Gênesis 6
Bob Utley · You Can Understand the Bible
Gênesis 6:1-4
6:1 "men" This is the generic use of the term "adam" with the DEFINITE ARTICLE (BDB 9, cf. Gen. 5:2). If it is also used in the generic sense in Gen. 6:2, which seems probable, then the angelic theory is strengthened. ▣ "and daughters were born to them" This does not imply that these were the first birth of daughters (cf. Gen. 5:4) but a general statement of the expansion of the human race (BDB 408, KB 411, Qal PASSIVE PERFECT). 6:2 "sons of God" See SPECIAL TOPIC: "THE SONS OF GOD" IN GENESIS 6 ▣ "the daughters of men were beautiful" The term "beautiful" is literally "good" or "fair" (BDB 373). This has been a key theological concept from chapter 1 (esp. Gen. 1:31). It denotes that which is functional and fits its allotted task. Like the fruit of the tree of knowledge, these women looked "good" (cf. Gen. 3:6). ▣ "they took wives for themselves, whomever they chose" The VERB "took" in the first phrase (BDB 542, KB 534, Qal IMPERFECT with waw, cf. Gen. 4:19; 11:29; 12:19; 20:2,3; 21:21; 24:4,7,38,40,48; Jer. 29:6) implies marriage, which would militate against the view that it was angels. However, the second phrase implies that they took previously married and/or unmarried women, whomever they chose (BDB 103, 119, Qal PERFECT). This could imply angelic beings powerful human leaders of Cain's line (i.e., tyrants) practicing polygamy The IVP Bible Background Commentary (OT), p. 36, suggests this phrase is related to the practice of ANE kings in the Gilgamish Epic who claimed the right to the first night with other men's wives. This would be viewed as a fertility rite. SPECIAL TOPIC: SATANIC ATTEMPTS TO THWART THE MESSIANIC LINE 6:3 "My Spirit will not always strive with man forever" NRSV, Vulgate "My Spirit shall not abide in mortals forever" "I will not allow people to live forever" "My spirit cannot be indefinitely responsible for human beings" REB, LXX "My spirit will not remain in a human being forever" "My breath shall not abide in man forever" "My spirit shall not dwell in man forever" The term "spirit" is ambiguous (see Special Topic below). It surely refers to YHWH's personal presence (i.e., Gen. 1:2). The VERB "strive" can be translated "remain" (BDB 192, KB 220, Qal IMPERFECT, cf. LXX, NRSV "abide"). This either refers to God's patience (i.e., He postponed the flood until the ark was finished, cf. 1 Pet. 3:20) mankind's reduced life span How does Gen. 6:3 relate to Gen. 6:1-2 and 6:4? It is very difficult to follow the original author's intent through this context. Possibly even though humans had mixed with angels they will still die. As Eve "saw" and took (i.e., of the fruit in Genesis 3), so now "sons of God" "saw" and took, which implies the same type of rebellion (i.e., possibly grasping independence). SPECIAL TOPIC: SPIRIT IN THE BIBLE SPECIAL TOPIC: THE PERSONHOOD OF THE SPIRIT ▣ "because he is also flesh" This seems to add weight to the interpretation that the other people spoken of in the passage are angelic beings in contradistinction to mortal humans. Today's English Version translates "they are mortal." SPECIAL TOPIC: FLESH (sarx) ▣ "nevertheless his days shall be one hundred and twenty years" This seems to imply a time period of grace (cf. 2 Pet. 2:5), where it asserts that Noah preached for these intervening years, therefore, it refers to the time until the flood came to point toward the reduced life-span of humans after the coming flood 6:4 NASB, NRSV, NJB, REB, JPSOA "The Nephilim" NKJV, TEV, LXX, Peshitta "the giants" Young's Lit. Trans. "the fallen ones" This NOUN may be from the root, "fall" (BDB 656, KB 709, i.e., "the fallen ones"). It seems to me that they are analogous to the giants (BDB 658, KB 709). However, other interpreters such as Martin Luther and H. C. Leupold assert that this term should be interpreted "tyrants," which implies the powerful kings of Cain's line who had large harems. See notes on "Mighty Men" and "Men of Renown" below. J. Wash Watts in Old Testament Teaching, pp. 28-30, says "Nephilim refers to Noah