GENESIS 6 GIANTS - STEPHEN QUAYLE
CHAPTER 1: CREATION
In the beginning God created the heaven and
the earth. And the earth was without form, and void; and darkness
was upon the face of the deep. And the Spirit of God moved upon the
face of the waters. And God said, Let there be light: and there was
light.ó Genesis 1: 1-3.
In building any case, especially one that is counter
to the lies that have been given as truth over the lifetime of a reader,
it is essential that the "jury" reading the argument do so with an open
mind. That said, what you read is going to at first seem outlandish but,
as you continue and the premise Iím offering becomes fleshed out and
buttressed with more and more facts, it will all fit together and make
So please read thoughtfully and with an open mind. Doing so will reward
you with the truth I have gleaned during my studies which have
encompassed several decades.
Our journey toward discovering the truth must begin with the first-hand
accounts of what happened. And as youíll see as I present the
archeological evidence, thereís every indication that these amount to
first-hand accounts of very ancient events. Some of these have been
passed down through myths long distorted by retelling and oral
tradition, while others have come down almost verbatim from the
ancients. While Iíve examined all these sources, I have been careful to
concentrate on the most accurate accounts first and then work my way
back through those that are less accurate, but still contain gems of
truth hidden in the often distorted story line.
The most accurate of these sources can be found in the books that have
been canonized into todayís Bible. The reason for this accuracy is
important to note as I start detailing the various clues that can be
pieced together. Where ancient writers of Greek myths, for example,
freely embellished and crated new features in any given story, the Bible
was handed down from ancient times in a very different way.
The scribes copying the various books of the Old and New Testament did
so with strict supervision and careful checking by the scribe as well as
those working with him to avoid errors. Where many cultures rewarded the
embellishment of stories, the Jewish writers worked in the opposite
direction: The stories were never to be altered even by punctuation. Not
the proverbial "jot or tittle" were changed, added, or deleted.
This extreme care to avoid altering the text means that these books have
come through time to the present age almost exactly as they were when
first penned. And one can assume that the oral traditions in which some
of the older stories were first seen and handed down were likewise
carefully recited and memorized to avoid any changes of the story.
This means that the Bible is a key source of detail that canít be found
anywhere else. For this reason, it is the perfect place to begin the
journey into the past to discover the true history and to see what
really has lead to this present age.
In the Beginning
The very first verses of the Bible give key clues that will become more
and more important as this book unfolds and will bring into sharp focus
what has happened through the Earthís history as well as the human
history that has comprised the last six thousand years.
You read that right. As Iíll show later, all the evidence points to the
fact that the Earth is much older than many conservative Christians who
have embraced the young Earth theory would hold. It also shows that
while human civilization only extends back about 6,000 years and that
before that time, there was a vastly older and more developed planet
that has a history which expanded back from the 6,000 years during which
modern man and his ancestors have existed.
Perhaps the big surprise here is that it is possible to decipher this
from the first few verses of the Bible provided a person actually sees
what the original Hebrew language conveys to the reader. Unfortunately
most readers of the Genesis account of creation read it in a native
tongue other than Hebrew, and because of the imprecision and differences
in languages, such translations lose much of their meaning and even
allow for slight misinterpretations.
In this case, reading the passage only in the English translation causes
such confusion can all be obscure the truth of this planetís past.
For starters you need to realize that when God went through the creation
steps outlined in Genesis, they were a minor undertaking. Creation for
human beings is a complicated and often agonizingly frustrating process.
For the Heavenly Father, it is a simple task.
Thus the writers of the Bible in the words they select to tell about God
forming the world and universe, describe the labor as an almost casual
operation, a light bit of work. For example, Hebrews 11:3 makes perfect
sense in this context when the writer tells that,
Through faith we understand that the worlds
were framed by the word of God, so that things which are seen were
not made of things which do appear.
In other words, God simply spoke and worlds were
created. This also alludes to the "Word of God" that John wrote about in
his gospel as well as the destroying sword that comes out of the mouth
of the returning Messiah at the end of the Great Tribulation. This again
presents the idea both of creation through arranging materials as well
as the idea of a carpenter at work.
