on the wings of angels- the extraterrestrial theology of the hebrew record

8/14/2019 On the WINGS of ANGELS- The Extraterrestrial Theology of the Hebrew Record

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ON THE WINGS OF ANGELS

The Extraterrestrial Theology of the Hebrew Record

2000 by W. L. Graham

Revised and Edited 2009

THIS DOCUMENT MAY BE COPIED OR QUOTED FOR PERSONAL OR GROUP STUDY ONLY.

Table of Contents

Introduction

CosmicTheologyThe Extraterrestrial Paradigm

The ElohimGods, Angels and Spacemen

The Miracles Of Technology

Jesus and the Kingdom of Heaven

Star Wars

Demythologizing Religion

In Conclusion


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INTRODUCTION

This new work is p resented as a treatise on the authentic cosmological worldview of the ancient

Hebrew writers of the Judeo-Christian Bible, particularly as relates to the UFO phenomenon and

extraterrestrial contact. Although previously explored by many writers this subject is still virgin

territory for many serious students of the Bible, having been shrouded in religious mystery for

centuries.

We shall endeavor to show that, historically, it is simply the imprecise translation of the biblical texts,

guided more by religious bias than by sound linguistic scholarship, that is resp onsible for the perpetual,

unenlightened recitation of many familiar Bible stories having a clearly discernible extraterrestrial

context. With a modern perspective on Bible translation, a paradigm shift relative to many assumptions

pertaining to human history, the sciences, world religion, and the Judeo-Christian faith in particular,

could give rise to a whole new theological dynamic.

Because of the degree of uncertainty and discomfiture that has always existed in religious and academic

circles with regard to biblical translation, students should carefully and critically examine, with

analytical objectivity, the non-traditional interpretations of Bible scripture presented in this treatise.

Thoughtful, or p rayerful, consideration of this work may indeed serve to reinforce one's spiritual faith

even while holding many traditional interpretations of scripture in tension.

Though not representative of institutional biblical scholarship, this body of work contains well over

two hundred scriptural excerpts and references and is currently the most thorough biblical exegesis on

the subject ever offered to lay Bible students and the general public. Readers may also be reassured that

considerable care has been taken to present the subject in a simple, straightforward and easily accessible

style uncluttered by unscholarly, far-flung speculation.

Researchers, commentators and sci-fi writers in the ancient astronauts genre have used familiar Biblestories in numerous books, television documentaries and even feature films. Today, there is also a

growing number of p ublic personalities and self-appointed new age prophets who use the Bible and

UFO's as the backdrop to promote some personal or cultic agenda. This is especially common with

regard to eschatology, the study of apocalyptic Bible prophecy. While public notoriety has increased in

recent y ears for such vocal commentators and authors, provoking lively debate within religious and

secular circles alike, sound theological scholarship that addresses the Hebrew extraterrestrial worldview

presented in the Bible, the subject of this present work, has been minimal.

At the time of this writing, the only acknowledged theological scholar, lecturer and clergyman who has

dared to put his respectable credentials and reputation on the line is Dr. Barry Downing, author of The

Bible and Flying Saucers, a bold book written in the sixties that p ioneered scholarly exegesis of Bible

scripture on this controversial subject. Sadly, the neglect of such an important area of study not only

inhibits the advancement of Bible theology but also has serious implications for world history, the

sciences and modern UFO research.

Allowing that there are a few high-profile writers, preachers and talk-show personalities within the

larger Christian community who occasionally weigh in on the UFO/ET discussion, there remains a

unique problem with respect to most commentary coming from religious fundamentalists, that being an

unstudied lack of familiarity with the extraterrestrial theology of the Bible. In the absence of good


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scholarship in this domain, we have recently begun to see a religious sop histry of alarmism that

characterizes all UFO's and their occupants as demonic. As one studies the Hebrew record more

closely, however, one is delighted to discover a bounty of historical evidence of extraterrestrial contact

that is not as frightening as it is enlightening.

Although this evidence bears great significance for Judeo-Christian religious belief as well as modern

UFO research, it has been obscured from full view by a biblical translation p rocess that has subjected

the texts to the arcane interpretations of religious clerics not exactly reputed for intellectual tolerance.

Early in Christian literary history, the sky gods of antiquity were dethroned by the Bible's transcribers

whose minds were closed to the wonders of a vast living cosmos that space technology has brought to

the modern era. A theological mythos that p laces Earth at the center of the universe and humankind as

God's primary concern was thus crafted by scientifically unenlightened religious men with a myopic

view of the biblical literature that has left an imprint on theology to this day.

This is not intended as a broad indictment of institutional Bible scholars who are, after all, strictly

accountable to the consumers of traditional biblical curricula who demand that the most widely

accepted religious interpretations be app lied to the translations. Historically, whenever Bible scholars

have dared to more accurately t ranslate a scripture here or there, they have often been met with such

hostility and resistance to any literary tinkering with the holy writ that they are understandably

reluctant to venture far from the safe harbor of orthodoxy. Desp ite four centuries of archeological

discovery and improved translation of ancient texts and codices, the c.1611 King James English Bible

version is st ill regarded as sacrosanct by millions worldwide, defying numerous attempts at revision

and refinement.

One of the greatest tragedies of this centuries-old translation bias is that the reality of the Hebrew

writers' extraordinary interrelationship with their extraterrestrial godsa resplendent central theme

of the biblical textshas been all but lost. Meanwhile Christian ecumenism has devolved into a highly

competitive and materialistic church culture, steeped in institutional mediocrity.

The humanistic pop-myth religion being professionally marketed to today's fast food consumer bears

little resemblance to the extraterrestrial theology communicated so simply by the writers of the Bible.

Indeed, there has never been a point in history that has seen more Bible-based institutional religion, or

churchism, practiced with such disregard for this most fundamental biblical precept . In this new age

of enlightenment, the very idea that the Bible, correctly translated, is a repository of amazing first-hand

reports of extraterrestrial contact may seem preposterous to modern churchists simply because it

hasn't been taught that way in Sunday School.

Taken in its entirety, the Bible may be the most complete and trustworthy historical account of

extraterrestrial contact ever recorded. The problem one encounters in attempting to decipher the

available biblical literature and expose the ancient Hebrew worldview is that, with respect to many

technical word translation rules and contextual accuracy, the English Bible is something of a mess. This

criticism, while perhaps fair in a general way, should be p roperly viewed in relation to the subject

matter at hand and not with regard to the extensive body of work pertaining to all biblical scholarship.

After all, regardless of any flaws of translation, the Bible is st ill one of the most reliable literary works

extant pertaining to historical extraterrestrial contact in addition to its value as the primary moral and

spiritual source of wisdom for billions the world over.

There are many learned scholars out there who certainly could provide a better academic analysis that


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accurately reflects the Hebrew writers experience with extraterrestrials, but for the present we must

work with the resources we have. By attempting to more accurately transliterate the available biblical

texts we hope to develop a baseline reference methodology that will enable one to correctly

differentiate between and understand the various cosmological beliefs and extraterrestrial persona

represented in the texts. We are thus att empting to lay the foundation for a reasonable extraterrestrial

worldview that is both scientifically and theologically sound while being easy to grasp for the average

reader.

While this treatise is considerate of Christ ianity 's regard for a p roper literary exegesis of the Hebrew

and Greek Bible texts, it relies entirely on the most widely available biblical reference sources found in

any Christian bookstore or library. Only the most common English Bible translations have been used

(KJV, NIV, NASB, Phillips New Testament, etc.) and are quoted randomly without annotation simply

out of personal preference, the intent being to provide the most easy-to-grasp and contextually accurate

rendering of a given passage.

The familiar apocrypha and other fringe works have been purposely ignored in this t reatise in order

to remain focused on the authorized Bible texts, hopefully avoiding the accompanying controversies

often associated with extraneous manuscripts. Anyone having access to a common English version of

the Bible, a Concordance and a Hebrew/Chaldean and Greek Bible Dictionary will have no trouble

confirming the accuracy of any alternative translations offered or their relative context.

Without apologies to Jewish and secular scholars, it is understandable that in presenting a Bible

commentary that includes and values the New Testament it may app ear that this work targets a largely

Christian readership in some narrow way. However, this treatise may just as well stir a lively

discussion and p rovoke further scholarly work within many scientific and theological circles. Perhaps

even more important from a larger perspective, it may provide some fresh mortar for the foundation

upon which each of us can build a sound extraterrestrial worldview that connects us to a common

ancestral source as we consider the authentic religion of the Bible.

