angels and demons from creation to armageddon

5/24/2018 Angels and Demons From Creation to Armageddon


Angels and Demons:

From Creation To Armageddon

By Joseph Lumpkin


2 Joseph B. Lumpkin


Angels and Demons: From Creation to Armageddon


Copyright 2009 by Joseph Lumpkin

All rights reserved.

3

Printed in the United States of America No part of this book may be used

or reproduced in any manner whatsoever without written permission

except the case of brief quotations embodied critical articles and

reviews

Fifth Estate, Post Office Box 116,

Blountsville, AL 501

First Edition

Cover Designed by An Quigley

Printed on acid-free paper

Library of Congress Control No: 200992792

ISBN 97819580685

Fifth Estate, 2009


4 Joseph B. Lumpkin


Angels and emons: From Creation o Armageddon 5

Table of Contents

Introducion 7

In The Begining 9

A Little Angelic History 10

Seg the Sage 22

The Alpha 67

Panoramic View 89

Story of Evi 90

The Omega 18

Abou the Ancient Texs 19

Appendix"A 193

Appendix"B 199

Appendix "C 211

Appendix D" 23


6 Joseph B. Lumpkin


Angels and Demons: From Creation o Amageddon 7

Introduction

In 2006 Fifth Estate Pubishers released the book,"Falen Angels,

The Watchers, and the Origins of Evil The book met with wide success,wi only one criticism. It was too short. Peope desired more information Itis with this in md that we present" Angels and Demons: From Creation toArmageddon

Since the writing of the first book, severa new texts have beentransated and explored, incuding the Books of Adam and Eve, The Book ofthe Gian, and the Second Book of Enoch, also called the Book of the Secresof Enoch. In addion, many other sources of iformation have beenaccessed order to beter expain the history and theories behind the

existence of Angels and DemonsAs with any story, there are three basic ways of viewg the content.Alowig for the human propensity to eaborate, one must decide if the taebeing told is true, fictitous, or accurate only in as far as the writer is awareor can explain.

Whether the reader decides the stories and facs presented n thisbook actualy pertain to angels e spiritual sense, or i the ancientauors were atemptng to expla the existence of visitors from other timesor places, whose science appeared to be magic, the fragments of texs herein

will shed light on possibe interpretaonsBy placg the texs in chronologica order, and removing the partsof the texs not pertaining to spirits and gods, we can form a meine of heactiviies of angels, their fa, and e subsequent acivities of those falenangels we cal demons.

Disclaimer

Even though my degree is n Ministry, most of my workg life hasbeen spent i the computer fied. For the last seven years have been

employed as an anayst the "Hypersonic Missie Technoogy project,which is part of he Department of Defense. What this tme taught me washat very intelligent peope aways assume they never have al of the dataand any assumpons coud be wrong We are alowed our opnions butshoud keep an eternay open md. Add to all of his e fact thattechnoogy continues to convert magic of today nto the reaiy of tomorrowand we have a formua of uncertainy regardg descriptions of" Angels,Demons, and gods n ancient texts.

Being a person raised and educated in "tradiona Chrisianity, I

always beeved at those entities mentioned in the Bibe under the namesof Angels, Seraphim, and Cherubim are exacty as the scriptures describethem - spiritua beings made by od for His service Demons are hosesame bengs acting contrary to their natura purpose However, there aremany unanswered questions and concidenta occurrences. Thus, even


8 Joseph B. Lumpkin

though I have my own personal opinion, I entertain the possiblity that Icould be wrong.

Presented to the reader the data from history and ancient texts,

which forced e to question my own traditional beliefs. I draw noconclusions but only ask those questions I have asked myself Whether onestarts with a totally open ind, or with an assumption that the beings in thepages of history are from God, a dfferent space, tme, or dimension, it is mybelief that the reader is wise enough to make up his or her own mnd

To enable the reader to further ivestigate the fascating subject ofangels and demons, the books quoted or used the research of this workare cited along wi a brief description of the individual texts n the chpterentitled, "About the Ancient Texts

Admittedly, the first section of this book is filled with variousunrelated texts that sets a stage to open the reader to the possibilities ofwhat or who Angels could be, but this makes the first chapters read like aflat tire rolls. The story told in the followg chapter will hopefully make itall worth the read It is an amazng story.


Angels and Demons: From Creation to Armageddon 9

In The Beginning

As it is today, those who do good deeds or perform their duty,

always seem to get less attention than those who are evil or rebellious. So it

is with the heavenly hosts. Angels may have headlines in the Bible, but not

n secular books, and certanly not on the movie screen In general, thee is

less iormation available about angels than their fallen and corrupt

counterparts Sex and violence sells and it sold in 200 BCE just as well. As

we will see later, this was also the case in the ancient world and it becomes

obvious as we place the texts in chronological order to develop a storyine of

angels and demons

It is not clear when angels were created The creation of birds, fish,

animals, and plants are mentioned n the book of Genesis The creation of

man was covered n two complete storylines n Genesis, but the creation of

angels deserved no mention We can assume the creation of all spiritua

creatures took place at the same time heaven was created, on the first day

We know that heavenly creatures are grouped nto three divisions

in the Bible of angels, seraphim, and cherubim. Although later, at the end of

the tenth century, Rabbi Moshe ben Maimon," (1135-1204), court physician

to Sultan Saladn of Egypt and author of a commentary on the Mishnah, the

Book of Mitzvot, Mishneh Torah, the Guide to the Perplexed, and many

other works, divided all angels nto ten ranks. Namely: Chayot Hakodesh,

Ophanim, Erelim, Chashmalim, Seraphim, Malachim, Elokim, Bene Elokim,

Cheruvim, and Ishim

These ranks refer to the degree of the angel's comprehension of or

proximity to God His thought was that some have a greater understandng

of God and His ways than others The Rabbi likely took his ideas from the


10 Josep B. Lumpkin

nine degrees of angels taught by the theologians of the Middle East the 5th

century, and later by the Catholic Church in the 6 century.

A Little Angelic Histor

According to Jewish tradition, an angel is a spiritual beg and does

not have any physical characteristics The angelic descriptions provided by

the prophets - such as wgs, arms etc. - are anthropomorphic connections

to their spiritual abilities and tasks

The fst angels mentioned by name in the Bible are Gabriel and

Michael, in the Book of Daniel. The Jerusalem Tamud comments that

reference to agels by name only became common in the period followg

the return of the Jewish people to Israel in 348 BCE. In the Talmud and

Kabbala many more angels are identified by name. Some other commonly

known names of angels include Uriel, Reziel, Metatron, and Laila. In the

Apocrypha Raphael is mentioned, and in e Lost Book of Enoch the leaders

of the fallen angels, also referred to as the Watchers are listed by name.

The Hebrew word for angel is "malach, (malak) which means messenger,

for the angels are God's messengers. Every angel is created to perform

certain tasks; such as announcements, judgments, healing, and other tasks

According to the Zohar one of the angels' tasks is to transport our words of

prayer and Bible study before Gods throne

There are Christia sects that place Jesus into the same group, calling him

an angel Since the English word "angel" comes from the Greek angelos,

which means messenger,' and i the Old Testament, with two exceptions,

the Hebrew word malak, also meanig messenger, and the Old testament

spoke about the coming of "the messenger of the covenant", Jesus Christ

(Malachi 3:1), it is said by some that Jesus was an angel. To take this to its

ultimate conclusion, the Church of Jesus Christ of Latter Day Sain (The



Mormons), view Jesus and Lucifer as brothers.

Joseph Fielding Smith Jr.,the LDS prophet, wrote in his work,

Doctrines of Salvation, Vo.2, Pg.218 -Pg.219

11

"We learn from the scriptures that Lucifer -- once a son of the

morning, who exercised authority in the presence of God before the

foundaions of ths earth were laid rebelled against the plan of salvaion

and against Jesus Christ who was chosen to be the Savior of the world and

who is spoken of as the 'Lamb slain from the foundation of the world."

In the Discourses of Brigham Young, on Pg.53-54 he lets it be known

that Lucifer is the second son, the one known as "Son of the Morning."

"Who wi redeem the earth, who will go forth and make the

sacrifice for the earth and all things it contas?" The Eldest Son said: "Here

am I"; and then he added, "Send me" But he second one, which was

"Luifer, Son of the Morng," said, "Lord, here am I, send me, I will redeem

every son and daughter of Adam and Eve that lives on the earth, or that

ever goes on the earth"

Bruce R. McConkie, in his work The Mortal Messiah, Vol.1, Pg.407-408

under the heading " Lucifer and the Law of Temptation" has the following

to say;

"Hence, there is -- and must be a devil, and he is the father oflies and of wickedness. He and the fallen ange who followed him are spirit

children of the Father As Christ is the Firstborn of the Faer the spirit, so

Lucifer is a son of the morng, one of those born in the morng of


12 Joseph B Lumpkin

preexistence. He is a spirit man, a personage, an entity, comparable in form

and appearance to any of the spirit children of the Eternal Father He was

the source of opposition among the spirit hosts before the world was made;

he rebelled in preexistence against the Father and e Son, and he soght

even then to destroy the agency of man He and his followers were cast

down to earth, and they are forever denied mortal bodies And he, here on

earth, along with all who follow him -- both his spirit followers and the

mortals who hearken to his enticemen -- is contining the war that

commenced in heaven"

In the work of Otten & Caldwell, Sacred Truths of the Doctrine &

Covenants, Vo1.2, Pg.28 it is found that Lucifer rebelled against his

"Heavenly Father.

