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[[Category:Definitions]]
[[Category:Deities, Spirits, and Mythic Beings]]
'''Nephilim''' /ˈnɛfɨˌlɪm/ (Hebrew: נפילים‎) 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.




==Etymology==
The Brown-Driver-Briggs Lexicon gives the meaning of Nephilim as "giants."<ref name="Driver Briggs Hebrew Lexicon' p.658">''Brown Driver Briggs Hebrew Lexicon'' p. 658; Strongs H5307</ref> 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 <ref>Girdlestone R. ''Old Testament Synonyms'' p. 54</ref> 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.<ref>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</ref><ref>Marks, Herbert "Biblical Naming and Poetic Etymology" ''Journal of Biblical Literature'', Vol. 114, No. 1 (Spring, 1995), pp. 21–42</ref> 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."<ref>''Brown Driver Briggs Hebrew Lexicon'' p. 658</ref>


'''[[Nephilim]]''' are offspring of humans and sons of god mentioned in the Bible. Nephilim are beings who appear in the Hebrew Bible, specifically in the Book of Genesis, and are also mentioned in other Biblical texts and in some non-canonical Jewish writings. Genesis Chapter 6, verses 1 through 4 describe the origin of the Nephilim:
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."<ref>{{cite book |last=Van Ruiten |first=Jacques |title=Primaeval History Interpreted: The Rewriting of Genesis I-II in the Book of Jubilees |page=189 |publisher=[[Brill Publishers|Brill]] |year=2000 |url=http://books.google.com/books?id=1xxo82l7TeQC&pg=PA189 |ISBN=9789004116580}}</ref> Symmachus translates it as "the violent ones"<ref name=Wright80-81>{{cite book |last=Wright |first=Archie T. |title=The Origin of Evil Spirits: The Reception of Genesis 6.1-4 in Early Jewish Literature |pages=80–81 |publisher=Mohr Siebeck |year=2005 |url=http://books.google.com/books?id=wzh7LXv4sZkC&pg=PA81 |ISBN=9783161486562}}</ref><ref>The Greek text reads 'οι βιαιοι; the singular root βιαιος means "violence" or "forcible" ([http://archive.org/stream/greekenglishlex00liddrich#page/282/mode/1up Liddell & Scott. ''Greek-English Lexicon,'' 1883.)]</ref><ref name=Stackhouse>{{cite book |last=Stackhouse |first=Thomas |title=A History of the Holy Bible |page=53 |publisher=Blackie & Son |year=1869 |url=http://books.google.com/books?id=hL0CAAAAQAAJ&pg=PA58}}</ref> and [[Aquila of Sinope|Aquila]]'s translation has been interpreted to mean either "the fallen ones"<ref name=Wright80-81/> or "the ones falling [upon their enemies]."<ref name=Stackhouse/><ref>{{cite conference |last=Salvesen |first=Alison |title=Symmachus Readings in the Pentateuch |booktitle=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 |page=190 |publisher=Mohr Siebeck |year=1998 |url=http://books.google.com/books?id=9xQDu27_HEIC&pg=PA190 |ISBN=9783161465758 |quote=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.}}</ref>


:"''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''.<ref>http://www.biblegateway.com/passage/?search=Genesis%206:1-4&version=49</ref>


== Bible commentary ==
==In the Hebrew Bible==
The term "Nephilim" occurs just twice in the Hebrew Bible, both in the Torah. The first is Genesis 6:1–4 9, immediately before the story of Noah's ark.


According to the New American Bible, the Nephilim appear as part of the "increasing wickedness of mankind". Their mention does not account for the "giants" of Canaan, whom the Israelites also called the Nephilim, since none survived the Flood. The reference introduces the story of the flood with a moral orientation.<ref>''New American Bible'', footnotes page 12, referring to 6:1–4.</ref>
{|class=wikitable cellpadding=4
|- width=100%
! colspan=2 style="border-bottom:solid 1px;"|Genesis 6:4<ref>[http://www.mechon-mamre.org/p/pt/pt0106.htm#4 Genesis 6 Hebrew-English Bible] Multi-version compare [http://studybible.info/compare/Genesis%206:4 Genesis 6:4]</ref>
|-
! width=50% style="border-right:solid 1px;"|Hebrew (MT)
! width=50%|English (JPS)
|- valign=top
|style="font-size:175%;line-height:115%;text-align:right;border-right:solid 1px"|ד  {{background color|#ffc|הַנְּפִלִים}} הָיוּ בָאָרֶץ, בַּיָּמִים הָהֵם, וְגַם אַחֲרֵי-כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל-בְּנוֹת הָאָדָם, וְיָלְדוּ לָהֶם:  הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם, אַנְשֵׁי הַשֵּׁם.
|4 {{background color|#ffc|The Nephilim}} were in the earth in those days, and also after that, when the sons of God came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown.
|-
! width=50% style="border-right:solid 1px;"|Latin (Vulgate)
! width=50%|English (KJV)
|- valign=top
|style="border-right:solid 1px"|4 {{background color|#ffc|gigantes}} autem erant super terram in diebus illis postquam enim ingressi sunt filii Dei ad filias hominum illaeque genuerunt isti sunt potentes a saeculo viri famosi
|4 There were {{background color|#ffc|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.
|}


