- 2 days ago
Category
📚
LearningTranscript
00:00I know, the video title is not pleasant, and it's quite sensationalist.
00:06However, I must say,
00:10the video title is true,
00:13both from a historical point of view and an archaeological standpoint.
00:19So, if science acknowledges that such a title is true,
00:22there's only one thing that can prevent us from realizing this truth.
00:27Personal faith.
00:30In this sense, I warn.
00:32Everyone's faith should be respected.
00:35For me, it's a basic personal requirement,
00:37as respect is the fundamental foundation of human societies and the civilizing process.
00:44However, respect for personal faith does not presuppose blind idolatry on the part of others.
00:51In this sense, this channel aims to be a beacon of light to illuminate ignorance.
00:56I advocate for reflection and reason above any theological explanation,
01:05especially those that define everything as the mysteries of faith or the designs of God,
01:10hidden mysteries that we should not even attempt to understand.
01:14Consider that dictionaries define the term faith as a strongly held belief or theory,
01:21or also, strong belief in God, or in the doctrines of a religion,
01:26based on spiritual apprehension rather than proof.
01:29In this case, faith is supported by spiritual apprehension instead of proof,
01:35which is diametrically opposed to scientific principles.
01:39Therefore, I must say, live with your faith, whatever it may be.
01:44Respect the faith of others.
01:45And most importantly, do not let, or even more deeply than this,
01:52do not allow the theological explanations of any religious institution
01:56to supersede your own apprehension of the knowledge of spiritual nature.
02:03Then Yahweh Elohim said,
02:06Behold, man has become like one of us in knowing good and evil.
02:11Now lest he should stretch out his hand and take also of the tree of life
02:15and eat and live for the eon.
02:20And now, come with me.
02:23Because, I'm going to introduce you to
02:25The Invention of God
02:28In modern times we are all accustomed.
02:35In countries like mine, western and predominantly Christian,
02:39we open our King James Version of the Bible
02:42and find in Genesis 3 22
02:44And the Lord God said,
02:47Behold, the man is become as one of us,
02:50to know good and evil.
02:52And now, lest he put forth his hand
02:55and take also of the tree of life
02:57and eat and live forever.
03:01In a way, I am frightened.
03:03How can we read such a phrase
03:05within the context in which it appears
03:08and passively accept what is written?
03:11For those who do not remember,
03:13this event is what originates the original sin
03:16when Adam and Eve are expelled from the Garden of Eden
03:19after eating the forbidden fruit.
03:22Now, observe carefully.
03:24It's a sadistic game.
03:26And as much as it may hurt,
03:28I need to remove this veil of ignorance.
03:30God, the Almighty, created the heavens,
03:34the earth, and every living creature
03:36that moves in the waters
03:38or that flies in the skies.
03:40And after all his creation,
03:42God created man and woman,
03:45male and female,
03:46making them in his own image
03:48and likeness of God, the Father.
03:51Thus, God blesses humans,
03:53saying that they must subdue the earth,
03:56dominating over the fish of the sea
03:58and the birds of the sky
03:59and over every living thing
04:01that moves upon the earth.
04:03And after this, on the seventh day,
04:05God rests.
04:07And after resting and making it rain
04:09upon noticing a mist that rose from the earth,
04:12God offers the breath of life to humanity
04:14and then relocates the man he had formed
04:17to the Garden of Eden
04:18from where he offers all fruits,
04:21with the exception of one
04:22which could result in death if consumed.
04:25This one, which can result in death,
04:28is the tree that can offer knowledge
04:31and a valuable knowledge,
04:33the knowledge of good and evil.
04:38Is this not a sadistic game?
04:43Imagine an adult,
04:45imagine a father placing a child in a room
04:48and telling her that she can take any object
04:51except for one
04:52and that this one she cannot take
04:54is the one that can give her knowledge.
04:57What will happen?
04:59I say,
05:01she will take this object
05:02and will become just like the adult.
05:05And what will the father do?
05:07Embrace,
05:08love,
05:09understand,
05:10explain?
05:12No, of course not.
05:13The adult must punish her,
05:15expel her.
05:16The girl then
05:17will have her suffering greatly multiplied
05:19and must suffer when giving birth.
05:22And the boy?
05:23Well,
05:24Adam was condemned to the sweat of labor
05:26until he returns to dust
05:27and finds death.
05:29But for what reason
05:31find death?
05:33Ah yes,
05:34find death
05:34because God forbade Adam
05:36from reaching the tree of life.
05:38If Adam had done this,
05:39he would become like God
05:41and would live forever.
05:43But so that humanity
05:44does not live forever,
05:46it is better to condemn it to death,
05:48right?
05:48Humanity must be severely punished
05:51as now man has become like one of us,
05:54knowing good and evil.
05:56With great sincerity to you
05:58who watch this video,
06:00I earn the money
06:02that allows me to pay the bills
06:03through the advertisements
06:04that you watch
06:05by clicking on the videos
06:07or with a value
06:08passed on by YouTube
06:09to those who are subscribers
06:11of YouTube Premium.
06:12I hope that YouTube
06:14understands the analogy
06:16made with the child
06:17and the adult.
06:18The adult,
06:19who knows good and evil
06:20and has eternal life,
06:22is God,
06:23the Father,
06:24and the child,
06:25who knows or understands nothing
06:27and who needs care
06:28and attention,
06:29is humanity.
06:30If the electronic analysis algorithm
06:33makes an isolated judgment,
06:35it would consider such content
06:37inappropriate for advertising,
06:39and thus,
06:40the sweat of my labor
06:41would not be considered
06:42suitable for the public.
06:44Thus,
06:45perhaps my only alternative
06:47would be to beg
06:48to the one who punished me
06:49to ask him
06:50to offer me the bread.
06:53In Genesis 3.19
06:54he told me
06:55that from the sweat
06:56of my face
06:57I should eat the bread
06:58until I turn to dust.
07:00So we learn,
07:02in Matthew 6.11,
07:04Our bread,
07:05our dole,
07:06be giving us today.
07:07So may YouTube understand me
07:10and my mission on this earth.
07:13From my interpretation,
07:14I am a beacon of light,
07:16a spark of light,
07:17coming directly from God,
07:19the Creator,
07:20the Great Architect.
07:21Just like you
07:22who watch this video,
07:24we are children of the Eternal
07:25and knowledge is our ally.
07:28Knowledge is our ally
07:29to dispel the darkness
07:31and the veil of ignorance.
07:33And it is this knowledge
07:35and the veil of ignorance
07:36that, when dispelled,
07:38will allow us to live
07:39immensely and happily.
07:41You and I,
07:43we are light,
07:44and just like light
07:45we must behave,
07:47illuminating the darkness
07:49of ignorance.
07:50And to do this,
07:51it is essential
07:52to eat from the fruit,
07:54the one that was forbidden to us,
07:56the fruit of knowledge.
07:58The term knowledge in English,
08:03deriving from the Greek word
08:04gnosis,
08:05holds a rich and nuanced history.
08:08In its most basic sense,
08:10gnosis refers to knowledge
08:12or understanding,
08:14especially of a spiritual
08:15or esoteric nature.
08:17This concept is essential
08:19in various philosophical
08:20and religious contexts.
08:22In ancient Greek philosophy,
08:25particularly in the works
08:26of Plato and Aristotle,
08:28the concept of gnosis
08:29was very important,
08:31contrasting sharply
08:32with doxa.
08:34Doxa, in a simplified form,
08:36can be defined
08:37as what you know
08:38because someone told you.