"We also learn that Lcifer ... was in authority. n the premortal

life (See DC 76:25) Athority in the presence of God is known to s as

priesthood In other words, Lcifer held the priesthood We know that

Lucifer rebelled aganst his Heavenly Father. One of the great nsights given

in is vision was the way this rebellion was manifested

Through reading John A. Widtsoe's work Evidences and

Reconciliations, Pg209, it is learned that Lucifer strove to gain the

birthright of his Elder Brother, Jesus the Christ and became Satan, the

enemy of God.

The story of Lucifer is the most terrible example of sch

apostasy Lucifer, son of the mornng, throgh diligent search for tth and

the se of it, had become one of the foremost in the assembly of those


Angels and Dmons: From Creation to Armageddon 13

invited to undertake the experiences of earth. But, in that Great Council, his

personal ambition and love of power overcame him He pitted his own pan

and wil agaist the purposes of God. He strove to gain e birthright of his

Elder Broer, Jesus the Christ. When his proposition was rejected, he

forsook all that he had gained, woud not repent of his sin, defied truth, and

of necessity lost his place among the followers of God He was no onger

Lucifer, bearer of tuth, who waked in light, but Satan, teacher of untruth,

who slunk in darkness He became the enemy of God and of al who try to

walk accordig to e Lord's commandments One-third of the spiripresent in that vast assemby supported Satan and became enemies of the

truth that they had formerly cherished With him these rebelious spirits ost

thei feowship with e vaiant sons of God What is more, they lost the

privilege of obtaiing bodies of fesh and bood, without which they cannot

gain fu power over the forces of the universe In the face of that defeat, nd

that curse, ey have sought from Adam to the present time to corruptmankind and defeat the Lords purposes"

Jewish tadition holds that there are aso angels who arge our case to God,

and those who accuse us It is written, "He who fufills one good deed of

human kindness, acquires for himsef one angeadvocate; he who commits

one tansgression, acquires against himsef one ange-accuserAccording to some schoos of thought, the term angel in Jewish

iterature can aso refer to the angels who control natre, or to natural

powers given the symbo of an angelic or human form, which are endowed

with Gody powers This explains how there may be many pes of anges

We ae told that anges continualy sig praises around the throne

of God The type of praise they sing refects the particuar angel's spiritualstats The angels' singing is aluded to in the story of Jacobs fight with the

ange, at e end of which the ange pleaded with Jacob to free him "for the

dawn has risen. Accordig to the Midrash, the anges have "shits, singing


14 Joseph B. Lumpkin

at designated tmes of day or night. The angel's rush was because his shift to

sng before God had arrived.

One of the great controversies regarding angels is the problem of

free will Many ancient Jewish teachers espoused a view at angels were

somewhat"one dimensional creatres, made for a particular propose and

possessing no free will Although prima facie this seems suitable, it leaves

us with no explanation as to how Lucfer could choose his own pa of

pride and have the will to rebel and attempt to set up a kngdom of his own

with followers he had gathered to hmself Further, f we give Satan an

elevated status, calling h the crown of creation, to give the gft of free will

to him alone does not account for the ability of one-third of the angels to

follow him in his war against the God who made them all In the end, we

may see the angels are much like ourselves, created wi purpose in mind,

but with free will to flfill or deny their destny

Using the Bible containng the Apocrypha, we can parse the verses

mentionng or describing angels so as to form a overview of what the Bible

has to say about angels The first thing to notice is that there are three major

divisions of spirital creatres mentioned in the Bible: Cherubm, Seraphim,

and Angels. Angels seem the have a military rank and file assignment with

a handful of commanders called, Archangels Angels are smply servants

and messengers

Cherubim (cherubim is the Hebrew masculine plural)

There are two schools of thought as to what the word,"Cherub actually

means Cherubim could mean,"The at of the Glory of God, and is

interpreted Fullness of Knowledge. This could be due to the fact at they

serve near the throne of God and are positioned on the mercy seat of the

ark

The word cherub could also be a word borrowed from the Assyrian


Angels and Demons: Fm Creation o Armageddon 15

kirubu, or krabu, mening, "to be ner" The word nd therefore the being

hs come to designte the hevenly cretures serving close to the throne of

God, who closely surrounded God nd py Hi service.Exodus 2:8-2 - Cherub were plced on the kpporeth, or lid of

the Ark, clled the MercySet The figures were of two cherubim mde of

gold

Kings 6:23 nd 2 Chronicles 3 - Solomon plced in the Holy of

Holies two huge Cherubim of oliv-wood overlid with gold "They stod

on their feet nd their fces were towrds the house", which probbly mensthey fced the Holy Plce or the Entrnce

Exod, 263 Cherubim were embroidered on the Veil of the Tberncle,

seprting the Holy Plce from the Holy of Holies. "With blue nd purple

nd scrlet nd fine twined linen" ey were mde They were two lrge

sized figures representing gurdin spirits.

From Ezekiel 0:4 it cn be concluded tht cherub's ppernce could

not hve been humn one, since the figure is described s hving fce of

mn, nd fce of cherubim, nd the fce of n niml The verse reds,

the first fce ws the fce of cherub nd the second tht of mn, the

third the fce of lion nd the fourth the fce of n egle"

The representtion of the cherubim my hve been brrowed fromEgyptin rt nd deities of the time Figures with humn fce nd two

outstretched wings ttched to the rms re very common Hwkheded

figures re common i Assyrin rt These re winged humn figures

stnding beside plm tree Josephus tells us tht e Jews hd forgotten

wht the figure ws supposed to relly look like nd the Bible gives no

word of explntion However, it my not hve described the figure becuseit ws t one time ubiquitous nd mong e most common figures of

contemporry rt

Whtever the history nd time line of the belief in Cherubim, we



know they were well set in the Jewish psyche no later than 200 B.C.E.,

owing to the records of "The Lost Book of Enoch (First Enoch) and e

"Apocryphal Book of Esdras.

Seraphim: (Hebrew masculine plural form)

The name is derived from the Hebrew verb saraph, to consume

with fire.

The title, "Seraphim, designates a special class of heavenly attendan, each

having six wgs: two to bear them up, two cover eir faces, and two

coverng their feet They were naked, as was the custom to serve in the

presence of God, symbolizing vulnerability. These were His highest

servants. They were there to minister to Him and proclaim His glory as ey

shouted to one another and to all that could hear, "Holy! Holy Holy! Lord

of Hosts, the Earth is full of His glory ... In saiah 66 a seraphim flew

towards the prophet bearing a live coal, which he had taken from the altar.

He touched and purified the prophet's lips with the coal, symbolizing that

henceforth his word would be holy and of inspiration.

The Seraphim are around the throne in a double choir and the volume of

their sgg shakes the foundations of the throne. They are distinct from

the cherubim. The seraphim stand before God as ministering servants

around the throne Although it is difficult to obtan from the single passage

any clear, concise description of them.

As mentioned, many eologians think the name, Seraphim, is

derived from the Hebrew verb sarap, meaning to consume with fire. This

etymology is probable because of saiah 6:6, where one of the seraphim i

represented as carrying a burning coal of holy fire from the altar to purify

the Prophet's lips. However, many scholars prefer to derive it from the

Hebrew noun saraph a fiery and flying serpent, spoken of n Numbers 216


Angels and Demons; From Creation to Armageddon

and Isaiah 4:29, which speaks of the brazen image, which stood in the

Temple n the tme of Isaiah's time, as described in 2 Kings 84.

17

The seraphim and cherubm are mentioned at least twice in the

Book of Enoch. In early Christian Theology, the cherubim and seraphim

occupy the highest rank n the heavenly hierarchy

Later, the cheru and seraph were somees thought to e

other names for thrones and virtues. These were from a list of nne tyes of

angels, developed n the early sixth century A.D The listing of the Nine

Angelic Choirs for angels was developed by a theologian named Pseudo-

Dionysius the Areopagite, n the book "Celestial Hierarchy," and was

endorsed and accepted y Thomas Aquinas in his book, Summa Theologica,

in the thirteenth century They are mentioned n the Bible, but it is not

obvious that all of the stations menoned refer to bengs and not states of

being.

The names of e choirs are:

Seraphim, Cherubm, Thrones, Dominions, Virtues, Powers, Principalities,

Archangels, and Angels.

Some may take exception to the inclusion of Virtues, Domnions,

or Thrones eing in the list of types of angels. They appear to e more

locations or states of beng rather than eings themselves. The church

fathers disagreed.

Many modern scholars attempt to exaggerate the obsession of the

early church about subjec they could never prove by referencg the age-

old question of How many angels can dance on the head of a pin? To e

fair, this particular question has never been found. The modern version n

English dates back at least to Richard Baxter in his 66 tract "The Reasons

of the Christian Religion." Baxter questions the abili and powers of angels

to exist in a material world, concluding "And Schiler with others, maketh



the difference of extension to be this, that Angels can contract their whole

substance into one part of space, and therefore take up virtually no space.

Whereupon it is that the Schoolmen have questioned how many Angels

may fit upon the point of a Needle? This proves only that to the etent of

our science, wisdom, and capacity of critical thinking, man has sought to

discover and know more about angels for centries.

Since Pseudo-Dionysius had espoused his angelic stations around

D 500, the nine divisions of the angelic order had been accepted and

made universal. The angelic order was built on the work St Cyril of

Jerusalem in 370 D and St. Chrysostom in about 400 D These men

were part of the Eastern Church. PseudoDionysius made it fashionable;

Pope Gregory made the angelic order familiar to the Western Churches

Angels have an important place in the Christian religion and the

bible is replete with references to those who provide enlightenment and

spiritual guidance Based on passages in the New Testament and the fifth

century writings of Dionysius the Areopagite, theologians in the Middle

Ages developed a classification containing different levels of angels,

dividing them into nine categories known as 'angelic choirs. The hierarchy

is as follows:

Frs lvl

This is the highest level of angels and therefore the closest to God. These

enlightened celestial beings have the deepest understanding of divinity and

manifest to humans as a beam of pure, shining light, too holy to be looked

upon.

