The Dark Supernatural History Of The Nephilim
When John wrote down his vision of the 5th Trumpet in Revelation 9:1, the star that fell earlier in Revelation 8:10 was a heavenly body, but here the star is an angel. John identified seven stars with seven angels [recall Revelation 1:20], and Jewish tradition also referred to angels as stars [Judges 5:20; Job 38:7]. The disputed question is whether this star is a demonic being, whose fall is really an expulsion from heaven, or whether it is an angel of God, whose fall is simply a descent from heaven. Scholars are divided, and two main interpretations are held:
Satan [or a Demonic Being] The star is said to have “fallen to earth from the sky,” which could connote falling out of favor with God, like the devil and his angels being cast down from heaven to earth [later in Revelation 12:7–9]. A similar idea is evident in Isaiah 14:12, in which the king of Babylon comes under God’s judgment like the morning star that has “fallen from heaven,” and in Luke 10:18, in which the disciples of Jesus see Satan fall from heaven like lightning. Thus, many scholars have identified the fallen star here as Satan or a demonic angel, perhaps the angel of the abyss who is called “Apollyon” [later in v. 11]. Although it seems strange for an evil angel to be given the key to the abyss by God or one of God’s associates, later visions imply that the beast from the abyss is given divine permission to exercise authority on earth [later in Revelation 13:7].
Angel of God Another interpretation holds that the star’s fall simply refers to an angel’s descent from heaven. When stars fall [recall Revelation 6:13; 8:10], it does not signify God’s judgment against the stars, but against the earth. When an angel descends with the key to the abyss [later in Revelation 20:1], it is clear that the angel is from God. To be sure, the angel here opens the abyss to release demonic plagues, and the angel [later in Revelation 20:1] closes the abyss to confine Satan, but in both passages God is behind the action. Thus, scholars who hold this 2nd interpretation argue that it seems unlikely that the angel with the key here is the same as the demonic angel known as “Apollyon” [later in v. 11], since the 1st angel opens the abyss from outside, whereas the 2nd angel is king of the locusts that are inside the abyss. Some other scholars associate the angel here with the angel that was said to have charge of Tartarus [in Hades], but Hades and the abyss are two different parts of the underworld in this book. The angel could simply be one of many.
In regards to the 1st interpretation, a complex overview of who the “star that had fallen to earth” is needed here, starting with the Old Testament, that will then lead us into the 2nd Temple period, and finally into the New Testament. Starting with the 1st rebellion in Genesis 3, the story of the fall of humanity seems straightforward. However, the passage presents a lot of interpretive questions. Why was Eve not scared when the serpent spoke to her? The truth is that an ancient reader would not have expected Eve to be frightened. Given the context that she was in Eden, the realm of God and his divine council, she was conversing with a divine being. In the ancient Near East, animal speech is not uncommon. The context for such speaking is tied to the world of the gods, or direct divine intervention. For example, no Egyptian would have presumed that the animals they experienced in their normal lives could talk. But when the gods were in view, that was a different story. Animals were often the vehicle for manifesting a divine presence in a story. The kind of animal would often depend on characteristics associated with that animal, or on the status of that animal in a culture’s religion. Consequently, the point of Genesis 3 is not to inform us about ancient zoology. Instead, it communicates that:
The world you experience was created by an all–powerful God.
Humans are his created representatives.
Eden was his abode.
He was accompanied by a supernatural host.
One member of that divine entourage was not pleased by God’s decisions to create humanity and give them dominion.
All of this leads us to how humanity got into a mess of cosmic proportions. Thus, the serpent was not a member of the animal kingdom. Furthermore, when the New Testament refers to the serpent, it is really referring to a supernatural entity, not a mere member of the animal kingdom [2 Corinthians 11:3, 14; 1 Thessalonians 3:5]. Here is the extensive context:
Thus, terms and motifs associated with the divine council, its members, its meeting place, and a divine rebellion, all overlap in Genesis 3, Isaiah 14, and Ezekiel 28. Every term in these passages have secure parallels about a member of the divine council who rebelled, and was then later expelled. Specifically with Ezekiel 28, it begins with God chastising “Tyre’s Commander–in–Chief” [v. 2]. God accuses him of being “arrogant,” because he considers himself as a “god” who is “seated in God’s seat right in the middle of the sea” [or the divine council]. The Hebrew word for “god” here is ʾēl [also paralleling the Hebrew word ʾĕlōhîm in v. 9]. The people of Ugarit called their high god El, as did the people of Tyre [a Phoenician city]. Thus, the Phoenician religion had a divine council led by El in their texts [also called ʿelyôn or “Most High”], and was considered the creator. Thus, those familiar with El, the notion that “Tyre’s Commander–in–Chief” would think of himself as fit to rule in El’s place [or to be a deity in the divine council] would be ludicrous. For biblical writers, this was offensive, since only God is ʿelyôn [Genesis 14:22]. Thus, God proceeds to acknowledge the great intelligence of this “Commander–in–Chief,” but reminds him that he is certainly not the “Most High” [vv. 2–9]. Then God says “you will die a death fit for the uncircumcised at the hand of foreigners” [v. 10]. In other words, since “Tyre’s Commander–in–Chief” was an uncircumcised gentile, the underworld realm of the dead is where the “uncircumcised” warrior–king enemies of Israel find themselves [Ezekiel 32:21, 24–30, 32; Isaiah 14:9].
This is the place of the dead Rephaim [quasi–divine giants]. Thus, God has Ezekiel raise a lament over “Tyre’s Commander–in–Chief,” whose arrogance led to his fall, not only to the earth, but also under the earth [from vv. 12–13]: “You served as my model, my example of complete wisdom and perfect beauty. You used to be in Eden—God’s paradise! You wore precious stones for clothing: ruby, topaz, diamond, beryl, onyx, jasper, sapphire, turquoise, and carbuncle. Your settings were crafted in gold, along with your engravings. On the day of your creation they had been prepared!”
Note that “Tyre’s Commander–in–Chief” was not in Eden, since he was in Tyre! Thus, although Ezekiel 28 is about “Tyre’s Commander–in–Chief” [in describing his arrogance, downfall, and original state], Ezekiel utilizes an older tale of a downfall in Eden!
John of Damascus [7th century] writes: “One of the angel powers, the marshal of one host, bore in himself no trace of natural evil from his Maker’s hand but had been created for good, yet by his own free and deliberate choice he turned aside from good to evil and was stirred up by madness to the desire to take up arms against his Lord God.”
Tertullian [2nd century] likewise states: “If you turn to the prophecy of Ezekiel, you will at once perceive that this angel was both by creation good and by choice corrupt. For he speaks of the devil there in the person of the prince of Tyre.”
Jerome [4th century] nails it: “He who was nurtured in a paradise of delight as one of the twelve precious stones was wounded and went down to hell from the mount of God.”
Some scholars disagree with this approach, asserting that Isaiah 14 and Ezekiel 28 are only about the kings of Babylon and Tyre, and cannot inform us about the divine rebellion in Genesis 3. In other words, Adam’s sin serves as an analogy for the downfall of these two kings. Thus, Adam becomes the focus of the hubris and fall described by these two prophets. In this case, these passages do not inform our understanding of the divine rebel in Eden. In other words, Isaiah 14 and Ezekiel 28 portray a human king craving dominion over God to the point of considering himself a god. Thus, this is reflected in Adam’s expulsion and loss of immortality from Eden [not the serpent’s expulsion to the underworld]. Other scholars who hold to this interpretation take a slightly different approach, suggesting instead that Adam was the king of Eden and was considered to be divine [as God’s representative on earth]. Thus, the king of Tyre [Adam by analogy] transgressed by wanting more exaltation, and to be considered a god that rules the divine council. However, this notion presumes that biblical Israel viewed its kings as divine, which is a tenuous proposition, since it suffers from internal interpretive problems. The reason for this interpretive tension among scholars is due to the differences between the Masoretic Text [MT], and the Septuagint [LXX], in Ezekiel 28:11–19. There are several difficult Hebrew grammatical forms in the MT that the LXX translator tried to resolve. Thus, if we appeal to the LXX over the MT, then Adam appears in Ezekiel 28. Thus, there are three ways to approach the text of Ezekiel 28, along with the differences in bold:
Accept the consonants of the MT with the Masoretic vowels.
Accept the consonants of the MT discarding the Masoretic vowels.
Follow the LXX, by noticing that its translator was working with a Hebrew text different than the MT, or engaged in loose translation.
Since the LXX has God placing another figure in the garden “with” the “cherub,” scholars who prefer the LXX reading, naturally see this figure as Adam, and then align him with the human king of Tyre. But, scholars who prefer the MT reading reassure that these differences do not represent errors in the text, or that they are scribal anomalies. In other words, the morphological forms and grammatical difficulties that led the LXX translator to improvise the MT have been addressed extensively. Thus, there is no need to abandon the MT. In fact, there are other problems associated with the LXX reading than merely linguistic issues. The three main problems are:
A Methodological Problem If Isaiah 14 and Ezekiel 28 are dismissed as contributing to our understanding of the divine rebel, one wonders on what basis those two passages are permitted to comment on Adam. In other words, bias is involved to assert that these passages serve to enlighten our understanding of Adam, but not the serpent.
Assumptions about Adam’s Ontology Unlike the wording of Isaiah 14 and Ezekiel 28, Adam is never described as being part of the divine council, or desiring to be El. There is no hint that Adam fancied himself as a divine being. In other words, scholars cannot intelligibly argue that the human kings in Isaiah 14 and Ezekiel 28 are analogous to Adam as a so–called divine king. Instead, it is clear that Adam and Eve would become “like gods” [Genesis 3:5], if they ate from the tree. This means they were not gods. Thus, the meaning of this phrase does not speak of divinity, because after they ate, they were “like gods” in one aspect: “knowing good and evil” [Genesis 3:22]. Thus, they were “like” the divine beings of the divine council in Eden, but they were not “gods.” In other words, being “like” a divine being in a new way is not equivalent to ontologically being “gods.”
Assumptions about Adam’s Transgression In Genesis 3, Adam does not express the type of extreme pride and hubris at the level of presuming to be a divine king in order to govern the divine council [Isaiah 14:13–14; Ezekiel 28:2, 6]. Furthermore, there is no suggestion that God remained in Eden on earth after the fall, or that Eden persisted as a unique place on earth after Adam and Eve were cast out of the divine presence. Thus, Adam’s transgression is never cast as a defiant act. Rather, he reacts to Eve’s enjoyment of the fruit and partakes in eating it with her. There is no hint he wanted to be a god of the divine council, or saw himself as divine. If this sort of thinking is lurking in his heart, the reader is never told. These details must be read into Ezekiel 28 by scholars who want it to describe Adam, but not the serpent.
Thus, the more coherent alternative is the serpent, a divine being who had forgotten his place in the divine council. Where do we see a serpent in Ezekiel 28? Notice the following two points:
The “king of Tyre” was “in Eden—God’s paradise” [v. 13].
He represented “perfect beauty,” since he “wore precious stones for clothing.” This language communicates something radiant.
Again, scholars who argue for Adam, see this is a literal jewel–encrusted garment, similar to the jewels on the breastplate of the Israelite high priest [Exodus 28:17–20; 39:10–13]. Thus, Adam is a priest–king of Eden. However, this is true! In other words, humanity is described as pre–existing Adam and Eve, because they are commanded to be “fruitful, multiply, fill the earth, and subdue it” [Genesis 1:28], and anthropological research showcases that humans originate from North–East Africa ~150,000 years ago. Thus, Genesis 2 showcases God localizing himself in the midst of four rivers [Pishon, Gihon, Tigris, and Euphrates] that align with the Persian Gulf [during the Pleistocene epoch ~70,000 years ago]. Thus, Adam and Eve were born within this human population, and became the archetypical high priests for God’s divine council abode in Eden.
Since the NT showcases Jesus as the 2nd Adam and a priest–king, this analogy fits. Hence the reason scholars argue that the backdrop to the arrogance of the “king of Tyre” is the rebellious Adam, not the serpent. Again all of this is reasonable until we read about how he is characterized in Ezekiel 28:14–17. Was Adam an “anointed cherub”? Was Adam “filled” with “violent intent”? Was Adam cast “to the ground in the presence of kings”? These are important questions that need answering. Thus, a final difficulty for the Adam view is in Ezekiel 28:12, where it reads: “you served as my model, my example of complete wisdom and perfect beauty.” The Hebrew word for “model” is ḥôtēm, and is the crux of this difficultly. The word is not a noun, but a participle that literally means “sealer.” Notice that it is addressed as “you.” The fact that this “sealer” is described as being “complete wisdom and perfect beauty” also makes it clear that an intelligent entity is in view. Furthermore, the “precious stones” [Ezekiel 28:13] that describe the appearance of the “sealer” is important. Thyatira was offered the “morning star,” and this was speaking about divinity [recall Revelation 2:28]. All of the “stones” here have one thing in common: they shine. Luminescence is a characteristic of divine beings or divine presence [Ezekiel 1:4–7, 27–28; 10:19–20; Daniel 10:6]. This description of the divine “cherub” in “Eden” is designed to convey divinity: a shining presence. Since he is cast out of Eden, out from “the midst of the fiery stones,” 2nd Temple authors associated these words with the supernatural mountainous dwelling of God and his divine council.
From the 2nd Temple Enochian text, we read: “I came and saw a place that was burning night and day, where there were seven mountains of precious stones—three lying to the east and three to the south. And of those to the east, one was of colored stone, and one was of pearl, and one was of jasper. And those to the south were of flame–colored stone. And the middle one of them reached to heaven like the throne of God—of antimony; and the top of the throne was of lapis lazuli. And I saw a burning fire. And beyond these mountains is a place, the edge of the great earth; there the heavens come to an end. And I saw a great chasm among pillars of heavenly fire. And I saw in it pillars of fire descending; and they were immeasurable toward the depth and toward the height. And he showed me mountains of fire that burned day and night. And I proceeded beyond them, and I saw seven glorious mountains, all differing each from the other, whose stones were precious in beauty. And all the mountains were precious and glorious and beautiful in appearance—three to the east were firmly set one on the other, and three to the south, one on the other, and deep and rugged ravines, one not approaching the other. The seventh mountain was in the middle of these, and it rose above them in height, like the seat of a throne. And fragrant trees encircled it. Among them was a tree such as I had never smelled, and among them was no other like it. It had a fragrance sweeter smelling than all spices, and its leaves and its blossom and the treef never wither. Its fruit is beautiful, like dates of the palm trees. Then I said, ‘How beautiful is this tree and fragrant, and its leaves are lovely, and its blossoms are lovely to look at.’ Then Michael answered me, one of the holy angels who was with me and was their leader, and he said to me, ‘Enoch, why do you inquire and why do you marvel about the fragrance of this tree, and why do you wish to learn the truth?’ Then I answered him—I, Enoch—and said, ‘Concerning all things I wish to know, but especially concerning this tree.’ And he answered me and said, ‘This high mountain that you saw, whose peak is like the throne of God, is the seat where the Great Holy One, the Lord of glory, the King of eternity, will sit, when he descends to visit the earth in goodness. And as for this fragrant tree, no flesh has the right to touch it until the great judgment, in which there will be vengeance on all and a consummation forever. Then it will be given to the righteous and the pious, and its fruit will be food for the chosen. And it will be transplanted to the holy place, by the house of God, the King of eternity. Then they will rejoice greatly and be glad, and they will enter into the sanctuary. Its fragrances will be in their bones, and they will live a long life on the earth, such as your fathers lived also in their days, and torments and plagues and suffering will not touch them.’ Then I blessed the God of glory, the King of eternity, who has prepared such things for people who are righteous, and has created them and promised to give them to them.” [1 Enoch 18:6–11; 24–25].
