Explore all biblical references to the Nephilim—from Genesis to Goliath—and uncover what Scripture really says about these ancient giants.

What the Bible Actually Says About the Nephilim

The Nephilim appear in only two verses of the Bible — Genesis 6:4 and Numbers 13:33 — but they’ve left a lasting imprint on how we think about giants, angelic rebellion, and pre-Flood wickedness. Were they fallen angels? Giant hybrids? Or simply ancient warriors blown out of proportion?

This guide unpacks every passage where the Nephilim appear or are echoed — not just by name, but by legacy.

Along the way, we’ll connect the biblical dots through:

• The strange story of Genesis 6
• The fearful report of giants in Canaan
• The rise and fall of figures like Og and Goliath
• Prophetic glimpses like Ezekiel 32
• And how later Jewish and Christian writers interpreted it all
  

Author’s Note: When researching this topic, I spent months comparing biblical Hebrew, Septuagint renderings, and Second Temple sources like 1 Enoch and Jubilees. I also referenced historical commentary (see Knowing Scripture) and explored how ancient Mesopotamian traditions may have shaped Israel’s understanding of divine boundaries and judgment.

This article takes Scripture seriously — and draws from both historic Christian thought and the broader ancient world to clarify what’s actually being said.

Let’s start where the mystery begins: Genesis 6.

Genesis 6:1–4 – The Original Nephilim

The most debated and mysterious reference to the Nephilim comes from a short, loaded paragraph in Genesis 6:

“When man began to multiply on the face of the land and daughters were born to them, the sons of God saw that the daughters of man were attractive. And they took as their wives any they chose. Then the LORD said, ‘My Spirit shall not abide in man forever, for he is flesh: his days shall be 120 years.’

The Nephilim were on the earth in those days, and also afterward, when the sons of God came in to the daughters of man and they bore children to them. These were the mighty men who were of old, the men of renown.”

Genesis 6:1–4, ESV

This passage introduces three key phrases that have puzzled readers for millennia:

• “Sons of God” (benei ha-elohim)
• “Daughters of men”
• “Nephilim” and the “mighty men of old”
  

Let’s unpack what these terms mean — and what they meant to ancient readers.

Who Were the “Sons of God”?

In every other Old Testament use, the phrase “sons of God” refers to angelic or divine beings — not humans (see Job 1:6; 2:1; 38:7). This view is reinforced by:

• The Septuagint, which translates “sons of God” as angeloi tou theou — “angels of God”
  
• Jewish literature like 1 Enoch, which names these angels as the “Watchers” and claims they descended to earth, took human wives, and fathered giants
  
• Early Christian writers — Justin Martyr, Irenaeus, Tertullian — who accepted this supernatural reading
  
• New Testament echoes in Jude 6 and 2 Peter 2:4, which describe angels who “left their proper domain” and were bound in chains
  

The Sethite view (that “sons of God” means the godly line of Seth) rose in later Christian theology, notably with Augustine, but it does not reflect the earliest Jewish or Christian interpretations.

Bottom line: The most ancient, and likely original, understanding is that the sons of God were heavenly beings — not human.

Who Were the “Daughters of Men”?

The phrase “daughters of men” is a general term for human women — nothing in the text limits this to a particular lineage like Cain’s.

The implication is clear (although still debated): Heavenly beings crossed a divine boundary, took human wives, and produced unnatural offspring.

What Does “Nephilim” Mean?

The word Nephilim (נְפִילִים) isn’t translated — it’s transliterated straight from Hebrew. It appears just twice: here in Genesis 6:4, and later in Numbers 13:33.

Its exact meaning is debated. Two main theories:

1. From Hebrew naphal (“to fall”) — making Nephilim “the fallen ones”
   
2. From Aramaic roots related to “giant” or even to the constellation Orion (a hunter-giant in ancient lore)
   

The Septuagint renders it as gigantes (giants) — a translation picked up by the KJV and common in Christian thought.

The “Mighty Men of Old” — Gibborim

Genesis 6:4 closes with a second layer: the Nephilim were also “the mighty men of old, men of renown.” The word gibborim (גִּבּוֹרִים) can mean warriors, champions, or heroes. It’s used later for David’s soldiers — but also for figures like Nimrod (Gen. 10:8–9), who’s linked to rebellion and Babylon.