Seraphim protectors of Gods divinity, spreading His word through praise

and song and surrounding His throne, Cherubim guardians of light and

stars and providers of divine love and wisdom, Ophanim portals of Gods

intellect and fl of divine knowledge, these angels are also known as


Angels and Demon: Fm Creation to Armageddon 9

thrones

Second v

Anges n the second eve of the herarchy functon as heaveny governors,

presdng over exstence on earth wthout manfestng er exstence to

humans

Domnons aso known as hashmam These anges take orders from the

frst eve n order to ead the ower ranks of anges and watch over earthy

exstence Vrtues the source of sprtua power and often thought of as

mrace anges, these heaveny engs gude human sprtua growth

Powers reguate the course of hstory on the earth to ensure that Gods

w s carred out

Third v

These anges are sprtua messengers, actng as a nk etween God and

humanknd, carryng Gods w and word to the word

Prncpaties gude countres and naton groups to keep the earth n

aance

Archanges provde gudance n matters of great human mportance

Anges these are the anges wth whom we are most famar, as they ae

concerned wth a matters n our persona ves They gde everyone on

earth, whether we know t or not

The Scrptures eow contan e nne eves or chors of heaveny engs,

whch are

raphm, Cheru, Thrones, Domnons, Vrtues, Powers, Princpaties,

Archanges, and Anges It shoud e noted here that f an ange gves hs

name and s snged out for a great msson he s consdered an archange

Other anges serve eow ths post as part of the army or host of anges


0 Joseph . Lumpkin

saah 6 (6) n the year kng zzah ded, saw e ord seated on a hgh

and lofty throne, wth the a of hs garment fllng the temple (62)

Serahim were statoned aove; each one of them had sx wngs w two

they veled ther faces, wth two they veed ther feet, and wth two they

hovered aloft (63) Holy, holy, holy s the ord of hosts they cred one to

the other "A the earth s fled wth hs gory"

Geness (323) The ord God therefore anshed hm (Adam) from the

garden of Eden, to tll the ground from whch he had een taken (324)

When he expeled the man, he settled hm east of the garden of Eden; and he

statoned the Cheruim and the fery revovng sword, to guard the way to

the tree of lfe

Colossans 6 n hm everythng n heaven and on ear was created,

thngs vsle and nvsle, whether thrones or dominions rincialities

or owers all were created through hm, and for hm (20) t s lke the

strength he showed rasng Chrst from the dead and seatng hm at hs

rght hand n heaven, (2) hgh aove every rinciality ower virtue

and dominion and every name that can e gven n ths age or n e age to

come

Revelaton 2 Then war roke out n heaven; Michael and his angels

attled aganst the dragon Although the dragon and hs angels fought ack

28) they were overpowered and lost ther place n heaven 29) The huge

dragon, the ancent serpent known as the devl or Satan, the seducer of the

whole world, was drven out; he was hurled down to earth and hs mnons

w hm

Tot (22) can now tel you that when you, Tot, and Sarah prayed, t


Angel an Demon: From reaton to Armageon

was I who presened and read e record of your prayers efore he Gory of

he ord and I did he same hing when you used o ury he dead (24)

A he same ime, however, God commssoned me to hea you and your

daughternaw Sarah 2:5) I am Raphae, one o the seven anges who

enter and serve beore the gory o the ord

uke (:26) "And he sixh monh he ange Gabre was sen from God

uno a ciy of Galiee, named azareh, (2) To a virgin espoused o a man

whose name was Joseph, of he house of David and he virgin's name was

Mary

Mahew 8:0 "ee a you despise no one of hese lie ones for I say o

you ha ther anges n eaven aways see he face of My Faher Who is in

Heaven"

This verse is used o prove he exisence of guardian angels

For a complee is of Bilical references o angels, incuding hose in he

Apocrypha, please see Appendix "c.


Joseph Lumpkin

Setting the Stage

Three tmes creaton fell Three tmes Gods declared a separaton; once n

heaven, once on earth, and once etween the two Three tmes, Gods

creaton volated hs wll, so the earth and all theren suffered, or so we are

told

There was a great war n heaven d ucfer, prnce of the angels,

declared hs ntenton to seze the throne of the Most Hgh God Fueled y

arrogance and prde, he whpped up support, promsng onethrd of the

angels a place n hs new kngdom f they followed hm It was a choce to

serve God or rule a pece of what would e left after heaven was destroyed

They thought t etter to rule n chaos than serve n paradse The war was

on

But, hs plan dd not work. Even though ucfer was the pnnacle of

Gods angelc creaton and the greatest of all angels, he could not defeat the

warror Mchael and the army that remaned, for God empowered the host

advancng hs wll

Wth the rage of the vanqushedprdeful, ucfer, now known as

Satan, contnued hs attack, not aganst the heavenly host that had defeated

h, ut aganst the helpless creaton of the God he so hated Ths was to e

the cause of the fall of man

Part of the heavenly host, sll oedent to God, were fulfllng ther

apponted dutes These were called The Watchers They were assgned to

record the deeds of man and watch over the creaton, accountng for

actvtes It was after the fall of the angels and after the fall of man, when

manknd egan to populate the earth, that the Watchers notced the

emergng eauty of the hum women These sprtual engs saw the

women of the earth and wanted them They sought to taste the love and lust

that drove men So they dd, and 200 Watchers fell from the sprtual world



to the aser physca rea The consequences woud teray haunt

manknd forever

et us examne ths story n ts ndvdua sectons

(Reveaton 2)

"And war roke out n heaven Mchae and hs anges fought aganst the

dragon and e dragon and hs anges fought, ut they dd not preva, nor

was a pace found for them n heaven any onger So the great dragon who

was cast out, that serpent of od, caed the Dev and Satan, who deceves

the whoe word; he was cast to the earth, and hs anges were cast out wth

hm

Then I heard a oud voce sayng n heaven, "ow savaton, and streng,

and the kngdom of our God, and the power of Hs Chrst have come, for

the accuser of our rethren, who accused them efore our God day and

nght, has een cast down Therefore rejoce, heavens, and you who

dwe n them

Woe to the nhatants of the earth and e sea For the dev has come

down to you, havng great wrath, ecause he knows that he has a short

te

ow when the dragon saw that he had een cast to the earth, he

persecuted the woman who gave rth to e mae chd But the woman

was gven two wngs of a great eage, that she mght fy nto the wderness

to her pace, where she s nourshed for a tme and tmes and haf a tme,

from the presence of the serpent

So the serpent spewed water out of hs mouth ke a food after the

woman, that he mght cause her to e carred away y the food But the

earth heped the woman, and the earth opened mou and swaowed up

the ood, whch the dragon had spewed out of hs mouth

And the dragon was enraged w the woman, and he went to make war

wth the rest of her offsprng, who keep the commandmen of God and


oseph Lumpkn

have the testimony of Jesus Christ

(The woman mentioned in the aove verse is srae The mae chid that

the woman had given irth to is Jesus The wings given to the woman

represent the grace of God affording a victorious outcome)

Genesis 3

ow the serpent was more crafty than any of the wid animas the

ORD God had made He said to the woman, Did God reay say, You

must not eat from any tree in the garden?"

2 The woman said to the serpent, We may eat fruit from the trees in the

garden, 3 ut God did say, 'You must not eat fruit from the tree that is in the

midde of e garden, and you must not touch it, or you wi die' "

4 You wi not surey die," the serpent said to the woman 5 For God

knows at when you eat of it your eyes wi e opened, and you wi e ike

God, knowing good and evi

6 When the woman saw that the fruit of the tree was good for food and

peasing to the eye, and aso desirae for gaining wisdom, she took some

and ate it She aso gave some to her husand, who was wi her, and he ate

it 7 Then the eyes of oth of them were opened, and they reaized they were

naked; so they sewed fig eaves together and made coverings for

themseves

8 Then the man and his wife heard the sound of the ORD God as he was

waking in the garden in the coo of the day, and they hid from the ORD

God among the trees of the garden 9 But the ORD God caed to the man,

Where are you?

0 He answered, heard you in the garden, and was afraid ecause I was

naked; so hid

And he said, Who tod you that you were naked? Have you eaten from


Angel nd Demon m Cretion to Armgeddon

h r ha I coandd you no o a ro?"

