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Well-Known Member
Wrong, SpiitulSon.

Elohim means "Gods". You can't make that mean "Father of all". It is, however, not impossible that it is used as a "plural of eminence". Whether the "real meaning" (if any) is "god" or "gods" is impossible to say from the word alone. The same interpretation problem exists in Gen. 1. The Hebrew text says, "... created the heavens and the earth." The Bible literally and clearly says that there were several heavens.


Well-Known Member
I suppose it could be argued that the planets are included in the "heavens", but the Genesis text is very clear on the singular "the earth"...
anders said:
I suppose it could be argued that the planets are included in the "heavens", but the Genesis text is very clear on the singular "the earth"...

The Divine that is meant by "God" is the Divine Existere in heaven, because the Divine in heaven is in many.

Therefore in the Hebrew language,God is called "Elohim," in the plural.For the same reason angels are called gods, not that they are gods,but because the Divine of the Lord that is in them is meant by "God." (That in the Word the Lord is called Jehovah from Esse or Essence, and God from Existere or Existence.

Also that the Divine Esse is Divine good, and that the Divine Existere is Divine truth.In general, that good is esse, and truth is existere therefrom.

That angels are called gods from the reception of Divine truth proceeding from the Divine good of the Lord.That Divine truth united to Divine good in heaven, is called, in one phrase, Divine truth.

Genesis 33

And he called it El Elohe Israel. That this signifies from the Divine Spiritual (namely, interior worship), is evident from the signification of "El Elohe" (explained in what follows); and from the signification of "Israel," as being the spiritua. As regards what has been said from verse 17 of this chapter thus far, the case is this: In this chapter in the supreme sense the subject treated of is the Lord, how He made His natural Divine.

But as the things which exist in the supreme sense concerning the Lord surpass the ideas of man's thought (for they are Divine), I may illustrate them by such things as fall more nearly into the ideas, namely, by the manner in which the Lord regenerates man's natural.

For in the internal sense the regeneration of man as to his natural is also here treated of, because the regeneration of man is an image of the glorification of the Lord.

For the Lord glorified Himself, that is, made Himself Divine, according to Divine order. According to such order He also regenerates man,that is, makes him celestial and spiritual.

From myself: By the man become spiritual and celestial he become a little god. Such men can heal the sick.Can make the blind see.The lame walk.

Here it is explained how He makes man spiritual, for "Israel" signifies the spiritual man.

The spiritual man is not the interior rational man, but the interior natural. The interior rational man is what is called the celestial man.

What the difference is between the spiritual and the celestial man has already been frequently stated.

A man is made spiritual by having the truths in him conjoined with good or faith conjoin with good works, the things of faith conjoined with those of charity,and this in his natural. Exterior truths are there first conjoined with good,and afterwards interior truths.

The conjunction of exterior truths in the natural was treated of in this chapter from verses 1 to 17.The conjunction of interior truths with good, from verse 17 to the end.

Interior truths are not conjoined with good in any other way than by enlightenment flowing in through the internal man into the external man. From this enlightenment Divine truths are manifest only in a general manner, comparatively as innumerable objects are seen by the eye as one obscure thing without distinction.

This enlightenment from which truths are manifest only in a general manner, was signified by Esau's words to Jacob, "Let me set I pray with thee of the people that are with me;" and by Jacob's answer, "Wherefore is this? Let me find grace in thine eyes".

That the spiritual man is relatively in obscurity. It is this spiritual man who is represented by Israel.

The spiritual man is so called from the fact that the light of heaven, in which is intelligence and wisdom, flows into those things in man which are of the light of the world, and causes the things which are of the light of heaven to be represented in those which are of the light of the world, and thereby to correspond.

For regarded in itself the spiritual is the Divine light itself which is from the Lord, consequently it is the intelligence of truth and the wisdom thence derived.

But with the spiritual man this light falls into the things which are of faith in him, and which he believes to be true.Whereas with the celestial man it falls into the good of love.

