Date:   2/7/2004 2:14:04 PM ( 20 y ago)
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Chapter 1: Creation


In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. And God said, Let there be light: and there was light.— Genesis 1: 1-3.



In building any case, especially one that is counter to the lies that have been given as truth over the lifetime of a reader, it is essential that the "jury" reading the argument do so with an open mind. That said, what you read is going to at first seem outlandish but, as you continue and the premise I’m offering becomes fleshed out and buttressed with more and more facts, it will all fit together and make sense.

So please read thoughtfully and with an open mind. Doing so will reward you with the truth I have gleaned during my studies which have encompassed several decades.

Our journey toward discovering the truth must begin with the first-hand accounts of what happened. And as you’ll see as I present the archeological evidence, there’s every indication that these amount to first-hand accounts of very ancient events. Some of these have been passed down through myths long distorted by retelling and oral tradition, while others have come down almost verbatim from the ancients. While I’ve examined all these sources, I have been careful to concentrate on the most accurate accounts first and then work my way back through those that are less accurate, but still contain gems of truth hidden in the often distorted story line.

The most accurate of these sources can be found in the books that have been canonized into today’s Bible. The reason for this accuracy is important to note as I start detailing the various clues that can be pieced together. Where ancient writers of Greek myths, for example, freely embellished and crated new features in any given story, the Bible was handed down from ancient times in a very different way.

The scribes copying the various books of the Old and New Testament did so with strict supervision and careful checking by the scribe as well as those working with him to avoid errors. Where many cultures rewarded the embellishment of stories, the Jewish writers worked in the opposite direction: The stories were never to be altered even by punctuation. Not the proverbial "jot or tittle" were changed, added, or deleted.

This extreme care to avoid altering the text means that these books have come through time to the present age almost exactly as they were when first penned. And one can assume that the oral traditions in which some of the older stories were first seen and handed down were likewise carefully recited and memorized to avoid any changes of the story.

This means that the Bible is a key source of detail that can’t be found anywhere else. For this reason, it is the perfect place to begin the journey into the past to discover the true history and to see what really has lead to this present age.



In the Beginning


The very first verses of the Bible give key clues that will become more and more important as this book unfolds and will bring into sharp focus what has happened through the Earth’s history as well as the human history that has comprised the last six thousand years.

You read that right. As I’ll show later, all the evidence points to the fact that the Earth is much older than many conservative Christians who have embraced the young Earth theory would hold. It also shows that while human civilization only extends back about 6,000 years and that before that time, there was a vastly older and more developed planet that has a history which expanded back from the 6,000 years during which modern man and his ancestors have existed.

Perhaps the big surprise here is that it is possible to decipher this from the first few verses of the Bible provided a person actually sees what the original Hebrew language conveys to the reader. Unfortunately most readers of the Genesis account of creation read it in a native tongue other than Hebrew, and because of the imprecision and differences in languages, such translations lose much of their meaning and even allow for slight misinterpretations.

In this case, reading the passage only in the English translation causes such confusion can all be obscure the truth of this planet’s past.

For starters you need to realize that when God went through the creation steps outlined in Genesis, they were a minor undertaking. Creation for human beings is a complicated and often agonizingly frustrating process. For the Heavenly Father, it is a simple task.

Thus the writers of the Bible in the words they select to tell about God forming the world and universe, describe the labor as an almost casual operation, a light bit of work. For example, Hebrews 11:3 makes perfect sense in this context when the writer tells that,


Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear.


In other words, God simply spoke and worlds were created. This also alludes to the "Word of God" that John wrote about in his gospel as well as the destroying sword that comes out of the mouth of the returning Messiah at the end of the Great Tribulation. This again presents the idea both of creation through arranging materials as well as the idea of a carpenter at work.

While it seems likely that this creation involved a change of spiritual things into physical, it once again isn’t a matter of making something from nothing. When one continues to read the Hebrews passage, it also is found that "things which are seen were not made of things which do appear." In other words the idea presented is that the worlds weren’t created from nothingness, but rather from things which can not be seen: Immaterial forces, perhaps energy or forces of which most of mankind has no inkling.



Bara


Let’s see how all this applies to the Genesis account. In the first verses of the Bible, the idea of creation is conveyed by the verb bara. This Hebrew word means to create, cut down, or dispatch. The overall feel is that of working with wood (an analogy that was undoubtedly purposeful since wood also represents mankind in many Biblical passages — with the fact that Jesus was a carpenter following this logic).

