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Cain, the Antediluvian Giants, and the Adamite God: The Rise of the Cainites

The words “giant” and “giants” appear twenty-one times in the Bible and are used in three specific connotations. The first is rare and appears in Job 13:14: gibbor, or “a mighty warrior, a champion; chief, mighty man, strong man, giant.” The meaning is also extended to include “tyrant”. Its adjective form is merriment“brave”.

The next word is the most used. rapha. It gives the idea of ​​an invigorated physical strength. The primary root of rapha figuratively denotes “to cure, (to cause) to heal, to mend, or to mend completely.” It looks familiar to us when taken in the name Raphael, which is literal for “God has healed.” The term rephaitesgold refaitas, is a frequent sight in the Old Testament. This noun highlights a race of giant people who lived in the Promised Land before the Chosen Race took over. With the King James Version, there is a translation interaction with Rephaim as a general term for the giant race during the time of Moses.

The third and last word appears twice: once before Moses, the other after his death. is the noun nephilimof the verb nafal that means “fall off” and “fall off.” However, the richness of meaning includes the following: “overthrow, overwhelm, perish; lose, rot; kill, wound, or topple.” It also suggests “a fugitive”. The meanings present a rather violent picture of these creatures, but the Genesis 6:4 passage highlights them as “the heroes of old, men of renown” (New International Version).

A good number of ancient cultures around the world spoke of a race of giants who once walked the earth: the Vikings believed in such, magical, instrumental in the creation of the earth and the founding of the human race; the Celtic druids called them “fomors”, the enemies of the high gods of the heavens; England’s mythical history begins with a giant named Albion. The ancient Greeks told of a race of immortal giants called Titans who mixed with humans. The classicist Edith Hamilton described them as a “splendid race of divine heroes”.

(Edith Hamilton, Mythology, Mentor Books: New York, 1969; p. 69).

Myth is what we call the above examples, and therefore we are tempted to drag the Biblical account into the realm of the unreal along with them. Furthermore, history documents some

deliberate exaggerations by the losers to capitalize on the victor. The giants throughout history were the most convenient myth that the conqueror used to illustrate the antagonists who inhabited his exploits. The ones he surpassed became the testament to his supremacy. The people of him ascending to formidable by taking the niche of the enemy. However, those who defeated him would generate a terrifying report to mitigate his failure. The report on the Giants also had degrees of success in intimidating and deterring invasion plans or their immediate and auspicious realization.

However, the Giants of Genesis 6:4 remained undefeated until their destruction in the Great Flood. The writer seemed to have inserted this brief information about the Giants into his

fascination, which also marked the beginning and pinnacle of his existence. The reason for its disappearance is found in the verse before 6:4 and somewhere after:

“And the LORD said, ‘My spirit shall not strive with man forever, for surely he is flesh; but his days shall be a hundred and twenty years’ (6:3). Then the LORD saw

the wickedness of men was great on earth, and every design of the thoughts of their hearts was continually only evil. And the Lord repented that he had made man on earth,

and he grieved 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 for whoever exercises it. He who takes a bad path takes a path to his own destruction, and this is a broad path. According to Christ: “broad is the road that leads to destruction, and many are those who enter it” (Matthew 7:13, New International Version).

And the “many” who “enter by” the broad road do not do so by predestination. The Book of Proverbs cites the scenario that was common in antediluvian society: “because their feet rush into sin, they hasten to shed blood” (1:16). These men lie in wait for their own blood; they only assault themselves! (v.18) “The reason the Bible teaches against it is because right and wrong are a matter of choice. The antediluvian race made its own.

So, the Giants and their contemporaries were killed by an evil God, because Genesis 5:7 records His very 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 Jewish prayer, Christ mentioned: “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 thing: “guide” and “deliver”; and bad a place or condition. For too long our image of the Living God has been

tainted with that of the Classical and the Renaissance who wields spears of lightning and thunder. The living God is not the author of death or destruction; much less he is bad.

According to various interpreters of the Bible, the mood used in “I will destroy man” was permissive in the sense that it basically meant “I will 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 1:18-32, using the phrase “God gave them up” twice, and “God gave them up” once.