But although these things are clear to those who are in the light of heaven, they are nevertheless obscure to those who are in the light of the world, to most people at this day, and possibly so obscure as to be scarcely intelligible,and yet as they are treated of in the internal sense, and are of such a nature, the opening of them is not to be dispensed with.The time is coming when there will be enlightenment.

The reason why the altar was called El Elohe Israel, and by it was signified interior worship from the Divine Spiritual, is that in the supreme sense "El Elohe" is the same as the Divine Spiritual, and so also is "Israel."

(That "Israel" denotes the Lord as to the Divine Spiritual, and in the representative sense the Lord's spiritual church, or what is the same, the man who is spiritual.

In the original tongue "El Elohe" means "God God," and strictly according to the words, "God of gods." In the Word, Jehovah or the Lord is in many places called "El," in the singular, also "Eloah;" and He is likewise called "Elohim," in the plural; sometimes both in one verse, or in one series.

He who is not acquainted with the internal sense of the Word cannot know why this is so. That "El" involves one thing, and "Eloah" another, and "Elohim" another, everyone may judge from the fact that the Word is Divine, that is, derives its origin from the Divine, and that it is thereby inspired as to all the words, nay, as to the least point of all.

What "El" involves when mentioned, and what "Elohim," may be seen from what has been occasionally shown above, namely, that "El Elohim" or "God" is mentioned when truth is treated of.

Hence it is that by "El" and "Elohim" in the supreme sense is signified the Divine Spiritual, for this is the same as the Divine truth, but with the difference that by "El" is signified truth in the will and act, which is the same as the good of truth.

The expression "Elohim" is used in the plural, because by Divine Truth are meant all truths which are from the Lord.

Hence also angels are sometimes called in the Word "Elohim" or "gods", as will also appear from the passages adduced from the Word below.

Now as in the supreme sense "El" and "Elohim" signify the Lord as to truth, they also signify Him as to power.

For truth is that of which power is predicated, because good acts by truth when it exerts power. Therefore wherever power from truth is treated of in the Word, the Lord is called "El" and "Elohim," that is, "God."

Hence also it is that in the original language "El" also signifies one who is powerful. That "El" and "Elohim," or "God," are mentioned in the Word where the Divine Spiritual is treated of, or what is the same, the Divine truth, and hence the Divine power, may be still more evident from the following passages.

In Moses:
God said unto Israel in the visions of the night, I am the God of gods [El Elohe] of thy father; fear not to go down into Egypt, for I will there make of thee a great nation (Gen. 46:2-3).

As these words were spoken to Israel, whom He would make a great nation, and thus the subject treated of is truth and its power, it is here said "El Elohe," which in the proximate sense signifies "God of gods."

That in the proximate sense "Elohim" denotes "gods," because predicated of truths and the derived power, is also evident in the same:
Jacob built there an altar, and called the place El-Beth-El, because there the Elohim were revealed unto him, when he fled before his brother (Gen. 35:7).

And also elsewhere:
Jehovah your God, He is God of gods and Lord of lords, the great God [El], powerful and formidable (Deut. 10:17).

where "God of gods" is expressed by "Elohe @Elohim," and afterwards "God" by "El," to whom greatness and power are ascribed.

In David:
Jehovah is a great God [El], and a great King above all gods [Elohim]. In His hand are the searchings out of the earth;and the strengths of the mountains are His (Ps.95:3-4)

Here "God" or "El" is used because the subject treated of is the Divine Truth and the derivative power; and also "gods," because the subject treated of is also the truths thence derived; for in the internal sense a "king" signifies truth.

Hence it is evident what a "great king above all gods" involves. The "searchings out of the earth" also denote the truths of the church, which are called the "strengths of the mountains" from the power from this good.

In the same:
Who in heaven shall compare himself to Jehovah? Who among the sons of the gods [Elim] shall be likened to Jehovah ? God [El] mighty in the secret of the holy ones. O Jehovah God Zebaoth, who is as Thou the strong Jah? (Ps.89:6-8).