While it seems likely that this creation involved a change of spiritual
things into physical, it once again isnít a matter of making something
from nothing. When one continues to read the Hebrews passage, it also is
found that "things which are seen were not made of things which do
appear." In other words the idea presented is that the worlds werenít
created from nothingness, but rather from things which can not be seen:
Immaterial forces, perhaps energy or forces of which most of mankind has
Letís see how all this applies to the Genesis account. In the first
verses of the Bible, the idea of creation is conveyed by the verb bara.
This Hebrew word means to create, cut down, or dispatch. The overall
feel is that of working with wood (an analogy that was undoubtedly
purposeful since wood also represents mankind in many Biblical passages
ó with the fact that Jesus was a carpenter following this logic).
The Hebrew word bara also shows that Godís creation of the world wasnít
the work of creating it from nothing (as is often the mistaken notion
people have); it connotes crafting an object into a finished form. The
ease that is conveyed in the process of creating the universe is
unfortunately, also lost in the translation into English. Bara suggests
light work; this is reflected in Psalms 8:3 where the writer, praying to
When I consider thy heavens, the work of thy
fingers, the moon and the stars, which thou hast ordainedÖ
Notice that this passage tells that the heavens are
works of Godís fingers. The implication here is that the work was done
simply by moving just his fingers, with hardly any effort at all. In an
age when men pride themselves in what they create ó from matter at that
ó it isnít hard to imagine how foolish the most creative of artists or
scientists of todayís culture might appear to the living God with such
It should also be noted that what is translated into English as "the
beginning" in Genesis 1 is the Hebrew word reshiyth which denotes the
first in a series of things or the first or principle thing. Thus, there
isnít a specific starting of the heavens and the Earth, but a statement
that they were part of the beginning period before the creation story
that comes in subsequent verses. In other words, "in the beginning"
really is closer to being a "big inning" than just the point at which
things started. It tells that God made the heavens and the Earth, but
doesnít give an inkling as to when or how.
This idea is bolstered by the fact that when Hebrew writers wanted to
note the actual beginning of a time, as the time of day or week when a
harvest commenced for example, the word employed was most often
techillah. This word connotes an opening or commencement. And this
passage avoids the use of this word. Techillah wasnít the word Moses
chose to tell about the beginning of the heavens and the Earth. In other
works, this opening passage of the Bible isnít necessarily telling about
the start of things as is often thought but rather denotes that a period
took place during which that first state of being took place and during
which God created the heavens and the Earth.
This may seem like hair-splitting. But it has important ramifications,
because it points to the idea that other events may have taken place
before or during this beginning period, perhaps even outside the realm
of time and space as most people know them. "In the beginning" was a
period different from the subsequent events that come afterward in the
rest of the Bible and may very well span a period of time many times
longer than the time man has been on the Earth.
The mind-boggling complexity of this situation is reflected in the
phenomenal logic of the beginning in the Gospel of John:
In the beginning was the Word, and the Word
was with God, and the Word was God. The same was in the beginning
with God. All things were made by him; and without him was not any
thing made that was made. In him was life; and the life was the
light of men.
The parallels between these two views are
interesting. But what about the "beginning" used by John? Being in the
Greek, it presents a good opportunity to see how the New Testament
writers viewed the idea of the first verse of Genesis as well. How does
the Greek word John chose for "beginning" compare to that of the Hebrew?
The word chosen was arche. As can be seen, this is the same word that
"arch" comes from and indicates not simply a beginning but a chief
period of time, with the idea of a rulerís span of power behind it as
well. Johnís "In the beginning" also conveys the idea of a period of
time, not the commencement or creation of things.
The word translated into English as "made" in this passage is ginomai.
This word conveys the idea of causing something to become something else
or to assemble something into a whole. So, here again the idea is not of
God (through Jesus Christ) creating the universe from nothing but rather
assembling and forming it into a whole, much as a potter might form a
pot or a carpenter frame and build a house.
