Insights on God, Source, and The All
Bashar discusses various terms used to describe the concept of God, including "God," "Goddess," "Allah," "Jehovah," "Tetragrammaton," "The Light," and "I Am That I Am." These terms represent archetypal expressions and perspectives of the same fundamental entity, known as All That Is.
For example, the phrase "I am the Lord your God; Thou shalt not have false gods before me" is explained as a mistranslation.
Wadd in Islamic Tradition
The suggestion that Wadd may correspond to Babylonian or Assyrian fertility gods stems from shared characteristics and symbols found in ancient Semitic religions.
Fertility gods often represented love, abundance, prosperity, and the nurturing aspects of life, concepts that align with the meaning of Wadd ("love" or "affection").
Role: Tammuz was a Sumerian and later Babylonian god associated with fertility, vegetation, and renewal.
In northern Arabia, where Wadd was worshipped, local forms of these gods could have been adapted, blending Wadd's traits with broader Mesopotamian traditions.
Iconography: Mesopotamian fertility gods were often depicted with human features or as symbols of abundance (e.g., ears of grain, animals, or flowing water).
Wadd could represent a syncretized version of Mesopotamian fertility gods adapted for Arabian tribal worship.
The association of Wadd with Babylonian and Assyrian fertility gods arises from:
Kronos/Saturn and Jacob/Israel in Phoenician Tradition
It suggests that the Phoenicians saw a parallel between their god Kronos and the biblical patriarch Jacob/Israel, particularly in terms of authority and the foundational role they played for their respective people.
The ancient Mediterranean world was characterized by a high level of syncretism, where gods and religious figures would be equated or blended across cultures.
The Greeks equated Phoenician gods with their own, trying to make sense of foreign deities through familiar lenses.
The willingness of patriarchs in the Bible to make sacrifices to establish a covenant with God could have resonated with the Phoenician understanding of Kronos’ sacrificial elements, thus facilitating this equation.
Shared Archetypes: Jacob as the patriarch of the tribes of Israel and Kronos as a deity overseeing an earlier age of gods may share archetypal qualities—both represent origins, fatherhood, and transitions in the divine order or familial lineage.
It was common to find gods equated across pantheons to create a more unified cultural narrative.
This often led to him equating Phoenician deities with familiar Greek gods.
In Philo's accounts, Kronos is mentioned as one of the primary gods of the Phoenicians.
Kronos is sometimes equated with "El," who was one of the primary gods of the Canaanite pantheon.
El was the chief deity, the creator god, and a figure of great authority, similar in some ways to the Greek Kronos.
In the Canaanite tradition, "El" was not just a name but also a title, meaning "God" or "The Mighty One." It signified the supreme deity, the father figure of the gods, and was common across various Semitic cultures, including Phoenicians and Hebrews.
Kronos being called "El" suggests that he embodied similar characteristics to the Canaanite supreme deity—a god of creation, authority, and fatherhood.
The use of "Israel" might have been an epithet or title reflecting a patriarchal figure in Phoenician culture, as the name "Israel" itself comes from the Hebrew root meaning "one who struggles with God" or "God prevails" (based on the biblical narrative of Jacob wrestling with an angel).
Kronos was likely equated with "El," the supreme god of the Canaanite pantheon, and possibly associated with "Israel" to symbolize a patriarchal or foundational role similar to that of Jacob (renamed Israel) in Hebrew tradition.
Levites vs. Priests
Tribe of Levi: All Levites were members of the tribe of Levi, which had been chosen by God to serve Him (Numbers 3:5-9).
Aaron was appointed by God as the first High Priest, and his descendants inherited the role (Exodus 28:1).
The kohanim had a higher level of sanctity and were tasked with directly representing the people before God.
Inclusivity of Other Nations: Many scholars interpret this verse as suggesting that God is extending the privileges of the priesthood and Levite duties beyond their traditional lineage.
Here, Isaiah might be referring to a future era in which all nations are invited into the sacred service of God, symbolizing the inclusion and participation of the Gentiles.
Broader Service to God: It implies a symbolic transformation where God will draw people from various groups to serve Him, breaking the boundaries of tribal identity.
The High Priest—the highest position—served as the ultimate mediator between God and Israel.
The Ark symbolized the presence of God among the Israelites and was associated with God’s covenant with His people.
This was the most sacred ritual in ancient Israelite worship and highlighted the Ark's significance as the focal point of God’s presence and mercy.
The Ark’s presence in the Holy of Holies was closely associated with God’s covenantal relationship with Israel, and the priests acted as the mediators of that relationship.
The proximity of the Ark to the priests symbolized their role as intermediaries who represented the people before God and vice versa.
The Ark served as a meeting point between God and the High Priest, emphasizing the intimate relationship between divine holiness and priestly intercession.
This act demonstrated the power of God’s presence with the Ark and the importance of the priestly role in leading the people.
The presence of the Ark signified God’s leadership in battle, and it was instrumental in the miraculous collapse of Jericho’s walls.
The Ark of the Covenant symbolized God’s presence and His covenant with Israel, and both the Levites and priests were essential to its safeguarding and proper use.
The Ark represented both God’s throne and His footstool—the place where heaven met earth—and the Levites and priests were tasked with ensuring that this connection remained pure and unbroken.
Their roles emphasized the separation of the holy from the profane and demonstrated the reverence required in approaching God.
The Levites, especially the Kohathites, facilitated the movement and protection of the Ark, while the priests, particularly the High Priest, performed rituals that symbolized and maintained the relationship between God and Israel, centered around the Ark.
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Definition of God and Love: God is seen as the essence of all beings, while love is a state of honor, acceptance, and unconditional forgiveness.
The Seven Noahide Laws
According to Jewish tradition, these laws were given by God as a framework for ethical conduct for all humanity, not just for Jews.
Do Not Worship IdolsAvoid the worship of false gods or idolatry.
