As we turn to the New Testament for further insight into the Hebrew extraterrestrial worldview, we continue the practice of transliteration of the corresponding Greek-to-English texts in the same manner as before, with a few exceptions. The NT references to the Hebrew god as “Father” is understood to be an implicit reference to Yahweh and needs no further comment as to his identity. It is apparent that Father was deliberately chosen by Yeshua to introduce his relationship to Yahweh as well as an intimate, familial concept of his kingdom, a central theme of NT teaching.
The Greek translations present a unique challenge over the Semitic language texts. For example, with respect to the common practice of rendering the Greek theos as “God,” a presumed reference to the Hebrew Lord Yahweh, determining the plural form (i.e. Heb. elohim, “gods” or “mighty ones”) or rendering it as an adjective or adverb (divine, godlike, godly, etc.) is complicated. One must ascertain from the context of a particular passage of scripture which usage is most accurate and if a problem arises concerning a specific word translation, maintaining a Hebrew rather than Greek perspective will facilitate the best interpretation of a text. One must keep in mind that the NT was written by Jews who were well acquainted with and communicated the Hebrew extraterrestrial worldview, as discussed in preceding chapters, frequently quoting OT Hebrew scriptures.
An analysis of the NT worldview with respect to extraterrestrials should properly begin with its principle character, Yeshua of Nazareth. Through his assertion of intimacy with the Father, Yahweh, and the mighty ones of his heavenly kingdom, or cosmic empire, Yeshua encountered immediate hostility from the Jewish religious leaders of his day. They interpreted this as a blasphemous declaration that he himself was one of the elohim (e.g. Jno 5:18; 10:30-39; 14:6-11). While numerous statements attributed to Yeshua and his disciples make it clear that he claimed a divine birthright and authority as the prophesied Hebrew Messiah, the NT does not emphatically assert that Yeshua is principle deity, the Father, or Almighty God, a dogmatic position nevertheless embraced throughout history by many Christians.
It is clearly evident in NT scripture that Yeshua acknowledged the Father as superior to himself (e.g. Jno 5:22,24; 5:30; 5:43,44; 12:49,50; 14:28; Mat 24:35,36; Mar 13:32; Act 1:7), always prayed to or personally addressed the Father with praise and gratitude (e.g. Jno Ch.17; Mat 6:5-15; 11:25,26; Luk 10:21, 22:42; Jno 11:41), and repeatedly said while he was on earth, that the Father resided in outer space, or “heaven”. Yeshua also specifically instructed his disciples to likewise pray only to the Father with the right to invoke his own name as a form of personal introduction. In the Hebrew culture of the day, this was a great honor that bestowed a venerated master’s own status and authority upon a beloved disciple or household member.
It is not the goal of this work to delve into “Christology”, however clarification of the authentic views of the Hebrew writers of the NT pertaining to deity, including the identity, authority and deification of Lord Yeshua, is relevant to this study. That the NT writers clearly understood and believed in Hebrew theology, as previously examined, could not be represented any clearer than in the following unambiguous statement by the Apostle Paul.
Significant to the Hebrew record of humankind’s extraterrestrial genesis and the genetic enhancement of special human babies birthed throughout the ages, is the NT claim that the baby Yeshua was uniquely procreated as “God’s only begotten (or sired) son.” In other words, the NT writers assert that Yeshua of Nazareth was the only elohim-human (technically a genetic hybrid) offspring of Father Yahweh.
In apparent total disregard for any resulting controversy or skepticism that it might create, the NT boldly states that the Father God’s extraterrestrial emissaries chose a young Jewish virgin girl named Miriam (or Mary) who was already betrothed according to Jewish custom, to birth and nurture this unique child. Given current knowledge of non-sexual in vitro fertilization and gestation this story would appear to suggest that a select ovum was artificially fertilized and then re-implanted into the young woman’s womb, a clinical procedure common to modern obstetrics yet well beyond the knowledge of even the most learned physicians of that time. Two texts specifically record that an elohim emissary of high rank personally oversaw or administered Miriam’s conception of the baby Yeshua (see Mat 1:18-25; Luke 1:26-38).