A similar idea of the universe was conveyed by the ancient Greeks. Their
word cosmos which is often translated to mean "world" or even universe,
actually suggests a creation that is fabricated from other materials,
becoming polished or adorned as it is fashioned; the word doesnít
suggest something created from scratch.
Only during recent times has the notion that the Genesis passage here
refers to the creation of the Earth from nothing caught on among
Cosmos to Chaos
With the realization that God created the heavens and Earth almost
effortlessly and that verse one and two of the first chapter of the
Bible arenít connected closely in time comes another revelation when the
Hebrew wording of verse 2 is explored.
In the English translation, the tiny Hebrew word waw is translated
"and". In the English translation, verse two starts out as if it has
been coupled to verse one: "And the Earth was without form and voidÖ"
However, waw doesnít necessarily always mean "and." It can also mean
"but." The "and" was chosen simply because the translators felt it fit
well there when reading it in the context of the two verses going
What happens if the translators were wrong?
When you substitute "but" in the passage, a different possibility can be
seen. If the first verse marks a period during which the heavens and the
Earth were created, and the second verse marks a second period, then the
reading of that second verse as "But the Earth was without form or
void," takes on a different meaning.
This alternate reader with "but" suggests that even though God had
created the heavens and the Earth in a perfect form during the previous
period (as described in verse one), an event took place before verse 2
that has caused the world to become chaotic. It can then be seen that
something has changed, and that while this is a beginning for the saga
of mankind, there was in every likelihood a previous existence of some
What came before the "in the beginning" then? Is it possible to decipher
what was before the first verses of the Bible?
In truth the answers to both are there to be found. But first it is
necessary to dissect this first verse a bit more.
In the Beginning?
If the Earth was formed earlier, then what exactly does "in the
beginning" mean? In the English translation the phrase seems
straightforward; it means beginning at the first. But the Hebrew again
conveys a lot more than just that.
When you study books written by Bible scholars, you realize that the
phrase is much more complex than it might otherwise appear. In fact
almost any commentary you pick up reveals that the scholar has struggled
with what the phrase means or, in the case of translators, exactly what
should be conveyed. This comes about because of the original Hebrew
compound word used in this phrase: be-reshith).
The noun reshith always needs a modifier in order for its actual meaning
to be seen. It can mean "beginning" but often it means something more
akin to "previously" in English. For example in Job 42:12,
So the Lord blessed the latter end of Job more
than his beginning [reshith].
To read this as the actual beginning of Job makes no
sense. It obviously isnít talking about his conception or birth (at
least unless one makes one very tortured argument for such), but it is
obvious from the story that reshith is referring to the beginning of the
story covered in the book of Job, prior to the misfortunate that Satan
brought to the ancient saint.
Another such instance of the use of reshith can be found in Proverbs
8:22, where Wisdom tells the reader,
The LORD possessed me in the beginning [reshith]
of his way, before his works of old.
Proverbs chapter 8 is considered a christophany of
Jesus Christ appearing in the Old Testament ó Wisdom is the person of
Jesus who made man in his image. That aside that if one assumes that
reshith means "beginning" here, it must also be assumed that God also
had a beginning. Since it is a basic premise of the Bible that the Lord
has no real beginning or end but is eternal, one must therefore assume
that the beginning before his works means simply before what can be seen
in this age was created, not before God.
It is also important to note that reshith is not the only word for
"beginning" in Hebrew. And that when a true beginning is implied (such
as Psalm 102:25), a different word is employed.
What this means is that "in the beginning" in Genesis 1 can be seen to
mean not in the beginning of all time and things, but rather the start
of (for human beings) the current frame of history. Thus the Earth was
molded and reformed at a specific time.
But formed from what?
Something from Something
Undoubtedly the Universe itself was created by God. But this does not
mean that this original event was anywhere close chronologically to the
current world of today (or even that time flows in the same way as it
now does, for that matter). A close reading of the Bible supports this
For example Hebrews 11: 3 tells,
Through faith we understand that the worlds
were framed by the word of God, so that things which are seen were
not made of things which do appear.
