Kejadian 6:4-5

6:4 The Nephilim ¹  were on the earth in those days (and also after this) ²  when the sons of God were having sexual relations with ³  the daughters of humankind, who gave birth to their children. ⁴  They were the mighty heroes ⁵  of old, the famous men. ⁶ 

6:5 But the Lord saw ⁷  that the wickedness of humankind had become great on the earth. Every inclination ⁸  of the thoughts ⁹  of their minds ¹⁰  was only evil ¹¹  all the time. ¹² 

Kejadian 7:1

7:1 The Lord said to Noah, “Come into the ark, you and all your household, for I consider you godly among this generation. ¹³ 

Kejadian 7:21

7:21 And all living things ¹⁴  that moved on the earth died, including the birds, domestic animals, wild animals, all the creatures that swarm over the earth, and all humankind.

Kejadian 9:12

9:12 And God said, “This is the guarantee ¹⁵  of the covenant I am making ¹⁶  with you ¹⁷  and every living creature with you, a covenant ¹⁸  for all subsequent ¹⁹  generations:

Kejadian 9:16-17

9:16 When the rainbow is in the clouds, I will notice it and remember ²⁰  the perpetual covenant between God and all living creatures of all kinds that are on the earth.”

9:17 So God said to Noah, “This is the guarantee of the covenant that I am confirming between me and all living things ²¹  that are on the earth.”

[6:4]  ¹ tn The Hebrew word נְפִילִים (nÿfilim) is simply transliterated here, because the meaning of the term is uncertain. According to the text, the Nephilim became mighty warriors and gained great fame in the antediluvian world. The text may imply they were the offspring of the sexual union of the “sons of God” and the “daughters of humankind” (v. 2), but it stops short of saying this in a direct manner. The Nephilim are mentioned in the OT only here and in Num 13:33, where it is stated that they were giants (thus KJV, TEV, NLT “giants” here). The narrator observes that the Anakites of Canaan were descendants of the Nephilim. Certainly these later Anakite Nephilim could not be descendants of the antediluvian Nephilim (see also the following note on the word “this”).

[6:4]  ² tn This observation is parenthetical, explaining that there were Nephilim even after the flood. If all humankind, with the exception of Noah and his family, died in the flood, it is difficult to understand how the postdiluvian Nephilim could be related to the antediluvian Nephilim or how the Anakites of Canaan could be their descendants (see Num 13:33). It is likely that the term Nephilim refers generally to “giants” (see HALOT 709 s.v. נְפִילִים) without implying any ethnic connection between the antediluvian and postdiluvian varieties.

[6:4]  ³ tn Heb “were entering to,” referring euphemistically to sexual intercourse here. The Hebrew imperfect verbal form draws attention to the ongoing nature of such sexual unions during the time before the flood.

[6:4]  ⁴ tn Heb “and they gave birth to them.” The masculine plural suffix “them” refers to the “sons of God,” to whom the “daughters of humankind” bore children. After the Qal form of the verb יָלָד (yalad, “to give birth”) the preposition לְ (lÿ, “to”) introduces the father of the child(ren). See Gen 16:1, 15; 17:19, 21; 21:2-3, 9; 22:23; 24:24, 47; 25:2, etc.

[6:4]  ⁵ tn The parenthetical/explanatory clause uses the word הַגִּבֹּרִים (haggibborim) to describe these Nephilim. The word means “warriors; mighty men; heroes.” The appositional statement further explains that they were “men of renown.” The text refers to superhuman beings who held the world in their power and who lived on in ancient lore outside the Bible. See E. A. Speiser, Genesis (AB), 45-46; C. Westermann, Genesis, 1:379-80; and Anne D. Kilmer, “The Mesopotamian Counterparts of the Biblical Nephilim,” Perspectives on Language and Text, 39-43.

[6:4]  ⁶ tn Heb “men of name” (i.e., famous men).

[6:5]  ⁷ sn The Hebrew verb translated “saw” (רָאָה, ra’ah), used here of God’s evaluation of humankind’s evil deeds, contrasts with God’s evaluation of creative work in Gen 1, when he observed that everything was good.

[6:5]  ⁸ tn The noun יֵצֶר (yetser) is related to the verb יָצָר (yatsar, “to form, to fashion [with a design]”). Here it refers to human plans or intentions (see Gen 8:21; 1 Chr 28:9; 29:18). People had taken their God-given capacities and used them to devise evil. The word יֵצֶר (yetser) became a significant theological term in Rabbinic literature for what might be called the sin nature – the evil inclination (see also R. E. Murphy, “Yeser in the Qumran Literature,” Bib 39 [1958]: 334-44).

[6:5]  ⁹ tn The related verb הָשָׁב (hashav) means “to think, to devise, to reckon.” The noun (here) refers to thoughts or considerations.

[6:5]  ¹⁰ tn Heb “his heart” (referring to collective “humankind”). The Hebrew term לֵב (lev, “heart”) frequently refers to the seat of one’s thoughts (see BDB 524 s.v. לֵב). In contemporary English this is typically referred to as the “mind.”

[6:5]  ¹¹ sn Every inclination of the thoughts of their minds was only evil. There is hardly a stronger statement of the wickedness of the human race than this. Here is the result of falling into the “knowledge of good and evil”: Evil becomes dominant, and the good is ruined by the evil.

[6:5]  ¹² tn Heb “all the day.”

[6:5]  sn The author of Genesis goes out of his way to emphasize the depth of human evil at this time. Note the expressions “every inclination,” “only evil,” and “all the time.”

[7:1]  ¹³ tn Heb “for you I see [as] godly before me in this generation.” The direct object (“you”) is placed first in the clause to give it prominence. The verb “to see” here signifies God’s evaluative discernment.

[7:21]  ¹⁴ tn Heb “flesh.”

[9:12]  ¹⁵ tn Heb “sign.”

[9:12]  ¹⁶ sn On the making of covenants in Genesis, see W. F. Albright, “The Hebrew Expression for ‘Making a Covenant’ in Pre-Israelite Documents,” BASOR 121 (1951): 21-22.

[9:12]  ¹⁷ tn Heb “between me and between you.”

[9:12]  ¹⁸ tn The words “a covenant” are supplied in the translation for clarification.

[9:12]  ¹⁹ tn The Hebrew term עוֹלָם (’olam) means “ever, forever, lasting, perpetual.” The covenant would extend to subsequent generations.

[9:16]  ²⁰ tn The translation assumes that the infinitive לִזְכֹּר (lizkor, “to remember”) here expresses the result of seeing the rainbow. Another option is to understand it as indicating purpose, in which case it could be translated, “I will look at it so that I may remember.”

[9:17]  ²¹ tn Heb “all flesh.”