6.1) Accounts of the Nephilim

There are two primary ancient sources of information on the Nephilim – First Enoch and Genesis.  First Enoch is dedicated to describing the entire episode of the Watchers and their Nephilim offspring.  It relates that the Nephilim were a powerful race who nearly pushed man to extinction.  It was because of the Nephilim corruption to the human bloodline that God brought about the Noah’s flood to cleanse the earth of their defilement.  The Nephilim are also covered in Genesis, if somewhat briefly.  Genesis 6 states that after man multiplied upon the earth, the sons of God went onto the daughters of man and bore children to them.  These children were the Nephilim.  Scholars commonly recognize that the Biblical phrase “sons of God” refers to angels.  Thus, Genesis 6 speaks of angels descending to earth to mate with women. 

This interpretation of Genesis was widespread among the ancients.  The testimony of Josephus, the indispensable first century Jewish historian, confirms that Genesis’ account speaks of the events detailed in First Enoch.  In his monumental volume, Antiquities of the Jews, Josephus reveals his acquaintance with the tradition of the fallen angels consorting with women of Earth.  He not only knows of the tradition but tells us how the children of such union possessed super human strength, and were known for their extreme wickedness. “For many angels of God accompanied with women, and begat sons that proved unjust, and despisers of all that was good, on account of the confidence they had in their own strength; for the tradition is, that these men did what resembled the acts of those whom the Grecians call giants.”[1] 

In the above reference, Josephus even hints at why the Nephilim came to be called giants in the Western world.  In the Septuagint, the oldest Greek version of the Old Testament, the Hebrew word Nephilim was rendered “gigantes.”  This word was likely selected by the Septuagint translators because they were well aware of the Greek myth of a tribe of one hundred giants born to Gaia (meaning “Earth”) called Gigantes (which then literally indicated they were “Earth-Born”).  These Gigantes are now commonly known as the Titans.  The Greek Titans fought the gods and lost, and this may account for Gigantes being used in lieu of the Hebrew Nephilim (“fallen ones”), because both were born to the earth and both fell in battle.  Because of the Greek Septuagint’s influence of translating Nephilim as giants, subsequent Western translations of the Old Testament, including the famous 1611 King James Bible, rendered the word similarly.  However, today most modern versions of the Bible recognize the difference between the Greek Titans and the Nephilim, and leave the word Nephilim untranslated into English (simply transliterating the word into English as Nephilim).  

The New Testament also supports First Enoch’s rendition of events.  Jude 1:6 confirms First Enoch and Genesis’s claims that the sons of God were angels who left heaven to cavort with women. 

Jude 1:6

And the angels which kept not their first estate, but left their own habitation, he [God] hath reserved in everlasting chains under darkness unto the judgment of the great day. 

2 Peter 2:4-5 also apparently refers to the Watchers.  It warns that God will not show mercy to false prophets, just as he did not spare the angels that sinned in the days of Noah.

2 Peter 2:4-5

4  For if God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment;

5  And spared not the old world, but saved Noah the eighth person, a preacher of righteousness, bringing in the flood upon the world of the ungodly;

1 Peter 3:19-20 also references events portrayed in First Enoch.  It refers to Jesus visiting and preaching to spirits cast in prison since before the days of Noah’s flood.  This is apparent reference to the imprisoned Watchers.  In First Enoch, they begged the prophet to petition on their behalf to Jehovah, in order to secure forgiveness for their actions.  However, Enoch rebuked them, saying he was but a man, and who was he to petition for angels who were sent to look after man?  Enoch’s inability to petition for the angels stands in contrast to Jesus, who Peter reminds us visited these angels with authority to preach and forgive sin. 

1 Peter 3:19-20

19  By which also he [Jesus] went and preached unto the spirits in prison;

20  Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water.

Given the above apparent references to the Watchers in the New Testament, it certainly seems like the early church fathers agreed with First Enoch’s main tenants concerning the Nephilim and Watchers.  Several modern scholars had noted the remarkable similarity between First Enoch and the theistic language and terminology found in the New Testament.[2]  This similarity is so strong, for many centuries it was presumed that Enoch was penned in the New Testament era.  However, copies found at Qumran now prove that Enoch pre-dates Christianity by at least hundreds of years.  If anything, the New Testament borrowed from First Enoch or an earlier source common to both. 

