Escolar Documentos
Profissional Documentos
Cultura Documentos
Sons of God and A Reason For The Flood
Enviado por
Mario BendezuTítulo original
Direitos autorais
Formatos disponíveis
Compartilhar este documento
Compartilhar ou incorporar documento
Você considera este documento útil?
Este conteúdo é inapropriado?
Denunciar este documentoDireitos autorais:
Formatos disponíveis
Sons of God and A Reason For The Flood
Enviado por
Mario BendezuDireitos autorais:
Formatos disponíveis
Sons
of God and a Reason for the Flood
A review of Genesis 6:1-4
Mario Bendezu
Introduction
The
episode
in
Genesis
6:1-4
has
created
a
lot
of
research
and
controversies
throughout
the
generations.
There
are
different
interpretations
of
this
story
as
well
as
understandings
of
the
identity
of
the
characters.
However,
the
controversy
is
still
a
topic
that
many
scholars
try
to
understand
and
to
interpret.
This
story
is
a
part
of
the
primeval
story
in
the
book
of
Genesis;
this
story
is
located
in
the
same
chapter
as
the
story
of
the
Flood.
Many
have
argued
that
this
verse
does
not
have
any
relationship
with
the
story
of
the
Flood.
I
am
attempting
to
find
if
there
is
a
connection
of
these
verses
to
the
story
of
the
Flood1
and
what
is
its
relationship
to
the
previous
chapters.
For
many
scholars
this
portion
of
the
narrative
is
thought
to
be
an
independent
narrative,
often
classified
as
mythical
in
nature
and
without
any
correlation
between
the
previous
chapters
and
the
narrative
of
the
Flood.
Many
have
concluded
that
there
is
a
disconnection
from
its
current
literary
context.
(Kaminski,
2014)
This
study
probably
would
give
understanding
on
the
purpose
of
the
author
for
including
this
account
in
this
chapter.
The
characters
and
their
nature
and
origin
have
been
another
topic
of
interest
for
generations.
Specifically,
I
would
like
to
understand
the
nature
of
the
Nephilim
and
their
relationship
to
the
Gibborim.
As
mentioned
before,
this
portion
of
scripture
has
received
a
large
amount
of
1 The origin of vv. 1-4 is not clear. Certainly these verses also are a contribution to the delineation of
the corruption before the Flood, and linguistically at least ver. 1 f. is quite in keeping with the style of
attention.
There
are
a
plethora
of
studies
and
discussions
about
this
account
and
the
interpretation
of
the
identity
of
the
characters
for
generations.
Therefore,
I
will
explore
previous
articles
and
studies
about
this
issue
from
the
past
15
years.
I
will
study
the
Masoretic
text
and
compare
it
with
other
translations,
especially
with
the
LXX.
I
will
explore
grammatical
structure
of
the
text
and
the
meaning
and
use
of
some
of
the
Hebrew
words
in
it.
Similarly,
I
will
explore
different
interpretations
given
by
the
Targum,
rabbinical
material
and
early
Christian
material.
I
will
explore
the
possible
worldview
of
the
primary
hearers
by
researching
ancient
Near
Eastern
material,
like
mythological
stories,
and
compare
the
biblical
text
to
it.
The Previous Chapters
Lets begin with a quick overview of the previous chapters.
After the murder of Abel in chapter four, the Bible tells the story of the descendants
of Cain. Through the story it is clear to understand the wickedness of these people.
For example, Lamech boasts of his action against the man who wounded him. Pirke
de Rabbi Eliezer explains that descendants of Cain were wicked and rebelled against
their Creator. They defiled themselves and they just had evil inclination in their
hearts2.
Chapter five begins with the formula of the ( Gen. 5:1) and introduces perhaps
a new beginning or hope: the descendants of Adam ( ) through the line of Seth
that he has become the redeemer for his parents because he was replacing their lost
son, Abel (Gen. 4:25). As a consequence of this, the following generation regains the
2
From
Cain
arose
and
were
descended
all
the
generations
of
the
wicked,
who
rebel
and
sin,
who
rebelled
against
their
Rock,
and
they
said:
we
do
not
need
the
drops
of
Thy
rain,
neither
to
walk
in
Thy
ways,
as
it
is
said,
Yet
they
said
unto
God,
Depart
from
us
(Job
21:14).
The
generation
of
Cain
went
about
stark
naked,
men
and
women,
just
like
the
beasts,
and
they
defiled
themselves
with
all
kinds
of
immorality,
a
man
with
his
mother
or
his
daughter,
or
the
wife
of
his
brother,
or
the
wife
of
his
neighbor
in
public
and
in
the
streets,
with
evil
inclination
which
is
the
thought
of
their
heart,
as
it
is
said,
And
the
Lord
saw
that
the
wickedness
of
man
was
great
in
the
earth
(Genesis
6:5).
(Friedlander,
1916)
possibility
to
know
and
to
call
upon
the
name
of
the
Lord3.
There
were
ten
generations
that
lead
to
Noah
and,
later
on,
the
chapter
concludes
by
naming
Noahs
three
sons:
Shem,
Ham
and
Japheth.
The
Characters
In
these
four
verses,
the
narrator
introduces
us
to
the
characters
of
the
story.
Some
of
them
are
well
known
and
others
are
more
less
familiar
to
most
readers.
This
is
a
quick
summary
of
them
and
they
will
be
described
in
detail
within
this
paper:
Mankind
() : In
the
previous
chapter,
we
had
found
information
about
the
beginning
of
creation,
first
of
the
earth
and
further
after
the
creation
of
mankind.
God
created
man
according
to
the
narrative
of
chapter
2,
with
the
hands
of
God,
and
later
on
God
created
his
partner
from
his
side.
They
were
expelled
from
Paradise
because
of
mans
disobedience;
however,
man
was
not
abandoned
or
discarded.
On
the
contrary,
man
remained
under
Gods
divine
protection4.
Then
the
story
follows
the
birth
of
two
of
mans
children
and
the
first
death
account.
Since
the
beginning
of
this
chapter
and
forward,
there
are
several
events
that
deal
with
a
human
aspect
that
can
destroy
a
group,
or
an
entire
community
in
contrast
with
the
previous
chapters
that
treat
the
transgression
of
each
individual
human
(Westermann
&
Jenni,
1997).
The
mankinds
daughters () : the
writer
introduces
them
possibly
because
of
the
role
that
they
will
play
in
this
narrative.
The
word
benot
(daughters)
is
the
plural
of
(daughter).
It
is
used
less
commonly
in
the
Old
Testament
than
its
contra
part
or
or
and
just
denotes
a
persons
or
peoples
female
descendant.
The
sons
of
God/gods () :
this
is
one
of
the
most
complicated
terms
3
Gen.
4:26
4
Even
after
he
(man)
is
driven
out
of
Paradise,
man
still
remains
under
divine
protection.
God
acts
toward
man
as
a
father
toward
his
child.
This
involves
a
conscious
affirmation
of
life
and
destiny.
It
should
be
observed
that
this
affirmation
reflects
Israels
understanding
of
her
own
destiny;
he
who
ordained
it
is
gracious,
compassionate,
and
of
great
goodness.
(Botterweck,
Ringgren,
Willis,
Green,
Fabry,
&
Stott,
1974-2006)
found
in
the
Bible.
There
are
many
plausible
ways
to
translate
this:
the
sons
of
God
or
the
sons
of
the
gods.
The
most
common
image
that
is
perceived
is
of
angelical
beings
with
access
to
the
presence
of
God (),
and
also
to
have
some
influence
over
the
nations
and
on
some
occasions
they
are
the
go
between
of
God
and
people.
However,
in
light
of
this
verse
it
is
not
clear
who
they
are.
Adonai
() : God
appears
through
the
voice
of
the
narrator
explaining
His
concern
and
His
solution
to
the
dilemma.
The
Nephilim () : in
addition
to
the
previous
characters,
there
are
many
plausible
interpretations
of
who
they
are.
Some
have
tried
to
use
the
literal
translation
to
identify
them,
e.g.
the
falling
ones
or
those
who
have
fallen.
The
Gibborim (
) :
according
to
the
narrative,
these
heroes
were
well
known
in
ancient
times
or
biblical
times.
Verse
1
Similar
to
the
previous
chapters,
chapter
six
begins
by
introducing
the
main
subject
of
the
verse:
humanity5 () 6. They
had
descendants;
however,
the
formula
is
not
used.
Unlike
previous
chapters
there
is
not
a
redeemer,
nor
is
there
a
reference
as
if
the
people
were
calling
upon
the
name
of
the
Lord.
Furthermore,
there
is
not
clear
indication
to
the
identity
of
the
fore
fathers
of
this
lineage,
Seth
or
Cain.
Nevertheless,
humanity
was
increasing
in
number
similarly
to
the
descendants
of
the
previous
chapters.
It
is
important
to
observe
that
the
author
clearly
mentioned
and
emphasized
the
birth
of
the
daughters
of
men.
5
The
Hebrew
word
corresponds
only
to
partially
to
the
word
man
or
human
in
modern
language.
denotes
neither
man
as
exemplar
or
primarily
the
individual;
rather,
it
denotes
the
category
humanity
as
a
whole,
to
which
the
individual
belongs.
Humanity
is
defined
by
its
origin,
its
creatureliness.
Most
usage
deal
direct
or
indirectly
with
creatureliness;
one
exists
in
contrast
to
God,
as
a
living
being,
in
the
fainter
inherent
in
creatureliness.
(Westermann
&
Jenni,
1997)
6
The
Aramaic
text
will
use
the
term
sons
of
man
or
the
children
of
men
instead
of
the
men
.
In
a
general
sense,
this
verse
can
be
perceived
as
a
positive
account
and
perhaps
following
Gods
prescription
in
1:28.
(Wright,
2005)
Then,
it
is
plausible
to
conclude
that
there
is
not
a
clear
reason
for
this
narrative
to
be
linked
to
the Flood
story
nor
that the
people
mentioned
in
this
verse
have
any
direct
responsibility
with
the
judgment
to
come.
Different
interpretations:
There
are
other
possible
ways
to
interpret
this
passage.
The
first
way
to
analyze
this
verse
is
with
the
usage
of
the
Hebrew
words
in
the
biblical
context
and
their
interpretation.
and it came to pass.
Genesis 6:1 begins with ( and it came to pass). This usually functions as a
marker that introduces a new element into the main narrative. This element
becomes an integral and important part of the account. This is usually done to
establish the time period of a specific event. In addition to , there is the
conjunction and a Qatal construction7. In this particular case, is
backtracking to an earlier period linking the genealogy of Adam through the line of
Seth given in the previous chapter (Kaminski, 2014). Therefore, grammatically
speaking, this creates a correlation in the narrative that leads us to the Flood.
began or rebelled or polluted
Genesis Rabbah gives a different perspective with the interpretation of as
rebelled8 instead
of
began9.
By
using
the
suggestion
of
Genesis
Rabbah,
the
text
would
read:
And
it
was
when
men
rebelled
greatly
on
the
face
of
the
earth
and
daughters
were
born
to
them.
7
There
are
different
functions
for
this
construction:
The
function
of
this
construction
is
to
advance
the
storyline
temporarily
indicating
that
the
following
events
take
place
after
an
extended
period
of
time7
setting
it
in
a
specific
time.
There
are
also
occasions
where
the
temporal
clause
is
connected
to
a
specific
event,
rather
than
to
a
particular
time
period7.
Additionally,
it
can
be
used
to
backtrack
to
a
previous
narrative;
therefore
this
will
indicate
that
the
following
episode
is
connected
to
a
prior
event.
(Kaminski,
2014)
8
Genesis
Rabbah,
Parashah
Twenty-Six
Genesis
5:32-6:4
(XXVI:IV),
page
280
9
Genesis
Rabbah
states
that
this
was
used
similarly
in
Genesis
4:26;
10:8
and
11:6
Other
scholars
have
suggested
interpreting as
a
verb
in
Niphal
of
the
root
meaning:
to
be
profane
or
to
be
polluted10.
According
to
this
suggestion,
the
verse
would
read:
And
it
was
when
men
polluted
the
face
of
the
earth
greatly
and
daughters
were
born
to
them.
If
either
of
these
interpretations
is
chosen,
the
verse
would
describe
the
situation
of
humanity
and
perhaps
it
will
give
a
clear
reason
for
the
Flood
and
the
introduction
to
this
chapter.
However,
there
is
not
clear
evidence
that
this
was
the
case
in
the
centuries
prior
to
the
turn
of
the
era
(Wright,
2005).
to be great
Some scholars have concentrated their attention on the increasing number
phenomena. The Hebrew word can be interpreted in different ways. The root
11 expresses increases in both quantity and quality. Therefore, it is possible to
assume that in this passage there is an increase in power and number of humankind.
(Talmon, 2013) Ramban interpret this verse: as soon as man began to multiply, they
began to sin. God, however, waited until they were steeped in their full measure of sin
before he punished them. (Zlotowitz, 1977-1981)
Schwarzbaum in his article, The Overcrowded Earth, attempted to answer the
question: How did Death (very often personified) enter the world of men? In this
attempt, he narrated several folkloristic and ethnological materials from different
parts of the world that introduces the idea of overpopulation of the earth and the
only solution to overcome this problem is to reduce their number by introducing
Death because up to this moment, the people were immortal. Therefore, the divine
being had to introduce death into humanity12. He makes the supposition that
10 E.g. Ezekiel 20:9; 14; 22; 39; 44; 24:21; 36:21-23; 39:7; Leviticus 18:21; 21:6-7; 9; 14; 22:2; 32;
Zephaniah 3:4; Nehemiah 13:17; Isaiah 48:11 and Malachi 1:12
11 Thus, e.g., in Isaiah 5:9,
qualified as it is by in the parallel stitch, should be
,
translated mansions (cf. Amos 6:11) rather than many houses (NEB)
12 He compared the several myths from diverse parts of India with our story in Genesis 6:1-4. E.g.,
Yahweh
proceeds
similarly
by
sending
to
earth
the
bn
hlhm
to
mix
with
the
benot
hdm
to
reduce
the
human
span
of
life.
