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Ok, if that’s how you want it:

Are There Other Gods in Addition to Heavenly Father?

Instead of defending our belief about human deification and the existence of other “Gods” in other universes (see MORMONISM: Section 1, Chapter 14), this chapter will merely examine the biblical texts themselves to determine if the Bible teaches the existence of other “Gods.” If it does, it can’t be used as a standard to condemn Mormonism since it itself would be a “polytheistic” work (according to the standards of our opponents).
This chapter doesn’t examine the passages anti-Mormons use against our belief in the plurality of deities (see next chapter) since their identification and validity are besides the point. Any valid interpretation of those passages by our opponents would cause the Bible to be self-contradictory.

“You Mormons are polytheists!”

“If we are, so is the Bible.”

Those who truly believe the Bible is the Word of God and accept its teachings have to accept the existence of supernatural beings who are called “gods.”
This chapter focuses on the early biblical view of the Divine Council,1 with God being the head of the council of the gods similar to the other ANE pantheons.2 The earliest portions of the Bible repeatedly mention the Divine Council and remnants of this belief still echo in the later books of the OT. The head God “ El” was pictured as an elderly bearded deity sitting on a throne, sometimes before individual lesser deities or as head of the Divine Council.3 “Early Israelite belief did not rule out the possibility of other gods.”4 “... the first commandment with its: `Thou shalt not have any other gods but me’ assumes that there may be other gods.”5 Their emphasis wasn’t the Israelite “God” was the only deity that existed; it was, the Israelite “God” was incomparable.6 He was the only God like him,7 or no other “god” was as great or could do what he does.8 He was the only God for Israel.
When the earliest portions of the OT were being edited, copied and translated after Israel adopted singular [exclusive] monotheism (as evidenced by Second Isaiah),9 these words which mentioned the existence of these gods were changed to mean “angels” (seen by the action of the LXX), changing the nature of these subservient beings.10

“The idea of monotheism is a gradual development. Moses did not deny the existence of other gods. He taught that there is to be only one God for Israel, a doctrine which is known as henotheism, or monolatry.”11

In reality, the OT, as a whole, isn’t a monotheistic canon, it is a monotheizing canon.12 Its earlier portions show the teachings of the Divine Council,13 with God being referred to as the God of gods, which describes a monolatrous or henotheistic pantheon.14 “The nature of Mosaic monotheism is often misconstrued as insisting Yahweh is the only God in existence. This notion is foreign to the earliest OT materials.”15 Moses wasn’t a monotheist in the same sense Philo, St. Augustine and Mohammed were monotheists.16
This monolatrous view progressed to a monotheistic view during the Exile, under the guidance of the writings of Second Isaiah,17 but this trend already began prior to the Exile.18 It is only in its later portions, such as Second Isaiah, where we find the classical monotheism commonly accepted today.19 Those who edited the OT books into what they are today were exclusionary monotheists, and they modified the earlier texts to reflect their view.20 Fortunately, they weren’t able to completely obliterate the early Israelite view since numerous biblical passages still reflect this early belief.
There are many passages in the Bible which mention there’s only one God. The OT emphasizes it in very clear terms especially in Isa 43-46 where the LORD, or Jehovah says that he is the only God.21 There aren’t any Gods before him and shall be none after him. Jehovah also said that he doesn’t know of any other God.
A common argument heard from our critics follows along the line of: “If God himself didn’t know of the existence of other Gods, how could Joseph Smith?”22 This is an interesting argument but its power is only illusionary, since it not only betrays unawareness of the development of the Israelite conception of deity, but also unfamiliarity with the LDS and NT view of the “oneness of deity” and doctrine of exaltation.
MORMONISM: Section 5 demonstrates multiple beings (whether exalted humans or reigning deities in other universes) can share “oneness” with the Father making a singular authority and a singular nature. All incorporated into complete unity with the Father share in his “Godhood” and are identified in the singular as “God” instead of “Gods.” The Father, Son and Holy Ghost are three spatially separate entities identical with three people. However, these three are referred to in a singular manner because of their complete unity and all the sanctified who will be glorified share the same “oneness” the Godhead possesses.
Even if the sanctified number in the billions, they will still fall under the singular designation “God” because of their complete unity with the Godhead, by sharing the “God” nature and for being within the singular authority that comes from Heavenly Father. There aren’t any gods aside from God (collectively-encompassing the divine family).
This “inclusive monotheism” satisfies the Second Isaiah denials since if it doesn’t, there can never be any form of “Trinity,” which makes the entire NT contradict Second Isaiah.
These members of the Divine Council or heavenly court were called “gods, the sons of God, the Holy Ones,” and were always subservient to Jehovah.

A) The God of the gods:

(1) Ex 15:11 Who is like unto thee, O LORD, among the gods? Who is like thee, glorious in holiness, fearful in praises, doing wonders?

(2) Deut 10:17 For the Lord your God is God of gods, and Lord of lords, a great God, a mighty, and a terrible, which regardeth not persons, nor taketh reward.

(3) Josh 22:22 The LORD God of gods, the LORD God of gods, he knoweth, and Israel he shall know; if it be in rebellion, or if in transgression against the LORD, (save us not this day.)

(4) Ps 136:2 O give thanks unto the God of gods: for his mercy endureth forever.

(5) Dan 2:47 The king answered unto Daniel, and said, Of a truth [it is], that your God [is] a God of gods, and a Lord of kings, and a revealer of secrets, seeing thou couldest reveal this secret.

(6) Dan 11:36 And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done.

(1) Ex 15:11 This passage contrasts God with the gods and some manuscripts parallels it with being glorified among Holies (some LXX) or glorified among the Holy Ones, making these “gods” known as the “Holy Ones” among whom God is glorified. The existence of these other “gods” don’t detract from the uniqueness of God.23
(2) Deut 10:17; (3) Josh 22:22; (4) Ps 136:2; (5) Dan 2:47 & (6) Dan 11:36 God is the God of the gods. These Gods have Heavenly Father as their God. These “gods” can’t be idols or false gods since idols are inanimate objects and false gods are nonexistent. Do nonexistent beings have a God?24 (e.g. Does the Easter bunny worship God?)

B) God is greater than all the gods:

(1) Ex 18:11 Now I know that the LORD is greater than all the gods: for in the thing wherein they dealt proudly he was above them.

(2) Deut 3:24 O Lord GOD, thou hast begun to shew thy servant thy greatness, and thy mighty hand: for what God [is there] in heaven or in earth, that can do according to thy works, and according to thy might?

(3) Ps 86:8 Among the gods [there is] none like unto thee, O Lord; neither [are there any works] like unto thy works.

(4) 2 Chr 2:5 And the house which I build [is] great: for great [is] our God above all gods.

(5) Ps 97:9 For thou, LORD, art high above all the earth: thou art exalted far above all the gods.

(6)Ps 135:5 For I know that the LORD is great, and that our Lord is above all gods.

(7) Ps 29:1-2 A Psalm of David. Give unto the LORD, O ye mighty, give unto the LORD glory and strength. Give unto the LORD the glory due unto his name; worship the LORD in the beauty of holiness.

(8) Ps 89:5-7 And the heavens shall praise thy wonders, O LORD: thy faithfulness also in the congregation of the saints. For who in the heaven can be compared unto the LORD? [who] among the sons of the mighty can be likened unto the LORD? God is greatly to be feared in the assembly of the saints, and to be had in reverence of all [them that are] about him.

