4 - Gods of the Bible by Mauro Biglino - Part 3

Date: 9/20/2024

Thread: 1 - Ancient Civilizations

Sub-thread: 1 - Old Testament

Sub-sub-thread: 3 - Gods of the Bible by Mauro Biglino, 2023

What is the “glory of God”? This phrase appears about 50 times in the Old Testament. We know from previous episodes that, in most cases, “God” refers to the word “Elohim,” a group of human-like beings who genetically “created” Homo sapiens and then interacted with them over thousands of years. In this episode, we explore what “glory” really means, as well as other topics such as Cain’s banishment, giants, and the birth of monotheism.

Chapter six of Mauro Biglino’s Gods of the Bible delves into the interactions between humanity and the Elohim, focusing on the post-Edenic world where the Adamites—descendants of Adam and Eve—continue their lives outside the Garden of Eden. The text explores key biblical events and figures, such as Cain, the antediluvian patriarchs, the descent of the Elohim, and the mysterious figure of Enoch. Biglino uses alternative interpretations of biblical texts, often drawing on ancient languages and non-canonical scriptures to challenge traditional theological narratives.

The Sign of Cain

Cain, who, after murdering his brother Abel, is banished from his tribe. Cain expresses his fear that he will be killed by others, which leads God to place a mark on his face to protect him. Biglino questions the traditional interpretation of this story, pointing out its logical inconsistencies. For example, if Adam, Eve, Cain, and Abel were the only people on Earth, who were the others that Cain feared? The author suggests that the Adamites, created through genetic engineering and cloning by the Elohim, were not the only inhabitants of the Earth. Therefore, Cain’s fear was of different ethnic groups or “foreign people” who did not share the same characteristics as the Adamites.

The text also touches on the possibility that Cain had other relatives, citing the Jewish analyst Rashi de Troyes from the 11th century, who is one of the most influential Jewish scholars of all time. He posits that Cain had a twin sister and that Abel was born with two sisters. This supports the idea that there were more people in the world than just the immediate family of Adam and Eve. Biglino emphasizes that the strangeness of this story points to a deeper, more complex reality than traditional interpretations allow.

Antediluvian Patriarchs

Biglino shifts his focus to the genealogies of the antediluvian patriarchs, particularly their extraordinarily long lifespans. The Bible states that Adam lived for 930 years, Seth for 912, and so on. These lifespans are often dismissed or rationalized by traditional commentators, but Biglino argues that the Bible is speaking literally.

The chapter highlights the recurring phrase, “And then he had other sons and daughters,” which appears in the genealogy of the patriarchs. This suggests that the population of Adamites was not a linear succession but a coexisting community in which many generations lived simultaneously. The genealogy also points to a unique relationship between the Elohim and certain individuals, such as Seth, who is described as being created “in the image and likeness” of the Elohim, much like Adam, rather than through normal sexual relations.

The Great Descent

One of the most intriguing aspects of this chapter is the exploration of the “Great Descent.” Biglino connects the name “Jared,” which means “to descend,” with an event mentioned in Genesis 6, where the “sons of the Elohim” descended to Earth and took the “daughters of the Adam” as wives. This descent is further detailed in the Book of the Watchers, a text from the biblical Apocrypha that describes two hundred angels rebelling and descending to Earth to mate with human women. The leader of these angels, Semeyaza, feared the consequences of their actions but proceeded nonetheless.

Biglino presents this event as a significant moment in biblical history—one that marks the continued mingling of divine and human genetics. The descent of the Elohim is not merely a biblical story; it is a recurring theme in ancient literature, indicating a widespread belief in divine beings interacting with humanity.

Walking with the Elohim

Jared’s son, Enoch, is a central figure in this chapter. The Bible describes Enoch as having “walked with the Elohim” and then mysteriously disappearing, suggesting that he did not die but was taken by the Elohim. Biglino compares Enoch to other biblical figures, such as Elijah and Moses, who also had extraordinary departures from Earth. Enoch’s story is expanded in the Book of the Secrets of Enoch, where he recounts being visited by two men who take him on a journey to the heavens.

Biglino emphasizes the literal interpretation of Enoch’s journey, arguing that the ancient texts describe real events rather than visions or allegories. He also draws parallels between Enoch’s experiences and other ancient stories, such as the Sumerian tale of Emmeduranki, a king who was taken by the gods and given knowledge to impart to humanity. This comparison suggests that Enoch’s story is part of a broader tradition of divine beings bestowing knowledge upon select humans.