2 Th an said, "Th woan you pu hr wih -sh gav so

rui ro h , and I a i"

3 Thn h ORD God said o h woan, "Wha is his you hav don?"

h woan said, "Th srpn dcivd , and I a"

4 So h ORD God said o h srpn, "Bcaus you hav don his,

"Cusd a you aov a ivsoc and a wid anias! You wi

craw on your y and you wi a dus a h days o your

5 And I wi pu niy wn you and woan, and wn your

osprng and hrs; h wi crush your had, and you wi sri his hL"

6 To h woan h said, "I wi gray incras your pains in chidarng;

wih pain you wl giv irh o chidrn. Your dsir wi or your

husand, and h wi ru ovr you"

To Ada h said, "Bcaus you isnd o your w and a ro h

r aou which I coandd you, You us no a o i,' "Cursd is h

ground caus o you; hrough painu oi you wi a o i a h days o

your i

8 I wi produc horns and hiss or you, and you wi a h pans o

h id

9 By h swa o your row you wi a your ood uni you rurn o h

ground, snc ro i you wr an; or dus you ar and o dus you wi

rurn"

20 Ada nad hs wi Ev, caus sh woud co h ohr o a

h ivng

2 h ORD God ad garns o sn or Ada and his wi and

cohd h 22 And h ORD God said, "Th an has now co i

on o us, nowng good and vi H us no aowd o rach ou his

hand and a aso ro h r o i and a, and iv orvr" 23 So h

ORD God anishd hi ro h Gardn o Edn o wor h ground

ro which h had n an 24 Ar h drov h an ou, h pacd on


Joseph . Lumpkin

th ast sid o th Gardn o Edn chri and a aing sword ashing

ac and orth to gard th way to th tr o i

Why wod God orid nowdg? Why wod th prsit o

nowdg an th pnishnt o xi and vn dath? What did th

crator want to p hiddn ro anind? So say it was th crators

ra idntity, cas th god who cratd Ada was not th tr God at

a, t an ang gon ad, jaos, and dsirng to worshipd as God

his is arcatd n othr vrsions o cration hs ong hiddn

and scrt oos t o a god that is qit ad Th storis t o a god who

oght to p anind ignorant and nsavd In this story on god oght

anothr or th so o an and ans right to r Bo o s ditis

wr what w wod ca angs cas, according to th pop who

rcordd th vnts, oth gods wr thsvs cratd y a sovrign God

Qstions st aris Wr ths gods actay angs or an

advancd rac? Cod thr not hav n a dirnc o opinion within th

adrship as to whthr thir idntitis shod rvad or whthr

so asic odic o nowdg cod shard wi an n ordr to

hp hanity advanc and assr i srviva? t appars that th ang

who dirctd Adas cration wishd to p hi ignorant, t Jss ca

to giv s nowdg H nw that i h opnd Adas ys to th sacrd

nowdg o th God h wod co strongr than his crator

ang

Bu wha hey call "he ree o knowledge o good and evil is he

Though o he ligh They (he angels) saioned hemselves in ron o i

so ha Adam migh no undersand his ullness and recognize his

nakedness and e ashamed Bu i was I (Jesus) who made hem decide

wha hey ae


Angels an Demons rom Creaton to Armageon 7

I said to the savior, Lord, asn't it the serpent that instructed Adam to

eat? he savior smied and said, he serpent instructed them to eat

because of its evi desire to produced sexua ust and destruction so that

Adam oud be usefu to him. Adam kne that he as disobedient to

adaboth (the god that created man) because the ight of the hought

ived in him and made him stronger and more accurate in his thinking

than the head Archon (poer). adaboth anted to harvest the poer

that he himsef had given Adam. And he caused Adam to forget

And I said to the savior, hat is this forgetfuness? He said, It is not

ho Moses rote and it is not ho you have head He rote in his first

book, He put him to seep (Genesis 2:21), but that as ho Adam

perceived it. For aso he said through the prophet, I i make their

minds heavy, that they may not perceive nor understand (Isaiah 6:10)."

he Apocryphon of John

From the book, he Gnostic Scriptures, pubished by Fifth Estate

ubishers

In this astonishing story thr ar utip dits Yadaboth is

th god who cratd th arth and an H is viwd as bing insan and

cru, wishing to p Ada ignorant so h woud srv and worship

Yadaboth orvr Jsus wishd to r an to rva nowdg to hi,

and aow hi to grow This is Gnostc thoogy ( th Gnostc cripturs,

pubishd by Fith Estat)

Gnosticis is a Christian sct that acnowdgs a hirarchy o

ditis with a supr crativ orc at its znith But it was not th

supr god who cratd anind No indd, bcaus this word and

th unctoning o it was viwd as bing iogica, dctiv, and insan


oseph Lumpkin

Bad thgs happnd to good popl, and vl ovrcos good too otn In

th Gnostc vw o th world, th god who cratd ths world was nror

H dsrd to p annd darnss and gnoranc so an would orvr trappd n th lluson that th god thy spo to was th only god

and th tru god H wshd to ord th growth o wsdo and

nowldg o an H wshd to p th as pts, orvr Othr gods

thought drntly Jsus was th hghst craton, ord ro th

pnnacl o thought ro th sprt o a supr God Jsus wshd an to

r through th nowldg o th xstnc o th on tru God

th da o ultpl dts wthn a onothstc rlgon such as

Chrstanty s unsttlng to you, loo closr at th Bl

God standth n th Congrgaon o God (El)

n th dst o gods (loh) H judgth

All th oundatons o th arth ar ovd

sad: Y ar gods,

And all o you sons o th ost Hgh (Elyon)

Nvrthls y shall d l n,

And all l on o th prncs (sar)

Psal 82, 5

As ths vrs pls, thr s to ultpl gods producd y a

sngl supror cratv ntty, and l any aly so osprng ar

sply vl

Is annd caught a war twn gods, as Gnostc scrpturs

suggst? Ar ths Ugods th ons who taught us how to uld, wor

tals, us hrs, rad th sasons, a war, as wll as how to wrt? Dd


Angels and Demons From Creation to Armageddon 9

hy rng us h nowdg ndd o ud h owrs and pyrads o

h ancn word? Whr dd hy co ro? Who ar hy? Wha do hy

wan? Ar hy good or v? And i so ar ruy v wha s h

dnon o v?

A sc cad h Cahars apd o answr hs qusons hy

wro and cocd oos udng a rary hrn papyr ro hs

rary wr dscovrd nar h own o Nag Haad n 945 y a

pasan oy h wrngs n hs codcs coprsd 52 docuns os o

whch ar Gnosc n nar.

h codcs wr proay hddn y ons ro h nary

onasry o S Pachous whn h oica Chrsan Church annd a

Gnosc raur around h yar 390 AD

I s vd h orgna xs wr wrn n Gr durng h rs

or scond cnurs AD h cops conand n h dscovrd cay jar

wr wrn in Copic n h hrd or ourh cnurs AD

Fro h i Gnoscs was ad a hrsy church gan a

pocy o convrson or xrnaon. Bginnng around 390 AD and

connung uni h Cahar xrinaon h church opposd Gnoscs

and a ovns ors and sc ha procdd ro

In 209 Pop Innocn III procad a crusad agans h as

vsgs o Gnosc sc h Cahars For yars h church dscussd

h Cahars apng o dcd hy coud consdrd Chrsan or

no. Evnuay hy woud ad hrca and ordrd o co no

wh h orhodox s o h Cahoc Church

h Cahars hd o hr s. hr docrin ncudd h

ha h word was sp aong s o ar and spr good and v As

wh any Gnosc scs hy vd n asanng ro h word y

puryng hsvs vng a o chasy and povry. hy vd n

quay o h sxs hy vd n h pursu o ruh and

nowdg


0 Joseph umpkn

Th Pop saw Caars as a dangr to th chrch snc th

rs wr adrd or thr odst sty and th Cathar

rshp was growng qcyEvn thogh th Cathars wr an asctc sct, adng vs

o pac and astnnc, thy wr hntd down and d Twnty yars

o carnag and warar oowd n whch cts and provncs throghot

th so o Franc wr systatcay radcatd n an attpt to

vry Cathar On o th worst psods o th war nsd whn ntr

popaton o Toos, oth Cathar and Cathoc, wr assacrd n 23

th Cathar ortrss o ontsgr n th Pyrns was captrd and

dstroyd Thos who rsd to rnonc thr s wr tortrd or pt

to dath y r n spt o contnd prscton, th Cathar ovnt

contnd throgh th 1th cntry, nay dsapparng n th 5th

cntry th chrch cod not nd or dstroy a Gnostc tratr

Th contnt o thr Gnostc tachng srprsd ost

Gnostcs cas spca nowdg o craton and th voton o an.

Fro th oo, Th Apocryphon o John, w rad:

his is he fivefold ceaion of he kingdom of he Fahe hich is he

fis man and he image of he invisible Spii hich came fom Babeo

ho as he divine hough; Foehough Foeknoledge

Indesucibiiy Eena ife and uh.

his is he andogynous fivefod being of he kingdom hich is he en

types of kingdoms hich is he Fahe.

(Five being boh mae and femae o neihe mae no female become

en)

And he ooked a Babelo ih his pue igh hich suounds he

invisible Spii and his spaks and she as impegnaed by him And a


Agels ad Demos From Creatio to Armageddo

spak f ight pduced a light esembling his bessedness but it did nt

equal his eatness his as the nybegtten child f the Mthe

Fathe hich had cme fth It is the nly ffsping and the ny

begtten f the Fathe, the pue Light

And the invisibe, pue, undefied Spiit ejiced ve the light hich

as ceated, that hich as pduced by the fist pe f his hught,

hich is Babel And he pued his gdness ve it until it became

pefect and did nt ack in any gdness, because he had aninted the

chid ith the gdness f the invisibe Spiit It as his chid and the

chid as thee ith him and he pued upn the chid an aninting And

immediatey hen the child had eceived the Spiit, it gified the Hy

Spiit and the pefect Divine hught, because the chid ed these its

existence

And it asked t be given Mind as a fe ke, and he ageed gady

And hen the invisibe Spiit had ageed, the Mind as ceated, and it

attended the aninted ne (Chist), glifying him and Babe And al

these ee ceated in sience

And Mind anted t initiate an actin thugh the d f the invisible

Spiit hus, his ill became an actin and it appeaed ith the mind; and

the ight glified it And the d fled the i It as because f

the d that Chist, the divine sefceated ne, ceated eveything And

Etenal Life and his i and Mind and Feknedge attended and

gified the invisibe Spiit and Babe, because f hm they had been

ceated

And the Hly Spiit pefected and matued the divine Sefceated ne,

and bught the sn, tgethe ith Babe, s that he might pesent

himsef t the mighty and invisible, pue, undefied Spiit as the divine

Selfceated ne, the Chist (the aninted ne) h ludy pcaimed


Joseph Lumpkin

honor to the spirit. He as created through Forethought. And the

invisibe, pure, undefied Spirit paced the divine Sefcreated one of

truth over everything. And he caused every authority to be subject to him

and to ruth, hich is in him, so that he may kno the name of the IA,

hose name is exated above every name. hat name i ony be spoken

to those ho are orthy of it.

