Desperate to save his kingdom, Etana prays to the gods for help.
In response to his prayers, the god Shamash directs Etana to seek out an eagle that has been trapped in a pit by a serpent.
As they rise, Etana gazes down and sees the earth shrinking below him, eventually reaching the heavens of the gods.
This has shaped the concept of righteousness and sin throughout Christian history, where righteousness is seen as obedience to God's will, and sin is defiance.
The walls here are adorned with depictions of all the kings who ruled, not only during the dynastic period of Egypt but also during a time referred to as the era of the gods and demigods.
This technology, they suggest, could have been brought from Atlantis, further linking Osiris, the god associated with the afterlife, to the lost city.
The theory extends to suggest that Osiris may have been an incarnation of the Sumerian god Enki, known for his wisdom and association with water, thus creating a direct link between the Egyptian and Sumerian civilizations.
The myth of Osiris involves his betrayal and murder by his brother Set, his resurrection by his wife Isis, and his role as the god of the dead, guiding souls in the afterlife.
However, the new god of the era, Yahweh, perceived this as an act of defiance.
The Fall of Atlantis: According to Plato, Atlantis eventually fell out of favor with the gods due to its people’s hubris and was submerged by the sea as a divine punishment.
Isaiah 13:19: “And Babylon, the glory of kingdoms, the beauty of the Chaldees' excellency, shall be as when God overthrew Sodom and Gomorrah.” This verse emphasizes Babylon’s glory and grandeur, similar to Plato’s description of Atlantis as a wealthy and powerful city.
A Voice from Heaven: Another voice from heaven calls God's people to come out of Babylon to avoid sharing in her sins and receiving her plagues.
The voice warns that her sins have piled up to heaven, and God has remembered her iniquities.
However, her judgment will come in a single day: death, mourning, and famine, and she will be utterly burned with fire, for the Lord God who judges her is strong.
Call to Rejoice: Heaven, along with saints, apostles, and prophets, is called to rejoice over Babylon's fall, because God has avenged them on her.
Atlantis: Atlantis, according to the myth, was destroyed by the gods as a punishment for its people’s hubris and moral decline.
for her sins have piled up as high as heaven, and God has remembered her iniquities.
For this reason in one day her plagues will come, pestilence and mourning and famine, and she will be burned up with fire; for the Lord God who judges her is strong.
Rejoice over her, O heaven, and you saints and apostles and prophets, because God has pronounced judgment for you against her.”
In Genesis 1:24 (Creation narrative): The term רֶמֶשׂ is used to describe creatures that God created to "creep upon the earth." Here, it represents a broad category of small land animals, distinct from larger animals or birds.
Apep (Apophis): A giant serpent and enemy of the sun god Ra, Apep symbolized chaos and was feared as a force of destruction.
Khepri: The scarab beetle was associated with the god Khepri, who represented the morning sun and the concept of rebirth and renewal.
God Sobek: Crocodiles were linked with Sobek, a powerful and fearsome deity who was worshipped as a protector of the pharaoh and symbol of strength.
God Horus: Falcons were associated with Horus, one of the most important deities in ancient Egypt, who was depicted as a falcon or as a man with a falcon's head.
Horus was the god of the sky and kingship, and the pharaoh was often considered his earthly embodiment.
God Thoth: The ibis bird was sacred to Thoth, the god of wisdom, writing, and knowledge.
God Anubis: The jackal was associated with Anubis, the god of mummification and the afterlife.
Apis Bull: The Apis bull was a sacred animal worshipped as an intermediary between humans and the gods.
The bull was associated with strength, fertility, and virility and was considered a manifestation of the god Ptah.
Horus and Montu: Besides being associated with Horus, hawks were also linked with Montu, a war god who was depicted as a hawk-headed man.
God Anubis: Similar to jackals, dogs were associated with Anubis and were also kept as guardians and companions.
God Amun: Rams were associated with Amun, a major deity who was considered the king of the gods during the New Kingdom.