Yahweh's Kavod

Biglino introduces a new word: “kavod.” The Hebrew word “kavod” is often translated as “glory” in English; however, it carries a range of meanings depending on the context. In a biblical and theological sense, “kavod” can refer to the weightiness, honor, or significance of something or someone, often implying a sense of majesty, splendor, or divine presence.

Exodus 33:18-21 states:

Then Moses said, "Now show me your glory (your kavod)." And the Lord said, "I will cause all my goodness to pass in front of you, and I will proclaim my name, the Lord, in your presence. I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion." But, he said, "you cannot see my face, for no one may see me and live." Then the Lord said, "There is a place near me where you may stand on a rock."

Biglino states that:

"Yahweh ... warned him that he could not see it, his kavod, from the front, but only from behind, for if he saw it from the front, he would die. In order not to die, Moses is advised to hide behind a rock and see the kavod from behind once it had passed."

It would be hard to imagine that this refers to the backside of God as it is normally translated. Biglino states that there are twenty-three types of flying chariots described in the Book of Enoch.

Walking with the Elohim

Biglino examines the Hebrew verb "halach" which translates as "walked." He states:

"This verb is used for Enoch and Noah in the so-called "hitpael" form, which in Hebrew expresses the idea of doing something intensively, reflexively, and reciprocally. Thus, the hitpael form here indicates precisely that one is not simply "walking" but constantly "going back and forth, reciprocally." Enoch and the Elohim go back and forth with each other all the time."

The Anointment of Enoch

Biglino continues with the story of Enoch’s anointment by the Archangel Michael. This ritual, described in detail, involves stripping Enoch of his earthly garments and anointing him with holy oil. The significance of this anointment is profound, as it marks Enoch as a “Messiah,” or “anointed one.” The etymology of the word “Messiah,” originally referred to the physical act of anointing with oil, a practice that evolved into a symbolic gesture over time.

The chapter discusses the practical and hygienic purposes of anointing in ancient times, particularly in the context of temple rituals. The spices used in the anointing oil had antibacterial and antiseptic properties. Biglino proposes that the ritual was not just symbolic but actually was a cleansing process to protect the Elohim from those who were allowed to come close to them.

The word “mashiach” is the root word for “Messiah.” However, the Brown-Driver-Briggs Hebrew and English Lexicon provides the following meanings: “to wipe, brush, cleanse, smear, anoint.” The Strong’s Hebrew Dictionary of the Bible translates this word as “to rub with oil,” which conveys the idea of rubbing with particular force. A more historically accurate view of being “anointed” before entering the presence of any of the Elohim is to be vigorously rubbed over the entire body with herbs and oils, which would kill bacteria and disinfect.

The Giants

The Lifespan of the Adamites

The seventh chapter begins by addressing a common curiosity among traditional commentators regarding the lifespan of early biblical figures, particularly Adam and his descendants. Adam, who was created in the “image and likeness” of the Elohim, lived for 930 years. This longevity is attributed to the genetic heritage from the Elohim, as these early humans were the direct result of their intervention.

According to Genesis 6:3, the Elohim decided to limit the lifespan of these Adamites to 120 years in response to the increasing multiplication of humans on Earth and the potential consequences of their long lives. The reduction of lifespan appears to be a corrective measure aimed at limiting the influence of these humans, particularly as they began to interact with the Elohim in ways that may have been unforeseen by their creators.

Interbreeding with the Daughters of Adam

Genesis 6:2 describes how the sons of the Elohim saw the daughters of Adam and found them “good” or “suitable” for reproduction. This passage introduces the idea of interbreeding between these celestial beings and human women, which led to the birth of a hybrid race. The text questions the moral implications of this narrative, asking why an omniscient God would allow such events to unfold if they would result in negative consequences for humanity. This raises questions about the traditional interpretation of a spiritual, omnipotent deity and suggests that the Elohim were more advanced beings with technological capabilities rather than divine, omnipotent entities. The flood, as recounted in Genesis, is seen as a drastic measure to correct the perceived failures of these beings in managing humanity.