Let us now review the two main accounts we have available concerning the Watchers and the Nephilim.  The first is the most detailed account available, which is First Enoch.  We shall then compare this account to a careful reading of Genesis version.  We shall see that although Genesis has fewer details concerning the events, Genesis supports every major element of the First Enoch account of the Watchers and the flood. 

6.1.1          The Account of the Watchers in First Enoch

The ancient work that unquestionably provides the most details on the Nephilim and Azazel is the First Book of Enoch, or First Enoch (sometimes called the Ethiopian Enoch).  The book is an ancient Jewish tome, dating to at least the first century BCE, and most likely much earlier.  It chronicles the tales of the prophet Enoch and the Watchers, a certain group of angels that God had assigned to watch over the affairs of man after Adam’s fall.[3]  The book holds that in the course of time the Watchers became so infatuated by the beauty of the daughters of men, they gave up their first estate in heaven in order to descend to earth and have illicit sexual relations with women.  This unholy union lead to the creation of the Nephilim, who were a race of giants that roamed the pre-flood earth.  It is during the time of the Nephilim that Azazel suddenly appears on the scene.  First Enoch reveals that Azazel was a major figure in corrupting man.  He taught men the art of warfare, and taught women the art of seduction and the instigation of adultery.  According to First Enoch, the Nephilim’s supernatural strength and evil aggressive nature threatened to push ordinary man to extinction.  It is for these reasons that God, seeing the imminent disaster against Adam’s linage, intervened and destroyed the Nephilim with Noah’s flood.  At that time God imprisoned Azazel and the Watchers in the earth, so that they might not repeat their mischief, and so that Noah and his seed might inherit the post-flood earth. 

Although First Enoch is considered an apocryphal work by most churches today, it is perhaps the most highly regarded and accepted of all apocryphal works.  As we shall see, its rendition of events concerning the Nephilim and Noah’s flood are consistent with events discussed in Genesis and rabbinic tradition.  Although First Enoch is not the part of the Canon of Scripture of most Jewish synagogues or Christian Churches, the Ethiopian Orthodox Church does regard it as inspired Scripture.  First Enoch’s acceptance by the first century Jewish Essene sect at Qumran is confirmed by fragments from multiple copies found in the Dead Sea scrolls. 

First Enoch was also accepted by some early Christian fathers.  In Jude 1:14 the writer reminds his audience of the prophecies of Enoch.  His statement presumes that a record of these prophecies were known and circulated among his audience.  Since no such prophecies are written in the Bible, the source to which Jude referred was quite possibly the version of First Enoch handed down to us today. 

The main passages in First Enoch describing the fall of the Watchers encompass chapters 6 through 8.  These rather brief chapters are listed in their entirety below.  Chapter 6 reveals how the Watchers saw the beauty of the daughters of men, and how they purposed to descend to earth, have sexual relations, and beget children with them.  Semjaza, the leader of the Watchers, met with his brethren upon Mount Hermon, and He initiated an oath among all that they would go in unto the women and take for themselves wives.  Verse 3 explains that Semjaza extracted this oath because he feared his fellow Watchers would abandon their plan after he had committed some “great sin”, and he alone would end up paying the penalty.  What this great sin is unspecified.  One may suppose that it was the act of sexually going unto a woman, but why Semjaza would have to act before his compatriots is unclear.  Based just on the text of First Enoch, the exact nature of the great sin Semjaza had to commit must remain at least a partial mystery.  However, as we shall see, a complete analysis of all available material suggest that Semjaza had to sexually mate with Lilith and acquire from her the secret name of Jehovah before he and the other Watchers could mate and bear seed with the daughters of Adam.

Chapter 7 reveals the Watchers did as they pledged upon Mount Hermon.  They went unto the daughters of Adam and bare giants with them.  These giants spread, and began to devour and displace mankind upon the earth.  It is at this point that Azazel suddenly appears for the first time.  First Enoch 8:1-2 reveals that Azazel taught men the art of war and women the ways of harlotry.  Because of him there arose much ungodliness.  Azazel’s corruption of man apparently greatly exceeded that of any Watcher, even that of Semjaza, who is listed after Azazel.  Only three words are used to describe Semjaza’s feats in corrupting man.  This is in contrast to the two entire verses dedicated to Azazel’s acts.

