From ANUNNAKI to the BIBLICAL YAHWEH | Tracing the path of the only god

In the vast expanse of human history, few questions have captivated our collective curiosity as much as the enigma of the divine. Among the pantheon of gods and deities that have adorned the chronicles of human faith, one name resonates through the ages—Yahweh, the biblical God. But who is Yahweh?

This question, simple in its asking, unravels a complex tapestry of theology, history, and human civilization. The Bible, a cornerstone of Abrahamic religions, presents us with a God who seemingly single-handedly orchestrates the creation of the universe, planets, stars, animals, plants, humans, and everything that exists. This being is often understood as the one and all-powerful God, the father of all creation.

However, a closer examination reveals a specific proper name recurring throughout the Bible—Yahweh. The name Yahweh, laden with centuries of interpretation and theological discourse, is not just a name. It is a window into the evolution of human understanding of the divine, a testament to our ceaseless quest to comprehend the cosmos and our place within it.

It is a name that has been etched into the bedrock of our collective cultural memory, shaping civilizations, influencing cultures, and guiding the course of human history. The exploration of Yahweh is not merely an academic exercise; it is a journey into the heart of human civilization, a quest to unravel the threads of our shared past. It is a voyage that takes us back to the cradle of civilization, to the ancient Near East, where the name Yahweh likely originated.

It is here that we begin to uncover a narrative that is as fascinating as it is complex. Interestingly, as we delve into the ancient Near East, we encounter the intriguing possibility that Yahweh could have been influenced or even originated from the Anunnaki, a group of deities in ancient Mesopotamian cultures. The Anunnaki are often associated with creation myths and were revered as gods in Sumerian, Akkadian, Assyrian, and Babylonian traditions.

The exploration of these questions uncovers a forgotten layer of ancient story, one that reframes the whole narrative of human beginnings. It reveals that hidden in plain sight in the pages of Genesis is an even more ancient narrative, one that has been obscured from the public for centuries by mistaken translation and the dogmas of the Church. As we reach the culmination of our journey, we will seek to answer the question: Who is Yahweh, the biblical God?

The oldest mention of Yahweh was attributed to the Moabite Stone, also known as the Mesha Stele. This monumental stone was erected by King Mesha of Moab around 840 BCE to commemorate his triumph over Israel. Inscribed on the stele, Mesha recounts his victory and claims to have taken the sacred objects dedicated to Yahweh, the deity revered by the Israelites, and offered them to Kemosh, the chief god of Moab.

These objects were likely taken from the temple of Yahweh in Samaria, the capital of Israel at that time. Discovered in 1868 in present-day Jordan and published in 1870, the Moabite Stone created significant excitement as the first non-biblical inscription mentioning Yahweh. The stele recounted a similar event to the biblical narrative in 2 Kings 3, where Mesha, the Moabite king, rebels against Israel.

However, a crucial difference emerged: the stele claimed a victory for Moab, while the Bible maintained that Israel was the triumphant party. The interpretation of the Yahweh reference further reinforced the notion that Yahweh was exclusively the god of the Israelites. Mesha boasted of seizing the vessels associated with the Israelite god as tribute to his own god, Kemosh.

This view suggested that Yahweh was distinctively worshipped by the Israelites alone. In 1844, the archaeologist Karl Richard Lepsius excavated the ruins of the ancient city of Soleb in Nubia, meticulously documenting the site. However, no excavation took place during his investigation.

In 1907, James Henry Breasted visited the site and captured photographs but did not engage in any excavation either. It was not until 1957 that a team, led by archaeologist Michela Schiff Giorgini, conducted extensive excavations at Soleb. During their work, they discovered a reference to a group referred to as the "Shasu of Yahweh" at the base of one of the temple's columns in the hypostyle hall.

This temple had been constructed by Amenhotep III, who reigned from 1386 to 1353 BCE. The mention of Yahweh in association with the Shasu indicated that this god had been worshipped by another people long before the events described in biblical narratives were believed to have occurred. The Shasu, described by the Egyptians as Semitic nomads, were often regarded as outlaws or bandits, and were listed among Egypt's adversaries on the temple column at Soleb.

