He provides a unique perspective, focusing on the role of Yahweh (also referred to as El Shaddai in the text) and suggests that the destruction might have involved advanced technology rather than a mere divine punishment for moral transgressions.
Wallis begins by explaining that, in the traditional reading of Genesis, Yahweh is displeased with the behavior of the people in the cities of Sodom and Gomorrah.
However, Wallis points out an anomaly in this reasoning: Yahweh had not imposed any laws on the people of these cities, making the rationale for their destruction unclear.
He emphasizes that Yahweh, or El Shaddai, is not seen as the ruler of these people.
The interaction between Abraham and these beings precedes Yahweh's decision to destroy Sodom and Gomorrah.
One of these beings, possibly Yahweh himself, informs Abraham of the impending destruction, citing disapproval of the behavior of the inhabitants.
"Cain went out from the presence of Jehovah;" he did not call on his name; the people that were destroyed were the "sons of Jehovah." All this indicates that large colonies had been sent out by the mother-land before it sunk in the sea.
Among these Elohim is one known as Yahweh, who is presented as a junior member of the council.
Yahweh is assigned a people group, but they do not have any land of their own.
In the Moses story, Yahweh's first task is to go to Egypt, which is under Ak's control, and free his people.
The similarity in the names "Yahweh" and "Ak" indicates they are counterpart Elohim.
Yahweh must then engage in conflicts with other Elohim to secure land for his people.
This context frames the continuous conflicts experienced by Yahweh's people, as they frequently find themselves fighting and killing to acquire land.
Yahweh is portrayed as a warrior, presenting himself as a man of war.
This narrative underscores Yahweh's role in leading his people and governing them through laws and social structures.
The entire story of Yahweh and Moses fits into the broader context of global dragon narratives.
The Moses story parallels Yahweh's journey as he establishes governance over his people through laws and regulations.
By doing so, he also diminishes the role of Yahweh, replacing Yahweh's laws with his own teachings.
Paul Wallis explores the Eden series, which suggests that many stories in the Hebrew scriptures, particularly those of Yahweh and the Elohim, might be memories of extraterrestrial contact.
He examines how these stories were perceived by Jesus and whether he viewed Yahweh as an extraterrestrial entity.
Christianity's relationship with Judaism and its understanding of Yahweh formed the foundation of its early controversies.
Jesus is presented in the gospels as both a successor to Moses and as someone who replaces Yahweh's laws with new teachings.
Wallis discusses how Jesus separates his own understanding of God, referred to as Theos in the Greek scriptures, from Yahweh.
He notes that Jesus did not use the name Yahweh in the gospels, a significant point given the importance of that name in Hebrew scriptures.
This distinction is further emphasized when Jesus criticizes the teachers of Yahweh’s laws, implying that their father is not Theos but the devil.
Wallis examines Yahweh’s role among the Elohim in ancient Hebrew texts, describing Yahweh as a junior figure who fought for land and resources for his people, the Israelites.
Wallis interprets this as a reference to the violent actions of Yahweh and other Elohim.
Biglino also discusses the Greek translation of the Bible, where specific terminology suggests an increasing sound upon the arrival of Yahweh's "kavod," further solidifying his argument that these descriptions refer to technological vehicles.
See the Lord God - Yahweh
S: It is said that they were displeasing in the eyes of Yahweh, for they had gone from the path of truth.
D : Then you think that Yahweh caused all this to happen?
Gods: Yahweh
However, the text itself, especially the part highlighting his status as a "warrior of the hunt before Yahweh," does not seem to presuppose such a negative judgment.
His fame as a warrior of the hunt before Yahweh contrasts with Cain, who "went out from the presence of Yahweh" (Genesis 4:16).
Although the Book of Genesis portrays Nimrod favorably as the first post-flood king and builder of cities, the Greek Septuagint translation of the Hebrew Bible presents him as a giant and mistranslates the Hebrew phrase meaning "before Yahweh" as "in opposition against God." Consequently, Nimrod became associated with idolatry, embodying the archetypal idolater.
Paul Wallis begins his discourse by reflecting on the figure of Yahweh and the expectations placed upon the kings in the Hebrew scriptures.
