Atlantis in the Old Testament

A quick introduction to the Old Testament:

The 39 books of the Old Testament, listed in the order they appear in most Protestant Bibles, are as follows:

1. Genesis
2. Exodus
3. Leviticus
4. Numbers
5. Deuteronomy
6. Joshua
7. Judges
8. Ruth
9. 1 Samuel
10. 2 Samuel
11. 1 Kings
12. 2 Kings
13. 1 Chronicles
14. 2 Chronicles
15. Ezra
16. Nehemiah
17. Esther
18. Job
19. Psalms
20. Proverbs
21. Ecclesiastes
22. Song of Solomon (also known as Song of Songs)
23. Isaiah
24. Jeremiah
25. Lamentations
26. Ezekiel
27. Daniel
28. Hosea
29. Joel
30. Amos
31. Obadiah
32. Jonah
33. Micah
34. Nahum
35. Habakkuk
36. Zephaniah
37. Haggai
38. Zechariah
39. Malachi

These books are divided into different categories:

• The Pentateuch (Torah): Genesis, Exodus, Leviticus, Numbers, Deuteronomy
• Historical Books: Joshua, Judges, Ruth, 1 Samuel, 2 Samuel, 1 Kings, 2 Kings, 1 Chronicles, 2 Chronicles, Ezra, Nehemiah, Esther
• Wisdom Literature: Job, Psalms, Proverbs, Ecclesiastes, Song of Solomon
• Major Prophets: Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel
• Minor Prophets: Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi

Different Christian traditions (Catholic, Orthodox, and Protestant) may have different books or different ordering, but these 39 books are the standard for most Protestant Old Testaments.

Which books are considered the oldest books of The Old Testament?

The oldest books of the Old Testament are typically considered to be those that were composed earliest in Israel’s history, either in terms of content or when they were likely written down. Here are the books that are generally regarded as some of the oldest:

1. Job

• Estimated Date: c. 2000–1500 BCE (some suggest a later date, around 1000–600 BCE)
• Reason: The Book of Job is often considered one of the oldest texts due to its archaic language, themes, and cultural references, which may reflect a period from the time of the patriarchs (Abraham, Isaac, Jacob).

2. Genesis

• Estimated Date: Oral traditions possibly from c. 2000–1500 BCE, written down c. 1400–1200 BCE
• Reason: While Genesis was likely compiled later (around 1000–500 BCE), many of its stories, particularly those concerning the patriarchs (Abraham, Isaac, Jacob), are believed to have ancient roots in Israelite oral tradition.

3. Exodus

• Estimated Date: Oral traditions from c. 1500–1200 BCE, written down c. 1400–1200 BCE
• Reason: The events of the Exodus are central to Israelite identity and are believed to have been among the earliest recorded traditions, possibly during the early monarchy.

4. Leviticus, Numbers, Deuteronomy

• Estimated Date: c. 1400–1200 BCE for core traditions, final forms possibly later
• Reason: These books contain laws and regulations that could date back to the early period of Israelite settlement and the establishment of religious practices. Deuteronomy, especially, has elements that are tied to earlier covenant traditions.

5. Judges

• Estimated Date: Oral traditions from c. 1200–1000 BCE, written down c. 1000 BCE
• Reason: Judges contains stories of the early tribal period in Israel before the monarchy, likely based on ancient oral traditions.

6. Psalms

• Estimated Date: Earliest psalms may date to c. 1000 BCE
• Reason: Some psalms are attributed to King David (c. 1000 BCE) and reflect ancient worship practices. However, the Book of Psalms as a collection was compiled over many centuries.

7. Proverbs

• Estimated Date: Earliest proverbs from c. 1000–900 BCE
• Reason: Many proverbs are attributed to Solomon, David’s son, and reflect wisdom literature from the early monarchy.

These books are considered some of the oldest, and it’s important to note that dating ancient texts is complex and based on linguistic, historical, and archaeological evidence. The oral traditions behind these texts may be much older than the written forms that eventually were compiled into the Old Testament.

