World Conference of Planetary Violence in Human History, January 3-5, 1997. Interview conducted by Jordan Maxwell.
Maxwell: It is an honor to be here in your company Mr. Sitchin. For many years I’ve enjoyed following your work in the field of ancient theology. My first question is about the word Yahweh, one of the names of God in Hebrew. Is it a proper name or is Yahweh, in Hebrew, describing something?
Sitchin: It is a descriptive term. It is not a proper name.
Maxwell: That is what I thought. Could you explain exactly what it is describing?
Sitchin: It is usually translated “I am who I am” — something like that. More accurately the tense, which in Hebrew it says Ehyeh-Asher-Ehyeh, is a future tense. Therefore it means “I will be whoever I will be,” in context of the whole biblical tale and with a throwback to the Sumerian information that I provide in my books. It really means “I can be whoever I choose to be.”
Maxwell: There was a professor I heard once talking about Yahweh and he said it also implied stored power that when it is released it has something to do with the creative power being released. Does that track with your understanding?
Sitchin: There must be one power — to use the term that you mentioned from that professor — one power, one creator, one God, whatever we mean by that, who created everything. He not only created, in my opinion, but even determined the course of events from beginning to end, and not only faiths like ours, but at the end of my book Divine Encounters I give a translation of a Hebrew prayer which is called Lord of the Universe, which clearly says this concept of Lord of the Universe, not of this solar system, not of the planet, was there before anything began and will be there after everything ends.
How does this fit in with the Sumerian tales of Anunnaki who came here from another planet in our solar system? How does it dovetail with the tales of the Bible? It dovetails by saying that this entity, whether it has a shape or a form, I do not know, acts through emissaries. This is the meaning, as I understand and expound it in the last chapter in the book, this is the meaning of what God answered Moses. He says,
“I can be whoever I want to be. So I can be and live, I can be Enki, because they are only my emissaries.”
This, I think, is the truth of what we have to understand from the Bible.
Maxwell: I attended a lecture once with a Lee and Vivian Gladden, who I think I have mentioned before to you in passing. They wrote a book about the same subject, it was called Heirs of the Gods where they talked about the celestials or the extraterrestrials and they made the point that there were only two scriptures in the Bible, both Old and New Testaments, where the word “God” implied a divine overshadowing, creative force of all creation, as opposed to all the other places, except those two, that talked about Elohim, which was different from the word.
Sitchin: Gods with a small “g.” This must be understood. These are gods with a small “g” who in turn were the emissaries of God with a capital “G.” And in the New Testament on which I am not as expert as on the Old Testament, but even there, there is the statement that “I am Alpha and I am Omega, I am the first and I am the last, I am the beginning and I am the end,” which is exactly what the Hebrew phrase states.
Maxwell: There were so many questions in relation to that but I am very interested in the “sons of God” also. Were the Elohim the “sons” of the sons of God, or were the Elohim the “sons of God?”
Sitchin: They were the Anunnaki. And it is their sons born on earth who married the daughters of Adam.
Maxwell: We can say then that the Elohim were the ones that in Hebrew were referred to as the Sons of God?
Sitchin: No. The Elohim are what the Sumerians called the Anunnaki, “those who from heaven to earth came.” They are Elohim in the Bible. Indeed, when you encounter this term and most in connection with the so-called pagan gods, that are also called Elohim in the Bible, indeed, at some point Joshua gives the Israelites, before they cross the Jordan into the Promised Land, he says, “You now have a choice, make up your mind, do you want to follow the Elohim of Egypt, or do you want to follow the Elohim of Mesopotamia, or do you want to follow Yahweh?” — the monotheistic concept of one God that rules, controls, designs, etc., everything.
Maxwell: The prophet Daniel in the Old Testament, I think it is Daniel 4:23, reminded me of Genesis 1:2 where it says that God, or Elohim, created the heavens and the Earth.
Sitchin: I raise my hand to tell you that indirectly you raise a very, very fundamental question for biblical scholars and for theologians. In Hebrew the sentence, the verse says, “b’reysheet,” which is translated “In the beginning,” Elohim, God, “created the heavens and the Earth.” Many, many theologians for generations, it even goes back to Talmudic times, the time of Second Temple, asked how could it be that the story of creation, of beginning, starts with the second letter of the alphabet, the bet, the beta, “B,” and not with the first letter of the alphabet, the aleph, the alpha. It just beats logic. It beats your beliefs.
What I show in my book, the latest one, Divine Encounters, is that if you add the aleph, which may have dropped somewhere along the rewritings, etc. of the Bible, it becomes not b’reysheet, but ab reysheet, the “Father of beginning created Elohim, the heavens and the earth.” So the supreme creator created the Anunnaki or Elohim, the heavens and the earth.
Maxwell: And that is a whole different story than is usually presented.
Sitchin: If you add the aleph, you give a whole new dimension to this first sentence of the first book of the Bible.
Maxwell: I have always felt that there was most likely another ancient civilization even before. This is my own conjecture.
Sitchin: Definitely. You are absolutely right on that because even according to the Sumerian tales in many texts and especially the so-called king lists that deal with the cities, pre- or antediluvial cities and with the ten antediluvian rulers which some compared to the ten patriarchs of the Bible before the deluge. And there were cities, there was a civilization that the Assyrian King Ashurbanipal boasted that he could read tablets from before the flood. All the indications are that they recognized, referred to and accepted this fact that there was a civilization of the gods because those cities, prediluvial are spoken of as cities of the gods.
