Genesis 6
Introduction
Genesis 6 is the hinge between the primeval history and the flood narrative — the chapter where God surveys the state of the world and decides to begin again. The chapter opens with a mysterious passage about "the sons of God" taking "the daughters of men" as wives (vv. 1–4), producing the Nephilim, mighty warriors of old. This enigmatic episode signals that the boundary between the divine and human realms is being violated, escalating the corruption that began with the fall.
God's assessment of humanity in vv. 5–7 is devastating: every inclination of every thought of the human heart is evil, all the time. The LORD "regrets" making humanity and is "grieved in His heart" — language of deep divine sorrow rather than surprise. He resolves to blot out all life from the earth. But then comes the great turning word of the chapter: "But Noah found favor in the eyes of the LORD" (v. 8). One man, described as righteous and blameless, who walked with God like Enoch before him, becomes the hinge of hope. God gives Noah detailed instructions for building an ark to preserve his family and representatives of every living creature. The chapter closes with a simple, powerful sentence: "Noah did this; he did all that God commanded him" (v. 22).
The Sons of God and the Daughters of Men (vv. 1–4)
1 Now when men began to multiply on the face of the earth and daughters were born to them, 2 the sons of God saw that the daughters of men were beautiful, and they took as wives whomever they chose. 3 So the LORD said, "My Spirit will not contend with man forever, for he is mortal; his days shall be 120 years." 4 The Nephilim were on the earth in those days — and afterward as well — when the sons of God had relations with the daughters of men. And they bore them children who became the mighty men of old, men of renown.
1 When humanity began to multiply on the face of the ground and daughters were born to them, 2 the sons of God saw that the daughters of man were beautiful, and they took wives for themselves from any they chose. 3 Then the LORD said, "My Spirit shall not remain in man forever, for he is flesh. His days shall be 120 years." 4 The Nephilim were on the earth in those days — and also afterward — when the sons of God came in to the daughters of man and they bore children to them. These were the mighty men of old, men of renown.
Notes
בְנֵי הָאֱלֹהִים ("the sons of God") — This phrase has generated more debate than almost any other in Genesis. Three main interpretations exist: (1) Angelic beings — fallen angels who crossed the boundary between heaven and earth. This is the oldest interpretation, found in 1 Enoch, the Septuagint, Josephus, and several early church fathers. The phrase beney ha'Elohim refers to angelic beings in Job 1:6, Job 2:1, and Job 38:7. 2 Peter 2:4 and Jude 1:6 may allude to this event. (2) Sethite men — descendants of Seth's godly line intermarrying with descendants of Cain's corrupt line. This interpretation, favored by Augustine and many Reformers, fits the literary context (chapter 4 traces Cain's line, chapter 5 Seth's line). (3) Royal/powerful men — ancient kings or tyrants who claimed divine status, a reading supported by some ancient Near Eastern parallels. Each interpretation has strengths; the text itself is deliberately ambiguous. What is clear is that a boundary is being crossed that should not be, and the result is escalating corruption.
בְּנוֹת הָאָדָם ("the daughters of man") — In contrast to "sons of God," these are simply "daughters of humanity." The phrase כִּי טֹבֹת הֵנָּה ("that they were beautiful/good") echoes the language of the fall: Eve "saw that the tree was good" (Genesis 3:6). Seeing, desiring, and taking — the same pattern of temptation repeats.
לֹא יָדוֹן רוּחִי בָאָדָם לְעֹלָם ("My Spirit shall not remain/contend in man forever") — The verb יָדוֹן is rare and its meaning uncertain. It may come from din ("to judge, contend"), meaning God's Spirit will not continue striving with humanity's rebellion. Or it may come from a root meaning "to remain, dwell," meaning God's life-giving Spirit will not abide in human flesh indefinitely. The LXX and Syriac support the latter reading. Either way, God is withdrawing His patience.
בְּשַׁגַּם הוּא בָשָׂר ("for he is flesh") — The word בָּשָׂר ("flesh") here marks humanity's mortality and weakness. Despite aspirations to transcend their nature (v. 2), humans are flesh — fragile, mortal, and prone to corruption. The 120-year limit may refer to a shortened lifespan going forward (though lifespans decline gradually, not immediately) or, more likely, to the remaining time before the flood — a 120-year countdown of grace.
