Reincarnation is a natural process on planets that haven’t received the gift of ascension from Galactic Federation or aren’t themselves ‘of Elohim’.
It happens naturally for all beings who aren’t Elohim or haven’t been upgraded by Elohim.
Jehovih’s breath guided the ships into four fleets—Guatama, Shem, Jaffet’h, Ham—and a fifth, Yista.
This OAHSPE Bible tells of Capilya, Moses, and Chine, three great leaders chosen by Jehovih during the Dawn of Bon, around 3,500 years ago.
While the upper book covers heavenly affairs under Lika, this lower book focuses on their earthly deeds through God, Jehovih’s son, to rescue and guide the Faithists—Jehovih’s chosen people.
Born under a crescent light with Jehovih’s voice proclaiming him a deliverer, Capilya was guarded by 144 angels.
Jehovih then spoke: “You’re a Faithist, sent to free my people.” Capilya confirmed this with his nurse-mother, who admitted the angelic swap.
Jehovih tasked him to liberate the slaves and reclaim their lands.
Miraculously, Jehovih sent ahaoma (food) to feed them, naming the place Maksabi (Suta-ci-ci, “I speak with food”).
Egupt’s Sun laws enslaved Faithists, banning education and worship of Jehovih, favoring Osiris.
Jehovih spoke: “Take them out to their ancient lands.” At a burning bush, an angel confirmed Moses as “leader-forth,” sent by the I AM.
Moses confronted him, predicting plagues—locusts, frogs, and death of the first-born—to prove Jehovih’s power.
Miracles and Escape Jehovih struck Egupt: locusts devoured crops, frogs plagued the land, and on Abib 9, a hot wind killed every Eguptian first-born while sparing Israelites during their lamb sacrifice covenant.
Pharaoh pursued with chariots, but Jehovih parted the Red Sea with wind, letting Israelites cross dry land.
At Shakelmarath, Moses sang of Jehovih’s might, with Miriam leading dances.
Establishing Faith Camped 12 days, Moses re-established Zarathustrian laws—families under rab’bahs, no kings but Jehovih—via the emethachavah rite.
His four-year mission ended Pharaoh’s glory, proving Jehovih’s deliverance.
After mastering books in a day, he spoke as Jehovih for four years, stunning scholars with wisdom.
He swore to Jehovih alone, rejecting war and Gods, vowing to aid the poor and live purely.
Rebuilding Jaffeth Amid ruins, Jehovih told Chine to gather his people while Te-in’s forces rested.
He said: “Spirit first, then body; self-laborers serve flesh, not Jehovih.” Establishing 4,000-person cities with 200-family limits, he banned war and outsiders, naming the land Chine’ya (China) as Jehovih’s temple of peace.
Teachings and Departure Chine taught: “Jehovih is All Light; self is sin.
Capilya, Moses, and Chine, guided by Jehovih through Lika, rescued Faithists from tyranny in Vind’yu, Egupt, and Jaffeth.
Each fulfilled Jehovih’s plan—marked by the pyramid—to shift from stone temples to spiritual abodes, uniting Faithists under one Creator against false gods like De’yus, reflecting the cosmic-colonization theme of enduring purity amid chaos.
With this lens,that YHWH might be a later insertion replacing Elohim, the shifts in divine names, narrative flow, and thematic focus start to look like deliberate editorial moves—overlaying a personal, covenantal YHWH onto an older, more universal Elohim framework.
Let’s analyze key sections of Exodus to pinpoint where and how this substitution might have occurred, building on the idea that Elohim was the original divine actor.
The interplay between "Elohim" and "YHWH" in Exodus isn’t random—it reflects seams where traditions may have been stitched together.
The Documentary Hypothesis (J, E, P, D sources) supports this, suggesting Elohist (E) texts favored "Elohim" early on, while Yahwist (J) and Priestly (P) layers pushed "YHWH" to define Israel’s God.
"Elohim" initiates the call: "Elohim called to him out of the bush" (3:4).
