Giants in the Bible: Uncovering the Truth Behind These Mysterious Beings

Key Takeaways

• The Bible mentions several distinct types of giants including Nephilim, Anakim, and Rephaim, each with unique characteristics and appearances in different biblical contexts.
• Biblical giants like Goliath and Og of Bashan functioned as powerful theological symbols of human pride and rebellion against God, ultimately defeated by those who trusted in divine power.
• The Nephilim originated from the union of “sons of God” and “daughters of humans” according to Genesis 6:4, though interpretations vary across Jewish and Christian traditions.
• Ancient Jewish texts like the Book of Enoch expanded the biblical giant narratives, identifying the “sons of God” as angelic beings called “Watchers” who produced hybrid offspring.
• Giants in the Bible consistently appear in narratives about land conquest and divine judgment, representing formidable opposition that falls before God’s sovereignty.

Why Giants in the Bible Still Captivate Readers Today

Here’s what’s wild: we’re still obsessed with biblical giants thousands of years after these texts were written. Why? Because giants occupy that tantalizing borderland between history and myth, between the natural and supernatural realms.

How Ancient Writings Fuel Modern Curiosity About Giants

The Bible doesn’t just mention giants in passing, it weaves them into pivotal moments of sacred history. In Genesis 6:4, we read that “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 mighty men who were of old, the men of renown.” This cryptic passage has spawned endless speculation.

The Book of Enoch (not canonical in most traditions but quoted in Jude) expands this narrative dramatically, describing these “sons of God” as fallen angels who abandoned their proper dwelling place in heaven to take human women as wives. According to Enoch, their hybrid offspring, the nephilim, became violent giants who terrorized the ancient world before God destroyed it with the flood.

What makes this so compelling isn’t just the supernatural drama, but how it echoes across cultures. Long before modern fantasy novels, ancient peoples from Greece to Mesopotamia told stories about semi-divine beings of enormous size. The biblical account stands apart, but, in its theological purpose, these aren’t just tall tales, but warnings about boundaries between the human and divine realms.

What This Guide Covers About Biblical Giants and Their Significance

I’m going to take you on a journey through the actual Hebrew and Greek texts that describe giants, examining what the original languages reveal that English translations often miss. We’ll explore:

• Who the nephilim, anakim, and rephaim really were according to the biblical authors
• How giants function as theological symbols in conquest narratives
• What ancient Jewish and Christian interpreters understood about these mysterious beings
• Why modern interpretations often miss the mark

Most importantly, I want to show you how these ancient texts still speak to profound questions about the boundaries between human and divine, about rebellion and judgment, and about God’s sovereignty over even the most terrifying forces in creation.

Defining Biblical Giants and Their Place in Scripture

When we encounter “giants” in English Bibles, we’re actually meeting several distinct Hebrew terms that describe different groups and concepts. This linguistic confusion has led to centuries of misunderstanding.

What the Term ‘Giants’ Means in the Hebrew Bible

The Hebrew Bible uses three primary terms that English translations often render as “giants”:

1. Nephilim (נְפִילִים) – Derived from the Hebrew verb naphal (נָפַל), meaning “to fall.” These are the “fallen ones” mentioned in Genesis 6:4 and Numbers 13:33. Brown-Driver-Briggs lexicon connects this term with ideas of falling upon others violently.
2. Rephaim (רְפָאִים) – A term often associated with the dead or shades, but also used for an ancient people of extraordinary size. King Og of Bashan was considered one of the last of the Rephaim, with a bed nine cubits long (approximately 13.5 feet).
3. Anakim (עֲנָקִים) – Descendants of Anak, described as making the Israelites feel like grasshoppers in their own sight (Numbers 13:33). The name suggests “long-necked ones” or those wearing neck ornaments.

What’s fascinating is how these terms overlap yet remain distinct in Scripture. The nephilim appear before and briefly after the flood, while the rephaim and anakim are encountered primarily during Israel’s conquest of Canaan.