(9) Ps 95:3 For the LORD [is] a great God, and a great King above all gods.

(1) Ex 18:11 Jethro praises God as being greater than all other gods because of his might in delivering the Israelites. He wasn’t contrasting God with the nonexistent gods of the Egyptians.
(2) Deut 3:24 & (3) Ps 86:8 Moses mentions the existence of other Gods in heaven and asks rhetorically what other God can rival what Jehovah has done? None. There is no god that can compare to him.
(4) 2 Chr 2:5; (5) Ps 97:9 & (6) Ps 135:5 God is superior to all other gods.25
(7) Ps 29:1-2 The word “mighty” comes from the Hebrew “’êl” and has reference to “God, sons of God, gods, heavenly beings.”26
(8) Ps 89:5-7 God is greater than all the gods who are members of the Divine Council. The phrase, “congregation/ assembly of the saints” means the “[divine] council of the Holy Ones”27 which is in heaven. The “sons of the mighty” has reference to the “sons of the heavenly beings.” Jehovah is the supreme ruler of the Divine Council and no other member of the council can compare to him.
(9) Ps 95:3 Jehovah is a King above all gods.

C) God rules the Divine Council:

(1) 1 Kng 22:19-23 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? And one said on this manner, and another said on that manner. And there came forth a spirit, and stood before the LORD, and said, I will persuade him. And the LORD said unto him, Wherewith? And he said, I will go forth, and I will be a lying spirit in the mouth of all his prophets. And he said, Thou shalt persuade [him], and prevail also: go forth, and do. Now therefore, behold, the LORD hath put a lying spirit in the mouth of all these thy prophets, and the LORD hath spoken evil concerning thee.

(2) 2 Chr 18:18-22 Again he said, Therefore hear the word of the LORD; I saw the LORD sitting upon his throne, and all the host of heaven standing on his right hand and [on] his left. And the LORD said, Who shall entice Ahab king of Israel, that he may go up and fall at Ramothgilead? And one spake saying after this manner, and another saying after that manner. Then there came out a spirit, and stood before the LORD, and said, I will entice him. And the LORD said unto him, Wherewith? And he said, I will go out, and be a lying spirit in the mouth of all his prophets. And [the LORD] said, Thou shalt entice [him], and thou shalt also prevail: go out, and do [even] so. Now therefore, behold, the LORD hath put a lying spirit in the mouth of these thy prophets, and the LORD hath spoken evil against thee.

(3) Isa 6:1-11 IN the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, [is] the LORD of hosts: the whole earth [is] full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. Then said I, Woe [is] me! for I am undone; because I [am] a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the LORD of hosts. Then flew one of the seraphims unto me, having a live coal in his hand, [which] he had taken with the tongs from off the altar: And he laid [it] upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here [am] I; send me. And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate.

(4) Ps 82:1 A Psalm of Asaph. God standeth in the congregation of the mighty; he judgeth among the gods.

(5) Ps 89:5-7 And the heavens shall praise thy wonders, O LORD: thy faithfulness also in the congregation of the saints. For who in the heaven can be compared unto the LORD? [who] among the sons of the mighty can be likened unto the LORD? God is greatly to be feared in the assembly of the saints, and to be had in reverence of all [them that are] about him.

(6) Job 15:8 Hast thou heard the secret of God? and dost thou restrain wisdom to thyself?

(7) Isa 14:12-14 How art thou fallen from heaven, O Lucifer, son of the morning! [how] art thou cut down to the ground, which didst weaken the nations. For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: I will ascend above the heights of the clouds; I will be like the most High.

(8) Jer 23:18,21-22 For who hath stood in the counsel of the LORD, and hath perceived and heard his word? who hath marked his word, and heard [it]? ... I have not sent these prophets, yet they ran: I have not spoken to them, yet they prophesied. But if they had stood in my counsel, and had caused my people to hear my words, then they should have turned them from their evil way, and from the evil of their doings.

(9) Dan 7:9-14 I beheld till the thrones were cast down, and the Ancient of days did sit, whose garment [was] white as snow, and the hair of his head like the pure wool: his throne [was like] the fiery flame, [and] his wheels [as] burning fire. A fiery stream issued and came forth from before him: thousand thousands ministered unto him, and ten thousand times ten thousand stood before him: the judgment was set, and the books were opened. I beheld then because of the voice of the great words which the horn spake: I beheld [even] till the beast was slain, and his body destroyed, and given to the burning flame. As concerning the rest of the beasts, they had their dominion taken away: yet their lives were prolonged for a season and time. I saw in the night visions, and, behold, [one] like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion [is] an everlasting dominion, which shall not pass away, and his kingdom [that] which shall not be destroyed.

(10) D&C 121:32 According to that which was ordained in the midst of the Council of the Eternal God of all other gods before this world was, that should be reserved unto the finishing and the end thereof, when every man shall enter into his eternal presence and into his immortal rest.

(11) Abr 3:21-4:1 I dwell in the midst of them all; I now, therefore, have come down unto thee to declare unto thee the works which my hands have made, wherein my wisdom excelleth them all, for I rule in the heavens above, and in the earth beneath, in all wisdom and prudence, over all the intelligences thine eyes have seen from the beginning; I came down in the beginning in the midst of all the intelligences thou hast seen. Now the Lord had shown unto me, Abraham, the intelligences that were organized before the world was; and among all these there were many of the noble and great ones; And God saw these souls that they were good, and he stood in the midst of them, and he said: These I will make my rulers; for he stood among those that were spirits, and he saw that they were good; and he said unto me: Abraham, thou art one of them; thou wast chosen before thou wast born. And there stood one among them that was like unto God, and he said unto those who were with him: We will go down, for there is space there, and we will take of these materials, and we will make an earth whereon these may dwell. And we will prove them herewith, to see if they will do all things whatsoever the Lord their God shall command them; And they who keep their first estate shall be added upon; and they who keep not their first estate shall not have glory in the same kingdom with those who keep their first estate; and they who keep their second estate shall have glory added upon their heads for ever and ever. And the Lord said: Whom shall I send? And one answered like unto the Son of Man: Here am I, send me. And another answered and said: Here am I, send me. And the Lord said: I will send the first. And the second was angry, and kept not his first estate; and, at that day, many followed after him. AND then the Lord said: Let us go down. And they went down at the beginning, and they, that is the Gods, organized and formed the heavens and the earth.

(12) Abr 4:26 And the Gods took counsel among themselves and said: Let us go down and form man in our image, after our likeness; and we will give them dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.