The closer we look at exactly what the ancient Hebrew scribes actually have to say about their

extraterrestrial encounters, the more we are compelled to re-examine the identity, nature and intentions

of these marvelous celestial beings and He whom we call God. Ironically, it may ultimately be

demonstrated one day that it was through humankind's belief in God that science was finally able to

adequately explained the UFO phenomenon, discovered the true origin and history of our sp ecies, and

unraveled many of the greatest mysteries of the universe.

The reader is not being asked to abandon his or her religious beliefs in order to make the paradigm shift

referred to. One must simply be willing to boldly go where no one has gone before on a short biblical

journey into humankind's mysterious ancestral past when primitive men, perhaps wiser than we,

consorted with mighty gods who rode across the heavens on the wings of angels. As we embark upon

this voyage of discovery, may we not fear the unknown but desire it as we gaze out into the vast ocean

of stars, comforted in the knowledge that faith is not negated by truth, it is deepened.

COSMIC THEOLOGY


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THE EXTRATERRESTRIAL PARADIGM

Regardless of any religious or secular school of thought to which one may ascribe, those seeking a

rational explanation for the myriad of incontrovertible reports of UFO/ET encounters should not

overlook the extraterrestrial theology present in the biblical record of the Hebrews and other writings of

the ancient East. It may come as somewhat of a shock to the Western mind untrained in Semitic

languages and the culture of the ancient East to discover that within the classic, all-time best seller we

know as the Holy Bible is the incredible assertion that we humans are an alien-hybrid species

genetically spawned by an ancient race of extraterrestrial beings right here on planet Earth, late in its

multi-billion-year evolutionary history.

The Hebrew scriptures inform us in innocently simplistic terms that we uniquely endowed human

beings are a genetically engineered speciesthe special children of alien parentage. We have been

watched, protected, directed and corrected in our development throughout the ages as, quite suddenly,

we became the planet's dominant life form, subduing and exploiting the entire biosphere for ourselves.

Yet, unlike all other life forms native to our Edenic blue planet, it has forever been the driving ambition

of the human alien to depart terra-firma, as if we were somehow genetically predisposed to freely

roam Earth's heavenly canopy and beyond.

As the Bible, and virtually every other record from the ancient world, boldly asserts with unfeigned

certainty, we humans are the descendents of a vast citizenry of extraterrestrial beings, the sky gods of

both p rimitive legend and modern religion, genetically seeded here long ago in Earth's distant past. Were

this an accepted truth, then perhaps credible UFO sightings and encounters with otherworldly beings

reported throughout history until this very day, might be viewed with scientific objectivity as actual

contact with our extraterrestrial cousins who, always and already, have established up-close and

personal contact with human beings.

The Bible manuscripts clearly show us that the Hebrew scribes firmly believed in the personal

accounts of extraterrestrial contact reported since the dawn of human civilization, insp iring their mostsacred religious traditions pertaining to God(s) and other off-world beings. But it is only due to our

very recent exploration of outer space that we now possess the scientific rationale that permits

re-evaluation of the p rimitive sky god religion of our ancestors. We need only app ly a reasonable

literary interpretation of the Hebrew record that is both simple and logical while employing a modern

cosmological perspective denied to us prior to the birth of aeronautic technology a mere century ago.

As we enter the new millennium, a certain degree of fear, anxiety and confusion exists concerning the

dramatic rise in UFO sightings and reports of alien abductions. Some urgency would appear to be

warranted, should such activity portend an open public contact event with an advanced extraterrestrial

race, especially in religious circles. Developing a Cosmic Theology paradigm that is sensible to both

religious and secular scholars would seem to be an appropriate launching point for further enlightened

discussion and preparation.

It is true that wherever we find preferred traditions and entrenched dogma held in tension with new

discovery and scholarly enlightenment, controversy inevitably arises. Nevertheless, as we search for a

better understanding of ourselves and our universe we must be willing to allow many of our

long-cherished assumptions to wander off to graze with other sacred cows of the past , long abandoned

to childhood memory, and begin to replace yesterday's church-speak with a more accurate,

contemporary communication of theological concepts. Unbiased intelligent inquiry and honest


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scholarship must begin to sort things out so that a new, scientifically credible and biblically authentic

cosmic theology can emerge.

Presented in the Bible are a range of theological concepts, religious laws and rituals, divine

commandments and chastisements, poetry and song, and numerous p rophecies subject to endless

interpretation and debate. Predominately depicted, however, is the early Hebrew p eople's interaction

with otherworldly or extraterrestrialbeings from an historical perspective, including first-hand

accounts of direct personal contact, both physical and telepathic.

While contact with extraterrestrial beings may have been commonplace in the religious culture of the

Hebrews and other p eoples of the ancient world, and therefore thematic in their scripture, the church

culture of the modern era embraces a more sanitized view with respect to personal contact. Admittedly,

there are widely differing beliefs relative to communication or interaction with divine and evil

extraterrestrial persona within the Judeo-Christian religion (subjective personal experience with

charismata is also widely encouraged) but, for the most part, contact is limited to prayer and

spiritual feelings of a divine or evil presence.

Since it is commonly believed that the Bible is mute on the subject of inhabitants of other worlds, or

spacemen, who possess interstellar flight technology, discourse pertaining to UFOs andextraterrestrials is not normative within fundamentalist religious circles. Absent something like the

cosmic theology paradigm presented herein, theologians and the clergy are ill-equipped to adequately

address the subject and, as we have observed throughout history, new ideas that lie outside the

boundaries of doctrinal orthodoxy are all too often hastily decried as the work of the devil.

If widespread UFO encounters are not to be quickly dismissed as a mass hallucination or the p roduct

of some form of mental impairment, they are usually regarded, theologically, as an encounter with

divinity, angels, demons, evil spirits, Satan, or some form of spiritual manifestation, holy or evil.

Such religious mystery and guesswork as this, supported by fuzzy theology, appears intellectually

risky for anyone seeking a straight answer. Thus, much confusion and an awkward uneasiness att endsmost religious discussion p ertaining to UFO/ET encounters.

It was not, however, the Bible's authors who originated the confusion. Indeed, the Hebrew record is

very consistent and quite plain in its presentation of a sound theological construct, one that is

particularly relevant to our own time, which teaches that there are real, phy sical, very powerful and

highly advanced extraterrestrial beings who have made and continue to make contact and interact in

various ways with human beings. In unquieted contradiction to the traditional worldview taught in

most churches today, the distant voices of our biblical ancestors tell of a vast race of beings (or gods)

who came from outer space and directly impacted their lives.

Such tales have entertained and mystified mankind from generation to generation while providingcolorful religious subject matter. Yet, until the modern era, a literal interpretation of such stories has

eluded Bible scholars in the absence of relevant technology. Reasoning men have thus tended to dismiss

ancient stories of sky gods as the mythological personification of natural forces and human moods, or

else simply diffuse these marvelous beings into sp irits or forces relegated to some other dimension

where they are perhaps more easily managed.

From a twenty-first century perspective, however, it is no longer rational to regard the theory that

describes our genetic link to an extraterrestrial civilization more advanced than our own as science

fiction or religious myth. In light of our expanding knowledge of the universe, genetic science, space


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flight technology and close encounters with UFOs, we simply must get beyond the problem of literary

correctness with respect to the traditional biblical translations.

While translation p roblems are well known among scholars, for the sake of lay Bible students a simple

re-translation technique using modern terminology is clearly called for that more accurately expresses

the cosmological worldview conveyed by the Hebrew writers. We shall, therefore, observe the practice

of using the most literal definitions for key Hebrew or Greek words to provide a more accurate

rendering. As we shall see, this approach is necessary in order to do justice to the language and embrace

the most obvious meaning of the biblical texts we will examine.

The reader is also encouraged to t ake a step back in time and frame the texts within their proper

historical, cultural and technological context in order to better appreciate the Hebrew writers' simplicity

of thought and expression. Realizing that simple answers often resist complex questions, it is hoped

that both theological and secular scholars alike will not quickly dismiss the simple interpretation of a

text presented merely out of sentimental preference for the more thoroughly developed traditions.

Let us begin with our use of the noun extraterrestrial, a familiar term widely used in popular culture

that is understood to refer to intelligent beingsfrom beyond Earth. It is, therefore, an acceptable

contemporary term that can be easily applied to the Hebrew God, gods, angels, devils, and spirits,portrayed in the Bible as having their origin and abode above or beyond our world. But, if beyond this

world, where?

