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00:00Υπότιτλοι AUTHORWAVE
00:30This video is intense and must be watched from beginning to end to avoid any misjudgment of its content.
00:40Are you ready?
00:42Then let the trial begin.
01:00Throughout the ages, we have sought solace and answers in the divine, in the form of the God we find in the sacred scriptures of the Bible.
01:11Amongst many, the Bible is revered as the sacred conduit to the divine intelligence, a celestial gift bestowed upon the realm of humankind.
01:22This holy manuscript, an unrivaled bestseller throughout the known world, resonates with millions, promising a glimpse into the mind of an entity known as God, the supreme architect of all there is.
01:36The heavens, the earth, the stars, the myriad creatures, and of course, humanity itself.
01:43The cosmic order seems impeccably constructed, a grand design of perfect harmony.
01:51Yet a veil of enigma shrouds the Bible when one dares to venture deeper into its labyrinthine passages.
01:59Hidden within the text lie chilling tales of divine wrath and moral paradoxes that confound our modern sensibilities.
02:06Consider the chilling divine test of Abraham's faith, a demand for the unthinkable, the sacrifice of his own son Isaac.
02:17Or the apocalyptic obliteration of Sodom and Gomorrah, their histories forever lost to the sand of time.
02:26These are but fragments of a more complex narrative that paints an uncanny portrait of the biblical God, a side seldom unveiled to the world.
02:36The God of the Old Testament, particularly in the foundational texts known as the Pentateuch, emerges not just as a divine creator, but as a formidable entity whose raw, awe-inspiring power commands both reverence and dread.
02:54This, one could argue, is a deity to be approached not merely with love, but with a profound sense of trepidation.
03:02The question then arises, what other secrets lie hidden within the sacred scriptures, awaiting discovery?
03:11If we attempt to analyze the actions of the God of the Bible in depth, we will find profound discrepancies and moral problems.
03:20It is possible to consider this a major issue when considering Judeo-origin religions, such as Judaism and Christianity.
03:28If God were entirely good, why would there be such controversial information and actions?
03:36Let's delve into a more specific analysis, considering some events from the Bible itself.
03:43Let's begin, more specifically, from the beginning.
03:47Not from the beginning of all things, but from the creation of humans.
03:52First, in Genesis 1.26, God creates humans.
04:00Then on Genesis 1.28, 30, He grants them dominion over the animal and plant kingdoms.
04:08Next, in Genesis 2.8, He places them in the Garden of Eden.
04:14After, in Genesis 2.18, 22, He creates woman so that man won't feel alone.
04:22Next, He forbids men and women from eating from the tree of good and evil in Genesis 2.17.
04:37Later, in Genesis 3.8, 9, God search for Adam and Eden,
04:42which is surprising because if God knows what goes in man's heart, why would He need to look for him?
04:48Afterward, on Genesis 3.11, God doesn't even seem to know that Adam has eaten the fruit of the tree,
04:56and He questions Adam about it.
04:58Then, God punishes Adam and Eve for eating fruits from the forbidden tree, on Genesis 3.15, 19.
05:06Later on, God makes garments for Adam and Eve in Genesis 3.21.
05:11Then, God states that man has become like one of them.
05:18Knowing good and evil, and to prevent man from eating from the tree of life,
05:23and gaining eternal life, God expels man from the Garden of Eden.
05:29This part can be read on Genesis 3.23.
05:32In this part, we can see something very strange,
05:35because we can read that God, one single deity,
05:39pronunciates it in plural, when states that He, Adam, had become one of them.
05:45Finally, in Genesis 3.24, God protects the Garden of Eden from the actions of man.
05:52Soon after, God allows Adam and Eve to have children,
05:55and thus Cain and Abel are born.
05:58God then allows them to have different occupations on Genesis 4.1-2.
06:10Next, God is pleased with one brother's offering, but not the others,
06:14as it can be read on Genesis 4.4-5.
06:19After that, God grants Himself the right to question why Cain is angry
06:23for not having His offering accepted, on Genesis 4.6.
06:30Consequently, God punishes and curses Cain for killing Abel, in Genesis 4.9-12.
06:37After, on Genesis 4.13-14, God hears Cain's plea for mercy,
06:42and subsequently blesses him, in Genesis 4.15.
06:47Afterward, God regrets having made man-like, on Genesis 6.6.
06:52But one man, Noah, pleases God, for he was a righteous man, in Genesis 6.8-9.
06:59Then, God sent the great flood, on Genesis 7.12,
07:02but remembers Noah and the ark, in Genesis 8.1.
07:07In response to the sweet aroma of Noah's offering,
07:10God promises in His heart not to curse the earth because of man again, in Genesis 8.25.
07:17These events demonstrate the contradictory actions of the God presented to us in the Bible
07:23as the only God, the creator of the heavens and earth,
07:27and provide us a glimpse of a contradictory and problematic deity.
07:32But, I have to remind you that, obviously, we are not the first to observe these problems.
07:40In modern times, we must turn to an individual who has been critically examining this enigma.
07:46That person is the renowned biologist and professor, Richard Dawkins.
07:52Born in Nairobi, British Kenya,
07:55Dawkins has dedicated his life to the pursuit of understanding the complexity of life
08:00through the lens of science.
08:03As an emeritus fellow of New College, Oxford,
08:06and the former professor for public understanding of science in the University of Oxford,
08:12Dawkins has built a significant body of work
08:15that challenges the concept of divine creation
08:18and champions a gene-centered view of evolution.
08:23This includes the popularization of the concept of the meme
08:27and advocacy for a scientific understanding of our world,
08:31in stark contrast to religious dogma.
08:34In his controversial work, The God Delusion,
08:38Dawkins presents a provocative critique of the deity of the Old Testament.