Additionally, they were mentioned in an inscription from the reign of Ramesses II as enemies of the pharaoh during the Battle of Kadesh. Given the Shasu's nomadic nature, attempts have been made to link them with the Hebrews or the Habiru, a group of dissidents in the Levant. However, these claims have been refuted.

The Shasu were not Hebrew, and the Habiru appeared to be Canaanites who resisted conforming to local customs rather than a distinct ethnic group. The discovery of Amenhotep III's reference to the Shasu of Yahweh pushed the origins of this god further back in history than previously believed and also hinted that Yahweh might not have originated from Canaan. This supported the theory that Yahweh was a desert deity adopted by the Hebrews during their exodus from Egypt to Canaan.

Some scholars interpret the descriptions of Yahweh as a pillar of fire at night and a cloud during the day, as well as other fire-related imagery in the Book of Exodus, as indicative of a storm or weather god. Moreover, Yahweh's ability to guide Moses to water sources (Exodus 17:6 and Numbers 20) further reinforced the notion of Yahweh as a desert god. Nonetheless, it is widely accepted in modern times that Yahweh initially emerged as a minor deity in the Canaanite pantheon, specifically in southern Canaan, and the Shasu, as nomads, likely adopted the worship of Yahweh during their time in the Levant.

Recent scholarship has prompted a reinterpretation of the Moabite Stone, revealing that the people of Moab also worshipped Yahweh. Consequently, Mesha's reference to taking the vessels of Yahweh to Kemosh likely meant that he considered them the rightful possessions of the Moabites rather than the spoils of conquering Israel and their god. name for another; it was a profound transformation of beliefs, practices, and identity.

The process involved the recontextualization of Yahweh, embedding him within the socio-cultural framework of the Israelites. As Yahweh became the exclusive object of worship, the narratives surrounding him evolved, intertwining with the history, struggles, and aspirations of the Israelite people. In the Hebrew Bible, the portrayal of Yahweh as a personal, relational deity who actively engages with his people sets him apart from the more abstract and distant figure of El.

This relational dynamic contributed significantly to the development of a unique Israelite identity that revolved around the covenantal relationship between Yahweh and his chosen people. As a result, Yahweh's name became synonymous with the identity, aspirations, and resilience of the Israelites throughout their tumultuous history. The impact of Yahweh's evolution on the broader Near Eastern context cannot be overstated.

The gradual shift from polytheism to monotheism represented not just a theological evolution but also a significant social transformation. The conflicts that arose from this transition often had political implications, as rival factions within and outside of Israel grappled with the implications of Yahweh’s supremacy. The narrative of Yahweh as the one true god became a cornerstone of Israelite identity, shaping their collective consciousness and destiny.

In conclusion, the name 'Yahweh' transcends mere linguistic significance. It encapsulates a rich tapestry of historical, cultural, and theological dimensions that reflect the journey of a people and their understanding of the divine. The evolution of Yahweh from a local deity with specific attributes to the one true god of a diverse and dynamic community serves as a testament to the enduring power of faith, identity, and the search for meaning in the human experience.

deity with another, but rather a complex process of religious evolution and transformation. This shift is evident in Israel's early poetry and narrative literature, where Yahweh is often portrayed as a militant figure. The "Song of the Sea" in Exodus 15:1-18 and the "Song of Deborah" in Judges 5 are typical examples, praising Yahweh as the divine warrior who intervenes on behalf of his followers.

It's suggested that Yahweh's status as the national god was primarily established in connection with Israel's wars. During times of peace, the tribes would have depended heavily on Baal in his various local forms to ensure fertility. But when they came together to wage war against their common enemies, they would have turned to Yahweh, the divine warrior who could provide victory.

The image of Yahweh-as-warrior is prevalent throughout the Hebrew scriptures, which later became the Christian Old Testament. Warrior imagery is also apparent in passages in the New Testament, which drew on the earlier works. In the early days of Israel, Yahweh was perceived as a warrior storm god, a deity of power and might, who was deeply connected to the natural elements.

This image of Yahweh was likely influenced by the surrounding Canaanite religions, which also worshipped storm gods. The Israelites, living in a region prone to violent weather phenomena, would naturally gravitate towards a deity that embodied these powerful forces. This practice evolved into the worship of deities such as El, Asherah, Baal, Utu-Shamash, and Yahweh, among others.