08:40In this case,
08:41most of your knowledge
08:42is initially defined
08:44as doxa,
08:45until it becomes,
08:46in fact,
08:47knowledge
08:48through your own life
08:49and experience,
08:50which can somehow help
08:51to define the term knowledge.
08:54Philosophers like Plato
08:56and Aristotle
08:56delved into the nature of gnosis,
09:00exploring its implications
09:01for human understanding
09:02and the pursuit of truth.
09:05The term gained significant importance
09:07in religious contexts,
09:09particularly in Gnosticism,
09:12a diverse and somewhat
09:13mystical religious movement
09:14that emerged
09:16in the early Christian era.
09:19Gnosticism,
09:20with its roots
09:21possibly predating Christianity,
09:23emphasized personal
09:25spiritual knowledge
09:26or gnosis
09:26over the orthodox teachings
09:28and dogmas
09:29of the institutional church.
09:31For Gnostics,
09:32this knowledge
09:33was not just
09:34intellectual understanding,
09:36but an experiential insight
09:37that connected
09:38the individual
09:39directly with the divine
09:41or ultimate reality.
09:43In Gnostic belief,
09:44the material world
09:45is often viewed
09:46as a creation
09:47of a lesser deity,
09:48a demiurge
09:49and thus inherently
09:51flawed or illusory.
09:53This concept,
09:54it must be emphasized,
09:56resonates with the concept
09:57of Maya
09:58from Hindu philosophy
09:59as revealed
10:00through the Upanishads.
10:02By the way,
10:04Maya,
10:04the Code of Life
10:05is the title
10:06of my first book
10:07published in 2018
10:09in Portuguese,
10:10which up to this moment
10:12has not yet been
10:13translated into English.
10:14For the philosophical thought
10:17of Gnostic traditions,
10:18the true essence of God
10:20is transcendent
10:21and beyond
10:22the physical universe.
10:24Salvation in this context
10:25is achieved
10:26through Gnosis,
10:28an enlightened understanding
10:29that frees the spirit
10:31from the material world's confines
10:33and allows for reunification
10:35with the divine.
10:38Gnosis in this mystical tradition
10:40was more than just knowledge
10:42in the conventional sense.
10:43It was seen
10:44as a transformative experience
10:46that altered
10:46one's perception
10:47of self
10:48and the cosmos.
10:50This esoteric understanding
10:51was often conveyed
10:53through complex mythologies
10:54and symbolic narratives,
10:56emphasizing the soul's journey
10:58from ignorance
10:59to enlightenment.
11:01This journey
11:01of the divine spark of light
11:03in human and material life
11:05can be seen,
11:06interpreted,
11:07and reinterpreted
11:08in various ways and forms.
11:11There is no shortage
11:11of mystical traditions,
11:13occult knowledge,
11:14and even psychological techniques
11:16that make use
11:17of this context.
11:19The Swiss psychiatrist
11:20Carl Gustav Jung
11:22is an example that,
11:24from my point of view,
11:25should be carefully observed.
11:28Carl Gustav Jung
11:29is a Swiss psychiatrist
11:31and psychoanalyst.
11:33His work in understanding
11:35the human psyche
11:35goes beyond the clinical
11:37and delves into realms
11:39of mythology,
11:40alchemy,
11:40and spirituality.
11:42Jung's concept
11:43of individuation,
11:45a process of psychological
11:46integration and development,
11:49is central to his theory.
11:51It represents
11:51the individual's journey
11:53towards achieving
11:53a sense of wholeness,
11:55integrating the conscious
11:56with the unconscious
11:57elements of the psyche.
12:00Jung's discoveries
12:01of archetypes,
12:02universal,
12:03primordial symbols
12:04and images
12:05found in the collective
12:06unconscious,
12:08are pivotal
12:08in understanding
12:09the shared human experiences
12:11across cultures
12:12and time.
12:15These archetypes,
12:16such as the shadow,
12:17the anima,
12:18and animus,
12:19and the self,
12:20are foundational
12:21in his analytical psychology,
12:23and play a critical role
12:25in the process
12:26of individuation.
12:29Jung's interest
12:29in alchemy
12:30was not just historical
12:32or symbolic.
12:33He saw it as a metaphor
12:35for the psychological
12:36transformation process.
12:39Alchemy,
12:40with its goals
12:40of transmuting
12:41base metals
12:42into gold
12:43and discovering
12:44the elixir of life,
12:45for Jung,
12:46symbolized the transformation
12:48of the psyche,
12:49from a state
12:50of fragmentation
12:51and unconsciousness,
12:52to one of integration
12:53and enlightenment.
12:56This psychological alchemy
12:57was akin
12:58into the hero's journey,
13:00a concept popularized
13:02by Joseph Campbell,
13:03who was influenced
13:04by Jung's work.
13:06The hero's journey,
13:07a narrative pattern
13:08found in many cultures
13:10and myths,
13:11involves a hero
13:12who goes on an adventure,
13:14faces trials,
13:15and returns transformed.
13:17This mirrors
13:18the individuation process,
13:20where the individual
13:21confronts inner conflicts
13:22and emerges
13:23psychologically reborn.
13:25The hero's journey,
13:27or the monomyth,
13:28can be observed
13:29when analyzing
13:30the epic of Gilgamesh
13:31and when delving
13:32into the story
13:33of Jesus,
13:34the holy diver,
13:35in the words of the song
13:37by one of the greatest icons
13:38in the history
13:39of rock and heavy metal,
13:41Ronnie James Dio.
13:44The hero's journey
13:45can be better understood
13:47when we watch
13:48George Lucas'
13:49Star Wars,
13:50influenced by the work
13:51of Joseph Campbell,
13:53as well as the vast majority
13:55of superhero movies.
13:57We experience
13:58the hero's journey
13:59every time we are
14:00in a comfort zone
14:01and tranquility
14:02and are called
14:03to a new adventure,
14:05whether physical,
14:06moral,
14:06or spiritual,
14:08and allow ourselves
14:09to be transformed
14:10by this experience.
14:12Even this video
14:13can be a hero's journey.
14:15You were invited
14:16to an adventure
14:17when you clicked
14:18on the video,
14:19and you may emerge
14:20transformed
14:20after watching it.
14:22Tracing back
14:23to the origins
14:24of alchemical thought,
14:26we find its roots
14:27in ancient Greece
14:28with the god Hermes,
14:30known for his wisdom
14:31and as a messenger
14:32between the mortal
14:33and divine worlds.
14:35The Hermetic tradition,
14:37associated with
14:38Hermes Trismegistus,
14:40a figure combining
14:41the Greek god Hermes
14:42and the Egyptian god Thoth,
14:45is considered a foundation
14:46for Western alchemical tradition.
14:48This tradition is thought
14:50to contain secret wisdom
14:52and knowledge,
14:53blending magic,
14:54astrology,
14:55and alchemy.
14:57Some theories suggest
14:58that these alchemical ideas
15:00may trace back
15:01even further,
15:02possibly ancient Egypt
15:04or the legendary Atlantis,
15:06where esoteric knowledge
15:07and mystical practices
15:08were believed
15:09to be prevalent.
15:11This concept
15:12of an ancient lost civilization
15:14that guards ancient secrets,
15:16inevitably leads
15:17to the idea
15:18of the Anunnaki,
15:19the gods of the past
15:21who inhabited the earth
15:22millennia before humanity,
15:24as reported
15:25by the Sumerian tablets.
15:27This line of thought
15:28inevitably leads us
15:30to the New Age movement
15:31that gained social traction
15:33from the 1970s onwards.