Also, the commentary suggests that the phrase "(as well as later)" stated above is a reference to the Book of Numbers 13:33, how the Israelites likened the tall aborigines ("Anakim") to the Nephilim, possibly due to seeing the very tall structures of Canaan that appeared to have been built by a race of giants.<ref>Book of Numbers, ''New American Bible''.</ref>
The second is Numbers 13:32–33 9, where ten of the Twelve Spies report that they have seen fearsome giants in Canaan.


The New American Bible commentary draws a parallel to the Letter 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.<ref>''New American Bible'', footnotes page 1370, referring to verse 6.</ref>
{|class=wikitable cellpadding=4
|- width=100%
! colspan=2 style="border-bottom:solid 1px;"|Numbers 13:33<ref>[http://www.mechon-mamre.org/p/pt/pt0413.htm#33 Numbers 13 Hebrew-English Bible] Multi-version compare [http://studybible.info/compare/Numbers%2013:33 Numbers 13:33]</ref>
|-
! width=50% style="border-right:solid 1px;"|Hebrew (MT)
! width=50%|English (JPS)
|- valign=top
|style="font-size:175%;line-height:115%;text-align:right;border-right:solid 1px"|לג  וְשָׁם רָאִינוּ, אֶת-{{background color|#ffc|הַנְּפִלִים}} בְּנֵי עֲנָק--מִן-{{background color|#ffc|הַנְּפִלִים}}; וַנְּהִי בְעֵינֵינוּ כַּחֲגָבִים, וְכֵן הָיִינוּ בְּעֵינֵיהֶם.
|33 And there we saw {{background color|#ffc|the Nephilim}}, the sons of Anak, who come of {{background color|#ffc|the Nephilim}}; and we were in our own sight as grasshoppers, and so we were in their sight.'
|-
! width=50% style="border-right:solid 1px;"|Latin (Vulgate)
! width=50%|English (KJV)
|- valign=top
|style="border-right:solid 1px"|33 ibi vidimus {{background color|#ffc|monstra}} quaedam filiorum Enach de genere {{background color|#ffc|giganteo}} quibus conparati quasi lucustae videbamur
|33 And there we saw {{background color|#ffc|the giants}}, the sons of Anak, ''[which come]'' of {{background color|#ffc|the giants}}: and we were in our own sight as grasshoppers, and so we were in their sight.  
|}


:''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, 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.<ref>Jude 1:6–7, ''New American Bible''.</ref>''
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,<ref>Richard Hess, article "Nephilim" in ''Freedman, David Noel, ed., The Anchor Bible Dictionary'', (New York: Doubleday) 1997, 1992.</ref> as does P. W. Coxon in ''Dictionary of deities and demons in the Bible''.<ref>P. W. Coxon, article "Nephilim" in [http://books.google.com.au/books?id=yCkRz5pfxz0C&printsec=frontcover&dq=Dictionary+of+deities&source=bl&ots=aFszbVpZ1q&sig=BTsr0PxWHwKqtvU25jjSvqWGv3g&hl=en&ei=3OAvTNHPBYOjcYnS6KMD&sa=X&oi=book_result&ct=result&resnum=4&ved=0CCgQ6AEwAw#v=onepage&q=Nephilim&f=false K. van der Toorn, Bob Becking, Pieter Willem van der Horst, "Dictionary of deities and demons in the Bible", p. 619]</ref>


According to the New Oxford Annotated Bible, the Genesis verses only indicate that the Nephilim existed at the same time as the products of divine-human intercourse.