In the early days of the Israelites in Canaan, the people practiced a form of ancestor worship, venerating the "god of the father" or the "god of the house," in addition to paying homage to their earthly ancestors. However, the worship of Yahweh was not confined to his storm god aspect. As the Israelites interacted with neighboring cultures and their religious practices, Yahweh's image began to evolve.

He was increasingly seen as a god of fertility and abundance, a protector of the people, and a dispenser of justice. This shift in perception was likely influenced by the Canaanite fertility goddess Asherah, who was popular among the Israelites. Despite the popularity of Asherah, there was a significant theological controversy surrounding her worship.

The Israelites, particularly those in the southern kingdom of Judah, were increasingly moving towards monotheism, and the worship of Asherah was seen as a threat to this emerging belief system. The Israelite prophets, such as Elijah, vehemently opposed the worship of Asherah and other Canaanite deities, leading to violent conflicts and the eventual suppression of Asherah's cult. The worship of Yahweh in ancient Israel was also influenced by the political landscape of the time.

The northern kingdom of Israel was more affluent and open to syncretism, incorporating elements from various religions into their worship of Yahweh. However, this practice was heavily criticized by the southern kingdom of Judah, which was moving towards an exclusive worship of Yahweh. The destruction of the northern kingdom by the Assyrians in 722 BCE marked a significant turning point in the worship of Yahweh.

The refugees from the north were absorbed into the southern kingdom, bringing with them their syncretic religious practices. This influx of northern influences likely contributed to the further evolution of Yahweh's image and the development of unique Israelite religious practices. As the Israelites developed their community in Canaan, they sought to distance themselves from their neighbors and elevated Yahweh above the traditional Canaanite supreme deity El.

However, they did not embrace monotheism at this time. The Israelites remained a henotheistic people through the time of the Judges and throughout the time of the Kingdom of Israel (approximately 1080 to 722 BCE). In 931 BCE, following the death of Solomon, the kingdom split in two, and a new political entity, the Kingdom of Judah with its capital at Jerusalem, emerged in the south.

The kingdom of Judah, nestled in the southern part of the land of Canaan, was a place where the worship of Yahweh was deeply entrenched in the fabric of society. Here, Yahweh was not just a deity to be revered; he was the cornerstone of their identity, the divine guarantor of their destiny. The Judahites saw themselves as the chosen people of Yahweh, and this belief shaped their religious practices, their political decisions, and their cultural expressions.

In Judah, Yahweh was perceived as a warrior god, a protector who would defend his people against their enemies. This image of Yahweh was likely influenced by the tumultuous times in which the kingdom of Judah found itself. Surrounded by powerful empires and often caught in the crossfire of their conflicts, the Judahites looked to Yahweh for protection and deliverance.

This belief in Yahweh's protective power was not just a spiritual conviction; it was a tangible reality that shaped their military strategies, their diplomatic relations, and their internal policies. The worship of Yahweh in Judah was not just a matter of personal faith; it was a state-sponsored activity. The kings of Judah, starting from David and Solomon, were seen as the earthly representatives of Yahweh.

They were believed to be anointed by Yahweh himself to rule over his people. This divine endorsement gave them not just political authority, but also religious authority. They were the custodians of the Yahwistic faith, responsible for maintaining the purity of its practices and upholding its principles.

However, the relationship between Yahweh and the kings of Judah was not always harmonious. There were times when the kings, swayed by political expediency or personal ambition, deviated from the path of Yahwistic faith. They introduced foreign gods into the religious landscape of Judah, allowed syncretistic practices to creep into the worship of Yahweh, and even persecuted the prophets who dared to speak against their actions.

These deviations were seen as acts of apostasy, betrayals of Yahweh that invited divine punishment. In the midst of these religious upheavals, the prophets emerged as the conscience of Judah. They were the voice of Yahweh, calling the people back to the true worship of their god.

They denounced the idolatrous practices, condemned the social injustices, and warned of the dire consequences of abandoning Yahweh. Their words were not always welcome, but they were necessary. They were the beacon that guided the people of Judah back to Yahweh whenever they strayed from him.

The worship of Yahweh in Judah was not a static phenomenon; it was a dynamic process that evolved over time. It was shaped by the historical experiences of the People, the theological reflections of the prophets, and the political decisions of the kings. It was a faith that was deeply rooted in the past, yet constantly adapting to the present.