This phrase suggests the Nephilim had not only size and strength — but fame, infamy, and possibly spiritual corruption.

“In Those Days — and Also Afterward…”

The biggest puzzle comes from this phrase:

“The Nephilim were on the earth in those days — and also afterward…”

That “afterward” matters. It signals that the Nephilim were not limited to pre-Flood days — which is exactly what we see in Numbers 13:33.

How did they return? Possibilities include:

• Another angelic incursion
  
• Survival through the Flood, possibly via Noah’s daughters-in-law (a minority view)
  
• Cultural memory — “Nephilim” as a catch-all label for later giants
  

No answer is given here — but the references don’t stop here.

Numbers 13:33 – The Post-Flood Reference

The second and final direct reference to the Nephilim appears in Numbers 13:33, during Israel’s exploration of the Promised Land. This time, it’s not divine commentary — it’s a fearful report from ten spies:

“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.”

Numbers 13:33, ESV

This verse reignites the mystery. The flood was supposed to wipe them out. So how could the Nephilim be back?

Who Said This — and Why?

The statement comes from ten of the twelve spies Moses sent to scout the land of Canaan. After 40 days, they returned with this dramatic report. While they confirmed the land was fruitful, they focused on its dangers — especially its inhabitants.

Caleb and Joshua dissented, urging the people to trust God and move forward (Numbers 13:30; 14:6–9). But the majority report — with its giant references — stoked fear in the people’s hearts.

Is the Reference Reliable — or Exaggerated?

Some scholars argue the spies exaggerated. Afraid of conquest, they may have used legendary imagery to dissuade the Israelites — saying, in effect, “This land is filled with monsters.”

But this view doesn’t fully fit the biblical data. Three reasons to take their words seriously:

1. Genesis 6:4 prepares us for this with the phrase: “The Nephilim were on the earth in those days, and also afterward…”
   
2. The spies identify lineage: “The sons of Anak, who come from the Nephilim.” This wasn’t a general fear — it was a genealogical claim.
   
3. Moses, writing Numbers, doesn’t correct it. That silence carries interpretive weight.
   

So, while the report was fear-driven, the mention of Nephilim likely reflects a persistent understanding in Israel’s history and memory.

Who Were the Anakim?

The Anakim were a known people group in Canaan, mentioned throughout the Old Testament:

• Deuteronomy 9:2 — “a people great and tall, the sons of the Anakim”
  
• Joshua 15:14 — Caleb drove out “the three sons of Anak”
  
• Joshua 11:21–22 — Joshua cut off the Anakim from the hill country, but some remained in Gaza, Gath, and Ashdod.
  

These were not mythical figures. They had cities, lineage, and were feared for good reason. Their presence in Philistine regions ties them to later stories — like Goliath.

So — Were the Nephilim Really Back?

Here’s where views differ, including among evangelical scholars:

1. Another angelic incursion after the Flood. This theory matches some Second Temple Jewish texts (like 1 Enoch) but is not explicit in the Bible.
   
2. Surviving lineage through Noah’s daughters-in-law — a speculative view, rarely held, but raised in theological discussion.
   
3. Cultural memory — “Nephilim” became a catch-all term for terrifying giants, used even when literal lineage was unknown.
   

Regardless of your conclusion, the text treats these giants seriously.

Other Giant Clans – Rephaim, Anakim, and Goliath

Though the term Nephilim appears only twice, the concept is carried further throughout Scripture. The descendants of Anak, the Rephaim, and towering warriors like Goliath all share the same traits: overwhelming size, legendary status, and opposition to God’s people.

The Anakim and Their Cities

The Anakim, first mentioned in Numbers 13, resurface repeatedly:

• Deuteronomy 1:28 — “people greater and taller than we… cities fortified up to heaven”
  
• Deuteronomy 9:2 — “of whom you have heard it said, ‘Who can stand before the sons of Anak?’”
  
• Joshua 11:22 — Joshua clears the land of Anakim, except in Gaza, Gath, and Ashdod — Philistine strongholds.
  

Later, David would confront a towering warrior from Gath.

The Rephaim — Ancient Giants Across Canaan

The Rephaim (Hebrew: רְפָאִים) appear in several key texts:

• Genesis 14:5 — defeated by Chedorlaomer at Ashteroth-karnaim.
  