The connection between these creatures and the gods of ancient Egypt reflects the deep spiritual significance that Egyptians attached to the natural world around them.
Deity Association: Elephants are sacred animals associated with the god Ganesha, who has the head of an elephant.
Ganesha is the remover of obstacles and the god of beginnings.
Deity Association: Monkeys are associated with the god Hanuman, who is revered for his strength, devotion, and loyalty.
Deity Association: The peacock is associated with Kartikeya (Murugan), the god of war, who rides a peacock.
Deity Association: Rats are sacred to the god Ganesha, who is often depicted with a rat (Mushika) as his vehicle (vahana).
Deity Association: Crocodiles are associated with the river goddess Ganga and the god Varuna, who is often depicted riding a crocodile.
First comes an “idol of jealousy” near the altar gate, and the charge that Israel’s detestable practices drive God from his sanctuary (8:5–6).
Their backs face the Temple of God.
Then [God] brought me into the inner court of the House of the LORD, and there, at the entrance to the Temple of the LORD, between the portico and the altar, were about twenty-five men, their backs to the Temple of the LORD and their faces to the east; they were bowing low to the sun in the east.
On Sacred Texts, his chapter on Greek gods and Atlantean kings states that Peru’s sun, moon, and planet worship “probably represents very closely the simple and primitive religion of Atlantis,” with sacrifices of fruits and flowers.
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).
Divine Beings and Gods: Isaiah frequently mentions the false gods of other nations and prophesies their downfall (e.g., Isaiah 46).
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).
Divine Beings and Gods: Jeremiah denounces the worship of foreign gods and foretells their destruction (e.g., Jeremiah 10).
Wealthy Nations: The book references wealthy cities like Tyre and Egypt, which are subjects of God's judgment.
Divine Beings and Gods: Ezekiel's visions include encounters with divine beings (Ezekiel 1), and he denounces the idolatry of Israel and other nations.
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).
Divine Beings and Gods: Isaiah, Ezekiel, Daniel, Jeremiah.
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.
Zephaniah 2:11: "The Lord will be awesome to them when he destroys all the gods of the earth.
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.
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.
It is not a man-made force but represents the intervention of God in human history.
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.
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.
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.
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.
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.
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.
The people, once favored by the gods, became corrupt and overreached in their ambitions.
“God” means “good.”
Evil and calamities (like plagues) come from human folly, vices, foul morals/customs, and the traps set by false priests — not from angry gods.
They proclaimed that the Most High God had sent his clever daughter Min-erva (surnamed Nyhellenia) over the sea “in a cloud” (or on a whelk shell in some tellings) to bring wisdom, riches, and happiness.
This portrayal fits the Oera Linda Book’s larger themes: an ancient matriarchal Fryan civilization spreading knowledge and freedom, later corrupted by priests into idolatry, control, and false gods — with echoes in Atlantis-related esoteric traditions.
110a-110bEach section of society was assigned roles according to the laws established by the gods.
The gods themselves were the rulers, and they divided the land among themselves, assigning different responsibilities to different classes.
The men of Athens were considered the best, and their god (Athena) was appointed as the leader of all, due to their exceptional military virtue.
Each polity had its own designated tasks within its homeland, based on the roles assigned by the gods.
These laws emphasized fairness, moderation, and respect for the gods.
Their moral decline led them to disregard the laws of the gods, and they became unjust and oppressive rulers.
117b-117dThe gods observed the growing corruption of the Atlanteans and decided to punish them.
Zeus, the king of the gods, called a council of the gods to discuss the fate of Atlantis.
The dialogue ends abruptly here, leaving the details of the gods' decision and the ultimate destruction of Atlantis untold.
This moral decline angered the gods, who decided to punish Atlantis for its hubris.
Once upon a time the gods were taking over by lot the whole earth according to its regions, not according to the results of strife: for it would not be reasonable to suppose that the gods were ignorant of their own several rights, nor yet that they attempted to obtain for themselves by means of strife a possession to which others, as they knew, had a better claim.