The Jerusalem Bible, calling it an ‘obscure passage (from the Yahwistic tradition)’, links the Nephilim with the Greek Titans.  It goes on:
==Interpretations==
There are effectively two views<ref>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"</ref> regarding the identity of the nephilim, which follow on from alternative views about the identity of the sons of God (''Bənê hāʼĕlōhîm''):


:''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.  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.<ref>Jerusalme Bible, Genesis VI, footnote.</ref>''
* 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.


The view that the reference is to descendants of Seth and Cain, is in fact earlier than the fourth century; for example in the writings of Sextus Julius Africanus<ref>[http://www.ccel.org/ccel/schaff/anf06.v.v.ii.html?highlight=cain,seth#highlight Julius Africanus at CCEL]</ref>, as well as throughout the Clementine literature<ref>[http://www.sacred-texts.com/chr/aa/aa2.htm Kitab al-Magall]</ref>.
* Offspring of angels: A number of early sources refer to the "sons of heaven" as angels. The earliest such references<ref>paleographically dated by Milik as c150BC see Michael E. Stone ''Selected studies in pseudepigrapha and apocrypha'' 1991 p. 248</ref> 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<ref>either stolen or purchased from street vendors by the British in the reign of Tewodros</ref> used by western scholars in modern editions of the Old Testament Pseudepigrapha.<ref>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."</ref> 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.


== In Biblical criticism ==
===Fallen Angels===
The Hebrew of ''nephilim'' is נפלים, which may mean "those causing others to fall". Abraham ibn Ezra proposes that they were called this because men's hearts would fail at the sight of them. Some  (''e.g.'' Jean Leclerc and Peter of Aquila) suggest that it is derived from  the warlike nature of the Nephilim, comparing the usage of ''Naphal'' in Job 1:15 "And the Sabeans fell upon them" where ''Naphal'' means "to take in battle". Alternatively, Samuel David Luzzatto understands ''nephilim'' as deriving from the Hebrew word פלא Pela which means wondrous.<ref>Hamishtadel (his Bible commentary ad. loc.)</ref>  
*''See Also: [[Fallen Angel]]''
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.<ref>''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''.</ref> The footnotes of the Jerusalem Bible suggest that the biblical author intended the nephilim to be an "anecdote of a superhuman race."<ref>
: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.</ref>


The Targum Yonathan states that they were given this name because they were descended from fallen angels.<ref>Targum Yonathan, [http://bible.ort.org/books/pentd2.asp?ACTION=displaypage&BOOK=1&CHAPTER=6#C64]</ref>
Some Christian commentators have argued against this view,<ref>[http://www.rationalchristianity.net/nephilim.html Who are the sons of God and the Nephilim?]</ref><ref>[http://kenraggio.com/KR-Giants-And-Angels-Breeding.html Ken Raggio teaches Did Angels Breed Giants?<!-- Bot generated title -->]</ref> citing Jesus's statement that angels do not marry.<ref>{{cite web| title=Matthew 22:30| publisher=BibleGateway.com, from the New American Standard Bible translation| url =http://www.biblegateway.com/passage/?search=Matthew%2022:30&version=49}}</ref> Others believe that Jesus was only referring to angels in heaven.<ref>Bob Deffinbaugh, ''Genesis: From Paradise to Patriarchs'', [http://www.bible.org/page.php?page_id=67 The Sons of God and the Daughters of Men]</ref>


The Nephilim come from a union between Sons of God (בני האלהים "b’nei ha-'elohim" Lit. "Sons of the powers" <ref>However see Genesis Rabbah (26,8) that explicitly states that this is not the correct interpretation and that it should be understood simply as a title for a judge (cf. Exodus 22:8) or a mighty warrior.</ref>) and "daughters of man".
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."<ref>{{cite book |last=Swete |first=Henry Barclay |title=The Old Testament in Greek according to the Septuagint (Volume 1) |publisher=Cambridge University Press |year=1901 |page=9 |url=http://archive.org/stream/oldtestamentingr01swetuoft#page/n40/mode/1up}} Greek text: 'οι αγγελοι του θεου</ref>


In Aramaic culture, the term ''Nephila'' specifically referred to the constellation of Orion, and thus ''Nephilim'' to Orion's semi-divine descendants (cf. ''Anakim'' from ''Anak'');<ref>''Peake's commentary on the Bible''</ref> the implication being that this also is the origin of the Biblical ''Nephilim''. Some commentators have suggested that the Nephilim were believed to have been fathered by members of a proto-Hebrew pantheon and are a brief glimpse of early Hebrew religion, most of the details of which were later edited out from the Torah (or at least would have been edited out when, as some claim, it was redacted together), and that this passage may have offered monotheistic Hebrews a way to fit semi-divine pagan heroes into their cosmogony.
===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 angel]]s, 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:


