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

Date: 9/22/2024

Thread: 1 - Ancient Civilizations

Sub-thread: 1 - Old Testament

Sub-sub-thread: 4 - Gods of the Bible by Mauro Biglino, 2023

Chosen People

Chapter 9, “People of Property,” from Mauro Biglino’s “Gods of the Bible,” addresses the concept of the “chosen people." It explores how the idea of being chosen has evolved and how it has been utilized to justify various actions and beliefs throughout history.

Biglino argues that this concept has been misinterpreted and used to justify various forms of exclusion and racism. The author traces the origins of the concept to the Old Testament, where the Israelites are depicted as the chosen people of Yahweh. However, he suggests that this notion has been manipulated by religious institutions, particularly the Christian Church, to assert dominance over the Jewish roots of this idea.

The Jewish perspective emphasizes the scriptural basis for the concept of the chosen people, which is rooted in the distinction between the House of Judah and the House of Israel. The Church, however, created a theological distinction between physical Israel and spiritual Israel, claiming the promises made to the Israelites as its own. This led to the idea that the Church had replaced Israel as the chosen people, a notion that has caused significant tension and conflict throughout history.

Elyon and Yahweh's Role

The name "Elyon" appears about 28 times in the Old Testament and is translated as “someone or something that is above, high above, and superior." He is referenced as the superior to Yahweh. Biglino highlights a passage from Deuteronomy 32, which he argues is crucial for understanding the context of this selection. In this passage, Elyon, the “Most High,” is depicted as dividing the nations and assigning each nation to different gods, with Yahweh receiving Israel as His portion.

Territorial Division and Divine Inheritance

The idea of territorial division and divine inheritance is addressed, arguing that the Bible’s depiction of Yahweh’s relationship with Israel emphasizes property and territorial control more than spiritual or moral superiority. The term “chevel,” meaning “rope” or “portion of territory,” is used to describe the division of land among the gods, with Yahweh receiving Israel as his inheritance. This territorial division is portrayed as a pragmatic and materialistic arrangement rather than as a divine selection based on moral or spiritual criteria.

No Foreign El was with Yahweh

Deuteronomy 32:12 asserts that no other gods were with Yahweh when He took care of Israel. Biglino questions why such a statement would be necessary if no other gods existed, suggesting that the Bible itself acknowledges the existence of other deities. Various extra-biblical sources are referenced, including Sumerian texts and Plato’s writings, to support the idea that the ancient world was polytheistic, with different gods ruling over various territories.

Biglino argues that Yahweh’s role as the god of Israel was not unique or special in a universal sense but was rather part of a broader system in which various gods were assigned to different peoples and lands. This system is echoed in other ancient cultures, where gods were viewed as rulers of specific territories and peoples.

The Sign of the Choice

Circumcision is examined as the sign of the covenant between Yahweh and Israel. Biglino suggests that this physical mark served as a way to distinguish Yahweh’s people from others, much like cattle are marked to show ownership. He also explores the practical and symbolic significance of circumcision, noting that it served both as a sign of fidelity to the covenant and as a means of maintaining hygiene and control over the population.

Yahweh’s command to kill those who did not bear the sign of the covenant highlights the harsh and exclusionary nature of this divine command. He suggests that this reflects a broader theme in the Bible, where physical and genetic purity are emphasized.

The Table of Nations

The “Table of Nations” found in Genesis 10, which lists the descendants of Noah and their respective territories, reflects an attempt to explain the distribution of peoples across the Earth after the Flood. The chapter emphasizes that the Hebrews are just one group among many, descended from Eber, a descendant of Shem.

The biblical figure Peleg was a key player in the distribution of nations to various members of the Elohim. Biglino questions the traditional narrative that positions Abraham as the progenitor of the Hebrews, suggesting that the Hebrews existed before Abraham and were part of a larger group of Semitic peoples.

Sumerians and Semites

Biglino ponders whether the Sumerians could be considered Semites. He references various scholars who suggest that the Hebrews were direct descendants of the Sumerians and that the Bible's omission of the Sumerians might be due to this connection.