This explains that the worlds were framed not from
nothing, but rather (if this negative statement "not made" is unwrapped)
made of invisible things. In other words reformed from some past
Looking at the Genesis 1 passage, a similar idea is represented. The
Hebrew word translated as "made" is asah. This word is employed for
appointing or designating things. For example elsewhere the word is
employed when judges are appointed, when refuge cities are designated,
or when evils are cataloged. The judges, cities, and evils werenít being
created. Rather they were being appointed or modified to a new task.
Likewise it can be seen that when God "made" the Heavens and the Earth,
he wasnít so much creating them from scratch as he was reforming and
appointing them to a new task, that of a home for the new creatures and
plants which he would populate it with as well as mankind.
Itís interesting that the passage also hints as to what the past world
that was reformed into the modern Earth had become before this
re-creation. Because the "was without form and void" can just as easily
be translated from the Hebrew to read "had become without form or void."
This suggests that some cataclysmic event has taken place, causing the
old world to be totally wasted and uninhabitable.
It should also be noted that many scholars suggest that there may be a
grand "pause" between the first clause of Genesis 1 and the second half.
Thus the first half points toward the actual creation of a perfect work,
with the second telling that it had later become corrupt. This reading
results in this:
In the beginning got created the Heavens and
the EarthÖ. But [eventually much later] the Earth was without form,
In fact this supposition is sustained in the original
Hebrew through the use of the verb hayah (was). Hebrew doesnít employ
"to be" unless it is necessary to denote a changing condition. This is
shown in many translations such as the King James Bible where missing
verbs which have been added by translators are in italics. Thus when you
read something like "the Earth was without form, and void" you can tell
whether the Hebrew writer was telling the reader that the Earth simply
was that way or had become that way.
And if you look at a translation that conforms to these conventions,
youíll discover that this is taking place in this passage with the verb
hayah (was). In Genesis 1:2 the first "was" is ordinary type, meaning
that it has come or has recently been transformed into a void,
formlessness. The shows that it wasnít created this way, but rather than
something terrible transformed it into this condition, and one that God
was not satisfied with and, thankfully, would soon transform into the
This is not the only argument for this, however. Because the normal
order for the Hebrew sentence is conjunction, verb, subject object. This
pattern is altered to given more power to a fact or otherwise make a
point to the reader.
And this re-ordering of words to create such emphasis can be found in
Genesis 1:2 to mean ó "had become" (for those familiar with languages,
this is given in the pluperfect form).
Thus it is apparent that the original creation which had been perfect
had become desolate and void.
Why was the Earth this way? In fact there are also clues in this passage
that help answer this question as well.
The Hebrew word tohuw is translated as "without form." This word appears
elsewhere in the Bible and takes on some finer associations and meanings
including formlessness, confusion, unreality, and emptiness. It also is
associated with the unreal as with an idol as well as wasteland and
solitary wilderness. In its adverb form, tohuw means "wastefully" or "in
vain" (points that will become important later in this book).
Thus while the word used here means primarily a wasteland, there are
undercurrents and hints of idolatry, pride, and sin through the choice
of this word. This is further reinforced by the "and void" phrase.
The Hebrew word bohuw is generally employed throughout the Bible in
connection with the desolation of a city or nation. It also connotes an
undercurrent of judgment from God (as in Isaiah 34:11 where the Lordís
judgment results in the desolation).
Thus when the Earth was "void" (bohuw) it was desolate. That this is a
judgment from God is further bolstered by the idea that darkness is upon
the face of the Earth, since this is associated with evil in the Bible
while God is associated with light.
Thus the "without form, and void" suggests not just physical desolation
but spiritual a well, a point that will become very important as the
story of ancient history is revealed.
Darkness Upon the Face of the Earth
The Hebrew word, choshek, employed for darkness in
this passage also offers clues. Because this word not only means the
absence of light, but rather a word that denotes an unnatural darkness
(such as was seen during the plague of darkness which fell upon Egypt in
Exodus 10:21). This argues that the darkness was more than the simple
absence of light, or simply nighttime (the Hebrew word layilah).