In the Hebrew Bible, there are a number of other words that, like "Nephilim", are sometimes translated as "giants":
{{quote|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...<ref>{{cite web|url=http://www.ancienttexts.org/library/ethiopian/enoch/1watchers/watchers.htm|title=Book 1: Watchers|accessdate=14 August 2012|publisher=Academy for Ancient Texts, Timothy R. Carnahan}}</ref>}}
*'''Emim''' ("the fearful ones")
*'''Rephaim''' ("the dead ones")
*'''Anakim''' ("the [long]-necked ones")


===Rephaim===
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.


"Rephaim" (or Rephaites) is a general title that the Book of Joshua states was given to the aborigines who were afterwards conquered and dispossessed by the Canaanite tribes.<ref>''Genesis 14:5''</ref> The text states that a few ''Rephaim'' had survived, one of them being Og, the king of Bashan. Og of Bashan is recorded as having a 13-ft long bed.<ref>That is, nine cubits.  An ancient cubit is commonly thought to measure about the distance from a grown person's elbow to forefingers.</ref>
According to these texts, the fallen angels who begat the nephilim were cast into Tartarus (Greek Enoch 20:2),<ref>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,"</ref> 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.
:''Only Og king of Bashan was left of the remnant of the Rephaites. His bed was made of iron and was more than thirteen feet long and six feet wide. It is still in Rabbah of the Ammonites.<ref>Deuteronomy 3:11 of ''New International Version'' </ref>''


The Rephaim may have been the same Canaanite group known to the Moabites as ''Emim'',<ref>Deuteronomy 2:11</ref> i.e., ''fearful'', and to the Ammonites as ''Zamzummim''. The second of the Books of Samuel states that some of them found refuge among the Philistines, and were still existing in the days of David. Nothing is known of their origin, nor of anything specifically connecting them with Nephilim, though the connection is made by Jewish tradition.
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.


===Anakim===
Targum Pseudo-Jonathan identifies the nephilim as Shemihaza and the angels in the name list from 1 Enoch.<ref>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"</ref> b Yoma 67, PRE22 and 1 QapGen ar ii 1 also identify the nephilim as the angels that fell.


''Anakim'' (or Anakites) are the descendants of Anak, and dwelt in the south of Canaan, in the neighbourhood of Hebron. In the days of Abraham, they inhabited the region afterwards known as Edom and Moab, east of the Jordan river. They are mentioned during the report of the spies about the inhabitants of the land of Canaan. The book of Joshua states that Joshua finally expelled them from the land, excepting a remnant that found a refuge in the cities of Gaza, Gath, and Ashdod. The Philistine giant Goliath, whom David<ref>Samuel 21:19, some translations have ''brother of Goliath'' rather than just ''Goliath'', though the latter is more accurate to the masoretic text</ref> later encountered, was supposedly a descendant of the Anakim.  
There are also allusions to these descendants in the deuterocanonical books of ''Judith'', ''Sirach'' 16:7, ''Baruch'' 3:26–28, and ''Wisdom of Solomon'' 14:6, and in the non-deuterocanonical ''3 Maccabees'' 2:4.


:''The land, through which we have gone to spy it out, is a land that devours its inhabitants, and all the people that we saw in it are of great height. And there we saw the Nephilim (the sons of Anak, who come from the Nephilim), and we seemed to ourselves like grasshoppers, and so we seemed to them.<ref>Numbers 13:32-33, English Standard Version</ref>''
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.<ref>"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</ref><ref>"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</ref><ref>"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.</ref> To most commentators this confirms that the author of Jude regarded the Enochic interpretations of Genesis 6 as correct, however others<ref>e.g. Michael Green ''The second epistle general of Peter, and the general epistle of Jude'' p59</ref> have questioned this.


It is more commonly suggested by traditional Jewish sources (such as the Midrash) that the spies saw large and powerful inhabitants in Canaan and because of their own fears, cowardice, and inadequate faith in Yahweh, saw themselves as grasshoppers in the eyes of the Canaanites, whether they were actual 'giants' or not.
===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.<ref>James L. Kugel ''Traditions of the Bible: A Guide to the Bible As It Was at the Start of the Common Era'' (9780674791510)</ref> 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".<ref>"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 [http://www.chabad.org/library/article_cdo/aid/8171/showrashi/true/jewish/Chapter-6.htm (chabad.org translation)]</ref> 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".


