Sources Archives - Page 5 of 5 - Chasing the Giants

Jerome and his Insights on the Nephilim in Genesis 6:1-4

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Jerome presents this narrative as historical, providing no indications of controversy or doubt regarding his understanding. His insights align closely with Jewish tradition, and he incorporates allegorical and mystical subtleties reminiscent of the teachings of Philo and the Alexandrian school.

Date: 342 - 420 AD

Author: Jerome

Interpretation: Angel

Short Excerpt: "Giants. In the Hebrew, it has the following: Falling ones (that is, annaphilim) were on the earth in those days. And after these things, when the sons of the gods used to go in to the daughters of men and breed with them, these were the mighty ones from the beginning, men called by name. Instead of falling ones or giants, Symmachus translated ‘violent ones’. The name falling ones is indeed fitting both for angels and for the offspring of holy ones."

[Jerome, Hebrew Question on Genesis]

Augustine’s NUANCED Insight on the ‘sons of God’ in Genesis 6:1-4

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Augustine on the sons of god and the giants

In Augustine's view, the 'sons of God' were likely the Sethites, righteous men who succumbed to lust and engaged in relationships with women. He rejected the idea that these 'sons of God' were fallen angels and, instead, supported the notion of them being human. Augustine also discussed the birth of giants resulting from these unions and found it credible that such extraordinary individuals existed in history.

Throughout his works, Augustine presents multiple perspectives and acknowledges the complexity of the topic, seemingly open to the possibility of angels being involved. While his insights on the Nephilim in Genesis were not the central focus of his writings, his contributions continue to be studied and debated by scholars today.

Date: 354 - 430 AD

Author: Augustine of Hippo

Interpretation: Human

Short Excerpt: THE SONS OF GOD WENT IN TO THE DAUGHTERS OF MEN, AND THEY BROUGHT FORTH CHILDREN. — They also often ask how angels could have sex with the daughters of men, of whom the giants are said to have been born, although some manuscripts, not only Latin but also Greek, read not of the angels, but of the sons of God. To solve this question some have claimed that they were just men, and so it could also be said of them that they were angels. Scripture, for example, says about John, who was a man: Behold, I send my angel before you to prepare your way. (Mt. 11:10; Mk. 3:1) But the problem is knowing how giants were born through sex of men, or how they could be joined with women, if they were not men, but angels. With regard to the giants, that is to say, very large and very strong men, I think that there is nothing strange in that they could have been born of men, because even after the flood they existed; as a matter of fact, in our own day there have also been some individual humans incredibly large, not only men but also women. It is therefore more credible that righteous men, called angels, or sons of God, (Cf. Gen. 6:2) moved by lust, sinned with women, instead of angels, who could not commit that sin because they lack bodies; although certain demons have been evil with women, so many things are said and by so many people, that it is not easy to decide on an opinion on this question. [Question 3]

Augustine | Questions on Genesis Chapter 6

“The Sons of God in Genesis 6:1–4: Analysis and History of Exegesis” by Jaap Doedens

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In "The Sons of God in Genesis 6:1–4," Jaap Doedens presents a scholarly and comprehensive exploration of the enigmatic text regarding the 'sons of God,' 'daughters of men,' and 'giants.' The book begins by meticulously analyzing the Genesis 6:1–4 passage.

It then traces the evolution of various exegetical interpretations from ancient times to the present day. Doedens also delves into the significance of the expression 'sons of God' in the context of the Old Testament and the Ancient Near East. The final chapter focuses on deciphering the message and function of Genesis 6:1–4.

By gathering a wealth of ancient and modern exegetical insights, this volume invites ongoing dialogue on this complex and elusive biblical passage.

Available from Brill for €139.00

Date: March 19, 2019

Author: Jaap Doedens (Ph.D. Kampen Theological University (2013), Pápa Reformed Theological Seminary, Pápa, Hungary) is college associate professor at the latter seminary. He has published articles on the Old Testament, the intertestamental period, and the New Testament in English, Dutch, and Hungarian

Interpretation: Debated

Sons of God, Daughters of Man, and the Formation of Human Society in Nahmanides’s Exegesis

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This essay examines Nahmanides’s interpretation of Genesis 6:1–4, a perplexing yet enticing biblical passage that tells of the union between benei ha-elohim, the sons of God, and benot ha-adam, daughters of men, and of their oﬀspring, a passage that engendered highly creative com-mentary among commentators in late antiquity.

Caputo focuses on this biblical passage because Nahmanides’s commentary allows a glimpse of his conception to human physicality, historical change, and, she will argue, a subtle revision of the classic Christian understanding of the fall and human morality as well as a corrective to the dominant mode of Jewish interpretation.

Date: 2014

Author: Nina Caputo is an Associate Professor in the Department of History of the University of Florida. She received her Ph.D. from the University of California, Berkeley. Professor Caputo is a scholar of medieval Jewish history and interfaith relations in medieval Europe.

Interpretation: Unknown

“Is ‘Sons of God’ in Genesis 6 Adapted Pagan Mythology?” by Lee Anderson, Jr.

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answers research journal sons of god pagan mythology

Which came first, Genesis 6:1-4 or pagan myths?

Lee Anderson Jr. dives into the heart of the matter by presenting an array of perspectives regarding the identity of "the sons of God" in Genesis 6:1-4. This portion of Scripture has sparked numerous interpretations, ranging from the idea that these "sons of God" were angelic beings to theories that they represented dynastic rulers or godly descendants of Seth.

