The Rise and Fall of the Nephilim (18 page)

Philo describes a similar incident in which Pilate was officially reprimanded by Emperor Tiberius after antagonizing the Jews by setting up gold-coated shields in Herod’s palace in Jerusalem. The shields were ostensibly to honor Tiberius, and this time did not contain engraved images. Philo writes that the shields were set up “not so much to honor Tiberius as to annoy the multitude.” The Jews protested the installation of the shields at first to Pilate and then, when he declined to remove them, by writing to Tiberius. Philo reports that upon reading the letters, Tiberius “wrote to Pilate with a host of reproaches and rebukes for his audacious violation of precedent and bade him at once take down the shields and have them transferred from the capital to Caesarea.”
¹³

The point is that the Jewish law forbade iconoclastic imagery of any kind, in a preemptive strike to stave off idol worship. But the Brazen Serpent was an exception, and it was imbued with divine power to cure illness and heal snake bites, and the people eventually worshipped it as a result, although centuries later. The worship of the serpent grew out of the fact that the serpent is so represented in creation scripture as the “god of the earth.” But he is also clearly presented as being subservient to the higher Divine, Elohim, who curses him in coded, symbolic language in Genesis
Chapter 3
, as a result of the seduction of Eve. And Although it is true that the Bible itself never uses the word
reptilian
,
but
serpent
, it is clear that the serpent is not simply a snake. There are only four characters mentioned at the dawn of mankind in the Garden of Eden: God, Adam, Eve, and the serpent.

Ancient Jewish beliefs about this serpent explicitly state that it had arms and legs, and walked upright. This claim is found in the
Bereshit Rabbah
, an ancient Jewish commentary on the Book of Genesis. While dealing with the story of the Garden of Eden, the
Midrash
also deals with the serpent. It declares that before causing Adam and Eve to sin, “it had legs”
(Bereishit Rabbah
, 19). According to this, the serpent was once a tall, splendid and regal creature. When its fate was decided and it is written that “upon thy belly shall thou go”
(Bereishit
3:14), “the ministering angels descended and cut off its arms and legs”
Bereishit Rabbah, 20
. This descriptive tradition gives the physical image of the enticing serpent an impressive dimension that has repercussions on many viewpoints of the ancient world, which saw the serpent as representing forces of evil on one hand and as possessing supernatural powers on the other hand. Down through the ages, the description of the reptilian archtypical being that Adam and Eve may have encountered has been altered and evolved. By calling it a serpent and nothing more, biblical revisionists have effectively simplified the description and robbed humanity of a more mysterious, and possibly accurate, reality of which we are only now recognizing. Another point that should also be noted is that in the Book of Genesis, Elohim condemns the serpent by saying “On your belly you shall go,” which suggests that he wasn’t on it before.

The ancient Jewish accounts of the Garden of Eden describe a being that is more like the ufological, extra-terrestrial reptoids than just a plain serpent. They also tell how the reptilians’ behavior amid early mankind resulted in their being
cast down into the earth
, hinting at a subterranean realm, having all traces of hands, feet, and the ability to walk upright, hidden from surface-dwelling humans, erased from man’s memories, and placed permanently out of sight.

“4 The Nephilim were on the earth in those days, and also afterward, when the sons of God came in to the daughters of men, and they bore children to them. Those were the mighty men who were of old, men of renown.”

(Genesis 6:4)

There is also an alternate, not-so-pretty picture of the motivation behind the descent of the Watchers, and that is the story of enslavement and the breeding of a “worker class” by a superior race of extraterrestrial beings perceived by the simple-minded humans as divinity. The homonids found on the earth by the Watchers—the divine caste set in place, according to scripture, to protect and watch over the earth—were bettered by the genetic interbreeding of a superior, extraterrestrial race for the purpose of creating a slave caste. Accordingly, the Watchers as described in the religious Hebrew texts were none other than beings of superior intellect, strength, and technical advancement who saw opportunity to subjugate a lesser race, improving them by impregnation or genetic tampering. It is also a wave of thought among Ancient Alienists that the “interbreeding” mentioned in the Genesis and Enochian accounts was ancient, poetic, picturesque coded language used to describe what would be described in our modern terminology as cloning and genetic engineering.