He also examines the linguistic and cultural ties between the Sumerians and the Semites, noting similarities in their languages and traditions. Biglino argues that the Hebrews inherited much of their knowledge and culture from the Sumerians, including their religious practices and concepts of divine inheritance.

Noah and the Watchers

Biglino revisits the story of Noah and the Watchers, focusing on the apocryphal accounts that describe Noah's birth and the involvement of the Watchers. He suggests that Noah's distinct physical traits indicate that he was genetically different from the rest of humanity. The Book of Enoch provides a startling description of Noah:

"And his body was white as snow and red as the blooming of a rose, and the hair of his head and his long locks were white as wool, and his eyes beautiful. And when he opened his eyes, he lighted up the whole house like the sun..." (1 Enoch 106:2)

These differences, Biglino argues, were the result of deliberate genetic manipulation by the Elohim to restore the human race after the corruption caused by the interbreeding of the “sons of God” and the “daughters of men.”

He also explores the possibility that Noah’s Ark was a precursor to modern projects like the Frozen Ark and the Svalbard Global Seed Vault, which aim to preserve genetic material in the event of a global catastrophe. Biglino suggests that Noah may have been tasked with preserving the genetic purity of various species, raising questions about the true nature of the Ark and its purpose.

The Tribes of Israel

Next Biglino addresses the issue of the twelve tribes of Israel, questioning whether there were actually twelve tribes as traditionally believed. He points out inconsistencies in the biblical accounts, noting that the number of tribes fluctuates between eleven, twelve, and even thirteen. He argues that the emphasis on the number twelve is likely due to its symbolic significance rather than historical accuracy.

He also critiques the nationalist and ideological motivations behind the construction of the twelve tribes narrative, suggesting that it was a later revision aimed at creating a unified and coherent identity for the Israelites. Additionally, he highlights the fluidity of tribal identities and the political maneuvering that led to the inclusion or exclusion of certain tribes.

Drug-Addicted Gods

Sacred Materialism

In chapter ten is is revealed that Yahweh had materialistic needs and desires, particularly concerning sacrifices and the sense of smell. Biglino begins by discussing the Book of Leviticus, which is often considered one of the most challenging books of the Old Testament to read due to its detailed religious and social legislation. He highlights how Leviticus codifies a complex structure around the concept of the “sacred.”

The author quotes Monsignor Gianfranco Ravasi, a prominent Vatican biblical scholar, who notes that the concept of the sacred can create an exaggerated separation between the sacred and the profane. Ravasi warns that this distinction may lead to perceiving everything outside the sacred sphere as impure or useless. Biglino uses this as a starting point to critique the traditional theological interpretation of the sacred in the Bible, suggesting that Yahweh’s focus on material aspects, such as the correct performance of rituals, points to a form of “sacred materialism.”

The Significance of Sacrifices or Holocausts

Biglino examines the biblical account of Noah’s first act after the Flood, in which he builds an altar and offers holocausts—complete burnt offerings—of animals and birds. He emphasizes that the Hebrew term “olah,” meaning holocaust, specifically refers to a sacrifice in which the victim is entirely burnt, leaving nothing behind except for the smoke. This smoke, more precisely the smell it produces, is the focus of Yahweh’s attention.

The author critiques the traditional interpretation that views these sacrifices as purely symbolic acts of atonement. Instead, he suggests that the literal text indicates Yahweh’s enjoyment of the actual physical smell produced by the burning flesh. Biglino argues that this emphasis on the sensory pleasure derived from sacrifices implies a god with materialistic needs, particularly a desire for specific scents.

The Role of Smell in the Bible

Biglino provides numerous examples from the Torah that describe Yahweh’s reactions to the smells produced by sacrifices. For instance, in Genesis 8:21, Yahweh smells the pleasing aroma of Noah’s sacrifice and decides not to curse the ground again because of humans. The author points out the direct cause-and-effect relationship between Yahweh’s sense of smell and His actions, suggesting that the smell of burning flesh had a calming or pleasing effect on Yahweh.