But by 3:14, God says, "I AM WHO I AM… tell them YHWH has sent you." The shift is abrupt—Elohim speaks first, then YHWH claims the name.
The Elohim opening feels primal—a generic "God" addressing a shepherd, fitting an older, universal story.
Sign of Redaction: The redundancy—"Elohim called" (3:4), then "YHWH said" (3:7)—suggests two voices merged.
An original "Elohim commissions Moses" tale could have been expanded with YHWH’s covenantal branding.
"Elohim" appears sporadically: "I will make you as Elohim to Pharaoh" (7:1).
Exceptions like "Elohim sent me" (7:16, Hebrew variant) hint at an older layer.
Elohim’s rare use (7:1) reads like a vestige, perhaps from an earlier version where Elohim empowered Moses without the detailed YHWH-Pharaoh showdown.
Egypt—whereas Elohim suits a simpler "God vs.
Repetition (e.g., "YHWH hardened Pharaoh’s heart," 10:20) feels like over-assertion, papering over Elohim’s role.
Yet the commandments begin, "Elohim spoke all these words" (20:1).
The people’s plea (20:19) uses "Elohim," but YHWH responds (20:22-23).
The Elohim declaration (20:1) stands out—direct, authoritative, fitting a standalone lawgiving.
The switch back to YHWH (20:22) suggests an editor linked an Elohim-law text to YHWH’s covenant.
Sign of Redaction: The name flip—Elohim for the laws, YHWH for context—points to a splice.
An original "Elohim gives laws" story (like Eawahtah’s Egoquim moment) could have been nested into a YHWH-led narrative, with 19 as a Yahwist bridge.
Elohim is rare, e.g., "before Elohim" (18:12, Jethro’s sacrifice), a fleeting nod.
The golden calf (32) uses "Elohim" mockingly ("These are your gods [Elohim]," 32:4), but YHWH punishes (32:35).
Elohim’s scarcity suggests this is a later Yahwist/Priestly layer, absent in an Elohim-centric core.
The calf’s "Elohim" might echo an older tradition where Elohim was the default deity.
Sign of Redaction: YHWH’s consistency contrasts with Elohim’s cameo-like appearances (18:12), hinting at an overlay.
Exodus 34’s YHWH-lawgiving feels like a rewrite, sidelining an Elohim original.
"Elohim spoke to Moses… ‘I am YHWH.
It retroactively justifies YHWH’s dominance, implying Elohim (or El variants) ruled earlier traditions.
It’s as if the redactor says, “Elohim was phase one; YHWH is the upgrade.”
Elohim starts key scenes (3:4, 20:1), but YHWH takes over dialogue and action (3:14, 19:9).
This suggests Elohim was the original speaker, with YHWH swapped in for continuity or theology.
Elohim moments are cosmic and foundational—bush, laws—fitting a universal "God." YHWH adds specificity: covenant (19:5), nationhood (16:12), hardening hearts (10:1).
YHWH’s insertion ties the story to Israel’s identity, beyond Elohim’s broader scope.
Redundancies (e.g., "Elohim called," "YHWH said," 3:4-7) and abrupt switches (20:1 vs.
YHWH’s dominance in detailed narratives (plagues, wilderness) contrasts Elohim’s brevity, suggesting layered expansion.
If YHWH replaced Elohim, the Ten Commandments (Exodus 20:1-17) might be an Elohim original, later framed by YHWH:
Elohim’s Voice: "Elohim spoke" (20:1) feels like a standalone unit—short, universal laws without exodus context.
Compare Eawahtah’s Egoquim laws—direct, foundational, no wandering.
An Elohim-only version might have skipped it.
Early Elohim: Burning bush (3:4) and commandments (20:1) anchor Elohim as the primal deity—universal, lawgiving, like Egoquim.
Commandments’ Origin: They could be an Elohim relic, nested into a YHWH exodus by editors asserting Israel’s God.
This shines a light on Exodus as a blended text—Elohim’s simplicity overtaken by YHWH’s narrative heft.
