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Cain, The Antediluvian Giants, and The Adamite God: The Rise Of The Cainites
The words “giant” and “giants” appear 21 times in the Bible and are used in three specific connotations. The first is rare and occurs in Job 13:14: gibbon, or “mighty warrior, champion; chief, mighty man, strong man, giant”. The meaning also extends to include “tyrant”. Its adjective form is goofy“brave”.
The next word is the most commonly used Rapha. It gives the idea of refreshed physical strength. Main root Rapha figuratively means “to heal, (make) heal, repair, or make thoroughly whole.” It is familiar to us when it is taken as Raphael, which literally means “God has healed.” Term Rephaimor Rephaites, is a common sight in the Old Testament. This noun emphasizes the race of giants that lived in the Promised Land before the Chosen Race took over. In the King James Version, there is an interplay of translations where Rephaim is a general term that speaks of a race of giants in the time of Moses.
The third and last word occurs twice: one occurs before Moses and the other after his death. It is a noun Nephilimgraven nafal it means “to fall down” and “to fall away”. However, the meaning includes the following: “overturn, drown, drown; perish, cause to rot; kill, strike or throw down.” It also suggests “runaway”. The meanings present a rather violent picture of these beings, but the passage in Genesis 6:4 highlights them as “heroes of old, men of renown” (New International Version).
A large number of ancient cultures around the world spoke of a race of giants that once roamed the earth: the Vikings believed in such, using magic, as helpers in the creation of the earth and the founding of humanity; the Celtic Druids called them “fomores,” enemies of the high gods of heaven; The mythical history of England begins with a giant called Albion. The ancient Greeks spoke of a race of immortal giants called the Titans who interbred with humans. Classicist Edith Hamilton described them as “a magnificent race of godlike heroes”.
(Edith Hamilton, Mythology, Mentor Books: New York, 1969; p. 69).
Myth is what we call the above examples, and so we are tempted to drag the biblical narrative into the realm of unreality with them. In addition, history documents some
deliberate exaggeration of the vanquished in order to magnify the vanquished. Throughout history, giants were the most convenient myth used by the conqueror to illustrate the enemies who populated his raids. Those he showed became proof of his supremacy. His people rose to greatness by taking the enemy’s niche. However, those who defeated him would spawn a terrifying report to alleviate his failure. The report of the giants also succeeded in scaring and scaring away plans of attack or their immediate favorable fruition.
However, the giants of Genesis 6:4 remained invincible until they were destroyed in the great flood. The author seemed to have added this brief information about giants to his own
an enchantment that also created the beginning and peak of their existence. The reason for their death is found in the verse before 6:4 and somewhere after:
“And the Lord said, ‘My spirit will not strive with man forever, for he is indeed flesh; yet his days are a hundred and twenty years’ (6:3). Then the Lord saw
the wickedness of men was great upon the earth, and that every intent of the thoughts of his heart was always only evil. And the Lord repented that he had made man upon the earth,
and He was sorrowful at heart. So the Lord said, ‘I will destroy man whom I have created…'” (verses 5-7, The New King James Version).
Evil is destructive to the one who controls it. He who treads the evil path treads the path to his own destruction—and this is a wide path. According to Christ, “Broad is the way that leads to destruction, and many will enter it” (Matthew 7:13, New International Version).
And the “many” who “come” through the broad way do not do so by predestination. The book of Proverbs cites a scenario that was common in pre-Flood society: “because their feet sink into sin, they are quick to shed blood (1:16). These men lie in wait for their own blood; they only deceive themselves! (v. 18)” The reason why the Bible to teach against it is because good and evil are a matter of choice. The anti-flood race did its thing.
Then the giants and their contemporaries were killed by the evil God, for Genesis 5:7 documents His very words, “I will destroy man…”? This seems like an irreconcilable impasse of interpretation. Fortunately, the Bible interprets itself and is independent of our thoughts. How does God “destroy”? While teaching his disciples a condensed version of the Jewish prayer, Christ mentioned, “Lead us not into temptation, but deliver us from evil”
(Matthew 6:13, King James Version). Two things in this verse mean the same thing: “lead” and “liberate”; and evil place or condition. For too long our image of the living God has been
corrupted by classical and renaissance that uses spears of lightning and thunder. The living God does not create death or destruction; much less is he evil.
According to several interpreters of the Bible, the way in which “I will destroy man” was permissive, as it basically meant: “I will let man be destroyed.” Saint Paul
In Romans 1:18-32, the apostle writing to the believers in Rome wrote a long account of man’s descent into destruction, using the phrase “God gave them” twice and “God gave them” once.