 Moses and the Precise Instructions for Sacrifices

Yahweh gives Moses specific detailed instructions regarding the sacrifices in Leviticus 1. Yahweh specifies that the animals must be “complete, whole, without defect” and must be burnt at a specific location—the entrance of the Tent of Meeting. The emphasis on the physical location and the exact procedures further supports Biglino’s argument that Yahweh’s concerns were material rather than spiritual.

The author explores the term “retzon,” which is often translated as “acceptance” in the context of sacrifices. However, Biglino argues that its etymological meaning suggests a need to “satisfy” Yahweh’s material needs, particularly through the production of specific odors. The detailed rituals, including the shedding of blood and the burning of the animal parts, are seen as necessary to fulfill Yahweh’s desire for certain smells.

The Meaning of "Nichoach"

One of the key terms Biglino examines is “nichoach,” often translated as “pleasing aroma” in the Bible. He argues that the term’s root meaning is closer to “relaxing, calming, or comforting.” This interpretation aligns with the idea that Yahweh found the smell of sacrifices to be both physically and mentally soothing. Biglino challenges the traditional view that sees this as a metaphor for spiritual satisfaction, insisting that the text points to a literal, material pleasure that Yahweh derived from the smell.

 The Story of Cain and Abel

Biglino revisits the famous story of Cain and Abel in Genesis 4, where Yahweh favors Abel’s offering of meat over Cain’s offering of produce. The author questions the traditional interpretation that focuses on the intentions of the heart, arguing instead that Yahweh’s preference was purely based on the smell produced by the sacrifices. Abel’s meat offering produced the desired scent, while Cain’s vegetable offering did not.

This analysis leads Biglino to conclude that Yahweh’s reactions were driven by his material needs and desires rather than by moral or spiritual considerations. The distinction between pleasing and displeasing offerings is thus rooted in their physical effects, particularly the production of the “nichoach” odor.

The Importance of Burnt Scent and Rituals

In Leviticus 16:13 and Exodus 30:27, it is noted that the fragrance produced by burning spices is essential for Yahweh’s acceptance of the sacrifice. Biglino points out that these passages emphasize the importance of following strict procedures to create the right scent, highlighting Yahweh’s dependence on these material elements.

The author also discusses the ingredients used to produce the fragrance, such as storax, onyx, galbanum, and frankincense. He suggests that these substances had specific functions, such as antiseptic and anti-inflammatory properties, which may have been intended to enhance the environment in which Yahweh interacted with humans.

Space and Smell: A Modern Analogy

In a surprising turn, Biglino draws a parallel between the biblical descriptions of Yahweh’s sensory experiences and modern reports from NASA astronauts. He references interviews with astronauts who describe distinct olfactory sensations during spacewalks, such as the smell of grilled meat and heated metal. Biglino uses this analogy to suggest that Yahweh, if considered a space traveling being, may have had similar sensory experiences and needs.

The Role of Opioid Peptides

Biglino speculates on the possible neurophysiological effects of the smells produced by sacrifices. He suggests that the combustion of fat and protein chains in animal sacrifices could produce substances similar to opioid peptides, which have calming and pain-relieving effects. These substances, he argues, may have had a narcotic effect on Yahweh, leading to his preference for certain smells and his need for repeated sacrifices.

The author connects this idea to the broader theme of “drug addiction” in the chapter’s title, suggesting that Yahweh’s dependence on these scents may have been akin to a form of addiction. This provocative hypothesis further challenges traditional theological interpretations of biblical sacrifices.

The Messengers of God

Chapter eleven explores the concept of “messengers” or “malakhim” in the Bible, which is traditionally translated as “angels.” Biglino scrutinizes their roles, characteristics, and actions as depicted in the Old Testament and he contrasts these depictions with both theological and popular understandings of angels.

The Angelic Hierarchies in Tradition

The chapter begins by questioning the spiritual and transcendent features attributed to angels by theological tradition. Biglino emphasizes that the "malakhim" in the Bible are not ethereal beings but rather individuals with physical bodies, emotions, and needs. These beings walk, get tired, eat, and even protect themselves from danger. This portrayal starkly contrasts with the angelic hierarchies developed in later theological traditions, which describe angels as divine beings transmitting spiritual gifts from God to humanity.

