The Nephilim and the Flood in Genesis 6-9
Genesis 6-9 describes a pivotal period in biblical history, detailing humanity's increasing wickedness, the emergence of the Nephilim, God's decision to send a global flood, and the subsequent covenant with Noah. The narrative begins by highlighting the pervasive corruption on Earth, leading to God's sorrow and resolve to destroy all living creatures [10].
Genesis 6:4 introduces the Nephilim: "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" [1]. The term Nephilim (Hebrew nepilim) is understood by some to mean "violent" or "causing to fall," suggesting they were tyrannical figures who oppressed others. Another interpretation suggests the word derives from a root meaning "wonder," implying they were "monsters" or "prodigies" [5]. The Tyndale House commentary notes that the term may mean "fallen ones" and that the context implies they were offspring of the "sons of God" who would be destroyed in the flood [6]. The Treasury of Scripture Knowledge cross-references Nehemiah 9:6, which speaks of God creating heaven and earth, and Psalms 33:6, which mentions the creation by the word of the Lord, suggesting a divine connection [2].
The identity of the "sons of God" and "daughters of men" is a subject of significant debate. One prominent view, held by Adam Clarke, is that the "children of God" refers to those who preserved true religion, who then corrupted it by intermarrying with "irreligious women" [10]. John Gill suggests these "sons of God" were the descendants of Seth, who "went down from the mountain" to the daughters of Cain [12]. The offspring of these unions, the Nephilim, are described as "mighty men of old, men of renown" [1].
The presence of the Nephilim is also noted "afterward as well" [1]. Abraham Ibn Ezra, a Jewish rationalist commentator, explains this phrase to mean that Nephilim existed after the flood, citing the sons of Anak mentioned in Numbers 13:33 as descendants of the Nephilim [9]. Ramban (Nachmanides), a Jewish Kabbalistic/Philosophical commentator, also acknowledges the post-Flood existence of Nephilim, suggesting that either Noah's sons' wives carried their lineage or that Ibn Ezra's interpretation is correct [8]. Numbers 13:33 indeed refers to a Canaanitish tribe of large stature, "the sons of Anak," as Nephilim [5, 6].
God's observation of humanity's great wickedness and the evil inclination of every thought of the human heart led to His decision to bring a flood upon the earth [10]. Noah, however, "found grace in the eyes of the Lord" [10]. God instructed Noah to build an ark, and Noah was 600 years old when the flood began [3, 11]. The flood is depicted as an undoing of creation, returning the earth to a state of chaos by breaking the boundaries God had set for the waters in Genesis 1:9-10 [14].
After the floodwaters receded, God established a covenant with Noah and his descendants, as well as with every living creature [7]. This covenant included the promise that never again would all life be cut off by floodwaters, with the rainbow serving as its sign [7]. God also reissued the command to "be fruitful and multiply," a blessing and mandate first given to Adam, signifying Noah as the "Adam" of a newly cleansed world [13]. The sanctity of human life was emphasized, with the decree that "whoever sheds human blood, by humans shall their blood be shed; for in the image of God has God made mankind" [4]. This established a fundamental principle regarding the value of human life and the consequences for taking it [4].
Sources
- Genesis “Genesis 6:4 (BSB) — 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.”
- Treasury of Scripture Knowledge “Nehemiah 9:6 cross-references: Genesis 1:1, Genesis 1:9, Genesis 2:1, Genesis 32:2, Deuteronomy 6:4, Deuteronomy 10:14, Deuteronomy 32:39, 1 Kings 8:27, 1 Kings 22:19, 2 Kings 19:15, 2 Kings 19:19, Psalms 33:6, Psalms 36:6, Psalms 86:10, Psalms 103:21, Psalms 124:8, Psalms 136:5, Psalms 146:6, Psalms 148:2, Isaiah 6:2, Isaiah 37:16, Isaiah 37:20, Isaiah 43:10, Isaiah 44:6, Isaiah 44:8, Jeremiah 10:11, Jeremiah 32:17, Ezekiel 20:11, Mark 12:29, John 10:30, Colossians 1:15, Hebrews 1:3, Hebrews 1:6, Revelation 4:11, Revelation 5:11, Revelation 14:7”
- Genesis “Noah was six hundred years old when the flood of waters came on the earth. -- Genesis 7:6”
- Treasury of Scripture Knowledge “Genesis 9:6 cross-references: Genesis 1:26, Genesis 1:27, Genesis 4:14, Genesis 5:1, Genesis 42:22, Exodus 21:12, Exodus 22:2, Leviticus 17:4, Leviticus 24:17, Numbers 35:16, Numbers 35:25, Numbers 35:33, Deuteronomy 19:11, 2 Samuel 4:11, 1 Kings 2:5, 1 Kings 2:6, 1 Kings 2:9, 1 Kings 2:28, 2 Kings 11:1, 2 Kings 11:16, 2 Kings 11:20, 2 Chronicles 33:24, Psalms 51:4, Matthew 26:52, Romans 13:4, James 3:9, Revelation 13:10”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Giants — (1.) Heb. nephilim, meaning "violent" or "causing to fall" (Gen. 6:4). These were the violent tyrants of those days, those who fell upon others. The word may also be derived from a root signifying "wonder," and hence "monsters" or "prodigies." In Num. 13:33 this name is given to a Canaanitish tribe, a race of large stature, "the sons of Anak." The Revised Version, in these passages, simply transliterates the original, and reads "Nephilim." (2.) Heb. rephaim, a race of giants (Deut. 3:11) who lived on the east of Jordan, from whom Og was descended. They were ”
- Genesis (Protestant academic) “Tyndale House on Genesis 6:4: 6:4 giant Nephilites (Hebrew nepilim): The term may mean “fallen ones.” The context implies that they were the offspring of the “sons of God” and would be destroyed in the flood. Numbers 13:31-33 uses the same term to describe other giants who were hostile toward God’s people and would also be destroyed (see also Deut 2:11, which connects the Anakite nepilim with another group called the repa’im).”
