April 28, 2024 • 16 mins
Guest host Richard Syrett and author Gary Wayne discuss various types of biblical giants.
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Speaker 1 (00:00):
Now here's a highlight from coast to coast AM on iHeartRadio.
Speaker 2 (00:05):
Let's just dive right in with the days of Noah.
How do you propose the let's say, the conditions and
events during the days of Noah, how they correlate with
the let's say, the increased activities of giants and fallen
angels according to biblical texts.
Speaker 3 (00:25):
Yeah, so we have a sort of a conjoining of
a couple of narratives in Genesis six, where you have
the flood story, and in the preamble to the flood
story you have the creation of the giants. And at
the end of Genesis five you get the genealogies of
(00:46):
the Setnites, and it ends with Noah and his three sons.
Then we get the giant creation, and then we get
Noah's commission and to build the arc, and the flood
will come thereafter. And the information that we get for
this is that there's violence and corruption that is going
on before the flood. So there's one hundred years between
(01:08):
the start of the commission and until Noah goes on
the arc with his three sons and their wives, and
of course Noah's wife as well. But we don't really
get a lot of context with that as to who
are these giants, which is Hebrew nepheline, which is Hebrew
for giants, and all the other associated words are associated
(01:29):
with giants as descriptions as tyrants and bully. And we
also don't get a complete picture from the limited amount
of detail as to the level of technology that was
there before the flood. And so the violence part is
(01:50):
why the giants are in the preamble to the flood
story as the fuller context, and they're taught all of
the crops of war, all of the technology that was
that accumulated to a level very quickly that had the
(02:12):
power to destroy the earth. And you have a another
indication of the technology that's in the Hebrew word translated
as corrupted the earth in Genesis six and Genesis seven,
and the whole earth was corrupted, and that's the Hebrew
word chica, and that means to pervert, to ruin, to destroy,
(02:37):
words like that. So there's a degradation that's going on,
and that overlaps into the DNA and overlaps into the
plant genome. So we get an interesting passage from Jesus
and his oration to the disciples in Matthew, Mark and
Luke about the days of Noah and then with looting
matches with the days of Lot, which is additional information
(03:01):
that the end time is going to be like the flood,
and that there's more than just the godlessness that's going on.
There's this technology and the level of that technology that
we're just catching up to today, which is why we're
using some of those ancient terms like kimara for DNA manipulation,
and so this is the level of technology that is
(03:27):
kind of reflected that needs to come back in the
Book of Ecclesiastics in chapter one, where it says that
there's nothing new under the sun. What was will be
a gain, and it goes on to say that the
understanding and gaining of this kind of wisdom brings grief
and sorrow. So we had allen angels or gods in
(03:49):
the Polytheist accounts walking amongst us before the flood, who
pro created in all cultures around the world, according to
the Polytheist accounts, to create demigods, which is just another
word for a giant and demigod in ancient meanings the
(04:10):
offspring of a god and a human female or a
goddess and a human male, and they produce these giants
known by different names and great numbers around the world,
and they're able to usurp with their size, their warrior capabilities,
and their numbers all of the dynasties, all of the
(04:31):
thrones around the world, and they lead the whole war
into this destruction, and they're on the capability of destroying
the world, which is sort of my speculation with the
accumulation of this knowledge and why God brings the flood
so that all of the people whose names, all of
(04:52):
the sentient beings whose names were written in the Book
of Life from before creation will have a chance to
have leave their names in the Book of Life or
blowed is out based on what they do while they're
on the earth. And so it's very important that we
understand what was going on before the flood because it
cycles throughout the post Alluvian history as well.
Speaker 4 (05:16):
You laid the groundwork there brilliantly.
Speaker 2 (05:18):
Gary, Now, can you explain the significance of differentiating between
the various types of giants you mentioned and that are
that are mentioned in ancient texts like the Nephilim and
the Refayem and the Gibborim and so forth, and then,
and also their impact on historical human societies.
