3 - Gods of the Bible by Mauro Biglino - Part 2

Date: 9/18/2024

Thread: 1 - Ancient Civilizations

Sub-thread: 1 - Old Testament

Sub-sub-thread: 2 - Gods of the Bible by Mauro Biglino, 2023

What is the “spirit of God”? It occurs about 14 times in the Old Testament. The Hebrew word “Elohim” was discussed previously in episode 1, and it was shown to refer to a collection of people who acted as legislators, governors, and judges. So, what could possibly be the “spirit of” these individuals?

Ruach

Mauro Biglino continues in the third chapter of “Gods of the Bible” by discussing the Hebrew word “Ruach.” He presents a reinterpretation of this term, which is often translated as “spirit” in religious contexts, especially within the Bible. Biglino challenges the conventional understanding of “ruach” as a purely spiritual entity, suggesting instead that it represents something far more tangible and material.

The Full Meaning of Ruach

Biglino argues that the translation as “spirit” does not capture the full meaning of the term as understood in ancient Hebrew culture. Instead, “ruach” originally referred to physical phenomena such as wind, breath, or anything that moves swiftly through the air.

This concrete interpretation of ruach is supported by its usage in various biblical passages. For example, in the Septuagint, the Greek translation of the Bible, the term ruach is rendered as “pneuma,” meaning “breath” or “wind.” Over time, theological interpretations have led to ruach being understood as “spirit,” a shift that Biglino argues is misleading.

Ezekiel's Visions

Biglino turns to the visions of the prophet Ezekiel as a primary example of how “ruach” should be understood. The Hebrew term “mare,” which is often translated as “vision,” actually refers to something concrete that is seen with one’s own eyes. Therefore, Ezekiel’s visions are not ethereal or mystical but represent real, physical events that he witnessed.

In Ezekiel 1:4, the prophet describes a “ruach” as a whirlwind coming from the north, accompanied by a cloud and fire. Biglino interprets this as a description of an unidentified flying object, emphasizing the physicality of the event. The “ruach” is not a divine spirit but a tangible object moving through the air.

Furthermore, in Ezekiel 11:1 and 11:24, the ruach physically lifts and transports the prophet to different locations. This reinforces the idea that ruach is a material force capable of moving people and objects, rather than merely a spiritual or symbolic presence.

The Ruach of the Elohim

Biglino expands his analysis to include the ruach of the Elohim, a term he interprets as a group of beings rather than a singular God. The ruach of the Elohim is depicted in Genesis 1:2 as hovering over the waters during the creation of the world. Here, Biglino suggests that this ruach is yet another instance of a flying object, possibly a vehicle used by the Elohim to traverse the Earth.

He delves into the Hebrew term “rachaf,” which is associated with the action of hovering and literally means “to shake” or “to vibrate.” This implies a physical phenomenon, much like a bird hovering in the air. The ruach of Elohim is thus linked to the concepts of flight and movement, further supporting Biglino’s interpretation of ruach as a physical entity.

Another relevant example is Ezekiel 11:24:

"Afterwards the spirit [ruach] took me up, and brought me in a vision by Spirit of God [ruach of Elohim] into Chaldea, to them of the captivity. So the vision that I had seen went up from me."

Ezekiel was taken up by the ruach, transported to Chaldea, and then watched as the ruach flew away, that is, went up from him.

Elijah’s Abduction and Other Transportations

The story of the prophet Elijah provides another key example of ruach as a physical phenomenon. In 2 Kings 2, Elijah is taken up into the sky by a whirlwind, which is a clear reference to ruach. Biglino argues that this event, often interpreted as a mystical or spiritual ascension, should be understood as a literal physical elevation, possibly achieved by a flying craft.

The involvement of other characters in the story—who witness the event and even search for Elijah afterward—supports the notion that this was a real, physical occurrence. In this context, the ruach again serves as a vehicle or force that physically transports individuals from one place to another.

In 1 Kings 18:11-12, Obadiah speaks of the ruach of Yahweh transporting people. Similarly, in 2 Samuel 22:11, Yahweh is described as riding on a cherub and flying on the wings of ruach. These examples depict ruach as something associated with flight and physical transportation, aligning with Biglino’s broader thesis.

