NIV, Faithlife Study Bible | Page 67

Wickedness in the World

When hu man be ings be gan to in crease in num ber on the earth and daugh ters were born to them , 2 the sons of God saw that the daugh ters of hu mans were beau ti ful , and they mar ried any of them they chose . 3 Then the Lord said , “ My Spir it will not con tend with a hu mans for ev er , for they are mor tal b ; their days will be a hun dred and twen ty years .”

4

The Neph i lim were on the earth in those days — ​and also af ter ward — ​when the sons of God went to the daugh ters of hu mans and had

Adam ' s Family Tree

( Ge 5:1 – 32 )

Genesis 6:4 | 17

Adam a

3 Or My spirit will not remain in b

3 Or corrupt

Seth Other children

6:1 – 8 This brief narrative bridges the genealogy of Ge 5 and the flood narrative of 6:9 – 9:29 , serving as both a prologue to the flood narrative and a conclusion to the genealogy . As a prologue to the flood narrative , it illustrates the increasing wickedness on earth . As a conclusion to the genealogy , it explains why the long lifespans of ch . 5 have come to an end . Noah serves as the major link between the genealogy and the flood narrative .

6:1 daughters The OT usually refers to the birth of male children when describing a generation . In this case , the reference to daughters deliberately contrasts with the sons of God ( see v . 2 ). 6:2 sons of God This Hebrew phrase , bene ha ’ elohim , and similar phrasings ( bene elohim and bene elim ) are used elsewhere in the OT only of heavenly beings ( Job 1:6 ; 2:1 ; 38:7 ; Ps 89:6 ; 82:6 ; see Dt 32:8 and note ). Thus , bene ha ’ elohim could refer to spiritual beings who are members of God ’ s council — ​the divine council . The Hebrew phrase bene el-chay ( which may be translated “ sons of the living God ”) is used for the people of Israel in Hos 1:10 and may be an echo of this ancient concept of the divine council ( see Hos 1:10 and note ). The bene ha ’ elohim could also be human rulers or kings . This idea is based on the OT references to the Davidic king as son of God ( Ps 2:7 ; 2Sa 7:14 ; 1Ch 17:13 ). The sons of God could represent the human male line of Seth , while the daughters of men are the descendants of Cain . 6:3 My Spirit The Hebrew word used here , ruach , is often used to refer to breath ( see Ge 2:7 and note ; Job 9:18 ; 19:17 ; Ex 15:8 ; La 4:20 ). This means that this phrase likely refers to the human life span . will not contend The Hebrew word used here , yadon , occurs only here in the OT ; its origins are unclear . It could mean “ remain ,” “ contend ” or “ be strong .” for they are mortal The Hebrew grammar here could be understood as an additional thought , rather than the cause of God ’ s decision . God may be asserting that he has the authority to judge humanity since he is God and not flesh . a hundred and twenty years It is unclear if this refers to the shortening of the human life span or the amount of time before the flood . If it refers to the span of human life , it would only be a general rule — ​some individuals after the flood are said to have lived more than 120 years ( e . g ., Abraham ; Ge 25:7 ). 6:4 Nephilim The Hebrew term used here , nephilim , occurs only here and in Nu 13:33 , where it is associated with gigantism and people of unusual height . The great height of the Nephilim — ​who are described as the sons or descendants of Anak in Nu 13:33 — ​discourages the Israelites from conquering the promised land . afterward It seems that nephilim were on the earth after the flood ( see Nu 13:33 ). Nonetheless , Noah and his family were the only human