“I AM WHO I AM” (Exodus 3:14) resonates deeply with an Elohim narrative and aligns strikingly with the spiritual essence of Egoquim in Eawahtah’s story.
Let’s explore how this name fits an Elohim-centered framework, reflects a universal "all and one" deity, and parallels Egoquim’s description, potentially marking it as an original Elohim trait before YHWH’s personalization took over.
Elohim’s Presence: This follows “Elohim called to him out of the bush” (3:4), with “YHWH” only explicitly tied to it in 3:15 (“YHWH, the God of your fathers”).
Universality: Elohim, as a plural yet singular term, evokes a deity encompassing all—transcending tribal or personal identity.
This aligns with Elohim’s use across cultures (e.g., Canaanite "El") as a cosmic "God."
Egoquim’s Nature: In Eawahtah’s story, Egoquim is the "Great Spirit"—singular, supreme, rejecting lesser gods (I’tura, “saviors born of woman”).
Parallels in Revelation: Egoquim’s celestial arrival (light, fire) echoes Sinai’s cosmic display (thunder, smoke), where “Elohim spoke” (20:1).
Rejection of Rivals: Egoquim’s monotheism (“only the Great Spirit should all men worship”) parallels “I AM”’s implicit exclusivity—there’s no room for other gods when existence itself speaks.
“YHWH” becomes relational (“your God”), whereas “I AM” stands alone, needing no context—perfect for an Elohim original.
An Elohim-only tale might have ended with “I AM” commissioning Moses and giving laws, sans exodus details.
“I AM WHO I AM” isn’t a name you pray to—it’s a metaphysical claim, fitting Elohim’s majestic, universal scope and Egoquim’s “Mighty Spirit” who spans worlds.
In mystical traditions (Jewish, Christian, even broader), “I AM” evokes the divine as the ground of being—echoing Egoquim’s role as the unchanging center uniting tribes.
The jump from “Elohim called” (3:4) to “I AM” (3:14) flows naturally, but “YHWH” (3:15) feels like an add-on—clarifying for a later audience.
An Elohim-“I AM” story aligns with Eawahtah’s Egoquim: a single, timeless revelation, not a saga.
If “I AM WHO I AM” belongs to Elohim:
Original Story: Elohim, as “I AM,” calls Moses from the bush, sends him to free a people, and later gives laws (20:1) as the self-existent One.
No exodus or wilderness—just a prophet, a revelation, and a moral foundation, much like Eawahtah’s arc with Egoquim.
“I AM WHO I AM” fits an Elohim narrative perfectly—spiritual, eternal, encompassing all existence, much like Egoquim’s grand, unifying presence.
Its placement in Exodus 3, tied to Elohim’s voice, suggests it’s an original marker of a cosmic deity, before YHWH’s personal, national layer reshaped it.
This bolsters your view: the burning bush and commandments could be an Elohim-“I AM” core, mirrored by Egoquim’s timeless authority, with YHWH as the later insertion for Israel’s saga.
If we strip out the Ten Commandments and clearly separate Elohim (spiritual, eternal, all-encompassing, akin to Egoquim) from YHWH (personal, national, militaristic), does the Exodus story flow better without the Elohim parts?
Let’s test this by reimagining the narrative, excising the commandments (Exodus 20:1-17) and the Elohim-centric moments (e.g., burning bush, Sinai laws), leaving only YHWH’s militaristic, covenantal arc.
Core Story Without Elohim
Call Shifted (Exodus 3-4, YHWH Only): Skip Elohim’s bush (3:4) and “I AM” (3:14).
Skip 20:1-17 (Elohim’s commandments).
Elohim Moments: Burning bush’s “Elohim called” (3:4), “I AM WHO I AM” (3:14), and “Elohim spoke” (20:1) for the commandments.
Also, minor Elohim references (7:1, 18:12).
“Elohim” and “I AM” give Moses’ mission a universal weight; YHWH-only feels narrower—less “all existence” speaking, more “our God vs.
