My special guest tonight is Bible Scholar Ryan Pitterson here to discuss his book Judgement of the a group of angels broke off their allegiance to the Lord and entered the earthly realm to corrupt the human gene pool!
6,000 years ago a war began. A war to rule Heaven and Earth that dates all the way back to the Garden of Eden. In the Garden, God told Satan that one day a woman would give birth to a male child – the Messiah, who would redeem humanity and destroy him. In order to prevent this child’s birth, Satan instigated a fallen angelic rebellion. A group of angels broke off their allegiance to the Lord and entered the earthly realm to corrupt the human gene pool and prevent the Savior’s birth. These fallen angels (“sons of God”) took human wives (“daughters of men”) and had children with them. Their offspring – hybrid half-human, half-angelic beings, were superhuman giants known as the Nephilim. With human DNA corrupted and humanity hanging in the balance, The Lord unleashed a punishment against the Nephilim so severe, only Noah and his family would survive.
This is a comprehensive Biblical study of the Nephilim. Using a literal reading of Scripture, we are given a complete picture of the war between two bloodlines – the lineage of the Messiah and the seed of Satan. Exploring passages rarely connected to the giants, you will discover new revelations regarding the Nephilim including:
Why did Pharaoh order all male children to be thrown in the river and Herod execute all male children in Bethlehem?
The Biblical location of the heavenly portal used by angels to enter the earthly realm.
How were angels able to reproduce with human women?
Who was the first human woman to marry the fallen Sons of God and conceive a child?
Who was the fallen angel who ruled the preflood world?
The specific timing and description of God’s punishment of the rebel Sons of God and the Nephilim.
How did the Nephilim return after the Flood and are there still Nephilim among us?
The Nephilim (/ˈnɛfɪˌlɪm/; Hebrew: נְפִילִים Nəfīlīm) are mysterious beings or people in the Hebrew Bible who are large and strong. The word Nephilim is loosely translated as giants in some translations of the Hebrew Bible, but left untranslated in others. Some Jewish explanations interpret them as hybrid sons of fallen angels (demigods).
The main reference to them is in Genesis 6:1–4, but the passage is ambiguous and the identity of the Nephilim is disputed. According to the Book of Numbers 13:33, they later inhabited Canaan at the time of the Israelite conquest of Canaan.
A similar or identical biblical Hebrew term, read as "Nephilim" by some scholars, or as the word "fallen" by others, appears in the Book of Ezekiel 32:27 and is also mentioned in the deuterocanonicals Judith 16:6, Sirach 16:7, Baruch3:26–28, and Wisdom 14:6.
Most of the contemporary English translations of Genesis 6:1–4 and Numbers 13:33 render the Hebrew nefilim as "giants". This tendency in turn stems from the fact that one of the earliest translations of the Hebrew Bible, the Septuagint, composed in the 3rd or 2nd century BCE, renders the said word as gigantes. The choice made by the Greek translators has been later adopted into the Latin translation, the Vulgate, compiled in the 4th or 5th century CE, which uses the transcription of the Greek term rather than the literal translation of the Hebrew nefilim. From there, the tradition of the giant progeny of the sons of God and the daughters of men spread to later medieval translations of the Bible.
The decision of the Greek translators to render the Hebrew nefilim as Greek gigantes is a separate matter. The Hebrew nefilim means literally "the fallen ones" and the strict translation into Greek would be peptokotes, which in fact appears in the Septuagint of Ezekiel 32:22–27. It seems then that the authors of Septuagint wished not only to simply translate the foreign term into Greek, but also to employ a term which would be intelligible and meaningful for their Hellenistic audiences. Given the complex meaning of the nefilim which emerged from the three interconnected biblical passages (human–divine hybrids in Genesis 6, autochthonous people in Numbers 13 and ancient warriors trapped in the underworld in Ezekiel 32), the Greek translators recognized some similarities. First and foremost, both nefilim and gigantes were liminal beings resulting from the union of the opposite orders and as such retained the unclear status between the human and divine. Similarly dim was their moral designation and the sources witnessed to both awe and fascination with which these figures must have been looked upon. Secondly, both were presented as impersonating chaotic qualities and posing some serious danger to gods and humans. They appeared either in the prehistoric or early historical context, but in both cases they preceded the ordering of the cosmos. Lastly, both gigantes and nefilim were clearly connected with the underworld and were said to have originated from earth, and they both end up closed therein.