The Hebrew word bara also shows that God’s creation of the world wasn’t the work of creating it from nothing (as is often the mistaken notion people have); it connotes crafting an object into a finished form. The ease that is conveyed in the process of creating the universe is unfortunately, also lost in the translation into English. Bara suggests light work; this is reflected in Psalms 8:3 where the writer, praying to God, says,


When I consider thy heavens, the work of thy fingers, the moon and the stars, which thou hast ordained…


Notice that this passage tells that the heavens are works of God’s fingers. The implication here is that the work was done simply by moving just his fingers, with hardly any effort at all. In an age when men pride themselves in what they create — from matter at that — it isn’t hard to imagine how foolish the most creative of artists or scientists of today’s culture might appear to the living God with such capabilities.



Beginning


It should also be noted that what is translated into English as "the beginning" in Genesis 1 is the Hebrew word reshiyth which denotes the first in a series of things or the first or principle thing. Thus, there isn’t a specific starting of the heavens and the Earth, but a statement that they were part of the beginning period before the creation story that comes in subsequent verses. In other words, "in the beginning" really is closer to being a "big inning" than just the point at which things started. It tells that God made the heavens and the Earth, but doesn’t give an inkling as to when or how.

This idea is bolstered by the fact that when Hebrew writers wanted to note the actual beginning of a time, as the time of day or week when a harvest commenced for example, the word employed was most often techillah. This word connotes an opening or commencement. And this passage avoids the use of this word. Techillah wasn’t the word Moses chose to tell about the beginning of the heavens and the Earth. In other works, this opening passage of the Bible isn’t necessarily telling about the start of things as is often thought but rather denotes that a period took place during which that first state of being took place and during which God created the heavens and the Earth.

This may seem like hair-splitting. But it has important ramifications, because it points to the idea that other events may have taken place before or during this beginning period, perhaps even outside the realm of time and space as most people know them. "In the beginning" was a period different from the subsequent events that come afterward in the rest of the Bible and may very well span a period of time many times longer than the time man has been on the Earth.

The mind-boggling complexity of this situation is reflected in the phenomenal logic of the beginning in the Gospel of John:


In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made. In him was life; and the life was the light of men.


The parallels between these two views are interesting. But what about the "beginning" used by John? Being in the Greek, it presents a good opportunity to see how the New Testament writers viewed the idea of the first verse of Genesis as well. How does the Greek word John chose for "beginning" compare to that of the Hebrew?

The word chosen was arche. As can be seen, this is the same word that "arch" comes from and indicates not simply a beginning but a chief period of time, with the idea of a ruler’s span of power behind it as well. John’s "In the beginning" also conveys the idea of a period of time, not the commencement or creation of things.

The word translated into English as "made" in this passage is ginomai. This word conveys the idea of causing something to become something else or to assemble something into a whole. So, here again the idea is not of God (through Jesus Christ) creating the universe from nothing but rather assembling and forming it into a whole, much as a potter might form a pot or a carpenter frame and build a house.

A similar idea of the universe was conveyed by the ancient Greeks. Their word cosmos which is often translated to mean "world" or even universe, actually suggests a creation that is fabricated from other materials, becoming polished or adorned as it is fashioned; the word doesn’t suggest something created from scratch.

Only during recent times has the notion that the Genesis passage here refers to the creation of the Earth from nothing caught on among theologians.



Cosmos to Chaos


With the realization that God created the heavens and Earth almost effortlessly and that verse one and two of the first chapter of the Bible aren’t connected closely in time comes another revelation when the Hebrew wording of verse 2 is explored.

In the English translation, the tiny Hebrew word waw is translated "and". In the English translation, verse two starts out as if it has been coupled to verse one: "And the Earth was without form and void…"

However, waw doesn’t necessarily always mean "and." It can also mean "but." The "and" was chosen simply because the translators felt it fit well there when reading it in the context of the two verses going together.


What happens if the translators were wrong?
When you substitute "but" in the passage, a different possibility can be seen. If the first verse marks a period during which the heavens and the Earth were created, and the second verse marks a second period, then the reading of that second verse as "But the Earth was without form or void," takes on a different meaning.