and his family as those who separated themselves from those of Cain's line and Seth's line who were intermarrying. In this interpretation Nephilim are the sons of the "One true God" (cf. "the God" Gen. 5:22,24; 6:9). SPECIAL TOPIC: TERMS USED FOR TALL POWERFUL WARRIORS OR PEOPLE GROUPS ▣ "were on the earth in those days" Those who believe in angels co-habitating with human women use the second half of Gen. 6:4 as a proof-text to show that the giants came out of this relationship. However, others use the first half of Gen. 6:4 to assert that giants were already on the earth at this time. The inter-testamental apocalyptic book of I Enoch asserts that these giants were the result of the union of angels and humans and that the mixing of the orders of creation is the reason God sent the flood. I Enoch also asserts that these giants who lost their physical bodies in the flood are the demons seeking to indwell human bodies for their own selfish reasons. NASB, NKJV "the mighty men" NRSV, NJB, JPSOA, REB "the heroes" "the great heroes" LXX, Peshitta "giants" This is the Hebrew term gibbor (BDB 150), which means an especially empowered person, animal, or thing. It is used of Nimrod in Gen. 10:8-9 tyrants in Ps. 52:1; Ezek. 32:27 angels in Ps. 103:20 (also in the Thanksgiving Hymns 8:11 and 20:34 from the Dead Sea Scrolls) ▣ "of old" See SPECIAL TOPIC: FOREVER ('olam) NASB, NKJV, NJB, NIV, JPSOA, REB "men of renown" NRSV, Peshitta "warriors of renown" "famous men" "renowned humans" The first rendering is the translation of most modern English Bibles as well as the Septuagint. However, literally it is "men of the name" (BDB 1027). This has resulted in three theories: it refers to the godly line of Seth who worshiped YHWH (i.e., the name of God, cf. J. Wash Watts) it refers to the Nephilim as powerful offspring of the angels and humans (i.e., the giants cf. TEV) it refers to the kings of the godless line of Cain who were tyrants (cf. NRSV); they took many women as wives (i.e., royal polygamy cf. NJB) This is a very brief and ambiguous paragraph. Its main thrust is the continual and escalating wickedness of creation which sets the stage for God's radical judgment. However, wickedness continues even in Noah and his family.
Gênesis 6:5-8
6:5 "the Lord saw that the wickedness of man was great" This section of Scripture emphasizes the development of evil in the heart of mankind (BDB 906, KB 1157, Qal IMPERFECT with waw, cf. Gen. 6:11-12,13b; 8:21; Ps. 14:3; 51:5), which is a direct opposite to "the goodness" and "rest" of creation in Gen. 1:31-2:3. SPECIAL TOPIC: THE FALL OF MANKIND ▣ "on the earth" This is the Hebrew word erets (BDB 75), which has several possible meanings. Even in Genesis it is translated in different ways (NIV samples). earth ‒ Gen. 1:1,2,15,17,20,22,24, etc. land ‒ Gen. 1:10,11,12; 2:11,12,13; 4:16; 10:11; 11:28; 12:1,5,6 (twice),7,10 (twice); 13:6, etc. ground ‒ Gen. 1:26,29,30; 7:14; 18:2; 19:1 territories ‒ Gen. 10:5,20,31 world ‒ Gen. 11:1,9 country ‒ Gen. 12:1; 15:13; 21:23 region ‒ Gen. 20:1; 22:2 It occurs in Gen. 6:4,5,6,11,12 (twice),13 (twice),17 (twice). Sin was as widespread as the human population, which at this period was still in the Fertile Crescent. Whether the animals had spread beyond this region is unknown. Were the animals in the Garden the same as the animals outside the Garden? The book that has helped me most in this area is Bernard Ramm, The Christian View of Science and Scripture, "The Flood," pp. 156-178. It has convicted me of a local flood in Mesopotamia and not a universal flood. SPECIAL TOPIC: LAND, COUNTRY, EARTH (erets) ▣ "and that every intent of the thoughts of his heart was only evil continually" This result of Adam and Eve's fall had reached universal proportions. All but eight people were hopelessly affected by evil. They dwelt on evil thinking night and day (cf. Gen. 8:21)! The concept of "evil intent" (ysr, BDB 428, #4) becomes the rabbinical understanding of mankind's moral nature. They see mankind as exercising one of two intents (good or evil). This famous proverb, "in every man's heart is a black and a white dog; the one you feed the most becomes the biggest" (paraphrase), describes mankind. This view of mankind is strengthened by Gen. 4:7. Jewish theologians do not emphasize Genesis 3 but Genesis 6 as the source of evil in the world. Children are not evil at birth because moral responsibility comes only with knowledge of God's Law (bar mitzvah, bat mitzvah). Evil consists of choices! 