He
affirms
his
belief
that
Genesis
6:1-4
belongs
to
the
same
category
along
side
with
the
myths
related
to
overpopulation.
He
also
assumes
that
in
the
beginning
Yahweh
made
man
immortal.
Subsequently,
the
bn
hlhm
took
the
benot
hdm
and
their
children
obtained
a
superhuman
or
divine
nature.
Then
Yahweh
saw
the
problem
and
decided
to
take
away
their
immortality
and
as
a
result
mans
life
span
became
a
hundred
and
twenty
years
(Genesis
6:3).
This
reduction
was
a
real
blessing
for
men
and
the
Overcrowded
Earth
(Schwarzbaum,
1957).
In
Mesopotamia,
there
are
various
narratives
that
deal
with
this
issue
and
many
scholars
agree
(in
this
particular
case)
that
the
reason
for
the
flood
is
the
noise
produced
by
the
overpopulated
earth13
14.
In
the
mythological
story
of
the
Atra-
ass
Epic15
16,
the
gods
created
humanity
to
alleviate
their
work.
However,
the
people
had
multiplied
greatly
and
their
noise
(rigmum
and
ubrum)17
becomes
intolerable
to
Enlil,
the
Storm
god.
In
the
third
attempt
to
destroy
humanity,
Enlil
appeals
to
the
other
gods
and
they
decided
to
exterminate
mankind
with
the
Great
Deluge.
On
the
surface,
it
appears
that
humanitys
only
fault
is
their
increase
of
In
the
Hill
myth,
the
number
if
people
had
increased
greatly
as
a
solution
the
divine
Kittung
sent
Death
and
humanity
and
animals
began
to
die.
In
the
Godaba
myth,
the
Creator
worries
for
the
increase
of
the
human
population
and
the
lack
of
space.
Another
Koya
story
tells
that
men
increased
in
number
and
prosperity
and
the
minor
gods
were
living
with
Deur.
He
ordered
them
to
torment
men
with
diseases
and
plagues.
Therefore,
in
order
to
appease
these
gods,
they
give
them
plenty
of
food.
13
The
Atra-ass
poets
explanation
for
the
Flood
is
best
grasped
in
the
word-pair
rigmum
and
ubrum.
At
first
sight,
these
two
terms
are
most
naturally
read
as
the
noise
made
by
the
human
race
as
it
spreads
over
the
overpopulated
earth
and
disturbs
the
rest
of
the
gods.
(Lang,
2008)
14
In
Mesopotamian
mythology,
noise
(rigmu)
and
clamor
(ubru)
invariably
produce
divine
anger.
Particularly
with
reference
to
the
story
of
Atra-ass,
this
theme
has
been
the
source
of
a
great
deal
of
controversy:
is
noise
a
metaphor
for
human
sin,
or
simply
the
by-product
of
unchecked
population
growth.
(Heffron,
2014)
15
In
those
days
the
world
teemed,
the
people
multiplied,
the
world
bellowed
like
a
wild
bull,
and
the
great
god
was
aroused
by
the
clamor.
Enlil
heard
the
clamor
and
he
said
to
the
gods
in
council,
"The
uproar
of
mankind
is
intolerable
and
sleep
is
no
longer
possible
by
reason
of
the
babel."
So
the
gods
agreed
to
exterminate
mankind.
16
It
is
an
18th-century
BCE
epic
recorded
on
clay
tablets
written
in
Akkadian.
17
See
15
number
similarly
as
in
Genesis
6:118.
However,
Heffrom
in
her
article
points
out
that
because
of
the
drastic
measure,
the
particular
meaning
behind
noise,
and
whether
it
ought
to
be
understood
as
a
metaphor
for
sinfulness,
has
generated
much
discussion.
Some
scholars
have
argued
in
favor
of
equating
noise
with
various
manners
of
human
failing,
while
others
sought
to
explain
it
as
an
unintended,
yet
inevitable,
result
of
unrestricted
procreation,
or
in
other
words,
over-procreation.
(Heffron,
2014)
and the daughters were born to them (men)
The
final
portion
to
be
explored
in
this
section
would
be
the
reason
for
the
benot
hdm
to
be
singled
out.
Some
scholars
have
suggested
that
this
was
deliberate
in
order
to
contrast
later
on
between
the
nature
of
them
and
of
the
bn
halhm
19.
Others
assumed
that
their
value
in
this
story
is
predominant
to
the
narrative20.
In
summary,
we
have
explored
different
plausible
interpretations
of
the
first
verse.
The
first
one
and
most
simplistic
one
gives
us
the
idea
that
nothing
was
wrong
at
this
point
in
the
narrative
because
the
population
was
increasing
in
number
as
described
previously.
If
this
is
correct,
the
problem
and
consequence
to
this
assumption
is
that
the
author
placed
this
verse
with
no
apparent
relation
to
this
chapter
or
it
is
not
related
either
by
the
previous
chapter
or
the
flood
story.
On
the
other
hand,
if
we
accept
any
of
the
explored
interpretations
and
the
verbal
texture
of
the
story
(Hendel
R.
,
2003),
we
could
read
Genesis
6:1
as
the
verse
that
builds
bridges
between
Genesis
4
and
5,
and
then
to
Genesis
6:5
and,
therefore,
in
an
ambiguous
manner
links
this
verse
to
the
flood
story.
Also,
it
is
possible
to
conclude
that
the
placement
of
this
narrative
at
the
end
of
Adams
genealogy",
along
with
the
18
However,
there
are
scholars
who
interpret
the
actions
of
humanity
in
the
Atra-ass
myth
as
evil
conduct,
which
would
then
ascribe
a
negative
nuance
to
verse
6:1.
(Wright,
2005)
19
There
appears
to
be
a
deliberate
contrast
between
the
bn
halhm
and
the
daughters
of
men.
It
is
possible
that
the
author
was
purposely
making
clear
that
bn
lhm
were
not
human,
but
was
some
kind
of
superhuman
or
supernatural
beings.
(Wright,
2005)
20
Radak
comments
that
the
daughter
are
specially
mentioned
here
because
they
are
crucial
to
the
narrative;
it
was
through
them
that
the
wickedness
was
perpetrated.
Pag.
180
(Zlotowitz,
1977-
1981)
reference
to
the
daughters
of
men,
does
not
give
us
a
chronologic
time
line;
rather
it
gives
us
an
idea
of
events
that
were
occurring
simultaneously.
Therefore,
this
is
the
order
of
events:
first
is
Gen.
4:17-24,
and
then
Gen.
5:1-32
and
the
sub
sequential
event
would
be
in
Gen.
6:1.
Verse
2
In
the
second
verse,
the
narrator
introduces
us
to
the
main
characters
of
the
story,
the
bn
halhm.
This
term
can
be
translated
in
different
ways:
sons
of
God
or
sons
of
the
gods.
In
this
account,
the
bn
halhm
looked
to
the
benot
hdm
that,
according
to
the
story,
they
were
attractive.
The
bn
halhm
took
for
themselves
wives
as
they
desired.
However,
this
account
does
not
mention
that
these
actions
were
illicit
or
sinful
acts.
Hendel
suggests
that
the
narrative
does
not
mention
the
wrongfulness
of
the
action.
Perhaps
it
was
not
known
or
intended
by
the
implicated
parties
until
later
on
in
Genesis
6:321.(Hendel
R.
,
2003)
Furthermore,
without
any
background
information
of
these
characters,
we
could
conclude
that
this
story
is
similar
to
the
story
of
the
encounter
between
Jacob
and
Rachel
in
Genesis
29.
However,
this
story
is
more
complex.
Almost
all
pre-Rabbinic
Jewish
exegetes
assumed
the
identity
of
the
bn
halhm
as
angels.
Although,
it
is
apparent
that
by
the
second
century,
Rabbis
had
abandoned
this
position
and
instead
they
affirm
that
bn
halhm
were
only
humans.
Similarly,
Christian
scholars,
perhaps
influenced
by
this
interpretation,
translate
bn
halhm
as
sons
of
the
powerful22.
What are they?
Throughout the history of exegesis and interpretation of these verses, scholars have
tried to determine the identity of the bn halhm. Some have concluded that they
21
For
Hendel,
the
effect
of
this
matter-of-fact
tone
of
narration
may
also
suggest
that
the
wrongfulness
of
the
action
was
not
known
or
intended
by
its
protagonists
of
the
story.
The
absence
of
the
language
of
guilt
or
shame
makes
the
moral
quality
of
these
actions
obscure
until
6:3.
22
=
sons
of
the
powerful
(Reed,
2007)
are
angels
and
others
have
concluded
that
they
are
human
beings.
Here
is
an
overview
of
some
of
the
theories.
Are they angels or of divine nature?
There are a large number of sources and scholars that interpret bn halhm as
heavenly beings or angels:
This term is in construct state and it is the union of a noun in plural form (bn)
and a personal pronoun ( halhm). The word bn could mean sons of,
children of, or in some cases members of. In other parts of the Bible, gender
could vary depending upon the context of the story. In this verse, the usage of the
term means sons of, probably to make a contrast with the object of this verse: the
daughters of men (benot hdm).
In English or in other non-Semitic languages, there is a designated noun to refer to
the heavenly beings sent by God for a specific purpose. They are called angels. In
contrast, the word for angel in Hebrew is ( malk). In Hebrew, the root for this
noun does not exist and it is most probable that it was borrowed from the Ugaritic
root lk (to send) and became a noun with the prefix mem. The meaning is send
with a commission/message, hence a messenger (Van der Torn, 1999)23.
Similarly in Akkadian there is not a specific word to distinguish between a heavenly
being and a human messenger. For example, among all the occurrence in the Old
Testament a small number of them refer to Gods messengers who represent Gods
authority on earth. However, the majority of occurrences are used to describe
humans. Furthermore, in the Pentateuch, the sections that are supposed to belong to
D and P would not mention them. Also, they are not presented in the pre-exilic
prophetic literature where the prophets received direct communication from God.
According to Hendel, the term Sons of God (bn hlhm) is an archaism probably
a derivate from the Canaanite phrase sons of El (bn il). He expands: the notion of
23 DDD pag. 46
10
Gods
actual
parentage
is
presumably
lacking
in
the
semantics
of
the
Hebrew
phrase;
the
term
probably
diminishes
its
original
intention
through
time.
However,
it
will
maintain
the
general
relationship
with
the
divine
(Hendel
R.
,
2003).
There
are
other
traditions
that
identified
them
as
evil
angels
and
they
are
preserved
in
various
apocalyptic
corpuses
mostly
written
before
the
Common
Era
(300
-
100
B.C.E.).
These
are
located
in:
1
Enoch24;
the
book
of
the
Giants;
Jubilees;
Damascus
Document;
Ben
Sira;
Wisdom
of
Solomon;
3
Maccabees;
3
Baruch;
and
several
fragmentary
texts
that
are
only
preserved
among
the
Dead
Sea
Scrolls25.
(Struckenbruck,
2004)
In
the
Bible
The
term
bn
halhm
and
its
variants
appear
in
different
places
in
the
Bible.
There
are
five
occasions
the
bn
halhm
are
mentioned.
The
first
two
appear
in
the
narrative
of
Genesis
6:1-4
and
the
rest
of
them
appear
in
the
book
of
Job26.
In
the
context
of
the
story,
the
bn
halhm
seem
to
be
divine
beings
with
direct
access
to
the
presence
of
God.
According
to
the
narrative
presented
in
the
book
of
Job,
the
narrator
describes
a
few
scenarios
between
heaven
and
earth.
The
main
character,
Job,
is
presented
as
a
pious
man
wealthy
in
high
measure
and
blessed
by
God.
In
a
following
scene
in
heaven,
the
Accuser
(hatn)
comes
to
the
presence
of
God
with
the
bn
halhm.
In
a
back
and
forth
verbal
dispute,
God
allows
the
Accuser
to
chastise
the
unaware
Job.
In
spite
of
his
circumstances,
Job
preserves
his
integrity
without
cursing
God
as
his
wife
suggested.
On
a
second
occasion,
the
Accuser
comes
to
the
presence
of
God
to
entice
Him
to
allow
the
Accuser
to
continue
with
the
affliction.
God
allows
the
Accuser
to
keep
afflicting
Job
with
the
prohibition
of
taking
Jobs
life.
24
Book of Watchers ch. 136,Animal Apocalypse ch. 8590, and the Noahic Appendix ch. 106
107
25
esp. 1Q20 Genesis Apocryphon, 4Q180181 Ages of Creation, 4Q370 Exhortation Based on
the Flood, 4Q444Incantation,4Q510511 Songs of the Sage, and 11Q11 Apocryphal Psalms
26
E.g. Job 1:6; 2:1 and 38:7
11
It
is
apparent
that
the
bn
halhm,
alongside
with
the
Accuser,
have
direct
access
to
the
presence
of
God.
However,
it
is
not
clear
how
frequently
or
the
reason(s),
for
this
gathering.
Perdue
presumes
that
they
are
minor
gods
when
he
compares
this
gathering
to
the
gathering
that
occurred
in
the
ancient
Babylonian
myths
for
the
New
Year
Festival,
Akitu.
Apparently,
during
this
Festival,
the
main
god
of
the
pantheon,
in
this
case
Marduk,
will
meet
with
the
rest
of
the
gods
to
determine
the
fates
for
the
coming
year27
and
to
legitimate
the
mandate
of
king.
Hendel
describes
this
gathering
as
Yahwehs
heavenly
council,
divine
courtiers,
militia
and
(more
rarely)
titular
gods
of
the
nations28.
(Hendel
R.
,
2003)
Nevertheless,
in
light
of
the
uses
of
bn
halhm
in
these
three
verses
from
the
book
of
Job,
I
am
confident
to
assume
that
the
usage
of
the
bn
halhm
is
to
describe
divine
beings,
and
probably
angels.
