The Fallen Ones - Genesis 6:1-8

Introduction

In the realm of biblical scholarship, the enigmatic passage of Genesis 6:1-8 has intrigued scholars and theologians for centuries. This passage introduces the Nephilim, a mysterious group whose origins and nature have been the subject of much debate. 

In this article, I explore Genesis 6, verses 1 to 8, through a personal lens that combines insights from my own study programme with teaching from Dr Michael Heiser and Dr Dwight Pryor, together with my perspective on The Book of Enoch. At the end of the day, it remains my own personal perspective and it may not be one to which all readers will subscribe. 

Whilst Enoch is not a canonical work, except in the Ethiopian Orthodox Church, I have come, through my studies, to realise three things. First, being non-canonical does not render a book useless or uninformative. There is value in Enoch, Jasher and many other writings of this nature. Second, throughout the Bible, prophets, apostles, most notably Paul, and even Jesus demonstrated their fluency with and willingness to use non-canonical works. There are possibly up to 66 references from the Book of Enoch in the New Testament alone. Third, these works add context and colour to what can be fleeting and cryptic references from the Bible.

Genesis 6:1-8 (Names of God Bible)

“The number of people increased all over the earth, and daughters were born to them. The sons of Elohim saw that the daughters of other humans were beautiful. So they married any woman they chose. Then YHWH said, ‘My Spirit will not struggle with humans forever, because they are flesh and blood. They will live 120 years.’ The Nephilim were on the earth in those days, as well as later, when the sons of Elohim slept with the daughters of other humans and had children by them. These children were famous long ago. YHWH saw how evil humans had become on the earth. All day long their deepest thoughts were nothing but evil. YHWH was sorry that he had made humans on the earth, and he was heartbroken. So YHWH said, ‘I will wipe off the face of the earth these humans that I created. I will wipe out not only humans, but also domestic animals, crawling animals, and birds. I’m sorry that I made them.’ But YHWH was pleased with Noah.”

Throughout the Bible, prophets, apostles, most notably Paul, and even Jesus demonstrated their fluency with and willingness to use non-canonical works. 

To understand this passage, we will explore it through the insights from a ‘divine council’ worldview, ancient Near Eastern contexts and a Hebraic roots perspective. Additionally, I am incorporating thoughts from the ancient Jewish Book of Enoch, which provides a detailed narrative about the Nephilim and the sons of God.

The Sons of God and the Daughters of Humans

Genesis 6:2-3 states, “The sons of Elohim saw that the daughters of other humans were beautiful. So they married any woman they chose. Then YHWH said, ‘My Spirit will not struggle with humans forever, because they are flesh and blood. They will live 120 years.’” The phrase ‘sons of Elohim’ (Hebrew: בְּנֵי הָאֱלֹהִים, bene ha’elohim) has been variously interpreted.

Traditional Jewish and Christian interpretations have often viewed these ‘sons of God’ as either fallen angels or members of the divine council. I read the text in a way that the phrase refers to divine beings who were part of God’s heavenly council, a common motif in ancient Near Eastern literature. I would also note that the term traditionally translated as ‘The sons of God’ actually reads ‘the sons of Elohim’ referencing back to Genesis 1 and its use of Elohim, rather than YHWH.

This approach draws upon comparative studies with Ugaritic texts, where similar terms are used to describe the pantheon of gods. These texts read that these “sons of God” were rebellious divine beings who took human wives, leading to the birth of the Nephilim. This perspective aligns with the broader biblical theme of a cosmic struggle between God’s order and chaos. It is also one shared by early Jewish interpretations, including those found in the Dead Sea Scrolls and the Book of Enoch, which also view these ‘sons of God’ as heavenly beings. This interpretation is reinforced by the Septuagint, an ancient Greek translation of the Hebrew Bible, which renders ‘sons of God’ as ‘angels’.

This perspective aligns with the broader biblical theme of a cosmic struggle between God’s order and chaos.

The Nephilim: Giants or Fallen Ones?

Genesis 6:4 introduces the Nephilim: “The Nephilim were on the earth in those days, as well as later, when the sons of Elohim slept with the daughters of other humans and had children by them. These children were famous long ago.” The term ‘Nephilim’ (Hebrew: נְפִילִים) has been traditionally translated as ‘giants’, though its etymology suggests ‘fallen ones’.

The Book of Enoch, a significant text in Second Temple Judaism, provides an elaborate narrative about the Nephilim. According to this text, these beings were the offspring of the Watchers (a class of angels) and human women. Enoch 6-11 describes how 200 Watchers descended to earth, led by the angel Semyaza, and took human wives. Their union produced giant offspring who wrought havoc on earth, leading to increased sin and corruption. I concur with this tradition, and see the Nephilim as a tangible physical manifestation of the spiritual rebellion described in Genesis.

I would also note that the presence of the Nephilim before and after the flood suggests a recurring pattern of divine-human transgression. There is also importance in understanding the Nephilim within the broader narrative of Genesis and Jewish eschatology. In Jewish thought, the Nephilim symbolise the pervasive influence of evil and the need for divine intervention. The destruction of the Nephilim and their progenitors serves as a precursor to God’s ultimate judgement and restoration.

