TRV
“The Corruption of Mankind”· Genesis 6:1–4
Translation
King James Version
¶ 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.
KJV (with Strong's)
There were giants H5303 in the earth H776 in those days H3117; and also after H310 that H3651, when H834 the sons H1121 of God H430 came in H935 unto the daughters H1323 of men H120, and they bare H3205 children to them, the same H1992 became mighty men H1368 which were of old H5769, men H582 of renown H8034.
Complete Jewish Bible
The N’filim were on the earth in those days, and also afterwards, when the sons of God came in to the daughters of men, and they bore children to them; these were the ancient heroes, men of renown.
Berean Standard Bible
The Nephilim were on the earth in those days—and afterward as well—when the sons of God had relations with the daughters of men. And they bore them children who became the mighty men of old, men of renown.
American Standard Version
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 bare children to them: the same were the mighty men that were of old, the men of renown.
World English Bible Messianic
The Nephilim were in the earth in those days, and also after that, when God’s sons came in to men’s daughters and had children with them. Those were the mighty men who were of old, men of renown.
Geneva Bible (1599)
There were gyants in the earth in those dayes: yea, and after that the sonnes of God came vnto the daughters of men, and they had borne them children, these were mightie men, which in olde time were men of renoume.
Young's Literal Translation
The fallen ones were in the earth in those days, and even afterwards when sons of God come in unto daughters of men, and they have borne to them--they are the heroes, who, from of old, are the men of name.
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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Genesis 6:4–5. His three-level outline is real structure in the source text, so it is rendered as structure.
Passage under commentGenesis 6:4–5
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.
5And GOD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.
I. II. Main points1. 2. Sub-points(1.) (2.) Details
We have here a further account of the corruption of the old world. When the sons of God had matched with the daughters of men, though it was very displeasing to God, yet he did not immediately cut them off, but waited to see what would be the issue of these marriages, and which side the children would take after; and it proved (as usually it does), that they took after the worst side. Here is,
I.The temptation they were under to oppress and do violence.
They were giants, and they were men of renown; they became too hard for all about them, and carried all before them,
1.With their great bulk, as the sons of Anak, Num 13:33.
2.With their great name, as the king of Assyria, Isa 37:11. These made them the terror of the mighty in the land of the living; and, thus armed, they daringly insulted the rights of all their neighbours and trampled upon all that is just and sacred. Note, Those that have so much power over others as to be able to oppress them have seldom so much power over themselves as not to oppress; great might is a very great snare to many. This degenerate race slighted the honour their ancestors had obtained by virtue and religion, and made themselves a great name by that which was the perpetual ruin of their good name.
II.The charge exhibited and proved against them, Gen 6:5.
The evidence produced was incontestable. God saw it, and that was instead of a thousand witnesses. God sees all the wickedness that is among the children of men; it cannot be concealed from him now, and, if it be not repented of, it shall not be concealed by him shortly. Now what did God take notice of?
1.He observed that the streams of sin that flowed along in men's lives, and the breadth and depth of those streams: He saw that the wickedness of man was great in the earth. Observe the connection of this with what goes before: the oppressors were mighty men and men of renown; and, then, God saw that the wickedness of man was great. Note, The wickedness of a people is great indeed when the most notorious sinners are men of renown among them. Things are bad when bad men are not only honoured notwithstanding their wickedness, but honoured for their wickedness, and the vilest men exalted. Wickedness is then great when great men are wicked. Their wickedness was great, that is, abundance of sin was committed in all places, by all sorts of people; and such sin as was in its own nature most gross, and heinous, and provoking; it was committed daringly, and with a defiance of heaven, nor was any care taken by those that had power in their hands to restrain and punish it. This God saw. Note, All the sins of sinners are known to God the Judge. Those that are most conversant in the world, though they see much wickedness in it, yet they see but little of that which is; but God sees all, and judges aright concerning it, how great it is, nor can he be deceived in his judgment.
2.He observed the fountain of sin that was in men's hearts. Any one might see that the wickedness of man was great, for they declared their sin as Sodom; but God's eye went further: He saw that every imagination of the thoughts of his heart was only evil continually - a sad sight, and very offensive to God's holy eye! This was the bitter root, the corrupt spring: all the violence and oppression, all the luxury and wantonness, that were in the world, proceeded from the corruption of nature; lust conceived them, Jam 1:15. See Mat 15:19.
(1.)The heart was naught; it was deceitful and desperately wicked. The principles were corrupt, and the habits and dispositions evil.
(2.)The thoughts of the heart were so. Thought is sometimes taken for the settled judgment or opinion, and this was bribed, and biased, and misled; sometimes it signifies the workings of the fancy, and these were always either vain or vile, either weaving the spider's web or hatching the cockatrice's egg.
(3.)The imagination of the thoughts of the heart was so, that is, their designs and devices were wicked. They did not do evil through mere carelessness, as those that walk at all adventures, not heeding what they do; but they did evil deliberately and designedly, contriving how to do mischief. It was bad indeed; for it was only evil, continually evil, and every imagination was so. There was no good to be found among them, no, not at any time: the stream of sin was full, and strong, and constant; and God saw it; see Psa 14:1-3.
