Genesis 6
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Commentaries
Excerpts gathered from published commentaries to ground the reading.
When men began to multiply - It was not at this time that men began to multiply, but the inspired penman speaks now of a fact which had taken place long before. As there is a distinction made here between men and those called the sons of God, it is generally supposed that the immediate posterity of Cain and that of Seth are intended. The first were mere men, such as fallen nature may produce, degenerate sons of a degenerate father, governed by the desire of the flesh, the desire of the eye, and the pride of life. The others were sons of God, not angels, as some have dreamed, but such as were, according to our Lord's doctrine, born again, born from above, Joh 3:3, Joh 3:5,Joh 3:6, etc., and made children of God by the influence of the Holy Spirit, Gal 5:6. The former were apostates from the true religion, the latter were those among whom it was preserved and cultivated. Dr. Wall supposes the first verses of this chapter should be paraphrased thus: "When men began to multiply on the earth, the chief men took wives of all the handsome poor women they chose. There were tyrants in the earth in those days; and also after the antediluvian days powerful men had unlawful connections with the inferior women, and the children which sprang from this illicit commerce were the renowned heroes of antiquity, of whom the heathens made their gods."
Open source ↗WICKEDNESS OF THE WORLD. (Gen. 6:1-22) the sons of God saw the daughters of men--By the former is meant the family of Seth, who were professedly religious; by the latter, the descendants of apostate Cain. Mixed marriages between parties of opposite principles and practice were necessarily sources of extensive corruption. The women, religious themselves, would as wives and mothers exert an influence fatal to the existence of religion in their household, and consequently the people of that later age sank to the lowest depravity.
Open source ↗And it came to pass, when men began to multiply upon the face of the earth,.... Either mankind in general, or rather the posterity of Cain, who were mere natural men, such as they were when born into the world, and as brought up in it, destitute of the grace of God, and of the knowledge and fear of him; and who in proportion much more multiplied than the posterity of Seth, because of the practice of polygamy, which by the example of Lamech, one of that race, might prevail among them: and daughters were born unto them; not daughters only, but sons also, though it may be more daughters than sons, or it may denote remarkable ones, for their beauty or immodesty, or both; and chiefly this is observed for the sake of what follows.
Open source ↗The genealogies in Gen 4 and 5, which trace the development of the human race through two fundamentally different lines, headed by Cain and Seth, are accompanied by a description of their moral development, and the statement that through marriages between the "sons of God" (Elohim) and the "daughters of men," the wickedness became so great, that God determined to destroy the men whom He had created. This description applies to the whole human race, and presupposes the intercourse or marriage of the Cainites with the Sethites. Gen 6:1-2 Gen 6:1-2 relates to the increase of men generally (האדם, without any restriction), i.e., of the whole human race; and whilst the moral corruption is represented as universal, the whole human race, with the exception of Noah, who found grace before God (Gen 6:8), is described as ripe for destruction (Gen 6:3 and Gen 6:5-8). To understand this section, and appreciate the causes of this complete degeneracy of the race, we must first obtain a correct interpretation of the expressions "sons of God" (האלהים בני) and "daughters of men" (האדם בנות). Three different views have been entertained from the very earliest times: the "sons of God" being regarded as (a) the sons of princes, (b) angels, (c) the Sethites or godly men; and the "daughters of men," as the daughters (a) of people of the lower orders, (b) of mankind generally, (c) of the Cainites, or of the rest of mankind as contrasted with the godly or the children of God. Of these three views, the first, although it has become the traditional one in orthodox rabbinical Judaism, may be dismissed at once as not warranted by the usages of the language, and as altogether unscriptural. The second, on the contrary, may be defended on two plausible grounds: first, the fact that the "sons of God," i…
