Translated from Spanish to English with Google Translator.

In the post "THE DAUGHTERS OF MEN" we saw the (traditionally accepted) position that "THE CHILDREN OF GOD" were the descendants of Set, which marked that "THE DAUGHTERS OF MEN" were Cainites.

In this opportunity we will see a position that today is rejected by both Judaism and the great majority of Christian denominations:


If angels are the Sons of God, the Daughters of Men are women in general. For scholars who are endorsing this position, there is a clear gender division in Gen. 6.1-2, with men (and their daughters) being all the Adamic race and the Sons of God, angels. In the Old Testament, the title children of God applies only to the angels (Gen.6.2 and 4, Job 1.6, 2.1, 4.8 and 38.7). 

The argument is that Sons of God means that they are beings created by God (Colossians 1:16). While Adam is called the Son of God (Luke 3:28), since he was made by God to His Image and Likeness (Gen. 1:27), his natural descendants were the fruit of his union with Eve. According to Genesis 5.3, Seth was conformed to the image of Adam and not of God:

3 And Adam lived an hundred and thirty years, and begat a son after his likeness, after his image, and called his name Seth. Gen.5.3 RV60

Therefore, the sons of Adam and their natural descendants are called the sons of men [2].

We have done a thorough analysis of the topic in chapter VII of the book "FROM EDEN TO THE NATIONS" in this brief news I share the following:


I. The only intact versions of this book that are preserved are in the languages ​​of ge'ez [3] and Coptic [4], liturgical languages ​​[5] of the Coptic Church [6], but several parts are known in Greek, Syriac, Armenian, Arabic and Latin; in Qumran several fragments have been found in Aramaic and one in Hebrew [7]. Except for the Coptic Church of Ethiopia, the book of Enoch is considered apocryphal for the other denominations although Judas quotes it verbatim (Judas 1.6) as well as Peter (2 Pe. 2.4). Copies have been found among the Dead Sea scrolls , Some of the second century a. C [8]. Tradition attributed his authorship to Enoch (in English Enoch) great-grandfather of Noah. Following the "fashion" of the inter-testamentary era, and like other texts of the same time, the authors of the works attribute their writing to a famous biblical character (pseudoepigraph). In this case Enoch, "Seventh from Adam" and Noah's great-grandfather. It is now believed that the text was written by several Jewish authors between the third and third centuries BC. C. Although it could be much older, existing in the form of "Oral Book" which was very common in all that region between Century III a.C. And the early years of the Christian Era. In "Enoch 1," the deluge is brought about by God to destroy the Nefilim: Giant hybrid givers product of the sexual union between the women and the "Grigori" (of the Greek Vigilantes), fallen angels charged to watch and guide the humans . It can be seen that this book reflects the thinking of many of the Jews of the time the book was in force, as possibly in 1 ° and 2 ° of Peter and Judas, as indicated in the references in his writings. However, in Christian churches this subject is not touched, although in the study Bibles RV 95 (from the Editorial Sociedades Bíblicas Unidas) and NVI study (Editorial Vida), there are references in their footnotes on this subject .

II. The Second Book of Enoch, like Genesis 6, speaks of a "Chaos Period" just before the Flood. Describes a violent and unjust society, where "The Mighty" destroyed peoples and razed nations in bloody wars. References to such discomfort are not limited to religious documents, but are also found in the Sumerian texts parallel to the OT. The book tells how the Grigori, led by Asa'el [9], taught men the art of metallurgy, in order That they can manufacture weapons and also foundry idols, thus promoting idolatry. The women taught them all sorts of magic (spells, incantations and spells) and the use of roots and plants.

Material extracted from the book "From Eden to the Nations". To read more or to acquire the same, enter in:

(Spanish Edition)

Https:// Books_booksearch_viewport

Originally Posted by Fabián Massa on:


[2] Systematic Theology Volume I by Lewis Sperry Chafer, Ed. Clié, page 535.
[3] Ge'ez is an extinct language belonging to the group of southern Semitic languages. It was spoken in Antiquity in the Kingdom of Askum, in the north of present-day Ethiopia. The Bible was translated into this language in the 4th century, and for many centuries after it ceased to be a living language used in everyday communication, it remained the official language of the Imperial Court of Ethiopia. Ge'ez remains the liturgical language of the Ethiopian Orthodox Church, being studied in all the monasteries and seminaries of this Christian denomination, the most important in Ethiopia and Eritrea, just as Latin is learned and used by the Catholic clergy .
[4] The word Coptic refers today to the Egyptians who profess Christian religions. The Copts constitute an important religious ethnogroup that has ancient origins: Their ancestors embraced Christianity in the first century.
[5] A liturgical or sacred language is a language used in the rites or liturgies of many religious communities, almost always by prestige or by preservation of the original traditions. Most of them are learned only after childhood, and can be considered dead languages.
[6] The Coptic Church was founded in Egypt in the 1st century. It has no connection with the Orthodox Church of Alexandria.
[7] With registration 4Q317
[8] Intertestamental Jewish Literature, by G. Aranda Pérez, F. García Martínez & M. Pérez Fernández. Ed. Divine Word, pages 138 to 145.
[9] Asa'el: God did it or Strengthened by God. According to the book of Enoch, Asa He or Azazel is particularly significant among the Grigori because it was he who taught men how to forge weapons of war, so also taught women how to make and use cosmetics. In Leviticus 16: 8-10 Azazel is the name of a spiritual entity. Its origin is Hebrew and means "goat of emissary", or "scapegoat" and is not mentioned again anywhere else in the Hebrew canonical Bible. It originates from two words of Hebrew root, aze, meaning goat, and azel, meaning the output. Another possible origin of the name is that it is a derivative of the Hebrew words -az, which means rough, steep, and -el-, powerful or luminous (it should be noted that this suffix EL - derived from the Canaanite name Illu, Canaanite supreme deity, The equivalent of god - applies to almost all angels - Gabri - El, Miq - El, Dani - El, Rafa - El, etc. - and a good part of the fallen angels. Azazel could also be an allusion to the mountain from where the goats fell for their sacrifice (Leviticus 16).



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