This law upholds the belief in one God.
Do Not BlasphemeRefrain from cursing or disrespecting the name of God.
These laws are considered the foundation of ethical behavior for all people, promoting a peaceful and orderly society based on respect for God, others, and the natural world.
Do not deny God (Monotheism)
Do not blaspheme God
Acknowledgment of God/Unity of the Creator
Noahide Law 1: The prohibition against denying God centers on monotheism and an acknowledgment of a single divine source.
Respect for God’s Name/Respect for the Infinite Creator
Noahide Law 2: Not blaspheming God emphasizes reverence for the divine.
Holds the First Commandment significant importance?
Yes, the First Commandment holds significant importance, and you are correct in noting that when Yahweh gave the commandments to the Israelites, there were already many gods being worshipped by different cultures, and even by some members of the Israelite community.
This is why the First Commandment—"You shall have no other gods before me"—was placed at the forefront, indicating its central importance.
The Egyptians, from whose land they had just escaped, worshipped a wide variety of gods, such as Ra, Horus, Osiris, and Anubis.
In Canaan, the land to which the Israelites were headed, there were deities like Baal (a storm and fertility god), Asherah (a mother goddess), Molech (to whom child sacrifices were made), and many others.
In this world, it was completely normal for people to worship multiple gods, each thought to have power over specific domains—weather, fertility, harvest, health, war, etc.
This inclination towards syncretism—the blending of Yahweh worship with the worship of other gods—was a persistent problem throughout the biblical narrative.
It served as a declaration that Yahweh alone was to be their God.
The emphasis on Yahweh as the one true God was not just a theological statement—it was also a way to define the identity of the Israelites as a distinct people.
Their relationship with Yahweh was meant to set them apart from other nations, who worshipped multiple gods.
Worshipping other gods would break that covenant and compromise the distinct way of life that Yahweh was establishing for them.
The concept of other gods "already existing" is important to understand in its historical and cultural context:
Existing Gods for Other Cultures: The other gods that are mentioned in the Bible, such as Baal, Asherah, and Molech, were indeed actively worshipped by the peoples surrounding the Israelites.
For those cultures, these gods were real and important in daily life.
The First Commandment's Response: The First Commandment does not affirm the divine reality of these gods but acknowledges that people at that time worshipped them and that these gods had a social presence.
In summary, the First Commandment was given significant emphasis by Yahweh because it addressed a very real and pressing issue for the Israelites: they were in a cultural environment where multiple gods were worshipped, and there was a strong temptation to either join in or blend these practices with their worship of Yahweh.
By emphasizing this commandment, Yahweh sought to establish a foundation for the covenant relationship, in which the Israelites were to recognize Him alone as the true God, to be worshipped and obeyed without any competitors.
These commandments are often divided into two categories: those that pertain to one's relationship with God and those that pertain to one's relationship with others.
Purpose: Reinforces exclusive devotion to God and prohibits the worship of physical objects or symbols, common in surrounding cultures.
Description: Do not take the name of God in vain or use it lightly or disrespectfully.
Purpose: Ensures reverence for God's name.
God's name should not be used for false oaths, blasphemy, or frivolous purposes.
Purpose: A reminder of God’s rest on the seventh day after creation and a gift of rest for the people.
It is the first commandment with a promise attached: "so that you may live long in the land the Lord your God is giving you."
Purpose: Emphasizes the value of human life as sacred, created in the image of God.
Worship only Yahweh, with no other gods or idols.
Honor God's name and keep the Sabbath holy.
A more relevant comparison to the last seven commandments is the set of Noahide Laws, which, according to Jewish tradition, are considered universal laws given by God for all of humanity.
Do Not Deny God (Prohibition of Idolatry)
Do Not Blaspheme God (Respect God's Name)
Woman Struck by Lightning; Spent 2 Weeks in Heaven! Shown an Earth Hologram
A voice that sounded like her grandfather's instructed her to sit on a bench, though she believes the voice was God speaking to her in a form she would recognize.
Metaphysics is Changing
He explains that this shift results in a thinning of the "veil" between human consciousness and the superconsciousness, often referred to as God or Spirit.
Are Judaism and Christianity henotheistic?
The practice of worshiping one god among a pantheon of gods is called henotheism.
Henotheism involves devotion to a single deity while acknowledging other gods' existence or potential worship.
This concept often occurs in polytheistic religions, where one god is emphasized as the primary focus of worship, personally or by a group, without necessarily denying the validity of the other deities in the pantheon.
Judaism is strictly monotheistic, meaning it asserts the belief in one, singular God.
In Judaism, there is a complete denial of the existence of other gods, affirming instead the absolute oneness of God.
The foundational Jewish prayer, the Shema ("Hear, O Israel: the Lord our God, the Lord is one"), reflects this idea.
Thus, Judaism does not fit the definition of henotheism, as it does not acknowledge or accept the worship of any other deity besides the one God.
It teaches the belief in one God who exists in three persons: the Father, the Son (Jesus Christ), and the Holy Spirit—often referred to as the Holy Trinity.
Although Catholicism venerates saints and honors figures such as the Virgin Mary, these individuals are not worshipped as gods.
The worship is directed exclusively to one God, while saints and Mary are venerated or prayed to for intercession.
Henotheism involves the exclusive worship of one god while acknowledging the possible existence of other gods, which is different from the strictly monotheistic beliefs of both Judaism and the Roman Catholic Church.
They both affirm a belief in only one God, without recognition of other gods in any theological sense.
However, the context in which these gods are mentioned differs significantly from a henotheistic acceptance of their worship.
These mentions do not imply that the Israelites accepted or worshiped these gods alongside their own deity.
Instead, the references to these other gods are usually framed in a negative context, often condemning their worship by the Israelites who had fallen into syncretistic practices.