It was a faith that was fiercely monotheistic, yet open to the influences of the surrounding cultures. It was a faith that was profoundly personal, yet inextricably linked to the collective identity of the people. In the end, the worship of Yahweh in Judah was not just about the reverence of a deity; it was about the pursuit of a divine vision.

It was about the quest for a society where justice prevailed, where righteousness was upheld, and where the divine and the human were in harmonious relationship. It was about the dream of a kingdom where Yahweh reigned supreme, not just in the religious sphere, but in every aspect of life. The kingdoms of Israel and Judah periodically warred or allied with each other until 722 BCE, when the Assyrians destroyed Israel and deported the inhabitants.

Judah was able to withstand the Assyrian military campaigns, but only by paying tribute to Assyria. The Assyrian Empire fell to an invading force of Babylonians, Medes, and others in 612 BCE, and the Babylonians claimed the region of Canaan. In 598 BCE, they invaded Judah and sacked Jerusalem, destroying the temple of Solomon and taking the leading citizens back to Babylon.

This is the time in Jewish history known as the Babylonian Captivity. Babylon was conquered by Cyrus the Great of the Persians, who allowed the Jewish leaders to return to their homeland in 538 BCE. During the Second Temple Period (approximately 515 BCE to 70 CE), Judaism was revised, the Torah canonized, and a new understanding of the divine established, which today is known as monotheism—the belief in a single deity.

At this time, scholars have established that the older works which eventually became the Hebrew Scriptures were revised to reflect a monotheistic belief system among the Israelites far earlier than was actually practiced. In this polytheistic milieu, Yahweh was initially one among many. His domain was the wilderness and the storms, and his followers were likely a nomadic group who sought his protection and guidance.

But, as we have seen, Yahweh's influence and stature grew over time, eventually leading to his dominance in the Israelite religious landscape. However, this transition was not a straightforward or linear process. It was a complex and dynamic evolution, marked by cultural exchanges, theological debates, and socio-political changes.

The early Israelites lived in close proximity to other cultures and civilizations, and their religious beliefs and practices were undoubtedly influenced by these interactions. The Canaanites, for instance, had a rich and complex pantheon of gods and goddesses, with El as the supreme deity. The influence of the Canaanite religion on the early Israelite beliefs is evident in various aspects, including the use of the name 'El' as a generic term for 'god' in the Hebrew Bible.

However, despite these influences, the Israelites maintained a distinct identity and belief system. They recognized Yahweh as their god, and their relationship with him was marked by a unique covenantal bond. This bond was not just a religious contract but a defining feature of their communal and individual identities.

And this is because we need to consider an important transformation regarding the name of Yahweh, which until now we have only touched upon but have not delved into. The fact that the name of Yahweh did not transition directly from polytheism to monotheism—before that, it was revered within the context of henotheism. In the early days of the Israelite civilization, polytheism was the norm.

The Israelites, like their Canaanite neighbors, worshipped a pantheon of gods, each with their unique domains and responsibilities. Yahweh, in this context, was one among many, albeit a significant one. However, as the Israelite society evolved, so did their religious beliefs.

The shift from polytheism to henotheism marked a significant turning point in the Israelites' spiritual journey. Henotheism, a term coined by the renowned scholar Max Müller, refers to the worship of a single god while not denying the existence or possible worship of other deities. In the context of ancient Israel, this meant that while the Israelites acknowledged the existence of other gods, they chose to worship Yahweh exclusively.

This shift was not abrupt but rather a gradual process influenced by various socio-political factors. The Israelites' transition to henotheism can be traced back to their interactions with neighboring civilizations. As they came into contact with different cultures and religious practices, the Israelites began to question their polytheistic beliefs.

The worship of multiple gods, each with their distinct domains, seemed increasingly chaotic and disorganized. In contrast, the concept of a single, supreme deity offered a sense of order and unity. Yahweh, with his strong association with the Israelites and his growing prominence in their religious practices, naturally emerged as the chosen deity.

The Israelites began to view Yahweh not just as their god, but as the supreme god, superior to all others. This marked the beginning of their transition to henotheism. However, this shift was not without its challenges.