The gods received regions as part of a cosmic arrangement.
Plato stresses that gods were not ignorant of their rightful domains and did not contend over land.
“…He fixed the boundaries of the nations according to the number of the sons of God (or sons of the gods).”
Alternatively, the people (humans) are the flock, and the shepherd (caretaker/overseer/ruler) is the (earthly) medium between the humans and the highest God.
Another interesting observation about the characteristics of these gods or leaders is the following:
Therefore, this is what the Lord, the God of Israel, says to the shepherds who tend my people: Because you have scattered my flock and driven them away and have not bestowed care on them, I will bestow punishment on you for the evil you have done.”
God rebukes the “gods” (elohim) who ruled unjustly:
The divine shepherds failed in their duty, leading God to condemn them to die “like men.”
Plato also uses the shepherd metaphor for rulers or gods.
The gods were allotted regions and were meant to act as shepherds.
This failure led Zeus to call the gods together to judge them, beginning the story of Atlantis’ downfall.
Zeus called the gods together to pass judgment.
The gods/rulers were allotted different parts of the earth.
The Old Testament becomes easier to understand if we step away from strict monotheism and see instead the reappearance of a hierarchy of gods/rulers.
That’s why the early humans considered Anu Gods, that’s the origin of religion.
“Anu, king of the gods, they appointed to be their shepherd; the heavenly Anunnaki they entrusted to him. Enlil, lord of the lands, they made to be their counselor; the earthly Anunnaki they entrusted to him. Enki, lord of wisdom, they appointed to be their chief; the sorceries and incantations they entrusted to him.”
Plato's Critias states: "In the days of old the gods had the whole earth distributed among them by allotment.
The Akkadian myth "Inúma ilú awílum" (Atrahasis), translated by Tikva Frymer-Kensky, explains: "The gods cast lots and divided (the Cosmos): [Anu] went up to [heaven] [Enlil had] the earth as his subject; [the lock,] the snare of the sea [was given] to [Enki] the wise."
In Earth’s past the human race has received conflicting signals from the gods.
There were times (some of which are recorded in the Sumerian texts, such as the great flood) when humans were abandoned and left to die on the planet while the gods they trusted left in their spaceships.
During these times some gods “illegally” rescued chosen humans.
Wars began over whose belief about God was right.
When combining myths from various ancient traditions, such as Sumerian, Biblical, and Greek, the world before the great flood emerges as a time of extraordinary events, larger-than-life beings, and a close connection between gods and humans.
Nephilim and Titans: Many myths describe a time when the Earth was populated by giants, often born from the union of gods and humans.
Similarly, Greek mythology speaks of the Titans, colossal beings who ruled before the Olympian gods.
Gods Walking Among Men: In many myths, gods and divine beings frequently interacted with humans.
In the Sumerian tradition, gods like Enki and Enlil were involved in the affairs of men, guiding and sometimes manipulating them.
The Greek gods, too, were known for their direct involvement in human activities, often coming down from Mount Olympus.
In the Sumerian myths, the city of Eridu is considered the first city, created by the god Enki.
Divine Displeasure: The gods or divine beings grew increasingly displeased with humanity's arrogance and moral failings.
In the Sumerian epic of Atrahasis, the gods decide to send the flood because humans had become too noisy and troublesome.
The Greek gods, too, punished humanity for various transgressions, leading to disasters like the flood in the story of Deucalion.
In the Sumerian myths, there were warnings from the gods, such as the god Enki advising Ziusudra (or Utnapishtim) to build a boat to survive the flood.
The chapter vividly describes the downfall of the once-mighty empire, emphasizing that despite its power, Babylon will be reduced to ruins, highlighting the certainty of God's justice.
This name is related to the Akkadian word Bāb-ili, which means "Gate of God" (from bābu meaning "gate" and ili meaning "god").
Revelation 17 and 18 describe a vision of "Babylon the Great," which is depicted as a symbol of a powerful, corrupt, and oppressive empire or system, or more broadly, any worldly power that stands in opposition to God.