Here the "sons of the gods" or "of Elim," denote truths Divine, of which it is evident that power is predicated.For it is said a "God [El] mighty, Jehovah God of Armies, who is strong as Thou?"

So in another place in David:
Give unto Jehovah, O ye sons of the gods, give unto Jehovah glory and strength (Ps. 29:1).

In Moses:
They fell upon their faces, and said, God of gods [El Elohe] of the spirits of all flesh (Num. 14:22).

In David:
I said, ye are gods [Elohim] and ye are all sons of the Most High (Ps. 82:6)( John 10:34).

where they are called "gods" from truths, for "sons" are truths.
Confess ye to the God of gods [Elohe Elohim]; confess ye to the Lord of lords (Ps. 136:2-3).

In Daniel:
The king will act according to his own pleasure,and will puff himself up, and will exalt himself above every god [El], and above the God of gods [El Elohim] will speak wondrous things (Dan. 11:36).

from this it is evident that in the proximate sense "El Elohe" is "God of gods," and that in the internal sense "gods" are predicated of the truths which are from the Lord.

It is said "El," or "God," in the singular, where the subject treated of is the power which is from the Divine truth, or what is the same, from the Lord's Divine Spiritual, as may be seen from the following passages.

In Moses:
Let my hand be as God [El] to do evil to thee (Gen. 31:29).

And again:
Neither is there a hand for God [El] (Deut. 28:32).

And in Micah:
Neither is there a hand for God (Micah 2:1).
"A hand for God" denotes that there may be power. (That "hand" denotes power; and that "hand" is predicated of truth, n. 3091.)

In David:
I will set his hand also in the sea, and his right hand in the rivers; He shall call Me, Thou my Father, my God [El], the rock of my salvation (Ps. 89:25-26).

speaking of power from truths. Again:
The wicked saith in his heart, God [El] hath forgotten,He hath hidden His faces,He will never see: arise, Jehovah God [El], lift up Thy hand wherefore doth the wicked despise God [Elohim]? (Ps. 10:11-13);
denoting the same.

Jehovah is my rock,and my fortress,and my deliverer;my God [El], my rock (Ps.18:2).

where power is treated of.

In Isaiah:
The residue shall return, the residue of Jacob, to the powerful God [El](Isa.10:21).

Unto us a Child is born, unto us a Son is given; and the government shall be upon His shoulder; and His name shall be called, Wonderful, Counselor, God (El), Mighty, Father of Eternity, Prince of Peace (Isa. 9:6).

Behold the God [El] of my salvation, I will trust, and not be afraid; for He is my strength (Isa. 12:2).

I am God [El] yea, from this day, I am He, and there is none that can rescue out of My hand, I am doing, and who shall withdraw it? (Isa. 43:12-13).

said of power. In Jeremiah:
God [El] the great, the powerful, whose name is Jehovah of Armies (Jer. 32:18).

In the second book of Samuel:
With my God [El] I will leap over a wall. God [El], His way is perfect, the discourse of Jehovah is pure. Who is God [El] save Jehovah? Who is a rock save our God [Elohim] ? God [El] is the strength of my refuge (2 Sam. 22:30-33).

In Moses:
God [El] is not a man that He should lie, or the son of man that He should repent; hath He said, and shall He not do ? or hath He spoken, and shall He not establish? He brought them forth out of Egypt, He hath as it were the strengths of a unicorn; in that time it shall be said to Jacob and Israel, What hath God [El] wrought? (Num. 23:19, 22-23);
where in the internal sense power and truth are treated of.

And again:
God [El] who brought him forth out of Egypt; He hath as it were the strengths of a unicorn; He shall consume the nations His enemies, and shall break their bones, and shall crush his darts (Num. 24:8).