The Israelites had to reconcile their new belief in Yahweh's supremacy with their traditional polytheistic practices. This led to a unique blend of beliefs and practices. While Yahweh was revered as the supreme god, elements of polytheism persisted.

For instance, the Israelites continued to acknowledge the existence of other gods, albeit in a diminished capacity. And that leads us to an important question: How does a god like Yahweh—a warrior god, just one among many others worshipped in those regions—become the only one and true God? In the ancient texts and inscriptions, we find intriguing clues that hint at this transformation.

The ancient Israelites, who once revered a pantheon of deities, gradually began to focus their worship on Yahweh. This shift was not abrupt, but a gradual process that unfolded over centuries. When we delve deeper into the gradual process and transformation, we find evidence of alterations in the sacred texts.

There were attempts to suppress the earlier beliefs, to erase the traces of the past. One such instance is found in the ancient texts, where Asherah, a goddess who was once revered alongside Yahweh, was systematically removed from the religious narrative. The texts that once referred to Asherah as the consort of Yahweh were altered, reducing her to a mere sacred pillar or a wooden image.

Yet, the original texts tell a different story. In Deuteronomy 33, we find a passage that speaks of Yahweh coming from Sinai, accompanied by a divine presence. The original Hebrew text suggests that this divine presence was none other than Asherah.

This revelation, though suppressed in later texts, provides a glimpse into the henotheistic beliefs of the ancient Israelites. And more than that, it gives us an attestation of the polytheistic structure of the biblical records and scriptures. Later in history, the monotheism of the Hebrew Scriptures would be appropriated by the adherents of Christianity, who would continue the veneration of Yahweh, eventually known as Jehovah by Christian monks, and is commonly used today.

The character and power of Yahweh were codified following the Babylonian Captivity of the 6th century BCE, and the Hebrew Scriptures were canonized during the Second Temple Period (approximately 515 BCE to 70 CE) to include the concept of a messiah whom Yahweh would send to the Jewish people to lead and redeem them. Yahweh, as the all-powerful creator, preserver, and redeemer of the universe, was then later developed by the early Christians as their god, who had sent his son Jesus as the promised messiah, and Islam interpreted this same deity as Allah in their belief system. And finally, after the entire historical and theological journey we have undertaken, an important question concludes our journey in this video: Why do we venerate this biblical entity, forged in the depths of history as a singular god?

Why do we, as a society, continue to offer thanks, seek favors, and sing praises to this god? Perhaps we need courage to dive deeper within ourselves and understand who, or what, the gods are that hide behind the so-called sacred scriptures. This topic is essential for those who want to study in depth—not superficially—the subject of the Anunnaki and the theory of ancient aliens.

Understanding that Yahweh was never a single god, but was transformed into a single god throughout history, is fundamental for observing the extraterrestrial influence on the development of our civilization. At the end of this video, I want to invite you to realize that the evolution of Yahweh, from a god among others to the sole God revered worldwide, happened through two paths. The first one: from a human perspective.

As we have been studying during this video, the shift from polytheism to monotheism in ancient Israel is a complex and gradual process that likely spanned several centuries. In the Late Bronze Age, polytheism was the norm, and various deities were associated with powerful cities. Israel, for example, had its national god, Yahweh, but acknowledged a pantheon of deities, much like the other ancient Near Eastern states.

There are numerous references to an "assembly of deities," consisting of both gods and goddesses, presided over by one deity who was the head of the pantheon. As time passed, the perception of Yahweh began to change, transitioning from one of the gods to the head of the pantheon. In this phase, there was still no denial of the existence of other deities, but Yahweh assumed a more dominant role.

This marks the beginning of a slow transition towards monotheism, where Yahweh was recognized as the national god of Israel, but other deities were increasingly considered nonentities—mere shams made of wood or stone. Eventually, the concept of monotheism was affirmed, and Yahweh alone was recognized as God. It's critical to remember that this transition was not a straightforward or sudden event.

It involved a slow and complex process of reinterpretation and recontextualization of religious beliefs and practices over time. This gradual shift can be seen as a human-driven process, with changes in social, political, and cultural contexts playing a significant role. The second path, or the second perspective that I would like to present to you—and perhaps it is the fundamental one regarding the studies proposed in the videos of this channel—is the theological transition of Yahweh to become the sole god.

