Genesis Verse 1

After the very first verse of the Bible we are told that there is a body of ‘deep’ water presumably in or around the earth:

2  And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. (Genesis 1)

This scripture also seems to be making a lot of play of the word ‘face’ or surface. Is this an early indication that we are going to be dealing with membranes again?

A little further on, God then made a firmament which divided the body of water into two bodies of water, one below and one above it:

7  And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so. (Genesis 1)

A typical dictionary definition of the word firmament is ‘expanse’ so this firmament would appear to be an expanse of space or sky surrounding the earth with a body of water on the earth and the other body of water sitting above the expanse of space.

Now it starts to get interesting. In verse 8 God now called the firmament ‘Heaven’. Whilst the word for heaven in verse 8 is also the plural ‘shomayim’ it does not contain the definite article as does the heavens in verse 1. OT Hebrew nouns without the definite article attached are likely to indicate a proper name, perhaps ‘Sky’ might be appropriate in this case and perhaps it is the element of the heavens that mankind can see. But how far does that extend: to the edge of the Earth’s atmosphere or beyond to the outer edge (if, indeed, there is one) of the visible universe beyond the furthermost stars? So it would appear that the firmament is either the extent of the Earth’s atmosphere or the visible universe or possibly is intended to comprise both of these expanses:

8  And God called the firmament Heaven. And the evening and the morning were the second day. (Genesis 1)

Verses 9/10 seem to confirm the suspicion that the waters beneath the firmament are the waters that reside on or below the surface of the earth as its seas but ‘The’ Heavens are once again referred to in this context. There is no mention here of the waters above:

9  And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear: and it was so.

10  And God called the dry land Earth; and the gathering together of the waters called he Seas: and God saw that it was good. (Genesis 1)

Then we are told that the stars and heavenly luminaries are put in place to provide light in the ‘firmament of the heavens’. So the firmament is being singled out to provide the light which is to become visible to mankind therefore perhaps implying there are other heaven(s) that will be invisible to mankind:

14  And God said, Let there be lights in the firmament of the heaven(s) to divide the day from the night; and let them be for signs, and for seasons, and for days, and years:

15  And let them be for lights in the firmament of the heaven(s) to give light upon the earth: and it was so.

16  And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: he made the stars also.

17  And God set them in the firmament of the heaven(s) to give light upon the earth, (Genesis 1)

20 And God went on to say: “Let the waters swarm forth a swarm of living souls and let flying creatures fly over the earth upon the face of the expanse (firmament) of the

Further Scriptural Evidence for the Creation of Multiple Heavens

Psalm 19 suggests that the heavens are a greater work of God than the mere firmament which is referenced as a small example of God’s creative work. This would be compatible with the notion of firmament which we have developed above in comparing the relatively small matter of the visible heavens with the grand design of the invisible which are totally beyond mankind's comprehension:

1  To the chief Musician, A Psalm of David. The heavens declare the glory of God; and the firmament sheweth his handywork. (Psalms 19)

In Deuteronomy 10, we find the strongest evidence possible that there is more than one heaven. Verse 14 refers to the heavens in the plural but also references the heaven of the heavens. Whilst concordances and lexicons, for some unfathomable reason, routinely do not seem to recognise the Hebrew word ‘shamay’ as a singular noun, I think it is fairly clear that this is in the singular and is either unique or a very rare form of the word for heaven in the OT scriptures. This to my mind draws this specific word out with the special meaning of God’s home being supreme and above the other heavens:

14  Behold,the heavens (Heb. Shamayim) and the heaven (Heb. Shamay – singular?) of heavens (Heb. Shamayim) is the LORD'S thy God, the earth also, with all that therein is. (Deuteronomy 10)

To further emphasise these points 1Kings Chapter 8 contains the same phraseology and Hebrew grammar:

27  But will God indeed dwell on the earth? behold, the heaven and heaven of heavens cannot contain thee; how much less  this house that I have builded? (1Kings 8)

Ditto Nehemiah Chapter 9 but with one added ingredient. Here each heaven comes with its own host. This could be referring to the stars in the sky as well as the sons of God beyond the stars. It could also be differentiating between Heaven and Gehenna as my paper on Dark Matters (A Brief History of Darkness) would have it, since both would come at some point in time complete with their hosts. If the latter model were to be adopted then we are effectively substituting the word ‘multi-verse’ for ‘heavens’:

6  Thou, even thou, art LORD alone; thou hast made  heaven, the heaven of heavens, with all their host, the earth, and all things that are therein, the seas, and all that is therein, and thou preservest them all; and the host of heaven worshippeth thee. (Nehemiah 9)

Psalm 33 paints a similar picture:

6  By the word of the LORD were the heavens made; and all the host of them by the breath of his mouth. (Psalms 33)

The heaven of 1Kings 22 is also in the plural (Heb. Shamayim). So as in Psalms 33, the hosts in this case are those belonging to ‘the heavens’ rather than ‘heaven’. This could imply that the fallen angels in Tartarus are also included in this host along with the faithful Sons of God. Furthermore verse 22 seems to confirm this in that a ‘lying spirit’ was within that host. Surely he was an inhabitant of Tartarus rather than God’s holy home? It is worth mentioning here that my earlier paper ‘The Right Hand of God’ (The Right Hand of God) proposes that the hosts on the right in 1Kings 22 are those in God’s Heaven whereas those on the left are those of Tartarus. Here Young's Literal Translation is one of the few biblical translations to correctly identify that the hosts lived in plurality of heavens:

