Pt 5 Hebrew Council of Gods, Monotheism, Creation Ex Nihilo

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The Council of the Gods show that monotheism and Creation Ex Nihilo are incorrect doctrines to read back into the Hebrew Scriptures.

at a fiscal monotheism because of the adaptation of metaphysical monotheism the ancient Hebrew thought is forced to fit into the modern understanding and category otherwise the Scriptures wrong that assumption is what Blake ostler refutes using the Hebrew and it's very impressive how he does that and I'm excited to show you oh yeah but now that Blake has laid out the implications the ideas of metaphysical monotheism you know some page 23 he says I will also argue that such metaphysical monotheism is not coherent if God is viewed as a personal being who has the freedom and is capable of freely choosing to love others it's important to get a handle on just what ancient Israelite thought entails when it asserts that there is one God and this is Ben of argument back and forth between the monotheists and the supposed pagan polytheism that is an incorrect label to apply back on the ancient Hebrews michael heizer is big on that also but there some interesting implications go on here he says the Judeo Christian scripture does not adopt metaphysical monotheism the Judeo Christian scripture does not adopt metaphysical monotheism during any period of its history this has been assumed and stamped back on to the Old Testament and on to the New Testament so what about the god or gods in Israel Rob page 44 of black officers text now he says it is no secret that the Scriptures refer to beings other than the one God and these other beings they are absolutely divine beings they are God this is no secret this is how the ancient Hebrew Scriptures portray other divine beings as gods since the emergence of critical scholarship in the 19th century scholars of the Hebrew Bible have produced an impressive array of studies relating to the ancient Israelite view that there was a divine Council of the gods that was presided over by Yahweh as the God of Israel he says that's on page 0 44 I'm on page 44 now and I'm skipping the juice i'm just i'm kind of selecting a few highlights so if i can get on to his main argument which i'm gonna wreck it that's really it's something else now one of the most important discoveries was that the ugaritic texts referred to a divine council or an assembly of the gods or the son of the highest God L these studies show that the gods of the ugaritic pantheon of the gods reflect a number of phila logical epithets for L as the head God presiding over a council of subordinate deities the erotic texts share a number of designations and divine epithets related to the identity of the head God of the gods the following designations found in the auger enoch literature are also mirrored in Israelite tests so this is why scholars have said you know this that's over all ancient Near Eastern understanding this view of the pantheon of the gods is pretty solid when we see that the same word used to describe the eager riddick concepts are also those found in the Hebrew Bible and I'm trying to woo and I've written some of these epithets up on the board got my famous whacking stick the on dot Elam Elam is the set the Assembly of L or the Assembly of the gods the door ill is the assembly or the circle of hell now these are the epithets that are used at current we find these exact same descriptions in the Hebrew Bible in the Psalms and Isaiah and I'll explore some of that with you so this this is the overarching ancient Near Eastern interpretation this is the understanding pacarku haveen the Assembly of the Stars the door bein ilum the assembly or the circle of the sons of El the door dot charmaine the assembly or the circle of those in heaven and the metric hurt Ben ilum the Assembly of the sons of El there are many different ways to there's been many different ways to left my book back there to interpret this assembly of the gods or the assembly of the sons of God or so on and so forth the expressions between the Hebraic lot and the gorilla thought are precisely the same expressions and I think that's very important and very interesting to uh to understand l is pictured as a white-bearded father of the gods he sits on a throne in the midst of the divine council consisting of his sons and the sons are the offspring of L and his cream ishara or author ott it appears that there is a divine Council of L and his sons as well as also a more general counsel of other gods that are not ELLs sons he said I'm on page 45 now in ostlers book the members of the divine Council are classified as God's not angels not human judges these are gods this is the word ilum right here in the brick or ill ill ill ill ill heiser is very good on this subject also he knows that Hebrew has a perfectly good and usable term to describe God and God's Elohim now it also has another Hebrew term for messenger or angel angel and that's mama King malaki a messenger an angel the scholarship has downgraded the gods the Elohim into the lower tier of angels and messengers with the assumption that ancient Israel did not really believe in a multitudinous amount of gods in a Council of the gods but if they were angels this is absolutely wrong fundamentally so we don't have to have a bias they'll be a scholar like Blake ostler and I say that to rib him a little bit in case he watches this he's the most complete thorough scholar I've ever read on this subject until vs I say bias amusingly because we have michael heizer who is a non-lds scholar who absolutely trounces the scholars who want to make the Hebrew Elohim into less than genuine gods we Mormons we get we get slapped around for contending that well now several of the really good biblical scholars are coming up and they're taking our site not intentionally they they don't have Mormonism in mind but they are simply following the Hebrew text and the Hebrew text as well as the eager riddick text here Gilliam definitely establishes these divine beings as gods and I mean the same species as God all mighty in the Bible I don't mean something distinct and separate or ontologically different oh absolutely not though the Hebrew does not do that but also she's pretty good on that tues so this gets kind of fun for for all of us the Stars diagnose so anyway okay where was I well here we go in the Ugaritic mythology now this is important for the book of Job also and this is explored in the automatic mythology the Stars the Stars yell as in up in the sky you know on Tommy's and serious and several of the stars all of the stars they are seen as gods and not as astral bodies not as inanimate unmoving God's not as just divine chunks of matter no they are seen as divine beings God's very interesting because it's the same thing in the book of Job and I'll explore that with you also