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Historical interpretation
Seven Centuries of Reception
25 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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(92) On what principle it was that giants were born of angels and women? (#Ge 6:4). The poets call those men who were born out of the earth giants, that is to say, sons of the Earth.{11}{the Greek name Gigas is said to be derived from geµ and gennaoµ, "to bring forth."} But Moses here uses this appellation improperly, and he uses it too very often merely to denote the vast personal size of the principal men, equal to that of Hajk{12}{hajk is an addition of the Armenian translator; it is the name of a fabulous patriarch of the Armenian nation.} or Hercules. But he relates that these giants were sprung from a combined procreation of two natures, namely, from angels and mortal women; for the substance of angels is spiritual; but it occurs every now and then that on emergencies occurring they have imitated the appearance of men, and transformed themselves so as to assume the human shape; as they did on this occasion, when forming connexions with women for the production of giants. But if the children turn out imitators of the wickedness of their mothers, departing from the virtue of their fathers, let them depart, according to the determination of the will of a depraved race, and because of their proud contempt for the supreme Deity, and so be condemned as guilty of voluntary and deliberate wickedness. But sometimes Moses styles the angels the sons of God, inasmuch as they were not produced by any mortal, but are incorporeal, as being spirits destitute of any body; or rather that exhorter and teacher of virtue, namely Moses, calls those men who are very excellent and endowed with great virtue the sons of God; and the wicked and depraved men he calls bodies, or flesh.
(91) Why it is said that the days of man shall be a hundred and twenty years? (#Ge 6:4). God appears here to fix the limit of human life by this number, indicating by it the manifold prerogative of honour; for in the first place this number proceeds from the units, according to combination, from the number fifteen; but the principle of the number fifteen is that of a more transparent appearance, since it is on the fifteenth day that the moon is rendered full of light, borrowing its light of the sun at the approach of evening, and restoring it to him again in the morning; so that during the night of the full moon the darkness is scarcely visible, but it is all light. In the second place, the number a hundred and twenty is a triangular number, and is the fifteenth number consisting of triangles. Thirdly, it is so because it consists of a combination of odd and even numbers, being contained by the power of the faculty of the concurring numbers, sixty-four and fifty-six; for the equal number of sixty-four is compounded of the uniting of these eight odd numbers, one, three, five, seven, nine, eleven, thirteen, fifteen; the reduction of which, by their parts into squares, makes a sum total of sixty-four, and that is a cube, and at the same time a square number. But again from the seven double units there arises the unequal number of fifty-six, being compounded of seven double pairs, which generate other productions of them, two, four, six, eight, ten, twelve, fourteen; the sum total of which is fifty-six. In the fourth place, it is compounded of four numbers, of one triangle, namely fifteen; and of another square, namely twenty-five; and of a third quinquangular figure, thirty-five; and of a fourth a sexangular figure forty-five, by the same analogy: for the fifth is always received according to each appearance; for from the unity of the triangles the fifth number becomes fifteen; again the fifth of the quadrangular number from the unit makes twenty-five; and the fifth of the quinquangular number from the unit makes thirty-five; and the fifth of the sexangular number from the unit makes forty-five. But every one of these numbers is a divine and sacred number, consisting of fifteens as has been already shown; and the number twenty-five belongs to the tribe of Levi.{10}{see #Nu 8:24.} And the number thirty-five comes from the double diagram of arithmetic, geometry, and harmony; but sixteen, and eighteen, and nineteen, and twenty-one, the combination of which numbers amounts to seventy-four, is that according to which seven months' children are born. And forty-five consists of a triple diagram; but to this number, sixteen, nineteen, twenty-two, and twenty-eight, belong: the combination of which makes eighty-five, according to which nine months' children are produced. Fifthly, this diagram has fifteen parts, and a twofold composition, peculiarly belonging to itself; forsooth when divided by two it gives sixty, the measure of the age of all mankind; when divided by three it gives forty, the idea of prophecy; when divided by four it gives thirty, a nation; when divided by five, it makes twenty-four, the measure of day and night; when divided by six, it gives twenty, a beginning; when divided by eight, we have fifteen, the moon in the fulness of brilliancy; when divided by ten, it makes twelve, the zodiac embellished with living animals; when divided by twelve, it makes ten, holy; when divided by fifteen, it gives eight, the first ark; when divided by twenty, it leaves six, the number of creation; when divided by twenty-four, it makes five, the emblem of the outward sense; when divided by thirty it makes four, the beginning of solid measure; when divided by forty, it gives three, the symbol of fulness, the beginning, the middle, and the end; when divided by sixty, it makes two, which is woman; and when divided by the whole number of a hundred and twenty, the product is one, or man. And every one of all these numbers is more natural, as is proved in each of them, but the composition of them is twofold, for the product is two hundred and forty, which is a sign that it is worthy of a twofold life; for as the number of years is doubled, so also we may imagine that the life is doubled too; one being in connection with the body, the other being detached from the body, according to which every holy and perfect man may receive the gift of prophecy. Sixthly, because the fifth and sixth figures arise, the three numbers being multiplied together, three times four times five, since three times four times five make sixty; so in like manner the next following numbers four times five times six make a hundred and twenty, for four times five times six make a hundred and twenty. Seventhly, when the number twenty has been taken in, which is the beginning of the reduction of mankind, I mean twenty, and being added to itself two or three times, so as to make twenty, forty, and sixty, these added together make a hundred and twenty. But perhaps the number a hundred and twenty is not the general term of human life, but only of the life of those men who existed at that time, and who were to perish by the deluge after an interval of so many years, which their kind Benefactor prolonged, giving them space for repentance; when, after the aforesaid term, they lived a longer time in the subsequent ages.