08:44He describes this character as the following,
08:46The most unpleasant character in all of fiction,
08:50jealous and proud of it,
08:52a petty, unjust, unforgiving control freak,
08:55a vindictive, bloodthirsty ethnic cleanser,
08:59a misogynistic, homophobic, racist, infanticidal, genocidal,
09:04felicital, pestilential, megalomaniacal,
09:07sadomasochistic, capriciously malevolent bully.
09:10Dawkins argues that religion is often the opposite of what it claims to be,
09:20and may even be at the root of much of the evil we see in the world.
09:26From his childhood in Nairobi,
09:28Dawkins was raised in an environment that fostered curiosity in the natural sciences,
09:33leading him to question the teachings of the Anglican church he was brought up in.
09:38His shift from a religious believer to an atheist
09:42was heavily influenced by his realization
09:45that evolution provided a more compelling explanation
09:48for life's complexity than divine creation.
09:53This exploration of the world and life through a scientific lens
09:57has shaped Dawkins' worldview and his approach to religious critique.
10:02For Dawkins, religion is the antithesis of what it purports to be,
10:08He argues that religions is the root of all evil.
10:13I know that this is a strong statement and phrase.
10:16Personally, I partially agree with it.
10:19From my point of view, if we know how to use religion
10:21to connect with the divine that resides within ourselves
10:25and in every aspect of life,
10:27then we have made good use of religion.
10:30However, it is important to note
10:32that religion has spurred numerous atrocities throughout history.
10:36This is because the sacred texts themselves contain conflicting messages
10:41with confusing stories that mix love and hate,
10:45healing and illness, blessing and curse.
10:48From this perspective, I agree with Dawkins
10:52when it comes to religion being the root of all evil.
10:56Additionally, it is important to remember that religions,
10:59for the most part, each claim to possess the exclusive knowledge of truth
11:04and the only secure source of salvation towards eternity.
11:08Now let's pause all reflections for a moment.
11:16I need to clarify something for you
11:19that have arrived at this video and this channel.
11:23The subject analyzed in greater depth on this channel
11:27is Sumerian, Akkadian, Assyrian and Mesopotamian mythology
11:32in a general sense.
11:34I also need to remind you
11:36that the ancient astronaut theory is taken seriously.
11:40However, I ask for you,
11:42who are already familiar with this subject,
11:45to follow the entire discussion that will be presented here.
11:49This is because in the journey of this documentary,
11:53we are starting from the examination and analysis
11:56of the God of the Bible,
11:58the supreme deity of the largest religious following on planet Earth,
12:03Christianity.
12:04From there, and through a thorough analysis
12:07of the recent discoveries of biblical archaeology,
12:10we will deconstruct the image of the singular God
12:13associated with the name Yahweh.
12:17In this sense, I want to make it clear
12:19that I, Lucas, the person behind this channel,
12:22do not promote or endorse hatred towards any religion.
12:26On the contrary,
12:28I advocate peace and harmonious coexistence
12:31among the different religions and belief systems on the planet.
12:35Furthermore, I also advocate for approaching religion and faith,
12:40not from the blind prism of worshipping sacred and dogmatic scriptures,
12:45but from a logical and coherent perspective
12:48based on recent historical and archaeological discoveries.
12:52It is precisely this approach
12:54that will lead us to deconstruct this image
12:57and understand that what lies behind the name of the biblical God
13:01and the angels of the Old Testament
13:03are, in fact, aliens
13:05who visited us in our distant and ancient past.
13:09Personally, I do believe in God as an energy,
13:13a force, a state of consciousness, and divine presence
13:16that dwells within each of us.
13:20And this kind of divine entity does not seem,
13:23at least in my personal opinion,
13:25to have anything in common with the characteristics of the God
13:28presented in the Bible,
13:30as He is the result of a misinterpretation
13:33of ancient mythologies and scriptures.
13:36Furthermore, in this interruption,
13:38two important observations are worth noting.
13:42The first one is that Judaism is a religious tradition
13:45that accepts the existence of other gods,
13:48but considers the deity that revealed himself to Abraham
13:51as the supreme I Am.
13:54For Judaism, Yahweh defines it as,
13:56I am that I am,
13:59or I am who I am,
14:01or I will become what I choose to become,
14:03or I am what I am,
14:05or I will be what I will be.
14:08This idea, this statement with which Yahweh identifies Himself,
14:12is precisely what leads to the notion that He,
14:15Yahweh, is the all-powerful and unique God,
14:18identified with the divine whole.
14:22The second important observation is that personally,
14:25I consider the message attributed to the religious figure of Jesus
14:29more important than the controversies
14:32surrounding everything associated with His name.
14:36In this regard,
14:37I have the utmost respect for the teachings left by this great master,
14:42just as I have for other great masters who had lived on earth,
14:46such as Siddhartha Gautama, the Buddha for example.
14:50Regarding the dogmatic issues surrounding the name of Jesus,
14:54I believe that they can be questioned,
14:57just like any other questions that may arise in the realm of religious faith,
15:01and I consider it essential to examine them in light of new scientific discoveries.
15:08After this lengthy interlude,
15:09we will return to the observation we were making earlier,
15:13the judgment of God.
15:15And to examine more closely everything that involves the name of the biblical God,
15:24we will engage with another profound critic and modern scholar,
15:28Sam Harris.
15:30Born on April 9, 1967,
15:33in Los Angeles, California,
15:36Samuel Benjamin Harris is an American philosopher,
15:39neuroscientist, author, and podcast host.
15:42He is renowned for his work on a variety of topics,
15:46including rationality, religion, ethics, free will, neuroscience, meditation, psychedelics,
15:54philosophy of mind, politics, terrorism, and artificial intelligence.
15:59Harris is notable for his criticism of religion,
16:02and is known as one of the four horsemen of new atheism,
16:06along with Richard Dawkins, Christopher Hitchens, and Daniel Dennett.