From the ight, hich is the Christ, there is incorruptibeness and through

the gift of the Spirit four ights shone from the divine Sefcreated one.

He ished that they might be ith him. And the three are i, thought,

and ife. And the four poers are Understanding, Grace, erception, and

houghtfuness.

And Grace beongs to the everasting ream of the uminary Harmoze,

hich is the first ange. And there are three other kingdoms ith this

everasting kingdom Grace, ruth, and Form. And the second uminary is

Orie, ho has authority over the second everasting ream. And there are

three other kingdoms ith him Conception, erception, and Memory.

And the third uminary is Daveithai, ho has authority over the third

everasting ream. And there are three other kingdoms ith him

Understanding, Love, and Idea. And the fourth uminary, Eeeth , as

given authority over the fourth everasting ream. And there are three

other kingdoms ith him erfection, eace, and isdom (Sophia). hese

are the four uminaries hich serve the divine Sefcreated one. hese are

the teve kingdoms hich serve the chid of god, the Sefcreated one,

the Christ. hey serve him through the i and the ace of the invisibe

Spirit. he teve kingdoms beong to the chid of the Sefcreated one.

A things ere estabished by the i of the Hoy Spirit through the

Sefcreated one.


Angels and Demons rom Creaton to Armageddon

From the Foreknoedge of the perfect mind, through the expression of

the i of the invisibe Spirit and the i of the Sefcreated one, the

perfect Man came into being He as the first reveation and the truh

he pure, undefied Spirit caed him IAdam, he Stranger (not of the

earthy ream, but beonging to the divine ream) he spirit paced him

over the first ream ith the mighty one, the Sefcreated one, the hrist,

by the authority of the first uminary, Harmoze and ith him are his

poers And the invisibe one gave Adam he Stranger an invincibespiritua poer And Adam he Stranger spoke, gorifying and praising

the invisibe Spirit, saying, t is because of you that everything has been

created and therefore, everything i return to you I sha praise and

gorify you and the Sefcreated one and a the reams, the three the

Father, the Mother, and the Son, ho make up the perfect poer

And Adam he Stranger paced his son Seth over the second ream in

hich the second uminary Orie is present And in the third ream the

chidren of Seth ere estabished over the third uminary, Daveithai And

the sous of the saints ere odged there In the fourth ream the sous are

kept of those ho do not kno the peroma and ho did not repent at

once hese are they ho persisted for a hie and repented afterardsthey are in the area of the fourth uminary, Eeeth hey are those hich

gorify the invisibe Spirit

And the Sophia of the eterna ream manifested a thought from hersef

through the invisibe Spirit and Foreknoedge She anted to produce a

ikeness of hersef out of hersef ithout the consent of the Spirit, but hehad not approved She attempted this act ithout her mae consort, and

ithout his permission She had no mae approva thus, she had not

found her agreement She had considered this ithout the consent of the


Joseph . Lumpkin

Spirit and the knoedge of her compiment, but she brought forth her

creation anyay Because of the invincibe poer she possessed her

thought did not remain ide, and something came out of her hich as

imperfect and different from her appearance because she had produced it

ithout her compiment It did not ook ike its mother because it has

another form

As she behed the resuts of her desire, it changed into a form of a ion

faced serpent Its eyes ere ike fireike ightning hich fashed hen

she sa it she cast it aay from her and thre it outside the ream so that

none of the immorta ones might see it, for she had created it in ignorance

She surrounded it ith a brighty going coud and she put a throne in

the midde of the coud that no one might see it except the Hoy Spirit

ho is caed the mother of a that ives And she caed his name

adaboth

his is the first Archon ho took great poer from his mother And he

eft her and moved aay from the ream in hich he as born He

became strong and created for himsef other kingdoms ith a fame of

going fire hich sti existed And he mated ith his on mindess ego

that he had ith him (he masturbated/ or he as ike his mother and did

the same act of creation by himsef) and brought into existence authorities

for himsef

he name of the first one is Athoth, hom the generations ca the reaper

he second one is Harmas, ho is the eye of envy

he third one is KaiaOumbri

he fourth one is abe

he fifth one is Adonaiou, ho is caed Sabaoth (foo or chaos)


Anels and Demons Fom Ceation o Amaeddon

he sixth one is Cain, hom the generations of humans ca the sun

he seventh is Abe.

he eighth is Abrisene

he ninth is obe.

he tenth is Armoupiee.

he eeventh is MeceirAdonein

he tefth is Beias, it is he ho is over the depth of Hades.

(hese coud be the 2 stations of the odiac)

here he paced seven kings corresponding t o the sections o f heaven to

reign over the seven heavens and he paced five to reign over the depth of

the abyss (here ere 7 knon panets at the time of riting.) And he

shared his fire ith them, but he did not reinquish any poer of the

ight hich he had taken from his mother, for he is ignorant darkness.

And hen ight is added to darkness, it made the darkness bright hen

darkness is added to ight, it dims the ight and it became neither ight

nor dark, but it became ike dusk

No the Archon ho is ike the goaming (goom) has three names. he

first name is adaboth (foo/ son of chaos), the second is Sakas, and the

third is Samae And he is evi in the arrogance and thoughtessness that

is in him. For he said, I am God and there is no other God beside me

(Isaiah chapters 45 and 46) He said this because he did not kno here

his strength originated, nor from here he himsef had come.

And the Archons created seven poers for themseves, and the poers

created for themseves six anges for each one unti they became 365

anges (the number of days in the soar year) And these are the bodies

beonging ith the names


Joseph umpkn

he first is Athoth, a he has a sheeps face

he second is Eoaiou, he has a donkeys face

he third is Astaphaios, he has a hyenas face

he fourth is ao, he has a snake face ith seven heads

he fifth is Sabaoth, he has a dragons face

he sixth is Adonin, he has an ape face

he seventh is Sabbede (or Sabbadaios), he has a face that shone ike fire

his is the nature of seven types ithin the eek

But adaboth had a pethora of faces, more than a of them, so that he

coud exhibit any face he ished to any of them, hen he is in the midst

of seraphim (seraphim pura of seraph Seraphim are a cass or type of

ange of hich, according to this text, adaboth seems to be the head) He

shared his fire ith them and became their ord He caed himsef God

because of the poer of the gory (brightness) he possessed that as

taken from his mothers ight He rebeed against the pace from hich

he came

And he united the seven poers of his thoughts ith the authorities that

ere ith him And hen he spoke it became (happened)

And he named each poer beginning ith the highest

he first is goodness ith the first authority, Athoth

he second is foreknoedge ith the second poer, Eoaio he third is

divinity ith the third one, Astraphaio)

he fourth is ordship ith the fourth poer, ao

he fifth is kingdom ith the fifth one, Sabaoth

he sixth is envy ith the sixth one, Adonein

he seventh is understanding ith the seventh one, Sabbateon



And these each have a kingdom (sphere on infuence) ithin the ream

(kingdom of heaven).

hey ere given names according to the gory beonging to heaven for the

poers of their destructiveness. And there as poer in the names given

to them by their creator. But the names they ere given according to the

gory of heaven oud mean their oss of poer and their destruction.

hus they have to names.

He (adaboth) created a things and structured things after the mode of

the first kingdom created so that he might create things in an

incorruptibe manner. It as not because he had ever seen the

indestructibe ones, but the poer in him, hich he had taken from his

mother, produced in him the image of the order of the universe. And

hen he sa the creation surrounding him the innumerabe amount of

anges around him that had come from him, he said to them, I am a

jeaous God, and there is no other God beside me (Exodus 20:3) But by

announcing this he had et the anges ho ere ith him kno that there

is another God. If there ere no other god, hy oud he be jeaous

hen the mother began to move here and there. She reaied she had ost

part of hersef hen the brightness of her ight dimmed And she became

darker because her partner had not consorted ith her.

I (John) said, Lord, hat does it mean that she moved here and there he

Lord smied and said, Do not think it happened the ay that Moses sad

it did above the aters' (Genesis 1:2) No, it did not, but hen she had

seen the ickedness hich had happened, and the fact her son had stoen

from her, she repented. In the darkness of ignorance she began to forget

and to be ashamed. She did not dare to go back there, but she as

restess. his restessness as the moving here and there


Jeph . Lumpkn

And the prideful one stole poer from his mother For he as ignorant

and thought that there as no other in existence except his mother hen

he sa innumerable angels he had created he exalted himself above them

hen the mother recognied that the cloak (body) of darkness as

imperfect and she kne that her partner had not consorted ith her she

repented and ept greatly he entire pleroma heard the prayer of her

repentance and they praised the invisible pure undefiled Spirit on her

behalf And the Spirit agreed and hen he agreed the Holy Spirit

anointed her from the entire pleroma For her consort did not come to her

alone but he brought to her through the pleroma that hich as needed

to restore hat she as lacking And she as alloed to ascend not to

her on kingdom but to the kingdom above her son that she could

remain in the ninth (heaven/ kingdom) until she restored hat she

lacked in herself

And a voice called from the highest kingdom of heaven he Man exists

and the son of Man And the head Archon aldaboth heard it and

thought that the voice had come from his mother He did not kno

hence it came He taught them the holy and perfect MotherFather the

complete Foreknoledge the image of the invisible one ho is the Father

of the all things and through hom everything came into being the first

Man He is the one ho revealed his image in human form

And the hole kingdom of the first (head) Archon uaked and the

foundations of the abyss shook And the underside of aters hich are

above the material orld ere illuminated by the appearance of his

image hich had been revealed hen all the authorities and the head

Archon looked they sa the hole region of the underside (of the


Angels nd Demns Frm Cretn t Armgeddn 9

aters) that as illuminated And through the light they sa the form of

the image (reflected) in the ater.

