankind does not belong to the divine realm of existence. Human beings are endowed with divine qualities, but they are not inherently divine in nature. We are not angels, gods, or God.

Pietersma 2008

On three occasions G renders אלהים by αγγελοι: 8:6; 96:7; 137:1. While “the three” (Aquila, Symmachus, Theodotion) side with MT in reading θεον, other ancient versions (Peshitta, Targum, Vulgate) agree with G. The reason for the latter may be a sense of modesty, but it also expresses a common ontological hierarchy.

Kraut 2010

The symmetry coursing through Psalm 8 is actually an elaborately conceived chiastic structure with five elements in each half of the chiasm. The chiasm can be identified on the basis of two sorts of indications in corresponding chiastic elements, which I will call 'parallel language' and 'conceptual parallels.'

A. יְהוָ֤ה אֲדֹנֵ֗ינוּ מָֽה־אַדִּ֣יר שִׁ֭מְךָ בְּכָל־הָאָ֑רֶץ

B. אֲשֶׁ֥ר תְּנָ֥ה ה֜וֹדְךָ֗ עַל־הַשָּׁמָֽיִם׃ מִפִּ֤י עֽוֹלְלִ֙ים׀ וְֽיֹנְקִים֘

C. יִסַּ֪דְתָּ֫ עֹ֥ז לְמַ֥עַן צוֹרְרֶ֑יךָ לְהַשְׁבִּ֥ית א֜וֹיֵ֗ב וּמִתְנַקֵּֽם׃

D. כִּֽי־אֶרְאֶ֣ה שָׁ֭מֶיךָ מַעֲשֵׂ֣י אֶצְבְּעֹתֶ֑יךָ יָרֵ֥חַ וְ֜כוֹכָבִ֗ים אֲשֶׁ֣ר כּוֹנָֽנְתָּה׃

E. מָֽה־אֱנ֥וֹשׁ כִּֽי־תִזְכְּרֶ֑נּוּ וּבֶן־אָ֜דָ֗ם כִּ֣י תִפְקְדֶֽנּוּ׃

E'. וַתְּחַסְּרֵ֣הוּ מְּ֭עַט מֵאֱלֹהִ֑ים וְכָב֖וֹד וְהָדָ֣ר תְּעַטְּרֵֽהוּ׃

D'. תַּ֭מְשִׁילֵהוּ בְּמַעֲשֵׂ֣י יָדֶ֑יךָ כֹּ֜ל שַׁ֣תָּה תַֽחַת־רַגְלָֽיו׃

C'. צֹנֶ֣ה וַאֲלָפִ֣ים כֻּלָּ֑ם וְ֜גַ֗ם בַּהֲמ֥וֹת שָׂדָֽי׃

B'. צִפּ֣וֹר שָׁ֭מַיִם וּדְגֵ֣י הַיָּ֑ם עֹ֜בֵ֗ר אָרְח֥וֹת יַמִּֽים׃

A'. יְהוָ֥ה אֲדֹנֵ֑ינוּ מָֽה־אַדִּ֥יר שִׁ֜מְךָ֗ בְּכָל־הָאָֽרֶץ׃

My thesis makes it abundantly clear that elohim in verse 6 refers to God himself and not to angels or members of the heavenly retinue. The entire structure of the psalm is built upon the juxtaposition of God’s powers in the first part of the psalm with the powers of man in the second portion of the psalm. Therefore, when the psalmist notes that God has made man slightly less than elohim, the comparison can only be between the powers of God himself, specified in the previous five verses, and those that he bestowed upon mankind, to be specified in the verses that immediately follow.

Thus, in addition to providing the solutions to the troublesome lines at the outset of the poem and to the identity of the elohim in verse 6, the chiasmus in Psalm 8 reflects a twofold purpose: it demonstrates the parallels between God’s dominion over the universe and man’s dominion over the natural world, and it highlights—by framing the chiasm around the psalm’s central theme (in verses 5 and 6)—the essential paradox of man’s place in the world and the glorious beneficence of the Creator who established mankind as earth’s divine-like sovereign

