The Elohim - Finally We Know The Truth! Vatican Bible Translator Reveals Shocking Information! Ep 1

For hundreds and thousands of years, people around the world have turned to the Bible for

information

about God. Two scholars, Mauro Biglino and Paul Wallis, argue for a radically different interpretation. When searching for the fundamental meanings of key words in these ancient texts, they find another quite different story. One emerges with enormous implications for our understanding of the human race and our place in the universe. For more than two millennia, readers have interpreted the ancient texts of the Bible as stories of God, a perfect narrative in which God creates the heavens and the earth. botanically shaped earth and animal life and

finally

the human race;

However, a series of anomalies in the texts along with intriguing translation questions point to another possibility. Paul   Wallis is an international bestselling author, researcher and scholar of ancient mythologies. Over the past decade, Paul's work has investigated the world's mythologies and ancestral narratives for the insights they contain about our origins as a species and our potential as human beings as a high-ranking ecclesiastic. Paul served as a church physician, theological educator and archdeacon in the Anglican Church in Australia. Paul's work in church ministry has included training pastors in the interpretation of biblical texts. His work in biblical translation and interpretation has revealed a forgotten layer of ancient history with far-reaching implications for our understanding of human origins and our place in the cosmos Mauro Biglino is a best-selling Italian author, long-standing researcher and scholar of ancient Hebrew, He worked for the printing press of Saint Paul in Rome as a Bible

translator

, providing great precision to the literal meaning of Hebrew words for the interlinear Bibles approved by the Vatican.

It is a demanding discipline. The scholar must be rigorous in avoiding any type of interpretation of the word and give only the literal etymological meaning of each part of the word Tomorrow's discovery put him at odds with the conventional expectations of the Catholic world and propelled him onto the international stage where his work has opened up a world of cultural memory recorded in the Bible but hidden from the public for centuries by mistranslation and church dogmas together tomorrow and paul show that the fundamental meanings of a number of key words in the Bible reveal an earlier layer of

information

very different from the story of God associated with the Bible , the hidden sight in the pages of Genesis is an even older narrative that reframes the entire story.

From human beginnings, the oldest word in the Bible translated as God is the Hebrew word Elohim, but is that what the word means and what are the implications of the translation choices surrounding this mysterious word? Hello everyone, it makes me smile a little to see this

bible

. tower that I consulted to prepare this video it is a real pleasure for me to be here with my friend Paul Wallis to talk together about biblical topics I will talk to you about a very simple but very respectful concept with the way of reading the so-called sacred proof so we will start from here with a series of short videos with the aim of obtaining very simple indications for a respectful reading of the Bible as respectful as possible towards the ancient authors.

In this way we could do an autonomous reading and we could get an idea of ​​what the Bible probably tells us more Beyond what theology has told us at the beginning of the course, of course, I would also like to give you some indications related to the absolute uncertainty that we have when we approach that text, I mean the awareness of the fact. We

know

very little about that text to develop this topic. It is interesting to read some concepts expressed by Professor Garbini. Professor of the Sapienza University of Rome. Professor of Semitic Philology. Professor Garbini maintains that Ibrahim is actually a southern Phoenician Canaanite dialect.

Hebrew is one of the many dialects within the Canaanite languages. We only

know

Hebrew as it was reconstructed at the end of the first millennium after Christ, the so-called majority Hebrew. At that time, the important thing was not to know the linguistic structure of those texts but rather the structure. theological implications derived from the various currents of Judaism this means that when we read the Bible we do not read a text that follows grammatical rules but rather we read a text that follows an ideological path and the grammatical rules were not a problem for the authors this is important because a Over the centuries many grammatical rules have been developed, for example those related to the term

elohim

, which from the plural witches must absolutely become singular.

The linguistic and grammatical rules have been developed later, so we only know one interpretation of the biblical text, that of the school. of Tiberias that produced Mesoretic Hebrew the Ibrian language in its beginnings was expressed through the consonants of the Phoenician language Ibru it was written without bubbles we will never know how the Bible was originally read the vowel sounds were introduced by the school of Tiberias between the 6th and 9th centuries after Christ Professor Garbini says that when we talk about ancient languages, even the agreement of all scholars on the meaning of a term is no guarantee of certainty.