XIII. (58) "And there were giants on the earth in those Days." [Genesis 6:4] Perhaps some one may here think, that the lawgiver is speaking enigmatically and alluding to the fables handed down by the poets about giants, though he is a man as far removed as possible from any invention of fables, and one who thinks fit only to walk in the paths of truth itself; (59) in consequence of which principle, he has banished from the constitution, which he has established, those celebrated and beautiful arts of statuary and painting, because they, falsely imitating the nature of the truth, contrive deceits and snares, in order, through the medium of the eyes, to beguile the souls which are liable to be easily won over. (60) Therefore he utters no fable whatever respecting the giants; but he wishes to set this fact before your eyes, that some men are born of the earth, and some are born of heaven, and some are born of God: those are born of the earth, who are hunters after the pleasures of the body, devoting themselves to the enjoyment and fruition of them, and being eager to provide themselves with all things that tend to each of them. Those again are born of heaven who are men of skill and science and devoted to learning; for the heavenly portion of us is our mind, and the mind of every one of those persons who are born of heaven studies the encyclical branches of education and every other art of every description, sharpening, and exercising, and practising itself, and rendering itself acute in all those matters which are the objects of intellect. (61) Lastly, those who are born of God are priests and prophets, who have not thought fit to mix themselves up in the constitutions of this world, and to become cosmopolites, but who having raised themselves above all the objects of the mere outward senses, have departed and fixed their views on that world which is perceptible only by the intellect, and have settled there, being inscribed in the state of incorruptible incorporeal ideas.
XIV. (62) Accordingly, Abraham, as long as he was abiding in the land of the Chaldaeans, that is to say, in opinion, before he received his new name, and while he was still called Abram, was a man born of heaven, investigating the sublime nature of things on high, and all that took place in these regions, and the causes of them, and studying everything of that kind in the true spirit of philosophy; on which account he received an appellation corresponding to the pursuits to which he devoted himself: for the name Abram, being interpreted, signifies the sublime father, and is a name very fitting for the paternal mind, which in every direction contemplates sublime and heavenly things: for the mind is the father of our composite being, reaching as high as the sky and even farther. (63) But when he became improved, and was about to have his name changed, he then became a man born of God, according to the oracle which was delivered to him, "I am thy God, take care that thou art approved before me, and be thou Blameless." [Gen 17:1] (64) But if the God of the world, being the only God, is also by especial favour the peculiar God of this individual man, then of necessity the man must also be a man of God; for the name Abraham, being interpreted, signifies, "the elect father of sound," the reason of the good man: for he is chosen out of all, and purified, and the father of the voice by which we speak; and being such a character as this, he is assigned to the one only God, whose minister he becomes, and so makes the path of his whole life straight, using in real truth the royal road, the road of the only king who governs all things, turning aside and deviating neither to the left hand nor to the right.
XV. (65) But the sons of earth removing their minds from contemplation, and becoming deserters so as to fly to the lifeless and immovable nature of the flesh, "for they two became one Flesh," [Gen 2:24] as the lawgiver says, adulterated the excellent coinage, and abandoned the better rank which had been allotted to them as their own, and deserted to the worse rank, which was contrary to their original nature, Nimrod being the first to set the example of this desertion; (66) for the lawgiver says, "that this man began to be a giant upon the Earth:" [Gen 10:29] is the passage supposed to be alluded to; but as translated in the Bible it only says "He was a mighty hunter before the Lord."} and the name Nimrod, being interpreted, means, desertion; for it was not enough for the thoroughly miserable soul to stand on neither side, but having gone over to its enemies, it took up arms against its friends, and resisted them, and made open war upon them; in reference to which fact it is that, Moses calls the seat of Nimrod's kingdom Babylon, and the interpretation of the word Babylon is "change;" a thing nearly akin to desertion, the name, too, being akin to the name, and the one action to the other; for the first step of every deserter is a change and alteration of mind, (67) and it would be consistent in the truth to say that, according to the most holy Moses, the bad man, as being one destitute of a home and of a city, without any settled habitation, and a fugitive, is naturally a deserter also; but the good man is the firmest of allies. Having said thus much at present, and dwelt sufficiently on the subject of the giants, we will now proceed to what comes next in our subject, which is this.
For many angels of God accompanied with women, and begat sons that proved unjust, and despisers of all that was good, on account of the confidence they had in their own strength; for the tradition is, that these men did what resembled the acts of those whom the Grecians call giants. But Noah was very uneasy at what they did; and being displeased at their conduct, persuaded them to change their dispositions and their acts for the better: but seeing they did not yield to him, but were slaves to their wicked pleasures, he was afraid they would kill him, together with his wife and children, and those they had married; so he departed out of that land.
God, when He had made the whole world, and subjected things earthly to man, and arranged the heavenly elements for the increase of fruits and rotation of the seasons, and appointed this divine law-for these things also He evidently made for man-committed the care of men and of all things under heaven to angels whom He appointed over them. But the angels transgressed this appointment, and were captivated by love of women, and begat children who are those that are called demons; and besides, they afterwards subdued the human race to themselves, partly by magical writings, and partly by fears and the punishments they occasioned, and partly by teaching them to offer sacrifices, and incense, and libations, of which things they stood in need after they were enslaved by lustful passions; and among men they sowed murders, wars, adulteries, intemperate deeds, and all wickedness. Whence also the poets and mythologists, not knowing that it was the angels and those demons who had been begotten by them that did these things to men, and women, and cities, and nations, which they related, ascribed them to god himself, and to those who were accounted to be his very offspring, and to the offspring of those who were called his brother), Neptune and Pluto, and to the children again of these their offspring. For whatever name each of the angels had given to himself and his children, by that name they called them.