==In other texts==
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.<ref>
: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.</ref> 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,<ref>[http://www.sacred-texts.com/chr/aa/aa2.htm Kitab al-Magall]</ref> as well as in Sextus Julius Africanus,<ref>[http://www.ccel.org/ccel/schaff/anf06.v.v.ii.html?highlight=cain,seth#highlight Julius Africanus at CCEL]</ref> [[Ephrem the Syrian]]<ref>''Commentary in Genesis'' 6:3</ref> 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 NASB).<ref>Rick Wade, ''Answering Email'', [http://www.probe.org/site/c.fdKEIMNsEoG/b.4223637/k.8840/Answering_Email.htm The Nephilim]</ref>


In the texts of Ugarit, there were 70 sons of God, each one being the special deity of a particular people from whom they were descended.  Some memory of this is found in Biblical texts which speak of Baal Melkart of Tyre or Chemosh of Moab].
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 HE; Deut 32:5 HE); 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.


The story of the Nephilim is chronicled more fully in the Book of Enoch (part of Ethiopian biblical canon). Enoch, as well as Jubilees, connects the origin of the Nephilim with the [[fallen angel]]s, and in particular with the Grigori (''watchers''). Samyaza, an [[Angel (Classical)|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:
This also is the view of the Ethiopian Orthodox Church,<ref>[http://www.mahiberekidusan.org/Default.aspx?tabid=98&ctl=Details&mid=371&ItemID=75 Ethiopian Orthodox Tewahedo Church, Sunday Schools Department: The "Holy Angels"] (in Amharic)</ref> 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.<ref>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."</ref> 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'':


<blockquote>
{{quote|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.}}
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... <ref>http://www.ancienttexts.org/library/ethiopian/enoch/1watchers/watchers.htm</ref>
</blockquote>


According to these texts, the fallen angels who begat the Nephilim were cast into Tartarus/Gehenna, 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  (through idolatry, the occult, etc.) until the final Judgment.
===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.<ref>e.g. ''Peake's commentary on the Bible'' 1919</ref> However the Brown-Driver-Briggs lexicon notes this as a "dubious etymology" and "all very precarious".<ref name="Driver Briggs Hebrew Lexicon' p.658"/>


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. The Biblical reference to Noah being "perfect in his generations" may have referred to his having a clean, Nephilim-free bloodline, although it may be inferred that there was more diversity among his three daughters-in law.
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".<ref>J. C. Greenfield, Article ''Apkallu'' in [http://books.google.com.au/books?id=yCkRz5pfxz0C&printsec=frontcover&dq=Dictionary+of+Deities+and+Demons&source=bl&ots=aFszcWlY3q&sig=P5ibNUm6cJFufa910KKYAhrGpbM&hl=en&ei=nH4xTNu_GoLBcZvVvcIH&sa=X&oi=book_result&ct=result&resnum=3&ved=0CCYQ6AEwAg#v=onepage&q=apkallu&f=false K. van der Toorn, Bob Becking, Pieter Willem van der Horst, "Dictionary of deities and demons in the Bible", pp.72–4]</ref> 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.<ref>J. C. Greenfield, Article ''Apkallu'' in [http://books.google.com.au/books?id=yCkRz5pfxz0C&printsec=frontcover&dq=Dictionary+of+Deities+and+Demons&source=bl&ots=aFszcWlY3q&sig=P5ibNUm6cJFufa910KKYAhrGpbM&hl=en&ei=nH4xTNu_GoLBcZvVvcIH&sa=X&oi=book_result&ct=result&resnum=3&ved=0CCYQ6AEwAg#v=onepage&q=apkallu&f=false K. van der Toorn, Bob Becking, Pieter Willem van der Horst, "Dictionary of deities and demons in the Bible", pp.73]</ref>


These works describe the Nephilim as being evil giants.
===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''.<ref>W. Zimmerli, ''Ezekiel vl.2'' Translated J. D. Martin; Hermeneia; Philadelphia: Fortress, 1983 p168, 176</ref><ref>RS Hendel, ''Of Demigods and the Deluge: Towards an Interpretation of Genesis 6:1–4,'' JBL 106 (1987) p22</ref><ref>[http://books.google.com.au/books?id=yCkRz5pfxz0C&printsec=frontcover&dq=Dictionary+of+deities&source=bl&ots=aFszbVpZ1q&sig=BTsr0PxWHwKqtvU25jjSvqWGv3g&hl=en&ei=3OAvTNHPBYOjcYnS6KMD&sa=X&oi=book_result&ct=result&resnum=4&ved=0CCgQ6AEwAw#v=onepage&q=Nephilim&f=false K. van der Toorn, Bob Becking, Pieter Willem van der Horst, "Dictionary of deities and demons in the Bible", p.619]</ref>
There are also allusions to these descendants in the deuterocanonical books of ''Judith'', ''Sirach'', ''Baruch'', ''3 Maccabees'', and ''Wisdom of Solomon''.