This alternate reader with "but" suggests that even though God had created the heavens and the Earth in a perfect form during the previous period (as described in verse one), an event took place before verse 2 that has caused the world to become chaotic. It can then be seen that something has changed, and that while this is a beginning for the saga of mankind, there was in every likelihood a previous existence of some sort.

What came before the "in the beginning" then? Is it possible to decipher what was before the first verses of the Bible?

In truth the answers to both are there to be found. But first it is necessary to dissect this first verse a bit more.



In the Beginning?


If the Earth was formed earlier, then what exactly does "in the beginning" mean? In the English translation the phrase seems straightforward; it means beginning at the first. But the Hebrew again conveys a lot more than just that.

When you study books written by Bible scholars, you realize that the phrase is much more complex than it might otherwise appear. In fact almost any commentary you pick up reveals that the scholar has struggled with what the phrase means or, in the case of translators, exactly what should be conveyed. This comes about because of the original Hebrew compound word used in this phrase: be-reshith).

The noun reshith always needs a modifier in order for its actual meaning to be seen. It can mean "beginning" but often it means something more akin to "previously" in English. For example in Job 42:12,


So the Lord blessed the latter end of Job more than his beginning [reshith].


To read this as the actual beginning of Job makes no sense. It obviously isn’t talking about his conception or birth (at least unless one makes one very tortured argument for such), but it is obvious from the story that reshith is referring to the beginning of the story covered in the book of Job, prior to the misfortunate that Satan brought to the ancient saint.

Another such instance of the use of reshith can be found in Proverbs 8:22, where Wisdom tells the reader,


The LORD possessed me in the beginning [reshith] of his way, before his works of old.


Proverbs chapter 8 is considered a christophany of Jesus Christ appearing in the Old Testament — Wisdom is the person of Jesus who made man in his image. That aside that if one assumes that reshith means "beginning" here, it must also be assumed that God also had a beginning. Since it is a basic premise of the Bible that the Lord has no real beginning or end but is eternal, one must therefore assume that the beginning before his works means simply before what can be seen in this age was created, not before God.

It is also important to note that reshith is not the only word for "beginning" in Hebrew. And that when a true beginning is implied (such as Psalm 102:25), a different word is employed.

What this means is that "in the beginning" in Genesis 1 can be seen to mean not in the beginning of all time and things, but rather the start of (for human beings) the current frame of history. Thus the Earth was molded and reformed at a specific time.

But formed from what?



Something from Something


Undoubtedly the Universe itself was created by God. But this does not mean that this original event was anywhere close chronologically to the current world of today (or even that time flows in the same way as it now does, for that matter). A close reading of the Bible supports this idea.

For example Hebrews 11: 3 tells,

Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear.

This explains that the worlds were framed not from nothing, but rather (if this negative statement "not made" is unwrapped) made of invisible things. In other words reformed from some past materials.

Looking at the Genesis 1 passage, a similar idea is represented. The Hebrew word translated as "made" is asah This word is employed for appointing or designating things. For example elsewhere the word is employed when judges are appointed, when refuge cities are designated, or when evils are cataloged. The judges, cities, and evils weren’t being created. Rather they were being appointed or modified to a new task.

Likewise it can be seen that when God "made" the Heavens and the Earth, he wasn’t so much creating them from scratch as he was reforming and appointing them to a new task, that of a home for the new creatures and plants which he would populate it with as well as mankind.

It’s interesting that the passage also hints as to what the past world that was reformed into the modern Earth had become before this re-creation. Because the "was without form and void" can just as easily be translated from the Hebrew to read "had become without form or void." This suggests that some cataclysmic event has taken place, causing the old world to be totally wasted and uninhabitable.

It should also be noted that many scholars suggest that there may be a grand "pause" between the first clause of Genesis 1 and the second half. Thus the first half points toward the actual creation of a perfect work, with the second telling that it had later become corrupt. This reading results in this:


In the beginning got created the Heavens and the Earth…. But [eventually much later] the Earth was without form, and void.


In fact this supposition is sustained in the original Hebrew through the use of the verb hayah (was). Hebrew doesn’t employ "to be" unless it is necessary to denote a changing condition. This is shown in many translations such as the King James Bible where missing verbs which have been added by translators are in italics. Thus when you read something like "the Earth was without form, and void" you can tell whether the Hebrew writer was telling the reader that the Earth simply was that way or had become that way.