16:10Harris' first book, The End of Faith,
16:14won the Penn Martha Albrand Award for First Nonfiction,
16:18and remained on the New York Times bestseller list for 33 weeks.
16:23He has since written six more books,
16:26including Letter to a Christian Nation,
16:28The Moral Landscape,
16:30How Science Can Determine Human Values,
16:33Free Will,
16:34and Waking Up,
16:35A Guide to Spirituality Without Religion.
16:38Harris has engaged in debates on topics such as God and religion,
16:43with many prominent figures,
16:44including William Lane Craig,
16:46Jordan Peterson,
16:48Rick Warren,
16:49and Ben Shapiro, among others.
16:51An excellent material for analysis
16:53is the debate that took place at the University of Notre Dame
16:57between Sam Harris and William Lane Craig,
17:01titled The God Debate.
17:02The debate lasts over two hours,
17:06and the link to watch this debate is provided in the video description.
17:10Now, let's examine together an excerpt from Sam Harris' speech in this debate.
17:15Sam Harris Discourse
17:18Exploring the Contradiction Inherent in the Concept of a Merciful,
17:23All-Powerful God
17:24in the Face of the World's Immense Suffering,
17:27Particularly
17:27That of Children
17:29He presents a harrowing image of millions of children
17:34dying painfully each year,
17:36raising profound questions about the nature of a God
17:39who would permit such suffering
17:41despite the desperate prayers of grieving parents.
17:45He scrutinizes the theology
17:47suggesting this appalling reality
17:49is part of a divine plan
17:51and contends that such a God,
17:54if unable or unwilling to prevent such suffering,
17:57must be either impotent or inherently evil.
18:01This argument takes a darker turn
18:03as Harris confronts the concept of eternal damnation
18:06for those who, often through no fault of their own,
18:09pray to the wrong God.
18:11He critiques this belief for its lack of empirical evidence,
18:15challenging the justification of such a dire, eternal consequence
18:20based purely on religious doctrine.
18:24Sam Harris raises significant concerns
18:26about the apparent absence of moral accountability
18:29within the Christian framework.
18:32He illustrates this concept through a stark example,
18:35pointing out that a lifelong serial killer
18:38could supposedly gain eternal happiness
18:40simply by accepting Jesus Christ on their deathbed.
18:45This he contrasts with the fate of countless innocent victims,
18:50underscoring the inherent injustice of this theological belief.
18:54Harris exposed perceived double standards among the faithful.
18:57He highlights how believers often ascribe positive events in their lives
19:02to God's benevolence,
19:04attributing any personal success or happiness to divine intervention.
19:09In stark contrast, however,
19:11they readily dismiss God's role in the widespread pain
19:14and suffering in the world as an inscrutable mystery,
19:18effectively absolving the deity of any responsibility
19:21for these instances of cruelty and injustice.
19:25The speech also critiques the divine command theory,
19:30a theological doctrine that posits anything God commands
19:33is intrinsically good.
19:35This theory, he argues,
19:37fosters a disturbingly delusional and detached moral attitude.
19:43It allows believers to rationalize heinous actions,
19:46including child slaughter,
19:48on the basis that they are divinely ordained.
19:51This critique highlights Harris' contention
19:54that many religious doctrines can be manipulated
19:57to justify gross atrocities,
19:59further undermining the moral validity of such beliefs.
20:03Harris confronts the considerable burden of belief
20:06placed on followers by the implausible doctrines of Christianity.
20:11He raises questions about the logic of a system of salvation
20:15that demands faith in God,
20:17despite a lack of convincing evidence.
20:19With a critical lens,
20:22Harris examines the inherent contradiction in this expectation,
20:27especially considering the decline in miraculous interventions
20:31as compared to biblical times.
20:33Harris goes on to express his disdain
20:36for the core tenet of Christianity,
20:39which celebrates the sacrifice of Jesus Christ
20:41as the ultimate act of divine love.
20:44He criticizes this belief as a grotesque celebration of human sacrifice,
20:49a moral inversion that fails to consider the implications
20:53for the billions who do not subscribe to Christianity.
20:57Harris links these religious doctrines
20:59to a disturbing history of scientific ignorance
21:02and religious barbarism.
21:03He recounts instances of inhumane practices
21:07carried out under the guise of pleasing divine entities,
21:11such as burying children alive in foundations
21:14to secure divine favor for the building's longevity.
21:19In concluding his speech,
21:21Harris makes an emphatic assertion
21:23about the moral framework proposed by religious theists.
21:27He categorically states his view
21:29that no moral framework is less moral
21:32than the one these religious doctrines propose,
21:35emphasizing his firm belief in the moral flaws
21:38and contradictions inherent in such beliefs.
21:41His argument is a powerful critique of religious doctrines
21:45that, in his view,
21:47often lead to more harm than good.
21:50After analyzing what Sam Harris had said,
21:53we need to ask ourselves,
21:56why do so many people around the world
21:58believe in this God,
21:59specifically the God of the Bible,
22:01as the only and true God?
22:04If so many people believe
22:05that the Bible is a gift from God,
22:07why does this gift contain so many controversies?
22:12Perhaps we can find an answer
22:14by looking not at the Bible itself,
22:17but at its origins.
22:19To answer this question,
22:21we will turn to another book
22:22that I've read and studied several years ago.
22:24The book is titled
22:26The Invention of God
22:28by the author Thomas Romer.
22:31Thomas Christian Romer,
22:33born on December 13, 1955,
22:36in Mannheim,
22:38is a prominent figure
22:39in the realm of biblical scholarship.
22:42As a German-born Swiss biblical scholar,
22:45exegete, philologist,
22:47professor,
22:48and Reformed minister,
22:49he has contributed significantly
22:51to the understanding
22:52of the Old Testament
22:54and its paradoxes.
