Tubal appears in the Bible’s Table of Nations (Genesis 10) as a son of Japheth.
He starts by reading a section from Genesis 24, where Abraham sends his chief servant to find a wife for his son, Isaac.
The Hebrew Genesis condenses further, omitting these stages entirely.
And I recognize that as a quote from Genesis 1:26 and 27, that we're made in the image and likeness of God.
Numenius, on the other hand, stated that the struggle indicated a sort of dispute between the noblest souls belonging to Athena and those linked to the world of Genesis and belonging to the God who presides over it, namely Poseidon. There actually existed a Greek tradition which saw Athena and Poseidon compete for the favor of the Athenians, who in the end chose Athena.
Genesis 1:26–28 uses “Elohim,” a plural term meaning “powerful ones,” not a singular God.
Genesis 1–19 details extraterrestrial beings interacting with humanity, reshaping early hominids to mirror their image, enabling advanced capabilities like mathematics and science.
In Genesis 18, three men, including a figure in all capital letters (LORD), dine with Abraham and Sarah, while two “associates” visit Sodom and Gomorrah, described as handsome men.
Biblical texts, like Genesis and Deuteronomy, show Abraham’s family serving various Elohim, indicating multiple entities.
Ancient texts, including Genesis, the Enuma Elish, and others, describe a post-catastrophe recovery involving advanced beings aiding humanity.
After the Igigi rebel, the Anunnaki and Mami create humans from clay mixed with divine blood to relieve the gods’ labor, paralleling Genesis’s creation of humans from clay and divine breath.
The debate over their superiority mirrors the Cain and Abel story in Genesis, though the Sumerian tale ends in reconciliation, with Inky favoring grain, unlike Yahweh’s preference for Abel’s offering.
The Anunnaki build Babylon for Marduk, paralleling the Genesis account of human creation and the Tower of Babel, though built by humans in the Bible.
In Jewish scriptures, specifically the Book of Genesis in the Torah, there are two distinct accounts of human creation, which some Jewish thinkers interpret as describing two archetypal aspects of humanity: Adam the First and Adam the Second.
This concept arises from apparent discrepancies between Genesis chapter 1 and chapter 2, rather than a literal "second Adam" figure.
Adam the First, drawn from Genesis 1:27-28, embodies majestic humanity focused on mastery and achievement.
Adam the Second, from Genesis 2:7-8 and 2:15, represents covenantal humanity centered on humility and redemption.
For example, if you mix the Book of Genesis with some chapters of the Book of Ezekiel, you clearly understand the meaning of the term ruach, which I devoted a chapter to in this book.
So it is in Genesis, because in Genesis 6 it is written that they mixed with the daughters of the Adamites.
Um—are you familiar with these—uh—particular—this episode is narrated in chapter 6 of the—of Genesis—when the author tells us that the sons of Elohim took the daughters of the Adamites because they were tovot—means beautiful, of course, but it means also useful for interbreeding.
So is that is written in the sixth—uh—chapter of the—of Genesis.
So we have to use the context to understand the real meaning of single terms, like the verb 'bara' which is present in the first verse of the Bible in Genesis, so the term 'Shaddai', that doesn't mean "Almighty" but it means "lord of the mountains", "lord of the steppe." But in the Bible you always find the translation "Almighty" but they know it's not "Almighty" because for example in the Bible of Jerusalem in the notes they write that the translation "Almighty" is a mistake, but since God must be in the Bible, and God must be Almighty, so they insert the term "Almighty" also they know that 'Shaddai' doesn't mean "Almighty."
We have pointed out that in the Genesis account of the coming into being of Earth, there is first of all a recapitulation of those earlier stages of evolution which can only be reached today through clairvoyant investigation, which is what we recognize as the source of our anthroposophical world outlook.
According to Genesis, there is a repetition within the developing Earth of this ancient Saturn state: this interweaving of warmth, of fire.
This is what we are talking about, and this is also what Genesis is talking about if we really understand it.
According to Genesis, then, we shall expect to find that of these four conditions, the first three are bound to repeat in some fashion, but that the fourth appears as something new in Earth existence.
On the strength of this, let us test Genesis accordingly, and let us do so with the same methods we adopted for the earlier lectures.
And this is just what we do find if we really understand Genesis.
So let us ask ourselves whether there is in fact any indication of such a recapitulation of the Moon evolution in Genesis.
So we see in Genesis the coming of sound ether following on after light ether, in absolute accordance with the facts of the second "day" of creation.
There should be some phrase in Genesis to indicate that life ether burst in and brought about the stirring and unfolding of life.
Look at the Genesis account of the third "day" of creation.
Thus we find in Genesis all that occultism can bring to light through clairvoyant investigation, and that we should expect to find if Genesis itself really derives from occult knowledge.
It is a wonderful experience, after we have first done our research independently of any document, to find it confirmed in Genesis.
I can assure you that when in my "An Outline of Esoteric Science" I was describing the way the Earth came into existence as a recapitulation of ancient Saturn, ancient Sun, and ancient Moon, I quite deliberately and scrupulously ignored anything which could have been found in Genesis.
