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Home » Columns » Jehovah’s Sky Vehicles

Jehovah’s Sky Vehicles

Publishing Date : 06 November, 2017

Benson C Saili
THIS EARTH, MY BROTHER    



They took the form of Cherubims, Seraphims, and the “Glory of God” known as the Kabod!

Aircraft – skyborne vehicles of all sorts – were the primary means by which the Old Testament gods moved from place to place. It’s all very apparent in the Bible. Of course the Bible does not call them planes, choppers, or flying saucers because such terms didn’t exist then. In ancient times, any unusual object in the eyes of mankind was described in terms either of its closest resemblance in nature or a familiar man-made structure. Hence, sky vehicles were variously called eagles, wings, winds, whirlwinds, dragons, horses, chariots (horse-pulled carriages), sky/celestial boats, sky chambers, etc.  


There’s an English expression which says, “taking somebody under one’s wings”, that is, assuming their care, guardianship, apprenticeship, or any other such periodical responsibility.  Most people are not aware that the expression has its roots in the Bible. It had to do with the privilege on the part of Earthlings that came with riding in a rocket, chopper, jet, or flying saucers owned or operated by their Anunnaki gods.  


The Old Testament is replete with statements about Yahweh – any of the Anunnaki gods but Enlil fundamentally – taking to aerial flight. For instance, in EXODUS 19:4, Yahweh says to the children of Israel, his chosen people, “You have seen what I did to the Egyptians and how I carried you on eagles' wings and brought you to Me”. Of course your preacher or brain-dead theologian will tell you this is all symbolic language. Well, it isn’t: what Yahweh was saying was that at least some of the elite Israelites had the opportunity of being transported in his jet or flying saucer in the great trek from Egypt to the Sinai.


When welcoming his  widowed relative Ruth into the broader family fold, Boaz, a wealthy landowner of Bethlehem in Judea,    says to her, “May you be richly rewarded by the LORD, the God of Israel, under whose wings you have come to take refuge”  (RUTH 2:12). It is likely that Ruth was brought along to Boaz’s place in Yahweh’s aircraft. A number of psalms (e.g.  PSALMS 17:8; 36:7; 57:1; 61:4; and 63:7) talk about singing or taking refuge “in the shadow of thy wings”, that is, the shadow of Yahweh’s aircraft, figuratively meaning coming under Yahweh’s protection. PSALM 18:10 characterises Yahweh as “flying upon the wings of the wind” and PSALM 104:3 says, “He makes the clouds His chariot; He walks upon the wings of the wind” – all of which assert loud and clear that the gods of Israel travelled in aircraft.

THE CHERUBIM AND SERAPHIM

In the Bible, there are three types of flying machines that have confounded so many a scholar they are largely mis-translated from the Hebrew into English. These are Cherubim (cherub for singular); Seraphim (seraph for singular); and Kabod. We will begin with the Cherubim. The term Cherubim occurs more than 100  times in the Bible. It can denote a whole host of  things. They include the Anunnaki themselves (generally called angels in the Bible); anything that symbolises the Anunnaki as minders of God’s throne, such as the two, golden graven images of winged beings atop the Ark of the Covenant (EXODUS 37:7);  


and demigods (part-human, part-Anunnaki) who were given a chance  to visit Baalbek and ride in a shem. In the latter sense, for instance, the King of Tyre was described as “an anointed cherub” (EZEKIEL 28:14).  In Akkadian, the Cherubim (Karibu) were intercessors – blessed/consecrated ones who spoke to Anunnaki gods on behalf of the human population. That is to say, the Cherubim were high priests.  


The term Seraphim is less frequent than Cherubim in the Bible. It occurs five times in the Old Testament (NUMBERS 21:6–8; DEUTERONOMY 8:15; and ISAIAH 6: 1-3, 14:29, and 30:6) and once in the New Testament (REVELATION 4:4-8). In ISAIAH 6:1-3 and REVELATION 4:4-8, the connotation is that of an angelic guard/choir of God. In the book of Enoch, the Seraphim are the highest-ranking angels followed by the Cherubim.


