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5 (kevód/kabód) The

5 (kevód/kabód) The glory of God We must say that the glory of God is a concept not easily understood; it has several meanings related to each other, but that are also interdependent. The is the Hebrew term alternately readable as either kevòd/kebòd or kavòd/kabòd. It derives from a verb indicating the concepts of “to be relevant, to have importance, to be honored, or to be tough.” The adjective kabèd identifies what is “heavy, grievous, difficult, important, honored“, but also “insensitive” (hard-hearted). Greeks have translated this term with the word doxa, which in turn has been translated in the modern languages with “glory”. 90

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

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