Isaiah clearly refers to God’s creation of a plurality of heavens by the use of the plural of the verb 'to stretch' (Heb. : nawtaihem)

5  Thus saith God the LORD, he that created the heavens, and stretched them out; he that spread forth the earth, and that which cometh out of it; he that giveth breath unto the people upon it, and spirit to them that walk therein: (Isaiah 42)

Psalm 115 seems to emphasise the fact by repeating this claim for God’s creation:

15  Ye are blessed of the LORD which made heaven (Heb. plural Shamayim) and earth.

16  The heaven, even the heavens, are the LORD'S: but the earth hath he given to the children of men. (Both heavens are Heb. plural Shamayim) (Psalms 115)

Amongst other things the following verse from Isaiah likens the heavens to a scroll whereby the prophet may be referring to the two rolled up sides as the two invisible heavens, of Heaven and Gehenna, being connected parts of God’s creation:

4  And all the host of heaven shall be dissolved, and the heavens shall be rolled together as a scroll: and all their host shall fall down, as the leaf falleth off from the vine, and as a falling fig from the fig tree. (Heb. plural Shamayim) (Isaiah 34)

Job Chapter 22 implies that God’s heaven is above the stars but that He can see through the darkness that covers Him from our sight. A multi-verse could explain this albeit with the assumption that God can manipulate them visually in a way that our theoretical science thus far would not allow. But then He did create them:

12  Is not God in the height of heaven? (Heb. plural Shamayim) and behold the height of the stars, how high they are!

13  And thou sayest, How doth God know? can he judge through the dark cloud?

14  Thick clouds are a covering to him, that he seeth not; and he walketh in the circuit of heaven. (Job 22)

In continuing our quest for multiple heavens, we now find that we start to examine the originally unplanned territory of this paper and make a stunning discovery off-piste (if you pardon my very appropriate French!).

Going back to Genesis 1, in Verse 26 God gives mankind dominion over the flying creatures ‘of the heavens’ which, for some reason, now appear to have lost the term ‘face of the firmament’ compared with verse 20. Is this now referring to all the flying creatures in all the heavens and therefore the first intimation that eventually man will have dominion over the angels in the symbolic meaning?

26 And God went on to say: “Let us make man in our image, according to our likeness, and let them have in subjection the fish of the sea and the flying creatures of the heavens and the domestic animals and all the earth and every moving animal that is moving upon the earth.” (Genesis 1)

The second chapter of Genesis continues where the first chapter left off in referring to the heavens without a ‘firmament’. It also refers to all the host therein literally rather than symbolically this time:

1  Thus the heavens and the earth were finished, and all the host of them. (Genesis 2)

 God created a mist to water the ground to enable the plants to grow. This mist presumably represented the first clouds which brought the first rain water. Since this is described separately from the ‘waters’ of Chapter 1, it would seem reasonable to understand that this ‘water’ of Chapter 2 was different from  the waters above the firmament. The mist rose from the earth and was therefore presumably derived from the waters, below the firmament, which had been brought together to form the seas. This would seem to follow the pattern and nature of rainfall as we would understand it today. It would appear that Job 36 confirms this interpretation in that the same Hebrew word for mist or vapour is used in both these scriptures:

5  And every plant of the field before it was in the earth, and every herb of the field before it grew: for the LORD God had not caused it to rain upon the earth, and there was not a man to till the ground.

6  But there went up a mist from the earth, and watered the whole face of the ground. (Genesis 2)

27  For he maketh small the drops of water: they pour down rain according to the vapour thereof:

28  Which the clouds do drop and distil upon man abundantly. (Job 36)

On this basis the waters above the firmament still need further explanation. Where did the flood waters of Genesis 6 come from? Was this from another unmentioned mist from the lower waters or was this supplied from the waters above the ‘firmament’?

17  And, behold, I, even I, do bring a flood of waters upon the earth, to destroy all flesh, wherein is the breath of life, from under heaven; and every thing that is in the earth shall die. (Genesis 6)

The next two verses from Genesis 7 suggest that the waters of the flood came from above the firmament since there is no mention of a mist arising from the earth prior to the great flood. Also this verse refers to floodgates being opened in the heavens presumably releasing the waters above the firmament. For the waters to cover ‘all the high hills’, this would have required the watery deep to be returned to the earth’s surface in full measure. Hence we have the need to return the waters above to their original resting place on earth’s surface to reform the watery deep since it was the removal of this that enabled the earth’s dry land and seas to be uncovered and shaped:

11 In the six hundredth year of Noah’s life, in the second month, on the seventeenth day of the month, on this day all the springs of the vast watery deep were broken open and the floodgates of the heavens were opened. (Genesis 7)

19  And the waters prevailed exceedingly upon the earth; and all the high hills, that were under the whole heaven, were covered. (Genesis 7)