Babylon the Great is portrayed as the epitome of moral and spiritual corruption, indulging in luxuries, persecuting the righteous, and opposing God.
Atlantis similarly falls into corruption and decadence, abandoning its original virtues and falling out of favor with the gods.
Babylon is destroyed as a result of divine judgment, emphasizing that no power, however great, can stand against God's will.
Isaiah 54:5-6 (Literal Translation):"For your Maker is your husband; YHWH of hosts is His name; and the Holy One of Israel is your Redeemer; the God of the whole earth He is called.
For YHWH has called you like a wife deserted and grieved in spirit, like the wife of youth when she is cast off, says your God."
Analysis:Here, Jerusalem is portrayed as a wife, emphasizing her role in a covenant relationship with God, akin to the protective and covenantal aspects associated with Asherah.
The covenantal language and the depiction of God as a husband provide a framework within which the protective and nurturing roles of Asherah might be reinterpreted.
9 Do I bring to the moment of birthand not give delivery?” says YHWH.“Do I close up the wombwhen I bring to delivery?” says your God.
says your God."
Isaiah 66:1-24:Isaiah 66 presents a vision of God's judgment on both the righteous and the wicked.
The chapter begins by emphasizing God's transcendence and sovereignty (verses 1-2) and criticizes the hypocritical and insincere worship practices of the people (verses 3-4).
God declares that He will bring retribution upon those who have chosen their own ways and rejected His word.
Initially, Atlantis is portrayed as a powerful and advanced civilization, but as the people grow prideful and morally degenerate, they lose favor with the gods.
The gods decide to punish Atlantis by sending catastrophic floods and earthquakes, ultimately causing the island to sink into the ocean, erasing it from existence.
In Isaiah, God judges the people for their insincere worship and moral failings, while in Plato's narrative, the gods judge Atlantis for its hubris and corruption.
Isaiah 66:1-2:Isaiah 66:1-2 emphasizes God's sovereignty over all creation, declaring that "The heavens are My throne, and the earth is the footstool of My feet." This imagery highlights the vastness of God's authority, which cannot be contained within a physical temple or limited to human constructs.
It challenges the people to recognize the true nature of God's presence.
Plato’s Atlantis:In Plato’s account, the gods are also portrayed as having ultimate control over the world, including the fate of entire civilizations.
The destruction of Atlantis demonstrates the gods' ability to bring about the rise and fall of empires according to their will.
The gods' actions in wiping out Atlantis are a reminder of the limits of human power in the face of divine authority.
In Isaiah, God's dominion extends over the entire cosmos, while in Plato's narrative, the gods wield their power to maintain cosmic order, even if it means destroying an entire civilization.
God declares that He will choose their "delusions" and bring their "fears" upon them because they have chosen their own ways and ignored His word.
Their moral decay leads them to pursue power and wealth at the expense of virtue, prompting the gods to intervene.
The Atlanteans’ pride leads them to challenge the gods, while the people in Isaiah are criticized for their arrogance in thinking they can appease God with empty rituals.
God promises to extend peace to Jerusalem like a river and to comfort His people as a mother comforts her child.
Isaiah 66:15-24:The closing verses of Isaiah 66 describe a final judgment where God’s wrath is poured out on His enemies, and the wicked are consumed by fire.
The vision culminates in the establishment of God’s ultimate authority, where "all flesh shall come to worship before Me" (Isaiah 66:23), and the remains of the wicked serve as a warning to all.
Plato’s Atlantis:The destruction of Atlantis serves as a testament to the gods' ultimate victory over human pride.
By erasing Atlantis from the world, the gods reassert their control and maintain the cosmic order, ensuring that no human civilization can rival divine power.
Isaiah describes a final judgment where God’s authority is recognized by all, while Plato’s narrative shows the gods’ decisive action in maintaining cosmic balance.
