mb

The translation of this term has always been influenced by a divinity
representation that, as we have seen, does not correspond at all to the Elohìms
description in the Old Testament. Elohìm(s) were in fact anything but
spiritual beings! The fanciful theological elaboration has totally twisted the
meaning of the term in order to make it the representation of deity immanence
and make it parallel with the concept of “sanctity”. Here the translation of the
concept of “glory” means something quite different. This change in meaning is
due to the need felt by theologians to find a way to reconcile the term kevòd
with the idea of God they have artificially elaborated.
In fact, the root consonant refers very clearly to the concepts of being
“heavy, tough, strong”: “strength” and “weight” are thus two key aspects
inherent to this term and fundamental to all words with this root. By extension,
to be powerful also indicates being rich and, therefore, honored.
In other words, the meanings of “weight” and “honor” were interpreted as
attributes of God seen as a spiritual and transcendent entity capable of
becoming immanent when he chooses to reveal his presence to the faithful
people.
Let's look at the passages of the Old Testament that tell about this “glory” - and
the way it manifests in man. According to the representation of
ANUNNAKI/ELOHÌMS in the Bible: individuals of flesh and bones, material
creators of the human species, with which they kept on having relationships.
Of course, we must not forget that, if this hypothesis is as valid as we think,
there was not an equal relationship between the two species. Even if man
was created “with resemblance” to the Elohìms and “with their image”, we
must remember that the latter were individuals whose power and importance
were much more superior to the Adàms'. In short, it was about a balance of
power regulated by a pact of coexistence in which one of the parties was,
undoubtedly, the stronger party.
Therefore, the latter had “weight” and his weight was duly recognized and
honored. Man, in his weakness, could not do otherwise.
91