Based on this information, what we can honestly do is try to make a literal reading of the Bible regarding the term

elohim

in the face of all these uncertainties I think the best thing is what I will tell you shortly elohim is actually a term that they do not know how to translate for this reason it is translated in many ways, for example it is translated with the term god But the Jewish executives themselves say that in the Hebrew language there is no term that indicates God as we understand him as an omniscient, omnipotent, transcendent spiritual entity that is to be worshiped.

Elohim is also translated as judges, legislators, governors, the bright ones above and Furthermore, all these terms that are used actually indicate the functions that these elohim performed but they do not say who the elohim really were, they were certainly judges, they were certainly legislators, they were certainly governors, but who they really were and what the term elohim really means, we do not know, This is the fundamental thing since we do not know, we must have the correction to say it here in Genesis 2013, we see one of the examples related to those uncertainties that I mentioned previously that the term elohim refers to and the verbs that are used, this is the passage where abraham tells his story and tells when the elohim took me from my father's house then you see that here the verb is translated in plural this is the translated

bible

for scholars who know the Hebrew language this is the guide to the verbal forms present in the old testament and also here it is said that the verb it is plural in the third person so it is certain that the verb connected to the term elohim is plural but in the bibles translated for families the verb is theologically translated to the singular because the term elohim It must indicate God and therefore must have the verb in the singular even if it is plural in Ibraheem, as you can see, the Bibles translated for scholars respect the letter of the Hebrew text, while the Bibles translated for families contain theological translations, that is, they must convey an idea. a different concept from what is written in the original bible these bibles are translated for the public and therefore have the verb translation in the singular form luther's bible the bible of jerusalem the bible of the german episcopal conference the bible of king james the septuagint that is, the bible translated into greek the bible published by the bible house of geneva all this derives from the fact that elohim is translated with the singular The term god testifies translates the verb into the singular but in the note it says that In reality, the verb is plural, several commentators from different schools try to explain why this plural verb might should be translated into the singular, but each time they are explanations that always have the purpose of affirming that Elohim refers to the only god.

I do not want to go into the merits of all of them. The explanations that have been developed to try to prove that Elohim is singular, to refute them, for example, it is enough to take Psalm 82, which clearly speaks of an assembly of the Elohim, and follow what Professor Manuel Tov of the Hebrew University of Jerusalem says: various forms used by ibrahim to indicate the term that we translate with god actually refer to different people and the terms are le eleon and yahweh plural l is probably one of the singular forms of the term elohim the other form is uh we still remember that even the Jews tell us that we will never know how the Bible was read because there were no vowels.

How can all these terms be understood? If they are considered without the vowels, they are all very similar, so we are facing the same category of individuals also from the point of view of the name, so we saw that from the point of view of the meaning of nouns from the point of view of the use of verbs from the point of view of uncertainties in translations we are faced with a situation in which we do not know, so in this situation of not knowing What can we do, something very simple is to read the Bible with respect.

I think it is correct not to translate the term elohim the term l the term aloha and when in the Bibles that we have at home we find the term god we can replace it with the term elohim living the word used by the biblical authors so we will understand that without entering into useless discussions And with the utmost respect to the biblical authors, if we read the Bible maintaining the terms they use, we will realize that we are facing a different Bible than the one they tell us, but a Bible that is much more fascinating, more concrete, much more understandable, but above all, much more logical. what they tell us at this point I give you an appointment here in the videos with my friend paul wallis to address other indications about the most respectful way to read the bible ciao from italy I am very happy to talk with mauro about these topics because my own journey My research into the Eden series led me to very similar conclusions and it was initially the issues surrounding the word Elohim, the plural form of the word Elohim, that brought this to light for me. from my old world of narrow Christian orthodoxy to a point of view from which I can see that the Bible is not a book about God in the way I thought, but is actually representative of a kaleidoscope of entities from the beginning of Hebrew. canon to the end, now the word elohim is the oldest word in the Bible that is translated as god, but as Mado has pointed out, it is a masculine plural form that takes plural verb forms and when I started to delve into those questions I realized that the problems thrown up by the plurality of that word are not just a grammatical error, they represent an earlier form of history in which elohim was understood to represent a diversity of beings.