The Old Testament (OT) Hebrew wordshamayimand the New Testament (NT) Greek ouranos(after

the Greek sky god) are almost always rendered heaven in the English Bible translations, some 700

times. A term burdened with misconceived religious sentiment, heaven, literally defined, has litt le or

nothing to do with any of the popular doctrinal themes pertaining to an after-life experience, realm or

condition. Even the most cursory research of off-the-shelf reference sources reveals that heaven is not

synonymous with p aradise (a park or garden), glory (radiance or bright light), or John's vision of a

Holy City (streets of gold, pearly gates, etc.) described as coming down out of heaven (see Rev 21).

Accurately defining the word heaven throughout the biblical texts is a simple matter. Both the Hebrew

word shamayim and the Greek ouranos are correctly translated in English as sky, outer space, cosmos

or universe and should be so rendered wherever the word heaven(s) app ears in order to avoid any

unintended or ambiguous inferences. In so doing, we are brought instantly to grasp the true meaning of

a given passage wherein the writer's use of these words in his own language was intended to

communicate the observation of something, or someone, extraterrestrial.

Communicating the extraterrestrial theology of the Hebrew record has been exacerbated, until now, by

the repetition of traditional Heaven and Hell terminology throughout the English Bible translations,

regardless of any differences in definition and context. Yet, t ry as we may to clarify such importantword translations, traditional after-life mythology has become so cherished and enduring from ancient

times until now that strong emotional fortresses will surely continue to oppose the authentic

cosmological worldview presented in the Bible.

Both popular culture and religion alike have successfully persuaded the masses that immortality,

abundant pleasure and freedom from disease and all worldly care awaits the worthy soul on the other

side of death where one is reunited with deceased loved ones in a heavenly paradise. Variations on a

simplistic heaven theme have been p reached from church pulpits and marketed to the consumers of

pop-culture literature and film for so long that, regardless of religious persuasion, one naturally


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attributes such a concept to the Bible.

Heavenly fiction, limited only by one's imagination and materialistic fantasy, is routinely sold in the

marketplace of institutional religion as a kind of afterlife insurance policy with an escape hell clause.

Admittance to this mystical wonderland in the great by-and-by may have a strict Members Only

policy according to various and sundry religious edicts, but with so many fanciful beliefs and religious

teachings having little or no doctrinal consensus, believers are allowed considerable latitude to choose

whatever depiction of an afterlife reward that personally suits them. Who among us hasn't seen heaven

depicted as having bejeweled gates, st reets paved with gold and stately mansions att ended by vestal

virgins and plump, winged infants?

It is also commonly believed that the Bible teaches that all good people go straight to heaven

immediately at the point of mortal death. While this belief has become a well-established tradition, it is

in direct contradiction to the dist inctive Hebrew doctrine of the collective Resurrection of the Dead at

the end of the ages, taught in both the OT and NT, as well as the doctrine of salvation reserved in

eternity exclusively for faithful devotees of Yeshua Messiah (or Jesus Christ).

Replacing the archaic rendering heaven with a more accurate Hebrew-English and Greek-English

translation is essential to understanding the extraterrestrial theological paradigm, or the cosmic qualityof biblical theology, by very definition. Inasmuch as the ponderously burdensome word heaven has

become so immortalized and directly impacts our analysis of other texts, the following sample passages

of scripture are offered to clarify the authentic cosmological worldview of the Hebrew writers.

[Note: The wordsshamayimand ouranosare included in parenthesis to demonstrate the consistent,

contextual reference to the sky and/or outer space. No other meaning is implied by the texts.]

And God called the expanse heaven (shamayim). Gen 1:8

...and let birds fly above the earth in the open expanse of the heavens (shamayim). Gen 1:20

...and the rain from the sky (shamayim) was restrained. Gen 8:2

And he took him outside and said, Now look toward the heavens(shamayim) and count the

stars, if you are able to count them. Gen 15:5

For the stars of heaven (shamayim) and their constellations... Isa 13:10

And after he (Yeshua) had said these things, he was lifted up while they were looking on and a

cloud received him out of their sight. And as they were gazing intently into the sky (ouranos) while

he was departing, behold, two men in white clothing stood beside them; and they also said, Men

of Galilee, why do you stand looking into the sky (ouranos)? This [Yeshua] who has been takenup from you into heaven (ouranos), will come in just the same way as you have watched him go

into heaven (ouranos). Act 1:9-11

Although Hebrew and Greek language scholars do translate shamayim and ouranos as sky, outer

space, universe, etc., in other works, the transcribers of the biblical manuscripts remain stubbornly

committed to the traditional, religious rendering heaven in our English Bible's. Perhaps the most

adverse result of such a sentimental approach to this particular word translation is that the immediate

context and a sense of reality can be lost in the reading.


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In the following passages from the OT, selected from among hundreds, we see how a correct translation

ofshamayimreveals the true origin and habitat of the Bible's extraterrestrials. The NT also contains

hundreds of such mistranslation examples (indeed the kingdom of heavenor cosmic empireis one of

the key features of the gospel as taught by Yeshua). But for now we shall concentrate on the OT that

forms the foundation for early Christian beliefs relative to this ancient Hebrew theological view. With

the Hebrew shamayim accurately re-translated, the Bible's cosmic theology becomes quite evident

while the unique literary quality of the texts is also, arguably, adequately maintained.

Is not God in the height of outer space? Look at the distant stars, how high they are! Job 22:12

The Lord is in his Holy Temple; the Lord's throne is in outer space. Psa 11:4

And the universe will praise thy wonders, O Lord; Thy faithfulness also in the assembly of the

holy ones. For who in outer space is comparable to the Lord? Psa 89:5,6

The Lord of hosts is mustering the army for battle; they are coming from a far country at the end

of the universe. Isa 13:4,5

These selected p assages are, in definition and context, completely and substantively accurate. If a

translator wishes to substitute the word heavenin such texts it is certainly within his or her right to do

so. However, there is no rule of translation that governs such a decision. There may be some traditional

religious value attached to the word heaven, however such a prejudicial view does not justify overriding

accepted standards of accuracy in linguistic translation. Archaic and potentially misleading terminology

should either be avoided entirely or else carefully qualified as an alternativetranslation, with a p roper

annotation, wherever it appears in a translated text.

A reasonable case can and should be made for scholarly restraint in the use of the word heaven

inasmuch as it is so illdefined as to be misleading and open to subjective interpretation. It is a rarely

used term in conversational and written English when speaking of the sky or outer space, and could be

easily replaced in our modern lexicon with more accurately translated and unambiguous words. This can

be done without the slightest harm to the biblical texts, allowing for a few rare exceptions such as the

heavens in certain poetic passages that are not likely to be misleading.

Perhaps most importantly, heaven should cease to be incorrectly associated with primitive, after-life

doctrinal themes that are unsupported by an unbiased analysis of the texts in which the word appears.

By using simple, universally understood, modern terminology in translation, coupled with a fresh and

contextually accurate exegesis of scripture, the Bible's cosmic theology becomes readily apparent,

revealing mankind's historic connection to a vast and wondrous universe populated by the most

extraordinary beings.

THE ELOHIM

GODS, ANGELS AND SPACEMEN

Having clarified the authentic Hebrew perspective on heaven, we will now examine a significant

translation discrepancy regarding the rendering God in the biblical texts. The term Godhas become


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such a common catch-all term for deity used by people of all faiths that it is often given a casual

affirmation of presumed agreement as to identity, irrespective of any theological differentiations. In the

English translations of the Hebrew and Greek Bible texts, the overuse of God as asingularproper

noun has led to its almost universal acceptance as the namefor principal deity in the Judeo-Christian

religion and even popular culture, both in literature and common speech, obfuscating some very

important distinctions in the Hebrew.

The lengths to which Bible translators are apparently willing to go to preserve and perpetuate the

traditional rendering God is apparent in the official definition given in Strong's Exhaustive

Concordance of the Bible, a primary biblical reference source for Christians. It states: the Hebrew

national god Yahweh is pronounced by Jews as elohim in order to prevent the repetition of the same

sound, since elsewhere they pronounce [Yahweh] as [Adonay]God Hebrew and Chaldee

Dictionary, ref. no. 3069.Yet, it is a simple fact of Hebrew linguistics that these three words, sp elled

differently, have their own distinctive pronunciation (or sound) in addition to having altogether

different meanings.

Such a strange and blatantly incorrect comment in the revered Strong's Concordance stands as an

extraordinary example of the failure of biblical scholarship to confront with literary honesty such

traditions that have gained firm root in the English Bible translations over time. It should not come

unexpectedly either to find that discrepancy and error, relative to a range of theological concepts,

permeates all common biblical reference and commentary literature insomuch as such material has been

built upon the same foundation of flawed translation scholarship. Bible students are therefore forced to

grapple with traditional biblical literature, closely comparing the Hebrew and Greek texts to the English

translations, in order to fully grasp the authentic Hebrew worldview relative to extraterrestrial deity

and other theological concepts.