• Deuteronomy 2:11 — compared in size to the Anakim.
  
• Deuteronomy 3:11 — King Og of Bashan, last of the Rephaim, sleeps in a 13.5-foot iron bed.
  
• Joshua 13:12 — Rephaim territory listed by name.
  

The Bible paints them as massive, ancient, and deeply rooted in the land God promised to Israel.

Og of Bashan — A Giant in Iron

“Behold, his bed was a bed of iron… nine cubits its length and four cubits its breadth.”

— Deuteronomy 3:11

Og’s enormous bed — about 13.5 feet long — is mentioned specifically to underline his formidable size. 

Goliath — The Final Echo

Goliath of Gath — possibly the last great champion of the Rephaim line — appears in 1 Samuel 17. He’s tall (likely 9’9″, though textual variants exist), armored like a serpent, and calls himself a champion (gibbor — a “mighty man”).

Comparative Cultures: Giants Across Ancient Traditions”

The Nephilim tradition isn’t isolated. In Mesopotamian myth, beings known as the Apkallu were semi-divine sages who, after the flood, were remembered as giant-like figures linked to forbidden knowledge — similar to the Watchers in 1 Enoch.

In Islamic tradition, the People of ʿĀd are described as giants who escaped the Flood due to their immense size. They’re called jabbarin (جَبَّارِينَ) in Qur’an 26:130 — likely echoing the Hebrew gibborim from Genesis 6:4.

These connections don’t prove common origin but reflect a shared cultural memory of terrifying giants and divine judgment.

Rephaim in the Underworld?

Interestingly, the word Rephaim appears in several poetic or prophetic texts referring to the dead in Sheol, the realm of the dead:

• Job 26:5
  
• Psalm 88:10
  
• Proverbs 2:18; 9:18
  
• Isaiah 14:9; 26:14
  

While many translations obscure this with terms like “shades” or “departed,” the underlying Hebrew word is Rephaim. This has led some scholars to suggest that the spirits of the ancient giants were thought to inhabit the underworld — possibly becoming what later Jewish texts called unclean spirits or demons.

While the Bible doesn’t spell this out explicitly, it shows how the memory of the Nephilim and their kind lingered, even in theological views of the afterlife.

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Nephilim-Related Entities in Scripture

Group/Figure	Passage(s)	Traits	Connection to Nephilim
Nephilim	Genesis 6:4; Numbers 13:33	Giants, “mighty men of old”	Original hybrid giants
Anakim	Deut. 1:28; 9:2; Josh. 11:21–22	“Great and tall” Canaanite tribe	Described as descending from Nephilim
Rephaim	Gen. 14:5; Deut. 2–3; Josh. 12–13	Ancient giants, multiple clans	Parallels to Anakim; includes King Og
Og of Bashan	Deut. 3:1–11	Last of Rephaim, massive bed	Directly called a giant
Goliath & kin	1 Sam. 17; 2 Sam. 21	From Gath, tall, warriors	Descendants of Rapha (Rephaim)
Rephaim in Sheol	Job, Psalms, Isaiah	Dead spirits	Possibly viewed as spirits of giants

The Shadow of the Nephilim in Ezekiel 32

Though the word “Nephilim” occurs only in Genesis and Numbers, Ezekiel 32:27 may contain one final, cryptic reference — tucked into a lament about the dead in Sheol.

“And they do not lie with the mighty fallen from the uncircumcised, who went down to Sheol with their weapons of war, and they placed their swords under their heads, and their iniquities were upon their bones, for the terror of the mighty was in the land of the living.” — Ezekiel 32:27, translation based on Masoretic Text

At first glance, this is a poetic description of slain warriors buried with their weapons. But the Hebrew phrase at the heart of this verse — gibborim nophlim — has sparked significant discussion. Could this be a reference to the Nephilim?

The Key Phrase: gibborim nophlim or gibborim Nephilim?

The Hebrew text reads גִּבּוֹרִים נֹפְלִים — literally “mighty fallen.” The standard Masoretic pointing (the system of vowels added by Jewish scribes in the medieval period) reads nophlim, the participle of the verb “to fall” — i.e., “those who are falling/fallen.”

But scholars like R.S. Hendel have proposed reading the word differently — not as a verb but as a proper noun: Nephilim (נְפִילִים). In this reading, the verse refers not just to dead warriors in general, but to a mythic or historical class of ancient warriors — the Nephilim of Genesis 6:4.