However, all the above meanings are secondary. They constitute evolutionary meanings and not original   meanings. The original meaning of both Cherubim and Seraphim had to do with flying machines. The original meaning of seraph was “something that burns”.  You will be aware by now that that is how the Sumerians described a shem, a rocket, because it billowed down fire as it upthrusted into the sky. When referring to Jets, or Mu’s, the term seraphim meant “flying fiery winged serpent”. If you recall, Ningishzidda was called Quetzalcoatl   by the Mayans because he rode in a flying craft that looked like a flying winged serpent – a seraphim. A jet of course does not billow out fire but the overriding assumption was that all flying craft were powered by fire.  The Seraphim as flying machines were also known as dragons.

YAHWEH’S KABOD

In the Bible, Yahweh could ride in a cherub (2 SAMUEL 22:11/PSALM 18:10).  Also in the Bible, the seraph is primarily an aircraft-type weapon of destruction as it “spouted fire” (DEUTERONOMY 8:15; NUMBERS 21: 6; and ISAIAH 30:6.) It is clear that the Cherubim and Seraphim were flying objects because they had connotations of  fire (like a rocket); wings (like those of a plane); wheels folded against them (like those of a plane in flight); noise (like that of a landing or taking off plane or rocket); and a cabin (called a “throne” in the Bible); protection (shems were deemed as ‘protecting” one from death as they were a means by which eternal life was conferred);  and communication (the Anunnaki gods sometimes proclaimed [that is, broadcast] messages from low-flying aircraft such as  choppers.


If there was a difference between Cherubim and Seraphim craft, it was primarily in their shapes and sizes.  Cherubims were smaller. In GENESIS 3:24, God stationed Cherubims on the peripheries of the Garden of Eden with a view to ensure that the banished Adam and Eve did not find their way back in. These were simply rotorcrafts (rotary wing aircraft, such as a helicopter). The Seraphim were bigger and took the form of a plane basically.


In time, the Anunnaki themselves came to be called cherubims/seraphims, just as they were called rocket men, after the machines they flew in. Moreover, since flying machines were associated with sanctity/perfection, a good-looking person was also referred to as a cherub (Kgarebe in Setswana). By the same token, since Seraphim sky vehicles were shaped like a flying snake or reptile, snakes too came to be known as seraphs or dragons. The Assyrians referred to Nergal, Enki’s second son, as sharrapu, meaning “a fire-breathing god” (by virtue of the role he played in the nuking of Sodom and Gomorrah), or simply dragon.  


There was also another airborne vehicle, smaller than both the Cherubim and Seraphim, that was used by Ishkur-Adad when he spearheaded the Israelites into the Sinai wilderness. This small craft was actually a mobile throne. Called a Kabod, wrongly translated as “the Glory of God” (e.g. EXODUS 24:15-18), it appears about 200 times in the Old Testament. The Kabod was camouflaged in a mass of fire/light veiled in a cloud. The Kabod was a short range craft: for long-haul trips, it was carried in the much bigger Cherubim, just as huge planes carry choppers in our day.


Zechariah Sitchin provides further context for us thus in relation to the experiences of Prophet Ezekiel:   “The Chariot, Ezekiel reported, was engulfed with a bright radiance; this, he said, was ‘the appearance of the Kabod of Yahweh’. On his first prophetic mission to the exiles dwelling at the River Khabur, he was addressed by the Lord in a valley where ‘the Kabod of Yahweh was stationed, a Kabod like the one seen before’. When he was carried aloft and taken to see Jerusalem ‘in divine visions’, he again ‘saw the Kabod of the God of Israel, as the one I had seen in the valley’. And when the envisioned visit was completed, the ‘Kabod of Yahweh’ stationed itself upon the Cherubim, and the Cherubim raised their wings and ‘lifted off the earth’, carrying the Kabod aloft.”