Yahweh desires a king who will engage in war without hesitation, merely on Yahweh's command, to defeat those labeled as infidels.
Wallis recounts the story of King David, who, instead of blindly following Yahweh's command, counts his troops to ensure he only embarks on wars he can win.
Yahweh disapproves of this cautious approach, as it implies questioning Yahweh's commands.
Yahweh allows a merciful yet brutal punishment: the slaughter of 70,000 of David's own soldiers.
These soldiers are not rebels or enemies but Yahweh's own followers, killed to demonstrate the consequences of independent thinking.
Wallis continues with the story of Ahaziah, another king under Yahweh's rule.
Ahaziah seeks medical advice from a source other than Yahweh, which deeply offends Yahweh.
In response, Yahweh pronounces a death sentence on Ahaziah.
The Yahweh character in Genesis 3, who Wallis argues has had his name superimposed over older stories, desired humans to remain at an animalistic level, lacking consciousness of their nakedness.
Wallis then delves into the issue of covert governance, suggesting that the transition from divine to human kingship in Israel did not eliminate Yahweh's influence.
The people believed they had replaced Yahweh with a human king, Saul, who would pursue policies for the common good.
However, despite the change in leadership, Yahweh remained in control, exerting influence from the shadows.
They added negative glosses and comments to stories involving Asherah, such as when Solomon built a temple to her, to make her seem less favorable compared to Yahweh.
This process was part of a broader effort to centralize religious power in Jerusalem and promote the worship of Yahweh as the sole deity.
This cleanup was later reflected in the final redaction of the scriptures, which aimed to eliminate any trace of the older religious practices and focus solely on the worship of Yahweh.
However, the new god of the era, Yahweh, perceived this as an act of defiance.
Seeing their efforts as a challenge to divine authority, Yahweh intervened to prevent the completion of this tower, symbolizing the destruction of any attempt to recreate the power of Atlantis.
Yahweh’s Intervention and the Final Fall of Babylon
Divine Judgment: In this theory, Yahweh’s intervention is seen as a continuation of the divine forces that had already brought down Atlantis.
The destruction of the Tower of Babel and the scattering of the people can be viewed as Yahweh ensuring that no civilization would ever again reach the heights (both metaphorically and literally) of Atlantis.
The Second Destruction: Yahweh’s Intervention at BabylonGenesis 11:4-8 (The Tower of Babel):"Then they said, 'Come, let us build ourselves a city and a tower with its top in the heavens, and let us make a name for ourselves, lest we be dispersed over the face of the whole earth.' And the Lord came down to see the city and the tower, which the children of man had built.
In that vision, men stand in Yahweh’s Temple, turn their backs to the sanctuary, face east, and bow to the sun.
Ezekiel 8 is a prophetic vision of idolatry inside the Temple of Yahweh in Jerusalem.
This is eastward sun worship inside Yahweh’s house.
First, Ezekiel 8:16 is a verified text about sun worship inside Yahweh’s Temple.
The Yahweh-judgment parallel is part of that third layer.
In my research voice, I ask whether a similar spiritual pattern could frame stories of Atlantis’s fall: a powerful culture oriented to the sun rather than to Yahweh, then destroyed.
What does Ezekiel 8:16 say?About twenty-five men stand in the inner court of Yahweh’s Temple, between the portico and the altar.
Again, here you start wondering why the Lord (The YHWH) cares so much about how shepherds take care of the animals.
As I write this, I am reminded of Job 1, where YHWH allows Job to be cruelly tested, raising questions about the nature of suffering and the justice behind it.
YHWH planned a flood but spared Noah.
The text reveals a bitter rivalry between Yahweh and the neighboring Elohim of Ekron.
Indeed, it is Yahweh who refers to himself and his neighbour both as elohim.
For thus says YHWH: Behold, I will extend peace to her like a river, and the glory of the nations like an overflowing stream; and you shall nurse, you shall be carried upon the hip, and bounced upon the knees.
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."
Psalm 122:3-4 (Literal Translation):"Jerusalem, built as a city that is bound firmly together, to which the tribes go up, the tribes of YHWH, as was decreed for Israel, to give thanks to the name of YHWH."
