Book of Jubilees

The Book of Jubilees (Hebrew: Sefer haYovelim), sometimes called the Lesser Genesis (Leptogenesis), is an ancient Jewish religious work, considered one of the Pseudepigrapha by most Roman Catholic, Eastern Orthodox and Protestant Christians. It was well known to Early Christian writers in the East and the West. Later it was so thoroughly suppressed that no complete Hebrew, Greek or Latin version has survived. It is considered canonical for the Ethiopian Orthodox Church, where it is known as the Book of Division (Ge’ez: Mets’hafe Kufale). In the modern scholarly view, it reworks material found in the biblical books of Genesis and Exodus in the light of concerns of some 2nd century BC Jews.
The Book of Jubilees claims to present “the history of the division of the days of the Law, of the events of the years, the year-weeks, and the jubilees of the world” as secretly revealed to Moses (in addition to the Torah or “Instruction”) by Angels while Moses was on Mount Sinai for forty days and forty nights. The chronology given in Jubilees is based on multiples of seven; the jubilees are periods of 49 years, seven ‘year-weeks’, into which all of time has been divided. According to the author of Jubilees, all proper customs that mankind should follow are determined by God’s decree.
Content
Jubilees covers much of the same ground as Genesis, but often with additional detail, and addressing Moses in the second person as the entire history of creation, and of Israel up to that point, is recounted in divisions of 49 years each, or “Jubilees”. The elapsed time from the creation, up to Moses receiving the scriptures upon Sinai during the Exodus, is calculated as fifty Jubilees, less the 40 years still to be spent wandering in the desert before entering Canaan — or 2,410 years.
Four classes of angels are mentioned: angels of the presence, angels of sanctifications, guardian angels over individuals, and angels presiding over the phenomena of nature. Enoch was the first man initiated by the angels in the art of writing, and wrote down, accordingly, all the secrets of astronomy, of chronology, and of the world’s epochs. As regards demonology, the writer’s position is largely that of the deuterocanonical writings from both New and Old Testament times.
The Book of Jubilees narrates the genesis of angels on the first day of Creation and the story of how a group of fallen angels mated with mortal females, giving rise to a race of giants known as the Nephilim. The Ethiopian version states that the “angels” were in fact the disobedient offspring of Seth (Deqiqa Set), while the “mortal females” were daughters of Cain. This is also the view held by most of the earliest commentators. Their hybrid children, the Nephilim in existence during the time of Noah, were wiped out by the great flood.
Biblical references to “giants” found in Numbers, Deuteronomy, and Joshua have confused some who regard these “giants” to be the same as the antediluvian Nephilim; the Hebrew words for “giants” in most of these verses are “Anakim” or “Rephaim”. (One such verse, Num. 13:33, does refer to the sons of Anak as ‘Nephilim’.) These references do not necessarily contradict the account of the original Nephilim being completely destroyed in the Deluge. However, Jubilees does state that God granted ten percent of the disembodied spirits of the Nephilim to try to lead mankind astray after the flood.
According to this book, Hebrew is the language of Heaven, and was originally spoken by all creatures in the Garden, animals and man, however the animals lost their power of speech when Adam and Eve were expelled. Some time following the Deluge, the earth is apportioned into three divisions for the three sons of Noah, and his sixteen grandsons. After the destruction of the tower of Babel, their families were scattered to their respective allotments, and Hebrew was forgotten, until Abraham was taught it by the angels.
Jubilees also contains a few scattered allusions to the Messianic kingdom. RH Charles in 1913 wrote: “This kingdom was to be ruled over by a Messiah sprung, not from Levi — that is, from the Maccabean family — as some of his contemporaries expected — but from Judah. This kingdom would be gradually realized on earth, and the transformation of physical nature would go hand in hand with the ethical transformation of man until there was a new heaven and a new earth. Thus, finally, all sin and pain would disappear and men would live to the age of 1,000 years in happiness and peace, and after death enjoy a blessed immortality in the spirit world.”

Elohim

In the beginning (rê’shı̂yth) God (‘ĕlôhı̂ym) created (bârâ’) the heaven (shâmayim shâmeh) and the earth (‘erets).” (Genesis 1:1, KJV)

 

The first book of the Bible, Genesis, opens with a statement, “In the beginning God created the heavens and the earth” (Genesis 1:1, KJV). When reading this, one thinks the Bible is telling about the first thing God did; however, it is not! The Bible unabashedly opens with the fact that God exists.

 

Beginning (rê’shı̂yth) – principal thing (Hebrew)

(KJV) 1631 Holy Bible, Robert Barker/John Bill...