(1) 1 Kng 22:19-23 & (2) 2 Chr 18:18-22 The prophet Micaiah saw God sitting on a throne surrounded by members of the Divine Council. God asks who will influence Ahab, and there is discussion amongst themselves (“one said one thing, another said another”)! God doesn’t arbitrarily appoint and command as he would if these beings were only angels. He asks and receives input from the members of the group. Finally, one being volunteers to do the task. God asks how he plans to do it, this spirit being says how, God likes it, saying this spirit will succeed, gives his approval and commands him to implement his plan.
(3) Isa 6:1-11 Isaiah saw God sitting on a throne surrounded by six-winged beings. He heard God ask, “Whom shall I send, and who will go for us?” similar to his inquiry in the Divine Council witnessed by Micaiah (1 Kng 22:19-23; 2 Chr 18:18-22) and Abraham (Abr 3:21-4:1). Isaiah volunteers and is sent by the Divine Council (because of the setting).
(4) Ps 82:1 God stands in the midst of the Divine Council, in the assembly of the gods.28 He pronounces judgment upon these gods.29
(5) Ps 89:5-7 The phrase, “congregation/assembly of the saints” means the “[Divine] Council of the Holy Ones” which is in heaven. As mentioned above, the “sons of the mighty” has reference to the “sons of the heavenly beings.” YHWH is the supreme ruler of the Divine Council and is incomparable.
(6) Job 15:8 The statement, “Hast thou heard the secret of God?” actually refers to the Divine Council. It says, “Have you listened in on the council of God?”30
(7) Isa 14:12-14 The Shining One (Lucifer) desired to rule over the Divine Council which is located on the holy mountain in the North (Saphon) and rival the Most High (El).31
(8) Jer 23:18,21-22 These verses have God condemning these false prophets. They never stood before God in the Divine Council. God didn’t send them. He didn’t even speak to them. The language God uses is identical with the commission granted to his true prophets and authentic messengers. Isaiah and the lying spirit stood before God in the Divine Council. They were sent by God. They were spoken to by God. They were legitimate, but these prophets God’s condemning in Jer 23 are false prophets.
(9) Dan 7:9-14 Describes an apocalyptic scene of the Divine Council. The Ancient of Days is sitting on the presiding throne surrounded by other members of the Divine Council. The Son of Man was presented before him and was given dominion over the earth.
(10) D&C 121:32 The Divine Council existed prior to the creation of the earth with Heavenly Father ruling over all the other gods.
(11) Abr 3:21-4:1 Abraham is shown the Divine Council during the Grand Council (prior to the creation). This is similar to the visions shown to Micaiah and Isaiah.
(12) Abr 4:26 The creation of man was based upon the decision of the Divine Council.

D) Other gods exist:

(1) Gen 1:26 And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.

(2) Gen 3:22 And the LORD God said, Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever.

(3) Gen 11:7 Go to, let us go down, and there confound their language, that they may not understand one another’s speech.

(4) Josh 5:13-15 And it came to pass, when Joshua was by Jericho, that he lifted up his eyes and looked, and, behold, there stood a man over against him with his sword drawn in his hand: and Joshua went unto him, and said unto him, [Art] thou for us, or for our adversaries? And he said, Nay; but [as] captain of the host of the LORD am I now come. And Joshua fell on his face to the earth, and did worship, and said unto him, What saith my lord unto his servant. And the captain of the LORD’S host said unto Joshua, Loose thy shoe from off thy foot; for the place whereon thou standest [is] holy. And Joshua did so.

(5) Ps 29:1-2 A Psalm of David. Give unto the LORD, O ye mighty, give unto the LORD glory and strength. Give unto the LORD the glory due unto his name; worship the LORD in the beauty of holiness.

(6) Ps 58:1-2 Do ye indeed speak righteousness, O congregation? do ye judge uprightly, O ye sons of men? Yea, in heart ye work wickedness; ye weigh the violence of your hands in the earth.

(7) Ps 97:7 Confounded be all they that serve graven images, that boast themselves of idols: worship him, all [ye] gods.

(8) Ps 138:1 [A Psalm] of David. I will praise thee with my whole heart: before the gods will I sing praise unto thee.

(9) Deut 3:24 O Lord GOD, thou hast begun to shew thy servant thy greatness, and thy mighty hand: for what God [is there] in heaven or in earth, that can do according to thy works, and according to thy might?

(10) Ps 77:13 Thy way, O God, [is] in the sanctuary: who [is so] great a God as [our] God?

(11) Jer 10:6 Forasmuch as [there is] none like unto thee, O LORD; thou [art] great, and thy name [is] great in might.

(12) 1 Cor 8:5-6 For though there be that are called gods, whether in heaven or in earth, (as there be gods many and lords many,) But to us there is but one God, the Father, of whom are all things, and we in him, and one Lord Jesus Christ, by whom are all things, and we by him.

(1) Gen 1:26; (2) Gen 3:22 & (3) Gen 11:7 Who was God talking to?32 The word “God” is from the plural “Elohim” which means “gods.” This plural word is translated as the singular “God” when the accompanying verbs and nouns are singular. However, these three passages have God speaking and utilizing plural forms making the proper usage to mean, “And the Gods said, Let us make man in our image after our likeness ... ” and “The LORD Gods said, Behold, the humans have become like us ... ” These probably have reference to the Divine Council comprising of male and female beings.33
The idea of “plural majesty”34 doesn’t work35 since it is without parallel anywhere in the biblical texts.36 The OT repeatedly mentions God in association with other beings called “gods.” God is the God of these gods. They exist beneath him and within his authority.
(4) Josh 5:13-15 Who is this being known as the “Captain of the armies of Jehovah”? He was worshiped by Joshua. He couldn’t be an angel since angels can’t be worshiped (Col 2:18; Rev 19:10; 22:8-9).
(5) Ps 29:1-2 The word “mighty” has reference to the heavenly beings known as the “sons of God” or “gods” who participate in the Divine Council.37
(6) Ps 58:1-2 Many understand the word “congregation” to have reference to the “gods” who had rule over various groups of mankind. “O congregation” should mean “O gods.” These aren’t human judges but certain divine beings who assist God in ruling the world.38 These gods have been unjust in their dealings with mankind.
(7) Ps 97:7 This is a curious passage since it begins as a condemnation of idolatry but then tells the gods to worship God. Are these “gods” idols? Are idols intelligent lucid beings capable of worshiping God?
(8) Ps 138:1 David will sing praises to God in front of the gods. He obviously wasn’t referring to idols or nonexistent beings (e.g. “I will praise God in front of the tooth fairy!” -Doesn’t work).39
(9) Deut 3:24; (10) Ps 77:13 & (11) Jer 10:6 What God in heaven or on earth can do what God does? Which god is as great as God? No one. These statements presuppose the existence of beings called “gods” or else why bother asking the question?
(12) 1 Cor 8:5-6 Paul says “Even though there are [beings] called gods both in heaven and on the earth (indeed there are many such gods and many such lords), but to us, there is only one God, the Father, who is the source of all things and we live for him. There is only one Lord Jesus Christ, who made all things, and who is the cause of our existence.”
Even though there are many gods (possibly the ones he calls in other areas, “principalities and powers”-Rom 8:38; Eph 1:21; 3:10; 6:12; Col 1:16; 2:15; Tit 3:1),40 we only consider Heavenly Father to be the “real” God, by virtue of being the head of all “lesser gods” and by being the sole source of authority for all these other “gods.”

E) The divine “Sons of God:”

(1) Gen 6:2-4 That the sons of God saw the daughters of men that they [were] fair; and they took them wives of all which they chose. And the LORD said, My spirit shall not always strive with man, for that he also [is] flesh: yet his days shall be an hundred and twenty years. There were giants in the earth in those days; and also after that, when the sons of God came in unto the daughters of men, and they bare [children] to them, the same [became] mighty men which [were] of old, men of renown.

(2) Deut 32:8 When the most High divided to the nations their inheritance, when he separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel. [esp LXX & 4QDt]

(3) Deut 32:43 Rejoice, O ye nations, [with] his people: for he will avenge the blood of his servants, and will render vengeance to his adversaries, and will be merciful unto his land, [and] to his people.