15:36This thought also brought
15:37basic foundations
15:38of Eastern spirituality
15:39to the West,
15:41such as the ideas
15:42of Paramahansa Yogananda,
15:44Jiddu Krishnamurti,
15:45and of course
15:46the echoes of a new era,
15:48the Age of Aquarius.
15:51Many of us sing
15:52the success,
15:53Age of Aquarius.
15:55This is the dawning
15:56of the Age of Aquarius.
15:58And I confess
15:59that while I work
16:00on this video,
16:01in my mind,
16:02I automatically hear
16:03the singer
16:03from the opening
16:04of the musical Hair.
16:06I remember my mother
16:07introducing me
16:08to this musical
16:09on a VHS tape.
16:11However,
16:12after this nostalgic section,
16:14which I hope
16:14may have found
16:15some resonance
16:16and connection
16:17with some of your memories
16:18as well,
16:19I want to return
16:20to our main subject,
16:21the invention of God.
16:25For this type of video
16:26that we have been watching,
16:28I use the literal translation
16:30known as
16:30Concordant Literal Version 2.1.
16:33And I use this version
16:35for a simple reason.
16:36We do not know the Bible
16:37as it really is.
16:39We know the Bible
16:40that we have become
16:41accustomed to reading
16:42because we do not know
16:44the original meaning
16:45of the words
16:45and the different expressions
16:47to designate God,
16:49which are revealed
16:50when we observe
16:51the literal translation.
16:53Thus,
16:54when we consult
16:55the literal translations,
16:56we discover
16:57that it is not God
16:58who is present
16:59at the moment of creation,
17:01but an expression
17:02known as Elohim.
17:04This same expression
17:05Elohim is used
17:07in the creation of humanity,
17:09making a plural reference
17:10when stating,
17:11and Elohim said,
17:13Let us make humanity
17:14in our image
17:15and according to our likeness.
17:17In addition,
17:18this expression Elohim
17:20is accompanied
17:20by another expression
17:22known as Yahweh.
17:24In the episodes
17:25narrated at the beginning
17:26of this video,
17:27we see that the actions
17:29perpetrated by God,
17:30such as the prohibition
17:32of the fruit
17:32of the knowledge
17:33of good and evil,
17:34as well as the expulsion
17:36from the Garden of Eden
17:37and the punishment,
17:38are executed
17:39by Elohim Yahweh.
17:41This leaves us
17:42with a question.
17:45Who or what
17:47is Elohim Yahweh?
17:50To understand this term,
17:52we need to move
17:53through space and time,
17:54across different contexts
17:56and eras.
17:57This is because
17:58we are dealing
17:59not with the simplified term
18:01as God,
18:02but with a compound
18:03formed by Elohim
18:04and Yahweh.
18:05Thus,
18:06we need to discover
18:07who or what
18:09the two are.
18:10And for this,
18:11we need to understand
18:12the context
18:13in which the biblical
18:14narratives occurred.
18:16The theological answer
18:17is that the Bible
18:18was inspired by God.
18:20But this answer
18:21does not serve us
18:22in terms of rigorous
18:23and logical research,
18:25consistent with historical
18:27and archaeological facts.
18:29When we turn our gaze
18:31to history and archaeology,
18:33we get an interesting response.
18:35The first civilization
18:36in history emerges
18:38abruptly in the region
18:39between the Tigris
18:40and Euphrates rivers.
18:42Before humans
18:43inhabiting those regions
18:44were nomads,
18:46hunter-gatherers.
18:47When the resources
18:48of a region ended,
18:49they migrated
18:50to another region
18:51in search of new resources.
18:54According to history
18:55and archaeology,
18:56these groups
18:57of hunter-gatherers
18:58are responsible
18:59for recently discovered
19:00megalithic sites,
19:02such as Gobekli Tepe
19:03and Karahan Tepe
19:05in Turkey.
19:06According to scholars,
19:08these groups
19:09of hunter-gatherers
19:10moved up to the top
19:11of the hill
19:11twelve monolithic
19:13limestone pillars,
19:15weighing about ten tons
19:16each,
19:17in the shape of a T,
19:18with a height
19:19of up to three meters
19:20to form Gobekli Tepe.
19:22This would have occurred
19:23around 7,500 BCE,
19:26a period classified
19:27as pre-pottery Neolithic.
19:29During this period,
19:30history informs us
19:32that only hunter-gatherers
19:34inhabited those regions.
19:36Thus,
19:36according to
19:37traditional history
19:38and archaeology,
19:40the Sumerian city
19:40of Eridu
19:41would have been
19:42the first human city
19:43founded around
19:445,400 BCE.
19:47However,
19:47when we observe
19:48the Mesopotamian tablets,
19:50classified by academics
19:51as myths,
19:53epics,
19:53tales,
19:54poems,
19:54and essays,
19:55we can perceive
19:56another story
19:57that unfolds
19:58before our eyes.
19:59According to
20:00the Sumerian king list,
20:02royalty descended
20:03from the heavens
20:04and founded
20:05the city of Eridu
20:06in a period
20:07when humans
20:08did not yet
20:09inhabit those regions.
20:11When Alulam
20:11became king,
20:13he governed
20:13for 28,800 years.
20:17Reading the text
20:17Enki and the World,
20:19we perceive
20:20that Enki
20:20divided different entities
20:22for different functions,
20:24thus organizing
20:25the world and work,
20:26building the city
20:27of Eridu,
20:28and making it
20:29a great power
20:30of the distant past.
20:32In the text
20:33called
20:33Eridu Genesis,
20:35we can also read
20:36that after
20:36the exalted crown
20:37of the throne
20:38of royalty
20:39descended from the heavens,
20:41a deity named
20:42Nudimud,
20:43considered a leader
20:44of other entities,
20:45received the city
20:46of Eridu.
20:48In countless
20:48other texts,
20:50we encounter
20:50an interesting story.
20:52Non-human entities,
20:54classified as gods
20:55by the humans
20:56who wrote these stories,
20:57were on earth
20:58in the very distant past.
21:00In texts
21:01like the Enuma Elish
21:02and the Epic
21:03of Atrahasis,
21:05it is observable
21:06that the creation
21:07of humans
21:07occurs by these gods
21:09to replace
21:10the heavy work
21:11of the lesser gods
21:12who protested
21:13the working conditions.
21:15In these texts,
21:16as well as in
21:17another known text
21:18Enki and Ninma,
21:19we observe these gods
21:21creating humans
21:22through methods
21:22that denote trial and error,
21:24and that seem to reference
21:25a scientific method
21:27or genetic engineering.
21:29Moreover,
21:29texts like
21:30the Epic of Atrahasis,
21:32Epic of Gilgamesh,
21:34and Eridu Genesis
21:35bring a consistent narrative
21:37of the account
21:38of the flood,
21:39preceding by centuries
21:40the date
21:41of the writing
21:41of the Hebrew Bible.
21:43In all these texts,
21:45however,
21:45there is no mention
21:46of a single
21:47and supreme deity.
21:49Instead,
21:50the name of gods
21:51in plural
21:51is read
21:52at every moment.
21:53Enki and Ninma
21:55create humans,
21:56Enlil tries to destroy
21:57humans with the flood,
21:59Enki saves Atrahasis
22:01or Zusudra
22:02from the flood
22:02by warning him
22:03to build an ark,
22:04and then the same
22:05Enlil forgives them.
22:07In these texts,
22:08it is very clear,
22:10nothing is done
22:11without the permission
22:12and agreement
22:12of An for the Sumerians
22:14and Anu for the Akkadians,
22:16the god of heaven,
22:18represented by a simple star
22:19and the Maltese cross,
22:21a name that denotes
22:23by itself
22:23supreme divinity.