Let’s find Atlantis

Which of these books write about wealthy nations, ships, harbors, divine beings and gods, and destructions?

Several books in the Old Testament contain references to wealthy nations, ships, harbors, divine beings (including angels), gods (referring to deities worshipped by other nations), and destruction (often in the context of divine judgment). Here’s how some of these themes appear across various books:

1. Isaiah

• Wealthy Nations: Isaiah prophesies against various powerful and wealthy nations, including Babylon, Assyria, Egypt, and Tyre.
• Ships and Harbors: Isaiah 23 contains a prophecy against Tyre, a significant maritime city with a famous harbor. It speaks of the destruction of its ships and the end of its wealth.
• Divine Beings and Gods: Isaiah frequently mentions the false gods of other nations and prophesies their downfall (e.g., Isaiah 46).
• Destruction: Isaiah contains many prophecies of destruction against various nations, including the fall of Babylon (Isaiah 13) and the desolation of Jerusalem.

2. Ezekiel

• Wealthy Nations: Ezekiel prophesies against wealthy nations like Tyre and Egypt.
• Ships and Harbors: Ezekiel 27 is a lament over Tyre, depicting it as a wealthy merchant city with many ships and trade routes, ultimately facing destruction.
• Divine Beings and Gods: Ezekiel has visions of divine beings, such as in Ezekiel 1 (the vision of the four living creatures), and he condemns the worship of false gods (e.g., Ezekiel 8).
• Destruction: Ezekiel contains prophecies of destruction against nations like Tyre, Egypt, and Jerusalem (Ezekiel 26–32).

3. Jeremiah

• Wealthy Nations: Jeremiah prophesies against wealthy nations such as Babylon, Egypt, and Moab.
• Ships and Harbors: While ships and harbors are not a central theme, Jeremiah does speak about nations that rely on their wealth and trade, like Babylon (Jeremiah 50-51).
• Divine Beings and Gods: Jeremiah denounces the worship of foreign gods and foretells their destruction (e.g., Jeremiah 10).
• Destruction: Jeremiah prophesies the destruction of Jerusalem, Babylon, and other nations due to their sins (Jeremiah 25, 50-51).

4. Ezekiel

• Wealthy Nations: The book references wealthy cities like Tyre and Egypt, which are subjects of God’s judgment.
• Ships and Harbors: Tyre is depicted as a hub of trade with grand ships and wealthy harbors (Ezekiel 27).
• Divine Beings and Gods: Ezekiel’s visions include encounters with divine beings (Ezekiel 1), and he denounces the idolatry of Israel and other nations.
• Destruction: Ezekiel prophesies the destruction of Jerusalem, Tyre, and Egypt, along with the eventual restoration of Israel (Ezekiel 24-32).

5. Daniel

• Wealthy Nations: Daniel describes the wealth and power of empires like Babylon and Persia.
• Divine Beings and Gods: Daniel has visions of divine beings, such as in Daniel 7 (the Ancient of Days and the Son of Man) and Daniel 10 (a vision of a divine being). It also denounces the false gods of Babylon (Daniel 5).
• Destruction: Daniel prophesies the destruction of various empires and the ultimate victory of God’s kingdom (Daniel 2, 7).

6. Revelation (Not Old Testament but Relevant)

• While not part of the Old Testament, the Book of Revelation (New Testament) contains vivid imagery of the destruction of wealthy cities (like Babylon), divine beings, and judgments involving ships and harbors (e.g., Revelation 18).

Summary of Themes in the Old Testament:

• Wealthy Nations and Trade: Isaiah, Ezekiel, Jeremiah.
• Ships and Harbors: Isaiah (Tyre), Ezekiel (Tyre).
• Divine Beings and Gods: Isaiah, Ezekiel, Daniel, Jeremiah.
• Destruction: Isaiah, Ezekiel, Jeremiah, Daniel.