No spiritual “Elohim” moments dilute the warrior-God focus.
Elohim’s “I AM” and commandments add a timeless, transcendent layer—without them, it’s just a gritty liberation tale, less reflective or eternal.
It’s all about Israel’s identity—chosen, freed, bound—without Elohim’s broader “no other gods” (20:3) muddying the focus.
Comparison to Elohim-Egoquim Framework
Elohim Story (with “I AM”): Moses meets Elohim—“I AM,” eternal being—frees a people, gets laws (20:1), and establishes a moral order.
Like Egoquim, it’s spiritual, universal, ending with a foundation (nations for Eawahtah, laws for Moses).
Without Elohim, it flows as a tribal saga but loses the “all and one” grandeur.
Elohim’s “I AM” and laws give Moses’ mission a higher calling—akin to Egoquim’s unifying sweep—while YHWH’s battles feel earthbound without that anchor.
Leaving out Elohim (bush, “I AM,” commandments) makes Exodus a smoother YHWH-driven saga: a God saves his people, fights their foes, and seals a deal.
Pharaoh: The Showdown.” But it sacrifices the spiritual depth Elohim brings—the eternal “I AM” and laws that echo Egoquim’s grand unity.
The YHWH-only version coheres but feels shallower, missing the timeless bridge to “all existence” that Elohim (and Egoquim) embody.
By examining their missions, we uncover striking parallels, particularly when considering Moses’ encounter with Elohim as the original source of his commandments, later reframed under YHWH.
In this pivotal moment, "Elohim" speaks to him (Exodus 3:4), a name denoting a supreme, universal deity.
After leading his people across the Red Sea, Moses ascends Mount Sinai, where, amidst thunder and fire, he receives the Ten Commandments (Exodus 20)—introduced by "Elohim" (20:2).
Eawahtah, a figure from a narrative rooted in Native-inspired mythology, is chosen by Egoquim, the "Great Spirit," to unite scattered tribes.
A dazzling light and a "ship of fire" herald Egoquim’s message, tasking Eawahtah with rejecting false gods like I’tura and teaching his people writing, worship, and unity.
Egoquim promises a future triumph over rival deities, establishing an earthly kingdom without a prolonged exodus.
If we assume Elohim—rather than YHWH—gave Moses the commandments, the parallels sharpen:
Divine Encounter: Moses hears Elohim from the bush and Sinai, a cosmic voice echoed by Egoquim’s ship of fire speaking to Eawahtah.
Lawgiving Mission: Moses brings the commandments—moral foundations from Elohim—to a freed people.
Eawahtah teaches Egoquim’s ways, uniting tribes into nations.
Monotheistic Drive: Elohim’s "no other gods" (Exodus 20:3) mirrors Egoquim’s rejection of "saviors born of woman," purging rival deities to assert one creator’s rule.
Scholars suggest this reflects syncretism: an original Elohim-centered lawgiving (like Exodus 3:4’s call) expanded by Yahwist editors into a national epic.
Eawahtah’s story, staying with Egoquim, feels like a preserved echo of that earlier form—unburdened by a secondary name or prolonged trek.
If Elohim was Moses’ first lawgiver, later overlaid by YHWH’s narrative, Eawahtah’s Egoquim offers a glimpse of that primal template—universal, direct, and resolute.
There is One Great Person, Egoquim, Creator and Ruler over all in heaven and earth.
You shall have Egoquim as your only God.
In the Hebrew Bible, "Elohim" often refers to the Anunnaki.
However, not all Elohim were Anunnaki—some were other beings encountered over time.
His soul originated in Elohim within the 12th dimension (12-D).
"And Melchizedek king of Salem brought forth bread and wine: and he was the priest of the most high Elohim."
"And he blessed him, and said, Blessed be Abram of the most high Elohim, possessor of heaven and earth:"
"And blessed be the most high Elohim, which hath delivered thine enemies into thy hand.