Speaker 4 (05:39):
Why is it important to differentiate between them.
Speaker 3 (05:42):
There's always information in the words and the connection to
the chronology of events, both before and after the floods.
So one of the terms that we get for giants'
is nepheline, as we've talked about, and they're described as
the mighty ones, which is the Hebrew word gibor and
(06:03):
Giborim would be the male plural, as people would understand
that in English and interestingly left, yes, there is a
female plural for that, and that giberon has a similar
meaning and could be applied to a female giant or
the application of that power and nephilem biblically were before
(06:26):
the flood, and the only times that we have nepheline
show up as giants in the Old Testament after the
flood is part of the embellished account of the Scouts
in the time of the Exodus who went in to
explore Canaan and came back with the report of having
seen people taller than them, as well as anachem kings
(06:49):
tellmis Seshi and Ahiman that lived in Hebron or Kirif Arba.
Because it was known before Hebron and that they called
these an Achem the sons of giants, which is the
Hebrew word nephelem. So that's not quite accurate. That's saying
that the Anachem were nepheline and they were actually Repaim.
(07:13):
And we know they're Refaem because when they're listed with
other giants in the time of the Exodus and Deuteronomy two,
that it is that they're called and known as giants
like the mem and the Zamzuzim and others that are
listed in Deuteronomy two. And that goes back to the
Hebrew word refa in Refaem for poro for a tribe
(07:36):
of giants, just says Refayem shows up as a tribe
of giants in Genesis fourteen and the War of Giants,
and then Genesis fifteen in the land of the covenants
being given to Abraham and his descendants that go from
the Nile to the Euphrates rivers. So we have these
terms and we need to sort of reconcile them. And
(07:56):
so my distinction is is that the Nephil lived before
the flood, the Repayem lived after the flood, and there's
a distinction in terms of the size and the power
that they had. So when we look at understanding what's
going on in numbers thirteen thirty three, the terrified scouts
(08:17):
other than Joshua and Caleb, they don't want to go
onto this land to fight these hyper giants and giants,
and they want to have nothing to do with it.
So they're testifying to the veracity to the giants before
the flood, but embellishing it to the application there. So
these three kings are anechem. They are giants, they are massive,
(08:39):
but they are not as large as the giants before
the flood. Now, the word gibor describes the Nepheleine in
Genesis six y four as mighty ones, and gibor is
used about one hundred and fifty eight times in the
Old Testament, not always to describe a giant, but to
describe a giant in a lot of cases. So biblically
(09:03):
we get one application in Joshua sixteen, where gibour is
translated as a giant in the KGV Bible. And whether
or not that's a giant or not, we don't know.
You could accept that as an accurate translation into English
or not. But what we do know is that word
(09:26):
describes them. However, in the Yugaritic text, which is a
very important parallel set of polytheist records that was located
was located between Mount Herman and Tyr in the northern
part of the land of the Covenant, you have a
(09:46):
tribe of giants that are listed as Gbr in the
original Semitic, which Hebrew comes out of it. It was
originally Vowelless as well, and that you also have Gbr
or gibour as a adjective to describe the giants as
these mighty warriors. So we get both applications. So you
could make an argument within the Euguritic text that talks
(10:09):
about the creation of the rpm the rough Ieme in
the original Semitic as post Alluvian giants as well as
another tribe of giants also called Guberine, and they're all
part of a assembly of giants that was called the Titanu,
which has very interesting meanings that overlaps into other kinds
(10:31):
of giants.
Speaker 4 (10:32):
All right, so let's get to the post Alluvian.
Speaker 2 (10:36):
I guess is that what we refer to as the
second incursion, And then if you could sort of elaborate
on what the second incursion entails how it differs from
the initial fall of the angels.