And if you look at a translation that conforms to these conventions, you’ll discover that this is taking place in this passage with the verb hayah (was). In Genesis 1:2 the first "was" is ordinary type, meaning that it has come or has recently been transformed into a void, formlessness. The shows that it wasn’t created this way, but rather than something terrible transformed it into this condition, and one that God was not satisfied with and, thankfully, would soon transform into the current Earth.

This is not the only argument for this, however. Because the normal order for the Hebrew sentence is conjunction, verb, subject object. This pattern is altered to given more power to a fact or otherwise make a point to the reader.

And this re-ordering of words to create such emphasis can be found in Genesis 1:2 to mean — "had become" (for those familiar with languages, this is given in the pluperfect form).

Thus it is apparent that the original creation which had been perfect had become desolate and void.

Why was the Earth this way? In fact there are also clues in this passage that help answer this question as well.

The Hebrew word tohuw is translated as "without form." This word appears elsewhere in the Bible and takes on some finer associations and meanings including formlessness, confusion, unreality, and emptiness. It also is associated with the unreal as with an idol as well as wasteland and solitary wilderness. In its adverb form, tohuw means "wastefully" or "in vain" (points that will become important later in this book).

Thus while the word used here means primarily a wasteland, there are undercurrents and hints of idolatry, pride, and sin through the choice of this word. This is further reinforced by the "and void" phrase.

The Hebrew word bohuw is generally employed throughout the Bible in connection with the desolation of a city or nation. It also connotes an undercurrent of judgment from God (as in Isaiah 34:11 where the Lord’s judgment results in the desolation).

Thus when the Earth was "void" (bohuw) it was desolate. That this is a judgment from God is further bolstered by the idea that darkness is upon the face of the Earth, since this is associated with evil in the Bible while God is associated with light.

Thus the "without form, and void" suggests not just physical desolation but spiritual a well, a point that will become very important as the story of ancient history is revealed.



Darkness Upon the Face of the Earth


The Hebrew word, choshek, employed for darkness in this passage also offers clues. Because this word not only means the absence of light, but rather a word that denotes an unnatural darkness (such as was seen during the plague of darkness which fell upon Egypt in Exodus 10:21). This argues that the darkness was more than the simple absence of light, or simply nighttime (the Hebrew word layilah).

"The deep" (tehom) further reinforces this feeling that things are under judgment. While this word is often associated with the sea or deep water, it has other shades of meaning as well, including the abyss and the grave. Thus tehom is employed in Genesis 7:11 where it is translated as "the great waters" of Noah's Flood and in Psalm 36:6 as "a great deep" associated with the Lord’s judgment.

The deep does refer to the ocean. But it also is symbolic of a judgment against wrong doing and bolsters the overall feel that things are not right in creation as the opening passage of Genesis unfolds.

Furthermore the Greek equivalent of this word forms the "abyss" associated with the punishment reserved for Satan, the Great Serpent, and the Dragon — a point that will take on more importance throughout this book. In the ancient Greek version of the Old Testament, Jewish translators substituted the word abussos for the deep. This Greek word becomes "abyss" in English, a word often signifying Hades or Hell. Abussos was also the word John used in Revelation (9:11, 11:7, 17:8 and 20:1-3) for the final punishment and resting place for Satan and the evil Dragon.

It is not unreasonable, then, to see "the deep" in Genesis signifying something greater than simply deep water.



Let There Be Light


The "Let there be light" phrase in the opening chapter of Genesis does not appear to be a creative act when one studies the Hebrew words and their usage here. Instead, the Hebrew words suggest that the light was made to appear or made visible (most likely this is written from the viewpoint of someone on Earth). This fits well with the scientific ideas of today; the universe of stars, sun and moon were thus, created during the "in the beginning" period but not visible on the Earth, due to the darkness that apparently enveloped it.

This also explains why the Earth could be in existence during a long span of time without there being days and nights on its surface. For some reason (a thick cloud cover, perhaps) daylight didn’t reach the surface of the planet. This, in turn, suggests that something evil might very well have changed the planet for the worse, if the darkness/evil idea is stretched just a bit.

Only when God was preparing to create man and living organisms on the face of the planet did he make days and nights appear on its surface. Time didn’t start with the first day on Earth; but the separation of day and night on the surface of the planet made it possible to tell time as the first days started rolling around, marking God’s creation of life on the planet.

There may be greater significance to these first days, however, because Moses employed the word combination that emphasizes the "to be" of the situation. In other words, this first day on Earth "had become" the first day. The evening and morning "were" the first day, to be followed by six more with very specific creations and a first Sabbath.