Commentaries

Hengstenberg 1869

Various expositors follow the Chaldee and the LXX. in rendering אלהים by angels. But this exposition has manifestly sprung from doctrinal considerations. In support of this meaning, one can only appeal to certain passages in which it has been falsely so rendered either for doctrinal reasons, or others beside the mark; and in connection with those passages, appeal is made again to the one before us. But, there is here a special ground for rejecting this exposition, which was first pointed out by Dereser. The grace of God is here celebrated, which led Him to give to man the sovereignty over the earth. But how could he be compared in this respect with angels, who possess no such sovereignty ? Others expound: Thou hast made him only a little less than God. But there is a double objection to be made also to this exposition: 1. חסר in Pi., with מן, is taken in the sense of making less than, to make inferior to, which is against the usus loquendi. The verb signifies, in Piel, to make, or cause, to want; and the noun connected with it by מן marks the object, in regard to which there is the want. So in the only place besides, where it does occur. Eccl. iv. 8, מחסור את נפשי מטובה, "Deprive my soul of good;" comp. the adj. חסר with מן of the thing in Eccl. vi. 2. Accordingly, the expression here, תחסרהו מ, can only be rendered: Thou hast made him to want little of God. It is not admissible to understand by אלהים here, precisely and exclusively the only true God. The passage would, in that case, be at variance with the view unfolded in Scripture, of the infinite distance between God and man, and so loftily expressed in this Psalm itself. The correct interpretation is the following: The Elohim expresses the abstract idea of Godhead. But where it is not made concrete by the article, it is not unfrequently used merely to designate something super-earthly. (See my Treatise on the names of God in the Pent. in 2d vol. of Beitr. zur Einl. ins A. T.) Important in this point of view is the passage, Zech. xii. 8, "The house of David shall be as Elohim, as the angel of the Lord," where the transition from "Elohim" to "the angel of the Lord," is put as an advance from the less to the greater. The idea of the Elohim sinks lowest in 1 Sam. xxviii. 13, where the witch of Endor says to Saul, "I see Elohim ascending out of the earth." Here there remains only the vague representation of a super-earthly, superhuman power, which the woman sees entering in the one apparition, into the world of sense. Now, applying this to the place before us, it shows that the words, "Thou makest him want little of God," Thou makest him well-nigh possess God, is correctly expounded by Calvin: Parum abesse eum jussisti a divino et coelesti statu--Thou bestowest on him an almost super-earthly dignity.

Delitzsch 1871

חסּר מן signifies to cause to be short of, wanting in something, to deprive any one of something (cf. Ecclesiastes 4:8). מן is here neither comparative (paullo inferiorem eum fecisti Deo), nor negative (paullum derogasti ei, ne esset Deus), but partitive (paullum derogasti ei divinae naturae); and, without אלהים being on that account an abstract plural, paullum Deorum, = Dei (vid., Genesis 66f.), is equivalent to paullum numinis Deorum.

According to Genesis 1:27 man is created בּצלם אלהים, he is a being in the image of God, and, therefore, nearly a divine being. But when God says: “let us make man in our image after our likeness,” He there connects Himself with the angels. The translation of the lxx ἠλάττωσας αὐτὸν βραχύ τι παρ ἀγγέλους, with which the Targum and the prevailing Jewish interpretations also harmonize, is, therefore, not unwarranted. Because in the biblical mode of conception the angels are so closely connected with God as the nearest creaturely effulgence of His nature, it is really possible that in מאלהים David may have thought of God including the angels. Since man is in the image of God, he is at the same time in the likeness of an angel, and since he is only a little less than divine, he is also only a little less than angelic. The position, somewhat exalted above the angels, which he occupies by being the bond between all created things, in so far as mind and matter are united in him, is here left out of consideration. The writer has only this one thing in his mind, that man is inferior to God, who is רוּח , and to the angels who are רוּחות (Isaiah 31:3; Hebrews 1:14) in this respect, that he is a material being, and on this very account a finite and mortal being; as Theodoret well and briefly observes: τῷ θνητῷ τῶν ἀγγέλων ἠλάττωται

Perowne 1878

LITTLE LOWER THAN GOD, or "little less than divine." The LXX. ἠλάττωσας αὐτὸν βραχύ τι παρʼ ἀγγέλους. And so of course in the Epistle to the Hebrews, which quotes the Alexandrian text. So also the Targum and the Jewish interpreters generally. And so the E.V. "than the angels." But there is obviously a reference in ver. 6 to Gen. i. 26, and therefore here doubtless an allusion to the creation of man in the image of God. Besides, the word Elohim (God) nowhere occurs in the sense of angels. The phrase is sons of God. On the other hand, ELohim expresses the abstract idea of Godhead, Divine nature, and so (without the article) that which is godlike, superhuman, Zech. xii. 8, and I Sam. xxviii. 13. Hence Hengst translates rightly "Wenig unter göttlichen Stand erniedrigst du ihn."

