The Nephilim // were offspring of the "sons of God" and the "daughters of men" before the Deluge according to Genesis 6:4; the name is also used in reference to giants who inhabited Canaan at the time of the Israelite conquest of Canaan according to Numbers 13:33. A similar biblical Hebrew word with different vowel-sounds is used in Ezekiel 32:27 to refer to dead Philistine warriors.
- 1 Etymology
- 2 In the Hebrew Bible
- 3 Interpretations
- 4 Identification with fossilized remains
- 5 Related terms
- 6 Popular culture
- 7 See also
- 8 References
- 9 External links
The Brown-Driver-Briggs Lexicon gives the meaning of Nephilim as "giants." Many suggested interpretations are based on the assumption that the word is a derivative of Hebrew verbal root n-ph-l "fall." Robert Baker Girdlestone  argued the word comes from the Hiphil causative stem, implying that the Nephilim are to be perceived as "those that cause others to fall down." Adam Clarke took it as a perfect participle, "fallen," "apostates." Ronald Hendel states that it is a passive form "ones who have fallen," equivalent grammatically to paqid "one who is appointed" (i.e., overseer), asir, "one who is bound," (i.e., prisoner) etc. According to the Brown-Driver-Briggs Lexicon, the basic etymology of the word Nephilim is "dub[ious]," and various suggested interpretations are "all very precarious."
The majority of ancient biblical versions, including the Septuagint, Theodotion, Latin Vulgate, Samaritan Targum, Targum Onkelos and Targum Neofiti, interpret the word to mean "giants." Symmachus translates it as "the violent ones" and Aquila's translation has been interpreted to mean either "the fallen ones" or "the ones falling [upon their enemies]."
In the Hebrew Bible
Now it came about, when men began to multiply on the face of the land, and daughters were born to them, that the sons of God saw that the daughters of men were beautiful; and they took wives for themselves, whomever they chose. Then the LORD said, "My Spirit shall not strive with man forever, because he also is flesh; nevertheless his days shall be one hundred and twenty years." The Nephilim were on the earth in those days, and also afterward, when the sons of God came in to the daughters of men, and they bore children to them. Those were the mighty men who were of old, men of renown.
So they gave out to the sons of Israel a bad report of the land which they had spied out, saying, "The land through which we had gone, in spying it out, is a land that devours its inhabitants; and all the people whom we saw in it are men of great size. There also we saw the Nephilim (the sons of Anak are part of the Nephilim); and we became like grasshoppers in our own sight, and so we were in their sight.
The nature of the nephilim is complicated by the ambiguity of Genesis 6:4, which leaves it unclear whether they are the "sons of God" or their offspring who are the "mighty men of old, men of renown". Richard Hess in The Anchor Bible Dictionary takes it to mean that the nephilim are the offspring, as does P. W. Coxon in Dictionary of deities and demons in the Bible.
- Offspring of Seth: The Qumran (Dead Sea Scroll) fragment 4Q417 (4QInstruction) contains the earliest known reference to the phrase "children of Seth", stating that God has condemned them for their rebellion. Other early references to the offspring of Seth rebelling from God and mingling with the daughters of Cain, are found in rabbi Shimon bar Yochai, Augustine of Hippo, Julius Africanus, and the Letters attributed to St. Clement. It is also the view expressed in the modern canonical Amharic Ethiopian Orthodox Bible.
- Offspring of angels: A number of early sources refer to the "sons of heaven" as angels. The earliest such references seem to be in the Dead Sea Scrolls, the Greek, and Aramaic Enochic literature, and in certain Ge'ez manuscripts of 1 Enoch (mss A–Q) and Jubilees used by western scholars in modern editions of the Old Testament Pseudepigrapha. Some Christian apologists, such as Tertullian and especially Lactantius, shared this opinion. The earliest statement in a secondary commentary explicitly interpreting this to mean that angelic beings mated with humans can be traced to the rabbinical Targum Pseudo-Jonathan and it has since become especially commonplace in modern-day Christian commentaries.
The New American Bible commentary draws a parallel to the Epistle of Jude and the statements set forth in Genesis, suggesting that the Epistle refers implicitly to the paternity of nephilim as heavenly beings who came to earth and had sexual intercourse with women. The footnotes of the Jerusalem Bible suggest that the Biblical author intended the nephilim to be an "anecdote of a superhuman race".