(4) Job 1:6 Now there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them.

(5) Job 2:1 AGAIN there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them to present himself before the LORD.
(6) Job 38:4-7 Where wast thou when I laid the foundations of the earth? declare, if thou hast understanding. Who hath laid the measures thereof, if thou knowest? or who hath stretched the line upon it? Whereupon are the foundations thereof fastened? or who laid the corner stone thereof; When the morning stars sang together, and all the sons of God shouted for joy?

(7) Prov 30:4 Who hath ascended up into heaven, or descended? who hath gathered the wind in his fists? who hath bound the waters in a garment? who hath established all the ends of the earth? what [is] his name, and what [is] his son’s name, if thou canst tell?

(8) Dan 3:25 He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God.

The “Sons of God” refers to those who are members of the class of beings who are whatever God is41 (i.e. “Gods.”).42
(1) Gen 6:2-4 This passage describes the myth of some of these divine beings43 mating with human women and producing offspring who became the giants44 and famous people of the past (the Nephilim - echoed in Num 13:33).45 This is similar to the other ANE stories of various legendary men being half-human and half-divine. “It would appear that these were originally gods, but under the influence of his faith in Yahweh the narrator envisaged them as angelic beings.”46
(2) Deut 32:8 The LXX says, “according to the number of the angels of God” while the Dead Sea Scroll Version mentions “according to the number of the sons of God.” Others understand this passage to mean, “according to the number of the gods” (cf. Judg 11:12-28. El-Head of the gods; YHWH-one of the Gods beneath El).47 The original God of Israel was “El,” the chief God. Israel’s very name is derived from his name: “Isra-el.”48 Elyon appointed certain “Gods” to rule over various countries. YHWH was appointed to rule over Israel. Israel was YHWH’s portion.49 The significance of this passage can’t be overstated since it describes numerous deities functioning beneath the authority of the head God in the Divine Council.50
(3) Deut 32:43 The LXX contains a phrase lacking in the AV, “Rejoice O heavens with him and let all the angels of God worship him.” Others have, “Rejoice O heavens, let all the sons of God ( i.e., “the gods”) worship him.”
(4) Job 1:6 & (5) Job 2:1 These passages mention the heavenly beings called the “sons of God” who present themselves before God, with Satan included in this group. These passages reflect the ancient view of Satan as the “adversary/accuser/prosecuting attorney,”51 “the satan” (Zech 3:1-2) before he was conceptualized as the ruler of the malevolent kingdom, opposite God’s.
(6) Job 38:4-7 The “sons of God” sang for joy at the creation of the world. These are “the gods” who belong to the Divine Council who are subservient to Heavenly Father.52
(7) Prov 30:4 Who is the son of God? (8) Dan 3:25 “The fourth looks like a son of the gods” (he looks like a god)!

F) The divine Holy Ones:

(1) Deut 33:2-3 And he said, The LORD came from Sinai, and rose up from Seir unto them; he shined forth from mount Paran, and he came with ten thousands of saints: from his right hand [went] a fiery law for them. Yea, he loved the people; all his saints [are] in thy hand: and they sat down at thy feet; [every one] shall receive of thy words.

(2) Zech 14:5 And ye shall flee [to] the valley of the mountains; for the valley of the mountains shall reach unto Azal: yea, ye shall flee, like as ye fled from before the earthquake in the days of Uzziah king of Judah: and the LORD my God shall come, [and] all the saints with thee.

(3) Job 5:1 CALL now, if there be any that will answer thee; and to which of the saints wilt thou turn?

(4) Job 15:15 Behold, he putteth no trust in his saints; yea, the heavens are not clean in his sight.

(5) Ps 93:5 Thy testimonies are very sure: holiness becometh thine house, O LORD, for ever.

(6) Dan 4:13,17,23 I saw in the visions of my head upon my bed, and, behold, a watcher and an holy one came down from heaven ... This matter [is] by the decree of the watchers, and the demand by the word of the holy ones: to the intent that the living may know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men ... And whereas the king saw a watcher and an holy one coming down from heaven, and saying, Hew the tree down, and destroy it; yet leave the stump of the roots thereof in the earth, even with a band of iron and brass, in the tender grass of the field; and let it be wet with the dew of heaven, and [let] his portion [be] with the beasts of the field, till seven times pass over him.

(7) Dan 8:13 Then I heard one saint speaking, and another saint said unto that certain [saint] which spake, How long [shall be] the vision [concerning] the daily [sacrifice], and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?

(1) Deut 33:2-3 & (2) Zech 14:5 God comes with tens of thousands of his Holy Ones (Jude 1:14; 2 Th 2:8; 1 Tim 6:14; 2 Tim 1:10; 4:1,8; Tit 2:13). These celestial beings are with him in heaven. All these Holy Ones are in his hand. The “Holy Ones” is an Ugaritic term for “gods.”53 These “Holy Ones” have the same nature of God.54
(3) Job 5:1 “Which of the Holy Ones will you turn to for redress?”
(4) Job 15:15 “If God doesn’t trust his Holy Ones and not even heaven is clean in his sight, how much more filthy is man ... ”
(5) Ps 93:5 God’s house is distinguished by holiness. The concept of a person’s house implies the existence of a family. What is his house and who resides therein?
(6) Dan 4:13,17,23 The king saw a watcher [celestial sentinel] and a Holy One come down from heaven. These watchers and Holy Ones functioned in a decision-making capacity by coming to a decision and issuing a decree. This is unthinkable if they were only angels, who are mere messengers and performers. This wasn’t a matter of an imposition of the polytheistic worldview of the king since Daniel confirmed the accuracy of what the king saw.
(7) Dan 8:13 “I heard two Holy Ones [heavenly beings] speaking to each another.” There was also a being in human form whose name was Gabriel (vv. 15-17) who was later known as one of the archangels but appears to still be viewed as a member of the Holy Ones.