So what conclusions can we arrive at here?  If we review what we have learned so far we could consider creation being structured in three-dimensional layers around concentric spheres if you will. Apologies for the atheists among you, who have probably left this web-site by now (if indeed their browsers inadvertently caused them to land here out of mere idle curiosity in the first place!) but you will notice that earth represents the centre of the known physical universe in this model.  This is not intended to represent anything like the astrophysical build of our universe since the earth is clearly not the centre of the known universe never mind where it sits in the whole scheme of physical and spiritual realms.  No, this is merely a schematic construct to enable us to visualise the key components of the Genesis account of the creation of the universe, each layer in the model existing above the preceding layer in this numbered list:

1. The earth is at the centre of the model;

2. The lower waters are upon and below the surface of the Earth in the form of its seas;

3. The outer surface of the sky (i.e. the outer edge of Earth’s atmosphere) being above the lower waters which were contained within Earth’s atmosphere either as clouds in the sky or on and below the Earth’s surface as the seas;

4. The heavenly bodies (stars, sun and moon) contained  within the visible universe of outer space (the firmament) being above the outer surface of the Earth’s atmosphere;

5. The upper waters being above the visible universe. On this basis we must reach the inescapable conclusion that the upper waters were (and perhaps still are!) contained within the invisible heavens of God’s domain or are, at any rate, somewhere beyond the stars at the very edge of the physical universe (wherever that is!).

Just in case it was not obvious from this analysis, scripture confirms the notion that the heavens are above the earth which is therefore below the heavens. It is a matter of normal convention that the heavens that we can see, i.e. the earth’s atmosphere and space are above the Earth’s surface, space being above the atmosphere. We are therefore left wondering where God’s home is in relation to these. Well the bible makes clear in Genesis 11, through God’s going down to sort out mankind’s Tower of Babel, that the Earth is below all the heavens, although where His home is in relation to the universe is not stated explicitly:

4  And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth.

5  And the LORD came down to see the city and the tower, which the children of men builded. (Genesis 11)

(As an aside and later in Genesis 11, God decided to confound the works of men by giving them a variety of languages to slow down their progress, knowing mankind to be a determined and, in a purely secular sense, a successful species being in His image. It would seem that God’s plan was for mankind not to destroy themselves totally until our current times. In those days, it appears that they had a one world government speaking with one tongue. With what we read in today’s news it seems that we are headed once again for this State of a New World Order (NWO). This time around the NWO will be destroyed by Christ.)

If we take the structure of creation one small step further, Exodus 20:4 references the heavens above the Earth’s surface which in turn is above the waters of the sea below. Whilst this is fully compatible with the notions expressed above, the added ingredients are the heavenly images referred to in this verse which could be angels or stars or birds depending on which heaven one is referencing: 

4 “You must not make for yourself a carved image or a form like anything that is in the heavens above or that is on the earth underneath or that is in the waters under the earth. (Exodus 20)

OK, Who Mentioned Wormholes?

From our earlier paper on the Dark Stuff (A Brief History of Darkness) we arrived at a possible scenario being that Heaven was a separate co-existent universe to our own. If we continue along this theme we must consider the possibility that the upper waters therefore exist(ed) in a universe other than our own. Whilst the flood waters coming from an extra-universal source is on a much larger scale, is this really any more stunning a possibility than the miracle of the loaves and fishes which were conjured up from somewhere? If we are therefore contemplating the transportation of baryonic matter, e.g. water molecules, between universes, there is only one theoretically possible mechanism that comes to mind for inter-universal travel. Yes, you guessed it: wormholes.  The reader may find the following web-site helpful in getting to grips with the fundamental concepts of wormholes: http://www.daviddarling.info/encyclopedia/W/wormhole.html  

Once the Flood Waters ceased falling what caused the waters to subside? Did the wind merely evaporate the water into the atmosphere? Not likely given the volume involved. Since the flood was only around 4.4 K years ago, the basic topology of the earth would have been largely unaltered compared with today’s earth. I can only think that the ‘wind’ that took the water level back down to pre-flood levels took the waters back to whence they came, i.e. back up to heaven via a wormhole or two. Many bibles translate the OT Hebrew word 'shoob' in Genesis 8:3 below as 'recede' which, in the context, sounds like a plausible translation. However a more precise translation is 'returned' as per the KJV translation below. The use of the word 'return' would much more clearly support the current thesis:

1  And God remembered Noah, and every living thing, and all the cattle that was with him in the ark: and God made a wind to pass over the earth, and the waters asswaged;

2  The fountains also of the deep and the windows of heaven were stopped, and the rain from heaven was restrained;

3  And the waters returned from off the earth continually: and after the end of the hundred and fifty days the waters were abated. (Genesis 8)

In the following two verses of Deuteronomy, it is interesting that heaven was shut up to prevent the rain and opened for the production of rain. Comparing this to the Great Flood waters, these latter specifically needed the ‘floodgates’ or ‘fountains’ or ‘windows’ of heaven to open and then be shut up thus suggesting that the nature of the flood waters was somewhat different than that of normal rainfall which apparently did not specifically need gates or fountains or windows:

17 and Jehovah’s anger does blaze against YOU, and he does shut up the heavens so that no rain will occur and the ground will not give its produce and YOU have to perish speedily from off the good land that Jehovah is giving YOU. (Deuteronomy 11)