Thus, the “fiery stones” are divine entities in the terrestrial abode of Eden. Furthermore, in Genesis 3, the Hebrew word for “ground” is ʾereṣ and can be a word for the underworld [the realm of the dead; Jonah 2:6]. Thus, Adam was already on earth, so he could not be sentenced there, because we do not read of him being thrown to the “ground.” Thus, this is the sort of language we would expect about an expulsion of a divine being from the divine council. More fascinating is the fact that the Hebrew word ḥôtēm [for “model” in Ezekiel 28:12], can be translated “serpent,” because of a rare phenomenon in Semitic languages. In other words, the final letter m is silent [scholars call this an “enclitic mem”]. In English, this would be the silent e, so that the preceding vowel sound is long. Thus, the “enclitic mem” is considered a particle directing attention to the word for emphasis. If the m is silent, then the word can be translated “serpent.” Thus, Ezekiel 28:12 reads: “you, serpent of perfection, are full of wisdom and perfect in beauty.” Thus, we are dealing with a divine being, described as a serpent [Genesis 3:1], and described as a “guardian cherub” [Ezekiel 28:16]. In other words, a “cherub” was a divine throne guardian in the ancient Near East, and the iconography showcases such creatures as composite animals. Thus, there is little coherence to viewing this “guardian cherub” as Adam. In other words, since the serpent was a divine being, his function was like the “seraphim” [Isaiah 6:2], to guard sacred space, and to guard sacred objects [Genesis 3:24]. But, his rebellion caused him to become “defiled.” All of these elements show up in Isaiah 14, where the king of Babylon is called an “oppressor” [v. 4] who ruthlessly persecuted the nations [vv. 5–6]. But, this “oppressor” will finally be “laid low” [vv. 7–8]. Then Isaiah writes: “The afterlife below is all astir to meet you when you arrive; it rouses up the spirits of the dead [Rephaim] to greet you—everyone who used to be world leaders. It has raised up from their thrones all who used to be kings of the nations. In answer, all of them will tell you, ‘You’ve also become as weak as we are! You have become just like us!’ Your pomp has been brought down to Sheol, along with the noise of your harps. Maggots are spread out beneath you, and worms are your covering” [vv. 9–11].
As in Ezekiel 28, this figure in Isaiah 14 goes to “Sheol” [the underworld]. The Rephaim [dead warrior–kings] are there. Thus, the king of Babylon will be one of these living dead, just like the king of Tyre. Thus, since Ezekiel 28 shifted from the king of Tyre to a divine being in Eden, this is likewise paralleled in Isaiah 14, showcasing clear links of a shift into a divine rebellion in Genesis 3, when Isaiah writes: “How you have fallen from heaven, Day Star, son of the Dawn! How you have been thrown down to earth, you who laid low the nation! You said in your heart, ‘I’ll ascend to heaven, above the stars of God. I’ll erect my throne; I’ll sit on the Mount of Assembly in the far reaches of the north; I’ll ascend above the tops of the clouds; I’ll make myself like the Most High.’ But you are brought down to join the dead, to the far reaches of the Pit” [vv. 12–15].
The divine council context is clear. The king of Babylon is compared with a divine being “fallen from heaven” [v. 12]. Thus, he is called the “Day Star, son of the Dawn” [or literally in the Hebrew: “shining one, son of the dawn”]. Scholars initially thought that this was a reference to Venus [due to its brightness], but recent scholarship shows that the “shining one, son of the dawn” is better identified with the Sun. In other words, scholars were initially unaware that this is related to the chthonic sun [underworld deity] in Ugaritic texts, and that Isaiah was aware of these Ugaritic associations between the Sun and the underworld. Isaiah presents an image of the Sun soaring in the heavens before falling to the underworld. Thus, since the Ugaritic sun–god Šapšu has no authority over either territory, Isaiah descends the narrative into an ironic polemical lament for this pitiful human king, highlighting that he is totally subsumed under the power of God. In other words, the imagery of the Sun as a psychopomp [or a “guide of souls” for the human king], further affirms the fall of this hubristic oppressor [Isaiah 14:4–11]. Thus, as we saw in Ezekiel 28, we see here in Isaiah 14 a portrayal of a particular divine being hopelessly enamoured by his brilliance. So great was his arrogance that he declared himself above all the “stars of God,” the other members of the divine council [Job 38:7]. That this “shining one” sought superiority over the other members of the divine council is indicated by the phrase “erect my throne” and his desire to “sit” on “the Mount of Assembly.”
That this “Mount of Assembly” speaks of the divine council is clear from its location in “the far reaches of the north” [the Hebrew ṣāpôn] and “the tops of the clouds.” All of these details parallel with Ezekiel 28, and reads like an attempted coup in the divine council. This “shining one” wanted his seat in the divine council on the divine mountain to be above all others. He wanted to be “like the Most High.” Thus, it is not surprising that this “shining one” in Isaiah 14 will meet the same end as the divine “guardian cherub” in Ezekiel 28. The punishment is to live in “Sheol” [the underworld]. Thus, we are able to read Genesis 3 afresh! Starting with the Hebrew word nāḥāš [or “serpent”], we have always read it as a noun. However, it can also be read as a verb! Thus, it would translate as “diviner.” In other words, divination is communication with the supernatural world. A diviner in the ancient world was one who foretold omens, or gave out divine oracles. This is the case with Eve, when she received information from this divine being. But, it can also be read as an adjective! Thus, it would translate as “bronze” or “copper.” In fact, we see this type of description for divine beings [Daniel 10:6]. The English language also has such elasticity, where meaning depends on speech and context. For example, the word running can be used in three ways:
Noun: “Running is a good form of exercise.”
Verb: “The engine is running on diesel.”
Adjective: “Running paint is ugly.”
Thus, a skilled writer would want you to think about all the possible meanings and nuances. For example: “How has your reading been?” This question forces you to think about all three meanings for “reading” [a noun, verb, or adjective]. Does it mean the latest assignment [noun]? Does it mean you have the right glasses [adjective]? Is it referencing the process [verb]? Thus, the Hebrew word nāḥāš is describing a serpent [noun], dispensing divine knowledge [verb], while having luminescence [adjective]. Thus, Genesis 3:1 reads: “Now the Shining One was cleverer than any animal of the field that the Lord God had made.”
We should be sympathetic toward Eve. She is often seen here as naïve. Given the divine council context of her status as imager of God, and member of his family, what the “shining one” said to her had the ring of validity. Of course God wants us to be like “gods” [we are all one family]. This does not excuse Eve, or Adam. Their disobedience had consequences. Thus, it should be noted that neither Adam nor Eve are cursed, only the “shining one” [Genesis 3:14], and the earth [Genesis 3:17]. What happens to Adam and Eve is a disruption of their appointed roles [Genesis 3:17–19]. The expulsion of humans from Eden turned a glorious dominion mission into mundane drudgery [Genesis 3:22–25]. We know that God would take steps to restore his rule, and that one particular descendant of Adam would be critical to that kingdom [Genesis 3:15]. The human yearning for utopia is interesting in this light. We seem to have an inner sense of need to restore something that was lost, but Eden cannot return on purely human terms. Thus, a descendant of Eve would come forth who would someday undo the damage caused by the divine rebel. That this descendant is linked to Eve implies that the score will be settled through her bloodline. After the fall, the only way to extend the work of God’s human council–family was childbirth. Eve was redeemed through childbearing [1 Timothy 2:15]. So were the rest of us, since it is the only way God’s original plan remained viable. If there is no offspring, there can be no human imaging, and hence no kingdom. But, notice that the judgment on Eve highlights that the “shining one” will also have offspring! Thus, the rest of the biblical story does not consist of humans battling snakes. Instead, it describes an ongoing conflict between followers of God and followers of the “shining one.” He was cursed to “crawl” on his “belly,” and to “eat dust,” clearly a metaphorical reference [since snakes do not eat dirt as food]. The point being made by the curse is that the “shining one” [who wanted to be “most high”] will soon be most low, cast away from God and the divine council. In the underworld, he is hidden from view and from life in God’s world. In other words, his domain is death. After the fall, the plan of God was not extinguished. Genesis 3 tells us why we die, why we need redemption and salvation, and why we cannot save ourselves. It also tells us that God’s plan has only been delayed [not defeated], and that the human story will be both a tragic struggle and a miraculous providential saga. But the situation is going to get worse before it gets better.
Thus, we reach the 2nd rebellion in Genesis 6:1–4, where we read: “Now after the population of human beings had increased throughout the earth, and daughters had been born to them, some divine beings noticed how attractive human women were, so they took wives for themselves from a selection that pleased them. So the Lord said, ‘My Spirit won’t remain with human beings forever, because they’re truly mortal. Their lifespan will be 120 years.’ The Nephilim were on the earth at that time (and also immediately afterward), when those divine beings were having sexual relations with those human women, who gave birth to children for them. These children became the heroes and legendary figures of ancient times.”
Many questions are generated by this passage. Who are the “divine beings”? Who were the “Nephilim”? Why were they “the heroes and legendary figures of ancient times”? To answer these questions involves deep Mesopotamian roots. In fact, 2nd Temple texts like 1 Enoch show a keen awareness of that Mesopotamian context. This awareness shows us that Jewish thinkers of the 2nd Temple period correctly understood the story of divine beings and giant offspring. Thus, this passage is a polemic. In other words, it is a literary and theological effort to undermine the credibility of Mesopotamian gods and other aspects of that culture’s worldview. Biblical writers do this frequently. The strategy often involves borrowing lines and motifs from the literature of the target civilization to articulate correct theology about God and to show contempt for other gods. Mesopotamia had several versions of the story of a catastrophic flood, complete with a large boat that saves animals and humans.
They include mention of a group of sages [the apkallu], possessors of great knowledge, in the period before the flood. These apkallu were divine beings, and were considered evil and integral to Mesopotamian demonology. After the flood, offspring of the apkallu were said to be “one–third human” and “two–thirds apkallu.” In other words, the apkallu mated with human women and produced quasi–divine offspring. The “two–thirds” phrase is noteworthy, since it matches the description of the Mesopotamian hero Gilgamesh. Scholarly work on the cuneiform tablets of the Epic of Gilgamesh has revealed that Gilgamesh was considered a giant who retained knowledge from before the flood. In the Mesopotamian flood story [found in a text now known as the Erra Epic], the Babylonian high god Marduk punishes the evil apkallu with banishment to the subterranean waters deep inside the earth [also known as the Apsu]. It was also considered part of the underworld. Marduk commanded that they never come up again. The parallels are clear and unmistakable. The banishment of these sinister divine beings to beneath the earth is significant, since the New Testament highlights this [2 Peter 2:1–10; Jude 5–7]. But how did Peter and Jude make such connections if these details are not explicit in the Old Testament? It is because of 2nd Temple texts.
Thus, 2nd Temple Jewish writers were aware of the Mesopotamian context of Genesis 6:1–4, as we read from 1 Enoch: “When the sons of men had multiplied, in those days, beautiful and comely daughters were born to them. And the watchers, the sons of heaven, saw them and desired them. And they said to one another, ‘Come, let us choose for ourselves wives from the daughters of men, and let us beget children for ourselves.’ And Shemihazah, their chief, said to them, ‘I fear that you will not want to do this deed, and I alone shall be guilty of a great sin.’ And they all answered him and said, ‘Let us all swear an oath, and let us all bind one another with a curse, that none of us turn back from this counsel until we fulfill it and do this deed.’ Then they all swore together and bound one another with a curse. And they were, all of them, two hundred, who descended in the days of Jared onto the peak of Mount Hermon. And they called the mountain ‘Hermon’ because they swore and bound one another with a curse on it. And these are the names of their chiefs: Shemihazah—this one was their leader; Arteqoph, second to him; Remashel, third to him; Kokabel, fourth to him; Armumahel, fifth to him; Ramel, sixth to him; Daniel, seventh to him; Ziqel, eighth to him; Baraqel, ninth to him; Asael, tenth to him; Hermani, eleventh to him; Matarel, twelfth to him; Ananel, thirteenth to him; Setawel, fourteenth to him; Samshiel, fifteenth to him; Sahriel, sixteenth to him; Tummiel, seventeenth to him; Turiel, eighteenth to him; Yamiel, nineteenth to him; Yehadiel, twentieth to him. These are their chiefs of tens. These and all the others with them took for themselves wives from among them such as they chose. And they began to go in to them, and to defile themselves through them, and to teach them sorcery and charms, and to reveal to them the cutting of roots and plants. And they conceived from them and bore to them great giants. And the giants begot Nephilim, and to the Nephilim were born Elioud. And they were growing in accordance with their greatness. They were devouring the labor of all the sons of men, and men were not able to supply them. And the giants began to kill men and to devour them. And they began to sin against the birds and beasts and creeping things and the fish, and to devour one another’s flesh. And they drank the blood. Then the earth brought accusation against the lawless ones. Asael taught men to make swords of iron and weapons and shields and breastplates and every instrument of war. He showed them metals of the earth and how they should work gold to fashion it suitably, and concerning silver, to fashion it for bracelets and ornaments for women. And he showed them concerning antimony and eye paint and all manner of precious stones and dyes. And the sons of men made them for themselves and for their daughters, and they transgressed and led the holy ones astray. And there was much godlessness on the earth, and they made their ways desolate. Shemihazah taught spells and the cutting of roots. Hermani taught sorcery for the loosing of spells and magic and skill. Baraqel taught the signs of the lightning flashes. Kokabel taught the signs of the stars. Ziqel taught the signs of the shooting stars. Arteqoph taught the signs of the earth. Shamsiel taught the signs of the sun. Sahriel taught the signs of the moon. And they all began to reveal mysteries to their wives and to their children. And as men were perishing, the cry went up to heaven. Then Michael and Sariel and Raphael and Gabriel looked down from the sanctuary of heaven upon the earth and saw much bloodshed on the earth. All the earth was filled with the godlessness and violence that had befallen it. And entering in, they said to one another, ‘The earth, devoid of inhabitants, raises the voice of their cries to the gates of heaven. And now to us, the holy ones of heaven, the souls of men make suit, saying, ‘Bring in our judgment to the Most High, and our destruction before the glory of the majesty, before the Lord of all lords in majesty.’’ And approaching, they said to the Lord of the Ages, ‘You are the God of gods and Lord of lords and King of kings and God of the ages. And the throne of your glory exists for every generation of the generations that are from of old. And your name is holy and great and blessed for all the ages. For you have made all things and have authority over all. And all things are manifest and uncovered before you, and you see all things, and there is nothing that can be hidden from you. You see what Asael has done, who has taught all iniquity on the earth, and has revealed the eternal mysteries that are in heaven, which the sons of men were striving to learn. And what Shemihazah has done to whom you gave authority to rule over them who are with him. They have gone in to the daughters of the men of earth, and they have lain with them, and have defiled themselves with the women. And they have revealed to them all sins, and have taught them to make hate–inducing charms. And now look, the daughters of men have borne sons from them, giants, half–breeds. And the blood of men is shed on the earth, and the whole earth is filled with iniquity. And now look, the spirits of the souls of the men who have died make suit, and their groan has come up to the gates of heaven, and it does not cease to come forth from the presence of the iniquities that have come upon the earth. You know all things before they happen, and you see these things and you permit them, and you do not tell us what we ought to do to them with regard to these things.’ Then the Most High declared, and the Great Holy One spoke. And he sent Sariel to the son of Lamech, saying, ‘Go to Noah and say to him in my name, ‘Hide yourself.’ And reveal to him that the end is coming, that the whole earth will perish; and tell him that a deluge is about to come on the whole earth and destroy everything on the earth. Teach the righteous one what he should do, the son of Lamech how he may preserve himself alive and escape forever. From him a plant will be planted, and his seed will endure for all the generations of eternity.’ To Raphael he said, ‘Go, Raphael, and bind Asael hand and foot, and cast him into the darkness; and make an opening in the wilderness that is in Doudael. Throw him there, and lay beneath him sharp and jagged stones. And cover him with darkness, and let him dwell there for an exceedingly long time. Cover up his face, and let him not see the light. And on the day of the great judgment, he will be led away to the burning conflagration. And heal the earth, which the watchers have desolated; and announce the healing of the earth, that the plague may be healed, and all the sons of men may not perish because of the mystery that the watchers told and taught their sons. And all the earth was made desolate by the deeds of the teaching of Asael, and over him write all the sins.’ And to Gabriel he said, ‘Go, Gabriel, to the bastards, to the half–breeds, to the sons of miscegenation; and destroy the sons of the watchers from among the sons of men; send them against one another in a war of destruction. Length of days they will not have; and no petition will be granted to their fathers in their behalf, that they should expect to live an everlasting life, nor even that each of them should live five hundred years.’ And to Michael he said, ‘Go, Michael, bind Shemihazah and the others with him, who have mated with the daughters of men, so that they were defiled by them in their uncleanness. And when their sons perish and they see the destruction of their beloved ones, bind them for seventy generations in the valleys of the earth, until the day of their judgment and consummation, until the everlasting judgment is consummated. Then they will be led away to the fiery abyss, and to the torture, and to the prison where they will be confined forever. And everyone who is condemned and destroyed henceforth will be bound together with them until the consummation of their generation. And at the time of the judgment, which I shall judge, they will perish for all generations. Destroy all the spirits of the half–breeds and the sons of the watchers, because they have wronged men. Destroy all perversity from the face of the earth, and let every wicked deed be gone; and let the plant of righteousness and truth appear, and it will become a blessing, and the deeds of righteousness and truth will be planted forever with joy. And now all the righteous will escape, and they will live until they beget thousands, and all the days of their youth and their old age will be completed in peace. Then all the earth will be tilled in righteousness, and all of it will be planted with trees and filled with blessing; and all the trees of joy will be planted on it. They will plant vines on it, and every vine that will be planted on it will yield a thousand jugs of wine, and of every seed that is sown on it, each measure will yield a thousand measures, and each measure of olives will yield ten baths of oil. Cleanse the earth from all impurity and from all wrong and from all lawlessness and from all sin, and godlessness and all impurities that have come upon the earth, remove. And all the sons of men will become righteous, and all the peoples will worship me, and all will bless me and prostrate themselves. And all the earth will be cleansed from all defilement and from all uncleanness, and I shall not again send upon them any wrath or scourge for all the generations of eternity. Then I shall open the storehouses of blessing that are in heaven, and make them descend upon the earth, upon the works and the labor of the sons of men. And then truth and peace will be united together for all the days of eternity and for all the generations of humanity. Before these things, Enoch was taken; and no human being knew where he had been taken, or where he was, or what had happened to him. His works were with the watchers, and with the holy ones were his days. I, Enoch, was standing, blessing the Lord of majesty, the King of the ages. And look, the watchers of the Great Holy One called me, Enoch the scribe, and said to me, ‘Enoch, righteous scribe, go and say to the watchers of heaven—who forsook the highest heaven, the sanctuary of their eternal station, and defiled themselves with women. As the sons of earth do, so they did and took wives for themselves. And they worked great desolation on the earth—you will have no peace or forgiveness. And concerning their sons, in whom they rejoice—the slaughter of their beloved ones they will see, and over the destruction of their sons they will lament and make perpetual petition, and they will have no mercy or peace. And, Enoch, go and say to Asael, ‘You will have no peace. A great sentence has gone forth against you, to bind you. You will have no relief or petition, because of the unrighteous deeds that you revealed, and because of all the godless deeds and the unrighteousness and the sin that you revealed to humans.’’ Then I went and spoke to all of them together. And they were all afraid, and trembling and fear seized them. And they asked that I write a memorandum of petition for them, that they might have forgiveness, and that I recite the memorandum of petition for them in the presence of the Lord of heaven. For they were no longer able to speak or to lift their eyes to heaven out of shame for the deeds through which they had sinned and for which they had been condemned. Then I wrote out the memorandum of their petition, and the requests concerning themselves, with regard to their deeds individually, and concerning their sons for whom they were making request, that they might have forgiveness and longevity. And I went off and sat by the waters of Dan in the land of Dan, which is south of Hermon, to the west. I recited to God the memorandum of their petition until I fell asleep. And look, dreams came upon me, and visions fell upon me. And I saw visions of wrath, and there came a voice, saying, ‘Speak to the sons of heaven to reprimand them.’ And when I had awakened, I went to them. And all of them were assembled together, and they were sitting and weeping at Abel–Main, which is between Lebanon and Senir, covering their faces. And I recited in their presence all the visions that I had seen in the dream, and I began to speak the words of truth and the vision and reprimand to the watchers of heaven. The Book of the Words of Truth and the Reprimand of the Watchers Who Were from of Old, according to the command of the Great Holy One in the dream that I dreamed. In this vision I saw in my dream what I now speak with a human tongue and with the breath of my mouth, which the Great One has given to humans, to speak with them and to understand with the heart. As he created and destined humans to understand the words of knowledge, so he created and destined me to reprimand the watchers, the sons of heaven. I wrote up your petition, and in the vision it was shown to me thus, that you will not obtain your petition for all the days of eternity; but judgment has been consummated in the decree against you, that from now on you will not ascend into heaven for all the ages; and it has been decreed to bind you in bonds in the earth for all the days of eternity. And that before these things, you will see the destruction of your sons, your beloved ones, and that you will have no pleasure in them, but they will fall before you by the sword. Accordingly, you will not obtain your petition concerning them, nor concerning yourselves. You will be petitioning and making supplication; but you will not be speaking any word from the writing that I have written. In the vision it was shown to me thus: Look, clouds in the vision were summoning me, and mists were crying out to me; and shooting stars and lightning flashes were hastening me and speeding me along, and winds in my vision made me fly up and lifted me upward and brought me to heaven. And I went in until I drew near to a wall built of hailstones; and tongues of fire were encircling them all around, and they began to frighten me. And I went into the tongues of fire, and I drew near to a great house built of hailstones; and the walls of this house were like stone slabs, and they were all of snow, and the floor was of snow. And the ceiling was like shooting stars and lightning flashes; and among them were fiery cherubim, and their heaven was water, and a flaming fire encircled all their walls, and the doors blazed with fire. And I went into that house—hot as fire and cold as snow, and no delight of life was in it. Fear enveloped me, and trembling seized me, and I was quaking and trembling, and I fell upon my face. And I saw in my vision, and look, another open door before me: and a house greater than the former one, and it was all built of tongues of fire. All of it so excelled in glory and splendor and majesty that I am unable to describe for you its glory and majesty. Its floor was of fire, and its upper part was flashes of lightning and shooting stars, and its ceiling was a flaming fire. And I was looking and I saw a lofty throne; and its appearance was like ice, and its wheels were like the shining sun, and the voice or sound of the cherubim, and from beneath the throne issued rivers of flaming fire. And I was unable to see. The Great Glory sat upon it; his apparel was like the appearance of the sun and whiter than much snow. No angel could enter into this house and look at his face because of the splendor and glory, and no human could look at him. Flaming fire encircled him and a great fire stood by him, and none of those about him approached him. Ten thousand times ten thousand stood before him, but he needed no counselor; his every word was deed. And the holy ones of the watchers who approached him did not depart by night, nor by day did they leave him. Until now I had been on my face, prostrate and trembling. And the Lord called me with his mouth and said to me, ‘Come here, Enoch, and hear my words.’ And one of the holy ones came to me and raised me up and stood me on my feet and brought me up to the door. But I had my face bowed down. But he answered and said to me—and I heard his voice—‘Fear not, Enoch, righteous man and scribe of truth; come here, and hear my voice. Go and say to the watchers of heaven, who sent you to petition in their behalf, ‘You should petition in behalf of humans, and not humans in behalf of you. Why have you forsaken the high heaven, the eternal sanctuary; and lain with women, and defiled yourselves with the daughters of men; and taken for yourselves wives, and done as the sons of earth; and begotten for yourselves sons, giants? You were holy ones and spirits, living forever. With the blood of women you have defiled yourselves, and with the blood of flesh you have begotten, and with the blood of men you have lusted, and you have done as they do—flesh and blood, who die and perish. Therefore I gave them women, that they might cast seed into them, and thus beget children by them, that nothing fails them on the earth. But you originally existed as spirits, living forever, and not dying for all the generations of eternity; therefore I did not make women among you.’ The spirits of heaven, in heaven is their dwelling; but now the giants who were begotten by the spirits and flesh—they will call them evil spirits on the earth, for their dwelling will be on the earth. The spirits that have gone forth from the body of their flesh are evil spirits, for from humans they came into being, and from the holy watchers was the origin of their creation. Evil spirits they will be on the earth, and evil spirits they will be called. The spirits of heaven, in heaven is their dwelling; but the spirits begotten on the earth, on the earth is their dwelling. And the spirits of the giants lead astray, do violence, make desolate, and attack and wrestle and hurl upon the earth and cause illnesses. They eat nothing, but abstain from food and are thirsty and smite. These spirits will rise up against the sons of men and against the women, for they have come forth from them. From the day of the slaughter and destruction and death of the giants, from the soul of whose flesh the spirits are proceeding, they are making desolate without incurring judgment. Thus they will make desolate until the day of the consummation of the great judgment, when the great age will be consummated. It will be consummated all at once. And now say to the watchers who sent you to petition in their behalf, who formerly were in heaven, ‘You were in heaven, and no mystery was revealed to you; but a stolen mystery you learned; and this you made known to the women in your hardness of heart; and through this mystery the women and men are multiplying evils on the earth.’ Say to them, ‘You will have no peace.’’”
[1 Enoch 6–16]
Thus, the 2nd Temple context of the “watchers” is about their descent onto Mount Hermon [a site that will factor into the biblical epic]. The term “watchers” appears in Daniel 4, and is the only biblical passage to specifically use the term to describe the “holy ones” of God’s divine council. The geographical context of Daniel is Babylon, in Mesopotamia [Daniel 1]. The offspring of the “watchers” were giants. The birth of the giants is explored in terms of the mingling of “spirits and flesh.” Angels properly dwell in heaven, and humans properly dwell on earth, but the nature of the giants is mixed. This transgression of categories brings terrible results. In other words, after their physical death, the demonic spirits of the giants “have gone forth from the body of their flesh” to plague humanity. The angelic transmission of heavenly knowledge to earthly humans can also be understood as a contamination of distinct categories within God’s orderly creation. As inhabitants of heaven, the “watchers” were privy to all the secrets of heaven. In other words, their revelation of this knowledge to the inhabitants of the earth was categorically improper and morally destructive. Thus, the “watchers” are celestial non–human beings whose actions are regarded not only as morally evil, but spiritually destructive. While human rebellion first appeared in Eden, it is the actions of the “watchers” that served as a catalyst to spread wickedness among humanity like a spiritual contagion. They are held responsible for teaching humans a variety of things that engender lust, warfare, astrology, and occult practices. The sins of the “watchers” not only informed 2nd Temple Jews about the meaning and significance of Genesis 6:1–4, but it also informed New Testament writers. Thus, now we can fully understand the ancient Mesopotamian backstory to Genesis 6:1–4.
Jonas Greenfield [20th century ancient Near Eastern scholar] summarizes: “In Mesopotamian religion, the term apkallu is used for the legendary creatures endowed with extraordinary wisdom. Seven in number, they are the culture heroes from before the Flood. In the myth of the ‘Twenty–one Poultices’ the ‘seven apkallu of Eridu,’ who are also called the ‘seven apkallu of the Apsu,’ are at the service of Ea (Enki). A variety of wisdom traditions from the antediluvian period were supposedly passed on by the apkallu. The tradition of the apkallu is preserved in the bı̄t–mēseri ritual series and also by Berossus. The seven sages were created in the river and served as ‘those who ensured the correct functioning of the plans of heaven and earth.’ Following the example of Ea, they taught mankind wisdom, social forms and craftsmanship. The authorship of texts dealing with omens, magic and other categories of ‘wisdom’ such as medicine is attributed to the seven apkallu.”
Thus, the apkallu were divine beings bestowing special knowledge to humanity [precisely what the “watchers” were blamed for in 1 Enoch]. But, other specific links to Genesis 6:1–4 is that the seven apkallu were thought to have been “created in the river” and were assigned “the correct functioning of the plans of heaven and earth.” The “river” is actually a reference to the primeval deep in Mesopotamian thought. This watery abode was located under the earth, and was part of the abyss [the Apsu]. This is the same conception for the realm of the dead in biblical material [Job 26:5–6]. Thus, for Mesopotamians, the apkallu came from the abyss and were responsible for maintaining the correct balance between heaven and earth, and this was the will of the greater gods. Because of this, the apkallu were thought to possess knowledge from the divine world about how the universe functioned, and over time, the apkallu had dealings with humanity. Thus, Mesopotamian literature presents them as the great antediluvian sages and culture–heroes who brought the arts of civilization to the land. During the time that follows this period, nothing new is invented, since the original revelation is only transmitted and unfolded. This process of civilizing the world of men is viewed positively in Mesopotamian thought, even the belief that physical ancestry and equality to these antediluvian figures were important for Mesopotamian kings and scholars. This was especially the case with respect to the apkallu, for such associations meant that humans could claim access to knowledge held only by the gods in the Mesopotamian divine council [an idea that would have been used to legitimize status, power, and influence]. Thus, it is important to realize that the knowledge that made the Mesopotamian civilization great, came from a divine source, and has immediate ties to Genesis 6:1–4.
Amar Annus [21st century cuneiform scholar] summarizes: “There was a broad tradition in the Babylonian scribal milieu that the seventh antediluvian figure, a king or a sage, ascended to heaven and received insights into divine wisdom. The seventh antediluvian king according to several lists was Enmeduranki, the king of Sippar, who distinguished himself with divine knowledge from the gods Adad and Shamash. Biblical scholars generally agree that the religious–historical background of the figure of Enoch, the seventh antediluvian patriarch in Genesis 5:23–24 and subsequently the apocalyptic authority in Enochic literature, lies in the seventh Mesopotamian antediluvian king Enmeduranki.”
Thus, Jude 14 notes that Enoch was the 7th from Adam, and the father of Methuselah, and the great–grandfather of Noah [Genesis 5:21–30]. He was taken to heaven, joining God and the divine council [Genesis 5:24]. The correlation with Enmeduranki is interesting because of how the Mesopotamian stories regard the transmission of divine knowledge from before Noah’s flood to those who survived Noah’s flood. This is the role of the apkallu. Thus, the scribes of Babylon living after Noah’s flood took great pains to establish the notion that their knowledge [and the greatness of Babylon] was directly inherited from the divine realm.
Alan Lenzi [21st century ancient Near Eastern scholar] clarifies: “The learned scribes received their secret texts in the same manner that all scribes received texts from before their own time: they inherited copies of them from other scribes. But how did they inherit copies from the gods? This is where another of Ea’s associations assisted the scholars in their construction of secret corpora by providing a mechanism of reception. Ea from very early times was associated with the seven mythological sages called the apkallu who lived before the flood. The scholars created a mythology in which the members of their guild became the professional continuation of the position of the ancient apkallu.”
Amar Annus [21st century cuneiform scholar] continues: “Giving to the antediluvian sages names resembling titles of scientific treatises served the purpose of establishing the explicit connection between contemporary and primeval scholarship. As the Mesopotamian conception of knowledge was pre–eminently associated with pragmatic kinds of it, the term ‘wisdom’ denotes the realms of technologies and handicraft skills as well. In some royal inscriptions of 1st millennium Mesopotamia, references occur to royal craftsmen (umma nu), ‘who know the secret.’ Such capable craftsmen as the carpenter Ninildu, the lapidary Ninzadim, the metal worker Ninagal, the stone–cutter Ninkurra and the goldsmith Kusigbanda were the patron deities of smiths, manifestations of the god Ea, and also identified with antediluvian apkallus.”
Francesca Rochberg [21st century Assyriologist] also adds: “This gets to the root of the Mesopotamian scribal notion of knowledge, which is what unites divination, horoscopy, and astronomy in the learned cuneiform tradition. And this way of identifying the elements of knowledge, i.e., systematized, even to some extent codified knowledge, was connected with the gods from whom it was claimed such scholarly knowledge was derived in the days before the Flood.”
In other words, all the indispensable knowledge learned in Mesopotamian civilization, was for their greatness, and was traced to the wisdom of the apkallu. This role is a precise parallel to the “watchers” of 1 Enoch, who taught humanity forbidden knowledge by which they became wicked and depraved. But, how did the knowledge of the apkallu survive after Noah’s flood? The tablet Apkullu–list W.20030.7 [from Uruk dating to the Seleucid period] plots out this transmission of divine knowledge on both sides of Noah’s flood. It lists seven antediluvian kings, each of them accompanied by an assisting apkallu [the divine sage who gave the king the knowledge necessary for civilization]. The list reads as follows, with the name of the apkallu on the right and the king on the left [in the cuneiform text the signs for the apkallu are part of the names on the left]:
It reads: “During the reign of Ayalu, the king, Adapa was sage. During the reign of Alalgar, the king, Uanduga was sage. During the reign of Ameluana, the king, Enmeduga was sage. During the reign of Amegalana, the king, Enmegalama was sage. During the reign of Enmeusumgalana, the king, Enmebuluga was sage. During the reign of Dumuzi, the shepherd, the king, Anenlilda was sage. During the reign of Enmeduranki, the king, Utuabzu was sage. After the flood, during the reign of Enmerkar, the king, Nungalpirigal was sage, whom Istar brought down from heaven to Eana. He made the bronze lyre, whose were lapis lazuli, according to the technique of Ninagal. The lyre was placed before Anu, the dwelling of his personal god. During the reign of Gilgamesh, the king, Sin–leqi–unnini was scholar. During the reign of Ibbi–Sin, the king, Kabti–ili–Marduk was scholar. During the reign of Isbi–Erra, the king, Sidu was scholar.”
