VERSE 1 Now it came about, when men began to multiply on the face of the land, and daughters were born to them (~h,l' WdL.yU tAnb'W hm'd'a]h' ynEP.-l[; brol' ~d'a'h' lxehe-yKi yhiy>w: [waw w/Qal impf.3m.s hayah to be, happen + part ki when + Hiphil perf.3m.s. chalal wound, pierce; "began" + def.art.w/noun m.s.abs. adam man + prep lamedh w/Qal infin.constr. rabab become much/many; "to multiply" + prep al upon + noun p.constr. paneh face + def.art.w/noun f.s.abs. adamah ground, land + waw w/noun f.p.abs. bath daughters + Qal pass.part.3p. yaladh bear + prep lamedh w/3m.p.suff. "to them"]),

Angelic Marriages (v.2)

VERSE 2 that the sons of God saw that the daughters of men were beautiful (hN"he tbojo yKi ~d'a'h' tAnB.-ta, ~yhil{a/h'-ynEb. War>YIw: [pro.3f.p. them + waw w/Qal impf.3m.p. ra-ah see + noun m.p.constr. ben son + def.art.w/noun m.p.abs. Elohim + d.o. marker + noun f.p.constr. bath daughter + def.art.w/noun m.s.abs. adam man + part ki that + adj.f.p.abs. tobh good; "beautiful"] ; and they took wives for themselves, whomever they chose (Wrx'B' rv,a] lKomi ~yvin" ~h,l' Wxq.YIw: [waw w/Qal impf.3m.p. laqach take, marry + prep lamedh w/3m.p.suff. "for themselves" + noun f.p.abs. ishshah woman, wife + prep min from w/noun m.s.abs. kol all + rel.pro. asher who + Qal perf.3p. bachar choose]).