הַנְּפִלִים ("the Nephilim") — The word occurs only here and in Numbers 13:33, where the spies describe the inhabitants of Canaan as Nephilim, "and we seemed like grasshoppers." The word may derive from naphal ("to fall") — "the fallen ones." The text calls them הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם ("the mighty men of old, men of renown"). The word גִּבּוֹר ("mighty man, warrior, hero") is morally neutral — it can describe Nimrod (Genesis 10:8-9) or David's warriors (2 Samuel 23:8-39). The "men of renown" (literally "men of the name") sought to make a name for themselves — a theme that will recur at Babel (Genesis 11:4).
Interpretations
The identity of the "sons of God" is among the most debated questions in Genesis:
Angelic/supernatural beings: The oldest and most widespread interpretation (1 Enoch, Josephus, Justin Martyr, Tertullian, and most Second Temple Jewish literature) identifies the "sons of God" as fallen angels. The phrase beney ha'Elohim consistently refers to angelic beings in the Old Testament (Job 1:6, Job 2:1, Job 38:7). 2 Peter 2:4 ("God did not spare angels when they sinned") and Jude 1:6-7 ("angels who did not keep their proper domain... just as Sodom and Gomorrah... pursued strange flesh") appear to reference this event. Critics object that angels are spirits and cannot procreate (cf. Matthew 22:30), though defenders note Jesus says angels in heaven do not marry — which does not necessarily mean they cannot take physical form.
Sethite/Cainite intermarriage: Favored by Augustine, Chrysostom, Calvin, and many Reformers, this view reads "sons of God" as the godly line of Seth and "daughters of men" as the corrupt line of Cain. The sin is the breakdown of spiritual separation through intermarriage. This fits the literary context (chapters 4–5 trace two lineages). Critics note that beney ha'Elohim is never used for human beings elsewhere in the Hebrew Bible, and that mere intermarriage seems insufficient to explain the Nephilim.
Royal/dynastic rulers: Some scholars (including Meredith Kline) identify the "sons of God" as ancient kings or tyrants who claimed divine status and took women by force — exercising tyrannical power. This fits the ancient Near Eastern background where kings were sometimes called "sons of god." The Nephilim would then be the mighty warrior-kings of that era.
The text itself remains deliberately ambiguous, and godly interpreters have held each of these views. What is theologically clear is that a boundary was violated, corruption escalated, and judgment followed.
The Wickedness of Humanity (vv. 5–7)
5 Then the LORD saw that the wickedness of man was great upon the earth, and that every inclination of the thoughts of his heart was altogether evil all the time. 6 And the LORD regretted that He had made man on the earth, and He was grieved in His heart. 7 So the LORD said, "I will blot out man, whom I have created, from the face of the earth — every man and beast and crawling creature and bird of the air — for I am grieved that I have made them."
5 The LORD saw that the wickedness of humanity was great on the earth, and that every inclination of the thoughts of his heart was only evil all the time. 6 And the LORD was sorry that He had made humanity on the earth, and He was grieved to His heart. 7 The LORD said, "I will wipe humanity, whom I have created, from the face of the ground — from man to livestock to creeping things to birds of the sky — for I am sorry that I have made them."
Notes
וַיַּרְא יְהוָה ("the LORD saw") — This echoes the refrain of creation: "God saw that it was good" (Genesis 1:4, Genesis 1:10, Genesis 1:12, Genesis 1:18, Genesis 1:21, Genesis 1:25, Genesis 1:31). Now God sees again — and what He sees is not "good" (tov) but "great wickedness" (rabbah ra'at). The creation narrative is being inverted.