And he (aldaboth) said to the authorities of him, ome, let us make a

man using the image of God as a template to our likeness, that his image

may become a light for us. And they created by the means of their

various poers matching the features hich ere given to them. And

each authority supplied a feature in the form of the image hich

aldaboth had seen in its natural form. He created a being according to

the likeness of the first, perfect Man And they said, Let us call him

Adam (man), that his name may be a poer of light for us.

And the poers began to create

he first one, Goodness, created a bone essence; and the second,

Foreknoledge, created a sine essence; the third, Divinity, created a

flesh essence; and the fourth, the Lordship, created a marro essence; the

fifth, Kingdom created a blood essence; the sixth, Envy, created a skin

essence; the seventh, Understanding, created a hair essence. And the

multitude of the angels ere ith him and they received from the poers

the seven elements of the natural (form) so they could create the

proportions of the limbs and the proportion of the buttocks and correct

functioning of each of the parts together

he first one began to create the head. EteraphaopeAbron created his

head; Meniggesstroeth created the brain; Asterechme created the right

eye; haspomocha, the left eye; eronumos, the right ear; Bissoum, the

left ear; Akioreim, the nose; BanenEphroum, the lips; Amen, the teeth;bikan, the molars; Basiliademe, the tonsils; Achcha, the uvula; Adaban,

the neck; haaman, the vertebrae; Dearcho, the throat; ebar, the right

shoulder; the left shoulder; Mniarcon, the right elbo; the left elbo;


0 Joseh 8 Lumki

Abitrion the right underarm; Evanthen the left underarm; Krys the right

hand; Beluai the left hand; reneu the fingers of the right hand; Balbel

the fingers of the left hand; Kriman the nails of the hands; Astrops the

right breast; Barroph the left breast; Baoum the right shoulder joint;

Ararim the left shoulder joint; Areche the belly; hthave the navel;

Senaphim the abdomen; Arachethopi the right ribs; Zabedo the left ribs;

Barias the right hip; hnouth the left hip; Abenlenarchei the marro;

Chnoumeninorin the bones; Gesole the stomach; Agromauna the heart;

Bano the lungs; Sostrapal the liver; Anesimalar the spleen; hopithro

the intestines; Biblo the kidneys; Roeror the sines; aphreo the spine

of the body; Ipouspoboba the veins; Bineborin the arteries;

Atoimenpsephei theirs are the breaths hich are in all the limbs;

Entholleia all the flesh; Bedouk the right buttock; Arabeei the penis;

Eilo the testicles; Sorma the genitals; GormaKaiochlabar the right

thigh; Nebrith the left thigh; serem the kidneys of the right leg;

Asaklas the left kidney; Ormaoth the right leg; Emenun the left leg;

Knyx the right shinbone; upelon the left shin-bone; Achiel the right

knee; hnene the left knee; hiouthrom the right foot; Boabel its toes;

rachoun the left foot; hikna its toes; Miamai the nails of the feet;

Labernioum

And those ho ere appointed over all of these are Zathoth Armas

Kalila Jabel (Sabaoth Cain Abel). And those ho are particularly active

in the limbs are the head Diolimodraza the neck ammeax the right

shoulder akouib the left shoulder Verton the right hand Oudidi the

left one Arbao the fingers of the right hand Lampno the fingers of the

left hand Leekaphar the right breast Barbar the left breast Imae the chest

isandriaptes the right shoulder joint Koade the left shoulder joint

Odeor the right ribs Asphixix the left ribs Synogchouta the belly

Arouph the omb Sabalo the right thigh Charcharb the left thigh


Agels ad Demos From Creato to Armageddo

Chthaon, a the genitas Bathinoth, the right eg Choux, the eft eg

Charcha, the right shinbone Aroer, the eft shinbone oechtha, the right

knee Ao, the eft knee Charaner, the right foot Bastan, its toes

Archentechtha, the eft foot Marephnounth, its toes Abrana

(Note: Coud this be those constructing human DNA or the bueprint to

the human form? ere e created as an experiment of another race?)

Seven have poer over a of these: Michae, Ourie, Asmenedas,

Saphasatoe, Aarmouriam, Richram, Amiorps And the ones ho are in

charge of the senses are Archendekta and he ho is in charge of the

receptions is Deitharbathas and he ho is in charge over the imagination

is Oummaa and he ho is over creativity Aachiaram, and he ho is over

the hoe impuse Riaramnacho

he origin of the demons that are in the entire body is knon to be these

four: heat, cod, etness, and dryness And the mother of a of them is

the materia creation And he ho rues over the heat is hoxopha and

he ho rues over the cod is Oroorrothos and he ho rues over hat is

dry is Erimacho and he ho rues over the etness is Athuro And the

mother of a of these is Onorthochrasaei, ho stands in ith them

ithout imits, and she covorts ith a of them She is truy materia and

they are sustained by her

he four ruing demons are: Ephememphi, ho is attached to peasure,

oko, ho is attached to desire,

Nenentophni, ho is attached to grief,

Baomen, ho is attached to fear,

and the mother of them a is AesthesisOuchEpitoe

And from the four demons passions ere created And grief spaned


Joseph B. Lumpn

envy, jealousy, distress, trouble, pain, callousness, anxiety mourning, and

more. Pleasure spawned wickedness, vanity, pride, and similar things.

Desire spawned anger, wrath, and bitterness, and driving passion, the

inability to be satisfied, and similar things. Fear spawned dread,

subservience, agony, and shame. These are both good and evil, but the

understanding of their nature is attributed to Anaro, who is over the

material soul. It belongs with the seven senses, which are controlled by

Ouch-Epi-Ptoe.

This is the number of the angels: together they are 365 They all worked

on it from limb to limb, until the physical (material) body was completed

by them. Now there are other ones in charge over the remaining passions

whom I did not mention to you. But if you wish to know them, it is

written in the book of Zoroaster. And all the angels and demons worked

until they had constructed (fashioned) the physical body. And their

creation was completely devoid of activity and was motionless for a long

time.

And when the mother (Sophia) wanted to recapture the power which was

taken from her by the head Archon, she prayed to the Mother-Father of

the All, who is most merciful. He sent a holy decree containing the five

lights down to the place where the angels of the head Archon reside. They

advised him (Yaldaboth) that he should bring forth the power of the

mother. And they said to Yaldaboth, "Blow some of your spirit into his

face and his body will arise. And he blew the spirit power of the mother

into his (Adam's) face. (Genesis 27) Yaldaboth did not know to do this

because he existed in ignorance. And the power of the mother went out of

Yaldaboth into Adam's physical body, which they had fashioned after the

image of the one who exists from the beginning. The body moved and


ngels and Demns: Frm Creatin t rmageddn 4

g sgh s gh

(S Th Gnosc Scrpurs, pushd y Fih Esa)

Ar w ng od in hs sory ha h craon and apd

dsrucion o an was a war wn as o ngs? Was our craon

parsd ou, as woud n a scinc a?

W s ha hr s or noraon givn rgarding Angs and

Dons in h Gnosc wriings, cuding hr nas and pracics Th

sory o ang, don, God, and an s a copx on, and on ha ay

ad us ro yh no rais w ay no wsh o go

By conrasing and coparng ancn xs conanng angs,

dos, and an a u and panorac hisory is producd In hs hsory

h sarng rvaon o h dscn o an and angs, and h vouon

o vi on arh s cary rvad

Th oos scd or hs purpos ar, Th Frs and Scond Boos

o Ada and Ev, Th Frs and Scond Boos o Enoch, Th Boo o

Jus, Th Boo o Jashr, Th War Scros, Th Boo o h Gans, and

Th Bi Each o s ancin xs carrs whin a pic o h sory By

wavng h sors oghr, h origns o ags and dons ar rough

no ocus

Rad scrpurs ar nrwovn o add dai o h hsory o

spirua ngs In hs cass scrpurs ay nsrd non

chronoogicay Howvr, hs ar digrssons usd o phasiz cran

pons whn h ancn xs

Cran aar Jwsh ora radons and ys wr nsrd a

h appropra pacs n h n Sinc yhs ar gvn ss wgh o

auhniciy, h passags ar ncudd n acs o dsngush h ro

h or accpd xs

Ahough hr wr ragns ro ovr 600 spara scros

ound n h cavs o Quran, ony a w ragns wr usd n racng


44 Joseph . Lumpkin

he hsory of ev The Dead Sea ros coprse docuens, ncudng

exs fro he Herew Be, dscovered eween 1947 and 956 n eeven

caves n and around he Wad Quran on he norhwes shore o he DeadSea. They are Bca and regous docuens of grea hsorca vaue

dang ro eore AD 200

No sory s copee whou a resouon o he proe Essene

erare sees he concuson n he person o heeacher o rgheousness

Ths gre was he essah who woud coe o each and gude he no

he new ngdo. Ths fgure s ued n e person o Jesus as he

esashes hs eerna ngdo a hs second cong Thus, he sory o

anges and deons and ans conques over Saan or asea ends when

he s overcoe and desroyed y he eacher of rgheousness, Jesus, he

essah. The sory presened here s an arevaed one drawn ro he

New Tesaen oos o ahew, ar, ue, John, Acs, and Reveaon

Fro he egnnng o ans ora hsory, hrough our presen age,

and endng wh propheces soe say w occur n hs generaon, e sory

s od. s orgn and concuson are ad ou eore us n he words o

hsorans, press, and prophes, o e read as a warnng o our own

suscepy o enees unseen. Bu, where dd he dea of anges and

deons orgnae?

n wha os woud consder anora andraona word,

anges and deons canno e seen, ouched, or heard hey exs a a,

hey woud sprua engs coaed ro our senses, wh purposes nown

ony o heseves and he source of her assgnens God assgns ass o

anges and Saan drecs deons So, how dd we, as a wordwde race o

peope, coe o eeve ere were such creaures?