Nephilim, Anakim, and Rephaim: Key Giant Lineages in the Old Testament

The relationship between these groups becomes clearer when we examine the biblical timeline:

The nephilim first appear in Genesis 6 as offspring of the “sons of God” and “daughters of humans” before the flood. The text describes them as “mighty men who were of old, men of renown,” suggesting both physical power and cultural significance. The same word reappears in Numbers 13:33 when the frightened Israelite spies report seeing “the nephilim” in Canaan, comparing themselves to grasshoppers beside them.

The anakim are specifically located in the hill country of Judah and the Negev. Joshua 11:21-22 tells us that Joshua “cut off the Anakim from the hill country, from Hebron, from Debir, from Anab, and from all the hill country of Judah, and from all the hill country of Israel.” Only in Gaza, Gath, and Ashdod did some remain, notably, Gath is Goliath’s hometown.

The rephaim represent an older stratum of giant clans. Deuteronomy 2:10-11 explicitly connects them with the anakim: “The Emim formerly lived there, a people great and many, and tall as the Anakim. Like the Anakim they are also counted as Rephaim, but the Moabites call them Emim.”

What unites all these groups is their portrayal as physically imposing, often hostile to God’s people, and frequently associated with pre-Israelite inhabitants of the promised land. They function in the biblical narrative as embodiments of formidable opposition that only God can overcome through his chosen servants.

Major Appearances of Giants in the Old Testament

Let me walk you through the most significant encounters with giants in the biblical text, stories where these towering figures step from shadowy references into vivid narrative detail.

Goliath of Gath: The Most Famous Giant in the Bible

No biblical giant captures the imagination quite like Goliath, the champion of the Philistines. 1 Samuel 17:4 describes him as “six cubits and a span” tall (approximately 9’9″ using ancient measurements). The text details his imposing equipment: bronze helmet, coat of mail weighing five thousand shekels, bronze armor on his legs, and a spear with a head weighing six hundred shekels.

What’s fascinating is how the text emphasizes that Goliath came from Gath, one of the few places where, according to Joshua 11:22, some of the anakim remained after Joshua’s conquest. This creates a literary connection between Goliath and the fearsome giants the spies encountered centuries earlier.

But Goliath wasn’t the only giant in his family. 2 Samuel 21:15-22 mentions Goliath’s brother and several other Philistine champions, including a man of great stature who had six fingers on each hand and six toes on each foot. When they taunted Israel, they were killed by David’s mighty men, including one by David’s brother.

The David and Goliath story transcends a mere physical mismatch. It represents God empowering the faithful against seemingly impossible odds. The true giant killer isn’t David’s sling, but his faith in the true God.

Og, King of Bashan: A Forgotten Yet Formidable Giant

Even though being less familiar to modern readers, King Og of Bashan receives remarkable attention in the Old Testament. Deuteronomy 3:11 states: “For only Og king of Bashan was left of the remnant of the Rephaim. Behold, his bed was a bed of iron. Is it not in Rabbah of the Ammonites? Nine cubits was its length, and four cubits its breadth, according to the common cubit.”

This passage is extraordinary for several reasons. First, it provides specific physical evidence, his enormous iron bed, as a testimony to Og’s unusual size. Second, it explicitly identifies him as one of the last Rephaim, connecting him to an ancient line of giants. Third, the dimensions given (approximately 13.5 feet long by 6 feet wide) suggest a truly massive individual.

Og’s defeat is repeatedly celebrated throughout the Old Testament as evidence of God’s power. Psalm 135:11 and 136:20 specifically praise God for overcoming “Og king of Bashan,” placing this victory alongside other mighty acts of God in Israel’s history.

Rephaim in Deuteronomy and Joshua: Traces of Other Giants

Deuteronomy contains a wealth of information about various giant clans that inhabited the land before Israel. Deuteronomy 2:10-11 mentions the Emim, “a people great and many, and tall as the Anakim,” who are counted among the Rephaim. Verses 20-21 describe the Zamzummim, “a people great and many, and tall as the Anakim,” whom God destroyed before the Ammonites.

These passages create a complex ethnographic picture of giant peoples who once dominated the regions surrounding the promised land. The Hebrew text portrays them as fearsome obstacles that only divine power could overcome.