ANALYSIS: VERSES 1-2

1. Literal translation of v. 1: "When mankind began to become numerous on the surface of the ground, and daughters were being born to them…"
2. This clause forms the background of the new development in v. 2.
3. The multiplication of humanity describes and ongoing situation.
4. Verse 1 is to be connected with the very first command given to mankind, "be fruitful and multiply" (1:28).
5. The very first command given to the lower creation was to aquatic creatures and birds to reproduce and fill the seas and the sky respectively (1:22).
6. So there is nothing amiss in what is recounted in v.1.
7. Marriage and family resulted in a population explosion within the pre-flood era.
8. At some point earth’s population accelerated.
9. With increased longevity and the special environment conditions under the canopy all forms of life flourished.
10. It would be interesting to know how many people were on the earth after 1656 years.
11. Verse 1 also shows the close connection between "man" (haadam) and the "land" (haadamah), which was noted in 2:5,7; 3:17; 5:29.
12. In chapter 5 we saw how man created in the image of God as male and female multiplied producing "sons and daughters" (5:4, 7-10, 13, etc.).
13. There the focus was strictly upon the sons of primogeniture and there immediate families.
14. Beyond that there were the Cainites and the families of the sons and daughters of the patriarchs.
15. The multiplication of humanity is mentioned within the context of the divine decree to send a worldwide flood erasing humanity from the face of the ground.
16. The special mention of "daughters being born" is unusual except for the narrative which follows.
17. God’s blessing upon marriage (1:28) was being realized at a very high level but this blessing became an occasion for the introduction of a new form of evil.
18. The OT designation "sons of God" occurs 5x: Gen. 6:2, 4 Job 1:6, 2:1 and 38:7.
19. Nowhere in the OT does is this designation applied to believers.
20. The Job citations clearly refer to angels.
21. By contrast, in the NT "sons of God" refers exclusively to believers, and like the OT there are only five verses using this designation (Matt. 5:9; Lk. 20:36; Rom. 8:14, 19; Gal. 3:26).
22. Three views regarding the identity of "the sons of God" have held prominence through the centuries.
23. Jewish exegesis introduced the notion that these were men such as kings or rulers.
24. This view was introduced about the middle of the second century A.D.
25. It stems out of a conviction that angels could not indulge in sexual intercourse.
26. Then there is the Sethite interpretation, which for a long time was the preferred Christian interpretation, again because it avoided the suggestion of carnal intercourse with angels.
27. This view has few supporters today.
28. This view has male believers (e.g., "sons of God") abandoning in mass their believing female counterparts in favor of attractive women of Cainite derivation.
29. In other words, male Sethites were violating the injunction not to be unequally yoked to unbelievers and were marrying Cainite (cosmos) women.
30. This view requires that the offspring for some unknown reason were giants (nephilim) which makes no genetic sense.
31. If beauty was the singular reason for such marriages how is it that there were no pretty women among the righteous?
32. The view that stands the test of sound exegesis is that these "sons of God" were angels (fallen of course).
33. This is based on the usage of this designation outside this chapter, namely the three citations in Job.
34. It is also based on two references to this episode in the NT, namely 2Pet. 2:4 which presents biblical examples of wholesale sexual deviancy bring divine wrath upon men (see passage), and not to mention in Jude verse 6 which reads: "And angels who did not keep their first estate, but abandoned their proper abode…"
35. The "angel" interpretation is the oldest view and that of most modern commentators.
36. It is assumed in the earliest Jewish exegesis (e.g., the books of 1 Enoch 6:2ff. Jubliees 5:1), LXX, Philo (De Gigant 2:368), Josephus (Ant. 1.31) and the Dead Sea Scrolls (1QapGen 2:1; CD 2:17-19).
37. The NT (2Pet. 2:4; Jude 6, 7) and early Christian writers (e.g. Justin, Irenaeus, Clement of Alexandria, Tertullian, Origen) also subscribed to this position.
38. So the angel view has the advantage of sound exegesis as "sons of God" elsewhere in the OT is referring to angelic beings.
39. In 6:1 "man" refers to all mankind.
40. It is natural to assume that in v. 2 "daughters of men" has an equally broad reference, not a specific section of the human race.
41. Finally, not that in Ugaritic literature "sons of God" refers to members of the divine pantheon.
42. Marriages between men and gods are a well-known feature of Greek, Egyptian, Ugaritic, Hurrian, and Mesopotamian mythology.
43. The figure Gilgamesh was held to be descended from such a union.
44. His divine parentage endowed him with incredible energy, but not immortality.
45. The phraseology of v. 2 indicates that what applied to perfectly legitimate marriages is applied to the union of angels and humans.
46. One author comments: "The passage contains not a single word…alluding to rape or adultery or any act against the Lord’s will" (Westerman).
47. When Pharoah (Gen. 12:10-20) and David (2Sam. 11) "saw" and "took" a woman it was a sinful act (adultery).
48. The sequence of "saw…good (beautiful)…took" reflects the terminology in 3:6 and suggest sinful activity on the part of the sons of God.
49. The essence of Adam’s sin was to acquiesce in his wife’s suggestion by eating the fruit she gave him.
50. Here the fault of the daughters of men lies in their consent to intercourse with "the sons of Elohim."
51. It also must be born in mind that the girl’s fathers would also have to be implicated, since if there was no abduction or seduction, their approval to these unions would have been required.
52. The avoidance of any terms suggesting lack of consent makes the women and their parents culpable, the more so when the previous chapter and verse 1 has demonstrated that mankind was breeding very successfully on its own.
53. Feminine beauty was the sole criteria for the selection of wives on the part of the sons of God.
54. The primary criteria that a man should look for in a woman is character not looks (cf. Prov. 19:14 "House and wealth are an inheritance from fathers, but a prudent wife is from the LORD."; Prov. 12:4 "And excellent wife is the crown of her husband, but she who shames him is like rottenness to his bones."; Prov. 11:22 "As a ring of gold in a swine’s snout so is a beautiful woman who lacks discretion."; 31:20 "Charm is deceitful and beauty is vain, but a woman who fears the LORD, she shall be praised.").
55. Women were selected by the sons of God for wives based strictly on their external attributes.
56. To be a chosen mate for these extraterrestrials made a woman of celebrity.
57. After all the sudden appearance of the sons of God upon the earth coupled with their supernatural abilities wowed negative volition.
58. God permitted Satan to utilize a segment of his angels to materialize themselves and marry females from the human race.
59. We know that angels can externalize themselves in a variety of forms (cf. Gen. 18:2; Hos. 12:4; Jn. 20:12; Rev. 8:3; 9:2-11 [first woe].
60. Negative volition was open to anything along these lines, having rejected over the era the knowledge of the living God.
61. So God gives negative volition over to strong delusion.
62. There is no doubt a whole lot more to what these sons of God had to offer humanity than just sexual activity with negative gullible females lusting for celebrity status.
63. But in the end these women had sex with demons and bore their offspring.
64. There is evidence from earth’s ancient inexplicable artifacts that an very advanced civilization once occupied this planet.
65. No doubt these extraterrestrial visitors brought to man knowledge (science) that would not have otherwise been available.
66. This is the satanic angel of light approach (2Cor. 4:11).
67. If this were to happen today the beauties among men would be lining up for the chance to snag one of these demons!

