The term Elohim is grammatically plural but often used in the Hebrew Bible to refer to the singular God of Israel.
The idea that Elohim once physically ruled reflects interpretations that view earlier biblical periods as times of divine presence or theocracy, where God or gods had direct contact or rule over humans, sometimes understood literally.
But in the three hundred and ninety-seventh year, the Gods Baal and Ashtaroth triumphed, through their familiar spirits, and caused the Israelites to anoint a king to rule over them.
This king was called Saul, signifying OF THE LORD GOD.
Prior to this the Israelites acknowledged no God nor Lord, but covenanted with the Great Spirit, E-O-Ih. The name had been kept secret with the fathers, and the commandments were announced from the Great Spirit, I AM.
Time stirred their waters, forming gods and lands.
The eternal gods stirred time.
God, eternal, spoke light into being.
Before the world, only gods dwelt in stillness.
In the primal mist, the eternal gods awoke.
Indeed, the biology of the planet evolved, and that is the sacred way God chose to develop it.
Hence, the thought by many that evolution didn't happen at all, and that God created Humans instantly.
Make no mistake, there was no plan of God's to terminate this planet.
I don't want to go through this again." Then you make up your Human mind and you have a one-sided conversation with God about coming back...
Everyone agrees there is one God.
Can you send light to a Human Being on this vessel who needs it without them necessarily participating in the meeting, or even knowing about this energy, or having any idea about God?
Thus, among other ways, Thoth-the-Atlantean [15] depicted, in ancient times, the spiritual Path offered to incarnate people by God.
However, Thoth-the-Atlantean — the Representative of the Primordial — spoke about something completely different; namely, He spoke about God in the Aspect of the Creator Who is the real Treasure for people.
There are two basic states in which God in the Aspect of the Creator resides: they are calm and activity.
I hope that my readers understand that God in the Aspect of the Creator (the Primordial Consciousness) is not a personality, but the United We of All Those Who have attained the Perfection throughout the entire history of God’s existence.
That is why it is correct to say that God in the Aspect of the Absolute and in the Aspect of the Primordial Consciousness is one for the entire universe.
Nevertheless, there are also personal Manifestations of God.
Perfect Divine incarnate Teachers are also personal Manifestations of God.
It began from the Fiery — Creative — state of God.
Later, continents and oceans appeared, as well as organic bodies, which gradually evolved — under the supervision of God — and which were necessary for the incarnation of souls in them.
Another method, which one needs to master simultaneously, is the transformation of oneself as a consciousness into Light and Fire through the meditation called “Divine Sun” or “The Sun of God” [15].
It is better to choose for yourself in this case a way of serving God that will be adequate to your wishes and possibilities [2,9-11,15,25,33].
Sons of God and Daughters of Men:Jasher 4:18–21 describes how the “sons of men” began to teach the mixture of animals of one species with another, implying forbidden knowledge or genetic corruption.
Warning of God’s Judgment:Noah directly tells the people: if they do not repent, “God will bring a flood of waters upon you, and destroy you all from under heaven” (Jasher 6:5).
In Jasher 6:16, God protects the Ark with animals and angels during the final seven days before the Flood, preventing people from harming it.
Divine Instruction:God tells Noah explicitly to build the Ark in Jasher 5:20–24.
Final Seven Days:In Jasher 6:11–14, God commands Noah and his family to enter the Ark seven days before the rain begins.
The Reign of ViolenceGenesis 6:11 states: "Now the earth was corrupt in God's sight, and the earth was filled with violence." Ḥāmās denotes systemic injustice and oppression.
Pride Before the FallPsalm 10:4 states: "In his pride the wicked man does not seek him; in all his thoughts there is no room for God." The wicked deny accountability and exalt themselves, inviting destruction.
Meaning: Believers adopted by God
Meaning: Those belonging to God's Kingdom
Function: Offspring of “sons of God” and human women
"God is not a man, that He should lie, nor a ben-adam, that He should repent; has He said, and will He not do it?
(Note: ben-adam appears consistently as God’s address to Ezekiel, e.g., 3:3, 3:4, 3:10, 4:1, etc.