That "horns" and "strengths of a unicorn" signify the power of truth from good. Not to mention many other passages. As most things in the Word have also an opposite sense, so also have "god" and "gods," which names are used when falsity and power from falsity are treated of; as in Ezekiel:
The gods [Elim] of the strong shall speak to him in the midst of hell (Ezek. 32:21).

In Isaiah:
Ye have been in heat in the gods [Elim] under every green tree (Isa. 57:5).



Well-Known Member
My interpretation is, that "Israel" in Gen 33 can have only one meaning, namely Jacob with his new name. You cannot separate "El Elohim" from "Israel". It is clear from the text that El Elohim Israel means "God, Israel's God". God of gods would have been El ha-Elohim, as it is written in Deut 10:17.

I don't understand on what grounds you state "The spiritual man is not the interior rational man, but the interior natural. The interior rational man is what is called the celestial man," and I don't understand what you mean. I am sure that there are no passages in the Bible where man is classified that way.

It is interesting that you sometimes have to interpret elohim as meaning angels, in order not to admit that the OT in several places clearly states that there are more gods than God. No wonder then that there are many sons of God.
I don't understand on what grounds you state "The spiritual man is not the interior rational man, but the interior natural. The interior rational man is what is called the celestial man," and I don't understand what you mean. I am sure that there are no passages in the Bible where man is classified that way.

As there are infinite varieties in heaven,and no one society nor any one angel is exactly like any other, there are in heaven general,specific, and particular divisions.

The general division is into two kingdoms, the specific into three heavens, and the particular into innumerable societies. Each of these will be treated of in what follows.The general division is said to be into kingdoms, because heaven is called "the kingdom of God."

There are angels that receive more interiorly the Divine that goes forth from the Lord, and others that receive it less interiorly.The former are called celestial angels, and the latter spiritual angels.

Because of this difference heaven is divided into two kingdoms, one called the Celestial Kingdom, the other the Spiritual Kingdom.

As the angels that constitute the celestial kingdom receive the Divine of the Lord more interiorly they are called interior and also higher angels; and for the same reason the heavens that they constitute are called interior and higher heavens. They are called higher and lower, because these terms designate what is interior and what is exterior.

The love in which those are, who are in the celestial kingdom is called celestial love, and the love in which those are who are in the spiritual kingdom is called spiritual love. Celestial love is love to the Lord, and spiritual love is love towards the neighbor.

And as all good pertains to love (for good to any one is what he loves) the good also of the other kingdom is called celestial, and the good of the other spiritual. Evidently, then, the two kingdoms are distinguished from each other in the same way as good of love to the Lord is distinguished from good of love towards the neighbor. And as the good of love to the Lord is an interior good, and that love is interior love, so the celestial angels are interior angels, and are called higher angels.

The celestial kingdom is called also the Lord's priestly kingdom, and in the Word "His dwelling-place;" while the spiritual kingdom is called His royal kingdom, and in the Word "His throne." And from the celestial Divine the Lord in the world was called "Jesus," while from the spiritual Divine He was called "Christ."

The angels in the Lord's celestial kingdom, from their more interior reception of the Divine of the Lord, far excel in wisdom and glory the angels that are in His spiritual kingdom.

For they are in love to the Lord, and consequently are nearer and more closely conjoined to Him. These angels are such because they have received and continue to receive Divine truths at once in their life, and not first in memory and thought, as the spiritual angels do. The same with the celestial and spiritual man.

Consequently they have Divine truths written in their hearts, and they perceive them, and as it were see them, in themselves; nor do they ever reason about them whether they are true or not. They are such as are described in Jeremiah:-

I will put my law in their mind, and will write it in their heart. They shall teach no more every one his friend and every one his brother, saying, Know ye Jehovah. They shall know Me, from the least of them even to the greatest of them (xxxi. 33,34).

And they are called in Isaiah:-
Taught of Jehovah (liv. 13). That the "taught of Jehovah" are those who are taught by the Lord He Himself teaches in John (vi. 45, 46).