1 This is what YHWH says:“Heaven is my throne,and the earth is my footstool.Where is the house you will build for me?Where will my resting place be?
1 "Thus says YHWH: The heavens are My throne, and the earth is the footstool of My feet.
2 Has not my hand made all these things,and so they came into being?”declares YHWH.“These are the ones I look on with favor:those who are humble and contrite in spirit,and who tremble at my word.
2 "All of these things my power created, and they came into existence, declares YHWH.
5 Hear the word of YHWH,you who tremble at his word:“Your own people who hate you,and exclude you because of my name, have said,‘Let YHWH be glorified,that we may see your joy!’Yet they will be put to shame.
5 "Hear the word of YHWH, you who tremble at His word: Your brothers who hate you, who cast you out for My name’s sake, said, 'Let YHWH be glorified, that we may see your joy'; but they shall be ashamed."
6 "A voice of noise from the city, a voice from the temple, the voice of YHWH rendering recompense to His enemies."
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 YHWH: shall I cause to bring forth, and shut the womb?
12 For this is what YHWH says:“I will extend peace to her like a river,and the wealth of nations like a flooding stream;you will nurse and be carried on her armand dandled on her knees.
12 "For thus says YHWH: Behold, I will extend peace to her like a river, and the glory of the nations like an overflowing stream; and you shall nurse, you shall be carried on the side, and be dandled upon the knees."
14 When you see this, your heart will rejoiceand you will flourish like grass;the hand of YHWH will be made known to his servants,but his fury will be shown to his foes.
14 "And you shall see, and your heart shall rejoice, and your bones shall flourish like grass: and the hand of YHWH shall be known toward His servants, and His indignation toward His enemies."
15 See, YHWH is coming with fire,and his chariots are like a whirlwind;he will bring down his anger with fury,and his rebuke with flames of fire.
15 "For behold, YHWH will come with fire, and His chariots like a whirlwind, to render His anger with fury, and His rebuke with flames of fire."
16 For with fire and with his swordYHWH will execute judgment on all people,and many will be those slain by YHWH.
16 "For by fire and by His sword will YHWH plead with all flesh: and the slain of YHWH shall be many."
17 “Those who consecrate and purify themselves to go into the gardens, following one who is among those who eat the flesh of pigs, rats and other unclean things—they will meet their end together with the one they follow,” declares YHWH.
17 "Those who sanctify and purify themselves to go into the gardens, behind one in the midst, eating swine's flesh, and the abomination, and the mouse, shall be consumed together, declares YHWH."
20 And they will bring all your people, from all the nations, to my holy mountain in Jerusalem as an offering to YHWH—on horses, in chariots and wagons, and on mules and camels,” says YHWH.
“They will bring them, as the Israelites bring their grain offerings, to the temple of YHWH in ceremonially clean vessels.
20 "And they shall bring all your brothers out of all nations as an offering to YHWH, upon horses, and in chariots, and in litters, and upon mules, and upon swift beasts, to My holy mountain Jerusalem, says YHWH, as the children of Israel bring an offering in a clean vessel into the house of YHWH."
21 And I will select some of them also to be priests and Levites,” says YHWH.
21 "And I will also take some of them for priests and for Levites, says YHWH."
22 “As the new heavens and the new earth that I make will endure before me,” declares YHWH, “so will your name and descendants endure.
22 "For as the new heavens and the new earth, which I will make, shall remain before Me, says YHWH, so shall your seed and your name remain."
23 From one New Moon to another and from one Sabbath to another, all mankind will come and bow down before me,” says YHWH.
23 "And it shall come to pass, that from one new moon to another, and from one Sabbath to another, all flesh shall come to worship before Me, says YHWH."
"But Jonah rose to flee to Tarshish from the presence of the Yahweh.
So he paid the fare and went on board, to go with them to Tarshish, away from the presence of Yahweh."
He quotes the passage where Jonah, trying to flee from Yahweh's command, boards a ship to Tarshish (interpreted as Spain).
The narrative implies that Jonah believed he could escape Yahweh's presence by simply sailing away, which seems naive if Yahweh is indeed omnipotent and omnipresent.
