The Chronicles of Jerahmeel, which you can get here, is a folklore peppered text which mixes accretions to the Bible with Roman history. The author claims to be Eleasar ben Asher the Levite (14th c. AD) who seems to have been more of a complier or otherwise editor who put together ancient and medieval Hebrew sources.
Cain’s wife’s name is said to be Qalmana (see Where did Cain get his wife?) who gave birth to Enoch after whom Cain named a “city” which he built. He “used to entice the people, and to rob and plunder them,” etc. and that Enoch was “the counterpart of Enoch the righteous whom God took to Himself and trained for the day which is entirely Sabbath….the city became very corrupt until the other Enoch will arise, the seventh from Adam, and dedicate it anew with a holy dedication, together with the sons of Lemech, who slew Cain in the seventh generation, after Cain had confessed his sin, repented, and his punishment had been suspended until the seventh generation” which is identifying the “young man” referenced in Genesis 4 which is more generic in stating, “Lamech said unto his wives…I have slain a man to my wounding, and a young man to my hurt” yet, Cain was not “young” especially in relation to Lamech but some still think he murdered Cain due to his going on to state, “If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold” which seems to be merely that: if for Cain this was the case in general then for Lamech more so.
The Jerahmeel text tells, “They were all wicked, for all the descendants of Cain were called the seed of evil-doers, and all his descendants were swallowed up by the flood.” Now, Lemech is said to have begotten Jabal and his brother Jubal who invented ranching, “locks which are made to prevent thieves entering the house,” “the science of music,” etc. Jubal “heard of the judgments which Adam prophesied concerning the two trials to come upon his descendants by the flood, the dispersion and fire, he wrote down the science of music upon two pillars, one of white marble, and the other of brick, so that if one would melt and crumble away on account of the water, the other would be saved.”
We are then told that Tubal Cain was adept at metal working of all sorts including “implements of war” and this led to “graven images for worship.” The text has a version of Genesis 4:26 which states that Seth begat Enos which is when “began men to call upon the name of the LORD” which the text has as “In the days of Enosh men began to be designated by the names of princes and judges, to be made gods, applying to them the name of the Lord. They also erected temples for them, but in the time of Re’u they were all overthrown” which follows directly with that which in the Bible is Genesis 6 which the text has as, “It came to pass when man began to multiply upon the face of the earth, that the children of Elohim—that is, the seed of Seth—looked upon the daughters of man—that is, the seed of Cain—and they took them wives of all which they chose, and begat those giants that peopled the earth in the days of Noah.”
Thus, the text is inserting an interpretation right into what ought to have been a text—see Early commentaries on Genesis 6: Angels or not – interactive chart.
The text asserts that “During the whole lifetime of Adam the sons of Seth had not intermarried with the seed of Cain, but when Adam died they intermarried…For seven generations the descendants of Seth kept righteous, but thenceforward they became wicked. It was for this reason that God repented that He had made man” even though Genesis states, “And GOD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. And it repented the LORD that he had made man on the earth, and it grieved him at his heart.”
We are not told why it is only male Sethite sons of God and only female Cainites daughters of men: why not some mixture of the two genders from each lineage? The angel view explains why only male sons of God and only female daughters of men since angels look like human males.
The Chronicles of Jerahmeel then simply asserts that “From the seed of Seth and Cain there came forth the giants, who, from their haughtiness of spirit, fell and became corrupt, and were therefore swept away by the waters of the flood, and therefore they were called ‘Nefilim’ (the fallen).” Their height is not specified nor is why two sets of humans marrying each other results in giants.
The text also claims “They compared themselves to princes and to men of noble descent—sons of Elohim, lords and judges” playing off of the claim that the sons of God were just that: lords or judges and goes on to paraphrase Psalm 82:6 “I have said, Ye are gods; and all of you are children of the most High. But ye shall die like men, and fall like one of the princes” which the text applied to the giants thusly, “Concerning them it is said, ‘Therefore like unto man ye shall die, and as like unto princes ye shall fall.’”
The Chronicles of Jerahmeel’s section XXV is titled “The Midrash of Shemhazai and ‘Azael” which has Rabbi Joseph stating, “When the generation of Enosh arose and worshipped idols, and when the generation of the flood arose and went astray, God was grieved that He had created man” it then names two angels, “Shemhazai and ‘Azael” whoc “appeared before God, and said, ‘O Lord of the universe, did we not say unto Thee when Thou didst create Thy world, ‘Do not create man’?” and they end up petitioning God thusly, “Give us Thy sanction, then, and let us descend among the creatures” which God did and, wouldn’t you know it, “As soon as they descended and beheld the daughters of man that they were beautiful, they began to disport themselves with them, as it is said, ‘When the sons of Elohim saw the daughters of man,’ they could not restrain their inclination.”
Well, Shemhazai told his wife Estirah “the name by the mention of which thou art enabled to ascend to heaven” which she used and “thereby ascended to heaven” about which “God said, ‘Since she has departed from sin, go and set her among the stars’—it is she who shines brightly in the midst of the seven stars of Pleiades; for that she may always be remembered God fixed her among the Pleiades.”
The mighty angel ‘Azael well, basically became a fashion designer cosmetologist or something as he “was appointed chief over all the dyes, and over all kinds of ornaments by which women entice men to thoughts of sin.” Shemhazai
Another non-biblical angels is referenced which is Metatron (see On Megatron & Metatron & Supernatural & Star Wars) to inform Shemhazai, “God will destroy His world, and bring upon it a flood” and Shemhazai “was sorely troubled about his sons and his own iniquity” and asked, “How shall my children live, and what shall they eat, and if the world is destroyed what shall become of my children, for each one of them eats 1,000 camels, 1,000 horses, and 1,000 oxen daily?” hope they took in some heavy doses of fiber so as to, well, move that stuff along—capiche?
Heyya and Aheyyah, two of Shemhazai overfed sons, had a dreams according to which one “saw a great stone spread over the earth like a table, the whole of which was covered with writing. An angel descended from heaven with a knife in his hand and obliterated all the lines, save one line only with four words upon it” and the other “dreamt that he saw a lovely garden, planted with all kinds of trees and beautiful things. An angel descended from heaven with an axe in his hand, and cut down all the trees, so that there remained only one tree containing three branches.” Shemhazai’s interpretation is that “God is about to bring a flood upon the world, to destroy it, so that there will remain but one man and his three sons.” This is much like a something I noted in Dead Sea Scrolls Book of Giants, the Bible & the Book of Enoch.
Well, Shemhazai “repented and suspended himself between heaven and earth, head downwards, because he durst not appear before God, and he still hangs between heaven and earth.” Finally, we are told no more about Heyya but ‘Azael “did not repent,” his dyes still “entice man to commit sin, and he still continues to sin.” This portion of the story seems to have been invented so as to define the Hebrew name of the “scape goat” as “when the Israelites used to bring sacrifices on the day of atonement, they cast one lot for the Lord that it might atone for the iniquities of the Israelites, and one lot for ‘Azael that he might bear the burden of Israel’s iniquity.”
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