Open source ↗For the glory of God's justice, and for warning to a wicked world, before the history of the ruin of the old world, we have a full account of its degeneracy, its apostasy from God and rebellion against him. The destroying of it was an act, not of an absolute sovereignty, but of necessary justice, for the maintaining of the honour of God's government. Now here we have an account of two things which occasioned the wickedness of the old world: - 1. The increase of mankind: Men began to multiply upon the face of the earth. This was the effect of the blessing (Gen 1:28), and yet man's corruption so abused and perverted this blessing that it was turned into a curse. Thus sin takes occasion by the mercies of God to be the more exceedingly sinful. Pro 29:16, When the wicked are multiplied, transgression increaseth. The more sinners the more sin; and the multitude of offenders emboldens men. Infectious diseases are most destructive in populous cities; and sin is a spreading leprosy. Thus in the New Testament church, when the number of the disciples was multiplied, there arose a murmuring (Act 6:1), and we read of a nation that was multiplied, not to the increase of their joy, Isa 9:3. Numerous families need to be well-governed, lest they become wicked families. 2. Mixed marriages (Gen 6:2): The sons of God (that is, the professors of religion, who were called by the name of the Lord, and called upon that name), married the daughters of men, that is, those that were profane, and strangers to God and godliness. The posterity of Seth did not keep by themselves, as they ought to have done, both for the preservation of their own purity and in detestation of the apostasy. They intermingled themselves with the excommunicated race of Cain: They took them wives of all that they chose. Bu…
Open source ↗6:1-8 Human wickedness reached a climax, prompting God to send the flood to destroy all living things. A glimmer of hope appears in God’s favor toward Noah (6:8). 6:1-2 The sons of God have generally been understood as fallen angels (cp. the same Hebrew phrase in Job 1:6; 2:1; 38:7; Pss 29:1; 89:7). This interpretation is prominent in ancient Jewish and Christian literature (e.g., 1 Enoch 6:1–7:6; Justin Martyr, Apology 2.5) and is apparently supported by the New Testament (see 1 Pet 3:18-20; 2 Pet 2:4; Jude 1:6-7). Some interpreters do not believe that God would permit angels to procreate with humans and doubt that the above New Testament texts should be read in this way. Another possibility is that sons of God refers to the righteous descendants of Seth, while the beautiful women were female descendants of Cain’s wicked line. This interpretation is in harmony with Gen 4:17–5:32 but is weakened by the language of 6:1-2, which seems to refer to the daughters of humanity in general, not the daughters of Cain specifically. Others believe that sons of God refers to tyrannical human kings (possibly demon-possessed) who took Lamech’s polygamy (4:19) to a new height of wickedness by seizing the daughters of the righteous. Language reminiscent of 3:6 (saw . . . took) shows the rebellious nature of this act.
Open source ↗Original language
The Hebrew and Greek words behind this passage, with Strong's numbers — from openscriptures (CC BY-SA).