"The deep" (tehom) further reinforces this feeling that things are under
judgment. While this word is often associated with the sea or deep
water, it has other shades of meaning as well, including the abyss and
the grave. Thus tehom is employed in Genesis 7:11 where it is translated
as "the great waters" of Noah's Flood and in Psalm 36:6 as "a great
deep" associated with the Lordís judgment.
The deep does refer to the ocean. But it also is symbolic of a judgment
against wrong doing and bolsters the overall feel that things are not
right in creation as the opening passage of Genesis unfolds.
Furthermore the Greek equivalent of this word forms the "abyss"
associated with the punishment reserved for Satan, the Great Serpent,
and the Dragon ó a point that will take on more importance throughout
this book. In the ancient Greek version of the Old Testament, Jewish
translators substituted the word abussos for the deep. This Greek word
becomes "abyss" in English, a word often signifying Hades or Hell.
Abussos was also the word John used in Revelation (9:11, 11:7, 17:8 and
20:1-3) for the final punishment and resting place for Satan and the
It is not unreasonable, then, to see "the deep" in Genesis signifying
something greater than simply deep water.
Let There Be Light
The "Let there be light" phrase in the opening
chapter of Genesis does not appear to be a creative act when one studies
the Hebrew words and their usage here. Instead, the Hebrew words suggest
that the light was made to appear or made visible (most likely this is
written from the viewpoint of someone on Earth). This fits well with the
scientific ideas of today; the universe of stars, sun and moon were
thus, created during the "in the beginning" period but not visible on
the Earth, due to the darkness that apparently enveloped it.
This also explains why the Earth could be in existence during a long
span of time without there being days and nights on its surface. For
some reason (a thick cloud cover, perhaps) daylight didnít reach the
surface of the planet. This, in turn, suggests that something evil might
very well have changed the planet for the worse, if the darkness/evil
idea is stretched just a bit.
Only when God was preparing to create man and living organisms on the
face of the planet did he make days and nights appear on its surface.
Time didnít start with the first day on Earth; but the separation of day
and night on the surface of the planet made it possible to tell time as
the first days started rolling around, marking Godís creation of life on
There may be greater significance to these first days, however, because
Moses employed the word combination that emphasizes the "to be" of the
situation. In other words, this first day on Earth "had become" the
first day. The evening and morning "were" the first day, to be followed
by six more with very specific creations and a first Sabbath.
It should also be noted that the Hebrew word yom is employed in the
first chapter of Genesis to mark each day in the account. As such, it
can only be read to mean a 24-hour period. Had God aimed to convey a
geological age, Moses undoubtedly would have employed the word Ďolam
which means an age or period of unspecified time.
While yom can be used to signify a longer period of time in a prophetic
sense, it isnít utilized in this manner in Genesis and Biblical writers
employing it to mean anything other than a day take pains to make note
of the fact so there is no confusion. Likewise, when yom is employed
with a specific number, it is always signifying a 24-hour period. It
would appear, then, that Moses (arguably writing under the inspiration
of God) meant these periods of time to be interpreted as normal, 24-hour
days, not epochs of time.
Furthermore, if these days were geological ages (as some suggest in an
effort to get Evolution to dovetail with Genesis), there is an immediate
problem, because then there are days that must last so long one side of
the planet is baked while nights last for thousands, if not millions, of
Life which is for the most part interdependent on other life forms for
its continued existence would quickly vanish under such conditions.
Plants that need to be pollinated being created thousands or millions of
years before bees come onto the scene, for example, is not a viable
model. Additionally, Adam and Eve would have to live for thousands, if
not millions, of years (through the seventh day) before they could be
cast out of the Garden of Eden. Since Adam dies at an age of 930 years
(in Genesis 5:5), itís impossible to bend the truth to fit the need of
While one might do mental gymnastics in an effort to somehow explain all
this away, it makes more sense to simply assume that Moses penned the
words the way the events actually happened. There is no need to "read
into" the passage to make it work. All that is necessary is to believe
in a God powerful enough to work miracles.