The p rincipal deity of the Bible who reigns sup reme over the Hebrew nation, called by the name

Yahweh, (and so on throughout this treatise), was personally introduced to the Exodus Jews by

Moses at Mount Sinai. He became known to the people by the sacred name spelled with the Hebrewletters YHWH. Over time, vowels were added to this mysterious Tetragrammaton to form YaHWeH

(alternately YeHoViH) which, by the twelfth century AD, evolved to JeHoVaH orJehovah,the

most common English rendering of the name besides Yahweh. Time would not permit a presentation of

the various controversial theories and esoterica surrounding the Holy Name of the Hebrew national god,

but his identification in the texts is important and should not be ignored.

Despite numerous explicit commandments regarding the importance of recording and honoring this

distinctive name, and its app earance in the Hebrew texts more than 6,400 times, it is rendered simply

as Lord, Lord God, or Sovereign Lord in most versions of the English Bible, a practice said to be

upholding a tradition of reverence for the name Yahweh by, oddly, avoidingits use entirely in thebiblical texts and in common speech. Thus, the personal identity of the Almighty God of the biblical

religion has been displaced and obfuscated through the arbitrary subst itution of vague monotheistic

terminology in the texts. Not to put too fine a point on the subject, but one might well speculate how

strange the biblical texts would read if the same standard were applied to the Bible's other p rinciple

characters and translators simply substituted man or woman for their proper given names.

The other frequently used Hebrew term of great respect for the authority of Yahweh is the word adon

orAdonai(emphatic), app roximating the English title Master or Lord. In addition to its usage in

reference to Yahweh and also his highly revered emissaries, this title of respect was an accepted


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reference and formal address for a human authority figure, according to Hebrew culture of biblical times.

Adonai (alt. Adonay) is, however, most frequently associated with Yahweh, either by direct attachment

to his name or by contextual reference in order to identify him as the extraterrestrialLordof the

Hebrew nation and accord him supremacy above all other gods.

Many otherwise literate Bible students may be unaware that the Hebrew writers of the Bible believed

in and taught the existence of a vast race of extraterrestrial gods whom they called the elohim (pron.

ello-heem). First, to correct a very common misconception, elohim is neither the proper name nor an

exclusive designation for the principle Hebrew god, Yahweh. While this distinctiveplural nounis well

known by scholars to be correctly translated mighty ones and is found throughout the Hebrew texts

some 2,570 times, it has been consistently translated as God,singular proper noun, in all but a few

instances where it is arbitrarily rendered gods, angels, sons of God, and (rarely) mighty ones.

It should be emphasized that elohim is a term used by the Hebrew writers regardless of whether the

particular beings referred to are seen as benevolent or malevolent, and also for specific pagan gods (see

Jdg 2:11-13; Jdg 10:6; I Kgs 11:33; II Kgs 1:2). It is also the very same word used in reference to all of

the unnamed strange and alien gods, as well as the numerous named gods, found throughout biblical

texts, the worship of whom was strictly forbidden. Such gods are frequently associated with carved or

molten idols and outlawed religious practices including animal and human ritual sacrifice, and are also

portrayed in several passages as living, active, extraterrestrial beings as in new gods [elohim] who

came recently whom your fathers did not dread (Deu 32:16-17) and inferred from numerous references

to certain miscreants who followed after various gods (elohim) to serve them. The important point

being that the plurality of extraterrestrial elohim (orgods, high and low) identified throughout the Bible

reveals the authentic theological perspective of the original Hebrew writers.

Thus, in ancient Hebrew thought, besides Lord Yahweh, multiple gods referred to in the Bible (e.g.

Baal-zebub, Dagon, the goddess Ashtoreth, angels Gabriel and Michael, and also the one commonly

called the devil or Satan) were all considered elohim, whether divine or evil. Basic research of common

reference sources will reveal this suppressed Bible fact. To further clarify the correctness of the diverseand plural usage of elohim, the singular form of the word is eloah (rarely used), or simply el, most often

used conjunctively to form compound words and names that denote divine power or might (e.g.

elshaddai, Israel, Bethel,etc.).

The only permissible usage of elohim as a singular noun, despite its p lural word form or the absence of

a grammatically proper adverb or p reposition, is when elohim is definitively identified, by name or

designation, with the principle elohim authority figure, Lord Yahweh. In such cases this usage may be

viewed as both a personal and racial identification in the same way that an extraterrestrial might

introduce the former English Monarch as Humankind's King James, or simply James, Humankind.

Thus also do the biblical texts alternately refer to the Hebrew god as Adonai Yahweh, Yahweh-Elohim,or Elohim Adonai (i.e. Lord Yahweh, Yahweh of the Elohim, and Elohim Lord, respectively).

Unfortunately, until such time as biblical translation is addressed with more forthright scholarship, we

are forced to deal with such definition p roblems through independent research of the translations using

the most common reference sources available. Allowing that there are minor differences among the

various English translations, as a general rule of thumb, then, whenever God is found in the biblical

texts we may safely read elohim, or mighty ones, alwayspluralexcept where directly identified with

Lord Yahweh or another named deity. Likewise, the title Lord God or Sovereign Lord should be

rendered Yahweh, the supreme ruler of the vast cosmic empire of the elohim, in every instance. In the


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following examples, a correct re-translation of the words God, Lord, Lord God, and heaven, reveals the

literal meaning of the texts.

In the beginning the mighty ones created the cosmos and the earth. Gen 1:1

Then the mighty ones said, Let us make man in our image, according to our likeness...and the

mighty ones created man in (their) own image, in the image of the mighty ones (they) created him;

male and female (they) created them. Gen 1:26-27

I am Yahweh of the mighty ones who brought you out of Egypt, out of the house of slavery. You

shall (place) no other mighty ones before me. Exo 20:2,3

For Yahweh of the mighty ones is the mightiest of the mighty ones and the master of masters; the

great, the powerful, the awesome mighty ones... Deu 10:17

The mighty ones take their stand in the congregation of mighty ones to judge among the mighty

ones...I said you are mighty ones and all of you children of the highest, nevertheless you will die

like humans, and fall like one of the princes. Psa 82:1,6,7

For you are Yahweh, highest over all the earth; you are exalted far above all the mighty ones.

Psa 97:9

Yahweh has established his throne in outer space and has sovereign rule over the universe.

Bless Yahweh you his mighty ones...Bless Yahweh all you his troops...in all places of his

dominion... Psa 103:19-22

But our mighty ones are in outer space... Psa 115:3

It should also be pointed out that the widely held view that ascribes omnipresence (present infinitely

and everywhere) to Yahweh also contradicts the greater body of biblical texts. God as an ethereal force,

spirit, or the quality of oneness often described as existing in and through all persons and things, or as

one's spiritual Self, is not a Hebrew concept. Although superior consciousness, power and authority

are att ributed to Yahweh he is described by the writers of the Bible as a humanoid being(having

humanlike physical characteristics) as are other prominent elohim. This view is made obvious in the

earliest Hebrew texts that portray him as a physical being, such as in the following passages.

Now Yahweh appeared to him (Abraham)...and when he (looked up) behold, three men were

standing opposite him; and when he saw them, he ran from the tent door to meet them, and bowed

himself to the earth, and said My Lord, if now I have found favor in your sight, please do not

pass your servant by. Please let a little water be brought and wash your feet and rest yourselves

under the tree; and I will bring a piece of bread, that you may refresh yourselves...and he placed(the food) before them and was standing by them under the tree as they ate. Gen 18:1-8

Then the men rose up from there and looked down toward Sodom; and Abraham was walking

with them to send them off. And Yahweh said, shall I hide from Abraham what I am about to

do? Gen 18:16,17

Thus Yahweh used to speak to Moses, face to face, just as a man speaks to his friend... Exo

33:11


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Then Yahweh said, Behold, there is a place by me, and you shall stand there on the rock; and...

I will put you in the cleft of the rock and cover you with my hand until I have passed by; then I will

take my hand away and you shall see my back, but my face shall not be seen. Exo 33:21-23

The dramatic Exodus encounter with Yahweh also includes the mysterious warning to Moses You

shall not see my face, for no man can see me and live! (Exo 33:20) which, at first glance, appears

incongruent. Yet, since Moses is said to have spoken with Yahweh face to face and obviously

survived, we can fairly assume that this warning is similar to many others issued by Yahweh for Moses

to keep the people away from him lest they break through to gaze and many of them perish (e.g. Exo

19:12; 19:21).