There is a body in the Hebrew canon referred to as the council of heaven in which a several elohim sit together in council now in my books of eden escaping from eden the scars of eden and the echoes of eden. I maintain that the stories of the elohim make more sense if we do what mauro just said and read them with the word elohim still in place or if we use a root that means the powerful when we read the stories that way, the stories change, but not randomly, they change in a way that resolves many of the moral questions we would have about elohim stories, why are they so brutal and inconceivable? things are done as it is that human beings are massacred in the conflict of the elohim something that does not make sense if elohim is translated in singular as god but the other thing that is revealed is that the moment you reread the stories as stories of The Elohim The Powerful You quickly realize that you are reading the abridged form of the original narratives of ancient Mesopotamia the narratives of ancient Sumeria Babylon Arcadia and Assyria I sometimes have a knee-jerk reaction from people of faith to what I hold. in the translation of elohim as the powerful ones and the knee-jerk reaction is when people of faith say ah, but wait a minute, we know that god is father, son and holy spirit, so this is the Christian theology of the saint. trinity surely that is why elohim, the oldest word in the Bible for god, is plural, it must represent the people of the holy trinity, well, there are many problems with that reaction, and the first is that the holy trinity is a Christian doctrine, is separated from the work and the intention. of the original authors for millennia and the theology of the most recent redactors of the Hebrew canon was a monotheistic theology, they did not believe in multiple gods and, in fact, the insertion of the holy name Yahweh over earlier Elohim texts, as we see in Genesis 3. o Genesis 11

reveals

that that later editor is turning the stories of the Elohim into a story of God and it is those adjustments that raise many of the moral issues of why a holy god would genocide people why a loving god would bombard people. people back to a pre-condition stone age state by having previously been a technological civilization, this is what we read in genesis 11. so no,It is not a representation of the holy trinity and it would make any sense that thousands of human beings got killed in the crossfire between the elohim is that what happens when the father, the son and the holy spirit fight, of course, no, no, The original stories are about something else, elohim, which I would say are powerful, now some theologians argue that when the word elohim is understood as the powers or the powerful it does not specify what type of entities they are that this word could refer to something more powerful and advanced than humanity and therefore we should not draw specific conclusions from the word tnt clarke published a theology of the old testament that was modestly titled theology of the old testament it is edited by sdf salman and in it they quote the theologian ab davidson and he write these words in contrast to men angels belong to the class of elohim now I will pause right there because that is a reminder that the word elohim is translated various ways throughout the Hebrew canon in one place it is god and in another One place they are bosses or judges or landowners, in another place they are angels.

How can this first word for God be so elastic? Would the ancients choose a word to denote the single transcendent god but also to denote other random entities that they never define? It's a bit of a misnomer, so as the quote continues, it might be interesting to contemplate the question of how the name elohim itself came to be applied. God and this class of beings agreed on a good question, then he continues, perhaps we should be satisfied with the general explanation that the name meaning powers applies from the point of view of men to everything above of man, to the region that is above him and which is an interesting area. phrase, isn't it? although the same name is given, i.e. angels and god, the two are never confused in the Scriptures, well, it is quite false to say that the two were never confused in the Scriptures, that does not explain why the word can mean angels. here or false gods here or demons here or judges here or god here what is the

truth

of the word and that is why I advocate rereading the texts of elohim and leaving elohim in the text so that the form of the stories becomes much more For the modern reader, another theologian who points out that the word elohim represents a kaleidoscope of powerful entities is Michael Heiser and he rightly points out that the word is much more elastic than we generally believe, but it is only a partial explanation of why that is. it is the earliest designation for god why god would be categorized with archonic entities other material beings why there would be this competition between yahweh and the other elohim and it is clear at times in the bible yahweh classifies himself as an elohim there is an occasion where the one whose king wants a prognosis about his health and sends to ask the elohim of the town of Ekron for advice.

Yahweh gets angry and says there is no elohim here that he can consult, he would run out and consult the elohim of Ekron and it is a moment when you realize these elohim are competing with each other for hegemony  go to the ten commandments and you have something similar where there is a great forgetfulness of the other elohim who are commanded you should not bow down to them nor should you even represent them  you serve only Yahweh and then Moses' successor, Joshua, says something very similar, turn away from the elohim that the Egyptians serve and from the elohim that your ancestors served across the river in Mesopotamia and you must serve only Yahweh, so there we have a world of many powerful. entities but you serve this one and that is why the character of yahweh is established among the many elohim of the Hebrew stories you also have stories about a heavenly council in which several elohim sit together in a council chaired by the character yahweh how can you have a council where several of those entities are fictitious but the president of the council is real and that is God, that is not entirely coherent.