22:26The Sumerians
22:27who wrote these texts
22:29attributed all their deeds,
22:31teachings,
22:32and lifestyle habits
22:33to these gods.
22:34Their custom told them
22:36that their lives
22:37were devoted
22:37to these gods.
22:39According to various texts
22:41and studies,
22:42the Sumerians believed
22:43that their gods
22:44lived in the ziggurats.
22:45Ziggurats were huge structures
22:47in a pyramid shape.
22:49A specific class
22:50known as the priestly class
22:52could have contact
22:53with these gods.
22:54A percentage
22:55of each city
22:56inhabitant's production
22:57was offered
22:58to these gods,
22:59and in return,
23:00these gods provided
23:01information,
23:02healing,
23:03and teachings.
23:05Over the years
23:05and eras,
23:07kings were also received
23:08by the gods
23:09who chose them.
23:10And thus,
23:11the kings also chose
23:12the warriors
23:13who should defend
23:14each city.
23:15The term Sumer
23:19is a later term
23:20as the Sumerian people
23:21called themselves
23:22the black-headed people.
23:24Sumer means
23:25land of civilized kings.
23:28Sumer emerged
23:29in Mesopotamia,
23:30a title offered
23:31by the Greeks,
23:32meaning
23:32land between rivers,
23:34and received this name
23:35because Sumer arose
23:37between the Tigris
23:38and Euphrates rivers.
23:40Coincidentally,
23:41in the same location
23:42where the Bible
23:43places the well-known
23:44Garden of Eden.
23:46Sumer functioned
23:47with different city-states.
23:49Thus,
23:49different cities
23:50like Ur,
23:51Uruk,
23:51Eridu,
23:52Nippur,
23:53among others,
23:53had different characteristics.
23:56Each city
23:56had its functioning,
23:57and for each city,
23:59there was a different
24:00dwelling of the gods.
24:02Thus,
24:03it was the responsibility
24:04of the deity
24:05known as
24:06Ea,
24:06Enki,
24:07or Nudimud,
24:08the god of water,
24:10magic,
24:10wisdom,
24:11and enchantments,
24:12to accompany
24:13the city of Eridu.
24:14It was the responsibility
24:16of the deity
24:17known as Enlil,
24:18the god of air,
24:20to accompany
24:20the city of Nippur.
24:22It was the responsibility
24:23of the moon god
24:25Nana,
24:25Nanar,
24:26or Sin,
24:27the moon god,
24:28to accompany
24:29the city of Ur,
24:30the birthplace
24:31of the biblical Abraham,
24:33and to the city of Uruk,
24:34known in the Bible
24:35as Eirik,
24:36was under the care
24:37of Enanna,
24:38also known as Ishtar
24:39by the Akkadians
24:40and Assyrians,
24:42the goddess
24:42of fertility,
24:43love,
24:44and war.
24:46According to
24:47the first human
24:48civilization,
24:49the Sumerians,
24:50their gods
24:51taught them
24:51everything,
24:52agriculture,
24:53livestock,
24:54social organization,
24:56laws,
24:56urbanization,
24:57schools,
24:58writing,
24:59commerce,
25:00government system,
25:01medicines,
25:02philosophy,
25:03ethics,
25:03astronomy,
25:04clothing,
25:05buildings,
25:05and everything
25:06necessary
25:07to establish
25:07a civilization.
25:10And who
25:10were these gods?
25:12The same group
25:13of gods were,
25:14for the Akkadians,
25:16the Anunnaki,
25:17and for the Sumerians,
25:19the Anunna.
25:20The Sumerians
25:22report that
25:22these gods
25:23who lived
25:23in the ziggurats
25:24were very ancient.
25:26Their texts
25:27tell that
25:28they were on earth
25:29long before humans
25:30and that it was
25:31the Anunnaki
25:32themselves
25:33who created them.
25:34In addition,
25:35the Sumerian texts
25:36do not mention
25:37any other entity.
25:39There is no mention
25:40of a supreme deity
25:41or a single
25:42monotheistic god.
25:44In ancient Mesopotamia
25:45there is no reverence
25:47for god in the singular
25:48but for gods
25:49in the plural.
25:51Various actions
25:52in the biblical genesis
25:53can be traced
25:54from Mesopotamian texts.
25:56The creation
25:57of the universe
25:58from the Enuma Elish.
26:00Creation of humans
26:02from the Enuma Elish.
26:04Epic of Atrahasis,
26:05and Enki and Ninmah.
26:08The flood
26:08through the texts
26:09Epic of Atrahasis,
26:12Epic of Gilgamesh
26:13and Eridu Genesis.
26:15The Tower of Babel
26:16from the text
26:17Enmerkar
26:17and the Lord of Arata
26:19among many other examples.
26:22For all these myths
26:24and texts
26:25the question is the same.
26:27Is it metaphor
26:27and imagined events
26:29or real
26:30and factual occurrences?
26:32Allow me to answer
26:33with my opinion.
26:35It is about real events.
26:36However,
26:37we should not exclude
26:38from this
26:39the mythical
26:40and metaphorical thought
26:41as myths present
26:43valuable clues
26:44about the functioning
26:45of life,
26:46the universe,
26:47and our psyche.
26:49Thus,
26:50we do not lose
26:51their archetypal characteristics.
26:52However,
26:54beyond this,
26:55even if we can assume
26:57that these texts
26:57do not represent
26:58real events,
27:00we know that the
27:01biblical accounts
27:01can be traced
27:02much earlier
27:03in history
27:04and archaeology.
27:06And besides,
27:07it seems to be
27:07an oral tradition,
27:09a story told
27:10and retold
27:11for centuries
27:11and millennia,
27:13lived ages and ages
27:14before being recorded
27:16and documented
27:16on clay tablets,
27:18baked in the oven
27:19and buried forever
27:20after the fire
27:21that brought down
27:22the library of Nineveh
27:23to the ground
27:24to be found
27:25only in the 19th century.
27:28And this event,
27:29including,
27:30is reported in the Bible,
27:32in the book of Nahum.
27:33The Load of Nineveh
27:35The Scroll of the Vision
27:37of Nahum,
27:38the Elkishite
27:39An El,
27:41jealous and avenging,
27:42is Yahweh.
27:43An avenger is Yahweh
27:44and possessor of fury.
27:46An avenger is Yahweh
27:48against his foes,
27:49and a transporter
27:50is he of his enemies.
27:52Yahweh is slow to anger
27:54and great in vigor,
27:55and he shall not hold innocent,
27:57nay hold innocent.
27:59Yahweh has his way
28:01in the sweeping whirlwind
28:02and in the hurricane,
28:04and clouds are the dust
28:05of his feet.
28:07Lucky was humanity
28:08to be able to rediscover
28:10its past,
28:11for the burned library
28:12was still preserved
28:13among the rubble.
28:15Although the accounts
28:16of the Mesopotamian tablets
28:18found in the ancient library
28:20of Nineveh
28:20may not be real events,
28:22for those who choose
28:23to believe otherwise,
28:25it is necessary
28:26and indispensable to logic
28:28to conclude
28:29that these were the accounts
28:30that culminated in the text
28:32that is now in the Bible.
28:34Curious, however,
28:36is to verify the difference
28:37in what can be concluded
28:38when reading
28:39the literal translation
28:40and the versions
28:41we have in our homes.
28:43The traditional version
28:45of the passage
28:45we just observed
28:46does not mention
28:47the name Yahweh
28:49or El,
28:50but the name of God.