כָל יֵצֶר מַחְשְׁבֹת לִבּוֹ רַק רַע כָּל הַיּוֹם ("every inclination of the thoughts of his heart was only evil all the time") — This is the most comprehensive statement of human depravity in the Old Testament. The word יֵצֶר ("inclination, formation, imagination") comes from the same root as יָצַר — the verb used for God "forming" the man from dust (Genesis 2:7). The yetser that God formed has become corrupted at its root. The qualifiers pile up relentlessly: every inclination, of the thoughts, of his heart, was only evil, all the time. There is no exception, no remainder of goodness. After the flood, God will acknowledge that "the inclination of the human heart is evil from youth" (Genesis 8:21) — but this time He responds with a promise never to destroy again.
וַיִּנָּחֶם יְהוָה ("the LORD was sorry/regretted") — The verb נָחַם in the Niphal means "to be sorry, to repent, to relent, to grieve." This is the same root in Lamech's prophecy about Noah (Genesis 5:29). Lamech hoped Noah would bring nacham (comfort); instead, God experiences nacham (grief). The theological tension is real: God does not change His mind like a human (Numbers 23:19, 1 Samuel 15:29), yet He genuinely grieves over sin. The text insists on both God's sovereignty and His emotional engagement with His creation. This is not cold, detached judgment — it is the sorrow of a Creator whose world has become something He never intended.
וַיִּתְעַצֵּב אֶל לִבּוֹ ("and He was grieved to His heart") — The verb עָצַב means "to grieve, to be pained, to be hurt." It is related to the word עִצָּבוֹן ("painful toil") used in the curse on Eve (Genesis 3:16) and Adam (Genesis 3:17). The curse brought pain to humanity; now humanity's sin brings pain to God. The Creator who pronounced everything "very good" (Genesis 1:31) now aches over what His creation has become.
אֶמְחֶה ("I will wipe out/blot out") — The verb מָחָה means "to wipe, erase, blot out." It is used of wiping tears (Isaiah 25:8), erasing writing (Numbers 5:23), and blotting out names from a book (Exodus 32:32-33). The image is of God erasing what He wrote — undoing His creation. The scope is comprehensive: humanity, livestock, creeping things, birds. The entire land-based creation that God blessed in Genesis 1 is now under sentence.
Noah Finds Favor (vv. 8–10)
8 Noah, however, found favor in the eyes of the LORD. 9 This is the account of Noah. Noah was a righteous man, blameless in his generation; Noah walked with God. 10 And Noah had three sons: Shem, Ham, and Japheth.
8 But Noah found favor in the eyes of the LORD. 9 These are the generations of Noah. Noah was a righteous man, blameless among his contemporaries. Noah walked with God. 10 And Noah fathered three sons: Shem, Ham, and Japheth.
Notes
חֵן ("favor, grace") — This is the first occurrence of the word "grace" in the Bible. נֹחַ מָצָא חֵן — "Noah found grace." In Hebrew, the name Noach (נֹחַ) reversed spells chen (חֵן) — Noah/grace. This wordplay is elegant: the man whose name evokes rest (nuach) finds grace (chen). The grammar is important — Noah "found" favor; he did not earn it. Grace is received, not achieved. Yet grace does not exist in a moral vacuum: verse 9 immediately describes Noah as righteous and blameless.
צַדִּיק ("righteous") — Noah is the first person in Scripture called righteous. The word describes someone who is in right standing — aligned with God's standards, living in conformity with what is good and just. Ezekiel 14:14 groups Noah with Daniel and Job as paragons of righteousness.
תָּמִים ("blameless, complete, whole") — This word does not mean sinless perfection. It describes someone who is whole-hearted, whose life is consistent and integrated — without duplicity. It is used of the animals required for sacrifice (Leviticus 1:3, "without blemish") and of Abraham's calling (Genesis 17:1, "walk before Me and be blameless"). Noah's blamelessness is qualified: he was blameless בְּדֹרֹתָיו ("in his generations/among his contemporaries") — relative to the wickedness that surrounded him.
אֶת הָאֱלֹהִים הִתְהַלֶּךְ נֹחַ ("Noah walked with God") — The same phrase used of Enoch (Genesis 5:22, Genesis 5:24). Only two men in Genesis are described this way. Enoch walked with God and was taken to heaven; Noah walks with God and will be carried through judgment. Both are examples of faith lived out in hostile environments.