Joshua 12-15 further details the conquest of giant-inhabited territories, including Hebron (formerly Kiriath-arba, named after Arba, the greatest man among the Anakim) and Debir. These accounts emphasize the complete fulfillment of God’s promises to drive out these formidable inhabitants.

What emerges from these scattered references is a consistent biblical perspective: these giants, whether nephilim, anakim, or rephaim, represented the most intimidating opposition to God’s people, yet they consistently fell before those who trusted in the Lord.

What Other Ancient Sects and Traditions Said About Giants

The biblical texts provide only glimpses of giants, but ancient Jewish and early Christian writings developed these traditions much further. These extra-biblical sources help us understand how ancient communities interpreted these mysterious beings.

The Book of Enoch’s Description of the Watchers and Nephilim

The most influential extra-biblical text on giants is undoubtedly 1 Enoch, particularly the “Book of Watchers” section (chapters 1-36). Written during the Second Temple period (roughly 300-200 BCE), this text dramatically expands the brief Genesis 6 account.

In Enoch, the “sons of God” are explicitly identified as angelic beings called “Watchers” who abandon their proper dwelling place in heaven, drawn by the beauty of human women. These angels, led by figures like Shemihazah and Azazel, take human wives and produce hybrid offspring, the nephilim, described as giants who consume everything in sight, eventually turning against humans and devouring them.

What’s fascinating is that this interpretation isn’t entirely speculative. The apostle Peter seems to allude to this tradition in 2 Peter 2:4: “God did not spare angels when they sinned, but cast them into hell and committed them to chains of gloomy darkness to be kept until the judgment.” Jude 6 is even more explicit: “And the angels who did not stay within their own domain but abandoned their proper dwelling place, these He has kept in eternal chains under darkness, patiently waiting for the judgment of the great day.”

The Enochic tradition portrays these giants as monstrous beings whose violence and corruption provoked the flood. According to 1 Enoch, even after the giants’ physical bodies were destroyed, their spirits remained on earth as evil spirits, an early explanation for the origin of demons.

Second Temple Jewish Interpretations and Giant Lore

The Dead Sea Scrolls reveal that the Qumran community was deeply interested in giant traditions. Fragments of Enochic literature, the Book of Giants, and other texts show an elaborate development of nephilim lore. These writings name individual giants, describe their terrifying dreams, and detail their eventual destruction.

Philo of Alexandria, a Hellenistic Jewish philosopher, offered a different interpretation. He suggested the “sons of God” were not angels but virtuous human beings who were corrupted by sensual desires (symbolized by the “daughters of humans”). Their offspring were not literal giants but people with gigantic, worldly ambitions.

Josephus, the first-century Jewish historian, took a more literal approach. In Antiquities of the Jews, he writes: “For many angels of God accompanied with women, and begat sons that proved unjust, and despisers of all that was good, on account of the confidence they had in their own strength: for the tradition is, that these men did what resembled the acts of those whom the Greeks call giants.”

This comparison to Greek mythology is telling. Josephus recognized parallels between biblical giants and the Titans or Gigantes of Greek tradition, offspring of divine-human unions who rebelled against heavenly authority.

In rabbinic literature, we find further elaborations. Some rabbis identified the “sons of God” as fallen angels, while others suggested they were human judges or nobles. The Babylonian Talmud contains discussions about the enormous size of early humans, including speculation about Adam’s height.

What’s evident from these diverse sources is that ancient Jewish interpreters recognized the nephilim narrative as problematic and fascinating. Far from dismissing these stories as mere myths, they wrestled with their implications for understanding evil, divine judgment, and the boundaries between human and divine realms.

Comparing Interpretations Across Christian Denominations

Christian traditions have developed varying approaches to the giant narratives, balancing biblical authority with theological concerns about angels, humans, and the supernatural.

Literal vs. Symbolic: Evangelical and Protestant Views

Many Evangelical and conservative Protestant interpreters maintain a literal reading of the giant narratives. They argue that the straightforward meaning of the text describes actual large-statured beings. This view often identifies the nephilim as hybrid offspring of fallen angels and human women, citing passages like Genesis 6:1-4 alongside Jude 6-7 and 2 Peter 2:4-5.