Thus, following these names, one postdulivian apkallu is mentioned with his corresponding king: Nungalpirigal. Other Mesopotamian texts actually provide evidence for four postdulivian apkallu [Nungalpiriggaldim, Piriggalnungal, Piriggalabsu, and Lu–Nanna]. These individuals are the key players in understanding Genesis 6:1–4, since these four postdulivian apkallu are said to be of “human descent.” The 4th postdulivian apkallu is further described as being only “two–thirds apkallu.” The implication of these sources is that the postdulivian apkallu were the result of sexual intercourse with human women.
Anne Kilmer [20th century Assyriologist] clarifies: “Humans and apkallu could presumably mate since we have a description of the four post–flood apkallu as ‘of human descent,’ the fourth being only ‘two–thirds apkallu’ as opposed to pre–flood pure apkallu and subsequent human sages.”
Thus, antediluvian apkallu were divine. But, postdulivian apkallu were hybrid beings. In other words, the word apkallu represents divine beings before Noah’s flood and quasi–divine hybrid beings after Noah’s flood. This is why 2nd Temple texts use the term “watchers” for the “divine beings” who cohabited with “human women” [Genesis 6:4], and the spirits of the giant offspring produced by this forbidden union. The former is readily understandable, since the “watchers” who descended to earth were divine. But, the latter is due to the immaterial nature of the giants, since their spirits were not of human origin.
Consequently, this is why the spirits of dead giants in the Enochian story were considered evil. Thus, this leads us to the origin of demons.
Archie Wright [21st century 2nd Temple scholar] summarizes: “The death of the giants reveals something about the nature of their spirits. They are considered evil spirits because they were born on the earth; they are a mixed product of a spiritual being and a physical, and a somewhat spiritually undefined human. The resulting entities are identified in 1 Enoch 15:8 as ‘strong spirits,’ ‘evil spirits,’ which come out of their bodies at their death. The Watchers were necessarily bound in Tartarus in order to halt their activity, while the spirits of the giants, following the death of their physical body, are allowed to roam freely upon the earth. The ability to roam about the earth links the nature of the evil spirits of the giants to the spiritual nature of the Watchers prior to their fall.”
Since the antediluvian apkallu were heroes to Mesopotamians, is there evidence that postdulivian apkallu of Mesopotamia were perceived to be giants and evil spirits? The answer is: yes!
Amar Annus [21st century cuneiform scholar] continues: “It is a little known fact that apkallu are occasionally depicted as malevolent beings in Mesopotamian literature, who either angered the gods with their hubris, or practiced witchcraft. The post–diluvian sages in particular were attributed some malicious deeds, as the translation of the latter part of the Bit Meseri text shows. It is explicitly said in one passage that two of the four post–diluvian sages angered the gods. Piriggalnungal angered the storm–god, who caused draught on earth for three years. The apkallus occur at least twice in the anti–witchcraft series Maqlû as witches, against whom incantations are directed. From many references in Mesopotamian literature we can learn that the fish–like sages were thought to have been created and also reside in Apsu. The fact that apkallu are born and often reside in Apsu is not evidence that points to their exclusively positive character, since demonic creatures were also often thought to have their origin in the depths of the divine River. For example, in the Mesopotamian myth about slaying the dragon Labbu by god Tishpak, the monster is called ‘offspring of River.’ This river, where the representations of witches and the models of evil omen carriers were cast for the purpose of purification, also had an epithet and aspect of deluge.”
Thus, the characterization of the apkallu as fish–men points to their origin in the watery abyss in Mesopotamian religion. They are also characterized as bird–men, associated with their divine [or heavenly] nature. In the Babylonian version of Noah’s flood [of which the apkallu were important characters], the great god Marduk is not kindly disposed toward either the humans or the apkallu who cohabit with them, thereby preserving human civilization. Thus, Marduk speaks about what he had done with the apkallu after Noah’s flood: “I sent craftsmen down to Apsu, I ordered them not to come up. I changed the location of mēsu–tree and elmešu stone, and did not show it to anybody. Where is the mes–tree, the flesh of the gods, the emblem of the king of the universe, the pure tree, august hero, perfect for lordship, whose roots reach a hundred leagues through the vast sea to the depth of the underworld, whose crown brushed Anu’s heaven on high? Where is Ninildum, great carpenter of my supreme divinity, wielder of the glittering hatchet, who knows that tool, who makes it shine like the day and puts it in subjection at my feet? Where is Kusig–banda, fashioner of god and man, whose hands are consecrated? Where is Ninagal, wielder of the upper and lower millstone, who grinds up hard copper like hide and who forges tools? Where are the choice stones, created by the vast sea, to ornament my diadem? Where are the seven sages of the depths, those sacred fish, who, like Ea their lord, are perfect in sublime wisdom, the ones who cleansed my body?” [Erra Epic 1:147–162]
Amar Annus [21st century cuneiform scholar] continues: “The craftsmen were apparently done away by Marduk during the flood, just as God punished the Watchers with the deluge. Thus, like the Watchers, the Mesopotamian apkallus were punished by a flood.”
The apkallu were meant to maintain order, but their transgression caused Marduk to change the location of the “mēsu–tree and elmešu stone.”
Amar Annus [21st century cuneiform scholar] continues: “Relocation of a tree and stones is also a motif in the Erra Epic, where Marduk during the flood ‘changed the location of mēsu–tree and elmešu–stone,’ in the context of sending the sages down to Apsu. The garden with trees and precious stones in the second dream is comparable to the garden in the end of the hero’s journey in the Gilgamesh epic, with the trees bearing jewels and precious stones.”
The “elmešu stone” was a precious gemstone of quasi–mythical quality, and the “mēsu–tree” was a cosmic tree that reached from the lowest part of the earth to the heavens. Scholars recognize both items as cosmic geographical markers of the dwelling place of the gods. In other words, the apkallu are barred from Marduk’s home and presence for their crime. Notice, this is precisely Ezekiel’s language of Eden, the original earthly garden where heaven met earth. Ezekiel’s literary context is Babylon [Ezekiel 1:13]. Thus, Ezekiel 28:11–14 combines the garden imagery, the cosmic mountain imagery, and the lustrous precious stones associated with the radiance of divine presence in his description of Eden [the location of the tree of life]. Furthermore, Ezekiel 31:8 is also famous for its enigmatic description of “God’s garden” with massive trees. The point here is that the imagery from Marduk’s comments about what he had done to the apkallu points to the banishment of the apkallu from his presence [the place of his council where cosmic order was maintained]. This is precisely how the “watchers” were punished. They were cast away from God and forsaken. They no longer have a role in the divine council to participate in God’s affairs with creation. The parallels to 1 Enoch are unmistakable.
Amar Annus [21st century cuneiform scholar] continues: “As apkallus are sent down to Apsu, the Watchers and their sons ‘will be led away to the fiery abyss, and to the torture, and to the prison where they will be confined forever’ in 1 Enoch 10:13. The prison, where the spirits of the fallen angels are kept, is a chasm like Apsû, an abyss containing fiery pillars, and it is situated at the ‘end of the great earth’ according to the Greek version of 1 Enoch 18:10, or ‘beyond the great earth’ following the Ethiopic. The expression ‘great earth’ is highly unusual in both languages, but it becomes explicable in the light of Mesopotamian mythology. The ‘great earth’ is a name for the netherworld in Mesopotamian texts, ki–gal in Sumerian, whence the Akkadian kigallu was borrowed. The expression is found in the name of Mesopotamian queen of the underworld, Ereshkigal. The Aramaic fragment 4Q530 from Qumran, which belongs to the Book of Giants contains in a broken context the reference to ‘gardeners’ at work, nurturing and protecting the trees, which connotes the Watchers prior to their apostasy. This reference to ‘gardeners’ is to be compared to Jubilees 5:6, where God sent the angels to earth, and Jubilees 4:15 further specifies the reason: ‘in order to instruct human beings and to act with justice and righteousness upon earth.’ According to Jubilees, only after the Watchers’ arrival and sojourn among human beings were they corrupted and led astray by the irresistible beauty of mortal women. From the comparative perspective, both the educational mission of the Watchers and likening them to ‘gardeners’ make perfect sense. On Neo–Assyrian palace reliefs and seals, the famous apkallus as fish–cloaked men or as eagle–headed winged creatures are very often associated with the Tree of Life. The ‘watering of trees’ by the Watchers in the Book of Giants finds many iconographic forerunners on Assyrian palace reliefs. The Assyrian sacred tree symbolized both the divine world order and the king, who functioned as its earthly administrator. By sprinkling the tree with holy water the sages imparted to it their own sanctity, upheld the cosmic harmony, and thus ‘insured the correct functioning of the plans of heaven and earth.’”
Thus, after Noah’s flood, the apkallu are judged. But, their knowledge lived on among humans through their hybrid offspring. However, Marduk was not pleased. Thus, the most telling parallel to the “watchers” [and to Genesis 6:1–4], is that the hybrid postdulivian apkallu are giants. Recall that the 4th postdulivian apkallu was described as only being “two–thirds apkallu.” This comes from the cuneiform bı̄t mēseri texts [on incantations for protecting a building against invading evil spirits].
Amar Annus [21st century cuneiform scholar] continues: “This exactly matches the status of Gilgamesh in the post–diluvian world, as he also was ‘two–thirds divine, and one–third human.’ Gilgamesh was remotely related to antediluvian apkallus, as he ‘brought back a message from the antediluvian age.’ In Jewish terms, he was like one of the giant Nephilim, as exactly the Book of Giants depicts him. There is new supporting cuneiform evidence that Gilgamesh was thought of as having a gigantic stature, his height being 11 cubits. The reading of the passage in which the Standard Babylonian epic gives the height of Gilgamesh’s giant body as 11 cubits, is now confirmed by the newest published evidence from Ugarit. The passage describing the physical appearance of Gilgamesh can be reconstructed in five lines as follows: ‘A giant in stature, 11 cubits was his height, 4 cubits was the width of his chest, a triple cubit his foot, half a rod his leg, 6 cubits was the length of his stride.’”
In summary, what does all this Mesopotamian data provide for us? Nothing less than direct ancient literary evidence that:
All the elements of Genesis 6:1–4 can be accounted for in Mesopotamian material relating to Noah’s flood.
These parallels were preserved in 2nd Temple texts like 1 Enoch.
The elements in the 1 Enoch story of the sin of the “watchers” [that are fully expressed in Genesis 6:1–4], are consistent. In other words, Genesis 6:1–4 telescopes the overall story.
The New Testament writers Peter and Jude should not be criticized for their attention to 1 Enoch in their own theological thinking.
In other words, the Mesopotamian apkallu saga provides a rationale and explanation for the data in Genesis 6:1–4, that it was to target the deeply held religious beliefs of Mesopotamia, and most pointedly the myth of Babylonian superiority. This is the nature of polemic argumentation.
Amar Annus [21st century cuneiform scholar] continues: “Varying accounts of the antediluvian history in the ancient Mesopotamian and Second Temple Jewish sources should be regarded as results of ancient debates. Not only direct borrowings took place, but also creative reinterpretations, especially on the Jewish side. Some of these creative reinterpretations must have occurred as deliberate inversions of the Mesopotamian source material. The Jewish authors often inverted the Mesopotamian intellectual traditions with the intention of showing the superiority of their own cultural foundations.”
The Jewish writers of the Enochian literature in fact invert every element of the apkallu tradition, linking that inversion to the sons of God and Nephilim of Genesis 6:1–4. The point was to turn the Mesopotamian belief system on its head; to make sure those Jewish readers would know that what happened between the sons of God and the daughters of humankind was not something that bettered humanity. It was the opposite, a transgression of heaven and earth that would corrupt humankind and produce a lineage that would later be a threat to the very existence of Israel, God’s portion and people [Deuteronomy 32:8–9].
Amar Annus [21st century cuneiform scholar] continues: “The Mesopotamian apkallus were demonized as the ‘sons of God,’ and their sons Nephilim, who in later Enochic literature appear as Watchers and giants, illegitimate teachers of humankind before the flood. As many kinds of Mesopotamian sciences and technologies were ideologically conceived as originating with antediluvian apkallus, so both Enoch and the Watchers were depicted as antediluvian teaching powers. By comparison, the Book of Watchers 8:1 enumerates the first set of arts forbidden to humanity—a list which consists mainly of useful crafts and technologies. This revelation of forbidden secrets was considered a transgression, because it promoted promiscuity and violence.”
The “wisdom” of the apkallu was not the only target. Their sexual activity with human women was also in the crosshairs of biblical writers.
Amar Annus [21st century cuneiform scholar] continues: “The ‘sons of God’ in Genesis and the Watchers in Enochic literature are fully divine, as also were the antediluvian apkallus in the Mesopotamian tradition. The four post–flood apkallus were ‘of human descent,’ which means that apkallus could mate with humans, as the Watchers did. By identifying certain traditional archenemies as descendants of Watchers, the Jewish authors once again gave a polemical thrust to the Mesopotamian concept of the ruler as ‘seed preserved from before the flood.’ This reversal of attitudes is also seen in the sexual transgressions that were ascribed to Watchers. The sexual encounters between humans and divinities had a clearly fixed place in the royal ritual of sacred marriage in Mesopotamian culture. In 1 Enoch, however, such transgression of the boundaries between human and divine is depicted as sacrilegious at the outset, and a source of irreversible corruption in the human world.”
Thus, 2nd Temple Jewish writers wanted to so clearly associate Genesis 6:1–4 with the apkallu traditions for the purpose of theological polemic that they apparently coined the term “watchers” to do so [or at least used it to be explicit]. But, for Mesopotamians, the apkallu could be good or evil.
Amar Annus [21st century cuneiform scholar] continues: “Figurines of apkallus were buried in boxes as foundation deposits in Mesopotamian buildings in order to avert evil from the house. The term maṣṣarē, ‘watchers,’ is used of these sets of figurines in Akkadian incantations according to ritual texts. This appellation matches the Aramaic term ʿyryn, ‘the wakeful ones,’ for both good angels and the Watchers. The text from Assur, KAR 298, which prescribes the making of apotropaic apkallu figurines, often quotes the first line of otherwise unknown incantation attunu ṣalmē apkallē maṣṣarē (‘You are the apkallu–figures, the watchers’).”
This leads us to the meaning of the word “Nephilim.” Scholars initially argued that this should be understood as “fallen ones” [from a battle expression], based on the idea that the word derives from the Hebrew verb nāpal [or “to fall”]. If understood this way, then we lose the context of the quasi–divine nature of the “Nephilim” via the apkallu polemic. Thus, Hebrew morphology is needed to understand it. The word occurs twice:
Nephilim [Genesis 6:4]
Nephiylim [Numbers 13:33]
The difference between them is the y letter. Hebrew originally had no vowels [only consonants]. However, scribes started to use some of the consonants to mark long vowel sounds [English does this with the y consonant to sometimes make it a vowel]. Hebrew does that with its y letter too. Thus, the 2nd spelling showcases that the root behind the term had a long–i [or y] in it before the plural ending [–im] was added. This helps us determine that the word does not mean “those who fall.” If that were the case, the word would have been spelled nophelim. Furthermore, a translation of “fallen” from the verb nāpal is also weakened by the y letter, because we would expect a spelling of nephulim. Thus, instead of coming from the verb nāpal, the word comes from a noun that has a long–i vowel in the 2nd syllable [like naphiyl]. This kind of noun is called a qatil noun. But, though there is no such noun as naphiyl in the Old Testament, the hypothetical plural form would be nephiylim, which is precisely the long spelling we see in Numbers 13:33. Thus, this option solves the spelling problem, but we need to also connect this with:
The Mesopotamian context.
The 2nd Temple recognition of that context.
The fact that the LXX translators interpreted the word as “giants.”