We have to realize that there is an earlier form of the stories before the 7th to 6th century BC editing. C. and the original form is a world in which there are many elohim, many powerful ones, all presiding over their respective human colonies. Māori and I are not the first people to point out the moral problems that arise from reading elohim stories as stories of gods. There were some really significant church fathers. at the beginning of Christianity, who pointed this out very clearly and who wanted to move the church away from considering the Hebrew scriptures as fundamental to Christianity, that decision had already been made in Acts 15 by reading that book and yet you have to have all The arguments.

Again, in the first two three four centuries of Christianity, one origin argued that if you read the stories of the Elohim as if they were stories of God and took them at face value, then you would end up believing in a god that you had to believe in. justify the most brutal actions we would have to believe of God, he said, quote, things that we would not believe of the most savage and unjust man, so he pointed out very clearly that there is a moral problem when translating the stories of Elohim as stories of God. I agree with Mauro that when the final writing of the Hebrew canon was carried out between the 7th and 6th centuries BC.

C., the agenda that promoted that edition was ideological, not grammatical, and that is why you can have texts that address the theological problem of too many gods. has been cleaned up but the grammar is a mess the fact that the old grammar of the stories of the elohim survives in stories where the name yahweh has been pasted on top is a clue that you are not reading the original form and a clue that the original form had more gods or advanced beings than the current translation wants to reveal and the form of the henotheistic world remains.

The stories don't make sense until you realize there are many powerful people in the picture competing with each other when Abraham gives this explanation for why he moved from ur of the Chaldeans he says the powerful people told me to move and we have the elohim , the noun in the plural form and then they told me to wander is a verb in the plural form, now the verb in the plural form is clear in the Hebrew, so it survived that edition from the 7th to 6th centuries BC. C., but what that information does not survive is the English translation because you translated it into English and you told me that it is no different if you have a single or plural subject of that verb. and so the english translation hides the fact that abraham is actually referencing many powerful entities and that is why it is important to go back to the hebrew to see the translation of these words, this is the power of the work that the maori have done because as an interlinear bible

translator

he had to give a very precise interpretation of every word in the Hebrew text without interpretation, without theological orthodoxization of the text, he simply reports what is in the text and then you have the translations on both sides and you can see I have a verb in the plural form in Hebrew and has been changed to a word in the singular form because translators want it to be about God when it clearly is not.

I maintain in the Eden series that when in the text the elohim say, let us make humans look like one of us, they really mean that look like is a very concrete term and one of us is very clear, plurality is emphasized there. if that word is translated god you have a philosophical problem and you have a grammatical problem, as soon as you translate elohim as the powerful the problem is solved elsewhere in genesis 3 you have the elohim arguing about how smart they should be human beings and one of them says that we don't want humans to be as intelligent as us and once again the conflict and plurality of language throws up a problem that even a child can recognize when telling the story of the conventional family translations of the bible those questions are resolved as soon as you realize you are reading a story about multiple elohim in conflict about how intelligent humans should be it is not news it is actually a summarized form of the conflict between enlil and enki in the ancient Mesopotamian stories.

In my book Escaping from Eden I argue that the root meaning of the word elohim is that they are powerful and suggest that when we read stories that way they make sense and align with their sources, a coherence emerges in that image, but if you don't want to follow that logic, just keep the word elohim in the elohim text. and reread the stories that way and that is enough for a different form of history to emerge, a story that has something different to say about the world our ancestors lived in, that gives different information about our origins and our place in The cosmos.

The final edition of the Old Testament of the Bible, the Hebrew canon, included the overlay of beautiful and profound theology on top of the ancient texts. Unfortunately, mistranslating traumatic ancestral memories as encounters with God is a choice with far-reaching consequences. Belief in a xenophobic and violent hierarchical god has been used over the centuries to justify violent wars and all kinds of abuse, regardless of the fidelity of ancient manuscripts. been curated into the Hebrew canon by countless generations of priests and scribes means that in our generation we can now return to these fascinating artifacts from our prehistory and ask in what different ways they might be translated to discover more about Paul Wallis and Mauro Biglino along with links to your published works follow the links in the video description thank you for watching the fifth type subscribe and click the bell icon to never miss new content for more thought-provoking programs interviews and documentaries visit our website at the fifth type point tv you