All of these passages describes God and his relationship with other heavenly beings in a manner foreign to how he’s currently conceptualized in Judaism and non-LDS Christianity.55
A careful examination reveals that the gods identified in this chapter were considered by these biblical writers to be existing beings. However, they are all subordinate to the Father, being called either “gods,” “the sons of God” or the “Holy Ones,” showing the pre-exilic Israelite belief in the Divine Council headed by God who sends messengers (1 Kng 22:19-22; 2 Chr 18:18-22; Isa 6:1-2,5,8; Job 1:6-12; 2:1-7; 15:8; Isa 14:13; Jer 23:18,22; Zech 3:1-7).
These “gods” belong to the “God” species just as “men” belong to the “human” species.56 These particular passages are not talking about idols despite the attempts of our critics to interpret them as such because God is supposed to be their God and no legitimate biblical scholar would interpret them as such.
There are four levels in the Divine Hierarchy. At the top is God, the King of the gods, the God of the gods. He is worshiped by all and apportions certain spheres of influence to the beings in the second level, the lesser gods. They are described as having dominion over certain countries. They manage and command the specialists. The third level gods perform specific tasks such as healing for snake bites (Nehushtan). The fourth level deities are the slaves. They are the messengers or angels and have no independence.57 “They do not act on their own initiative.”58
These levels are contrasted with the earthly reality of ANE society. At the top is the king. The second level has the members of the royal family and others who have governorships over various provinces, cities and towns. The third level are the specialists such as the stone cutters, architects, craftsmen and so forth. The bottom level were the slaves who weren’t participatory in governmental affairs.59
God is described 279 times in the OT as the “Lord of Sabaoth [Hosts/Armies].60 He is the head of the heavenly army.61 A general commanding an army has the same kind of nature his soldiers have. These “Lord of Armies” passages imply a plurality. If the “grunts” are the angels, what are the officers? Furthermore, why does God need angels? If God is really the being envisioned by the Christian and Jewish philosophers, why does he need angels? What can angels do for God that he can’t do with a hypostasis appearance or task?
Should Deut 10:17 (and Josh 22:22; Ps 135:5; Ps 136:2; etc.) be interpreted to mean “ ... the LORD your God is God of [idols]?” Do idols have a God? Or should it be, “ ... the LORD your God is God of [false gods]?” Do false gods have a God? Since idols aren’t sentient beings and false gods are non-existent, should Deut 10:17 be understood to mean God is the God of inanimate objects? Or, does it mean God is the God of non-existent beings? If these interpretations are correct, instead of being passages that give glory to God and exalt him, they become tremendous insults to God. After all, if I described a real king as being the king of flying unicorns, I won’t be honoring him, but mocking him.
Obviously, our critics can’t support their contention that Deut 10:17, Josh 22:22; Ps 135:5 and 136:2 have reference to idols or false gods.
Idols aren’t intelligent, lucid beings that worship God. These passages aren’t talking about idols or false gods. If these gods are supposed to be the angels, why then weren’t they written as such? And if angels can be called “gods” by our opponents, doesn’t that make them polytheists as well since they would recognize the existence of other “gods”?
Even the passages which mention Heavenly Father as the most high God (Gen 14:18-22; Deut 32:8; 2 Sam 22:14; Ps 7:17; 78:56; 82; 97:9; Dan 3:26; 5:18,21; Mark 5:7; Luke 8:28; Acts 7:48; 16:17; Heb 7:1; etc.), can also be used to support the idea of numerous gods subordinate to him because what does “most high” mean? Isn’t it a grammatically incorrect term for “highest?” How can Heavenly Father be called the highest God (also see Ps 18:13; Luke 1:32,35,76; 6:35) if there aren’t any gods lower in comparison to him? Something or someone cannot be called the highest if there is nothing similar to compare with (also see Prov 9:3; Eccl 5:8; Ezek 17:3,22; 41:7; Luke 14:8; 20:46). One can’t identify Mount Everest as the highest (or most high) mountain on earth if there aren’t any other mountains upon the earth. Neither can one identify a certain student as having the highest (nor most high) I.Q. in a class if that student doesn’t have any classmates. The idea of Heavenly Father being the highest God with many other “gods” subordinate to him is definitely biblical and can be supported by an honest appraisal of the Bible.
Ps 82 shows God rules over other beings who are known as “gods” who are his children. He is the “most high.”
1 Cor 8:5-6 is a very interesting passage. Paul said, “There are many gods and lords, but to us, there is one God, the Father.” Did Paul’s statement mean he didn’t consider Jesus to be God? Did this statement of his exclude the Holy Ghost as being “God”? (Those who fight against the divinity of Jesus and the Holy Ghost use this passage). Paul didn’t say, “but in reality there is only one God;” he said: “Even though there are many gods and lords, to us, there is only one, the Father,” meaning, it is only the Father Paul worships and formally prays to, despite other deities exist.
Satan is considered to be the “god” of this world (2 Cor 4:4). True or false? True. Must he be worshiped? Of course not. Who was God talking to in Genesis (Gen 1:26; 3:22; 11:7)? Are we made in the image of angels or of God? How many Jehovahs rained fire from heaven (Gen 19:24)?62
The Israelite view of God evolved over time. (1) “El,” the chief God appoints lesser gods to rule over individual nations. YHWH was appointed to rule over Israel. (2) The personal name of “El”63 became a generic term that meant “God.” (3) El and YHWH were combined into one deity,64 who ruled over the lesser deities. (4) YHWH was the greatest of all the gods and was incomparable in his superiority. (5) These lesser gods became angels and the second and third level deities were abolished.65 There is now only one God surrounded by angels but is still a personal God in anthropomorphic form. (6) The anthropomorphic nature of God is removed as much as possible with God becoming an abstract deity only conceptualized (although, imperfectly) by the mind.
I view the ancient Israelites as having a glimpse of the truth concerning the existence of the Divine Council and wasn’t a belief solely derived from the ANE milieu.66 For me, this maintains the legitimacy of the divine inspiration of the Scriptures.
There isn’t any doubt the Bible shows the Israelites and Christians believed in the existence of divine beings with supernatural powers who were inferior to God. They were called “gods, Sons of God, Holy Ones, lords, archangels, angels, principalities, powers, demons, etc.” Their existence didn’t negate the Israelite monotheism since these beings were never considered on a level of equality with God.67 There’s only “one God” despite many “gods,” or there’s only “one YHWH” despite “many Elohim.”68

“Despite the tendency of interpreters to view the Hebrew materials from a monotheistic viewpoint, it is apparent that the biblical materials themselves envisioned Yahweh surrounded by his heavenly court, the lesser deities who made up his entourage.”69

Are Mormons Polytheists?

We are often labeled polytheists by our opponents. The term needs to be clarified. What does polytheism mean? Reputable dictionaries explain it to follow along the lines of, “to worship numerous beings” or “the belief in more than one God.”
Defining the Mormon concept of deity is difficult since no pre-existing label seems applicable. Polytheism is inaccurate since we don’t pray to any other being aside from Heavenly Father. Henotheism (belief in numerous gods but only worship one) doesn’t work since it detracts from the status of the Son and the Holy Ghost as deserving worship and implies different natures (but does seem applicable with the pre-Exile form of Israelite worship).70 We worship Jesus despite not formally praying to him unless experiencing a theophany. Tri-Theism (belief in three Gods) doesn’t work unless the focus is only on their ontological separation since we believe their unity and singular authority are so strong that they act and represent one another as if they’re one entity.
Monotheism is such a complex label since different people understand it differently. True monotheists such as the Jews and Moslems believe there’s only one God possessing one person and they condemn the Traditional Christian Trinity of one God possessing three persons as polytheistic. No matter how complex the logical philosophical arguments the Christians use still don’t sway the minds of those trained in Singular Monotheism since any multiplicity of personages with independent thought, are in reality, three beings regardless of sharing a common essence. Siamese twins are always viewed as two beings despite sharing a common ontological essence.
Traditional Christians have a Plural Monotheism or “inclusive” Monotheism by virtue of having three persons sharing a common essence making a singular God. Mormonism likewise has a Plural Monotheism identical with Traditional Christians with three crucial differences:

(1) We reject the Greek philosophical concept of an omnipresent, nonmaterial, formless essence (ousia) but instead have the three persons of the Godhead sharing a common nature and authority, with complete non-ontological unity with one another making a singular God.
(2) We view all who are sanctified will share in this “God” nature, become replicas of the Father and Son, and will have complete unity with the existing three members of the Godhead.
(3) We believe God is the only God of this universe. This doesn’t mean there aren’t Gods who rule over other universes. No matter how many “Gods” there actually are, all share complete unity with one another, sharing a common nature, making a singular authority. Just as the three members of the Godhead go under the singular designation “God;” likewise all these beings who rule over the universes within the Multiverse go under the singular designation “God.”