Speaker 3 (10:51):
Yeah, and one of the things if people get confused
in prehistory, it's because you have a hard time understanding
when was the rain of the offspring gods and when
was the reign of the parent gods. So parent gods
reigned before the flood, they went to the pit prison
for their crimes, one of them being creation of the giants,
(11:16):
and offspring gods took over after the flood. And so
you have a good example from a biblical perspective is
as you have l as the parent god of the
Canaanite pantheon, that would be a parent god, and he
would have been partnered with Astaroth, and they both would
have created giants before the flood. So bay Al and
(11:37):
a Nat take over after the flood, and they create
giants as well, as they're described in the Eugoritic Texas,
making the Rapiu or the rapim or the rpm and
original Semitic and that's what I would call as a
second incursion, is a recreation of giants after the flood. Now, biblically,
(11:58):
we're not told how giants and show up after the flood.
What we are told is in Genesis six four that
the sons of God went to the daughters of men
and did so again and in like manner as you
take that back to the meaning and Hebrew, which means
they could have created more giants before the flood and
other procreations, and it also could mean after the flood.
(12:21):
And I think you could make a case for either.
So I leave a crack open that maybe nepheline Nepheline
survived the flood somehow, some way with the help of
the gods or fallen angels, whether in the Earth, off
the Earth, in another dimension, on another arc. However that
help comes about but biblically, and you can make that
(12:43):
case because biblically, but it's a technical legal case. You
could say in Genesis six and Genesis seven, where God
brought the flood to destroy everything that he had created
except for the eight and the animals that are on
the arc, and so he didn't create the giants, all
angels who created this hybrid angelic human demigod in the
(13:05):
physical world. And so what fits better biblically is a
second incursion where there would have been another probably oath
sworn by angels out of spite the holtes that was
sworn to create the Nephilm before the flood was understood
as harem anathema devoted oath of consecration and to carry
(13:29):
it out to the end, no matter the consequences, and
so one presumes there would have been another oath to
do that probably had a spite and in support of
the angels that did that before the flood, and for
the same purposes to try and wipe human kind from
the face of the earth, to be remembered no more
enough so that they would not be able to reach
(13:51):
their destiny. And so the second incursion likely takes place
in as we get detail in the Bible in Sodom,
and one of the things that is linked in the
end time prophecies, as I mentioned a few minutes ago,
is that Jesus was talking in the Book of Luke
(14:12):
that the end time is going to be like the
days of Noah and the days of Law, which is
the days of the destruction of Sodom and Gomorrah, and
that Sodom and Gomorrah is as you look at passages
in the New Testament like Jude One's six and second
Peter to four, and when Jesus visits these fallen angels
(14:38):
in the pit prison when he was crucified. It's all
linked to the crimes of the angels before the flood,
and also included in that discussion linkages in the language
like filthy language and strange flesh that is going on
with this propriation of the giants, and it's the same
(14:59):
crimes that that are being equated to the crimes that
the fallen angels did before the flood. So we get
a lot of evidence that Sodom is the location for
the second incursion, and if that rings a bell with
a lot of people, that's got a pretty important biblical
(15:19):
sort of moral application, and with sexual crimes that were
kind of unlimited that were going on there as the
giants were ruling over the Canaanites in the Canaanite pentapolies
in the southern Dead Sea region. So we have a
likely place for the creation that is close to Mount Herman,
(15:42):
and even the first creation of giants before the flood
wasn't likely done on Mount Hermon, only the both were
sworn there. And what's interesting is is in the Anostic
versions of the creation of the giants, you have the
mora as the location of the of the creation of
giants before the flood, and Sodom again as the creation
(16:05):
after the flood.
Speaker 4 (16:06):
Oh that's interesting. I didn't know that interesting.
Speaker 3 (16:08):
Yeah. Yeah, Well, there's lots of evidence per second incursion,
just as you have the Greek accounts that talks about
the angels that were killed, I mean the giants that
were killed in the in the in the flood, and
then another creation of giants after the flood.