The essential belief of Judaism is that there is only one true God, and the Bible portrays the worship of other gods as a violation of the covenant between the Israelites and their God (Yahweh).
Throughout the narrative, prophets and leaders, such as Elijah and Moses, urge the Israelites to abandon the worship of these false gods and return to the exclusive worship of Yahweh.
The First Commandment in the Ten Commandments explicitly states, "You shall have no other gods before Me" (Exodus 20:3), and throughout the Bible, the worship of other gods is considered idolatry, which is strongly condemned.
The existence of other gods is acknowledged in the sense that they were worshiped by surrounding peoples, but Judaism insists that these gods are not real or do not hold power like Yahweh, who is considered the only legitimate, all-powerful deity.
The monotheistic stance involves an insistence that other gods are ultimately powerless or false idols rather than legitimate divine beings.
There is some historical debate among scholars about early Israelite religion possibly being monolatrous—a form of religious practice where many gods are acknowledged but only one is worshiped exclusively.
Monolatry could resemble henotheism in that it involves focusing worship on one god without denying others, but eventually, the theological direction of Judaism moved away from that framework to deny the legitimacy of any other gods altogether.
Henotheism acknowledges other gods as potentially worthy of worship by others, while prioritizing one god for oneself.
In Judaism, these other gods are referenced explicitly to condemn them as false, and the practice of worshipping them was seen as a grave sin (idolatry).
The Roman Catholic Church does similarly in acknowledging historical or cultural references to other gods but does not accept their divinity.
There is also an emphasis on the rejection of idolatry, considering all other gods to be false.
Thus, the mentions of gods like Baal and Asherah in the Bible highlight the challenges faced by Israel to remain monotheistic amidst surrounding polytheistic cultures.
However, these mentions do not indicate a theological acceptance of these gods in the way that henotheism would.
They are discussed within the context of rejecting and condemning their worship in favor of a single, all-encompassing God.
The term Elyon (also spelled Elyown or Elyohn) is a Hebrew word meaning "Most High." It is often used in the Hebrew Bible to denote the supreme status of God, emphasizing His sovereignty and exalted position above all creation.
This title underscores God's ultimate authority and power over the universe, highlighting His role as the supreme ruler and protector.
In the context of the Bible, El Elyon combines "El" (a general term for God) with "Elyon," resulting in the phrase "God Most High." This designation is used to express the exaltedness and overwhelming majesty of God.
For instance, in Genesis 14:18–20, Melchizedek, king of Salem and priest of God Most High, blesses Abram, acknowledging God as the "Creator of heaven and earth."
While other gods like Baal and Asherah are mentioned, they are depicted as false idols, and their worship is condemned.
The title "Elyon" reinforces the understanding of God as the highest authority, distinct from and superior to any other deities acknowledged by surrounding cultures.
Not quite—let me clarify. Monotheism is the belief in and worship of only one God while explicitly denying the existence or divinity of any other gods.
In a monotheistic religion, no other gods are recognized as real or valid in any way.
Belief: There is only one true God, and no other gods exist.
Worship: Worship is directed exclusively to this one God.
Attitude Toward Other Gods: Monotheism explicitly denies the reality or divinity of any other gods.
Any references to other gods are often made in the context of their falseness or powerlessness.
Example: In Judaism, Christianity, and Islam, it is asserted that all other gods are either false or simply do not exist.
For instance, in Judaism and Christianity, the gods like Baal, Asherah, and others are mentioned not because they are believed to exist in reality, but rather because people worship them as false idols.
The Bible describes these "other gods" in order to condemn their worship and urge believers to follow the one true God.
Belief: There is one primary god that is worshipped, but other gods may exist and may even be worthy of worship in other contexts or by other people.
Worship: While one god is chosen as the main focus of devotion, the existence of other deities is acknowledged, though they are not actively worshipped.
Attitude Toward Other Gods: Henotheism accepts the existence of multiple gods but focuses on one deity as particularly significant.
It does not deny the legitimacy or existence of other gods.
Belief: Similar to henotheism, there is an acknowledgment of the existence of other gods.
Worship: Only one god is worthy of worship, while other gods are acknowledged but not actively worshipped.
Example: The ancient Israelites may have practiced monolatry at certain times, where Yahweh was exclusively worshipped, but the existence of other gods was acknowledged as being worshipped by other peoples or by Israelites before stricter monotheism took hold.
In the Bible, the mention of gods like Baal or Asherah is not a recognition of their reality or validity as gods.
Emphasize the exclusivity of the covenant with Yahweh, where God consistently condemns the worship of these other entities as idolatry.
When the Ten Commandments say, "You shall have no other gods before me" (Exodus 20:3), it doesn’t imply the real existence of other gods.
Rather, it emphasizes that the Israelites should not recognize or worship any other gods, as these are considered false.
Monotheism: Only one God exists, and other "gods" are considered false or nonexistent.
Henotheism: There is a focus on one god, but other gods may exist and be worthy of worship.
Monolatry: Only one god is worshipped, while others are acknowledged without being worshipped.
In short, monotheism rejects the existence or legitimacy of any other gods, while henotheism and monolatry acknowledge them but choose to focus worship on one specific deity.
The reason other gods are mentioned in the context of the 'one true God' is not an acceptance of their reality but rather an acknowledgment of the cultural context in which the ancient Israelites and early Christians lived.
In the ancient Near East, different cultures and peoples each had their own gods, and this polytheistic context surrounded the early Israelites.
The Bible refers to gods like Baal, Asherah, and Molech because the Israelites were part of a world in which these deities were widely worshiped by neighboring cultures.
It does not imply that the authors of the Bible thought these gods were real in a divine sense, but rather that they were real in the sense that people believed in them, made idols, and practiced rituals in their honor.
Monotheism, particularly as it evolved in Judaism, rejects the divine legitimacy or actual existence of any gods besides the one true God (Yahweh).