No matter how the anti-Mormons object, they still can’t disprove the fact Mormonism’s concept of deity is a Plural Monotheism just like Traditional Christianity’s with the only difference being one of scope (not limiting the “God” nature to only three) and medium (the essence in which the unity takes place).
Going back to polytheism, it is true that we believe in plurality of gods because such an idea is throughout the Bible,71 and is reasonable when one considers the meaning of the term (a God as a being who cannot die and can do things that we consider to be impossible like creating planets, animals and other things). We are polytheists only in the sense of believing in the multiversal existence of more than one numerical God,72 and in the possibility of numerous beings sharing a common “God” nature. However, we don’t like being labeled polytheists because such a term usually connotes worshiping a multitude of gods which is definitely not Mormon doctrine.73 We only [formally] pray to the Father (D&C 20:19) in the name of Christ (John 14:14; 15:16; 16:23; Rom 1:8; 7:25; 1 Cor 8:6; Eph 5:20; Col 3:17; Jac 4:5; Enos 1:15; Alma 22:15-16; 3 Ne 18:21; 19:6-8; 20:31; 27:2; 28:30; Morm 9:6, 27; Moro 4:3; 5:2; 7:26; 8:3; D&C 18:40; 20:29,77,79; 50:31; 109:4; Mos 5:8; 6:52; 7:50).
Polytheism doesn’t only mean belief in numerous Gods. It also means the worship of numerous beings.
Because of this, it can be argued that we are stricter monotheists than the majority of Christians because we only worship (or pray to) one being- Heavenly Father, and not to Jesus Christ. We only pray to Jesus in an informal way (Acts 7:59-60; 9:14,21; 22:16; Rom 10:12-14; 1 Cor 1:2; 16:22; 1 Tim 1:12; Rev 22:20), or when he is present (3 Ne 11:17; 19:18),74 unlike others who not only formally pray to the Father, they also formally pray to the Son, to Mary, to certain angels or even to a multitude of deceased saints.75
We can likewise argue that the majority of Christians today are polytheists since polytheism means the belief in numerous gods or the worship of numerous beings. These Christians may say they do not worship these beings but “venerate” them. No matter how they package the term, the effects and appearance of their “veneration” is identical with “worship.”
Despite the denial of certain Christians of the word “worship” simply because the word implies polytheism, the word “worship” accurately describes the actions of these Christians by virtue of formally praying to them. Even bishop Hefele freely acknowledges the word “worship” in describing Catholic piety and doesn’t make a distinction between “worship” and “venerate.”76
The Catholic distinction between dulia, hyperdulia and latria or of “veneration/adoration” is completely absent in the Hebrew and is based upon a flimsy argument on the LXX.77 This practice of worshiping/venerating blurs where one ends and the other begins.78
This Catholic argument of distinguishing these three Latin words is a loophole based upon a non-interchange found in the LXX and has been utilized to justify Catholic practice despite the creators of the LXX would have reacted with horror to such an understanding. This is a classic case of ideology superceding honest biblical research since the NT clearly teaches it is only Heavenly Father who can be formally prayed to [in the name of Jesus] (John 14:14; 15:16; 16:23; Rom 1:8; 7:25; 1 Cor 8:6; Eph 5:20; Col 3:17).79
What this all comes down to, is the emphasis on the meaning of the word “ polytheism.” The anti-Mormons will insist it means the belief in more than one God. We can insist it means the worship of numerous beings. Both views are correct and can be exploited for whatever the critic wants. Are Mormons polytheists? Yes, but only in the sense of believing in the existence of mathematically numerous “Gods.” Are Catholics and other Christians, polytheists? Yes, but only in the sense of formally worshiping more than one being.
Are Mormons complete polytheists? Absolutely not, since we do not formally worship numerous beings. Are Traditional Christians complete polytheists? No they’re not, since they do not believe in the existence of numerous Gods. As long as the term is clearly defined, a proper response is then possible.
In addition, the traditional Christian “Trinity” is viewed by many Jews and Moslems (who are true monotheists) as being a polytheistic concept of God because of the plurality of persons. They say traditional Christians are polytheists,80 and these Christians in turn call us polytheists. The term is often subjective to the pre-conceived ideas of the accuser.
Even the Dead Sea Scrolls contains passages that support the Mormon position. Melchizedek is described as being “in the assembly of El (God), in the midst of the gods (elohim).”81 “And let all the elohim (gods) worship him,”82 showing these gods worship Heavenly Father.
I’ll leave with some observations of Howard Bloom:

“A God who progresses through crises has much to do with the archaic Yahweh of the Yahwist or J Writer, but very little to do with the infinite and transcendent power of orthodoxy, whether Jewish, Christian, or Islamic. Monotheism in Israel certainly evolved from a cult in which Yahweh, though chief of gods, was surrounded by many gods, to a cult of Yahweh alone. Smith, studying the Bible, shrewdly surmised this development, and desired to restore the archaic polytheism, but only so that we too, as Americans, might become gods.”83

“The Yahwist clearly uses Elohim to refer to a variety of divine beings, and Joseph Smith, as I have observed before, had an impulse of genius in finding his own way back to the J Writer, whose Yahweh was one of the Elohim, surrounded by others. Joseph Smith’s gods, it will be remembered, were not only plural, but of flesh and bone, like the Yahwist’s quite substantial Yahweh and his attendant Elohim.”84

This chapter has demonstrated the Bible itself describes the existence of other beings who are known as “Gods” but who are in an inferior position to Heavenly Father.
Given that the Bible itself clearly describes the existence of other “gods,” those anti-Mormons who condemn us as being polytheistic are themselves polytheistic if they believe the legitimacy of the Bible.
Interestingly, Mormons don’t even need to defend our view of human deification and the multiversal existence of other “Gods” since the Bible views other “gods” to exist.
The only way to reconcile the biblical passages identified in this chapter with the concept of Monotheism would be to accept a Plural or inclusive Monotheism. This means:

There are mathematically many “Gods” but all of them have complete unity with each other, all have the same “God” nature and all operate beneath a singular authority.

Such conditions enable them to go under the singular designation, “God” instead of “Gods.”
Once again, the Bible’s real teachings support Mormonism. If Mormonism is polytheistic, so is the Bible.

