Moses Tells Us Exactly How the Nephilim Returned After the Flood

Introduction of the Nephilim in Scripture

Rob Skiba discusses Genesis 6, focusing on verse 4, which mentions the Nephilim being present both “in those days and also after that.” This event occurred during the time of Jared on Mount Hermon, based on information found in texts such as Enoch, Jasher, and Jubilees. Skiba refers to these as “biblically endorsed extra-biblical texts” because the biblical authors reference or infer from these works, which synchronize with the chronology of Genesis. He compiled these texts alongside Genesis to highlight their correlation and the differences between the King James Bible and the Septuagint.

The Genesis 6 Experiment and the Days of Jared

Using a timeline derived from various scholars and personal research, Skiba estimates the Genesis 6 experiment occurred around 3550 BCE, not long after the creation of the world. He argues that the Nephilim were created during this period when “the sons of God” (Watcher angels) mated with human women. The result was a race of giants, who became known as the Nephilim. He emphasizes that this event was unique to the days of Jared and does not support the idea of multiple angelic incursions.

Nephilim Before and After the Flood

Skiba explains that the Nephilim of Jared’s time were “mighty men of old,” with the Hebrew word olam implying a reference to events from a very distant past. Moses, writing over 850 years after the flood, used olam to emphasize that the Nephilim were from a time long before, not recently seen in the land of Canaan.

The Book of Enoch provides additional context, describing the severe judgment that fell upon the Watchers who participated in this experiment. Archangel Michael expressed shock at the severity of their punishment, suggesting that no other angels would dare repeat such an action.

Genetic Corruption and the Judgment of Humanity

Skiba argues that Genesis 6:1-18 describes not only the angelic-human unions but also the widespread genetic corruption that resulted from these unions. Genesis 6:12 mentions that “all flesh had corrupted its way upon the Earth,” referring to both humans and animals. Skiba draws on Jasher 4:18 and Jubilees 7:24, which describe the mixing of species and genetic manipulation that provoked God’s judgment.

Rob suggests that genetic corruption was central to God’s decision to flood the Earth, with Noah and his family being spared due to their genetic purity.

The Role of the Nephilim’s Disembodied Spirits

After the flood, the spirits of the Nephilim, who had died in a great pre-flood war, became demons or “wandering spirits.” Skiba asserts that these disembodied Nephilim spirits sought host bodies to reinhabit, which led to further genetic experimentation and manipulation. This manipulation, described in extra-biblical texts, produced animal-human hybrids and possibly violent creatures like the dinosaurs mentioned in mythology.

The Return of the Nephilim After the Flood

Skiba argues against the idea of multiple angelic incursions after the flood. He believes the Nephilim returned through the post-flood genetic manipulation described in Genesis 6:3 and reflected in the cultures of the Canaanites. The Canaanites, particularly those in the land of Canaan, were descendants of Ham, Noah’s son. Skiba points to Moses’ repeated emphasis on the genealogical connection between Ham and Canaan as evidence that the Nephilim bloodline continued through Ham’s lineage.

Conclusion: The Nephilim’s Continued Influence

In conclusion, Skiba asserts that the return of the Nephilim after the flood was facilitated by genetic manipulation and the actions of Ham’s descendants, particularly the Canaanites. The continued presence of the Nephilim in the biblical narrative reflects the ongoing struggle between divine creation and genetic corruption.