One heory has o do wh he evouon of regon sef. Ancen

regons ended o e poyesc wh gods havng donon over ceran



aras o naur or huan aciviis such as wahr, harvs, huning, or

procraion Ohr diis accound or h vionc in h word and wr

avon in naur

In h ara o Egyp hr wr dozns o such diis To prov a

poin, a paria is is cudd in AppndixA:

This is ony a paria is, rprsng so o h gods hough

rsponsi or dircing h ouco o daiy huan aciviy So gods

and goddsss wr hough o nauray good and prdisposd o

hping an in his aairs, whi ohrs wr hough o dsruciv ynaur and rsponsi or dah and dspair

Undrnah i a was h hough ha good and vi coud no

origina ro h sa sourc A ovng and gracious diy coud no

h sa diy ha woud i a wi, ohr, or vn an unorn chid Th

priiiv nd coud no conciv o such a hing Modrn an is no uch

dirnAs h panhon o gods shran and vovd, crain rigions, such

as h Zoroasrians, sd no a duai o gods, or as h odrn

Arahaic aihs o Judais, Isa, and Chrisianiy prsn i, a

onohisic rigion wih an advrsary.

In is ods or, Judais was a coinaion o Canaani and

Jwish rigions, as ach inuncd ohr Y, vn as Judais sraindo r o Canaani poyhis, i coud no copy r, as h

prvious vrs in Psas on pag 28 ndicas

Thr is aso a passag ro Jwish idrash in which Hannah is

praying or a chid a Shioh: ord o h Univrs! Th havnys nvr

di, and hy do no rproduc hir ind Trrsria ings di, u hy

ar ruiu and uipy Thror I pray: Eihr a iora, orgiv a son!

Why do w nd rrncs o vi in rigions ha hod o a sing

good God who crad vryhng? Why is hr a nd or ssngrs,


4 Joseph Lumpkin

cad angs, to do w o an a powru and onscnt God? It s

caus no rgon stands aon. Non s pur A rgons vov and

orrow ro prvous aths, and non can rconc asout good and

asout v anatng ro th sa god

Zoroastrans has so nuncd ajor rgons that any o ts

concpts hav n ntgratd and thought to natv to th othr aths,

such as havn and h, God and th v advrsary ahran, th cong o

th Savour or Saoshyant orn o a vrgn, th ndt cansng o

word y r, th rsurrcton o th dad (Rstah), th craton o a nw

word (Frashogard) and vn th a att twn good and v Ths

s trd down to Judas durng th rgn o Kng Khushru (Cyrus)

o ran Fro Judas th s wr propagatd to Chrstanty and Isa

Why ust thr an advrsary? Agan, w ar ac to th

pro o attptng to justy a sng sourc o good and v wthn our

td nds Evn i God cratd th sourc o v, th r w dspnsd

ro God to th ng rs God ro cupaty o th v acts

prptratd y hs craton (Evn though so arg that angs, and thus

Satan, wr cratd wthout r w)

Coud t that th xstnc o Satan and hs dons ar spy a

copng chans or th onothstc as, or s thr a prsoncaton

o v n th or o a avont ntty? Dd ths ntty prsuad part o a

sprtua ary o ngs to oow h? Was thr an uprsng o v n

havn that attptd to ovrthrow God hs?

Ang and dons: Ar thy th dyng chos o poyths, or th

srvan and ns or th on tru God?

I w copar th st o gods and thr doans to a st o angs,

w can s a para o charactrstcs n varous rgous tradtons Found

n AppndxB s a st o angs and dons ro varous rgons and


Angel and emon From Creation to Armageddon 47

yhs hrogho h word Each has a na and a prpos or powr,

ch i h ancin gods o or poyhisic pas

any o h rigions ha irs agh h xisnc o divin

ssngrs and srvans o god wr poyhisic Thy did no hav h

pus or ncssiy o divs a sing god o nvon or vi aris

Th nion o angs and dons can racd o rigions ha ar no

onohisic, xisng arir han onohis Ths, w ar suc in his

circar ogic gging h qsion: Ar angs and dons h invnion

o h priiv nd, which nvisiond a panhon o gods and hir

srvans, invovd in py and oiona sqas, i hos od gods o

Ro? Ar angs and dons a hrowac o paganis sd o disanc a

singar God ro vi rss o his pra casaiy o craion, or, ar hy

ra? Do angs and dons xis? hy do, ar hy who and wha w

hav n agh hy ar? So ancin x s xacy wha h an

ang, cad h Wachrs, agh annd

Firs, s do a qic xanaion o h ancin x o Enoch

(Th os Boo o Enoch) W ar od ha 200 ings cadTh Wachrs

ad a pac wn hsvs o dscnd n ass o arh and copa

wih h won hy had sn and chosn Th pac was hogh o proc

ach on ro coiing o h vi ac aon. I appars hy hogh ha

a cpaiiy wod ssn h cr or pnishn

Ths wrspiriua ings Ar hy sccdd in hir

corpora dd hy did no rrn o hir poss W ar od in h x o

hir conriion o h nowdg as o haniy Th Wachrs ivd

aong anind, aching ars o wriing, aworng, poions, h s o

hrs, and or Thy ivd wih hir wivs and changd h copxion

o anind orvr Thir osprng ca wha h Bi cas, n

o rnown Ths wr h hros o od hos ings o yh and gnd,


48 Joseph . Lumpkn

who wr or than r ortas o osprng wr thos od giants,

onstrs and anatrs o yth

The Fa of The Wahers

FroTh ost Boo o Enoch, pubishd by Fith Estat

ost Boo o Enoch

Chaptr 6]

And it ca to pass whn th chidrn o n had utipid that in thos

days wr born to th baut and air daughtrs

GEN 61 nd it came to pass when men began to multiply on the face of the eath

and daughtes wee bon unto them 2 Tat the sons of God saw the daughtes of

men that the wee fai; and they took them wives of all which the chose. 3 nd the

LORD said My spiit shall not always stive with man fo that he also is esh: yet

his days shall be an hunded and twenty yeas.

2 And th angs, th sons o havn, saw and ustd atr th, and said to

on anothr: Co, t us choos us wivs ro aong th chidrn o n

3 And hav chidrn with th And jaza, who was thir adr, said to

th: ar you wi not agr to do this dd,

4 And aon sha hav to pay th pnaty o this grat sn

5 And y a answrd hi and said: t us a swar an oath, and a bind

oursvs by utua curss so w wi not abandon this pan but to do this


Angels and Demons m Creation to Armageddon 49

thing.' Then they al swore together and bound themselves by mutual

curses.

6 And they were n all two hundred who descended in the days of Jared in

the summit of Mount Hermon, and they caled it Mount Hermon, because

they had sworn and bound themseves by mutua curses on the act

JUDE 1:5 I will therefore put you in remembrance, though ye once knew this, how

that the Lord, having saved the people out of the land of Egypt, afterward destroyed

them that belied not 6 And the angels who kept not their rst estate, but le their

own habitation, he hath reserved in everlasting chains under darkness unto the

judgment of the great day.

And these are the names of their leaders: Samlazaz, eir eader, Araklba,

Ramee, Kokable, Tame, Rame, Dane, Ezeqeel, Baraqijal,

(Authors note: Slazaz could be another speling of Semjaza, and possibly

be the same entity)

8 Asae, Armaros, Batare, Ananel, Zaqiel, Samsapee, Satarel, Turel, omjae,

Sarie These are their chiefs of tens.

[Chapter

1 And all of them together went and took wives for themseves, each

choosing one for himself, and they began to go in to them and to defie

themseves with sex with them,

GEN5:2 And Noah was ve hundred years old: and Noah begat Shem, Ham, and

Japheth. 61 And it came to pass, when men began to multiply on the face of the


0 Josep . Lumpkn

eath and daghtes wee bo nto them 2 at the sons of od saw the

daghtes of men that the1 wee fa; and they took them wves of all whh they

hose. 3 nd the LORD sad My spt shall not always stve wth man that

he also s esh yet hs days shall be an hnded and twen yeas. 4 ee wee

gants n the eath n those days; and also afte that when the sons of od ame n

nto the daghtes of men and they bae hlden to them the same beame mghty

men whh wee of old men of enown. 5 nd OD saw that the wkedness of

man was geat n the eath and that evey magnaton of the thoghts of hs heat

was only evl ontnally 6 nd t epented the LORD that he had made man on

the eath and t geved hm at hs heat.