[ENDNOTES]:

1.ABD 1:249-252; 835; 2:214-217; 3:238,302; 4:43,922,1004-1010; 5:986; 6:129,156-157,510-511; TE. pp.28 f.2, 30-31,36-38,40-43,60-63,65,71,80,91; EHG. pp. 9-10,26,101,114 e#138,165; NIB. 1:272-274; 4:347,792,1006-1007,1035, 1093; IBD. p. 1474; ICB. pp. 285,263,279; TDOT. 1:254,258,282; 5:519-520; TDNT. 8:347-349; HCBD. pp. 276,1054; JBC. 2:20 (1); 6:74 (8); 16:17 (8); 22:9 (A); 35:26 (6), 46 (1), 74 (Pref-2), 98 (Pref-2,6-7); HGR. pp. 32,134,334; HG. pp. 50-51; MDB. pp. 176-177, 581,845; NIDOTTE. 1:375-376; EBC. Job. Intro 8; 1:6-12,20; 34:1; Ps 82:1; DB. pp. 30, 316, 830; NSBD. pp. 46-47; RBB. p. 181; TEBD. p. 55; NLBC. pp. 308, 618, 659; NBD. p. 1206; JCB. pp. 169, 171, 173.
2.There are still some religious scholars who are reluctant to admit how prevalent the concept of the Divine Council of the gods is in the Bible due to religious bias or outside pressure. They need to admit its existence for respectability in the scholastic world but can’t or don’t desire to bring attention to it for other reasons. Here’s the convoluted way [an otherwise well done], The Dictionary of Paul and his Letters describes the Divine Council: “It must be remembered that although the intertestamental Jews were strongly monotheistic, there are not wanting indications in the OT that God was not regarded as one in the mathematical sense of being unitary.” Huh? At least they add: “ ... Such an expression as “the Lord of Hosts” at least implies that God is not alone (cf. 1 Kng 22:19-23; Ps 89:5-8). The armies of heaven or the “sons of god” (as in Job 1:6; 38:7; Ps 29:1; 89:6) show that God has agents.” (DPL. p. 366.)
3.EHG. pp. 9,101; TDOT. 1:245,253; DB. p. 316; TEBD. p. 316; IOT. pp. 96, 171. cf. TANE. 1:92-132.
4.NIB. 1:276; HG. pp. 23,50; DB. pp. 584-585; TOT. p. 303; IBOT. p. 49; RBB. p. 145.
5.GB. pp. 83-84.
6.TDOT. 1:282-284.
7.JBC. 77:17.
8.NSBD. p. 399. The Israelite God was morally and physically superior to all other gods.
9.EHG. pp. 152-154; DB. pp. 584-585.
10.ABD. 6:129,156-157; NWNTI. p.78; TDNT-A. p. 327.
11.NSBD. p. 304.
12.ABD. 2:1042; NSBD. p. 46; RBB. p. 181.
13.TDOT. 5:519-520.
14.TE. p. 91; TCERK. p. 749; TWBB. pp. 92-93; OTS. p. 181; GB. pp. 82-84; DB. p. 584 `A speculative philosophical affirmation of monotheism appears nowhere in the Bible. Nor can we find in the OT the monotheism that is evident in the NT. Modern historians have invented the terms “henotheism” and “monolatry” to describe the religion of early Israel as they reconstruct it. The terms, while used loosely as equivalent, are not exactly the same; they designate the exclusive cult of one deity, with the admission of the existence of other deities, or at the least without any explicit denial of the existence of other deities.’
15.TDOT. 5:519; DB. p. 317 “Monotheism as a speculative affirmation is simply not found in the earlier books of the Bible; the affirmation presupposes a pattern of philosophical thinking which was foreign to the Israelite mind. Nor is there a clear and unambiguous denial of the reality of other Elohim before Second Isaiah in the 6th century.”
16.FSAC. p. 271.
17.EHG. pp. xxi, xxvii, xxx, 145-157; HG. p. 61; TDNT. 8:349.
18.NIDNTT. 2:720; HG. p. 50; RBB. p. 185.
19.TWBB. p. 92; TOT. p. 303; IOT. pp. 96, 343; FSAC. p. 264; RBB. p. 158; GB. pp. 82-84; JBC. 77:17. “...there is no clear and unambigious denial of the existence of other gods than Yahweh before Dt-Is [Deutero-Isaiah or Second Isaiah] in the 6th cent. BC.”
20.TE. pp. 16-20,23-25; HG. p. 54.
21.The study into Elohim being God the Father in addition to being “God” or one of the “Gods,” and Jehovah, as being Jesus Christ or LORD, and of the frequent amalgamation of both words and the interchangeability between the two has been examined in MORMONISM: Sections 1 & 2.
22.I believe these statements by God in the OT, are in reference to within the creation or the universe since the pre-mortal Jesus usually was Jehovah, yet the Father and the Holy Ghost are also “God.” This universe belongs to God. It is his and he can do with it as he pleases. No matter where a person will go or when he goes in this vast universe, he or she will never find another God. God is the only one. There weren’t any Gods before him because he existed before this universe was made and his denial of other gods’ existence is in reference to this universe. We can make a comparison between certain statements of God and a hypothetical school. One teacher said concerning one of her pupils, “There is no one smarter than Melissa.” What did the teacher mean by such a statement? Was this declaration an affirmation that her student Melissa was the smartest person in the entire world? Does it mean Melissa was smarter than the teachers? Or does it mean Melissa was the smartest student in her class or school? Any statement does not necessarily mean what it initially appears to say. This is just like insisting God is fire because this is what the Bible says in Heb 12:29 or he is the emotion of love because of 1 Jn 4:16.
23.NLBC. p. 188.
24.See 4Q 403 1. 1.30-46, the Seventh Sabbath Song. From HCNT. 682.
25.TWBB. p. 92 “It is admitted that there are other gods.”
26.EBC. Ps 29:1-2 ` Who are the “mighty ones” (v. 1) called on to praise God for his works on earth? The NIV rendering obscures the difficulty of the Hebrew text, which states that the “sons of the gods” must give honor to him. The phrase is used elsewhere to denote “heavenly beings” or angels (cf. Gen 6:2, 4; Job 1:6; 2:1; 38:7; Pss 82:6; 89:6). In this context the phrase may be used as a technical term for the divine assembly of heavenly beings who surround the throne of God.’
27.EBC. Ps 89:5-8 `The rule of God is unquestioned by “the holy ones” (qedoshim vv. 5,7; cf. 82:1), who are the “heavenly beings” (lit., “sons of God,” v. 6).’
28.EBC. Ps 82:1 `God assembles the “gods” together for judgment in “the assembly of El” (MT; NIV, “the great assembly”). The assembly of El is a borrowed phrase from Canaanite mythology, according to which El, the chief of the pantheon, assembled the gods in a divine council.’
29.NLBC. p. 659.
30.NIDB. p. 237 “The heavenly host who surround the throne of the Lord are sometimes presented as the heavenly council of the Lord.”
31.TDOT. 1:253. Also, the description of the dead human ruler with “fall of Satan” imagery (Isa 14:4-20) is similar to the description and condemnation of Tyre (Ezek 28:1-19).
32.NIB. 1:345.
33.JBC. 77:7; NSBD. p. 46 “It was natural that the Hebrews should have thought of God as surrounded by a court or retinue, which accounts for the use of the plural pronoun in the creation narratives.”
34.e.g., NIDB. p. 309; NCBD. p. 149.
35.CE. p. 1.
36.NIB. 1:345.
37.NLBC. p. 618.
38.JBC. 35:74 (Pref-2). `For the proper understanding of the poem, the role of the “gods”- i.e., the members of the heavenly court-in governing the world is to be assumed (cf. Dt 4:20). They are derelict in their duty; hence they are excoriated. 1. gods: They are not human judges, but the “sons of God” who assist Yahweh in governing the world. It would be better, therefore, to read “O Gods” instead of the “like gods” of the CCD (cf. Ps 82:1).’