Briggs 1906

a little lower than the Elohim] referring to the creation of man in the image of Elohim Gn. i27, and the consultation of God with other Elohim, " Let us make" Gn. i26. As the context is strictly monotheistic, and the whole passage is so late in origin that polytheism is not to be thought of in the mind of the poet, we must think of the Elohim as comprehending God and angels, the latter being in their historic origin, the ancient polytheistic gods, degraded to ministering servants of the one God Yahweh. Therefore, they are not merely "angels" Heb. 2:7, PBV., AV., or "God" RV., JPSV. and most moderns, or " divinity," as abstract Heng., Hu., Pe. ; but God and angels, divine beings, gods

Oesterly 1955

it must be noted that the mention of gods here in no way impugns monotheistic belief; according to ancient Hebrew belief, the assembly of the gods, or the heavenly host, were wholly subordinate to, and of entirely different nature from, Yahweh (cp. Ps. 7:7, 82:1); they were conceived of as angelic beings-i.e., as the messengers of God who carried out his will.

Dahood 1965

the gods. I.e., the members of the heavenly court of Yahweh; cf. NOTE on Ps 1:5 and see Pss 82:1, 86:8, 89:6, 8.

Anderson 1972

a problem is caused by the Hebrew elohim which may mean "God" (so it was understood by Aq, Sym, Theod) or "angels" (so LXX, T, S, V). The latter alternative is more likely, because the Psalmist had been at pains to stress the infinite greatness of God and the comparative insignificance of man. The first alternative would have the effect of practically contradicting the sense of vv. 3-4, and therefore the comparison must be between man and the heavenly beings or God's messengers who surround his throne (cf. 1 Kgs. 22:19; Job 1:6; Ps. 82:1; 86:8; 89:7).

Kidner 1973

In the most obvious sense of the Hebrew, v. 5 would seem to allude to the image of God mentioned in Genesis 1:26 which underlies our verses 6-8. But the LXX takes God in its rarer, generic sense, to mean supernatural beings, i.e., angels (cf. 1 Sam. 28:13; Ps. 82:1, 6f.), and Hebrews 2:7, 9 follows that translation.

Kraus 1988

Because the psalmist addresses YHWH (v. 1) (but also in view of the plural summons "let us...", with which God in Gen. 1:26, at the creation of human beings, links himself together with the אלהים-beings), we will presumably have to translate אלהים with "divine beings," "heavenly beings"... The meaning therefore is: human beings have their station, given to them by God in creation, immediately below the heavenly beings that surround YHWH's royal throne (1 Kgs. 22:19; Job 1:6; Isa. 6:1-3).

Bratcher & Reyburn 1991

Translations and their supporters are as follows

1. God: the ancient Greek versions by Aquila, Symmachus, and Theodotion; Jerome; ASV, RSV, TEV.
2. “Angels”: Septuagint (quoted in Heb 2:7), Syriac, Targum, Vulgate; KJV, NAB, ZÜR, FRCL, NJV footnote.
3. “The gods”: Dahood. NIV has “the heavenly beings.”
4. “A god”: NEB, BJ, NJB, TOB, SPCL. MFT and NJV have “little less than divine”; “almost divine” also represents this meaning.

The word elohim (the plural of el, “god”) can mean different things, depending on the context; its broadest sense is that of divine beings as distinct from human beings, and it is most likely that it is used in this sense in this passage. So the preferred translation is “God” or, perhaps, “the divine beings.”