Another
use
of
the
term
bn
halhm
is
found
in
a
different
translation
of
the
biblical
text.
The
Masoretic
text
uses
bn
israel
instead
of
bn
halhm
in
Deuteronomy
32:8
as
it
is
found
in
the
LXX
and
in
the
scroll
of
Deuteronomy
found
in
cave
number
4
in
Qumran.
The
Masoretic
text
reads:
according
to
the
number
of
the
children
of
Israel (
) . However,
4QDeut
and
LXX
reads:
according
to
the
number
of
the
sons
of
God () . This
variation
of
the
text
was
probably
not
by
mistake,
but
rather
due
to
a
case
of
theological
revision.
In
the
context
of
this
text,
God
is
dividing
the
nations
between
the
bn
halhm
and
keeping
Israel
for
Himself.
Apparently,
this
is
based
on
the
notion
that
each
nation
has
its
own
deity
or
god.
There
is
not
a
clear
reason
for
the
change,
but
most
scholars
agree
that
in
the context
of
this
passage
the
use
of
bn
halhm
rather
than
bn
israel
is
more
coherent.
(Hendel
R.
S.,
2000)
Nevertheless,
while
it
is
not
clear
if
they
are
divine
beings,
something
that
I
can
affirm
is
that
the
text
is
implying
that
the
bn
halhm
are
not
humans.
27
The
Narrative
presents
Yahweh
as
ruler
of
the
divine
council
who
meets
with
the
other
gods
annually,
probably
during
the
New
Year
Festival
when
he
determines
the
fates
for
the
coming
year.
28
They
are
usually
depicted
as
a
collective,
with
occasional
references
to
individual
members
or
leaders
of
the
group.
In
other
West
Semitic
texts,
the
phrase
sons
of
God
and
similar
phrases
can
refer
to
the
pantheon
as
a
whole
or
to
a
major
group
within
the
pantheon.
(Perdue,
2008)
12
( bn lm) is used in two psalms of exaltation and worship to the Lord.
The psalmist declares the splendor of the Lord. In Psalm 29 and 89, David exhorts
the bn lm to worship and exalt His Holiness; he also mentions the beauty and
the steadfast love of the Lord. A slight variant ( bn elyn) in Psalm 82
gives us the same meaning Sons of the Most High. However, some scholars
describe the bn elyn as human beings. This subject will be discussed later on.
Nevertheless in these three verses it appears that bn lm and bn elyn are
used similarly to bn halhm to describe divine beings that have access to the
presence of the Lord.
The last term that appears in the Bible is in Aramaic and it is found in the book of
Daniel. The term is ( bar-lhn) and it is the Aramaic version of the bn
halhm.
The book of Daniel tells the story of when King Nebuchadnezzar made a statue of
gold29. The king had demanded his subjects to fall down and worship his statue and
those who did not comply with this requirement would be thrown into a burning
fiery furnace. Some members of the court accuse Sadrach (Hananiah), Meshach
(Mishael) and Abed-nego (Azariah) of disregard for the kings command. After an
interrogation process and their rejection of complying with the command of the
king, the king in a rage ordered to increase the heat of the furnace seven times and
throw them in it.
After
they
had
been
thrown
into
the
furnace,
the
king
was
amazed
because
instead
of
seeing
three
people
in
the
furnace,
he
could
see
four
men
walking
unbound
and
unharmed.
However,
the
fourth
man
had
the
appearance
lebar-lhn.
The
king
ordered
for
the
three
of
them
to
come
out
and
he
proclaimed:
Blessed
be
the
God
of
Sadrach,
Meshash
and
Abed-nego,
who
sent
His
angel
to
save
His
servants
who
29
Daniel 3:1-31 (Berlin & Brettler, 2004)
13
trusts
in
Him30.
In
this
narrative,
it
is
obvious
that
the
king
uses
the
term
bar-lhn
to
identify
the
person
or
silhouette
that
he
saw
in
company
with
the
prisoners.
This
assurance
of
the
identity
on
the
part
of
the
king
was
possible
because
in
the
Babylonian
pantheon
there
are
similar
kinds
of
entities31
or
divine
beings32.
The
Septuagint
interpreted
the
term
bn
halhm
only
in
the
book
of Job33
as
angels of God. However, in Genesis 6:2; 4; Psalm 29:1 and 89:7
the bn halhm is translated literally into sons of God. Then the
Aramaic term
bar-lhn is not translated because the book of Daniel
finishes earlier.
Flavius Josephus in his work, The Antiquities of the Jews, suggests that they were
angels of God that began to intermix and to procreate sons that proved unjust, and
despisers of all that was good on account of the confidence that they had on their
strength. He concluded by comparing the actions of the bn hlhm, to the
actions of those whom the Grecians call giants. (Whiston, 1820)
There is a Jewish myth that tries to explain the event of the story that happened
when the generation of the flood became polluted and began to practice idolatry.
This tale is probably in reference to the Aramaic translation and some Targumim
interpretations34. Two angels, Shamhazai and Azzael, came to God because He was
30 Daniel 3:28
31 The fourth whom Nebuchadnezzar saw in the furnace was like in his appearance, i.e. as
commanding
veneration,
to
a
son
of
the
gods,
i.e.
to
one
of
the
race
of
the
gods.
In
ver.
28
the
being
is
called
an
angel
of
God,
Nebuchadnezzar
probably
following
the
religious
conception.(Keil,
1986)
pag.
131
32
Divine
being
rendered
literally
would
be
a
son
of
a
god,
that
is
in
Semitic
idiom,
a
member
of
the
class
gods
This
designation
is
obviously
rooted
in
Near
Eastern
polytheistic
mythology.
(Collins,
1993)
pag.
190
33
E.g.
Job
1:6;
2:1;
38:7
34
Targum
Pseudo-Jonathan:
Genesis;
chapter
6
verse
4
reads:
Shamhazai
and
Azael
fell
from
heaven
and
were
on
earth
in
those
days,
and
also
after
the
sons
of
the
great
ones
According
with
this
Targum,
Shamhazai
and
Azael
were
the
leaders
of
the
fallen
angels
(cf.
1
Enoch
6,
3.7;
8,
1:9,6.7;
10,8.11)
(Maher,
1992)
pag.
38
14
grieving
about
the
situation
of
mankind.
Apparently,
God
was
thinking
to
destroy
mankind,
but
He
was
concerned
about
the
world.
They
convinced
God
to
allow
them
to
live
with
the
people
with
the
goal
to
exalt
His
name.
Immediately
after,
they
did
the
contrary
disobeying
God
by
seeing
and
taking
wives
from
among
the
daughters
of
men.
They
had
two
children,
Hiva
and
Hayya.
Then,
Metatron,
apparently
an
angel
from
Gods
presence,
came
to
let
Shamhazai
know
that
the
flood
had
been
set
to
destroy
the
world.
He
cried
bitterly
because
of
his
children35.
His
children
had
dreams
and
in
consternation,
they
came
to
Shamhazai.
He
told
them
the
Holy
One
is
about
to
bring
the
flood
upon
the
world
and
will
leave
only
Noah
and
his
three
children.
Shamhazai
apparently
repented
and
suspended
himself
until
these
days;
however
Azzael
didnt
and
is
still
in
his
corruption36.
In
the
ancient
Near
East,
there
are
some
myths
that
tell
us
the
stories
of
the
relationship
between
a
god
and
a
human
as
his/her
son
or
other
myths
that
tells
us
about
the
sexual
encounters
between
gods
and
humans.
For
example:
In
the
Hittite
literature,
there
is
the
myth
of
Illuyanka.
There
are
two
versions
of
this
story.
The
second
version
narrates
the
story
of
the
daughter
of
a
poor
man
and
the
son
of
the
Storm
god.
The
Storm
god
is
in
battle
against
the
serpent.
The
Storm
gods
son
found
himself
in
a
divided
loyalty
situation
and,
because
of
his
choice,
he
lost
his
life
(Hoffner
&
Beckman,
1990)
In
the
Canaanite
literature,
in
Ugarit,
there
is
the
story
of
how
the
father
of
the
gods,
El,
had
sexual
intercourse
with
two
women.
Their
children,
Shachar
and
Shalem,
became
gods
themselves
and
joined
the
Canaanite
pantheon
(Zakovitch,
Zakovitch,
&
Shinan,
2012).
In
the
Babylonian
literature,
there
are
other
myths
where
the
main
character
is
demi
god
or
part
god
and
part
human.
Gilgamesh
is
one
of
these
examples;
he
was
two
parts
god
and
one
part
human.
This
is
similar
to
the
Apkallu37
35
Apparently
Hiva
and
Hayya
ate
about
a
thousand
camels,
thousand
horse
and
thousand
oxen
per
day.
(Bialik,
Rawnitzki,
&
Braude,
1992)
pag.
28
36
Chap.
II
127.
(Bialik,
Rawnitzki,
&
Braude,
1992)
37
The "four apkallus' of human descent whom the lord Ea endowed with broad understanding
They were two third apkallu and one third human. (Ata, 2010)
15
(Akkadian)
or
Abgal
(Sumerian)
(Ata,
2010).
In
the
Ugaritic
text,
the
poet
Illimilku
writes
about
The
Seventy
sons
of
Athirat38.
The
Ugaritic
literature
suggests
that
the
bn
il
(sons
of
god)
were
the
70
sons
of
Asherah
and
El,
who
were
the
main
deities
of
the
people
of
the
known
world.
Probably
the
number
is
rhetorical
and
used
for
the
purpose
of
representing
totality.
The
number
of
deities
is
not
large
in
their
pantheon.
(Hendel
R.
,
2003)
It
appears
that
this
kind
of
mythology
was
probably
common
and
a
part
of
the
ancient
Near
Eastern
worldview.
Therefore,
it
is
possible
to
drive
to
the
conclusion
that
this
kind
of
information
was
embedded
in
the
background
knowledge
of
the
primary
audience
of
Genesis
6:1-4.
In
summary,
as
for
the
question,
Are
they
angels
or
of
divine
nature?
The
logical
answer
is:
it
is
possible.
I
have
presented
enough
evidence
from
the
biblical
text
to
conclude
that
the
term
bn
halhm
is
used
to
identify
heavenly
beings
with
a
divine
nature
such
as
angels.
We
have
seen
that
it
is
apparent
that
the
primary
audience
was
aware
of
who
they
were
because
of
the
lack
of
information
mentioned
in
the
text.
They
probable
knew
about
their
nature
or
their
origin.
They
did
not
need
to
think
twice
or
try
to
guess
or
argue
about
them.
It
was
part
of
their
worldview;
similarly,
with
the
understanding
of
the
myths
of
the
ancient
Near
East.
Furthermore,
as
Wright
suggested,
there
is
not
enough
evidence
to
link
the
genealogy
in
the
Hebrew
text
between
the
bn
hlhm
and
the
lhm
"
or
of
their
creation.
(Wright,
2005)
38
Apparently, this text is the only one in Ugaritic that talks about a specific number of divine
beings; however, in there pantheon lists of gods remotely approaches seventy deities in number.
It seems likely that the number is rhetorical, and is intended to represent the idea of totality (10 x
7): it is in effect, perhaps, a literary or rather arithmetical figure for all the gods, as in the
comparable designations in Ugaritic bn il (m), the sons of El (or more prosaically, the gods) or
dr bn il (the family of the sons of El, or more prosaically, the family of the gods). The terms
sons and gods in these formulae probably denote children and gods and goddesses or
deities. Whether the Ugaritic expression b'm bn art conveyed any political overtones, such as
the cosmological idea of all the nations of the world is possible. (Wyatt, 2007)
16
Are they humans?
As mentioned before, there is a larger quantity of references in the Bible that use the
term bn halhm to refer to human beings.
Many scholars have analyzed this question in light of Genesis 6:3. The verse says:
the Lord says: my spirit will not abide in man. According to BDB, the word
(yadon) has a dubious meaning in Genesis 6:3 and it is most often translated as
abide. However, the general meaning is the verb to judge and it is also used to
represent a person that acts as a judge, minister of judgment of God. The midrashic
literature comments about this detail with several examples39 and concludes that
the sons of god are the sons of judges: mortal beings of flesh and blood. (Shinan,
Zakovitch, & Zakovitch, 2012)
The Targumim suggest that the children of the aristocrats took wives from the
common people without power to oppose them. Their marriages were despicable
with unrestrained passion showing mans moral decay. Therefore, Rabbi Shimon bar
Yochai interprets bn halhm as the sons of the nobles. It has also suggested
that they were allowed to have a long life as divine beings to make them liable for
punishment for their own sins accumulated through their long existence
(Zlotowitz, 1977-1981).
In the Bible
Here are some examples from the Bible that shows this understanding for the term
bn halhm:
There are some scholars that would translate from Psalm 82 as sons of the
Most High40; however they would interpret them as the son of the nobles or
39
Rabbi
Eleazar
ben
Parta
says:
My
breath
shall
not
judge
[yadon]
man
.
.
.
(Gen.
6:3).
Said
the
Holy
One,
blessed
be
He:
I
shall
not
judge
them
until
I
have
given
them
their
reward
in
full.
As
it
is
said,
They
spend
their
days
in
prosperity,
but
then
they
go
down
to
Sheol
(Job
21:13)
(Avot
de-Rabbi
Natan,
version
A,
chap.
32).
And
also
(in
the
same
source):
Rabbi
Meir
says:
Behold,
it
says,
[My
breath]
shall
not
judge.
Said
the
Holy
One,
blessed
be
He:
That
generation
declared,
The
Lord
does
not
judge:
there
is
no
judge
of
the
world;
God
has
abandoned
the
world!
Thus
did
the
sons
of
god
become
sons
of
judges:
mortal
beings
of
flesh
and
blood.
40
(Crossway
Bibles,
2001)
17
judges41.
One
of
the
views
mentions
that
Asaph,
the
author
of
this
psalm,
describes
God
as
a
judge
ready
to
pronounce
judgment
perhaps
against
the
rulers
( )of
His
congregation,
likely
Israel.
