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proceed...». Moreover,

proceed...». Moreover, the issue of the term Elohìm - plural - cannot be dismissed too easily. We who try to practice freedom of thought and do not have any monotheistic dogma to defend, can proceed with confidence to consider “The Elohìm” as a real plurality of persons. Ancient exegetes believed that the matter cannot be underestimated, and they tried to provide an explanation: the Syriacs assumed he was talking to the «lofty assemblies»; «he talks with the Angels», others argued; Basil of Caesarea said «how can he talk like that if no one is working with him?». Certainly, the Sumerians allow us a better understanding of this when, quite simply, they account of the dialogue between enki and those who were supposed to collaborate with him on this experiment. The tselèm ( ) According to Sitchin, Sumerians said that man had been produced by purifying the blood of young male ANUNNAKI and implanting an extract in the chosen hominid. Greek translators of this passage of Genesis (the “Septuagint Version” 11 ) certainly did not know about the Sumerian stories and in any case could not have any knowledge of genetic engineering, and thus have translated as follows: 12 44

And God said: let us make man like our image and like our resemblance There are some elements to note: first of all Greek translators have used two terms whose meanings are twofold: Omòiosin has an abstract value and clearly represents the concept of similarity. Eikòna, instead, has a more concrete value and represents any object showing the image of someone or something; for instance, a painting, a sculpture, a bas-relief, an inlay or embroidery work. We must here recognize that by translating tselèm with the word eikòna, Greeks have come close to the very deepest meaning of this Semitic consonantal root. Indeed, tselèm does not indicate the abstract concept of image as it is variously interpreted by religious literature and traditional theology, which try to provide different explanations: in fact, it denotes, specifically, “a quid of matter that contains an image”. Greek translators have maintained the same value for both prefixes that have in Hebrew quite dissimilar meanings: in the biblical text, the two words indicating the image and the resemblance are in fact preceded by two different prefixes, (be) and (ki), which have different meanings; such differences are no small matter: (be) actually means “with, by...”. (ki) instead means “as, according to...”. Therefore, it is correct to translate “ki-dmuté-nu “ with the phrase “katà omòiosin“, which means “as resemblance”. 45

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