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First Human Embryos Edited in U.S.
Oh yes, angelic beings are simply too stupid to do this or inspire human beings to this either...
As the headline of the quoted article reads: Researchers have demonstrated they can efficiently improve the DNA of human embryos....
The main fallen angelic leaders are mentioned in Enoch as teaching the "Cutting of Roots" to human beings. While this involves the grafting of roots together to make a new type of fruit tree, or flower, it also an imply something else. In the bible, the root is a symbol denoting a family linage, such as the Messiah coming from the root of Jesse...
There are things that just make you say hmmm...
Mat 24:37-42 But as the days of Noah were, so also will the coming of the Son of Man be. NKJV
Luke 17:26-36 And as it was in the days of Noah, so it will be also in the days of the Son of Man..NKJV
Note:1 Pe 3:19. 20
Next on the Sons of God...
Pulpit Commentary
Job 38:7
When the morning stars sang together. The stars generally, or the actual stars visible on the morn of creation, are probably meant. They, as it were, sang a song of loud acclaim on witnessing the new marvel. Their priority to the earth is implied, since they witness its birth. Their song is, of course, that silent song of sympathy, whereof Shakespeare speaks when he says, "Each in its motion like an angel sings" (’Merchant of Venice,’ act 5. sc. 1). And all the sons of God shouted for joy. "The sons of God" here must necessarily be the angels (see Job 1:6; Job 2:1), since there were no men as yet in existence. They too joined in the chorus of sympathy and admiration, perhaps lifting up their voices (Rev 5:11, Rev 5:12), perhaps their hearts only, praising the Creator, who had done such marvellous things.
Next on Jude 1:6...
Cambridge Bible for Schools and Colleges - Commentary
Jude 1:6
And the angels which kept not their first estate] The two last words answer to a Greek term which may either mean “beginning,” i.e. their original constitution, the meaning adopted in the English version, or “sovereignty.” The latter sense may mean either that they rejected the sovereignty of God, or that they abandoned the position of power and dignity which He had assigned them. Looking to the fact that the term is used in the New Testament, as by Jewish writers, as describing a class of angels (the “principalities” of Eph 1:21; Eph 3:10; Eph 6:12; Col 1:16; Col 2:15), the latter explanation is probably the true one. On the nature of the sin referred to, see notes on 2Pe 2:4.
but left their own habitation] As this is named as the sin, not as the punishment, it seems to imply a descent from the region of heaven to that of earth, like that implied in the language of Gen 6:2.
he hath reserved in everlasting chains …] The words, like those of 2Pe 2:4, seem to indicate a distinction between the angels who were thus punished, and the “demons” or “unclean spirits” with Satan at their head, who exercise a permitted power as the tempters, accusers, and destroyers of mankind, the “world-rulers of this darkness” of Eph 6:12, who even “in heavenly places” carry on their warfare against the souls of men. It is possible that St Jude recognised such a distinction.
His language, like that of St Peter, follows the traditions of the Book of Enoch, which speaks of fallen angels as kept in their prison-house till the day of judgment (xxii. 4), and those which are represented by the Midrasch Ruth in the Book of Zohar, “After that the sons of God had begotten sons, God took them and brought them to the mount of darkness and bound them in chains of darkness which reach to the middle of the great abyss.”
A fuller form of the Rabbinic legend relates that the angels Asa and Asael charged God with folly in having created man who so soon provoked Him, and that He answered that if they had been on earth they would have sinned as man had done. “And thereupon He allowed them to descend to earth, and they sinned with the daughters of men. And when they would have returned to Heaven they could not, for they were banished from their former habitation and brought into the dark mountains of the earth” (Nischmath Chaim in Nork’s Rabbinische Quellen und Parallelen).
The resemblance between this tradition and that of the Zoroastrian legend of the fall of Ahriman and his angels, and again of the punishment of the Titans by Zeus in the mythology of Hesiod (Theogon. 729), shews the wide-spread currency of the belief referred to. How far this allusive reference to a tradition which the writers accepted stamps it with a Divine authority as an article of faith is a question the answer to which depends on external considerations as to the nature of the inspiration by which the writers who so referred were guided. The office of the interpreter is limited to stating what, as far as can be gathered, was actually in the thoughts of the writer.
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