Evidence cited in favor of the "fallen angels" interpretation includes the fact that the phrase "the sons of God" (Hebrew, בְּנֵי הָֽאֱלֹהִים; literally "sons of the gods") is used twice outside of Genesis chapter 6, in the Book of Job (1:6 and 2:1) where the phrase explicitly references angels. The Septuagint's translation of Genesis 6:2 renders this phrase as "the angels of God."
Second Temple Judaism
The story of the nephilim is further elaborated in the Book of Enoch. The Greek, Aramaic, and main Ge'ez manuscripts of 1 Enoch and Jubilees obtained in the 19th century and held in the British Museum and Vatican Library, connect the origin of the nephilim with the fallen angels, and in particular with the egrḗgoroi (watchers). Samyaza, an angel of high rank, is described as leading a rebel sect of angels in a descent to earth to have sexual intercourse with human females:
And it came to pass when the children of men had multiplied that in those days were born unto them beautiful and comely daughters. And the angels, the children of the heaven, saw and lusted after them, and said to one another: 'Come, let us choose us wives from among the children of men and beget us children.' And Semjaza, who was their leader, said unto them: 'I fear ye will not indeed agree to do this deed, and I alone shall have to pay the penalty of a great sin.' And they all answered him and said: 'Let us all swear an oath, and all bind ourselves by mutual imprecations not to abandon this plan but to do this thing.' Then sware they all together and bound themselves by mutual imprecations upon it. And they were in all two hundred; who descended in the days of Jared on the summit of Mount Hermon, and they called it Mount Hermon, because they had sworn and bound themselves by mutual imprecations upon it...
In this tradition, the children of the Nephilim are called the Elioud, who are considered a separate race from the Nephilim, but they share the fate as the Nephilim.
According to these texts, the fallen angels who begat the nephilim were cast into Tartarus (Greek Enoch 20:2), a place of 'total darkness'. However, Jubilees also states that God granted ten percent of the disembodied spirits of the nephilim to remain after the flood, as demons, to try to lead the human race astray until the final Judgment.
In addition to Enoch, the Book of Jubilees (7:21–25) also states that ridding the Earth of these nephilim was one of God's purposes for flooding the Earth in Noah's time. These works describe the nephilim as being evil giants.
In the New Testament Epistle of Jude 14–15 cites from 1 Enoch 1:9, which many scholars believe is based on Deuteronomy 33:2. To most commentators this confirms that the author of Jude regarded the Enochic interpretations of Genesis 6 as correct, however others have questioned this.
The descendants of Seth and Cain
Orthodox Judaism has taken a stance against the idea that Genesis 6 refers to angels or that angels could intermarry with men. Shimon bar Yochai pronounced a curse on anyone teaching this idea. Rashi and Nachmanides followed this. Pseudo-Philo, Biblical Antiquities 3:1–3 may also imply that the "sons of God" were human. Consequently, most Jewish commentaries and translations describe the Nephilim as being from the offspring of "sons of nobles", rather than from "sons of God" or "sons of angels". This is also the rendering suggested in the Targum Onqelos, Symmachus and the Samaritan Targum which read "sons of the rulers", where Targum Neophyti reads "sons of the judges".
Likewise, a long-held view among some Christians is that the "sons of God" were the formerly righteous descendants of Seth who rebelled, while the "daughters of men" were the unrighteous descendants of Cain, and the nephilim the offspring of their union. This view, dating to at least the 1st century AD in Jewish literature as described above, is also found in Christian sources from the 3rd century if not earlier, with references throughout the Clementine literature, as well as in Sextus Julius Africanus, Ephrem the Syrian and others. Holders of this view have looked for support in Jesus' statement that "in those days before the flood they [humans] were… marrying and giving in marriage" (Matthew 24:38).
Some individuals and groups, including St. Augustine, John Chrysostom, and John Calvin, take the view of Genesis 6:2 that the "Angels" who fathered the nephilim referred to certain human males from the lineage of Seth, who were called sons of God probably in reference to their prior covenant with Yahweh (cf. Deuteronomy 14:1; 32:5); according to these sources, these men had begun to pursue bodily interests, and so took wives of the daughters of men, e.g., those who were descended from Cain or from any people who did not worship God.