“They lie with the warriors, the Nephilim of old, who descended to Sheol with their weapons of war…” — Hendel’s reading

This would make Ezekiel 32:27 the only prophetic or post-Torah reference to the Nephilim by name, connecting the Genesis 6 rebellion to later theological reflections on death, judgment, and the underworld.

Septuagint Support — Translating Gibborim as Giants

Adding weight to this possibility is the Greek Septuagint, which translates gibborim as γίγαντες (gigantes) in this very passage (Ezek. 32:21, 27). That’s the same Greek word used to translate Nephilim and gibborim in Genesis 6:4. It suggests that ancient Jewish translators saw a thematic link between these mighty warriors in Sheol and the pre-Flood giants.

Even more, Nimrod — the “mighty one on the earth” in Genesis 10 — is also called a gibbor, and likewise translated as γίγας in the Septuagint (Gen. 10:8–9). This points to a broader tradition where gibborim = giants, especially those associated with legendary rebellion or supernatural origins.

Theological Implications: Are These the Nephilim in Sheol?

If Ezekiel 32:27 is referring to the Nephilim, it adds a striking postscript to their story:

• They died violent deaths.
  
• They descended to Sheol, the biblical realm of the dead.
  
• Their reputation endured, symbolizing terror even after death.
  
• They are not buried honorably, perhaps reflecting divine judgment (cf. Isaiah 14).
  

Even B.R. Doak, who doesn’t read the term as “Nephilim” in form, still argues that this verse draws on Nephilim tradition. Whether noun or verb, he sees the passage evoking the fallen giant-warrior archetype from Genesis.

In other words: Ezekiel is tapping into the same ancient memory — a class of rebel warriors, deeply associated with death, divine judgment, and terror among the living.

Scholar’s Note: R.S. Hendel’s interpretation — reading “gibborim nophlim” as “warriors, the Nephilim” — is bolstered by the Septuagint, which uses the word gigantes. This reinforces a strong intertextual link to Genesis 6. My own survey of interlinear tools shows this link is debated but compelling when viewed through the lens of ancient cosmology and Second Temple thought.

The Nephilim in Jewish and Early Christian Thought

Though the biblical references to the Nephilim are limited, their shadow looms large in Jewish Second Temple literature and early Christian interpretation. These sources helped shape how ancient readers understood Genesis 6:1–4 and its mysterious beings — not just as part of history, but as a key to understanding the origin of evil and divine judgment.

This article reflects an evangelical interpretive lens that is historically aware. While I affirm the supernatural reading of Genesis 6:1–4 as the most faithful to early Jewish and Christian interpretation, I recognize the Sethite and royal views held by some traditions. Where possible, I’ve used primary sources like 1 Enoch and early church writings (Justin Martyr, Tertullian) to show the early theological framing.

Let’s explore how non-canonical Jewish texts and the New Testament epistles interpret the Genesis 6 story, followed by how early church fathers understood it.

The Book of Enoch — Watchers, Giants, and Divine Judgment

The most influential non-biblical source on the Nephilim is the Book of 1 Enoch, written between the 3rd and 1st centuries BC. It retells and expands the story of Genesis 6 in dramatic detail:

• A group of angels called the Watchers descend to earth.
  
• They take human wives and teach forbidden knowledge — from sorcery to weapon-making.
  
• Their offspring are giants, who devour humans and unleash violence.
  
• God sends the archangels to bind the Watchers and destroy their sons — the giants.
  

“And they became pregnant, and they bare great giants… who consumed all the acquisitions of men. And when men could no longer sustain them, the giants turned against them and devoured mankind.” — 1 Enoch 7:2–5

Enoch’s account aligns with Genesis 6 thematically but introduces angelic rebellion and cosmic consequences — ideas echoed later in the New Testament.

Jubilees and the Book of Giants

The Book of Jubilees, sometimes called the “Lesser Genesis,” reinforces this view:

• It identifies the angels as Watchers who descend during the days of Jared.
  
• Their sin brings about the judgment of the Flood.
  
• Enoch acts as their heavenly witness and intercessor.
  

Meanwhile, the Book of Giants, found among the Dead Sea Scrolls, expands on the giants themselves — including their names, dreams, and violent rampage.