The late evangelical scholar Michael Heiser, who wrote extensively on this topic in books like “The Unseen Realm” (Lexham Press), argued that the sons of God were divine beings (members of God’s heavenly council) who transgressed the boundaries between heaven and earth, producing the nephilim. According to this view, these hybrid beings corrupted human bloodlines and contributed to the wickedness that prompted the flood.

Other Evangelicals, but, interpret the “sons of God” as descendants of Seth (Adam’s third son), who intermarried with the “daughters of men” from Cain’s line. In this view, the nephilim were simply powerful, violent human beings rather than angel-human hybrids. This interpretation avoids theological difficulties about angels taking human form to reproduce with human women.

About post-flood giants, most Evangelical scholars accept that groups like the Anakim were unusually tall human beings rather than supernatural hybrids. The measurements given for Goliath and Og’s bed are typically taken at face value, though some scholars note that ancient measurements weren’t always precise and might involve some exaggeration for literary effect.

Catholic and Orthodox Perspectives on Giant Narratives

Catholic and Orthodox traditions have generally taken a more flexible approach to interpreting the giant narratives, often emphasizing their theological significance over literal details.

St. Augustine, whose views deeply influenced Western Christianity, rejected the idea that angels could physically procreate with humans. In “City of God,” he interpreted the “sons of God” as godly human men and the “daughters of men” as women from worldly families. For Augustine, the nephilim were simply unusually large and strong human beings.

The Catechism of the Catholic Church doesn’t directly address biblical giants, but its teachings on angels emphasize their spiritual nature, which implicitly challenges interpretations involving angel-human reproduction.

Orthodox tradition, drawing on writings of church fathers like St. John Chrysostom, has similarly tended to interpret the “sons of God” as descendants of Seth rather than angels. But, Orthodox thought maintains a greater openness to the reality of spiritual beings interacting with the physical world.

Both Catholic and Orthodox traditions have been influenced by the Book of Enoch’s giant mythology, even though not accepting it as canonical. Elements of this tradition appear in liturgical texts and iconography, suggesting that while the theological details were debated, the symbolic power of these narratives remained important.

A common thread across all major Christian traditions is the understanding that, whatever their exact nature, biblical giants represented forces opposed to God’s purposes. Their eventual defeat at the hands of God’s chosen servants (Moses, Joshua, David) demonstrates divine sovereignty over even the most formidable earthly powers. Whether read literally or symbolically, the giant narratives affirm that no opposition, but mighty, can withstand God’s plan for human redemption.

Controversies, Misunderstandings, and Misuse of Giant Lore

The biblical giant narratives have been particularly susceptible to sensationalism and misuse, especially in our era of internet conspiracy theories and pseudoarchaeology. I’ve encountered these distortions firsthand while researching ancient manuscripts, and it’s worth addressing the most common ones.

Ancient Aliens, DNA Theories, and Misinterpretations of the Nephilim

Perhaps the most pervasive modern misinterpretation comes from proponents of “ancient astronaut” theories, who recast the nephilim narrative as evidence of extraterrestrial genetic manipulation. These theories typically claim that the “sons of God” were aliens who bred with human women to create hybrid beings, explaining the nephilim as products of advanced genetic technology.

This interpretation fundamentally misunderstands the biblical text and its ancient Near Eastern context. The Hebrew phrase b’nei ha’elohim (“sons of God”) refers to divine or heavenly beings within the biblical worldview, not extraterrestrial visitors. Similar phrases appear in Ugaritic and other ancient Near Eastern texts to describe members of divine councils or pantheons.

Equally problematic are modern claims about nephilim DNA supposedly surviving the flood and “contaminating” the human gene pool. These theories often connect the post-flood anakim and rephaim to nephilim bloodlines, suggesting a continuous genetic corruption of humanity. Such claims not only lack biblical support but often veer into troubling territory by associating certain ethnic groups with “corrupted” bloodlines.