This also is the view of the Ethiopian Orthodox Church, supported by their own Ge'ez manuscripts and Amharic translation of the Haile Selassie Bible—where the books of 1 Enoch and Jubilees, counted as canonical by this church, differ from western academic editions. The "Sons of Seth view" is also the view presented in a few extra-Biblical, yet ancient works, including Clementine literature, the 3rd century Cave of Treasures, and the ca. 6th Century Ge'ez work The Conflict of Adam and Eve with Satan. In these sources, these offspring of Seth were said to have disobeyed God, by breeding with the Cainites and producing wicked children "who were all unlike", thus angering God into bringing about the Deluge, as in the Conflict:
Certain wise men of old wrote concerning them, and say in their [sacred] books, that angels came down from heaven, and mingled with the daughters of Cain, who bare unto them these giants. But these [wise men] err in what they say. God forbid such a thing, that angels who are spirits, should be found committing sin with human beings. Never, that cannot be. And if such a thing were of the nature of angels, or Satans, that fell, they would not leave one woman on earth, undefiled... But many men say, that angels came down from heaven, and joined themselves to women, and had children by them. This cannot be true. But they were children of Seth, who were of the children of Adam, that dwelt on the mountain, high up, while they preserved their virginity, their innocence and their glory like angels; and were then called 'angels of God.' But when they transgressed and mingled with the children of Cain, and begat children, ill-informed men said, that angels had come down from heaven, and mingled with the daughters of men, who bear them giants.
Arguments from culture and mythology
In Aramaic culture, the term niyphelah refers to the Constellation of Orion and nephilim to the offspring of Orion in mythology. However the Brown-Driver-Briggs lexicon notes this as a "dubious etymology" and "all very precarious".
J. C. Greenfield mentions that "it has been proposed that the tale of the Nephilim, alluded to in Genesis 6 is based on some of the negative aspects of the apkallu tradition". The apkallu in Sumerian mythology were seven legendary culture heroes from before the Flood, of human descent, but possessing extraordinary wisdom from the gods, and one of the seven apkallu, Adapa, was therefore called "son of Ea", despite his human origin.
It has even been suggested that the Nephilim form the basis for the Israelite version of the Greek race of heroes who were also demigods as told by Hesiod in his Works and Days. The comparison with the semi-divine Nephilim and their description in the Book of Genesis as being "mighty men of old, men of renown" further emphasizes that suggestion.
Ezekiel's "mighty fallen" or nophlim
Ezekiel 32:27 speaks of "the fallen mighty (gibborim nophlim, גִּבֹּורִים נֹפְלִים) of the uncircumcised, which are gone down (yardu, יָרְדֽוּ) to the grave with their weapons of war"; a change to the vowels would produce the reading gibborim nephilim.
Identification with fossilized remains
Cotton Mather believed that fossilized leg bones and teeth discovered near Albany, New York, in 1705 were the remains of Nephilim who perished in Noah's flood. He wrote that "The Giants that once groaned under the waters are now under the Earth, and their Dead Bones are lively Proofs of the Mosaic history." Paleontologists now classify these as mastodon remains.
In the Hebrew Bible, there are a number of other words that, like "Nephilim", are sometimes translated as "giants":
- Brown Driver Briggs Hebrew Lexicon p. 658; Strongs H5307
- Girdlestone R. Old Testament Synonyms p. 54
- Hendel R. ed. Auffarth Christoph; Loren T. Stuckenbruck The Fall of the Angels Brill (22 Feb 2004) ISBN 978-90-04-12668-8 p. 21, 34
- Marks, Herbert "Biblical Naming and Poetic Etymology" Journal of Biblical Literature, Vol. 114, No. 1 (Spring, 1995), pp. 21–42
- Brown Driver Briggs Hebrew Lexicon p. 658
- Van Ruiten, Jacques (2000). Primaeval History Interpreted: The Rewriting of Genesis I-II in the Book of Jubilees. Brill. p. 189. ISBN 9789004116580.