In reality, it is not the transition from a human perspective but from the perspective of the gods themselves. If, in the ancient aliens theory, we understand aliens as real physical entities that visited our ancient past, we need to observe how one of them became the only and powerful god. We even need to question whether Yahweh was the name of a specific entity or perhaps a denomination for a specific group of individuals.

Therefore, we need to draw a connection between Yahweh, his name, and representation, and our main subject of study on this channel, the Anunnaki. This is because in all the regions where the names of Yahweh, El, Asherah, and other gods appeared, it is exactly the same regions where the Anunnaki appeared and were revered as gods. And in this case, we are not discussing anything related to the ancient aliens theory but rather the historical and social perspective of those ancient civilizations.

But now, evolving in this analysis, based on the accounts from the gods themselves, we need to quickly explore the similarities between some of the most well-known Anunnaki entities and the characteristics of Yahweh himself. In future videos, we will do this in a more specific and detailed manner. Yahweh, in the earliest biblical literature, is portrayed as a typical ancient Near Eastern “divine warrior,” leading the heavenly army.

He was a violent war-god. Over time, he was promoted as the supreme god over all others in the pantheon. Yahweh was later seen as the creator of the cosmos and the true god of the entire world.

The powers of blessing and salvation were fully embedded in Yahweh, and his will was communicated via oracle and prophetic vision or audition. Yahweh was, in essence, a "Father God. " Let's now examine the Anunnaki gods Enki, Enlil, and Ninurta, and their similarities with Yahweh.

Enlil, known as the god of weather and war, was considered the "king of lands" and the "father of the gods. " His actions in Sumerian mythology mirror some aspects of Yahweh. For example, Enlil tried to exterminate humans by sending a flood, a narrative that parallels the biblical story of Noah's Ark.

Although many people associate Yahweh with Enlil, when we go deeper, we understand that this assumption may not be possible. The contrast between Yahweh and Enlil becomes even more pronounced when considering Yahweh's distinct attribute as a warrior. In the scriptures, Yahweh.

. . is depicted as a fierce warrior, akin to a hero marching into battle.

Isaiah 42:13 echoes this sentiment by stating, "Yahweh goes forth like a warrior, like a hero. He whips up His rage; He shall roar and cry out, and over His enemies, He shall prevail. " Furthermore, the Song of Miriam in Numbers chapter 15 proclaims, "A Warrior is Yahweh.

" The Bible consistently portrays Yahweh as the "Lord of hosts," emphasizing His role as a commanding leader of a formidable army. Isaiah 13:4 boldly declares, "Yahweh, the Lord of hosts, a warring army commands. " In stark contrast, the Mesopotamian records lack any indications or suggestions of Enlil possessing such a warrior-like image.

But… what about Enki? Enki, the god of knowledge, sciences, and hidden metals, possessed a unique combination of biological and mineralogical expertise. His mastery extended to the establishment of mining operations in southeastern Africa, making him the ultimate authority in that realm.

These attributes closely aligned with those ascribed to Yahweh, the biblical deity. Proverbs affirmed that wisdom and understanding emanated from Yahweh's mouth, drawing a parallel to Enki's bestowal of unparalleled wisdom upon the wise Adapa. Yahweh Himself declared ownership over gold and silver, while promising to grant treasures from dark and secret places.

This intriguing passage can be read in Haggai 2:8. The story of the Deluge serves as a prime example of the convergence between Mesopotamian and biblical narratives. In the Mesopotamian accounts, Enki takes extraordinary measures to warn Ziusudra, his loyal follower, about the impending catastrophe.

He provides precise instructions for building an ark, saving animal life, and ensuring the survival of humanity. In the Bible, it is Yahweh who fulfills these roles. Further evidence supporting the identification of Yahweh with Enki emerges when examining Enki's domains.

According to Mesopotamian texts, Enki received dominion over Africa after the division of Earth between the Enlilites and the Enki'ites. The Apsu, the region renowned for its gold mines, became Enki's primary abode, alongside the city of Eridu in Sumer. We propose that the biblical term Apsei-eretz, often translated as "the ends of the earth," refers to this distant land—southern Africa, to be precise.

