1tn The Hebrew text has the article prefixed to the noun. Here the article indicates the generic use of the word <d`a* (a*d*<), mankind or humankind.
2tn This disjunctive clause (conjunction + subject + verb) is circumstantial to the initial temporal clause. It could be rendered, with daughters being born to them. For another example of such a disjunctive clause following the construction yk yhyw, [and it came to pass] when, see 2 Sam 7:1.
3tn The pronominal suffix is third masculine plural, indicating that the antecedent mankind is collective.
4sn The Hebrew phrase translated sons of God (b=n}-h*a$Oh!<, <yh!Oa$h*-yn}b=) occurs only here (Gen 6:2, 4) and in Job 1:6; 2:1; 38:7. There are three major interpretations of the phrase here. (1) In the Book of Job the phrase clearly refers to angelic beings. In Gen 6 the sons of God are distinct from mankind, suggesting they were not human. This is consistent with the use of the phrase in Job. Since the passage speaks of these beings cohabiting with women, they must have taken physical form or possessed the bodies of men. An early Jewish tradition, preserved in 1 En. 6-7, elaborates on this angelic revolt and even names the ringleaders. (2) Not all scholars accept the angelic interpretation of the sons of God, however. Some argue that the sons of God were members of Seths line, traced back to God through Adam in Gen 5, while the daughters of mankind were descendants of Cain. But, as noted above, the text distinguishes the sons of God from mankind (which would include the Sethites as well as the Cainites) and suggests that the daughters of mankind are human women in general, not just Cainites. (3) Others identify the sons of God as powerful tyrants, perhaps demon-possessed, who viewed themselves as divine and, following the example of Lamech (see Gen 4:19), practiced polygamy. But usage of the phrase sons of God in Job militates against this view. For literature on the subject see G. J. Wenham, Genesis (WBC), 1:135.
5tn The verb form /ody` (y`d{/) only occurs here. Some derive it from the verbal root /yd (to judge) and translate strive or contend with (so NIV) but in this case one expects the form to be /yd]y` (y`d!/). The Old Greek has remain with, a rendering which may find support from an Arabic cognate (see C. Westermann, Genesis, 1:375). If one interprets the verb in this way, then it is possible to understand j^Wr (rW^j)as a reference to the divine life-giving spirit or breath, rather than the Lords personal Spirit. E. A. Speiser argues that the term is cognate with an Akkadian word meaning protect or shield. In this case, the Lords Spirit will not always protect mankind, for the race will suddenly be destroyed (E. A. Speiser, YDWN, Gen. 6:3, JBL 75 [1956]: 126-29).
6tn Or forever.
7tn The form <G~v^B= (B=v^G^<) appears to be a compound of the preposition b, in, the relative v, who or which, and the particle <g, also, even. It apparently means because even (see BDB 980).
8tn Heb he; the plural pronoun has been used in the translation since man earlier in the verse has been understood as a collective (mankind).
9tn Heb flesh.
10tn See the note on they earlier in this verse.
11tn Heb his days will be one hundred and twenty years. Some interpret this to mean that the age expectancy of people from this point on would be one hundred twenty, but neither the subsequent narrative nor reality favors this. It is more likely that this refers to the time remaining between this announcement of judgment and the coming of the flood.
12tn The Hebrew word <yl!yp!n+ (n+p!l!<) is simply transliterated here, because the meaning of the term is uncertain. According to the text, the Nephilim became mighty warriors and gained great fame in the antediluvian world. The text may imply they were the offspring of the sexual union of the sons of God and the daughters of mankind (v. 2), but it stops short of saying this in a direct manner. The Nephilim are mentioned in the OT only here and in Num 13:33, where it is stated that they were giants. The narrator observes that the Anakites of Canaan were descendants of the Nephilim. Certainly these later Anakite Nephilim could not be descendants of the antediluvian Nephilim (see also the following note on the word this).
13tn This observation is parenthetical, explaining that there were Nephilim even after the flood. If all mankind, with the exception of Noah and his family, died in the flood, it is difficult to understand how the postdiluvian Nephilim could be related to the antediluvian Nephilim or how the Anakites of Canaan could be their descendants (see Num 13:33). It is likely that the term Nephilim refers generally to giants (see HALOT 2:709) without implying any ethnic connection between the antediluvian and postdiluvian varieties.