So where does the spelling nephiylim come from? The solution is remarkably simple. Since the Israelites were taken to Babylon during the exile, during those ~70 years they learned to speak Aramaic. They later brought it back to Judah [and this is how Aramaic became the primary language in Judea by the time of Jesus]. The point of Genesis 6:1–4 was to express contempt for the divine Mesopotamian apkallu and their giant offspring. The Israelites needed a good word to describe the giant offspring as “evil.” Thus, “fallen ones” is insufficient to communicate the “giant” nature of these beings. Thus, the Jewish scribes adopted an Aramaic noun naphiyla [or “giant”]. When you import that word and pluralize it in Hebrew, you get nephiylim! Now that the word is solved, the theological message of Genesis 6:1–4 becomes crystal clear, because it has many deep specific touch–points with Mesopotamian literary works. Since Genesis 1–11 had a final redactional edit during the exile in Babylon [from an original composition by Moses], faithful Jewish scribes wanted to make it clear that certain religious ideas about other gods were misguided and false, because they were in Babylon, deported against their will by the greatest empire at the time. Though they were captives, prophets like Ezekiel [and Jeremiah before him] had told the people that their situation was temporary, that God remained sovereign. They would be set free and Babylon would crumble. Thus, the work of these Jewish scribes during the exile was an opportunity to set the record straight for posterity. Those who were non–Israelite presumed that civilization in Mesopotamia had been handed down by their gods, including their intellectual achievements and knowledge. It was their way of claiming that their knowledge and skills were divine and superior to those of the nations they had conquered. That in turn meant that the gods of those other nations were inferior to the gods of Babylon! Hence, the apkallu were the great culture–heroes of antediluvian knowledge. They were the divine sages of a glorious bygone era. Babylonian kings claimed to be descended from the apkallu and other divine figures from before Noah’s flood. The collective claim was that Babylon was the sole possessor of divine knowledge, and the empire’s rule had the approval of the gods. The biblical writers disagreed. They saw Babylonian knowledge as having demonic origins, because the apkallu themselves were intertwined with Mesopotamian demonology. The Babylonian elite taught that the divine knowledge of the apkallu had survived the flood through a succeeding postdiluvian generation of apkallu.
But, the biblical writers took what Babylonians thought was proof of their own divine heritage and told a different story. Yes, there were giants, renowned men, both before and after the flood [Genesis 6:4]. But those offspring and their knowledge were not of the true God. Instead, they were the result of rebellion against God by fallen divine beings. Thus, Genesis 6:1–4 portrays Babylon’s boast as a horrific transgression and the catalyst that spread corruption throughout humankind [Genesis 6:5]. Since the Babylonian apkallu were considered demonic, it is no mystery why Peter and Jude link the events of Genesis 6:1–4 to false teachers. While attacking their aberrant knowledge, Peter and Jude evoke the imagery of Genesis 6, showing that they are licentious men who indulge in defiling lusts [2 Peter 2:2, 10; Jude 8]. Like the divine beings of Genesis 6 who “did not keep their own position” [Jude 6], these false teachers “despise authority” and “slander glorious beings” whom good angels dare not rebuke, because only God can do that [2 Peter 2:9–11; Jude 8–10].
Nemesius [4th century Bishop of Emesa] notes: “Of the incorporeal beings, only angels fell away, and not all of them, but some only, that inclined to things below and set their desire on things of earth, withdrawing themselves from their relations with things above, even from God.”
Oecumenius [6th century] likewise offers a chilling perspective: “If God did not spare the rebellious angels, who had stood in honour before him because of the immortality of their nature, how much less will he spare mere humans, whom he has created out of perishable matter!”
At this point, the obvious reaction by Christians is the weirdness of the reality that angels are able to procreate with human women. However, the ancient reader did not have this problem. For example, here is another 2nd Temple text that says: “For it was thus that women charmed the Watchers, who were before the Flood. As they continued looking at the women, they were filled with desire for them and perpetrated the act in their minds. Then they were transformed into human males, and while the women were cohabiting with their husbands they appeared to them. Since the women’s minds were filled with lust for these apparitions, they gave birth to giants. For the Watchers were disclosed to them as being as high as the heavens.” [Testament of Reuben 5:6–7]
For us today, it seems impossible that a divine being could assume human flesh and do what this passage describes. But, this objection itself is odd, since this interpretation is less dramatic than the incarnation of God in Jesus! How is the virgin birth of God more acceptable? It is mind–blowing that Jesus had both a divine and human nature fused together. Think about it. God had to experience going through a woman’s birth canal, and then to endure life, having to learn how to talk, walk, eat, and go through puberty. This is far more shocking than the events in Genesis 6:1–4. The notion that the fallen angels came to earth in fleshly form ought to be more palatable than the incarnation, since it is less supernaturally spectacular. The supernatural approach to Genesis 6:1–4 derives from other passages that plainly have divine beings in embodied human form. For example, Genesis 18–19 is quite clear that God himself and two other divine beings met with Abraham in physical flesh. They ate a meal together [Genesis 18:1–8]. Then, Genesis 19:10 informs us that the two angels had to physically grab Lot and pull him back into his house to avoid harm in Sodom, something that would be hard to do if the two beings were not truly physical. Another example is Genesis 32:22–32, where we read that Jacob wrestled with a “man” [v. 24], whom the text also describes as “God” [vv. 30–31]. Thus, Hosea 12:3–4 refers to this incident and describes the being who wrestled with Jacob as both “God” and an “angel.” This was a physical struggle, and one that left Jacob injured [vv. 31–32]. While visual appearances in human form are more common [Matthew 2:19; Acts 10:3; 11:13], the New Testament also describes episodes where angels are best understood as corporeal. In Matthew 4:11, angels came to Jesus after he was tempted by the devil and “began ministering to him.” Angels appear and speak [Matthew 28:5; Luke 1:11–21, 30–38], instances that presume actual sound waves being created. If a merely auditory experience was meant, one would expect the communication to be described as a dream–vision [Acts 10:3]. Angels open doors [Acts 5:19] and hit disciples to wake them up [Acts 12:7]. This is interesting, because the text has Peter mistakenly thinking the angel was only a vision! The next thing to note about the Nephilim is that Genesis 6:4 says that they were on earth before the flood “and also immediately afterward.” The phrase looks forward to Numbers 13:33, which says that “the Nephilim” are “the descendants of Anak.” The sons of Anak [the Anakim], were one of the giant clans described in the conquest narratives [Deuteronomy 2:10–11, 21; Joshua 11:21–22; 14:12, 15]. Two options on how the Nephilim descendants exist after the flood are:
The flood was local in the Persian Gulf ~13,000 years ago.
The behaviour of Genesis 6:1–4 happened again after the flood, producing other Nephilim, from whom the giant clans descended.
With respect to the 1st option about a localized flood, biblical and scientific scholarship has marshalled evidence for the authenticity of Genesis 6–8. The conclusion of this research is that the geographical extent of Noah’s flood occurred within the Persian Gulf ~13,000 years ago [the end of the last Ice Age during the advent of our Holocene epoch], in a region that was occupied by early humans during the late Pleistocene ~70,000 years ago. From a concordist perspective, Genesis 1 details the natural history of Earth chronologically, and recent geological research has marshalled a detailed tectonic profile showcasing relatively fixed shorelines, that the ocean waters will never again cover the entire Earth [as was initially the case in the early stages of the planet’s formation from 4.5662 ± 0.0001 billion years ago to ~3.8 billion years ago]. Evidence for this is via osmium isotope analysis where landmasses occur in pulsed states, affirming that the Earth will never become a water–world again, as was once the case, where the Earth first had a ~1 km deep global ocean [Genesis 1:2; Psalm 104:6–9]. Next is the migration patterns of humans, because in what location are the events of Genesis 6–9? If Noah’s flood was global, then that would not account for the fact that we already have established in Genesis 2 a specific location for these particular humans located in the Persian Gulf. Thus, Genesis 1 is speaking about pre–Adamic humans that procreate into a large enough population of ~10,000 to “fill the Earth.” These humans migrate North–East out of Africa, and as seen in Genesis 2, they arrive into the Arabian peninsula, where specific geographical details are given with the mention that a “river flows from Eden to water the garden, and from there it divides, becoming four branches.” The latest anthropological and archaeological studies, along with current geological data [to pinpoint the rivers Pishon and Gihon], show that Eden is located at the head of the Persian Gulf. Furthermore, Noah’s “reed boat” lands in the region of Mount Judi [or “Urartu” in Genesis 8:4], close to this Edenic geography.
The reason why it is a “reed boat” is because Noah used materials from a dismantled reed–hut. Thus, the size of this boat would have been equivalent to a modern–day yacht [since the dimensions given in Genesis 6 should be understood via the ancient Near Eastern use of base–60, not our base–10]. Furthermore, Genesis 6:14 is usually translated: “make yourself an ark out of cedar [gōper]; constructing compartments [qinnîm] in it, and cover it inside and out with tar [kōper].” Scholars have noticed that these three Hebrew words for “cedar,” “compartments,” and “tar” all derive from Akkadian:
gōper = gupru
qinnîm = qa–ne–e
kōper = kupru
Thus, v. 14 reads: “Make for yourself a vessel of stalks from a reed–hut; with reeds you will make the vessel and tar it inside and out with bitumen.” This is confirmed in the following 2nd Temple text: “Because of him, the earth was flooded. Wisdom again came to the rescue. She took a man who did what was right and steered him straight on a vessel made of cheap wood ... This is the only reason in the end why humans can entrust their lives to cheap pieces of wood and can reach land safely by riding the breaking surf on a ship that is no more than a raft. Near the beginning, at a time when proud giants were being destroyed, the hope of the world escaped on just such a raft.” [Wisdom of Solomon 10:4; 14:5–6]
Therefore, the Mudhif reed–house by the Madan people is an apt example:
The species that experienced this flood ~13,000 years ago is highlighted in Job 38–41, since it’s a direct proportion with the list of species mentioned in Genesis [and Job was located in Uz, in the Arabian peninsula], that would have interacted with Noah [no polar bears, emperor penguins, or dinosaurs].
The species that could have been on the “reed boat” possibly include the: Lion, Raven, Goat, Deer, Donkey, Wild Ox, Ostrich, Horse, Hawk, and Eagle. Notice that these particular species would mostly comprise of farm animals, along with possible local wild fauna, because humans and animals do not migrate away from available sustenance [such as the lush Persian Gulf], and neither would they migrate over mountainous regions [the Arabian Peninsula is surrounded by mountains and ocean waters]. Thus, it would be ludicrous for Noah to move prior to the flood. The only solution was to survive this flood. However, is it possible that anyone else survived the flood by not being localized in the region ~13,000 years ago? It is a high probability, since humans were migrating much earlier than the flood event. However, the Persian Gulf had a heavy concentrated human population, even if there were small pockets of humans elsewhere. Since Noah’s ark rested on Mount Judi [south of the Armenian mountains], this aligns well with the flora [olive trees and wine production] within that region. In fact, research in ancient DNA fingerprinting have helped us understand genes of wild wheat to those of cultivated wheat, showing that large–scale agriculture began ~10,000 years ago. The location for this launch was near the Karaca Dağ Mountains in Southern Turkey, where the Tigris and Euphrates Rivers run close together [matching the proximity of Mount Judi and the landing of Noah’s “reed boat”]. This same DNA analysis also outlined the spread of organized agriculture throughout Mesopotamia’s fertile crescent [9,000 to 8,000 b.c.], to Persia, the Nile Delta, India, and Greece [8,000 to 6,000 b.c.], and beyond to south central Europe, the remainder of Egypt, southern Russia, and Arabia [6,000 to 5,000 b.c.]. This spread is consistent with the biblical chronology outlined in Genesis 10–11, for the spread of advanced human civilization.
With respect to the 2nd option of Genesis 6:1–4 (that the unnatural sexual union of divine and human happened again after the flood), is a possibility via Hebrew grammar. In Genesis 6:4, the Hebrew word for “when” can be translated “whenever.” Thus, this suggests a repetition of the antediluvian sinful events after the flood. As a result, since there would be no survival of original Nephilim, a later appearance of newer Nephilim emerged. All of this sets the stage for Numbers 13, where fear of the giant clans result in a spiritual failure that means wandering in the desert outside the land of promise for 40 years, so that the 1st generation of Israelites who came out of Egypt is sentenced to die off. The new generation under Joshua will wind up facing the same threat. As the 40 years of wandering neared completion, God directed Moses to lead the new generation of Israelites back toward Canaan. But instead of heading into Canaan from the south as before, God brought them alongside Canaan through territory to the east. This was no accident [as outlined in Deuteronomy 2]. We learn several things of significance in this geography. Proceeding from south to north, the Edomites, Moabites, and Ammonites were to be left untouched by the Israelites because God had long ago allotted that land to Abraham’s nephew Lot, and his grandson Esau [Jacob’s brother].
It is fascinating to note that these giants once lived in these territories prior to the arrival of Moses, Joshua, and the Israelites [Deuteronomy 2:10–11, 19–20]. These giants were known among the Moabites and Ammonites as the Emim and the Zamzummim. Other inhabitants had also been driven out [the Horites, the Avvim, and the Caphtorim]. These tribal groups are never referred to as being unusually tall, though they surface in connection with giant clans in a number of other passages. Also notice that the Caphtorim “lived in villages as far as Gaza” [Deuteronomy 2:23]. This location called “Gaza” would become known as a Philistine city. Furthermore, Caphtor is the island Crete in the Aegean, and in David’s era, Goliath would be numbered among the Philistines. Thus, notice that these giants had already been removed from the land promised to Abraham’s descendants by the descendants of Esau and Lot, who were also descended from Abraham, like Israel [Deuteronomy 2:12, 21]. These giants were related to the “Anakim” [Deuteronomy 2:10–11], who in turn were from the “Nephilim” [Numbers 13:33]. We are not told specifically how the bloodline lineages worked, but we are told a relationship existed. All of these groups are referred to as “Rephaim” [Deuteronomy 2:11, 20]. Thus, God told Moses to ask travel permission from the descendants of Lot and Esau as the Israelites journeyed northward through the Transjordan. They received that permission and passed through [Deuteronomy 2:26–29]. They were on their way at God’s leading to what was actually the last area under the dominion of the Nephilim bloodline in the Transjordan. Moses is unaware of God’s aim in this leg of the journey until a sudden plot twist takes place, when we read: “But Sihon king of Heshbon did not allow us to pass through, because the Lord your God had hardened his spirit and made him arrogant, in order to deliver him into your control today.” [Deuteronomy 2:30]. God’s hardening of the heart of Sihon is designed to make us think of God’s earlier battle with pharaoh [the so–called god of Egypt]. It was time for Sihon to go, because of the historical context of an event that happened to Abraham [Genesis 15:13–16]. In other words, God told Abraham that his descendants [Edom, Ammon, Moab, and Israel] would live in bondage, but would return to the land of promise. This would happen at a time when the iniquity of the Amorites had reached the point when God was ready to judge it. Thus, why Sihon? He was an Amorite king [Deuteronomy 3:2]. Thus, why the Amorites? The Amorite culture was Mesopotamian!
The term and the people are known from Sumerian and Akkadian material centuries older than the time of Moses and the Israelites. In other words, the Hebrew word for “Amorite” actually comes from a Sumerian word MAR.TU which vaguely referred to the area and population west of Sumer and Babylon. Thus, the use of “Amorite” in the Old Testament is indiscriminate. In Genesis 14:13, an “Amorite” is said to have been an ally to Abraham. This is not much of a surprise since the term could simply denote Mesopotamian ethnicity. But, the Amorites are enemies, and their Babylonian heritage becomes a link back to the Nephilim. In some passages it is a label for the entire population of Canaan [Joshua 7:7]. In that sense, “Amorites” and “Canaanites” are interchangeable, both denoting that they are non–Israelites in the land of Canaan. In other passages its use is more specific to one people group among several within Canaan [Genesis 15:19–21]. Thus, “Canaanites” and “Amorites” were therefore generic terms used to describe the enemies of Israel. Of the two, “Amorites” takes on a more sinister tone in the context of the Babylonian polemic that precedes this point in Israel’s story. Tarring and feathering the inhabitants of Canaan with a label that would take an Israelite reader back to the supernatural disasters of Genesis 6:1–4 would have a profound theological effect. But, the connection is actually more direct than rhetoric. One passage specifically connects the Amorites to the giants that were derivative of the Nephilim: “Yet it was I who destroyed the Amorites in front of them, though their height seemed like a cedar, though their strength seemed like an oak, but whose fruit I destroyed from above and the roots from beneath. Furthermore, I brought you up from the land of Egypt, leading you in the wilderness for 40 years, to take possession of the land of the Amorites” [Amos 2:9–10].