"But Jonah ran away from Yahweh and headed for Tarshish.
Biglino then discusses how the worship of Yahweh extended beyond Israel, even reaching places like Sardinia.
He references his ongoing series of videos exploring the presence of Yahweh's cult in Sardinia and the Greek islands' mystery cults.
Biglino refers to several authoritative sources to demonstrate the varying interpretations of "Elyon." The Catholic Encyclopedia suggests that "Elyon" indicates a monotheistic tendency, while Jewish scholar Professor Emanuel Tov asserts that "Elyon," "El," and "Yahweh" correspond to three different individuals.
He begins to explore Samson's story by reading from chapter 13 of the Book of Judges, where it states, "The Israelites again did what was evil in the eyes of the Lord, that is, Yahweh, and Yahweh delivered them into the hands of the Philistines for 40 years."
Biglino then details how an "angel of Yahweh" appeared to Manoah's wife and informed her that she would conceive a son, despite her barrenness.
He points out that the original Hebrew text does not include the definite article, meaning it was simply "an angel" or "a messenger" of Yahweh.
Manoah prays to Yahweh to send the angel again to instruct them on how to care for the promised child.
Manoah offers to prepare a meal for the angel, but the angel declines, instead instructing Manoah to offer a burnt offering to Yahweh.
Finally, Biglino recounts the birth of Samson, noting that the Bible says Yahweh "blessed" Samson, which in the biblical context always implies the bestowal of specific material tools or powers, not just spiritual blessings.
The Major Judges were directly called by Yahweh in times of danger.
Biglino reiterates that the Judges, especially the Major Judges, were called by Yahweh during times of need, particularly when Israel had to rebel against its enemies.
Biglino points out that Yahweh's commandment was not to marry outside the tribe of Israel, yet Samson, a Nazirite consecrated to Yahweh, violates this commandment.
Biglino finds it notable that Yahweh was seeking a reason for conflict with the Philistines and did not hesitate to have one of his Nazirites break a significant commandment to achieve this.
He questions the power of Yahweh, noting that despite promises made to his people, they had to fight for the land and continue to do so thousands of years later, with arms determining possession, not divine decree.
Biglino describes how the "spirit of Yahweh" came upon Samson, allowing him to tear apart a lion with his bare hands.
The Hebrew verb used here, "irrupe," suggests a deep penetration of Samson's mind by Yahweh, indicating a form of divine intervention that influences human actions.
He suggests that Yahweh, or possibly other Elohim, could enter the minds of chosen individuals, influencing or disturbing them to achieve specific goals.
These archaeologists found sites where worship was reserved for Yahweh and, more generally, for El, by various members of Abraham's family branches.
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.
Biglino then turns his attention to the rules of behavior, the so-called commandments or "mitzvot" that Yahweh allegedly gave to Moses.
Yahweh gave Moses 613 rules, of which 248 are positive commandments ("you shall"), and the remaining 365 are prohibitions.
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.
Despite this, he observes that Catholics worship statues, images, and idols, which he believes is in total disregard of this commandment that Yahweh never revoked.
Yahweh instructs Moses to carve two new tablets, and Yahweh would write on them the words that were on the first tablets.
Biglino concludes by noting that the Decalogue in Exodus 34 forms the basis of the covenant that Yahweh made with Moses and the people of Israel, not with all of humanity.
Ezekiel describes the movements and noises of Yahweh’s "kavod" (glory), which is connected to cherubim.
YHWH (The Lord God) the new order
King Joshiah of Judah undertook significant religious reforms aimed at centralizing worship exclusively around YHWH.
Merging the Gods in the Bible Beni Elohim The Elohim YHWH Elohim
Josiah's reforms, influenced by the Book of the Laws of Yahweh, aimed to centralize religious practices and eliminate other cults, including those of Ashera.
The reforms led to the creation of a monotheistic tradition focused on Yahweh, erasing the earlier polytheistic and extraterrestrial interpretations.
In this passage, "Elyon" refers to "the Most High," which is a title used for God, and "YHWH" (Yahweh) refers to the personal name of God in the Hebrew Bible.
