¿Was there a race of giants in Noah's time before the
flood?
A reading from the original Hebrew with scholarly
references
Introduction
The passage from Genesis 6 has been the source
of much speculation throughout history, especially because of the mention of
"giants" or Nephilim and the "sons of God" who took
wives from the "daughters of men." To understand the true meaning of
this story, it is essential to refer to the original Hebrew and consider the
broader context of the early chapters of Genesis.
It is noteworthy that the division into chapters
and verses was incorporated many centuries after the original writing: the
chapters in 1240 AD (by Stephen Langton), and the verses in 1455 AD (Gutenberg
Bible) for the Old Testament, and in 1551 AD by Robert Estienne for the New
Testament [1].
The distinction between the two genealogical lines
To understand Genesis 6, we must return to
Genesis 4. It recounts the birth of Cain and Abel, who were possibly twins. Later,
in Genesis 4:25, Seth, called Abel's "substitute," is born. His
descendants are those described in Genesis 5, culminating in Enosh, who is said
to have "been called by the name of the Lord." This suggests that his
descendants were known as "sons of God."
This interpretation has been defended by
commentators such as Gerhard von Rad, who points out that the “sons of God”
represent the pious descendants of Seth, in contrast to the descendants of Cain
[2].
The Hebrew text and the meaning of the Nephilim
The Hebrew term nephilim comes from the
root nfl , meaning “to fall.” Its literal translation is therefore “the
fallen.” It does not necessarily mean “giants,” as popularized by the Greek translation
of the Septuagint ( giants ) and later the Vulgate [3].
Some scholars, such as Michael Heiser, have
argued that Nephilim may have supernatural connotations in some
contexts.[4] However, from a strictly contextual reading based on the Genesis
narrative, “fallen” may allude to a spiritual fall, such as apostasy from a
righteous line.
Mythological influence and corruption of the flesh
Greek mythology records the distorted memory of
these events in the figure of the Titans, sons of gods who lived alongside
mortals, giving rise to powerful heroes. The idea that these traditions might
have a distorted echo of real history has been proposed by authors such as
Alexander Hislop and Joseph Campbell [5].
The concept of “corruption of the flesh” in
Genesis 6:12 may refer not only to violence and war, but also to sexual
perversions and unnatural practices. Nahum Sarna suggests that “all flesh”
indicates a universal moral disorder that even affected the animal kingdom [6].
Cherubs and mythological perceptions
The cherubim that God placed at the east of Eden
(Genesis 3:24) had four faces (man, ox, lion, and eagle) and multiple wings
(cf. Ezekiel 1:10). Their extraordinary appearance may have generated
mythological interpretations among pagan peoples. This possibility is supported
by studies of Mesopotamian iconography, which show composite winged beings as
guard figures at sacred entrances [7].
Violence and abortion as causes of the flood
Genesis 6:11-13 indicates that the earth was
filled with violence, and all flesh had corrupted its way. This expression can
be understood as a direct reference to mass abortion. The corruption of life
from conception would have been one of the most serious reasons why God decided
to destroy humanity with the flood.
This is reinforced in Genesis 9:6, whose literal reading in Hebrew can
be translated as:
“Whoever sheds the blood of a person within a person, by man his blood will be shed, for in the image of God man was made.”
This version is an inference from the Hebrew
syntax connecting "blood" ( dam ) and "in man" ( ba'adam
), which allows for a broader interpretation of the prohibition against
shedding human blood, including fetal blood. Although not the most common
reading in academic exegesis, it is part of a coherent theological
interpretation from a pro-life hermeneutic.
Later pagan practices, such as sacrifices to
Molech (cf. Leviticus 18:21), sought to avoid bloodshed by sacrificing children
by fire. This may have been a way of evading the prohibition of Genesis 9:6, as
argued in comparative studies of ancient religions [8].
Be fruitful and multiply
In Genesis 9:7, God repeats his command: “Be
fruitful and multiply, and overflow the earth.” The Hebrew word sharatz (to
swarm, to overflow) suggests a vital movement. This word is also used in Exodus
1:7 to describe the fertility of the Israelites in Egypt. The image evokes a
massive, uncontrollable vitality, which contrasts with the practice of
abortion.
Conclusion
Far from being a mythological tale, Genesis 6
presents a moral and spiritual reality: humanity's corruption led to its
destruction. The "giants" were fallen men, powerful but degenerate. Violence,
abortion, and the unnatural mixing of lines and species were part of this
corruption.
The text not only explains the past, but also
offers warnings for the present: respect life from its beginning, avoid moral
corruption, and seek to remain on the path of the Creator.
References
[1] Metzger, B. M. (2001). The Bible in Translation: Ancient and
English Versions . Baker Academic. [2] Von Rad, G. (1972). Genesis: A
Commentary . Westminster John Knox Press. [3] Brenton, L. C. L.
(1851). The
Septuagint Version of the Old Testament . Samuel Bagster and Sons. [4] Heiser, M. S.
(2015). The Unseen Realm: Recovering the Supernatural Worldview of the Bible
. Lexham Press. [5] Campbell, J. (1949). The Hero with a Thousand Faces .
Princeton University Press. [6] Sarna, N. M. (1989). Genesis (JPS Torah Commentary) . Jewish Publication Society. [7]
Black, J., & Green, A. (1992). Gods, Demons and Symbols of Ancient
Mesopotamia . University of Texas Press. [8] Smith, M. S. (2001). The
Origins of Biblical Monotheism . Oxford University Press.
This article is based on an analysis of the
Hebrew text of Genesis and scholarly references, and aims to deepen the
understanding of Scripture from a perspective faithful to the original.
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