These texts reflect a consistent Second Temple tradition: the Nephilim were not merely humans, but the offspring of rebellious divine beings, wiped out by God for their corruption.

Jude and 2 Peter — “Angels Who Sinned”

The New Testament echoes this interpretation. Both Jude and 2 Peter reference a group of angels who sinned, were cast into gloomy chains, and await judgment.

“And the angels who did not stay within their own position of authority, but left their proper dwelling, he has kept in eternal chains under gloomy darkness…”

Jude 6:

“For if God did not spare angels when they sinned, but cast them into hell [Greek: Tartarus]… to be kept until the judgment…”

2 Peter 2:4:

These passages do not mention the Nephilim directly, but the context and language closely follow 1 Enoch. The idea of angels abandoning their station, being imprisoned, and linked to the Flood aligns precisely with Genesis 6 as interpreted through Second Temple texts.

Jude even quotes directly from Enoch (Jude 14–15), confirming that early Christians read Genesis 6 through that lens — as a supernatural rebellion with lasting consequences.

Early Church Fathers — Wrestling with Genesis 6

Many early Christian thinkers accepted the angelic interpretation of Genesis 6:1–4. They viewed the “sons of God” as angelic beings who sinned by cohabiting with human women.

• Justin Martyr wrote that these angels “fell into lust with women” and fathered demons.
  
• Irenaeus linked the fallen angels to the origin of demonic powers.
  
• Tertullian declared that these angels introduced sorcery, astrology, and forbidden arts to mankind.
  
• Clement of Alexandria and Origen followed similar views, reading the Genesis 6 passage as literal and supernatural.
  

My journey through this topic began with confusion — as most do. I combed through Genesis in multiple translations, studied commentaries (including Bible Hub on Genesis 6:1), and compared Jewish and early Christian views on the sons of God. What convinced me? The weight of early consensus, combined with the New Testament’s clear allusions to angelic rebellion in Jude and 2 Peter. That’s why I’ve chosen to frame this study through the supernatural view.

However, not all agreed. A shift began by the time of Julius Africanus (3rd century) and Augustine of Hippo (4th–5th century), who promoted the “Sethite view” — interpreting the “sons of God” as godly descendants of Seth intermarrying with the wicked line of Cain. This interpretation became dominant in Western Christianity for centuries.

Still, the early interpretive consensus — rooted in Jewish apocalyptic literature and echoed in the New Testament — favored the view that Genesis 6 described a supernatural rebellion involving divine beings and violent offspring.

What Happened to the Nephilim? — Judgment, Memory, and the End of the Line

The Nephilim appear briefly in the biblical record — but the fallout from their story echoes across centuries of redemptive history. Genesis 6 introduces them, Numbers 13 connects them to the Canaanite giants, and later texts trace their violent legacy through the Anakim, Rephaim, and Philistine warriors.

But what ultimately happened to them? Are they still around? Did God wipe them out completely? Let’s walk through what the Bible says — and what it doesn’t.

1. The Flood Was God’s Judgment on Their World

The clearest biblical verdict comes early:

“The LORD saw that the wickedness of man was great… and the LORD said, ‘I will blot out man whom I have created from the face of the land…’”
— Genesis 6:5–7

Genesis 6 doesn’t single out the Nephilim as the only cause of God’s wrath — but they’re certainly central to the context. Their presence coincides with the explosion of violence on the earth (v. 11), and they are mentioned immediately before God announces His decision to destroy the world in a flood.

The angelic rebellion and hybrid offspring described in Genesis 6, and later in books like 1 Enoch, represent a breach of cosmic boundaries. The Flood functions as a reset — purging both human and supernatural corruption.

In this sense, the Nephilim perished in the judgment of Genesis 7. Their physical line — and whatever spiritual or cultural influence they carried — was drowned beneath the waters.

2. “And Also Afterward” — Giants Reappear in Canaan

Genesis 6:4, however, includes a tantalizing phrase:

“The Nephilim were on the earth in those days, and also afterward…”

That “afterward” has led many scholars and readers to see a second eruption of giant figures after the flood. Scripture describes the Anakim and Rephaim living in the land of Canaan, well into Israel’s conquest and even into David’s time.

So how did giants resurface?