2 And the anges taught them charms and spes, and the cuttng of roots,

and made them acquanted wth pants

3 And the women ecame pregnant, and they are arge gants, whose

heght was three thousand cuts (es).

The gan consumed a the work and to of men. And when men coud

no onger sustan them, the gants turned aganst them and deoured

manknd

5 And they egan to sn aganst rds, and easts, and reptes, and fsh, and

to deour one anothers fesh, and drank the ood

6 Then the earth ad accusaton aganst the awess ones

Chapter 8]



And Aael taught men to make swods, and knves, and shelds, and

beastplates, and taught them about metals of the eath and the at of

wokng them, and bacelets, and onaments, and the use of antmony and

the beautfyng of the eyelds, and all knds of pecous stones, and all

colong and dyes

And thee was geat mpety, hey uned away fom God, and commted

foncaton, and they wee led astay, and became coupt n all the ways

3 Semjaa taught the castng of spells, and ootcuttngs, Amaos taught

counte-spells elease fom spells, Baaqjal taught astology, Kokabel

taught the constellatons poten, Eeqeel the knowledge of the clouds,

Aaqel the sgns of the eath, Shamsel the sgns of the sun, and Sael the

couse of the moon. And as men peshed, they ced, and the cy went up

to heaven

[Chapte 9]

And then Mchael, Uel, Raphael, and Gabel looked down fom heaven

and saw much blood beng shed on the eath, and all lawlessness beng

done on the eath

2 And hey aid o each oher Le he crie from he derucion of Earh

acend up o he gae of heaven

3 And now to you, the holy ones of heaven, the souls of men make he

petton, sayng, "Bng ou cause befoe the Most Hgh.

4 And they sad to the Lod of the ages Lod of lods, God of gods, Kng of

kngs, and God of the ages, the thone of you gloy endues though all the


2 Joeph B Lumpkin

geneatons of the ages, and you name s hoy and gloous and bessed to

al the ages!

6 c n s mes e sall sew wo s e blessed and only Poenae

e ng of kngs and Lord of lords 6 o only a mmoraly dwellng n e

lg wc no man can approac uno wom no man a seen nor can see o

wom be onour and power everlasng Amen

5 You have made al thngs, and you have powe ove a thgs and althngs ae eveaed and open n you sght, and you see al thngs, and

nothng can hde tsef fom you

6 Look at what Aae has done, who hath taught al unghteousness on

eath and evealed e etenal secets whch wee made and kept n heaven,

whch men wee stvng to ean

7 And Semjaa, who taught spells, to whom you gave authoty to ule ove

hs assocates

8 And they have gone to e daughtes of men on the eath, and have had

sex wth the women, and have defled themselves, and eveaed to em al

knds of sns

GEN 6 ere were gans n e ear n ose days and also afer a wen e

sons of God came n uno e daugers of men and ey bare cldren o em e

same became mg men wc were of old men of renown

9 And the women have bone gants, and the whoe eath has theeby been

fed wth blood and unghteousness


Agls ad Dmos Fm Cratio to Armagddo 3

GEN 6 And GOD saw a e wckedness of man was grea n e ear and

a ee) magnaon of e ougs of s ear was only el connually 6 And

repened e LORD a e ad made man on e ear and greed m a s

ear

0 And now, hod, th sous of thos who hav dd a cyng out and

makng th ptton to th gats of havn, and th amnt has ascndd

and cannot cas caus of th awss dds whch a don on th ath.

And you know a thngs fo thy com to pass, and you s ths

thngs and you hav pmttd thm, and say nothng to us aout ths

thngs What a w to do wth thm aout ths thgs

[Chapt 0]

Thn sad th Most Hgh, th Gat and Hoy On, U go to th son of

amch

Say to hm Go to Noah and t hm n my nam Hd yousf! and

va to hm th nd that s appoachg that th who ath w

dstoyd, and a food s aout to com on th who ath, and w dstoy

vythg on t.

GEN For ye seen days and wll cause o ran upon e ear fory days

and fory ngs and ee) lng subsance a ae made wll desroy om o

e face of e ear

IAnd now stuct hm as to what h must do to scap that hs offspng

may psvd fo a th gnatons of th wod


4 Joseph 8. Lmpki

GEN 6 Ad Gd aid u Nah, The ed f all eh i cme befe me f he

eah i lled wih ilece huh hem ad, behld, will dey hem wih he

eah Make hee a ak f phe wd m hal hu ake i he ak, ad

hal pich i wihi ad wihu wih pich

4 And again e Lod said to Raphae: Bind Aae hand and foot and cast

him into the dakness and spit open the deset which is in Dudae and cast

him in

And fi the hoe y coveing him with ough and jagged ocks and cove

him with dakness and et him ive thee fo eve and cove his face that he

may not see the ight

6 And on the day of the geat judgment he sha e hued into the fie.

7 And heal the earth hich the angels have ruined, and proclaim the

healing of the earth, for ill restore the earth and heal the plague, that

not all of the children of men may perish through all the secret things that

the Watchers have disclosed and have taught their sons

ROM 88 F eck ha he uei f hi pee ime ae why be

cmpaed wih he l which hall be eealed i u 9 F he eae

epecai f he ceaue waieh f he maeai f he f Gd 20 F

he ceaue wa made ubjec aiy, willily, bu by ea f him wh

hah ubjeced he ame i hpe, 2 Becaue he ceaue ie al hall be

delieed m he bdae f cupi i he liu libe f he childe f

Gd


ns nd mons: rom Crton to rmddon

8 The whoe eah has been couped hough he woks ha wee augh

by Azaze o hm ascbe ALL SN.

9 To Gabe sad he Lod Poceed agans he basads and he epobaes,

and agans he chlden of foncaon and desoy he chden of

foncaon and he chden of he Waches. Cause hem o go agans one

anohe ha hey may desoy each ohe n bae Shoen he days

GEN 6 Ad he LORD aid will dey ma whm hae ceaed m he

face f he eah bh ma ad bea ad he ceepi hi ad he fwl f he

ai f i epeeh me ha hae made hem 8 Bu Nah fud ce i he eye

f he LORD

0 No eques ha he Waches he fahes make of you sha be ganed

hem on he behaf; fo ey hope o lve an eena lfe, and ha each one

of hem w ve fve hunded yeas.

And he Lod sad o Mchae Go, bnd Semjaza and hs eam who have

assocaed wh women and have defled hemseves n a he

unceaess.

When he sons have san one anohe, and hey have seen he

desucon of he beloved ones, bnd hem fas fo seveny geneaons

unde he hs of he eah, un he day of he consummaon of he

judgmen and un he eena judgmen s accomplshed

Auhos noe 70 geneaons of 00 yeas = 00 yeas.

n hose days ey sha be ed off o he abyss of fe and o he omen

and he pson n whch hey shal be confned fo eve


6 osph B umpkin

14 The emz be bur up it he codemed ad hey il be

desroyed havig bee boud ogeher it em o e ed

geeraios

15 Desroy he spiris of ut ad he chidre e Wachers because

hey have wroged makid

6 Detroy all rong from the face of the earth and let every evil ork

come to an end and let (the earth be planted ith righteoune) the plant

of righteoune and truth appear and it hall prove a bleing the ork

of righteoune and truth hall be planted in truth and joy for evermore

GEN6 :7 And the LORD said, Iwill destroy man whom have created from

the face of the earth; both man, and beast, and the creeing thing, and the

fowls of the air; for it reenteth me thatIhave made them

7 Ad he he righeous survive ad live uil hey bege

housads childre ad he days heir youh ad heir od age

hey compee i peace

GEN 8:2 ile the eath emaieth, eedtime ad haet, ad cld ad heat, ad

umme d wite, ad day ad iht hall t ceae

GEN 9 Ad Gd bleed Nah ad hi , ad aid ut them, Be uil, ad

multiply, ad epleih the eath


Angels and Deons Fro Creation to Arageddon 7

8 Ad h shall h whol arh b uilld righousss ad shall b

plad wih rs ad b full of blssig Ad all dsirabl rs shall b

plad o i ad hy shall pla vis o i.

19 Ad h vi which hy pla shall yild frui i abudac ad as for

all h sd which is sow ach masurm (of i) shall bar a housad

ad ach masurm of olivs shall yild prsss of oil

20 You shall clas h arh from all opprssio ad from all

urighousss ad from all si ad from all godlssss ad all h

uclass ha is brough o h arh you shall dsroy from off h

arh.

2 All h childr of m shall bcom righous ad all aios shall offr

adoraio ad shall prais M

22 Ad all shall worship M Ad h arh shall b clasd from all

dlm ad from all si ad from all puishm ad from all orm

ad will vr agai sd aohr flood from his graio o all

graios ad for vr

sis 6

1 Wh m bga o icras i umbr o h arh ad daughrs wr

bor o hm 2 h sos of od saw ha h daughrs of m wr

bauiful ad hy marrid ay of hm hy chos. Th h LORD said

"My Spiri will o cod wih ma forvr for h is moral; his days will

b a hudrd ad wy yars"

4 Th Nphilim wr o h arh i hos days ad also afrward

wh h sos of od w o h daughrs of m ad had childr by

hm Thy wr h hros of old m of row.


8 Jsph 8 . Lmpki

(The wod Nephilim meas The alle.)

Why did he waches say? Did hey fom a aachme o he

wome? Did hey love hem o wee hey simply apped o eah. These

spiial eigs did o eed o say. They cold have lef o coe ohe

females. They cold have waged wa o ma ad led ove hem. sead

hey sayed ad agh. cold have ee possile fo hem o eed

angels and demons from creation to armageddon

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