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Cain, The Antediluvian Giants, and The Adamite God: The Rise Of The Cainites
The words “giants” and “giants” appear twenty-one times in the Bible, and are used in three specific connotations. The first is rare, appearing in Job 13:14: gibberish, or “a mighty warrior, a champion; leader, mighty man, strong man, giant.” The meaning also extends to include “tyrant.” Its adjective form is gibber“brave”.
The next word is the most commonly used rapha. It gives the idea of vigorous physical strength. The primary root of rapha figuratively denotes “to cure, (to make) heal, repair, or cool well.” It is familiar to us when you take in the name Raphael which is literal for “God has healed”. The term Rephaimo Rephaites, is a frequent sight in the Old Testament. This noun singles out a race of giants living in the Promised Land before the Chosen Race took over. With the King James Version, a translation interaction takes place with Rephaim which is the general term to speak of the Giant race during the time of Moses.
The third and last word appears twice: one before Moses, the other after his death. It’s the name Nephilimfrom the verb nafalo which means “to fall,” and “to fall.” However, the wealth of meaning includes the following: “overturn, destroy, perish; be lost, make rotten; kill, knock down, or throw away.” It also suggests “a fugitive”. The meanings present a rather violent image of these creatures, but the passage in Genesis 6:4 highlights them as “the heroes of old, men of renown” (New International Version).
A good number of ancient cultures in the world spoke of a race of giants that once walked the earth: the Vikings believed in such, magical, instrumental in the creation of the earth and the foundation of the human race; the Celtic druids called them “fomors”, the enemies of the high gods of the heavens; the mythical history of England begins with a giant named Albion. The ancient Greeks spoke of a race of immortal giants called Titans who mingled with humans. Classicist Edith Hamilton described them as a “splendid race of divine heroes”.
(Edith Hamilton, Mythology, Mentor Books: New York, 1969; p. 69).
The myth is what we call the examples above, and so we are tempted to drag the biblical account into the realm of the unreal with them. Also, history documents some
deliberate exaggerations of winnings to capitalize on winning. The giants throughout history were the most convenient myth that the conqueror used to illustrate the antagonists that populated his exploits. Those he fought became the testament of his supremacy. His people rose to formidableness by taking the niche of the enemy. Those who have defeated it, however, will generate a fear report to mitigate their failure. The report on the Giants also had degrees of success in intimidating plans and deterring the invasion or immediate auspicious fruit.
However, the Giants of Genesis 6:4 were undefeated until their decimation in the Great Flood. The writer seemed to have inserted this brief information about the Giants into his
fascination, which also established the beginning and the pinnacle of its existence. The reason for his death is found in the verse before 6:4 and somewhere after:
“And the Lord said: “My Spirit will not strive with man forever, because he is really flesh; but his days will be a hundred and twenty years” (6:3). Then the Lord saw.
the wickedness of man was great in the earth, and that every intention of the thoughts of his heart was only evil continually. And the Lord was sorry that he had made man on the earth,
and he was troubled in his heart. Then the Lord said: “I will destroy man whom I have created from the face of the earth…” (vv. 5-7, The New King James Version).
Evil is destructive to whoever wields it. He who takes an evil path takes a path to his own destruction – and that is a wide path. According to Christ: “Broad is the way that leads to destruction, and many enter by it” (Matthew 7:13, New International Version).
And the “many” who “enter” the broad road do not do so by predestination. The Book of Proverbs mentions the scenario that was common in the antediluvian society: “Because their feet are stuck in sin, they are ready to shed blood (1:16). These men are waiting for their blood; they lie alone (v.18) “The reason why the Bible teaches against this is that good and evil is a matter of choice. The antediluvian race did its thing.
So the Giants and their contemporaries were killed by an evil God, because Genesis 5:7 documented his words: “I will destroy man…”? With this it seems an irreconcilable impasse of interpretation. Fortunately, the Bible interprets itself, and is independent of our ideas. How does God “destroy”? Teaching his disciples the digested version of the Hebrew prayer, Christ said: “And lead us not into temptation, but deliver us from evil.”
(Matthew 6:13, King James Version). Two things in this verse mean the same: “command” and “delivery”; and evil a place or condition. For too long our image of the Living God has been
tainted with that of the Classical and the Renaissance that wields spears of lightning and thunder. The Living God has no author of death or destruction; much less is evil.
According to a number of Bible interpreters, the way used in “I will destroy man” was a permissive one in that it basically meant “Allow man to be destroyed.” Saint Paul
The Apostle, writing to the believers in Rome, wrote a long account of man’s descent into destruction in Romans 1:18 to 32, using the phrase “God gave them up” twice, and “God gave them ” one time.