They
have
been
abusing
their
power
and
oppressing
their
people.
This
could
be
considered
the
most
conservative
plausible
explanation.
Therefore,
the
usage
of
is
for
rulers
-
just
human
beings
that
have
authority
over
others42.
Another
term
is
( bn hay) that identifies Israel as the children of the living
God.
The
Bible
tells
in
different
places
that
God
sees
the
children
of
Israel
as
His
own
children43.
In
the
book
of
Hosea
2:1,
the
author
tells
the
story
of
the
children
of
Israel
that
in
a
specific
time
will
no
longer
be
called
my
people,
rather
they
will
be
called
the
sons
of
the
living
God (
) .
In
Exodus
4:22,
God
calls
Israel
His
first
son44.
Similarly,
there
are
other
verses
that
name
a
person
or
a
group
of
people,
specifically
Israel,
as
sons
of
God.
For
example,
there
are
those
verses
related
to
David
and
his
offspring
as
sons
of
God.
In
2
Samuel
7:
14
it
says:
I
will
be
to
him
a
father,
and
he
shall
be
to
me
a
son
or
in
Psalm
2:7
it
says:
The
Lord
said
to
me,
You
are
my
Son;
today
I
have
begotten
you45.
However,
it
is
important
to
clarify
that
the
text
is
focusing
on
the
relationship
between
the
41
The
shift
from
understanding
benei
elohim
as
denoting
divine
beings
to
understanding
it
as
referring
to
descendants
of
human
judges
can
be
seen
in
Psalm
82.
The
psalmist
was
aware
of
the
interpretation
of
sons
of
god
as
judges,
but
he
also
wanted
to
include
the
other
view,
according
to
which
sons
of
god
are
sons
of
the
Most
High,
that
is,
divine
beings.
This
poet,
whose
psalm
opens
with
a
picture
of
the
court:
God
stands
in
the
divine
assembly;
among
the
divine
beings
He
pronounces
judgment
(v.
1),
initially
regards
the
judges
as
gods.
According
to
the
psalm,
God,
too,
initially
assumes
these
to
be
divine
beings,
I
had
taken
you
for
divine
beings,
sons
of
the
Most
High,
all
of
you
(v.
6),
and
only
the
miserable
behavior
of
the
judges,
who
are
utterly
wanting
in
wisdom
and
knowledge,
pushes
God
to
recognize
that
they
are
mortals,
not
gods,
and
will
die
like
all
mortals:
But
you
shall
die
as
men
do,
fall
(tipol)
like
any
prince
(v.
7;
the
phonemes
p
and
f
share
the
same
letter
in
Hebrew,
so
that
this
writer,
too,
interprets
our
giants,
the
Nephilim,
as
having
fallen
to
the
nether
regions).
(Zakovitch,
Zakovitch,
&
Shinan,
2012)
42
There
are
several
explanations
of
who
the
gods
are
in
verses
1
and
6.
The
first
is
the
view,
which
understands
the
gods
to
be
the
mythical
gods
of
the
surrounding
nations.
Another
is
that
the
gods
are
the
human
rulers
of
the
nations,
which
are
oppressing
Israel.
(Deffinbaugh,
2004)
43
E.g.
Hosea
11:1;
Deuteronomy
14:1;
32:5,
19;
Jeremiah
3:14,
19,
22;
Isaiah
1:2;
43:6;
45:11
44
45 E.g. 1 Chronicles 17:13; 22:10; 28:6
18
Lord
and
Israel.
These
people
were
not
becoming
physical
offspring
of
God,
just
Gods
adopted
children.
This
is
in
contrast
with
the
concept
of
Divine
Kingship
that
will
be
explored
later
on.
Similarly,
there
are
some
verses46
that
use
the
language
of
physical
birth47;
however,
this
is
just
in
the
metaphoric
sense.
Like
the
previous
examples,
there
are
other
narratives
in
the
Bible
that
portray
the
bn
halhm
as
the
sons
of
the
rulers
of
the
nation.
In
this
regard,
there
are
two
clear
accounts
where
the
bn
halhm
were
considered
the
sons
of
the
rulers,
judges
or
people
who
were
assigned
to
work
on
behalf
of
God.
According
to
the
following
verses,
it
appears
that
these
people
were
called
(lhm).
There
are
two
examples
in
the
book
of
Exodus
in
the
same
narrative
that
uses
the
word
lhm
for
people
as
god.
First,
while
Moses
was
having
a
conversation
with God.
God
was
explaining
His
task
to
Moses,
but
he
was
very
reluctant
about
it.
Moses
was
trying
to
excuse
himself
and
to
avoid
doing
the
task
given
by
the
Lord.
Therefore,
God
recruited
Aaron
to
become
Moses
spokes
person
and
together
spoke
on
behalf
of
God.
The
Lord
tells
Moses
that
they
would
be
gods48
to
Pharaoh49.
Also
in
the
book
of
Exodus,
there
is
a
section
where
it
uses
the
word
lhm
for
people
as
judge(s).
In
these
narratives,
the
children
of
Israel
were
receiving
several
regulations that
would
help
them
to
live
a
new
life
away
from
the
house
of
slavery,
Egypt.
These
regulations
tell
that
in
order
to
find
a
verdict
they
must
approach
a
judge(s)
(lhm)50.
Other
interpretations:
The
bn
halhm
can
be
considered
a
title
given
to
the
descendants
of
Adam
46
E.g.
Deuteronomy
32:18;
Psalm
2:7
47 By no stretch of the imagination is this adoption language. It uses birth imagery to indicate the
labor
pains
God
suffered
in
creating
Israel
in
order
to
revive
in
his
apostate
people
a
sense
of
responsibility
toward
this
deity
who
had
been
so
gracious
to
Israel
in
the
past.
(Roberts,
2002)
48
49 Exodus 4:16 and 7:1 (Crossway Bibles, 2001)
50 Exodus 21:6; 22:7 (Crossway Bibles, 2001)
19
through
the
line
of
Seth
because
Adam
was
created
in
Gods
own
image.
Also,
it
is
important
to
consider
that
through
this
offspring
the
people
began
to
call
on
the
name
of
the
Lord
(Genesis
4:26).
Therefore,
it
is
possible
that
these
offspring
were
the
ones
that
took
the
daughters
of
men
benot
hdm
as
wives.
Then
corruption
came
and
spread
out
into
the
genealogy
of
Adam51.
Apparently,
this
assumption
was
born
and
extends
during
the
first
century
of
the
Common
Era
among
the
Christian
circle
probably
by
Julius
Africanus
and
supported
by
other
forefathers
of
the
Christian
church
like
Chrysostom
and
Augustine.
(Wright,
2005)
Also,
from
the
medieval
Christian
tradition,
there
is
the
book
The
Cave
of
Treasures52
that
is
opposed
to
the
idea
that
they
were
of
divine
nature.
The book
argues
that
all
the
children
of
Seth,
besides
Methuselah
and
Noah,
mingled
with
the
daughters
of
Cain
and
from
this
union
came
out
the
valiant
men,
the
sons
of
giants
in
the
likeness
of
towers.
(Toepel,
2013)
In
the
Targum
Neofiti
1,
an
Exegetical
Commentary
to
Genesis
with
the
full
Rabbinic Parallels, it gives a broad understanding of this term by rabbinic
scholars. The Targum Neofiti uses in Aramaic the term ( judges or nobles)
for the term in Hebrew bn halhm and translates it as the sons of the nobles
or judges. Similarly, Targum Onkelos uses and Pseudo-Jonathan Targum
uses sons of the great ones/nobles. The Peshitta uses bn halhm
in opposition to the interpretation of Rabbi Simon B. Yohai that is opposed to
using this term for angelical beings53. In the Peshitta Version of the Pentateuch
and Early Jewish Exegesis it uses differently for both Genesis 6:2 and 6:4.
51 For Ramban, Adam and his wife are called
because they were Gods handiwork. Adam
begot Seth in his likeness and in his image (5:3) and as such he, and quite probably his descendants
were also endowed with this Godly likeness. Rosh says they are referred to as Elohim, meaning
mighty because they were awesome in appearance. (Zlotowitz, 1977-1981)
52 This is a Syriac book that stands between the older legendary expansion of the Hebrew Bible and
medieval texts that were treating biblical history. This text is supposed to been written by Ephrem
Syrus in the third century A.D. This text is a carefully structured work with a clear theological
purpose and marked Christian character. pag. 551
53 R. Simeon B. Yohai referred to them (
) as sons of the nobility and cursed anyone who
called them sons of God. Furthermore, He states that any sort of public breach of morality that
does not begin with the upper classes is not really a breach of morality. (Neusner, 1985) Parshah
Twenty-Six XXVI:V pag. 282
20
On
the
contrary,
the
Codex
Ambrosian
uses
bn
halhm.
Grossfeld
explains
that
Rabbi
Simeon
B
Yohai
had
the
similar
view
as
the
Targum
Onkelos
and
this
was
part
of
the
view
of
Rabbi
Akibas
School.
This
school
tried
to
oppose
the
widespread
legend
that
the
bn
halhm
were
fallen
angels
based
on
the
literal
translation
of
it.
Apparently,
this
notion
was
prevalent
in
sectarian
circles.
Nevertheless,
the
influence
of
this
legend
was
so
powerful
that
it
infiltrated
the
rabbinical
camp
where
the
Rabbi
Ishmael
School
accepted
it
as
a
historical
fact.
However,
this
school
was
prevalent
as
opposed
to
Rabbi
Akiba
School.
(Grossfeld,
2000)
The
Divine
Kingship
in
the
ancient
Near
East
In
this
view,
the
identity
of
the
bn
halhm
can
be
found
in
the
ancient
Near
East.
According
to
this
view
the
bn
halhm
were
not
divine
beings,
but
the
rulers
or
kings
of
ancient
times.
This
is
because
kings
were
often
regarded
as
divine
and
that
they
were
well
known
as
sons
of
gods.
(Kline,
1962)
This
notion
is
supported
by
various
ancient
texts
that
use
the
term
Son
of
God
for
kings54.
In
Egypt,
the
concept
of
Divine
Kingship
was
engrained
in
their
belief
that
the
root
of
kingship
begins
when
the
gods
ruled
the
earth55.
For
example,
the
Egyptian
protocol
contains
the
legitimation
of
five
pharaohs
by
the
deitys
acknowledgement
of
the
king
as
the
deitys
child.
The
Egyptians
understood
the
coronation
as
if
the
deity
had
begotten
the
child.
Therefore,
the
actual
concept
was
that
the
new
king,
the
Pharaoh,
was
the
physical
offspring
of
the
deity
with
a
divine
nature56.
54 The sins of the sons of God were polygamy, particularly as it came to expression in the harem.
Gilgamesh,
heroic
king
of
Uruk
some
time
after
the
Flood,
well
exemplifies
the
type
of
activities
described
in
Genesis
6:1.
The
sin
of
mankind
as
a
whole
was
his
evil
conduct
resulting
in
violence,
according
to
Genesis.
(Hess
&
Tsumura,
1994)
55
The
Egyptian
believe
that
the
king
was
the
holder
of
a
divine
office
that
was
derived
from
the
realm
of
the
gods
and
was
part
of
the
divinely
ordained
world.
To
them,
the
roots
of
kingship
stretch
back
to
the
beginning
of
time,
when
gods
ruled
the
earth.
pag.
274
(Leprohon,
2000
c1995.)
56
The
view
that
the
Egyptians
held
a
crudely
literal
conception
of
the
kings
physical
engenderment
by
the
deity
is
based
primarily
on
the
parallel
accounts
of
the
coronation
of
Hatshepsut
and
Amenhotep
III,50
and
secondarily
on
the
account
of
the
coronation
of
Haremhab.
The
first
two
texts
contain
a
narrative
about
the
god
Amun
taking
the
form
of
the
reigning
king,
having
intercourse
with
the
queen,
filling
her
with
his
dew,
and
thus
engendering
the
new
ruler.
It
is
noteworthy,
however,
that
these
texts
are
all
unusual.
In
all
three
cases
the
succession
was
contested
and
irregular.
One
should
not
over
stress
the
literal
physicality
of
the
deitys
role
in
the
birth
process.
(Roberts,
2002)
21
In
Mesopotamia,
the
belief
of
the
divinity
to
kings
was
more
restricted.
This
kind
of
claim
belongs
to
certain
kings
in
the
southern
part.
However,
this
belief
generated
a
large
amount
of
source
material.
Most
of
these
inscriptions
were
kings
claimed
divine
status,
administrative
records
that
registered
cultic
offering
to
their
divinity,
and
literary
texts
that
feature
divine
kings,
both
legendary
and
historical
(Snell,
2007).
Therefore,
the
rulers,
in
order
to
legitimize
their
royal
claims
to
the
throne,
needed
to
prove
their
closeness
to
the
divine
world
as
a
divine
descent,
favor,
marriage
to
a
goddess,
or
superhuman
stature.
An
example
of
this
can
be
observed
on
the
Stele
of
the
Vultures
in
honor
of
Eanatum
of
Lagash
(2450
BCE).
Who are the daughters of mankind?
The second characters in this verse are the ( benot hdm) and
apparently they were very attractive people. The Targum Neofit inserts the word
in
Aramaic
that
is
not
found
in
then
Hebrew
text.
This
was
just
for
a
syntactic
purpose
to
clarify
the
Hebrew
word ( tbah)57.
Therefore,
the
meaning
given
in
this
Targum
is
good
in
looks
in
appearance.
The
beauty
of
benot
hdm
is
the
only
information
that
is
available
in
this
verse.
Some
rabbinic
literature
interprets
their
beauty
as
the
main
cause
for
the
angels
to
go
astray.
Pirkei
de-Rabbi
Elizer
explains
that
the
daughters
of
Cain
were
walking
exposed
naked
and
with
their
eyes
painted
like
prostitutes.