22:57Fascinated by the Old Testament
22:58from an early age,
23:00Romer was raised
23:01in a devout Protestant family
23:03and pursued theological studies
23:05out of interest
23:06rather than a specific calling.
23:09Romer's academic journey
23:10led him to study theology
23:11and religious studies
23:13at the theological faculties
23:15of the University of Heidelberg
23:16and University of Tübingen
23:18from 1974 to 1980.
23:22Here he studied
23:23biblical Hebrew,
23:25Ugaritic,
23:25and other Semitic languages,
23:28notably under the guidance
23:29of Rolf Rentorff,
23:31professor of Old Testament
23:32in Heidelberg.
23:34Rentorff encouraged Romer
23:36to delve into the question
23:38of the Jewish patriarchs
23:40in the book of Deuteronomy
23:41and the Deuteronomist history.
23:43From 1980 to 1982,
23:46Romer studied religious studies
23:48at the École Pratique
23:50des Haute-Études in Paris,
23:52where he attended
23:53the École Pratique
23:54des Haute-Études,
23:56the Catholic Institute of Paris,
23:58and the Protestant Faculty
24:00of Theology in Paris.
24:02He received his doctorate
24:04in 1988.
24:05His doctoral thesis,
24:07titled Israel's Vader,
24:09combined structuralist
24:11and historico-critical approaches.
24:14The work was a continuation
24:15of John Van Sater's studies,
24:18focusing on the contentious aim
24:19of Deuteronomy's editors
24:21against specific Judean circles,
24:24and the theory that the Pentateuch
24:26resulted from an attempt
24:27to reconcile two factions
24:29within post-Babylonian exile.
24:32His thesis was innovative,
24:34suggesting that the fathers
24:35mentioned in Deuteronomy
24:37were those of the Exodus,
24:38not the Patriarchs,
24:40and that the Patriarchs Abraham,
24:43Isaac, and Jacob
24:44did not appear in Deuteronomy
24:46until the final writing
24:47and editing of the Pentateuch.
24:50After his studies,
24:51Romer began his professional journey,
24:54teaching at the University of Geneva.
24:56He later became a professor
24:58of the Old Testament
24:59at the University of Lausanne.
25:02Since 2007,
25:04Romer has held the chair
25:05Biblical Environments
25:07at the Collège de France,
25:09a prestigious research establishment
25:11in France,
25:12where he became an administrator
25:14in 2019.
25:16Throughout his career,
25:18Romer has been recognized
25:19for his academic contributions,
25:22earning an honorary doctorate
25:23from Tel Aviv University
25:25in 2015,
25:26the Prix d'Histoire des Religions
25:28in 2014,
25:30and being named
25:31Knight of the Legion of Honor
25:33in 2019.
25:35The Invention of God
25:36by Thomas Romer
25:37is a comprehensive exploration
25:39that uncovers the mysteries
25:41behind the origination
25:42and evolution
25:43of the Supreme Deity
25:44in major monotheistic religions,
25:47Yahweh,
25:48God,
25:49or Allah.
25:51Romer embarks
25:51on a scholarly quest,
25:53tracing back to the Bronze Age,
25:55extending through
25:56to the Old Testament era
25:57that ends in the 3rd century BCE.
26:01The audacity
26:02of such an endeavor
26:03might be startling to some,
26:05given the complex
26:06and enigmatic nature
26:07of the subject matter.
26:09Nevertheless,
26:10Romer asserts
26:11that an abundance
26:12of evidence,
26:13coupled with rigorous
26:14historical,
26:16philological,
26:17and exegetical research,
26:19makes it possible
26:20to construct
26:20a reliable account
26:22of the Genesis
26:23and development
26:24of the God of Israel.
26:26His findings
26:27are further substantiated
26:28by recent breakthroughs
26:29in archaeology
26:30and epigraphy.
26:32The origins of Yahweh,
26:34as per Romer's investigations,
26:36date back
26:36to the early Iron Age.
26:39The deity
26:39is believed
26:40to have surfaced
26:41either in Edom
26:42or in the northwestern region
26:43of the Arabian Peninsula,
26:45initially revered
26:46as a god
26:47of the wilderness,
26:49storms,
26:49and war.
26:50Over time,
26:51amidst a tumultuous
26:52spiritual landscape,
26:54Yahweh ascended
26:55to become the sole deity
26:57of Israel and Jerusalem.
26:59This transition
27:00was marked
27:01by intermittent successes
27:03and regressions,
27:04with other deities
27:05like the mother goddess
27:07Asherah
27:07gradually losing
27:09their prominence.
27:11It was only in the wake
27:12of a profound catastrophe,
27:15the destruction
27:15of Jerusalem and Judah,
27:17that the Israelites
27:18began to venerate Yahweh
27:20as the singular god
27:21of all,
27:22the creator of heaven
27:23and earth,
27:24who nonetheless declared
27:26a unique affiliation
27:27with Judaism.
27:29Romer's work,
27:30a masterstroke
27:31of investigative scholarship
27:33and exposition,
27:35shines a spotlight
27:36on questions
27:37of tremendous importance
27:38that seldom receive
27:40the attention
27:40they deserve.
27:42His contributions
27:43offer enlightening insights
27:44into the origins
27:45of a deity
27:46that has profoundly shaped
27:48about human culture
27:49and history.
27:51As one of the world's
27:52preeminent experts
27:53on the Hebrew Bible,
27:54Romer's book,
27:56The Invention of God,
27:58stands as a testament
27:59to his scholarly depth
28:00and dedication.
28:02On one of the first pages
28:03of the book,
28:04Romer conveys
28:05a very clear piece
28:07of information.