It has been said that these angels have wisdom and glory above others for the reason that they have received and continue to receive Divine truths at once in their life.

For as soon as they hear Divine truths, they will and do them, instead of storing them up in the memory and afterwards considering whether they are true.

They know at once by influx from the Lord whether the truth they hear is true.For the Lord flows directly into man's willing, but mediately through his willing into his thinking. Or what is the same, the Lord flows directly into good, but mediately through good into truth.

That is called good which belongs to the will and action therefrom, while that is called truth that belongs to the memory and to the thought therefrom.

Moreover, every truth is turned into good and implanted in love as soon as it enters into the will; but so long as truth remains in the memory and in the thought therefrom it does not become good, nor does it live, nor is it appropriated to man, since man is a man from his will and understanding therefrom, and not from his understanding separated from his will.

Because of this difference between the angels of the celestial kingdom and the angels of the spiritual kingdom they are not together, and have no intercourse with each other.

They are ablem to communicate only through intermediate angelic societies, which are called celestial-spiritual. Through these the celestial kingdom flows into the spiritual and from this it comes to pass that although heaven is divided into two kingdoms it nevertheless makes one. The Lord always provides such intermediate angels through whom there is communication and conjunction.

anders said:
Like I thought, you can't find one single verse in the Bible to support your views.

God standeth in the assembly of God, He shall judge in the midst of the gods, I said, Ye are gods, and all of you sons of the Most High (Ps.82:1,6)

Angels and man are nothing but truth and good from the Lord. Divine Truth and Divine Good is what God is. Angels and men are good and truth from Him.Therefore they are called His children.There are called little gods.

There is none like Thee among the gods,O Lord (Ps. 86:8). Among the gods. Among the gods,means among angels and men.

Thou, Jehovah, art high above all the earth; Thou art exalted exceedingly above all gods (Ps.97:9). Jehovah God is exalted above angels and men.

I know that Jehovah is great, and that our Lord is above all gods (Ps. 135:5). Above angels and men.

It is not the Greek gods or false gods of the nations these verse are meant by, but angels and men who are in the Lord and the Lord in them.



Well-Known Member
I find this question to be a most interesting one, so I'll let you all in on the true nature of our relationship with God.

We have a dualistic nature. We are spirits that are clothed in bodies. As C.S. Lewis put it, you do not have a soul; you are a soul, you have a body. Our spirits all share the same Father, God. We were created by Him, spiritually. We have, however, many billions of different physical fathers. Mine's name is Tom. We are all son and daughters (spiritually) of God.

Christ is different. He was begotten spiritually and physically of God. This does not mean that God had sex with Mary, but that He planted His seed in her womb. Christ is the only begotten of God in that He is the only man to be born in this fallen state of the same spiritual and physical Father.

We can be spiritually begotten of Christ through the Gift of the Holy Ghost. This is what is meant by John 1:12. This is also the adoption that is spoken of by Paul, and this is one way in which Christ is our Father. There are two other ways: He is the Father in that He created the earth, and He speaks and acts as the Father through divine investiture of authority.

Son of Man is in reference to the superlative "Man." God the Father is the Man among men. He is (to quote the vernacular) "The Man." Christ is the Son of THE MAN; or the Son of God. The men of the O.T. refer to themselves as "son of man" as a way of saying they are human beings, but Christ never does. He never refers to "our Father," but always to "your Father and my Father," always refering to the same person. He keeps His divinity constantly before us, and never forgets that, while He may be among us, He is not one of us, in every sense.


Well-Known Member

You wrote "He planted His seed in her womb."

This is the very first time I have seen somebody claiming that God is human in any respect (apart from having audible footsteps in the garden of Eden). I thought only Jesus was the human part of God, and he can't very well have planted himself - or could he?


Well-Known Member
That would make Him human if we had some revealed truth saying that only humans can have seed. Unfortunately, that's just a forced inference that has been perpetuated over the years by ill-informed religious despots. God does indeed have "seed," for lack of a better word.