28:52Simply like that,
28:53God.
28:55The burden of Nineveh,
28:56the book of the vision
28:57of Nahum the Elkishite.
29:00God is jealous
29:01and the Lord revengeth.
29:03The Lord revengeth
29:05and is furious.
29:07The Lord will take vengeance
29:08on his adversaries
29:09and he reserveth wrath
29:11for his enemies.
29:13The Lord is slow to anger
29:15and great in power
29:16and will not at all
29:17acquit the wicked.
29:19The Lord hath his way
29:20in the whirlwind
29:21and in the storm
29:22and the clouds
29:23are the dust of his feet.
29:24If Yahweh burned
29:26the evidence
29:27that could unveil
29:28the truth about him
29:29by destroying
29:30the city of Nineveh,
29:32could there be something
29:33in human history
29:34that we haven't yet realized
29:36and is being hidden
29:37from us?
29:38Where in the traditional Bible
29:40we read
29:41God is jealous
29:42and the Lord revengeth,
29:43we perfectly understand
29:45that this is not God
29:46but Yahweh.
29:48This helps us better understand
29:49the meaning of the term
29:51Elohim Yahweh.
29:52All ancient civilizations
29:54on planet Earth
29:55worshipped gods in plural,
29:57not a single individual
29:59monotheistic God.
30:01All of them,
30:01without exception.
30:03The Christian Bible,
30:04which arises from the Pentateuch
30:06and the Hebrew Bible,
30:07or the Torah,
30:08comes from the Hebrew people.
30:11The Hebrew people
30:11are considered by many scholars
30:13as synonymous
30:14with the Israelites,
30:16although historically
30:17they are not the same.
30:19The denomination
30:20of the Hebrew people
30:21dates back to the distant past
30:23and times that blend
30:24with Sumerian,
30:26Babylonian,
30:27and Mesopotamian history.
30:30At this time,
30:32we need to observe
30:33the history of the Hebrews
30:34and Canaanites.
30:35The name Hebrews
30:39comes from the Hebrew
30:40Ivrim,
30:41which means people
30:42from the other side
30:44of the river.
30:45The term Hebrews
30:46is frequently used
30:47in a religious context,
30:49referring to the followers
30:50of the Abrahamic faiths.
30:53The Israelites emerged
30:54as a distinct group
30:55in the region of Canaan,
30:57and they trace their ancestry
30:58back to Abraham,
31:00as described in the Hebrew Bible.
31:01The Israelites' history
31:04is deeply intertwined
31:05with the narrative
31:06of their exodus
31:07from Egypt
31:08and their settlement
31:09in the land of Canaan,
31:11which they considered
31:12the promised land.
31:15Jews and Samaritans
31:16today trace their ancestry
31:18to these ancient Israelites,
31:20with Jews being associated
31:22with the tribes
31:23that inhabited
31:24the kingdom of Judah,
31:25and Samaritans claiming lineage
31:27from the tribes
31:28that were not deported
31:29during the Assyrian captivity.
31:31Mesopotamia's legacy
31:34profoundly affected
31:36the Hebrews
31:36both directly
31:37and indirectly.
31:39If the historical accounts
31:41of Abraham,
31:42as suggested by some scholars,
31:44hold a core of truth,
31:45and if this patriarch
31:47indeed resided in Ur
31:48during Hammurabi's reign,
31:50then it is possible
31:51that he and his lineage
31:53were exposed
31:54to Sumerian culture.
31:56The city of Ur
31:56was one of the main cities
31:58of the Sumerian civilization.
32:00This city was
32:01under the governance
32:02of the Anunnaki god
32:04known under the names
32:05Nana, Nanar, or Sin.
32:08There is a strong possibility
32:09that Abraham was a high priest
32:11of the cult of Nanasin.
32:13Furthermore, Nanasin,
32:15the moon god,
32:16was also the principal deity
32:18of the city of Haran.
32:20This city is mentioned
32:21in the Bible
32:22when Abram moves
32:24from the well-known Ur
32:25of the Chaldees
32:26to Canaan.
32:28These indicators
32:29of Abraham's contact
32:30with Sumerian
32:31and Akkadian gods
32:32suggest that the origin
32:34of the Semitic peoples
32:35likely dates back
32:37to the oldest
32:38of civilizations,
32:39Sumer.
32:40It is important
32:41to note that
32:42by Semitic peoples
32:43we refer to those
32:44who descend
32:45from one of Noah's sons,
32:47Shem,
32:47who is therefore
32:48the progenitor
32:49of both Jewish
32:50and Arab peoples.
32:51From around 1700
32:53to 1300 BCE,
32:55ancient texts
32:56frequently reference
32:57a group known
32:58as the Habiru.
33:00This designation
33:01is intriguingly similar
33:02to the term Hebrew
33:04found in Biblical narratives.
33:07The narratives depict
33:08the Habiru
33:09as itinerants,
33:10occasionally depicted
33:11as bandits
33:12or mercenaries,
33:13offering their services
33:15across the regions
33:16of Babylon,
33:17Assyria,
33:18and among the Hittites
33:19and Hurrians.
33:20By 1500 BCE,
33:23these figures,
33:24often seen as precursors
33:26to the myth
33:27of the wandering Jew,
33:28embarked on their journey
33:29into Palestine,
33:31setting the stage
33:32for significant
33:32cultural exchange
33:34with the Canaanites.
33:35The Canaanites,
33:37deeply influenced
33:38by Mesopotamian culture,
33:40had adopted
33:41cuneiform writing
33:42and the Mesopotamian
33:44educational system,
33:45embedding Mesopotamian ideals
33:47into their way of life.
33:49The Canaanites
33:50were a Semitic-speaking people
33:52who lived in the region
33:53known as Canaan,
33:55which included parts
33:56of modern-day Israel,
33:57Palestine,
33:59Lebanon,
33:59Syria,
34:00and Jordan.
34:01The term Canaanites
34:03is used in the Bible
34:04to refer to various
34:05indigenous populations,
34:07both settled
34:08and nomadic pastoral,
34:10throughout the southern
34:11Levant or Canaan.
34:12Over time,
34:14the Canaanites
34:15came to be known
34:16as the Phoenicians,
34:17especially known
34:18for their maritime trading
34:19and purple dye.
34:21The Phoenicians
34:22were highly influential
34:23in the Mediterranean,
34:25with their impact
34:26notably spreading
34:27to North Africa,
34:28especially in Carthage.
34:30The exact origin
34:31of the term
34:32Canaanites
34:33is uncertain,
34:34but it could come
34:35from an ancient
34:36Semitic word
34:37meaning
34:37reddish-purple,
34:39which described
34:40the luxurious purple
34:41or crimson dye
34:42made in the region
34:43or the wool dyed
34:45with this color.
34:46According to the Bible,
34:48Canaanites are described
34:49in Genesis
34:50as the descendants
34:51of Canaan,
34:52who was a son of Ham
34:54and a grandson of Noah.
34:56Noah is the name
34:58given to one
34:58of Adam's descendants,
35:00and it is precisely here
35:01where we return
35:02to the Bible
35:03in conjunction
35:04with Mesopotamian texts.
35:07The story of Noah
35:08in the Bible
35:08can be observed
35:09in rich detail
35:10in the Epic of Gilgamesh,
35:13the Atrehasis Epic,
35:14and the Eridu Genesis text.
35:17Noah is another name
35:18for Zeusudra,
35:19Utnapishtim,
35:21or Atrehasis,
35:22who was chosen
35:23by Enki
35:24to escape the wrath
35:25of Enlil,
35:26who wanted to destroy humanity.