אָדָם (ʼâdâm, H120) — ruddy i.e. a human being (an individual or the species, mankind, etc.) חָלַל (châlal, H2490) — properly, to bore, i.e. (by implication) to wound, to dissolve; figuratively, to profane… רָבַב (râbab, H7231) — properly, to cast together , i.e. increase, especially in number; to multiply by the… עַל (ʻal, H5921) — above, over, upon, or against (yet always in this last relation with a downward aspect)… פָּנִים (pânîym, H6440) — the face (as the part that turns); used in a great variety of applications (literally and… אֲדָמָה (ʼădâmâh, H127) — soil (from its general redness) בַּת (bath, H1323) — a daughter (used in the same wide sense as other terms of relationship, literally and… יָלַד (yâlad, H3205) — to bear young; causatively, to beget; medically, to act as midwife; specifically, to show…
Open source ↗בֵּן (bên, H1121) — a son (as a builder of the family name), in the widest sense (of literal and figurative… אֱלֹהִים (ʼĕlôhîym, H430) — gods in the ordinary sense; but specifically used (in the plural thus, especially with… רָאָה (râʼâh, H7200) — to see, literally or figuratively (in numerous applications, direct and implied,… בַּת (bath, H1323) — a daughter (used in the same wide sense as other terms of relationship, literally and… אָדָם (ʼâdâm, H120) — ruddy i.e. a human being (an individual or the species, mankind, etc.) הֵנָּה (hênnâh, H2007) — themselves (often used emphatic for the copula, also in indirect relation) טוֹב (ṭôwb, H2896) — good (as an adjective) in the widest sense; used likewise as a noun, both in the… לָקַח (lâqach, H3947) — to take (in the widest variety of applications) אִשָּׁה (ʼishshâh, H802) — a woman בָּחַר (bâchar, H977) — properly, to try, i.e. (by implication) select
Open source ↗יְהֹוָה (Yᵉhôvâh, H3068) — Jehovah, Jewish national name of God אָמַר (ʼâmar, H559) — to say (used with great latitude) רוּחַ (rûwach, H7307) — wind; by resemblance breath, i.e. a sensible (or even violent) exhalation; figuratively,… עוֹלָם (ʻôwlâm, H5769) — properly, concealed, i.e. the vanishing point; generally, time out of mind (past or… דִּין (dîyn, H1777) — a straight course, i.e. sail direct אָדָם (ʼâdâm, H120) — ruddy i.e. a human being (an individual or the species, mankind, etc.) גַּם (gam, H1571) — properly, assemblage; used only adverbially also, even, yea, though; often repeated as… בָּשָׂר (bâsâr, H1320) — flesh (from its freshness); by extension, body, person; also (by euphemistically) the… שָׁגַג (shâgag, H7683) — to stray, i.e. (figuratively) sin (with more or less apology) יוֹם (yôwm, H3117) — a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to… מֵאָה (mêʼâh, H3967) — a hundred; also as a multiplicative and a fraction עֶשְׂרִים (ʻesrîym, H6242) — twenty; also (ordinal) twentieth שָׁנֶה (shâneh, H8141) — a year (as a revolution of time)
Open source ↗נְפִיל (nᵉphîyl, H5303) — properly, a feller, i.e. a bully or tyrant אֶרֶץ (ʼerets, H776) — the earth (at large, or partitively a land) יוֹם (yôwm, H3117) — a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to… אַחַר (ʼachar, H310) — properly, the hind part; generally used as an adverb or conjunction, after (in various… כֵּן (kên, H3651) — properly, set upright; hence (figuratively as adjective) just; but usually (as adverb or… אֲשֶׁר (ʼăsher, H834) — who, which, what, that; also (as an adverb and a conjunction) when, where, how, because,… בֵּן (bên, H1121) — a son (as a builder of the family name), in the widest sense (of literal and figurative… אֱלֹהִים (ʼĕlôhîym, H430) — gods in the ordinary sense; but specifically used (in the plural thus, especially with… בּוֹא (bôwʼ, H935) — to go or come (in a wide variety of applications) בַּת (bath, H1323) — a daughter (used in the same wide sense as other terms of relationship, literally and… אָדָם (ʼâdâm, H120) — ruddy i.e. a human being (an individual or the species, mankind, etc.) יָלַד (yâlad, H3205) — to bear young; causatively, to beget; medically, to act as midwife; specifically, to show… הֵם (hêm, H1992) — they (only used when emphatic) גִּבּוֹר (gibbôwr, H1368) — powerful; by implication, warrior, tyrant