Some individuals and groups, including the Ethiopian Orthodox Church, St. Augustine, John Calvin, and the Latter-day Saints, 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 being formerly in a covenantal relationship 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'', i.e., those who were descended from Cain. Not only is this unequivocally stated in Ethiopian Orthodox versions of ''I Enoch'' and ''Jubilees'', but this is also the view presented in a few extra-Biblical, yet ancient works, particularly 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. 


Nowhere is the Ethiopian view presented more explicitly than in the ''Conflict of Adam'' Book 3, chap. 4<ref>[http://books.google.com/books?id=pPJRBEOh2bcC&pg=PA146&vq=%22Certain+wise%22 ''Conflict of Adam and Eve'' p. 146, 147]</ref>:
==Misidentification of Fossil 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 a great flood. However, Paleontologists have identified these as mastodon remains.<ref>{{cite book |last = Rigal |first = Laura |title = American Manufactory: Art, Labor, and the World of Things in the Early Republic |publisher = Princeton University Press |year = 2001 |page = 91 |url = http://books.google.com/books?id=-aNPS9dAUrEC&pg=PA91 |isbn = 9780691089515}}</ref><ref>{{cite journal |last = Rose |first = Mark |title = When Giants Roamed the Earth |journal = Archaeology |volume=58 |number=6 |date = November–December 2005 |url = http://archive.archaeology.org/0511/etc/giants.html}}</ref>


:"''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 bare them giants.''"


== References ==
==See Also==
{{reflist}}
* [[Cambion]]


== Nephilim may also refer to ==


==References==
{{Reflist|2}}


In '''literature''':
* ''Nephilim'', a Christian book trilogy by L. A. Marzulli
* ''Nephilim'', a josei manga by Anna Hanamaki
* ''Nephilim'', a manhwa by Ryu Kum-chel


In '''gaming''':
==External Links==
* ''Nephilim'' (roleplaying game), a 1992 role-playing game by Chaosium in which players take on roles of ancient spirits that can move from one human incarnation to another.
* [http://en.wikipedia.org/wiki/Nephilim The original source of this article at Wikipedia]
* Nephilim, a character in the ''Xenosaga'' series
* [http://jewishencyclopedia.com/articles/5998-fall-of-angels Jewish Encyclopedia: Fall of Angels]
* Nephilim (''Wing Commander''), codename given to an unknown race of squid-like aliens in the video game ''Wing Commander: Prophecy''
* Nephilim (''Avernum''), or Nephils, a race of feline humanoids in the computer role-playing game series ''Exile'' and ''Avernum''
* Nephilim (''Tomb Raider'') Is an extinct race, product of relationships held between fallen angels and humans in Tomb Raider: The Angel Of Darkness videogame.
 
In '''music''':
* Fields of the Nephilim, a British gothic rock band.
** Nefilim, a gothic metal band formed as a successor to Fields of the Nephilim
* Nephilim Modulation Sessions, a political Hip Hop band with Bigg Jus & Orko
* "The Nephilim", a song on the 2000 AFI album ''The Art of Drowning''
* "Nephilim", a 2007 single by J-Rock band Abingdon Boys School
 
In '''television''':
* ''Ha'Nephilim (The Outsiders)'', an Israeli television show that involves supernatural beings called Nephilim
* El and Nephilim, a conspiracy theory propounded by Greek television personality Dimosthenis Liakopoulos
 
==External links==
*[http://en.wikipedia.org/wiki/Nephilim The original source of this page on Wikipedia]
* [http://www.thedivinecouncil.com/nephilim.pdf Professor Michael S. Heiser The Meaning of the Word Nephilim: Fact vs. Fantasy] Needs Adobe Acrobat.
* [http://jewishencyclopedia.com/view.jsp?artid=24&letter=F Jewish Encyclopedia: Fall of Angels]
* [http://www.newadvent.org/cathen/01476d.htm Catholic Encyclopedia: Angels]
* [http://www.newadvent.org/cathen/01476d.htm Catholic Encyclopedia: Angels]

Revision as of 10:56, 27 October 2014

Nephilim /ˈnɛfɨˌlɪm/ (Hebrew: נפילים‎) 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.