The Book of Genesis tells us that the offspring of the cohabitation between the Watchers and humans were known as “the heroes of old” and the “mighty men of renown”; the
Gibborim
, the Hebrew word for “mightiest,” the intensive noun for Gabar, or “mighty.” The word was many times used to describe the valiant, brave, and of great stature. But in the usage of this word in Genesis
chapter 6
, it speaks of a class of beings in its description of the Nephilim as being “mighty.” The word
Gibborim
is also used more than 150 times in the Tanakh, an acronym formed from the initial Hebrew letters of the Masoretic Text’s three traditional subdivisions: the Torah (“Teaching,” also known as the Five
Books of Moses), Nevi’im (“Prophets”), and Ketuvim (“Writings”), and is applied not only to the Nephilim and men, but also to lions (Proverbs 30:30), hunters (Genesis 10:9), soldiers (Jeremiah 51:30), and leaders (Daniel 11:3). The ancient, divine connotation of the word is nearly lost in the modern usage of the word
Gibbor
, which means “hero” and “brave” (as a verb).

The Gibborim have even made it into current-day pop culture. Marvel Comics has their Gibborim of the Demogorge, created by Brian K. Vaughan and Adrian Alphona, as a race of three six-fingered giants, among the various Elder Gods of Earth (having somehow survived ancient judgmental catastrophe) whose goal is to wipe the Earth clean of all humanity. Averaging a rough height of 100 feet, the Gibborim despise all humans.

Despite the watering down of the ancient usage of the word and its further pop cultural diminutives, it is this class of cross-bred “mighty heroes,” these Nephilim offspring of the Watchers, who begin the ravaging of humanity and the earth. It is also this race of hybrid offspring who are said to have begun the slave enforcement of mankind. As they grew in influence and power, the Gibborim began to extract more and more natural resources for their sustenance, and all the peoples of the earth, who inhabited a relatively small region of what is now the Middle East, were oppressed and completely entrenched in a slave caste societal bondage to these beings. It was this interplay and corruption that the Book of Genesis hails to as the cause of the “wickedness of mankind,” the stench to the nostrils of God that had him “grieving” that he had ever created mankind on the earth. And that grieving was not a hatred of humans, but rather a deep agonizing on the part of the deity that he had created a race that was so easily manipulated and altered by the Watchers, his own emissaries. The course of action taken by the divine was to then wipe out the entire race of Nephilim/Gibborim, as well as the rest of the tainted-blood humanity, in one, great universal catastrophic judgment: the Great Flood of Noah. But to preserve the human race, Noah was chosen to build an ark, a great barge to preserve all animal life as well as the one pure-blooded human family—his own.

It seems impossible for we who exist at this far end of antiquity, for such a salvational vessel to be created out of “shittim wood and tree sap tar,” as the Bible recounts, and even more implausible for a man and his three sons to take 120 years to build it, then to gather two of every kind of animal in existence to load into its many stalls and chambers. Yet one must remember that the passage itself never says that Noah went out with a net and a lasso to gather the species of animals; it says that they were “brought to the ark” by God. And, of course, as we are beginning to see, this act in and of itself is more likely than not one of two things: perfect in its illustrative descriptions and true to the scriptures as read, or poetic code language utilized to set in place a mythological cover story for an event that may have been nothing short of genetic storage at the hands of a much superior race understood by ancient man to be gods.

According to Roman Catholic theology, fallen angels have been attempting to interbreed with mankind for the purposes of creating a perfect hybrid mix of demonic and human ever since the fall of man.