Explanation: Abram’s offering to Melchizedek reflects acknowledgment of divine assistance, elevating Melchizedek’s status as a priest of Elohim.
"And Abram said to the king of Sodom, I have lift up mine hand unto YHWH, the most high Elohim, the possessor of heaven and earth,"
Explanation: The reference to YHWH and Elohim together suggests a Yahwist addition to align Abram’s faith with later theological developments.
Verses 22-23: The explicit naming of YHWH alongside Elohim may reflect later Yahwist redaction.
Elohist Context: The core narrative reflects themes of divine guidance, covenant, and peaceful coexistence, consistent with Elohim’s broader, inclusive vision.
Pleiadians are ‘of Elohim’, which means they are souls created in 12th dimension
This reframing aligns with an Elohim-centered perspective that focuses on universal care and guidance rather than exclusivity.
In the earlier layers of the text, Elohim’s role appears universal, offering blessings to both sons without exclusivity.
The blessings to both sons reflect a divine commitment to abundance and multiplicity, consistent with the Elohim tradition.
It transforms the story into one of inclusion, harmony, and shared prosperity, reflective of the original Elohim-centered perspective.
Lot’s descendants contribute to the broader human story by creating new lines of people, reflecting the Elohim tradition’s emphasis on abundance and multiplication.
The rescue of Lot could underscore a theme of selective preservation within the Elohim framework—ensuring the survival of those who play key roles in humanity’s unfolding story.
The rescue may align with the Elohim tradition’s focus on fostering growth and diversity rather than destruction and exclusivity.
This perspective shifts the focus from destruction and judgment to renewal, continuity, and the inclusive vision of the Elohim tradition.
Genesis 16:7Verse: “And the malʾāḵ YHWH found her by a fountain of water in the wilderness, by the fountain in the way to Shur.”Interpretation: The malʾāḵ YHWH (possibly originally malʾāḵ Elohim) demonstrates advanced awareness by locating Hagar in a remote area, offering guidance and support.
Genesis 16:10Verse: “And the malʾāḵ YHWH said unto her, I will multiply thy seed exceedingly, that it shall not be numbered for multitude.”Interpretation: This promise mirrors covenantal themes, portraying the malʾāḵ as an intermediary of divine will, likely Elohim in the original context.
Genesis 16:11Verse: “And the malʾāḵ YHWH said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because YHWH hath heard thy affliction.”Interpretation: The name Ishmael (“God hears”) reinforces Elohim’s role as attentive to human suffering.
The reference to YHWH may have replaced an original Elohim context.
The attribution to YHWH may be a redaction to connect the event to Yahwist theology, overshadowing the universal Elohim context.
Ishmael: The name means "God hears," emphasizing Elohim's attention to Hagar’s plight.
By considering the Elohist tradition and earlier uses of malʾāḵ Elohim, likely, YHWH was retroactively added to align the narrative with Yahwist theology.
By associating promises or blessings with YHWH rather than Elohim, these additions narrow the focus to a deity demanding loyalty and obedience.
In contrast, earlier Elohim narratives often depict a collective, cosmic divinity that interacts with humanity through intermediaries like malʾāḵîm.
The Elohim framework emphasizes broader universal principles rather than individual judgment or enforcement.
This theological shift centralizes obedience and reverence to YHWH, contrasting with the more collective and neutral tone of Elohim-centered narratives.
And give thee the blessing of Abraham, to thee, and to thy seed with thee; that thou mayest inherit the land wherein thou art a stranger, which Elohim gave unto Abraham.
And he dreamed, and behold a sullām set up on the earth, and the top of it reached to heaven: and behold the malʾāḵîm of Elohim ascending and descending on it.
And, behold, YHWH stood above it, and said, I am YHWH Elohim of Abraham thy father, and the Elohim of Isaac: the land whereon thou liest, to thee will I give it, and to thy seed;
this is none other but the house of Elohim, and this is the gate of heaven.