The Earth Corrupted and Filled with Violence (vv. 11–13)
11 Now the earth was corrupt in the sight of God, and full of violence. 12 And God looked upon the earth and saw that it was corrupt; for all living creatures on the earth had corrupted their ways. 13 Then God said to Noah, "The end of all living creatures has come before Me, because through them the earth is full of violence. Now behold, I will destroy both them and the earth."
11 Now the earth was ruined before God, and the earth was filled with violence. 12 God looked at the earth, and behold, it was ruined, for all flesh had ruined its way on the earth. 13 And God said to Noah, "The end of all flesh has come before Me, for the earth is filled with violence because of them. Now look — I am about to destroy them along with the earth."
Notes
וַתִּשָּׁחֵת ("was corrupt/ruined") — The verb שָׁחַת ("to ruin, corrupt, destroy") appears three times in vv. 11–13 in different forms, creating a powerful wordplay. The earth was corrupted (Niphal, v. 11); all flesh had corrupted its way (Hiphil, v. 12); God says He will destroy them (Hiphil, v. 13). The same verb describes both the human action and God's response: because they have ruined the earth, God will ruin them. The punishment mirrors the crime. I translated all three as forms of "ruin" to preserve this connection.
חָמָס ("violence") — This word appears in both v. 11 and v. 13 as the specific reason for the flood. Chamas encompasses physical violence, injustice, cruelty, and the violation of others' rights. It is used throughout the prophets to describe oppression and bloodshed (Amos 3:10, Habakkuk 1:2-3, Micah 6:12). The world has become what Cain and Lamech prefigured: a place of unchecked violence where human life is cheap.
כָּל בָּשָׂר ("all flesh") — This phrase encompasses all mortal, embodied life — not just humans but all land creatures. The corruption is total; it has spread beyond humanity to affect the entire created order. Paul will later echo this idea: "the whole creation has been groaning together" under the weight of the fall (Romans 8:22).
קֵץ כָּל בָּשָׂר בָּא לְפָנַי ("the end of all flesh has come before Me") — The word קֵץ ("end, limit, termination") signifies a definitive conclusion. God has reached a verdict. The phrase "has come before Me" suggests a judicial setting — the case has been heard, the evidence weighed, and the sentence pronounced.
Instructions for the Ark (vv. 14–16)
14 Make for yourself an ark of gopher wood; make rooms in the ark and coat it with pitch inside and out. 15 And this is how you are to build it: The ark is to be 300 cubits long, 50 cubits wide, and 30 cubits high. 16 You are to make a roof for the ark, finish its walls a cubit from the top, place a door in the side of the ark, and build lower, middle, and upper decks.
14 Make yourself an ark of gopher wood. Make rooms in the ark, and cover it inside and out with pitch. 15 This is how you shall make it: the length of the ark 300 cubits, its width 50 cubits, and its height 30 cubits. 16 Make a roof for the ark and finish it to a cubit above. Set the door of the ark in its side. Make it with lower, second, and third decks.
Notes
תֵּבָה ("ark") — This word appears only in two contexts in the Bible: Noah's ark and the basket in which the infant Moses was placed in the Nile (Exodus 2:3). In both cases, the tevah is a vessel of salvation, carrying the precious cargo of God's purposes through water and judgment. The word is not the usual Hebrew term for a ship (oniyyah); it specifically denotes a box-like vessel — something designed to float, not to be steered. Noah is not the captain; God is.
עֲצֵי גֹפֶר ("gopher wood") — The exact identity of gopher wood is unknown. This is its only occurrence in the Bible. Suggestions include cypress (the ancient world's premier shipbuilding wood), cedar, or a resinous pine. The BSB footnote notes it may be cypress or cedar.
וְכָפַרְתָּ אֹתָהּ ... בַּכֹּפֶר ("cover it ... with pitch") — There is a striking wordplay here. The verb כָּפַר ("to cover, coat") is the same root that later becomes the primary word for atonement (kippur, as in Yom Kippur, the Day of Atonement). The noun כֹּפֶר ("pitch, bitumen") shares the same root. The ark is "atoned" — covered, sealed, made watertight — with kopher. The language of physical sealing here anticipates the theological concept of atonement: covering sin so that God's judgment does not destroy.