28:09When we read
28:10the Jewish and Christian Bibles,
28:11as well as the Quran,
28:13we get the impression
28:14that this God
28:15has always been there
28:17as he is the creator
28:18of heaven and earth.
28:20But looking closer,
28:21we find texts
28:22that admit the existence
28:24of other gods,
28:25as in the story
28:26of the conflict
28:27between a certain Jephthah,
28:29a military leader
28:30of an Israelite tribe,
28:32and Sikyan,
28:33the king of Israel's
28:34eastern neighbors,
28:36which is reported
28:36in the book of Judges.
28:39While Judaism,
28:41followed by Christianity
28:42and Islam,
28:43proclaims the unity
28:44of a solitary God
28:45reigning alone
28:46since eternity
28:47over heaven and earth,
28:49the Hebrew Bible
28:50itself testifies
28:51to those who read it
28:53carefully
28:53to its polytheistic roots.
28:56In fact,
28:57the God of Abraham,
28:58referred to by
28:59the three religions
29:00of the book,
29:00each in its own way,
29:02was not always unique.
29:04Historians and archaeologists
29:06are not concerned
29:07with the theological
29:08and faith implications
29:09of the supposed
29:11existence of a God.
29:13These researchers
29:15are interested
29:16in the monuments,
29:17artifacts,
29:18and historical evidence
29:19of culture and religion
29:21concerning the deities.
29:23They categorically state
29:25that there was not
29:26a single creator God
29:28of the heavens and earth
29:29as the Bible
29:29leads us to believe.
29:32They say that Yahweh
29:33actually proclaimed himself
29:35to be the one true God,
29:37usurping the reverence
29:39entrusted to other gods.
29:40It is well known
29:43that the Bible
29:43is far from being
29:45an original set of books,
29:46the result of a miraculous
29:48revelation
29:49from the mystery
29:50of existence.
29:52Today,
29:53historians and archaeologists
29:55understand the Bible
29:56differently.
29:57The world's most famous
29:59set of books
30:00is actually a compilation
30:01of several other records
30:03older than the Bible itself.
30:05Serious scholars
30:07from all over the world
30:09argue that other gods
30:10were worshipped
30:11in the regions
30:12where Yahweh was revered.
30:14They claim that
30:15the veneration
30:16of other gods
30:17was gradually prohibited
30:18and replaced
30:19by the worship of Yahweh,
30:21a self-proclaimed
30:22one true God.
30:25When we look at
30:25Yahweh and the Bible,
30:27not as a sacred narrative,
30:29but as a historical
30:30testament of religion,
30:31we can see
30:32that the Bible itself
30:34provides faithful testimony
30:35that Yahweh declared
30:37Himself
30:37the one true God.
30:40Yahweh sought
30:41to diminish
30:42the attention
30:42given to other gods,
30:44even threatening
30:45all those
30:46who would challenge
30:47His power
30:47as the one true God
30:50and choose
30:51to worship
30:51other deities.
30:53But how could
30:54other gods exist?
30:56Was there a culture
30:57before the Bible
30:58where a contact
30:59with the gods
31:00could be traced?
31:03And the answer
31:04to this question
31:05is,
31:07yes, there is.
31:12In 1849,
31:14an archaeologist
31:15and historian
31:16known as
31:17Sir Austin Henry Laird
31:19began excavations
31:20in the region
31:21that is now
31:22present-day Iraq.
31:25His expeditions
31:26were funded
31:26by the British Museum,
31:28reflecting the British
31:29interest in the
31:30cultural and
31:31historical treasures
31:32of the Near East
31:33during the Victorian era.
31:36At the time
31:36of the excavation,
31:38Nineveh,
31:38located in present-day
31:40Mosul, Iraq,
31:41was an uncharted
31:42archaeological site.
31:44Laird made
31:45a startling discovery,
31:46an entire library
31:47that was believed
31:48to have belonged
31:49to King
31:50Asurbanipal II,
31:52containing around
31:5330,000
31:54to 40,000
31:55clay tablets.
31:56The ruins of Nineveh
31:58were situated
31:59on two main mounds,
32:01Kuyunjik
32:01and Nebi Yunus.
32:03Kuyunjik,
32:04where the library
32:05was discovered,
32:06is the larger
32:06of the two.
32:07Laird,
32:08and later his assistant,
32:09Hormutst Rassam,
32:11found a large number
32:12of rooms
32:12filled with clay tablets.
32:14These tablets,
32:15upon later examination,
32:17turned out
32:17to be the royal library
32:19of King
32:19Asurbanipal,
32:20the last great king
32:22of the Neo-Assyrian Empire.
32:24The discovery
32:25of the Library of Nineveh
32:27provided an unprecedented
32:29wealth of knowledge
32:30about the ancient world.
32:32The library contained
32:33a wide range of texts,
32:35from legal codes
32:36and administrative documents,
32:38to literary works
32:39and scholarly treatises.
32:41Among the literary works
32:42were the Epic of Gilgamesh
32:44and the Epic of Creation,
32:46both foundational texts
32:47of Mesopotamian culture.
32:49The library's content
32:51reveals the scholarly
32:52interests of Asurbanipal,
32:55who was unusual
32:56among ancient rulers
32:57for his interest
32:58in literature
32:59and his ability
33:00to read and write
33:01Akkadian and Sumerian,
33:03the languages
33:03of the tablets.
33:05These clay tablets
33:06belong to three civilizations
33:08whose histories intertwine,
33:10Sumerian,
33:11Akkadian,
33:12and Assyrian.
33:13The tablets provide
33:14a wealth of information
33:16about the customs
33:17and culture of the time.
33:19Among the tablets,
33:20there are documents
33:21on trade,
33:22laws,
33:23daily life,
33:24astronomy,
33:25mathematics,
33:26mythology,
33:27and religion.