With this principle of exposure, or “backing-off,” the Apostle Paul establishes the policy of the modern Church regarding a stubborn member bound to destroy himself and others in the process: “In the name of our Lord Jesus Christ, when you are gathered. together … with the power of our Lord Jesus Christ, deliver such a one to Satan for the destruction of the flesh, that his spirit may be saved in the day of the Lord Jesus “(I Corinthians 5:4-5).
In this way, the mythologist Edith Hamilton was correct when she wrote about the rise and fall of a “Brazen Race”, Titans who “were terrible men, immensely strong, and such lovers of war and
violence that they were completely destroyed by their hands “(Hamilton, p. 69).
So why do we have ambivalence with a heroic but evil race of Giants? The answer goes back to Genesis 4:2 when “man began to call [publish] the name of the Lord.” The Earth at
this period was polarized into two opposing forces: the House of Adam and that of Cain, the first murderer of the Bible. After the death of Abel, God pronounced judgment on Cain to live a life
of a restless wanderer (Genesis 4: 12, 13). His ability to tame crops and corn, since he was a farmer (4:2), was avoided by the earth to the edict of God. He went to a place east of Eden
called Nod where he began to raise a family for himself. With this family, in this land of Nod, Cain built the first city mentioned in the Bible. The banishment of Cain from the presence of God (Genesis 4:14) made it clear that his house should never be allied with that of Adam.
But it seems that in Genesis 4:17 to 18 the house of Cain continued to invoke the authority of God in the names Mehujael (“God-smitten”) and Methusael (“the man of God”). There are many
interpretations to it. Some teach that, despite their original defect in the sight of God, there were individuals who made their lot with the House of Adam (or “the Children of God”) and were thus blessed with the blessing of the right Others claim that the suffix to God’s name, “El,” in them was nothing more than an affront to holiness. The most sensitive
Theories to this, however, state that the Cainite house copied the Adamite practices in an attempt to ally with the Adamites and to bring others into their fold.
The world at this time was ruled by the Adamites, and such authority was with Adam. Adam was the father of the human race, the first man to walk the earth; and was called
“the son of God” (Luke 3:37). It was the authority that showed the way to the heart of the Creator. He established the tradition of holiness, and his family propagated it. U
the credibility of the Adamite house was a fortress. Cain, on the other hand, had nothing but a small group hidden to the east from the presence of God. His family was torn apart and struggling against a vast threat to survival, and he knew nothing about living according to his father’s ways, which were now rendered irrelevant after Abel’s murder. The first thing Cain did: he proposed an alliance with the Adamites. After all, two generations had passed since that incident with Abel (Genesis 4: 25-26), Cain thought that perhaps it was time for forgiveness. But the matter of the curse that he received from God (Genesis 4:12)
it was irreversible because the first shedding of innocent blood had begun to corrupt the earth. Furthermore, by expelling Cain from the Adamite house, God established the principle of
purgation for which he was known to ask his people, from the storage and eating yeast during the Passover (Exodus 11: 15; Deuteronomy 16: 4), to the rebellion against the parents.
authority (Deuteronomy 21: 21), to kidnapping (24: 7), to illegal sexual acts (Leviticus 20), to blasphemy (24: 16), to murder (v.17).
But Cain’s scheme was twofold. Knowing that his proposal to attach his family to the great Adamites was problematic, he began to “call on the name of the Lord.” “Call on” is well translated “to proclaim”, which means that Cain and his family began to preach what the Adamites preached. By this act, people were deceived into believing that a covenant already existed between Adam and Cain. A false anointing of credibility immediately drew people to him and his power increased. Thousands of years later, this joke reared its head when St. Paul met a lucky girl who followed him around shouting promotions about his message (Acts 16: 16 to 17). Paul, knowing that she was possessed by an evil spirit, spoke and ordered her to leave. Why did he do this despite the promotion? Because as soon as Paul left the place (Philippi), she – or the spirit – would begin to preach. What was removed there was consumed by Cain.
In a short time of four generations, the Cainites had gained numerous advantages on the level of survival. The reward of proper pampering brought health and beauty to shape the prosperity and credibility they acquired. So, Genesis 6:2 comes in. The restless young Adamites, or “sons of God”, as deceived as the rest of the world in believing that these beautiful “daughters of men” were one with them, fell in love and chose. them in marriage. The reincorporation of Cain into the Adamite house was accomplished. From the marriage, the Giants were born. They were a product forged by time and deception, Cain’s victory. In his death, the Giants proceeded to dominate, and their legends took over the world.
It was a long time ago, when the sky was covered with water, and the Earth was friendlier than today. It was the Antediluvian Age, the time before the Great Flood.
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