Speaker 1 (16:27):
Listen to More Coast to Coast AM every weeknight at
one a m Eastern and go to Coast to coastam
dot com for more
Now here's a highlight from coast to coast AM on iHeartRadio.
Speaker 2 (00:05):
Let's just dive right in with the days of Noah.
How do you propose the let's say, the conditions and
events during the days of Noah, how they correlate with
the let's say, the increased activities of giants and fallen
angels according to biblical texts.
Speaker 3 (00:25):
Yeah, so we have a sort of a conjoining of
a couple of narratives in Genesis six, where you have
the flood story, and in the preamble to the flood
story you have the creation of the giants. And at
the end of Genesis five you get the genealogies of
(00:46):
the Setnites, and it ends with Noah and his three sons.
Then we get the giant creation, and then we get
Noah's commission and to build the arc, and the flood
will come thereafter. And the information that we get for
this is that there's violence and corruption that is going
on before the flood. So there's one hundred years between
(01:08):
the start of the commission and until Noah goes on
the arc with his three sons and their wives, and
of course Noah's wife as well. But we don't really
get a lot of context with that as to who
are these giants, which is Hebrew nepheline, which is Hebrew
for giants, and all the other associated words are associated
(01:29):
with giants as descriptions as tyrants and bully. And we
also don't get a complete picture from the limited amount
of detail as to the level of technology that was
there before the flood. And so the violence part is
(01:50):
why the giants are in the preamble to the flood
story as the fuller context, and they're taught all of
the crops of war, all of the technology that was
that accumulated to a level very quickly that had the
(02:12):
power to destroy the earth. And you have a another
indication of the technology that's in the Hebrew word translated
as corrupted the earth in Genesis six and Genesis seven,
and the whole earth was corrupted, and that's the Hebrew
word chica, and that means to pervert, to ruin, to destroy,
(02:37):
words like that. So there's a degradation that's going on,
and that overlaps into the DNA and overlaps into the
plant genome. So we get an interesting passage from Jesus
and his oration to the disciples in Matthew, Mark and
Luke about the days of Noah and then with looting
matches with the days of Lot, which is additional information
(03:01):
that the end time is going to be like the flood,
and that there's more than just the godlessness that's going on.
There's this technology and the level of that technology that
we're just catching up to today, which is why we're
using some of those ancient terms like kimara for DNA manipulation,
and so this is the level of technology that is
(03:27):
kind of reflected that needs to come back in the
Book of Ecclesiastics in chapter one, where it says that
there's nothing new under the sun. What was will be
a gain, and it goes on to say that the
understanding and gaining of this kind of wisdom brings grief
and sorrow. So we had allen angels or gods in
(03:49):
the Polytheist accounts walking amongst us before the flood, who
pro created in all cultures around the world, according to
the Polytheist accounts, to create demigods, which is just another
word for a giant and demigod in ancient meanings the
(04:10):
offspring of a god and a human female or a
goddess and a human male, and they produce these giants
known by different names and great numbers around the world,
and they're able to usurp with their size, their warrior capabilities,
and their numbers all of the dynasties, all of the
(04:31):
thrones around the world, and they lead the whole war
into this destruction, and they're on the capability of destroying
the world, which is sort of my speculation with the
accumulation of this knowledge and why God brings the flood
so that all of the people whose names, all of
(04:52):
the sentient beings whose names were written in the Book
of Life from before creation will have a chance to
have leave their names in the Book of Life or
blowed is out based on what they do while they're
on the earth. And so it's very important that we
understand what was going on before the flood because it
cycles throughout the post Alluvian history as well.
Speaker 4 (05:16):
You laid the groundwork there brilliantly.
Speaker 2 (05:18):
Gary, Now, can you explain the significance of differentiating between
the various types of giants you mentioned and that are
that are mentioned in ancient texts like the Nephilim and
the Refayem and the Gibborim and so forth, and then,
and also their impact on historical human societies.
Speaker 4 (05:39):
Why is it important to differentiate between them.