Exodus does record that other Hebrew elders besides M oses were selectively permitted to ascend

Mount Sinai for an audience with Yahweh. The general impression one gets from this series of meetings

is that Yahweh was identified as the chief Creator God and supreme authority figure among the elohim,

that he instituted the new biblical religion of the Jews with strict moral laws and complex religious rites

and observances, and that he p ossessed extraordinary extraterrestrial powers and characteristics but

was seen as human-like in form and appearance; otherwise we should expect the texts to describe him

differently.

Angels

Not unlike other religious beliefs pertaining to deity, angels have a history replete with speculation,

myth and fantasy. For example, even though there is no such concept offered in the Bible, a great many

people believe that righteous human beings become heavenly angels at death, a tradition owing to the

Greek influence that nudged its way into Christianity as the gospel was preached throughout the

Greco-Roman empire. Originating from the Greek concept of the soul (Gr.psuche) it was believed that

the indwelling human spirit, or mind (i.e.psyche), exits the body at mortal death to return to an

astronomical star-point associated with various Greek gods. By the thirteenth century, Greek spiritism

was so pervasive that even St. Thomas Aquinas was led to speculate as to how many such angels couldfit on the head of a pin!

With the advent of modern astronomy, Copernicus and Galileo shook many of the religious beliefs of

the Greek influenced Christian world relative to the universe. During the reformation, the biblical

worldview rebounded for a t ime, thanks to such brave thinkers as Sir Isaac Newton, one committed as

much to theology as science who believed in both the Hebraic doctrine of a bodily resurrection of the

human dead at the end of the ages and anthropomorphic angels having a cosmic residence.

Then, from the art and literature of the Renaissance until today we see the emergence of a kind of

childlike mythology that has gained cultural pop ularity where angels are depicted as super-humans

with bird wings and brilliant halos gracefully frolicking in the clouds, strumming golden harps. Suchfanciful notions contrast sharply with the Bible's portrayal of angels as extraterrestrial elohim. While

wings certainly can have a symbolic relevance to space flight, the depiction of biblical angels as

bird-like creatures, or in some other fantastic spiritual form, is erroneous and misleading from a biblical

perspective.

The English word angel,translated from the NT Greek aggellosor the OT Hebrew malak,meaning

one sent, as in a messenger or emissary, whether human or extraterrestrial, most often refers to a

mighty elohim emissary of Yahweh in the Bible texts. However, in some texts elohimhas been rendered

as angel which, while technically a mistranslation, does represent the correct Hebrew worldview


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relative to angels as being among the elohim kind. An angel, then, is simply the biblical term used to

describe an extraterrestrial elohim emissary on a mission, sent to Earth from another world, realm, or

station somewhere in the cosmos.

The Hebrew scribes p rimarily recorded their contact with extraterrestrial anthropomorphicgods and

angels (the elohim), not disembodied spirit-entities. Whenever a rare biblical passage does use the term

spirit to describe an angel, it need not be viewed as a significant departure from the greater body of

texts that describe them in anthrop omorphic terms. To a simple people, such elusive beings who fly

through the cosmic realm may indeed have seemed like supernatural sp irits that were ever p resent,

whether coming from the sky or perceivedpsycho-spiritually, while seldom seen in the flesh.

There is an intrinsic problem embedded in the biblical translations that confounds the authentic Hebrew

worldview concerning all things spiritual that is worth noting. The frequent, random, and arbitrarily

interchangeable terms soul and spirit creates a unique interpretive challenge for Bible students. It

would be a daunting task to sort out all of the confusion created by such misunderstood terminology

since traditional spiritual beliefs stubbornly prevails over accuracy of t ranslation, regardless. We should

observe, however, that the Hebrew authors did not originate many of the spiritual concepts common to

the Judeo-Christian religious culture although the abundance of spiritualistic terminology in the English

Bible translations naturally leads one to assume so.

The term soul (Heb. nepheshand Gr.psuche) is correctly translated as a living-breathing creature of

any species. In other words, a fish, a pig, a cockroach, and a human being can be said to have a soul(i.e.

biological life) in the most literal sense, from a true biblical perspective. Yet, as an embarrassing example

of dishonesty in translation, these two distinctive words that are arbitrarily rendered soul throughout

the Bible are only correctly translated lifeor living creaturein certain texts where the rendering soul

might result in theological controversy (e.g. Gen 2:7, Pro 12:10, M at 16:25, Rev 8:9).

The word spirit (noun or pronoun) comes from the Hebrew ruachor the Greekpneuma. Both words

are literally defined as wind(broadly) and, by extension, the indwelling breath or act of breathing air.Nowhere in the Bible texts do we find soul represented as the disembodied spirit of a human being

or any creature. The literal definition of ruachorpneumadoes not, however, disallow a broader

interpretation of a text in which the word spirit appears since a writer may occasionally use the

words figuratively, the immediate and broader context being the primary rule guiding a correct

interpretive transliteration.

It is merely a translation bias that reinforces spiritual mysticism that accounts for much of the

confusion and doctrinal controversy surrounding the interpretation of many Bible texts. One of the

unfortunate results of over spiritualizing the biblical texts is that almost any point of view can be

subjectively argued using the same, frequently myst ifying, passages of scripture that refer to things

spiritual. With a more literal and non-mystical interpretation of the texts, applying the extraterrestrial

paradigm, many former conflicts over difficult spiritual concepts and doctrinal issues are easily laid to

rest.

Religion, the occult, and popular culture is rife with subjective experience regarding the paranormal and

sightings or contact with various angelic beings, ghosts, spirit guides, aliens, poltergeists and assorted

hobgoblins. The Hebrew biblical texts, however, warns that any focused effort to contact the dead or

otherworldly beings that involves witchcraft, necromancy, angel worship, sorcery, conjuring, or

channeling of various entities, and idolatry in any form, is potentially dangerous and strictly forbidden.


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Any references to sp iritism or occult practices in the biblical texts are therefore either purely anecdotal

or are presented in a negative way.

It would be a serious error in judgment to presume that all angels are inherently guided by the purest

virtues with the best of intentions toward humankind. At least from the ancient Hebrew perspective,

such is not the case. Elohim angels and gods are broadly represented throughout the texts and seem to

differ as much in character, motives and activities, high and low, as do human beings. Adversarial elohim

are also mentioned throughout the Bible, including Satan who is said to appear as a radiant angel (see

II Cor 11:14). As one begins to grasp the ancient Hebrew worldview relative to the vast diversity of

extraterrestrial mighty ones and the cosmic conflict being waged among them, such warnings take on

an ominous tone (see chapter entitled Star Wars).

Historically, Jews and Christians have shared some of the non-biblical mythology and religious beliefs

of the Egyptians, Babylonians, Greeks and many other cultures with whom they have lived or were

subject to, and so refer to various gods and mythical creatures, often depicted in the art and literature of

the ancient world as having some unusual human, animal, rept ilian, or hybrid form, throughout the

biblical texts. However, elohim angels sent by Yahweh, while sometimes unique enough in appearance

to be easily recognized by the contactee (e.g. Jdg 13:6; Dan 10:5,6; Mat 28:3; Luk 24:4), are always

described as human-like extraterrestrial beings, orspacemen, who can even pass unnoticed as an

average-looking person (see Heb 13:2).

There are, however, a few references to extraterrestrial entities under Yahweh's direct command and

control that are described much differently, such as those called cherubim and seraphim. Although

commonly depicted as plump, infant-like winged beings in religious art, a cherub(pron. keroob) is an

ancient Chaldean word of unknown derivation that is never defined as an angelic being anywhere in the

Bible, yet isassociated with flight. Only Ezekiel (Ch. 10) definitively identifies a cherub as the

incredible spacecraft he encountered by the Chebar River in the opening chapter of his prophecy (see

next chapter). An unbiased analysis of all other texts pertaining to cherubimindicates that this is most

likely some type of exotic spacecraft, perhaps distinct in appearance from other common UFO shapes(ref. Gen 3:24; Exo 37:1-7; II Sam 22:11; I Kin 6:23-28; I Chr 28:18; Psa 18:10; Eze Ch.1 &10).

The Bible makes two references to theseraphim,a unique word rendered from the Hebrewseraph,

meaning on fire. Elsewhere though, it has been translated as fiery flying serpent. Though not

described in any detail, these seraphim are also associated with flight and may be an entirely different

class of being (i.e. not identical to the humanlike elohim), or could represent a type of sp acecraft of

radiant, orfiery, appearance. Religious art and tradition may depict cherubim and seraphim as

anthropomorphic angelic beings but the Bible does not, leaving one to speculate (see Num 21:8; Isa 6:2;

Isa 14:29; Isa 30:6).

