On Genesis, Part 2: The Society of Family

In our first presentation of this commentary on Genesis we ended with Genesis chapter 2 verse 3, as we consider those first few verses of this chapter, along with chapter 1, to be the first account of the creation of Yahweh God. Now as we commence with chapter 2, and through to the end of chapter 4, we shall begin to discuss the second creation account in Scripture. While this second account naturally follows the first in the text, the things which it describes actually parallel the later portions of the first account, the events which had been related on the sixth day of the creation of God. So this is also an example of a Hebrew parallelism, where something is described twice consecutively in a phrase, a sentence, or even in a longer passage, so that multiple aspects of a subject can be portrayed and explained more precisely. There are other examples of such parallelisms using entire passages in Biblical literature, and another one of significance is found in Genesis chapters 10 and 11. Ezekiel chapter and 28, and chapters 38 and 39 contain examples of others. Here in Genesis, while the first creation account provides a Godly worldview which laid a general foundation for the organization of a society, here we will see a foundation laid for the organization of a Godly family, which is the primary communicative unit of every prosperous society.

However before we begin to review and comment upon the text of this account in Genesis, there are a few aspects of it for which we should provide a preliminary discussion. That is because there are many errant concepts of the creation of Adam which throughout history have accommodated the Jews, who falsely claim to be the protagonists of the Old Testament, or the Roman Empire, as the fourth century Roman Catholic Church was organized to suit its whims, and now today it accommodates the modern diversity agenda. However in light of Genesis itself, especially in chapters 6 through 15, the concept that all of the hominid races on the planet were descended from this single man Adam are patently false, absolutely ludicrous, and do not withstand even the most basic historical or Scriptural scrutiny.

On Genesis, Part 4: The Mourning After

Here we shall discuss the latter half of Genesis chapter 3 and the consequences realized for sin which become evident on the mourning after, which is a pun that alludes to the consequences outlined in the punishment of Adam and his wife for their sins. The phrase the morning after is defined as “a period, as in the morning, when the aftereffects of excessive self-indulgence during the previous evening are felt…” or “a moment or period of realization in which the consequences of an earlier ill-advised action are recognized or brought home to one.” But here we have used the word mourning instead, because it also describes how Adam and Eve must have felt as those consequences were declared by Yahweh their God, and since we ourselves also have a right to lament those consequences because they have adversely affected all of Adam’s descendants throughout history, as Paul of Tarsus had explained at length in chapter 5 of his epistle to the Romans.

In our last presentation, Sustainable Plausibility, we made the assertion that our Genesis interpretation is valid only so long as it is upheld throughout the entire Scriptures, but if it is upheld then it must be true and correct. With that, we demonstrated the meanings of the expressions found in the opening verses of Genesis chapter 3 from similar expressions which had been employed elsewhere in Scripture and also in other ancient literature, which do indeed reveal that the metaphors and allegories are euphemisms for sexual activity, and that illicit sexual relations certainly are the cause for the fall of the Adamic man. Now as we proceed through Genesis, among other things we hope to continually demonstrate that the Scriptures certainly do substantiate this interpretation, and therefore that it must reflect the true meaning as it was intended by the Author, Yahweh God Himself.

There are more colorful phrases by which we may have titled our last presentation, which may better have described the nature of the sin of Eden, which is the true so-called “original sin”. However our intention is to illustrate the fact that our method of interpretation is of the utmost importance. As we had already asserted in our commentary on Genesis chapter 1, since Yahshua Christ had come to reveal “things kept secret from the foundation of Society”, and since Genesis describes the foundation of that very Society, or world, then Genesis can only be properly interpreted through His words. Now here, in The Mourning After, we hope to further illustrate the truth of that assertion.

On Genesis, Part 6: The Blooming of Trees

In our last presentation of the Book of Genesis, Truth and Consequences and the opening verses of Genesis chapter 4, we hope to have once again fully established as fact the consequences of Eve’s sin, as it is described in Genesis chapter 3, where three times it was acknowledged that she had already conceived, and that therefore, in spite of the surface reading of Genesis 4:1, she was already pregnant when “Adam knew his wife”. Doing this, we cited several other Scriptures, both apocryphal and canonical, which are in agreement with this interpretation. But there is no Scripture in canon which explicitly disagrees with it, and therefore our witnesses must stand, and Cain must have been the literal son of the “wicked one”, as the apostle John had explained in his first epistle. With this understanding it also must be admitted that Genesis 4:1 cannot be a record of Eve’s conception, as she was already impregnated where she had been admonished in Genesis chapter 3. For that same reason Adam had already called her name Eve because “she was the mother of all living”, and in that manner he had also acknowledged that she was already with child.