Limitation Imposed on Humanity (v.3)

VERSE 3 Then the LORD said, "My Spirit shall not strive with man forever (~l'[ol. ~d'a'b' yxiWr !Ady"-al{ hw"hy> rm,aYOw: [waw w/Qal impf.3m.s. amar say + proper noun Yahweh + neg lo + Qal impf.3m.s. dun contend, plead; "strive" + noun both s.constr.w/1p.s.suff. ruach spirit + prep beth w/noun m.s.abs. adam man + prep lamedh w/noun m.s.abs. olam ever], because he also is flesh; nevertheless his days shall be one hundred and twenty years (hn"v' ~yrIf.[,w> ha'me wym'y" Wyh'w> rf'b' aWh ~G:v;B. [prep beth w/part she w/conj gam also; indeed; "because he is also" + pro.3m.s. hu he + noun m.s.abs. bashar flesh (e.g. mortal) + waw w/Qal perf.3p. hayah to be; "shall be" + noun m.p.const./3m.s.suff. yom day + noun m.p.constr.w/3m.s.suff. me-ah hundred + waw w/adj.m.p.abs. eshrim twenty + noun f.s.abs. shanah year])."

ANALYSIS: VERSE 3

1. "Then the LORD said," as in v. 7 and 3:22 introduces the divine mind-set regarding the degeneracy of humanity accelerated by the appearance of the sons of God and their offspring the Nephilim.
2. The placement of the two remaining verses in this episode (vv. 1-4) is of interest in that the notation regarding the divine displeasure (v.3) comes amidst the cohabitation scene (v.2) and the mention of the hybrid offspring generated by such unions (v.4).
3. The author is making the point that such activity among men was offensive to Yahweh.
4. "My Spirit" refers to the ministry of God the Holy Spirit first mentioned in Gen. 1:2 in connection with bringing order out of chaos.
5. Here Yahweh threatens to withdraw His "Spirit."
6. There is a lot of debate on the meaning the verb here translated "strive" (Qal impf.3m.s. din, contend, plead, judge).
7. This verb is found only here in the OT.
8. The object of the divine striving is literally "in mankind."
9. The Holy Spirit’s convicting ministry is in view here (cf. Jn. 16:8-11; cp. Acts 7:51).
10. Beyond a point, says Yahweh, this gracious ministry on behalf of antediluvian man would not continue forward indefinitely ("forever").
11. The clause "for he is indeed flesh" or "inasmuch as he is but flesh" states the stimulus for the divine retaliation, which is man’s mortality.
12. "Flesh" is used here as over against "Spirit" to lay emphasis on human mortality.
13. Since man is mortal he is subject to the sin unto death.
14. Because man is mortal he is subject to a judgment that will end this reign of degeneracy.
15. The culprits are mortals and so vulnerable to a variety of life-ending acts sponsored by God.
16. Here is man at his weakest and most vulnerable.
17. Man is a formed and animated by God, a divine image bearer, but he is also mortal flesh.
18. In light of the developments on the earth where men chose to follow demons rather than God a period of grace was imposed prior to the Flood.
19. The final period of 120 years presages some event that is on the horizon.
20. This reference to 120 years is a relatively brief time considering human longevity in those days.
21. It reminds one of Jonah 4:5, "Yet forty days, and Nineveh shall be overthrown."
22. Mankind was put on notice that there was 120 years for the race to repudiate their evil ways and line up with the Spirit’s striving/convicting ministry.
23. It was at this time Noah began to gain notoriety through his work as a prophet and evangelist (cf. 2Pet. 2:5 "Noah, a preacher of righteousness").
24. Judgment of this severity would not without a warning to collective humanity.
25. In other words, God upholds the principle that grace always precedes judgment.
26. Also, the level of evil must reach a point where the judgment matches the crime (cf. Rev. 18:5).
27. This is known only within the counsels of the divine essence.