First Enoch 6– 8 (translated by R. H. Charles)

6:1. And it came to pass when the children of men had multiplied that in those days were born unto them beautiful and comely daughters.

6:2 And the angels, the children of the heaven, saw and lusted after them, and said to one another: ‘Come, let us choose us wives from among the children of men and beget us children.’

6:3 And Semjaza, who was their leader, said unto them: ‘I fear ye will not indeed agree to do this deed, and I alone shall have to pay the penalty of a great sin.’

6:4 And they all answered him and said: ‘Let us all swear an oath, and all bind ourselves by mutual imprecations not to abandon this plan but to do this thing.’

6:5 Then sware they all together and bound themselves by mutual imprecations upon it.

6:6 And they were in all two hundred; who descended in the days of Jared on the summit of Mount Hermon, and they called it Mount Hermon, because they had sworn and bound themselves by mutual imprecations upon it.

6:7 And these are the names of their leaders: Samlazaz, their leader, Araklba, Rameel, Kokablel, Tamlel, Ramlel, Danel, Ezeqeel, Baraqijal, Asael, Armaros, Batarel, Ananel, Zaq1el, Samsapeel, Satarel, Turel, Jomjael, Sariel.

6:8 These are their chiefs of tens.

7:1 And all the others together with them took unto themselves wives, and each chose for himself one, and they began to go in unto them and to defile themselves with them, and they taught them charms and enchantments, and the cutting of roots, and made them acquainted with plants.

7:2 And they became pregnant, and they bare great giants, whose height was three thousand ells:

7:3 They consumed all the acquisitions of men. And when men could no longer sustain them,

7:4 the giants turned against them and devoured mankind.

7:5 And they began to sin against birds, and beasts, and reptiles, and fish, and to devour one another’s flesh, and drink the blood.

7:6 Then the earth laid accusation against the lawless ones.

8:1 And Azazel taught men to make swords, and knives, and shields, and breastplates, and made known to them the metals of the earth and the art of working them, and bracelets, and ornaments, and the use of antimony, and the beautifying of the eyelids, and all kinds of costly stones, and all colouring tinctures.

8:2 And there arose much godlessness, and they committed fornication, and they were led astray, and became corrupt in all their ways.

8:3 Semjaza taught enchantments, and root-cuttings, Armaros the resolving of enchantments, Baraqijal (taught) astrology, Kokabel the constellations, Ezeqeel the knowledge of the clouds, Araqiel the signs of the earth, Shamsiel the signs of the sun, and Sariel the course of the moon.

8:4 And as men perished, they cried, and their cry went up to heaven

Much can be said about these critical chapters in First Enoch.  However, for now, let us compare these passages against their counterparts in Genesis.

6.1.2          The Parallel Account of the Watchers in Genesis 6

The only direct mention in the Old Testament of the events involving the Watchers comes in Ge 6:1-8.  Those passages provide a very brief summary of events that are expounded in greater detail in First Enoch.  As we shall see, the two accounts in First Enoch and Genesis are in complete harmony.  Verses 1 and 2 of Ge 6 reveal that as man began to populate the earth and have daughters, the Beni Elohiym (“sons of God”) saw that these women were fair, and they took them for wives.  These Beni Elohiym are generally acknowledged by most scholars to be angels[4], although various other explanations have been put forth with little success[5].  I hold that Beni Elohiym referring to angels in Ge 6 can be firmly established from the term’s other usages in the Bible.  Every time Beni Elohiym is used in the Bible, it clearly refers to angels.[6] 

Ge 6:1-9

1 And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them,

2 That the sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose.

3 And the LORD said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years.

4 There were giants in the earth in those days; and also after that, when the sons of God came in unto the daughters of men, and they bare children to them, the same became mighty men which were of old, men of renown.

5 And GOD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.

6 And it repented the LORD that he had made man on the earth, and it grieved him at his heart.

7 And the LORD said, I will destroy man whom I have created from the face of the earth; both man, and beast, and the creeping thing, and the fowls of the air; for it repenteth me that I have made them.