It should also be noted that the Hebrew word yom is employed in the first chapter of Genesis to mark each day in the account. As such, it can only be read to mean a 24-hour period. Had God aimed to convey a geological age, Moses undoubtedly would have employed the word ‘olam which means an age or period of unspecified time.

While yom can be used to signify a longer period of time in a prophetic sense, it isn’t utilized in this manner in Genesis and Biblical writers employing it to mean anything other than a day take pains to make note of the fact so there is no confusion. Likewise, when yom is employed with a specific number, it is always signifying a 24-hour period. It would appear, then, that Moses (arguably writing under the inspiration of God) meant these periods of time to be interpreted as normal, 24-hour days, not epochs of time.

Furthermore, if these days were geological ages (as some suggest in an effort to get Evolution to dovetail with Genesis), there is an immediate problem, because then there are days that must last so long one side of the planet is baked while nights last for thousands, if not millions, of years.

Life which is for the most part interdependent on other life forms for its continued existence would quickly vanish under such conditions. Plants that need to be pollinated being created thousands or millions of years before bees come onto the scene, for example, is not a viable model. Additionally, Adam and Eve would have to live for thousands, if not millions, of years (through the seventh day) before they could be cast out of the Garden of Eden. Since Adam dies at an age of 930 years (in Genesis 5:5), it’s impossible to bend the truth to fit the need of Evolution.

While one might do mental gymnastics in an effort to somehow explain all this away, it makes more sense to simply assume that Moses penned the words the way the events actually happened. There is no need to "read into" the passage to make it work. All that is necessary is to believe in a God powerful enough to work miracles.

Furthermore, this reading of the past is not disproven by fossil records or the like. Because it’s not only possible but almost a certainty that pre-historic, pre-Adamic life was on Earth before the Genesis 1:2 reforming of an Earth that had become formless and void. If anything, fossils buttress this reading of the Genesis account with its re-creation of the creatures that now inhabit it and the vanishing of vast hordes of creatures such as the dinosaurs.

Finally, this explanation fits perfectly with Biblical history which begins about 6,000 years ago — precisely when Adam and Eve would have been created if one figures back from now through the ages of various characters listed in the genealogies of the Bible. This is easily explained if mankind were created at that point. It is nearly impossible to explain if one assumes that mankind had evolved and then, suddenly, abruptly, and from one place, develops writing, metallurgy, and so forth.

As historian and Jewish scholar Noson Weisz put it:


About six thousand years ago, seemingly out of nowhere there is a record of a remarkable change in this stable Stone Age pattern of human remains in one particular area of the planet, Mesopotamia. Overnight in terms of historic time, we have the development of sophisticated architecture, advanced pottery, organized agriculture, the rise of major population centers akin to cities, the appearance of metallic weapons and ornaments, the development of writing and records, the appearance of sophisticated political structures and empires, traces of complex religions and the ceremonies associated with them.


The archeological record shows the spread of these trappings of advanced civilization from this one spot to the rest of the world in gradual stages. Thus the great leap forward was restricted to a single location and came out of nowhere.


This sudden explosion of knowledge and ability makes no sense — unless we’re looking at a new creature that has suddenly come onto the scene. A creature of unbelievable intelligence, who is able to make profound leaps in technology. Then the line of history from 6,000 years ago to today makes perfect sense.



Marduk


It is interesting to see how other cultures that lacked the Hebrew technique of double-checking and carefully copying ancient stories have also had renditions of the same Genesis creation, warped, altered, and distorted through verbal changes distortions. While these often take outlandish forms on their face, careful examination reveals that they seem to have come from the same origins as those of the Bible.

A good example of this is the Babylonian story of creation. In this story a new world is created from a chaotic ancient time. The God of Order, Marduk, battles with the powerful Goddess of Chaos, Tiamat. During their battle to the death, Marduk seizes the goddess Tiamat in a giant net and then skewers her with his sword, splitting her body into two halves.

One half of the goddess becomes Heaven and the other an abyss of water which the Earth is hung upon.

Now notice: The goddess is associated with chaos and the abyss. Thus the god of order reforms her into a new, more ordered Earth. Not only that; her name, "Tiamat" is believed by many scholars to be related to the Hebrew word tohuw — translated "without form." Likewise again the abyss/deep is associated not just with water but also judgment and punishment.