Biglino highlights that the biblical accounts of malakhim do not align with the later religious constructs of angelic orders such as Seraphim, Cherubim, and Thrones. He challenges readers to reconsider the traditional image of angels and question whether it is justified by the descriptions found in the Old Testament.

The Malakhim in the Old Testament

Biglino presents several biblical stories involving malakhim to illustrate their physical and practical natures.

• Genesis 16 relates the encounter between Hagar and a malakh in the desert, which is described as a real, concrete event. The messenger knows Hagar’s personal situation but lacks omniscience, as he needs to ask her about her circumstances.

• Genesis 22 relates the story of Abraham’s near-sacrifice of Isaac, where a malakh intervenes at the last moment to stop the sacrifice. Biglino notes that this malakh acts independently of the Elohim, who had tested Abraham. This distinction between the Elohim and the malakh further supports the idea that the messenger is a separate entity with a specific role.

• In Genesis 28, Jacob dreams of a ladder connecting heaven and earth, with angels ascending and descending. Biglino agrees that this scene is often interpreted from a UFO perspective but respects the biblical text's framing as a dream.

• In Genesis 32, Jacob comes across a group of malakhim during his journey. Jacob decided to call that place machanaim which is the dual form of machane meaning "camp." Therefore, machanaim means "two camps." The messengers do nothing but approach Jacob, and the event is noted for its ordinary nature, reinforcing the idea that malakhim are not divine beings but more akin to soldiers or scouts.

• Exodus 23: Yahweh promises to send a malakh to guide the Israelites to the Promised Land. The malakh acts as a deputy, providing instructions and ensuring obedience. Biglino points out that Yahweh’s strategy is realistic, adapting to the natural challenges of conquest and settlement. The malakh is portrayed as a practical tool in this strategy rather than as a divine being with extraordinary powers.

• 1 Chronicles 21: In this story, a malakh is sent to destroy Jerusalem after King David orders a census against Yahweh’s will. The malakh is seen holding a destructive weapon, and the sight terrifies those who witness it. The messenger’s actions are eventually halted by Yahweh, who orders David to build an altar. This account emphasizes the malakh as a fearsome and tangible figure, carrying out tasks with devastating consequences.

• Judges 6: The chapter describes a malakh appointing Gideon to deliver Israel from the hands of the Midianites. The interaction between Gideon and the malakh is strikingly ordinary, with Gideon offering food to the messenger while the malakh waits patiently. The malakh uses an object to ignite flames, suggesting a physical presence and practical capabilities rather than spiritual intervention.

• Ezekiel 8: Biglino discusses a passage in which Ezekiel encounters a strange figure described as "something like the appearance of a man." The figure performs an unusual act of lifting Ezekiel by the hair. Biglino argues that this description is often misinterpreted as an angelic encounter when it is more likely a depiction of an indeterminate object or force. He emphasizes that the text describes a tangible, technological phenomenon rather than a spiritual experience.

Flavius Josephus and the Heavenly Armies

Biglino introduces the work of the Judeo-Roman historian Flavius Josephus, who documents extraordinary celestial events during the Roman conquest of Judea and Jerusalem in his book, The Jewish War. Josephus describes visions of chariots and armies of soldiers in the sky, which he claims were witnessed by many. Biglino draws parallels between these accounts and the biblical narratives of malakhim and celestial armies. He suggests that such phenomena may not be spiritual or divine but could be linked to advanced technology or otherworldly beings.

Josephus also recounts a sword-shaped star and a comet that appeared during the Feast of Unleavened Bread, accompanied by other astounding phenomena. Biglino hints that these events may be connected to the “watchers” mentioned in the Book of Daniel, who could be interpreted as ancient guardians or extraterrestrial beings.

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The next episode, number 6 - Gods of the Bible by Mauro Biglino, Part 5, 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.

Episode 1 - First Principles for Solving the Worldview Puzzle

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