But Adam, having accepted his wife’s sin, was also compelled to accept what was in her womb, and even after his punishment was declared, he may not have even been fully cognizant of the troubles which his sin would cause him in the future. So it is apparent that for that reason, Adam had raised both Cain and Abel as his own sons, and the immediate consequences of the sin in the garden once again became apparent in the murder of Abel. The name Abel is interesting in this regard, as the Hebrew term הבל, hebel or habel (Strong’s #’s 1891-93), as a verb is to breathe, and as a noun it means breath or therefore also vanity, since breath is representative of something that is transitory. However the words for breath also provide expression for the concept of spirit in both Hebrew and in Greek. Although Abel’s life may have been of brief duration, as Paul of Tarsus had explained in chapter 11 of his epistle to the Hebrews, “4 By faith Abel offered to Yahweh a better sacrifice than Cain, through which he was accredited to be righteous, having testified of Yahweh by his gifts, and being slain because of it he still speaks.”

On Genesis, Part 8: The Giants and the Sons of God

The opening verse of Genesis chapter 5 announces that “This is the book of the generations, or race, of Adam”, and here that book continues. However since there is no explicit break in the context, nor do we see any other reference which may indicate the start of another new book, then this book continues all the way through to the very end of Genesis. While it seems that there should be a logical break in the narrative between the enumeration of the families of the sons of Noah and the time of the call of Abraham, there is not any explicit indication that this book has any further divisions. So in spite of the brevity of the first two books of Genesis, the first being from chapter 1 verse 1 through chapter 2 verse 3, and the second being from chapter 2 verse 4 through to the end of chapter 4, this book is comparatively quite lengthy.

The very construction of this book is also a statement, as the description of the tribes of the sons of Noah is historically relevant to the time of the call of Abraham, and also to the time of Moses when this book was written, but soon after that description the focus of the narrative of the race of Adam quickly narrows to the family of Abraham, and then to the children of Jacob exclusively. From that time, and throughout the subsequent books of the Bible, other Adamic families are mentioned only when they come into contact with the children of Israel, or when they are subjects of prophecy in relation to Israel. In the meantime, here in Genesis chapter 6, there are explicit references to the presence of another race of people, who are not of Adam but who had evidently been on the earth for a long time.

The word for book in that opening verse of Genesis chapter 5 is ספר or sepher, a word which was borrowed into English in the form of the modern word cipher. A ספר or sepher (Strong’s # 5612) is a book, missive or document, but also, as it is used in Scripture as a verb in Genesis chapter 15, an accounting, counting or numbering. The English word account also has all of the same general uses, and to cipher in Medieval English was to do arithmetic, although that word now has different uses in modern English. So this is the account of the race of Adam, and beginning with this sixth chapter of Genesis, any other people who are mentioned in this book, who are not of Adam, are interlopers who are only mentioned in this book as it becomes necessary in order to give an account of Adam, because they had come into contact with and had some impact on the history of people of the race of Adam. They are interlopers because they are not mentioned in the creation account of Genesis, and therefore they must have some other origin. Then, by the end of this book of Genesis, it becomes wholly apparent that the only portion of the race of Adam which is the direct concern of Yahweh God and the subjects of his further promises are the children of Israel. The last promises made to the Adamic race in general are found in the account of Noah in Genesis chapter 9.

On Genesis, Part 10: The Sins of Men and Angels

The pitiful condition of the surviving portions of the Enoch literature and other apocryphal or pseudepigraphal works, such as the Genesis Apocryphon of the Qumran sect, may not present an absolutely reliable picture of all of the details of the sins of men and angels, but compared to the words of the apostles of Christ we may at least understand some of the underlying truths which they have preserved to some degree. So, as we discussed in our last presentation here, Perfect in His Race, the apostle Jude in his one brief epistle had warned of infiltrators into the Body of Christ who would introduce corruption, and had associated them with the fallen angels of antiquity. Both Peter and Paul had warned similarly. Then, as we had already mentioned in Part 8 of this commentary, Giants and the Sons of God, in Colossians chapter 2 Paul of Tarsus wrote in reference to the humiliation which is found in the worship of angels, where he must have been speaking of those same fallen angels. Then in 1 Corinthians chapter 10, speaking of the pagan worship of the nations of Roman Europe, he wrote “18 Behold Israel down through the flesh: are not those who are eating the sacrifices partners of the altar?”, and in reference to that same thing a little further on, he continued and wrote that “20 … whatever the Nations sacrifice, they sacrifice to demons, and not to God. Now I do not wish for you to be partners with demons.”