God (‘ĕlôhı̂ym) – Elohim (Hebrew)

 

Genesis makes no bones about His existence. It states, “Principal thing Elohim”. Therefore, we must take this at face value. There was nothing in existence before God, and then we are told God created. There is much we can learn in this first verse, let us look at it in the Hebrew.
Elohim and EL

Elohim is plural. Why use a plural for a single god, in addition, why this odd plural form of Elohim. The name Elohim is unique to Hebraic thinking and is quite rare in the Hebrew language. No other Semitic language uses this word. The masculine plural ending does not mean “gods” when referring to the true God of Israel. When Elohim relates to a singular being (the true God or a false god), it takes a singular verb. References to more than one entity, as in the heavenly powers or the human judges, are when it takes a plural verb. However, when considering the Trinity, that form indeed allows for the plurality within the Godhead which is revealed in the New Testament.

This word’s identification of God, angels, man, and idols can only be understood correctly by remembering the root word “El” means power; including in the Canaanite or proto-Semitic languages (Theological Wordbook of the Old Testament). In such light, it is clear that the Hebrews applied the name Elohim to the true God because it conveyed one of his attributes – power. Therefore, the best understanding of Elohim is, “the all-powerful one.”

The name El, which in plural form is Elohim, has to do with the first experience that people had of nature’s power. El is also the Ugarit term for god. When used of the true God of Israel, El is usually qualified by additional words that further define the meaning and distinguish him from false gods. These other names for God are sometimes called “construct forms,” such as Elohei Kedem, God of the beginning. On the other hand, “eternal God,” is used in Deuteronomy 33:27 (KJV). Elohim is also often accompanied by the article ha-, meaning “the.” Interestingly, Elohim is used over 7000 times in the Hebrew Old Testament. Elohim has the two letters “Aleph Tav”, the first and last letters of the Hebrew alphabet as a grammatical marker. It reminds one of Christ in the Book of Revelation stating that He is the Alpha and the Omega (1:8, KJV).

 

To better understand the word Elohim we need to look at Psalm 82:1:

“Elohim has taken his place in the assembly of EL, in the midst of the Elohim He holds judgment.”

The Syriac version renders it, “In the congregation of angels”

In this psalm, God takes his place as leader of the divine council. The psalmist pictures God standing in the “assembly of El,” where he accuses the angels of failing to promote justice on earth and carry out their responsibilities (Genesis 6:4). God pronounces sentence upon them by announcing that those angels will die like men. Their fate for unfairness and wickedness means they will also be cast into the Lake of Fire on Judgment Day.

 

 

Tribes of giants in the bible

There are 36 of Tribes of Giants mentioned in the Bible:

 

Amalekites
Amorites
Anakims
Ashdothites
Aviums Avites Canaanites

 

English: The Spies Return from Canaan, engravi...

 
Caphtorims
Ekronites
Emins
Emins
Eshkalonites Gazathites Geshurites
Gibeonites
Giblites
Girgashites
Gittites Hittites
Hivites Horims
Horites
Jebusites
Kadmonites Kenites
Kenizzites
Maachathites Manassites
Nephilim *
Perizzites Philistines
Rephaims
Sidonians
Zamzummins Zebusites
Zuzims

 

There are also 22 individual Giants mentioned, by name, in the Bible:

 

Adonizedec – King of Jerusalem
Agag – King of the Amalakites
Ahiman
Amalek
Arba
Beelesath Gog and Magog Gogmagog
Goliath
Hoham – King of Hebron
Horam – King of Gezer
Jabin – King of Hazor Jobab – King
of Madon Lahmi
Nimrod
Og of Bashan
Ogias – Og’s father
Perizzites Sheshai
Sihon – King of the Amorites Sippai
Talmai

 

 

 

HaNefilim
were on ha’aretz in those yamim; and also after that, when the bnei
HaElohim came in unto the banot HaAdam, and they bore children to them,
the same became gibborim which were of old, men of renown.

(Genesis 6:4 OJB)

 

 

 

There can be no doubt that the people living in Canaan were either an organized tribe or group of giants living in great walled cities. This no legend found scrawled on some obscure buried tablet, but absolute biblical proof that the Nation of Israel confronted a giant
race in the land of Canaan. Descriptions of encounters with other giants and giant tribes or groups are found in the Bible as well.
This being true, is not logical to assume that there may have been other giant clans in other parts of the world gathered together to protect themselves from other humans, or more likely, from other giant tribes? Could this be the reason why large groupings of giant bones are found together in caves and burial grounds all over the world?

 
Consider the ones found only in Ohio, just in 19th Century: Conneaut 1800, Chesterville 1829, Vermillion 1858, Brush Creek Township 1870,
Seneca Township 1872, Ashtabula County 1878, Zanesville 1880, Medina County 1881, Marion County 1883, Brown County 1883, Toledo
1888 and 1895, Proctorville 1892, Jackson 1897, and the Lake Erie Islands 1898.