It is in this place, Apsei-eretz, that Yahweh is said to exercise judgment and will rule upon Israel's restoration. Consequently, Yahweh can be equated with Enki in his role as the ruler of the Apsu. The similarities between Enki and Yahweh become more pronounced—perhaps even uncomfortable for the monotheistic Bible—when we encounter a passage in the Book of Proverbs that exalts Yahweh's unsurpassed greatness through rhetorical questions.

These questions touch upon divine acts such as ascending and descending from Heaven, capturing the wind in one's hands, and binding waters as if with a cloak. Most crucially, the passage inquires about the one who established the Apsei-eretz and asks for the name of this entity and that of their son—if such knowledge can be obtained. In Mesopotamian sources, Enki allocated the Apsu to his son Nergal.

The polytheistic flavor of asking about the ruler's name and that of their offspring can only be explained by inadvertently retaining a passage from the Sumerian original texts. This is akin to the earlier occurrence of "us" in phrases like "let us make the Adam" and "let us come down" in the Tower of Babel story. In Proverbs 30:4, the gloss substitutes "Yahweh" for Enki.

So, was Yahweh essentially Enki garbed in biblical-Hebrew attire? It would be overly simplistic to assert so. Examining the tale of Adam and Eve in the Garden of Eden reveals that while it is the Nahash—the serpent manifestation of Enki as the knower of biological secrets—who initiates Adam and Eve's acquisition of sexual knowledge necessary for procreation, he does not represent Yahweh.

Instead, he serves as an antagonist to Yahweh, paralleling Enki's relationship with Enlil. In the Sumerian texts, Enlil coerces Enki into transferring some of the newly created Primitive Workers, intended for gold mining in the Apsu, to EDIN in Mesopotamia, where they engage in farming and shepherding. In the Bible, it is Yahweh who places Adam in the Garden of Eden to tend and maintain it.

Yahweh, not the serpent, assumes the role of the master of Eden, conversing with Adam and Eve, discovering their transgressions, and expelling them. In all these aspects, the Bible equates Yahweh not with Enki, but with Enlil. Ninurta, son of Enlil, was revered as the god of agriculture, hunting, and war.

His role in the epic poem Lugal-e shows him slaying a demon and using stones to build the Tigris and Euphrates rivers for irrigation. He is seen as a protector, much like Yahweh is in the Bible. Moreover, Ninurta's depiction as a formidable warrior deity, particularly beloved by the Assyrians, aligns with the representation of Yahweh as a "divine warrior" leading the heavenly army.

Another intriguing parallel between Ninurta and the Biblical Lord emerges from an inscription discovered during the reign of Ashurbanipal, the Assyrian king who once invaded Elam. In this inscription, Ninurta is referred to as "The mysterious god who lingers in a secret place where no one can see what his divine being is about. " The notion of an unseen god brings to mind the enigmatic nature often associated with the Biblical Lord.

However, it is important to note that Ninurta was not regarded as a deity in hiding by the earlier Sumerians, and depictions of him were not uncommon. Yet, as we explore the Yahweh-Ninurta connection further, we encounter a significant ancient text that sheds light on a momentous event, challenging the notion that Ninurta and Yahweh are one and the same. This particular text deals with a striking and unforgettable occurrence, whose specific details seem to indicate that Ninurta could not have been Yahweh.

One of the most pivotal actions attributed to Yahweh in the Bible, with far-reaching consequences and enduring memories, is the destruction of Sodom and Gomorrah. The event is recounted in Mesopotamian texts as well, allowing for a comparison of the deities involved. In the Book of Genesis, chapter 19, Sodom and Gomorrah, cities situated in the lush plain south of the Sea of Salt, are depicted as wicked.

Yahweh "descends" from His abode and, accompanied by two angels, visits Abram and his wife Sarai in their encampment near Hebron. After predicting that the elderly couple will have a son, Yahweh dispatches the two angels to Sodom to assess the extent of the cities' "sinfulness. " Yahweh then informs Abram.

. . That if their sins are confirmed, the cities and their inhabitants will be destroyed.

Abram pleads with Yahweh to spare Sodom if at least fifty righteous individuals are found within its walls. Yahweh agrees to the plea (after Abram successfully bargains the number down to ten) and departs. The angels, having witnessed the cities' wickedness, warn Lot to take his family and flee.