The Hebrew Bible makes no explicit connection between the pre-flood nephilim and post-flood giants. While Numbers 13:33 uses the term nephilim for the anakim, this likely reflects the terrorized spies’ hyperbolic comparison rather than claiming direct lineage.

Are Giants Evidence of a Lost Race? Debunking the Claims

Another persistent misuse of biblical giant narratives comes from claims about discovered “giant skeletons” supposedly proving the Bible’s accuracy. These claims typically feature photographs of archaeological excavations with superimposed giant bones, or stories about Smithsonian conspiracies to hide giant remains.

As someone who has worked extensively with archaeological materials from the Middle East, I can confidently state that no verified giant human remains matching the biblical descriptions have been scientifically documented. The handful of unusually tall human skeletons discovered (around 6-7 feet) fall well within the range of modern human height variation and medical conditions like gigantism.

The confusion partly stems from nineteenth-century newspaper hoaxes about giant discoveries, which continue to circulate online as if factual. These sensationalistic stories played into American frontier mythology and were recognized as fictional by contemporary readers, but are now presented as suppressed evidence.

Equally misleading are attempts to connect biblical giants with structures like megalithic monuments. While impressive, these structures reflect sophisticated engineering by normal-sized humans, not the work of giant beings.

These misinterpretations matter because they distract from the actual theological and literary significance of the biblical texts. By fixating on sensationalistic physical details or conspiracy theories, readers miss the profound spiritual warnings these narratives convey about the dangers of transgressing divine boundaries and the sovereignty of God over all creation.

The biblical authors weren’t providing cryptic information about aliens or lost races, they were addressing fundamental questions about evil, judgment, and redemption using literary forms their ancient audience would understand. Reading these texts responsibly requires engaging with their ancient context rather than imposing modern pseudoscientific frameworks upon them.

Little-Known Facts About Giants in the Hebrew Bible

Beyond the familiar stories lie fascinating details about biblical giants that are often overlooked in casual reading. These insights emerge when we pay careful attention to the Hebrew text and its ancient context.

The Role of Giants in Land Conquest and Divine Judgment

One of the most striking patterns in the Hebrew Bible is how consistently giants appear in narratives about land possession and divine judgment. This is not coincidental, these imposing figures serve a specific theological purpose.

In Deuteronomy 2-3, Moses recounts how God had previously destroyed other giant peoples, the Emim, Zamzummim, and Rephaim, before other nations. This creates a pattern: God routinely removes giant inhabitants to install his chosen peoples. When Moses declares that God will do the same with the Anakim before Israel, he’s placing their conquest within this established divine pattern.

The Hebrew verb used when God “destroyed” (שָׁמַד, shamad) these giant peoples appears frequently in contexts of divine judgment. The same word describes how the Lord destroyed the ancient world with the flood and would later be used for the exile of Israel. This verbal connection suggests that giants function as symbols of corruption requiring divine intervention.

What’s particularly fascinating is how the conquest of giant-inhabited territories is portrayed as completing a judgment that began generations earlier. Genesis 15:16 had stated that Abraham’s descendants would return to Canaan when “the iniquity of the Amorites is complete”, the very people later associated with giants. This suggests that the giants represent the culmination of Canaanite corruption, justifying their removal.

How Ancient Giants Were Used as Symbols of Rebellion Against the True God

The Hebrew Bible consistently presents giants not just as physically imposing figures, but as embodiments of rebellion against God’s order. This becomes clear through subtle literary connections.

The term nephilim derives from the Hebrew verb naphal (נָפַל), meaning “to fall.” This root also appears in contexts of rebellion and moral failure throughout the Old Testament. The linguistic connection suggests these beings represent a “fallen” state of rebellion against divine authority.

This symbolic role becomes clearer when we examine how giants behave in biblical narratives. Goliath explicitly defies “the armies of the living God” (1 Samuel 17:26), positioning himself against the true God. Similarly, Og and other giant kings resist Israel’s advance even though clear divine warnings.

A particularly illuminating passage appears in Ezekiel 32, where the prophet describes mighty fallen warriors (using terminology connected to the Rephaim) who “spread terror in the land of the living” but now lie defeated in Sheol. This passage connects giants with imperial powers that exalted themselves only to face divine judgment, suggesting biblical giants function as archetypes of human arrogance and rebellion.

