‏ Genesis 6

Summary for Gen 6:1-8: 6:1-8  ^a 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  ^b).
Summary for Gen 6:1-2: 6:1-2  ^c The sons of God have generally been understood as fallen angels (cp. the same Hebrew phrase in Job 1:6  ^d; 2:1  ^e; 38:7  ^f; Pss 29:1  ^g; 89:7  ^h). 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  ⁱ; 2 Pet 2:4  ^j; Jude 1:6-7  ^k). 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  ^l but is weakened by the language of 6:1-2  ^m, 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  ⁿ) to a new height of wickedness by seizing the daughters of the righteous. Language reminiscent of 3:6  ^o (saw ... took) shows the rebellious nature of this act.
6:3  ^p will not put up with: Many think that this is an announcement of God’s decision to withdraw the restraining influence of his Spirit from human society and allow human wickedness to run its full course. Others think it means that God would withdraw his life-giving breath from humans at an earlier age (ruakh, the Hebrew term for “spirit,” can also mean “breath”; see 6:17  ^q; 7:22  ^r; see also Ps 104:29-30  ^s).

• normal lifespan will be no more than 120 years (literally his days will be 120 years): It is possible that this was a new restriction on the number of years individuals would generally be allowed to live (so the NLT). However, for generations after the flood, humans lived well beyond 120 years (see, e.g., Gen 11:10-26  ^t). An alternative interpretation sees this as a 120-year grace period before the arrival of the flood (see Jon 3:4  ^u; Matt 24:37-38  ^v; 1 Pet 3:20  ^w; 2 Pet 2:5  ^x).
6:4  ^y giant Nephilites (Hebrew nepilim): The term may mean “fallen ones.” The context implies that they were the offspring of the “sons of God” and would be destroyed in the flood. Numbers 13:31-33  ^z uses the same term to describe other giants who were hostile toward God’s people and would also be destroyed (see also Deut 2:11  ^aa, which connects the Anakite nepilim with another group called the repa’im).
6:5  ^ab everything they thought or imagined (literally every intention of the thoughts of their hearts): In the Old Testament, the heart is the core of volition, thought, and morality (see Prov 4:23  ^ac). Wicked actions stem from a corrupt inner life.

• consistently and totally evil: Strong language captures the pervasiveness, depth, and persistence of human wickedness. Human nature continued to be corrupt even after the flood (see Gen 8:21  ^ad).
6:6  ^ae the Lord was sorry: The extent of human wickedness made the Lord regret having created them (see also 6:7  ^af; cp. 1 Sam 15:11  ^ag, 35  ^ah).

• It broke his heart: The evil in humanity’s heart (Gen 6:5  ^ai) pained God greatly. Sending the flood was a heart-wrenching act on God’s part.
6:7  ^aj wipe ... from the ... earth: As Adam and Eve were banished from the garden-sanctuary (3:23  ^ak), all of humankind would be expunged from God’s good creation.

• every living thing: Human sin had so corrupted the earth that judgment fell on the animals and birds over which they had dominion (see 1:28  ^al and study note). The special role of humans in the created order (1:28-30  ^am) means that nature is affected by human moral choices (see 8:1  ^an; Job 38:41  ^ao; Hos 4:3  ^ap; Rom 8:19-22  ^aq).
6:8  ^ar Noah and his godly life stand in stark contrast to the sinfulness of the rest of the people.
6:9  ^as the account: See study note on 2:4

• a righteous man, the only blameless person: The text does not claim that Noah was without sin (see Rom 5:12-14  ^at). Noah’s righteousness and blamelessness came about because he walked in close fellowship with God. See also Gen 7:1  ^au; 17:1  ^av; Heb 11:7  ^aw.
Summary for Gen 6:11-13: 6:11-13  ^ax See 6:5-7  ^ay.

• violence (Hebrew khamas): Murder had especially corrupted the line of Cain (4:8  ^az, 23-24  ^ba).
6:14  ^bb The large boat (traditionally rendered ark) was a long rectangular barge designed for survival, not for navigation. The Hebrew word tebah is used again only of the basket in which the baby Moses was floated on the Nile (Exod 2:3  ^bc, 5  ^bd).

• cypress wood: It is not clear what kind of wood this was. It was possibly from a conifer, such as cypress.
6:15  ^be This floating barge displaced around 43,300 tons of water.
6:16  ^bf An 18-inch opening below the roof encircled the boat, providing light and air.

• Noah was to build a door and God would close it (7:16  ^bg). God was the captain of this peculiar boat with no sail or rudder. God also brought the animals to Noah (6:20  ^bh).
6:17  ^bi cover the earth with a flood: Some propose that the flood might only have covered the ancient Near East as it was known to Noah or Moses. However, the flood’s stated purpose—to destroy every living thing that breathes (see also 6:7  ^bj, 11-13  ^bk; 7:1  ^bl, 4  ^bm, 18-23  ^bn; 8:21  ^bo)—and its effect of undoing creation (see study notes on 1:9-10; 7:11-12) suggest that the flood covered the entire planet (see also 1 Pet 3:20  ^bp; 2 Pet 2:5  ^bq; 3:6  ^br).
6:18  ^bs This first explicit mention of a covenant in the Bible refers to the unilateral pact that God made with humankind and the world after the flood (see 9:9  ^bt, 11  ^bu, 14-17  ^bv).
Summary for Gen 6:19-20: 6:19-20  ^bw God’s instructions to Noah repeat the language of creation (every kind, cp. 1:24  ^bx).