There are three primary biblical interpretations:

• A Second Angelic Incursion — Another group of fallen angels repeated the Genesis 6 sin post-Flood. This would match Jewish apocalyptic interpretations (e.g., 1 Enoch) but is not stated directly in Scripture.
  
• Survival Through Noah’s Family — Some suggest a Nephilim gene line could have been passed through one of Noah’s daughters-in-law, especially via Ham’s line (linked to Canaanite territories).
  
• Thematic or Cultural Memory — “Nephilim” became shorthand for any giant, violent warrior people. Later giants may not have been literal offspring but symbolic continuations of the Nephilim legacy.
  

Regardless of how they reappeared, the text treats these post-Flood giants as real enemies, not just legends. And their defeat becomes central to Israel’s story.

3. God Used His People to Finish the Job

From Moses defeating Og of Bashan, to Joshua driving out the Anakim, to David slaying Goliath and his kin, the Bible presents a consistent thread: God empowered His people to destroy the giants that once terrified them.

These victories were not just military. They were theological. They proved that:

• No ancient rebel force could stand against God’s promises.
  
• The seed of the serpent (Genesis 3:15) — including giant warriors — would fall before the seed of the woman.
  
• God was reclaiming His land and His people, purging the influence of ancient evil.
  

This theme peaks with David, whose defeat of Goliath echoed and completed what Joshua began. Goliath, wearing serpent-like armor, was the final biblical echo of the Nephilim rebellion — crushed by the future King of Israel.

4. No Mention of Nephilim After David

After the time of David, the Nephilim vanish from the biblical storyline. There are no further mentions of giants in Israel’s enemies. The line of Rapha is extinguished (2 Samuel 21), and later prophetic books shift their focus to spiritual enemies and earthly empires — not hybrid warriors.

This silence speaks volumes.

Whatever the Nephilim were — and however their descendants survived the Flood — their story ends with judgment. The final references (like Ezekiel 32) portray them not as threats, but as shadows in the underworld, defeated and remembered only for their pride and downfall.

5. Their Memory Becomes a Warning

The Nephilim represent more than physical size. They symbolize a spiritual rebellion — one that blurred the lines between heaven and earth, human and divine, created and uncreated. Their story became a cautionary tale about the cost of corruption and crossing boundaries God set for our protection.

By the time of Jude and 2 Peter, the focus is no longer on their bones but on the angels who sinned and the chains that bind them.

“These serve as an example by undergoing a punishment of eternal fire.” — Jude 7

The real legacy of the Nephilim, then, is not about finding their fossils. It’s about remembering that God will judge rebellion — but will also raise up deliverers. First Noah. Then Joshua. Then David.

And finally, Jesus — the true giant-slayer who crushes the head of the serpent for good.

Conclusion: From Giants to the Gospel

The Nephilim may only appear by name a few times in Scripture, but their story casts a long shadow. They mark a turning point in biblical history — when human rebellion met supernatural defiance, and the world plunged into violence so great that only a global flood could reset it.

Yet from that darkness, God raised up faithful people — Noah, Joshua, David — each confronting a legacy of fear and corruption with faith in the God who saves.

That storyline finds its ultimate fulfillment not in a warrior with a sword, but in a King with a cross.

Where the Nephilim brought terror, Jesus brings peace. Where fallen angels broke heaven’s boundary to corrupt mankind, the Son of God stepped down from heaven to redeem it. And where David crushed Goliath’s head with a stone, Jesus crushed the serpent’s head through His death and resurrection — once and for all.

The story of the Nephilim isn’t just about giants. It’s about God’s promise to rescue the world from evil, and how that promise leads us to Jesus, the true conqueror of sin, death, and every spiritual enemy.

If the ancient giants symbolized everything that stood against God’s purposes, then the gospel reminds us of this unshakable truth: nothing is too big for our Redeemer to overcome.

Further Reading & Trusted Sources

1. GotQuestions.org on the Nephilim – Evangelical overview with common interpretive options.
   
2. Knowing Scripture: Giants in the Land – Strong biblical theology with clarity on Anakim and Rephaim.
   
3. Logos: Who or What Were the Nephilim? – A nuanced theological summary with cross-scriptural analysis.
   
4. Albert Mohler on “Noah” Film Distortions – Cautions against pop-culture mythologizing.
   
5. SBTS Equip Articles – In-depth discussions of Genesis 6 theology.