In 1988, an American science fiction-horror film, titled They Live (directed by John Carpenter), depicted a nameless drifter—played by professional wrestler “Rowdy” Roddy Piper—who discovers the ruling elite are in fact aliens that have hypnotized the human race and are managing human social affairs through subliminal messages concealed in memes and mass media. In an important early scene, Nada, as the Piper character is called, notices strange behavior coming from a nearby church and, upon further inspection, discovers that the church is a front, holding little more than cardboard boxes and playing a fabricated choir from strange, scientific machinery in a back room. Within the walls of the counterfeit church, Nada locates a hidden compartment containing another box. When the police tear down the building, driving its inhabitants to escape, he returns to find that the box is still in the secret compartment, retrieves the box, enters an alleyway, and opens it to learn that it contains multiple pairs of black sunglasses. He puts on a pair, discarding the rest, and soon discovers they include a very special filter. Looking through the lenses, he can see “the reality of the bleak world”: that global media and advertising actually contain totalitarian commands of obedience and conformity in consumerism to control an unwitting human population by humanoid aliens with grotesque, skull-like faces.[i] Though a commercial failure at the time, the film eventually made its way to the top twenty-five cult classics (“The Cult 25”), where it remains presently, according to Entertainment Weekly magazine.[ii] The film and theatrical posters can often be found today in mocking editorials depicting the goals of totalitarians and elitists, but another suggestion of the work that usually goes without discussion is how the world really might be infested with nonhuman agents of an unknown reality, about which the bulk of mankind is unaware.
First, from a purely incorporeal reality, we know that demons and their militaristic interest in people and geography are ontological facts, according to the Bible. In the Old Testament, demons are seen as the living dynamic behind idolatry (i.e., Deuteronomy 32:17), and in the New Testament, every writer refers to their influence. Extrabiblical texts including ancient pseudepigraphical works like the first Book of Enoch and post-New Testament writings such as the Didache, Ignatius’ Epistle to the Ephesians, and the Shepherd of Hermas agree with this concern. Early church fathers also reinforced the belief that evil spirits seek to thwart the will of God on Earth through attacks on the Body of Christ in particular and against society in general, as unseen intermediaries—both good and evil—interlope between spiritual and human personalities at home, in church, in government, and in society. Understanding how and why this is true is defined in demonological studies such as the Divine Council (a term used by Hebrew and Semitic scholars to describe the pantheon of divine beings or angels who administer the affairs of heaven and Earth). Experts typically agree that, beginning at the Tower of Babel, the world and its inhabitants were disinherited by the sovereign God of Israel and placed under the authority of lesser divine beings that became corrupt and disloyal to God in their administration of those nations (Psalm 82). Following Babel, these beings quickly became idolized on earth as gods, giving birth to the worship of “demons” (see Acts 7:41–42; Psalms 96:5; and 1 Corinthians 10:20) and the quest by fallen angels to draw mankind away from God. While the dominion of these entities and their goals are frequently overlooked, close collaboration between evil ones and unregenerate social architects operates on a regular basis outside the purview of the countless multitudes who are blinded to their reality. In other words, as suggested in the film They Live, behind governors, legislators, presidents, dictators, and even religious leaders, wicked spiritual powers move throughout the machine of ecclesiastical and civil governments and media as freely as they are allowed. Whenever such principalities recognize a religious or political body that has become a force for moral good, they set about—through a sophisticated labyrinth of visible and invisible representatives—to bring that organization down, one righteous soul at a time.
It is within this concealed arena of evil supernaturalism that unregenerate men are organized. Under demonic influence, they are orchestrated within a great evil system (or empire) described in various scriptural passages as a satanic order. In more than thirty important biblical texts, the Greek New Testament employs the term kosmos, describing this “government behind government.” It is here that human ego, separated from God, becomes hostile to the service of mankind while viewing people as commodities to be manipulated in the ministration of fiendish ambition. Some expositors believe the origins of this phenomenon began in the distant past, when a fire in the mind of Lucifer caused the powerful cherub to exalt himself above the good of God’s creation. The once-glorified spirit, driven mad by an unequivocal thirst to rule, conquer, and dominate, spawned similar lust between his followers, which continues today among agents of dark power who guard a privileged, “cause-and-effect” symmetry between visible and invisible personalities.