Furthermore, this reading of the past is not disproven by fossil records
or the like. Because itís not only possible but almost a certainty that
pre-historic, pre-Adamic life was on Earth before the Genesis 1:2
reforming of an Earth that had become formless and void. If anything,
fossils buttress this reading of the Genesis account with its
re-creation of the creatures that now inhabit it and the vanishing of
vast hordes of creatures such as the dinosaurs.
Finally, this explanation fits perfectly with Biblical history which
begins about 6,000 years ago ó precisely when Adam and Eve would have
been created if one figures back from now through the ages of various
characters listed in the genealogies of the Bible. This is easily
explained if mankind were created at that point. It is nearly impossible
to explain if one assumes that mankind had evolved and then, suddenly,
abruptly, and from one place, develops writing, metallurgy, and so
As historian and Jewish scholar Noson Weisz put it:
About six thousand years ago, seemingly out of
nowhere there is a record of a remarkable change in this stable
Stone Age pattern of human remains in one particular area of the
planet, Mesopotamia. Overnight in terms of historic time, we have
the development of sophisticated architecture, advanced pottery,
organized agriculture, the rise of major population centers akin to
cities, the appearance of metallic weapons and ornaments, the
development of writing and records, the appearance of sophisticated
political structures and empires, traces of complex religions and
the ceremonies associated with them.
The archeological record shows the spread of
these trappings of advanced civilization from this one spot to the
rest of the world in gradual stages. Thus the great leap forward was
restricted to a single location and came out of nowhere.
This sudden explosion of knowledge and ability makes
no sense ó unless weíre looking at a new creature that has suddenly come
onto the scene. A creature of unbelievable intelligence, who is able to
make profound leaps in technology. Then the line of history from 6,000
years ago to today makes perfect sense.
It is interesting to see how other cultures that lacked the Hebrew
technique of double-checking and carefully copying ancient stories have
also had renditions of the same Genesis creation, warped, altered, and
distorted through verbal changes distortions. While these often take
outlandish forms on their face, careful examination reveals that they
seem to have come from the same origins as those of the Bible.
A good example of this is the Babylonian story of creation. In this
story a new world is created from a chaotic ancient time. The God of
Order, Marduk, battles with the powerful Goddess of Chaos, Tiamat.
During their battle to the death, Marduk seizes the goddess Tiamat in a
giant net and then skewers her with his sword, splitting her body into
One half of the goddess becomes Heaven and the other an abyss of water
which the Earth is hung upon.
Now notice: The goddess is associated with chaos and the abyss. Thus the
god of order reforms her into a new, more ordered Earth. Not only that;
her name, "Tiamat" is believed by many scholars to be related to the
Hebrew word tohuw ó translated "without form." Likewise again the
abyss/deep is associated not just with water but also judgment and
There are also links between the Biblical view that associates the abyss
with Satanís punishment. In some ancient Babylonian tablets Tiamat is
referred to as "the Great Serpent."
Assyrian traditions have Tiamat dwelling in the sea with a kindred
demon, Bahu, a being that brings disorder. What is interesting is that
the demonís name is almost certainly related to the Hebrew word bohu
found in Genesis 1:2. Thus these ancient myths appear to be reflections
of an original story only hinted at by the first chapter of Genesis,
even though the Hebrew passage far antedates the much later cuneiform
texts in which the Assyrian and Babylonian stories have been found.
Likewise other ancient myths display the same sort of stories which
occur over and over, with various deities having components or even the
form of a serpent. The oldest deities of the Sumerians were all serpents
or dragons of one sort or another with the serpent of the subterranean
waters (again notice the abyss/deep connotations) being called Zu (and
having an almost direct link to the Hebrew "Leviathan," a dragon-like
creature). Again and again stories appear of a serpent representing
primordial chaos from which an ordered world is formed.