- Genesis (Methodist/Wesleyan) “Adam Clarke on Genesis 9 (introduction): God blesses Noah and his sons, Gen 9:1. The brute creation to be subject to them through fear, Gen 9:2. The first grant of animal food, Gen 9:3. Eating of blood forbidden, Gen 9:4. Cruelty to animals forbidden, Gen 9:5. A man-slayer to forfeit his life, Gen 9:6. The covenant of God established between him and Noah and the whole brute creation, Gen 9:8-11. The rainbow given as the sign and pledge of this covenant, Gen 9:12-17. The three sons of Noah people the whole earth, Gen 9:18, Gen 9:19. Noah plants a vineyard, drinks of the wine, is intoxicated, an”
- Sefaria (Jewish (Kabbalistic/Philosophical)) “Ramban (Nachmanides) on Genesis 6:4: IN THOSE DAYS. Rashi comments: “in the days of the generation of Enosh. AND ALSO AFTER THAT. Although they witnessed the destruction of the generation of Enosh when the ocean rose and flooded a third of the world, still they did not humble themselves and take a lesson from them.” Rabbi Abraham ibn Ezra explained: “also after the flood, since the sons of Anak 503 Numbers 13:33. The giants. were of the family of bnei ha’elohim.” If so, we must say that either the wives of Noah’s sons were of their [the Nephilim’s ] descendants and resembled them or that ibn E”
- Sefaria (Jewish (Rationalist)) “Abraham Ibn Ezra on Numbers 13:33: OF THE NEPHILIM. Its meaning 49 The meaning of the Nephilim, the sons of Anak, who came of the Nephilim. is that they were of the Nephilim, who were in the earth in those days, and also after that when…came in (Gen 6:4). 50 The entire verse reads, The Nephilim were in the earth in those days, and also after that, when the sons of God came in unto the daughters of men, and they bore children to them . Thus the Nephilim were descended from the “sons of God.” I have explained it 51 The meaning of and also after that . there. 52 And also after that refers to afte”
- Genesis (Methodist/Wesleyan) “Adam Clarke on Genesis 6 (introduction): The children of God, among whom the true religion was at first preserved, corrupt it by forming matrimonial connections with irreligious women, Gen 6:1, Gen 6:2. God, displeased with these connections and their consequences, limits the continuance of the old world to one hundred and twenty years, Gen 6:3. The issue of those improper connections termed giants, Gen 6:4. An affecting description of the depravity of the world, Gen 6:5, Gen 6:6. God threatens the destruction of every living creature, Gen 6:7. Noah and his family find grace in his sight, Gen ”
- Genesis (Lutheran) “Keil & Delitzsch on Genesis 7:1: Gen 7:1-12 When the ark was built, and the period of grace (Gen 6:3) had passed, Noah received instructions from Jehovah to enter the ark with his family, and with the animals, viz., seven of every kind of clean animals, and two of the unclean; and was informed that within seven days God would cause it to rain upon the earth forty days and forty nights. The date of the flood is then given (Gen 7:6): "Noah was six hundred years old, and the flood was (namely) water upon the earth;" and the execution of the divine command is recorded in Gen 7:7-9. There follows n”
- Genesis (Baptist/Reformed) “John Gill on Genesis 6:4: There were giants in the earth in those days,.... That is, in the days before the sons of God took the daughters of men for wives, in such a general manner as before declared, or before the declension and apostasy became so universal; even in the times of Jared, as the Arabic writers (n) understand it, who say that these giants were begotten on the daughters of Cain by the children of Seth, who went down from the mountain to them in the days of Jared, see Gen 5:20 the word "Nephilim" comes from a word which signifies to fall; and these might be so called, either becau”
- Genesis (Protestant academic) “Tyndale House on Genesis 9:1: 9:1-7 God’s first post-flood speech opens and closes with blessing (9:1, 7). In it, human and animal relationships are again defined, with some modification of the original created order. The sanctity of life is given special focus. 9:1 Be fruitful and multiply: The blessing and mandate first given to Adam (1:28) are now reissued to Noah, the “Adam” of the newly cleansed world in need of repopulation.”
- Genesis (Protestant academic) “Tyndale House on Genesis 1:9: 1:9-10 Let the waters . . . flow together: Other ancient cultures viewed the sea as a hostile force. Genesis shows God as further restraining chaos (see study note on 1:2) by prescribing specific boundaries for the sea. The flood—an act of God’s judgment (6:7)—undid these boundaries and returned the earth to chaos (7:1-24).”