12 Jehovah will open up to you his good storehouse, the heavens, to give the rain on your land in its season and to bless every deed of your hand; and you will certainly lend to many nations, while you yourself will not borrow. (Deuteronomy 28)

The following verse from Malachi could potentially be used against this argument in that the use of the word ‘floodgates’ here could be taken to be referring to normal rainfall. However, I think the study of the context would determine that some special blessing beyond the normal physical ability of the Earth to supply is intended here:

10 Bring all the tenth parts into the storehouse, that there may come to be food in my house; and test me out, please, in this respect,” Jehovah of armies has said, “whether I shall not open to YOU people the floodgates of the heavens and actually empty out upon YOU a blessing until there is no more want.” (Malachi 3)

Proverbs also intimates that God not only split the waters apart but identifies the lower waters, residing as clouds in the sky, with light rain perhaps to draw the comparison with the rather heavier version experienced during the flood.

20 By his knowledge the watery deeps themselves were split apart, and the cloudy skies keep dripping down light rain. (Proverbs 3)

Whilst I would have to confess that the book of Ezekiel is thus far well beyond even the Lords’ Witnesses’ ability to fully comprehend either literally or symbolically, the following verse of that prophet’s writings looks rather interesting in the context of our current thesis. It seems as if the waters above are perhaps being described as ‘awesome ice’. What a tantalising description that would be for a body of water that was put in place for a particularly cataclysmic purpose by our God: 

22 And over the heads of the living creatures there was the likeness of an expanse like the sparkle of awesome ice, stretched out over their heads up above.  (Ezekiel 1)

It is interesting that the doors of heaven opened to rain down manna as food for the Israelites wandering in the wilderness. This manna is described as angel’s food so I think it seems highly likely that manna was akin to the flood waters in terms of where it came from and how it was transported to earth. This further confirms the unusual nature of the flood waters in comparison to our normal experience of rainfall:

23  Though he had commanded the clouds from above, and opened the doors of heaven,

24  And had rained down manna upon them to eat, and had given them of the corn of heaven.

25  Man did eat angels' food: he sent them meat to the full. (Psalms 78)

If manna from heaven is indeed another wormhole manifestation, then it would seem that this can be directed with some accuracy to a particular physical location on earth in the case of baryonic matter transfer. This clearly compares with the Flood which did not require significant accuracy except to somewhere on the Earth’s surface as far as we can ascertain. We know already that the spiritual matrix can execute spiritual transfers to and from an individual soul, so this latter type of wormhole can certainly exhibit a very precise form of transfer in accurately pinpointing both ends of the wormhole:

4  Then said the LORD unto Moses, Behold, I will rain bread from heaven for you; and the people shall go out and gather a certain rate every day, that I may prove them, whether they will walk in my law, or no. (Exodus 16)

Clearly I perceive that the source of the floodwaters is other than regular rain that we are used to seeing fall from a cloudy sky today. Whilst the OT Hebrew noun for rain ‘geshem’ appears in Genesis 8:2  for example and the OT Hebrew verb ‘mawtar’  (to rain) appears elsewhere in the Genesis Flood account, both words are used in the OT not just to describe regular rain but also in the ‘raining’ down of ‘fire and brimstone’ and the like. Given this I would still consider my current hypothesis remains intact notwithstanding the use of these common or garden words for precipitation in the Genesis account.  The key point here is the references to floodgates and the like in the relevant scriptures

But before I become unduly defensive in my presentation perhaps I should direct the reader to the slam dunk that I think quite clearly confirms these thoughts. Now while ‘waters’ likely refers to God’s heavenly hosts in the symbolic meaning, which literal waters do you think are being referred to in Psalms 148?

4  Praise him, ye heavens of heavens, and ye waters that be above the heavens. (Psalms 148)

The other thought that suggests my theories are correct is that, as far as I can tell, no other church has come to any thinking remotely close to those above regarding the nature of the flood waters. Experience of the insight that is the hallmark of the Lords’ Witnesses doctrine and scriptural understandings is that they are correct for that very reason as well as being supportable by a very close reading of the Word of God. This is an apparently arrogant notion perhaps but is one that should not be surprising if the Lords’ Witnesses truly are the Fourth and Last True Christian Church as I fervently believe.

The Aftermath of the Flood, Part 1 - Rainbows

Before we leave the subject of the Flood no such dissertation would be complete without due consideration of the sign of the rainbow which marked the end of the Flood for ever. The Flood was a one time event, so either the source of the water or its transport mechanism was removed, or perhaps both, for all time in this system.

Genesis records two major changes in the earth’s atmosphere. The first is that at some time before the flood, it did not rain on the earth. Then the earth was watered by a mist that rose up from the ground, i.e. as already discussed above God caused it to start raining as we know it today:

5  And every plant of the field before it was in the earth, and every herb of the field before it grew: for the LORD God had not caused it to rain upon the earth, and there was not a man to till the ground.

6  But there went up a mist from the earth, and watered the whole face of the ground. (Genesis 2)

Some Creationist commentators maintain that this was the mechanism by which the ground was watered until the rains came during Noah’s Flood. They reach this view that normal rain was a new thing which caused the Flood since rain is not explicitly mentioned in Genesis until the onset of the Flood.  My view, clearly, is that Genesis 6:2 is the description of the first rainfall prior to the Flood.