Within an app arent hierarchy of responsibility or rank, Yahweh's emissaries often speak with such

authority, as in passages which identify an Angel of the Lord (e.g. Gen 22:11 & 31:11; Exo 3:2 &

23:20,21; Jdg 2:1-5) that some Bible students have been led to sp eculate about their identification with

principal deity. Angels are also said to possess highly evolved psychic and telepathic abilities (e.g. Gen

18:12-15 & 20:6; Num 11:17; Exo 28:3; Deu 2:30; I Sam 16:14; I Kin 22:19-23), and scientific

technology so advanced as to dwarf the greatest human achievements of the modern era.

While these extraterrestrial beings take care to guard themselves from unwanted human contact (e.g.,

Gen 19:1-11; Exo 19:20-25), they are obviously not shy about making unannounced app earances or


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involving themselves directly in human affairs. It is quite clear that they have, from the beginning,

monitored their human experiment with intense personal interest and not merely as passive observers.

From the first seeding of human beings on planet Earth the elohim have authoritatively manipulated

their creation, even genetically enhancing the species through unnatural pregnancies that resulted in the

birth of sp ecial elohim offspring (e.g. Gen 18:9-15 & 21:1-7; Jdg 13:2,3; Mal 2:15; Mat 1:18-25; Luk

1:5-15). At least one passage even suggests their sexual union with human females to procreate a hybrid

progeny (see Gen 6:1-4).

In the OT elohim emissaries were frequently sent to assist Israel in times of national peril and to help

defeat her enemies, but they also appeared to p rotect and defend esteemed individuals. What is

significant in such instances is not only their zealous concern with Israel but also their willingness to

employ extraordinary resources and capabilities to intervene in life-threatening situations, such as in the

following selections.

Then (King) Nebuchadnezzar was filled with wrath, and his facial expression was altered

toward Shadrach, Meshach, and Abednego. He answered with orders to heat the furnace seven

times more than it was usually heated. And he commanded certain valiant warriors who were in

his army to tie up Shadrach, Meshach, and Abednego...[and] cast them into the midst of the

furnace of blazing fire...[and] the fire slew those men who carried [them] up...Then

Nebuchadnezzar the king was astounded...and said Look! I see four men loosed and walking

about in the midst of the fire without harm, and the appearance of the fourth is like a son of the

mighty ones!...[Then] he responded and said [to them] Come out, you servants of the highest

mighty ones, and come here!...Then [they] came out of the midst of the fire...and the king's high

officials gathered around and saw [that] the fire had no effect on the bodies of these men, nor was

the hair of their heads singed, nor were their trousers damaged, nor had the smell of fire even

come upon them. [The king then] responded and said, Blessed be the mighty ones of Shadrach,

Meshach, and Abednego, who sent their emissary to deliver their servants! Dan 3:19-28

Then the king (Darius of the Medes) gave orders, and Daniel was brought in and cast into thelions' den. The king spoke and said to Daniel, Your mighty ones whom you constantly serve will

deliver you. And a stone was brought and laid over the mouth of the den; and the king sealed it

with his own signet ring and [those] of his nobles, so that nothing might be changed with regard

to Daniel...[When] the king arose with the dawn...and went in haste to the lions' den...he cried out

to Daniel...[and] Daniel spoke to the king, O king live forever! My mighty ones sent an emissary

to shut the lions' mouths, and they have not harmed me, inasmuch as I was innocent before

them...[then] Daniel was taken up out of the den, and no injury whatever was found on him,

because he had trusted in his mighty ones. Dan 6:16-23

And when [King Herod] had seized [Peter], he put him in prison, delivering him to four squadsof soldiers to guard him...[but that night] Peter was sleeping between two soldiers, bound with

two chains; and guards were watching over the prison. And behold, an emissary of [Yahweh]

suddenly appeared, and a light shone in the cell; and he [roused Peter] and the chains fell off his

hands. And the emissary said to him, Dress yourself and put on your sandals...and follow me.

And [as he did so] he did not know if what was being done by the emissary was real [or a

dream]. And when they had passed [the guards] they came to the iron gate [of the prison] and it

opened for them by itself, and they went out...and immediately the emissary departed from him;

and when Peter came to his senses, he said, Now I know for sure that [Yahweh] has sent forth

his emissary and rescued me from the hand of Herod...And when the day came there was a great


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disturbance among the soldiers as to what had become of Peter; and when Herod had searched

for him [in vain] he examined the guards and ordered them [executed]. Act 12:4-11

Elohim emissaries were indeed so active in the affairs of Israel and the lives of numerous individuals

that we may conclude that, cover-to-cover, the Bible is an extraordinary repository of first-hand

reports of close encounters with powerful extraterrestrial beings. Yet, after centuries of tampering with

the texts, these amazing testimonials have been trivialized as simplistic mythology by the Bible's

detractors and oversp iritualized by the neo-charismatic church culture of Western Christianity.

Respect for the elohim emissaries of Yahweh is further emphasized in the NT with the introduction of

a special Holy One called the Holy Spirit (or Holy Ghost) alternately referred to as the Helper,

Comforter, and the Spirit of Truth. It is said that he alone is the only being, Lord Yeshua included,

toward whom blasphemy (i.e., a cursing insult) is directed that automatically results in eternal

condemnation without mercy (see Mat 12:31,32). Though not described as having humanoid phy sical

characteristics, as are Yahweh and other elohim emissaries, the Holy Spirit is nevertheless referred to as

a beingrather than a mystical force. But, since the NT only ascribes certain extraordinary spiritual

phenomena to the manifest presence of the Holy Spirit, the actual form, app earance and domain of this

uniquely commissioned being is a mystery.

While it may appear that the highly venerated and powerful Holy Spirit is unique to Christian teaching,

upon closer examination it could be reasonably argued that this extraordinary being may be the same

mighty emissary of Yahweh, or Angel of the Lord, who helped deliver the Exodus Jews from Egypt as

in the following sample passages offered from among several.

And the elohim emissary (of Yahweh) who had been going before the camp of Israel moved and

went behind them; and the pillar of cloud moved from before them and stood behind them. Exo

14:19

...And the emissary [from Yahweh's] presence saved them...but they rebelled and grieved his

Holy Spirit... Isa 63:9,10

In the Gospel of John this unnamed Holy One is said to have been sentby Yeshuafromthe Father to

personally communicate his will concerning judgment of the world, to glorify and bear witness to

Yeshua, to guide faithful believers into all the truth, and to reveal things to come (Jno 14:16,17; 14:28;

15:26; 16:7-15). Uniquely empowered to communicate and act on behalf of the Father and the Son, the

Holy Spirit is included in Christianity's Holy Trinity doctrine (three distinct Gods, Father, Son and

Holy Ghost, equal one Triune Godhead), however there are no texts that specifically designate him as

principle deity. The following may help clarify the relationship between the Father Yahweh, the Son

Yeshua, and the Holy Spirit.

But the Helper, the Holy Spirit, whom the Father will send in my name, he will teach you all

things and bring to your remembrance all that I said to you. Jno 14:26

The Helper will come, the Spirit who reveals the truth about [elohim] and who comes from the

Father. I will send him to you from the Father and he will speak about me. Jno 15:26

But I am telling you the truth: it is better that I go away, because if I do not go, the Helper will

not come to you. But if I go away, then I will send him to you. Jno 16:7


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When however, the Spirit of Truth comes, who reveals the truth about [elohim], he will lead you

into all the truth. He will not speak on his own authority, but he will speak of what he hears and

will tell you of things to come. He will give me glory, because he will take what I say and tell it to

you. Jno 16:13,14

Such identity distinctions may well be a matter of traditional doctrine versus scholarly exegesis of the

texts where conflicts and confusion often arise relative to Trinitarian theology, but that is not the

subject of this p resent study. The aim here is to focus on the original and authentic beliefs and teachings

of the Hebrew writers of the NT texts regarding these three unique persona who are, rightly or wrongly,

commonly worshiped as God by a majority of Christians.

Those wishing to examine this doctrine more closely may, however, find some historical insight of

value. Although Trinitarian theology was completely unknown to Christianity prior to its fabrication

by the architects of the Nicino-Constantinople Creed under the direction of the Roman Catholic

Council of Bishops, led by Emperors Constantine and Theodosius in the fourth century A.D., it has

always been an orthodox doctrine throughout Christian history. This difficult theological construct is

clearly intended to controvert any app earance of pantheism (belief in multiple gods) found in the

biblical texts, perhaps revealing an underlying motive behind the traditional translation bias we see.