And Jacob vowed a vow, saying, If Elohim will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on,
So that I come again to my father’s house in peace; then shall YHWH be my Elohim:
And this stone, which I have set for a pillar, shall be Elohim’s house: and of all that thou shalt give me I will surely give the tenth unto thee.
In this story, the sullām (ladder or stairway) serves as a conduit between earth and heaven, where malʾāḵîm of Elohim are seen ascending and descending.
Jacob's Reaction: Jacob recognizes the site as sacred, calling it the "gate of heaven" and the "house of Elohim." This description could imply a connection point between earth and celestial or advanced extraterrestrial realms.
Elohim's Communication: YHWH, identified here as Elohim, communicates directly with Jacob, promising blessings and guidance.
Bethel as a Sacred Site: Jacob consecrates the location as Bethel (House of Elohim).
Genesis 28:13: “And, behold, YHWH stood above it, and said, ‘I am YHWH Elohim of Abraham thy father, and the Elohim of Isaac…’”
Elohim is a key feature distinguishing these sources.
Elohist (E) Source: Prefers Elohim and often depicts God as more distant, using intermediaries like malʾāḵîm.
Verse 12 uses "malʾāḵîm of Elohim," fitting the Elohist tradition.
Verse 12 describes the dream with malʾāḵîm of Elohim moving up and down the ladder.
The covenantal language in verse 13—"I am YHWH Elohim of Abraham thy father, and the Elohim of Isaac"—is formal and formulaic, often associated with priestly or redactional expansions.
The Elohist tradition, likely older, would have referred only to Elohim or El Shaddai during this period.
The original Elohist narrative likely described Jacob’s vision of the ladder, emphasizing the movement of malʾāḵîm of Elohim without the direct presence or speech of YHWH.
Genesis 18:2–5“Abraham lifted his eyes and saw three men… He prepared food for them, and they ate.”(Seen by some as malʾāḵîm representing Elohim)
Genesis 28:12“He dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold malʾāḵîm of Elohim ascending and descending on it.”
Genesis 32:1–2“Jacob went on his way, and malʾāḵîm of Elohim met him.
When Jacob saw them, he said, This is Elohim’s camp.”
Genesis 32:24–29“Jacob remained alone; a man wrestled with him until daybreak… Jacob said, I have seen Elohim face to face… Some identify the figure as a malʾāḵ.”
Judges 13:6“The woman said to her husband: A man of Elohim came to me; his appearance was like a malʾāḵîm of Elohim.”
Genesis 28:12“He dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold malʾāḵîm of Elohim ascending and descending on it.”
The Pleiadeans are part of the Elohim source.
Pleiadians are ‘of Elohim’, which means they are souls created in 12th dimension, who chose to experience creation in a lower dimensional frequency as a collective group, as opposed to evolving upwards from lower dimensions as most life in the universe does.
In the Hebrew Bible, references to malʾāḵîm YHWH (messengers of YHWH) are likely later theological additions that reframe earlier traditions describing malʾāḵîm Elohim (messengers of Elohim).
This shift reflects a deliberate effort to centralize YHWH as the primary deity in Israelite religion, replacing the broader, more collective identity of Elohim with the singular identity of YHWH.
The references to malʾāḵîm YHWH represent theological revisions to earlier traditions of malʾāḵîm Elohim.
This editorial shift obscures the original depiction of malʾāḵîm as part of the Elohim collective, which, in this interpretation, could be understood as advanced beings, such as the Pleiadeans.
However, the surrounding stories of Abraham often intersperse YHWH and Elohim, raising questions about coherence.
Genesis 19:1"And there came two malʾāḵîm of YHWH (of Elohim) to Sodom at even; and Lot sat in the gate of Sodom: and Lot seeing them rose up to meet them; and he bowed himself with his face toward the ground."
Genesis 19:13"For we will destroy this place, because the cry of them is waxen great before the face of YHWH; and YHWH hath sent us to destroy it (Elohim has sent us to destroy it)."