Notice that the context for this statement is the exodus and the conquest. That at least some Amorites were unusually tall would have been evidence to the Israelites they had descended from the Nephilim. For an Israelite, it meant that the native population of Canaan had a supernaturally sinister point of origin. This would not be just a battle for land. It was a battle between God and the other gods who had risen up competing human bloodlines that were opposed to God’s plan. Thus, there is something more about Sihon that also factors in here. He was allied to Og, another king of the Amorites who ruled in the region of Bashan. What was special about Og? He was also a giant! Thus, Moses tells us what happened after Israel’s battle with Sihon: “We set out and went up along the road to Bashan. Then Og the king of Bashan came out to meet us—he and his whole army—for a battle at Edrei. Then the Lord told me, ‘Don’t fear him, because I’ve delivered him, his army, and his territory into your control. Do to him just as you have done to Sihon king of the Amorites, who lived in Heshbon.’ So the Lord our God also delivered into our control Og king of Bashan, along with his whole army. We attacked him until there were no survivors. Then we captured all his cities at that time. There was not a city left that we didn’t capture from them—sixty cities in all from the region of Argob, which is part of the kingdom of Og in Bashan. All of these cities were fortified with high walls, gates, and bars. Furthermore, there were very many unwalled regions. We utterly destroyed them, just as we did Sihon king of Heshbon, attacking them in every city—the men, women, and children. But we kept for ourselves all of the livestock and plunder from the towns. So at that time we took control from the two Amorite kings the territory east of the Jordan from Wadi Arnon to Mount Hermon. The Sidonians called Hermon Sirion, but the Amorites called it Senir. We took control of all the cities of the plain, all of Gilead and Bashan as far as Salecah and Edrei, cities of the kingdom of Og in Bashan. Only Og the king of Bashan remained from the remnants of the Rephaim. In fact, his bed was made of iron. It’s in Rabbah of the Ammonites, isn’t it? It’s about thirteen and a half feet long and six feet wide.” [Deuteronomy 3:1–11]
If you are an ancient Israelite reader, several things are transparently clear. The most immediate link back to the Babylonian polemic is Og’s bed. Its dimensions are precisely those of the cultic bed in the ziggurat called Etemenanki [that archaeologists identify as a model for the Tower of Babel in Genesis 11]. Ziggurats functioned as temples and divine abodes. The unusually large bed at Etemenanki was housed in the place where the god Marduk and his divine wife Zarpanitu met annually for ritual lovemaking, the purpose of which was divine blessing upon the land. In other words, sacred marriage rituals included the blessing of fertility for both the land and its inhabitants. The ritual was also concerned with maintaining the cosmic order instituted by the gods. Thus, in addition to the “giant” element, the link between Og and Marduk via the bed dimensions telegraphed the idea that Og was the inheritor and perpetuator of the Babylonian knowledge and cosmic order from before the flood. This would tie him back to Genesis 6:1–4 and its apkallu polemic. Thus, reading Deuteronomy 3 clearly shows that the Jewish scribes [who were putting the finishing touches on the Old Testament during the exile in Babylon] were connecting Marduk and Og with these patterns. The most transparent path is the giant stature. In fact, Og is said to have been the “remnants of the Rephaim,” a term connected to the giant Anakim, and other ancient giant clans in the Transjordan [Deuteronomy 2:11, 20]. Marduk, like other deities in antiquity, was portrayed as superhuman in size. Thus, these are examples of a matrix of ideas in the minds of the biblical authors, derived from wordplay based on Babylonian mythology. Here is a model of Marduk’s temple Esagila [south of the ziggurat Etemenanki]:
Marduk was a minor deity prior to the Babylonian era, when he was elevated to be king of the gods and the patron deity of the city of Babylon. Thus, Marduk was the chief theological rival to God during the Babylonian exile, being referred to as “Merodach” or “Bel” [Jeremiah 50:2; 51:44; Isaiah 46:1].
Eupolemus [2nd century b.c. Jewish historian] writes: “In anonymous works, we find that Abraham traced his ancestry to the giants. These dwelt in the land of Babylonia. Because of their impiety, they were destroyed by the gods. One of them, Belos, escaped death and settled in Babylon. He built a tower and lived in it; the tower was called Belos after its builder. After Abraham had learned astrology, he first went to Phoenicia and taught it to the Phoenicians; later he went to Egypt.”
Thus, Eupolemus writes about a giant who survived Noah’s flood, and was named “Belos,” being credited with building a tower in Babylon [the Tower of Babel], in which he lived. In other words, this train of thought conceptually links Marduk with Belos. Thus, the biblical editors during the exile took note of the Bel/Belos wordplay and used the dimensions of Og’s bed to identify him with Marduk. On the left is a sketch of a 9th century b.c. cylinder seal made from lapis lazuli [a deep blue metamorphic rock used as a semi–precious stone that has been prized since antiquity for its intense colour] that is 10 cm high. It shows Marduk with his dragon [a horned demon]. Also, it is interesting to note that Marduk’s name [in Sumerian] can be compared to the Sumerian word for “Amorite”:
AMAR.UTU [calf of Utu: “the young bull of the Sun god”]
Here we see the biblical scribes using a pun behind the description of Og [the giant Amorite king], and Marduk’s name. Og reigns over the city of Edrei [Deuteronomy 3:10]. Likewise, Joshua 12:4–5 refers to him as the “king of Bashan” and living at “Ashtaroth” and “Edrei,” and Joshua 13:11–12, 30–31 describes Og’s general kingdom as the region of Bashan, which encompassed “60 towns.” These terms [Ashtaroth, Edrei, and Bashan] were theologically loaded terms for an Israelite, and even for their neighbours who worshiped other gods. Ashtaroth, Edrei, and the Rephaim are mentioned by name in Ugaritic texts [as rāpiʾūma; quasi–divine dead warrior kings who inhabit the underworld]. In the Ugaritic language, the location of Ashtaroth and Edrei was not spelled Bashan, but Bathan. This linguistic context is intriguing since Bashan/Bathan both mean “serpent.” As noted earlier, the divine serpent became lord of the dead after his rebellion in Eden. Therefore, the serpentine connection is conceptual here. In other words, Bashan/Bathan was the same region Jesus uttered these famous words: “it is on this rock that I will build my congregation, and the gates of hell will not withstand it” [Matthew 16:18]. The Old Testament has Rephaim in the underworld [Isaiah 14:9; Ezekiel 32:27; Psalm 88:10–12; Job 26:1–6]. Because of the Babylonian context of Genesis 6:1–4 [a polemic against the divine apkallu and their quasi–divine giant offspring], the subsequent connection by the biblical writers between the Nephilim and the Rephaim results in a departure from the tradition of Ugaritic literature [which did not have the Rephaim as giants]. Later Jewish writers understood these conceptual connections, and this is at the heart of why 2nd Temple texts teach this conclusion: the demons are actually the spirits of dead Nephilim.
Aside from Bashan being the gateway to the underworld, this region has another sinister feature: “Mount Hermon.” This was the location that the “watchers” descended [1 Enoch 6], when they came to earth to cohabit with human women, and produced the Nephilim [Genesis 6:4]. Joshua 12:4–5 unites all these threads: “The territory of Og king of Bashan was conquered. He was one of the last of the Rephaim, and lived at Ashtaroth and Edrei, ruling over Mount Hermon, Salecah, and all of Bashan as far as the border of the descendants of Geshur, the descendants of Maacath, and half of Gilead to the border of Sihon king of Heshbon.”
The Hebrew noun ḥermôn has the same root as the verb ḥērem [of central importance in Deuteronomy 3], which means “to devote to destruction.” This is a distinct verb for extermination. Thus, Israel’s battles in the Transjordan bring us face–to–face with an issue that has troubled believers for centuries: the practice of extermination in Israel’s war of conquest. However, keeping this entire backdrop in mind helps us here. Og’s defeat is graphic [Deuteronomy 3:6]. Despite their unusual size, the biblical text is clear that the giant clan members were human [Joshua 11:14]. This language raises the question of how a supernaturalist view of Genesis 6:1–4 would understand this human description of the Anakim against the clear genealogical link back to the quasi–divine Nephilim [Numbers 13:33]. The point of the language ascribing humanity to Nephilim descendants would simply mean the Anakim were mortal [not immortal gods]. Thus, the idea of ḥērem is broader than warfare. The crux of the concept is a sanctioning of a person or a thing, because it is forbidden either due to an accursed status, or due to God’s exclusive ownership of it. Thus, persons or objects could be consecrated to God using this verb ḥērem [Leviticus 27:28; Numbers 18:14; Joshua 6:18; Micah 4:13]. No other object or person could be substituted for that which was sanctified in this sense. The death sentence for worshiping another god was described with the verb ḥāram [Exodus 22:20]. Any person guilty of this crime was accursed. The sentence could not be revoked. God was the exclusive owner of that object. Thus, Joshua’s ḥērem must be viewed against the backdrop of Genesis 6:1–4 and Deuteronomy 32:8–9 [that God disinherited the nations, assigning them to the rule of lesser gods]. Since Genesis 6:1–4 is mentally evoked by Israel’s initial contact with the occupants of the land, where the giant Anakim are described as descendants of the Nephilim [Numbers 13:32–33], Deuteronomy 32:8–9 is the basis for the general goal of the conquest. Israel is God’s elect portion of humanity, and the land of Canaan is the geography that God [as owner] specifically allotted to his people [2 Chronicles 7:20; Isaiah 19:25; Jeremiah 2:7; 16:18; Ezekiel 38:16; Joel 1:6; 3:2]. Israel is at war with enemies spawned by rival divine beings. The Nephilim bloodlines were not like the peoples of the disinherited nations.
In summary, Genesis 6, Psalm 82, the Mesopotamian apkallu, and the 2nd Temple “watchers” are all sources that mutually inform us about the same group that intermarries with human women, and initiates an era of corruption and injustice perpetrated by them and their Nephilim offspring. Genesis 10 clearly casts the human inhabitants of those nations as owing their existence to God, as they descended from Noah’s sons. The Nephilim bloodlines had a different pedigree. They were produced by other divine beings. They did not belong to God, and he therefore had no interest in claiming them. Coexistence was not possible with the spawn of other gods. Viewed against this backdrop, Joshua’s ḥērem is a holy war begun under Moses in the Transjordan, specifically against the Amorite giant kings Sihon [Deuteronomy 2:34] and Og [Deuteronomy 3:6]. The lives of Israel’s enemies were to be “devoted to destruction” as an act of sacrifice to God. Furthermore, the Anakim are with Amalekites, Hittites, Jebusites, Amorites, and Canaanites [Numbers 13:29]. Thus, the ḥērem is only about cities that overlap with the giants [Deuteronomy 7:1–2]. Wherever they are found, the Nephilim bloodlines of the giants are to be eradicated. Soon after the victories over Sihon and Og, Moses died without ever having stepped into the promised land. The leadership of the nation passed to Joshua [Numbers 27:18–23; Deuteronomy 34:9; Joshua 1], who was directed by God to spy out the land [Joshua 2], then cross the Jordan from the site of Shittim [Joshua 3–4], and renew the covenant between God and Israel [Joshua 5]. The conquest began at Jericho, a central location in the land. A central military campaign would have the immediate effect of separating the cities of the north and south regions.
As with Jericho [Joshua 6:18, 21], the city of Ai was “devoted to destruction” after the spiritual failure of the Israelite Achan [Joshua 8:26]. Joshua then moved south into the hill country, part of the land that the spies had surveyed and where they had seen Anakim. The southern campaign is then described in Joshua 10:28–43. The conquest had begun at Jericho, a city in the Jordan River Valley, north of the Dead Sea, into which the Jordan enters. Thus, the city is in one of the locations spied ~40 years earlier. Since these locations were put under ḥērem [and others were not], scholars conclude that some Anakim were known to live in these cities based on the wording of Numbers 13:28–29.
This passage tells us on five occasions that the inhabitants of these cities were “devoted to destruction,” along with six comments that Joshua “left none remaining.” Thus, the Israelite strategy is clear, that the ḥērem was focused on those regions where Anakim were known to live in the cities in those regions. Other people living in those regions and towns were naturally also under threat. When they arrived at a place under ḥērem, the intent was to leave no Anakim alive. After the invasion of the southern hill country, Joshua went north and carried out the same plan. The northern campaign is described in Joshua 11. Various people groups that are named in the descriptions here also appear in Numbers 13:28–29 [where the 12 Israelite spies had seen the Anakim]. These are the Hittites, Jebusites, and Amorites [Joshua 11:3]. Interestingly, Joshua ran into warriors near Mount Hermon in the region of Bashan as well [Joshua 11:4]. Once again, we are told that Joshua’s armies “attacked them until none remained” [Joshua 11:8], and devoted the cities of the region to destruction [Joshua 11:12]. The destruction is cruel, but the logic of ḥērem emerges in Joshua 11:21–23. This passage makes it evident that the target of ḥērem was the Anakim.
It is crucial to notice that this passage refers to the “hill country of Judah and Israel.” This is language that would only make sense after the tribal allotments under Joshua [which had not yet taken place], and after the country of Israel split into two under Rehoboam [which is an event centuries into the future]. Thus, the book of Joshua was obviously written long after these events, and this anachronistic language is important. The “hill country of Judah” refers to the southern campaign [Judah was the southern kingdom in the divided monarchy after Rehoboam]. The “hill country of Israel” speaks to the northern campaign [Israel was the northern kingdom in the divided monarchy]. Joshua 11:21–23 tells us that in both campaigns, the object was the Anakim, but we read specifically in v. 22: “None of the Anakim remained in the land belonging to the Israelis—they remained only in Gaza, in Gath, and in Ashdod.”
Gaza, Gath, and Ashdod were Philistine cities. Later in 1 Samuel, this is where we meet Goliath and his brothers. Thus, the writer of Joshua is setting the stage for the fact that annihilation of these bloodlines would continue into David’s era [Joshua 13:2–3; 1 Samuel 17:4, 23]. The Philistines were among the so–called Sea Peoples who left their coastal homes in Greece, Anatolia, and the Aegean Islands [including Crete], and invaded along the eastern Mediterranean coasts of Canaan and Egypt [with varying degrees of success], between 1250 b.c. and 1150 b.c. One of their points of origin was Caphtor [an island in the Aegean]. Both Jeremiah 47:4 and Amos 9:7 explicitly connect the Philistines with Caphtor. The Caphtorim appear to be connected with the Anakim [Deuteronomy 2:20–23]. Furthermore, these giants from Gath are “descendants of Rapha” [2 Samuel 21:15–22], where the name “Rapha” is etymologically linked to the Rephaim [1 Chronicles 20:4–8]. Thus, the name “Goliath” is either Luwian or Lydian, deriving from one of the cultures that are connected to the Aegean region. Curiously, a potsherd from Tell es–Safi [Gath] dated to the 9th century b.c., has an inscription that reads: ‘lwt.wlt.
This is an early example of the non–Semitic Philistine language written in an alphabetic script, where the first word ‘lwt is possibly associated with the Hebrew word glyt [or “Goliath”]. More fascinating is the added detail of other unusual physical features of the giants genetically related to Goliath: “a very tall man with six fingers on each hand and six toes on each foot—for a total of 24 digits—who was a descendant of the Rephaim.” [1 Chronicles 20:6]
Polydactylism [extra digits on hands or feet] was a subject of considerable interest in antiquity. For example, on the left is a 2nd century Egyptian mummy shroud. A prayer in demotic script [a simplified form of hieroglyphics] on the outer bands of the painted image identifies the woman as Taathyr [daughter of Thatres]. The individualistic hairstyle and 12 toes suggest that this is a real portrait of Taathyr and therefore represents an actual case of polydactylism rather than just symbolism. A continuously repeating hieroglyphic formula appears on the inner bands on each side of the image. Hovering above Taathyr’s head, a vulture with outstretched wings holds a feather in each claw [a gesture of protection]. A human–headed bird, symbolizing the soul of the deceased, and a goddess making a protective gesture, stand on each side of her head. Between the shoulder and feet, six panels contain symbolic scenes involving the soul–bird, sacred animals, and gods and goddesses protecting the deceased. Thus, the biblical text shows that polydactylism was a genetic defect within the race of the Rephaim! Though it is a rare condition today, we can logically assume that a race of giants via the result of unnatural sexual union between the divine realm and the human realm [Genesis 6:1–4], should demonstrate such extreme and accelerated genetic deformity! Thus, Mesopotamian priests and sorcerers were often consulted about the significance of polydactylism. Some of their conclusions appear in a 7th century Assyrian collection of omen texts called šumma izbu. But, further genetic defects derived from that ancient unnatural union can be seen in Goliath’s own family tree, showcasing autosomal dominant inheritance. He had a hereditary pituitary disorder due to the AIP gene, causing early onset and familial acromegaly [or gigantism, due to the pituitary gland producing too much growth hormone].