There are also links between the Biblical view that associates the abyss with Satan’s punishment. In some ancient Babylonian tablets Tiamat is referred to as "the Great Serpent."

Assyrian traditions have Tiamat dwelling in the sea with a kindred demon, Bahu, a being that brings disorder. What is interesting is that the demon’s name is almost certainly related to the Hebrew word bohu found in Genesis 1:2. Thus these ancient myths appear to be reflections of an original story only hinted at by the first chapter of Genesis, even though the Hebrew passage far antedates the much later cuneiform texts in which the Assyrian and Babylonian stories have been found.

Likewise other ancient myths display the same sort of stories which occur over and over, with various deities having components or even the form of a serpent. The oldest deities of the Sumerians were all serpents or dragons of one sort or another with the serpent of the subterranean waters (again notice the abyss/deep connotations) being called Zu (and having an almost direct link to the Hebrew "Leviathan," a dragon-like creature). Again and again stories appear of a serpent representing primordial chaos from which an ordered world is formed.

In the Sumerian myths, the great serpent Zu, a universal watery chaos which is the originator of all life, is divided to become twin serpents. One becomes Anzu which lives in the constellation Orion, while the other half becomes his mate, KI the Queen of the abyss. Again there’s the theme of a powerful being in Heaven, and a dragon that is associated with the Abyss.

Perhaps equally thought-provoking is the fact that the Bible seems to be hinting at the same story in other passages. For example Amos 5: 7-9 reads:


Ye who turn judgment to Wormwood , and leave off righteousness in the earth, seek him that maketh the seven stars and Orion, and turneth the shadow of death into the morning, and maketh the day dark with night: that calleth for the waters of the sea, and poureth them out upon the face of the earth: The LORD is his name: That strengtheneth the spoiled against the strong, so that the spoiled shall come against the fortress.


Notice that the Lord is associated with the creation of Orion, that darkness, death, and punishment are also covered as well as the "waters of the sea" which we’ve seen can be associated with the Abyss. This passage suggests that those hearing it might have been familiar with stories not recorded in the Bible, and which might have become part of the distorted tales of Marduk and Tiamat

Likewise there are hints of this story in Job (which many consider to be one of the oldest books of the Bible). In Job 9: 9-10,

[The Lord] which alone spreadeth out the heavens, and treadeth upon the waves of the sea. Which maketh Arcturus, Orion, and Pleiades, and the chambers of the south. Which doeth great things past finding out; yea, and wonders without number.

Although one might suggest that this conjunction of the sea and Orion is happenstance, it actually happens several times in Job suggesting there’s more to this. In Job 38: 5-31 the Lord speaks to Job about the creation of the Earth. Notice that the depths of the sea, light and darkness, as well as Orion are again part of the associations here. The Lord spoke:


Where wast thou when I laid the foundations of the earth? declare, if thou hast understanding. Who hath laid the measures thereof, if thou knowest? or who hath stretched the line upon it? Whereupon are the foundations thereof fastened? or who laid the corner stone thereof; when the morning stars sang together, and all the sons of God shouted for joy?

Or who shut up the sea with doors, when it brake forth, as if it had issued out of the womb? When I made the cloud the garment thereof, and thick darkness a swaddlingband for it, and brake up for it my decreed place, and set bars and doors, and said, Hitherto shalt thou come, but no further: and here shall thy proud waves be stayed?

Hast thou commanded the morning since thy days; and caused the dayspring to know his place; that it might take hold of the ends of the earth, that the wicked might be shaken out of it? It is turned as clay to the seal; and they stand as a garment. And from the wicked their light is withholden, and the high arm shall be broken.

Hast thou entered into the springs of the sea? or hast thou walked in the search of the depth? Have the gates of death been opened unto thee? or hast thou seen the doors of the shadow of death?

Hast thou perceived the breadth of the earth? declare if thou knowest it all. Where is the way where light dwelleth? and as for darkness, where is the place thereof, That thou shouldest take it to the bound thereof, and that thou shouldest know the paths to the house thereof?

Knowest thou it, because thou wast then born? or because the number of thy days is great?

Hast thou entered into the treasures of the snow? or hast thou seen the treasures of the hail, which I have reserved against the time of trouble, against the day of battle and war?