When the Bible speaks of other gods, it generally does so in terms of condemnation or rejection.
These other gods are often referred to as mere idols, which were physical objects of wood, stone, or metal, crafted by human hands.
The Bible insists these idols are powerless and cannot compare to the living God of Israel.
The First Commandment ("You shall have no other gods before me" - Exodus 20:3) is part of the covenant between Yahweh and the Israelites.
The commandment does not suggest that other gods actually exist, but it acknowledges that people at the time worshipped other deities.
Polemic Against Other Gods:
The mention of other gods also serves as a polemic—an argument against other belief systems.
By naming gods like Baal and Asherah and describing their worship negatively, the texts of the Bible reinforce their status as false and powerless in contrast to Yahweh, who is portrayed as supreme and the only true God.
The First Commandment, "You shall have no other gods before me" (Exodus 20:3), can indeed be interpreted in different ways depending on the theological and historical perspective:
For the Israelites, these cultures and their gods were a tangible part of daily life.
Denial of the True Divinity of Other Gods:
The idea that the commandment acknowledges other gods doesn’t necessarily mean that it accepts their divine existence as real, legitimate gods.
From a theological standpoint, the commandment is often interpreted to mean that, while other beings may be called "gods," they have no true divinity or power compared to Yahweh.
They are either false idols, representations of human superstition, or spiritual entities that are nothing in comparison to the one Creator God.
In a polytheistic culture, many gods co-existed, and worshippers could honor multiple gods based on specific needs (e.g., a god of rain, a god of harvest).
It was not necessarily denying that other people or cultures had gods, but it was commanding the Israelites that for them, no other god should exist or hold sway.
Early Israelite religion may have been more monolatrous than strictly monotheistic in its early stages. Monolatry is the worship of one god while not denying the existence of other gods, and it could explain why this commandment was phrased as it was.
Over time, monotheism became more fully defined in Jewish theology, evolving into a belief system that categorically denies the existence or legitimacy of any other gods at all.
For members of that community, those gods have a social reality—there are temples, rituals, idols, and the belief systems of others that exert influence.
People could be tempted, or simply pressured by surrounding cultures, to adopt these gods alongside Yahweh.
Thus, the commandment served as a prohibition against being drawn into these competing forms of worship, asserting that Yahweh is the only true deity that Israelites were to follow, and that all these other "gods" are not to be considered in any legitimate manner.
Throughout the Hebrew Bible, there are numerous statements by prophets and religious leaders that describe other gods as "idols made by human hands," incapable of speech, thought, or action.
They are often portrayed as powerless objects, emphasizing that Yahweh alone is the true, living God.
This depiction shows that these "gods" are seen as meaningless objects, entirely unlike Yahweh.
It does not imply that other gods truly exist in a divine or legitimate sense.
Instead, it acknowledges the social reality of these gods—people worshipped them, made idols to represent them, and honored them with rituals.
The commandment's purpose was to draw a clear boundary, making it explicit that for the Israelites, Yahweh alone was to be recognized as God, and no one else was to receive the same honor or worship.
The Myths of Shintoism
The concept of the kami is not limited to what people typically think of as "gods" but extends to any extraordinary element that evokes awe and reverence.
Tsukuyomi – the moon god, born from washing his right eye.
Susanoo – the storm god, born from washing his nose.
Mount Zaphon
In Ugaritic mythology, Mount Zaphon was the home of Baal, the storm and fertility god, who was one of the most important deities in the Canaanite pantheon.
The Baal Cycle, an epic series of texts that narrate the struggles of Baal against other gods such as Yam (the sea) and Mot (death), often depicts Baal residing on Mount Zaphon, where his palace is described as magnificent and constructed from materials of divine splendor.
This mountain served as Baal's power base, and his control over it symbolized his kingship over the other gods and natural forces.
Their veneration of Baal, specifically Baal Zaphon ("Baal of the North"), illustrates the mountain's symbolic association with their principal god of weather, seafaring, and commerce.
Conflict with Yam: Baal's initial struggle against Yam, the god of the sea, culminated in Baal’s triumph and his ascension to rule over Zaphon.
Conflict with Mot: Later in the Baal Cycle, Baal faces Mot, the god of death and the underworld.
The myth describes Baal's descent and subsequent resurrection, further solidifying his status as a god of fertility, rain, and seasonal renewal.
Just as Baal was the king of the gods and storms, ruling from the heights of Zaphon, earthly kings drew upon this imagery to establish their own legitimacy.
The symbolic power of a mountain-based palace resonated across different cultures, emphasizing the authority of kings and gods alike.
The association of Mount Zaphon with maritime gods underlined its importance as a religious center for Phoenician sailors.
Greeks and Romans built their own temples on Mount Zaphon, and the god was now honored as Zeus, ruler of all gods.
Mount Hermon
The Canaanites believed the gods were connected to high mountains, which served as a symbolic meeting place between heaven and earth.
Psalm 133:3: Hermon is praised for its heavy dew, which serves as a poetic metaphor for God's blessings.
The Amorites and other cultures perceived mountains as the dwelling places of their gods, and Hermon held a key role as a symbol of both physical and metaphysical boundaries.
Baal was often considered a storm god and a deity of fertility, and Mount Hermon's high elevation would have made it an apt place for worshipping a weather deity, especially given the area's abundant dew and its effect on agriculture.
In many ancient cultures, high places were synonymous with sanctuaries or altars to the gods.
We Learn It Too Late – The Game of Life and How to Play It
Years prior, Walsch recounts a moment of frustration when he penned a letter to God, asking existential questions about life’s purpose and the apparent lack of consistent "rules." In his frustration, he asked, “What in the hell do you want?” In response, Walsch shares that God revealed a central idea: life is not about individual desires but about every life one touches.
