Why are you (still) a Christian?

[Bucky Ball]

The story was, but not your interpretation.

It says what it says, it's not an "interpretation, nor have you shown, word by word, what's wrong with it.

Divine means god, deity, or something like it. It can be used in the same sense as holy or sacred, which basically means "belonging to." The Hebrew el and it's variations (elohim, etc.) mean god or gods coming from a root word which means strong. Anything and anyone can be a god/goddess. So, the Bible, Hebrew/Greek scriptures refer to mortal men, inanimate objects and spirit beings (angel, for example, meaning messenger) as gods. Divine. The heavenly host are angels, seraphs, cherubs. Jehovah God's army.  

You do realize you just contradicted yourself.

Re "divine" WAS NOT LIMITED to "gods" in ancient Israel. That's what it means today. As I mentioned before, there have been recent writings from scholars that show that's not whet it meant in Jewish culture. How about you provide references, citations and proof for everything you claim. 
Where did you get your advanced degree in the subject ? Do you read Archaic Hebrew and Greek ? 

When the Witch of Endor conjured the Shade of Samuel, she was the only one who could recognize it. No one could recognize dead shades, even Saul didn't, and she said "I see a DIVINE being rising up from the earth". If you claim otherwise, lets see your analysis of the Hebrew.

The Witch of Endor, in the Hebrew Bible (Old Testament; 1 Samuel 28:3–25), a female sorcerer who was visited by Saul, the first king of Israel. Although Saul had banished all sorcerers and conjurers from his kingdom, his concern about the final outcome of Israel’s battle against the Philistines caused him to seek the services of someone with “a familiar spirit.” When his servants told him of such a woman at Endor, he disguised himself and visited her that night. He asked her to conjure up the spirit of the prophet Samuel to tell his fortunes. When the woman reminded him of the law against practicing her art, he assured her that she would be protected. The woman accordingly conjured up a spirit identified by Saul as Samuel. The spirit informed Saul that he and his three sons would die in battle the next day and that the Israelites would fall to the Philistines.

The story of the Witch of Endor has excited the creative imagination through the ages and has inspired further embellishment of her practices. Chaucer, for example, in the Friar’s Tale of The Canterbury Tales, spoke of her as a “pithonesse,” and the 16th-century writer Guillaume de Salluste, seigneur du Bartas, suggested in La Semaine that she used a “flambeau” made from the fat of her own son in the necromantic art.

You're dead wrong about Sheol. 
Psalm 115 :
The dead do not praise the Lord,
nor do any that go down into silence".
Psalm 6 : "For in death there is no remembrance of you, in Sheol, who can give you praise ?"
All dead shades were thought to be in Sheol. 