33:29The clay tablets
33:29themselves
33:30are remarkable artifacts.
33:33Crafted from wet clay
33:35and inscribed
33:35with a stylus,
33:37they were then baked
33:37or left to dry
33:38in the sun.
33:40This technique
33:40preserved the tablets
33:41for millennia,
33:43enabling modern scholars
33:44to decipher
33:45and understand
33:45the complex societies
33:47of ancient Mesopotamia.
33:49The discoveries
33:50at Nineveh
33:51sparked a surge
33:52of interest
33:52in Assyriology,
33:54the study of the
33:55ancient Assyrian civilization,
33:57its language,
33:58history,
33:59and culture.
34:00The clay tablets
34:01from the library
34:02of Nineveh
34:03are considered
34:04one of the greatest
34:05archaeological finds
34:06of all time,
34:08providing unparalleled
34:09insights
34:10into the civilizations
34:11of the ancient
34:12Near East.
34:13This vast collection
34:15of content
34:15became known as
34:17the Library
34:18of Nineveh.
34:20It is within
34:21the tablets
34:22of the Library
34:23of Nineveh
34:24that we find
34:24the most exciting
34:25discovery.
34:27The first civilization
34:28in human history
34:29worshipped
34:30not a single god
34:31but a pantheon
34:32of deities
34:33known as
34:33Anunnaki.
34:35These Anunnaki
34:36are a group
34:37of revered gods
34:38and goddesses
34:39by the Mesopotamian
34:41civilization,
34:42the Sumerians,
34:42Akkadians,
34:44and Assyrians.
34:45The Anunnaki
34:46are popularly known
34:47as those who
34:48from heaven
34:48came to earth.
34:50They are often
34:51referred to as
34:51ancient astronauts
34:53or extraterrestrial
34:54beings.
34:55An exploit
34:55and expert
34:56on this topic
34:57is
34:57Zakaria Sitchin.
35:00According to
35:00Sitchin's books,
35:01the Anunnaki
35:02are said to have
35:03first come to earth
35:04450,000 years ago.
35:09The Earth Chronicles
35:11series written by
35:12by Zechariah Sitchin
35:13offers a fascinating
35:15exploration into
35:16ancient Sumerian
35:17cosmology,
35:18suggesting a radical
35:19interpretation of
35:21humanity's ancient past.
35:23Sitchin's series
35:24includes the book
35:25The Lost Book of Enki,
35:27which presents the
35:28narrative through
35:28the perspective of
35:29Enki,
35:30an Anunnaki deity.
35:32This work
35:32elaborates on the
35:33Anunnaki's
35:34supposed influence
35:36on the development
35:36of human civilization,
35:39their technological
35:39prowess,
35:40and their
35:41interactions with
35:42humanity.
35:43The book
35:44is a riveting
35:45exploration of
35:46these ancient tales,
35:48diving deep
35:49into the purported
35:50history of these
35:51alien visitors,
35:53their hierarchies,
35:54and their
35:54interactions with
35:55human beings.
35:57For those
35:58intrigued by
35:58these theories
35:59and narratives,
36:00you might want
36:01to explore the
36:02Anunnaki
36:02Ancient Mystery Channel,
36:04where you can find
36:05the Anunnaki movies.
36:07These films
36:07provide a visual
36:09complement to
36:09Sitchin's written
36:10works,
36:11exploring the
36:12same intriguing
36:13theories about
36:13ancient alien
36:14civilizations and
36:16their potential
36:17influence on
36:18human history.
36:20However,
36:21scholars argue
36:21that the correct
36:22definition of the
36:23term Anunnaki
36:24is the offspring
36:26of the princely
36:27ones, the
36:28descendants or
36:28children of the
36:29god Anu.
36:31Mainstream
36:31historians and
36:32archaeologists
36:33states that
36:34Sitchin had
36:35misinterpreted the
36:36Mesopotamian
36:37tablets and
36:38they argue
36:39that this is
36:40pseudoscience.
36:42Traditional science
36:42states that
36:43Anu is the
36:44Akkadian name
36:45for the god
36:46An, who is
36:47the supreme
36:48deity of
36:48Sumerian culture.
36:51His name is
36:52intertwined with
36:52the universal
36:53principle and
36:54with the
36:55supreme deity
36:55himself, as
36:57the father of
36:58the sky or
36:59the father of
37:00the heavens.
37:01Enu is
37:02symbolized as
37:03as a single
37:03star and
37:04surprisingly,
37:06through the
37:06Maltese cross.
37:08According to
37:08the Sumerians,
37:09Akkadians and
37:10Assyrians, these
37:12gods, the
37:12Anunnaki, are
37:14the creators of
37:15human beings.
37:17The records on
37:18the Mesopotamian
37:19tablets tell a
37:20story that
37:21intertwines with
37:22that of the
37:22holy bible, but
37:24they provide a
37:25much more
37:25comprehensive
37:26version.
37:27The tablets
37:28from the
37:29library of
37:30Nineveh state
37:31that human
37:31beings were
37:32created by the
37:33Anunnaki to
37:34replace the
37:35heavy labor
37:36performed by
37:37the lesser
37:37gods, known
37:38as Igigi.
37:40After this
37:41creation, the
37:41lesser gods rest,
37:43similar to the
37:44biblical god,
37:45resting on the
37:46seventh day.
37:47The bible,
37:48specifically in
37:49Genesis 1 26,
37:51states,
37:51Let us make
37:52humankind in
37:53our image
37:54according to
37:55our likeness.
37:56This phrase has
37:57long been the
37:58subject of
37:58extensive
37:59interpretations,
38:00debates, and
38:01speculations among
38:02theologians,
38:04scholars, and
38:04enthusiasts alike.