Verse: "For thus says the Lord GOD: When I make you a city laid waste, like the cities that are not inhabited, when I bring up the deep over you, and the great waters cover you, then I will make you go down with those who go down to the pit, to the people of old, and I will make you dwell in the world below, among ruins from of old, with those who go down to the pit, so that you will not be inhabited; but I will set beauty in the land of the living.
Though you be sought for, you will never be found again, declares the Lord GOD."
You said in your heart, 'I will ascend to the heavens; I will raise my throne above the stars of God; I will sit enthroned on the mount of assembly, on the utmost heights of Mount Zaphon.
The Phoenician cosmogony describes the universe's origin from chaotic gas, leading to the birth of gods and the creation of the sun, moon, and stars.
Early gods like Aeon and Protogonos contribute to the rise of civilization in Phoenicia.
The narrative highlights themes of creation, conflict, and the struggle for power among the gods.
“For,” he says, “they considered him, the lord of heaven, to be the only god and called him Beelsamen, which is ‘Lord of Heaven’ in Phoenician, Zeus in Greek.”
Therefore they honored him, too, as a god after his death.
Especially among the Byblians he is named the greatest of gods.
Similarly, he beheaded his own daughter, so that all the gods were astounded at the disposition of Kronos.
Also, he says, "the god Ouranos further invented baetyls, by devising stones endowed with life."
"Greatest Astarte and Zeus, called both Demarous and Adodos, king of gods, were ruling over the land with the consent of Kronos.
"Before this, the god Taautos, imitating the visages of his fellow gods, Kronos, Dagon and the rest, engraved the sacred forms of the letters.
Each of the other gods had two feathers upon his shoulders, since they in fact flew with Kronos.
When he went to the southern land, Kronos transferred all of Egypt to the god Taautos, so that it might become his kingdom.
"The seven sons of Sydyk, the Kabeiri, and the eighth son, their brother Asclepius," he says, "were the first of all men to record these things, as the god Taautos ordered them.
"Pherecydes too, took his materials from the Phoenicians and dealt with the divine attributes of the god he called Ophioneus (Snake-like) and with Ophionides, about whom we will have more to say.
"Also the magus Zoroaster, in his sacred collection of Persian lore, says just this: ‘The one who has the head of a hawk is god.
They considered them the greatest gods and the founders of the universe.
The trustworthiness of these accounts is deduced from the gods’ appellations, even now prevalent in the cities and villages settled by the Phoenicians, and from the account of the rites performed among each of these cities and villages.
There has been and is much disagreement among theologians about the god honored among the Hebrews… The Roman Varro says, in discussing him, that among the Chaldaeans in their mysteries he is called Iao, which stands for “intelligible light” in the Phoenician language, as Herennius says.
At first there was Aether and Aer, the same two first principles, from which Oulomos, the god perceived by intellect, was created; it, I believe, is pure intellect.
And when Xisuthros inquired in what direction he should steer his bark, be was answered, 'toward the gods,' and enjoined to pray that good might come of it for men.
He then descended with his wife, his daughter, and his pilot, who worshipped the earth, raised an altar, and there sacrificed to the gods; at the same moment he vanished with those who accompanied him."
They saw Xisuthros no more; but a voice from heaven was heard commanding them piety toward the gods; that he, indeed, was receiving the reward of his piety in being carried away to dwell thenceforth in the midst of the gods, and that his wife, his daughter, and the pilot of the ship shared the same honor.
These, then, having heard the voice, sacrificed to the gods and returned on foot to Babylon.
The hero of this poem, a kind of Hercules, whose name has not as yet been made out with certainty, being attacked by disease (a kind of leprosy), goes, with a view to its cure, to consult the patriarch saved from the Deluge, Khasisatra, in the distant land to which the gods have transported him, there to enjoy eternal felicity.
"'I will reveal to thee, O Izdhubar, the history of my preservation-and tell to thee the decision of the gods.
"'The town of Shurippak, a town which thou knowest, is situated on the Euphrates--it was ancient, and in it [men did not honor] the gods.