Even their physical description as beings of extraordinary height carries symbolic weight in a culture where “high” and “lifted up” often described pride and self-exaltation. Isaiah 2:11 declares that “the haughty looks of man shall be brought low, and the lofty pride of men shall be humbled, and the LORD alone will be exalted in that day.” Giants, by their very stature, visually represent the human tendency toward self-exaltation.

What makes these insights significant is how they transform our understanding of these narratives. The biblical authors weren’t primarily concerned with documenting unusual physical specimens, but with conveying theological truths about human rebellion and divine sovereignty. Giants serve as powerful literary symbols of all that sets itself against God’s purposes, eventually doomed to failure even though their impressive appearance.

Modern Relevance and Allegorical Interpretations

While the literal dimensions of biblical giants continue to fascinate, their enduring significance lies in their allegorical and spiritual meanings that transcend their ancient context.

Do Biblical Giants Represent Human Pride or Corruption?

Across Christian and Jewish interpretive traditions, giants have consistently symbolized human pride, corruption, and rebellion against divine authority. This allegorical reading finds support in the biblical text itself, which frequently juxtaposes the physically imposing with the spiritually humble.

The David and Goliath narrative offers the clearest example. Goliath, standing at his impressive height, armored with bronze and iron, represents human might and arrogance. He defies not just Israel but their God. David, by contrast, approaches with no armor, five smooth stones, and the declaration that “the battle is the LORD’s” (1 Samuel 17:47). This contrast isn’t just about physical dimensions but spiritual postures, trust in human strength versus dependence on God.

Medieval Jewish commentators like Rashi and Maimonides viewed the nephilim and other giants as symbols of moral corruption. Maimonides, in particular, interpreted Genesis 6 as depicting the triumph of humanity’s animal nature (the “daughters of men”) over its rational, spiritual capacities (the “sons of God”). The resulting “giants” represented not physical stature but outsized appetites and desires.

Christian tradition similarly employed giants as symbols of sin and pride. Augustine saw in Goliath a prefiguration of the devil, struck down by Christ (the true David). Medieval cathedral art often depicted the virtues trampling giants representing the seven deadly sins, with pride, naturally, being the largest.

This allegorical approach doesn’t negate the historical dimensions of the text but recognizes that biblical narratives operate on multiple levels simultaneously. The Hebrew word for “name” (שֵׁם, shem) appears in Genesis 6:4 when describing the nephilim as “men of renown” (literally “men of name”). This echoes Genesis 11:4, where the Tower of Babel builders seek to “make a name” for themselves, another narrative about human pride facing divine judgment.

Why the Giant Motif Endures in Theology and Pop Culture

The giant motif persists in theology, literature, and popular culture because it powerfully embodies universal human experiences and spiritual truths.

Theologically, giants represent the seemingly insurmountable obstacles, whether external challenges or internal struggles, that faith must overcome. As symbols of overwhelming opposition, they speak to our deepest fears and the apparent impossibility of certain life situations. Yet their defeat at the hands of God’s faithful reminds believers that “if God is for us, who can be against us?” (Romans 8:31).

In literature, from Dante’s “Inferno” to modern fantasy, giants function as embodiments of primal chaos and disorder that must be subdued for civilization to flourish. These literary giants inherit much from their biblical counterparts, representing forces that transcend normal human capacity to control.

Modern psychology offers another perspective. Carl Jung viewed giants as archetypal symbols of the shadow, aspects of ourselves that appear overwhelming and threatening when unacknowledged. The biblical narrative of confronting and defeating giants resonates with psychological journeys of facing our fears and limitations.

Even secular popular culture demonstrates our continued fascination with the giant motif. From blockbuster films featuring colossal monsters to business literature about overcoming “giant” challenges, these ancient symbols remain powerfully evocative. Video games routinely feature oversized “boss” enemies that must be defeated through cunning rather than matching their strength, a dynamic clearly present in David’s victory over Goliath.

