On Genesis, Part 9: Perfect in His Race

According to all of the evidence which we had discussed in our last presentation, The Giants and the Sons of God, we would assert that we have justification based on the merits of many valid reasons for our interpretation of the text of Genesis chapter 6. Therefore, where in the Masoretic Text it mentions “sons of God” in verses 2 and 4 of the chapter, we would amend it to instead read “sons of heaven”, or perhaps “angels”. Then where the popular translations have the word “giants”, we would interpret the Hebrew word nephilim to instead read “fallen ones”, which Wilhelm Gesenius himself had admitted was a valid reading, even if it was not the reading which he preferred, and as he also admitted, that it was also the choice of more than one presumably academic interpreter of the past. Doing this, the Genesis chapter 6 account is fully reconciled with the words of Yahshua Christ and his apostles in the New Testament, where if we ignore the witnesses which lead us to these conclusions, then Genesis remains in conflict with Christ and the apostles, or at the very least, it offers no support for many of their statements. But as Christians, we have an obligation to understand Genesis through the understanding which Christ has provided, and therefore we shall not disregard the evidence by which Genesis agrees with His words. This is what Paul of Tarsus had meant when he asserted that “16… we have the mind of Christ” in 1 Corinthians chapter 2, that word for mind describing the perceiving and understanding which we can have through His words. Therefore we have no obligation to cling to the Masoretic Text if valid and more ancient sources are found to better agree with the words of Christ.

In his one short epistle, the apostle Jude warned about certain men who had infiltrated the body of Christ, and admonished Christians to defend “the faith having been delivered to the saints”, whereafter he wrote: “4 For some men have stolen in, those of old having been written about beforetime for this judgment, godless men, substituting the favor of our God for licentiousness and denying our only Master and Prince, Yahshua Christ.” Here it is evident that first, these men can not in any way be appropriate candidates for conversion to Christianity even if they had entered and joined Christian assemblies...

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 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 our therefore 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 5: Truth and Consequences

Discussing Genesis chapter 3 and The Mourning After, which is a pun in reference to the consequences of the deceiving of Eve and the subsequent fall of Adam and the circumstances which they would suffer for their sin, we had seen three explicit statements which all acknowledge the fact that at the time when their punishment was announced, Eve had already been pregnant. These statements are found in verse 15 and the reference to the two seeds, in verse 16 where Yahweh God had then informed Eve of the sorrow of her conception, indicating that she had already conceived, and finally in verse 20 where we read that “Adam called his wife's name Eve; because she was the mother of all living.” In this last statement it is absolutely manifest that Adam must have understood the significance of the earlier statements made to both the Serpent and Eve, and therefore he had also acknowledged the fact that she had already conceived, for which reason he chose for her a name signifying that she was “the mother of all living.”

Perhaps one of the greatest barriers to a proper understanding of Scripture, or maybe what has really been the greatest historical psyop, are the chapter and verse divisions which were added to our Bibles in the 13th century. Although men have divided the Bible into sections in one scheme or another for centuries before that, and at least as early as the 4th century, the familiar chapter divisions are often not very well placed, and many of the verse divisions are nonsense, as they often even split sentences. Then the result of these artificial divisions is that countless Christians read one verse of Scripture, they draw conclusions from that one verse by which they then govern their very lives, and as they do so they generally ignore the wider context in which those particular verses are found. Often their conclusions are ignorant of, or even contrary to, what the Scripture is actually teaching, and even more ominously, they are contrary to the commandments of God. (The vision of Peter in Acts chapter 10 is a prominent example, since it actually has nothing to do with clean and unclean food.)