The Presence of Giants (Nephilim) on Earth

Biglino explores the presence of giants, known as Nephilim, on Earth. The narrative from the Book of Enoch is referenced to support the claim that these giants were the offspring of the sons of heaven and human women. Two hundred angels, led by Semeyaza, descended to Earth, took human wives, and taught them various practical skills, such as agriculture and medicine. This interbreeding resulted in the birth of giants, as confirmed by Genesis 6:4. The ambiguity in the biblical text regarding whether the Nephilim existed before or as a result of this union is noted, adding to the complexity of interpreting these ancient narratives.

The Nephilim and Their Descendants

The giants might have existed on Earth before the interbreeding between the sons of the Elohim and the daughters of Adam. The text challenges the traditional interpretation, emphasizing that giants might have been a separate race, coexisting with or preceding humanity. The chapter then lists various groups associated with giants, such as the Anakim, Rephaim, Emim, and Zamzummim, mentioned in different parts of the Bible. These groups were described as tall and strong, often striking fear into the Israelites, who compared them to locusts in terms of their overwhelming presence.

The Role of Giants in Biblical Conquests

The chapter also touches on the role of giants during the conquest of Canaan. The spies sent by Moses to scout the Promised Land reported seeing the descendants of Anak, a race of giants. This discovery caused fear among the Israelites, leading to hesitation in their conquest efforts. Biglino reflects on how the presence of these powerful beings influenced the biblical narrative, noting that some references to these giants, such as in the "Book of the Wars of Yahweh," have been lost over time, possibly deliberately.

Giants in Post-Biblical Contexts

The story of King Og of Bashan, who was the last of the Rephaim, features a bed that measures over 13 feet long. Biglino continues with the famous account of David and Goliath, describing Goliath as nearly nine feet tall and wearing armor that weighed approximately 110 pounds. The chapter notes the existence of other similar figures in archaeology, such as megalithic structures in places like Baalbek in Lebanon, indicating that these tales of giants were not confined to the biblical narrative but were part of a broader ancient tradition. The text also discusses how different ancient cultures developed myths about giants, reflecting a universal fascination with these beings.

Biglino cites various examples of giant remains or artifacts found across the world, from Mesopotamia to South America, suggesting that the Nephilim or similar beings may have been a global phenomenon. The chapter also mentions the work of historians like Herodotus, who recorded similar tales of giants, further supporting the idea that these beings were not just mythological but may have been real.

The Birth of Monotheism

In the eighth chapter, Biglino delves into the historical, cultural, and theological transition from polytheism to monotheism, focusing primarily on the figure of Yahweh and the broader context in which this transition occurred. The chapter critically examines the accepted narratives surrounding monotheism, questions long-held theological interpretations, and suggests that the birth of monotheism was a complex and gradual process rather than a sudden divine revelation.

 In the Beginning Was Polytheism

In the ancient world’s religious landscape, where polytheism was the norm, the idea of a single deity was virtually nonexistent, and ancient cultures believed in a multiplicity of gods, each with specific roles and attributes. These gods were often linked to natural elements, such as the sun, the moon, and the earth, and were worshiped according to their specialized functions. For instance, in Mesopotamia, the cradle of civilization, the Sumerian pantheon of gods, known as the Anunnaki, was revered. These gods were not unique to Sumerian culture; they had equivalents in other ancient civilizations, such as the Egyptian Neteru and the East Semitic Ilu.

Biglino points out that the concept of a single, omnipotent deity emerged gradually and was not the natural state of religious thought in the ancient world. Instead, early human societies recognized multiple gods, and their religious practices were structured around a pantheon of deities. This multiplicity of gods allowed individuals to choose which deity to worship based on their personal needs and circumstances.

The Father-in-Law of Moses

According to the Bible, Moses first encounters Yahweh through his father-in-law, Jethro, a priest of Midian. Jethro, also known as Reuel, is described as a priest in Midian, a region located to the northeast of the Sinai Peninsula and present-day Arabia. The Midianites worshiped their own gods, and Jethro’s role as a priest suggests that he was well-versed in the religious practices of his people.

Yahweh was initially one of many gods worshiped in the region. Moses, upon encountering Jethro, is introduced to Yahweh and begins to develop a relationship with this deity. Biglino emphasizes that Yahweh was not originally perceived as the one true god but rather as a powerful regional deity who could offer protection and guidance to those who worshiped him.