"And He said to him, ‘Truly, truly, I say to you, you will see the heavens opened and the angels of God ascending and descending on the huios tou anthrōpou.’"
"And he said, ‘Behold, I see the heavens opened up and the huios tou anthrōpou standing at the right hand of God.’"
Hebrew (ben-adam): Literally "son of Adam" or "human being," used in Ezekiel to emphasize the prophet’s mortality and dependence on God.
Shared religious elements: cross worship, sun and serpent cults, similar terms for God, baptism, and confession across Old and New Worlds.
First as the sky gods and angels who arrived openly in crafts to assist as teachers.
Reincarnation is a process maintained by God-Source throughout the universe.
If a native race or species goes extinct, God-Source directs the soul to another location in the universe.
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.
Beginnings in Vind’yu In the rugged mountains of Dharma, Vind’yu (India), God chose Capilya’s family to gather the scattered Faithists—called Vedes, Parsi’es, and others—who were enslaved or hiding from idol-worshipping tyrants.
Six generations earlier, God sent 500,000 angels, led by Hirattax, to prepare a deliverer by inspiring Faithist marriages.
Origins in Egupt In Egupt (Egypt), a land of 13 million, including 4 million Faithists (Israelites), God sent loo’is to raise Moses.
Birth and Early Signs In Jaffeth (China), ravaged by Te-in’s wars, God chose Chine from Zarathustrian descendants like T-soo Yong.
He swore to Jehovih alone, rejecting war and Gods, vowing to aid the poor and live purely.
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.
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.
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.
Moses’ objection (4:1) and God’s response use "YHWH" consistently (4:2-17), as if cementing the new identity.
The Elohim opening feels primal—a generic "God" addressing a shepherd, fitting an older, universal story.
Egypt—whereas Elohim suits a simpler "God vs.
The golden calf (32) uses "Elohim" mockingly ("These are your gods [Elohim]," 32:4), but YHWH punishes (32:35).
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).
Commandments’ Origin: They could be an Elohim relic, nested into a YHWH exodus by editors asserting Israel’s God.
The Verse: When Moses asks God’s name at the burning bush, the response is, “I AM WHO I AM… Say to the Israelites, ‘I AM has sent me to you’” (Exodus 3:14).
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”).
This aligns with Elohim’s use across cultures (e.g., Canaanite "El") as a cosmic "God."
It’s less about a relationship (like YHWH’s “I will be your God”) and more about ontology—pure, unconditioned existence.
Egoquim’s Nature: In Eawahtah’s story, Egoquim is the "Great Spirit"—singular, supreme, rejecting lesser gods (I’tura, “saviors born of woman”).
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.
Shift in 3:15: Right after “I AM,” the text says, “YHWH, the God of your fathers, the God of Abraham…” (3:15).
“YHWH” becomes relational (“your God”), whereas “I AM” stands alone, needing no context—perfect for an Elohim original.
“I AM”’s universality gets tethered to YHWH’s covenantal specificity—“the God of Abraham” replaces “the All and the One.”
Instead, YHWH, “the God of Abraham, Isaac, and Jacob” (3:15), directly commissions Moses: “I have seen my people’s affliction; go to Pharaoh” (3:7, reframed as YHWH).
The Red Sea parts (14), and YHWH drowns the Egyptians (14:27)—a warrior God triumphing.
The arc tightens: YHWH, Israel’s God, sees oppression, picks Moses, fights Pharaoh, frees the people, and leads them militarily to Sinai for a covenant.
“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.
YHWH’s covenant (19:5, 24:7) ties neatly to “God of Abraham” (3:15) and “my people” (12:31).
It’s all about Israel’s identity—chosen, freed, bound—without Elohim’s broader “no other gods” (20:3) muddying the focus.
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.
Moses, a Hebrew raised in Egypt, is called by God at a burning bush to free the Israelites from slavery (Exodus 3).
The story then expands: YHWH, the personal God of Israel, guides the Israelites through forty years in the wilderness, forging them into a nation bound for a promised land.