6:6 "the Lord was sorry. . .He was grieved in His heart" These are anthropomorphic phrases. The first VERB is interpreted "the Lord heaved with a sigh" (BDB 636, KB 688, Niphal IMPERFECT with waw). The second VERB is interpreted "the LORD was grieved into His heart" (BDB 780, KB 864, Hithpael IMPERFECT with waw). These are intense Hebrew phrases (cf. Gen. 34:7; 45:5; 1 Sam. 2:33; 20:34; 2 Sam. 19:2; Ps. 78:40; Isa. 54:6). God is often spoken of in the Bible as being sorry or repenting (cf. Gen. 6:6-7; Exod. 32:14; 1 Sam. 15:11; 2 Sam. 24:16; Jer. 18:7,8; 26:13,19; Jonah 3:10). However, other passages assert that God's character never repents or changes (cf. Num. 23:19; 1 Sam. 15:29; Jer. 4:28; Ps. 132:11). This is the tension that always occurs when we use human terms to describe God. God is not a man, but the only words we have to describe Him and His feelings are fallen human terms. It must be asserted that God is not fickle. He is steadfast and longsuffering in His redemptive purpose for humanity, but mankind's response in repentance of sin often determines God's actions in a particular situation (cf. Ps. 106:45; Jonah). Theologically it is God who changes, not mankind. God chooses to work with sinful humanity. His goal is the same—a righteous people who reflect His character. This will only be accomplished by a new heart, a new covenant (cf. Jer. 31:31-34; Ezek. 36:26-38). God chooses grace over judgment! SPECIAL TOPIC: THE PROBLEMS AND LIMITATIONS OF HUMAN LANGUAGE SPECIAL TOPIC: EASTERN LITERATURE (biblical paradoxes) SPECIAL TOPIC: REPENTANCE (OT) SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN 6:7 "I will blot out man whom I have created" The VERB "blot out" means "to annihilate" (BDB 562, KB 567, Qal IMPERFECT, i.e., the flood). The animals suffer because of the sin of mankind (cf. Rom. 8:19-22). The fish are not included in this judgment. This judgment is not based on the capricious actions of the gods as in the Mesopotamian accounts of creation but the moral evil of humanity. This evil remains even within the family of righteous Noah (cf. Gen. 8:21-22) but God's grace chooses to allow human evil (i.e., as a call to repentance) until the coming of Christ (cf. Galatians 3). 6:8 "Noah found favor in the eyes of the Lord" The VERB (BDB 592, KB 619, Qal PERFECT) is used of several key people in the OT, but it never states specifically why or what that favor involved. Noah ‒ Gen. 6:8 Abraham ‒ Gen. 18:3; 19:19 Moses ‒ Exod. 33:12,13,16,17; 34:9; Num. 11:11,15 Gideon ‒ Jdgs. 6:17 David ‒ 2 Sam. 15:25 ▣ "in the eyes of the Lord" This is another example of anthropomorphic phrases to describe God. He does not have eyes; He is a Spirit. This is imagery for God's all-knowingness (i.e., omniscience). SPECIAL TOPIC: GOD DESCRIBED AS HUMAN (anthropomorphism)
Gênesis 6:9-10
6:9 "Noah was a righteous man, blameless in his time" These two descriptive words are very significant. The first one implies that Noah conformed to the standard of his understanding about the will of God. The second (BDB 1070) implies that he has a complete heart toward the Lord (e.g., Gen. 17:1; Ps. 18:23). The second term is later used for unblemished sacrifices. These two terms do not imply Noah's sinlessness, as Gen. 9:21 shows. There has been some speculation that "blameless" means "pure" (i.e., not contaminated with the mixture of rebellious angels and human women). SPECIAL TOPIC: RIGHTEOUSNESS SPECIAL TOPIC: BLAMELESS, INNOCENT, GUILTLESS, WITHOUT REPROACH ▣ "Noah walked with God" This (BDB 229, KB 246, Hithpael PERFECT) is a parallel phrase to Gen. 5:21-24 (Hithpael IMPERFECT), where the phrase is used of Enoch.