The
angels
saw
them
and
couldnt
restrain
themselves
and
took
from
them
wives58.
Some
have
tried
to
prove
that
they
belong
to
the
descendants
of
Cain59;
therefore,
this
implies
that
daughters
of
men
was
a
title
for
less
spiritual
people
or
corrupted
in
contrast
of
the
descendants
of
Seth.
This
could
be
because
of
the
outline
given
in
57
This
adjective
is
used
to
describe
the
quality
and
the
quality
of
a
noun.
58
(Friedlander,
1916)
59 For Seth was the more exalted of the two and Cains daughters therefore called daughters of man
as
a
mediocre
designation
(Rabbi
Jdah
Halevi
Kuzari
2:14,
page
90).
Furthermore,
Rabbi
Simon
(Pirkei
Rabbi
Eliezer,
chapter
22,
pag.
158)
affirms,
from
Seth
arose
and
were
descended
all
the
generations
of
the
righteous.
From
Cain
arose
and
descended
all
generations
of
the
wicked
who
rebelled
and
sinned.
(Ibn
Ezra,
1998)
22
chapter
four
and
five.
Those
who
affiliate
with
this
assumption
would
theorize
that
the
bn
halhm
is
a
title
given
in
the
spiritual
sense
to
pious
men,
who
live
an
outstanding
life
just
like
angels.
They
were
probably
from
the
line
of
Seth
who
called
themselves
lhm,
and
the
daughters
of
men
were
worldly
women
from
the
line
of
Cain.
Gradually,
this
mixture
between
the
Sethite
with
the
Cainite
is
the
cause
of
the
corruption
of
the
whole
race
of
man.
The
only
problem
with
this
theory
is
that
the
text
is
mute
about
the
background
of
the
characters
of
this
narrative.
(Dillman,
2005,
c1897.)
Genesis
Rabba60,
Rabb
Yohai
identified
the
bn
hlhm
as
the
sons
of
the
nobility
and
they
were
perverted
because
they
took
the
women
of
the
common
and
poor
people,
benot
hdm.
They
subjugated
them
without
the
power
to
be
defended.
They
took
even
the
married
ones.
Rabb
Yudan
expands
this
idea:
apparently
nobles
came
before
the
consummation
of
the
benot
hdm
marriage
and
had
sexual
relationships
with
them
before
their
new
husbands.
Not
only
this,
they
would
also
have
intercourse
with
males
and
animals
too.
Nevertheless
in
light
of
the
text,
it
is
impossible
to
determine
their
identity
with
confidence.
Also,
it
is
difficult
to
determine
if
they
were
the
victims
or
if
they
willingly
intermingled
with
the
bn
hlhm.
Likewise,
the
story
does
not
tell
if
the
benot
hdm
knew
the
identity
of
bn
hlhm.
Nevertheless,
their
role
in
this
story
is
essential.
Verse
3
In
this
verse,
the
narrator
voices
Gods
feelings
of
frustration
and
exposed
Gods
desires
to
cut
short
the
life
span
of
mankind;
however,
it
is
not
explicitly
the
reason
for
Gods
frustrations.
As
it
was
mentioned
earlier,
there
is
not
any
information
in
60
Genesis
Rabbah
interprets
that
if
the
text
says:
they
were
beautiful,
the
text
implied:
they
were
virgins.
It
also
suggests
with
the
presupposition
that
the
sons
of
God
were
the
sons
of
the
nobility;
the
most
important
official
would
come
in
and
have
sexual
relationship
with
them
before
the
husband.
Also,
they
indulged
in
homosexuality
and
bestiality.
Therefore,
the
sin
of
sexual
licentiousness
is
the
cause
for
the
Flood.
(Neusner,
1985)
Parashah
XXVI:V
pag.
282
-283
23
the
previous
verses
of
any
wrong
doing
in
the
action
of
any
of
the
characters.
However,
it
is
explicit
that
the
cause
of
the
Flood
leans
on
the
actions
on
the
part
of
the
humans
even
though
offense
committed
is
not
clear61.
Hendel
suggests
that
the
intervention
of
God
is
the
pinnacle
of
the
narrative
making
clear
that
something
amiss
has
happened
(Hendel
R.
,
2003).
In
the
first
portion
of
the
verse,
the
narrator
speaks
on
behalf
of
God
making
a
separation
between
the
mortal
and
the
immortal
by
limiting
the
span
of
life
of
man.
Apparently
from
this
point
forward,
humans
could
not
live
longer
than
120
years
of
age.
It
is
not
possible
to
determine
the
meaning
of
the
120
years
of
life,
since
later
on
in
Genesis
11:10-32
it
tells
that
the
children
of
Shem,
the
son
of
Noah,
have
lived
past
the
120-year
mark.
Some
scholars
and
the
Targumim
have
suggested
that
120
years
refers
to
the
span
of
time
from
when
God
gave
instructions
to
Noah
to
build
the
Ark
up
to
the
beginning
of
the
flood62
63.
Another
view
is
that
this
would
be
the
life
span
for
the
descendants
of
the
benot
hdm
and
the
bn
hlhm.
The
only
problem
with
this
interpretation
is
that
there
is
no
mention
of
their
offspring
up
to
this
point.
Some
scholars
have
suggested
that
later
editors
of
the
text
place
the
amount
of
years
because
that
was
Moses
span
of
life.
In
Deuteronomy
34:7
it
says
that
Moses
died
61
But
the
maximum
lifespan
of
120
years
is
not
directed
at
the
offspring
of
these
mixed
marriages;
rather
it
is
a
penalty
that
applies
to
all
humans.
Moreover,
this
consequence
does
not
seem
to
touch
the
instigators
of
the
illicit
acts,
the
Sons
of
God.
It
is,
as
commentators
have
noted,
a
punishment
that
does
not
quite
fit
the
crime.
(Hendel
R.
,
2003)
62
Targum
Pseudo-Jonathan:
Genesis,
Targum
Onquelos
to
Genesis,
and
Targum
Neofit
1:
Genesis
has
this
interpretation.
63
The
idea
that
120
years
refers
to
a
period
of
grace
or
probation
in
between
God
giving
Noah
his
instructions,
and
the
Flood
finally
coming
upon
the
Earth
There
were
at
least
one
hundred
years
between
Noah
receiving
his
instructions
from
God
soon
after
his
sons
were
born,
at
which
time
he
was
500
years
old
(Genesis
5:32),
and
the
Flood
commencing
when
Noah
was
600
years
old
(Genesis
7:6).
Thus,
the
time
frame
separating
these
two
events
is
consistent
with
the
period
of
grace
interpretation.
(Major)
24
when
he
was
120
years
old64.
Probably
for
the
editor(s)
of
the
text,
Moses
was
a
role
model,
a
person
of
honor;
therefore,
it
was
logical
that
the
age
of
death
of
such
a
noble
person
must
be
the
average
standard
of
life
span.
In
Genesis
Rabbah,
Rabbi
Ishmael
interprets
the
verse
as
I
(God)
will
not
put
My
Spirit
in
them
adding:
when
I
give
the
righteous
their
reward65.
Similar
to
this
interpretation,
the
other
Rabbis
agree
and
expand
on
this
concept.
The
theme
of
judgment ( )is
focused
on
Genesis
Rabbah.
The
rabbis
in
this
text
understand
the
flood
as
the
punishment
over
this
generation
because
they
did
not
do
justice,
God
humbles
them
with
suffering66.
Therefore,
their
rejection
of
justice
causes
the
delivery
of
catastrophe
on
themselves.
However,
this
interpretation
fails
to
notice
any
wrongdoing
of
the
flood
generation
and
looks
forward
to
the
end
time
resurrection
and
judgment.
(Reed,
2007)
The
LXX
interprets
this
verse
differently,
it
uses meaning
judge
instead
of
meaning
not
remain.
This
version
also
adds
the
word
meaning
in
these
men.
However,
some
argue
that
these
men
describe
the
generation
of
the
Flood
and
others
believe
that
it
refers
to
the
offspring
of
the
hdm
and
the
bn
halhm
because
of
the
mixed
nature
of
them67.
The
verse
would
read:
and
the
Lord
God
said,
my
spirit
shall
not
judge
these
men
forever
because
they
are
of
flesh68
Clines
suggests
that
the
use
of
the
word
clamor (
) is
significant
to
determine
64
It
has
often
been
observed,
starting
even
with
Josephus,
that
this
motif
is
recurrent
in
Deuteronomy
34:7,
where
Moses
is
said
to
have
died
at
the
age
of
120
years.
This
life
span
is
not
unique
in
the
ancient
world,
so
there
is
no
need
to
postulate
a
specific
link
between
Gen
6:3
and
Deuteronomy
34:7
merely
on
the
basis
of
the
number.
Nevertheless,
there
is
a
good
argument
within
Deuteronomy
34
that
shows
that
Deuteronomy
34:7
is
alluding
to
Gen
6:3.
Moses
death
notice
is
followed
by
the
amazing
statement
that
he
died
in
the
best
of
health:
His
sight
was
unimpaired
and
his
vigor
had
not
abated.
(Schmid,
2012)
65
Genesis
Rabbah,
Parashah
XXXVI,
VI.
1.B
66
pag.
286
(Neusner,
1985)
67
This
is
only
valid
if
we
agree
that
bn
halhm
are
angels.
68
There
are
other
translations
that
do
not
include
like:
Symmachus,
Ethiopic
version,
the
Vulgate,
Philo
(Gig.
19),
Ambrosius
(De
mysteriis
10;
De
Noe
7),
and
Hilarius
(Ps
65.5).
(Wright,
2005)
25
who
is
the
group
that
is
addressed
in
this
verse.
Therefore,
the
verse
should
read:
My
spirit
shall
not
abide
these
men
forever
because
of
the
clamor
of
flesh.
He
argues
that
the
Hebrew
text
borrowed
this
Assyrian
word
that
means:
to
howl
and
it
is
combined
with
the
preposition
.
If
this
is
the
meaning
of
this
verse,
it
is
possible
to
make
the
connection
with
the
myth
of
Atrahasis
from
Mesopotamia69
where
the
clamor
of
humanity
is
to
blame
for
the
cause
of
the
flood.
(Clines,
1979)
(Wright,
2005)
Another
important
word
to
keep
in
consideration
is
the
word
(bsor)
flesh70.
God
says
in
this
verse:
my
spirit
shall
not
remain
in
men
forever
because
they
are
of
flesh.
This
verse
makes
a
separation
between
the
Creator
and
giver
of
life
(Gen.
2:7)
and
the
creation,
a
vessel
who
is
of
flesh.
Therefore,
according
to
this
verse
and
interpretation,
God
were
punishing
mankind
and
the
Flood
was
the
consequence
of
their
transgression.
Verse
4
In
order
to
understand
this
verse
better,
it
is
necessary
to
analyze
first
the
character
or
characters
of
this
story
first
and
then
the
structure
of
this
verse.
Who are the Nephilim?
The Nephilim ( ) are introduced in this verse. There are different
interpretations of the meaning and the root origin of this word. The most common
interpretation is that it comes from the root to fall and therefore it is possible to
translate it as the falling ones or the ones who had fallen. In the older versions of
the LXX it interprets the Nephilim merely as assailants or violent men (Barry, et
69 This assumption of Clines is similar with the hypothesis presented for Heffron on her article
Revisiting Noise (rigmu) in Atra-ass in Light of Baby Incantations (Heffron, 2014)
70 It has also been suggested by Clines that the phrase they are flesh is also found in the Epic of
Gilgamesh. In this Epic, Gilgamesh is one-third human and his expectancy of life has been reduced
because he is flesh too. Through this Epic, he is haunted and oppressed by the thought of death, and
he tries to find immortality. However, he couldnt reach his objective. pag. 76 . (Wright, 2005), this
also is suggested by Clines article pag. 44 (Clines, 1979)
26
al.,
2014).
Genesis
Rabbah71
gives
them
seven
names:
Nephilim;
Emim;
Refaim;
Gibborim;
Zamzumim;
Anaqim
and
Avim.
Some
had
described
them
according
to
the
context
of
this
verse
as
the
product
of
the
illicit
mix
between
the
benot
hdm
and
the
bn
halhm.
They
were
semi
divine
beings,
if
it
is
assumed
that
the
bn
halhm
were
angels
or
divine
beings.
Genesis
Rabbah
would
not
describe
their
nature,
but
it
would
link
them
to
the
Gibborim
and
would
keep
the
idea
that
they
were
licentious
beings.
On
the
other
hand,
the
Targumim
do
not
give
any
interpretations
about
their
identity.
For
example
the
Targum
Pseudo-Jonathan
would
replace
their
names
in
this
verse
for
Shamhazai
and
Azael
without
an
explanation.
Targum
Onkelos
would
use
the
word
the
mighty
ones (). It
quotes
Genesis
Rabbah72
and
tries
to
avoid
the
fallen
angels
legend
based
on
the
root
meaning
of
the
Nephilim.
(Aberbach
&
Grossfeld,
1982)
The
LXX
uses
the
word giants
to
translate
Nephilim;
however,
it
is
not
clear,
philologically,
the
relationship
between
the
words
Nephilim
and
Giants.
It
is
possible
to
assume
that
the
translators
used
the
ancient
Greek
terms
and
their
Hellenistic
worldview
influenced
by
the
images
of
the
Titan
myth,
the
Odyssey,
the
Iliad
and
others
to
express
the
idea
of
the
characters
in
this
story.
(Wright,
2005)
This
is
because
of
the
use
the
same
word
to
interpret:
Nephilim
2
times
(
;) Gibborim
17
times
( or
;)the
Refaim
8
times
( or
;)
71
Genesis
Rabbah
expands
this
idea:
Emim:
same
consonants
as
dread;
their
dread
affected
everybody;
Refaim:
same
consonants
as
melt;
everyone
who
saw
them
melted
like
wax;
Gibborim:
The
marrow
in
the
bone-thigh
of
each
one
of
them
was
eighteen
cubits
long
(8.23
meters)
Zamzumim;
they
were
the
finest
experts
in
the
art
of
war;
Anakim:
same
consonants
as
chains;
they
multiplied
chains
upon
chains
and
they
would
reach
the
orb
of
the
sun
with
their
necks
and
deliver
rain;
Awim;
same
consonants
as
ruin;
they
were
driven
the
world
in
ruins.