8 But Noah found grace in the eyes of the LORD.

9 These are the generations of Noah: Noah was a just man and perfect in his generations, and Noah walked with God.

Verse 3 of Ge 6 confirms that the Beni Elohiym taking wives of man was a momentous event in God’s eye.  The verse relates that after this happened, Jehovah begins to display displeasure with man.  According to the KJV translation, Jehovah apparently declares that he wearies of contending with man, for man is but flesh, and for that reason God limits man’s life to 120 years.  However, a more precise translation of the underlying Hebrew is even more profound.  This underlying Hebrew is difficult, but my best literal translation is given below. 

Ge 6:3 (My Literal)

And Jehovah said, “Not shall strive my spirit in adam[7], for evermore hidden in their wayward erring itself is flesh.  Therefore shall be his days one hundred and twenty years.” 

Table 6‑1: A Literal Translation of Ge 6:3 (Pic view)

Verse 3 literally reads that Jehovah would not always strive or judge man, because hidden in the wayward erring of the angels (i.e. “their wayward erring”) was flesh.  By this the verse is saying that Jehovah’s spirit would no longer judge or abide within the linage of Adam, because the wayward errings of the angels had become “flesh” or become manifest in the linage of Adam.  This manifested flesh is the Nephilim seed, which verse 4 goes on to elaborate in detail.[11]  Verse 3 concludes that for reason of this corruption of Adam’s linage, God cut off the life of man at 120 years.  The linage of Adam had become defiled by the angels, and God shortened the lives of man to mitigate the damages being spread. 

There exist two remarkable words in verse 3 that shed additional light upon the situation.  Mle:l is traditionally understood by the KJV and others to be l’owlam, which is a lamed (l) propositionally prefixed form of the root owlam (Mlwe -Strongs 5769), which means “perpetual” or “evermore.”  Thus, Mle:l is understood as l’owlam or “forever.”  However, Mle:l could alternatively be understood as l’alam, which is a propositionally prefixed version of alam (Mle – Strongs 5956), which means “to hide” or “secret.”  Thus Mle:l could alternatively be understood as l’alam, which means “for hidden.”  Ge 6:3 could then be understood as stating that Jehovah would not judge in adam, “for hidden” in the Watcher’s wayward erring was flesh.  Note that in my literal translation above, I poetically combine the meanings of l’owlam and l’alam into the comprehensive, “for evermore hidden.”

The second word play in verse 3 comes from the Hebrew word for “wayward transgression”, which is shagah.  Shagah almost always refers to hidden or secret sins in the Bible.  This, along with the wordplay for l’alam meaning “hidden” in the same verse, implies the relationships between the angels and women were kept secret or hidden, at least in the beginning.  This is consistent with the version of events laid out in Enoch.  Remarkably, the first use of shagah and alam in the Bible come in the same verse in Le 4:13.  There is written the commandment that if Israel shagah (commit sin), and it is alam (hidden or unknown), then when the sin is known they must deal with it through a sacrifice. 

In summary, verse 2 established that angels descended to earth to take wives of men.  Verse 3 established that God’s spirit departed from man and no longer judged in him because the angels’ secret sin had forever stained man’s flesh or linage.  For this reason, God also cut short the lives of men.  Verse 4 goes to elaborate much more on the seed of this corruption.  The verse relates that the Nephilim (rendered “giants” in the KJV) began to exist in the earth because of the sons of God.  Nephilim (Mylpn – Strongs 5303) means “fallen ones.”  It comes from the root naphal (lypn– Strongs 5307), which means “to fall.”  According to Rashi they were given this title because they fell and they caused others to fall. 

Ge 6:4 (My Literal)

The Nephilim came to exist in the earth in the days of them; and also afterward.  After had come the sons of God unto the daughters of adam and they had birthed to them, they were the Gibborim which from old were men of the name.

Table 6‑2: A Literal Translation of Ge 6:4 (Pic view)

Verse 4 is very careful to use language that imparts some very specific information concerning the Nephilim.  The verse is comprised of essentially two statements.  The first relates that the Nephilim came to exist in the earth in the days “of them”, where “them” refers to the Beni Elohiym or sons of God in the previous verses.  The first statement concludes by quite clearly asserting that the Nephilim came to exist again in the earth “afterwards.”  The second statement of verse 4 clarifies that this “afterwards” refers to a time after when the Beni Elohiym or Watchers had finished consorting with women.  Thus, the Nephilim somehow returned to earth after the consorting between angels and women had stopped.  This unexpected development is all consistent with First Enoch, which states God imprisoned the Watchers just before Noah’s flood, putting an end to their sexual relations on earth, but that giants sired by Noah returned to the earth after the flood. 