Divine Judgment and Human Wickedness

Genesis 6:5-7 depicts YHWH’s response to the rampant wickedness on earth: “YHWH saw how evil humans had become on the earth. All day long their deepest thoughts were nothing but evil. YHWH was sorry that he had made humans on the earth, and he was heartbroken. So YHWH said, ‘I will wipe off the face of the earth these humans that I created. I will wipe out not only humans, but also domestic animals, crawling animals, and birds. I’m sorry that I made them’.”

The intermingling of divine beings with humans and the resulting violence and corruption represent a fundamental breach of the created order. 

This passage emphasises the moral decay of humanity, which is intricately linked to the actions of the sons of God and the Nephilim. The intermingling of divine beings with humans and the resulting violence and corruption represent a fundamental breach of the created order. Personally, I understand this transgression as not merely being about intermarriage but about a broader cosmic rebellion. The ‘sons of Elohim’ sought to establish their own dominion on earth through their offspring with human women, thereby challenging YHWH’s authority. They believed that the Nephilim, as their offspring, were sufficiently human to supplant the Adamic line when that line relinquished their divinely appointed role of governorship of this earth.

According to the book of Enoch, that dream started to become a reality in the seventh generation when the pure Adamic line was tainted with Nephilim genes. Within just two generations, virtually all of Adam’s line were infected, but the Nephilim had become agents of chaos and destruction. This tainting was an iniquity, ‘avon’, effectively the deepest form of sin in Hebrew thought, and, as such, a covenantal breach in the relationship with God; as such, these human actions have cosmic repercussions. The judgement that follows is not arbitrary; it is necessary act to restore divine order.

Noah and the Remnant of Righteousness

In contrast to the pervasive wickedness, Genesis 6:8 notes, “But YHWH was pleased with Noah.” Noah represents a remnant of righteousness amid a corrupt world. His selection underscores the biblical theme of God’s faithfulness to His covenant and the preservation of a righteous lineage. Noah should be seen as a typological figure, prefiguring later deliverers and messianic figures. Noah’s role as a righteous remnant highlights the ongoing conflict between God’s purposes and the forces of chaos.

In Hebraic thought, righteousness is not merely moral uprightness but adherence to God’s will.

This theme is echoed in other ancient Near Eastern flood narratives, where a hero is chosen to survive a cataclysmic judgement. Noah’s faithfulness to God’s commands is an exemplary model of covenantal obedience. In Hebraic thought, righteousness is not merely moral uprightness but adherence to God’s will. Noah’s favour with God is a testament to the power of covenantal faithfulness in the face of overwhelming sin.

The Book of Enoch’s Contribution

The Book of Enoch, particularly its sections known as the Book of Watchers (Chapters 1 - 36), expands upon the brief account in Genesis 6. It offers detailed descriptions of the Watchers’ descent, their corrupting influence, and the resulting judgement.

Enoch’s narrative provides names and hierarchies of the fallen angels, adding layers of complexity to the Genesis account. It portrays the Nephilim as destructive giants who consume resources and instigate bloodshed, contributing to the moral and ecological decay of the world.

This text, while not canonical in the Jewish or Christian Bibles, was highly influential in Second Temple Judaism and early Christianity. It shaped Jewish apocalyptic thought and provided a framework for understanding the cosmic dimensions of sin and judgement. The Book of Enoch reflects a common ancient Near Eastern belief in divine-human hybrids and their catastrophic impact.

This belief is not unique to Israel but is found in various mythologies, where gods interbreed with humans, leading to a divine purge. Enoch’s emphasis on divine justice and the ultimate triumph of righteousness is testament to YHWH’s faithfulness. The Book of Enoch’s detailed eschatology, with its visions of judgement and restoration, resonates with the prophetic traditions of the Hebrew Bible and has tight alignment with Revelation.

The Book of Enoch’s detailed eschatology, with its visions of judgement and restoration, resonates with the prophetic traditions of the Hebrew Bible and has tight alignment with Revelation.

Conclusion

This passage is a complex one, which will probably divide opinion, both to its meaning and its relative importance. 

Yet Genesis 6:1-8, with its brief but potent narrative, opens a window into the ancient world’s understanding of divine-human interactions and their consequences. By incorporating insights from Drs. Michael Heiser and Dwight Pryor, along with the Book of Enoch, we have gained a richer, more nuanced appreciation of this enigmatic passage.

These insights have illuminated the cosmic dimensions of the rebellion described in Genesis. They frame the Nephilim as part of a broader narrative of spiritual warfare, where divine beings challenge God’s order. They demonstrate the relational aspects of sin, particularly the iniquity (‘avon’) aspect of sin, and righteousness, viewing Noah as a paradigm of faithful obedience.

Additionally, the Book of Enoch, with its expanded account of the Watchers and Nephilim, provides valuable context for understanding the Genesis narrative. It underscores the pervasive impact of divine rebellion and the necessity of divine judgement to restore order.

Together, these perspectives offer what I would consider to be a  comprehensive understanding of Genesis 6:1-8, bridging the gap between ancient text and contemporary interpretation. This passage, while ancient, continues to speak to the enduring themes of divine justice, human agency, and the hope of redemption.