Ki chelek Yahweh amo Ya'akov chevel nachalato.
יְהוָה (Yahweh): The Tetragrammaton, the personal name of God.
This imagery reflects Psalm 29, which describes the power and majesty of Yahweh, paralleling Canaanite depictions of Baal.
By examining these myths, we can understand how the Israelites reinterpreted and transformed pagan imagery to articulate their understanding of Yahweh, the one true God.
The Hebrew Bible uses these motifs to assert Yahweh's supremacy over the pantheon of gods worshiped by surrounding nations.
It contrasts the beliefs of Israel's neighbors with the worship of Yahweh, highlighting the distinctiveness of Israelite religion and the richness of biblical imagery.
Unlike the capricious Canaanite gods, Yahweh, the God of Israel, is consistent and just.
Moses, in his farewell speech, urges the Israelites to remain faithful to Yahweh, who provides life and prosperity without the need for appeasing multiple deities or engaging in complex rituals.
Deuteronomy 30:8-20: Moses outlines the choice between life and death, urging Israel to follow Yahweh's commands for prosperity.
Unlike Canaanite practices, Yahweh's covenant is accessible, not requiring arduous journeys or secret knowledge.
In the ancient land of Canaan, amidst a pantheon of powerful deities, the sun and war god YHWH rose to prominence, eclipsing the older gods who once reigned supreme.
Yet, hidden in the celestial expanse, another force was growing in power and ambition—YHWH, the fiery god of the sun and war.
Born from the ancient essence of light and justice, YHWH was destined to challenge the old order and bring a new era.
YHWH's ascent began with a mighty conflict against Baal, the god who brought rain and storms.
YHWH, the burning sun, clashed with Baal's dark clouds in a battle that shook the heavens and the earth.
With blinding light and fierce flames, YHWH overcame Baal, asserting his dominance over the skies and the earth.
With Baal defeated, YHWH turned his gaze to the realms of El and Asherah.
Asherah, the mother goddess, wept for her lost children and the changing times, her influence waning as YHWH's power grew.
YHWH's triumph was not complete without facing the stars and the moon, symbolic of the many gods who adorned the night sky.
In a final celestial battle, YHWH's radiant light pierced the darkness, outshining the stars and casting the moon into obscurity.
As the dawn of a new age broke, YHWH stood supreme, the sole god of the Israelites.
No longer just the god of the sun and war, YHWH became the singular, omnipotent deity, guiding his chosen people with a fiery hand and a nurturing heart.
In this new order, the Israelites thrived under YHWH's protection and guidance.
They remembered the ancient gods in their tales and traditions, but their devotion belonged solely to YHWH, the god who had fought and defeated the older deities, establishing himself as the primary force in their lives.
Thus, the narrative of YHWH's ascendancy mirrors the mythic tales of gods rising and supplanting others, a universal theme of power, struggle, and the birth of new orders in the divine realms.
YHWH is seen predominantly as a warrior and judge, reflecting attributes of divine wrath, judgment, and sovereignty.
This aligns with the numerous biblical accounts of YHWH's actions involving war, killing, and destruction.
El retains the role of the supreme, benevolent creator, while Asherah, although not directly paralleled in YHWH's actions, would represent nurturing and fertility aspects in a broader polytheistic context.
YHWH as the powerful, wrathful warrior and judge, reflecting the themes of divine retribution and justice.
YHWH, in the development of Israelite religion, came to replace many roles attributed to various deities in the Canaanite pantheon, including Baal.
However, in the Hebrew Bible, the worship of Baal is frequently condemned, and YHWH is asserted as the one true God who alone holds all power, including those attributed to Baal (rain, fertility, storm).
YHWH Jireh (יהוה יִרְאֶה) - The LORD Will Provide
YHWH Nissi (יהוה נִסִּי) - The LORD Is My Banner
YHWH Sabaoth (יהוה צְבָאוֹת) - The LORD of Hosts
YHWH Raah (יהוה רֹעִי) - The LORD Is My Shepherd
YHWH Tsidkenu (יהוה צִדְקֵנוּ) - The LORD Our Righteousness
YHWH Shammah (יהוה שָׁמָּה) - The LORD Is There