Rabbi
Simeon
relates
their
name
to
the
word
avviah
(snake)
used
in
Galilee;
Nephilim:
for
they
threw
the
world
down,
and
they
fell
from
the
world,
and
they
filled
the
world
up
with
abortions
on
account
of
their
licentiousness.
All
this
make
the
same
consonantal
roots
72
Parashah
XXVI:
VII
pag.
286-287
27
Anakim1
time
(
;) and
Rapha
1
time
().
(Muraoka,
2010)73 Nevertheless,
this
previous
account
with
the
Nephilim
is
the
only
time
that
they
are
mention
in
the
primeval
story
in
the
book
of
Genesis.
The
Bible
would
mention
them
later
on
in
the
book
of
Numbers
in
chapter
13.
In
this
account,
the
Nephilim
were
the
sons
of
Anak.
They
were
of
great
height,
like
giants,
strong
and
powerful,
and
they
used
to
live
in
the
land
of
Canaan.
There
are
a
few
Execration
texts
that
confirm
the
existence
of
people
of
high
stature
living
in
Canaan.
However,
they
were
called
Shasu74.
The
text
says
that
these
were
the
sons
of
Anak
originated
from
the
Nephilim75.
Therefore,
it
is
plausible
to
assume
that
these
Nephilim
from
the
book
of
Numbers
are
related
to
the
ones
in
Genesis
but
this
verse
just
describes
them
as
people
of
larger
appearance
than
the
Israelites.
This
text
lacks
information
on
if
they
were
semi-divine
beings,
etc.
Perhaps
they
were
humans
with
a
mutation
disposition
as
Spero76
suggests
in
his
article.
If
this
suggestion
is
correct,
it
is
plausible
to
assume
that
the
bn
halhm
were
descendants
of
humans.
Who are the Gibborim?
The Gibborim () , BDB77 interprets it as strong and valiant man and occurs
with its variants 148 times. This adjective has been used to describe God, judges,
warriors and men of war or the mighty man of the king David. This is a common
73 pag. 24
74 The Craft of the Scribe (1250 BCE) was used to train Egyptian scribes, discusses about the
Canaanite
mountain
pass
during
a
past
battle:
The
face
of
the
pass
is
dangerous
with
Shasu,
hidden
under
the
bushes.
Some
of
them
are
4
or
5
cubits,
nose
to
foot
with
wild
faces.
75
Numbers
13:33
76
In
his
article
Spero
suggests
that
because
of
recent
scientific
evidence
shows
that
Homo
sapiens
and
Neanderthal
man
interbreed,
and
he
related
this
evidence
to
Genesis
6:1-5.
He
assumes
that
the
benei
elohim
are
the
Homo
sapiens
while
the
benot
ha-adam
are
the
female
Neanderthals.
He
assumes
that
for
long
time
each
group
kept
to
itself.
Eventually,
Homo
sapiens,
with
their
superiority
in
skills,
realize
that
Neanderthal
women
are
"goodly"
and
begin
rapaciously
to
abduct
them,
"to
take
for
themselves
wives
from
whomsoever
they
chose"
and
to
mate
with
them. He
does
not
have
an
idea
exactly
what
emerged
from
such
interbreeding
but
apparently
in
some
cases
it
led
to
a
sort
of
gigantism,
as
it
is
apparent
in
the
book
of
Numbers
in
the
story
of
the
Nephilim
and
benei
anak,
who
proceeded
to
terrorize
and
tyrannize
others.
(Spero,
2012)
77
pag.
150
28
term
associated
with
the
history
of
Israel.
Some
have
suggested
their
relationship
to
the
accounts
of
Genesis
10:8-12,
the
only
problem
with
this
association
is
the
translation
used
in
the
LXX.
There
the
Gibborim
is
translated giants,
the
question
that
remains
with
this
association
is
was
Nimrod
a
giant?
However,
this
is
a
different
topic
to
discuss
in
another
paper.
Giants in the Bible
In Deuteronomy 2, Moses is describing the land and its previous inhabitants:
X The Emim () 78 used to live in this land. However, the text does not
mention that they were giants, but it compares their height to the Anakim,
most likely the ones in Numbers 13.79
X The Zamzummim () 80 that were removed from the land by the
Ammonites. Similar to the Emim, they also were people as great and
numerous and tall as the Anakim.
Deuteronomy
3:11
gives
the
information
of
Og
the
king
of
Bashan,
who
was
the
remnant
from
Rephaim
() 81.
In
this
story
the
children
of
Israel
went
to
battle
against
Og
the
king
of
Bashan
and
his
people.
He
is
supposed
to
be
of
a
large
size,
a
giant,
because
his
bed
was
of
4.11mts
by
1.82mts
(13.5
ft.
by
6
ft.)82.
According
to
the
midrashic
literature,
Og
survived
the
flood
by
riding
along
on
Noahs
Ark.
Noah
fed
him through
a
hole
in
the
vessel.
He
was
slain
by
Moses
who
stuck
him
on
his
ankle83.
(Ron,
2012)
78
They
are
called
the
Umetanayya
in
the
Targum
Neofiti
1:Deuteronomy;
they
are
called
the
Fearsome
Ones
in
the
Targum
Pseudo-Jonathan:
Deuteronomy;
they
are
called
the
fear
inspiring
ones
in
the
Targum
Onqelos
to
Deuteronomy.
79
80
They
are
called
the
Zamtanayya
in
the
Targum
Neofiti
1:Deuteronomy;
they
are
called
the
Zimthanay
in
the
Targum
Pseudo-Jonathan:
Deuteronomy;
they
are
called
the
schemers
in
the
Targum
Onqelos
to
Deuteronomy.
81
The
Rephaim
are
commonly
translated
as
giants
in
the
LXX.
82
Deuteronomy
3:11
Behold,
his
bed
was
a
bed
of
iron.
Is
it
not
in
Rabbah
of
the
Ammonites?
Nine
cubits
was
its
length,
and
four
cubits
its
breadth,
according
to
the
common
cubit
of
a
man
83
Ogs
ankle
was
thirty
cubits
high
and
his
femur
is
reported
to
be
over
three
parasangs
long
29
First
Samuel
gives
the
account
of
the
story
of
David
and
Goliath.
According
to
the
Masoretic
text,
his
height
was
six
cubits
and
a
span84
--
about
3
meters
(99
ft.).
However,
the
LXX,
4QSam,
and
Josephus
describe
his
height
as
four
cubits
and
a
span
about
2.10
meters
(69
ft.).
The
story
tells
that
no
one
wanted
to
volunteer
to
fight
this
giant
except
young
David.
The
book
of
Judges,
tell
us
the
story
of
Samson.
The
Bible
is
not
clear
about
his
physical
dimensions,
but
apparently
he
was
of
large
dimensions.
Archeologists
have
concluded
that
the
width
of
the
gate
of
Gaza
was
around
3mts85.
The
story
tells
that
Samson
removed
the
doors
of
the
gate
and
brought
them
close
to
Hebron86.
It
is
possible
to
assume
that
besides
his
strength
he
was
a
large
person
because
the
average
arm
span
of
a
person
is
about
1.80
meters87;
therefore
he
was
a
human
with
a
large
body,
a
giant.
However,
others
have
assumed
that
Samson
was
a
Nephilim88.
Second
Samuel89
tells
us
that
the
children
of
Israel
fought
and
killed
Ishbi-benob,
Saph,
Goliath
the
Gittite
and
the
man
of
Gath90,
according
to
this
narrative
they
also
were
a
descendant
of
the
giants.
In
1
Chronicles
11:23,
Benaiah,
one
of
the
mighty
men,
struck
down
an
Egyptian
that
was
of
great
stature,
five
cubits
tall
(2.5
meters).
The verse structure
Some scholars have assumed that this verse has been edited either during the oral
tradition or later on after it was written. The reason for this supposition is the lack
of continuity of the verse. Therefore, this verse would be analyzed in three strata
according to the way that the verse has been structured91.
84
1 Samuel 17:4
85 They arrived to this assumption by comparing the width of other gates of this time period, like of
Hadzor and Ashdod. (Barrick, 1976)
86 Judges 16:13
87 (Statistical Sociaty of Canada, 2006/2007)
88 It has suggested that because of the suspicious event of Samson conception, he was a Nephilim. He
is the product of the mix of an angel and a human. (Shinan, Zakovitch, & Zakovitch, 2012)
89 2 Samuel 21:15-22
90 He was of great stature with six fingers on each hands and six toes on each foot
91 My reasoning for this is because of the presences of that normally express the introduction of
new information to come and the atnah ()
that mark a main verse division.
30
The
first
portion
reads:
the
Nephilim
were
in
the
land
in
those
days.
It
is
possible
to
understand
this
portion
straightforwardly
introducing
the
Nephilim
to
the
audience;
however,
it
is
not
clear
the
meaning
of
those
days.
It
is
vague
in
the
context
of
this
verse.
But
in
the
light
of
verse
1
and
the
use
of
,
it
is
possible
to
assume
that
the
events
that
were
happening
in
Gen.
6:1-4
were
occurring
simultaneously
with
Gen.
4:17-24
and
Gen.
5:1-32.
The
second
portion
reads:
and
also
after
that
the
bn
halhm
come
to
the
benot
hdm
and
they
bore
[children]
to
them92.
The
idea
in
this
portion
follows
the
same
information
given
in
verse
2.
The
bn
halhm
have
taken
wives
from
among
the
benot
hdm,
but
here
is
new
information,
from
this
union
children
were
born
to
them.
Some
scholars
suggest
that
the
editors
inserted
this
portion
in
order
for
the
audience
to
understand
who
were
the
Nephilim.
The
third
and
last
portion
tells:
Similar,
the
Gibborim
that
were
from
long
ago,
the
men
of
the
name
(men
of
renown).
This
portion
introduces
the
Gibborim
as
the
men
of
renown
from
the
past.
Most
scholars
and
translations
would
assume
that
the
Nephilim
and
Gibborim
were
the
same
group
of
people.
Therefore,
they
assume
that
the
Nephilim,
or
the
Gibborim
(used
as
an
adjective)
were
the
children
of
the
union
of
the
bn
hlhm
and
the
benot
hdm.
I
am
of
the
opinion
that
in
the
beginning
the
text
used
to
read:
the
Nephilim
were
in
the
land
in
those
days,
these
were
the
mighty
men
who
were
the
men
of
renown
from
the
past
and
that
the
portion
that
explains
about
the
bn
hlhm
and
benot
hdm
was
added
later
on,
maybe
before
the
Cantillation
Markers
were
added
into
the
text.
92 My interpretation and what is in brackets is implicit from the context.
31
Results and Conclusion
In this paper, I have investigated the connection between Gen. 6:1-4 and the story of
the Flood likewise its relationship to previous chapters. Further, I have identified
the nature and origin of the Nephilim and the relationship to the Gibborim.
Additionally, I have find for evidence of the worldview of the primary audience.
Here are my results.
There is a strong connection between the story of Gen. 6:1-4 and the previous
chapters. I have found continuity in the train of thought of the stories making a
parallel of events between these chapters creating the background setting for the
story of the Flood. Therefore, I conclude that there is a sequence of events between
Genesis 4:17-24; Genesis 5:1-32; Genesis 6:1-4 and Genesis 6:5 where the Flood
story begins. Also, in light of verse 3, it is possible to determine that the punishment
given by God was directed toward humans because of the use of the word of
flesh in this verse. Therefore, the Flood and the reduction of the length of years is a
direct punishment toward humanity.
Here are the results about the nature and origin of the Nephilim and their
relationship to the Gibborim. In order to identify the Nephilim, it is necessary to talk
about the nature of their father, the bn halhm. Concerning the bn
halhm, it has been clear with the evidence found in this paper that according to
the worldview presented in the biblical text and likewise the different myths,
legends and beliefs of the ancient Near East: that they were some sort of divine
beings. However, it is difficult to prove their existence in the ethereal world.
Therefore, I have concluded that this was a way for the people of ancient times to
explain things that, because of their lack of understanding or knowledge, were
difficult to explain.
Regardless, I conclude that the idea of the bn halhm as humans is more
consistent and factual. There is something in us humans that gives us the tendency
32
to
abuse
of
the
authority
given
to
use,
as
proven
in
the
Lucifer
Effect93.
However,
it
is
impossible
to
determine
if
the
bn
halhm
were
descendants
from
the
line
of
Seth
or
not.
Thus,
the
Nephilim
were
human
warriors
of
renown
of
the
past
and
therefore
the
word
Gibborim
is
an
adjective
used
to
describe
them.
They
were
just
human
beings
that
apparently
had
some
sort
of
mutation
or
gigantism,
which
in
most
cases
is
normal
nowadays.
They
were
tall,
but
not
excessively
so
as
some
have
portrayed
them
to
be.
According
to
the
information
given
by
the
Bible,
their
height
was
similar
to
the
average
height
of
a
NBA
player94.
It
is
also
necessary
to
consider
that
the
average
height
of
a
man
in
those
days
was
slightly
less
than
1.68
meters
(5.5
ft.)95.
Perhaps,
this
was
written
to
explain
the
reason
of
tall
people
living
in
those
days.
In
regards
to
the
worldview
of
the
primary
audience,
the
Bible
is
a
conglomerate
of
stories
trying
to
answer
different
questions
about
the
beginnings
of
the
world,
civilization,
evil,
etc.
As
I
proved
earlier
when
I
talked
about
the
possible
nature
of
the
bn
halhm,
the
ancient
belief
was
practical
and
attributed
their
origin
to
the
ethereal
world
with
the
intention
to
address
the
reasons
of
their
environment.