The second major change in the atmosphere is the creation of rainbows. God set rainbows in the clouds, and told Noah that the rainbow was a sign of God’s covenant with Noah, and with all mankind:

11  And I will establish my covenant with you; neither shall all flesh be cut off any more by the waters of a flood; neither shall there any more be a flood to destroy the earth.

12  And God said, This is the token of the covenant which I make between me and you and every living creature that is with you, for perpetual generations:

13  I do set my bow in the cloud, and it shall be for a token of a covenant between me and the earth.

14  And it shall come to pass, when I bring a cloud over the earth, that the bow shall be seen in the cloud:

15  And I will remember my covenant, which is between me and you and every living creature of all flesh; and the waters shall no more become a flood to destroy all flesh.

16  And the bow shall be in the cloud; and I will look upon it, that I may remember the everlasting covenant between God and every living creature of all flesh that is upon the earth.

17  And God said unto Noah, This is the token of the covenant, which I have established between me and all flesh that is upon the earth. (Genesis 9)

The Creationists go on to maintain that this was a new phenomenon justified on the basis that both rain and rainbows were changes on the earth at the time of the Flood. Clearly if it had not rained until after the Flood then rainbows "in the cloud," would be a new phenomenon.  Except that rainbows presumably could have existed while the Flood waters were still falling if they were in fact normal rain as the Creationists would have it. Certainly it is true that rainbows could not have existed before the Flood, if it had not rained, since rainbows are created by the refraction of light passing through suspended water (raindrops).  Other commentators say that the rainbow existed before the flood when it rained, albeit unmentioned in Genesis until Chapter 9, but that it was only here they were associated with the covenant. This would be like bread and wine existing before the Passover of Christ but after the Passover these pre-existing emblems took on new meaning. Again, this latter represents my own view on the matter.

The following two scriptures confirm that clouds were formed in the early days of God's creation and the third scripture indicates I think that God did not create clouds without intending that they produce rain from the outset:

For the interested and open-minded student of the Flood account the following web-sites should prove entertaining although many of the views expressed therein are not subscribed to by this particular writer:

The Aftermath of the Flood, Part 2 – The Geological Record

Psalms 104 is used by our Creationist friends to demonstrate that scripture states that the world’s mountains and valleys of today were created at the time of the flood. Whilst I would acknowledge that this might be one valid meaning of this scripture, another might be that they were created during the first three days of creation as described in Genesis 1. The key to the real meaning here lies in verse 9 where the scripture talks about God’s setting of a boundary for the waters so they should not again cover the earth. The first question here is what waters are being referred to: the waters below or the flood waters which comprised the waters below plus those above? The second question is at what point in time did God set the boundary for the seas: during creation or during the flood?

5  He has founded the earth upon its established places; It will not be made to totter to time indefinite, or forever. 

6  With a watery deep just like a garment you covered it. The waters were standing above the very mountains. 

7  At your rebuke they began to flee; At the sound of your thunder they were sent running in panic— 

8  Mountains proceeded to ascend, Valley plains proceeded to descend— To the place that you have founded for them. 

9  A boundary you set, beyond which they should not pass, That they should not again cover the earth.

10  He is sending springs into the torrent valleys; Between the mountains they keep going on. (Psalm 104)

When God was asking Job where he was when He, Jehovah, was creating the earth, He mentions the fact that He set the barriers for the seas during those early days of creation, presumably during the third day of creation as part of making the waters below into the seas. So this barrier was set during the first six days of creation, not after the flood, and would therefore have applied to the waters below only since the dividing of the waters occurred on the second day of creation. So it would seem that the mountains and valleys were also created somewhat earlier than the time of the flood since their formation would have physically set the barrier. This also seems to confirm that the waters above returned to their place after the flood forever and therefore ‘evaporated’ completely out of Earth’s atmosphere if those barriers set by God are to remain in place to ‘not again cover the earth’:

4  Where did you happen to be when I founded the earth? Tell [me], if you do know understanding. 

5  Who set its measurements, in case you know, Or who stretched out upon it the measuring line? 

6  Into what have its socket pedestals been sunk down, Or who laid its cornerstone,

7  When the morning stars joyfully cried out together, And all the sons of God began shouting in applause? 

8  And [who] barricaded the sea with doors, Which began to go forth as when it burst out from the womb; 

9  When I put the cloud as its garment And thick gloom as its swaddling band,

10  And I proceeded to break up my regulation upon it And to set a bar and doors,

11  And I went on to say, ‘This far you may come, and no farther; And here your proud waves are limited’? (Job 38)

Proverbs 8 and Jeremiah 5 further emphasise the theme of the setting of the bounds of the sea at the time of creation:

27  When he prepared the heavens I was there; when he decreed a circle upon the face of the watery deep,

28  when he made firm the cloud masses above, when he caused the fountains of the watery deep to be strong,

29  when he set for the sea his decree that the waters themselves should not pass beyond his order, when he decreed the foundations of the earth,

30  then I came to be beside him as a master worker, and I came to be the one he was specially fond of day by day, I being glad before him all the time, (Proverbs 8)