So in those two passages, Paul had equated the pagan religions with the worship of both angels and demons, and the meaning of his words cannot be completely reconciled with the writings of the Old Testament without the Enoch literature. So in Charles’ edition of 1 Enoch chapter 19 we read: “1. And Uriel said to me: ‘Here shall stand the angels who have connected themselves with women, and their spirits assuming many different forms are defiling mankind and shall lead them astray into sacrificing to demons as gods, (here shall they stand), till the day of the great judgement in which they shall be judged till they are made an end of.’” This in turn accords with the words of Christ, where we read in Revelation chapter 20 that the devil, the beast, and the false prophet shall be cast into the Lake of Fire, and in Matthew chapter 25 where He attests that the goat nations – those nations who are not His sheep – have their destiny in the “everlasting fire, prepared for the devil and his angels.” Only their origin explains the reason why they are not found written in the Book of Life.

On Genesis, Part 12: Solid Ground

Having discussed the onset, or perhaps, the onslaught of Noah’s Flood and The End of Sinners in Genesis chapter 7, we shall now move on to the aftermath of the Flood and the emergence of solid ground in chapters 8 and 9. However here the phrase solid ground relates just as much to our interpretation of the scope of the flood and subsequent events as it does to the experience of Noah. For one to acquire a proper understanding of the entire Bible depends upon a proper view of Noah’s flood. Claims that the flood covered the entire planet, that even the highest mountains on the globe were completely covered with water, are simply ridiculous and lead to very childish, and dangerous, views of the balance of Scripture. But these views persist, and have actually come to dominate denominational Christian thought, in spite of the fact that they are directly refuted by many passages and circumstances which are explained in Scripture itself.

At this point the denominational Christians may argue that races and cultures throughout the whole world have flood stories. But that does not mean that those floods were Noah’s flood, and since those races never had recorded histories, or even calendars, until they were encountered by Europeans, the dates of their own flood legends cannot even be determined. The truth is that numerous floods have impacted various regions of the world all throughout history. In 1931 in China, floodwaters as high as 53 feet covered approximately 69,000 square miles of land, put several large cities under water for several months, and the death toll is estimated from over 400,000 to as many as 4 million. But this was not Noah’s flood, and it certainly was not the first such flood in China. If it were not for the modern technology which the West had shared with China, perhaps many more Chinese would have died. Not that we care about Chinese, because they did not descend from Noah, nor from Adam, but this is only one example of many such historical floods.

On Genesis, Part 14: The Japhethites

It was quite early in my Biblical studies when I had realized the importance of the table of nations descending from Noah which is found in Genesis chapter 10. The gravity of understanding the character of the nations which are listed in this chapter cannot be overstated. That is because Noah and his family were saved from the complete destruction of the children of Adam for one reason only: that they were perfect in their genealogies, which is their descent from Adam, or what we would call today their race, at a time when the balance of that race was described as having been corrupted, because they had committed miscegenation with the Nephilim. Therefore we must realize the importance of preserving that race, as it is the will of Yahweh God which He had expressed in the preservation of Noah. While we cannot preserve it without Him, as Christians we have a duty to love and to keep His commandments. This is indeed a Christian obligation, as Christ had said, where it is recorded in Matthew chapter 5: “19 Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.” When He spoke those words, He was speaking in reference to the law and the prophets. That does not bode well for modern churchmen, who shall have no excuse for ignorance.

Any honest man who studies archaeology and history and who reads Genesis chapter 10 from the perspective of classical antiquity, where one must consider the nations of the sons of Noah in their ancient forms rather than in their modern conditions, must ultimately face the fact that all of the descendants of Noah were originally White, or what was called in the past Caucasian or considered to be related to modern Europeans. As a digression, the words of the prophets also explain the modern condition of those nations, and we may make some references in that regard as we discuss them here. In the 19th century, White Europeans were termed Caucasian because learned men who studied this aspect of history had realized that to a great extent, the early settlers of Europe had migrated from Mesopotamia and the ancient Middle and Near East by travelling through the region of the Caucasus Mountains. That view is oversimplified, but for many of our Keltic or Germanic or even Slavic ancestors it is certainly true. Others had come from the east at an even earlier time, in which most of them had migrated by sea rather than by land.

