Latest / Lost Civilizations: Ancient Aliens & Forgotten History / Mauro Biglino, the Elohim, and the Book of Enoch Explained

Transcript

Mauro Biglino, the Elohim, and the Book of Enoch Explained · Lost Civilizations: Ancient Aliens & Forgotten History

• 0:21
  R.V. Nielsen: Hello, and welcome back. Today, we are going to discuss Mauro Biglino, the Elohim Enoch, and the original meaning of the text in the bible.
• 0:29
  So we are not going to discussing fate.
• 0:31
  We are not going to debate whenever the Bible is true or false.
• 0:35
  We are asking a different question.
• 0:38
  How are we reading the Bible?
• 0:42
  Mauro Biglino’s Starting Point is simple and radical.
• 0:46
  He says, what if the text means exactly what it says?
• 0:50
  What if you stop reading theology into it and instead read it as a record written by ancient people attempting to describe real events? And that's exactly why I put him in the ancient aliens, because ancient aliens says that the ancient people were describing what they saw using the terminology of the time.
• 1:10
  So if you don't have words for bits and bytes or an airplane, you will probably say something like, and then they went into a bird and took off.
• 1:19
  So Biglino does not argue for spiritual transcendent God. He argues that the Bible describes a group of beings, the Elohim, who acted physically within the world.
• 1:33
  And he built his case directly from the text. So let's start at the beginning.
• 1:38
  In Genesis 1:26, we read, let us make man in our image after our likeness.
• 1:47
  That is plural.
• 1:50
  Not symbolic plural, not poetic plural, grammatical plural.
• 1:56
  Biglino's argument is not that this single verse proves everything.
• 2:01
  His point is that the plural form consistently translated into the singular God in the later theological tradition.
• 2:09
  But the word Elohim is grammatically plural.
• 2:14
  Yet, it is almost always rendered as singular.
• 2:18
  Biglino asked, why? Is there a linguistically necessary, or is it theologically convenient?
• 2:27
  For Biglino the Elohim, is not an abstract omnipresent spiritual force.
• 2:33
  They are described as being who move, descend, establish covenant, intervene in history.
• 2:42
  In the book of Enoch, there is a mention of the dwelling or abode of the Most High.
• 2:47
  An abode not metaphysical principle, not an infinitive essence, but a place.
• 2:54
  Biglino asks, does an omnipresent transcendent God require a residence?
• 3:04
  Or does that only make sense if we are dealing with concrete actors?
• 3:13
  If we move forward into the text, we encounter something else. In the Genesis 4:26, we read, at that time people began to call upon the name of the Lord.
• 3:24
  The name YHWH emerged within history. In the Exodus 15:3 we read, the Lord is a man of war.
• 3:35
  YHWH is described as an active, militant, specific.
• 3:40
  Biglino emphasized the distinction between the covenant with Noah in Genesis 9, which applies to all humanity, and the covenant established at Sinai in the Exodus 19–24, which applies specifically to Israel.
• 3:58
  Two covenants, two different contexts. Is this the same universal God acting consistently or one among several Elohim each governing different groups?
• 4:11
  Biglino leans toward the latter.
• 4:16
  And now we arrived at one of the more mysterious sections of the entire bible.
• 4:20
  In the Genesis 6:1–4, we read, The sons of God saw the daughters of men were attractive, and they took as their wives any they choose. The Nephilim were on the earth of those days.
• 4:40
  The text explains nothing.
• 4:42
  It simply says, states, sons of God, human woman, giants.
• 4:50
  The Book of Enoch explains this account a little more.
• 4:53
  It describes 200 watchers who descend.
• 4:57
  They swear an oath.
• 4:59
  They took women.
• 5:01
  They produced offspring.
• 5:03
  Biglino central point here is biological.
• 5:06
  If they produced children, they must have been genetically compatible.
• 5:10
  Otherwise, the story collapse, biological.
• 5:14