Speaker 3 (05:42):
There's always information in the words and the connection to
the chronology of events, both before and after the floods.
So one of the terms that we get for giants'
is nepheline, as we've talked about, and they're described as
the mighty ones, which is the Hebrew word gibor and
(06:03):
Giborim would be the male plural, as people would understand
that in English and interestingly left, yes, there is a
female plural for that, and that giberon has a similar
meaning and could be applied to a female giant or
the application of that power and nephilem biblically were before
(06:26):
the flood, and the only times that we have nepheline
show up as giants in the Old Testament after the
flood is part of the embellished account of the Scouts
in the time of the Exodus who went in to
explore Canaan and came back with the report of having
seen people taller than them, as well as anachem kings
(06:49):
tellmis Seshi and Ahiman that lived in Hebron or Kirif Arba.
Because it was known before Hebron and that they called
these an Achem the sons of giants, which is the
Hebrew word nephelem. So that's not quite accurate. That's saying
that the Anachem were nepheline and they were actually Repaim.
(07:13):
And we know they're Refaem because when they're listed with
other giants in the time of the Exodus and Deuteronomy two,
that it is that they're called and known as giants
like the mem and the Zamzuzim and others that are
listed in Deuteronomy two. And that goes back to the
Hebrew word refa in Refaem for poro for a tribe
(07:36):
of giants, just says Refayem shows up as a tribe
of giants in Genesis fourteen and the War of Giants,
and then Genesis fifteen in the land of the covenants
being given to Abraham and his descendants that go from
the Nile to the Euphrates rivers. So we have these
terms and we need to sort of reconcile them. And
(07:56):
so my distinction is is that the Nephil lived before
the flood, the Repayem lived after the flood, and there's
a distinction in terms of the size and the power
that they had. So when we look at understanding what's
going on in numbers thirteen thirty three, the terrified scouts
(08:17):
other than Joshua and Caleb, they don't want to go
onto this land to fight these hyper giants and giants,
and they want to have nothing to do with it.
So they're testifying to the veracity to the giants before
the flood, but embellishing it to the application there. So
these three kings are anechem. They are giants, they are massive,
(08:39):
but they are not as large as the giants before
the flood. Now, the word gibor describes the Nepheleine in
Genesis six y four as mighty ones, and gibor is
used about one hundred and fifty eight times in the
Old Testament, not always to describe a giant, but to
describe a giant in a lot of cases. So biblically
(09:03):
we get one application in Joshua sixteen, where gibour is
translated as a giant in the KGV Bible. And whether
or not that's a giant or not, we don't know.
You could accept that as an accurate translation into English
or not. But what we do know is that word
(09:26):
describes them. However, in the Yugaritic text, which is a
very important parallel set of polytheist records that was located
was located between Mount Herman and Tyr in the northern
part of the land of the Covenant, you have a
(09:46):
tribe of giants that are listed as Gbr in the
original Semitic, which Hebrew comes out of it. It was
originally Vowelless as well, and that you also have Gbr
or gibour as a adjective to describe the giants as
these mighty warriors. So we get both applications. So you
could make an argument within the Euguritic text that talks
(10:09):
about the creation of the rpm the rough Ieme in
the original Semitic as post Alluvian giants as well as
another tribe of giants also called Guberine, and they're all
part of a assembly of giants that was called the Titanu,
which has very interesting meanings that overlaps into other kinds
(10:31):
of giants.
Speaker 4 (10:32):
All right, so let's get to the post Alluvian.
Speaker 2 (10:36):
I guess is that what we refer to as the
second incursion, And then if you could sort of elaborate
on what the second incursion entails how it differs from
the initial fall of the angels.
