Defending the Book of Enoch and Explaining the Pre- and Post-Flood Nephilim

Location of the Genesis 6 Event

Rob Skiba introduces the topic by referring to the Genesis 6 event, which he calls the “Genesis 6 experiment.” He notes that researcher David Flynn identified this location as 33.33 degrees east from the Paris prime meridian and 33.33 degrees north. Skiba connects these coordinates to the biblical account of one-third of the angels falling with Satan, equating this with 33.33%. He adds that this location, Mount Hermon, is exactly 32,012 nautical miles from the Paris meridian and 2,012 nautical miles from the equator, drawing parallels with the year 2012.

Mount Hermon is described as the place where the Nephilim were born, referenced in Genesis 6:4. This verse describes the Nephilim as the offspring of the sons of God and the daughters of men, leading to a race of mighty men of old, also known as the men of renown.

The Sons of God in Genesis 6

Skiba addresses the controversial interpretation of the “sons of God” in Genesis 6, challenging the popular theological view that these were the descendants of Seth. He points to the consistency between Genesis 6 and 1 Enoch 6, where the “sons of God” are clearly identified as angels. Skiba draws attention to the fact that the phrase “sons of God” is used elsewhere in the Bible, particularly in the Book of Job, to refer to angels.

Further, Skiba mentions the Hebrew understanding and other ancient texts, such as Enoch, that describe these beings as fallen angels. He rejects the idea that these were human descendants, emphasizing that the phrase clearly points to angels, as confirmed by early Jewish texts like the Book of Job and Genesis.

Azazel and the Day of Atonement

In discussing the term “scapegoat” found in Leviticus 16, Skiba explains that it refers to Azazel, a name linked to the fallen angels in the Book of Enoch. He elaborates on the significance of this in the Day of Atonement ritual, where the Israelites would lay their sins on a goat and send it into the wilderness, symbolically transferring their sins to Azazel. This act aligns with the story in Enoch, where Azazel is blamed for leading humanity into sin.

Giants in the Old Testament

Skiba traces the presence of giants throughout the Old Testament, particularly in the stories of Goliath, Og of Bashan, and the various tribes of giants mentioned in Numbers and Amos. He connects these giants to the Nephilim, suggesting that their presence continued after the flood. Both Peter and Jude make reference to angels who sinned and were bound, which Skiba links directly to the angels in Genesis 6.

Skiba suggests that these imprisoned angels are the ones referred to in 1 Peter 3 and 2 Peter 2:4, as well as in Jude 6. He believes that without the Book of Enoch, these references cannot be fully understood.

External Testimonies of Giants

Skiba references the Jewish historian Josephus, who wrote about the giants in his works Antiquities of the Jews, comparing them to the Titans of Greek mythology. Josephus claimed that these giants, known as Nephilim, were born from angels who mated with human women, confirming the biblical narrative. Skiba further notes that the Greeks equated the Nephilim with their Titans, suggesting a shared ancient understanding of giants.

Timeline of the Genesis 6 Experiment

Skiba estimates that the Genesis 6 event took place around 3550 BCE. He believes the first generation of Nephilim, described in Enoch, lived for 500 years and were killed off in a conflict similar to the Greek myth of the Titans. He argues that this “Clash of the Titans” occurred before 3000 BCE.

The Pre-Flood Return of the Nephilim

Skiba posits that the Nephilim returned before the flood, not just after, as is commonly believed. By comparing Genesis with other ancient texts like Enoch, Jasher, and Jubilees, Skiba finds evidence of the Nephilim’s influence before the flood. He explains that Noah and his sons were genetically pure, but all other life had been corrupted, possibly through the mixing of species, a practice described in these extra-biblical texts.

The Role of Angels in Building the Ark

Skiba addresses claims that the Book of Enoch contradicts the Bible, particularly the claim that angels helped Noah build the ark. He argues that Genesis does not specify who assisted Noah, leaving room for the possibility that angels, as mentioned in Enoch, could have helped.

The Post-Flood Return of the Nephilim

Skiba challenges the notion of multiple angelic incursions after the flood. He argues that the Nephilim mentioned in Genesis 6:4 were from the days of Jared, not Noah. Skiba believes that God’s judgment on the Watchers was severe enough to prevent any future angelic transgressions. The size of the Nephilim diminished over time, with post-flood giants like Og of Bashan being much smaller than their pre-flood counterparts.

Skiba also notes that the judgment against the Watchers included watching their own children, the Nephilim, destroy each other in battle.

The Spread of Nephilim After the Flood

Skiba explores the genealogies of Noah’s sons and their descendants, noting that giants appeared in Canaan’s lineage (Amorites, Hittites) and possibly in the line of Cush (through Nimrod). He argues that the Nephilim bloodline was preserved through these descendants, leading to the giants encountered by the Israelites in the promised land.

In particular, he points to Amos 2:9, which describes the Amorites as being as tall as cedar trees, a reference that he interprets as evidence of their enormous stature.

Conclusion

Rob Skiba presents a detailed defense of the Book of Enoch, supporting the idea that fallen angels mated with humans to produce the Nephilim both before and after the flood. He ties ancient Jewish, Greek, and biblical sources together to argue that giants, the Nephilim, played a significant role in early human history.