Etymology

The Brown-Driver-Briggs Lexicon gives the meaning of Nephilim as "giants."[1] 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 [2] 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.[3][4] 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."[5]

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."[6] Symmachus translates it as "the violent ones"[7][8][9] and Aquila's translation has been interpreted to mean either "the fallen ones"[7] or "the ones falling [upon their enemies]."[9][10]


In the Hebrew Bible

The term "Nephilim" occurs just twice in the Hebrew Bible, both in the Torah. The first is Genesis 6:1–4 9, immediately before the story of Noah's ark.

Genesis 6:4[11]
Hebrew (MT) English (JPS)
ד הַנְּפִלִים הָיוּ בָאָרֶץ, בַּיָּמִים הָהֵם, וְגַם אַחֲרֵי-כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל-בְּנוֹת הָאָדָם, וְיָלְדוּ לָהֶם: הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם, אַנְשֵׁי הַשֵּׁם. 4 The Nephilim were in the earth in those days, and also after that, when the sons of God came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown.
Latin (Vulgate) English (KJV)
4 gigantes autem erant super terram in diebus illis postquam enim ingressi sunt filii Dei ad filias hominum illaeque genuerunt isti sunt potentes a saeculo viri famosi 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.

The second is Numbers 13:32–33 9, where ten of the Twelve Spies report that they have seen fearsome giants in Canaan.

Numbers 13:33[12]
Hebrew (MT) English (JPS)
לג וְשָׁם רָאִינוּ, אֶת-הַנְּפִלִים בְּנֵי עֲנָק--מִן-הַנְּפִלִים; וַנְּהִי בְעֵינֵינוּ כַּחֲגָבִים, וְכֵן הָיִינוּ בְּעֵינֵיהֶם. 33 And there we saw the Nephilim, the sons of Anak, who come of the Nephilim; and we were in our own sight as grasshoppers, and so we were in their sight.'
Latin (Vulgate) English (KJV)
33 ibi vidimus monstra quaedam filiorum Enach de genere giganteo quibus conparati quasi lucustae videbamur 33 And there we saw the giants, the sons of Anak, [which come] of the giants: and we were in our own sight as grasshoppers, 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,[13] as does P. W. Coxon in Dictionary of deities and demons in the Bible.[14]


Interpretations

There are effectively two views[15] regarding the identity of the nephilim, which follow on from alternative views about the identity of the sons of God (Bənê hāʼĕlōhîm):

  • 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[16] 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[17] used by western scholars in modern editions of the Old Testament Pseudepigrapha.[18] 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.

Fallen Angels

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.[19] The footnotes of the Jerusalem Bible suggest that the biblical author intended the nephilim to be an "anecdote of a superhuman race."[20]

Some Christian commentators have argued against this view,[21][22] citing Jesus's statement that angels do not marry.[23] Others believe that Jesus was only referring to angels in heaven.[24]

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."[25]

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...[26]

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),[27] 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.

Targum Pseudo-Jonathan identifies the nephilim as Shemihaza and the angels in the name list from 1 Enoch.[28] b Yoma 67, PRE22 and 1 QapGen ar ii 1 also identify the nephilim as the angels that fell.

There are also allusions to these descendants in the deuterocanonical books of Judith, Sirach 16:7, Baruch 3:26–28, and Wisdom of Solomon 14:6, and in the non-deuterocanonical 3 Maccabees 2:4.

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.[29][30][31] To most commentators this confirms that the author of Jude regarded the Enochic interpretations of Genesis 6 as correct, however others[32] 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.[33] 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".[34] 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.[35] 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,[36] as well as in Sextus Julius Africanus,[37] Ephrem the Syrian[38] 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 NASB).[39]

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 HE; Deut 32:5 HE); 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,[40] 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.[41] 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.[42] However the Brown-Driver-Briggs lexicon notes this as a "dubious etymology" and "all very precarious".[1]

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".[43] 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.[44]

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.[45][46][47]


Misidentification of Fossil 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 a great flood. However, Paleontologists have identified these as mastodon remains.[48][49]