THE ANUNNAKI’S FLIGHT UNIFORM

Besides being called Eagles, the Anunnaki pilots/astronauts were known as Abgals (“master who points the way”) in Sumerian and Akpallu in Akkadian. Inanna-Ishtar’s principal pilot was known as Nungal, or Pushan in the language of the Indus Valley. According to one Vedas text, Pushan “guided Indra (Inanna) through the speckled clouds in the golden ship (flying saucer) that travels in the air’s mid-region”.  


Of the Anunnaki pantheon, it is Inanna who is most depicted in flight gear. Her twin brother Utu-Shamash may have been the god of the shems but it was Inanna with whom Earthlings were besotted with regard to flight.     The Sumerian records describe seven objects Inanna wore in relation to her sky-borne travels. They were a Shugarra (helmet); measuring pendants (earphones); chains of small bluish stones around her neck; twin stones on her shoulder; a golden cylinder in her hands; straps clasping her breasts; and the Pala or ruler’s garment, the clothing around her body.   


In 1934, archaeologists excavated a full-sized statue of Inanna at Mari, in modern Syria, that showed her dressed in pilot gear.  Zechariah Sitchin furnishes the following account on the statue:      “On her head she wears not a milliner's chapeau but a special helmet; protruding from it on both sides and fitted over the ears are objects that remind one of a pilot's earphones. On her neck and upper chest the goddess wears a necklace of many small (and probably precious) stones; in her hands she holds a cylindrical object which appears too thick and heavy to be a vase for holding water.


“Over a blouse of see-through material, two parallel straps run across her chest, leading back to and holding in place an unusual box of rectangular shape. The box is held tight against the back of the goddess's neck and is firmly attached to the helmet with a horizontal strap. Whatever the box held inside must have been heavy, for the contraption is further supported by two large shoulder pads. The weight of the box is increased by a hose that is connected to its base by a circular clasp.


“The complete package of instruments - for this is what they undoubtedly were - is held in place with the aid of the two sets of straps that crisscross the goddess's back and chest.” If you recall, when a disinvited Inanna dared to attend her husband Dumuzi’s funeral at the palace of Nergal in Cape Agulhas in South Africa, she had to go through seven gates and at each gate, one of seven objects on her person was confiscated.


What she had been brashly wearing was the same aeronaut’s uniform described above (worn only by ranked gods), which her estranged sister and hostess, Ereshkigal,  insisted she leave behind before she entered her presence just in case she was hiding a subtle weapon underneath. Ereshkigal wanted Inanna to stand before her stark naked to humiliate her. In sum folks, the Anunnaki not only flew aircraft but they wore a special airman’s uniform when they so did.

SIN’S BOUNTIFUL BROOD

Reading the Sumerian chronicles, and indeed the works of noted Anunnaki chroniclers themselves such as Zechariah Sitchin, one gets the impression, generally, that Utu-Shamash and Inanna-Ishtar were Nannar-Sin’s only kids. That simply wasn’t the case. The fraternal twins were his seniormost kids with his wife Ningal, Enki’s daughter who was known as Asherah to the Canaanites. Of all the Anunnaki here on Earth, Sin in fact had the largest number of children.


Sin, the future Allah of Islam (just as Enlil was the future Jehovah of Judaism and the tragically grafted-upon Christianity) had upwards of 70 children, the reason he was known as Aten, meaning the “Fertile Lord”. If you think Enki had a rabbit’s libido, maybe you should spare a thought for Sin. However, whereas Enki mounted and sired children with practically every breasted being of his fancy, Sin’s children all were official, meaning they arose in full conformity with the parameters of intra-marital and extra-marital procreation.   


Of the 70-plus children, 30 were with his official consort Ningal: surely, the stress of repeated childbirth must have worn the poor woman to a frazzle. The rest were born via a harem arrangement. We have already talked about the Gipar, Inanna’s night-time abode, within which was a Gigunu, her chamber of night-time pleasures. Sin also had his own Gipar and Gigunu at his sacred precincts in Ur, his cult city, where he could carouse with the hierodules, or pleasure priestesses, and sire children with a myriad of concubines with the full knowledge and sanction of Ningal.