Genesis 19:15"And when the morning arose, then the malʾāḵîm of YHWH (of Elohim) hastened Lot, saying, Arise, take thy wife, and thy two daughters, which are here; lest thou be consumed in the iniquity of the city."
Genesis 19:27"And Abraham gat up early in the morning to the place where he stood before YHWH (Elohim):"
Genesis 19:29"And it came to pass, when Elohim destroyed the cities of the plain, that Elohim remembered Abraham, and sent Lot out of the midst of the overthrow, when he overthrew the cities in the which Lot dwelt."
Commands in texts like the Ten Commandments and Joshua 24 admonish followers to reject other "powerful ones" (Elohim) in favor of Yahweh.
Genesis 1 attributes the creation of the Earth and its preparation for humans to Elohim, not Yahweh.
The focus on a universal, transcendent creator (Elohim) suggests Yahweh was not yet a central figure in the narrative.
In Genesis 2, the term Yahweh Elohim appears, but this may represent a later editorial addition to align earlier traditions with Yahweh worship.
The flood narrative in Genesis 6–9 emphasizes Elohim and the judgment of humanity, with no specific Yahweh-centric actions.
Creation (Genesis 1–2): Elohim and Yahweh Elohim are used, with no explicit covenant or direct mention of Yahweh in a personal sense.
The Flood (Genesis 6–9): Elohim acts as the creator and judge.
The transition from Elohim (universal creator) to Yahweh (personal deity) reflects a narrowing focus from humanity as a whole to a specific people.
Before this period, the Hebrew texts often referenced multiple divine entities or names for God, such as El, Elohim, and Shaddai, reflecting a more diverse and pluralistic religious tradition.
Elohim and Yahweh: Elohim, often used as a generic term for "God" or "gods," was retroactively attributed to Yahweh in many cases.
Passages where plural language or differing names for God appear (e.g., Genesis 1 uses Elohim, while Genesis 2 uses Yahweh Elohim).
Identifying chapters or passages in the Hebrew Scriptures that originally referred to deities other than Yahweh Elohim is a complex task.
Genesis 1: Refers to Elohim as the creator of the universe in a universal and transcendent sense.
Genesis 2-3: Introduces Yahweh Elohim (often translated as "LORD God").
This psalm portrays Elohim presiding over a divine council and judging other gods: "God (Elohim) has taken His place in the divine council; in the midst of the gods (elohim) He holds judgment."
Elohim, for instance, originally denoted a plurality of divine beings, yet later interpretations equated Elohim with Yahweh.
Distinctions between various divine figures, including Elohim, El Elyon, and Yahweh, were effectively erased.
Jesus’ silence on Yahweh and the Elohim offers further insight.
If Jesus had intended to align himself with the Yahweh-centric narrative, he would have invoked Yahweh’s name or referenced the Elohim explicitly.
By conflating Yahweh with Elohim and other divine figures, editors of the 6th century BCE created a monolithic narrative that Jesus’ teachings later challenged.
He traces the historical and theological implications of this dependence, discusses the views of scholars, and explores the narratives of the Elohim in biblical and Mesopotamian traditions.
Paul Wallis recommends the New Jerusalem Bible (Expanded Study Edition) for its transparency in translating the original names of "Lord God" such as Elohim, El Elyon, El Shaddai, Yahweh, and Adonai.
Key biblical figures and events, including Elohim (the powerful ones), their conflicts, and their governance of human societies, bear resemblances to the Mesopotamian Anuna and Anunnaki.
The "divine council" is a concept found in the Hebrew Bible, particularly in passages like Psalm 82:1, where Yahweh is depicted as presiding over a group of spiritual beings referred to as "gods" (Elohim).
The Book of the Laws of YHWH included undisguised narratives of elohim, Elyon the Captain, Shaddai the Destroyer, CH-CH the Dragon, Asherah, Baal, Dagon, the moloch child-sacrifices, and the whole kaleidoscopic memory of the seba hassamayim.