Open source ↗יְהֹוָה (Yᵉhôvâh, H3068) — Jehovah, Jewish national name of God רָאָה (râʼâh, H7200) — to see, literally or figuratively (in numerous applications, direct and implied,… רַע (raʻ, H7451) — bad or (as noun) evil (natural or moral) אָדָם (ʼâdâm, H120) — ruddy i.e. a human being (an individual or the species, mankind, etc.) רַב (rab, H7227) — abundant (in quantity, size, age, number, rank, quality) אֶרֶץ (ʼerets, H776) — the earth (at large, or partitively a land) יֵצֶר (yêtser, H3336) — a form; figuratively, conception (i.e. purpose) מַחֲשָׁבָה (machăshâbâh, H4284) — a contrivance, i.e. (concretely) a texture, machine, or (abstractly) intention, plan… לֵב (lêb, H3820) — the heart; also used (figuratively) very widely for the feelings, the will and even the… רַק (raq, H7535) — properly, leanness, i.e. (figuratively) limitation; only adverbial, merely, or… יוֹם (yôwm, H3117) — a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to…
Open source ↗נָחַם (nâcham, H5162) — properly, to sigh, i.e. breathe strongly; by implication, to be sorry, i.e. (in a… יְהֹוָה (Yᵉhôvâh, H3068) — Jehovah, Jewish national name of God עָשָׂה (ʻâsâh, H6213) — to do or make, in the broadest sense and widest application אָדָם (ʼâdâm, H120) — ruddy i.e. a human being (an individual or the species, mankind, etc.) אֶרֶץ (ʼerets, H776) — the earth (at large, or partitively a land) עָצַב (ʻâtsab, H6087) — properly, to carve, i.e. fabricate or fashion; hence (in a bad sense) to worry, pain or… אֵל (ʼêl, H413) — near, with or among; often in general, to לֵב (lêb, H3820) — the heart; also used (figuratively) very widely for the feelings, the will and even the…
Open source ↗יְהֹוָה (Yᵉhôvâh, H3068) — Jehovah, Jewish national name of God אָמַר (ʼâmar, H559) — to say (used with great latitude) מָחָה (mâchâh, H4229) — properly, to stroke or rub; by implication, to erase; also to smooth (as if with oil),… אָדָם (ʼâdâm, H120) — ruddy i.e. a human being (an individual or the species, mankind, etc.) בָּרָא (bârâʼ, H1254) — (absolutely) to create; (qualified) to cut down (a wood), select, feed (as formative… פָּנִים (pânîym, H6440) — the face (as the part that turns); used in a great variety of applications (literally and… אֲדָמָה (ʼădâmâh, H127) — soil (from its general redness) עַד (ʻad, H5704) — as far (or long, or much) as, whether of space (even unto) or time (during, while, until)… בְּהֵמָה (bᵉhêmâh, H929) — properly, a dumb beast; especially any large quadruped or animal (often collective) רֶמֶשׂ (remes, H7431) — a reptile or any other rapidly moving animal עוֹף (ʻôwph, H5775) — a bird (as covered with feathers, or rather as covering with wings), often collectively שָׁמַיִם (shâmayim, H8064) — the sky (as aloft; the dual perhaps alluding to the visible arch in which the clouds… נָחַם (nâcham, H5162) — properly, to sigh, i.e. breathe strongly; by implication, to be sorry, i.e. (in a… עָשָׂה (ʻâsâh, H6213) — to do or make, in the broadest sense and widest application
Open source ↗נֹחַ (Nôach, H5146) — Noach, the patriarch of the flood מָצָא (mâtsâʼ, H4672) — properly, to come forth to, i.e. appear or exist; transitively, to attain, i.e. find or… חֵן (chên, H2580) — graciousness, i.e. subjective (kindness, favor) or objective (beauty) עַיִן (ʻayin, H5869) — an eye (literally or figuratively); by analogy, a fountain (as the eye of the landscape) יְהֹוָה (Yᵉhôvâh, H3068) — Jehovah, Jewish national name of God
Open source ↗תּוֹלְדָה (tôwlᵉdâh, H8435) — (plural only) descent, i.e. family; (figuratively) history נֹחַ (Nôach, H5146) — Noach, the patriarch of the flood צַדִּיק (tsaddîyq, H6662) — just אִישׁ (ʼîysh, H376) — a man as an individual or a male person; often used as an adjunct to a more definite term… תָּמִים (tâmîym, H8549) — entire (literally, figuratively or morally); also (as noun) integrity, truth דּוֹר (dôwr, H1755) — properly, a revolution of time, i.e. an age or generation; also a dwelling הָלַךְ (hâlak, H1980) — to walk (in a great variety of applications, literally and figuratively) אֱלֹהִים (ʼĕlôhîym, H430) — gods in the ordinary sense; but specifically used (in the plural thus, especially with…