14tn Heb were entering to, referring euphemistically to sexual intercourse here. The Hebrew imperfect verbal form draws attention to the ongoing nature of such sexual unions during the time before the flood.
15tn Heb and they gave birth to them. The masculine plural suffix them refers to the sons of God, to whom the daughters of mankind bore children. After the Qal form of the verb dl*y` (y`l*d, to give birth) the preposition l, to, introduces the father of the child(ren). See Gen 16:1, 15; 17:19, 21; 21:2-3, 9; 22:23; 24:24, 47; 25:2, etc.
16tn The parenthetical/explanatory clause uses the word <yr]B)G]h^ (h^G!BB)r!<) to describe these Nephilim. The word means warriors; mighty men; heroes. The appositional statement further explains that they were men of renown. The text refers to superhuman beings who held the world in their power and who lived on in ancient lore outside the Bible. See E. A. Speiser, Genesis (AB), 45-46; C. Westermann, Genesis, 1:379-80; and Anne D. Kilmer, The Mesopotamian Counterparts of the Biblical Nephilim, Perspectives on Language and Text, 39-43.
17tn Heb men of name (i.e., famous men).
18sn The Hebrew verb translated saw (r*a*h, har), used here of Gods evaluation of mankinds evil deeds, contrasts with Gods evaluation of creative work in Gen 1, when he observed that everything was good.
19tn The noun rx#y} (y@x#r) is related to the verb rxy (y`x*r), to form, to fashion (with a design). Here it refers to human plans or intentions (see Gen 8:21; 1 Chr 28:9; 29:18). People had taken their God-given capacities and used them to devise evil. The word rx#y} (y@x#r) became a significant theological term in Rabbinic literature for what might be called the sin naturethe evil inclination (see also R. E. Murphy, Yeser in the Qumran Literature, Bib 39 [1958]: 334-44).
20tn The related verb bvh (h*v*b) means to think; to devise; to reckon. The noun (here) refers to thoughts or considerations.
21tn Heb his heart (referring to collective mankind). The Hebrew term bl@ (l@b, heart) frequently refers to the seat of ones thoughts (see BDB 524). In contemporary English this is typically referred to as the mind.
22sn Every inclination of the thoughts of their minds was only evil. There is hardly a stronger statement of the wickedness of the human race than this. Here is the result of falling into the knowledge of good and evil: Evil becomes dominant, and the good is ruined by the evil.
23tn Heb all the day.
sn The author of Genesis goes out of his way to emphasize the depth of human evil at this time. Note the expressions every inclination, only evil, and all the time.
24tn Or was grieved; was sorry. In the Niphal stem the verb <jn (n`j*<) can carry one of four semantic meanings, depending on the context: (1) to experience emotional pain or weakness, to feel regret, often concerning a past action (see Exod 13:17; Judg 21:6, 15; 1 Sam 15:11, 35; Job 42:6; Jer 31:19). In several of these texts yk (because) introduces the cause of the emotional sorrow. (2) Another meaning is to be comforted or to comfort oneself (sometimes by taking vengeance). See Gen 24:67; 38:12; 2 Sam 13:39; Ps 77:3; Isa 1:24; Jer 31:15; Ezek 14:22; 31:16; 32:31. (This second category represents a polarization of category one.) (3) The meaning to relent from or to repudiate a course of action which is already underway is also possible (see Judg 2:18; 2 Sam 24:16 = 1 Chr 21:15; Pss 90:13; 106:45; Jer 8:6; 20:16; 42:10). (4) Finally, to retract (a statement) or to relent or change ones mind concerning, to deviate from (a stated course of action) is possible (see Exod 32:12, 14; 1 Sam 15:29; Ps 110:4; Isa 57:6; Jer 4:28; 15:6; 18:8, 10; 26:3, 13, 19; Ezek 24:14; Joel 2:13-14; Am 7:3, 6; Jonah 3:9-10; 4:2; Zech 8:14). See R. B. Chisholm, Does God Change His Mind? BSac 152 (1995): 388. The first category applies here because the context speaks of Gods grief and emotional pain (see the following statement in v. 6) as a result of a past action (his making mankind). For a thorough study of the word <jn (n`j*<), see H. Van Dyke Parunak, A Semantic Survey of NHM, Bib 56 (1975): 512-32.
