In gods we trusted: etymology of Elohim and (biblical) alien plurality.
“Maybe, it’s time to abandon old prejudices, and embrace what might be, for some, unpleasant truths, and that gods, saints, and prayers are all extraterrestrial by definition and history.“ – Rabbi Ariel Bar Tzadok
Content in a flash
6. Elohim (אֱלֹהִים) – The Etymology: The etymology of the term confirms that uncertainty reigns supreme about its real meaning; yet, many details seem to wink at the ancient astronauts theory;
7. In gods we trusted; Elohim were many (Etymology): Narrative context and grammar clearly indicate that the Elohim were many and that Yahweh was only of them;
8. Wrong premises – Etymology of Elohim: A known and influential biblical translator, Mauro Biglino, explains why problem is usually approached starting from the wrong premises when approaching the Etymology of Elohim;
6.Elohim (אֱלֹהִים) – The Etymology
As spirituality goes in today’s world for the majority of people, two are the words that mainly represents it: “heaven” and “God”. If you consider that God created the universe AND the heaven, according to several religions, it is clear that the concept of God is paramount to billion of people’s lives.
When it comes to Christianity, the most popular religion currently, the bible is the sacred book that provides the context and the main storyline. The term “God” reaches followers and anybody else, really, thanks to the translation from the original word “Elohim”. On what ground is that translation being made and is that translation reliable?
The Abarim publications :
- ”The name Elohim: Summary. Meaning: Unclear, but probably Powers or Forces”.
- “Etymology: Unclear, but probably from a reference to the singular total of all natural forces; the observable effect of Logos.”
As we have already mentioned of this article, “Elohim” is the plural form of the Hebrew word Eloah (אלה), or Ēl (אל), two Hebrew terms translated by the mainstream with “God” but whose meaning might instead be, as we will shortly see, close to something similar to “the powerful one”, “The mighty one”.
The etymology of both these terms (Elohim: אֱלֹהִים and Ēl(אל)) is generally deemed uncertain but the shared opinion is that they come from the root אלה(‘lh), on whose meaning debate is heated but which could be related to the ideas of might, strength and power.
Some relate both Elohim and Eloah to alah (“to terrify”) or alih (“to be perplexed, afraid; to seek refuge because of fear”).
In HAW Theological Wordbook of the Old Testament, Professor of Old Testament at Covenant Theological Seminary, : “The suggestions that are most frequently mentioned for an original meaning are “power“ or “fear“ but these are widely challenged and much disputed.”
Finally, The Brown-Driver-Briggs defines ““:
In the , which is older than the Hebrew Bible, “Elohim” meant “children of El”.
Now, the Brown-Driver-Briggs translation cannot go unnoticed. It says “superhuman beings”. It actually says “superhuman beings, including God and angels” clearly implying that God would be a superhuman being himself and that besides him and the angels, there are still other superhuman beings.
In summary: there is no certainty about the term Elohim, nor about the term El. In both cases, philology associates these terms with concepts such as power, strength, in some cases destruction or fear. According to some other hypotheses, Elohim would even mean “Sons of El” or Judges.
Yet, right now, millions of Bibles are being printed in which Elohim is being translated with God.
7. In gods we trusted; Elohim were many (Etymology)
The Bible unequivocally tells us about various Elohim.
But be careful: in order to properly understand the biblical stories without getting lost in a thousand contradictions and apparently meaningless anecdotes, it is crucial to be aware of the textual reality told by those books.
A story where the Elohim are several, distinct beings. They are extraterrestrial (humans) in flesh and blood coming from the stars. They colonized Earth, created us and divided the Earth among themselves constituting real kingdoms each one of which had an El (one of the Elohim) in command.
The context of biblical stories leaves no doubts or space for interpretations; the term Elohim clearly indicates a plurality of individuals, and the various tales and stories are built on this assumption.
Yahweh (יַהְוֶה) is not the only god in the Bible since the entire book is literally pervaded by the idea that there are other “gods” like him existing as real extraterrestrial beings. (See article: Elohim (אֱלֹהִים) – 4 of 5 : the many (alien) gods of the Bible)
There is literally no hint in the Bible that Yahweh is the only God. Instead, it is clearly implied that the other nations have their gods, and Yahweh, god of Israel, will defeat them all. In the Bible there are many references to the fact that Yahweh is the god of Abraham, Isaac and Jacob, but it never says they serve him because he is the only true God. They serve him because of a military alliance with him and also because they are faithful to the tradition and creed of their ancestors.
, rabbi, profound connoisseur of the Bible and Talmud whose work spanned the latter part of the nineteenth and early twentieth centuries and author of the work “The Bible according to its literal meaning” observes:
“In the first meeting between Yahweh and Abraham in Genesis 12, he asks Abraham to make a covenant with him: Abraham would have to serve him and he, in turn, would have rewarded Abraham for his service.”
Ehrlich implies that if Abraham had believed to one God only then an alliance would have been useless. God would have simply said, “I am God, serve me.” There would be no need to negotiate, make a deal and settle a payment for the service.
Ehrlich gives an example: “when Adam joined her with Eve he did not make a covenant with her, binding her to remain faithful only to him, because there was no need for it; there were no other men with whom Eve could be unfaithful.”
