The "God of Israel" is not All Knowing or All Powerful
Exploring the Henotheistic Roots and Anthropomorphic Portrayals of the Deity of Israel in the Hebrew Bible
The Hebrew Bible, often referred to as the Old Testament in Christian traditions, presents a complex portrait of the deity known as the God of Israel. While later Jewish and Christian theology emphasizes strict monotheism—affirming one all-powerful, all-knowing God—earlier texts reflect influences from ancient Near Eastern polytheistic or henotheistic worldviews.
Henotheism acknowledges multiple divine beings but prioritizes one as supreme. Scholars argue that the Bible's depiction of Yahweh (the primary name for the deity of Israel) evolves from a local deity amid a council of gods to the sole creator of existence, by displacing and absorbing the associated stories and attributes of previously distinct entities by the later authors distorting and rewriting their texts drawn from many surrounding cultures.
This is evident in passages suggesting interactions with other divine entities, as well as anthropomorphic language implying limitations in knowledge or power. These elements draw from a polytheistic cultural identity in ancient Canaan, where Yahweh was initially one among deities like El or Baal.
It's worth noting that the English word "God" (capitalized as a proper name) appears in translations post-700 CE, influenced by Latin and Germanic languages, but the original Hebrew texts use terms like Elohim (אֱלֹהִים, a plural form meaning "gods" or "powers"), El and Elohe among the variations of singular forms, or Yahweh (יהוה, often rendered as LORD in English to respect the tradition of not pronouncing the divine name). However, older forms yet still have it as Yahu, and Yah. These Hebrew terms date back to texts composed between the 10th and 6th centuries BCE, far predating 700 CE.
This article compiles key passages, noting original Hebrew terms in transliterated Latin alphabets (e.g., Yahweh for יהוה), to explore these themes. For balance, counterexamples affirming omniscience and omnipotence (e.g., Psalm 139:1-6 or Isaiah 46:10) exist but are not the focus here which will also show some of the editions usually presented make no real sense for a singular being made out of a plural like Elohim, yet not apply this to any other words like Seraphim, Cherubim, and so forth.
Section 1: Indications of a Divine Council and Polytheistic Influences
The Bible isn't strictly monotheistic in all passages; some depict the God of Israel presiding over or contrasting with other "gods" (elohim or elim). This suggests a henotheistic framework where Yahweh is supreme but not alone in the divine realm.
Psalm 82:1: "God (Elohim, אֱלֹהִ֗ים) stands in the divine council; in the midst of the gods (elohim, אֱלֹהִ֣ים) he holds judgment." Here, Elohim (אֱלֹהִ֗ים, 'ĕlō·hîm) presides over a council of el (אֵ֑ל, 'êl, meaning "mighty one" or "god"), implying other divine beings.
Genesis 1:26: "Then God (Elohim, אֱלֹהִ֔ים) said, 'Let us make humankind in our image, according to our likeness...'" The plural "us" and "our" (from Elohim, אֱלֹהִ֔ים, 'ĕ·lō·hîm) has been interpreted as addressing a heavenly council, rather than a singular deity.
Exodus 15:11: "Who is like you, O LORD (Yahweh, יהוה), among the gods (elim, בָּֽאֵלִם֙)?" This rhetorical question positions Yahweh (יהוה, implied in context) as incomparable among other gods (elim, בָּֽאֵלִם֙, bā·’ê·lim).
Deuteronomy 32:8-9: "When the Most High (Elyon, עֶלְיוֹן) apportioned the nations, when he divided humankind, he fixed the boundaries of the peoples according to the number of the gods (bene elohim, בְּנֵ֥י אֱלֹהִֽים); the LORD's (Yahweh, יהוה) own portion was his people, Jacob his allotted share." Elyon (עֶלְיוֹן, ‘el·yō·wn) divides nations among the "sons of gods" (bene elohim, implying divine beings), with Yahweh (יהוה) receiving Israel as appointed by Elyon (עֶלְיוֹן, ‘el·yō·wn). Elyon and Yahweh are not the same deities.
These verses reflect ancient Israel's cultural ties to Canaanite mythology, where El (head of the pantheon) and his sons (including possibly an early Yahweh) feature prominently. Over time, biblical redactors merged these figures into a monotheistic Yahweh, while excluding most female deities and in some passages taking them as his own consorts for a time before destroying them and taking their associated powers also.