On Genesis, Part 16: The Curse of Canaan

In our last presentation of this commentary on Genesis we had discussed the first three of the sons of Ham, which are Cush, Mizraim and Phut. Now we shall discuss the youngest, or at least, the last one mentioned, which is Canaan. As we had explained when we presented Genesis chapter 9 and Thy Father’s Nakedness, since Canaan was cursed as a result of Ham’s having seen “the nakedness of his father”, as we read the account in Genesis chapter 9, then that phrase must have been a euphemism for another act, and therefore the birth of Canaan must have been the result of what is seen in the law in Leviticus chapter 20 where it says in part that “11 … the man that lieth with his father's wife hath uncovered his father's nakedness.” Having done that, we had also presented passages from Leviticus chapter 18 which further explain that the nakedness of a man’s wife is also the man’s nakedness.

But we cannot imagine that Canaan was cursed merely because Ham saw his own father naked, as we had also explained, with examples from Scripture, how in ancient times men had regularly seen one another naked even throughout the course of a typical workday, at least in certain vocations or activities. So that alone would not justify the curse of Canaan, but Noah certainly would have been justified to curse Canaan if Ham had violated his wife, which was also Ham’s own mother, and if Canaan was the result of such a union. Subsequent events in Scripture also justify Noah’s curse of Canaan, as Yahweh had upheld his words so that they became prophetic of the fate of Canaan. When Yahweh upholds a man’s words, it is because the words are just and the man had uttered them righteously. This we read of the young prophet Samuel, in 1 Samuel chapter 3: “19 And Samuel grew, and the LORD was with him, and did let none of his words fall to the ground.”

On Genesis, Part 18: The Hebrews

In our last presentation, The Shemites, we had asked a few questions which we had only answered in part, such as “what defines a Semite? And what is a Hamite, or a Canaanite?” Those we answered by stating, perhaps in different words, that the only proper classifications of those people are along Biblical terms, in agreement with Genesis chapter 10, since Genesis is the very source of those terms. But then we also asked another question, which is related to these because of the manner in which modern academic sources classify languages, and that is “what language is Hebrew?” This question we shall address presently, before proceeding to discuss Eber, the first Hebrew.

All throughout the Christian epoch, the history of the ancient Near East has been viewed through exclusively Jewish eyes, and this has had a profoundly damaging impact not only on Biblical studies, but on all modern historical, archaeological and linguistic inquiry into the cradle of civilization found in ancient Mesopotamia and the Levant. But as Paul of Tarsus had also explained, in 2 Corinthians chapter 3, the Old Testament cannot even be understood unless one is a Christian, and therefore no Jew can possibly understand it. But Christians, if they follow Jews, they will also fail to understand it, as Christ had said of the Pharisees of His Own time, in Luke chapter 6, “39 … Can the blind lead the blind? shall they not both fall into the ditch?” Collectively, Jews have innate biases which naturally restrict their understanding, and lead them to errant identifications and faulty conclusions regarding history, language and archaeological findings, along with a tendency to pollute everything they study with their own Talmudic reasoning, which is always naturally antithetical to God.

On Genesis, Part 20: The Tower of Babel

The Roman Catholic, Orthodox and denominational churches have for centuries upheld the myth that all races of hominids on this planet have come from Adam, and that the various races were derived from the different sons of Noah, actually asserting that Noah’s sons had each spawned different races of so-called man. Doing this, they blatantly ignore the fact that the ancient Hebrews had several words for man, including adam, enosh and ish, and that they applied those words only where they were appropriate. The word adam describes a particular race of man, which today we call White, and these are the men who descended from Adam through the sons of Noah. The word enosh describes a mortal man, an adult male hominid, without any connotation of race. They also ignore the fact that there were other so-called men in Scripture who were not descended from Adam, such as the Nephilim and several other groups which are mentioned later, in Genesis chapters 14 and 15. No Nephilim could ever properly be called an adam, but either the sons of Adam or the Nephilim could be referred to as enosh. The later Greek, English and other languages lost this important distinction, and the churches willfully ignore it.

In our last presentation in Genesis, The Appearance of the Sons of Noah, we hope to have sufficiently demonstrated the truth of our assertion, which is that if it can be proven that any one of each of the nations of the families of Shem, Japheth and Ham were originally White, then it must be accepted that all of the sons of Noah were originally White, in spite of the conditions of any of those nations today. Doing that, we presented solid, and even irrefutable, evidence from ancient literary, archaeological and scientific sources demonstrating that the ancient Cushites were White, the ancient Egyptians were White, the ancient Canaanites were White, at least apparently, the ancient Ionians, or the sons of Javan in Genesis chapter 10, were White, the ancient Elamites or Persians were White, the ancient Syrians of the north of modern Syria and Anatolia, whether they were of Aram or Asshur or some other Biblical tribe, were White, and that other Genesis 10 families, such as the Assyrians, Aramaeans, Medes, Arians and others, were also White because the ancient records attest that they were homogeneous and physically indistinguishable from these others.

