Genesis 6

The text moves from a condition of universal moral failure to the specific declaration of divine judgment, then transitions to the specific instruction of salvation for the righteous.

• With thee will I establish my covenant (v18)
• Thou shalt come into the ark, thou, and thy sons, and thy wife, and thy sons' wives with thee (v18)
• To keep them alive with thee (v19)

• Make thee an ark of gopher wood (v14)
• Take thou unto thee of all food that is eaten (v21)

• My spirit shall not always strive with man (v3)
• I will destroy man whom I have created from the face of the earth (v7)
• The end of all flesh is come before me (v13)

• The account reflects themes found in other Ancient Near Eastern flood narratives (e.g., Atrahasis, Gilgamesh), which describe a divine decision to limit human population or punish wickedness, though Genesis is unique in its monotheistic moral focus.
• Matthew Henry observes that when God says, 'I will wipe off man from the earth,' it conveys the imagery of cleaning filth from a place that should be pristine, emphasizing the moral necessity of judgment.

• The 'sons of God' (bên H1121, ʾĕlōhîm H430) and 'daughters of men' (bāt H1323, ʾādām H120) refers to a marriage crisis. Interpretive history contains two primary views: 1) supernatural/angelic beings taking human wives (based on Job 1:6 usage of 'sons of God'), or 2) the godly lineage of Seth intermarrying with the ungodly line of Cain.
• The Nephilim (nĕpîl H5303) are identified as 'men of renown' (shēm H8034), indicating a culture that prized martial prowess and individual status over obedience to God.

• The chapter functions as the preamble to the Flood account (Genesis 6–9) and follows the genealogy of Adam through Seth (Genesis 5).
• It marks the transition from the general corruption of humanity to the focused narrative of God's covenant with Noah.

• The New Testament reflects on this event as a warning of sudden judgment (Matthew 24:37-39) and a testimony to God's longsuffering (1 Peter 3:20).
• Noah is later held up as an example of faith because he acted on warnings of things 'not yet seen' (Hebrews 11:7).

• Job 1:6: Uses the exact phrase 'sons of God' (bên ha-ʾĕlōhîm) to refer to the angelic assembly, supporting the interpretation that Genesis 6:2 involves supernatural beings.
• Psalm 14:2-3: Echoes Genesis 6:5, confirming the theme of God looking down and finding universal corruption.

• Began (ḥālal H2490): Carries the sense of a 'profane opening,' suggesting that the multiplying of humanity initiated a desecration of the created order.
• Spirit (rûaḥ H7307): Used here to denote the breath of life or divine presence that is withdrawn or limited.
• Grace (ḥēn): Often implies 'favor,' showing that Noah’s righteousness was not independent of God’s initiating favor.

• The text identifies 'wickedness' (raʿ H7451) and 'violence' (ḥāmās) as the specific primary causes for the flood.
• The command to Noah is specific and implies total trust; Noah does 'according to all' that God commanded (v22), mirroring the divine order of creation.
• God's 'repentance' (v6) is an anthropopathism—it describes God's divine grief and reaction to human evil in human terms, not a change in His immutable character or plan.

• Scholars remain divided on the identity of the 'sons of God.' Some interpret them as fallen angels or divine beings (citing Job 1:6), while others interpret them as the descendants of Seth (the 'godly line'). Both positions seek to explain the hybrid nature of the Nephilim.
• The exact timing and nature of the '120 years' (v3) is debated: it is interpreted either as the duration of humanity's remaining lifespan, the time until the flood, or the time God's Spirit would continue to 'strive' (dîn) with them.