Section 2: Passages Suggesting Limited Omniscience
Several texts portray the God of Israel as inquiring, investigating, or learning, which open theists interpret as genuine limitations on foreknowledge, while others see it as anthropomorphic accommodation for human understanding.
Genesis 3:8-9: "They heard the sound of the LORD God (Yahweh Elohim, יְהוָ֥ה אֱלֹהִ֖ים) walking in the garden... and the LORD God (Yahweh Elohim, יְהוָ֥ה אֱלֹהִ֖ים) called to the man, 'Where are you?'" God's question implies a need to locate Adam.
Genesis 11:4-5: "And the LORD (Yahweh, יְהוָ֔ה) came down to see the city and the tower..." Suggests Yahweh (יְהוָ֔ה) must descend to observe.
Genesis 18:20-21: "Then the LORD (Yahweh, יְהוָ֔ה) said, 'How great is the outcry against Sodom and Gomorrah... I must go down and see whether they have done altogether according to the outcry... and if not, I will know.'" Portrays investigation for confirmation.
Genesis 22:12: "He said, 'Do not lay your hand on the boy... for now I know that you fear the gods (Elohim, אֱלֹהִים).'" Implies newfound knowledge through testing.
Numbers 22:9: "The gods (Elohim, אֱלֹהִ֖ים) came to Balaam and said, 'Who are these men with you?'" A direct question suggesting inquiry.
2 Chronicles 32:31: ""The gods (Elohim, הָֽאֱלֹהִ֑ים) left him alone only to test him and to know all that was in his heart." Testing to "know" inner thoughts.
Job 1:7: "The LORD (Yahweh, יְהוָ֛ה) said to Satan, 'From where have you come?'" Inquiry about Satan's whereabouts.
Hosea 8:4: "They made kings, but not through me (implied Yahweh); they set up princes, but I (Yahweh) knew it not." Suggests unawareness of actions.
1 Kings 22:20-22: "And the LORD (Yahweh, יְהוָ֗ה) said, 'Who will entice Ahab...?' Then a spirit came forward... And the LORD (Yahweh, יְהוָ֗ה) said to him, 'By what means?'" Soliciting ideas implies uncertainty.
Exodus 32:9-14: "The LORD (Yahweh, יְהוָ֖ה) said to Moses, 'I have seen this people... Now let me alone...'" But after Moses' plea, "the LORD (Yahweh, יְהוָ֖ה) changed his mind." Shows responsiveness to persuasion (is mutable and changes mind).
Jeremiah 19:5: "They have built the high places of Baal... which I (Yahweh, implied) did not command or mention, nor did it enter my mind." Human actions outside foreknowledge.
Section 3: Passages Limited Power
Texts also depict scenarios where divine power appears constrained by external factors, human will, or regret.
Judges 1:19: "The LORD (Yahweh, יְהוָה) was with Judah... but could not drive out the inhabitants of the valley, because they had chariots of iron." Implies technological limits on success.
Genesis 6:6: "And the LORD (Yahweh, יְהוָ֔ה) was sorry that he had made humankind on the earth, and it grieved him to his heart." Regret suggests unanticipated outcomes.
Mark 6:5 (New Testament): "And he (Jesus, implied as divine; Greek: edynato, ἐδύνατο, meaning 'he was able') could do no deed of power there, except that he laid his hands on a few sick people and cured them." Limited by unbelief (note: Greek theos for God in broader NT context, but here verb-implied subject).
These passages illustrate the God of Israel—often Yahweh (יהוה), a local storm and warrior deity from Edomite or Midianite origins—as embedded in a broader divine landscape, with human-like traits of inquiry, change, and constraint.
1 Kings 14:23: “For they also built for themselves high places, sacred pillars, and Asherim on every high hill and under every green tree.”
The term Asherim refers to cultic objects or symbols associated with the goddess Asherah.
These were widespread in Israelite worship, implying her integration into Yahweh’s cult.
2 Kings 21:7: “Then he set a carved image of Asherah that he had made in the house of which the Lord had said to David and to Solomon his son, ‘In this house and in Jerusalem, which I have chosen out of all the tribes of Israel, I will put my name forever.’”