In the Sumerian myths, the great serpent Zu, a universal watery chaos
which is the originator of all life, is divided to become twin serpents.
One becomes Anzu which lives in the constellation Orion, while the other
half becomes his mate, Ki the Queen of the abyss. Again thereís the
theme of a powerful being in Heaven, and a dragon that is associated
with the Abyss.
Perhaps equally thought-provoking is the fact that the Bible seems to be
hinting at the same story in other passages. For example Amos 5: 7-9
Ye who turn judgment to wormwood, and leave
off righteousness in the earth, seek him that maketh the seven stars
and Orion, and turneth the shadow of death into the morning, and
maketh the day dark with night: that calleth for the waters of the
sea, and poureth them out upon the face of the earth: The LORD is
his name: That strengtheneth the spoiled against the strong, so that
the spoiled shall come against the fortress.
Notice that the Lord is associated with the creation
of Orion, that darkness, death, and punishment are also covered as well
as the "waters of the sea" which weíve seen can be associated with the
Abyss. This passage suggests that those hearing it might have been
familiar with stories not recorded in the Bible, and which might have
become part of the distorted tales of Marduk and Tiamat
Likewise there are hints of this story in Job (which many consider to be
one of the oldest books of the Bible). In Job 9: 9-10,
[The Lord] which alone spreadeth out the
heavens, and treadeth upon the waves of the sea. Which maketh
Arcturus, Orion, and Pleiades, and the chambers of the south. Which
doeth great things past finding out; yea, and wonders without
Although one might suggest that this conjunction of
the sea and Orion is happenstance, it actually happens several times in
Job suggesting thereís more to this. In Job 38: 5-31 the Lord speaks to
Job about the creation of the Earth. Notice that the depths of the sea,
light and darkness, as well as Orion are again part of the associations
here. The Lord spoke:
Where wast thou when I laid the foundations of
the earth? declare, if thou hast understanding. Who hath laid the
measures thereof, if thou knowest? or who hath stretched the line
upon it? Whereupon are the foundations thereof fastened? or who laid
the corner stone thereof; when the morning stars sang together, and
all the sons of God shouted for joy?
Or who shut up the sea with doors, when it brake forth, as if it had
issued out of the womb? When I made the cloud the garment thereof,
and thick darkness a swaddlingband for it, and brake up for it my
decreed place, and set bars and doors, and said, Hitherto shalt thou
come, but no further: and here shall thy proud waves be stayed?
Hast thou commanded the morning since thy days; and caused the
dayspring to know his place; that it might take hold of the ends of
the earth, that the wicked might be shaken out of it? It is turned
as clay to the seal; and they stand as a garment. And from the
wicked their light is withholden, and the high arm shall be broken.
Hast thou entered into the springs of the sea? or hast thou walked
in the search of the depth? Have the gates of death been opened unto
thee? or hast thou seen the doors of the shadow of death?
Hast thou perceived the breadth of the earth? declare if thou
knowest it all. Where is the way where light dwelleth? and as for
darkness, where is the place thereof, That thou shouldest take it to
the bound thereof, and that thou shouldest know the paths to the
Knowest thou it, because thou wast then born? or because the number
of thy days is great?
Hast thou entered into the treasures of the snow? or hast thou seen
the treasures of the hail, which I have reserved against the time of
trouble, against the day of battle and war?
By what way is the light parted, which scattereth the east wind upon
the earth? Who hath divided a watercourse for the overflowing of
waters, or a way for the lightning of thunder; to cause it to rain
on the earth, where no man is; on the wilderness, wherein there is
no man; to satisfy the desolate and waste ground; and to cause the
bud of the tender herb to spring forth?
Hath the rain a father? or who hath begotten the drops of dew? Out
of whose womb came the ice? and the hoary frost of heaven, who hath
The waters are hid as with a stone, and the face of the deep is
frozen. Canst thou bind the sweet influences of Pleiades, or loose
the bands of Orion?