When Moses Met Yahweh

Moses encounters Yahweh on Mount Horeb, where he sees a bush that burns but is not consumed. This event is often interpreted as a supernatural phenomenon, a manifestation of God’s divine power, however pitiful the event might be. However, Biglino challenges this interpretation, suggesting that the Hebrew word “seneh,” normally translated as “burning bush,” may have referred to a natural feature, such as a rocky outcrop or a sharp-edged geological formation. Later in chapter 13, we will address the supposed miracles of the prophet Elijah, where it will be shown that the burning bush was more likely an oily substance that caught fire on a rocky ledge.

Biglino also questions the traditional understanding of the “malakh,” or messenger, who appears to Moses. Rather than viewing this figure as an angelic being, the chapter suggests that the “malakh” was a flesh-and-blood individual, possibly a representative of Yahweh or one of the other Elohim. This reinterpretation challenges the idea that Moses’ encounter with Yahweh was purely a spiritual or supernatural experience.

Moses Speaks of Yahweh

Biglino examines the Book of Deuteronomy, where Moses repeatedly refers to Yahweh as the Elohim of Israel. The author points out that Moses’s speeches often contradict the concept of monotheism, as he acknowledges the existence of other gods while insisting that the Israelites should worship Yahweh exclusively. This contradiction raises questions about the true nature of Moses’s beliefs and the development of monotheism in ancient Israel.

One of the key themes in this section is Yahweh's jealousy. The Bible describes Yahweh as a “jealous God” who demands exclusive worship from his followers. Biglino argues that this jealousy reflects Yahweh's insecurity and need to assert his dominance over other gods. The author also highlights the harsh punishments that Yahweh imposes on those who disobey him, suggesting that these actions are driven by a desire to maintain power and control.

A quote from Biglino drives this point home:

"... we know Yahweh was not the one and only "God" but just a minor local ruler. His insignificance and weakness caused him to issue cruel orders .. . The need to maintain his power was more important than any other concern."

Yahweh Speaks of Himself

On to Yahweh's own declarations in the Bible, particularly the commandments given to Moses on Mount Sinai. In these passages, Yahweh identifies himself as the god who brought the Israelites out of Egypt and commands them to have no other gods before him. This assertion of exclusive worship is seen as a critical step in the development of monotheism.

However, Biglino questions whether this truly represents monotheism or if it is instead an example of monolatry—the worship of one god without denying the existence of others. The author suggests that Yahweh’s insistence on exclusive worship may have been motivated by political and social factors rather than purely theological ones.

Joshua's Choice

Following Moses’ apparent death, Joshua takes over as the leader of the Israelites and continues to promote the worship of Yahweh. In the book of Joshua, the leader gathers the tribes of Israel and challenges them to choose whom they will serve: the gods of their ancestors or Yahweh. Joshua famously declares, “As for me and my house, we will serve Yahweh.”

Biglino notes that this choice was not as straightforward as it might seem. The Israelites were presented with multiple options, including the gods worshiped by their ancestors and the gods of the peoples they had conquered. Joshua’s insistence on serving Yahweh reflects the ongoing struggle to establish monotheism in a polytheistic world. The author also suggests that the decision to worship Yahweh was influenced by practical considerations, such as the protection and benefits he could provide, rather than by purely spiritual conviction.

The Name of Yahweh

The chapter concludes by exploring the origin and meaning of the name Yahweh. Biglino raises questions about the pronunciation and significance of the tetragrammaton (YHWH), the four-letter name of God in the Hebrew Bible. The author suggests that the name may have originally been part of a polytheistic tradition and that its meaning has been shaped by theological interpretations over time.

One of the key points in this section is the possibility that the name Yahweh was not unique to the Israelites but was used by other cultures in the region. Biglino cites archaeological evidence of inscriptions from Ugarit and other ancient civilizations that refer to Yahweh as a regional deity. This challenges the traditional view of Yahweh as the one true god and suggests that he may have been one of many gods worshiped in the ancient Near East.

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The next episode, number 5 - Gods of the Bible by Mauro Biglino, Part 4, continues with a look at other mistranslated words in the Bible.

Each episode of SIOM builds on the previous ones. Therefore, it is in your best interest to start with episode one and proceed through all the episodes in order by episode number.

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