Jewish Encyclopeedia : Sheol https://www.jewishencyclopedia.com/articles/13563-sheol
It connotes the place where those that had died were believed to be congregated. Jacob, refusing to be comforted at the supposed death of Joseph, exclaims: "I shall go down to my son a mourner unto Sheol" (Gen. xxxvii. 36, Hebr.; comp. ib. xlii. 38; xliv. 29, 31). Sheol is underneath the earth (Isa. vii. 11, lvii. 9; Ezek. xxxi. 14; Ps. lxxxvi. 13; Ecclus. [Sirach] li. 6; comp. Enoch, xvii. 6, "toward the setting of the sun"); hence it is designated as (Deut. xxxii. 22; Ps. lxxxvi. 13) or (Ps. lxxxviii. 7; Lam. iii. 55; Ezek. xxvi. 20, xxxii. 24). It is very deep (Prov. ix. 18; Isa. lvii. 9); and it marks the point at the greatest possible distance from heaven (Job xi. 8; Amos ix. 2; Ps. cxxxix. 8). The dead descend or are made to go down into it; the revived ascend or are brought and lifted up from it (I Sam. ii. 6; Job vii. 9; Ps. xxx. 4; Isa. xiv. 11, 15). Sometimes the living are hurled into Sheol before they would naturally have been claimed by it (Prov. i. 12; Num. xvi. 33; Ps. lv. 16, lxiii. 10), in which cases the earth is described as "opening her mouth" (Num. xvi. 30). Sheol is spoken of as a land (Job x. 21, 22); but ordinarily it is a place with gates (ib. xvii. 16, xxxviii. 17; Isa. xxxviii. 10; Ps. ix. 14), and seems to have been viewed as divided into compartments (Prov. vii. 27), with "farthest corners" (Isa. xiv. 15; Ezek. xxxii. 23, Hebr.; R. V. "uttermost parts of the pit"), one beneath the other (see Jew. Encyc. v. 217, s. v. Eschatology). Here the dead meet (Ezek. xxxii.; Isa. xiv.; Job xxx. 23) without distinction of rank or condition—the rich and the poor, the pious and the wicked, the old and the young, the master and the slave—if the description in Job iii. refers, as most likely it does, to Sheol. The dead continue after a fashion their earthly life. Jacob would mourn there (Gen. xxxvii. 35, xlii. 38); David abides there in peace (I Kings ii. 6); the warriors have their weapons with them (Ezek. xxxii. 27), yet they are mere shadows ("rephaim"; Isa. xiv. 9, xxvi. 14; Ps. lxxxviii. 5, A. V. "a man that hath no strength"). The dead merely exist without knowledge or feeling (Job xiv. 13; Eccl. ix. 5). Silence reigns supreme; and oblivion is the lot of them that enter therein (Ps. lxxxviii. 13, xciv. 17; Eccl. ix. 10). Hence it is known also as "Dumah," the abode of silence (Ps. vi. 6, xxx. 10, xciv. 17, cxv. 17); and there God is not praised (ib. cxv. 17; Isa. xxxviii. 15). Still, on certain extraordinary occasions the dwellers in Sheol are credited with the gift of making knowntheir feelings of rejoicing at the downfall of the enemy (Isa. xiv. 9, 10). Sleep is their usual lot (Jer. li. 39; Isa. xxvi. 14; Job xiv. 12). Sheol is a horrible, dreary, dark, disorderly land (Job x. 21, 22); yet it is the appointed house for all the living (ib. xxx. 23). Return from Sheol is not expected (II Sam. xii. 23; Job vii. 9, 10; x. 21; xiv. 7 et seq.; xvi. 22; Ecclus. [Sirach] xxxviii. 21); it is described as man's eternal house (Eccl. xii. 5). It is "dust" (Ps. xxx. 10; hence in the Shemoneh 'Esreh, in benediction No. ii., the dead are described as "sleepers in the dust").

God Its Ruler.
God's rulership over it is recognized (Amos ix. 2; Hos. xiii. 14; Deut. xxxii. 22; I Sam. ii. 6 [Isa. vii. 11?]; Prov. xv. 11). Hence He has the power to save the pious therefrom (Ps. xvi. 10, xlix. 16, the text of which latter passage, however, is recognized as corrupt). Yet Sheol is never satiated (Prov. xxx. 20); she "makes wide her soul," i.e., increases her desire (Isa. v. 14) and capacity. In these passages Sheol is personified; it is described also as a pasture for sheep with death as the shepherd (Ps. xlix. 15). From Sheol Samuel is cited by the witch of En-dor (I Sam. xxviii. 3 et seq.). As a rule Sheol will not give up its own. They are held captive with ropes. This seems to be the original idea underlying the phrase (II Sam. xxii. 6; Ps. xviii. 6; R. V., verse 5, "the cords of Sheol") and of the other expression, (Ps. cxvi. 3; R. V. "and the pains of Sheol"); for they certainly imply restraint or capture. Sheol is used as a simile for "jealousy" (Cant. viii. 7). For the post-Biblical development of the ideas involved see Eschatology.