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.
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.
The wilderness saga—forty years of miracles and nation-building—casts YHWH as Israel’s personal, covenantal God, a layer absent in Eawahtah’s streamlined mission.
You shall have Egoquim as your only God.
No other god, lord, idol, man, or angel shall you worship, forever.
Swear against all false gods, lords, and idols, vowing never to serve them—and pass this oath to your children, and their children, forever.
Naming Yahweh this way implies he was tied to specific locales, much like how other Near Eastern gods (e.g., Baal of Ugarit) were linked to cities or regions.
This aligns with older biblical poetic texts (e.g., Habakkuk 3:3, "God came from Teman") that associate Yahweh with southern origins.
One figure, sometimes called "Bes-like" due to its resemblance to the Egyptian dwarf god Bes, adds another layer of cultural mixing.
Localized: Yahweh wasn’t a one-size-fits-all god yet.
Henotheism: Were these worshippers monotheists who saw Asherah as a symbol, or henotheists who accepted multiple gods but prioritized Yahweh?
Narrative: Xisuthros (Ziusudra’s Greek name) is warned by the god Enki of a flood to punish humanity.
Cyclical Context: Post-flood, Xisuthros ascends to the gods, his kin rebuild—cyclical renewal mirrors Vara’s new era.
The Vanir are a group of gods in Norse mythology associated with fertility, prosperity, nature, and the cycle of life.
In Norse mythology, the Vanir gods are primarily associated with fertility, prosperity, nature, and magic.
Njörðr – God of the sea, wealth, and prosperity.
Freyr – God of fertility, peace, prosperity, and good harvests.
Their lack of knowledge led to the belief that these beings were "God."
Mari is often linked to Sugaar, a serpent or dragon-like god.
However, unlike male thunder gods, Mari is not a warrior—her power is absolute, not dependent on battles.
Message Summary:The discussion focuses on the concept of archetypes of God, explaining how different names, symbols, and representations across cultures are all perspectives of the same universal Source.
Names such as God, Goddess, Allah, Jehovah, Tetragrammaton, the Light, and "I am that I am" represent the universal concept of all that is.
Archetypes like the father energy, mother energy, or divine aspects such as God or Goddess provide frameworks for humanity to understand the Source.
Scheria is the island home of the Phaeacians in Homer’s Odyssey; a paradisiacal place, isolated from the rest of the world, where its inhabitants are known for their hospitality, advanced seafaring skills, and close ties to the gods.
The palace of King Alcinous is richly adorned with gold and silver, and its grounds include enchanted dogs made by the god Hephaestus.
And they also say that both worlds, that of our Former Masters and the earth itself, meet one another every 6,000 years. Then the Gods return.”
Once the gods had established the rules of Heaven and Earth and laid the banks of rivers such as the Tigris and Euphrates, they questioned what should be done next.
The foundational concept underlying the analysis is `Antinoo`, referring to the intimacy between the Greeks and the Gods in The Odyssey.
The Bible, in its 6th chapter of Genesis, refers to unions between gods and the adamites, which resulted in giants on Earth.
Whether referring to the Bible, The Odyssey, or other ancient texts, the notion of a divine force or God is prevalent throughout.
The transmission emphasizes that the concept of God transcends names and representations across cultures.
In the beginning (4.5 billion years ago), the universe was created in God’s great design.
As the storms abated, sunlight came back to the face of the Earth, as God intended.
Sunlight was again daytime, and darkness again nighttime, in accordance with God’s design; evening and morning made one day.
Again, God’s original design was that there be a sky between the clouds and oceans.
In accordance with God’s design, the heavens were reestablished, in that the sky again stood between the clouds and the oceans, as the onslaught of the great storms abated.
God’s heavens were indeed reestablished; evening and morning were the beginning of the second day.
God’s design was that the lands would not be entirely covered by the oceans as they were immediately following a cataclysm, so the disrupted oceans, now settling, drained off the higher lands.
In accordance with God’s design, the dry land was Earth, and the waters oceans, and once again it was reestablished and good, as God intended.