But if you then compare these independent findings with Genesis, you see that the latter presents us with a document which says just what our independent research has enabled us to say.
From the Genesis point of view, the first of these soul and spiritual beings to appear before the mind's eye are the Elohim.
First we should like to know what part those beings play in Genesis whom we have just named as the Archai or Spirits of Personality.
Does Genesis not tell us anything about them?
Since we know from Genesis what lofty beings the Elohim are, we actually should expect these Principalities or Spirits of Personality to be engaged in serving them, so to speak.
After the Elohim had performed their mighty deeds of creation, does Genesis say anything to the effect that they relegated the lesser activities to their servants, the Archai or Beginnings?
To answer the question as to whether Genesis says anything about the Elohim availing themselves of beings such as those who were below them in rank and setting them to deputize for them, we have to discover what Genesis is really saying.
There is a subject in Genesis which has been a veritable stumbling block to materialistic commentators, because for centuries these Bible commentators have completely ignored what occult research has to say about the actual meaning of the opening words of our Bible.
There is a sentence in Genesis which is rendered "And God divided the light from the darkness," and we are then told that light and darkness alternate.
The first difficulty arises, of course, when we come to the fourth day, when Genesis first speaks of the setting up of the Sun and the Moon to direct time.
So anyone who tries to adhere to the naive belief that we are dealing in Genesis with days of 24 hours would be transgressing against Genesis itself.
There may be such people, of course, and they have to be told: By insisting that Genesis refers to days of 24 hours, they are certainly not supported by Revelation.
After the Elohim, with their superior powers of organizing, had actively brought light into existence, they then put in charge of it, according to Genesis, Yom—the first of the time spirits or Archai.
Methuselah is a biblical patriarch prominently featured in the Book of Genesis as part of the genealogy from Adam to Noah through the line of Seth.
According to Genesis 5:21–27, he was the son of Enoch, who fathered him at the age of 65.
The Genesis Apocryphon, a Dead Sea Scroll text, involves Methuselah as an intermediary: his son Lamech consults him about Noah's unusual birth, and Methuselah seeks confirmation from Enoch that Noah is legitimate and righteous.
As your Bible correctly records (Genesis 6:4) the Elder Races lived in the Earth, not on it.
The Biblical accounts actually deal with only one of these areas: the Hebraic-Greco Assyrian zone.(See Genesis 3) However, they would apply, with only minor modifications, to all areas and groups.
But they also teach them to dress more interestingly, to wear makeup and to start wearing adornments and you realize the whole human experience is being enriched by this contact and it gives a lot more layers to the story which is only glancingly referenced in Genesis 6 as a story of visitation and hybridization.
So, a lot of Christians are aware of that and some Christians have a notion of a populated cosmos because Genesis 6 mentions these nonhuman hybridizers.
In previous videos, we closely examined Genesis 1-3.
In this video, we will closely examine Genesis chapter 4.
Genesis 5:2 also clarifies that Adam refers to all humans, both male and female.
So, verse 1 can say: "The humans saw the presence of a distinguishing mark on Eve when the hybrid became pregnant and delivered the presence of the distinguishing mark on Cain and said: I have gotten a human servant from YHWH." This makes sense because in Genesis 2 and 3, YHWH created the hybrid by taking a cell from the humans and made the hybrid beautiful so the humans would marry them.
As a side note, YHWH refers to more than one person because in Genesis 11:6-7, it says the YHWH said, let us go down.
So, in Genesis 4, Cain and Abel are bringing tributes to a group of people.
YHWH made the hybrids beautiful in Genesis 2 and 3, but now their offspring are born not using the image and have the hybrid's distinguishing mark.
Genesis 4:1-8 can read: "The humans saw the presence of the distinguishing mark on Eve when the hybrid became pregnant and delivered the presence of the distinguishing mark on Cain and said: I have gotten a human servant from YHWH.
This is a non-biased examination of Genesis 1 and is not affiliated with any religion or doctrine.
This word is used throughout the entire first chapter of Genesis.
Thus, Genesis 1:1 can be translated as: "In the beginning, the Elohim created new conditions in the atmosphere of the earth."
Each day in Genesis 1 likely refers to one year or a thousand years.
Genesis chapter 1 describes how the Elohim, who appear to be human or humanoid, made the earth habitable for life.
The next video will cover Genesis chapters 2 and 3, discussing Yahweh and hybrids.
In Genesis 1:1 of the King James Bible, it states: "In the beginning God created the heavens and the earth." However, the original Phoenician language says: "In the beginning of the creation, Elohim created the heavens and the earth."
This explains Genesis 1:26-28, where it says: "God said, Let us make man in our image, after our likeness." Who is "us" and "our"?
Later, in Genesis 3:22, it states: "Man has become as one of us, knowing good and evil." Again, "us" refers to Elohim, the gods.
Genesis 1:2 says: "And the earth was without form and void." This is a mistranslation.
In Genesis 9:1, after the flood, God tells Noah and his sons: "Multiply and replenish the earth." "Replenish" implies doing it again, suggesting a prior civilization destroyed by the flood.