At Satan’s desire, archons command this supernatural, geopolitical sphere, dominating kosmokrators (rulers of darkness who work in and through human counterparts) who, in turn, command spirits of lesser rank until every level of earthly government, secular and religious, can be touched by this influence. If we could see through the veil into this domain, we would find a world alive with good against evil, a place where the ultimate prize is the souls of men and where legions war for control of its cities and people. With vivid testimony to this, Satan offered Jesus all the power and the glory of the governments of this world. Satan said, “All this power [control] will I give thee, and the glory of them [earthly cities]: for that is delivered unto me: and to whomsoever I will I give it. If thou therefore wilt worship me, all shall be thine” (Luke 4:6–7).
According to the epistle of the Ephesians, it is this dominion, not flesh and blood, where opposition to God’s will on Earth is initiated. Whereas people and institutions often provide the “faces” on our problems, the conflict originates beyond them, in this place where unseen forces scheme. These forces may indeed be more influential than anyone ever imagined. In fact, there is a strong likelihood that the first murder recorded in Genesis was demonically inspired (in a manner that parallels the so-called alien abduction phenomenon in interesting ways). Have you ever wondered why “sin” is personified when God issues the following warning to Cain in Genesis 4:7? “If thou doest well, shalt thou not be accepted? and if thou doest not well, sin lieth at the door. And unto thee shall be his desire, and thou shalt rule over him” (underline added). Doesn’t it seem odd that sin is a “him,” and if Cain does not do well, he will be sin’s desire? How can “sin” have desire? Apparently, there is something more going on here, and scholars have uncovered surprising answers.
The wonderful thing about archeology is that we have a greater understanding of the Bible’s context now than at any other time in history. Scholars have translated a wealth of tablets from Mesopotamia that not only add contextual clues to scriptural references, but provide insight into borrowed Semitic vocabulary. In this case, a careful examination of the Hebrew text leads many evangelical inerrancy-upholding scholars to see the participle rendered “lieth” (Hebrew rōbēṣ) in the KJV (or “is crouching” in other versions) as an Akkadian loan word, rābiṣu for a demon (ancient Hebrew has no vowels, so rbs offers this flexibility).[iii] Of course, there are other scholars who balk, preferring a less supernatural exegesis, but the context of the passage supports the demonic interpretation. Sin does not lie in wait, but demons do. Biblical scholar John Walton agrees: “The fact that the text mentions the desire to master Cain favors rābiṣu as a demon.”[iv] Thus, just prior to the first murder in history, “sin” is depicted as a doorway demon waiting for an opportune time, an invitation that comes all too soon.
The ancient Akkadian literature reveals more astonishing data. In medical texts, inflicted individuals are depicted in the following ways: 1) “[as having] walked in the path of a rābiṣu,” and 2) “a rābiṣu has seized him.” The root meaning of rābiṣu is “one who lies in wait.”[v] Uncanny parallels to modern abductions are seen in the descriptions of demons who ambush their victims in various locations: rābiṣ ūri, “the rābiṣu of the roof”; rābiṣ nāri, “the rābiṣu of the river”; rābiṣ ḫarbati, “the rābiṣu of the wasteland.” It seems there was a rābiṣu for just about anywhere, even a rābiṣ musâti, “the rābiṣu of the toilet.” Now that’s disturbing! Ill manners aside, consider the rābiṣ urḫi, “the rābiṣu of the road.”[vi] Might Barney and Betty Hill (of the famous alien abduction case), while driving late at night on that lonely road, have encountered something like the latter manifest physically in modern garb?
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WATCH TRAILER: OVER 10 YEARS IN THE MAKING! THE COMING GREAT DELUSION!
Over ten years in the making and featuring world renown scholars, THE COMING GREAT DELUSION features experts in the occult, members of US Government intelligence agencies, prophecy experts like Gary Stearman and LA Marzulli, filmmakers and best selling authors including Dr. Thomas Horn, Josh Peck, Timothy Alberino, Derek and Sharon Gilbert, Stan Deyo, and even the last known interviews with celebrated intellectuals such as Dr. Chuck Missler, Dr. Noah Hutchings, and even the late investigative author Cris Putnam.
But What if There Is Something More—Something Embodied?
What if the incorporeal or uncarnate reality described above is only part of the story? What if, in at least some instances, there is something more physical than the whispered influence demons can have on the human mind? What if, walking among us, there are tangible human hybrids, fit extensions for incarnation or embodiment of powerful alien-demonic entities, such as the creatures in the movie They Live or the Nephilim of ancient days? Is such a concept too incredible to be substantive? Would you be surprised to learn that some very intelligent people—including academics and scholars—believe (to borrow a line that the character Carol Anne so ominously expressed in the 1982 film Poltergeist), “They’re here”?