By what way is the light parted, which scattereth the east wind upon the earth? Who hath divided a watercourse for the overflowing of waters, or a way for the lightning of thunder; to cause it to rain on the earth, where no man is; on the wilderness, wherein there is no man; to satisfy the desolate and waste ground; and to cause the bud of the tender herb to spring forth?

Hath the rain a father? or who hath begotten the drops of dew? Out of whose womb came the ice? and the hoary frost of heaven, who hath gendered it?

The waters are hid as with a stone, and the face of the deep is frozen. Canst thou bind the sweet influences of Pleiades, or loose the bands of Orion?


As one reads these passages it becomes apparent that the Bible is both hinting at the stories that came to be myths in other religions and also that it’s perhaps mocking them. This also suggests that ancient man knew these stories which in the case of these other cultures was undoubtedly altered and distorted over time to become the mythology seen today.
The trick is sorting out the truth from the distortions. This is hard but not totally impossible to do as well be demonstrated later in this book.

In the meantime it is important to note that these common but lost stories manifest themselves in many different and far removed cultures. For example myths regarding dragons and deities that have components of dragons can be seen in very different and separated cultures all around the world from China to Central and South America; from Celtic peoples in Europe to the ancient Egyptians and Babylonians.

Suffice to say for now that the Hebrew story of creation can not be viewed as an isolated account known only to the ancient Jews. Rather it a story that has been mimicked and copied by very many other cultures, some of which could not have seen the Hebrew writings before developing their own versions of the basic story (and which were likewise not available to Jewish writers). That stories with similar elements sprang up in very different cultures around the world suggests that these stories have a common origin, with the Biblical account arguably the most accurate due to the unique pains that were taken in keeping the stories true to the original.

As we’ll see in a moment, the story as well as the clues given by other cultural versions of it, are key to understanding the truth about the ancient past as well as events that are being lied about and hidden today.

Even writers such as Zechariah Sitchin and others assume that the myths precede the Bible, when all historic evidence suggest that mythology was, and is, a distortion of the truth of the scripture!



The Forming of the Current Earth


Through a careful study of the first few verses of Genesis, several things become apparent, then. First, the universe could be very, very old. A lot could have happened during that time for the creation of the human race from the time of Adam until today — roughly 6,000 years.

It is also important to note that when the Bible refers to the "Earth," it is referring to the reformed Earth mankind presently inhabits, not the previous body that became without form or void. This must be kept in mind, otherwise one gets into some weird theology with verses like Romans 5:12:


Wherefore, as by one man sin entered into the world, and death by sin.


This "world" of course is today’s present world, not its pre-existent form. To read it otherwise would have Adam’s sin bringing death to the previous age — before he sinned. Obviously this can not be correct and therefore it is important to keep in mind that basically the reformed Earth is a new world in the sight of God.

Thus the high point of the current, early history was the creation of mankind in a perfect, sinless state. Genesis 1: 25-26 proclaims:


And God made the beast of the earth after his kind, and cattle after their kind, and every thing that creepeth upon the earth after his kind: and God saw that it was good. And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.


Later, in Genesis 5:1, the fact that man has been created in the image of God is again emphasized:


This is the book of the generations of Adam, on the day the Lord created mankind, in the likeness of the Lord He made him.


The Hebrew word for "image" in all these passages is tzelem, a word derived from the word tzel, meaning "shadow" or "reflection." The word "likeness" in these verses is demus; this word is derived from domeh, meaning "similar." Human beings are not "little gods" or duplicates of a God that has no body nor form. But they are similar in their mastery of the spiritual and physical dimensions of the Maker.

This is an important point, as will later be detailed in this book. Mankind was made in the image of God. This begs the question of whether there are beings that are not created in God’s image, or if that image can be defaced, profaned, or genetically altered! The terrifying answer to both these questions appears to be "yes." And the ramifications imperil modern man in many ways, making it essential that you learn to distinguish between the lies you have been taught and the truth that will be presented throughout this book.

But before you see how this defacement of God’s image has and is taking place, you must see why it comes about and who is behind it. To do that it is necessary to travel into the distant past, using the key secrets and hidden clues that will serve as stepping stones to that past.

So it is time for you to begin that journey to see just what came before the creation of this present Earth, what most likely lead to the "without form and void" state that resulted, and how that earlier, condemned age has invaded the present time and is, in fact, behind many of the falsehoods that have concealed the truth from you.


http://www.stevequayle.com/books/gen.chap1.html

 

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