Sumerian and Biblical Parallels

Biglino draws parallels between Sumerian cosmological texts and the biblical usage of “ruach.” He notes that in Sumerian tradition, “winds” referred to identifiable objects moving through space, such as satellites or celestial bodies. This material understanding of “winds” parallels the biblical concept of “ruach” as something that moves through space and has tangible effects on the world.

The chapter suggests that the authors of the Bible were influenced by these older traditions, integrating them into their own narratives. Therefore, the ruach in the Bible can be seen as a continuation of these earlier cosmological ideas, emphasizing its concrete and physical nature.

The Adam

The fourth chapter of the book delves into the creation of Adam as narrated in the Bible, providing an unconventional interpretation of the Genesis creation story. The chapter critically examines traditional theological views and presents an alternative hypothesis that incorporates both ancient texts and modern scientific theories, particularly those related to genetics and evolution. Biglino challenges the common monotheistic interpretations of the biblical texts, suggesting that the Elohim—often interpreted as God—may actually refer to a group of entities involved in the creation of humanity.

Evolution and Creationism

Biglino begins by discussing the long-standing debate between evolution and creationism. He points out that, while these two views are often seen as mutually exclusive, both have limitations when viewed through the lens of modern science. Evolution, as traditionally understood, cannot fully explain the rapid development of Homo sapiens, while creationism, which is rooted in religious faith, lacks scientific evidence. Biglino suggests that the biblical account of creation might actually be a “fabrication” that points to a different hypothesis—one involving external intervention by advanced intelligences.

The chapter references Alfred Russel Wallace, a contemporary of Charles Darwin, who recognized the limitations of natural selection in explaining human evolution. Wallace posited that a higher intelligence may have guided the development of humanity. This idea aligns with ancient traditions and texts that describe the intervention of powerful beings in the creation of humankind. According to Biglino, this genetic engineering by advanced beings could explain the sudden appearance of Homo sapiens and other significant evolutionary leaps.

 "Let Us Make Adam"

Biglino then focuses on the biblical phrase “Let us make Adam” from Genesis 1:26, which he interprets as a collaborative effort by a group of beings known as the Elohim, rather than a single deity. He highlights the use of the plural form in this passage, which traditional theologians often explain away as a reference to the “royal we” or as a conversation between God and His angels. However, Biglino argues that this interpretation is inconsistent with the plain meaning of the text. He posits that the Elohim were a group of entities involved in the creation of humankind.

The chapter further explores the differences between the two creation accounts in Genesis. The first account (Genesis 1:26-28) describes Elohim creating humanity in their image and likeness, while the second account (Genesis 2:7) involves Yahweh forming man from the dust of the ground. Biglino posits that these accounts reflect different traditions, with the first emphasizing the collective effort of Elohim and the second focusing on Yahweh’s individual role. He suggests that these accounts may be reconcilable if viewed as complementary rather than as contradictory narratives.

The [Tzelem] of the Elohim

A significant portion of the chapter is devoted to the concept of [tzelem], the Hebrew word often translated as “image” in the phrase “image of God.” Biglino challenges the traditional interpretation of [tzelem] as a spiritual or abstract concept. Instead, he argues that [tzelem] refers to something concrete and material, possibly related to the DNA or genetic makeup used to create humanity. He cites the original meaning of [tzelem] as “something cut out” or “something extracted,” suggesting that it could refer to the genetic material or DNA that was manipulated by Elohim to create the first humans.

Biglino also points out that in Genesis 1:27, the preposition [be] precedes the word [tzelem], which is traditionally translated as “with” or “by means of.” This suggests that humanity was created “with the [tzelem]” of the Elohim, further supporting the idea that the Elohim merged their own genetic material with existing advanced primates to create humankind.

Additionally, the chapter contrasts the creation of humanity with the creation of other living creatures, which were made "according to their kinds." In contrast, Adam was made "with" the [tzelem] of the Elohim, indicating a unique creation process that sets humanity apart from other species.