King Manasseh installs Asherah’s image inside Yahweh’s temple—directly linking her to Yahweh’s dwelling.
Judges 3:7: “And the children of Israel did evil in the sight of the Lord, and forgot the Lord their God, and served the Baals and the Asheroth.”
“Asheroth” is the plural of Asherah, indicating widespread veneration alongside Baal and Yahweh.
Jeremiah 7:18: “The children gather wood, the fathers kindle the fire, and the women knead dough, to make cakes for the queen of heaven; and they pour out drink offerings to other gods, to provoke Me to anger.”
“Queen of Heaven” is often interpreted as a reference to a goddess consort, possibly Asherah or Astarte.
Jeremiah 44:17–19: “We will burn incense to the queen of heaven and pour out drink offerings to her, as we did...when we had plenty of food and were well-off and saw no trouble.”
This passage shows persistent devotion to a female deity even during Yahweh’s dominance.
Deuteronomy 16:21: “You shall not plant for yourself an Asherah of any kind of tree beside the altar of the Lord your God which you shall make for yourself.”
The prohibition implies that Asherah worship was common and often placed beside Yahweh’s altar.
This contrasts with later monotheistic emphases, reflecting editorial layers in the Bible. Here is the clarified and scripture-based breakdown showing how Wisdom, Understanding, and Knowledge are personified as feminine entities (goddesses) in the Book of Proverbs—each portrayed as aiding in creation and divine governance. Their Hebrew, Greek (Septuagint), and Latin (Vulgate) forms are included for each term:
Proverbs: Feminine Co-Creators in Scripture
1. Wisdom
Hebrew: חָכְמָה (Chokhmah) — feminine noun
Greek (LXX): σοφία (Sophía) — feminine noun
Latin (Vulgate): sapientia — feminine noun
Proverbs 8:22–31
“The LORD possessed me at the beginning of His way… I was beside Him as a master craftsman…”
Wisdom speaks as a first-person feminine entity, present before creation, actively participating in it.
Hebrew grammar confirms feminine gender; Greek and Latin retain this in translation.
Proverbs 9:1
“Wisdom has built her house, she has hewn out her seven pillars…”
Wisdom is portrayed as a divine hostess, initiating others into life and truth.
2. Understanding
Hebrew: תְּבוּנָה (Tevunah) — feminine noun
Greek (LXX): σύνεσις (Sýnesis) — feminine noun
Latin (Vulgate): prudentia or intelligentia — feminine nouns
Proverbs 3:19
“By understanding He established the heavens.”
Tevunah is treated as a distinct creative force, not merely an abstract trait.
In Proverbs 8:1, Understanding is paired with Wisdom, both calling out in public.
3. Knowledge
Hebrew: דַּעַת (Daʿat) — feminine noun
Greek (LXX): γνῶσις (Gnōsis) — feminine noun
Latin (Vulgate): scientia — feminine noun
📖 Proverbs 3:20
“By His knowledge the depths were broken up…”
Daʿat is the third force in the triad of creation, alongside Wisdom and Understanding.
Often paired with reverence and discernment in Proverbs and Psalms.
Interpretive Clarification
These are not metaphorical abstractions—they are grammatically feminine, personified agents in the Hebrew text.
Proverbs 8 presents Chokhmah as a pre-existent being, “daily His delight,” suggesting divine intimacy and collaboration.
This mirrors ancient Near Eastern traditions where male deities (El, Yahweh) were accompanied by feminine consorts.
For other quick references:
Job 28:12–28 “God (Eloah / Theós / Deus) understands the way to wisdom, and He knows its place… The fear of the Lord, that is wisdom.”
Job 12:12 “With aged men is wisdom, and in length of days understanding.”
Isaiah 11:2 “The Spirit of the Lord shall rest upon him—the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord.” (God: YHWH / Kyrios / Dominus)
Hosea 4:6 “My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee.” (God: Elohim / Theós / Deus)
Sirach 1:1 (Deuterocanonical) “All wisdom comes from the Lord (Adonai / Kyrios / Dominus) and is with Him forever.”
Sirach 1:4–5 “Wisdom was created before all things, and the understanding of prudence from everlasting. The Word of God (Elohim / Theós / Deus) on high is the fountain of wisdom.”