- Wright, Archie T. (2005). The Origin of Evil Spirits: The Reception of Genesis 6.1-4 in Early Jewish Literature. Mohr Siebeck. pp. 80–81. ISBN 9783161486562.
- The Greek text reads 'οι βιαιοι; the singular root βιαιος means "violence" or "forcible" (Liddell & Scott. Greek-English Lexicon, 1883.)
- Stackhouse, Thomas (1869). A History of the Holy Bible. Blackie & Son. p. 53.
- Salvesen, Alison (1998). "Symmachus Readings in the Pentateuch". Origen's Hexapla and Fragments: Papers Presented at the Rich Seminar on the Hexapla, Oxford Centre for Hebrew and Jewish Studies, [July] 25th-3rd August 1994. Mohr Siebeck. p. 190. ISBN 9783161465758. "The rendering "he fell upon, attacked" [in Symmachus, Genesis 6:6] is something of a puzzle...If it has been faithfully recorded, it may be related to the rendering of Aquila for the Nephilim in 6:4, οι επιπιπτοντες."
- Richard Hess, article "Nephilim" in Freedman, David Noel, ed., The Anchor Bible Dictionary, (New York: Doubleday) 1997, 1992.
- P. W. Coxon, article "Nephilim" in K. van der Toorn, Bob Becking, Pieter Willem van der Horst, "Dictionary of deities and demons in the Bible", p. 619
- G. Milton Smith Knowing God in His Word—Genesis 2005 Page 140 "The other view holds that the sons of God were fallen angels who had some sort of union with the women of Noah's"
- paleographically dated by Milik as c150BC see Michael E. Stone Selected studies in pseudepigrapha and apocrypha 1991 p. 248
- either stolen or purchased from street vendors by the British in the reign of Tewodros
- compare: R.H. Charles 1 Enoch 7:2 "And when the angels, (3) the sons of heaven, beheld them, they became enamoured of them, saying to each other,Come, let us select for ourselves wives from the progeny of men, and let us beget children. Ethiopian Orthodox Bible Henok 2:1–3 "and the Offspring of Seth, who were upon the Holy Mount, saw them and loved them. And they told one another, "Come, let us choose for us daughters from Cain's children; let us bear children for us."
- New American Bible, footnotes page 1370, referring to verse 6.
The angels too, who did not keep to their own domain but deserted their proper dwelling, he has kept in eternal chains, in gloom, for the judgement of the great day. Likewise, Sodom and Gomorrah, and the surrounding towns, which, in the same manner as they, indulged in sexual promiscuity and practiced unnatural vice, serve as an example by undergoing a punishment of eternal fire.—Jude 1:6–7, New American Bible.
The author does not present this episode as a myth nor, on the other hand, does he deliver judgment on its actual occurrence; he records the anecdote of a superhuman race simply to serve as an example of the increase in human wickedness which was to provoke the Flood.—Jerusalem Bible, Genesis VI, footnote.
- Who are the sons of God and the Nephilim?
- Ken Raggio teaches Did Angels Breed Giants?
- "Matthew 22:30". BibleGateway.com, from the New American Standard Bible translation.
- Bob Deffinbaugh, Genesis: From Paradise to Patriarchs, The Sons of God and the Daughters of Men
- Swete, Henry Barclay (1901). The Old Testament in Greek according to the Septuagint (Volume 1). Cambridge University Press. p. 9. Greek text: 'οι αγγελοι του θεου
- "Book 1: Watchers". Academy for Ancient Texts, Timothy R. Carnahan. Retrieved 14 August 2012.