Advanced genetic science being completely unknown to the writers of the story who were striving for credibility, it would seem to be inexpedient for anyone to fabricate or embellish such an incredible tale at the expense of the stories highly esteemed central characters. To say that the report of a virgin conception might create a monumental scandal for the respective families of the betrothed and the community in which they lived is to grossly understate the repercussions that such an event would have within the Jewish culture of their day.
Further complicating the problem of Miriam’s “divine” pregnancy would be the anticipated reaction of a humiliated fiancé. Yet, instead of suffering the kind of hostility which, in their day, could have brought about a public stoning for young Miriam, her betrothed Yosef (or Joseph) overcame what one might reasonably assume would have been extreme suspicion, embarrassment, and anger, and wed his pregnant virgin bride anyway. His decision, we are told, was based wholly upon his own personal encounter with, and instructions from, another elohim emissary who appeared to him soon after Miriam’s conception. Yosef and Miriam then raised Yeshua along with other natural-born children, although they clearly always considered him unique.
Standing alone, the story of Yeshua’s conception and birth is, in itself, so offensive to Hebrew sensibilities within the culture of the day as to seem to beg for its omission from the texts. It certainly could easily have been regarded as an embarrassing family secret and rationally excluded as being detrimental to the public’s perception of Yeshua, or at the very least considered unnecessary to mention. Instead, the New Testament writers unabashedly dignify this remarkable story repeatedly as an important testimonial to Yeshua’s extraterrestrial genetic origins and divine destiny.
The story of Yeshua’s birth is surrounded by other extraordinary events as well. For example, it is reported that a bright star was tracked across the sky by numerous observers, including learned men of science serving great kings of the Eastern realms. This star-like object was followed to a point where it is said to have hovered above Yeshua’s birthplace at Bethlehem before disappearing completely (see Mat 2:9,10). It is an easily verifiable fact that studies of constellations and conjunctions of that time show that no natural astronomical star ever behaved in such a manner. One needs only an elementary knowledge of celestial astronomy to know that any true star which can be viewed from earth does not have the ability to move across the sky and then position itself at a very specific locus directly above a tiny village on earth!
We are therefore led to conclude that the bright star which many witnesses observed hovering above Bethlehem was more than likely a radiant spaceship transporting a contingent of extraterrestrial elohim who reportedly had direct contact with many of the locals (see Luk 2:8-15). We are further informed that these elohim emissaries had protective charge over the infant Yeshua and even alerted his parents to hasten their escape from an impending slaughter of Bethlehem’s infant male children, a heinous act perpetrated by the reigning King Herod in an attempt to slay the prophesied newborn “King of the Jews.” (see Mat 2:13-23).
As we closely examine this story and the testimony of his followers, the implication seems to be that the baby Yeshua was created as a genetic hybrid (possibly cloned) from Father Yahweh’s own DNA, or “seed.” Thus, according to the most precise translation of the Christian NT, Yeshua of Nazareth was the world’s most historically prominent extraterrestrial-human, genetically created to become the Messiah, fulfilling ancient Hebrew prophecy. Regardless of opinions to the contrary, he is certainly acknowledged the world over as an extraordinary human being gifted with extraordinary powers and having a most extraordinary destiny.
“And (Yeshua) was saying to them, ‘You are from (Earth) below, I am from (outer space) above; you are of this world, I am not of this world.” Jno 8:23
“My kingdom is not of this world. If my kingdom were of this world, then my servants would be fighting, that I might not be delivered up to the Jews; but as it is, my kingdom is not from here.” Jno 18:36
“Or do you think that I cannot appeal to my Father, and he will at once put at my disposal more than twelve legions of extraterrestrial troops?” Mat 26:53
Briefly, the NT gospels written by Yeshua’s disciples portray him as a unique individual of divine parentage. They tell us that Yeshua demonstrated remarkable powers wherever he went, often seemingly defying physical laws, having a miraculous impact upon the lives of numerous severely handicapped, diseased and impoverished people throughout Palestine. Such miracles were the works to which he referred that should have convinced even the coldest skeptic that he was indeed a “mighty one” sent from Yahweh. Yet, it was that very evidence which proved to be an offense to the religious authorities of his day.