Far from Judaic monotheism it was the memory of the whole array of sky armies, otherwise known as elohim, who governed humanity in the deep past.
In this verse, Elohim appears twice:
The second refers to other "gods" (Elohim), interpreted as lesser divine beings or heavenly hosts.
The Psalm portrays Yahweh calling these other Elohim to account for their failure to rule justly.
Yahweh declares their fate: "You are gods [Elohim], sons of the Most High, all of you; nevertheless, like men you shall die, and fall like any prince" (Psalm 82:6–7).
The Bible mentions one true God of Israel (primarily under names like Yahweh, Elohim, El Elyon, Adonai, El Shaddai, Eloah, El Roi, Yah) and refers to many foreign gods worshiped by other nations or sometimes by Israelites in idolatry.
Elohim refers to multiple gods, especially in the context of polytheistic worship by other nations (e.g., Exodus 20:3, "You shall have no other gods [Elohim] before me").
The Elohim’s arrival, described as “flying armies” or sa hashamayim, led to the establishment of the elbat, a council chaired by a higher-ranking entity referred to as El Elyon. According to Wallis, this council divided land among the Elohim, creating artificial scarcity and sparking conflicts, including those involving Yahweh, portrayed as a junior member of the council.
Biglino suggests that the “malakhim,” or angels, were likely part of a military hierarchy under the command of the Elohim, with Elyon as the supreme commander.
It’s not a distinct deity but could be included as a name for the God of Israel, similar to Yah or Elohim.
Elohim – Reflects God's power as Creator and Judge.
The first is that the plural Elohim of the Old
The man Adam had gained the “knowledge” ofreproduction, a fact that many Elohim/Anunnaki, including Enlil, deplored.
Turnage, some Bible codes and symbols referred to multiple deities.“These coded references pointed the way toward an understanding that such beings were the gods, or Elohim, of the Bible, whose worship began in Sumer, and who ultimately originated on another world.”
“The whole history of Israel is full of betrayals, abandonment, cults dedicated to other deities, also called Elohims, all concrete, all present like the Elohim leading Israel and with whom there had been this alliance: Jews would serve him and he would help them conquer the land and become a nation.
This same Elohim repeatedly calls himself jealous, and we wonder: how can one be jealous of a partner if there are no rivals in the relationship?” Biglino also compared the original Ten Commandments of Yahweh as written in Hebrew to the modern, sanitized, and Christianized version and found little in common.
These include Elisha and the prophet Elijah, whose name, Eliyahu, means “My God is El.” In II Kings 2:10-11, it is clear that Elijah has foreknowledge that he would be taken, and shordy he was pulled up into the heavens in a whirlwind by a “chariot of fire.” For three days, his countrymen looked for him but failed to find any sign of him Biglino has pointed out that: “This was an announced event, known in advance by the involved parties and therefore programmed by the Elohims who had decided to take with them this representative of theirs.
Biglino viewed this as a description of a meeting between the ancient gods, or Elohims, and their superiors.
Biglino has pointed out that the connection is clear and simple: “The Elohims die like all ADAMS!
It comes as no surprise to anyone who speculates that ANUNNAKI/ELOHIMS could have a long life—incredibly long for earthly beings, as it was measured on Nibiru’s orbital cycles—but that, as people made of flesh and blood, they too were meant to die.
The discussion featured Jordan Maxwell and Zecharia Sitchin addressing various topics, including the meanings of Yahweh and Elohim in Hebrew, interpretations of biblical texts, the relationship between Sumerian mythology and the Bible, and the symbolism of ancient artifacts and celestial bodies.
The term "Elohim" in the Bible refers to beings similar to the Sumerian Anunnaki, described as those "who from Heaven to Earth came." These beings were differentiated from the singular God of monotheistic belief, emphasizing their roles as emissaries rather than creators.
In course of time mortals forgot the origin of this God, and ignorantly supposed the name to be an abbreviation of Jehovih.
He emphasized the precision of Hebrew scriptures and their potential reference to advanced beings termed "Elohim."