On Genesis, Part 22: The Sojourn

As we have calculated and presented it in our Genesis chronology, some time around 1880 BC the patriarch Abraham was called by Yahweh to leave Haran, which we believe, for reasons we explained in our recent presentation on The Call of Abraham, was evidently his ancestral homeland before his father had moved to Ur. In Haran, Abraham had also been given many promises by Yahweh, or at that time, simply God Almighty, the one true God who could not have been known to him previously. However this had actually transpired we can only imagine, but Abram, as he should be called at this point, must have readily been convinced that this god who had spoken to him is the true God, because he is portrayed as having immediately acted in accordance with His calling.

In a sense, Abram was very similar in certain ways to his ancestor Noah. Noah had overcome a world of sin which was inundated by water. Abram in turn was chosen to overcome a world of sin which was inundated by lies. As Paul of Tarsus had explained in Acts chapter 17, Yahweh God had “26 … made from one every nation of men to dwell upon all the face of the earth, appointing the times ordained and the boundaries of their settlements,” which is a reference to the division of nations seen here in Genesis chapters 10 and 11, for which “27 to seek God. If surely then they would seek after Him then they would find Him…”, yet it is evident that none of them ever sought Him up to the point at which Yahweh had called Abraham. Ostensibly, Abraham was chosen as a vessel to carry the heritage of Adam through a deluge of lies. While Noah was an example of the importance of preserving the genetic purity of the race of Adam, Abraham was called as an example of the importance of seeking the Will of God and, once it is found, of maintaining the Word of God within that race. But while we cannot know whether Abraham had sought God, it is clear that he became obedient to God once he was addressed by Him.

On Genesis, Part 24: The Victories of Abraham

In our last presentation in this commentary on Genesis, we left Abram in The Wild West as the kings of Elam and Mesopotamia had pillaged Sodom and Gomorrah. Where the supposed defenders of those cities were faced with the prospect of battle, we read that “the kings of Sodom and Gomorrah fled, and fell there [in the valley of Siddim]; and they that remained fled to the mountain.” So in their end, the depraved Sodomites proved to be cowards, and could not stand before the formidable invading armies. There it was also evident, that Sodom and its companion cities were not considered a part of the land of Canaan, but had been subjects of the kings of Mesopotamia, who at this time were themselves subject to the king of Elam, according to the account as it is presented here in Genesis chapter 14. That Elam had subjected the kings of Mesopotamia at this time is apparently something that the secular records have not revealed. However as we also explained, the history of this period in the 19th century BC is incompletely represented in surviving records. The only way in which any of the history of distant antiquity can be known is with the discovery and deciphering of ancient inscriptions.

But even without ancient inscriptions to support any particular event described in the Bible, we hope to have exhibited thus far in our Genesis commentary that the Scripture certainly is reliable, once it is properly correlated with what we can know from the historical and ancient records. Wherever there is ancient history which can be known, the knowledge does not conflict with the words of Scripture, and more often than not, supports Scripture. While the churches have never properly made the necessary correlations, all those who claim that the Bible is not historical are liars. Moses was not a fool writing fairy tales. Rather, he was educated as a prince in Egypt, and his books were respected for 2,000 years, as attested to in the words of Manetho, Hecataeus of Abdera, Diodorus Siculus, Strabo of Cappadocia, Flavius Josephus, and there is no reason to disrespect him today. While critics may find fault in each of those men, they were nevertheless serious scholars and historians of their own time, who were in turn respected by Christian scholars in Europe for many centuries. Attempts to discredit this history are only a couple of centuries old, and they all have one source: the Jewish culture of critique through which Jews have sought to subvert and deconstruct everything of value in European Christian society. But the pompous arrogance and abject ignorance of churchmen over those same centuries have failed to defend Christianity from the constant onslaught of Jewish propaganda, and now all of Christendom is in peril. But of course, the words of Moses are also upheld by Yahshua Christ. So even at the precipice of Sodom and Gomorrah, the substance of the unconditional promises of Yahweh God inform us that until the very end Abram shall remain victorious.