Circling back to Genesis.
Genesis 4 traces the genealogy from Cain, providing little insights into cultural and technological advancements among his descendants:
Genesis 5 details the lineage from Adam through Seth to Noah, recording each patriarch's age at the birth of his firstborn son and total lifespan, which highlights the continuity of the human line before the flood.
In Genesis 6:4 there is another clue of the type of humans that lived before and and after the flood; the Nephilim (often translated as giants):
Another layer of complexity should be considered: if Genesis was originally based on Sumerian stories, then it is told through the lens of the Anunnaki.
And what do we find in Genesis 6:3?
This Genesis story, even if altered, still presents a very different origin of humanity.
Main source: Genesis 4, 5 and 6
Genesis 6: Human lifespan set to 120 years
Gold (Genesis 2:11)
Bdellium (Genesis 2:12)
Onyx (Genesis 2:12)
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.
The God of Genesis says "us" more often than people remember.
More on Genesis 1 and Elohim.
Paul Wallis says Genesis 3 is the Mesopotamian story of humanity's upgrade with the names changed.
More on Genesis 6.
If you go to Genesis 6 and to the flood narrative, there's no inversion there; all that's changed is that the conversations among the Anunnaki and the conflict between Enki, Enlil, and Anu have all been rolled into the internal thoughts of Yahweh or God.
I worked it out on Genesis 22.
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.
Genesis also speaks of such beings.
Genesis tells of the sons of God taking human wives.
Genesis 11 ends the building of Babel with a scattering.
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) greatly expands the Genesis account.
Chapters 4–6 expand on Genesis 6.
It echoes Genesis 6:2, and it is often read as a reference to the Nephilim (giants or hybrids).
Genesis gives the same scene in one short verse.
Jasher gives the same measurements as Genesis 6:15.
Genesis is short.
The Deluge: Divine Restraint ReimposedThe flood in Genesis cleanses moral chaos to restore order, preserving the righteous like Noah for alignment with the divine.
Sons of God (בְּנֵי הָאֱלֹהִים, benei ha-Elohim) appears 5 times: Genesis 6:2 and 6:4, and Job 1:6, 2:1 and 38:7.
Genesis has the best-known use of the phrase.
The word plays on ʾădāmâ, ground, in Genesis 2.
The phrase describes Noah in Genesis 9:20, which the KJV renders "And Noah began to be an husbandman, and he planted a vineyard".
The word is sometimes linked to hybrids or heroes because of Genesis 6:4, and those who read that verse as describing mixed offspring see the gibborim as possibly hybrid beings, semi-divine.
They appear before the Flood in Genesis 6:4 and after it in Numbers 13:33.
Genesis 6:4 places them in the days when the "sons of God" (Hebrew bənê hāʾĕlōhîm) came to human women.
Genesis 6:4 names the Nephilim and the mighty men of old.
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).
Both the Talmud and Genesis describe a flood tied to the heavens, which raises the question of whether a Taurid impact event could have played a role.
Genesis describes the start of the Flood:
Genesis says the waters came from below and from the sky on the same day.
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.
If we set aside the YHWH-centered covenant with Isaac and the destruction of Sodom and Gomorrah, Genesis tells a wider, more inclusive story.
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 that stress YHWH’s exclusivity or the destruction of Sodom and Gomorrah, Genesis becomes a universal story.
After he escapes Sodom, Lot becomes the father of the Moabites and Ammonites through his daughters (Genesis 19:30–38).
The story may imply that Abraham’s plea (Genesis 18:23–33) reached beyond Isaac and Ishmael to Lot as well.