Having spent his brief life on earth healing the sick, feeding the hungry, ministering to the oppressed poor, and instructing the commoners of Palestine in the principles of love and compassion for one another (principles of his extraterrestrial kingdom) Yeshua was finally forced to surrender himself to the Roman authorities. Having been accused by Israel’s rabbinical rulers of heresy, he was promptly tried in a mockery of justice and sentenced to a torturous and humiliating execution by crucifixion. Despite having many opportunities to flee capture, the NT writers insist that Yeshua willingly submitted himself to this terrible death in order to fulfill a mission of self-sacrifice, demonstrate his own resurrection from mortal death, and “purchase” eternal salvation for faithful believers, whether Jew or Gentile, thus creating a new and better covenant between the Father, Lord Yahweh, and all of humankind.
It should be mentioned that while orthodox Jews and secular religious historians may respectfully acknowledge Yeshua of Nazareth as a Jewish rabbi and/or prophet, he is usually rejected as the prophesied Messiah outside of Christianity. Yet, even his rejection, persecution and execution by his own ethnic kinsmen is portrayed in the NT as a kind of twisted irony, said to confirm several key messianic prophecies of the OT (see Mat 26:56; Luk 24:44-47). Many are indeed remarkably accurate, as in Isaiah’s prophecy penned five hundred years earlier that details the torture and execution of the Jewish Messiah (Isa 52:13-53:12).
The argument offered by Yeshua’s disciples that portrays him as a “stumbling stone” to the Jews leads to a startling conclusion. It was their belief and teaching that the long prophesied Messiah who would bring a message of peace and hope to mankind from the stars was destined to be betrayed and killed as the final ritual blood sacrifice (“the Lamb of God without blemish”) performed by Israel’s temple priests. While there are many more, perhaps even bolder, claims made by the NT writers pertaining to the prophetic destiny and supremacy of Yeshua as relates to our world, our focus shall remain directed toward the testimony of Yeshua’s origin and the notable events surrounding his death and resurrection as relates to the cosmic theology paradigm.
Significant to this study is the story that, following his confirmed death by crucifixion and burial for three days inside a tomb that had been secured and sealed by the government authorities, Yeshua’s elohim guardians resuscitated and freed him from the tomb. As a matter of historical record, Roman guards stationed at the tomb site were interrogated by their military commanders but, even under penalty of death, were unable to say what had occurred on their watch and were summarily executed. During the days that followed, Yeshua is reported to have appeared alive in the flesh, bearing the scars of his crucifixion wounds, to personally interact with and instruct many of his disciples. He was then transported off world to another location somewhere in the cosmos. (see Mar 16:19; Luke 24:51; Jno 20:17; Act 1:9-11)
Whatever minor differences there may be in the individual accounts of the events, clearly all of the New Testament writers believed that,
a) Yeshua was both human and extraterrestrial by birth
b) he demonstrated super-human powers to the masses
c) he submitted himself sacrificially to an unjust execution,
d) he was resuscitated from death, to life, by the elohim and,
e) he ascended, accompanied by attendant elohim emissaries, into outer space to be with The Father, leaving his faithful followers with the promise that he would return one day in the future to take them to a new home world somewhere among the stars.
The following passages are offered as an accurate alternative translation of the Greek.