Among secular and religious researchers today, there is a contentious behind-the-scenes debate going on in this regard, which has been growing in intensity over the last few years among those who recognize first of all that genetically modified plants, animals, and yes, humans are now reality (documented within the following pages). Unnatural forms of life first sprang up in ancient days and, according to the Bible, this is a repeatable phenomenon—that is, human hybridization not only happened in the earliest of times, but was followed by at least a second wave during the days of Abraham, Moses, and the Davidic kingdom, and, more importantly, was prophesied to erupt once more in the latter days. Therefore, we shall show unequivocally that the question is not whether humans were, can be, or are being hybridized, but whether alien/demon agencies are involved in the process. If so, does this imply something very uncomfortable, which most of us do not want to think about—that a form of “human” exists that quite possibly cannot be redeemed?
First Record of Human Hybrids
Stories and legends extending as far back as the beginning of time in every major culture tell the astonishingly consistent story of “gods” that descended from heaven and materialized in bodies of flesh. The renowned Christian apologist, Francis Schaeffer wrote, “More and more we are finding that mythology in general, though greatly contorted, very often has some historic base. And the interesting thing is that one myth that one finds over and over again in many parts of the world is that somewhere a long time ago supernatural beings had sexual intercourse with natural women and produced a special breed of people.”[vii] This extends to the UFO alien mythos as well. Our working hypothesis is that the so-called extraterrestrials are nothing new. Indeed, they have been with us all along. They appear in our literature as far back as records extend. In some of the earliest texts, we see a diverse population of strange entities being created by the gods. For instance, in the Akkadian Epic of Creation, we read of the female chaos monster, Tiamat, employing a host of oddities:
She deployed serpents, dragons, and hairy hero-men,
Lion monsters, lion men, scorpion men,
Mighty demons, fish men, bull men,
Bearing unsparing arms, fearing no battle.[viii]
As the cuneiform tablets recount, the deity Enki believed correctly that Apsu, upset with the chaos they created, was planning to murder the younger deities, and so Enki captured him, holding him prisoner beneath his temple called E-Abzu. This angered Kingu, their son, who reported the event to Tiamat, whereupon she fashioned eleven monsters to battle the deities in order to avenge Apsu’s death. These were her own offspring: Bašmu, “Venomous Snake”; Ušumgallu, “Great Dragon”; Mušmaḫḫū, “Exalted Serpent”; Mušḫuššu, “Furious Snake”; Laḫmu, the “Hairy One”; Ugallu, the “Big Weather-Beast”; Uridimmu, “Mad Lion”; Girtablullû, “Scorpion-Man”; Umū dabrūtu, “Violent Storms”; Kulullû, “Fish-Man”; and Kusarikku, “Bull-Man.” These entities are recorded in the most primitive records, and we can find astonishing parallels in later literature. From the Sumerians through the Akkadians to the ancient Hebrews, these legends have remained consistent. Later, “ancient Greek and Roman myths were populated not only by gods, heroes, and demons,” Brother Guy Consolmagno from VATT at Mt. Graham reminded us, “but by any number of strange and monstrous beings.”[ix]
Thus, from Rome to Greece—and before that, from Egypt to Persia, Assyria, Babylonia, and Sumer—the earliest records of civilization reveal an era when powerful beings known to the Hebrews as Watchers and in the book of Genesis as the benei ha-elohim (“sons of God”) descended to Earth, mingled with humans, and gave birth to part-celestial, part-terrestrial hybrids known as Nephilim. The Bible says this happened when civilization expanded and daughters were born unto men. When the “sons of God” saw the women’s beauty, they took wives from among them to sire their unusual offspring. In Genesis 6:4, we read the following account: “There were giants in the earth in those days; and also after that, when the sons of God came in unto the daughters of men, and they bare children to them, the same became mighty men which were of old, men of renown.”
When this Scripture is compared with other ancient texts (including those by early church fathers such as Justin, Irenaeus, Athenagoras, Commodianus, Julius Africanus, Clement, Tertulluan, Methodius, and Ambrose, not to mention works like the books of Enoch, Jubilees, Baruch, Genesis Apocryphon, Philo, Josephus, Jasher, The Testament of the 12 Patriarchs, and many more), the firmly held ancient belief becomes clear that the giants of the Old Testament, such as Goliath, were part-human, part-animal, part-angelic offspring of a supernatural interruption into the divine order and natural propagation of the species.