The Quran refers to the people of Ād in Quran 26:130 whom the prophet Hud declares to be like jabbarin (Hebrew: gibborim), probably a reference to the Biblical Nephilim. The people of Ād are said to be giants, the tallest among them 100 ft (30 m) high. However, according to Islamic legend, the ʿĀd were not wiped out by the flood, since some of them had been too tall to be drowned. Instead, God destroyed them after they rejected further warnings. After death, they were banished into the lower layers of hell.
All early sources refer to the "sons of heaven" as angels. From the third century BCE onwards, references are found in the Enochic literature, the Dead Sea Scrolls (the Genesis Apocryphon, the Damascus Document, 4Q180), Jubilees, the Testament of Reuben, 2 Baruch, Josephus, and the book of Jude (compare with 2 Peter 2). For example: 1 Enoch 7:2 "And when the angels, (3) the sons of heaven, beheld them, they became enamoured of them, saying to each other, Come, let us select for ourselves wives from the progeny of men, and let us beget children." Some Christian apologists, such as Tertullian and especially Lactantius, shared this opinion.
The earliest statement in a secondary commentary explicitly interpreting this to mean that angelic beings mated with humans can be traced to the rabbinical Targum Pseudo-Jonathan and it has since become especially commonplace in modern Christian commentaries. This line of interpretation finds additional support in the text of Genesis 6:4, which juxtaposes the sons of God (male gender, divine nature) with the daughters of men (female gender, human nature). From this parallelism it could be inferred that the sons of God are understood as some superhuman beings.
The New American Bible commentary draws a parallel to the Epistle of Jude and the statements set forth in Genesis, suggesting that the Epistle refers implicitly to the paternity of Nephilim as heavenly beings who came to earth and had sexual intercourse with women. The footnotes of the Jerusalem Bible suggest that the biblical author intended the Nephilim to be an "anecdote of a superhuman race".
Evidence cited in favor of the fallen angels interpretation includes the fact that the phrase "the sons of God" (Hebrew: בְּנֵי הָֽאֱלֹהִים; or "sons of the gods") is used twice outside of Genesis chapter 6, in the Book of Job (1:6 and 2:1) where the phrase explicitly references angels. The Septuagint manuscript Codex Alexandrinus reading of Genesis 6:2 renders this phrase as "the angels of God" while Codex Vaticanus reads "sons".
The story of the Nephilim is further elaborated in the Book of Enoch. The Greek, Aramaic, and main Ge'ez manuscripts of 1 Enoch and Jubilees obtained in the 19th century and held in the British Museum and Vatican Library, connect the origin of the Nephilim with the fallen angels, and in particular with the egrḗgoroi (watchers). Samyaza, an angel of high rank, is described as leading a rebel sect of angels in a descent to earth to have sexual intercourse with human females:
And it came to pass when the children of men had multiplied that in those days were born unto them beautiful and comely daughters. And the angels, the children of the heaven, saw and lusted after them, and said to one another: "Come, let us choose us wives from among the children of men and beget us children." And Semjaza, who was their leader, said unto them: "I fear ye will not indeed agree to do this deed, and I alone shall have to pay the penalty of a great sin." And they all answered him and said: "Let us all swear an oath, and all bind ourselves by mutual imprecations not to abandon this plan but to do this thing." Then sware they all together and bound themselves by mutual imprecations upon it. And they were in all two hundred; who descended in the days of Jared on the summit of Mount Hermon, and they called it Mount Hermon, because they had sworn and bound themselves by mutual imprecations upon it ...
In this tradition, the children of the Nephilim are called the Elioud, who are considered a separate race from the Nephilim, but they share the fate of the Nephilim.
Some believe the fallen angels who begat the Nephilim were cast into Tartarus (2 Peter 2:4, Jude 1:6) (Greek Enoch 20:2), a place of "total darkness". An interpretation is that God granted ten percent of the disembodied spirits of the Nephilim to remain after the flood, as demons, to try to lead the human race astray until the final Judgment.
In addition to Enoch, the Book of Jubilees (7:21–25) also states that ridding the Earth of these Nephilim was one of God's purposes for flooding the Earth in Noah's time. These works describe the Nephilim as being evil giants.
There are also allusions to these descendants in the deuterocanonical books of Judith (16:6), Sirach (16:7), Baruch (3:26–28), and Wisdom of Solomon(14:6), and in the non-deuterocanonical 3 Maccabees (2:4).
The New Testament Epistle of Jude (14–15) cites from 1 Enoch 1:9, which many scholars believe is based on Deuteronomy 33:2. To most commentators this confirms that the author of Jude regarded the Enochic interpretations of Genesis 6 as correct; however, others have questioned this.
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