Now that We understand a bit more of the linguistic and historical context of the misinterpretations, We can begin to look at the biblical representations of the underlying Source Narratives with New Eyes.
The ancient stories of the Hebrew, Babylonian, Mesopotamian, Akkadian, Phoenician (et al) tribes all seem to be describing the same phenomenon of this class of overlords from above, who are capricious, exploitative, oppressive, and morally inconsistent.
The Phoenicians, like tribes around the world, were infamous for practices like child sacrifice demanded by their Elohim (like Moloch), which are echoed in Hebrew traditions where Yahweh demands severe offerings, including the firstborn children.
The common narratives and experiences among these adjacent tribes suggest that various Elohim tyrannically influenced the ritual and sacrificial norms across cultures.
Despite modern Christian, Muslim, and sometimes Jewish interpretations that the plural Elohim refers to the "royal we", or "the trinity", or the One, in the original story passed down by grandparents to grandchildren, the word Elohim was understood to represent a diversity of powerful beings that interacted with the Hebrews and surrounding tribes.
In the Hebrew cannon, and the experiential understanding of a vast diversity of tribes around the world, there is a juridical body referred to as the "Sky Council", in which a plurality of Elohim sit in council together. Reference for instance Psalm 82 "Elohim takes his stand in the congregation of the El... among the Elohim he judges."
Understanding Yahweh, the Elohim of Israel, as one among a multiplicity of male and female Elohim interacting with humanity (such as the Moabite elohim Chemosh, the Sidonian elohim Astarte), brings things into an entirely New Light, while resolving a number of the spiritual and moral questions that have confounded "believers" over centuries, such as:
This rejection of the false interpretations and mistranslations of the Old Authorities resolves the pressing questions of why a "Holy God" or "Holy Trinity" that is perfect and unchangingly Good would command theft, rape, murder, genocide, enslavement, etc. as cited in the 30+ examples in Chapter 3 - Yahweh - A Capricious Created Being.
To further clarify the distinction between Yahweh (יהוה) and the broader category of divine beings referred to as Elohim (אלהים) or other similar terms, it is essential to delve into the Hebrew Bible’s nuanced portrayal of "the powerful ones from above".
The following 20 passages demonstrate that Yahweh, though clearly the head Elohim of Israel, is presented as one among many real, living, and active Elohim in the ancient Near Eastern context of a plurality of "powerful ones from above". Each example is supplemented with the original Hebrew terminology for clarity.
1. Deuteronomy 32:8–9
• “When the Most High (עליון, Elyon) apportioned the nations, He divided humankind; He fixed the boundaries of the peoples according to the number of the sons of the Elohim (בני אלהים, benei Elohim). But Yahweh’s portion is His people, Jacob His allotted heritage.”
• This passage implies that Elyon assigned nations to the sons of the Elohim, with Yahweh, one of these beings, receiving Israel as his inheritance.
2. Psalm 82:1
• “(god)(אלהים, Elohim) stands in the divine council (עדת־אל, adat-El); He judges among the gods (אלהים, Elohim).”
• Here, an Elohim presides over a council of other Elohim, highlighting a multiplicity of divine beings in council.
3. Exodus 12:12
• “And I will bring judgment on all the gods (אלהי, elohei) of Egypt; I am Yahweh.”
• Yahweh, an Elohim, explicitly acts against the gods (elohei) of Egypt, indicating a conflict among the Elohim, and categorizing them with the same noun.
4. Genesis 6:2
• “The sons of the Elohim (בני האלהים, benei ha-Elohim) saw that the daughters of humans were beautiful, and they took wives for themselves.”
• The benei ha-Elohim are distinct divine beings.
5. Judges 11:24
• “Do you not possess what Chemosh (כמוש) your god (אלהיך, eloheikha) has given you? So we will possess everything that Yahweh our god (יהוה אלהינו, Yahweh Eloheinu) has given us.”
• Yahweh is treated as one Elohei among others, with Chemosh named as another Elohim who rules over Moab.
6. Numbers 21:29
• “Woe to you, Moab! You are destroyed, people of Chemosh (כמוש)! He has given his sons as fugitives and his daughters into captivity.”
• Chemosh is again acknowledged as a real Elohim with dominion over Moab, distinct from Yahweh.
7. Psalm 89:5–7
8. Deuteronomy 4:19
• “And beware lest you lift up your eyes to heaven and see the sun, moon, and stars, all the host of heaven (צבא השמים, tz’va ha-shamayim), and bow down to them and serve them, which Yahweh your (god) (eloheka) has allotted to all the (peoples under the whole of heaven).”
• Other divine entities, associated with specific celestial bodies, are assigned to various tribes and peoples by Yahweh.
9. 1 Kings 22:19–22
• “I saw Yahweh sitting on His throne, and all the host of heaven (צבא השמים, tz’va ha-shamayim) standing by Him.”
• This describes a divine council of other beings alongside Yahweh.