35:28This is how we understand
35:30what the Bible conceals
35:31under the name
35:32Elohim Yahweh.
35:34The term Elohim
35:35is used to refer
35:36to a group of individuals.
35:39The term is
35:39plural
35:40and could be referred
35:41to as
35:41the Elohim,
35:43just as we can speak
35:44of the Anunnaki
35:45to refer to the group
35:47of deities revered
35:48by the Sumerians,
35:49Akkadians,
35:50and Assyrians.
35:52It seems logical
35:53to conclude
35:53that Anunnaki
35:54and Elohim
35:55are synonymous.
35:57Traditionally rendered
35:58as God
35:59in Biblical translations,
36:01Elohim,
36:01in fact,
36:02reveals a pluralistic dimension,
36:04both grammatically
36:05and contextually.
36:07This pluralistic essence
36:08is vividly illustrated
36:10in the Biblical narrative,
36:12notably in Genesis,
36:13where Elohim speaks
36:14in the first person plural.
36:16Let us make humanity
36:18in our image
36:19and after our likeness.
36:21Such expressions suggest
36:23a collective of beings
36:24rather than a singular entity.
36:26This plurality
36:28aligns with the Anunnaki narrative
36:30in parallel Sumerian sources,
36:33indicating a deeper,
36:35more complex layer of meaning
36:36than previously acknowledged.
36:39The term El,
36:40from which Elohim is derived,
36:42holds its roots
36:43in the Akkadian Ilu,
36:45signifying deity.
36:47In the Hebrew Bible,
36:48it functions
36:49as a general term
36:50for deity.
36:51However,
36:52in Canaanite texts,
36:54El is personified
36:55as the chief of the Pantheon,
36:57once a dynamic god
36:58of heaven and earth.
37:00Over time,
37:01El's role evolved
37:02to a more distant,
37:03perhaps even retiring figure,
37:05along with his spouse Asherah.
37:08This transformation
37:08is mirrored
37:09in the familial dynamics
37:11of the Pantheon,
37:12where El's offspring,
37:14the gods Yam,
37:15Baal,
37:16and Mat,
37:17engage in their own
37:18struggles and conflicts.
37:20This context
37:21adds depth
37:22to the understanding
37:23of Elim
37:23as the plural
37:24of El and Elohim,
37:26referring to the Anunnaki.
37:29Moreover,
37:30the term Elim
37:31bears a profound similarity
37:32to the Sumerian god Enlil,
37:35known in Babylonian mythology
37:37as Elil.
37:38Referring to this god
37:40as Elil
37:40could provide insight
37:42into the terminology
37:43used when initially
37:44referencing this deity.
37:46Besides,
37:47the Anunnaki god
37:48that Abraham revered
37:49was Nana,
37:50one of the sons
37:51of the Sumerian god
37:53Enlil.
37:55Could it be
37:55that the title
37:56El somehow
37:57refers to Enlil?
37:59It is important
38:00to highlight
38:00that Enlil
38:01was the most powerful
38:02god in the Pantheon,
38:04occasionally replacing
38:05the supreme god,
38:07his father Anu.
38:08Perhaps the prefix
38:09refers to Enlil
38:10refers to Enlil
38:11or El-Lil.
38:13The practice of combining
38:14a title such as
38:15El or Elohim
38:16with the name of a god
38:18was very common.
38:20The reason for this
38:21is simple
38:22when we look at the history
38:23and evolution
38:24of the term god
38:25in the singular
38:26to denote a deity.
38:28And for the Sumerians
38:29and Anu for the Akkadians
38:31is the supreme deity
38:33from whom all other gods descend.
38:35His symbol and sign
38:37is the Maltese cross,
38:38the simple star,
38:39as well as the Dingir.
38:41Dingir is a term
38:42that means god
38:43or goddess
38:44in the singular,
38:45and it's a noun
38:46that precedes
38:47some epithet or name
38:48in all Mesopotamian tablets
38:50that mention
38:51any of their gods.
38:53When observing
38:53the transliteration,
38:55we easily see terms
38:56like De-Enki,
38:57De-Enlil,
38:58or De-Anna,
38:59and so forth.
39:01This indicates
39:02that the entity
39:02is a god,
39:03and that it is
39:04the god Enki,
39:05the god Enlil,
39:07the goddess Inanna,
39:08among others.
39:10When the Sumerian culture
39:11was adopted
39:12by the Akkadians,
39:13the term Dingir
39:14was altered.
39:16Akkadian adopted
39:17these meanings
39:18and also included
39:19a logographic interpretation
39:20for the native word
39:22Elam,
39:23which led to a syllabic reading
39:24of Il or Ilu.
39:26The term Ilu,
39:28derived from Akkadian,
39:30means lofty
39:31and designated deity.
39:33In the Hebrew Bible,
39:34it is the generic word
39:36for deity.
39:38In Canaanite texts,
39:39El was the personal name
39:41of the head
39:41of the Pantheon,
39:43as already said,
39:44and is described
39:45as once an active god
39:47of heaven and earth,
39:48but later becoming
39:49more aloof.
39:51In ancient texts
39:52from the region,
39:53the term El
39:54was commonly used
39:56in languages like
39:57Hittite,
39:58Ugaritic,
39:59Paleo-Hebrew,
39:59Canaanite,
40:01and Aramaic
40:01to refer to divine beings
40:03or powers.
40:05Sometimes,
40:06El was specifically
40:07understood as
40:08the god
40:09to differentiate it
40:10from other gods,
40:12and it was often
40:13associated with
40:14the act of creation.
40:15El was frequently
40:17combined with
40:18an attribute
40:18to describe
40:19specific aspects
40:20or qualities.
40:22In Genesis 17,
40:231,
40:24during Abraham's
40:25second call by God,
40:26this divine being
40:27was referred to as
40:28El Shaddai,
40:30meaning God Almighty.
40:32Additionally,
40:33in Genesis 14,
40:3418,
40:3520,
40:35Abraham received
40:36a blessing from
40:37El Elyon,
40:38which translates to
40:39Most High,
40:41through Melchizedek,
40:42the king of Salem,
40:43and a priest of this deity.
40:46Those who followed
40:47this god
40:47eventually became
40:48known as Israelites,
40:50as mentioned
40:51in the transformation
40:51of Jacob's name
40:53in Genesis 32,
40:5428.
40:55The Bible uses
40:56Elam as the
40:57plural of El
40:58in the generic sense
41:00and Elohim
41:01when referring
41:01to the Anunnaki.
41:03Thus,
41:04we can reinterpret
41:05the biblical language
41:06regarding the term
41:07Elohim Yahweh
41:08as referring
41:09to the god Yahweh
41:10or the deity Yahweh
41:12or simply
41:13to the Anunnaki Yahweh.
41:15In this way,
41:16we understand
41:17that behind
41:18the name of God
41:19in the Bible,
41:19in fact,
41:20hides the name
41:21of a god
41:22in the singular
41:23and with a lowercase letter.
41:25We can observe this
41:26on the moment
41:27of the revelation
41:28of the name
41:29of Yahweh
41:29in the Bible.
41:31This moment occurs
41:32when Yahweh
41:33reveals himself
41:34to Moses.
41:36Moses,
41:37understanding
41:37the importance
41:38of a name
41:39in a divine context,
41:41poses a question
41:41that might seem
41:42peculiar at first.
41:44What is God's name?
41:46This query
41:47is insightful
41:48as it implies
41:49that if there were
41:50only one
41:51unequivocal God,
41:53asking for his name
41:54would not be necessary.