38:06It is important
38:07to approach this
38:07question with a
38:08balanced and
38:09informed perspective,
38:11acknowledging the
38:11vast array of
38:12viewpoints that
38:13exist on this
38:14topic.
38:15Looking to this
38:16plural, we have
38:17to question
38:17ourselves.
38:19Is this a
38:19clue to understand
38:21the bigger
38:21picture?
38:22Is there a
38:23connection between
38:24the biblical god
38:25and the Anunnaki?
38:26Could we attribute
38:27the creation
38:28described in the
38:29Bible to the
38:30Anunnaki gods,
38:32those beings
38:32revered by the
38:34Babylonians?
38:35Could the term
38:36Anunnaki be the
38:37real meaning of
38:38the plural behind
38:39the name of
38:40God in the
38:40Bible?
38:42It is important
38:43to note that
38:43the Mesopotamian
38:45tablets and the
38:46biblical accounts
38:47belong to
38:48different cultural
38:49and religious
38:49traditions.
38:51While there may
38:52be some
38:52similarities in
38:53the creation
38:54narratives, it
38:55would be
38:55speculative to
38:57directly equate
38:58the Anunnaki
38:59with the deity
38:59of the Bible.
39:01Nevertheless, we
39:02have to consider
39:02that the concept
39:03of multiple
39:04gods and
39:05divine beings
39:06was prevalent
39:07in ancient
39:08Mesopotamian
39:08cultures and
39:10the Anunnaki
39:10were considered
39:11a pantheon
39:12of gods.
39:14In contrast,
39:15the god
39:16depicted in
39:16the Bible
39:17is portrayed
39:18as a singular,
39:19omnipotent deity.
39:22Nevertheless, as
39:23we could observe
39:24during this video,
39:25maybe the god
39:26of the Bible
39:26had been invented,
39:28says Thomas
39:28Romer states
39:29in title of his
39:30book, and there
39:31is a big reason
39:32for that.
39:33The patriarch of
39:34the monotheistic
39:35religions, Abraham,
39:37is traditionally
39:38understood to have
39:39been a citizen
39:40of the city of
39:41Ur in ancient
39:42Sumeria, a
39:43bustling metropolis
39:45that was one of
39:45the first cities
39:46in the world and
39:47a cradle of
39:48human civilization.
39:50Ur was an
39:51important Sumerian
39:52city-state in
39:53ancient Mesopotamia,
39:55located in the
39:56present-day
39:56Dikar province
39:58in southern Iraq.
40:00It was founded
40:01in the Ubaid
40:02period,
40:03approximately
40:036,500 to
40:053,800 B.C.,
40:07and was most
40:08prosperous in the
40:09early Bronze Age,
40:11approximately
40:122,900 to
40:132,000 B.C.
40:15Ur was a
40:16major hub of
40:17Sumerian culture,
40:19noted for its
40:20advanced architecture,
40:21complex social
40:23structure, and
40:24significant contributions
40:25to art and
40:27literature.
40:28Ur was
40:28particularly known
40:29for its
40:30ziggurat, a
40:31massive step
40:32pyramid-like
40:33structure known
40:34as the Great
40:35Ziggurat of
40:36Ur.
40:37The ziggurat was
40:38dedicated to the
40:39moon god Natna,
40:40also known as
40:41Sin, the patron
40:43deity of Ur.
40:45The ziggurat was
40:45part of a temple
40:46complex that served
40:48as an administrative
40:49center for the
40:50city, as well
40:51as a shrine for
40:52the god.
40:53It was a
40:53significant place
40:54of worship and
40:55was likely used
40:56for various
40:57ceremonies and
40:58rituals.
41:00Nana was one
41:00of the most
41:01important gods in
41:02the Sumerian
41:03pantheon.
41:04He was the
41:05god of the
41:06moon and was
41:07associated with
41:08wisdom and
41:09divination.
41:10Nana was the
41:11father of the
41:12sun god Utu
41:13and the goddess
41:15Inanna, who
41:16was a central
41:16figure in Sumerian
41:18mythology and
41:19religion.
41:20Beyond Nana, the
41:21citizens of Ur
41:22also revered other
41:23gods from the
41:24Sumerian pantheon
41:25which included
41:26An, the sky
41:27god, Enlil, the
41:28god of wind and
41:29storms, and
41:31Ea or Enki, the
41:32god of water and
41:33wisdom among
41:34others.
41:35These deities were
41:36part of a complex
41:37religious system that
41:38formed the basis for
41:40Sumerian society and
41:42culture.
41:42Abraham lived in
41:45Ur and his life
41:46would have been
41:47shaped by a rich
41:48tapestry of
41:49Sumerian culture,
41:50traditions, and
41:51religion which were
41:52suffused with numerous
41:54myths and legends.
41:56These myths, some of
41:58the earliest known to
41:59human history, would
42:01have been a constant
42:02presence in his
42:02upbringing, told and
42:05retold in community
42:06gatherings, family
42:07ceremonies, and
42:08religious rites.
42:10The Sumerians had a
42:12polytheistic belief
42:13system with a pantheon
42:14of deities who
42:15controlled various
42:16aspects of the
42:17natural world and
42:19human society.
42:20If we interpret the
42:21term aliens
42:22metaphorically, these
42:24deities, with their
42:25superhuman powers and
42:27often unfathomable
42:28motives, could indeed
42:30seem alien to human
42:31understanding.
42:34Given his exposure to
42:36these mythological
42:37figures, it is indeed
42:38plausible that Abraham's
42:40understanding of
42:41divinity and his
42:42eventual conception of
42:44a single, all-powerful
42:46god, were influenced by
42:48his early experiences in
42:49Ur.
42:51However, it is also
42:52important to note that
42:53the transformation of
42:55Abraham's beliefs from
42:56polytheism to monotheism
42:58represents a significant
43:00theological shift that is
43:01a cornerstone of
43:02Abrahamic religions.