In his conversations with God, Walsch says he received a message that "we are all one," suggesting that all things are connected and made of the same essence, described as "pure love." Walsch initially found this idea overwhelming, even "too good to be true," but shares how God assured him of its truthfulness.
He offers a metaphor to illustrate the connection between God and humans, likening individuals to waves on the ocean of divinity—unique expressions of a unified whole.
Walsch addresses the question of why God does not simply eliminate the world's problems.
He recounts a dialogue in which God challenges humans to recognize their responsibility for creating their reality.
Walsch calls for “idea heroes”—individuals who challenge conventional perspectives about life, identity, and God.
In his book The God Solution, Walsch offers a guide to using metaphysics for manifesting desired realities.
He shares his favorite prayer, “Thank you, God, for helping me to understand that this problem has already been solved for me.” He advocates for gratitude in advance, seeing it as an affirmation of faith in positive outcomes.
Flood Stories from Around the World
the Thunder God), some of the details peripheral to the flood itself may have been summarized out of existence.
When the rains ceased, he sacrificed to Zeus, the God of Escape.
The animals came to him, and by God's help, remained friendly for the duration of the flood.
The gods revealed their identity, led the couple up the mountains, and showed them the whole valley flooded, destroying all homes but the couple's, which was transformed into a marble temple.
One of the kings of Alba (named Romulus, Remulus, or Amulius Silvius), set himself up as a god equal to or superior to Jupiter.
Only a boy and girl, siblings, survived; God had carried them under his arms to a high mountain called "basse varre," the holy mountain.
When the danger had passed, God let them go their way.
The son who led in the mutilation of Heaven was a Titan and became their king, but the Titans and gods hated each other, and the king titan was driven from his throne by his son, who was born a god.
Lithuanian:From his heavenly window, the supreme god Pramzimas saw nothing but war and injustice among mankind.
God's wrath abated, he ordered the wind and water to abate.
To comfort them, God sent the rainbow and advised them to jump over the bones of the earth nine times.
Near EastSumerian:The gods had decided to destroy mankind.
The god Enlil warned the priest-king Ziusudra ("Long of Life") of the coming flood by speaking to a wall while Ziusudra listened at the side.
Then Ziusudra opened a window in the large boat, allowing sunlight to enter, and he prostrated himself before the sun-god Utu.
Babylonian:Three times (every 1200 years), the gods were distressed by the disturbance from human overpopulation.
The gods dealt with the problem first by plague, then by famine.
Both times, the god Enki advised men to bribe the god causing the problem.
The third time, Enlil advised the gods to destroy all humans with a flood, but Enki had Atrahasis build an ark and so escape.
The storm god Adad raged, turning the day black.
After the seven-day flood, the gods regretted their action.
Atrahasis made an offering to them, at which the gods gathered like flies, and Enki established barren women and stillbirth to avoid the problem in the future.
Assyrian:The gods, led by Enlil, agreed to cleanse the earth of an overpopulated humanity, but Utnapishtim was warned by the god Ea in a dream.
Even the gods were frightened by the flood's fury.
Upon seeing all the people killed, the gods repented and wept.
Utnapishtim made a sacrifice to the gods.
Chaldean:The god Chronos in a vision warned Xisuthrus, the tenth king of Babylon, of a flood coming on the fifteenth day of the month of Daesius.
The god ordered him to write a history and bury it in Sippara, and told him to build and provision a vessel (5 stadia by 2 stadia) for himself, his friends and relations, and all kinds of animals.
Xisuthrus asked where he should sail, and Chronos answered, "to the gods, but first pray for all good things to men." Xisuthrus built a ship five furlongs by two furlongs and loaded it as ordered.
He disembarked with his wife, daughter, and pilot, and offered sacrifices to the gods.
Those four were translated to live with the gods.
Hebrew:God, upset at mankind's wickedness, resolved to destroy it, but Noah was righteous and found favor with Him.
God told Noah to build an ark, 450 x 75 x 45 feet, with three decks.
The waters flooded the earth for 150 days; then God sent a wind and the waters receded, and the ark came to rest in Ararat.
Noah sacrificed some clean animals and birds to God, and God, pleased with this, promised never again to destroy all living creatures with a flood, giving the rainbow as a sign of this covenant.
God determined to destroy the sinners, but in mercy he instructed Noah to warn them of the threat of a flood and to preach to them to mend their ways.
God gave mankind a final week of grace during which the sun reversed course, but the wicked men did not repent; they only mocked Noah for building the ark.
God made holes in the sky for the waters to issue from by removing two stars from the Pleiades.
God would come from thence and save mankind.
A woman "clothed with the sun" gave birth to a man child who was taken up by God.
The world was heavily populated in those days, but the people were sinful and not mindful of God.
At this, God resolved to destroy mankind, except Tumbainot found grace in His eyes.
God commanded Tumbainot to build an ark of wood and enter it with his two wives, six sons and their wives, and some of animals of every sort.
When they were all aboard and provisioned, God caused a great long rain which caused a flood, and all other men and beasts drowned.
Tumbainot saw four rainbows, one in each quarter of the sky, signifying that God's wrath was over.
God told two men to go into a ship, taking with them all sorts of seed and animals.
Basonge:Several animals wooed Ngolle Kakesse, granddaughter of God, but only Zebra was accepted.
Yoruba (southwest Nigeria):At the beginning of time, there was only the sky, ruled over by the orisha (god) Olorun, and the waters below, ruled by the female deity Olokun.
Olokun was still upset and sought a way to humiliate the sky god.
A god, Ifa, tired of living on earth and went to dwell in the firmament with Obatala.
Without his assistance, mankind couldn't interpret the desires of the gods, and one god, Olokun, in a fit of rage, destroyed nearly everybody in a great flood.
At first, there was no water on earth, so Etim 'Ne asked the god Obassi Osaw for water, and he was given a calabash with seven clear stones.