The dimensions — 300 x 50 x 30 cubits — yield a ratio of 6:1:0.6 (length to width to height). Using an 18-inch cubit, this is approximately 450 feet long, 75 feet wide, and 45 feet high. The proportions are remarkably similar to those of modern cargo vessels, designed for stability rather than speed. The three decks provide significant interior space. The ark is fundamentally a barge — built to survive, not to navigate.
The Covenant and the Command to Board (vv. 17–22)
17 And behold, I will bring floodwaters upon the earth to destroy every creature under the heavens that has the breath of life. Everything on the earth will perish. 18 But I will establish My covenant with you, and you will enter the ark — you and your sons and your wife and your sons' wives with you. 19 And you are to bring two of every living creature into the ark — male and female — to keep them alive with you. 20 Two of every kind of bird and animal and crawling creature will come to you to be kept alive. 21 You are also to take for yourself every kind of food that is eaten and gather it as food for yourselves and for the animals." 22 Noah did this; he did all that God commanded him.
17 As for Me — behold, I am bringing the flood, waters upon the earth, to destroy all flesh under the sky in which is the breath of life. Everything that is on the earth will perish. 18 But I will establish My covenant with you, and you shall enter the ark — you and your sons, your wife, and your sons' wives with you. 19 And of every living thing, of all flesh, you shall bring two of each into the ark to keep them alive with you. They shall be male and female. 20 Of the birds according to their kinds, of the livestock according to their kinds, of every creeping thing of the ground according to its kind — two of each shall come to you to be kept alive. 21 And you, take for yourself every kind of food that is eaten, and gather it to yourself, and it shall be food for you and for them." 22 Noah did this. According to all that God commanded him, so he did.
Notes
הַמַּבּוּל ("the flood") — The word מַבּוּל is used exclusively for the Genesis flood (here and in Psalm 29:10). It is not the ordinary Hebrew word for a flood (shetepha) or inundation. Mabbul appears to be a unique term for this unique event — the cosmic undoing of creation, where the waters above and below the firmament (Genesis 1:6-7) are released to return the earth to its primordial state of watery chaos.
בְּרִיתִי ("My covenant") — This is the first appearance of the word בְּרִית ("covenant") in Scripture. A covenant is a solemn, binding agreement — here initiated entirely by God. God does not negotiate with Noah or ask for terms; He unilaterally declares, "I will establish My covenant with you." The content of this covenant will be elaborated in Genesis 9:8-17, but its first mention here, in the context of total destruction, signals that God's purpose is not annihilation but preservation and renewal.
רוּחַ חַיִּים ("the breath of life") — The same phrase from Genesis 2:7 (where God breathed the neshamah chayyim into man). The life that God breathed into creation will be snuffed out by the flood — except for what is preserved in the ark. The flood is an un-creation: the breath of life that animated the living world is withdrawn.
The animals "will come to you" (v. 20) — God does not tell Noah to hunt them down. The animals will be divinely directed to the ark. This echoes the scene in Genesis 2:19, where God "brought" the animals to Adam. Just as God brought the creatures to the first man in the garden, He will bring them to the ark. Noah's task is to build, provision, and receive.
וַיַּעַשׂ נֹחַ כְּכֹל אֲשֶׁר צִוָּה אֹתוֹ אֱלֹהִים כֵּן עָשָׂה ("Noah did this; according to all that God commanded him, so he did") — The chapter ends with a statement of total obedience. The phrase is emphatic and complete: not merely "Noah obeyed," but "according to all that God commanded, so he did." There is no negotiation, no objection, no delay. In a world where every human thought was "only evil all the time" (v. 5), one man does everything God says. Hebrews 11:7 says Noah acted "by faith" — the obedience here is the visible expression of an invisible trust. This verse will be echoed repeatedly through the flood narrative (Genesis 7:5, Genesis 7:9, Genesis 7:16) as a refrain of faithfulness.