22  ‘Do YOU not fear even me,’ is the utterance of Jehovah, ‘or are YOU in no severe pains even because of me, who have set the sand as the boundary for the sea, an indefinitely lasting regulation that it cannot pass over? Although its waves toss themselves, still they cannot prevail; and [although] they do become boisterous, still they cannot pass over it. (Jeremiah 5)

Whilst it seems as if I am in total disagreement with the Creationist interpretations of the post-flood archeological record, I hope they will not become too disgruntled by this. I needed their ideas on the relevant scriptures to arrive at my conclusions on all this; my response to their theories seems to vindicate not only my thoughts on the flood events as they affected the physical earth but also confirms my ideas on the upper waters being outside of our own universe. The Creationists provided a necessary stepping stone to enable God’s work to be better understood by we mere mortals. They are clearly blessed by our loving God. The Lords’ Witnesses have learned, through the hard toil needed to decode God’s word correctly, that He does not yield up any of His true nature or secrets except to those He chooses and even then He will not provide any more information than is necessary before its proper time for revelation.

Whilst the variety of Creationists that specialise in the Flood Geology no doubt have our best interests at heart in treating the flood as responsible for all manner of geological phenomena, I think the interested reader will find an appropriate alternative Christian view at the following web-site:

http://www.atlantaapologist.org/rtb/resources/Papers/floodgeology.htm

I wonder if the web-master of that web-site would subscribe to my wormhole theory? 

In 2 Samuel 22 verses 10-11 we find the possibility of God creating a wormhole through the ‘bending’ of heaven and descending down. This certainly matches our notions of wormhole creation through the bending of the space-time continuum. Why would our God use such a term as ‘bending the heavens down’ if it were not intended to provide a clue to us today that our notions regarding His use of wormholes is not so far fetched as we might have imagined? Goodness only knows what King David had in his mind as he wrote the words to this part of his song:

10 And he proceeded to bend the heavens down and to descend; And thick gloom was beneath his feet.

11 And he came riding upon a cherub and came flying; And he was visible upon the wings of a spirit. (2 Samuel 22)

If it is not already obvious from previous scriptures, God’s home is heaven. Both God and the stars are ‘of’ heaven. We know that the stars symbolically represent the angels, the sons of God, one of whom was the Angel of God who called to Hagar (more of this anon). It is interesting that God created the visible heaven with its multitude of stars to enable us to contemplate the invisible heaven with its multitude of His sons:

15  Look down from thy holy habitation, from heaven, and bless thy people Israel, and the land which thou hast given us, as thou swarest unto our fathers, a land that floweth with milk and honey. (Deuteronomy 26)

7  The LORD God of heaven, which took me from my father's house, and from the land of my kindred, and which spake unto me, and that sware unto me, saying, Unto thy seed will I give this land; he shall send his angel before thee, and thou shalt take a wife unto my son from thence. (Genesis 24)

4  And I will make thy seed to multiply as the stars of heaven, and will give unto thy seed all these countries; and in thy seed shall all the nations of the earth be blessed; (Genesis 26)

3  And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. (Daniel 12)

Judges 5 clearly draws the symbolism together that the Stars represent God’s sons, the angels:

20  They fought from heaven; the stars in their courses  fought against Sisera. (Judges 5)

Just in case of any doubt, Colossians confirms the content of the heavens invisible to earth which is the case with multi-verses as far as we know:

16  because in him were all things created, those in the heavens, and those upon the earth, those visible, and those invisible, whether thrones, whether lordships, whether principalities, whether authorities; all things through him, and for him, have been created, (Colossians 1)

But not so for God watching mankind on earth from his heavenly home:

12  For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.

13  Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him with whom we have to do. (Hebrews 4)

Daniel 7 describes the saints as having dominion over the whole heavens. This suggests that they rule heaven, Gehenna and the known universe, i.e. all three heavens which is very much in line with the Lords’ Witness’s understanding of how the Kingdom will be run. This notion adds further credence to the three estate model expressed in my earlier paper on dark matters (A Brief History of Darkness) confirming again that the set of three m-branes may be considered as the whole heavens:

27 “‘And the kingdom and the rulership and the grandeur of the kingdoms under all the heavens were given to the people who are the holy ones of the Supreme One. Their kingdom is an indefinitely lasting kingdom, and all the rulerships will serve and obey even them.’ (Daniel 7)

And Christ is above them all:

10  He that descended is the same also that ascended up far above all heavens, that he might fill all things. (Ephesians 4)

26  For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens; (Hebrews 7)

The Lords' Witnesses understanding is that Jacob’s ladder represents angelic spirits descending to earth from heaven and ascending from earth to heaven. The fact, that Jacob uses the term ‘gate of heaven’, seems to support the notion that this mechanism is the same or similar to that of the Flood. By extrapolation therefore wormhole technology can be applied to baryonic matter transfer as per the Flood, as well as spiritual transfer as per the matrix, between the heavenly and physical universes. This would appear to be the preferred transportation system of the Kingdom Transit Authority!

12  And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of God ascending and descending on it.

13  And, behold, the LORD stood above it, and said, I am the LORD God of Abraham thy father, and the God of Isaac: the land whereon thou liest, to thee will I give it, and to thy seed;

14  And thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west, and to the east, and to the north, and to the south: and in thee and in thy seed shall all the families of the earth be blessed.