[I alone, I was] their servant, to the great gods--[The gods took counsel on the appeal of] Ann--[a deluge was proposed by] Bel--[and approved by Nabon, Nergal and] Adar.
"'And the god [Ea], the immutable lord, repeated this command in a dream.--I listened to the decree of fate that he announced, and he said to me:--" Man of Shurippak, son of Ubaratutu--thou, build a vessel and finish it [quickly].--[By a deluge] I will destroy substance and life.--Cause thou to go up into the vessel the substance of all that has life.--The vessel thou shall build-600 cubits shall be the measure of its length--and 60 cubits the amount of its breadth and of its height.
[Launch if] thus on the ocean, and cover it with a roof."--I understood, and I said to Ea, my lord:--"The vessel] that thou commandest me to build thus--[when] I shall do it,--young and old [shall laugh at me.]"--[Ea opened his mouth and] spoke.--He said to me, his servant:--"[If they laugh at thee] thou shalt say to them:--[shall be punished] he who has insulted me, [for the protection of the gods] is over me.-- .
In heaven--the gods became afraid of the water-spout, and--sought a refuge; they mounted up to the heaven of Anu.--The gods were stretched out motionless, pressing one against another like dogs.--Ishtar wailed like a child, the great goddess pronounced her discourse:--"Here is humanity returned into mud, and--this is the misfortune that I have announced in the presence of the gods.--So I announced the misfortune in the presence of the gods,--for the evil I announced the terrible [chastisement] of men who are mine.--I am the mother who gave birth to men, and--like to the race of fishes, there they are filling the sea;--and the gods, by reason of that--which the archangels of the abyss are doing, weep with me."--The gods on their seats were seated in tears,--and they held their lips closed, [revolving] future things.
The gods were seized with the desire of it--the gods were seized with a benevolent desire of it;--and the gods assembled like flies above the master of the sacrifice.
From afar, in approaching, the great goddess raised the great zones that Anu has made for their glory (the gods).
These gods, luminous crystal before me, I will never leave them; in that day I prayed that I might never leave them.
"Let the gods come to my sacrificial pile!--but never may Bel come to my sacrificial pile!
"'From far, in drawing near, Bel--saw the vessel, and Bel stopped;--he was filled with anger against the gods and the celestial archangels:--
No man shall be preserved from the abyss!"--Adar opened his mouth and said; he said to the warrior Bel:--"What other than Ea should have formed this resolution?--for Ea possesses knowledge, and [he foresees] all."--Ea opened his mouth and spake; he said to the warrior Bel:--"O thou, herald of the gods, warrior,--as thou didst not master thyself, thou hast made the water-spout of the Deluge.--Let the sinner carry the weight of his sins, the blasphemer the weight of his blasphemy.--Please thyself with this good pleasure, and it shall never be infringed; faith in it never [shall be violated].--Instead of thy making a new deluge, let lions appear and reduce the number of men;--instead of thy making a new deluge, let hyenas appear and reduce the number of men;--instead of thy making a new deluge, let there be famine, and let the earth be [devastated];--instead of thy making a new deluge, let Dibbara appear, and let men be [mown down].
I have not revealed the decision of the great gods;--it is Khasisatra who interpreted a dream and comprehended what the gods had decided."
"'Then, when his resolve was arrested, Bel entered into the vessel.--He took my hand and made me rise.--He made my wife rise, and made her place herself at my side-.-He turned around us and stopped short; he approached our group.--"Until now Khasisatra has made part of perishable humanity;--but lo, now Khasisatra and his wife are going to be carried away to live like the gods,--and Khasisatra will reside afar at the mouth of the rivers."--They carried me away, and established me in a remote place at the mouth of the streams.'
In the first place, Berosus tells us that the god who gave warning of the coming of the Deluge was Chronos.
He was suddenly removed to the abodes of the gods.
Hea or Ea, the god of the Nineveh tablets, was a fish-god: he was represented in the Chaldean monuments as half man and half fish; he was described as the god, not of the rivers and seas, but of "the abyss"--to wit, the ocean.