41:56This detail
41:57is especially prominent
41:58in the original Hebrew text,
42:01where Moses
42:01is addressing
42:02a specific Elohim
42:04that appeared to him,
42:05suggesting the existence
42:07of multiple
42:08divine entities.
42:10God's response
42:11to Moses
42:11is famously cryptic,
42:13I am who I am.
42:15In Hebrew,
42:17this is expressed
42:17as
42:18Iyye Asher Iyye,
42:20and has been subject
42:21to various interpretations
42:22over time,
42:23such as,
42:24I will be
42:25who I will be,
42:26I will be
42:27what I am,
42:28or,
42:29I will be
42:30what I was.
42:31One might consider
42:32this interaction
42:33as reflecting
42:34a moment of tension.
42:36Moses,
42:37despite being
42:38a chosen leader,
42:39is essentially
42:40asking a powerful
42:41figure for a name
42:42to convince
42:43the Israelites
42:44to follow him.
42:46The response,
42:47I am what I am,
42:48could be interpreted
42:49as a dismissal
42:50of the need
42:50for a name,
42:51emphasizing the significance
42:53of the deity's existence
42:54and actions,
42:55rather than their identity.
42:58Moreover,
42:59this story includes
43:00a commentary
43:01suggesting that
43:02Yahweh's answer
43:02could imply,
43:04My name doesn't matter,
43:05what matters
43:06is that I am.
43:08As the conversation
43:10progresses,
43:11Yahweh guides Moses
43:12on how to address
43:13the Israelites.
43:14He is to refer
43:15to Yahweh as,
43:17The Lord,
43:18the God of your fathers,
43:19the God of Abraham,
43:21Isaac,
43:21and Jacob.
43:24Yahweh instructs
43:25that this name
43:26is to be remembered
43:27perpetually,
43:28signifying an eternal
43:29remembrance
43:30from generation
43:31to generation.
43:33And he said,
43:35I am the Elohim
43:36of your fathers,
43:37the Elohim of Abraham,
43:39the Elohim of Isaac,
43:40and the Elohim of Jacob.
43:42Now Moses concealed
43:44his face,
43:45for he feared
43:45to look toward
43:46the one,
43:47Elohim.
43:47Revealed to Moses
43:49during his mission
43:50to lead the Israelites
43:51from Egypt,
43:52Yahweh's name
43:53is believed to maintain
43:54the essence of
43:55eternal and generational
43:57remembrance.
43:58However,
43:59its application
44:00in biblical renditions
44:01of Mesopotamian tales,
44:03such as the Deluge,
44:04where Yahweh is equated
44:06with Enlil
44:06in seeking humanity's end,
44:08and with Enki
44:09in saving Noah,
44:11suggests a multifaceted role.
44:13The Elohim Yahweh
44:14acted through emissaries,
44:16including various
44:17Anunnaki or Elohim.
44:20As Mauro Biglino explains,
44:23we know nothing
44:23about the Tetragrammaton
44:25from reading
44:25the so-called
44:26biblical revelation.
44:29This famous name
44:30that is answered
44:30to Moses
44:31and pronounced
44:32in the perhaps
44:32Hebrew language
44:34did not exist.
44:36When Moses
44:37asks this question,
44:39we don't know
44:39in what language
44:40it was pronounced,
44:41whether it's Egyptian
44:42or if Yahweh
44:43came from other
44:44civilizations,
44:45he might have said it
44:46in his own language.
44:48We know nothing,
44:49we don't know
44:49in what language
44:50it was written,
44:51we don't know
44:52how it was said,
44:53and we don't know
44:54how it was pronounced.
44:55The biblical narrative
44:56describes the relationship
44:58between Yahweh,
44:59a governor
45:00and colonizer,
45:01and a group of people
45:02he transformed
45:03into a distinct nation,
45:06instilling in them
45:07a unique identity.
45:08The Bible's earliest
45:11historical accounts,
45:13adapted from much
45:14older Sumerian
45:15Akkadian narratives,
45:17essentially chronicle
45:18the dawn of humanity,
45:20the emergence
45:20of a special
45:21ethnic group,
45:22and their subsequent
45:23experiences under
45:24the covenant
45:25with one of the Elohim,
45:27specifically Yahweh.
45:29Yahweh,
45:30contrary to being
45:31a spiritual,
45:32transcendent deity
45:33of creation,
45:34is depicted
45:34as a tangible being,
45:36a member of a group
45:37of colonizers,
45:39governors,
45:39or watchers
45:40referred to in the Bible
45:41as Elohim.
45:43Common translations
45:44often interchangeably
45:46use God
45:47for the plural term
45:48Elohim and Lord,
45:49or Eternal
45:50for Yahweh in Hebrew.
45:52The gradual phasing
45:54out of Yahweh's name
45:55by the Roman Church
45:56further underscores
45:58this translation complexity.
46:00The involvement of Yahweh,
46:02often accompanied
46:03by one or two assistants
46:04to execute
46:05his commands,
46:07aligns with a military-like
46:08organization,
46:10as seen in Gideon's
46:11story in Judges,
46:13Abraham's encounter
46:14with Yahweh
46:15and the two Malachans,
46:16Genesis 18,
46:18and Moses' experience
46:19at the burning bush.
46:22This structure
46:22supports the notion
46:24of a commander
46:24with assistance
46:25to swiftly implement
46:27his directives.
46:28It's challenging
46:29to reconcile
46:30the omnipotent God concept
46:32with a being
46:33having such needs.
46:34Yahweh,
46:35known to us
46:36as one of the Elohim,
46:37repeatedly asserts
46:39his exclusivity
46:40to a particular nation,
46:41not others,
46:42as seen in the recurring phrase,
46:44the Elohim of Israel.
46:46This insistence
46:47on a unique identity,
46:49akin to a pre-modern ID,
46:52highlights his role
46:53as the Elohim
46:54who led Abraham
46:55from Sumer
46:56to Canaan
46:57and tested Isaac
46:58with a mock sacrifice,
47:00thereby assessing
47:01Abraham's loyalty.
47:03So one question arose,
47:05Who is Yahweh
47:06and what path
47:07did his name take
47:08through the people
47:09who worshipped him?
47:11And if there was a people
47:12who venerated him
47:13as the evidence suggests,
47:15perhaps we should not
47:16see the Bible
47:17as a revelation
47:18of the true God's name
47:19to Moses,
47:20but as the revelation
47:22of one of the Elohim
47:23who offered himself
47:24to him
47:25and who possibly
47:26was known
47:27by other peoples?
47:29And in this respect,
47:30there is no ready
47:31and complete theory,
47:32but different alternatives
47:34that involve his name.
47:36Substantial evidence
47:37points to the ancient
47:38recognition of Yahweh
47:39beyond Israelite culture.
47:42While these claims
47:43are debated,
47:44other, more definitive
47:45evidence exists.
47:47For instance,
47:48a son of the Hamath king
47:50during David's era
47:51was named Yoram,
47:52a clear compound
47:53with Yahweh.
47:54Similarly,
47:55a later king of Hamath,
47:57recorded in Sargon's annals,
47:59had the name
48:00Yahubidi,
48:01or,
48:02Ilu-Ubidi,
48:03another undeniable
48:04Yahweh compound.
48:06In 739 BC,
48:08Tiglath-Pilser III
48:09confronted
48:10Azriao of Yahudi,
48:12a region with
48:13Yahweh-based naming.
48:14Historical figures
48:15like Tobiah
48:16and Jehohanan,
48:17the Ammonites,
48:18also bore
48:19Yahweh compounds
48:20in their names.