25tn Heb and he was grieved to his heart. The verb bxu (u*x*b) can carry one of three semantic senses, depending on the context: (1) to be injured (Ps 56:5; Eccl 10:9; 1 Chr 4:10); (2) to experience emotional pain; to be depressed emotionally; to be worried (2 Sam 19:2; Isa 54:6; Neh 8:10-11); (3) to be embarrassed; to be insulted; to be offended (to the point of anger at another or oneself), Gen 34:7; 45:5; 1 Sam 20:3, 34; 1 Kgs 1:6; Isa 63:10; Ps 78:40. This third category develops from the second by metonymy. In certain contexts emotional pain leads to embarrassment and/or anger. In this last use the subject sometimes directs his anger against the source of grief (see especially Gen 34:7). The third category fits best in Gen 6:6 because mankinds sin does not merely wound God emotionally. On the contrary, it prompts him to strike out in judgment against the source of his distress (see v. 7). The verb bX@u^t=Y]w~ (w~Y!t=u^X@b), a Hitpael from bxu (u*x*b), alludes to the judgment oracles in Gen 3:16-19. Because Adam and Eve sinned, their life would be filled with pain; but sin in the human race also brought pain to God. The wording of v. 6 is ironic when compared to Gen 5:29. Lamech anticipated relief (<jn [n`j*<]) from their work (hc#u&m^ [m^u&c#h]) and their painful toil (/b)X=u! [u!X=b{/]); but now we read that God was sorry (naham [<jn]) that he had made (hcu [u*c*h]) mankind for it brought him great pain (bxu [u*x*b]).
26tn The text simply has from man to beast, to creatures, and to birds of the air. The use of the prepositions du^
/m! (m!/
u^d) stresses the extent of the judgment in creation.
27tn The disjunctive clause (conjunction + subject + verb) is contrastive here: God condemns the human race, but he is pleased with Noah.
28tn The Hebrew expression find favor [in the eyes of] is an idiom meaning to be an object of anothers favorable disposition or action, to be a recipient of anothers favor, kindness, mercy. The favor/kindness is often earned, coming in response to an action or condition (see Gen 32:5; 39:4; Deut 24:1; 1 Sam 25:8; Prov 3:4; Ruth 2:10). This is the case in Gen 6:8, where v. 9 gives the basis (Noahs righteous character) for the divine favor.
29tn Heb in the eyes of, an anthropomorphic expression for Gods opinion or decision. The Lord saw that the whole human race was corrupt, but he looked in favor on Noah.
30sn There is a vast body of scholarly literature about the flood story. The following studies are particularly helpful: A. Heidel, The Gilgamesh Epic and the Old Testament Parallels; M. Kessler, Rhetorical Criticism of Genesis 7, Rhetorical Criticism: Essays in Honor of James Muilenburg (PTMS), 1-17; I. M. Kikawada and A. Quinn, Before Abraham Was; R. E. Longacre, The Discourse Structure of the Flood Narrative, JAARSup 47 (1979): 89-133; A. R. Millard, A New Babylonian Genesis Story, TynBul 18 (1967): 3-18; G. J. Wenham, The Coherence of the Flood Narrative, VT 28 (1978): 336-48.
31tn The Hebrew term <ym!T* (T*m!<, blameless) is used of men in Gen 17:1 (associated with the idiom walk before, which means maintain a proper relationship with, see 24:40); Deut 18:13 (where it means blameless in the sense of not guilty of the idolatrous practices listed before this; see Josh 24:14); Pss 18:23, 26 (blameless in the sense of not having violated Gods commands); 37:18 (in contrast to the wicked); 101:2, 6 (in contrast to proud, deceitful slanderers; see 15:2); Prov 2:21; 11:5 (in contrast to the wicked); 28:10; Job 12:4.