Anderson examines these viewpoints, dissecting their strengths and potential weaknesses as well as looking to see if these interpretations arise from the text or show evidence of outside influence.

Date: 2015

Author: Lee Anderson, Jr.

Interpretation: Angel

Short Excerpt: “All the views evaluated in this paper (at least in the versions presented) are resistant to the notion of Genesis 6 being adapted myth. They make no room for Scripture’s alleged acquiescence to the prevailing pagan ideas of its day.”

Reviewing “The Punishment of Asael (1 En. 10:4-8) and Mesopotamian Anti-Witchcraft Literature”

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In this research paper, Drawnel focuses on the punishment of Asael, a fallen angel mentioned in the Book of Enoch (1 Enoch 10:4-8). Drawing from his expertise in Qumran studies, Drawnel investigates the possible influence of Mesopotamian anti-witchcraft literature on the portrayal of Asael's punishment.

He explores how the Book of Enoch employs Mesopotamian conceptions of witchcraft to convey a cautionary message about the dangers associated with it.

Date: 2012

Author: Henryk Drawnel

Interpretation: Angel

“The Nephilim: A Tall Story?” A Critical Analysis by Robin Routledge

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In our exploration of the Nephilim, we turn to Robin Routledge's 2015 paper "The Nephilim: A Tall Story?" The paper delves into the origins and implications of these mysterious figures within the context of the pre-flood era. After spending many pages on the actual textual evidence for the Nephilim and possible related groups and terms, Routledge proceeds to present his ideas on a variety of common questions.

Date: 2015

Author: Robin Routledge

Interpretation: Angel

Short Excerpt: The Nephilim figure prominently in some popular literature. Their portrayal is speculative, but also based on Second Temple texts, which portray the Nephilim as the giant offspring of angels and human women who were responsible for the corruption that resulted in the flood. This article argues that the Nephilim in the OT are associated, primarily, with the antediluvian era; though are, intentially, linked with postdiluvian ‘heroes’ to highlight the perversity of the pre-flood generation, who, in seeking liaisons with heavenly beings, seek to overcome their mortality.

Exploring Early Jewish Interpretations of Genesis 6:1-4: Insights from Loren T. Stuckenbruck

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The Angels and Giants of Genesis 6 in Second and Third Century BCE Jewish Interpretation

Loren T. Stuckenbruck uncovers Genesis 6:1-4 interpretations in Second Temple Judaism. Delve into early apocalyptic traditions, revealing cautionary tales of human-divine interactions and the origins of evil.

Date: 2000

Author: Loren T. Stuckenbruck

Interpretation: Angel

Short Excerpt: “The purpose of this article is, with reference to Gen. 6:1-4, to describe this diversity among the early Jewish apocalyptic writings and to consider what was at stake among those who read the biblical tradition as an account relating to the introduction of evil into the world.
In order to achieve this aim, I shall first briefly discuss the biblical texts, and then proceed to describe the role of "giants" in some of the euhemeristic sources, followed by a discussion of apocalyptic traditions which may in some measure be understood as a response to these sources.”

Ken Ham Answers “Who Were the ‘Sons of God?”

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ken ham view on the nephilim and sons of god in genesis

Ken Ham is the founder of Answers in Genesis and its two popular attractions: the Creation Museum and the Ark Encounter. With regard to the question of the identity of the ‘sons of God’ and the nephilim, Answers in Genesis doesn’t take a particular stance regarding the interpretation of Genesis 6:1-4.

However, Ken Ham has recently made it more clear which interpretation he prefers, and so we can dig into that here.

Author: Ken Ham

Interpretation: Human

Short Excerpt: “It seems to me the simplest explanation is that the line of Seth (which could have been referred to as “sons of God” because they were godly and called upon the name of the Lord) started marrying the line of Cain (the “daughters of men”—women who were beautiful but ungodly). Such mixing of spiritual light and darkness destroys families."

Why the “Sons of God” are Angels Instead of Sethites – Dr. Douglas Petrovich

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DR. DOUGLAS PETROVICH on the sons of god in genesis 6

Explore Dr. Douglas Petrovich’s 13 arguments on why the ‘sons of God’ or the Nephilim are angels and not descendants of Seth. Dr. Douglas Petrovich is a biblical scholar and academic contributor. Since the 1980s, he taught over 30 different courses, and founded Novosibirsk Biblical-Theological Seminary in Akademgorodok, Russia. There, he worked as the Academic Dean and Assistant to the President for 10 years.

In his article titled "Identifying the 'Sons of God' in Genesis 6:1-7," Dr. Petrovich presents 13 reasons why the text of the passage supports the interpretation that the ‘sons of God’ are not Sethites, but angels. Read the full paper if you get a chance, and we have summarized his points in this article.

Author: Dr. Douglas Petrovich

Interpretation: Angel

Short Excerpt: From Moses’s retrospective perspective, these “sons of God” predated creation. They did not die, but continued to exist after creation. Had the line of Seth always existed? Were they present before creation? No, they were people who lived and died, lived and died, and lived and died. Therefore, the term “sons of God” can be used of angels, but it cannot be used of Seth’s line...
The technical term “sons of God” is never used of mankind in the Hebrew Bible, only of angels. A reference in Genesis 6 to mankind would be unique for the entire Hebrew Bible.