  He also comment on the name Jared found in genealogy in Genesis 5 which the Hebrew root yarad means to descend.
• 5:28
  Could the name preserve the memory of a descent? Asked Beglino.
• 5:34
  The Book of Enoch goes further.
• 5:36
  It does not merely describe unions. It describes instructions. Azazel teaches humanity how to forge swords and armor, others teach metallurgy, astronomy, plant knowledge, cosmetics.
• 5:55
  This is not spiritual revelation.
• 5:59
  It is technological transmission.
• 6:03
  Biglino notes that even phrases like the changing of the world may refer to practical innovations such as crossbreeding animals.
• 6:15
  What ancient people perceived as magic may have been technology.
• 6:24
  So if we look at the book of Enoch, we saw in the Genesis 5:22–24, we read, Enoch walked with God.
• 6:35
  Biglino analyzed the Hebrew verb form and suggest that the reflexive intensive form may indicate repeated movement going back and forth.
• 6:47
  He interpreted this as physical travel, not mysticism, but movements between realms.
• 6:55
  In the Book of Enoch, Enoch describes the movement of the stars, seasonal circles, cosmic order.
• 7:02
  Biglino reads this as technical instruction.
• 7:07
  Enoch becomes a mediator, a shuttle between humanity and the Elohim.
• 7:14
  In the Exodus 30, the sacred, anointing oil is described in detail, including specific ingredients.
• 7:22
  Biglino studies the Hebrew root mashach and notes that it means; to smear, to rub, to anoint thoroughly.
• 7:35
  He suggests that the anointing may have a physical function, possibly antiseptic or protective, not merely symbolic consecration.
• 7:49
  If we look at the origin of the evil, Biglino rejects the doctrine of original sin.
• 7:56
  In Genesis 6:5, humanity's wickedness is described as total before the flood.
• 8:06
  In this model, evil originates from the watchers' intervention, hybridization and technological disruption.
• 8:13
  In the Genesis 6:3, human lifespan is limited to 120 years.
• 8:20
  He interprets this not as a divine punishment alone, but as a genetic consequence.
• 8:27
  If you look at the mainstream scholarships, they have a say here.
• 8:35
  Now we shift the perspective not polemically, but methodologically.
• 8:40
  Biblical scholars point out that in the Genesis 1:1, in the beginning God created...
• 8:48
  The verb created is singular.
• 8:50
  In Hebrew grammar, syntax governs meaning.
• 8:54
  So that means that plural forms can function as singular through grammatical agreement.
• 9:02
  The plural in Genesis 1:26, may reflect a divine council, a royal plural, ancient near Eastern rhetoric.
• 9:17
  Religious historians argue that Israel emerged within a polytheistic environment and gradually developed monotheism.
• 9:27
  So basically, they have many gods and going to one god.
• 9:33
  Archaeologists note that there's no physical evidence of an advanced nonhuman civilization intervening in the human history, that Metallurgy develops gradually in the archaeological record.
• 9:49
  Genetic research shows no evidence of nonhumanoid ancestry.
• 9:55
  Textual scholars observed that the Book of Enoch is later than the Genesis and likely expands upon a brief reference in the Genesis 6 rather than serving as its source.
• 10:07
  And ultimately, mainstream scholarship stops at historical context.
• 10:13
  Biglino goes further into ontology
• 10:19
  I'll try again, into ontology.
• 10:22
  He moves from text to physical reality, and this is where the disagreement lies.
• 10:28
  So bottom line is that the mainstream scholarships, they reject Biglino and all his findings, but the question is not whenever Biglino is correct.
• 10:40
  The question, I think, is where is the boundary between mythic language and historical records?
• 10:48
  When does grammar becomes ontology?
• 10:51
  How much of the Bible, as we know it today, has been shaped in later theological interpretations, perhaps the most important thing is not the answer.
• 11:03
  Perhaps it is the willingness to ask the question.
• 11:08
  Thank you for listening.