And for a very long while wickedness extended and spread, and reached and laid hold upon the whole race of mankind, until a very small seed of righteousness remained among them and illicit unions took place upon the earth, since angels were united with the daughters of the race of mankind; and they bore to them sons who for their exceeding greatness were called giants. And the angels brought as presents to their wives teachings of wickedness, in that they brought them the virtues of roots and herbs, dyeing in colors and cosmetics, the discovery of rare substances, love-potions, aversions, amours, concupiscence, constraints of love, spells of bewitchment, and all sorcery and idolatry hateful to God; by the entry of which things into the world evil extended and spread, while righteousness was diminished and enfeebled. Until judgment came upon the world from God by means of a flood, in the tenth generation from the first-formed (man); Noah alone being found righteous.
Since the Son of God is always one and the same, He gives to those who believe on Him a well of water [springing up] to eternal life, but He causes the unfruitful fig-tree immediately to dry up; and in the days of Noah He justly brought on the deluge for the purpose of extinguishing that most infamous race of men then existent, who could not bring forth fruit to God, since the angels that sinned had commingled with them, and [acted as He did] in order that He might put a check upon the sins of these men, but [that at the same time] He might preserve the archetype, the formation of Adam. And it was He who rained fire and brimstone from heaven, in the days of Lot, upon Sodom and Gomorrah, “an example of the righteous judgment of God,” that all may know, “that every tree that bringeth not forth good fruit shall be cut down, and cast into the fire.”
To which also we shall add, that the angels who had obtained the superior rank, having sunk into pleasures, told to the women the secrets which had come to their knowledge; while the rest of the angels concealed them, or rather, kept them against the coming of the Lord.
What is "every woman, but woman of every age, of every rank, of every condition? By saying" every" he excepts nought of womanhood, just as he excepts nought of manhood either from not being covered; for just so he says, "Every man." As, then, in the masculine sex, under the name of" man" even the" youth" is forbidden to be veiled; so, too, in the feminine, under the name of "woman," even the "virgin" is bidden to be veiled. Equally in each sex let the younger age follow the discipline of the elder; or else let the male "virgins," too, be veiled, if the female virgins withal are not veiled, because they are not mentioned by name. Let "man" and "youth" be different, if "woman" and "virgin" are different. For indeed it is "on account of the angels" that he saith women must be veiled, because on account of "the daughters of men" angels revolted from God.
For they, withal, who instituted them are assigned, under condemnation, to the penalty of death — those angels, to wit, who rushed from heaven on the daughters of men; so that this ignominy also attaches to woman. For when to an age much more ignorant (than ours) they had disclosed certain well-concealed material substances, and several not well-revealed scientific arts — if it is true that they had laid bare the operations of metallurgy, and had divulged the natural properties of herbs, and had promulgated the powers of enchantments, and had traced out every curious art, even to the interpretation of the stars — they conferred properly and as it were peculiarly upon women that instrumental mean of womanly ostentation, the radiances of jewels wherewith necklaces are variegated, and the circlets of gold wherewith the arms are compressed, and the medicaments of orchil with which wools are colored, and that black powder itself wherewith the eyelids and eyelashes are made prominent. What is the quality of these things may be declared meantime, even at this point, from the quality and condition of their teachers: in that sinners could never have either shown or supplied anything conducive to integrity, unlawful lovers anything conducive to chastity, renegade spirits anything conducive to the fear of God. If (these things) are to be called teachings, ill masters must of necessity have taught ill; if as wages of lust, there is nothing base of which the wages are honourable. But why was it of so much importance to show these things as well as to confer them? Was it that women, without material causes of splendour, and without ingenious contrivances of grace, could not please men, who, while still unadorned, and uncouth and — so to say — crude and rude, had moved (the mind of) angels? Or was it that the lovers would appear sordid and — through gratuitous use — contumelious, if they had conferred no (compensating) gift on the women who had been enticed into connubial connection with them? But these questions admit of no calculation. Women who possessed angels (as husbands) could desire nothing more; they had, forsooth, made a grand match! Assuredly they who, of course, did sometimes think whence they had fallen, and, after the heated impulses of their lusts, looked up toward heaven, thus requited that very excellence of women, natural beauty, as (having proved) a cause of evil, in order that their good fortune might profit them nothing; but that, being turned from simplicity and sincerity, they, together with (the angels) themselves, might become offensive to God. Sure they were that all ostentation, and ambition, and love of pleasing by carnal means, was displeasing to God. And these are the angels whom we are destined to judge: these are the angels whom in baptism we renounce: these, of course, are the reasons why they have deserved to be judged by man. What business, then, have their things with their judges? What commerce have they who are to condemn with them who are to be condemned? The same, I take it, as Christ has with Belial. With what consistency do we mount that (future) judgment-seat to pronounce sentence against those whose gifts we (now) seek after? For you too, (women as you are,) have the self-same angelic nature promised as your reward, the self-same sex as men: the self-same advancement to the dignity of judging, does (the Lord) promise you. Unless, then, we begin even here to pre-judge, by pre-condemning their things, which we are hereafter to condemn in themselves, they will rather judge and condemn us.
