For example, in the book of Genesis, there is a mention of the "sons of God" who intermingle with the daughters of men, and some interpretations identify these "sons of God" with the Ishim.
Yet several researchers connect the Anakim to the Nephilim, the oversize hybrid offspring of the sons of gods and the daughters of men mentioned in Genesis 6:4.
Biblical references to “sons of God” (Genesis 6:1–4) who interacted with humans.
Possibly the Tower of Babel event (Genesis 11), interpreted as a technological or spiritual intervention and cutoff.
Some traditions and alternative readings propose that multiple Elohim (divine beings) once ruled or interacted with humanity physically, referencing Genesis 6:1–4, Psalm 82, or Deuteronomy 32:8 in older versions.
For example, the Genesis 3 account featuring Yahweh and the serpent is compared to older stories of Enlil and Enki found on Mesopotamian tablets such as the Enuma Elish and Atra-Hasis.
The Ruach and Elohim in the Hebrew Genesis
Genesis also briefly alludes to a united landmass resembling the supercontinent Pangaea.
Source: Book of Genesis, Chapter 1, Hebrew Bible (circa 6th–5th century BCE, translated).
These texts, including the Sumerian Eridu Genesis, consistently describe a single, divine-initiated flood, with heroes like Atrahasis, Utnapishtim, and Ziusudra surviving by building boats.
The Epic of Gilgamesh and Eridu Genesis focus solely on one flood, with no reference to a second event.
The Book of Jasher (Pseudo-Jasher) significantly expands the Genesis account with additional narrative about the corruption of mankind, Noah’s efforts, and divine warnings.
Chapters 4–6 expand on Genesis 6.
This echoes Genesis 6:2 and is often interpreted as a reference to Nephilim (giants or hybrids).
Genesis is concise; Jasher provides narrative elaboration.
The Deluge: Divine Restraint ReimposedThe flood in Genesis cleanses moral chaos to restore order, preserving the righteous like Noah for alignment with the divine.
Appearances: 5 times (Genesis 6:2, 6:4; Job 1:6, 2:1, 38:7)
It’s personal, militaristic, covenant-driven—more exodus epic than spiritual genesis.
Source: Berossus, a 3rd-century BCE Babylonian priest, in his Babyloniaca (preserved via later Greek fragments, e.g., Syncellus), retells the Sumerian flood myth akin to Ziusudra (Eridu Genesis) or Utnapishtim (Gilgamesh).
Given that the Talmud and Genesis describe a celestial event affecting Earth's water systems, we must consider whether a Taurid impact event could have played a role.
In Genesis 7:11, it states:"On that day, all the fountains of the great deep burst forth, and the windows of the heavens were opened."
The sequence in Genesis (fountains of the deep, then rain) suggests an initial seismic or impact-driven water release, followed by extreme atmospheric reactions.
I've studied and taught through the Book of Genesis many times in churches worldwide, training pastors in interpreting texts.
The Bible, in its 6th chapter of Genesis, refers to unions between gods and the adamites, which resulted in giants on Earth.
A friend of mine suggested that Genesis I is almost a perfect description of conditions on our planet immediately following a tumble.
On rereading it, I had to agree; Genesis II even mentions that a mist, or flood, went up from the earth and watered the whole face of the ground.
Certainly, their knowledge of prehistoric languages could be a key, and later we’ll discuss the role of Naga and Ancient Mayan in the story of Adam and Eve; first, however, let’s examine the history of Genesis I, II, and III.
So let’s review the event—two cataclysms ago—and then apply our knowledge toward a representative translation-interpretation of Genesis I, II, and III.
A translation-interpretation of Genesis I, II, and III, from a reconstruction of what the Naga must have been to give us the chapters as we have had them in English; then retranslating directly from Naga to English, bypassing Greek and Hebrew.
Genesis 14:1
Genesis 14:2
Genesis 14:3
Genesis 14:4
Genesis 14:5
Genesis 14:6
Genesis 14:7
Genesis 14:8
Genesis 14:9
Genesis 14:10
Genesis 14:11
Genesis 14:12
Genesis 14:13
Genesis 14:14
Genesis 14:15
Genesis 14:16
Genesis 14:17
Genesis 14:18
Genesis 14:19
Genesis 14:20
Genesis 14:21
Genesis 14:22
Genesis 14:23
Genesis 14:24
Genesis 13:1
Genesis 13:2
Genesis 13:3
Genesis 13:4
Genesis 13:5
Genesis 13:6
Genesis 13:7
Genesis 13:8
Genesis 13:9
Genesis 13:10
Genesis 13:11
Genesis 13:12
Genesis 13:13
Genesis 13:14
Genesis 13:15
Genesis 13:16
Genesis 13:17
Genesis 13:18
Sarah and Hagar (Genesis 16, 21):
Tamar (Genesis 38):
Abraham’s Lineage (Genesis 16, 21, 25):
Abraham’s later children with Keturah (Genesis 25:1–4) add further diversity to his lineage.