Open source ↗נֹחַ (Nôach, H5146) — Noach, the patriarch of the flood יָלַד (yâlad, H3205) — to bear young; causatively, to beget; medically, to act as midwife; specifically, to show… שָׁלוֹשׁ (shâlôwsh, H7969) — three; occasionally (ordinal) third, or (multiple) thrice בֵּן (bên, H1121) — a son (as a builder of the family name), in the widest sense (of literal and figurative… שֵׁם (Shêm, H8035) — Shem, a son of Noah (often includ. his posterity) חָם (Châm, H2526) — Cham, a son of Noah; also (as a patronymic) his descendants or their country יֶפֶת (Yepheth, H3315) — Jepheth, a son of Noah; also his posterity
Open source ↗אֶרֶץ (ʼerets, H776) — the earth (at large, or partitively a land) שָׁחַת (shâchath, H7843) — to decay, i.e. (causatively) ruin (literally or figuratively) פָּנִים (pânîym, H6440) — the face (as the part that turns); used in a great variety of applications (literally and… אֱלֹהִים (ʼĕlôhîym, H430) — gods in the ordinary sense; but specifically used (in the plural thus, especially with… מָלֵא (mâlêʼ, H4390) — to fill or (intransitively) be full of, in a wide application (literally and figuratively) חָמָס (châmâç, H2555) — violence; by implication, wrong; by meton. unjust gain
Open source ↗אֱלֹהִים (ʼĕlôhîym, H430) — gods in the ordinary sense; but specifically used (in the plural thus, especially with… רָאָה (râʼâh, H7200) — to see, literally or figuratively (in numerous applications, direct and implied,… אֶרֶץ (ʼerets, H776) — the earth (at large, or partitively a land) שָׁחַת (shâchath, H7843) — to decay, i.e. (causatively) ruin (literally or figuratively) בָּשָׂר (bâsâr, H1320) — flesh (from its freshness); by extension, body, person; also (by euphemistically) the… דֶּרֶךְ (derek, H1870) — a road (as trodden); figuratively, a course of life or mode of action, often adverb
Open source ↗אֱלֹהִים (ʼĕlôhîym, H430) — gods in the ordinary sense; but specifically used (in the plural thus, especially with… אָמַר (ʼâmar, H559) — to say (used with great latitude) נֹחַ (Nôach, H5146) — Noach, the patriarch of the flood קֵץ (qêts, H7093) — an extremity; adverbially (with prepositional prefix) after בָּשָׂר (bâsâr, H1320) — flesh (from its freshness); by extension, body, person; also (by euphemistically) the… בּוֹא (bôwʼ, H935) — to go or come (in a wide variety of applications) פָּנִים (pânîym, H6440) — the face (as the part that turns); used in a great variety of applications (literally and… אֶרֶץ (ʼerets, H776) — the earth (at large, or partitively a land) מָלֵא (mâlêʼ, H4390) — to fill or (intransitively) be full of, in a wide application (literally and figuratively) חָמָס (châmâç, H2555) — violence; by implication, wrong; by meton. unjust gain שָׁחַת (shâchath, H7843) — to decay, i.e. (causatively) ruin (literally or figuratively) אֵת (ʼêth, H854) — properly, nearness (used only as a preposition or an adverb), near; hence, generally,…
Open source ↗עָשָׂה (ʻâsâh, H6213) — to do or make, in the broadest sense and widest application תֵּבָה (têbâh, H8392) — a box גֹּפֶר (gôpher, H1613) — a kind of tree or wood (as used for building), apparently the cypress עֵץ (ʻêts, H6086) — a tree (from its firmness); hence, wood (plural sticks) קֵן (qên, H7064) — a nest (as fixed), sometimes including the nestlings; figuratively, a chamber or dwelling אֵת (ʼêth, H854) — properly, nearness (used only as a preposition or an adverb), near; hence, generally,… כָּפַר (kâphar, H3722) — to cover (specifically with bitumen); figuratively, to expiate or condone, to placate or… בַּיִת (bayith, H1004) — a house (in the greatest variation of applications, especially family, etc.) חוּץ (chûwts, H2351) — properly, separate by awall, i.e. outside, outdoors כֹּפֶר (kôpher, H3724) — properly, a cover, i.e. (literally) a village (as covered in); (specifically) bitumen (as…
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