Since God’s design was that the Earth should bring forth grass and herbs, yielding their seed, and the fruit trees yielding fruit containing their seed, the Earth was again reestablished.
The Earth, being reestablished, brought forth grass and herbs yielding their seed, and the fruit trees yielding fruit containing their seed; and it was good, as God intended.
In accordance with God’s design, there were normally lights in the heavens, which served to indicate months, seasons, days, and years.
They also served to furnish light on Earth, as God intended.
Once again, as God intended, they shone from the heavens.
It was God’s will that some of every living creature, and bird flying, should survive the cataclysmic inundation.
Surviving then were great whales, every living creature of the sea, and every kind of winged fowl; and it was as God intended, and good.
They were blessed with God’s original design to be fruitful, reproduce, and replenish the oceans with sea life and the air with fowl.
It was God’s will that some of every creature—cattle, creeping things, and beasts of the Earth—should survive the cataclysmic inundation.
Surviving then were the beasts, the cattle, and everything that creeps on the Earth; and it was as God intended, and good.
In accordance with God’s design, man, who was created in the image God intended, was also to survive and have dominion over the fowl of the air, over the cattle, and over all the Earth, and over every creeping thing that creeps on the Earth.
So it was God’s design that man, who was created in the image God intended, both male and female, would survive the cataclysmic inundation.
They were blessed with God’s original design to be fruitful, multiply, replenish the Earth, and control it, having dominion over the fish of the sea, the fowl of the air, and every living thing that moves upon the Earth.
God’s design was that man, being given every herb bearing seed, which is upon the face of all the Earth, and every tree in which is the fruit of a tree yielding seed, should have them for food.
To every beast of the Earth, and to every fowl of the air, and to everything that creeps on the Earth, wherein there is life, God’s design was that green herbs should serve as food; and it was as God intended.
Everything which survived was as God had originally created and still was in God’s design, and it was good.
The seventh day brought God’s blessed peace, as the holocaust had abated, leaving those of His creation who survived.
These are the same regenerations of the heavens and of the Earth as they were reestablished after the tumble previous to the one of this story, when the Lord God reestablished the Earth and the heavens.
For the Lord God had not brought rain upon the Earth in this region, and there was not a man to till the ground.
It was God’s will that man should rise up from the Earth, and keep the breath of life, and remain a living soul.
And it was God’s will, after a cataclysm, that a continent eastward be established, and there in Eden lived the man of this story.
It was in God’s province that the man was of Eden, where he lived and toiled.
God’s design was that the man was warned: although the motherland was the source of all knowledge, both good and evil, if he stayed therein, surely he would die.
And it was God’s design that the man should not be alone; therefore, a mate should be his.
Since God had originally created every beast of the field and fowl of the air, in his time Adam had named each one.
The child of the man was a female, made in the image God intended.
When Indra, King of the Gods, had destroyed the Titan who held the waters of the Earth captive in his entrails, he returned to the heights of the Central Mountain with the song of the rains and running waters in his ears.
So he summoned Visvakarman, god of works and arts, and asked him to build another palace to match his powers.
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.
Genesis 16:13Verse: “And she called the name of YHWH that spake unto her, Thou El Roi...”Interpretation: Hagar’s naming of El Roi (“God who sees me”) suggests her recognition of divine interaction.
Interpretation:Hagar names the entity El Roi (God who sees me), which suggests her recognition of a being with extraordinary awareness.
YHWH: The name of God used prominently in this chapter, particularly in Sarai’s lament (verse 2) and the promises made by the malʾāḵ YHWH to Hagar (verses 7–13).
El Roi: In verse 13, Hagar calls YHWH "El Roi," meaning "God who sees me," reflecting her acknowledgment of divine interaction.
Ishmael: The name means "God hears," emphasizing Elohim's attention to Hagar’s plight.
Yahwist (J) Source: Characterized by the use of YHWH and a focus on direct, personal encounters with God.
Elohist (E) Source: Prefers Elohim and often depicts God as more distant, using intermediaries like malʾāḵîm.