Modern biblical academic studies and archaeological findings in and around Israel clearly indicate that the early Israelites did not believe in a single universal God creator of heaven and Earth. In fact, , monotheism is a relatively recent concept, even among the People of the Book.
Jews of the origins were not monotheists, quite the contrary. Not only were they clearly polytheists or henotheists, and there are even who maintain that at the beginning of their very long history the Israelites probably did not even worship Yahweh but some other El, and this would result from the name: Isra–el.
In any case, on this issue, the Bible is clear enough:
- When Yahweh gives his people the Ten Commandments, the very first commandment concerns Israel’s relationship with the other gods: “You shall have no other gods before me” (; see also )
- In Exodus Yahweh says that he will judge all the gods of Egypt ().
- The sentence ““I am your God” frequently reappears in Scripture. Yahweh never says “I am God”, meaning the only one, but always “I am your god”, which means that other nations have their gods. The Chapter 29 of Psalms, for instance, refers to the Israelites as the “people of God”.
The idea that the Israelites would be the chosen people by God has been misunderstood. Most do not realize that it is a monolatrous statement. Religious ministers are aware of it and hence tend to avoid mentioning it.The sentence “people of God” does not mean that Jews are a favorite group; it means that the Israelites agreed to follow and serve Yahweh who in turn asked them to revere exclusively him over any other of the Elohim.
- Among other biblical books, fairly explode with evidence:
“There is none like you among the gods, O Lord“ ();
“For great is Yahweh and to be highly praised; he must be worshiped above all gods“();
“I know that Yahweh is great, that our Lord is greater than all gods.” ();
“He is exalted above all gods“ (Psalm 97: 7);
“For Yahweh is a great god and a great king above all gods” and so on. ()
8. Wrong premises – Etymology of Elohim
“There is no “question“: the problem arises exclusively from the need to justify the monotheistic thesis”. – Mauro Biglino
In recent years, a brilliant character in historical and biblical revisionism gained wide popularity: . After decades of experience as a translator of biblical Hebrew and biblical codices, Mr Biglino has begun to write enlightening books revealing a fascinating thesis on the real content of the Bible.
Such thesis being in strong opposition to the Christian religious thought that has developed during the centuries, since it claims – with utter simplicity – than the Bible does not speak of God but is rather the historical account of the first alien invasion of Earth by ancient gods who came from the stars, the “”.
About the term Elohim and the meaning attributed to it by theology, he explains it in this way in an interview on defenseonline.com:
Interviewer: “But why doesn’t the Bible speak of God? What does this title mean?”
Mauro Biglino: “The title derives from the fact that in biblical Hebrew there is not even the term that has a sense and meaning of God as understood in the western religion, which was built by borrowing the concept from Greek philosophy, in particular the Neo-Platonic one.” –
“The term does not exist because such a concept was absent in ancient Hebrew thought and all the biblical content document how those stories speak of a group of individuals (the Elohim) among whom Yahweh was only one of many: the one to whom the family of Jacob was entrusted by the commander (Elyon). Only the family of Jacob was assigned to him and not the entire Jewish people, as is mistakenly believed.”
Does the Old Testament speak of the unique true and universal “God”? The answer is: No.
In light of this evident premise I note that one of the most important and heavy problems that biblical philology has always faced is the plural ending of the term ELOHIM: if this word indicates the unique, transcendent “God” etc etc … why is there a plural ending that clearly clashes with the monotheistic unitary concept?
The explanations that philology has attempted to elaborate over time are manifold and I will not address them here because I have analyzed them extensively in videos and conferences, therefore I will limit myself to observe that the biblical context repeatedly and in various ways documents the multiplicity of the ELOHIM.
The consideration that I intend to offer consists of the following points:
• The philological problem is traditionally badly posed;
• The philological problem in reality has no reason to exist and does not require to elaborate exegetical hypotheses or the introduction of special grammatical rules;
• The problem arises exclusively from the need to affirm and justify, even philologically, the thesis of spiritualist monotheism theologically elaborated a-posteriori on the Old Testament;
Various ELOHIM are even identified by their proper names; I mention here only two passages that refer to two distinct ELOHIM (which are therefore added to YAHWEH) because, as evident to everyone, the presence of even only two individuals (explicitly defined ELOHIM) is enough to pass from the singular to the plural, Chemosh () and Moloch ();
The plurality of ELOHIM therefore does not require explanations and or justifications, it lies within the facts clearly narrated in the Old Testament.
Contrary to what has been affirmed by the various spiritualist traditions, I observe that the problem would exist if the plural ending did not exist: it is the biblical context that makes it necessary, coherent and inevitable.”
Mr Biglino clarifies any doubts about the term “Elohim” which, as we have seen in this article, is a crucial element to understand the Bible and as a consequence we conclude that the official narrative of the Bible proposed by monotheism is not only biased, but also merely wrong.
God as we imagine may exist but is not mentioned in the Bible and therefore (God) is not at the foundation of Christianity. This has 2 shattering effects:
- The world’s Major religion is based on a lie;
- The foundational book of the world’s major religion speaks of intergalactic beings.
…to be continued
What you can expect from the next section:
“Now, was he [Jesus] the first and the only one to come down here or others came previously? If the Christians intend to affirm that he is the only one, one can catch them in flagrant lie and in contradiction, in fact they affirm that others have often come, even in groups of 60 or 70 at a time.”- Celsus, , second century CE