After the deluge there came cities of men with the help of the Anunnaki. So there was a time of a, let us call it a divine civilization, a divine culture. As I am sure you know, in the Egyptian beliefs the priest Manetho who paralleled the Chaldean Berosus, they lived more or less at the same time. The heirs of Alexander in what became eventually the Byzantine, hired a Babylonian priest to write the history of the world based upon the Mesopotamian. Ptolemys in Egypt hired the Egyptian priest Manetho to do the same, but the versions are very similar. Both spoke by the way, of a series of calamities that preceded the deluge. It is not clear at what intervals.
Maxwell: About 20 years ago I talked with the President of the American Rabbinical Association who was a good friend of mine. I asked him about Genesis 9:1 where, after the flood of Noah, God says to Noah to go forth with his sons and their wives and go forth and multiply and “re-plenish” the earth. “Re-” obviously means do again. Yes, that is understood to redo the earth because God had destroyed so much of the life. Then again, if you go back to Genesis 1:28 where God creates Adam and Eve and he is telling the original couple to go forth, reproduce and re-plenish the earth. To do it again.
Sitchin: No. The word “again” does not appear there. It says “pru ravu malua al-aretz,” — “be fruitful,” in terms of offspring, “ravu,” multiply, and fill the earth.
Maxwell: But it did not have replenish?
Sitchin: No. In the original not regarding Adam. That is one of the dangers of translations. The translators really interpret.
Maxwell: There are so many questions that I have wanted to ask in relation to the word El. Was El in fact a Hebrew word as such, or was El existing before the Hebrew language?
Sitchin: El is the Hebrew. Hebrew stems from Akkadian. All Semitic languages stem from Akkadian — Canaanite, Phoenician, Babylonian, Assyrian, Moabite — stem from the Akkadian which was the language that came after the demise of the Sumerian civilization. When I read an Assyrian text it is almost like Hebrew. Not exactly: there are dialects and so on. So the Hebrew word El which is usually translated God, or divine being, really is from the Akkadian Ilu and it meant literally “the lofty one.” So if you want to be very precise you have to translate whenever it says El, you have to say “the lofty one.”
Maxwell: I am so very appreciative of your time, but I really have to ask you something that is important to me. In my particular work in examining the occult or hidden symbolism in our modern-day religious and political movements, I became fascinated about 20 years ago with the symbol of the Sun as it is used by the secret societies, the fraternal orders and especially in our political and religious symbolism today. It was fascinating to me that the Sun, when you brought up is that what we are talking about, or David Talbott talked about the Sun being Saturn. But the Sun has been used, and that sun symbol with the winged Sun, you brought out, is the symbol of the Anunnaki?
Sitchin: It is the symbol of Nibiru, of the so-called Twelfth Planet. As I showed you, on these monuments and I could show you on Egyptian monuments, and Hittite monuments, this was the symbol connected with the king, the priesthood with their gods. That was the symbol of the planet. As I showed on the same monument that gives the 12 members of the solar system, you definitely see the Sun with its rays totally separate, and the symbol of what is called the Winged Disk.
Maxwell: You see them simultaneously together.
Sitchin: On the same depictions which are repeated and repeated. You see Earth as the seventh planet. In many instances you see Venus as the eighth planet with eight rays. You see Mars as the sixth planet with six rays. Everything corroborates what I have written.
In Sumerian times and with the ensuing Babylonian-Assyrian eras, the Sun-god, Utu in Sumerian Shamashin, Hebrew, and all the other languages, was not the significant deity at all in the hierarchy. The Shamash, according to the Sumerian, and therefore further on, believed by the Assyrians, Babylonians and others, was the son of the god that in Akkadian is called Sîn and he was the moon god. According to these hierarchies Shamash was the son of the moon god. Not so when it came to Nibiru. The ruler of Nibiru stood at the head of the pantheon. So the pantheon had to do with Anunnaki, from where they came, and the ruler there was the head and his symbol was the winged disk.
Maxwell: In my collection I have about five works, two of them are doctoral theses, and others are extended articles appearing in the Middle East, on the word “chief cornerstone.” I picked up on that. It was a fascinating study where the word chief cornerstone is translated from the Hebrew when it appears in Hebrew in Psalms 118:22 where Messiah is referred to as the chief cornerstone. While in the Christian Greek scriptures of the New Testament, the Messiah or Jesus is referred to twice as the chief cornerstone. That word chief cornerstone, what does it actually imply for the Messiah in both Psalms and in the New Testament?
Sitchin: It is not cornerstone, in other words, when you lay the foundation it is the cornerstone. It is the apex-stone, “rosh phena,” the head where the sides meet, as in a pyramid. The apexstone, the topstone, the one that is really the conduit to the heavens.
Maxwell: That is what these articles were saying. Every one was saying it was the pinnacle.
Sitchin: Pinnacle, but not foundation stone on the ground.
Maxwell: Remember, even in the New Testament when Satan takes Jesus to the temple to tempt him, the Scripture says he takes him up to the pinnacle of the temple, to the point of the temple. I am totally sure that there is a lot of symbolism that the early writers—
Sitchin: I think we should rewrite the Bible, in English, not in Hebrew.
Maxwell: That is very important.
Sitchin: That is what I am thinking about, a new translation based on my understanding of it.
Maxwell: I think that would be absolutely important for so many people in the Western World to get a better grasp of the symbolism, the implications of the original words, where they came from and just get a new understanding from where all of this came.
Sitchin: With your help, it may come to be.
Maxwell: I would love to do that. This planet Nibiru. Is there anything I can have you say concerning the return of Nibiru?
Sitchin: Not yet. But I promise you another interview when I can speak about it.
Maxwell: Let me again say that it is not only a pleasure but an honor to be with you and I do very much appreciate your time.
Sitchin: It is always a pleasure to be interviewed by someone who knows almost as much as I do. I leave a little for myself.
Maxwell: You are a giant and I appreciate your time.