Verse 4 gives different titles to the pre-flood and post-flood Nephilim.  Before the flood the Nephilim were known as Enowsh Hashem (“Men of the Name”), and afterwards they were known as Gibborim (“Mighty Men”).[12]  The two titles imply a lessened prowess for the Nephilim post-flood.  Enowsh Hashem implies closeness between the holy name of Jehovah and the pre-flood Nephilim.  Hashem (“The Name”) is a term often used in place of the name of Jehovah.[13]  The use of this term to describe the pre-flood Nephilim associates them with the holiness of Jehovah’s name.  The Zohar teaches this also (Beresheet A passage 466).  As we shall see, there is good reason for the implied closeness of Jehovah’s name to the pre-flood Nephilim.  The angels were able to conceive these sons by the power of the Jehovah’s name given to them by Lilith.  Gibborim means “mighty men.”  It is the plural form of gibbowr (rwbg  – Strongs 1368), which means mighty.  This post-flood term for the Nephilim suggests they had a lesser stature from their pre-flood brethren.  This is because the term Gibborim is also applied to humans.  Many mighty warriors of mankind were termed Gibborim post-flood.  These include the elite Gibborim of King David’s army.  An explanation for this apparent decline is given by First Enoch 106:17.  The Enowsh Hashem were born after the spirit, directly spawned from the Watchers.  The Gibborim were born of the flesh, meaning they were the result of the fornications of men tainted with Nephilim lineages. Hence, the Gibborim suffered from a diluted bloodline. 

That the Nephilim somehow returned is obvious.  There are many references to the post-flood Nephilim tribes in the Bible.  These tribes include the Emim (“Terrors”), Repha’im (“Weakeners”), Gibborim (“Mighty Ones”), Zamzummim (“Achievers”), Anakim (“Long-necked”), and Awwim (“Devastators” or “Serpents”).  The title most often used in the Israelite era for the post-flood Nephilim is Raphaim (Myapr – Strong 7497), meaning “giants.”  All these tribes possessed unusual stature and prowess.  Nu 13:33 recounts that the spies which Israel sent into the promised land were dismayed and felt as small as grasshoppers at the sight of the sons of Anak, whom the verse states are in the linage of the Nephilim.  De 9:2 links the Anakim to the sons of Anak, thereby firmly establishing the post-flood link between the Nephilim and the entire race of Rephaim (giants) mentioned in the time of Israel.  The last five giants mentioned in the Bible come in 2Sa 21:16-22 (this account is repeated in 1 Ch 20:4-8).  There it is noted that David and his men slew four giants who were the sons of a fifth giant in Gath.  The ultimate fate of this fifth giant is not specified.  However, giants are no longer mentioned in the Bible after this episode.

How Did the Nephilim Return after the Flood?

The return of the Nephilim after the flood presents a conundrum.  How could they return if the Watcher’s were imprisoned and all the pre-flood Nephilim were destroyed by the flood?  This problem is discussed in detail in section 7.  For now, suffice it to say that the Nephilim linage was almost certainly aboard the Ark, and that it was most likely Naamah, the wife of Noah’s son Ham, who bore the polluted linage across the flood.

[1] Flavius Josephus, Antiquities of the Jews, Chapter 3, paragraphs 1-2.  

[2] R. H. Charles, editor and translator, The Book of Enoch, Oxford Clarendon Press, 1893.  Also, for a comprehensive comparison between the terminology of Enoch and the New Testament, see Fallen Angels and the Origins of Evil, Elizabeth Clare Prophet, Summit University Press, 2000. 

[3] The Watcher’s name is thus derived from their mission to “watch” over man. 

[4] It is thought that the term Beni Elohiym came to be used to designate angels because all creatures directly created by Jehovah could generally be considered the “sons of God.”  Thus angels, being created directly by God, are considered “sons of God.”  Likewise Adam, whom was also directly created by Jehovah, can also be called a son of God (albeit ordinary men fathered by Adam might not). 