The Table of Nations (Genesis 10):
Jacob and Esau (Genesis 25, 27):
Hagar and Ishmael (Genesis 16):
Jacob’s Ladder (Genesis 28):
Abraham and Lot (Genesis 13, 19):
Esau and Jacob (Genesis 25):
If we set aside the YHWH-centered covenant with Isaac and the destruction narrative of Sodom and Gomorrah, a broader and more inclusive narrative emerges in Genesis: the origins of two great nations through Ishmael and Isaac, both blessed by the divine.
Genesis 16:10:"And the malʾāḵ said unto her, I will multiply thy seed exceedingly, that it shall not be numbered for multitude."
Genesis 21:13:"And also of the son of the bondwoman will I make a nation, because he is thy seed."
Genesis 18:10:"And he said, I will certainly return unto thee according to the time of life; and, lo, Sarah thy wife shall have a son."
Genesis 21:12:"For in Isaac shall thy seed be called."
Without the layers emphasizing YHWH’s exclusivity or the destruction of Sodom and Gomorrah, the Genesis narrative becomes a universal story of two great nations emerging from Abraham’s lineage.
After escaping Sodom, Lot becomes the progenitor of the Moabites and Ammonites through his daughters (Genesis 19:30–38).
The narrative might imply that Abraham’s intercession (Genesis 18:23–33) extended beyond Isaac and Ishmael to include Lot, highlighting Abraham’s role as a unifying figure in the story of human development.
Hagar and Ishmael symbolize the start of a great nation, while Lot and his daughters represent the genesis of the Moabites and Ammonites.
Genesis 16:1Verse: “Now Sarai Abram’s wife bare him no children: and she had an handmaid, an Egyptian, whose name was Hagar.”Interpretation: This verse introduces Hagar, emphasizing her foreign origin (Egyptian), which may reflect broader themes of social hierarchy and cultural interactions.
Genesis 16:2Verse: “And Sarai said unto Abram, Behold now, YHWH hath restrained me from bearing: I pray thee, go in unto my maid; it may be that I may obtain children by her.”Interpretation: Sarai’s frustration leads her to propose a surrogate arrangement, reflecting ancient customs regarding inheritance and childbearing.
Genesis 16:3Verse: “And Sarai Abram’s wife took Hagar her maid the Egyptian, after Abram had dwelt ten years in the land of Canaan, and gave her to her husband Abram to be his wife.”Interpretation: Hagar’s new status as Abram’s secondary wife shows the importance of lineage in patriarchal culture and highlights Sarai’s desperation for a child.
Genesis 16:4Verse: “And he went in unto Hagar, and she conceived: and when she saw that she had conceived, her mistress was despised in her eyes.”Interpretation: Hagar’s pregnancy alters the power dynamic between her and Sarai, introducing tension and highlighting the complexities of surrogate relationships.
Genesis 16:5Verse: “And Sarai said unto Abram, My wrong be upon thee: I have given my maid into thy bosom… YHWH judge between me and thee.”Interpretation: Sarai blames Abram for the resulting tension.
Genesis 16:6Verse: “But Abram said unto Sarai, Behold, thy maid is in thy hand; do to her as it pleaseth thee.
Genesis 16:7Verse: “And the malʾāḵ YHWH found her by a fountain of water in the wilderness, by the fountain in the way to Shur.”Interpretation: The malʾāḵ YHWH (possibly originally malʾāḵ Elohim) demonstrates advanced awareness by locating Hagar in a remote area, offering guidance and support.
Genesis 16:8Verse: “And he said, Hagar, Sarai’s maid, whence camest thou?
Genesis 16:9Verse: “And the malʾāḵ YHWH said unto her, Return to thy mistress, and submit thyself under her hands.”Interpretation: The malʾāḵ advises Hagar to return, possibly to ensure her survival and fulfill the forthcoming promises about her descendants.
