The Spaceships of Ezekiel
Are there Flying Saucers in the Bible?


Text, Author and Report - Part E


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Keywords: UFO, unidentified flying objects, Bible, flying saucers, prophecy, Paleo-SETI, ancient astronauts, Erich von Däniken, Josef F. Blumrich, Zecharia Sitchin, Ezekiel, biblical prophecy, spacecraft, spaceship, NASA, Roswell, aircraft, propellant, extraterrestrial hypothesis, Jacques Vallee, interdimensional hypothesis, Project Blue Book, Condon Report, ancient history, Jesus, Judaism, Christianity, Middle East, end times, engines, rockets, helicopters, space travel, aliens, abductions, alien abductions, crop circles, extraterrestrials, astronomy, economics, biology, Venus, Mars, Jupiter, Saturn, Space Shuttle, Apollo, stars, planets, solar system, scriptures, design, fuel tank, aerodynamics, fuels, hydrogen, oxygen, wheels





Chapter 7

The Mission (Part A)

(Part E)
Go to Chapter Part: A B C D E  Comments

    This alternative solution is, on one hand, the result of the logical conclusion just outlined on the other hand, despite its unusual character, it derives more support from the existing literature than one might expect.  [p.121] 

    First of all, we find that Ezekiel's book was the center of controversies which have lasted over centuries. The keynote to all problems seems to be best expressed in Reference 6, where we read:

    Had it not been for him, the Book of Ezekiel would have been withdrawn, because its words seem to contradict the teachings of the Torah. (p. xiii)

    The man to whom the salvaging of the Book is thus attributed is Rabbi Chananiah. He lived in the first century A.D. and he studied the report in depth and over a long time. It must have been a really long time because he consumed three hundred barrels of oil for light and food over that period. His written commentary in which "he reconciled all discrepancies" (Reference 6, page xiv) has apparently not been preserved but it has the priceless merit of having saved Ezekiel's book for the benefit of all of us. Nonetheless, Reference 6 concludes as follows:

        Yet, despite this Rabbi's efforts at harmonization, many divergences were detected between the Book and the Mosaic code which baffled all attempts at reconciliation. (p. xiv)

    We are thus informed of the existence of injunctions in the visionary part which differ in a way which cannot be reconciled with the Mosaic Law, that is, with fundamental principles. When we consider more specific problems we find in Reference 6 also the following remarkable comments:

        Ezekiel is unique among the Hebrew prophets both in the nature of his vision and in his mode of expression. He is the only prophet who was addressed by the title "son of man," the phrase occurring about a hundred times in the book. (p. ix)

        The style and diction of Ezekiel are also different from those of others prophets. (p. x)

    We read further on the same page:

    The allegation of some critics that Ezekiel was unable to distinguish between the ritual and moral elements in religion, since he coupled high social morality with ritualistic demands . . . Ezekiel has even been accused of caring for nothing but the externals of religion. (p. x)

    And finally again:

    The text of the concluding chapters, dealing with the Temple of the future, presents almost insurmountable difficulties. The types and number of sacrifices prescribed there differ from those mentioned in the Pentateuch, and there are many innovations which, according to the accepted law, are normally beyond the authority of a prophet to institute. (p. xi)

    Similarly, we learn the following from Reference 4:

    He ignores important legal institutions of earlier date and adopts those which suit his purpose . . . He insists on a sincere conversation with Yahweh, on a new heart and spirit. (p. 603, para. 478d)   Miscited and misquoted: Correct cite: p. 603, para. 478j. Correct text: He insists on a sincere conversion to Yahweh . . .

    That is why his Messianism is so distinctly national and material and why a literal fulfillment of many of his prophecies cannot be expected . . . (p. 603, para. 479a)

    Torrey, 1930, regards the whole book as a pseudoepigraph, composed circa 230 B.C., fictionally ascribed to the time of Manasses by its original author and transformed into a post-exilic work by a redactor. (p. 604, para. 479d)

    To continue with our trend of thought we shall now revert to the report. One of the special features of the third encounter is the seven men summoned by the commander after the landing. Six of them are dressed in the fashion of the land, they are all referred to as those "in charge of the city" and it is therefore legitimate to assume that they had been staying in that region for a long time. If so, it may be inferred that they were familiar with customs, patterns of conduct, and religious ritual. Beyond this, arguments expounded in the next part of this book with regard to the mission of these visitors point to their very probable extensive familiarity with the cultural and political situation prevailing in a large geographical area. Among the religions encountered they must certainly have recognized the significance and value of the Jewish faith. A knowledge so acquired does not mean, of course, true understanding and assimilation. Injunctions handed down from such a "theoretical" position must, quite naturally, include mistakes. Specific aspects and motivations are either not known or incorrectly appreciated. All this is not surprising. It would be much more surprising if the commentators were unable to find grounds for the comments quoted above. These comments cover literally all the mistakes that could be made by somebody finding himself in the situation of those visitors: overstressing external, national, and material aspects, incorrect descriptions of sacrifices, overlooking existing laws, ignorance and therefore transgression of limits within which changes could be demanded.

    To conclude the discussion of this second solution, let us bring in yet another word spoken during the first encounter as the commander begins to give his instructions to Ezekiel. He says: 


For you are not sent to a people of foreign speech and a hard language, but to the house of Israel.


Not to many peoples of foreign speech and a hard language whose words you cannot understand.

     The striking feature of this passage is the purely personal note which is sounded in it from a double point of view. The commander obviously tries to calm Ezekiel. He talks to him "man to man" as it were, and explains to him with much emphasis that he is not expected to go to a people or peoples "of foreign speech and a hard language whose words you cannot understand." In addition we get the impression that somebody is speaking who is aware of this difficulty from his own experience, one who knows what is involved in learning vocabulary, grammar, and the correct pronunciation of a foreign language.

    And how could this not be present in the memory of the commander, who has had to learn Hebrew himself?

    In the following section of this book we will review the possible reasons which might have prompted the commander to talk with Ezekiel. For the time being we see, however, that this second solution, which is the logical sequel of the proof of actual encounters with spaceships, has remarkable points in its favor. To establish whether it is indeed valid goes beyond my competence and also beyond the objectives of the present investigation.  [p.124] 


       The Mission (Part A)