Hossfeld-Zenger 1993

Dass in 6a nicht gemeint ist, dass der Mensch wenig geringer geschaffen sei als 'himmlische Wesen' bzw. als 'Engel' (elohim kann durchaus also Plural 'Götter, Gottwesen' bezeichnen; innerhalb der ao Vorstellung vom Götterpantheon wären dann die Götterkönig unterstehenden Götter gemeint; nach Aufkommen der Engelvorstellung übersetzt G dann entsprechend 'Engel'), ist nicht nur von der den ganzen Psalm so stark bestimmenden JHWH-Zentrierung her ausgeschlossen, sondern vor allem von dem 6a parallelen Kolon 6b her, wo dem Menschen die für den Weltherrscher JHWH typischen Prädikationen 'Herrlichkeit und Ehre' (vgl. Ps. 29:1, 4; 96:6; 104:1) zugesprochen werden; gerade dieser königlichen Attribute werden weder den Mitgliedern des himmlischen Pantheons noch den Engeln, sondern nur dem Götterkönig bzw. JHWH und dem König (vgl. 21:6; 45:4) bzw. dem (quasi-göttlichen, königlichen) Menschen zugeordnet.

Schaefer 2001

“[L]ittle lower than God” (v. 5) reads in Hebrew “little less than gods [ʾĕlōhîm],” meaning the members of the divine assembly.

Wilson 2002

Regardless of the exact translation chosen, the meaning for humans is clear. God has bestowed the highest possible honor on an earthly creature by creating them only a little less elevated than beings that occupy the heavenly sphere. Whether that is God, a god, heavenly beings, or angels, humans have been catapulted far beyond their seeming weakness and insignificance

Eaton 2003

Moreover, he has given (traditionally ‘made’) man little less than the angels (elohim, strictly ‘gods, heavenly beings’; the sense ‘God’ seems unlikely in an address to God)

Terrien 2003

The Hebrew poet, perhaps, had in mind the ancient myth of the heavenly host, a collective entity, to be sure. In its midst, YHWH sat on a royal throne (1 Kgs. 22:19; Job 1:6; Isa. 6:1-3). Like the members of the celestial assembly, man is crowned with glory and magnificence (Pss. 21:6; 96:6; 104:1; 111:3).

Craigie 2004

God’s role for mankind is that of master within the created universe; specifically, the mastery extends over living creatures within the universe. Thus mankind is only a “little less than God” (v 6a); as God, the Creator, is ultimate master, so has he delegated mastery to mankind, the creature. The early versions differ in their interpretations at this point. Many of the earliest versions took the word אלהים (literally, “God, gods”) to mean “angels” (so G, S, Tg and Vg), and in some texts that would be an appropriate translation. But other versions (Aquila, Symmachus, and others) translated God. The translation angels may have been prompted by modesty, for it may have seemed rather extravagant to claim that mankind was only a little less than God. Nevertheless, the translation God is almost certainly correct, and the words probably contain an allusion to the image of God in mankind and the God-given role of dominion to be exercised by mankind within the created order.

NET 2006

The referent of אֱלֹהִים (’elohim, “God” or “the heavenly beings”) is unclear. Some understand this as a reference to God alone, but the allusion to Gen 1:26-27 suggests a broader referent, including God and the other heavenly beings (known in other texts as “angels”). The term אֱלֹהִים is also used in this way in Gen 3:5, where the serpent says to the woman, “you will be like the heavenly beings who know good and evil.” (Note Gen 3:22, where God says, “the man has become like one of us.”) Also אֱלֹהִים may refer to the members of the heavenly assembly in Ps 82:1, 6. The LXX (the ancient Greek translation of the OT) reads “angels” in Ps 8:5 (this is the source of the quotation of Ps 8:5 in Heb 2:7).

Goldingay 2006

Human beings are thus little less than divine— perhaps little less than the gods, the other heavenly beings or angels (LXX, Tg, Syr), but more likely little less than God (Jerome, Aq, Sym, Th), because the psalm goes on like Genesis to note how they take up God’s sovereignty in the world.