See Also


References

  1. ↑ 1.0 1.1 Brown Driver Briggs Hebrew Lexicon p. 658; Strongs H5307
  2. ↑ Girdlestone R. Old Testament Synonyms p. 54
  3. ↑ 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
  4. ↑ Marks, Herbert "Biblical Naming and Poetic Etymology" Journal of Biblical Literature, Vol. 114, No. 1 (Spring, 1995), pp. 21–42
  5. ↑ Brown Driver Briggs Hebrew Lexicon p. 658
  6. ↑ Van Ruiten, Jacques (2000). Primaeval History Interpreted: The Rewriting of Genesis I-II in the Book of Jubilees. Brill.
  7. ↑ 7.0 7.1 Wright, Archie T. (2005). The Origin of Evil Spirits: The Reception of Genesis 6.1-4 in Early Jewish Literature, 80–81, Mohr Siebeck.
  8. ↑ The Greek text reads 'οι βιαιοι; the singular root βιαιος means "violence" or "forcible" (Liddell & Scott. Greek-English Lexicon, 1883.)
  9. ↑ 9.0 9.1 Stackhouse, Thomas (1869). A History of the Holy Bible. Blackie & Son.
  10. ↑ Template:Cite conference
  11. ↑ Genesis 6 Hebrew-English Bible Multi-version compare Genesis 6:4
  12. ↑ Numbers 13 Hebrew-English Bible Multi-version compare Numbers 13:33
  13. ↑ Richard Hess, article "Nephilim" in Freedman, David Noel, ed., The Anchor Bible Dictionary, (New York: Doubleday) 1997, 1992.
  14. ↑ 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
  15. ↑ 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"
  16. ↑ paleographically dated by Milik as c150BC see Michael E. Stone Selected studies in pseudepigrapha and apocrypha 1991 p. 248
  17. ↑ either stolen or purchased from street vendors by the British in the reign of Tewodros
  18. ↑ 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."
  19. ↑ 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.
  20. ↑
    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.
  21. ↑ Who are the sons of God and the Nephilim?
  22. ↑ Ken Raggio teaches Did Angels Breed Giants?
  23. ↑ "Matthew 22:30". BibleGateway.com, from the New American Standard Bible translation. http://www.biblegateway.com/passage/?search=Matthew%2022:30&version=49. 
  24. ↑ Bob Deffinbaugh, Genesis: From Paradise to Patriarchs, The Sons of God and the Daughters of Men
  25. ↑ Swete, Henry Barclay (1901). The Old Testament in Greek according to the Septuagint (Volume 1). Cambridge University Press. Greek text: 'οι αγγελοι του θεου
  26. ↑ "Book 1: Watchers". Academy for Ancient Texts, Timothy R. Carnahan. http://www.ancienttexts.org/library/ethiopian/enoch/1watchers/watchers.htm. Retrieved 14 August 2012. 
  27. ↑ 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,"
  28. ↑ 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"
  29. ↑ "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
  30. ↑ "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
  31. ↑ "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.
  32. ↑ e.g. Michael Green The second epistle general of Peter, and the general epistle of Jude p59
  33. ↑ James L. Kugel Traditions of the Bible: A Guide to the Bible As It Was at the Start of the Common Era (9780674791510)
  34. ↑ "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)
  35. ↑
    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.
  36. ↑ Kitab al-Magall
  37. ↑ Julius Africanus at CCEL
  38. ↑ Commentary in Genesis 6:3
  39. ↑ Rick Wade, Answering Email, The Nephilim
  40. ↑ Ethiopian Orthodox Tewahedo Church, Sunday Schools Department: The "Holy Angels" (in Amharic)
  41. ↑ 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."
  42. ↑ e.g. Peake's commentary on the Bible 1919
  43. ↑ 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
  44. ↑ 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
  45. ↑ W. Zimmerli, Ezekiel vl.2 Translated J. D. Martin; Hermeneia; Philadelphia: Fortress, 1983 p168, 176
  46. ↑ RS Hendel, Of Demigods and the Deluge: Towards an Interpretation of Genesis 6:1–4, JBL 106 (1987) p22
  47. ↑ K. van der Toorn, Bob Becking, Pieter Willem van der Horst, "Dictionary of deities and demons in the Bible", p.619
  48. ↑ Rigal, Laura (2001). American Manufactory: Art, Labor, and the World of Things in the Early Republic. Princeton University Press.
  49. ↑ Rose, Mark (November–December 2005). "When Giants Roamed the Earth". Archaeology 58. 


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