Perhaps most profoundly, giant narratives endure because they address the fundamental human experience of feeling small in a threatening world. The biblical promise that faith can overcome even the most imposing obstacles speaks to our deepest anxieties and hopes. As G.K. Chesterton observed, the giant-slaying fairy tale isn’t about teaching children that giants exist, they already know the world contains threatening powers, but about teaching them that giants can be defeated.

Common Mistakes When Studying Giants in the Bible

After decades working with ancient texts, I’ve observed several recurring errors that hinder accurate understanding of biblical giant narratives. Avoiding these pitfalls leads to more faithful and nuanced interpretation.

Assuming All Giants Are the Same Entity

One of the most common misconceptions is treating all biblical giants as a single phenomenon. This flattening of distinct Hebrew terms and narratives obscures important distinctions in the text.

The Hebrew Bible uses different terms, nephilim, rephaim, anakim, emim, zamzummim, in different contexts. While these groups share the quality of unusual size, the biblical authors distinguish between them in ways that matter theologically and historically.

For instance, the nephilim appear specifically in Genesis 6 and Numbers 13 (the latter possibly as a terrified exaggeration by the spies). Their description emphasizes their status as “mighty men of old, men of renown.” By contrast, the rephaim appear frequently in conquest narratives and are sometimes associated with the realm of the dead (Isaiah 14:9, Psalm 88:10). The anakim are specifically located in the hill country of Judah and associated with specific cities like Hebron.

Blending these distinct groups creates several interpretive problems:

1. It incorrectly suggests a continuous lineage from pre-flood nephilim to post-flood giants, even though the Bible’s emphasis on the flood’s completeness in judgment.
2. It misses the specific theological function of each giant group within their narrative context.
3. It overlooks geographical and historical distinctions the biblical authors considered important.

The proper approach recognizes both similarities and differences between these groups, appreciating the complex way biblical authors incorporated giant traditions into their theological history.

Ignoring the Hebrew Language and Cultural Backdrop

Another critical mistake is interpreting giant narratives without reference to Hebrew language patterns and ancient Near Eastern cultural contexts. This decontextualization leads to readings that impose modern assumptions on ancient texts.

For example, the term nephilim connects to the Hebrew verb naphal (“to fall”). This linguistic connection would have been obvious to ancient Hebrew readers, suggesting concepts of fallen status or violent attack that are lost in translation.

Similarly, height and size carried symbolic significance in ancient Near Eastern cultures beyond physical description. Royal inscriptions throughout the region used the language of gigantic stature to describe kings and warriors metaphorically. When the Bible describes enemies as exceptionally tall, it participates in a cultural convention that combined physical description with symbolic status.

The measurements provided for biblical giants (Goliath’s height, Og’s bed) must be understood within ancient measurement systems and literary conventions. Ancient Near Eastern texts routinely used hyperbole when describing enemies, and numbers often carried symbolic significance beyond literal quantification.

Even the concept of giants as offspring of divine-human unions fits within broader ancient Near Eastern traditions. Mesopotamian literature describes heroes of mixed divine-human parentage with extraordinary size and strength. The biblical authors adapt these motifs while transforming their theological significance.

This doesn’t mean biblical giants were purely symbolic, the text presents them as actual historical entities. But it does mean their descriptions incorporate literary and cultural conventions that modern readers often miss.

The solution isn’t to dismiss these accounts as mere myth, nor to insist on hyper-literal readings that ignore ancient conventions. Rather, we should approach them with cultural and linguistic sensitivity, recognizing how ancient authors communicated truth through literary forms specific to their time and place.

FAQ: Frequently Asked Questions About Giants in the Bible

In my years teaching biblical languages and ancient texts, certain questions about biblical giants arise consistently. Here are straightforward answers to the most common inquiries.

What does the Bible say about giants?