Active Member
And, dear Ocelot, I am more than four times your age, so please do not try to sound like a schoolteacher.

I am totally amazed that you would berate a 15 year old for sounding too much like a teacher. you are definitely a piece of work.

with the statistics for young people graduating with less than an 8th grade ability to read and write on the rise I would say that Ocelot should rather be encouraged to not only sound like a teacher but maybe he could become one, and the fact that he is in this type of forum at all is amazing since i'm sure there are much more fun things to do than come in and debate intelligent idea's amonst his elders.

Ocelot I hope that you are not put off by that kind of treatment as i'm sure there will be others that believe age somehow equates to intelligence, keep on putting your idea's together any way you want as that is the best way to exercise your mind and truly grow, I just hope
there will be someone with intelligence around when the youthfull errors are ironed out.


Active Member
yes Satan has done a sterling job of turning us away from the truth setting up countless faiths and religions to confuse and mislead, how would you recognise them?

Hawkfum I must bow to your words of wisdom and I salute your insight into the world as it really is. might I ask if you follow any religion or would you be like myself without the influence of man in your understanding of GOD.

I would hear more of your intelligence if you would be so inclined.


Active Member
Spiritualson (Harry) - you GO boy

whether your interpretations are correct or not I have not yet had a chance to judge but right wrong or in between I must say that anyone that uses scripture to back up an argument has a foundation built by that which is higher than all we can concieve, love to see intelligence in action.
KBC1963 said:
Spiritualson (Harry) - you GO boy

whether your interpretations are correct or not I have not yet had a chance to judge but right wrong or in between I must say that anyone that uses scripture to back up an argument has a foundation built by that which is higher than all we can concieve, love to see intelligence in action.

God's Divine Essence is Divine Love and Divine Wisdom or Divine Good and Divine Truth. Angels and men, if born again and regenerated are forms of good and truth from God.This is what makes them children of God. No one is a child of God until he and she is born again,which is meant by palingenesis, which means regeneration. Life from death,means the same, born again. The oldself must die before the new person can live.

This was taught to Mary Magdalen by the Lord. I know it is not written inthe Bible.

The church called the truths she learn from the Lord black magic, worship of the devil. Mary Magdalen didn't go to France to worship the devil. She let her oldself die and put on the new for the Lord. She never has sex with Jesus, and I don't agree anyone who saids so. She acknowledge the Lord as her God, not her lover. She didn't stand for lust as the church saids.



Well-Known Member

You mention some theories about Mary of Magdala as if they were common knowledge. I was an active Lutheran for many years, and have read a fair share of religious literature and am now studying religion at a university, but I have never heard or read something like that. You write "the church saids". Do you mean that there are Catholics who believe that sort of things? I have checked the 6 verses in the Bible where Mary of Magdala is mentioned, and they are all as innocent as can be. Does anyone know from where these theories come?


There is little doubt that we are all sons of God, but how? The new testament declares that we are sons of God by adoption. God has other sons, the angels are refered to as sons of God, but the Bible says that they were created. Jesus is very different than anyone else. Jesus is the Son of God by birth before the worlds where made. Jesus is the only begotten of the father. In instances in the Bible where it says that other people where the first born of the Lord, I do not believe that it is the God the Father who is speaking. Instead Jesus says that Isreal is his firstborn, and that "I am a father to Israel, and Ephraim [is] my firstborn." I believe that it was Jesus and not the Father that lead ancient Israel.

Jesus said overlooking Jerusalem, "O Jerusalem, Jerusalem, [thou] that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under [her] wings, and ye would not!" Matt. 23:37

You see Islam teaches that Jesus was merely a prophet. I bet to differ. Jesus was either a madman or worse, or he was the only begotton Son of the Living God. You can either dismiss him as crazy or you can fall down at his feet and worship Him, Lord of all, but he was not profit and not merely a good man.


Well-Known Member
What do you think of my explanation of how we and Christ are both children of God?