The Watchers themselves were not demons, nor were they fallen angels, but their act of descending to the earth in defiance of their divine charge, certainly placed them in a position of dangerous disobedience as attested to by their leader:

“3 Then their leader Shamyaza said to them (the other prefects of the Watchers); ‘I fear that you may perhaps be indisposed to the performance of this enterprise (intermingling with human women); 4 And that I alone shall suffer for so grievous a crime.’”

(1 Enoch 7:3-4)

Against whom was Shamyaza concerned about committing a crime? God? A racial hierarchy? The humans? It is clear by this text that whoever Shamyaza really was, he was a bit nervous about his plans, as he alone would be held responsible, being their leader. He seemed
to have a clear understanding that his act would bring hierarchical consequences. But he was, as the text indicates, immediately followed by the rest of the Grigori, and as we will see, they all bore the consequential brunt of their deeds, for it was this act on their collective part that placed them—at least in religious and scriptural terms—in the camp of the “fallen angels,” as some contend.

Whereas the New Testament uses the Greek word “demon” to refer to these “sons of the mighty,” the Old Testament uses revealing descriptive names. Words that describe these beings, such as
bene ha’Elohim
, meaning “sons of God,”
Zophim
, meaning “the watchers,” and
Malakh
, meaning “messengers” (this reference was translated to angel in English), are used for the “aerial host” often regardless of alignment. The Book of Enoch tells us the origin of certain “interdimensional intelligences”—called in the monotheistic New Testament “demons,” who were understandably associated with evil because originally the Greek term daimon meant “any deity”—was in the Days of Noah, and didn’t end with the Flood but continued, according to Genesis 6, “even after.” There are three main terms for demons in the New Testament:
daimonion
(demon; 60 times, 50 in the Gospels);
pneuma
(spirit; 52 times) usually with a qualifying adjective such as
akatharton
(unclean; 21 times) or
poneron
(evil; sight times); and
angelos
(seven times of demonic agencies).
Daimon
(demon), the term commonly used in classical Greek, appears only once, in Mark 8:31.”
¹⁴

I
n short, the reason for the flood as recorded in the Book of Genesis was not an imposition of divine judgment on a race of humans who had simply grown too wicked for their own good. That would seem an awful waste of humanity, even for God himself, especially when there would have been much better ways to offer repentance and forgiveness short of the complete destruction of the earth and all things dwelling on it. This entire issue of a great deluge being used simply to eradicate a race of sinners, sending them all to the eternal hell of infinite separation from God, is lost in its grandiosity, akin to dropping an atomic bomb in order to squash a beehive hanging from the eave of your house.

There had to be something more than simple matters of heart at play here; something more than a mere rejection of the laws of God on the part of a rebellious race of humans. Sin can be handled, according to the Bible, by a change of heart that does not require the extermination of an entire race. But what if what we have here in this story goes far beyond the “wickedness of mankind,” and delves deep into the extermination of an extra-terrestrially manipulated race that has corrupted humanity, bringing them wickedness through the mode of genetic corruption and alteration of DNA? What if the great flood was a means incorporated by a supreme being—or a master, superior race—to kill the experiment that had gone badly awry—a wiping out of an experiment that had gone very, very wrong?

In Mary Shelley’s
Frankenstein
, which she attested to have written as an allegory of God’s creation of man and his subsequent fall from grace, a man is created by a scientist experimenting with the reanimation of dead human flesh. The created being is highly intelligent and learns to read, write, and communicate on a near-genius level—much unlike the monster that was made popular in the Boris Karloff movies of the 1930s. It was when this created man became corrupt and turned into the “monster” that his creator found it necessary to take his life, ending in a great pursuit that led them to the frozen wastes of the Arctic and a fiery demise for them both.

The creators of the hybrid race of Nephilim found it necessary to eradicate them and their influence in humanity.
But it didn’t work
. Even after the utter devastation of a universal flood, even after the collection of the DNA and/or physical quarantine of every species of animal, the Bible tells us, again, that…