His family deserted him, but when he gave his last meal to the (unrecognized) god Ouende, Ouende rewarded him with three handfuls of flour which renewed itself and produced even greater riches.
The survivors, on the brink of starvation, prayed to the great god Numi-târom, who recreated living things.
Buryat (eastern Siberia):The god Burkhan advised a man to build a great ship, and the man worked on it in the forest for many long days, keeping his intention secret from his wife by telling her he was chopping wood.
Sagaiye (eastern Siberia):God told Noj to build a ship.
God was forced to send down an iron vessel in which Noj, his wife and family, and all kinds of animals were saved.
Noah, drunk from this drink, told the secret God entrusted him with.
When it filled the ocean, Manu recognized it as the god Janardana, or Brahma.
It said that a hundred years of drought and famine would begin this day, which would be followed by fires from the sun and from underground that would consume the earth and the ether, destroying this world, the gods, and the planets.
At last Satyavrata recognized it as the god Vishnu, "The Lord of the Universe." Vishnu told him that in seven days all the corrupt creatures will be destroyed by a deluge, but Satyavrata would be saved in a large vessel.
God sent a deluge to destroy a jackal which had angered him.
After twelve years, God created two birds and sent them to see if the jackal had been drowned.
The birds told God, who caused the flood to subside, took the children from the log, and heard their story.
God gave each of their children the name of a different caste, and all people are descended from them.
Tibet:Tibet was almost totally inundated, until the god Gya took compassion on the survivors, drew off the waters through Bengal, and sent teachers to civilize the people, who until then had been little better than monkeys.
China:The Supreme Sovereign ordered the water god Gong Gong to create a flood as punishment and warning for human misbehavior.
Before Gun was finished, however, the Supreme Sovereign sent the fire god Zhu Rong to execute him for his theft.
Yu led other gods to drive away Gong Gong, distributed the Growing Soil to remove most of the flood, and led the people to fashion rivers from Ying's tracks and thus channel the remaining floodwaters to the sea.
God thought better of his deed and created the snake Lurbing to stop the fiery rain.
Ho (southwestern Bengal):The first people became incestuous and unheedful of God or their betters.
Zhuang (China):Thunder God demanded half of Bubo's crops, but Bubo tricked him into taking the tops of taro and the roots of rice.
Thunder God retaliated by withdrawing rain from the earth.
Bubo led his people to open the copper sluice gate of the heavenly river a crack, but Thunder God closed it tight and lifted heaven higher so the people couldn't come again.
Bubo climbed the sun-moon tree on Mount Bachi to heaven to fight Thunder God.
Qigao, one of the thunder soldiers, told Bubo that Thunder God was determined to kill people with drought and pointed out his location.
Bubo caught him and made him promise to send rain in three days, but Thunder God went back on his promise.
Qigao brought world that Thunder God was grinding his axe.
Thunder God came in a rainstorm and tried to land on Bubo's house but slipped off and was captured.
Bubo imprisoned Thunder God in a granary, warning his family not to give him an ax or any water, but his children, Fuyi and his sister, were enticed to give him some indigo ink, and the moisture gave Thunder God the strength to escape.
The children were angry that he had tricked them, but Thunder God promised that he would repay them by saving them from the flood that he would bring in a few days.
Thunder God breached the dike holding back the river of heaven, and Dragon King, in revenge against Bubo's plucking his beard, released his lake water, too.
He made for the gate of heaven and attacked Thunder God, chopping off his feet.
(Thunder God later replaced them with chicken feet.) Thunder God, with the help of Dragon King, rapidly made the water subside so Bubo could not reach him.
Qigao became a worm, which Thunder God attacks when he comes to the surface.
But a time came when they offered no sacrifices to their gods.
Ling-lawn, the storm god, sent large cranes to devour the people, but there were too many people to eat all of them.
But the storm-god had not finished his battle.
They sent for Hkang-hkak, god of streams and ponds, of alligators and water animals, and bade him descend with the clouds and report to the distinguished sage Lip-long.
Lip-long had seen ill omens while auguring with chicken bones and knew a calamity was coming, so he was not surprised to hear the water-god tell him that Ling-lawn, the storm god, would soon flood the earth and destroy everything on it.
Fearing the gods, he heeded the order not to warn anyone.
Then he sent Hsen-htam and Hpa-hpai, the gods of fire, who descended on their horses to one of only three elevations of land.
He asked Hkang-hkak what to do, and the water god told him to plant the gourd seed on a level plot of ground.
Then Ling-lawn sent Sao-pang, god of the clear sky, to prepare the earth for humans.
The Shans therein asked god what to do, and he told them to go and rule many lands.
Ami (eastern Taiwan):The god Kakumodan Sappatorroku and the goddess Budaihabu descended to a place called Taurayan with the boy Sura, the girl Nakao, a pig and a chicken.
One day, two other gods, Kabitt and Aka, while hunting nearby, saw the pig and chicken and coveted them.
They called upon the four sea gods, Mahahan, Mariyaru, Marimokoshi, and Kosomatora, who consented to help.
On the fifth day, the two gods fled to a mountain, and when they reached the summit, the sea began booming and rising.
The brother and sister, now alone in the world, feared to offend the ancestral gods, but of necessity they became man and wife.
To mitigate the wrath of the gods, they contacted each other as little as possible and interposed a mat between them in their bed.
While the Ifugaos celebrated the waters, a storm came, the river kept rising, and the elders advised people to run for the mountains, as the river gods were angry.
The god Maknongan, appearing as an old man, assured her that her shame had no foundation, since she and her brother would repopulate the world.
Tinguian (Luzon, Philippines):When the god Kaboniyan sent a flood to cover the earth, fire hid itself deep inside bamboo, stone, and iron.
The god Batara Guru, to recover it from the abyss, sent his daughter Puti-orla-bulan (who had requested the mission).
They worshipped Tane, Rangi (Heaven), Rehua, and all the gods, each at a separate alter.