Angelic Offspring (v.4)

VERSE 4 The Nephilim were on the earth in those days (~heh' ~ymiY"B; #r,a'b' Wyh' ~ylipiN>h [def.art.w/noun m.p.abs. nephilim giants; Num. 13:33 + Qal perf.3p. hayah to be; "were" + prep beth w/noun both s.abs. erets earth + prep beth w/noun m.p.abs. yom day + def.art. w/pro.3m.p. hem these; "those"], and also afterward, when the sons of God came in to the daughters of men, and they bore children to them (~h,l' Wdl.y"w> ~d'a'h' tAnB.-la, ~yhil{a/h' ynEB. Waboy" rv,a] !ke-yrex]a; ~g:w> [waw w/part gam also + adv achare after(ward) + adv ken so, thus, when + rel.pro. asher + Qal impf.3m.p. bo go in, enter; "came in" + noun m.p.constr. ben + def.art.w/noun m.p.abs. Elohim + prep el to + noun f.p.constr. bath daughter + def.art.w/noun m.s.abs. adam man + waw w/Qal perf.3p. yaladh bear + prep lamedh w/pro.3m.p. hemmah these, them] .

Those were the mighty men who were of old, men of renown (~Veh; yven>a; ~l'A[me rv,a] ~yrIBoGIh; hM'he [pro.3m.p. hemmah these + def.art.w/adj.m.p.abs. gibbor mighty man + rel.pro. asher who + prep min from w/noun m.s.abs. olam ever; ancient; "of old" + noun m.p.constr. ish man; "men" + def.art.w/noun m.s.abs.shem name; "renown"]).