VanGemeren 2008

Yet human beings are not divine; they are in “the image” and “likeness” of God (Ge 1:26–27). In this exalted status, they may be said to be “less than God” (NIV text note) or less than “the heavenly beings” (NIV). But in what way is humanity lower than the heavenly beings? And who are the heavenly beings to whom their glorious status is likened? The phrase “lower than” (hāsēr, GK 2893, “lack”) also has the meaning “to make someone lack” or “deprive someone of something” (cf. KB3, 1:325). Humanity is short of being divine, for they are earthlings (Ge 2:7). Yet they are not beasts, for they are also “celestial” (Ge 2:7). The Hebrew for “heavenly beings” is simply “God” or “gods” (ʾelōhîm, “Elohim”). It may refer to angelic beings (cf. 82:1, 6–8; the LXX, followed by Heb 2:7–9, takes it this way). Calvin, 1:103, rejected the angelic reference in Psalm 8 as contrary to the natural meaning: “We know what freedoms the apostles took in quoting texts of Scripture … because they reckoned it sufficient to show … that what they taught was sanctioned by the word of God, although they did not quote the precise words” (cf. Richard Longenecker, Biblical Exegesis in the Apostolic Period [Grand Rapids: Eerdmans, 1975], 181). Another solution is to consider “god” as a poetic reference to the pagan gods. Humanity’s position is to be compared to the place the pagans give to their gods. Yahweh is above the gods (cf. 86:8), and humans are a little below them. Paganism is hereby excluded! Humanity’s position is elevated to “royalty,” but a derived royalty. God remains far above them. Humans are “a god in small,” but this does not mean they are divine (J. Ridderbos, 75).

Waltke 2010

Elohim has been interpreted as a reference to God (Aq., Sum. Theod., PIH, NAB, NJB, NRSV), or to "angels" (LXX, Syr. Targ., Heb 2:7, KJV, JPS) and to "heavenly beings" (NIV, cf. TNK). The literary form, a paean of praise to God, argues against the normal meaning, "God." Had the poet intended God, he might be expected to use "yourself," because in the rest of the Psalm he addresses God as second person, not as third. Although Hebrew poets frequently shift their perspective from direct address to God to indirect statements about God, they do not normally alter their stance in the same clause. Though it is true that elsewhere in the Hebrew Bible unqualified elohim never means "angels," elohim may refer to supernatural beings, as for example in 1 Samuel 28:13, where the medium at Endor calls Samuel's ascended spirit an elohim (cf. Isa. 8:19). Commenting on Psalm 8:6, Ringgren drew the conclusion: "The most natural meaning of elohim is divine nature (cf. the LXX par angelous, 'than angels'): the crucial thing here is the similarity with the divine in general." Gesenius-Buhl defines it: "divine, supernatural being... in Ps. 8:6 of mankind, who in comparison with the rest of nature approximates an elohim. The LXX is probably best construed as a dynamic equivalent. B. Childs says, "The Greek translation has offered an interpretation, but on which does not in itself do an injustice to the Hebrew." In his mortality and weakness the human being stands in antithesis to God (cf. Num. 23:19f.; Isa. 31:3), but in his role of ruler he approximates a heavenly being.

Ross 2011

Since v. 6 refers to Genesis 1:26, to the 'image of God' specifically, it may be best to leave 'God' as the translation. The Creator made man less than divine.

Jacobson 2014

This line reads, lit., “a little less/lower than gods (ʾelōhîm).” The concept here is of the divine counsel of angelic beings who surround the one God of Israel (see Isaiah 6 and 1 Kings 22).

Brueggemann-Bellinger 2014

The footnote in the NRSV’s rendering of verse 5 refers to the debate about the translation of ’ĕlōhîm. The term can mean God, gods, or divine beings. A number of scholars suggest that Psalm 8 is a poetic reflection on Genesis 1. The rendering in Genesis 1 is “God,” and thus that rendering would be most appropriate in Psalm 8.

Longman 2014

The NIV translation (a little lower than the angels) represents a failure of nerve and follows the Septuagint, renowned for unnecessarily tempering shocking texts. The Hebrew word rendered angels is ’ĕlōhîm, more naturally translated ‘God’, as in the NIV footnote (so NRSV). True, ’ĕlōhîm (‘gods’) is sometimes used for what are ‘angels’ (Ps. 82) or ‘demons’ (Exod. 12:12). But here it is much more likely that ‘God’ is intended. Humans are less than God, to be sure, but they are closer to God than anything else in the created order. After all, according to Genesis 1:27, human beings are created in the image of God. That is, more than any other creature, humans reflect and represent God.

References

8:6 Approved