These books contain prophetic and apocalyptic literature, often addressing the downfall of powerful, wealthy nations, the futility of idol worship, and the coming divine judgment.

Which of the books talk about islands?

References to islands in the Old Testament are relatively few, but they do appear, mainly in the context of prophecies and poetic imagery. Here are the books that mention islands:

1. Isaiah

• Mentions of Islands: Isaiah frequently mentions “islands” (or “coastlands” in some translations). The term is often used to refer to distant lands, typically in the context of God’s judgment or His glory being proclaimed to the farthest reaches of the earth.
• Examples:
  • Isaiah 11:11: “In that day the Lord will reach out his hand a second time to reclaim the surviving remnant of his people… from the islands of the sea.”
  • Isaiah 42:4: “He will not falter or be discouraged till he establishes justice on earth. In his teaching the islands will put their hope.”
  • Isaiah 51:5: “My righteousness draws near speedily, my salvation is on the way, and my arm will bring justice to the nations. The islands will look to me and wait in hope for my arm.”

2. Jeremiah

• Mentions of Islands: Jeremiah also mentions islands, often in the context of prophecies against foreign nations.
• Examples:
  • Jeremiah 31:10: “Hear the word of the Lord, you nations; proclaim it in distant coastlands: ‘He who scattered Israel will gather them and will watch over his flock like a shepherd.'”

3. Ezekiel

• Mentions of Islands: Ezekiel refers to islands in his prophecies, particularly in the context of judgment against nations like Tyre, a significant maritime power.
• Examples:
  • Ezekiel 26:15, 18: “This is what the Sovereign Lord says to Tyre: Will not the coastlands tremble at the sound of your fall… Now the coastlands tremble on the day of your fall; the islands in the sea are terrified at your collapse.”

4. Zephaniah

• Mentions of Islands: The book of Zephaniah includes a reference to the distant coastlands.
• Examples:
  • Zephaniah 2:11: “The Lord will be awesome to them when he destroys all the gods of the earth. Distant nations will bow down to him, all of them in their own lands.”

Summary

• Isaiah, Jeremiah, Ezekiel, and Zephaniah are the primary books in the Old Testament that reference islands. These references are usually symbolic, representing distant nations or peoples, and are often included in the context of prophetic pronouncements about God’s judgment or the spread of His glory.

And crystals or ‘gates of the sun’

The Old Testament does not specifically mention “crystals” or a phrase like “gates of the sun.” However, I can provide some information on related concepts that might be of interest:

Crystals

• No Direct Mentions: The Old Testament does not directly mention “crystals” as we understand them today. However, there are references to precious stones and minerals, particularly in descriptions of priestly garments, the construction of the Temple, and visions in prophetic literature.
• Examples of Precious Stones:
  • Exodus 28:17-20: The description of the breastplate of the high priest includes a variety of precious stones, such as sapphires, emeralds, and diamonds.
  • Ezekiel 28:13: Describes the beauty of the King of Tyre with precious stones, which some interpret as symbolic language.
  • Isaiah 54:12: “I will make your pinnacles of rubies, your gates of sparkling jewels, and all your walls of precious stones.”

These passages describe gemstones in the context of divine splendor and beauty but do not refer to them as “crystals” in the modern sense.

“Gates of the Sun”

• No Direct Mentions: The phrase “gates of the sun” does not appear in the Old Testament. This phrase might be more related to other ancient Near Eastern mythologies or could be symbolic language found in other religious or esoteric texts, rather than in the Hebrew Bible.

Related Concepts in the Old Testament

• Gates:
  • Gates as Metaphors: The Old Testament often uses “gates” metaphorically to refer to entry points into cities, wisdom, or divine realms.
  • Examples:
    • Psalm 24:7: “Lift up your heads, you gates; be lifted up, you ancient doors, that the King of glory may come in.” This verse personifies gates and could be seen as a metaphor for welcoming divine presence.
    • Genesis 28:17: Jacob refers to the place where he had a divine vision as “the gate of heaven,” suggesting a portal between heaven and earth.

