EOB: Official Site of the Eastern / Greek Orthodox Bible (Old and New Testament)

Genesis 6:4

EOB (Eastern / Greek Orthodox Bible):

The Nephilim were on the earth in those days, and also afterward, when the sons of God went to the daughters of humans and had children by them. They were the heroes of old, warriors of renown.

EOB Footnote:

(b) MT adds “and also afterward” following “in those days,” specifying that the giants existed both before and after the sons of God came to the daughters of men. MT also includes “men of name” (or “men of renown”) at the end of the verse, which some LXX manuscripts render as “the renowned ones” but with slight variation in placement. (c) DSS (4Q252) preserves a fragmentary witness to this verse that aligns more closely with MT in including the reference to “afterward.” The phrase “giants were on the earth” renders the Greek word typically transliterated as “gigantes,” which corresponds to the Hebrew “nephilim” — a term of disputed meaning, possibly “fallen ones.” The identification of these figures with “giants” follows the LXX interpretive tradition. “Mighty ones” translates a Greek term that could also mean “powerful” or “renowned”; the rendering emphasizes their exceptional status. “From the age” is a meaning-based rendering of a Greek phrase literally meaning “from the eon” or “of old,” clarifying temporal reference for modern readers.

Other Translations:

KJV (King James Version):

There were giants in the earth in those days; and also after that, when the sons of God came in unto the daughters of men, and they bare children to them, the same became mighty men which were of old, men of renown.

WEB (World English Bible):

The Nephilim were on the earth in those days, and also after that, when God’s sons came in to men’s daughters. They bore children to them. Those were the mighty men who were of old, men of renown.

Benton LXX (Vaticanus):

There is no verse for Genesis 6:4 provided in the Brenton translation of the Septuagint.

Douai-Rheims (Vulgate):

There were giants in the earth in those days; for after the sons of God went in to the daughters of men, and they brought forth children, these are the mighty men of old, men of renown.

Apostoliki Diakonia (LXX):

The giants were on the earth in those days, and also afterward, when the sons of God came in to the daughters of men and they bore children to them. These were the mighty men who were of old, men of renown.

YLT (Young Literal Translation )(MT):

The Nephilim were on the earth in those days, and afterward too, when the sons of God came to the daughters of men, and they bore children to them. They were the mighty men who were of old, men of renown.

BBE (Bible in Basic English):

There were men of great strength and size on the earth in those days and after that, when the sons of God had connection with the daughters of men and they gave birth to children; these were the great men of old days, the men of great name.

EOB COMMENTARY:

EOB Commentary:

The Nephilim and the Mystery of Fallen Nature

This enigmatic verse has generated considerable discussion throughout the history of biblical interpretation, and the Orthodox tradition offers a distinctive perspective that connects this passage to broader theological themes.

Patristic Interpretation: The Church Fathers were divided on the identity of the “sons of God” mentioned in the preceding verses. Some early writers, influenced by Jewish apocalyptic literature, understood these as fallen angels who cohabited with human women. However, the dominant patristic interpretation, championed by Saints John Chrysostom, Augustine, and Ephrem the Syrian, identifies the “sons of God” as the righteous descendants of Seth, while the “daughters of men” represent the lineage of Cain. Chrysostom emphatically rejected the angelic interpretation, arguing that angels, being incorporeal, cannot engage in physical union with humans. The Nephilim, then, represent the corrupted offspring of this improper mingling between the godly and ungodly lines.

Typological Significance: This passage illustrates the catastrophic consequences when the people of God abandon their calling and conform to the surrounding culture. The mixing of the Sethite and Cainite lines prefigures the perpetual temptation of Israel and later the Church to compromise with worldly powers. The “mighty men of old, men of renown” represent a false glory rooted in earthly power rather than divine grace.

Christological Connection: The corruption described here establishes the necessity of divine intervention in human history. The flood that follows serves as both judgment and purification, typologically pointing toward baptism. Christ, the true Son of God, enters human nature not through corruption but through the pure vessel of the Theotokos, reversing the pattern of Genesis 6. Where the sons of God fell through improper union, the eternal Son sanctifies humanity through the Incarnation.

Liturgical Resonance: The readings from Genesis during Great Lent invite the faithful to contemplate the progressive corruption of humanity and the divine response of mercy through judgment. The flood narrative, which this verse introduces, is prominently featured in the baptismal typology of the Church. The prayers of blessing over baptismal waters recall Noah and the ark as prefigurations of salvation through water.

Spiritual Application: Orthodox spiritual writers see in this passage a warning against the mingling of spiritual aspiration with carnal desire. The pursuit of earthly renown and power, divorced from obedience to God, leads to spiritual death. The Christian is called to be in the world but not of it, maintaining the distinction that the antediluvian saints failed to preserve.

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