- R. H. Charles A Critical and Exegetical Commentary on the Revelation of St John p239 "He may be Uriel, if it is legitimate to compare 1 Enoch xx. 2, according to which he was the angel set over the world and Tartarus (ὁ ἐπὶ τοῦ κόσμου καὶ τοῦ Ταρτάρου). In 1 Enoch, Tartarus is the nether world generally,"
- Archie T. Wright The origin of evil spirits: the reception of Genesis 6.1–4 6:1–4 in Early Jewish Literature. 2005 Page 82 "Targum Neofiti's rendition of nephilim follows that of Onkelos ... Targum Pseudo-Jonathan interprets the Genesis 6.4 passage with significant changes, which indicate a strong negative"
- "1.9 In 'He comes with ten thousands of His holy ones' the text reproduces the Masoretic of Deut. 33² in reading אָתָא = ἔρχεται, whereas the three Targums, the Syriac and Vulgate read אִתֹּה = μετ' αὐτοῦ. Here the LXX diverges wholly. The reading אתא is recognised as original. The writer of 1–5 therefore used the Hebrew text and presumably wrote in Hebrew." R.H.Charles, Book of Enoch: Together with a Reprint of the Greek Fragments London 1912, p.lviii
- "We may note especially that 1:1, 3–4, 9 allude unmistakably to Deuteronomy 33:1–2 (along with other passages in the Hebrew Bible), implying that the author, like some other Jewish writers, read Deuteronomy 33–34, the last words of Moses in the Torah, as prophecy of the future history of Israel, and 33:2 as referring to the eschatological theophany of God as judge." Richard Bauckham, The Jewish world around the New Testament: collected essays. 1999 p276
- "The introduction.. picks up various biblical passages and re-interprets them, applying them to Enoch. Two passages are central to it The first is Deuteronomy 33:1 .. the second is Numbers 24:3–4 Michael E. Stone Selected studies in pseudepigrapha and apocrypha with special reference to the Armenian Tradition (Studia in Veteris Testamenti Pseudepigrapha No 9) p.422.
- e.g. Michael Green The second epistle general of Peter, and the general epistle of Jude p59
- James L. Kugel Traditions of the Bible: A Guide to the Bible As It Was at the Start of the Common Era (9780674791510)
- "The Nephilim were on the earth in those days, and also afterward, when the sons of the nobles would come to the daughters of man, and they would bear for them; they are the mighty men, who were of old, the men of renown."—Genesis 6:4 (chabad.org translation)
Later Judaism and almost all the earliest ecclesiastical writers identify the "sons of God" with the fallen angels; but from the fourth century onwards, as the idea of angelic natures becomes less material, the Fathers commonly take the "sons of God" to be Seth's descendants and the "daughters of men" those of Cain.—Jerusalem Bible, Genesis VI, footnote.
- Kitab al-Magall
- Julius Africanus at CCEL
- Commentary in Genesis 6:3
- Rick Wade, Answering Email, The Nephilim
- Ethiopian Orthodox Tewahedo Church, Sunday Schools Department: The "Holy Angels" (in Amharic)
- The Amharic text of Henok 2:1–3 (i.e. 1 En) in the 1962 Ethiopian Orthodox Bible may be translated as follows: "After mankind abounded, it became thus: And in that season, handsome comely children were born to them; and the Offspring of Seth, who were upon the Holy Mount, saw them and loved them. And they told one another, "Come,let us choose for us daughters from Cain's children; let us bear children for us."
- e.g. Peake's commentary on the Bible 1919
- J. C. Greenfield, Article Apkallu in K. van der Toorn, Bob Becking, Pieter Willem van der Horst, "Dictionary of deities and demons in the Bible", pp.72–4
- J. C. Greenfield, Article Apkallu in K. van der Toorn, Bob Becking, Pieter Willem van der Horst, "Dictionary of deities and demons in the Bible", pp.73
- The Nephilim: Their Origins and Evolution
- W. Zimmerli, Ezekiel vl.2 Translated J. D. Martin; Hermeneia; Philadelphia: Fortress, 1983 p168, 176
- RS Hendel, Of Demigods and the Deluge: Towards an Interpretation of Genesis 6:1–4, JBL 106 (1987) p22
- K. van der Toorn, Bob Becking, Pieter Willem van der Horst, "Dictionary of deities and demons in the Bible", p.619
- Rigal, Laura (2001). American Manufactory: Art, Labor, and the World of Things in the Early Republic. Princeton University Press. p. 91. ISBN 9780691089515.
- Rose, Mark (November–December 2005). "When Giants Roamed the Earth". Archaeology 58 (6). Retrieved 01.04.2013.
- This article incorporates text from a publication now in the public domain: Easton, Matthew George (1897). "Nephilim". Easton's Bible Dictionary (New and revised ed.). T. Nelson and Sons.