Lot requests permission to seek refuge in the mountains, and the angels consent, delaying the imminent destruction. Ultimately, the fateful doom of the cities is set in motion as "Yahweh rained upon Sodom and Gomorrah sulfurous fire, coming from Yahweh from the skies; and He upheaved those cities and the whole plain and all the inhabitants thereof, and all that which grew upon the ground. .

. And Abraham went early in the morning to the place where he had stood before Yahweh, and gazed in the direction of Sodom and Gomorrah, toward the land of the Plain, and he beheld vapor arising from the earth as the smoke of a furnace. " In Mesopotamian annals, this very event is extensively documented as the climax of Marduk's struggle to establish supremacy on Earth.

The Mesopotamian text explicitly attributes the upheaval of the sinful cities to Nergal, not Ninurta. Considering that the Bible asserts that it was Yahweh himself who unleashed the destruction upon the cities, rather than the two angels sent to investigate, it becomes clear that Yahweh cannot be equated with Ninurta. In his book "Divine Encounters," Zecharia Sitchin grapples with the enigma of Yahweh's identity.

In the end of the book, he wrote: "The biblical suggestion that the Elohim—the 'gods,' or the Anunnaki—had a God seems totally incredible at first but quite logical on reflection. At the very conclusion of our first book in The Earth Chronicles series (The 12th Planet), having told the story of the planet Nibiru and how the Anunnaki (the biblical Nefilim) who had come to Earth from it 'created' Mankind, we posed the following question: And if the Nefilim were the 'gods' who 'created' Man on Earth, did evolution alone, on the Twelfth Planet, create the Nefilim? Technologically advanced, capable hundreds of thousands of years before us to travel in space, arriving at a cosmological explanation for the creation of the Solar System and, as we begin to do, to contemplate and understand the universe, the Anunnaki must have pondered their origins and arrived at what we call Religion—their religion, their concept of God.

Who created the Nefilim, the Anunnaki, on their planet? The Bible itself provides the answer. Yahweh, it states, was not just 'a great God, a great king over all of the Elohim' (Psalms 95:3); He was there, on Nibiru, before they had come to be on it.

Just as the Anunnaki had been on Earth before The Adam, so was Yahweh on Nibiru, Olam before the Anunnaki. The creator preceded the created. " In other words, Sitchin suggests that Yahweh is not an Anunnaki but the divine entity worshipped by them.

With all due respect to Zecharia Sitchin, I disagree with this view. And… why? Well, the answer is very simple.

You can understand the reason by rewatching this video. The name Yahweh appears to be not unique; it is mentioned all over the place. Yahweh is depicted as a "warrior god," and for me, "warrior gods" do not align with the qualities of a divine, pure, infinite, and loving god.

You can gain a deeper understanding of my reasons by watching the previously published video, "The Trial of God. " Now, let's return to our previous reflection to conclude this video. We have analyzed both perspectives surrounding the name Yahweh: the historical perspective from the human point of view and the perspective of the gods themselves.

These two different perspectives, these two paths of observation—the historical perspective and the perspective of the gods themselves—demonstrate the complexity of the subject and the interconnection that can be observed. Furthermore, we can also understand why the Anunnaki topic is so threatening, and the theory of ancient aliens can shatter the religious perceptions of a large part of the world. In general, our religions do not teach us the connection with the divine that dwells in all things.

They do not encourage us to observe the divine in a waterfall, on a beach, on a mountain, in the stars, in the cosmos, in death and life, in joy, as well as in sadness and anger. Of course, this is my own idea. .

. But I observe God and His divine essence in everything. Religion, on the contrary, teaches us that God is present only through that specific entity, and that entity is distant, in the heavens, observing our actions, punishing and threatening us, even though He, the all-powerful God, loves us.

. . For me, the real search for the divine begins within ourselves!

And in the search for who is the God that speaks deeply within our being when we focus on ourselves? For me, the true religion is our inner self connected to the totality. And Yahweh.

. . Well.

. . Yahweh, like other gods, deserves reverence for what they did in our past.

They helped develop our civilization, our culture, shaped our bodies, and allowed life. . .

and then. . .

that's it! Let us not allow ourselves to worship any external entity. .

. Beyond our own divine self!