23 thoughts on “Pt 5 Hebrew Council of Gods, Monotheism, Creation Ex Nihilo

  1. Thanks for posting these videos BYP. A few months ago I read Eric Skousen's book "Earth: In the beginning" and that was the first time I had read about the council of the Gods…I had a few questions about it, but you're answering them with your vids, so thanks! I will watch the rest of this series later….time to go to work 🙁

  2. This YouTube video, Jewish Prophecy Concerning The End Times + Statue of Liberty, talks about a boy rabbi who when as a baby begins prophesying about 7th heaven, and when he gets to a second throne he sees there, he is prevented from going any further by his father, because it's just too sacred for the ears all to hear.

  3. Also the mention of the Igigi here:
    "There is no god can bear his anger, his intellect is vast and his benevolence; sinners and such trash he will blast his presence; not so the wide teacher to whose words we listen; he wrote it down, he saved it for time to come.
    Let the Igigi who built his dwelling, let the gods speak: this was the song of Marduk who defeated Tiamat and attained sovereignty."
    Enuma Elish

  4. But still Tiamat lay inert till Apsu, the father of gods, bellowed for that servant who clouds his judgment, his Mummu,
    'Dear counselor, come with me to Taimat.'
    They have gone, and in front of Tiamat they sit down and talk together about the young gods, their first-born children; Apsu said,
    'Their manners revolt me, day and night without remission we suffer.

    Enuma Elish: Ancient Near Eastern Texts, Sanders trans.

  5. As soon as the gods saw them,
    saw the messengers of Sea,
    the mission of Judge River,
    the gods lowered their heads
    to the top of their knees,
    and onto their princely seats.
    Baal rebuked them:
    "Gods, why have you lowered your heads
    to the top of your knees,
    and onto your princely seats?

    Stories from Ancient Canaan.
    Michael David Coogan pg.81-82

  6. (5) Biblical scholars agree on how the Pentateuch was put together. The sources were (E) Elohist, (J) Yahwist, (P) Priestly, (D) Deuteronomist, and (R) Redactor. The last two were written to dovetail with the first two, and the writers tried to do two things: (1) eliminate all contradictions, and (2) eliminate all vestiges of the Israelite primitive past of pagan polytheisism.

  7. (4) Apparently it was not until the reign of Josiah that the Yahwist group was able to achieve dominance. The "lost book" of Deuteronomy was discovered in the house of the LORD (2 Kings 22:8 ), and the Passover was reinstituted after a lapse of 500 years (if indeed it even existed before then). The golden calf (symbol of the Kings of Israel) from the reign of Jeroboam was suppressed (2 Kings 23:15 ).

  8. (2) This relatively small group of Israelites from the outside (Egypt proper) formed some type of symbiotic relationship with the much larger inside group (which consisted of Israelites and Canaanites, the so-called mixed multitude) to form the "12 tribes" (when they were not fighting each other).

  9. Furthermore, the Israelites needed divine help to defeat a small seminomadic tribe (Ex. 17:8-13 ) in contradiction to the later editor's estimate of an army of 600,000 men (12:37 ) besides children (and women?).


  10. (1) Most of the Israelites at the time of the exodus (about 1250 B.C.) were already located in the Canaanite area, which, incidentally, was at that time a part of Greater Egypt. A relatively small number, probably only one tribe (Levi), were in Egypt. Exodus 1:15 , for example, says that only two midwives were needed to attend the births of Hebrew children.

  11. I want to make sure I clarify this for us all. I am NOT teaching apostasy to Israel. I never would do that. This is logically, grammatically, and coherently discussed in videos 10 and 11, where I discuss the meaning of Deut. 6:4-10, the Shema Yisrael… Thanks for your patience whilst I upload. Whew! It's a lot of vids to do in one day ya know. GRIN!

  12. Hi Minority Op…… I discuss the Shema in Pt 10 of this series. It will go into pt. 11 also. In fact, I will end up discussing every single Old Testament scripture that is impacted, i.e., many multitudinous vids on this. As Wayman29 has said, a fascinating topic!

  13. then on the other hand you have:
    Deu 32:39 See now that I, even I, am he, and there is no god with me: I kill, and I make alive; I wound, and I heal: neither is there any that can deliver out of my hand.
    Very interesting topic!

  14. Yes this is a tough dicussion. Some verses illude to monothioseic and some to the hevenly 1Ki 22:19 And he said, Hear thou therefore the word of the LORD: I saw the LORD sitting on his throne, and all the host of heaven standing by him on his right hand and on his left. And the LORD said, Who shall persuade Ahab, that he may go up and fall at Ramothgilead?

  15. Deuteronomy 6:4 is explored in either the next vid, or the one after. I definitely disagree with you saying the Shema is teaching monotheism. The evidence from the Hebrew is just not there, as I noted in the vids.

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