The Bible mentions several groups of unusually tall and powerful people:

• Nephilim: Mentioned in Genesis 6:4 as offspring of “sons of God” and “daughters of humans,” described as “mighty men who were of old, men of renown.” They’re mentioned again in Numbers 13:33 when frightened Israelite spies compare the Anakim to these legendary figures.
• Anakim: A tall people dwelling in Canaan’s hill country, described in Deuteronomy 9:2 as “a people great and tall, the sons of the Anakim, whom you know, and of whom you have heard it said, ‘Who can stand before the sons of Anak?'” Joshua later defeats them, though some remain in Gaza, Gath, and Ashdod.
• Rephaim: An ancient people of unusual size. Deuteronomy 3:11 identifies Og of Bashan as one of the last Rephaim, noting his iron bed was nine cubits long. 2 Samuel 21:16-22 mentions “descendants of the giants” (literally “born to the Rapha”) among the Philistines.
• Individual giants: Most famously Goliath, described as six cubits and a span tall (approximately 9’9″), but also others like the Egyptian killed by Benaiah (2 Samuel 23:21) and the six-fingered man killed by Jonathan (2 Samuel 21:20).

The Bible consistently portrays these giants as formidable opponents eventually defeated by God’s people when they trust in divine power rather than their own strength.

How big were the giants in the Bible?

The Bible provides specific measurements for only a few giants:

• Goliath: “Six cubits and a span” tall (1 Samuel 17:4), approximately 9’9″ using standard ancient Near Eastern measurements (a cubit being about 18 inches, a span about 9 inches). But, it’s worth noting that the Dead Sea Scrolls and some other ancient versions list Goliath as “four cubits and a span” (about 6’9″), which some scholars consider the original reading.
• Og of Bashan: While his height isn’t directly stated, Deuteronomy 3:11 describes his iron bed as nine cubits long and four cubits wide (approximately 13.5 feet by 6 feet), suggesting extraordinary size.

For other giants, the Bible uses comparative language rather than exact measurements. The Anakim made the Israelites feel “like grasshoppers” (Numbers 13:33), and various giant clans are described as “great and tall” (Deuteronomy 2:10, 2:21, 9:2).

These measurements should be understood within ancient literary conventions, which sometimes used hyperbole to emphasize the formidable nature of enemies and the greatness of their defeat.

Who are the 5 giants in the Bible?

While the Bible mentions numerous giants, five of the most prominent individual giants include:

1. Goliath of Gath: The Philistine champion defeated by David (1 Samuel 17).
2. Og of Bashan: A king of the Amorites described as one of the last of the Rephaim, defeated by Moses (Deuteronomy 3:1-11).
3. Ishbi-benob: Described in 2 Samuel 21:16 as a descendant of the giants (Rapha) who nearly killed David in battle before being slain by Abishai.
4. Lahmi: Identified in 1 Chronicles 20:5 as Goliath’s brother, killed by Elhanan son of Jair.
5. The six-fingered giant: An unnamed Philistine champion from Gath with six fingers on each hand and six toes on each foot, killed by Jonathan, David’s nephew (2 Samuel 21:20-21).

Beyond these individuals, the Bible mentions groups like the Anakim, sons of Anak (including Sheshai, Ahiman, and Talmai mentioned in Numbers 13:22), and the various Rephaim defeated during the conquest of Canaan.

Where did giants come from in the Bible?

The Bible offers limited but intriguing information about the origin of giants:

1. The Nephilim: Genesis 6:4 states, “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.” This cryptic passage has been interpreted in several ways:

• As describing angels who took human form and produced hybrid offspring
• As referring to the godly line of Seth intermarrying with ungodly women
• As describing powerful rulers who took multiple wives

2. Post-flood giants: The Bible doesn’t explicitly explain the origin of post-flood giants like the Anakim and Rephaim. Numbers 13:33 connects the Anakim to the Nephilim, but this may be the frightened spies’ exaggeration rather than claiming direct descent.
3. Genetic factors: The Bible acknowledges that giants could produce giant offspring. 2 Samuel 21:16-22 describes several Philistine giants as descendants of Rapha (or “born to the giants”), suggesting a familial or genetic component to their unusual size.

The Bible’s primary concern isn’t providing a comprehensive explanation of giant origins but showing how these intimidating figures eventually fall before God’s power working through faithful servants. Whatever their origin, the biblical narrative presents giants as part of the opposition to God’s people that, even though their fearsome appearance, cannot stand against divine purposes.