• a male and a female: These animals would procreate and repopulate the earth after the flood.

‏ Genesis 7

7:2  ^by of each animal I have approved: In addition to the animals that were to repopulate the earth, these “clean” animals were for food and for Noah’s sacrifice after the flood (8:20-21  ^bz). This passage does not use the precise technical language that is found in the regulations concerning “clean” and “unclean” given to Israel at Sinai (see Lev 11  ^ca; Deut 14:3-12  ^cb), but the underlying concept is the same (perhaps God revealed it directly to Noah).
7:4  ^cc The number forty is often associated with affliction, trial, or punishment (see Exod 16:35  ^cd; Judg 13:1  ^ce; 1 Kgs 19:8  ^cf; Ezek 4:6  ^cg; Jon 3:4  ^ch; Matt 4:2  ^ci; Acts 1:3  ^cj).
7:6  ^ck covered the earth: See study note on 6:17.
7:8  ^cl See study note on 7:2.
Summary for Gen 7:11-12: 7:11-12  ^cm on the seventeenth day of the second month: Such information gives the flood account a certain solemnity; it reminds readers that this was a true historical event.

• underground waters: See 2:6  ^cn.

• rain fell: The flood undid the boundaries established on the second and third days of creation (1:6-13  ^co). Elsewhere, the Bible describes God’s judgment as an undoing of creation (see Jer 4:23-26  ^cp; Amos 7:4  ^cq).

• forty days and forty nights: See study note on 7:4.
7:16  ^cr the Lord closed the door: The sovereign Judge took responsibility for the annihilation of all outside the boat and the protection of those within (see also 6:16  ^cs and study note).
7:17  ^ct floodwaters grew deeper (literally waters multiplied): The same word used for the proliferation of humans and animals during creation (see 1:22  ^cu, 28  ^cv) is now used ironically of the water that would annihilate them.

• covering the ground: The Hebrew word translated “ground” or “earth” is mentioned eight times in eight verses (7:17-24  ^cw). The earth is the domain that humankind had polluted and that was now the object of a cleansing deluge.
7:22  ^cx Everything that ... lived: See study note on 6:17.

‏ Genesis 8

8:1  ^cy God remembered: This structural and theological center of the flood story does not mean that God had at any point forgotten Noah. This is covenant language reflecting God’s faithfulness to his promise to ensure the safety of his covenant partner (cp. 6:18  ^cz; 9:15-16  ^da; Exod 2:24  ^db; Lev 26:42  ^dc, 45  ^dd).

• wind: The same word is translated “Spirit” in Gen 1:2  ^de. This and other parallels (see Gen 9:1-2  ^df) suggest that the restoration of the earth after the flood was effectively a new creation.
8:2  ^dg underground waters ... torrential rains: See study note on 7:11-12.
8:4  ^dh The mountains of Ararat might be in the region of Ararat (Urartu) southeast of the Black Sea near Lake Van, which touches parts of eastern Turkey, Armenia, and Iran. There is a Mount Ararat (Agri Dag) in Turkey, but this verse only identifies the region, not a specific mountain.
8:5  ^di the waters continued to go down: Another parallel with the creation week (see 1:9  ^dj) suggests that the earth’s restoration was effectively a new creation (see study note on 8:1).
8:7  ^dk The raven is the largest member of the crow family, and was among Noah’s unclean animals (Lev 11:15  ^dl; Deut 14:14  ^dm). As a scavenger and carrion eater, it was able to sustain itself without returning to the boat.
8:11  ^dn Unlike the raven (8:7  ^do), the dove feeds on vegetation. Since olive trees are not tall, Noah could tell that the water was almost gone.
8:13  ^dp On the first day of the new year, ten and a half months after the flood began: This was two months after the peaks of the mountains first became visible (8:5  ^dq).
8:14  ^dr the earth was dry! This special word for dry land is uniquely used in connection with the sea to portray God’s sovereignty over both domains (see 1:9-10  ^ds; Exod 14:22  ^dt, 29  ^du; Ps 95:5  ^dv; Jon 1:9  ^dw).
8:17  ^dx be fruitful and multiply: See 9:1  ^dy.
8:20  ^dz This first mention of an altar in the Bible shows Noah’s gratitude for having passed through the judgment.

• sacrificed as burnt offerings: The same wording is used of the whole burnt offering in Leviticus (Lev 1:3-9  ^ea); however, it can refer to any offering that is burned. Noah gave this offering to thank and worship God, who had delivered him and his family from the flood.
8:21  ^eb pleased with the aroma of the sacrifice (literally smelled the sweet aroma): The narrator uses anthropomorphic language (i.e., he describes God’s activity in human terms) to show God’s acceptance of Noah’s offering (see also Exod 29:18  ^ec; Lev 1:9  ^ed; Num 15:3  ^ee). The common ancient Near Eastern notion that the gods ate the sacrifices offered to them is notably absent.