In
conclusion,
the
story
of
Gen.
6:1-4
gives
us
clear
evidence
of
the
reason
for
the
Flood.
It
is
a
key
component
that
annexes
the
expansion
of
human
society
and
consequences
of
their
choices.
It
gives
us
a
clear
indication
that
humans
have
the
tendency
for
corruption
and
it
shows
the
righteousness
of
God.
He
is
not
a
god
who
is
moved
by
His
moods
or
impulse
to
appeal
to
His
demands,
but
He
is
moved
based
on
His
will
according
to
His
wisdom.
The
story
of
the
Flood
is
a
reflection
of
His
mercy
to
the
world.
93
The
Lucifer
Effect
describes
the
point
in
time
when
an
ordinary,
normal
person
first
crosses
the
boundary
between
good
and
evil
to
engage
in
an
evil
action.
For
more
information
visit:
http://www.lucifereffect.com/
94
The
average
NBA
player
is
1.83
meters
(6'6.9"ft.)
tall
and
weighs
221.00
pounds
in
2007
(National
Basketball
Association,
2007)
95
Archaeologists
have
concluded
that
the
male
human
skeletal
remains
from
the
biblical
period
have
an
average
height
of
slightly
less
than
five
and
a
half
feet.
(Heiser,
2014)
33
Bibliography
,
.
(
411)
.
In
(p.
155178).
Aberbach,
M.,
&
Grossfeld,
B.
(1982).
Targum
Onkelos
to
Genesis;
A
Crititcal
Analysis
Togetehr
with
an
English
Translation
of
the
Text.
Jersey
City,
New
Jersey,
USA:
Ktav
Publishing
House
Inc.
Ata,
M.-A.
(2010).
The
Mythology
of
Kingship
in
Neo-Assyrian
Art.
New
York,
New
York,
USA:
Cambridge
University
Press.
Barrick,
W.
(1976).
Samson's
Removal
of
Gaza's
Gates.
Near
East
Archaeological
Society
,
8,
83-89.
Barry,
J.
D.,
Wentz,
L.,
Mangum,
D.,
Sinclair-Wolcott,
C.,
Klippenstein,
R.,
Bomar,
D.,
et
al.
(2014).
The
Lexham
Bible
Dictionary.
Bellingham,
Washington,
USA:
Lexham
Press.
Beckman,
G.
(1989,
June/September).
The
Religion
of
the
Hittites.
Biblical
Archaelogist
,
98-108.
Berlin,
A.,
&
Brettler,
M.
Z.
(2004).
The
Jewish
Study
Bible.
New
York,
USA:
Oxford
University.
Bialik,
H.
N.,
Rawnitzki,
Y.
H.,
&
Braude,
W.
G.
(1992).
The
Book
of
Legends
:
Legends
from
the
Talmud
and
Midrash.
New
York,
New
York,
USA:
Schocken
Books.
Botterweck,
J.
G.,
Ringgren,
H.,
Willis,
J.
T.,
Green,
D.
E.,
Fabry,
H.-J.,
&
Stott,
D.
W.
(1974-2006).
Theological
dictionary
of
the
Old
Testament
Vol.
XII
Pasah
-
Qum.
(D.
W.
Stott,
Trans.)
Grand
Rapids,
Michigan,
USA:
William
B.
Eerdmans.
Britannica,
E.
(2013).
Septuagint.
Retrieved
February
26,
2015,
from
Encyclopdia
Britannica
Online:
http://www.britannica.com/EBchecked/topic/535154/Septuagint
Brown,
F.,
Driver,
S.
R.,
Briggs,
C.
A.,
Gesenius,
W.,
Roediger,
E.,
&
Robinson,
E.
(2000).
The
Brown-Driver-Briggs
Hebrew
and
English
Lexicon.
Peabody,
Massachusett,
USA:
Hendrickson.
Chabad.org.
(1993-2015).
The
Complete
Jewish
Bible
with
Rashi
Commentary.
Retrieved
March
2015,
from
Chabad-Lubavitch
Media
Center:
http://www.chabad.org/library/bible_cdo/aid/16303/jewish/Chapter-
82.htm#showrashi=true
34
Chaffey,
T.
(2012,
February
22).
Giants
in
the
Old
Testament.
Retrieved
April
2015,
from
Answers
in
Genesis:
https://answersingenesis.org/bible-characters/giants-in-
the-old-testament/
Clines,
D.
J.
(1979).
The
Significance
of
the
"Sons
of
God"
Episode
(Genesis
6:1-4)
in
the
Context
of
the
"Primeval
History"
(Genesis
6-11).
Journal
for
the
Study
of
the
Old
Testament
Supplemental
Series
(13),
33-46.
Coffman,
J.
B.
(1983-1999).
Coffman
Commentaries
on
the
Old
and
New
Testament.
Abilene,
Texas,
USA:
Abilene
Christian
University
Press.
Collins,
J.
J.
(1993).
Daniel
:
A
Commentary
on
the
Book
of
Daniel.
Minneapolis,
Minnesota,
USA:
Fortress
Press.
Crossway
Bibles,
a.
d.
(2001).
The
Holy
Bible,
English
Standard
Version.
Retrieved
Februry
12,
2015,
from
Biblegateway:
https://www.biblegateway.com
Davis,
G.
J.
(2014).
Gilgamesh:
The
New
Translation
.
Traverse
City,
Michigan,
USA:
Insignia
Publishing.
Deffinbaugh,
R.
L.
(2004).
Psalm
82:
The
judgment
of
the
gods.
Retrieved
2015,
from
Bible.org:
https://bible.org/seriespage/7-psalm-82-judgment-gods
Dillman,
A.
(2005,
c1897.).
Genesis,
critically
and
exegetically
expounded
(Vol.
1).
(W.
B.
Stevenson,
Trans.)
Eugene,
Oregon:
Wipf
and
Stock
Publisher.
Einspahr,
B.
(1979).
Index
to
Brown,
Driver
and
Briggs'
Hebrew
Lexicon.
Chicago
,
Illinois,
USA:
Moody
Press.
Even-Shoshan,
A.
(1989).
A
New
Concordance
of
the
Old
Testament.
Grand
Rapids,
Michigan,
USA:
Baker.
Everson,
D.
L.
(2010).
The
Fish
Grows
Bigger:
Angelical
Insertions
in
the
Targums
Neofiti
and
Pseudo-Jonathan.
In
E.
M.
Meyers,
&
P.
V.
Flesher,
Aramaic
in
Postbiblical
Judaism
and
Early
Christianity
(Vol.
3,
pp.
233-243).
Winona
Lake,
Indiana,
USA:
Eisenbrauns.
Freedman,
D.
N.
(1992).
The
Anchor
Bible
Dictionary.
New
York,
USA:
Doubleday.
Friedlander,
G.
(1916).
Pirke
de
Rabbi
Eliezer:
The
chapters
of
Rabbi
Eliezer
the
great
according
to
the
text
of
the
manuscript
belonging
to
Abraham
Epstein
of
Vienna.
London,
London,
UK:
K.Paul,
Trench,
Trubner.
Grossfeld,
B.
(2000).
Targum
Neofiti
1,
An
Exegetical
Commentary
to
Genesis,
including
Full
Rabbic
Parallels.
New
York,
New
York,
USA:
Sepher-Hermon
Press
inc.
35
Heffron,
Y.
(2014).
Revisiting
Noise
(rigmu)
in
Atra-ass
in
Light
of
Baby
Incantations.
Journal
of
Near
Eastern
Studies
,
73
(1),
83-93.
Heiser,
M.
S.
(2014,
October
31).
Clash
of
the
Manuscripts:
Goliath
&
the
Hebrew
Text
of
the
Old
Testament
-
See
more
at:
http://www.biblestudymagazine.com/extras-
1/2014/10/31/clash-of-the-Manuscripts
Goliath-the
Hebrew
Text
of
the
Old
Testament.
Retrieved
April
2015,
from
Bible
Study
Magazine:
Clash
of
the
Manuscripts-goliath-the-hebrew-text-of-the-old-testament
Hendel,
R.
S.
(1987).
Of
Demigods
and
the
Deluge:
Toward
an
Interpretation
of
Genesis
6:1-4.
Journal
of
Biblical
Literature
,
106
(1),
13-26.
Hendel,
R.
S.
(2000).
Qumran
and
a
New
Edition
of
the
Hebrew
Bible.
In
J.
H.
Charlesworth,
&
J.
H.
Charlesworth
(Ed.),
The
Bible
and
the
Dead
Sea
Scrolls:
The
Hebrew
Bible
and
Qumran
(Vol.
1,
pp.
197-217).
N.
Richland
Hills,
Texas,
USA:
Bibal
Press.
Hendel,
R.
(2003).
The
Nephelim
were
on
the
Earth:
Genesis
6:1-4
and
its
Ancient
Near
Eastern
Context.
In
C.
Auffarth,
&
S.
L.
T.,
The
Fall
of
the
Angels
(pp.
11-34).
Leiden,
Netherlands:
Brill.
Hess,
R.
S.,
&
Tsumura,
D.
T.
(1994).
"I
studied
inscriptions
from
before
the
flood"
:
ancient
Near
Eastern,
literary,
and
linguistic
approaces
to
Genesis
1-11.
Winona
Lake,
Indiana,
USA:
Eisenbrauns.
Hoffner,
H.
A.,
&
Beckman,
G.
M.
(1990).
Hittite
Myths.
Atlanta,
Georgia,
USA:
Scholars
Press.
Ibn
Ezra,
A.
b.
(1998).
Rabbi
Abraham
Ibn
Ezra's
commentary
on
the
creation.
(M.
Linetsky,
Ed.)
Northvael,
New
Jersey,
USA:
Jason
Aronson.
James,
W.
A.
(2013).
John
Dalberg-Acton,
1st
Baron
Acton.
Retrieved
February
2015,
from
Encyclopdia
Britannica
Online:
http://www.britannica.com/topic/4647/supplemental-information
Kaminski,
C.
M.
(2014).
Was
Noah
good?:
Finding
Favour
in
the
Flood
Narrative.
New
York,
NY,
USA:
Bloomsbury.
Keil,
K.
F.
(1986).
Commentary
on
the
Old
Testament
:
In
Ten
Volumes.
Grand
Rapids,
Michigan,
USA:
William
B.
Eerdmans.
Kittel
R.,
E.
W.
(1984).
Biblia
Hebraica
Stuttgartensia.
Stuttgart,
Germany:
Deutsche
Bibelstiftung.
Kline,
M.
G.
(1962).
Divine
kingship
and
Genesis
6:1-4.
Westminster
Theological
Journal
,
24
(2),
187-204.
36
Lang,
M.
(2008).
Floating
from
Babylon
to
Rome;
Ancient
Near
Eastern
Flood
Stories
in
the
Mediterranean
World.
Rivista
di
storia,
ambienti
e
culture
del
Vicino
Oriente
Antico
,
5,
211-231.
Leprohon,
R.
J.
(2000
c1995.).
Royal
and
State
Administration
in
Pharaonic
Egypt.
In
J.
M.
Sasson,
J.
Baines,
G.
M.
Beckman,
&
K.
S.
Rubinson,
Civilizations
of
the
Ancient
Near
East
(Vol.
I
&
II,
pp.
273
-
287).
Peabody,
Massachusetts,
USA:
Hendrickson
Publishers.
Livingston,
D.
(2011).
Who
were
the
Sons
of
God
in
Genesis
6.
Retrieved
February
2015,
from
Associates
for
Biblical
Research:
http://www.biblearchaeology.org/post/2011/02/04/Who-Were-the-Sons-of-God-
in-Genesis-6.aspx#Article
Maher,
M.
(1992).
Targum
Pseudo-Jonathan:
Genesis.
Collegeville,
Minnesota,
USA:
The
Liturgical
Press.
Major,
T.
J.
(n.d.).
The
Meaning
of
"Sons
of
God"
in
Genesis
6:1-4.
Retrieved
March
2015,
from
Apologetics
Press:
https://www.apologeticspress.org/rr/reprints/sons-
of-god-in-genesis-6.pdf
McNamara,
M.
(1992).
Targum
Neofiti
1:
Genesis,
Translated,
with
Apparatus
and
Notes
(Vol.
1A).
(M.
M.
Kevin
Cathcart,
Ed.)
Collegeville,
Minnesota:
The
Liturgical
Press.
Muraoka,
T.
(2010).
A
Greek
=
Hebrew/Aramaic;
Two
way
Index
to
the
Septuagint.
Leuven,
Belgium:
Peeters.
National
Basketball
Association.
(2007,
November
21).
2007-08
Player
Survey:
Mr
Average.
Retrieved
April
2015,
from
National
Basketball
Association:
http://www.nba.com/news/survey_2007.html
Neusner,
J.
(1985).
Genesis
rabbah:
The
Judaic
Commentary
to
the
book
of
Genesis
(Vol.
1).
(J.
Neusner,
W.
S.
Dietrich,
E.
S.
Frerichs,
C.
Goldscheider,
&
A.
Zuckerman,
Eds.)
Atlanta,
Georgia,
USA:
Scholars
Press.
Newman,
R.
C.
(1984).
The
Ancient
Exegesis
of
Genesis
6:2,
4.
Grace
Theological
Journal
,
5
(1),
13-36.
Perdue,
L.
G.
(2008).
The
Sword
and
the
Stylus
:
An
Introduction
to
Wisdom
in
the
Age
of
Empires.
Cambidge,
UK:
W.B.
Eerdmans
Pub.
Co.
Reed,
A.
Y.
(2007).
Reading
Augustine
and/as
Midrash:
Genesis
6
in
Genesis
Rabbah
and
the
City
of
God.
In
L.
M.
Teugels,
&
R.
Ulmer,
Midrash
and
Context:
Proceedings
of
the
2004
and
2005
SBL
Consultation
on
Midrash
(pp.
61-110).
New
Jersey,
USA:
Gorgias
Press.
37
Roberts,
J.
J.