15  And, behold, I am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this land; for I will not leave thee, until I have done that which I have spoken to thee of.

16  And Jacob awaked out of his sleep, and he said, Surely the LORD is in this place; and I knew it not.

17  And he was afraid, and said, How dreadful is this place! this is none other but  the house of God, and this is the gate of heaven. (Genesis 28)

2  And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting.

3  And there appeared unto them cloven tongues like as of fire, and it sat upon each of them.

4  And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. (Acts 2)

Above in Genesis 28 we see the prospective movement of angelic spirits’ being transported via one or a multiplicity of wormholes. In the latter example from Acts the wormhole phenomena are very precisely placed over each individual 1NC Saint in that particular room to provide a direct one-to-one link between each of them and their counterparts in the Holy Spirit in heaven. In this latter case we are not so much seeing the transportation of spiritual material so much as the opening up of a communications channel. So wormhole technology also provides the heavenly mobile telephone network! (See the next section.)

Can a living soul also be transported by such a mechanism? Was Elijah’s whirlwind a purely universal physical one or the manifestation of a multiversal wormhole? Certainly a whirlwind would seem to be the perfect manifestation of mankind’s current visualisation of a wormhole:

1  And it came to pass, when the LORD would take up  Elijah into heaven by a whirlwind, that Elijah went with Elisha from Gilgal. (2Kings 2)

11  And it came to pass, as they still went on, and talked, that, behold, there appeared a chariot of fire, and horses of fire, and parted them both asunder; and Elijah went up by a whirlwind into heaven. (2Kings 2)

If Elijah was an example of a living soul being transported via a wormhole and having a physical impact on the earth, so surely could an angel, descending from heaven presumably also by some form of wormhole, cause an earthquake if the local geological fault lines dictated such a reaction. So there may be cases where angelic appearances on Earth were by physical manifestations rather than spiritual possession. Indeed where cases of possession are understood by the Lords’ Witnesses, these are usually not understood by most biblical scholars to be angelic possessions at all. Therefore where angelic manifestation are explicitly described in scripture, it is almost certain that we are witnessing some form of heavenly soul transfer to the earth rather than one of a purely spiritual nature:

2  And, behold, there was a great earthquake: for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it. (Matthew 28)

Just to re-emphasise the point the angels, declaring the good news to the shepherds in Luke 2, would appear to be an example of heavenly spirits, complete with their angelic bodies intact, travelling through a wormhole and making the round trip from heaven to earth and then back to heaven again. These wormholes are clearly bi-directional:

9  And suddenly Jehovah’s angel stood by them, and Jehovah’s glory gleamed around them, and they became very fearful. (Luke 2)

13  And suddenly there came to be with the angel a multitude of the heavenly army, praising God and saying: (Luke 2)

15 So when the angels had departed from them into heaven, the shepherds began saying to one another: “Let us by all means go clear to Beth'le·hem and see this thing that has taken place, which Jehovah has made known to us.” (Luke 2)

However, John 3 suggests that it is only powerful angelic bodies that can withstand the awesome forces at play within a wormhole and be transported in one intact and that the weak human body was not designed to make that journey:

13  and no one hath gone up to the heaven, except he who out of the heaven came down -- the Son of Man who is in the heaven. (John 3)

At first sight Elijah’s being taken up to heaven in a whirlwind appears to be an anomaly on this theme except that on the True Bible Code web-site of the Lords’ Witnesses we see that Elijah was in fact the angel Gabriel in a non-Adamic body: [506] The 5/6 earthly identities of Michael, Gabriel and Melchizedek . So it would appear that I need to amend the previous statement that only angelic and non-Adamic human bodies can be transported via wormhole and not the relatively weak and imperfect Adamic human bodies which we mortals possess today. Except that, perhaps, this is not what we are being told in John 3. In Old Age in the Scriptures I have determined that even Adamic bodies may have been transported via wormhole. The difference between these mortal souls and the angels is that the former would likely have been transported between the Earth and Hades (to sleeping angels in their first death) rather than Heaven.
 
Now this writer is becoming really excited with his work; 2 Corinthians seems to ask the question that we are trying to answer here. Paul appears to have trodden down this path before nearly two millennia ago. Here he states that he could not tell whether a certain fellow was caught up to heaven as a spirit or as a soul. What a privileged feeling this brings to the writer to be attempting in his inept way to answer the very question that Paul asked twice without my previously being aware that the question had even been asked once before my interest in the subject. The Binary Question Principle of the True Bible Code: [C13] Binary (Yes/No) Question Principle means that both answers to Paul’s question are correct in different threads, i.e. angelic and human souls can be transported and angelic and human spirits can also be transported via wormhole. Such is God’s way: providing the answer to Paul’s question some two thousand years later through His largely incompetent present servant:

2  I knew a man in Christ above fourteen years ago, (whether in the body, I cannot tell; or whether out of the body, I cannot tell: God knoweth;) such an one caught up to the third heaven.

3  And I knew such a man, (whether in the body, or out of the body, I cannot tell: God knoweth; (2Corinthians 12)

This scripture is also particularly interesting to the current paper in that it is the only place in the bible that refers explicitly to a third heaven thereby also supporting the three multiverse model described previously. So in the space of only two verses of scripture it is almost as if this paper is receiving God’s blessing as correctly revealing the true structure of the three universes and the means of transportation between them. Mind you what God managed to say in two verses has taken His incompetent servant some full sixteen pages of A4 paper (and that does not even include the Dark Matters paper) and countless hours of study to determine!

