i have always had this thought that a faction of the US federal gov't has sort of "spread" this disinfo within high ranking officials to keep them in fear & quiet during this time (2008-2012). Quoting: SteamrolledGobias
So ironically there are tons of people in the White House, NSA, Pentagon, military, etc. who really believe Nibiru is coming. it's the big gossip within internal gov't officials. but really this was made up from the start to keep these people working and not fixing any problems.. why end the FED or bring gold-backed currency if you believe a massive planet is going to swing by and devastate coastlines?
I suppose a planet could still swing by.. if it were a masked alien ship which was engineered to behave as a planet. but that would be something we can not plan for anyways.
just my 2 cents. Sitchin is a joke though, great thread OP.
please give me your 2 cents for this proof:
"The Glory of God
The "Glory of God" is a concept not easy to understand: it has several meanings related to each other, but interdependent, too.
The Hebrew term is , and is readable either as kevod/kebod or as kavod/kabod. It derives from a verb indicating the concepts of "to be heavy, to have weight, to be honoured, to be hard".
The adjective kabed identifies what is "heavy, grievous, difficult, important, honoured", but also "insensitive" (hard-hearted).
The Greeks have translated this term with the word "doxa", which in turn has been translated in modern languages with "Glory".
The translation of this term has always been influenced by a vision of the deity that does not correspond to the description of the Elohim in the Bible: the Elohim were in fact everything but spiritual beings. The fanciful theological elaboration has totally twisted the original meaning of the term to the point of making it the representation of a divine immanence and put it in parallel with the concept of "sanctity".
This is the motive of the translation with the term "Glory" of a term which has a completely different meaning. This change in meaning is due to the need felt by theologians to find a way to reconcile the term kevod with the idea of God that they have artificially elaborated.
In fact, the consonant root refers very clearly to the concept of "being heavy, being hard, being powerful": "weight" and "powerful" are thus the two key and fundamental aspects inherent to this term in all the words having this root. By extension, being powerful also indicates being rich and, therefore, being honoured.
The meanings of "weight" and "honour" had been interpreted as attributes of a God seen as a spiritual and transcendent entity capable of becoming immanent when he chooses to reveal his presence to the faithful people.
Letís look at the passages of the Bible which tell us about this "Glory" - and the way this "Glory" manifests to men Ė according to the representation of the Elohim as they are described in the Bible: flesh and bones individuals, material engineers of the human species, with which they kept on having a daily relationship.
Of course, if this hypothesis is valid, as we think, there was not an equal relationship between the two species. Even if man was created "after the likeness" of the Elohim and "with that material thing that contained their image", we must remember that the Elohim were individuals whose power and importance were way superior to men (the Adam).
The balance of power was regulated by a pact of coexistence in which one of the parties had, undoubtedly, the upper hand.
Therefore, the Elohim had "weight" and their weight was duly recognized and honoured: man, in his weakness, could not do otherwise.
[ ... ]
The story of the meetings and talks between Moses and Yahweh continues with the narration of Mosesí doubts: this "God" did not give sufficient guarantees, nor certainties.
Moses asks Yahweh to lead the people on the way to the Promised Land and stresses, however, that everyone need to see very clearly that the Elohim is with them, otherwise there is no distinction between the Israelite people and the others. The "divine" presence must be clearly visible.
The Elohim understands the situation, he agrees and promises that he will do what Moses demands.
But this is not enough for Moses, he wants to see factually - he wants to touch with his own hands, we would say - and so he asks to Yahweh (Exodus 33:18):
(please) let me see your kevod.
Moses wants proof and asks Yahweh to show him the device of his physical presence. Moses needs some guarantees, he wants to talk to the people of Israel advisedly: if he has to convince them to follow this Elohim, and not others, he has to be sure of what he does.
Yahweh understands this need and agrees to comply with Mosesí request, but warns him that what it is about to occur is extremely dangerous: it can also cause his death.
The "Glory of God" that Moses asks to see...
can kill a man?
This would mean that the glorious manifestation of the divinity is potentially lethal.
Does the expression of spiritual transcendence kill?
Isnít God able to control his power?
It appears he isnít.
The Elohim cannot control his manifestation, he cannot filter it, he can only give some indication on how to mitigate the effects of his "Glory", reduce the consequences, but he is unable to avoid them: this "Glory" always acts with its full deadly power.
Kevod/kabod is usually translated as "Glory", which is a very abstract concept, a kind of theological category not easily definable. It becomes difficult to understand why the Elohim prepares the event of his "manifestation" by giving Moses a series of operational guidelines clearly aimed at safeguarding him physically.
Infact, this is exactly what happens: the Elohim feels compelled to give Moses some practical instructions, and urges him to adopt precise precautions. The Elohim tells Moses he cannot "look in front" of it (stay in front?) because he would die, and he adds an advice, a practical hint (Ex 33:21):
Here is a place close to me and you will stay at (against) the rock
The indication is so colloquial and concrete that it seems we are watching the scene and seeing the gesture of the arm of the Elohim indicating the precise place.
Like saying: "Stay there and keep firm".
Apparently, this measure did not seem sufficient, since the Elohim adds a further recommendation (Ex 33:22):
When my kevod passes by, I will put you in (the) cleft of the rock and I will cover you with my palm until I have passed by
Therefore we ask:
What might be this ďgloryĒ, that could only be seen from the rear but not in front?
What was passing before Moses which was so dangerous to require a special protection?
And how could the Elohim protect Moses with the palm of his hand while it was passing by?
All the various versions of the Bible report this meaning that the tradition has accepted, but this passive acceptance brings forth the difficulty highlighted by these questions.
It is hard to find a plausible explanation for assuming that the "Glory of God" was something transcendent."
[link to www.maurobiglino.com
if it's too long make time, it's worth it.