“We, however, are cosmic citizens, and we eagerly await our Savior to come from outer space, the Lord Yeshua Messiah.” Php 3:20
“Set your hearts, then, on cosmic things above, where Messiah sits on his throne at the right side of Yahweh. Keep your minds fixed on things there, not on things here on earth.” Col 3:1,2
“And then they will see the Son of Man coming in the clouds with great power and glory. And then he will send forth the mighty ones to gather together his elect from the four winds, from the farthest end of the earth to the farthest end of the universe.” Mar 13:26,27
This very brief outline of Yeshua’s extraterrestrial connection does not pretend to do justice to the gospel teachings nor fully explore the question of his relationship to the Elohim or the extent of his cosmic authority. Clearly the NT writers ascribe superior authority to Yeshua while also revering other prominent Elohim emissaries in much the same way as did the writers of the OT whenever referring to the special emissaries of Yahweh.
Finally, any commentary on the NT account of the part human, part extraterrestrial Prince of Peace would be incomplete without the testimony of Saul of Tarsus, commonly known as the Apostle Paul, author of the main body of NT literature that defines the Messianic faith.
This extraordinary intellectual, thoroughly literate in rabbinical law as well as the culture and philosophy of the Greek world, was a reputable merchant and prominent member of the Jewish religion’s ruling class known as Pharisees—the group primarily responsible for the eventual persecution and slaughter of Yeshua and his followers. As a respected, legal citizen of Rome it is fair to say that Paul was precisely the sort of individual who would be taken very seriously as a witness in any court proceeding of the day. The fact that he was also a hostile opponent of Messianic believers should lend further credibility to his most extraordinary conversion testimony, a testimony that would eventually cost him his life.
Though ostracized by his Hebrew kinsmen, Paul stubbornly persisted in recounting the incredible story of his own personal close encounter with the post-resurrection extraterrestrial Yeshua as he was spreading the “good news” of the Messianic faith throughout the Greco-Roman Empire. Undaunted by the severest of persecution and innumerable hardships, he was ultimately imprisoned and executed, nevertheless keeping his faithful testimony, courage and dignity wholly intact to the very end.
What could have occurred that was so profound as to utterly and forever alter the life of this once-noble Pharisee? Paul’s testimony to the young churches of “The Way” which he founded during his arduous journeys throughout the Near East and southern Europe (his letters to them comprise half the books of the New Testament) recounts the story. He happened to be journeying with several companions on the Damascus Road around noon one day when, suddenly and without warning, an airborne Yeshua hit him with an intense blast or beam of light, hurling him to the ground and rendering him temporarily blind (see Acts Ch.9, et al).
The unique purpose of this startling encounter, we are told, was Yeshua’s stern command to Paul that he cease his persecution of innocent believers and instead begin to spread the “good news” of the NT faith throughout the Gentile world. Being the astute Hebrew scholar that he was, there was obviously no question in Paul’s mind that he had had a “close encounter of the Elohim kind” effecting his immediate and faithful conversion. At once a devout disciple of Yeshua he quickly became a prominent and often controversial spokesman for the Messianic movement; forsaking his worldly reputation and fortunes.
As perhaps the most influential and visible Apostle of the faith, Paul endured numerous bitter hardships, imprisonment, and ultimately death, for preaching the Cosmic Kingdom message and repeating the remarkable story of his personal close encounter with Lord Yeshua wherever he went. As one reads his letters, sometimes written from prison, one cannot help being impressed by Paul’s lucidity, intelligence, and courage. This is not the ranting of a madman with a death wish. Indeed, it becomes quite impossible to simply dismiss the dramatic testimony of his conversion that so profoundly altered his former life as a staunch opponent and severe persecutor of Yeshua’s followers as mere fabrication or hallucination. Nor does it appear in any way to have been self-serving.
With an open mind and without prejudice, one can easily concede that something quite extraordinary did indeed occur that day to a certain sojourner traveling along the Damascus Road. Theology, philosophy and institutional religion being another matter, one may rationally believe in the extraterrestrial God(s) of the Bible based solely on the testimony of such reliable witnesses, even while questioning some of the details of biblical translation with intellectual curiosity.