The god Bel of the legend was the Baal of the Phœnicians, who, as we shall show, were of Atlantean origin.
Connection: Rhodes is a significant location in Greek mythology, often associated with Helios, the sun god.
Context: In this prophetic vision, God declares that His glory will be proclaimed even to the distant nations, including Tarshish, symbolizing the universal reach of His message and salvation.
Context: In this well-known narrative, the prophet Jonah attempts to escape God's command by fleeing to Tarshish, which is thought to represent the farthest known location west of Israel at the time, possibly corresponding to a region in modern-day Spain.
That is why I made haste to flee to Tarshish; for I knew that you are a gracious God and merciful, slow to anger and abounding in steadfast love, and relenting from disaster.'"
Context: Here, Jonah explains his original motive for fleeing to Tarshish, acknowledging God's merciful nature.
He likens this to the way Plato described the gods in "Critias," as rulers who govern their people like shepherds overseeing their flocks.
Biglino finishes by reiterating his advice for reading the Bible: replace "Most High" with "Elyon" and "God" with "Elohim" to achieve a more accurate and uncontroversial understanding of the text, in line with the intentions of the ancient authors.
When Manoah's wife relays the angel's message to her husband, she refers to the angel as "a man of God," using the Hebrew word "ish" for man.
No razor shall come upon his head, for the child shall be a Nazirite to God from the womb; and he shall begin to deliver Israel out of the hand of the Philistines."
Source: The Bible, Judges 16:28-30: "Then Samson called to the Lord and said, 'O Lord God, please remember me and please strengthen me only this once, O God, that I may be avenged on the Philistines for my two eyes.' And Samson grasped the two middle pillars on which the house rested, and he leaned his weight against them, his right hand on the one and his left hand on the other.
Significance: The Philistine god Dagon, worshipped in the temple that Samson destroyed, is mentioned multiple times in the Bible, emphasizing the cultural and religious conflict between the Israelites and the Philistines.
Source: The Bible, Judges 16:23: "Now the lords of the Philistines gathered to offer a great sacrifice to Dagon their god and to rejoice.
And they said, 'Our god has given Samson our enemy into our hand.'"
Mauro Biglino presented a video discussing the Noahide laws, which, according to Jewish tradition, were given by God, known as Elohim, to Noah and his descendants.
Biglino then draws a parallel with the laws that God supposedly gave to Moses, which are exclusively intended for the people of Israel.
The interesting aspect, aside from the debates among archaeologists regarding the interpretation of these sites, is that these populations referred to these Els, in this case Yahweh, as gods or as a God who provided rules and teachings.
Only one does not contain a prohibition, which underscores how this God of love, as he is often called, primarily issued prohibitions rather than teaching people to love one another.
Biglino examines the first commandment in the Decalogue found in the Book of Exodus, which says: "I am Yahweh, your Elohim." While the catechism translates this as "I am the Lord your God," Biglino prefers to keep the original wording.
Yahweh says, "You shall have no other Elohim before me," meaning "You shall have no other gods before me," not that these gods do not exist.
This Decalogue includes laws such as not making alliances with other nations, not worshiping other gods, and not making idols.
Significance: Hephaestus, the god of blacksmiths, fire, and metalworking, was believed to have his forge under Mount Etna.
He crafted many of the gods' weapons and items, including Zeus' thunderbolts.
Source: Hephaestus' forge is referenced in Homer's Iliad (Book 18, lines 369-376) where the god works beneath the earth, and in Theoi Greek Mythology: "Hephaistos, the divine blacksmith, is said to work his forge beneath Mount Etna, where the fire and smoke from the mountain's vents were believed to be evidence of his labor" (Theoi Greek Mythology).
These metals were said to be used by the gods for various purposes.
Mount Sinai is one of the most important mountains in the Bible, as it is the place where Moses received the Ten Commandments from God.