Then he called to the gods, his ancestors, for revenge.
In another version of the story, Tawhaki, a man, put on a garment of lightning and was worshipped as a god.
Palau Islands (Micronesia):The stars are the shining eyes of the gods.
(The Pelew Islanders' money is made from it.) The gods were angry at this and came to earth to punish the theft.
The gods came looking for her again after the flood ebbed, but they found her dead.
The gods begat five children by the old woman and then returned to heaven, as did the goddess who restored her to life.
Seven friendly gods, who went searching for him, were met with unkindness except from the woman Milathk, who told them of the death.
Milathk perished in the flood, but was recalled to life by the oldest Obakad god.
He wanted to make her immortal but was stopped by another god, Tariit.
Fiji:The great god Ndengei had a favorite bird, called Turukawa, which would wake him every morning.
They prayed to another god for direction, and they were brought canoes (or taught how to make them) by Rokoro, the god of carpenters, and his foreman Rokola.
In one was Rokova, god of carpenters; Rokola, his head workman, was in the other.
They saved eight people in their canoes, landing at Mbenga (where the god first appeared) when the water subsided.
Samoa:In a battle between Fire and Water (offspring of the primeval octopus), everything was overwhelmed by a 'boundless sea', and the god Tangaloa had the task of re-creating the world.
Mangaia (Cook Islands):The rain god Aokeu ("Red Circle" for the red clay he washes around the island), who was lowly born of the drippings from stalactites, disputed with the ocean god Ake to see which was more powerful.
Ake summoned help from the wind god Raka and his twin children Tikokura, who is seen in the line of curling billows which break over reefs, and Tane-ere-tue, who manifests in storm waves.
Rangi waded through water up to his chin to reach the temple of the supreme god Rongo, and appealed to him.
Rakaanga (Cook Islands):A chief named Taoiau, angered at his people for not bringing him the sacred turtle, roused all the sea gods on whose good will the islands depend.
Raiatea (Leeward Group, French Polynesia):Shortly after the peopling of the world, a fisherman carelessly let his hooks get entangled in the hair of the sea god Ruahatu, who was reposing among the coral, and disturbed the god's rest when wrenching them out.
The angry god surfaced, upbraided the fisherman, and threatened to destroy the land in revenge.
The Supreme God was angry and dragged the earth through the sea.
He prayed to the god Lono in the name of his sister but did not escape.
The gods commanded Nuu to build an ark and carry on it his wife, three sons, and males and females of all breathing things.
The gods entered the ark and told Nuu to go forth with all the life it carried.
In gratitude for his deliverance, Nuu offered a sacrifice of pig, coconuts, and awa to the moon, which he thought was the god Kane.
Their father Kamalo sought the help of the shark god Kauhuhu to get revenge.
Tsimshian (British Columbia):The flood was sent by the god Laxha, who had become annoyed by the noise of boys at play.
Two gods, Thunder and Nagaicho, saw that it was old.
Blackfoot (Alberta and Montana):The Sun, the Moon, and their two children "Old Man" and "Apistotoki God" began creating the world.
Being angry with giants, God commanded a man to build a large canoe.
Choctaw (Mississippi):A prophet was sent by the high god to warn of a coming flood, but nobody took notice.
For their sins of adultery and constant quarreling, the gods expelled them by sending a wall of water from all directions.
The gods made people in human form from ears of corn, different colors of corn becoming different tribes.
The gods were displeased by their sins, though, and sent a wall of water upon them.
Only five sorts of birds survived, including the flicker and vulture, by clinging to the sky with their beaks until a god took pity on them and let them make nests from their own down and float in them.
Because someone displeased the gods, a heavy rain began pouring down, and water gushed from the broken ground, swelling the rivers.
Central AmericaTarascan (northern Michoacan, Mexico):When the great flood came, God built a house.
When the waters receded, some of the survivors were very hungry, and although God told them not to eat anything, they started to cook tortillas inside the house.
God sent down an angel to tell them not to light any fire, but the smoke was already drifting into the sky.
God sent the angel again with the same message, but the people said they were hungry and continued cooking.
After the message was ignored a third time, God told the angel to give those people a good kick.
God ordered a man to build a large house and to put animals and food in it.
God ordered that no fires be kindled, but one man disobeyed and was turned into a dog.
Bartholomew reminded the boy of God's orders, but the boy pleaded that he was hungry.
Tarahumara (Northern Mexico):People were once fighting among themselves, and Father God (Tata Dios) sent much rain, drowning everyone.
After the flood, God sent three men and three women to repopulate the earth.
God sent the vulture out to see if the earth was dry enough, but the vulture didn't return because it was devouring the drowned corpses.
God cursed the vulture and made it black, leaving its wingtips white to remind people of its former color.
Next, God sent the ringdove, who reported that the land was dry but the rivers were in spate.
So God commanded the animals to drink the rivers dry.
One day the man took half of them to visit God, who gave them clothes; the others remained naked.
The monkey told him that God didn't want him to work because a flood was coming, and it gave him instructions for building a coffinlike craft.
Toltec (Mexico):One of the Tezcatlipocas (sons of the original dual god) transformed himself into the Sun and created the first humans to show up his brothers.
The other gods, angry at his audacity, had Quetzalcoatl destroy the sun and the earth, which he did with a flood.
The gods Citlallinicue and Citlallatonac complained that someone was smoking up the heavens.
The god and goddess Puma-Snake and Jaguar-Snake raised a cliff above the abyss.
The only inhabitants were giants, and God was angry with them for their idolatry.
Totonac (eastern Mexico):A man, warned by God, survived the flood in a tree he had hollowed out.
God smelled the smoke and sent buzzard down to investigate, but buzzard stayed to eat the dead animals, and God condemned him to eat only rotten flesh thereafter.
