כִּ֤י מִ֣י בַ֭שַּׁחַק יַעֲרֹ֣ךְ לַיהוָ֑ה יִדְמֶ֥ה לַ֝יהוָ֗ה בִּבְנֵ֥י אֵלִים׃
Bo któż na wysokościach dorówna Bogu, podobny do Boga między synami bóztw.
Or HaChaim
And let it not be difficult to you, what type of justice does God mete out to the 'children of power,' who dwell in the skies [the supernal angels], that justify using the name Elohim for them; do you not find that they, of blessed memory, stated (Chagigah 15a) in the story of Metatron, that they judged him in front of Elisha and struck him with sixty bolts of fire, and also Eliyahu, etc. (Bava Metzia 85b) and how many judgments are there of the ministers above! And even thought they do not have an [evil] impulse, nonetheless, mistakes are found among them; since sometimes they do not understand the truth and err. And go and learn from the story of the angel, Metatron and Eliyahu, since they erred; and so it happens that they err and God punishes them, even on unwitting sin, which He does not prosecute for the dwellers of the earth, and with this is confirmed what we wrote [above] and this is true.
Ramban
WHO IS LIKE UNTO THEE, O ETERNAL, ‘BA’EILIM’. “I.e., among the mighty ones, just as in the verses: And ‘eilei’ (the mighty) of the land he took away;178Ezekiel 17:13. ‘eyaluthi’ (O Thou my strength), hasten to help me.”179Psalms 22:20. Thus the language of Rashi.
Now it is true that the word eilim is an expression of power and strength, but Who is like unto Thee ‘ba’eilim’ is a reference to the angels who are called eilim, the usage of the word being similar to that in the verse, This is ‘E-ili’ (my G-d), and I will glorify Him,180Verse 2. and the Holy One, blessed be He, is called E-il Elyon (G-d the Most High)181Genesis 14:18. above all powers. Similarly, And he shall speak strange things against the G-d of ‘eilim’182Daniel 11:36. is like the expression, He is G-d of gods.183Deuteronomy 10:17. Also, Ascribe unto the Eternal, O ye ‘b’nei eilim’ (sons of might)184Psalms 29:1. is like the expression b’nei ha’elohim,185Genesis 6:2. since they are at times called eilim or b’nei eilim, and sometimes also ha’elohim or b’nei elohim. Thus: For the Eternal is greater than all ‘ha’elohim;’186Further, 18:11. And the ‘b’nei ha’elohim’ came to present themselves before the Eternal.187Job 1:6. Some scholars188Reference is to R’dak, who mentions this point clearly in his Sefer Hamichlal, and quotes the verses mentioned here. If b’nei is not in the construct state, b’nei eilim will not mean “sons of the mighty ones,” as it would if the word b’nei were in the construct state. Instaed, it means “the sons who are the mighty ones.” say that the word b’nei is not in the construct state, nor are these expressions: b’nei shileishim,189Genesis 50:23. In the construct state, it would mean “children of the third generation,” i.e., the fourth generation. In the non-construct state, it would mean “children who were the third generation.” ‘anshei’ (men) portrayed upon the wall.190Ezekiel 23:14. The point here is that the word anshei (men) is vocalized with a tzeirei, as is the rule in the construct state. See Vol. I, p. 503. Yet it is not in the construct state. So also the word b’nei, although vocalized with a tzeirei, is not in the construct state. And this is the meaning of Who is like Thee, ‘ne’edar’ (majestic) in holiness? since there is no adir (lofty one) like Him in the celestial holy abode. And so we find in the Mechilta:191Mechilta on the verse here. “Who is like unto Thee among those who serve before Thee in heaven, as it is said, For who in the skies can be compared unto the Eternal, who among the sons of might can be likened unto the Eternal, a G-d to be feared in the great council of the holy ones?”192Psalms 89:7-8.
Now it is true that the word eilim is an expression of power and strength, but Who is like unto Thee ‘ba’eilim’ is a reference to the angels who are called eilim, the usage of the word being similar to that in the verse, This is ‘E-ili’ (my G-d), and I will glorify Him,180Verse 2. and the Holy One, blessed be He, is called E-il Elyon (G-d the Most High)181Genesis 14:18. above all powers. Similarly, And he shall speak strange things against the G-d of ‘eilim’182Daniel 11:36. is like the expression, He is G-d of gods.183Deuteronomy 10:17. Also, Ascribe unto the Eternal, O ye ‘b’nei eilim’ (sons of might)184Psalms 29:1. is like the expression b’nei ha’elohim,185Genesis 6:2. since they are at times called eilim or b’nei eilim, and sometimes also ha’elohim or b’nei elohim. Thus: For the Eternal is greater than all ‘ha’elohim;’186Further, 18:11. And the ‘b’nei ha’elohim’ came to present themselves before the Eternal.187Job 1:6. Some scholars188Reference is to R’dak, who mentions this point clearly in his Sefer Hamichlal, and quotes the verses mentioned here. If b’nei is not in the construct state, b’nei eilim will not mean “sons of the mighty ones,” as it would if the word b’nei were in the construct state. Instaed, it means “the sons who are the mighty ones.” say that the word b’nei is not in the construct state, nor are these expressions: b’nei shileishim,189Genesis 50:23. In the construct state, it would mean “children of the third generation,” i.e., the fourth generation. In the non-construct state, it would mean “children who were the third generation.” ‘anshei’ (men) portrayed upon the wall.190Ezekiel 23:14. The point here is that the word anshei (men) is vocalized with a tzeirei, as is the rule in the construct state. See Vol. I, p. 503. Yet it is not in the construct state. So also the word b’nei, although vocalized with a tzeirei, is not in the construct state. And this is the meaning of Who is like Thee, ‘ne’edar’ (majestic) in holiness? since there is no adir (lofty one) like Him in the celestial holy abode. And so we find in the Mechilta:191Mechilta on the verse here. “Who is like unto Thee among those who serve before Thee in heaven, as it is said, For who in the skies can be compared unto the Eternal, who among the sons of might can be likened unto the Eternal, a G-d to be feared in the great council of the holy ones?”192Psalms 89:7-8.