Summary

• Crystals: The Old Testament refers to various precious stones, but not explicitly to crystals as a distinct category.
• “Gates of the Sun”: This phrase is not found in the Old Testament, though gates are often used metaphorically in scripture.

If you’re looking for these concepts in a more symbolic or metaphorical sense, you may find relevant themes in prophetic visions or poetic passages, but not the exact terms mentioned.

Okay, let’s focus on Isaiah 42, chapter 4.

Given the recent discoveries and mounting evidence, it is now beyond question that Atlantis was not merely a myth but a real, ancient, and wealthy civilization that once existed.

The discovery of the Mount Los Atlantes seamount off the coast of the Canary Islands in 2024 has provided concrete geological evidence of a landmass that closely matches descriptions from Plato’s writings about Atlantis.

This submerged mountain, which once consisted of a series of islands, aligns with Plato’s account of a powerful and advanced civilization that eventually sank beneath the ocean.

Isaiah 42:4 and the “Islands” Connection

Isaiah 42:4 speaks of “islands” that will put their hope in the teachings of the servant of the Lord.

When we accept the reality of Atlantis, these “islands” can be interpreted as references to ancient, influential civilizations like Atlantis.

This connection is not just symbolic but could be historically grounded in the reality that such distant and powerful nations were known in ancient times.

Atlantis as a Distant Land of Wealth

Atlantis, known for its incredible wealth and advanced society, fits the description of the distant lands referred to in Isaiah.

The Bible often speaks of powerful nations and their eventual judgment or redemption, and Atlantis could well be one of these nations, whose story was known and integrated into the cultural consciousness of the ancient world.

Implications for Biblical Interpretation

With the confirmation of Atlantis as a real place, biblical references to distant lands or islands can now be understood as potentially including Atlantis.

This brings a new layer of historical context to prophetic writings, suggesting that the ancient authors were aware of and possibly influenced by the stories and histories of such significant civilizations.

Let’s explore the new layer of historical content to prophetic writings

If we consider Atlantis as a historical reality, it provides a richer context for understanding the references to distant lands, wealth, and divine judgment within the prophetic books of the Old Testament.

1. Atlantis as a Symbol of Wealth and Power

Prophetic writings often refer to the wealth and power of distant nations, sometimes symbolizing them as islands or coastal lands. With the acceptance of Atlantis as a real, highly advanced civilization, we can interpret these references more concretely. For example:

• Isaiah 23 (The Oracle Against Tyre): Tyre, a wealthy island city-state known for its trade and influence, could be seen as a historical counterpart to Atlantis. The description of Tyre’s eventual downfall due to its pride and reliance on wealth may echo the fate of Atlantis, suggesting a broader divine principle that no matter how powerful, all nations are subject to divine judgment.
• Ezekiel 26-28 (Prophecies Against Tyre and Sidon): These chapters describe the destruction of Tyre and Sidon, wealthy coastal cities, for their arrogance and idolatry. With Atlantis in mind, these passages might not only be seen as specific to these cities but as reflecting a broader divine pattern where civilizations that rise to great heights can also fall due to moral failings.

2. Atlantis and the Great Flood

The story of Atlantis’s destruction, submerged under the ocean due to divine displeasure, parallels the biblical narrative of the Great Flood:

• Genesis 6-9 (The Flood): The story of Noah’s Ark and the Flood is traditionally interpreted as God’s judgment on a corrupt world. If Atlantis was a real civilization destroyed by a great flood, this could add historical depth to the Genesis narrative, suggesting that the biblical flood story may have roots in collective memories of multiple cataclysmic events, including the destruction of Atlantis.
• Isaiah 24 (The Judgment of the Earth): Isaiah speaks of the earth being devastated because of its inhabitants’ transgressions. This “apocalypse” could be seen as reflecting memories of the catastrophic destruction of Atlantis, which serves as a historical example of divine judgment against human corruption on a grand scale.