10. Exodus 15:11
• “Who is like You among the gods (באלים, ba-elim), Yahweh?”
• Yahweh is praised as one of many elim, who is superior in the eyes of the author to the others.
11. Psalm 96:4–5
• “For great is Yahweh and most worthy of praise; He is to be feared above all gods (מכל אלהים, Elohim). For all the gods (Elohei) of the nations (כל־אלהי העמים, kol elohei ha-amim) are (elilim).”
• Cites the existence of numerous other Elohei, among whom Yahweh is superior in the eyes of the Author.
12. 2 Kings 3:26-27
"When the king of Moab saw that the battle was too fierce for him, he took his firstborn son... and offered him as a sacrifice on the wall. The fury against Israel was great; they withdrew and returned to their own land."
“Then he (the king of Moab) took his firstborn son and offered him as a sacrifice to Chemosh (כמוש).”
This act is effective, suggesting Chemosh’s real existence, power, and demands.
The king of Moab sacrifices his son to Chemosh, leading to Israel’s retreat, suggesting Chemosh’s intervention.
Child and human sacrifice to the Elohim were commonly demanded, as previously cited for instance in the Hebrew and Phoenician stories.
Chemosh is portrayed as a powerful Elohim capable of influencing events.
13. Deuteronomy 32:16–17
• “They made him jealous with strange gods (באל זרים, ba-el zarim); they sacrificed to demons (שדים, shedim), not (god) (אלוה, Eloah), to gods (אלהים, Elohim) they had not known.”
• Yahweh is again distinguished as one jealous Elohim among many, distinct from other Elohim and entities occasionally worshiped by Israel.
14. Isaiah 24:21
• “On that day, Yahweh will punish the host of the heights (צבא המרום, tz’va ha-marom) in heaven and the kings of the earth on earth.”
• Yahweh battles and punishes other Elohim, reinforcing the idea of divine plurality and conflict.
15. Psalm 58:1
• “Do you indeed decree what is right, you gods (אלם, elim)? Do you judge mankind fairly?”
• Other (gods) (elim), including Yahweh, are addressed and questioned directly.
16. Genesis 35:2
• “Get rid of the foreign gods (אלהי הנכר, elohei ha-nechar) you have with you, and purify yourselves.”
• Jacob acknowledges the existence of other gods / elohei, and calls Israel to separate from them.
17. 2 Samuel 7:23
• “Who is like Your people Israel, the one nation on earth that their (god) (אלהים, Elohim) redeemed?”
• Reinforces Yahweh as the Elohim of Israel, and other tribes with their own Elohim.
18. Exodus 20:3
• “You shall have no other gods (אלהים אחרים, Elohim acherim) before Me.”
• The command assumes the existence of other gods / elohim, and the jealous demand for supremacy by Yahweh.
19. Zephaniah 2:11
• “Yahweh will be awesome against them; He will destroy all the gods (אלהי, elohei) of the earth.”
• Yahweh again acts against other gods, suggesting plurality and conflict.
20. Psalm 82:6
• “I said, ‘You are gods (אלהים, Elohim), sons of the Most High (בני עליון, benei Elyon), all of you.’”
• Indicates, similar to Deuteronomy 32:8–9, a plurality of divine beings in apparent family dynasty, who are subordinate to Elyon.
21. 1 Kings 22:19–23
22. Isaiah 14:13-14
23. 2 Kings 1:1–4
24. Joshua 24:14–15
25. Job 1:6–7; 2:1
26. Ezekiel 1
27. Zechariah 3:1–2
Summary Observations:
Multiplicity of Elohim: The texts frequently refer to Elohim, elim, and shedim as distinct beings, with a multiplicity of each.
Yahweh’s Supremacy, Not Exclusivity: Yahweh is depicted as superior in the eyes of the authors to the other benei Elyon (sons of the most high), but not alone as the only Elohim.
Regional and Tribal Deities: The Bible and other contemporary texts often acknowledge the other Elohim as real entities with real territorial power and demands of the humans they dominate and exploit. The multiplicity of Elohim and other entities in these texts are portrayed as real, powerful beings with specific roles (e.g., judging nations, warring, or reporting).
Divine Conflict: Yahweh engages in cosmic struggles with other Elohim, reinforcing the notion of a divine hierarchy, jealousy and rivalry.
Core Idea of a Sky Council of "the gods":
Ancient Near Eastern Context: The divine council mirrors the structure of pantheons in other ancient Near Eastern cultures, such as the council of El and Baal in Ugaritic, Anu, Enlil, and Enki, the Annunaki, etc.
These passages reveal the rich theological complexity of the Hebrew Bible and suggest a worldview in the original Source Narratives where Yahweh is one among many "powerful ones from above" dominating and influencing human affairs.
These stories perfectly match the lived experiences of a vast diversity of tribes from every continent of the world, who have been consistently informed, instructed, and manipulated by a diversity of "powerful ones from above".