32tn Heb Noah was a godly man, blameless in his generations. The singular generation can refer to ones contemporaries, i.e., those living at a particular point in time. The plural generations can refer to successive generations in the past or the future. Here, where it is qualified by his (i.e., Noahs), it refers to Noahs contemporaries, comprised of the preceding generation (his fathers generation), those of Noahs generation, and the next generation (those the same age as his children). In other words, his generations means the generations contemporary with him. See BDB 190.
33tn Heb Noah. The proper name has been replaced with the pronoun in the translation for stylistic reasons.
34tn The construction translated walked with is used in Gen 5:22, 24 (see the note on this phrase in 5:22) and in 1 Sam 25:15, where it refers to Davids and Nabals men rubbing shoulders in the fields. Based on the use in 1 Sam 25:15, the expression seems to mean live in close proximity to, which may, by metonymy, mean maintain cordial relations with.
35tn Heb fathered.
36tn Apart from Gen 6:11-12, the Niphal form of this verb occurs in Exod 8:20 HT (8:24 ET), where it describes the effect of the swarms of flies on the land of Egypt; Jer 13:7 and 18:4, where it is used of a ruined belt and marred clay pot, respectively; and Ezek 20:44, where it describes Judahs morally corrupt actions. The sense morally corrupt fits well in Gen 6:11 because of the parallelism (note the earth was filled with violence). In this case earth would stand by metonymy for its sinful inhabitants. However, the translation ruined works just as well, if not better. In this case mankinds sin is viewed has having an adverse effect upon the earth. Note that vv. 12b-13 make a distinction between the earth and the living creatures who live on it.
37tn Heb before.
38tn The Hebrew word translated violence refers elsewhere to a broad range of crimes, including unjust treatment (Gen 16:5; Amos 3:10), injurious legal testimony (Deut 19:16), deadly assault (Gen 49:5), murder (Judg 9:24), and rape (Jer 13:22).
39tn Or God saw how corrupt the earth was.
40tn The repetition in the text (see v. 11) emphasizes the point.
41tn Heb flesh. Since moral corruption is in view here, most modern western interpreters understand the referent to be mankind. However, the phrase all flesh is used consistently of mankind and the animals in Gen 6-9 (6:17, 19; 7:15-16, 21; 8:17; 9:11, 15-17), suggesting that the author intends to picture all living creatures, mankind and animals, as guilty of moral failure. This would explain why the animals, not just mankind, are victims of the ensuing divine judgment. The OT sometimes views animals as morally culpable (Gen 9:5; Exod 21:28-29; Jonah 3:7-8). The OT also teaches that a persons sin can contaminate others (people and animals) in the sinful persons sphere (see the story of Achan, especially Josh 7:10). So the animals could be viewed here as morally contaminated because of their association with sinful mankind.
42tn Heb had corrupted its way. The third masculine singular pronominal suffix on way refers to the collective all flesh. The construction corrupt ones way occurs only here (though Ezek 16:47 uses the Hiphil in an intransitive sense with the prep b [bet, in] followed by ways). The Hiphil of tjv (v*j*t) means to ruin; to destroy; to corrupt, often, as here, in a moral/ethical sense. The Hebrew term Er\D\ (D#r#E, way) here refers to behavior or moral character, a sense that it frequently carries (see BDB 203 s.v. 6.a).
43sn On the divine style utilized here, see R. Lapointe, The Divine Monologue as a Channel of Revelation, CBQ 32 (1970): 161-81.
44tn Heb the end of all flesh is coming [or has come] before me. (The verb form is either a perfect or a participle.) The phrase end of all flesh occurs only here. The term end refers here to the end of life, as v. 3 and the following context (which describes how God destroys all flesh) make clear. The statement the end has come occurs in Ezek 7:2, 6, where it is used of divine judgment. The phrase come before occurs in Exod 28:30, 35; 34:34; Lev 15:14; Num 27:17; 1 Sam 18:13, 16; 2 Sam 19:8; 20:8; 1 Kgs 1:23, 28, 32; Ezek 46:9; Pss 79:11 (groans come before God); 88:3 (a prayer comes before God); 100:2; 119:170 (prayer comes before God); Lam 1:22 (evil doing comes before God); Esth 1:19; 8:1; 9:25; 1 Chr 16:29. The expression often means have an audience with or appear before. But when used metaphorically, it can mean get the attention of or prompt a response. This is probably the sense in Gen 6:13. The necessity of ending the life of all flesh on earth is an issue that has gotten the attention of God. The term end may even be a metonymy for that which has prompted itviolence (see the following clause).