The Second Account of Creation

The second creation account in Genesis (Genesis 2:7) presents a different narrative in which Yahweh forms Adam from “dust” or “earthly substance.” Biglino explores the Hebrew term “aphar,” traditionally translated as “dust,” which can also mean “earthy substance” or “material from the earth.” He argues that this substance refers to a specific type of Adam, an “Earth-man” suited for life on this planet. This interpretation opens the possibility that other “Adams” may exist elsewhere, suited for different environments or planets.

Biglino highlights the inconsistencies in traditional translations of this passage, particularly the omission of a preposition between “Adam” and “aphar.” He suggests that the correct translation should be “Yahweh Elohim formed the Adam-aphar,” where “aphar” modifies “Adam” to indicate a specific type of human created from earthly material.

Furthermore, the chapter examines the placement of Adam in the Garden of Eden, suggesting that the biblical text implies Adam was created elsewhere and only later placed in Eden. This interpretation raises questions about the location and nature of Adam’s creation, as well as the existence of other Edens and other Adams.

The Meaning of "From the East"

Biglino also analyzes the phrase “from the East” in Genesis 2:8, where the Elohim plant a garden in Eden and place Adam there. He argues that the traditional translation of “in the East” is misleading and that the correct translation should be “from the East.” This subtle change in translation suggests that the garden was planted from a place of origin, potentially from an ancient or primeval Eden, indicating the existence of an archetypal Eden from which others might have been derived.

This interpretation supports Biglino’s broader thesis that the biblical narrative reflects the actions of a group of advanced beings, the Elohim, who were involved in the creation and manipulation of various human species across different locations.

The Fall of Humankind

The fifth chapter, “The Fall of Humankind,” delves into the well-known biblical narrative of Adam and Eve, their time in the Garden of Eden, and the events leading to their expulsion, which is traditionally considered the “Fall” of humankind. However, Biglino approaches this story from a critical and alternative perspective, challenging traditional theological interpretations and offering a fresh viewpoint on the ancient texts.

The Garden of Eden

Biglino begins by challenging the conventional understanding of the Garden of Eden and its significance. Traditionally viewed as the origin of human sin and the site of “original sin,” Biglino suggests that the biblical narrative may not be as straightforward as religious teachings have led people to believe.

The Garden of Eden, according to the Book of Genesis, is where humanity’s downfall began due to Adam and Eve’s disobedience. This narrative has shaped much of Christian doctrine, particularly the concepts of sin, punishment, and human suffering. Biglino raises questions about the authenticity and interpretation of this story. He asks whether this original sin truly occurred and whether Adam and Eve are responsible for all the evil in the world.

In analyzing Genesis, Biglino argues that the Garden of Eden might not have been a mythical, spiritual paradise but rather a concrete geographical location. He challenges the traditional interpretation of Eden, suggesting that it was a “fenced place” created by Yahweh, where Adam was placed after being made elsewhere. This idea ties back to his earlier analysis in Chapter 4, where he discusses the creation of Adam.

The Two Trees

The two special trees in Eden—the Tree of Life and the Tree of Knowledge of Good and Evil—play central roles in the narrative. Biglino explores the significance of these trees and the confusion surrounding them in the biblical text.

The Tree of Life is said to be in the middle of the garden, while the location of the Tree of Knowledge is less clear. Biglino notes that the Bible emphasizes that the first tree is associated only with life, not death, while the second tree connects good and evil. He highlights a potential inconsistency in the text, as Genesis 2:9 seems to indicate that the Tree of Life is the central tree, whereas later passages confuse the two.

Biglino posits that the confusion in the narrative may stem from a copyist’s error or an intentional alteration by later editors. He suggests that the narrative may have initially featured only one tree, with the addition of a second tree occurring later. This theory aligns with other cultural and mythological traditions that feature a single cosmic tree.

They Realized They Were Naked

One of the most striking moments in the Eden story is when Adam and Eve realize they are naked after eating the forbidden fruit. Biglino interprets this event differently from traditional interpretations, which emphasize shame and guilt. Instead, he suggests that their realization was more about a sudden awareness of their sexual organs and reproductive power. Biglino writes:

"They can reproduce without the intervention of the Elohim."