With this principle of revelation or “backsliding,” the Apostle Paul sets forth modern church policy regarding the wayward member who is bound to destroy himself and others at the same time: “In the name of our Lord Jesus Christ, when ye are gathered together together… By the power of our Lord Jesus Christ, deliver such a one unto Satan for the destruction of the flesh, that his life may be saved in the day of the Lord Jesus” (1 Corinthians 5:4-5).
In this way, the mythologist Edith Hamilton was right when she wrote about the rise and fall of a “brave race,” the Titans, who “were terrible men, exceedingly strong, and such lovers of war and war.
violence, that they were utterly destroyed by their own hands” (Hamilton, p. 69).
So why do we have ambivalence with the heroic but evil race of giants? The answer goes back to Genesis 4:2 when “the man began to cry out [publish] Name of the Lord.” Earth at
this period was divided into two opposing forces: the house of Adam and the house of Cain, the first murderer of the Bible. After the death of Abel, God declared to Cain the right to live life
of a restless wanderer (Gen. 4:12, 13). His ability to domesticate crops and grain because he was a farmer (4:2) accrued by God’s command. He went to a place east of Eden
called Nod, where he started to start 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 must never be allied with the house of Adam.
But it turns out that in Genesis 4:17-18, the house of Cain continued to invoke God’s authority with the names Mehujael (“Struck by God”) and Methusael (“Man of God”). There are several
interpretations here. Some teach that despite the original defect in God’s eyes, there were people who cast their lot with the house of Adam (or “Sons of God”) and were thus blessed with the blessing of the righteous. Others claim that attaching God’s name “El” to their name was nothing more than an affront to sanctity. The most sensible
however, related theories claim that the house of Cainites copied the practices of the Adamites in an attempt to ally with the Adamites and invite others into their fold.
The Adamites ruled the world during this time, and such was the power that Adam had. Adam was the father of the human race, the first man who ever walked the earth; and he was called
“Son of God” (Luke 3:37). He was the authority that pointed the way to the heart of the Creator. He established the tradition of holiness and his family spread it. The
The credibility of the House of Adamites was a fortress. Cain, on the other hand, had nothing but a small compact group east of God’s presence. His family was withering and struggling against a huge threat to survival, and he knew nothing else to do but live by his father’s ways, now rendered irrelevant after his murder of Abel. The first thing Cain did: proposed an alliance with the Adamites. After all, two generations had passed since that incident with Abel (Genesis 4:25-26), Cain thought perhaps it was time for forgiveness. But the matter of the curse he received from God (Genesis 4:12)
was irreversible, for the first shedding of innocent blood had begun to corrupt the earth. Furthermore, by banishing Cain from the house of the Adamites, God confirmed the principle
the cleansing with which He is known to have required His people from storing and eating leaven during the Passover (Exodus 11:15; Deuteronomy 16:4) Rebellion against parents
power (Deuteronomy 21:21), kidnapping (24:7), illicit sexual acts (Leviticus 20), blasphemy (24:16), murder (verse 17).
But Cain’s plan was twofold. Knowing that his proposal to join his family with the great Adamites was problematic, he began to “call upon the name of the Lord.” “Call” is properly translated “proclaim,” meaning that Cain and his family began to preach what the Adamites had preached. By this act the people were deceived into believing that there was already a covenant between Adam and Cain. A false anointing of credibility suddenly attracted people to him and his power grew. Thousands of years later, this trick reared its head when St. Paul encountered a soothsayer’s girl who followed him around shouting promotions for what he was saying (Acts 16:16-17). Paul, knowing that he was possessed by an evil spirit, spoke and commanded it to leave him. Why did he do this despite the promotion? Because as soon as Paul left the place (Philippians), he – or the spirit – took over the preaching. Cain carried out what was done here.
In the short span of four generations, the Cainites had achieved numerous advantages in terms of survival rate. The reward of proper pampering brought health and beauty to shape the wealth and credibility he achieved. Then Genesis 6:2 enters. The young restless Adamites, or “sons of God,” who were just 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 reattachment of Cain to the house of the Adamites was accomplished. Giants were born from intermarriage. They were the forged product of time and deceit, the triumph of Cain. After his death, the giants began to rule, and their legends conquered the world.
It was a long time ago when the sky was covered with water and the earth was friendlier than today. It was before the flood, a time before the great flood.
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