48:21These instances
48:22suggest Yahweh's
48:23familiarity to
48:25Semitic cultures
48:25outside Israel,
48:27challenging the notion
48:28of its exclusive
48:29association with
48:30the Hebrew religion
48:31and Moses.
48:35The origin of Yahweh's name
48:37likely predates Moses.
48:39If it was unknown
48:40in Israel before him,
48:42its earlier usage
48:43in a different tribe
48:44seems probable.
48:45Yahweh's name,
48:46not inherently Hebrew
48:48and perplexing
48:49to Hebrew speakers,
48:50contrasts with
48:51the Hebrew term
48:52Yahya.
48:54All efforts
48:54to explain
48:55Yahweh's name
48:56hint at its
48:57non-Hebrew origins,
48:59adapted into
48:59a Hebrew
49:00etymological framework.
49:03Indo-European
49:04links to the name
49:04Yahweh surface
49:05in the variations
49:06Javeh,
49:07Jaho,
49:08and Jauh,
49:09seen in Jewish
49:10and early Christian
49:11texts.
49:12These forms
49:13resonate with
49:13Indo-European names
49:15like Jove,
49:16despite no phonetic
49:17ties to Yahweh.
49:18However,
49:19parallels can be drawn
49:20to the Sumerian term
49:22Dingir
49:23and the Akkadian
49:24I-L-U or I-L,
49:26suggesting broader
49:27linguistic
49:28and cultural
49:29connections.
49:31Thomas Romer,
49:32a philologist
49:33and professor
49:34of Biblical history,
49:36offers us in his book
49:37The Invention of God,
49:39a theory and perspective
49:40that shed light
49:41on this investigation.
49:44Initially,
49:45Yahweh was a
49:46somewhat obscure
49:46and unknown deity
49:48whose origins
49:49can be traced back
49:50to the regions
49:51bordering Egypt
49:52and the Levant.
49:54This early form
49:55of Yahweh
49:55was likely discovered
49:56or encountered
49:57by Moses
49:58in a region
49:59possibly referred to
50:00as Midian
50:01in Biblical texts.
50:03Over time,
50:04Yahweh's role
50:05and representation
50:06evolved significantly.
50:08Ancient inscriptions,
50:09such as those
50:10found at Kuntilet Adrud,
50:12suggest that Yahweh
50:13was worshipped
50:14in various forms
50:15and in different sanctuaries.
50:17These inscriptions
50:18mention Yahweh of Samaria
50:20and Yahweh of Teman,
50:23indicating that Yahweh
50:24was venerated
50:25in diverse ways,
50:26possibly linked
50:27to specific localities
50:28or communities.
50:30As the worship
50:31of Yahweh developed,
50:32he became more central
50:34to the religious life
50:35of Hebrews,
50:36eventually being adopted
50:37as a dynastic deity
50:39by the early kings
50:40of Israel.
50:42This shift marked
50:43a significant change
50:44in the worship
50:45of Yahweh,
50:46moving from a deity
50:47associated with mobility
50:48and the wilderness,
50:50symbolized by the Ark,
50:51to one enshrined
50:53in the Temple of Solomon
50:54in Jerusalem.
50:55This centralization
50:56in Jerusalem
50:57was a crucial step
50:59in the development
50:59of Yahweh
51:00as the primary deity
51:02of the Israelite religion.
51:04The representation
51:05of Yahweh
51:06also underwent
51:07significant changes.
51:08While early depictions
51:10might have included
51:10bovine and anthropomorphic elements,
51:13the way Yahweh
51:14was conceptualized
51:15and represented
51:16evolved with the changing
51:18religious and cultural contexts.
51:21Interestingly,
51:22Yahweh was at times
51:23associated with
51:24a consort goddess,
51:26Asherah,
51:26suggesting a more complex
51:28divine pantheon
51:30in earlier periods
51:31of Israelite religion.
51:33The destruction
51:34of Jerusalem
51:34and the subsequent
51:35diaspora of the Jewish people
51:37were important moments
51:39in transforming
51:40Yahweh from a national deity
51:42into a singular,
51:43universal god.
51:45In 1868,
51:47in modern-day Jordan,
51:49the Moabite stone
51:50was discovered.
51:51At the time,
51:52it was the oldest
51:53known evidence
51:54bearing the name
51:55of Yahweh.
51:57The interpretation
51:57of Yahweh's lineage
51:59in the Moabite stone
52:00offers a fresh perspective
52:02on the deity's origins
52:03and worship.
52:04Contrary to earlier beliefs
52:07that positioned Yahweh
52:08as a singular god
52:10for the Israelites,
52:11recent scholarly insights
52:13reveal Yahweh's roots
52:14in southern Canaan
52:15as a minor deity
52:16within the Canaanite pantheon.
52:19The nomadic Shasu,
52:21during their sojourn
52:22in the Levant,
52:23likely adopted Yahweh
52:24into their religious practices.
52:27Further,
52:27the Moabite stone's
52:28re-examination
52:29brings to light
52:30that the Moabites
52:31also venerated Yahweh.
52:33Masha's act
52:34of reclaiming
52:35Yahweh's vessels
52:36from the Israelites
52:37to honor Chemosh,
52:39as depicted in the stone,
52:40is now understood
52:41not as a conquest
52:42over Israel
52:43and its deity,
52:45but rather as a retrieval
52:46of what rightfully
52:47belonged to the Moabites.
52:50This nuanced understanding
52:51shifts the traditional narrative,
52:54presenting a complex interplay
52:56of religious and cultural dynamics
52:58in the ancient Near East.
53:00In December 2019,
53:03in the discarded material
53:04of an archaeologist,
53:05a tablet known as
53:07the Mount Ebal
53:07Curse Tablet was found.
53:10On the tablet,
53:11which likely dates back
53:12to 1200 BCE,
53:14is the oldest mention
53:15of the name Yahweh found.
53:17You are cursed
53:18by the god
53:19Wait H.W.
53:20Yahweh.
53:21Cursed.
53:22You will die.
53:23Cursed.
53:23Cursed you will surely die.
53:25Cursed you are
53:26by Y.H.W.
53:27Yahweh.
53:28Cursed.
53:29The scholars affirm,
53:31the central pattern
53:32of the text
53:33is a chiastic parallel.
53:35You will die.
53:36Cursed.
53:37Cursed.
53:37You will surely die.
53:39An L,
53:44jealous and avenging,
53:46is Yahweh.
53:47An avenger is Yahweh
53:48and possessor of fury.
53:51An avenger is Yahweh
53:52against his foes,
53:53and a transporter
53:54is he of his enemies.
53:57Yahweh is slow to anger
53:59and great in vigor,
54:00and he shall not hold innocent,
54:02nay hold innocent.
54:04Yahweh has his way
54:06in the sweeping whirlwind
54:07and in the hurricane,
54:09and clouds are the dust
54:10of his feet.
54:13The spark of light
54:14that dwells within me
54:16and which is part
54:17of the universal whole
54:18greets your spark of light.
54:22May the whole be with us
54:24and may humanity awaken
54:26from the deep sleep
54:27of blind and disordered worship.
54:29Namaste.
54:33If you liked the video,
54:35please hit the like button
54:36and share it with your friends
54:37and family who might be
54:38interested in the topic.
54:40Consider subscribing to the channel
54:42so you don't miss
54:43our upcoming videos.
54:45See you in the next video.
Recommended
1:24:36
1:27:06
1:23:47
1:20:53
1:25:03
1:24:25
1:22:18
1:25:09
1:25:17
1:23:41
28:31
42:19