He argues that the biblical text focuses on the couple’s discovery of their ability to reproduce independently of the Elohim, which implies that the Elohim were capable of making as many humans as they wanted without the use of sexual reproduction.

This newfound autonomy in reproduction marks a significant turning point in the relationship between the Adamites and their creators. It symbolizes the loss of control that the Elohim have over their creations, as Adam and Eve can now reproduce independently.

Biglino also points out the significance of Yahweh’s reaction when he realizes that Adam and Eve have gained this knowledge. He interprets Yahweh’s fear as a recognition of the consequences of this newfound autonomy, which could lead to the Adamites becoming uncontrollable.

Knowledge of Good and Evil

The concept of “knowledge of good and evil” is central to the Eden narrative. Biglino challenges traditional interpretations of this knowledge as a symbolic representation of moral choice. Instead, he argues that the biblical text does not support the idea of a clear distinction between good and evil.

Drawing on ancient Hebrew grammar, he notes that the Bible often uses specific phrases to introduce distinctions between concepts; however, this phrasing is absent in the discussion of the Tree of Knowledge. This absence, according to Biglino, suggests that the biblical authors did not intend to convey a separation between good and evil, but rather an inseparable experience of both.

He further explores the physiological and material aspects of the “evil” mentioned in Genesis. Rather than interpreting it as a moral or ethical concept, Biglino suggests that the biblical “evil” refers to the physical and inevitable aspects of human life, such as pain and suffering. This interpretation challenges the traditional view of original sin and its associated punishment.

The Tempting Serpent

The figure of the serpent in the Eden story is another focal point of Biglino’s analysis. He draws parallels between the biblical serpent and Sumerian-Akkadian mythologies, which feature opposing deities with differing views on humanity’s creation. In these myths, Enlil and Enki, two Sumerian gods, represent opposing forces; Enlil is hostile toward humanity, while Enki is more benevolent.

Biglino suggests that the biblical serpent might symbolize Enki, who wanted humanity to possess the knowledge and reproductive independence that Enlil opposed. The serpent’s role in tempting Eve could thus represent Enki’s intervention in granting humanity the power to reproduce and evolve independently.

Biglino also explores the Hebrew root of the word for “serpent” (nachash), which he connects to the idea of knowing intentions in advance. This connection further supports the notion that the serpent represents knowledge, particularly esoteric or secret knowledge that was not meant to be widely disseminated.

Conclusions about the Fall of Humankind

In concluding the chapter, Biglino reflects on the complexity of the Eden narrative and the difficulties of interpreting it. He argues that traditional theological interpretations often overlook or simplify many aspects of the story, particularly those that challenge established doctrines.

He summarizes the key points of his analysis:

Adam and Eve are placed in a protected, controlled environment where their needs are met by the Elohim.

Yahweh prohibits autonomous reproduction, symbolized by the prohibition against eating the fruit of knowledge.The confusion in the text regarding the trees might stem from an original narrative with only one tree, later expanded to include two.

Adam and Eve's disobedience leads to the discovery of their sexual functionality and independence from the Elohim's control.

The biblical concept of “evil” pertains more to the material and physiological aspects of life than to moral or ethical wrongdoings. Biglino emphasizes that the punishment of Adam and Eve is not a condemnation but a natural consequence of their actions. Yahweh’s reaction is not one of divine wrath but rather a recognition of the new reality created by the autonomy of the Adamites.

He also addresses the broader theological implications of his analysis, particularly regarding the concepts of original sin and the presence of evil in the world. Biglino challenges the traditional view that Adam and Eve’s disobedience introduced absolute evil into the world, suggesting instead that evil is an inherent part of the material world created by the Elohim.

He cites the prophet Isaiah 45:7:

"I form the light and create darkness,

I bring good and create evil;

I, Yahweh, do all these things."

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The next episode, number 4 - Gods of the Bible by Mauro Biglino, Part 3, 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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