Gênesis 6:11-12
6:11-12 It was God's will was for mankind and animals to fill the earth but sin filled (BDB 569, KB 583, Niphal IMPERFECT with waw) the earth with violence and evil (cf. Gen. 6:13; Ps. 14:1-3; Rom. 3:10-18). No longer is the "very good" of Gen. 1:31 an appropriate description. This is not the world that God intended it to be! SPECIAL TOPIC: THE FALL OF MANKIND
Gênesis 6:13-22
6:13 In the ANE mythological cosmologies, humans were creatred to do the work of the gods, so they could have leisure. However, the noise of humanity bothered the gods and they planned humanity's destruction, often by a flood (i.e., Atrahasis Epic). The IVP Bible Backgrouond Commentary (OT), pp. 36-37, asserts that "this noise" may be one of the reasons of YHWH's flood. the blood of Abel cries from the ground (Gen. 4:10) the many people praying for justice for mercy the outcry related to Sodom and Gomorrah (later example, Gen. 18:20) This is a good place to warn modern interpreters not to rely too heavily on ANE cuneiform texts. The Bible is part of ANE culture and uses its worldview and vocabulary, but is unique from its polytheistic, anthropomorphic gods and their self-centered behavior. The battles and jealousy of these ANE accounts are so different from the Bible's perspective that humans were made for fellowship with the One and Only God (cf. Gen. 1:26-27; 3:8). SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN 6:14 "Make for yourself an ark" The VERB (BDB 793 I, KB 889) is a Qal IMPERATIVE. This term for "ark" may be an Egyptian loan word for "chest" or "box" (BDB 1061, KB 1677, #2, 4). The only other use of this term is for the basket in which Moses was placed (cf. Exod. 2:3,4). ▣ "gopher wood" We have no certainty about the etymology of this word (BDB 781 CONSTRUCT BDB 172). Some of the various interpretations are: the Septuagint has "squared wood" the Vulgate has "smooth wood" most commentators believe that it refers to some type of tree, most likely a cypress (NRSV, REB) because most ships in the Ancient Near East were made from this wood and covered with resin. ▣ "you shall make the ark with rooms" This apparently was to divide the animals as well as to help support the structure of the ark (also three levels). NASB, NKJV, NRSV, NJB, JPSOA, Peshitta "pitch" "tar" "bitumen" NIDOTTE, vol. 2, p. 188 "asphalt" This term (BDB 498 II, KB 495) refers to some type of pertroleum-based, dark material. it was what Moses' mother waterproofed his basket with in Exod. 2:3 it was what the builders of the Tower of Babel used to hold the bricks together (Genesis 10) it was probably what God set on fire in the valley of Sodom and Gomorrah in Gen. 11:27-20 6:15 "cubits" There are two cubits (BDB 52, KB 61) in the Bible. The regular cubit is the distance between an average man's longest finger and his elbow, usually around 18 inches (cf. Deut. 3:11; 2 Chr. 3:3). There is also a longer cubit (royal cubit) used in construction (i.e., Solomon's temple), which was common in Egypt, Palestine, and sometimes Babylon. It was 21 inches long (cf.2 Chr. 3:3; Ezek. 40:5; 43:13). The physical dimensions of the ark were probably around 450 feet by 75 feet by 45 feet. This is about half the size of the Queen Elizabeth II. It has been surmised that it was square but it possibly had slanted sides to help control wave pressure against the hull. The ancients used parts of the human body for measurement. The people of the Ancient Near East used: width between the outstretched arms length from elbow to middle finger (cubit) width from outstretched thumb to little finger (span) length between all four fingers of a closed hand (handbreadth) The cubit (BDB 52, KB 61) was not completely standardized, but there were two basic lengths. normal male's elbow to middle finger (about 18 inches, cf. Deut. 3:11) royal cubit was a bit longer (about 21 inches, cf. 2 Chr. 3:3; Ezek. 40:5; 43:13) NASB, NKJV, Peshitta "make a window" NRSV, TEV, NJB, REB "make a roof" "make an opening for daylight" ‒omit‒ This word (BDB 844 II, KB 1008) is not the same word for "window" that is used in Gen. 8:6 (BDB 319). Many have supposed that it refers to a lighting and ventilation system around the top of the ark, just under the roof. It is used only here in the OT. See NIDOTTE, vol. 1, p. 717. #4; vol. 4, p. 271, #3. 