When men multiplied on the earth, the angels of heaven came together with the daughters of men. In some copies I found "the sons of God." What is meant by the Spirit, in my opinion, is that the descendants of Seth are called the sons of God on account of the righteous men and patriarchs who have sprung from him, even down to the Saviour Himself; but that the descendants of Cain are named the seed of men, as having nothing divine in them, on account of the wickedness of their race and the inequality of their nature, being a mixed people, and having stirred the indignation of God. But if it is thought that these refer to angels, we must take them to be those who deal with magic and jugglery, who taught the women the motions of the stars and the knowledge of things celestial, by whose power they conceived the giants as their children, by whom wickedness came to its height on the earth, until God decreed that the whole race of the living should perish in their impiety by the deluge.
But when they did nothing of this kind, but tried to make supplication to the evil daemons by a foul and licentious life and unseemly words, and by feeding on raw flesh, and rending victims asunder, and by human sacrifices, how was it even possible that doing such deeds, and pursuing practices pleasing to the wicked, they should be received as friends by the Supreme God, or by the divine Powers subject to Him, or by any good beings at all?
But in fact it is manifest to all that he who practises the things that are dear to the wicked can never be a friend of the good. So then it was not to gods, nor yet to good daemons, but only to the wicked, that those of whom I have spoken paid worship.
And this argument is still further confirmed by Plutarch, in the passage where he says that the mythical narratives told as concerning gods are certain tales about daemons, and the deeds of Giants and Titans celebrated in song among the Greeks are also stories about daemons, intended to suggest a new phase of thought.
Of this kind then perhaps were the statements in the Sacred Scripture concerning the giants before the flood, and those concerning their progenitors, of whom it is said, 'And when the angels of God saw the daughters of men that they were fair, they took unto them wives of all that they chose,' and of these were born 'the giants the men of renown which were of old.'
For one might say that these daemons are those giants, and that their spirits have been deified by the subsequent generations of men, and that their battles, and their quarrels among themselves, and their wars are the subjects of these legends that are told as of gods.
Again after these a third appeared: Noah who has received testimony as 'a righteous man in his generation.' And the following will be proofs of his righteousness. A great foulness and darkness of indescribable wickedness had overtaken the whole human race, and the giants talked of by every mouth were carrying on with ungodly and impious efforts their wars with God which are still so celebrated: and already the fathers of this their brood, whether they had sprung from some condition mightier than man's nature, or in whatever way endowed, are said to have begun the teaching of curious arts among men, and to have introduced devices of witchcraft and other mischievous sorcery into their life, so that the whole human race had fallen under one sentence of judgement with God.
The house of Cain, because the earth had been cursed so as not to give them its strength, produced small harvests, deprived of its strength, just as it is today that some seeds, fruits and grasses give strength and some do not. Because at that time they were cursed and sons of the cursed and were dwelling in the land of curses, they would gather and eat produce that lacked nutrition, and those who ate these were without strength just like the food that they ate. As for the Sethites, on the other hand, because they were the descendants of the blessed [Seth] and were dwelling in the land along the boundary of the fence of paradise, their produce was abundant and full of strength. So too were the bodies of those who ate that produce strong and powerful.
He called the sons of Seth sons of God, those who, like the sons of Seth, had been called "the righteous people of God." The beautiful daughters of men whom they saw were the daughters of Cain who adorned themselves and became a snare to the eyes of the sons of Seth. Then Moses said, they took them wives of all which they chose.
Strength of arm, swiftness of foot and comeliness of body—the spoils of sickness and the plunder of time—also awaken pride in man, unaware as he is that “All flesh is grass and all the glory of man as the flower of the field. The grass is withered and the flower is fallen.” Such was the arrogance of the giants because of their strength. Such also was the God-defying pride of the witless Goliath.
The author of divine Scripture does not wish these giants to be understood, according to the custom of poets, as children of the earth, but rather it asserts that they were begotten of angels and women, and calls them by this name to express the size of their bodies.
But there were giants in the earth in those days. The author of divine Scripture does not want those giants to be regarded as the children of the earth in the manner of poets, but asserts that they were generated from angels and women, whom he calls with this name, desiring to express their bodily magnitude. And let us consider, lest perhaps the giants are like humans who devote themselves to the worship of their flesh, but have no care for their souls: just like those who, according to poetic fable, are said to have had contempt for the gods because of the size of their bodies. Those who despise being valued differently, since they consist of both soul and body, and reject the strength of the mind which the soul holds as more precious, and present themselves as imitators of this flesh as heirs of maternal stupidity? Therefore, they labour in vain, arrogantly claiming heaven through their proud desires, and devoting themselves to earthly works, who, by choosing the lower and despising the higher communion, are condemned by a more severe punishment, as if they willingly subject themselves to more serious sins.
"Now, when the sons of God saw that the daughters of men were beautiful, they took wives for themselves from them all just as they were inclined." Let us study each expression of this statement closely so that nothing of what is hidden below the surface may pass us by. You see, there is need to make a careful study of this passage and confute the fanciful interpretations of those people whose every remark is made rashly - firstly, to repeat what they presume to say, and by demonstrating the absurdity of what is said by them to teach your good selves the true sense of Scripture so that you will not lend your ears idly to people uttering those blasphemies and presuming to speak in a way that brings their own persons into jeopardy. I mean, they claim that this remark is made not about human being but about angels; these (they say) he called sons of God. Let them demonstrate firstly where angels are called sons of God; they would not, however, be able to show this anywhere. While human beings are called sons of God, angels are nowhere so called. On the contrary, it speaks about angels in these terms: "He makes the winds his angels, fire and flame his ministers," whereas about human beings, "I said, You are gods," and again, "Sons have I begotten and raised," and again, "Israel my firstborn son" - but an angel is nowhere called son, or son of God. What in fact do they claim? To be sure, they really were angels, but because they fell into this lawless way, they lost their status...