In any case, Sin was renowned in two other respects. First, he was the best looking Enlilite. It is the reason the term Adonis (from Adonai, the Hebrew name for Sin, which stems from his other name Aten, also rendered Adon) came to mean a very handsome man. Second, he was enormously gifted south of the waistline, a trait Shamash inherited and was fond of flaunting. One poetic Sumerian text tells how two females who spotted Sin taking a leisurely stroll stark naked on a beach were charmed by his colossal member and following a threesome that same night in the Gigunu ended up bearing him two sons. Indeed, an ancient Phoenician coin depicts him with a very prominent prick.


Now, of the totality of Sin’s children, the eldest was Yam, who he had with a concubine. The fraternal twins Shamash and Inanna, with Inanna technically the older of the two since she arrived first, were next. The fourth was Mot, yet another son Sin had with Yam’s mother. According to the Anunnaki succession rules, the rightful heir was Shamash as not only was he male but he was born to the official spouse Ningal. But Nannar-Sin was equivocal as to his own preference and the upshot was serious feuding between Shamash, allied with his sister by blood Inanna, and Yam, allied with his blood brother Mot.

SHAMASH IS KILLED

Shamash clashed at least once with  each of his  two half-brothers. The first, with Yam,  was over the succession. The second, with Mot,  was over Baalbek. The initial conflict was sparked when Yam somehow prevailed upon Sin in some secret meeting to bestow the succession on him, a scenario not unlike the stunt Jacob pulled on his elder brother Esau. For some reason, Sin did not think Shamash had what it took to step into his shoes as he neared retirement from the public stage. At some stage, he even engaged in a showdown with Shamash to demonstrate to him that he, Sin, was still in charge and he had better toe the line, an event we shall go into in detail at the appropriate time.


The first to get wind of this private pact between Sin and Yam was Inanna. The moment she learnt about it, she rushed to Shamash to alert him that “El (Sin) is overturning the Kingship”. Alarmed, Shamash immediately appealed to the Enlilite Council of the Gods. Although the council invalidated Sin’s gesture and reinstated Shamash, Yam refused to take the matter lying down and declared war on Shamash.


When the two faced off, it was Shamash who had the upper hand. Inanna had helped him secure two formidable weapons from Ningishzidda, the “Craftsman of the Gods”.  The weapons were known as the “Chaser” and the “Thrower” which “swoops like an eagle”. Yam simply was no match and was in dire straits.  As Shamash poised to finish him off, his mother Asherah materialised from out of the blue and begged him to spare his half-brother. Shamash obliged but subject to one strong condition – that Asherah should prevail over Sin to declare him as the Lord of Zaphon (Baalbek) in perpetuity. Sin duly contacted Ishkur-Adad, the overall Lord of Lebanon, and underlined the point that only Shamash of all his sons was entitled to preside over Baalbek.  


Shamash’s encounter with Mot had to do with his installation at Baalbek of the “Stone of Splendour”, described as something that “Heaven and Earth it makes converse and the seas with planets”. It was a sophisticated contraption that could send or intercept secret message electronically relayed on the planet and therefore was in the realm of espionage, something akin to the USA’s National Security Agency’s global surveillance programme that was exposed by Edward Snowden.


Disturbed by this development, Mot demanded that he inspect the installation so that he exactly figures it out. Shamash showed him the middle finger, whereupon Mot requested that Shamash come to his place to at least explain the installation’s full ramifications. Shamash cooperated, only to walk into an ambush. The moment he showed up,   Mot took him on in a one-on-one fist fight and in the process Shamash was killed. All this happened long before the era of Gilgamesh, which means Shamash did not actually cross over. Exactly how did he once again live to be the Lord of Zaphon? Did he dramatically reanimate himself like the phoenix?

NEXT WEEK:  GILGAMESH Vs HUWAWA

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