Similarly, in Genesis 1:28, God tells Adam and Eve: "Multiply and replenish the earth," implying recreation after desolation.
The genealogy in Genesis 5 lists ten generations from Adam to Noah, with lifespans ranging from 365 to 969 years.
The patterns in the ages of the Genesis 5 genealogy from Adam to Noah reveal intentional symbolic numerology rather than random historical data.
There are 30 numbers in total: for each of the 10 patriarchs, the age at begetting a son, the remaining years lived, and the total lifespan (including Noah's full details from Genesis 9:29).
Genesis 5 parallels the Sumerian King List—a Mesopotamian text with pre-flood rulers having exaggerated reigns in base-60 multiples—suggesting adaptation of earlier traditions.
Or you go to Genesis 3—YHWH in Genesis 3 is just the later name that’s been put into that text.
In Genesis 3 in the Bible, any Christian or Jewish believer reading that text knows straight away they are not reading the earliest version of the story because the holy name Yahweh shouldn’t be in it.
In Genesis 3, you get to the story of Abraham nearly sacrificing his son, and it’s pretty clear you have two warring entities there with Abraham caught in the middle.
Or you go to Genesis 3—Yahweh in Genesis 3 is not necessarily a dragon; it’s just the later name that’s been put into that text.
Example: Genesis 4:2 - "וַיְהִי־הֶבֶל רֹעֵה צֹאן וְקַיִן הָיָה עֹבֵד אֲדָמָה׃" ("Abel was a keeper of flocks [צֹאן], but Cain was a tiller of the ground.")
Example: Genesis 33:13 - "וַיֹּאמֶר אֵלָיו אֲדֹנִי יֹדֵעַ כִּי־הַיְלָדִים רַכִּים וְהַצֹּאן וְהַבָּקָר עָלוֹת עָלַי" ("And he said to him, 'My lord knows that the children are tender, and the flocks [הַצֹּאן] and the herds [הַבָּקָר] with me are nursing.'")
Example: Genesis 13:2 - "וְאַבְרָם כָּבֵד מְאֹד בַּמִּקְנֶה בַּכֶּסֶף וּבַזָּהָב" ("And Abram was very rich in livestock [בַּמִּקְנֶה], in silver, and in gold.")
Genesis gives Methuselah 969 years of life.
Genesis 5 lists ten men from Adam to Noah.
Noah's 600 years at the Flood close it (Genesis 7:6).
The older versions of Genesis disagree on several numbers.
His 365 years match the days of a solar year, and Genesis 5:24 says he was taken, not that he died.
A claim circulates online that the Genesis ages are the Sumerian reigns, rewritten from base 60 into base 10.
John Walton (1981) compared the antediluvian section of the Sumerian King List with Genesis 5 and looked at how the numbers could relate.
Carol Hill (2003) argued that the Genesis numbers are partly sacred or symbolic numbers.
The wider question, whether Genesis drew on Mesopotamian number habits, is still open.
Suppose the Genesis ages are time as the travellers lived it.
Read that way, Genesis records long-lived rulers, not a myth about a single God.
Kings whose "kingship descended from heaven" become, in Genesis, ancestors with very long lives.
Scholars have tried to match names between Genesis and the Mesopotamian lists.
The Genesis ages are not converted sars.
Genesis 5 and 7:6, Masoretic Text: https://www.sefaria.org/Genesis.5
Genesis 5, MT/LXX/SP comparison: https://creation.com/en/articles/biblical-chronogenealogies and https://intertextual.bible/text/genesis-5.26/lxx-genesis-5.26
Walton, "The Antediluvian Section of the Sumerian King List and Genesis 5", Biblical Archaeologist 44 (1981)
Hill, "Making Sense of the Numbers of Genesis", PSCF 55 (2003)
The belly needs earthly food, and the outward body must eat and live.Thus it is said: “In the sweat of your face shall you eat bread, till you return to the earth from whence you were taken” (Genesis 3:19).
The dominion of God’s Spirit moving upon the waters (Genesis 1:2).
Moses and the Five Books: Moses is credited with writing the first five books of the Bible, which include Numbers, Deuteronomy, Leviticus, Genesis, and Exodus.
Circling back to Genesis.
Genesis 4 traces the genealogy from Cain, providing little insights into cultural and technological advancements among his descendants:
Genesis 5 details the lineage from Adam through Seth to Noah, recording each patriarch's age at the birth of his firstborn son and total lifespan, which highlights the continuity of the human line before the flood.
In Genesis 6:4 there is another clue of the type of humans that lived before and and after the flood; the Nephilim (often translated as giants):
Another layer of complexity should be considered: if Genesis was originally based on Sumerian stories, then it is told through the lens of the Anunnaki.
And what do we find in Genesis 6:3?
This Genesis story, even if altered, still presents a very different origin of humanity.
Main source: Genesis 4, 5 and 6
Genesis 6: Human lifespan set to 120 years
Gold (Genesis 2:11)
Bdellium (Genesis 2:12)
Onyx (Genesis 2:12)