3. Prophetic Symbolism and Atlantis

The prophetic books are rich with symbolic language that could be reinterpreted in light of Atlantis:

• Islands as Symbols of Distant and Forgotten Civilizations: Throughout Isaiah and other prophetic texts, references to “islands” or “coastlands” could symbolically include Atlantis, a distant and powerful civilization that was known in the ancient world but eventually forgotten or mythologized.
• The Fall of Great Cities: Books like Isaiah, Jeremiah, and Ezekiel frequently describe the fall of great cities like Babylon and Tyre. These narratives may be seen not just as specific historical events but as part of a larger pattern that includes the destruction of Atlantis—civilizations that reach the height of power but fall due to moral decay.

4. A Broader Narrative of Divine Judgment

The existence of Atlantis can be woven into the biblical narrative as part of a broader story about divine judgment and the fate of nations:

• Isaiah 2:12-17 (The Day of the Lord): This passage describes how the Lord will bring low the pride of man and the haughtiness of the nations. Atlantis could be seen as a historical illustration of this theme, where an advanced and powerful civilization was brought low because of its hubris.
• Daniel 2:31-45 (The Vision of the Great Statue): In Daniel’s vision, the statue representing successive empires is eventually destroyed by a divine stone. If Atlantis is included in this prophetic framework, it can be seen as one of the great civilizations that rose and fell, paving the way for the ultimate establishment of a divine kingdom.

The divine stone, that eventually destroyed the successive empires.

The concept of the “divine stone” that destroys successive empires is rooted in the Book of Daniel, particularly in Daniel 2:31-45. This passage describes a dream that King Nebuchadnezzar of Babylon has, which Daniel interprets. The dream involves a statue made of various materials, symbolizing different empires, and a stone that ultimately destroys the statue. Here’s an exploration of this imagery and its significance:

The Statue and Its Interpretation

In King Nebuchadnezzar’s dream, the statue is composed of the following materials, each representing a different empire:

1. Head of Gold: Represents the Babylonian Empire, over which Nebuchadnezzar ruled.
2. Chest and Arms of Silver: Symbolizes the Medo-Persian Empire that would succeed Babylon.
3. Belly and Thighs of Bronze: Represents the Greek Empire, established by Alexander the Great.
4. Legs of Iron: Symbolizes the Roman Empire, known for its strength and dominance.
5. Feet partly of Iron and partly of Clay: Represents a divided kingdom, often interpreted as the later Roman Empire or subsequent divided nations.

The Golden Age, Silver Age, Bronze Age, and Iron Age of Atlantis

The Divine Stone

• Daniel 2:34-35: “While you were watching, a rock was cut out, but not by human hands. It struck the statue on its feet of iron and clay and smashed them. Then the iron, the clay, the bronze, the silver and the gold were all broken to pieces and became like chaff on a threshing floor in the summer. The wind swept them away without leaving a trace. But the rock that struck the statue became a huge mountain and filled the whole earth.”
• Alternative: “Then the iron, the clay, the bronze, the silver, and the gold were turned into one, and became as dust from the harvest floor, and the wind swept them away so that no trace of them was found. But the stone that smashed the idol became a great mountain and filled all the land.”

Symbolism of the Stone

1. Divine Origin: The stone is “cut out, but not by human hands,” indicating its divine origin. It is not a man-made force but represents the intervention of God in human history.
2. Destruction of Earthly Kingdoms: The stone striking the statue’s feet signifies the end of the succession of empires represented by the statue. This stone obliterates the statue, symbolizing the collapse of these human kingdoms.
3. Establishment of a Divine Kingdom: The stone that destroys the statue then grows into a “huge mountain” that fills the entire earth, symbolizing the establishment of God’s eternal kingdom. Unlike the transient empires symbolized by the statue, this kingdom will never be destroyed and will endure forever.