• to himself (literally in his heart): The phrase echoes “broke his heart” (6:6  ^ef), just as think or imagine echoes “everything they thought or imagined” (6:5  ^eg). God’s commitment to a new order replaced his grief over the old.

• I will never again curse ... destroy: The old curse was not lifted (5:29  ^eh), but God promised not to add to it, thus establishing new limits for life in a disordered world (cp. Isa 54:9  ^ei). The flood was to stop violence, not to reform the human heart (Gen 6:5  ^ej). Humankind’s bent toward evil would be contained to some degree through accountability to a new law (9:5-6  ^ek).
8:22  ^el God’s promise to sustain the rhythm of the seasons reaffirmed the created order (1:14  ^em; see also Jer 33:20  ^en; Zech 14:7  ^eo).

‏ Genesis 9:1-17

Summary for Gen 9:1-7: 9:1-7  ^ep God’s first post-flood speech opens and closes with blessing (9:1  ^eq, 7  ^er). In it, human and animal relationships are again defined, with some modification of the original created order. The sanctity of life is given special focus. 9:1  ^es Be fruitful and multiply: The blessing and mandate first given to Adam (1:28  ^et) are now reissued to Noah, the “Adam” of the newly cleansed world in need of repopulation.
Summary for Gen 9:2-3: 9:2-3  ^eu There are two modifications to the original created order. (1) Previously, humans reigned over the animals (1:28  ^ev), but now animals would live in terror of humans (similar military language is found in Exod 23:27-31  ^ew; Deut 11:25  ^ex; 31:8  ^ey). (2) The animals’ terror was related to a change in human diet. Humans were now permitted to eat the meat of animals to supplement their subsistence on grains, fruits, and vegetables (Gen 1:29  ^ez).
9:4  ^fa A key restriction is imposed. Since blood was identified with life, it had to be drained from a slain animal before its meat could be eaten (see Lev 3:17  ^fb; 7:26-27  ^fc; 17:10-14  ^fd; Deut 12:16  ^fe, 23  ^ff). The law of Moses prohibited eating animals that died naturally, since their blood had not been drained (Deut 14:21  ^fg). God provided animal blood to atone for human sin (Lev 17:11  ^fh; Heb 9:22  ^fi).
Summary for Gen 9:5-6: 9:5-6  ^fj Violence, including murder, was a major factor in bringing about God’s judgment of the flood (4:8  ^fk; 6:11  ^fl, 13  ^fm). At this new beginning for humans, God affirmed the sanctity of human life and established a system of retributive justice for the taking of human life (see also Ps 9:12  ^fn; thematic note for Retribution at end of chapter). The function of law is to restrain human wickedness and preserve moral order. This law was further developed in the law of Moses (Exod 21:12-14  ^fo; Lev 24:17-22  ^fp; Num 35:16-34  ^fq; Deut 17:6-7  ^fr; 19:15  ^fs).
9:6  ^ft For God made human beings in his own image: The death penalty has a theological basis. God’s image gives humans a unique status and authority within creation (1:26-28  ^fu). Since murder destroys a person made in God’s image, the ultimate penalty must be imposed on a murderer. See also Exod 21:23-25  ^fv. We are not to pursue personal revenge (Rom 12:17-19  ^fw) but are to uphold the justice of the “governing authorities” that God has established (Rom 13:1-7  ^fx).
9:7  ^fy Now be fruitful and multiply, and repopulate (literally swarm and fill): In contrast to those who would destroy human life (9:5-6  ^fz), God’s desire is that human life should abound and flourish.
Summary for Gen 9:8-17: 9:8-17  ^ga God’s second post-flood speech conveys his promise and plan for preserving creation.
Summary for Gen 9:9-10: 9:9-10  ^gb God had promised this covenant before the flood (6:18  ^gc). Its scope extends beyond humanity to include the earth and all animals.
9:11  ^gd This promise does not prohibit worldwide judgment, but it restricts the means by which God will do it (see 2 Pet 3:4-13  ^ge).
9:12  ^gf In the Bible, covenants are frequently confirmed by some sort of sign (e.g., 17:11  ^gg; Exod 31:13  ^gh, 17  ^gi; Luke 22:20  ^gj).
Summary for Gen 9:13-16: 9:13-16  ^gk God brought cataclysmic judgment through the rainstorm; now, the rainbow, a meteorological phenomenon associated with the rainstorm, would be an image of peace for all the earth (see 9:17  ^gl).

• The same Hebrew term denotes both “rainbow” and “bow.” Since God is sometimes pictured as a warrior who shoots arrows of judgment (see Deut 32:42  ^gm; Pss 7:12  ^gn; 18:13-14  ^go; Hab 3:9-11  ^gp), some think that the imagery in Gen 9:13-17  ^gq is of the Divine Warrior hanging up his bow of judgment.