Is it not a particular hallmark of folly to claim that angels descended to have intercourse with women, and that incorporeal nature of theirs was reduced to association with corporeal creatures? Or do you not hear the words of Christ about the being of angels, "At the resurrection they neither marry nor are given in marriage, but are like angels of God"? After all, it is not for that kind of incorporeal creature to ever feel the onset of desire. In response to these people we have to reach the same conclusion, that to admit this notion into one's mind is the height of absurdity.
We made the point before in teaching you that it is customary with Scripture to call human beings sons of God. So since these people took their origin from Seth and from his son named Enosh (the text, remember, saying, "He it was who hoped to invoke the name of the Lord God"), those descended from him in the future were called sons of God by Sacred Scripture for the reason of their imitation of the virtue of their ancestors up to his time. On the other hand, he gave the name sons of men to those born after Seth, the descendants of Cain and those taking their descent from him.
(Version 4.) Now there were giants upon the earth in those days. For after the sons of God went in to the daughters of men, and they brought forth children, these are the mighty men of old, men of renown. For falling ones, or giants, Symmachus interpreted them as violent ones. And it is fitting for the name of falling ones to apply to angels and the children of the saints.
All that we indubitably know, from the authentic Scripture in the Hebrew and Christian traditions, is the fact that in the period before the flood there were many giants, all of whom belonged to the earthly city in human society, and that there were sons of God descended from Seth who abandoned their holiness and sank down into this city of men. There is nothing surprising in the fact that giants could be born from men like that. In any case, they were not all giants, even though there were more giants before the flood than in all subsequent ages. They served a divine purpose in that they reveal to anyone who is wise that mere bodily magnitude and might have no more value than bodily beauty.
As long then as there continued that separation of the lines between them, the seed of Seth, as it sprang from an excellent root, was by reason of its sanctity termed "angels of God," or as some copies have it "sons of God;" and on the contrary the others by reason of their own and their fathers' wickedness and their earthly deeds were termed "children of men." Though then there was up to this time that holy and salutary separation between them, yet after this the sons of Seth who were the sons of God saw the daughters of those who were born of the line of Cain, and inflamed with the desire for their beauty took to themselves from them wives who taught their husbands the wickedness of their fathers, and at once led them astray from their innate holiness and the single-mindedness of their forefathers...From these sons of Seth then and daughters of Cain, as we have said, there were I born still worse children who became mighty hunters, violent and most fierce men who were termed giants by reason of the size of their bodies and their cruelty and wickedness. For these first began to harass their neighbours and to practise pillaging among men, getting their living rather by rapine than by being contented with the sweat and labour of toil, and their wickedness increased to such a pitch that the world could only be purified by the flood and deluge.
That we rightly understand this passage is also very much confirmed by the interpretation of the other translators. Aquila says: 'When the sons of the gods saw the daughters of men'. On the other hand, instead of 'sons of the gods', Symmachus rendered the expression as 'sons of the rulers'. They called the descendants of Seth and of Enosh sons of the gods, or better, sons of the rulers, because of the piety and godliness which was in them, and because they could defeat all adversaries: while God, I suppose, in all likelihood came to their aid, and made known all around this pious and holy generation, which was not mixed with that other one, that is to say, with the descendants from Cain and, what is more, from Lamech.
There were giants on the earth in those days. Giants are called men with immense bodies and excessive power, of which there were also many after the flood, that is, in the times of Moses or David, who have the name in Greek because, according to the poets’ fables, the earth bore them. They seem, however, to have been begotten when the descendants of Seth chose wives from the lineage of Cain because of their beauty against the law of their dignity. For it follows:
After the sons of God entered the daughters of men, and they bore children, these were the mighty men of old, men of renown. It should be noted that in this place, for giants, the Hebrew reads 'fallen ones', that is, 'annasilim'; and the sense is easy and clear because they were 'fallen' men on the earth in those days, that is, adhering to earthly desires, having lost the state of uprightness devoted to God. The giants, however, are properly named 'Rafaim' in their language. But sometimes a giant is taken in a good sense, as it is said of the Lord: 'He rejoiced as a giant to run his course' (Psalm 19:5); but this is for the unique power by which He transcends the rest of humanity, and accomplished the mystery of the Incarnation with wondrous power, just as a lion sometimes signifies the Lord, sometimes the devil; but the devil for pride and ferocity, the Lord for power: although in the Hebrew truth, the aforementioned verse of the psalm is written thus: 'He rejoiced as a strong man to run his course.'
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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Summary
Genesis 6:4 introduces the enigmatic "giants" (Nephilim) and details their origin from the union of the "sons of God" and "daughters of men." This pivotal verse starkly portrays the profound corruption and perversion of the pre-Flood world, signifying a critical escalation of human depravity that ultimately provoked God's righteous judgment. It depicts a time when powerful, possibly unnatural, beings roamed the earth, contributing to an era of widespread wickedness and violence that necessitated divine intervention and set the stage for the Great Flood.