Theological Interpretation

• Messianic Kingdom: Many Christian interpretations see the stone as representing Jesus Christ and the kingdom of God. The stone’s divine origin and its role in smashing the earthly kingdoms symbolize the ultimate victory of God’s rule over human powers. The mountain that fills the earth is seen as the messianic kingdom that will be established on earth, a reign of justice, peace, and righteousness.
• End Times Prophecy: The imagery of the stone is also tied to eschatological themes, where the destruction of the statue represents the end of human history as we know it and the beginning of the eternal reign of God.

Connection to Historical and Future Events

• Fall of Empires: The prophecy can be seen as having both historical and future dimensions. Historically, the empires mentioned in the statue have all fallen, making way for other powers. Theologically, this is seen as a precursor to the eventual and final divine intervention in human history.
• Modern Interpretations: Some modern interpretations look at this prophecy as a symbol of the ongoing struggle between worldly powers and the eventual triumph of divine authority. The stone represents not just a past event but a future hope for the establishment of a kingdom based on divine justice.

In Iliad by Homer, Book 2, there is a king who receives a vision. This is strikingly similar to the dream of King Nebuchadnezzar, right?

While both King Agamemnon’s vision in the Iliad and King Nebuchadnezzar’s dream in the Book of Daniel involve divine messages received through dreams, they serve very different narrative and theological purposes. Agamemnon’s dream is part of a larger mythological narrative driven by the whims of the gods, while Nebuchadnezzar’s dream is a key element in a prophetic vision that communicates a message about divine sovereignty and the future of empires.

Let’s focus on Isaiah 2:12-17

Isaiah 2:12-17 is a passage that describes “The Day of the Lord,” a time when the Lord will bring judgment against human pride and arrogance. The passage highlights how the lofty and exalted will be brought low, and only the Lord will be exalted on that day. Here is the text from the passage:

Isaiah 2:12-17 (NIV)

12 The Lord Almighty has a day in store for all the proud and lofty, for all that is exalted (and they will be humbled), 13 for all the cedars of Lebanon, tall and lofty, and all the oaks of Bashan, 14 for all the towering mountains and all the high hills, 15 for every lofty tower and every fortified wall, 16 for every trading ship and every stately vessel. 17 The arrogance of man will be brought low and human pride humbled; the Lord alone will be exalted in that day.

The Fall of Atlantis and Isaiah 2:12-17

The legend of Atlantis, as recounted by Plato, tells of a highly advanced and prosperous civilization that eventually became corrupt and arrogant. The people of Atlantis, once virtuous and in harmony with the divine, grew increasingly greedy, immoral, and power-hungry. Their hubris led to their downfall when the gods, displeased with their corruption, caused Atlantis to sink into the ocean, wiping it from the face of the earth.

Similarities Between Isaiah 2:12-17 and the Fall of Atlantis

1. Judgment on Pride and Arrogance:
   • Isaiah 2:12-17 emphasizes that the Lord will bring judgment on all that is “proud and lofty” and will humble the arrogant. Similarly, the story of Atlantis illustrates the downfall of a civilization that fell victim to its own pride and moral corruption. Just as the lofty towers and fortified walls in Isaiah are brought low, so too were the great structures and achievements of Atlantis destroyed by divine intervention.
2. Divine Retribution:
   • In both Isaiah and the Atlantis narrative, the destruction is portrayed as a direct result of divine retribution. Isaiah speaks of “The Day of the Lord” as a time when human arrogance will be humbled, and only the Lord will be exalted. Atlantis’s destruction can be seen as a parallel to this, where the gods punish the Atlanteans for their hubris, leading to their complete obliteration.
3. Moral Corruption Leading to Destruction:
   • The moral decline of Atlantis is central to its narrative. The people, once favored by the gods, became corrupt and overreached in their ambitions. Isaiah 2:16-17 mentions the destruction of “trading ships and stately vessels,” which can be symbolically linked to the wealth and power of Atlantis, emphasizing that no amount of human achievement can stand against divine judgment when moral corruption takes root.