What should concern every intelligent p erson regardless of religious persuasion is that the p roscription

of the Bible's authentic worldview with respect to the extraterrestrial mighty ones deprives the world

of an important historical insight into the origin of our species as well as the character and intentions of

these beings regarding planet Earth. Given their obvious technological superiority and our own

vulnerability, it would seem to be wise for us to learn everything we can from such an impressive

reference source as the Bible about just who and what we are dealing with.

The Hebrew writers clearly lived in fear and awe of Yahweh and his mighty ones, teaching strict

obedience to their every command. They believed that, as their direct creation, Earth and all of

humankind belong to these elohim and, thus, our fate is in their hands. The elohim did not hold opencourt to consider the counsel of humans and rarely altered their judgments and plans, intervening

authoritatively to direct, not merely observe, the course of human history for their own purposes.

Significantly, the Hebrew writers paint a picture of a paramilitary vertical command structure

descending from Yahweh downward and appear to have been quite impressed with the warlike nature

of the elohim. Not only were they actively involved in Israel's earthly conflicts and conquests, but they

also engaged in battles of cosmic proportions, star wars if you prefer, with certain extraterrestrial

adversaries who are always portrayed as inherently malevolent.

Now as Jacob went on his way, elohim emissaries met him. And Jacob said when he saw them,

This is an elohim garrison! So he named that place, Mahanaim (meaning companies orregiments). Gen 32:1,2

Yahweh is a man of war... Exo 15:3

Who is the radiant king? Yahweh, strong and mighty! Yahweh, mighty in battle! Psa 24:8

Indeed, I (Yahweh) lift my hand to the universe and say, As I live forever, if I sharpen my

flashing sword and my hand takes hold of justice, I will render vengeance on my adversaries, and

I will repay those who hate me. Deu 32:40,41


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...a man was standing opposite [Joshua] with his sword drawn and Joshua went to him and

said to him Are you for us or for our adversaries? And he said, No, rather I indeed come now

as captain of the troops of Yahweh. And Joshua [bowed low] Jos 5:13,14

For my sword is satiated in outer space... Isa 34:5

And there was war in outer space, Michael and his angels [elohim squadrons] waging war with

the dragon [Satan] and his angels [elohim squadrons] Rev 12:7

The OT also contains numerous stunning accounts of Yahweh and the mighty ones ordering or

personally carrying out the annihilation of multitudes of human beings. One such instance concerns the

familiar report of the total mass destruction of the cities of Sodom and Gomorrah, the Hiroshima and

Nagasaki of the ancient world, for their gravely offensive behavior (see Gen 18:16-19:29).

Yahweh and the mighty ones were obviously greatly distressed with the state of affairs here on Earth

and were, for whatever reasons, unwilling to let nature run its course with respect to the evolution of

those primitive civilizations of the OT era. Indeed, it is the consistent claim of the Hebrew writers of

the OT that Yahweh personally directed the wholesale slaughter of the barbaric outlaw nations who

stood against t iny Israel, sp anning centuries of wars, in order to establish Israel as a chosen people andto assert his singular authority over our planet.

Besides the chosen few with whom Yahweh interacted personally, we are reminded that millions of

eyewitnesses reportedly observed, first hand, the awesome deeds of these mighty spacemen. Yet,

throughout their history, Israel continued to practice the lifestyle and religions of the Egyptian,

Babylonian, Persian, and Greco-Roman cultures, which so provoked their jealous god that he often

rained terrible calamities upon them as p unishment for their unfaithfulness. The extent to which guilt

and fear is seared into their national conscience (perhaps the principal mood of the OT) leaves little

doubt about the reality of Israel's experience with these extremely powerful and authoritarian beings.

Although certain OT texts, especially the Psalms, praise Yahweh for his mercy and magnanimity, one is

nonetheless left with the overall impression that the far-from-perfect nation of Israel obeyed Yahweh

(whenever they did obey him) more out of the fear of the consequences of disobedience than from a

sincere desire to please him. It would not be until the appearance of Yeshua of Nazareth that the Jews

would be treated to the concept of a more merciful and compassionate god who not only rules as the

all-powerful monarch of a vast cosmic empire but also dearly loves his Earth children as a kind and

caring Father.

One of the more interesting examples of the interrelationship between the OT and NT worldviews

regarding the elohim is a reference in the Book of Hebrews to a highly esteemed ancient Priest-King

named Melchizedek, ruling on earth during the time of Abraham. This biblical address to MessianicJews presents a t echnical argument which holds that Yeshua, as the M essiah, both fulfills and

surpasses the Jewish religion with its old covenant, Law of Moses and Levitical priesthood, and

confirms his authority in a mysterious ancient orderof royal high priests (see Heb 5:5-10; 6:13-20;

Ch.7). It is also clearly stated in Hebrews 7:3 that Melchizedek was an immortal being without human

heredity, implicitly of extraterrestrial elohim origin, who was so extraordinary that the Hebrew writer

declines to give further details about him since, in his view, readers couldn't handle it (Heb 5:11).

Given the Bible's characterization of elohim in military terms with references to cosmic warfare,

coupled with the NT commentary on a royal high p riesthood, one may view Yahweh's cosmic empire


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as a Royal House served by an Ancient Order (or caste) of great warrior priests. Absent more precise

information in the texts, this simplified port rayal of the Hebrew family of extraterrestrial gods and

angels should suffice to overcome many long-standing misconceptions while clarifying the Bible's

cosmic theology that provides an exciting newtestament for modern times.

THE MIRACLES OF TECHNOLOGY

As the twentieth century dawned in America, Simon Newcomb and other brilliant minds of the day

were busy proving that heavier-than-air machines could not possibly fly. Such theories were suddenly

shattered on December 17, 1903, when two bicycle mechanics in South Carolina, Wilbur and Orville

Wright, took off from Kill Devil Hill in their flying machine, the Kitty Hawk.

When those first American aviators launched the pursuit of a flight technology that would sp eedily

evolve to the p oint where exploration of outer sp ace, humankind's ancient quest, would become

routine, their bold but simple achievement was heralded throughout the world as a true miracle of

technology. Succeeding generations would continue to pioneer even greater technological miracles at

such a dizzying exponential rate of achievement that a shocked religious culture became irresistibly

propelled into a futuristic brave new world, ready or not.

Indeed much of the world has not been ready. Today, one may venture to remote regions of our planet

which has seen little change for thousands of years and discover confined social groups ut terly devoid

of scientific knowledge and modern technology. Virtually untouched by the outside world, such

peoples seem quite content with the daily rigors of a very primitive existence.

History has shown that whenever such primitives are contacted by an unknown civilization far moreadvanced than their own, their first reaction is one of fear and awe. They may even submit themselves

to servitude and worship their superiors as gods upon witnessing their apparently supernatural

technology. Although crude by modern standards, the technology of sixteenth-century Europe seemed

quite awesome to the native peoples of the New World as entire populations were easily subdued by

the invading white gods with their killing fire st icks, that is, until the primitives acquired the same

equalizing magic for themselves!

Science and technology which may thus seem miraculous to one observer may be easily explained and

regarded as common by another, depending solely on the scientific knowledge and state of technology

that exists within a resp ective culture at any given point along a developmental timeline. This concept

becomes very important to our understanding of the Hebrew record under study as we fairly analyze

the texts within their prop er historical and cultural context. We must take care to view the events

described in the Bible through the eyes of the simple people who recorded them, people whose science

and technology was at a very primitive level.

Let's imagine for a moment that we are time travelers journeying to the Middle East five thousand y ears

ago. Just for fun, let's say we're going there in a high-tech DeLorean time-travel automobile such as seen

in the movieBack to the Future. Of course we'll need to wear protective clothing so we'll be outfitted in

a shiny silver space suit. As we are about to zoom in on a tiny primitive village, we see that the

residents are busy attending to the duties of personal and social survival, herding animals, tilling fields


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and gardens with crude tools, carrying water from a common well as they do each day.

As we screech to a halt in the middle of town quite unexpectedly with a flash and sonic boom, the

startled peasants scatter and hide in a maddening panic. We then step out of our shiny, gull-winged

vehicle and attempt to communicate that we mean them no harm. After some time, the village chief is

shoved forward by the gathering throng of trembling onlookers and, prostrating himself before us,

humbly begs for mercy for his village. Perhaps he even orders a burnt offering, the fatted calf or some

other sacrifice appropriate to the occasion.