43:05This shift would have
43:06set him apart from his
43:07contemporaries in Sumeria
43:09and paved the way for the
43:10establishment of Judaism,
43:13Christianity, and Islam.
43:15We may never know what
43:16have happened to this
43:17gigantic shift in this
43:18religious perspective.
43:20We may never know if
43:21those man, if that ancient
43:23times have lived among
43:24these deities, creatures,
43:26or alien beings.
43:28The concept of a
43:29significant shift in
43:31religious perspectives,
43:32especially from polytheistic
43:34to monotheistic belief
43:35systems, is indeed a
43:38fascinating topic that has
43:39been the subject of much
43:41scholarly debate.
43:43While we may never
43:44definitively know the
43:45precise circumstances and
43:46influences that led to
43:48such a transformation, we
43:50can make assumptions based
43:51on historical, archaeological,
43:53and theological studies.
43:56Polytheism was indeed a
43:57characteristic of many of
43:59of the earliest civilizations
44:00in human history.
44:04Ancient societies such as
44:06those of Egypt, Mesopotamia,
44:08and Greece, for instance,
44:09had complex pantheons of
44:11gods and goddesses, each
44:13with distinct roles and
44:15responsibilities.
44:16Over time, some of these
44:18societies underwent a
44:19transition from polytheism
44:21to monotheism, the belief
44:23in a single deity.
44:25One prominent example of
44:27of this shift is the
44:28ancient Israelites, whose
44:30religious traditions are
44:31foundational to modern
44:32Judaism, Christianity, and
44:35Islam.
44:36As we previously presented,
44:38Thomas Romer suggests that
44:40the Pentateuch, the first
44:42five books of the Hebrew
44:43Bible, is a result of an
44:45attempt to unify two
44:46factions within post-
44:48Babylonian exile Judaism,
44:50those who returned from
44:51exile in Babylon and those
44:53who remained in the
44:54country.
44:54These factions had
44:57differing visions, expressed
44:59through the tradition of the
45:01Jewish patriarchs and that
45:02of the Exodus.
45:04In this context, the shift
45:06from polytheism to
45:08monotheism might be seen as
45:10part of a larger process of
45:12social and religious
45:13consolidation.
45:15Richard Dawkins, an
45:16evolutionary biologist and
45:18prominent critic of religion,
45:20might argue that the shift
45:21from polytheism to
45:23monotheism can be understood
45:24in the context of the
45:26evolution of ideas, or
45:28memes, a term he coined.
45:31Dawkins suggests that ideas
45:33evolve and spread in a manner
45:35analogous to biological
45:37evolution.
45:39Thus, the shift to
45:40monotheism might be seen as
45:42the result of the survival of
45:44the fittest among religious
45:46ideas.
45:46Perhaps because monotheism
45:50offered certain social or
45:51psychological advantages that
45:53helped it spread and
45:55persist.
45:56However, it's important to
45:58note that the transition from
45:59polytheism to monotheism was
46:02not a universal phenomenon.
46:05Many societies around the
46:06world maintained and
46:08continue to maintain
46:09polytheistic belief systems.
46:11Moreover, some societies
46:13developed other religious
46:15structures entirely, such as
46:17animism, the belief that all
46:19objects and creatures possess
46:20spiritual essence, or
46:22ancestor worship.
46:24This may lead us forcibly to a
46:26very curious idea.
46:30The idea that perhaps a deity or
46:33one of these ancient aliens
46:35proclaimed themselves as the
46:37one and only for a people, for
46:39certain cities and for some
46:41individuals, and so, these
46:45people began to worship and
46:46confuse them with the almighty
46:48creator of the universe.
46:51Another possibility in this
46:53regard is that maybe a group of
46:55these deities, or more
46:57specifically, these ancient
46:59aliens or the ancient astronauts
47:01themselves, identified and
47:04associated themselves through a
47:05symbol, a name, a hymn, and
47:08thus they gained a group of
47:09humans who worshipped and
47:11revered them.
47:13Regardless of the path we
47:14observe, we come to the end of
47:16this documentary with one
47:18certainty, and I want to make it
47:20clear that this certainty is my
47:22certainty.
47:24The certainty that I have
47:25recorded in my two books, which
47:27are currently only available in
47:29Portuguese, but will soon be
47:31translated into English.
47:33The certainty that the grand
47:35architect of the universe is not
47:37closely connected to any of the
47:40revered deities from our distant
47:42and ancient past.
47:44And in this case, the Bible and
47:46other sacred books, as well as
47:48other myths, exclusively address
47:50these ancient aliens.
47:52And as for God's judgment, what
47:55could we say?
47:57Well, perhaps we could consider him
47:59guilty since he caused and allowed
48:01so many deaths.
48:02At least this deity identified in the
48:05Old Testament.
48:07However, we need to analyze it more
48:09deeply and then absolve this kind of
48:12deity of blame.
48:13The stains of the past cannot be
48:15erased, those from that ancient and
48:18distant past.
48:20But after that, it was ourselves as
48:22humanity who decided to perpetuate this
48:25name and these atrocities that stain the
48:27pages of our history with the blood of
48:29innocence and always in the name of God.
48:34The true culprit, then, is us humans.
48:37I hope that we, as humans ourselves, can
48:40cleanse ourselves of all the dirt that we
48:43ourselves decided to build in our past.
48:47May the light of knowledge and wisdom
48:49illuminate our lives and ideas.
48:52And may the light of truth illuminate our
48:54bodies and make our spirits vibrate in
48:58in search of our true spiritual
49:00liberation.
49:03If you enjoyed the video, please like it,
49:06leave your comment and share it with
49:08friends and family who might be
49:09interested in the subject.
49:11See you in one of the other videos here on
49:13the channel.
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