45tn The participle, especially after hN}h! (h!N@h) has an imminent future nuance. The Hiphil of tjv (v*j*t) here has the sense to destroy (in judgment). Note the wordplay involving this verb in vv. 11-13: The earth is ruined because all flesh has acted in a morally corrupt manner. Consequently, God will destroy all flesh (the referent of the suffix them) along with the ruined earth. They had ruined themselves and the earth with violence, and now God would ruin them with judgment. For other cases where earth occurs as the object of the Hiphil of tjv, see 1 Sam 6:5; 1 Chr 20:1; Jer 36:29; 51:25.
46sn The Hebrew verb is an imperative. A motif of this section is that Noah did as the Lord commanded himhe was obedient. That obedience had to come from faith in the word of the Lord. So the theme of obedience to Gods word is prominent in this prologue to the law.
47tn A transliteration of the Hebrew term yields gopher (rp#g{, g{p#r) wood (so KJV, NAB, NASB). While the exact nature of the wood involved is uncertain (cf. NLT resinous wood), many modern translations render the Hebrew term as cypress (so NEB, NIV, NRSV).
48tn The Hebrew term rpK (K*p*r, to cover; to smear [= to caulk]) appears here in the Qal stem with its primary, nonmetaphorical meaning. The Piel form rP#K! (K!PP#r), which has the metaphorical meaning to atone; to expiate; to pacify, is used in Levitical texts (see HALOT 2:493-94). Some authorities regard the form in v. 14 as a homonym of the much more common Levitical term (see BDB 498).
49tn Heb three hundred cubits long, fifty cubits wide, and thirty cubits high. The standard cubit in the OT is assumed by most authorities to be about eighteen inches (45 cm) long.
50tn Heb a cubit.
51tn Heb to a cubit you shall finish it from above. The idea is that Noah was to leave an eighteen-inch opening from the top for a window for light.
52tn The Hebrew construction uses the independent personal pronoun, followed by a suffixed form of hN}h! (h!N@h, look) and the a participle used with an imminent future nuance: As for me, look, I am going to bring.
53tn Heb the flood, water.
54tn The verb tjv (v*j*t) is repeated yet again, only now in an infinitival form expressing the purpose of the flood.
55tn The Hebrew construction here is different from the previous two; here it is <yY]j^ j^Wr (rW^j j^Y!<) rather than hY`j^ vp#n\ (n\p#v j^Y`h) or <yY]j^ tm^v=n] (n]vm^t j^Y!<). It refers to everything that breathes.
56tn The Hebrew verb yt!m)q!h&w~ (w^h&q!m)t!) is the Hiphil perfect with a vav consecutive (picking up the future sense from the participles) from <Wq (qW<). This may refer to the confirmation or fulfillment of an earlier promise, but it is more likely that it anticipates the unconditional promise made to mankind following the flood (see Gen 9:9, 11, 17).
57tn The perfect verb form with vav consecutive is best understood as specific future, continuing Gods description of what will happen (see vv. 17-18a).
58tn Heb from all life, from all flesh, two from all you must bring. The disjunctive clause at the beginning of the verse (note the conjunction with prepositional phrase, followed by two more prepositional phrases in apposition and then the imperfect verb form) signals a change in mood from announcement (vv. 17-18) to instruction.
59tn The Piel infinitive construct toyj&h^l= (l=h^j&y)t) shows the purpose of bringing the animals into the arksaving life. The Piel of this verb means here to preserve alive.
60tn Heb to keep alive.
61tn The verb is a direct imperative: And you, take for yourself. The form stresses the immediate nature of the instruction; the pronoun underscores the directness.
62tn Heb from all food, meaning some of every kind of food.
63tn Or will be eaten.
64tn Heb and gather it to you.
65tn Heb according to all.
66tn The last clause seems redundant: and thus [/K@, K@/] he did. It underscores the obedience of Noah to all that God had said.