[5] Some Midrashes try to explain that the terms “sons of God” and “daughters of men” refer to differing societal classes or to lineages of mankind — where the “sons of God” refers to the godly line of Seth, and “daughters of men” to women from the line of Cain.  However, these highly allegorized explanations have no basis, and they hardly explain the giant stature and foreboding prowess of this union’s offspring.  Both the Midrash and Bible admit that the post-flood Nephilim had unusual prowess, and their proffered explanations on who the sons of God were provide no explanation for this unnatural prowess. 

[6] Beni Elohiym is used four other times in the Bible.  The first comes in Daniel 3:25.  There king Nebuchadnezzar looks into the fiery furnace, sees four men, and declares that “the form of the fourth is like the son of God.”  This fourth man was an angel sent by God.  The second use of Beni Elohiym comes in Job 38:7, which states that the “sons of God” shouted for joy when God laid the foundations of the Earth.  Clearly this could only refer to angels, since man had not yet been created.  The final uses of Beni Elohiym come in Job 1:6 and Job 2:1, which relate how the “sons of God” came to present themselves before God in Heaven.  This is in clear reference to angels.  It is interesting to note that among these sons of God is Satan — a confirmation that Beni Elohiym can even refer to fallen angels. 

[7] adam here is a reuse of Adam’s name in a generic sense that applies to all mankind.  This is a common idiom in the Bible.  Its use here is doubtlessly intended to emphasize that the linage of the patriarch Adam was being corrupted. 

[8] The word is diyn (Nyd – Strongs 1777).  It can be understood as meaning ‘to judge’, ‘to plead the cause’, or ‘strife’.

[9] Huw (awh  – Strongs 1931) is a difficult translation here.  Huw is genderless and can mean either ‘it’, ‘him’, ‘itself’, ‘himself’, or ‘that’.  Thus, the verse could also be understood as saying, “In their wayward erring itself is flesh.”

[10] M:gs:b here is clearly the root shagah (hgv – Strongs 7686) — or one of its many variant roots with the same meaning — which means ‘to err’ or ‘to go astray’.  In the Bible shagah and its sister roots often refer to secret sin or that done through ignorance (and hidden from the sinner’s knowledge).  In Ge 6:3 shagah is clearly prefixed with a beit (b) inseparable preposition meaning ‘in’, and appended with a mem (M) plural masculine pronominal suffix meaning ‘their’.  Thus b’shag’m means “in their wayward erring”, where “their” refers to the Sons of God, or the Watchers.  YLT and ILB also share this translation of Ge 6:3.  Note the KJV presumes Mgsb to be some fantastic modification of gam (Mg – Strongs 1571), which means ‘also’ or ‘again’.  This is completely erroneous. 

[11] As with Lilith, perhaps the Nephilim are referred to here as flesh and not spirits, because they are not fully animated in the image of God like Adam. 

[12] That the Enowsh Hashem in Ge 6:4 refer to pre-flood Nephilim is also supported by a remarkable mystical evidence.  The evidence is based on the PFA (Principle of First Appearances) of the Hebrew term for “from old” in the passage.  The notion of PFA asserts that the first time a word is used in the Bible, it connotes a mystical definition on the word based on the context in which the word is used in the first appearance.  The term “from old” in Ge 6:4 is the Hebrew word m’owlam, which comes from the root owlam (Mlwe – Strongs 5769), meaning ‘old’, plus a mem (m) inseparable preposition meaning from.  The PFA of m’owlam is defined by its first exact spelling elsewhere in the Bible.  This comes in Jos 24:2.  There m’owlam refers to the time before a flood of waters when existed the fathers of sons who would come to exist on the other side of the flood.  This is the same mystical meaning to be applied to the word in Ge 6:4, thereby confirming that the Enowsh Hashem in the verse refers to pre-flood Nephilim. 

[13] The PFA (see note 62) for Hashem denotes the holy name of Jehovah that cause to be slain the sons of women who blaspheme against it.  This PFA is defined by the first exact spelling match of hashem elsewhere in the Bible.  This comes in Le 24:11.  There Hashem refers to the name of Jehovah as it is blasphemed by a woman’s son, who in turn is stoned to death for his act.  Note that the PFA for Hashem even suggests that the pre-flood Nephilim blasphemed against God’s name and for that reason were slain.