REGARDING THE LINGUISTIC USE OF “GOD” / “ELOHIM”
@YoursTrue said : “That God (Elohim) doesn't always have to mean God (Elohim), if you get my point. Since God made Moses God to pharaoh, it doesn't mean Moses was God. (post 348)
I would argue that, historically, the word Elohim cannot be separated from it’s meaning (i.e. God or Godhood. )
For example, when God say to Moses In Exodus 7:1, it is
“given to you [to be] a God to Pharoah” (δεδωκα σε θεον Φαραω) this does not change the meaning of θεος or “God” to mean that God is like Moses somehow, but rather that
Moses is like God somehow.
Similarly, when
“THE God stood in the congregation of Gods, and in the midst of Gods, he examined them…” (LXX), this judgement or criticism of these Gods is being done by THE God (the
Greek actually uses the article) to another group of Gods. While these other Gods are not THE God (as the text indicates), they are Gods. Something about them allows the text to apply the attribute of “Gods” or “Godhood” to this group. The God does not take on their characteristic, but rather they take on one or more characteristics of Godhood.
For example, Diognetus tells the early Christians,
“ whoever takes upon himself his neighbor’s burden, whoever wishes to benefit another who is worse off in something in which he himself is better off, whoever provides to those in need things that he has received from God, and thus becomes a god to those receive them, this one is an imitator of God. The Epistle to Diognetus 10:6
Diognetus is not doing something new by the application of the appellation of “God” to mankind. The Dead Sea Scrolls (4Q) provide many examples of these “Godlike” beings who are, in some way, like God himself. Gods. Yet, the text still distinguishes them from THE God.
For example, 4Q400 Frag. 1 speaks thusly : “
Praise the God of …, you godlike beings of utter holiness; rejoice in his divine kingdom. For He has established utter holiness among the eternally holy, that they might become for Him priests of the inner sanctum in His royal temple, ministers of the Presence in His glorious innermost chamber. In the congregation of all the wise godlike beings, and in the councils of all the divine spirits, He has engraven his precepts to govern all spiritual works and his glorious laws for all the wise divine beings, that sage congregation honored by God, those who draw near to knowledge.
The text also tells us that it is not only by “drawing near to knowledge” they are honored as being “godlike”, but the text tells us that “Precept by precept they shall grow strong, to be seven eternal councils; for He established them for Himself to be the most holy of those who minister in the Holy of Holies. [...] They shall become mighty thereby in accordance with the council [...] [...] the Holy of Holies, priests of …these are the princes of …who take their stand in the temples of the King [...] in their realm or within their inheritance [...]” They tolerate none who transgress the true Way, nor is there any unclean in their holy ranks.
In using the appellation of “God”, the word “God” or “godlike” does not mean that THE God has become “like” them, but they have become like him (Godlike). The base meaning of Elohim/θεοσ has not changed.
Such texts often distinguish The “God of gods” and “Lord of lords” from those others. For example, 4Q401-2 Frag 1-2 says
“the king of the godlike beings..[...] when they come with the godlike beings of [...] together for all of their assemblies [...] their might for all the powerful warriors…
While it is clear in such early texts that these "God-like" beings are divine and powerful and full of knowledge, etc (i.e. like God or “Godlike”), still, he is more powerful, more knowledgeable, and has more authority than they.
“Surely the weapons of warfare belong to the God of divine beings…the armies of heaven and the wonders of all the divine spirits shall run at His command, while the voice of tumult [...with] His might, armies of divine spirits at war in the clouds. But the victory shall belong to the God of divine beings. God by His knowledge has created wonderful new works. All these has He wondrously created; none can comprehend His glorious plan. To the King of the wise godlike beings belong all matters of knowledge; indeed the God of knowledge causes all that happens forever. Through His knowledge and by means of His glorious plan all the eternal seasons have come to be. He has created the former things at their times, and the latter things at the time appointed for them. ... ..None of the divine beings understand what he has designed, for these things are part of His glorious creation, and were part of His plan before ever they came to be.. 4Q402 Frags. 3-4
My point is that when early council texts such as Psalms 82 speak of the council of Gods, Historically this does not change the linguistic meaning of Elohim / θεος, but instead merely applies one or more of the characteristics of an Elohim / El / θεος to another being, such as a Moses, or to early Christians as Diognetus explained.
In any case, I hope your spiritual Journey is wonderful.
Clear
σιειτωφυω
