where we learn that they were conceived as beings of
gigantic stature, whose descendants survived till the days
of Moses and Joshua. The circumstantial form of the
sentence here (cf. 126 137) is misleading, for the writer cannot
have meant that the (
Hebrew characters) existed in those days apart from
the alliances with the angels, and that the result of the latter
were the (Hebrew characters) (Lenormant, al.). The idea undoubtedly is
that this race arose at that time in consequence of the union of the divine 'spirit' with human 'flesh.'—and also after-
allusion to a 'fall' ([root] (Hebrew characters)) of angels from heaven (TJ, Jer.[1] Ra.), or to
a 'fall' of the world through their action (Ber. R. Ra.). A connexion
with (Hebrew characters), 'abortive birth' (from (Hebrew characters), 'fall dead'), is not improbable
(Schwally, ZATW, xviii. 144 ff.). An attractive emendation of Co.
((Hebrew characters)) in Ezk. 3227 not only yields a striking resemblance to this
v., but supports the idea that the (Hebrew characters) (like the (Hebrew characters)) were associated with
the notion of Sheol.—(Hebrew characters)] cannot mean 'after' (as conj.), which
would require a perf. to follow, but only 'afterwards, when.' On any
view, (Hebrew characters); and (Hebrew characters) are frequent. tenses.—(Hebrew characters)] (as euphemism) is
characteristic of JE (esp. J) in Hex. (Bu. 39, Anm.). Cf. Rob. Sm. KM2,
198 ff.—(Hebrew characters)] lit. 'mighty ones' (Aq. (Greek characters); V potentes; GΣS
TO do not distinguish from (Hebrew characters)). The word is thoroughly naturalised
in Heb. speech, and nearly always in a good sense. But pass. like
Ezk. 3212ff. show that it had another aspect, akin to Ar. ǧabbār (proud,
audacious, tyrannical). The Ar. and Syr. equivalents are used as
names of the constellation Orion (Lane, Lex. i. 375 a; P. Sm. Th. 646).—(Hebrew characters)]
cf. (Hebrew characters), Ezk. 2620, probably an allusion to a wicked ancient
race thrust down to Sheol.—The whole v. has the appearance of a
series of antiquarian glosses; and all that can be strictly inferred from
it is that there was some traditional association of the Nephîlîm with
the incident recorded in v.1f. At the same time we may reasonably
hold that the kernel of the v. reproduces in a hesitating and broken
fashion the essential thought of the original myth. The writer
apparently shrinks from the direct statement that the Nephîlîm were
the offspring of the marriages of vv.1. 2, and tantalises the curiosity of
his readers with the cautious affirmation that such beings then existed.
A later hand then introduced a reminder that they existed 'afterwards'
as well.—Bu., who omits v.3, restores the original connexion with v.1f.
as follows: (Hebrew characters) [(Hebrew characters)] . . . (Hebrew characters) [(Hebrew characters)].
Some such excellent sentence may very well have stood in the original;
but it was precisely this perspicuity of narration which the editor
wished to avoid.
- ↑ "Et angelis et sanctorum liberis, convenit nomen cadentium."
same point of view appears in 111-9: in each case the ruling motive is the divine jealousy of human greatness; and man's pride is humbled by a subtle and indirect exercise of the power of God.