6:17 "the flood" There has been some conjecture that this term (BDB 550, KB 541) is related to the Assyrian term "to destroy." Was the flood of Noah's day worldwide or only in the Ancient Near East? The term "earth" (erets) is often translated "land" in a local sense (cf. Gen. 41:57). If humans had not spread out to all parts of the earth, which is surely implied in the tower of Babel experience of chapters 10-11, then a local flood would have done the job. The best book I have read on the rational evidence for a local flood is Bernard Ramm's The Christian's View of Science and Scripture, III. "The Flood," pp. 156-169. SPECIAL TOPIC: LAND, COUNTRY, EARTH ▣ "the breath of life" This is the Hebrew term ruach (BDB 924, KB 1195-1197). It can be used for wind, life, breath, or spirit. Both humans and beasts are said to have nephesh but only humans are made in the image of God (cf. Gen. 1:26-27) and have a "special" creation (cf. Gen. 2:7). In this context all that breathe,die (cf. Gen. 7:22, animals and humans)! SPECIAL TOPIC: BREATH, WIND, SPIRIT SPECIAL TOPIC: NEPHESH 6:18 NASB, NKJV, NRSV, NJB, JPSOA, LXX, Peshitta "I will establish" TEV, REB "I will make" "I will confirm" The VERB'S (BDB 877, KB 1086, Hiphil PERFECT with waw) basic meaning is to "arise" or "stand up." The Hiphil stem is used "to establish," "to ratify" (cf. Gen. 6:18; 9:9,11,17; 17:7,19,21; Exod. 6:4; Ezek. 16:62). It is uncertain to which promise/covenant this refers. Probably it is a foreshadowing of Gen. 9:9,11,17. The key is that God Himself will confirm and maintain His promises with fallen, rebellious mankind (i.e., Isa. 55:6-11). Even amidst their wickedness God's eternal plans for fellowship abide! SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN ▣ "My covenant with you" This is the first use of this term berith (BDB 136, KB 157-159). It is explained and amplified in Gen. 9:8-17. It forms a central motif for both the OT and NT understanding of the relationship between YHWH and humanity. There are mutual responsibilities, obligations, and promises on both sides. This sets the stage for our understanding the dialectical tension between the unconditional covenant on God's part, yet its conditional aspect on human response in each individual, nation, and generation. SPECIAL TOPIC: COVENANT SPECIAL TOPIC: HITTITE (SUZERAIN) TREATIES ▣ "you shall enter the ark-you and your sons and your wife, and your sons' wives with you" Noah's blamelessness extended to his family (cf. 1 Cor. 7:14). 6:19 "you shall bring" This may imply that the animals (whether local or worldwide is uncertrain) came to Noah, but Noah positioned them in the ark. He probably began doing this before the last week. How the animals lived together and ate on the ark is a mystery, but it does not rule out the possibility either of a natural setting or a supernatural event. 6:21 There was food on the ark for Noah and the animals (BDB 542, KB 534, Qal IMPERATIVE). However, the specifics are not recorded. The account is theological more than just informational. 6:22 "Thus Noah did" The key theme is that Noah obeyed God (cf. Gen. 7:5,9,16), which is the appropriate response, however, Adam and Eve and the rest of mankind did not (e.g., Gen. 6:5,11-12,13).