As one reads these passages it becomes apparent that
the Bible is both hinting at the stories that came to be myths in other
religions and also that itís perhaps mocking them. This also suggests
that ancient man knew these stories which in the case of these other
cultures was undoubtedly altered and distorted over time to become the
mythology seen today.
The trick is sorting out the truth from the distortions. This is hard
but not totally impossible to do as well be demonstrated later in this
In the meantime it is important to note that these common but lost
stories manifest themselves in many different and far removed cultures.
For example myths regarding dragons and deities that have components of
dragons can be seen in very different and separated cultures all around
the world from China to Central and South America; from Celtic peoples
in Europe to the ancient Egyptians and Babylonians.
Suffice to say for now that the Hebrew story of creation can not be
viewed as an isolated account known only to the ancient Jews. Rather it
a story that has been mimicked and copied by very many other cultures,
some of which could not have seen the Hebrew writings before developing
their own versions of the basic story (and which were likewise not
available to Jewish writers). That stories with similar elements sprang
up in very different cultures around the world suggests that these
stories have a common origin, with the Biblical account arguably the
most accurate due to the unique pains that were taken in keeping the
stories true to the original.
As weíll see in a moment, the story as well as the clues given by other
cultural versions of it, are key to understanding the truth about the
ancient past as well as events that are being lied about and hidden
Even writers such as Zechariah Sitchin and others assume that the myths
precede the Bible, when all historic evidence suggest that mythology
was, and is, a distortion of the truth of the scripture!
The Forming of the Current Earth
Through a careful study of the first few verses of Genesis, several
things become apparent, then. First, the universe could be very, very
old. A lot could have happened during that time for the creation of the
human race from the time of Adam until today ó roughly 6,000 years.
It is also important to note that when the Bible refers to the "Earth,"
it is referring to the reformed Earth mankind presently inhabits, not
the previous body that became without form or void. This must be kept in
mind, otherwise one gets into some weird theology with verses like
Wherefore, as by one man sin entered into the
world, and death by sin.
This "world" of course is todayís present world, not
its pre-existent form. To read it otherwise would have Adamís sin
bringing death to the previous age ó before he sinned. Obviously this
can not be correct and therefore it is important to keep in mind that
basically the reformed Earth is a new world in the sight of God.
Thus the high point of the current, early history was the creation of
mankind in a perfect, sinless state. Genesis 1: 25-26 proclaims:
And God made the beast of the earth after his
kind, and cattle after their kind, and every thing that creepeth
upon the earth after his kind: and God saw that it was good. And God
said, Let us make man in our image, after our likeness: and let them
have dominion over the fish of the sea, and over the fowl of the
air, and over the cattle, and over all the earth, and over every
creeping thing that creepeth upon the earth.
Later, in Genesis 5:1, the fact that man has been
created in the image of God is again emphasized:
This is the book of the generations of Adam,
on the day the Lord created mankind, in the likeness of the Lord He
The Hebrew word for "image" in all these passages is
tzelem, a word derived from the word tzel, meaning "shadow" or
"reflection." The word "likeness" in these verses is demus; this word is
derived from domeh, meaning "similar." Human beings are not "little
gods" or duplicates of a God that has no body nor form. But they are
similar in their mastery of the spiritual and physical dimensions of the
This is an important point, as will later be detailed in this book.
Mankind was made in the image of God. This begs the question of whether
there are beings that are not created in Godís image, or if that image
can be defaced, profaned, or genetically altered! The terrifying answer
to both these questions appears to be "yes." And the ramifications
imperil modern man in many ways, making it essential that you learn to
distinguish between the lies you have been taught and the truth that
will be presented throughout this book.
But before you see how this defacement of Godís image has and is taking
place, you must see why it comes about and who is behind it. To do that
it is necessary to travel into the distant past, using the key secrets
and hidden clues that will serve as stepping stones to that past.
So it is time for you to begin that journey to see just what came before
the creation of this present Earth, what most likely lead to the
"without form and void" state that resulted, and how that earlier,
condemned age has invaded the present time and is, in fact, behind many
of the falsehoods that have concealed the truth from you.
Genesis 6 Giants
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