(2002).
The
Bible
and
the
Ancient
Near
East
:
Collected
Essays.
Winona
Lake,
Indianapolis,
USA:
Eisenbrauns.
Ron,
Z.
(2012).
The
Bed
of
OG.
Jewish
Bible
Quarterly
,
40
(1),
29-34.
Schmid,
K.
(2012).
Genesis
in
the
Pentateuch.
In
C.
A.
Evens,
The
Book
of
Genesis,
Composition,
Reception
ad
Interpretation
(pp.
27-50).
Leiden,
Netherrlands:
Brill.
Schwarzbaum,
H.
(1957).
The
Overcrowded
Earth.
Numen
,
4
(1),
59-74.
Shinan,
A.,
Zakovitch,
V.,
&
Zakovitch,
Y.
(2012).
From
Gods
to
God
:
How
the
Bible
Debunked,
Suppressed,
or
Changed
Ancient
Myths
&
Legends.
Lincoln,
Nebraska,
USA:
University
of
Nebraska
Press.
Snell,
D.
C.
(2007).
A
Companion
to
the
Ancient
Near
East.
Oxford,
UK:
Blackwell.
Spero,
S.
(2012).
Sons
of
God,
Daughters
of
Men?
Jewish
Bible
Quartely
,
40
(1),
15-
18.
Statistical
Sociaty
of
Canada.
(2006/2007).
Census
at
School.
Retrieved
April
2015,
from
Average
arm
span,
by
age
2006/2007:
http://www.censusatschool.ca/data-
results/2006-07/average-arm-span/
Struckenbruck,
L.
T.
(2004).
The
Origins
of
Evil
in
Jewish
Apocalyptic
Tradition:
The
Interpretion
of
Genesis
6:1-4
in
the
Second
and
Third
Centuries
B.C.E.
In
C.
Auffarth,
The
Fall
of
the
Angels
(pp.
87-118).
Leiden,
Netherlands:
Brill.
Taggar-Cohen,
A.
(2015,
February
21).
Greetings
from
Jerusalem.
Talmon,
S.
(2013).
Literary
Patterns
and
Motifs
in
the
Biblical
Creation
Tradition.
In
S.
Talmon,
Literary
Motifs
and
Pattern
in
the
Hebrew
Bible:
Collected
studies
by
Shermayahu
Talmon
(pp.
47-49).
Winonna
Lake,
Indiana,
USA:
The
Mandel
Institute
of
Jewish
Studies,
The
Hebrew
University
of
Jerusalem
by
Eisenbraus.
Toepel,
A.
(2013).
The
Cave
of
Treasures.
In
R.
Bauckham,
J.
R.
Davila,
&
A.
Panayotov,
Old
Testaement
Pseudepigrapha;
More
Noncanonical
Scriptures
(p.
551).
Grand
Rapids,
Michigan,
USA:
William
B.
Eerdmans
Publishing
Company.
Van
der
Torn,
K.
(1999).
Dictionary
of
Deities
and
Demons
in
the
Bible.
Leiden,
Netherlands:
E.
J.
Brill.
Westermann,
C.
(1984-1986).
Genesis
:
A
Commentary.
Minneapolis,
Minnesota,
USA:
Augsburg
Pub.
House.
Westermann,
C.,
&
Jenni,
E.
(1997).
Theological
lexicon
of
the
Old
Testament
(Vol.
1
&
3).
Peabody,
Massachusetts,
USA:
Hendrickson.
38
Whiston,
W.
A.
(1820).
The
Works
of
Flavious
Josephus,
comprising
the
Antiquities
of
the
Jews;
A
History
of
the
Jews
Wars
and
Life
of
Flavius
Josephus.
Philadelphia,
USA:
David
McKay,
Publisher.
Wright,
A.
T.
(2005).
The
Origin
of
Evil
Spirits;
The
Reception
of
Genesis
6:1-4
in
Early
Jewish
Literature.
Tbingen,
Germany:
Mohr
Siebeck.
Wyatt,
N.
(2007).
The
Seventy
Sons
of
Athirat,
The
Nations
of
the
World,
Deuteronomy
32.6B,
89,
and
the
Myth
ofDivine
Election.
In
T.
H.
Lim,
B.
W.
Aucker,
G.
A.
Auld,
&
R.
Rezetko,
Reflection
and
Refraction
:
Studies
in
Biblical
Historiography
in
Honour
of
A.
Graeme
Auld
(pp.
547-556).
Leiden,
Netherlands:
Brill.
Wyatt,
N.
(2007).
The
Seventy
Sons
of
Athirat,
The
Nations
of
the
World,
Deuteronomy
32:6B,
89,
and
the
Myth
of
Divine
Election.
In
T.
H.
Lim,
B.
W.
Aucker,
G.
A.
Auld,
&
R.
Rezetko,
Reflection
and
Refraction
:
Studies
in
Biblical
Historiography
in
Honour
of
A.
Graeme
Auld
(pp.
547
-
556).
Leiden,
Netherlands:
Brill.
Zakovitch,
Y.,
Zakovitch,
V.,
&
Shinan,
A.
(2012).
When
Gods
Seduced
Women.
In
Y.
Zakovitch,
V.
Zakovitch,
&
A.
Shinan,
From
Gods
to
God
:
How
the
Bible
Debunked,
Suppressed,
or
Changed
Ancient
Myths
&
Legends
(pp.
27-34).
Lincoln,
Nebraska,
USA:
University
of
Nebraska
Press.
Zlotowitz,
M.
(1977-1981).
Bereishis
:
Genesis
:
A
New
Translation
with
a
Commentary
Anthologized
from
Talmudic,
Midrashic
and
Rabbinic
Sources
(Vol.
1).
(M.
Zlotowitz,
Ed.)
New
York,
New
York,
USA:
Mesorah
Publications.
39
Você também pode gostar
- A Heartbreaking Work Of Staggering Genius: A Memoir Based on a True StoryNo EverandA Heartbreaking Work Of Staggering Genius: A Memoir Based on a True StoryNota: 3.5 de 5 estrelas3.5/5 (231)
- The Sympathizer: A Novel (Pulitzer Prize for Fiction)No EverandThe Sympathizer: A Novel (Pulitzer Prize for Fiction)Nota: 4.5 de 5 estrelas4.5/5 (121)
- King James Study Bible-Second EditionDocumento46 páginasKing James Study Bible-Second EditionThomas Nelson Bibles93% (27)
- Never Split the Difference: Negotiating As If Your Life Depended On ItNo EverandNever Split the Difference: Negotiating As If Your Life Depended On ItNota: 4.5 de 5 estrelas4.5/5 (838)
- The Little Book of Hygge: Danish Secrets to Happy LivingNo EverandThe Little Book of Hygge: Danish Secrets to Happy LivingNota: 3.5 de 5 estrelas3.5/5 (400)
- Devil in the Grove: Thurgood Marshall, the Groveland Boys, and the Dawn of a New AmericaNo EverandDevil in the Grove: Thurgood Marshall, the Groveland Boys, and the Dawn of a New AmericaNota: 4.5 de 5 estrelas4.5/5 (266)
- The Subtle Art of Not Giving a F*ck: A Counterintuitive Approach to Living a Good LifeNo EverandThe Subtle Art of Not Giving a F*ck: A Counterintuitive Approach to Living a Good LifeNota: 4 de 5 estrelas4/5 (5794)
- The Gifts of Imperfection: Let Go of Who You Think You're Supposed to Be and Embrace Who You AreNo EverandThe Gifts of Imperfection: Let Go of Who You Think You're Supposed to Be and Embrace Who You AreNota: 4 de 5 estrelas4/5 (1090)
- The World Is Flat 3.0: A Brief History of the Twenty-first CenturyNo EverandThe World Is Flat 3.0: A Brief History of the Twenty-first CenturyNota: 3.5 de 5 estrelas3.5/5 (2259)
- The Hard Thing About Hard Things: Building a Business When There Are No Easy AnswersNo EverandThe Hard Thing About Hard Things: Building a Business When There Are No Easy AnswersNota: 4.5 de 5 estrelas4.5/5 (345)
- The Emperor of All Maladies: A Biography of CancerNo EverandThe Emperor of All Maladies: A Biography of CancerNota: 4.5 de 5 estrelas4.5/5 (271)
- Team of Rivals: The Political Genius of Abraham LincolnNo EverandTeam of Rivals: The Political Genius of Abraham LincolnNota: 4.5 de 5 estrelas4.5/5 (234)
- Hidden Figures: The American Dream and the Untold Story of the Black Women Mathematicians Who Helped Win the Space RaceNo EverandHidden Figures: The American Dream and the Untold Story of the Black Women Mathematicians Who Helped Win the Space RaceNota: 4 de 5 estrelas4/5 (895)
- Elon Musk: Tesla, SpaceX, and the Quest for a Fantastic FutureNo EverandElon Musk: Tesla, SpaceX, and the Quest for a Fantastic FutureNota: 4.5 de 5 estrelas4.5/5 (474)
- The Yellow House: A Memoir (2019 National Book Award Winner)No EverandThe Yellow House: A Memoir (2019 National Book Award Winner)Nota: 4 de 5 estrelas4/5 (98)
- The Unwinding: An Inner History of the New AmericaNo EverandThe Unwinding: An Inner History of the New AmericaNota: 4 de 5 estrelas4/5 (45)
- New Testament Bible QuizDocumento2 páginasNew Testament Bible QuizVincent Jay MaatAinda não há avaliações
- 18 The Parable of The 10 VirginsDocumento29 páginas18 The Parable of The 10 Virginsapi-303147801100% (1)
- Miracles Are Still HappeningDocumento142 páginasMiracles Are Still HappeningDr. A.L. and Joyce Gill100% (4)
- T P O B S: KeidahDocumento3 páginasT P O B S: KeidahRoyAinda não há avaliações
- (STDJ-9 Florentino - Garcia - Martinez) - Qumran - and - Apocalypti PDFDocumento252 páginas(STDJ-9 Florentino - Garcia - Martinez) - Qumran - and - Apocalypti PDFAsael IlluAinda não há avaliações
- The Apocalypse of ST John in A Syriac VerseDocumento323 páginasThe Apocalypse of ST John in A Syriac VerseGaius DesdunAinda não há avaliações
- What GodDocumento150 páginasWhat GodGillertAinda não há avaliações
- Be FocusedDocumento28 páginasBe FocusedMark JaysonAinda não há avaliações
- Moshiach'S Letter To The Ma'Aminim Hameshichiyim From Among The YehudimDocumento1 páginaMoshiach'S Letter To The Ma'Aminim Hameshichiyim From Among The YehudimRafayahuAinda não há avaliações
- The Yoke-Destroying AnointingDocumento5 páginasThe Yoke-Destroying AnointingSamuel Aniemeke100% (1)
- Israel Unite - The Truth About Slavery (Flyer)Documento2 páginasIsrael Unite - The Truth About Slavery (Flyer)JSonJudah100% (1)
- Chronology of The Apostolic AgeDocumento3 páginasChronology of The Apostolic Agematic9290Ainda não há avaliações
- Aaronic Priesthood in HebrewsDocumento30 páginasAaronic Priesthood in Hebrews31songofjoyAinda não há avaliações
- Proverbs 4 - NIV Bible - Listen, My Sons, To A Father's Instruction Pay At..Documento7 páginasProverbs 4 - NIV Bible - Listen, My Sons, To A Father's Instruction Pay At..PRATAP RAJAAinda não há avaliações
- Bible Quiz Questions April 2013Documento10 páginasBible Quiz Questions April 2013johnlee12321Ainda não há avaliações
- Benefits of The Last Two Ayats of Surah BaqarahDocumento2 páginasBenefits of The Last Two Ayats of Surah BaqarahkentalzAinda não há avaliações
- Sins of Omission and CommissionDocumento10 páginasSins of Omission and CommissionLuzPrietoAinda não há avaliações
- Image of The Beast (English) Angel KuttiesDocumento53 páginasImage of The Beast (English) Angel KuttiesJobelle ManansalaAinda não há avaliações
- BASS of Kaybuti Buti MoDocumento21 páginasBASS of Kaybuti Buti MoFaye CabauatanAinda não há avaliações
- Bible Bullet - Sermon On The Mount, Wise and Foolish BuildersDocumento2 páginasBible Bullet - Sermon On The Mount, Wise and Foolish Buildersomni_gaplakeAinda não há avaliações
- Reader ResponseDocumento18 páginasReader Response321876Ainda não há avaliações
- Reading: Satan Written by Louis Matthews SweetDocumento5 páginasReading: Satan Written by Louis Matthews SweetBenjaminFigueroaAinda não há avaliações
- 613 Commandments-1: Debbie Friedman - Capo IV For Original KeyDocumento2 páginas613 Commandments-1: Debbie Friedman - Capo IV For Original KeyjmsklarAinda não há avaliações
- SURAH BAQAR AYAT 1-62 Mutalibul Furqan Fi Duroosul Quran Sura Al BAQAR by Allama ParwezDocumento379 páginasSURAH BAQAR AYAT 1-62 Mutalibul Furqan Fi Duroosul Quran Sura Al BAQAR by Allama ParwezdrgulhamidAinda não há avaliações
- L2M1 16 Fundamental Truths - STUDENT - FINALDocumento68 páginasL2M1 16 Fundamental Truths - STUDENT - FINALZooey MariAinda não há avaliações
- Class - X - 1-20Documento52 páginasClass - X - 1-20samsungloverAinda não há avaliações
- Job Sermon OutlineDocumento6 páginasJob Sermon OutlineGeths MahinayAinda não há avaliações
- Abrahamic Covenant ChartDocumento8 páginasAbrahamic Covenant ChartTim Baugus75% (4)
- THE HISTORICAL BACKGROUND OF THE BIBLE Exodus & Tribal Stage-1Documento5 páginasTHE HISTORICAL BACKGROUND OF THE BIBLE Exodus & Tribal Stage-1Alexandria OratAinda não há avaliações