Context
Literary Context
Genesis 6:4 is strategically positioned within the escalating narrative of human sin and God's response to it. It immediately follows God's observation of the rapid multiplication of humanity and His declaration to limit human lifespan due to pervasive wickedness, as detailed in Genesis 6:1-3. This verse then describes a particularly egregious manifestation of this moral decay, characterizing a period when powerful, perhaps hybrid, beings dominated the Earth. It directly precedes God's profound grief and decision to destroy humanity due to their great evil, setting the stage for the detailed narrative of the Great Flood in Genesis 6:5-7. The verse thus serves as a critical bridge, illustrating the depth of the corruption that necessitated such a drastic divine judgment.
Historical & Cultural Context
The ancient Near East, the broader cultural backdrop for Genesis, often featured narratives of divine-human intermingling, heroic figures, and primeval chaos. While the biblical account is distinct in its monotheistic framework and moral emphasis, the concept of powerful, semi-divine beings was not entirely alien to the cultural imagination of the time. The mention of "giants" and "mighty men of renown" would have resonated with audiences familiar with epic tales of legendary heroes or tyrannical rulers. Geographically, the events are set in the early, pre-Flood world, implying a widespread, perhaps global, phenomenon of corruption, rather than a localized one. The cultural norms of the time, as depicted in Genesis, were rapidly devolving into violence and moral depravity, a stark contrast to the harmonious creation described in Genesis 1.
Key Themes
Genesis 6:4 contributes significantly to several major theological and narrative themes within the book of Genesis and the broader biblical narrative. Firstly, it underscores the pervasiveness and corrupting power of sin, demonstrating how quickly humanity can descend into profound wickedness after the Fall, as outlined in Genesis 3. Secondly, it highlights God's holiness and His righteous judgment against sin, providing a crucial theological justification for the impending Flood. The extreme nature of the corruption, symbolized by the Nephilim and the "mighty men," necessitates a divine cleansing. Thirdly, it touches upon the theme of the corruption of creation, showing how even the created order can be distorted by sin, leading to unnatural unions and the rise of oppressive figures. This verse also implicitly raises questions about spiritual warfare and the boundaries between divine and human realms, themes that resonate throughout the biblical narrative, from the serpent in Genesis 3 to the spiritual battles described in Ephesians 6:12.
Exposition and Analysis
Genesis 6:4 stands as one of the most enigmatic and debated verses in the Old Testament, yet its central message regarding the depth of pre-Flood depravity remains clear. The verse describes "giants" (Nephilim) present on the earth, resulting from the intermingling of the "sons of God" and "daughters of men."
Key Word Analysis
Derived from a root meaning "to fall," this term properly denotes "a feller," implying a bully or tyrant. In common usage, it refers to "giants." Their presence signifies formidable, powerful, and potentially oppressive individuals who dominated the earth, contributing to the widespread violence and corruption that characterized the pre-Flood world.
This word, often translated "son," carries a wide semantic range, referring to literal offspring, but also to those belonging to a group, quality, or condition. In the phrase "sons of God" (Hebrew: b'nei ha'Elohim), "sons" indicates a close relationship or identity with "God" (Hebrew: ʼĕlôhîym). The identity of these "sons of God" is highly debated, with interpretations including fallen angels, the godly lineage of Seth, or powerful human rulers. Regardless, the term suggests a distinct group whose actions had profound consequences.
This term describes someone powerful, a warrior, or a tyrant. The "mighty men" (Hebrew: gibborim) emerging from these unions were not merely strong; they were "men of renown," indicating great fame, power, and influence. In the context of escalating wickedness, their renown was likely associated with violence, oppression, and tyranny, embodying the profound distortion of God's original design for humanity.
Verse Breakdown
"There were giants in the earth in those days;"
This opening clause immediately introduces the presence of the "Nephilim" (giants) on the earth during the specified period. The Hebrew term nᵉphîyl suggests formidable, perhaps monstrous, individuals, implying a deviation from the norm of humanity. Their existence is presented as a significant, albeit mysterious, feature of the pre-Flood world, setting a tone of unusual and perhaps unnatural occurrences.
"and also after that, when the sons of God came in unto the daughters of men,"
This clause provides the origin of a specific group of these "mighty men." It describes a union between two distinct groups: the "sons of God" (b'nei ha'Elohim) and the "daughters of men" (b'not ha'adam). The phrase "came in unto" is a common biblical euphemism for sexual intercourse. The timing, "after that," suggests that the Nephilim were present both before and as a result of these unions, or that this particular generation of "mighty men" arose from these specific unions. The ambiguity of "sons of God" (whether divine beings, Sethites, or tyrannical rulers) contributes to the verse's interpretive complexity but consistently points to a morally transgressive act.
"and they bare [children] to them, the same [became] mighty men which [were] of old, men of renown."
This final clause describes the offspring of these unions. The children born from the "sons of God" and "daughters of men" are explicitly identified as "mighty men" (gibborim), who were "of old" (implying ancient, legendary status) and "men of renown" (anshei ha-shem). This "renown" in a context of pervasive wickedness likely implies fame associated with power, violence, and perhaps tyranny, rather than virtue. Their existence underscores the profound moral deterioration and the emergence of a powerful, oppressive class that further contributed to the world's corruption, setting the stage for divine judgment.