God told Saint Michael the Archangel to go down, and Saint Michael reversed the man's face and hind parts and turned him into a monkey.
God told a man to make an ark.
God became angry and sent a deluge.
Right after the flood, he lit a fire, and God smelled the smoke.
God sent the buzzard, turkey buzzard, and churn-owl to investigate, but they stayed to eat dead bodies.
God condemned them always to eat dead bodies.
God then sent the hawk, which reported back.
God didn't approve of this and turned them into bees.
God destroyed them with a flood because of their carelessness in their observation of custom.
The four Bacab gods managed to escape and now hold up the four corners of the sky.
God told a man to stop working, because a flood was coming.
After its destruction, the gods created all things afresh.
Offended by people's wickedness, Chibchachun, the tutelary god, sent the torrents of Sopo and Tibito down from the hills, flooding the plain.
The rainbow, Chuchaviva, was thence honored as a god, but Chibchachum, in revenge, proclaimed that many would die when it appears.
Arawak (Guyana):Since its creation, the world has been destroyed twice, once by fire and once by flood, by the great god Aiomun Kondi because of the wickedness of mankind.
Paria Caca, a god born from five falcon eggs, heard about a man called Tamta Namca who called himself a god and had himself worshipped, and about other people's sins.
The creator god Viracocha made the earth and sky, and he created stone giants to live in it.
The gods of the mountains were angry at the smoke dirtying their snow.
Khuno, the snow god, decided to kill them with a flood, but the mountain god Illimani suggested instead that they be driven to great hardship.
Chiriguano (southeast Bolivia):The evil supernatural being Aguara-Tunpa declared war against the god Tunpaete, Creator of the Chiriguanos.
The great god Tupi warned a medicine man named Tamanduare of a coming great flood that would cover the earth, and he told Tamanduare to seek refuge on a lofty peak with a palm tree at its top.
Warriors, Gods & Spirits from Central & South American Mythology, William Collins, Glasgow, 1983.
The Flayed God, HarperCollins, 1992.
1 Million Souls Lost: The Dark Crusade Against the Cathars
Arnaud Amalric, a Benedictine monk leading the attack, reportedly ordered the killing of all inhabitants, stating, "Kill them all, God will recognize His own." This phrase epitomizes the ruthlessness of the campaign.
They rejected the violent and punitive portrayal of the Old Testament God, contrasting Him with a benevolent universal source they revered as the true God.
Earth’s history spanned approximately 6,000 years
His execution was partly due to his beliefs that challenged the uniqueness of the Earth and humanity in God's creation.
Yoruba mythology
In Yoruba mythology, the Great Flood is a significant event that marks a divine intervention by the Orishas, the gods of Yoruba culture.
Olorun (also known as Olodumare), the supreme god of the Yoruba pantheon, decided to create the earth.
Cucurbita: cultivation Before the Great Flood
It is said that after a great flood, the gods used the remains of a giant gourd to create the first landmass, allowing life to begin anew.
Maya Mythology: In Maya mythology, there is a tale in which the gods created humans from maize and other cultivated plants, including Cucurbita.
In one Yoruba creation myth, the god Obatala used a gourd to descend from the heavens and create the land.
Gourds are used in traditional ceremonies, as musical instruments, and in rituals that honor ancestors and the gods.
Defending the Book of Enoch and Explaining the Pre- and Post-Flood Nephilim
This verse describes the Nephilim as the offspring of the sons of God and the daughters of men, leading to a race of mighty men of old, also known as the men of renown.
Skiba addresses the controversial interpretation of the "sons of God" in Genesis 6, challenging the popular theological view that these were the descendants of Seth.
He points to the consistency between Genesis 6 and 1 Enoch 6, where the "sons of God" are clearly identified as angels.
Skiba draws attention to the fact that the phrase “sons of God” is used elsewhere in the Bible, particularly in the Book of Job, to refer to angels.
Skiba believes that God's judgment on the Watchers was severe enough to prevent any future angelic transgressions.
Moses said the post-Flood Nephilim came from other Nephilim
In contrast, obedience to God could alter these genetic outcomes, resulting in the preservation of a righteous lineage, as seen in Shem’s descendants.
Nimrod, the Tower, the Beast, Antarctica and Flat Earth
The discussion moves to the Tower of Babel, described in Genesis 11, where the people, under Nimrod's leadership, attempted to build a tower "whose top may reach unto heaven." Skiba addresses the widely held interpretation that the Tower of Babel was not about height but about spiritual rebellion, such as attempting to reach God or create a Stargate.
He also cites the Book of Jasher, which describes the population involved in building the tower and their intentions to wage war against God.
The biblical story of the Tower of Babel ends with God confusing the languages of the builders, creating 70 distinct nations.
He explains this division as part of a cosmic struggle between God and Satan.
Moses Tells Us Exactly How the Nephilim Returned After the Flood
He argues that the Nephilim were created during this period when "the sons of God" (Watcher angels) mated with human women.
Skiba draws on Jasher 4:18 and Jubilees 7:24, which describe the mixing of species and genetic manipulation that provoked God's judgment.
Rob suggests that genetic corruption was central to God's decision to flood the Earth, with Noah and his family being spared due to their genetic purity.
The Tower of Babel and Confirming the Nimrod – Osiris – Orion – Apollo Connection
God observed the people's intentions and saw that nothing they imagined would be beyond their reach.
The speaker interprets this as the people's desire to challenge God directly, although it is acknowledged that it is impossible to kill God.
God's response to this endeavor was to confound their language, causing confusion and dispersion.
The Book of Jasher elaborates that the builders were divided into three groups with different objectives: one to wage war against God, another to place their gods in heaven, and the third to attack God with weapons.
Despite the people’s resolve, God thwarted their plans by confounding their language.
Researchers suggest that the program's founding scientists were linked to secret societies like the Freemasons, who believed they descended from gods like Osiris.