Notice that the name of Goliath’s 3rd son is unknown [nicknamed here as Exadactylus due to the polydactylism mentioned earlier]. Notice also the manner in how Goliath was killed by David. It was a stone at his forehead [1 Samuel 17:49]. This gives further evidence that he suffered from pituitary gland dysfunction. In other words, a pituitary tumour pressing on his optic chiasm, hence visual disturbance due to pressure on his optic nerve that would have made it difficult for him to see the stone in his lateral vision. Pituitary giants look impressive in terms of stature, but do not have speed and agility to match their perceived strength. Since David had agility, he declined the heavy set of armour that was offered to him, and being skilled at sling shots, he found a way around Goliath by firing a sling shot from the side of the battlefield. The age of Goliath is not clear, but early onset of pituitary tumours is typical of hereditary gigantism, and the limitation of lateral vision is common at an early age. Thus, Goliath had a shield bearer precede him, to indicate to Goliath the direction of the approaching enemy.
In summary, the rationale for the ḥērem annihilation is about the specific elimination of the descendants of the Nephilim. Ridding the land of these bloodlines was the motivation. The idea of ḥērem is that of devoting something wholly to God. The logic is that the elimination of these targeted bloodlines, perceived as the spawn of hostile gods, was a gesture of burnt offering back to God. Not only had other gods encroached on God’s portion [Deuteronomy 32:9], violating the boundaries of their own allotment, but they had raised up warriors to prevent God’s children from inheriting his land. The only way to ensure occupation of the land was to eliminate the giant–warrior clans raised up to prevent that occupation. Thus, ḥērem was a fierce judgment on any lethal threat by other gods against God’s own children in his own land. If Numbers 13:28–29 is accurate, that the Anakim were scattered throughout the land of Canaan, then Joshua 11:21–23 makes it clear that these were the peoples targeted for complete elimination [but not every last Canaanite]. In fact, the conquest narratives utilize other verbs besides ḥērem that are not necessarily words that mean “take life.” When the biblical text in certain instances says that no one remained in a city or region, it cannot be assumed that this means everyone died [or everyone was a victim of ḥērem], unless that clarification is added. They may have been driven away or fled, since the commands of conquest utilize other vocabulary:
To “drive out” [Deuteronomy 33:27; Joshua 24:12, 18].
To “dispossess” [Exodus 34:24; Numbers 21:32; 33:52–55; Joshua 3:10; 12:1; 13:6; 17:12–13; 23:5, 9].
This indicates that ḥērem was not the goal of every engagement. The picture that emerges when all of these descriptions are woven together is that, when Israelite soldiers encountered a member of the giants or others known to be descended from those giants, they are under ḥērem. Others might be killed in warfare, but their lives are not required by the theological orientation that is telegraphed in Numbers 13:26–33, Deuteronomy 2–3, and Joshua 11:21–23. The unusual size of these giants was attributed to divine origin, and the only measurement for a giant that exists in the biblical text is that of Goliath: “he was six and a half feet tall” [1 Samuel 17:4]. In comparison, the average height in the ancient Near East was ~5 feet. By this standard, Goliath was a giant of divine origin. Since there is no skeletal evidence from Canaan that shows extraordinary height, this is no surprise, sinec the ancient Israelites [like other people in Canaan at the time], did not embalm their dead. Consequently, skeletal remains from the first two millennia b.c. are not common. Of the millions of people that lived in ancient Canaan during that ~2,000 year span, a few thousand skeletons have survived. The situation in ancient Egypt is proportionally better due to embalming. Moreover, people who were embalmed tended to be among the elite class, which meant their diets were better, which in turn meant better health, and optimal growth. Based on examination of mummies, the average height of an Egyptian male was ~5.5 feet. Thus, this is not to say that there is no extra–biblical evidence for unusually tall people in Canaan during the biblical period. In fact, a 13th century Egyptian papyrus mentions exceptionally tall Canaanites near Megiddo: “The narrow valley is dangerous with Bedouin, hidden under the bushes. Some of them are four or five cubits [7–8½ feet] from their noses to the heel, and fierce of face. Their hearts are not mild, and they do not listen to wheedling.”
The picture that emerges from the biblical text and archaeology is that vestiges of the Nephilim bloodline were scattered throughout Canaan among a number of other people groups. The aim of the conquest was to drive out all the inhabitants and eliminate these bloodlines in the process. The thinking is foreign to us, but it was part of the supernatural worldview of the biblical writers. Israel failed, of course. It would be centuries before the sort of kingdom envisioned by Moses and Joshua would arise. And that was mostly a mess.
Ambrose [4th century Bishop of Milan] nails it: “The author of the divine scripture does not mean that those giants must be considered, according to the tradition of poets, as sons of the earth , but asserts that those whom he defines with such a name because of the extraordinary size of their body were generated by angels and women. And let us see whether by any chance the men who only take care of their body and not of their soul are similar to the Nephilim and at the same time to those giants who were born from the earth according to the tales of the poets and despised the authority of the gods by confiding in the hugeness of their body. Must we really consider as different from giants those men who, even though they are composed of body and soul, despise the most precious good of the soul, that is, the activity of the mind, and show themselves to be imitators of this flesh, as if confirming that they were heirs of Eve’s foolishness. They only struggle in vain when they believe that they will conquer the heaven with their bold desires and their earthly activities. On the contrary, by choosing a lower way of life and despising the higher life, they are condemned with greater severity since they are guilty of voluntary sins.”
This now leads us into the spiritual skirmishes against the powers of darkness throughout the ministry of Jesus within the territory of Bashan. For example, there is the exorcism of “Legion” [Mark 5:1–20]. Thus, for 2nd Temple Jews, the demons Jesus encountered and defeated were the spirits of the “watchers,” released at the death of the Nephilim. The death of the giants reveals something about the nature of their spirits. They are considered “evil spirits” because they were born on the earth. In other words, they are a mixed product of spiritual/physical, and a spiritually undefined human. Thus, when the original “watchers” fell [Genesis 6:2], God “threw them into the lowest hell and imprisoned them in chains of deepest darkness, holding them for judgment” [2 Peter 2:4]. But, the “evil spirits” of the giants [following the death of their physical body], are allowed to roam freely upon the earth. Thus, when Jesus confronts “Legion,” he is facing a collective of these entities. Throughout Mark 1–4, Jesus had restricted his ministry to a Jewish audience. But, his focus changed in Mark 5, when he intentionally entered the country of the Gerasenes [gentile territory]. Notice that when Legion approaches Jesus, their question to him echoes that of the unclean spirits cast out by Jesus earlier, within the Jewish territory of Galilee [Mark 1:24], but with a subtle difference.
Legion identifies Jesus as “Son of the Most High,” a title that reflects the Old Testament theology of cosmic geography. Thus, it was the “Most High” that had disinherited the nations of the world, assigned them to the dominion of fallen gods, and then created Israel as his own inheritance from nothing [Deuteronomy 32:8–9]. Thus, the exorcism of Legion is more than a strange tale of suicidal swine. It is about theological messaging. Legion recognizes that Jesus [the 2nd Yahweh] is the rightful owner of the country of the Gerasenes [old Bashan now under gentile occupation]. These episodes in the ministry of Jesus occur in the darkest, most spiritually sinister places known to Old Testament Israelites and Jewish readers of the Old Testament. Bashan and Hermon were ground zero for spiritual evil and the “watchers.” What immediately follows after the exorcism of Legion, is the resurrection of the daughter of Jairus [Mark 5:21–43]. This significant event has a crucial Old Testament parallel: the story of Jephthah and his tragic vow [Judges 11:29–40]. In other words, after the brief judgeship of Jair [a man from Gilead], the people of Israel fell into idolatry by worshiping foreign gods [Judges 10:6]. God then allowed a foreign enemy to oppress the Israelites as punishment. This foreign enemy was the Ammonites, who lived on the other side of the Jordan in a place also known as Gilead. The people immediately called on God for deliverance. Ironically, God responded by calling Jephthah, another judge from Gilead. In Judges 11, Jephthah sends a message to the king of the Ammonites. He wonders why the king is not content with the land that his god Chemosh had given to the Ammonites. Jephthah’s plea is flawed, since Milkom was the chief deity of Ammon [not Chemosh]. Unfortunately, this will not be his last theological blunder. When he leads Israel against Ammon, he utters to God: “If you truly give the Ammonites into my control, then if I return from the Ammonites without incident, whatever comes out the doors of my house to meet me will become the Lord’s, and I will offer it up as a burnt offering” [Judges 11:30–31].
Upon his victorious return, it is his only child, his daughter, who greets him. Since geographical areas were under the dominion of other gods, put there by God [Deuteronomy 4:19–20; 32:8–9], this Jephthah episode reflects that perspective. Thus, Judges 11:10–11 tells us that the Israelites worshiped other gods, including Milkom. In fact, human sacrifices were made to Milkom! Through his own theological ignorance, Jephthah wound up performing a human sacrifice [as per Ammonite Milkom worship], to fulfill his foolish vow to God. He had God in view, but his perspective on worship was warped. Remember, at this time there was no king, no spiritual leadership, and no centralized system of worship. Scholars are divided on whether his daughter was literally sacrificed, or whether it was a symbolic sacrifice, that she was a virgin all her life. However, Pseudo–Philo [a 2nd Temple text] says: “Then all the virgins of Israel gathered together and buried the daughter of Jephthah and wept for her.” Thus, the tragedy of Jephthah’s vow is repurposed in the New Testament story of Jesus raising the daughter of Jairus, with powerful symbolism.
As was the case in the original Jephthah story, this repurposing is about which god is king, and what territory is his rightful domain. Jesus is showing that Gilead is being taken back by the true God. Notice earlier that Jesus casts out “Legion” in the “territory of the Gerasenes” [Mark 5:1]. In Old Testament times, this place was called Gilead. In Jephthah’s day, this was the territory of the Ammonites who worshiped Milkom, devourer of children. The casting out of demons marked the onset of the kingdom of God [Matthew 12:28]. By casting out these demons in what used to be Gilead, Jesus is asserting his kingly dominion over that place. Thus, on his way back from accomplishing that mission, Jesus meets Jairus, whose daughter has died. Seeing his faith, Jesus raises his daughter. Thus, Jesus is reversing the other horror of Gilead: the human sacrifice of Jephthah’s daughter to Milkom. The apex of these spiritual skirmishes takes place in Matthew 16:13–20, where Jesus goes with his disciples to the district of Caesarea Philippi. This location and the reference to the “gates of hell” provide the context for the “rock” that is mentioned.
This location should be familiar by now, since it is the same location during Israel’s wars against the giants. Caesarea Philippi is adjacent to the Pharpar River. Noting this geography, we can see exactly where Jesus was when he uttered the famous words about “this rock” and the “gates of hell” to Peter. It is also located in the northern part of the Old Testament region of Bashan/Bathan [or “serpent”], at the foot of Mount Hermon. The site was famous in the ancient world as a place of worship to Pan, and a temple to the high god Zeus. Thus, the “rock” refers to the mountain location where Jesus makes the statement. When viewed from this perspective, Peter confesses that Jesus is “the Messiah, the Son of the living God,” near Mount Hermon. Why? Because this was the place considered to be the “gates of hell” [the gateway to the realm of the dead]. The theological messaging could not be more dramatic. Jesus says he will build his church, and the “gates of hell” will not “withstand” it. Notice that the kingdom of God is the aggressor, and not the defender. Jesus begins at ground zero in the cosmic geography of the Old Testament to announce the great reversal. It is the “gates of hell” that are under assault, and they will not hold up against the onslaught of the church. In other words, this is the New Testament equivalent of the ḥērem annihilation of the demonic powers, and ironically, this will be the tomb of Satan! Thus, since Mount Hermon was the place where the fallen “watchers” chose to launch their rebellion against God, Jesus had one more statement to make to his unseen enemies: he ascends and transfigures on Mount Hermon [Mark 9:2–8]. The imagery is striking! The enemy knows who Jesus is, but they did not “understand” his ultimate plan [1 Corinthians 2:7–8]. Jesus has baited them into action. He has given them the rope, and they will unknowingly commit suicide with it, resulting with a shameful “public spectacle” [Colossians 2:15]. Jesus will go to Jerusalem to drink from the cup that the Father has planned for him. Why? Because this instrument of death is the only cosmic catalyst that is able to launch God’s kingdom in full force, to introduce again the original Edenic mandate. During his death: “Jesus cried out with a loud voice, ‘Eli, eli, lema sabachthani?’, which means, ‘My God, my God, why have you forsaken me?’” [Matthew 27:46]. Jesus was quoting Psalm 22:1. Thus, later in the psalm, we read: “Many bulls have surrounded me; the vicious bulls of Bashan have encircled me. Their mouths are opened wide toward me, like roaring and attacking lions.” [Psalm 22:12–13].
Since we now know that Bashan carries a lot of theological baggage, and since all the elements of Psalm 22 prefigure the crucifixion, it makes sense that a reference to Bashan would be part of this epic narrative. In Bashan, there was a cult site at Dan located within its northern region. The site was known for idolatrous worship in Samaria, the renegade Northern Kingdom of the 10 tribes of Israel, who forsook David’s dynasty after the death of Solomon. This confederacy and rival kingdom was set up by Jeroboam [1 Kings 12:25–33]. Thus, the worship of other gods [called šēdim] was part of the identity of Bashan: “Listen to this message, you fat cows from Bashan, who live on the Samaritan mountains, who oppress the poor, who rob the needy, and who constantly ask your husbands for one more drink! The Lord God has taken a sacred oath: “The day is coming when they will take you away on fishhooks, every last one of you on fishhooks. Each of you will go out through the breaches of the walls straight to Mount Hermon,” declares the Lord.” [Amos 4:1–3].
Since the “fat cows from Bashan” are said to speak to their “husbands,” Amos is specifically addressing upper–class women of northern Israel who were idolaters of the golden calves of Bashan. But, Amos is also targeting temple priestesses who served the gods along with male priests. Thus, the “fat cows from Bashan” are deities in the form of the idols. Notice their crimes: “oppress the poor” and “rob the needy.” These are both used in Psalm 82, where the corrupt fallen gods from the divine council are accused of exactly these same crimes [Psalm 82:3–4]. Thus, Bashan has secure associations with demonic powers. Although Psalm 22 was not originally messianic in focus, Matthew’s use of it fixes that association. The implication is that Jesus, at the moment of agony and death, was surrounded by the “vicious bulls of Bashan,” demonic gods who had been the foes of God and his children for many millennia. Thus, another related passage is Psalm 68:15–23, describing a time when God takes ownership of Bashan. In this psalm, “Mount Bashan” is called the “mountain of the gods” [v. 15; har elohim]. This makes sense because the two mountains in the psalm [Bashan and Sinai] are rivals at the beginning [vv. 1–14]. This “mountain of the gods” is watching “with envy” at God’s mountain [v. 17]. Notice that Sinai is firmly associated with God “in holiness,” while Bashan symbolizes unholy ground. Thus, God is the divine warrior who will one day tear down the strongholds of Bashan. He will lead “captives” down from the mountain [v. 18]. It is this verse that Paul cites in Ephesians 4:8! Why? Because Jesus was the one who ascended, and saved the captives. In other words, Paul believed that Jesus was the fulfilment of Psalm 68! But, notice the subtle change of wording when Paul quotes the psalm:
Thus, Paul’s quotation contains three differences:
Paul changes the subject of the statement so that it no longer tells God what he has done in the 2nd person, but narrates what Jesus has done in the 3rd person.
Paul changes the collective singular noun “humanity” to the plural noun “human beings.”
Paul changes the verb “received” to its antonym “gave” and modifies the end, so that instead of God receiving gifts among humanity [singular], Jesus gives gifts to humans [plural].