 

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How Tall Were the Giants in the Bible?

The pseudepigraphical Book of Jubilees, when speaking of Og’s kingdom of Rephaim, measures the giants from the size of 10 feet to 15 feet tall.

Jubilees 29:9
But before they used to call the land of Gilead the land of the Rephaim; for it was the land of the Rephaim, and the Rephaim were born (there), giants whose height was ten, nine, eight down to seven cubits. [10½ feet to 15 feet tall]

One thirteenth-century Egyptian papyrus describes bedouin nomads in Canaan as being “four or five cubits (7 to 9 feet) from their nose to their foot and have fierce faces.”

First century Jewish historian Josephus wrote about the giants in Hebron or Kiriath-arba of Canaan as giants

who had bodies so large, and countenances so entirely different from other men, that they were surprising to the sight, and terrible to the hearing. The bones of these men are still shown to this very day, unlike to any creditable relations of other men.

Josephus also wrote of a Jew named Eleazar during the time of Tiberius who was 7 cubits tall (10½ feet).

Pliny, the Roman historian wrote of a giant during the time of Claudius named Gabbaras, who was over 9 feet tall.

Greek historian Herodotus wrote of ancients finding a coffin ten feet long with human bones in it to match.

A Greek geographer, Pausanias (ca. A.D. 150) wrote of Roman soldiers diverting the river Orontes in Syria finding a coffin more than 16 feet long with a corpse the size of it inside. The Orontes flows through Mount Hermon in the land of Bashan, where the Rephaim king Og ruled.

 

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In the land of Canaan – Part Two

In the land of Canaan, there came upon them war.

King Chedorlaomer of Elam was a descendant of Shem, the son of Noah. Noah had made a prophecy, a curse upon his grandson, Canaan, for Ham, the father or Canaan had done a detestable thing when he went into his father Noah’s tent and found him naked in his drunkenness. He ran out of the tent to tell his brothers and because of this, Noah cursed his son Canaan. It is thought the reason had something to do with perversion upon Ham to cause Noah to curse his grandson. The curse was that Canaan would serve his brother (cousins), descendants of Shem. (Genesis 9)

The descendants of Canaan were the kings of Sodom and Gomorrah, Admah, Zeboiim and Zoar. They had violently seized the land that rightfully belonged to Shem’s descendants. King Chedolaomer, a descendant of Shem and ruler of Elam was the rightful owner of the land and made the citites pay tributary to dwell there. For twelve years they did this but on the thirteenth, they rebelled and refused to pay it. King Chedolaomer, Amraphel, king of Shinar (Samaria), Arioch, king of Ellasar, and Tidal, king of Goiim (of nations) declared war upon the cities. They came to the valley of Siddim (the Salt Sea), and in the fourteenth year of Chedolaomer, he with his allies, defeated the Rephaim (giants) in Asteroth-karnaim, the Zuzim in Ham, the Emim in Shavey-kiriathaim, the Horites in Mount Seir, and as far as El-paran which was by the wilderness.

When these places were defeated, King Chedolaomer turned back and went to Kadesh and conquered all the country of the Amalekites and the Amorites, who dwelt in Hazezontamar. The kings of Sodom and Gomorrah, Admah, Zeboiim and Zoar, came against Chedolaomer and Amraphel, Arioch and Tidal. It was four kings against five.

The Valley of Siddim was full of tar pits and the soldiers of Sodom and Gomorrah and their allies fled, they fell into these tar pits and died, and the survivors all fled to the mountains. The war was over. Chedolaomer and the descendants of Shem were the victors. They took all the goods of Sodom and Gomorrah and their allies, including their food supplies. They also took captive Lot, nephew of Abram, and all his possessions and left.

A fugitive who had escaped capture and death fled to Abram the Hebrew (Abraham, who was still called Abram at this time). Abram was living by the oaks of Mamre the Amorite, brother of Eschol and brother of Aner, and they were allies with Abram. Abram gathered all his servants who had been trained in war, those born in his house and they numbered 318 and led them in pursuit to rescue Lot. They went as far as Dan. Here he divided his forces against them during the night defeated them. He rescued his nephew Lot and all his possessions, and also the women and the people. The reason Abram fought Chedolaomer was because they had broken the law of nations. Lot was a sojourner, not a citizen of Sodom, and therefore had no concern in the arguments between the kings. Abraham was justified in what he did to rescue Lot.

Afterward, the King of Sodom went to meet Abram at the valley of Shaveh, the King’s Valley. He’d fled as his armies were defeated, into the mountains. Now he came out of hiding to meet Abram to congratulate him for his victory over Chedolaomer and the other kings.

 

 

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