Literary Devices
Genesis 6:4 employs several literary devices to convey its profound message. The most prominent is Symbolism, where the "Nephilim" and "mighty men of renown" symbolize the extreme corruption and perversion that had permeated the pre-Flood world. They represent a distortion of God's created order and the unchecked proliferation of power divorced from righteousness. The verse also uses Juxtaposition by contrasting the "sons of God" with the "daughters of men," highlighting a fundamental division or transgression that leads to catastrophic outcomes. Furthermore, the phrase "men of renown" can be seen as a form of Irony, as their fame is not celebrated but rather presented as a contributing factor to the wickedness that necessitates divine judgment, implying a renown rooted in ungodliness and oppression rather than virtuous achievement. The verse also serves as a potent Foreshadowing of the impending judgment of the Flood, illustrating the depth of depravity that provoked God's righteous wrath.
Theological and Thematic Connections
Genesis 6:4 is a pivotal text for understanding the depth of human depravity and the necessity of divine judgment. It reveals a world so utterly corrupted that it produced not only widespread violence and wickedness but also, through ambiguous means, a class of formidable beings who epitomized the era's ungodliness. This verse underscores the pervasive and corrupting nature of sin, demonstrating how it can distort God's created order, whether through human spiritual compromise or through a more direct supernatural transgression. The emergence of "mighty men of renown" highlights how human power, when unchecked by divine law, inevitably leads to tyranny and further moral decay, necessitating God's intervention to preserve a righteous remnant and pave the way for a new beginning.
Reflection and Application
While the specifics of Genesis 6:4 remain a subject of scholarly debate, its core message serves as a timeless warning and a powerful call to spiritual discernment. It reminds us that unchecked sin, spiritual compromise, and the perversion of God's design lead to profound consequences, not just for individuals but for entire societies. The "mighty men of renown" serve as a stark reminder that power, influence, and fame, when pursued apart from godliness, can become instruments of oppression and contribute to widespread moral decay. This ancient account challenges us to consider the depth of our own moral convictions, the integrity of our relationships, and the importance of upholding righteousness in a world that often celebrates temporal power and worldly renown. We are called to be people of God, reflecting His character, rather than succumbing to the allure of worldly might or compromising our faith through unholy alliances.
Questions for Reflection
FAQ
Who were the "sons of God" mentioned in this verse?
This is one of the most debated questions regarding Genesis 6:4. The three primary interpretations are: 1) Fallen angels who intermarried with human women, a view supported by passages like Jude 1:6 and 2 Peter 2:4. 2) The godly lineage of Seth ("sons of God") intermarrying with the ungodly lineage of Cain ("daughters of men"), leading to a widespread apostasy. 3) Powerful human rulers or nobles who took many wives, establishing oppressive dynasties. Regardless of the precise identity, the context points to a significant moral transgression that contributed to the world's profound corruption, leading to God's judgment.
What does "giants" (Nephilim) mean here?
The Hebrew word is Nephilim (נְפִילִים), which literally means "fallen ones" or "those who cause to fall." Its exact etymology is uncertain, but it generally refers to formidable, powerful, or perhaps even monstrous individuals. They are described as "mighty men which were of old, men of renown," suggesting individuals of great physical prowess, influence, and possibly tyrannical power. The term implies a deviation from normal human stature or character. They are also mentioned later in Numbers 13:33 in the context of the Anakim, indicating their legendary status.
Why is this verse so often debated and difficult to interpret?
The difficulty arises primarily from the ambiguity of the Hebrew terms "sons of God" and "Nephilim," as well as the brevity of the biblical description. The Bible does not offer a detailed explanation of these entities or their interactions, leading scholars to draw conclusions based on linguistic clues, intertestamental literature (like the Book of Enoch), and cross-references to other biblical texts. The theological implications of each interpretation are also significant, affecting one's understanding of divine-human interaction, the nature of evil, and the scope of God's judgment.
How does this verse relate to the Great Flood?
Genesis 6:4 describes a key aspect of the profound wickedness and corruption that pervaded the earth just before the Flood. The presence of the Nephilim and the "men of renown" underscores the extent of human depravity, violence, and the perversion of creation, whether through human spiritual compromise or supernatural transgression. This verse provides a crucial theological justification for God's decision to bring the Flood as a divine judgment and cleansing act, illustrating that the earth had become so morally bankrupt that a radical intervention was necessary to preserve humanity and pave the way for a new beginning.
Christ-Centered Fulfillment
While Genesis 6:4 does not directly mention Christ, it powerfully sets the stage for the necessity of His redemptive work. The pervasive corruption and the emergence of "mighty men of renown" who symbolize humanity's descent into lawlessness and oppression highlight the profound brokenness of the pre-Flood world, a condition that ultimately required divine intervention far beyond a mere reset. Jesus Himself references the "days of Noah" as a parallel to the conditions preceding His second coming, emphasizing widespread moral decay and unpreparedness for judgment (e.g., Matthew 24:37-39 and Luke 17:26-27). Christ's coming fulfills the need for a righteous King who establishes true order, overcomes spiritual rebellion, and brings about a new creation where sin and its destructive consequences are ultimately defeated. He is the true "man of renown" whose fame is rooted in perfect righteousness, humble service, and redemptive power, not human might or tyranny. Unlike the earthly "mighty men" who brought chaos, Jesus, the Son of God, came to bring peace and reconcile humanity to God, offering salvation from the very sin and corruption that necessitated the Flood (John 3:16 and Romans 5:8).