Speaker 3 (10:51):
Yeah, and one of the things if people get confused
in prehistory, it's because you have a hard time understanding
when was the rain of the offspring gods and when
was the reign of the parent gods. So parent gods
reigned before the flood, they went to the pit prison
for their crimes, one of them being creation of the giants,
(11:16):
and offspring gods took over after the flood. And so
you have a good example from a biblical perspective is
as you have l as the parent god of the
Canaanite pantheon, that would be a parent god, and he
would have been partnered with Astaroth, and they both would
have created giants before the flood. So bay Al and
(11:37):
a Nat take over after the flood, and they create
giants as well, as they're described in the Eugoritic Texas,
making the Rapiu or the rapim or the rpm and
original Semitic and that's what I would call as a
second incursion, is a recreation of giants after the flood. Now, biblically,
(11:58):
we're not told how giants and show up after the flood.
What we are told is in Genesis six four that
the sons of God went to the daughters of men
and did so again and in like manner as you
take that back to the meaning and Hebrew, which means
they could have created more giants before the flood and
other procreations, and it also could mean after the flood.
(12:21):
And I think you could make a case for either.
So I leave a crack open that maybe nepheline Nepheline
survived the flood somehow, some way with the help of
the gods or fallen angels, whether in the Earth, off
the Earth, in another dimension, on another arc. However that
help comes about but biblically, and you can make that
(12:43):
case because biblically, but it's a technical legal case. You
could say in Genesis six and Genesis seven, where God
brought the flood to destroy everything that he had created
except for the eight and the animals that are on
the arc, and so he didn't create the giants, all
angels who created this hybrid angelic human demigod in the
(13:05):
physical world. And so what fits better biblically is a
second incursion where there would have been another probably oath
sworn by angels out of spite the holtes that was
sworn to create the Nephilm before the flood was understood
as harem anathema devoted oath of consecration and to carry
(13:29):
it out to the end, no matter the consequences, and
so one presumes there would have been another oath to
do that probably had a spite and in support of
the angels that did that before the flood, and for
the same purposes to try and wipe human kind from
the face of the earth, to be remembered no more
enough so that they would not be able to reach
(13:51):
their destiny. And so the second incursion likely takes place
in as we get detail in the Bible in Sodom,
and one of the things that is linked in the
end time prophecies, as I mentioned a few minutes ago,
is that Jesus was talking in the Book of Luke
(14:12):
that the end time is going to be like the
days of Noah and the days of Law, which is
the days of the destruction of Sodom and Gomorrah, and
that Sodom and Gomorrah is as you look at passages
in the New Testament like Jude One's six and second
Peter to four, and when Jesus visits these fallen angels
(14:38):
in the pit prison when he was crucified. It's all
linked to the crimes of the angels before the flood,
and also included in that discussion linkages in the language
like filthy language and strange flesh that is going on
with this propriation of the giants, and it's the same
(14:59):
crimes that that are being equated to the crimes that
the fallen angels did before the flood. So we get
a lot of evidence that Sodom is the location for
the second incursion, and if that rings a bell with
a lot of people, that's got a pretty important biblical
(15:19):
sort of moral application, and with sexual crimes that were
kind of unlimited that were going on there as the
giants were ruling over the Canaanites in the Canaanite pentapolies
in the southern Dead Sea region. So we have a
likely place for the creation that is close to Mount Herman,
(15:42):
and even the first creation of giants before the flood
wasn't likely done on Mount Hermon, only the both were
sworn there. And what's interesting is is in the Anostic
versions of the creation of the giants, you have the
mora as the location of the of the creation of
giants before the flood, and Sodom again as the creation
(16:05):
after the flood.
Speaker 4 (16:06):
Oh that's interesting. I didn't know that interesting.
Speaker 3 (16:08):
Yeah. Yeah, Well, there's lots of evidence per second incursion,
just as you have the Greek accounts that talks about
the angels that were killed, I mean the giants that
were killed in the in the in the flood, and
then another creation of giants after the flood.
Speaker 1 (16:27):
Listen to More Coast to Coast AM every weeknight at
one a m Eastern and go to Coast to coastam
dot com for more
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