Sirach 24:1–3 “Wisdom shall praise herself, and shall glory in the midst of her people. In the congregation of the Most High (Elyon / Hýpsistos / Altissimus) shall she open her mouth, and triumph before His power.”
Sirach 24:9 “He (Eloah / Theós / Deus) created me from the beginning before the world, and I shall never fail.”
Wisdom of Solomon 7:25–26 “She is the breath of the power of God (Eloah / Theós / Deus), and a pure emanation of the glory of the Almighty… She is the brightness of the everlasting light, the unspotted mirror of the power of God (Eloah / Theós / Deus), and the image of His goodness.”
Over 40 deities are expressed in such scriptures.
YHWH / Yahweh / Jehovah Exodus 3:14–15, Deuteronomy 6:4, Isaiah 42:8
El / Elohim / Elyon Genesis 14:18–20, Psalm 82:1, Deuteronomy 32:8–9
Asherah 2 Kings 21:7, 2 Kings 23:6–7, Deuteronomy 16:21
Baal Judges 2:11–13, 1 Kings 18:21, Hosea 2:13
Baal-berith Judges 8:33, Judges 9:4
Baal-peor Numbers 25:3, Psalm 106:28
Baal-zebub 2 Kings 1:2–3, 2 Kings 1:6
Baal-zephon Exodus 14:2, Numbers 33:7
Anath / Anat (not named directly, but referenced in Ugaritic texts and inferred) No direct biblical citation; referenced in comparative studies of Judges 3:31 and Canaanite mythology
Ashtoreth / Astarte 1 Kings 11:5, 2 Kings 23:13, Judges 2:13
Molech / Moloch Leviticus 18:21, Jeremiah 32:35, 2 Kings 23:10
Chemosh 1 Kings 11:7, Numbers 21:29, Jeremiah 48:7
Milcom / Malcam 1 Kings 11:5, Jeremiah 49:1, Amos 1:15
Dagon Judges 16:23, 1 Samuel 5:2–7
Tammuz Ezekiel 8:14
Succoth-benoth 2 Kings 17:30
Nergal 2 Kings 17:30
Adrammelech 2 Kings 17:31
Anammelech 2 Kings 17:31
Nibhaz 2 Kings 17:31
Tartak 2 Kings 17:31
Ashima 2 Kings 17:30
Nebo / Nabu Isaiah 46:1
Merodach / Marduk Jeremiah 50:2
Rephan / Kaiwan / Kiyyun Amos 5:26, Acts 7:43
Sikkuth Amos 5:26
Rimmon 2 Kings 5:18
Bel Isaiah 46:1, Jeremiah 50:2
Mammon Matthew 6:24, Luke 16:13
Gad Isaiah 65:11
Meni Isaiah 65:11
Queen of Heaven Jeremiah 7:18, Jeremiah 44:17–25
Golden Calf Exodus 32:4–8, 1 Kings 12:28–30
Host of Heaven 2 Kings 17:16, Deuteronomy 4:19, Jeremiah 8:2
Wisdom Job 28:12–28, Sirach 1:1, Wisdom of Solomon 7:25–26
Understanding Isaiah 11:2, Job 12:12, Sirach 1:4–5
Knowledge Isaiah 11:2, Hosea 4:6, Wisdom of Solomon 8:4
Zeus Acts 14:12
Hermes Acts 14:12
Artemis / Diana Acts 19:24–35
Jupiter Acts 14:12–13
Castor and Pollux Acts 28:11
Ares / Mars (alluded via Areopagus) Acts 17:22
Unknown God Acts 17
We could add Jesus/Joshua/Yashuah to this mix if we consider him as an incarnation of the deity Yahweh to reclaim those within the lands of Israel back to himself, but also the Arch Angel Michael whose name descends from the deity Mika'al, a marsian deity of whih little is known.
As to the "Allah" association, what far too many fail to note is that name fromes from Allu also named Alla. Alla or Alla-gula was a Mesopotamian god associated with the underworld. He functioned as the sukkal (attendant deity) of Ningishzida. Allat/Allatu is often stated to be his female counterpart, also known as Allani, the Hurrian goddess of the dead, whose name is related to the Hurrian word allai, mistress.