The first-century Romano-Jewish historian, Flavius Josephus, described part of the story this way:
For many angels of God accompanied with women, and begat sons that proved unjust, and despisers of all that was good, on account of the confidence they had in their own strength; for the tradition is, that these men did what resembled the acts of those whom the Grecians call giants. But Noah was very uneasy at what they did; and being displeased at their conduct, persuaded them to change their dispositions and their acts for the better: but seeing they did not yield to him, but were slaves to their wicked pleasures, he was afraid they would kill him, together with his wife and children, and those they had married; so he departed out of that land.[x]
The early church father Irenaeus added that the angels used women not only to produce “giants,” but taught them enchantments specifically for the purpose of casting lust-potions to lure both men and angels to their beds:
And for a very long while wickedness extended and spread, and reached and laid hold upon the whole race of mankind, until a very small seed of righteousness remained among them and illicit unions took place upon the earth, since angels were united with the daughters of the race of mankind; and they bore to them sons who for their exceeding greatness were called giants. And the angels brought as presents to their wives teachings of wickedness, in that they brought them the virtues of roots and herbs, dyeing in colors and cosmetics, the discovery of rare substances, love-potions, aversions, amours, concupiscence, constraints of love, spells of bewitchment, and all sorcery and idolatry hateful to God; by the entry of which things into the world evil extended and spread, while righteousness was diminished and enfeebled.[xi]
While the prophet Daniel called certain powerful angels “Watchers” in canonical Scripture (Daniel 4:13, 17, 23), it was the apocryphal Book of Enoch that first described their cosmic conspiracy. We read:
And I Enoch was blessing the Lord of majesty and the King of the ages, and lo! the Watchers called me—Enoch the scribe—and said to me: “Enoch, thou scribe of righteousness, go, declare to the Watchers of the heaven who have left the high heaven, the holy eternal place, and have defiled themselves with women, and have done as the children of earth do, and have taken unto themselves wives: Ye have wrought great destruction on the earth: And ye shall have no peace nor forgiveness of sin: and inasmuch as they delight themselves in their children [the Nephilim], The murder of their beloved ones shall they see, and over the destruction of their children shall they lament, and shall make supplication unto eternity, but mercy and peace shall ye not attain.” (1 Enoch 10:3–8)
According to Enoch, two hundred of these powerful angels departed “high heaven” and used women (among other things) to extend their progeny into mankind’s plane of existence.
UP NEXT: What David Flynn Saw Regarding Enoch And The Angels That Descended
[i] “They Live,” Wikipedia, The Free Encyclopedia, last modified January 7, 2013, http://en.wikipedia.org/wiki/They_Live.
[ii] Ibid., http://en.wikipedia.org/wiki/They_Live#Cast.
[iii]E. A. Speiser, Semitic language specialist at Yale University, remarks, “A pertinent noun is otherwise unattested in this language, but is well known in Akkadian as rābiṣum, a term for ‘demon.’” E. A. Speiser, Genesis: Introduction, Translation, and Notes (New Haven; London: Yale University Press, 2008), 33.
[iv]John H Walton, Zondervan Illustrated Bible Backgrounds Commentary (Old Testament) Volume 1: Genesis, Exodus, Leviticus, Numbers, Deuteronomy (Grand Rapids, MI: Zondervan, 2009), 38.
[v] M. L. Barre, “RĀBIṢU,” Dictionary of Deities and Demons in the Bible, 2nd ed., editors K. van der Toorn, Bob Becking, and Pieter Willem van der Horst (Leiden; Boston; Grand Rapids, MI: Brill; Eerdmans, 1999), 682.
[vi] M. L. Barre, “RABIṢU,” Dictionary of Deities, 682.
[vii] Francis A. Schaeffer, Genesis in Space & Time: The Flow of Biblical History (Glendale, CA: IVP Books, 1997), 125.
[viii]William W. Hallo and K. Lawson Younger, The Context of Scripture (Leiden; New York: Brill, 1997), 392.
[ix] Personal email correspondence between author, Tom Horn, and Guy Consolmagno, 2012. Also see: “Intelligent Life in the Universe: Catholic belief and the search for exraterrestrial intelligent life,” Catholic Truth Society, London, 2005, 4.
[x] Flavius Josephus, Antiquities of the Jews – Book I, chapter 3:1.
[xi] “The Demonstration of the Apostolic Preaching,” Book of Iranaeus, chapter 18, Christian Bookshelf, last accessed January 10, 2013, http://christianbookshelf.org/irenaeus/the_demonstration_of_the_apostolic_preaching/chapter_18_and_for_a.htm.
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