With this principle of exposure, or “recoil,” the apostle Paul lays out the modern Church’s policy regarding a stubborn member destined to destroy himself and others in the process: “In the name of our Lord Jesus Christ, when you are Gathered together…by the power of our Lord Jesus Christ, deliver such a one over to Satan for the destruction of the flesh, that his spirit may be saved on the day of the Lord Jesus” (I Corinthians 5:4-5).

Thus, the mythologist Edith Hamilton was right when she wrote of the rise and fall of a “Bronze Race,” titans who “were terrible men, immensely strong, and lovers of war and

violence that were completely destroyed by their own 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 “the man began to call [publish] the name of the Lord.” The Earth in

this period became polarized into two opposing forces: the House of Adam and that of Cain, the first murderer in the Bible. After Abel’s death, God’s judgment was pronounced on Cain to live a life

of a restless wanderer (Genesis 4:12, 13). His ability to domesticate crops and grains, since he was a farmer (4:2), was rejected by the land by God’s edict. He went to a place east of Eden

he named 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. Cain’s banishment from God’s presence (Genesis 4:14) made it clear that his house should never be in league with Adam’s.

But it seems that in Genesis 4:17-18 the house of Cain continued to invoke the authority of God in the names Mehujael (“smitten of God”) and Methusael (“man of God”). There are many

interpretations to this. Some teach that despite their original flaw in the sight of God, there were individuals who joined the House of Adam (or “the Children of God”) and were thus blessed with the blessing of the righteous. Others argue that putting the suffix of God’s name, “El,” on his name was nothing more than an affront to holiness. the most sensitive

Theories of this, however, state that the Cainite house was copying Adamite practices in an attempt to ally with the Adamites and invite others into their fold.

The world at this time was governed by the Adamites, and such authority had it with Adam. Adam was the father of the human race, the first man to walk the earth; and he was called

“the son of God” (Luke 3:37). He was the authority that showed the way to the heart of the Creator. He established the tradition of sainthood and his family propagated it. Tea

House Adamita’s credibility was a strength. Cain, on the other hand, had nothing more than a small group huddled east of God’s presence. His family was withering and fighting a great threat to its survival, and he knew nothing to live up to his father’s ways, now rendered irrelevant after Abel’s murder. The first thing Cain did: propose an alliance with the Adamites. After all, two generations had passed since that incident with Abel (Genesis 4:25-26), Cain thought maybe it was time to forgive. But the matter of the curse that he received from God (Genesis 4:12)

It was irreversible as the first bloodshed of an innocent had begun to corrupt the land. Furthermore, by expelling Cain from the Adamite house, God was establishing the principle of

the purge He has been known to demand of His people, from storing and eating leaven at Passover (Exodus 11:15; Deuteronomy 16:4), to rebellion against 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 plan had two prongs. Knowing that his proposal to unite his family with the great Adamites was problematic, he began to “call on the name of the Lord.” “Call” is correctly translated “proclaim,” which means that Cain and his family began to preach what the Adamites had been preaching. By this act, the people were deceived into believing that an alliance between Adam and Cain already existed. A false anointing of credibility suddenly drew people to him and his power increased. Thousands of years later, this trick would appear when Saint Paul encountered a fortune teller who was following him shouting promotions about his message (Acts 16:16-17). Paul, knowing that she was possessed by an evil spirit, spoke up and ordered her to leave her. Why did he do this despite the promotion? Because as soon as Paul would leave the place (Philippi), she—or the spirit—would take over the preaching. What was thwarted here, was consumed by Cain.

In a short span of four generations, the Cainites had gained numerous advantages regarding the level of survival. The reward of proper pampering brought health and beauty to shape the prosperity and credibility they have acquired. Then Genesis 6:2 intervenes. The restless young Adamites, or “sons of God,” as deceived as the rest of the world into believing that these beautiful “daughters of men” were one with them, fell in love and chose them in marriage. Cain was reincorporated into the Adamite house. From the mixed marriage the Giants were born. They were a product forged by time and deceit, the victory of Cain. Upon his death, the Giants came to rule, and their legends took over the world.

It was long ago, when the skies were wrapped in water, and the Earth was kinder than today. It was the Antediluvian Age, the time before the Great Flood.

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