39.The passage in Ex 22:28 where it says the “gods” must not be reviled isn’t in reference to the gods represented by the idols which are false “gods” since idolatry is constantly ridiculed and reviled in the Bible and neither is it referring to the divine beings known as “gods” who function beneath Heavenly Father. This passage is in reference to human judges (Ex 21:6 & Ex 22:8) who are God’s judicial representatives and appearing before them is appearing before God.
40.DB. p. 193. Father McKenzie supposes these are “the leaders or hierarchal powers of the demonic world” but admits `it is scarcely possible, however, that the “principality” and “authority” of which Christ is the head (Col 2:10) could be the demonic powers.’ Also, ICB. p. 803; NIB. 4:1007; HG. p. 95; OM. pp. 59-61; Test. Levi 3:10; L. Ad. Ev. 28:2; OTP. 1:789; 2:268; FBE. p. 20.
41.ABD. 6:156.
42.FSAC. p. 295; NBD. p. 1206.
43.TWBB. p. 77; NSBD. p. 862 [entry: Sons of God (ben‘ h~-’ .lÇh§m)] “A designation of supernatural, godlike beings, angels (q.v.). `Sons of’ means `belonging to the class of.’ In Gn 6:2-4 they are represented as existing before the Flood, and from their union with women sprang the `mighty men of old.’ Some interpret this passage by making `the sons of God’ men of the pious descendants of Seth, and `the daughters of men,’ the wicked descendants of Cain; but this is impossible. Similar beings are mentioned in Job 1:6; 2:1; 38:7; Ps 29:1; 89:6 [7], where ben‘ h~’ .lÇh§m or ‘‘l§m is used.”
44.1 En 7:2-4; OTP. 1:16.
45.HGR. p. 696.
46.TDNT. 8:347, n. 77.
47.NIB. 1:273.
48.EHG. p. 7; HG. p. 14.
49.Sir 17:14; TDOT. 1:277; 5:520.
50.NLBC. p. 308.
51.OM. pp. 63,67; NSBD. p. 47.
52.TDNT. 8:348.
53.TDNT. 8:347, n.79; ABD. 6:129; FSAC. p. 295.
54.NSBD. p. 47 “[They share] one of the unique characteristics of deity. The expressions `holy ones’ and `host’ (1 Kng 22:19; Ps 103:21; 148:2; Isa 24:21; Dan 8:10) refer to the court by which God is surrounded, and with these are to be associated the seraphim of Isa 6:2, which are not angels in the ordinary sense of messengers. They attend upon J’’ and share in his counsels. They form that great and glorious company whose presence in heaven helps us to conceive of the majesty and royal splendor of God.”
55.I didn’t include Ex 23:13; Ps. 58:1 & Job 41:25 since they’re questionable.
56.DB. p. 316.
57.TE. pp. 32-42.
58.TLNT. 2:382.
59.TE. pp.36-37 f.20 & p. 42; cf. JCB. p. 172.
60.HCBD. p. 737; NIB. 4:1035.
61.OTWS. p. 222.
62.This, however, may simply be a parallelism.
63.DB. p. 316; TEBD. p. 316.
64.TEBD. p. 316.
65.RBB. p. 181.
66.I admit to being biased since I know full well the literary and archaeological evidence points to cultural absorption from ANE sources.
67.ABD. 2:1050.
68.DB. p. 317.
69.ABD. 2:215. Divine Assembly. Article by E. Theodore Mullen, Jr.
70.DB. p. 584; TCERK. p. 749.
71.TBM. p.26.
72.The different cosmologies are found in MORMONISM: Section 1 (in Volume 1).
73.The anti-Mormons aren’t very consistent on this topic. They themselves believe in more than one God when they accept Satan as literally the god of this world (2 Cor 4:4) in opposition to Heavenly Father. Despite accepting Satan as a god, they don’t worship him. Why then accuse us of being polytheists when we accept other beings in addition to Satan as gods but don’t worship them? Their standard of labeling us as polytheists (despite the inaccuracy of the term) likewise applies to them also.
74.Our stance would be problematic since we believe the Jehovah of the OT was the pre-mortal Jesus who was worshiped and formally prayed to were it not for the fact of Christ’s statements. By virtue of Christ’s oneness and unity with the Father, any worship of him is directly reflected on the Father, making any worship of the pre-mortal Christ a direct worship of the Father. Just as God overlooked some problematic practices in the past (Acts 17:30), so does he overlook the formal worship of the pre-mortal Christ outside of a theophany. Jesus Christ’s revealing of Heavenly Father and his emphasis that it is only Heavenly Father that can be formally worshiped shows the path we must follow.
75.There really isn’t anything wrong with venerating saints or Mary since members of the Lord’s church comprise of both the living and the dead. We frequently ask living members to pray for us (Acts 12:5; Col 3:4; 1 Th 5:25; 1 Tim 2:1-3; Heb 13:18; Jas 5:16), why not those who’ve passed on before us? After all, a righteous man’s prayer accomplishes much good (Jas 5:16). The action of asking a prominent righteous member of the church (whether living or deceased) to pray for us isn’t wrong; what is wrong is having formalized prayer to them which detracts from asking God directly. Why have rerouted prayers when we can go directly to God? If we need something from God, we should ask him directly, not predominantly rely on the help from others to catch his ear, like ministers in a royal court. The problem in Catholic piety is that it goes too far. Prayers for the intercession of the saints and Mary are identical with those seeking favors from the king during medieval times. One doesn’t go directly to the king, one goes and courts his ministers, giving them gifts (in this case prayers and pious actions), imploring them to talk to the king on his behalf. This rerouted piety is visible with the rosary, novenas, sacred hearts, and the other multitude of Catholic prayers. In fact, the only Catholic prayer that isn’t rerouted is the Lord’s Prayer (but is often recited as part of an intercessory prayer). Asking others to pray for us is only additional to the prayers we ask Heavenly Father directly. I’ve even personally heard a Catholic priest advocating his parishioners to pray to their deceased parents and spouses which further detracts his parishioners from asking God directly.
Making ourselves a pain by constantly asking for the same thing to God (Luke 18:2-8; D&C 101:84) doesn’t mean we should recite the rosary since not only is it re-routed, it is so repetitious that one often simply goes through the motions of praying (Matt 6:7) without having a conversation with God.
I believe it is much more profitable for us to have a fifteen minute discussion with God, with us talking to him directly, expressing what we’re grateful for and asking him specific blessings than for us to recite a memorized re-routed prayer for an hour or more. If we don’t expect our own children to have re-routed discussions with us; why should we with Heavenly Father? If we don’t expect our children to have memorized statements whenever they express gratitude to us or seek something from us, why should we do it to God?

76.HCC. 2:317.
77.Seventh Ecumenical Council. Decree. Excursus.
78.RCC. pp.134-138.
79.Likewise any elevation of the status of Mary, the mother of Jesus Christ. If Mary is viewed as co-Mediator and co-Redeemer, on a level of equality with Jesus, she effectively is elevated to divinity, making any intercessory prayer to her to no longer be a veneration but an adoration, which explicitly breaks God’s commandment and explicitly contradicts the Bible’s teaching about Jesus Christ.
80.e.g., NGPL. p. 71. All too familiar to us Latter-day Saints.
81.11Q Mel.; DSS. pp. 434-435; HCNT. 865; RQDSS. p.132.
82.4QDeut (q); RQDSS. p.133.
83.AR. p.111.
84.AR. pp.113-114.

Now, if you’re also too lazy to read the link of the abbreviations in the endnotes (http://www.fortunecity.com/meltingpot/bicycleroad/21/id153.htm
) I’ll just cut and paste it to you in the next post.