Seeing that any real dialogue is probably impossible under the circumstances and not wishing to create

further chaos, we graciously accept the offering and politely give the chief a colorfully wrapped

nutrit ion bar in return. Then we get back into our t ime car, flash our headlights, honk the horn, and fly

off in the blink of an eye. Not a big deal, really, from our perspective.

Centuries later, a contemplative scribe sits cloistered in a dark, quiet candle-lit room in a stone temple

or monastery, papyrus and quill in hand, penning an age-old tale which might go something like this:

And the heavens were rent with fire and thunder in the sight of God's people; and behold, there

appeared a great beast in their midst, and its appearance was like behemoth and it shone likeburnished bronze; and its eyes were as flaming fire, and its voice was like a lion, and it had the

wings of an eagle with which it flew like the wind. And behold, the mighty ones came forth unto

God's people and their appearance was radiant; and they calmed the beast and shut its mouth.

And Boaz the Elder took a tender kid and cut it and laid it before them on the fire. And the mighty

ones received his offering and spared the city. Then Boaz the Elder put forth his hand and

received the Jewel of Wonder from the Angel of the Lord upon which sacred words were written by

the finger of God; and this is the sacred Jewel of Wonder which was devoured by Morg the

Philistine. And behold, the mighty ones mounted the great beast and a whirlwind received them up

into heaven as the sound of a trumpet was heard by God's people. And an altar was built unto

God which is named Jewel of Mercy unto this day.

This modestly humorous illustration is simply an attempt to show how a primitive scribe might report

an encounter with beings possessing a form of technology beyond his experience and therefore quite

difficult to explain. With respect to airborne conveyances, for example, we might well expect such a one

to use descriptive language symbols associated with the sky (wind, storms, clouds, stars, birds, etc.), as

well as familiar vehicular terms, such as horses and chariots. Any brilliant external lighting or radiating

beam from a spacecraft would app ear as blazing fire or lightning, and be described as such for lack

of any conventional terminology in his own language that would be more precise. Certainly nothing

common to the Hebrew writers world would be much help in describing a spaceship.

What is most significant to this present study is the Hebrew writers consistent attempt to describe ameansof extraterrestrial transportation using contemporaneous symbolic terminology. The key to

interpreting such language symbols lies within the context of a particular passage wherein we simply

ask ourselves whether the writer is referring literally to an earthly object or phenomenon, or not. In the

case of an airborne chariot of fire or flaming horses, for example, we know that real horses and

chariots do not fly through the air with the greatest of ease, nor would they survive being engulfed in

flames. Also, vaporous weather phenomena such as clouds and whirlwinds are probably not the

common mode of vehicular travel for technologically advanced extraterrestrials.

Let us assume that these mighty ones, consistently described as flying through the atmosphere or


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coming down from the sky to earth, as noted throughout the Bible, travel to Earth from their residence

somewhere in the cosmos. From today's technological vantage point, we may logically reason that the

probable meansof transport they employ is some type of spacecraft. Besides flying clouds and

fiery chariots which are frequently used language symbols, there are other possible vehicular terms

that appear occasionally in certain texts. The Hebrew writers may not have understood exactly what it

was they were seeing but they clearly attempted to describe, as best they could, some sort of airborne

transportation employed by their sky gods.

As we continue the practice of correctly re-translating key words for clarification, readers must also

begin to judge for themselves by the immediate context and the use of symbolic terminology, whether

such passages might reasonably refer to extraterrestrial space flight technology. We begin with some

examples that quite obviously describe airborne travel (note the frequent use of the word ride).

There is none like the mighty ones of [Israel], who ride from outer space to your help and

through the skies, majestically. Deu 33:26

To Him who rides through the distant cosmos which is from ancient times...His strength is in the

skies. Psa 68:33,34

Behold, Yahweh is riding on a swift cloud... Isa 19:1

And He rode upon a cherub and flew; and He sped on the wings ofthe wind. Psa 18:10 & II

Sam 22:11

Who are these [mighty ones] who fly like a cloud, and like the doves to their perches? Isa 60:8

He lays the beams of his upper chambers in the [cosmic] waters; He makes the clouds his

chariot; He walks upon the wings of the wind; He makesthe windshis emissaries andblazing

firehis servants. Psa 104:3,4

Behold, Yahweh will come in fiery chariots like the whirlwind. Isa 66:15

Behold, he goes uplike clouds; his chariots (are) like the whirlwindand his horses are swifter

than eagles. Jer 4:13

The chariots of the mighty ones are myriads, thousands upon thousands; Yahweh is among

them. Psa 68:17

Many of the Bible's most familiar stories reveal an exciting technological relevance. One interesting

example is found in the Book of Exodus where the extraterrestrial paradigm holds great historical as

well as religious significance. Beginning in chapter three of Exodus, Moses relates his own personalclose encounter with an emissary of Yahweh who appeared to him quite unexpectedly as he was

tending his father-in-law's sheep. The familiar story of Yahweh addressing him from a burning bush is

not, however, well translated. A more precise interpretation of the event when accurately translated

from the Hebrew reveals that an elohim emissaryappeared to him in the midst of a bright blaze(of

light) which engulfed a thicket.

It should be pointed out again that what is often termed the glory or fire of Yahweh in our English

Bible translations may certainly be a reference to the intense brightness of a beam of light projected

from a spacecraft. In the aforementioned case the entire thicket, or grove, where Moses stood was


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engulfed in a radiant light as the elohim addressed him. This recorded encounter also mirrors many other

similar reports of contact with UFOs emitting intense beams of light, with or without personal

extraterrestrial contact, which lends the story a more modern and plausible authenticity perhaps

missing in the traditional God spoke from within a burning bush rendering.

Continuing in Exodus with the story of the Hebrew peoples' escape from Egypt, Moses records how a

spectacular pillar-shaped flying object led perhaps one million liberated Jews on a nomadic journey

through the desert wilderness of the Middle East, guiding and protecting them for an astonishing forty

years! The object is said to have moved slowly or hovered overhead in a stationary position so that the

vast throng of wilderness wanderers could follow wherever it would lead them. In the Hebrew language

the word used here is ammud, which is defined as a stationary solid column or pillar common to

architectural construction and is obviously meant to describe the shape or form of the extraterrestrial

object they observed. It is alternately referred to as both cloud-like by day and glowing like fire at

night.

This definitive description happens to coincide with reports of one of the most frequently sighted

UFOs in history, besides the saucer-shaped craft. In hisAnatomy of a Phenomenon: Unidentified

Objects in Space; AScientific Appraisal, Jacques Vallee says of this class of UFO, [they] appear as

huge cylindrical forms surrounded by cloud-like formations, often vertical. Eyewitnesses have also

reported various smaller objects flying to and from a cylindrical mother ship of this class and a great

many sightings report a cloud-like halo or corona of light surrounding such craft. Also, included in

many night time encounters are accounts of intense beams of light radiating from UFO vehicles which

has been described by some observers as appearing like a fire in the sky, further reinforcing the

Exodus report.

Another important observation must be made as we examine this remarkable biblical story. It remains

an accepted historical fact that a million or so unsophisticated desert nomads apparently considered it

the most important calling of their lives to keep a written record of this compelling report of a mass

sighting of an extraordinary UFO upon which future generations would build the Jewish religion. Theidea that so many eyewitnesses would have permitted an inaccurate or flawed record of such a

momentous extraterrestrial encounter to go unchallenged for thousands of years is unreflective at best.

Had these simple people not have fled the relative security of civilized life in Egypt to follow a pillar-

shaped aircraft leading them toward an uncertain and potentially perilous future in the desert there

might possibly be no biblical religion for us to scrutinize today. Scientists and scholars may debate

certain details of the record but they can hardly claim analytical objectivity if the reality of the report is

discounted simply because a primitive scribe makes an error in his wilderness geography or uses

peculiar language symbols to describe a technology totally unfamiliar to him. The best scholarship

demands that we allow for the p ossibility that a high degree of historical accuracy exists in the Hebrewrecord.

And Yahweh was going before them in a pillar of cloud by day to lead them on the way, and in a

pillar of fire by night to give them light, that they might travel both day and night. And the pillar

did not depart from them. Exo 3:21,22

And it came about, whenever Moses entered the tent, the pillar of cloud would descend and stand

at the entrance of the tent; and [Yahweh] would speak with Moses. When all the people saw [this

event, they would] arise and worship. Exo 33:9,10


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And the [airborne] emissary of the mighty ones who had been going before the camp of Israel

moved behind them and

on the wings of angels- the extraterrestrial theology of the hebrew record

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