The Kingdom Telecommunications Authority

Was the angel of Genesis 21 merely flying about in the sky when he called or was he communicating from a different universe? Was the call audible to the ears by the use of air-bound sound waves or was it directed to Hagar’s spiritual consciousness via the matrix (see the Mind, Heart and Spirit paper regarding the Matrix)? If the latter is the case, then we have identified the matrix pathways as inter-universal wormholes of a very specific nature:

17  And God heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her, What aileth thee, Hagar? fear not; for God hath heard the voice of the lad where he is. (Genesis 21)

Another example of this form of communication is to be found at Exodus 20:22:

22  And the LORD said unto Moses, Thus thou shalt say unto the children of Israel, Ye have seen that I have talked with you from heaven. (Exodus 20)

It would appear that this communication can be in either direction although I expect the wormhole creation is only from the heavenly end:

7  In my distress I kept calling upon Jehovah, And to my God I kept calling. Then out of his temple he heard my voice, With my cry for help in his ears.  (2 Samuel 22)

My point in including the experience of the apostle Peter below is to challenge those who might consider that all the previous examples were nothing more than visions or dreams of men. Acts 10 explicitly describes Peter’s experience of objects traversing a heaven to earth pathway as a vision. Why would the bible make a point of such a description in this case if the rest were not real physical events?

10  And he became very hungry, and would have eaten: but while they made ready, he fell into a trance,

11  And saw heaven opened, and a certain vessel descending unto him, as it had been a great sheet knit at the four corners, and let down to the earth:

12  Wherein were all manner of fourfooted beasts of the earth, and wild beasts, and creeping things, and fowls of the air.

13  And there came a voice to him, Rise, Peter; kill, and eat.

14  But Peter said, Not so, Lord; for I have never eaten any thing that is common or unclean.

15  And the voice spake unto him again the second time, What God hath cleansed, that call not thou common.

16  This was done thrice: and the vessel was received up again into heaven. (Acts 10)

It is also worth pointing out that the vision in Acts required heaven to be opened without the use of gates, doors or windows again drawing a distinction with the manifestation of literal wormholes. This terminology is also witnessed in the Book of Revelation which is the greatest vision presented to man of the things to come:

11  And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war. (Revelation 19)

Continuing down this track, the Heavens opened also for the purpose of providing Ezekiel with visions of God. This again confirms that no gates or even windows were required for this opening. But even visions would, presumably, require the transportation of spiritual material or, at least, photons. But photons and spiritual matter are not baryonic. So perhaps gateways are required for baryonic matter transfer whereas exotic or non-baryonic matter transfer has a less stringent requirement on the wormhole structure required. Consequently we could conclude that visions perhaps follow the technology of the spiritual matrix whereas physical wormholes require some form of gateway?

1  Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. (Ezekiel 1)

One is lead to believe that Paul’s experience on the road to Jerusalem was no vision but a real event since there were other witnesses (unless it was a vision shared?). Here it appears that photons must have been involved and physical sound waves in this communication from heaven. No gates again are mentioned suggesting a matrix event although the consideration of the transfer of sound waves is rather more interesting since under normal circumstances sound requires some form of physical matter to travel. Perhaps the sound of the voice of a heavenly personage could be heard by several people if the wormhole was opened up a la matrix and directed at more than one individual concurrently. As a young child I remember clearly hearing my teacher’s voice calling my name in a dream but to my sleep-laden mind it sounded very real although I am sure no sound waves were actually involved:

3  And as he journeyed, he came near Damascus: and suddenly there shined round about him a light from heaven:

4  And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me?

5  And he said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecutest: it is hard for thee to kick against the pricks.

6  And he trembling and astonished said, Lord, what wilt thou have me to do? And the Lord said unto him, Arise, and go into the city, and it shall be told thee what thou must do.

7  And the men which journeyed with him stood speechless, hearing a voice, but seeing no man. (Acts 9)

Again Michael’s spirit descending upon Jesus’ head seems like a similar experience. In this example the matrix or wormhole allows both spirits and sound waves to pass through. It is noteworthy that in Mark’s account it was Jesus that saw and heard this; it is uncertain if there were any other witnesses to the event:

10  And straightway coming up out of the water, he saw the heavens opened, and the Spirit like a dove descending upon him:

11  And there came a voice from heaven, saying, Thou art my beloved Son, in whom I am well pleased. (Mark 1)

Luke’s account does not make it clear whether it was only Jesus that could discern these events:

21  Now when all the people were baptized, it came to pass, that Jesus also being baptized, and praying, the heaven was opened,

22  And the Holy Ghost descended in a bodily shape like a dove upon him, and a voice came from heaven, which said, Thou art my beloved Son; in thee I am well pleased. (Luke 3)

But John the apostle also saw the dove, so there is likely some coded meaning to be taken from this difference in the gospel accounts of Christ’s possession by Michael. Perhaps the Ambiguity Principle of the bible code is at work here (http://www.truebiblecode.com/code.html#c16a):