Psalm 68 gives us a description of conquest. For example, here is tribute paid to Shalmaneser III [9th century b.c. king of Assyria]:
The victorious captain of the army leads the enemy captives behind him. In other words, they are the human booty of war. When Paul quotes Psalm 68:18, he is identifying Jesus with God, because it was God who is described as the conqueror of the demonic stronghold. For Paul, it is Jesus [the incarnate 2nd Yahweh], surrounded by the demonic “bulls of Bashan” [Psalm 22:12], fulfilling the imagery in Psalm 68. Jesus was the one who “made a public spectacle of them, triumphing over them in the cross.” [Colossians 2:15]. Thus, the reason there is a change in the wording from “received” to “gave” is because Paul is pointing to the result of the conquest. In the ancient world, the conqueror would parade the captives and demand personal tribute. Thus, Jesus is the conqueror of Psalm 68, and the booty does indeed rightfully belong to him. But, booty was also distributed after a conquest. Paul knows that. He quotes Psalm 68:18 to make the point that after Jesus conquered his demonic enemies, he distributed the benefits of the conquest to the church!
Jerome [4th century] nails it: “It was a nice touch for Paul to write here that Christ gave gifts to humanity, when what is written in Psalm 68 is that ‘he received gifts among humanity.’ Why this difference? Since in the psalm the act had not yet occurred but was promised in the future, the phrase was accordingly ‘he received.’ But the apostle is seeing this as a promise earlier given and later fulfilled. At this time of writing, Christ has already made the gift and churches have been established throughout the whole world. Accordingly he is said to have already given to humanity rather than received gifts among humanity.”
Thus, prior to the resurrection of Jesus, God received gifts from humanity. Now, after the resurrection of Jesus, God gave gifts to humanity. Paul continues to explain this rich theological fact: “Now what does this ‘he went up’ mean except that he also had gone down into the lower parts of the earth? The one who went down is the same one who went up above all the heavens so that all things would be fulfilled.” [Ephesians 4:9–10].
The conquest of Jesus results in the dispensing of gifts to his people after ascending [Ephesians 4:8]. But, that ascent was accompanied by a descent “into the lower parts.” What ascent and descent is Paul talking about? In other words, upon his death, Jesus descended into Sheol, to confront the “spirits in prison” [1 Peter 3:18–22], the original transgressing “watchers.” Furthermore, the Greek literally reads “the earth down here.” Therefore, the descent of Jesus is also his incarnation, crucifixion, and resurrection [Philippians 2:6–11; Romans 10:6–7]! Thus, this also means that the “gifts” are given to Christians who are still on the earth, and is Paul’s description of the Spirit’s coming to earth after the conquering ascension of Jesus on the day of Pentecost [Acts 2]! Notice that we have an ascending victory [the resurrection], and a descending victory [the Spirit at Pentecost]. Paul’s quotation directs our attention in two important ways:
Not only did the sacrifice of Jesus on the cross mean the fall of Bashan [symbolic of the cosmic powers of evil], but it also triggered the empowerment of the church by the gifts of the Spirit.
That victory and empowerment also had something to do with Pentecost. Paul’s thought about Pentecost in Ephesians 4 is quite the understatement. As it turned out, what happened at Pentecost cannot be understood without cosmic geography as seen in Deuteronomy 32. Like the gospel accounts, there is much more behind Acts 2 than we might have presumed.
We can now finally return to John's perspective in Revelation 9, keeping in mind this background of information. Recall v. 1: “I saw a star that had fallen to earth from the sky. The star was given the key to the shaft of the bottomless pit.” This “star” is a fallen divine being [perhaps Satan himself], for he is described as “fallen to earth from the sky,” and this fits the imagery of Isaiah 14:12–14 [compare with Luke 10:18]. Then we see that he is “given the key to the shaft of the bottomless pit” [repeated imagery from 2 Peter 2:4 and Jude 6].
Andrew [6th century Bishop of Caesarea] believes that the “star” is a good angel. Nevertheless, he is on the right track when he says: “The ‘star’ is a divine angel. With God’s permission he leads up from the pit the evil demons who have been condemned to the pit, namely, those whom Christ bound at his incarnation. He leads them up so that they might do their work before the consummation but then attain to never–ending torment.”
Next in vv. 2–6, this “star” opens “the shaft of the bottomless pit” and “locusts” come out. Thus, this is the eschatological release of the imprisoned “watchers.”
Tyconius [4th century] nails it: “In the locusts he signifies spiritual and adversarial powers that we see flying around in the air in the manner of locusts for the purpose of harming humankind.”
Natural locusts periodically migrate in swarms, consuming all the vegetation in their path. When locusts swarm, the “sun and moon will grow dark, and the stars will stop shining” [Joel 2:10]. Natural locusts could be compared to scorpions because both had wings and brought plagues, but the locusts from the “bottomless pit” resemble scorpions because of their stinging tails [that natural locusts do not have]. Locusts were the 8th plague that God sent against Egypt [Exodus 10:15], the worst in history [Exodus 10:14], but incredible disasters have been recorded up to the present day. For example, in 1915, there was a locust plague in Palestine [the Ottoman Syria Locust Infestation]. The devastation of the land was total. Earlier in 1866, there was a plague in Algiers, where ~200,000 people died in the resulting famine. Thus, this is perfect imagery for the demons that are in the guise of “locusts.” These “locusts” do not devour their usual fodder, but attack humans. These locust/scorpions are empowered to sting anyone missing the “seal of God on their foreheads” [recall Revelation 7:3]. Thus, all the earth dwellers are affected. Their “torture was like the pain of a scorpion when it stings someone.” Numerous species of arachnids are found throughout the eastern Mediterranean region. Their poisonous venom kills the insects and spiders upon which they feed but, while painful to humans, rarely kills them. The venom of these locusts is sufficiently toxic to “torture them for five months.” The meaning of “five months” is disputed. Some scholars suggest that this was the lifespan of a locust, but it is more likely that “five” is simply a round number indicating a period of time. In other words, the number “five” can mean “a few” [1 Corinthians 14:19; Matthew 17:17–19; Luke 12:6, 52; Acts 20:6; 24:1]. Thus, in John’s context, there was a “five month” reign of terror on the part of Gessius Florus [1st century Roman procurator of Judea]. In May of 66 a.d., he began by slaughtering 3,600 Jewish citizens, and then systematically provoked the Jewish people, seeking to incite them to rebellion. He succeeded, and this was the beginning of the Jewish War. But, while this forms the background context, it does not fit all the imagery that John lays out here [about a future worldwide conflagration].
Andrew [6th century Bishop of Caesarea] clarifies: “Through these words the magnitude of the evils is revealed. For it is common among those in severe troubles to call upon death. But it is from the judgments of God that death does not come to those in the midst of trouble who seek it. For he considers it beneficial to use the bitterness of tribulations to make hateful that sin which was the mother and patron of their torments.”
Next in vv. 7–10, comparison of the locusts to horses emphasizes their military aspect [Isaiah 31:1; Haggai 2:22]. In Joel 2:4–5, which informs John’s imagery, the locusts are “like horses” and “as an army firmly established in battle array.” The comparison also suggests that the force is vast in size and ready to devour everything in its path [Judges 6:5; 7:12; Jeremiah 46:23; 51:27]. Furthermore, the depiction that “their faces were like human faces” is in the context that ancient mythical figures often had both human and nonhuman traits. The Babylonians depicted creatures with a human head and scorpion’s body, and in the Greco–Roman period the constellations Scorpio [the scorpion] and Sagittarius [the archer] were fused into images that had human, animal, and scorpion–like traits. Other scholars suggest that their “human faces” are meant to depict them as rational beings, or that they manifest human sin. However, it is more helpful to consider how this combination of human and nonhuman fits John’s sense of symmetry in divine justice. John’s vision shows that those who embrace the gods of the mythic tradition are tormented by creatures like those from that tradition. Thus, the bizarre visual descriptions of these beings released does not undermine their identification as the fallen “watchers.” Hybridized theriomorphic [or animal–shaped] descriptions applied to demonic spirits are common in ancient Jewish and classical literature. In other words, to impose our 21st century war machinery onto this imagery will violate the contextualized intention of John. In fact, there is an Arabian proverb that illustrates locusts having a head like a horse, a breast like a lion, feet like a camel, a body like a serpent, and antennae like women’s hair. Thus, the desire for all demonic beings is to usurp God’s creation, and become the apex of creation [compare with Psalm 8].
Andrew [6th century Bishop of Caesarea] nails it: “Some have interpreted these words and those which come afterward to indicate that the locusts are angels who administer the divine punishment and who are metaphorically described through each of the various images. These images would then describe either their fearsomeness and the panic they arouse, or their swiftness, or the destruction that comes upon those worthy of condemnation in Gehenna. However, I think that the image of these locusts depicts rather evil demons who are prepared for war against us and who wear upon their heads crowns as of gold in expectation of victory against us. Whenever we submit to these demons and win an evil victory through pleasure, we believe ourselves also to be crowned with such crowns. That their hair is like that of women reveals their love of luxury and their arousal to fornication. The teeth like those of a lion signifies their murderous and poisonous character.”
Since the Greek wording for “human faces” is masculine, the mention of women’s hair heightens the strangeness of their appearance. They are a bizarre combination of human and nonhuman, masculine and feminine. Women in the Greco–Roman world [including Jewish women], kept their hair long, whereas men’s hair was usually shorter [1 Corinthians 11:14–15; John 12:3]. There were exceptions, where some philosophers, priests, stage performers, and farmers had long hair, as did some barbarians. But John’s description presupposes that women’s hair and a masculine face did not go together. Furthermore, they also had “breastplates like iron.” This is a double reference to the actual description of locusts [whose thorax resembled armour] and to the tendency of some armies [especially the Parthians] to protect their warhorses with just such a piece of armour [called a prosternidion]. As with humans, such an iron breastplate protected both the sides and back of the warhorse and rendered it unassailable in the midst of battle. Roman breastplates were often made of iron scales or plates fastened onto leather, creating a layered or segmented armor that resembled the thorax of a locust. Like soldiers, horses could also be outfitted with armor. In some cavalry units, troops were blazing in helmets and breastplates of shiny iron and had horses clad in plates of bronze and iron. Since the demonic locusts look like horses ready for battle, the mention of breastplates sustains the imagery. This stresses the invincibility of these terrible creatures and enhances the terrifying nature of this description. Thus, the terrifying “noise of their wings was like the roar of chariots with many horses rushing into battle.” This adds to the imagery that the “locusts looked like horses” [v. 7]. The horse was a devastating weapon of war in the ancient world, and the Romans made chariots an important part of their military. Thus, this was a particularly fearsome sound, especially since these chariots were “rushing into battle,” continuing the emphasis on the demonic locusts going to war against the earth–dwellers. Furthermore, the astrological context is fascinating in regards to their visual description and “five months” [v. 10]. Notice the constellations Scorpio [scorpion] and Sagittarius [archer] on the bottom of the Egyptian Dendera Zodiac:
The scorpion tail is a remnant of an older Babylonian conception in which Sagittarius and neighboring Scorpio were fused [perhaps even with other constellations]. The result was a broad picture of the southern sky. Along with such a centaur–shaped Scorpio–Archer, there was also Scorpioman, a humanoid equatorial constellation, with a human torso, animal lower body, lion footed, and scorpion tailed. The bow carried by Scorpioman was said to derive from the fangs of Scorpio. Since the duration of the locust assault is “five months,” this relates to calendar duration. In Greek astronomy, “months” were named after the corresponding zodiacal signs. Since the locusts behave like scorpions, there is a ready relation to the month of Scorpio. If we count the “months” by the Greek order, then the sequence is Scorpio, Sagittarius, Capricorn, Aquarius, and Pisces. These are the final zodiac signs of the annual cycle. In other words, the locusts are to afflict human beings in a specific zodiacal region till the end of the year.
Petosiris [4th century b.c. high priest of Thoth in the 28th Dynasty of Egypt], gave this celestial revelation: “Should the moon while in Scorpio be fully eclipsed in the first or second hour, there will be severe batterings in Ethiopia and neighboring localities. Should it be fully eclipsed in Scorpio while in mid–heaven in the third, fourth, fifth, or sixth hour, there will be many murders in Syria, Cilicia, and Libya and there will be many locusts. Should it occur in the eighth, ninth or tenth hour, there will be suffering in the land of the Persians and Euboia. In Egypt conflict among aristocrats and crowds will show no compliance to governors.”
Thus, since the locusts are centaur–like creatures [human–headed, lion–toothed, long–haired, winged war horses, with chests of iron and tails of scorpion stingers], they look just like the ancient depictions of a centaur constellation. There were two such constellations in the ancient sky [Sagittarius and Centaur], located on either side of Altar [in the south].
Marcus Manilius [1st century Roman astrologer] writes: “At the side of Scorpio risen hardly eight degrees, what of the Altar bearing incense–flame of which its stars are the image? On this in ages past the Giants were vowed to destruction before they fell, for Jupiter armed not his hand with the powerful thunderbolt until he had stood as priest before the gods. Whom rather than temple dignitaries will such risings shape and those enrolled in the third order of service, those who worship in sacred song the divinity of the gods and those who, all but gods themselves, have power to read the future? After a further four degrees the Centaur rears his stars and from his own nature assigns qualities to his progeny. Such a one will either urge on asses with the goad and yoke together quadrupeds of mixed stock or will ride aloft in a chariot; else he will saddle horses with a fighter or drive them into the fight. Another knows how to apply the arts of healing to the limbs of animals and to relieve the dumb creatures of the disorders they cannot describe for his hearing. His is indeed a calling of skill, not to wait for the cries of pain, but recognize betimes a sick body not yet conscious of its sickness. Him the Archer follows, whose fifth degree shows bright Arcturus to those upon the sea.”
Finally in vv. 11–12, there are two main interpretations for the identity of “the angel of the bottomless pit.” The 1st option (as we have seen above) is obviously more viable:
Satan The Qumran texts refer to Belial [another name for Satan], as “the angel of the pit, the spirit of destruction [or ăbaddôn],” who exercises a wicked form of dominion [4Q286]. Belial is “the angel of enmity” who was made for the pit, so darkness is his dominion [1QM XIII, 11–12]. He seems to be the evil angel known as Melchiresha [or “king of evil”], whose work is described as darkness [4Q544]. In the New Testament, the devil is the prince of demons [Matthew 9:34; 12:24; Mark 3:22; Luke 11:15]. Satan does wear royal diadems, and the beast from the abyss is under his dominion, which suggests Satan’s kingship over the abyss itself [later in Revelation 11:7; 13:1–2; 17:8].
Agent of Satan Since Satan has angels under him [later in Revelation 12:7], some scholars propose that “the angel of the bottomless pit” is one of his subordinates. Just as Satan brings the kings of the earth under demonic influence [later in Revelation 16:14; 17:2, 18:3], he might exercise his influence through the angel who is “king” of the “bottomless pit” [v. 11].
The Hebrew word ăbaddôn means “destruction.” John’s usage is unusual since the name “Abaddon” was ordinarily used for a place rather than a demonic being, used for Sheol [Proverbs 15:11; Psalm 88:11; Job 26:7]. Though “Abaddon” was occasionally personified [Job 28:22], John transfers the name from a region of the underworld to its demonic overlord. The Greek name “Apollyon” is based on the Greek verb apollynai [or “to destroy”] and is related to apōlleia [the LXX translation of ăbaddôn]. Some scholars suggest that this designation recalls Apollo, whose name connotes destructive power. Since some Roman emperors styled themselves as bearers of Apollo’s power [linking “Apollyon” to Apollo], this highlights John’s critique of Roman authority. In fact, the locust was one of Apollo’s symbols, since he was the god of pestilence and plague. Thus, “Apollyon” is another clue to identify Nero as the church’s persecutor, because Nero’s patron deity was Apollo. Nero’s voice and appearance was also compared to Apollo, and was hailed as “our Apollo.” Thus, Nero had a coin struck depicting himself in the guise of Apollo playing a lyre, while other coins from his reign show him with a hairstyle identical to Apollo’s.
From an Old Testament context, Proverbs 30:27 states that the “locusts have no king,” but here we learn that these demonic locusts not only have a “king” over them, but that he is the “angel of the bottomless pit.” Again, it may be the “shining one” himself or at least one of his chief lieutenants.
Andrew [6th century Bishop of Caesarea] nails it: “The devil is to be regarded as their king, for he certainly destroys those who obey him.”