Genesis 16:10Verse: “And the malʾāḵ YHWH said unto her, I will multiply thy seed exceedingly, that it shall not be numbered for multitude.”Interpretation: This promise mirrors covenantal themes, portraying the malʾāḵ as an intermediary of divine will, likely Elohim in the original context.
Genesis 16:11Verse: “And the malʾāḵ YHWH said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because YHWH hath heard thy affliction.”Interpretation: The name Ishmael (“God hears”) reinforces Elohim’s role as attentive to human suffering.
Genesis 16:12Verse: “And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren.”Interpretation: The prophecy about Ishmael suggests a contentious but enduring lineage, reflecting his role in biblical and historical narratives.
Genesis 16:13Verse: “And she called the name of YHWH that spake unto her, Thou El Roi...”Interpretation: Hagar’s naming of El Roi (“God who sees me”) suggests her recognition of divine interaction.
Genesis 16:14Verse: “Wherefore the well was called Beer-lahai-roi; behold, it is between Kadesh and Bered.”Interpretation: The naming of the well memorializes Hagar’s encounter, reinforcing the importance of divine intervention in sustaining life and hope.
Genesis 16:15Verse: “And Hagar bare Abram a son: and Abram called his son’s name, which Hagar bare, Ishmael.”Interpretation: Ishmael’s naming fulfills the malʾāḵ’s prophecy, solidifying his role in Abram’s lineage and the broader biblical narrative.
Genesis 16:16Verse: “And Abram was fourscore and six years old, when Hagar bare Ishmael to Abram.”Interpretation: The inclusion of Abram’s age situates the story within the timeline of the patriarchal narratives, emphasizing the unfolding of divine promises over time.
Genesis 16 contains several references to YHWH and malʾāḵ YHWH, which, when examined critically, suggest editorial modification.
Genesis 16:1"Now Sarai Abram’s wife bare him no children: and she had an handmaid, an Egyptian, whose name was Hagar."
Genesis 16:2"And Sarai said unto Abram, Behold now, YHWH hath restrained me from bearing: I pray thee, go in unto my maid; it may be that I may obtain children by her.
Genesis 16:3"And Sarai Abram’s wife took Hagar her maid the Egyptian, after Abram had dwelt ten years in the land of Canaan, and gave her to her husband Abram to be his wife."
Genesis 16:4"And he went in unto Hagar, and she conceived: and when she saw that she had conceived, her mistress was despised in her eyes."
Genesis 16:5"And Sarai said unto Abram, My wrong be upon thee: I have given my maid into thy bosom; and when she saw that she had conceived, I was despised in her eyes: YHWH judge between me and thee."
Genesis 16:6"But Abram said unto Sarai, Behold, thy maid is in thy hand; do to her as it pleaseth thee.
Genesis 16:7"And the malʾāḵ YHWH found her by a fountain of water in the wilderness, by the fountain in the way to Shur."
Genesis 16:8"And he said, Hagar, Sarai’s maid, whence camest thou?
Genesis 16:9"And the malʾāḵ YHWH said unto her, Return to thy mistress, and submit thyself under her hands."
Genesis 16:10"And the malʾāḵ YHWH said unto her, I will multiply thy seed exceedingly, that it shall not be numbered for multitude."
Genesis 16:11"And the malʾāḵ YHWH said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because YHWH hath heard thy affliction."
Genesis 16:12"And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren."
Genesis 16:13"And she called the name of YHWH that spake unto her, Thou El Roi: for she said, Have I also here looked after him that seeth me?"
Genesis 16:14"Wherefore the well was called Beer-lahai-roi; behold, it is between Kadesh and Bered."
Genesis 16:15"And Hagar bare Abram a son: and Abram called his son’s name, which Hagar bare, Ishmael."
Genesis 16:16"And Abram was fourscore and six years old, when Hagar bare Ishmael to Abram."
Passages where YHWH is introduced often emphasize divine power and control, such as in Genesis 16:5, where Sarai appeals to YHWH to judge between her and Abram.
In Genesis 16:16, Abram is stated to be 86 years old when Hagar bore Ishmael:
Genesis 28:13: “And, behold, YHWH stood above it, and said, ‘I am YHWH Elohim of Abraham thy father, and the Elohim of Isaac…’”
Genesis 15:7: Another passage where YHWH declares, "I am YHWH," introducing Himself to Abraham.
This contradicts the use of YHWH in Genesis 28:13, supporting the idea that it is a later addition.