"As the sound of the trumpet grew louder and louder, Moses spoke, and the voice of God answered him."
"And God spoke all these words: 'I am the Lord your God, who brought you out of Egypt, out of the land of slavery.
You shall have no other gods before me.'"
"The Lord our God made a covenant with us at Horeb.
Strengthened by that food, he traveled forty days and forty nights until he reached Horeb, the mountain of God.
Mount Sinai (Horeb) is central to the narrative of God's relationship with Israel.
It is the mountain where divine law was revealed, a place of sacred covenant, and a symbol of God’s continued guidance and presence with His people.
The verse emphasizes God's control over the elements and His covenant with Noah, signifying a new beginning for humanity.
Mount Sabu is a less well-known mountain in Mesopotamian mythology, primarily associated with the god Ninurta, a prominent deity of war, agriculture, and hunting in the Sumerian pantheon.
Mount Sabu is most closely associated with the god Ninurta, who is a warrior deity known for his role in battles against chaos and disorder.
His association with Mount Sabu would have reinforced his status as a warrior god and protector of the people.
Enlil was the god of air, wind, and storms, and he played a central role in Sumerian cosmology as the king of the gods and the ruler of the cosmos.
Ekur was envisioned as a cosmic mountain where the gods descended to interact with humanity and where the divine powers of creation and order emanated.
The Ekur temple was not only a place of worship but also a symbol of Enlil’s power and authority over both the gods and the earthly kings.
The complex also featured a prominent tree in its courtyard, reminiscent of the tree of life, symbolizing both king and god.
These texts often describe the temple-mountain as awe-inspiring, with its grandeur reflecting the power of the god who resided there.
Mount Ekur, therefore, is much more than a geographical feature; it is a central symbol in Sumerian religion, representing divine authority, cosmic order, and the interaction between gods and humans.
The gods were believed to help the needy.
Methinks there should be no more evidence of dependence necessary, and it were indeed proper in the gods to extend aid.
on the highest stone to greet Incal (the sun) when He conquered Navaz, else He--chief of all the manifest signs of the great and only true God, whose name He bore, whose shield He was--might not favorably regard my prayer.
Are not all Poseidi worshipers of the Great God--the one true Deity--who is typified by the blazing sun?
As the first glance of light from behind His shield stole through the dark abyss of night, I threw myself prone in the summit snows, where I must remain until the God of Light was entirely victorious over Navaz.
thus to honor my God.
Did He care enough to direct His vice-regent, God of the mountain, to aid me?
Down in the snow I knelt, uncovering my head out of gratitude to the God of All Being, the Most High, whose shield, the sun poured forth his glorious rays.
A belief in an overruling Providence is necessary to most, indeed to all men, the sole difference being that men of widest knowledge require a Deity of power more nearly approaching infinity than do those of lesser experience; so those who realize the boundlessness of life, recognize a God of whom their conceptions are projected almost to omnipotence, compared to the conceptions which satisfy the ordinary human mind.
Those Beings--who order the course of events, executing the karmic law of the Eternal God, see the faith in mortal hearts, and suffer not that that law shall ever take its course in sternness, untempered by mercy.
in the idol, or the animate "god," or in the Supreme Spirit of God, should be allowed to perish because of the withering forces of sorrow and despair, then would human goodness tremble for safety and for continuation of its being.
Such a catastrophe could not harmonize with God, hence, under the law, can never be allowed.
Surely the angels of the Most High Uncreated God, ministering then, as now, to the children of the Father, looked on the belief as it lay enshrined in my heart, and in the hearts of my fellowmen and women, and said, as they ministered: "Be it unto thee according to thy faith." The angels, beholding the hope that was in me too excel among men, had chastened me with fear as I fled from the burning mountain, but there came no disaster.
I was grateful for small mercies and thanked Incal that the god of the mountain bestirred himself not in the form of
Again the faintness of hunger left me, and the pain of my aching head-wound was temporarily forgotten, as I chanted a hymn of gratitude to my God.