ANALYSIS: VERSE 4

1. In this parenthetical notation we are told that the Nephelim were present during this scenario.
2. But in what capacity?
3. Are the Nephilim the progeny of the union between the sons of God and the daughters of men?
4. Or, are the Nephilim the sons of God and therefore the agents of the crime.
5. The present interpretation regards the phrase "The Nephilim were on the earth in those days, and also afterward" as a editorial parenthesis.
6. The human author (Moses) was familiar with a race of giants that constituted one of the peoples of the land of promise.
7. In his editorial comment he is saying that the hybrid antediluvian offspring of the sons of God were like the Nephilim of his day.
8. Hence, the phrase "and also after that."
9. So this sentence should be in brackets to show the association of the pre-Flood giants with their counterparts after the Flood.
10. This is not to say that the Nephilim living after the Flood were the product of angelic unions.
11. The single other reference to Nephilim is Num. 13:33, where they represent a portion of the pre-Israelite peoples of Palestine.
12. The Nephilim of Numbers 13 (there associated with the sons of Anak) were individuals of imposing stature (e.g. giants like Goliath and his brothers).
13. A literal translation of Nephilim is "fallen ones."
14. The KJV renders this noun "giants."
15. This is not the literal meaning of the term which as noted means "fallen ones."
16. The Hebrew term for giants is ~yapr (rephaim) occurring 3x in 1Chron. 20:4, 6 and 8.
17. The reason the Israelites dubbed the giants in the land, "fallen ones" is a mystery.
18. Only a selected segment of Satan’s angels appeared as visitors from another realm during the days of Enoch.
19. They captivated the human race with their knowledge, beauty, and supernatural prowess.
20. Perhaps they promised immortality to the man through their union with selected females.
21. In other words, a kind of super race that would be able to accomplish the impossible.
22. This explanatory aside may be compared with a similar phenomena in Deut. 2:10-12; 2:20-23; 3:9; 3:11; 3:13b-14.
23. In Deut. 2:11 we have, ["The Enim formerly lived there…"].
24. An alternate translation with the parenthesis noted: ("The Nephilim were on the earth in those days−and also afterward.) When the sons of God came in to the daughters of men, they fathered children by them. These were the mighty men of old, men of reputation/renown."
25. It is a remarkable thing that angelic DNA could unite with human DNA and produce a viable organism.
26. But that is the only reasonable explanation of the evidence regarding the identity of the sons of God from v.1.
27. The offspring of this union are described as "mighty men" from "of old," and men of "renown."
28. What was the basis for such fame we are not told.
29. But there is evidence of their existence in the mythology of the post-diluvian peoples.
30. These super heroes performed extraordinary feats of strength.
31. Satan’s stratagem was to corrupt the human gene pool so Messiah could not come on the scene as genuine humanity.
32. This then, was an attack on the line of Christ which of course failed.
33. The punishment that befell the angels (e.g., "sons of God") who had relations with women have been confined since the Flood to the underworld of Sheol-Tartarus.
34. The fact that Satan and most of his angels are not incarcerated in the underworld is evident from the WOG (cf. Job 1:6; 2:1; Matt. 4:1ff.; Eph. 6:12; Jude 9; Rev. 12:7, etc.).
35. But in Jude 6 we have mention of a certain group of "angels who did not keep their proper domain."
36. These angels, Jude goes on to report that, "He has kept in eternal bonds under darkness for the judgment of the great day."
37. Their sin was of a sexual nature and like the people who lived in Sodom and Gomorrah were judged accordingly (cf. Jude 7).
38. The "just as" of this verse links the angelic cohabitation episode with the reason for the annihilation of the citizens of the cities of the plain in the days of Abraham.
39. Like the homosexuals of Sodom and Gomorrah so too the "sons of God" of Genesis "indulged in gross immorality and went after strange flesh."
40. Angels were created to be celibate, but when certain of them stepped over the line they suffered imprisonment "in chains under darkness."
41. So a group of Satan’s angels were taken out of circulation and placed in hell a fact reported in 2Pet. 2:4 as well.
42. Peter, like Jude, includes the Sodom and Gomorrah episode as a precedent for divine wrath upon those engaged in sexual immorality.
43. These angels will make a brief appearance upon the earth during the Tribulation under the 5^th trumpet judgment (1^st woe) of Rev. 9:1-11.
44. For five months on their trek around the earth they will torture men but are not allowed to kill anyone.
45. No other angels are in hell, so the identity of the demonic invasion of Rev. 9 must be the "sons of God" of Genesis 6.
46. Jesus made a victorious proclamation to these spirits following his resurrection in connection with His relocation of the souls of OT saints to the 3^rd heaven (cf. 1Pet. 3:18-20).
47. These angels would not have been willing to do what they did had they known the consequences.

Reason for the Flood (vv. 5-8)

What God Saw (v.5)

VERSE 5 Then the LORD saw that the wickedness of man was great on the earth (#r,a'B' ~d'a'h' t[;r' hB'r; yKi hw"hy> ar>Y:w: [waw w/Qal impf.3m.s. ra-ah see + proper noun Yahweh + part ki that + adj.f.s.abs. ra great, much + noun f.s.constr. ra-ah evil, bad + def.art.w/noun m.s.abs. adam man + prep beth w/noun both s.abs. erets earth], and that every intent of the thoughts of his heart was only evil continually (~AYh;-lK' [r; qr; ABli tbov.x.m; rc,yE-lk'w> [waw w/noun m.s.constr. kol all + noun m.s.conste. yester intent + noun f.p.constr. machashabah thought; 15x + noun m.s.constr. w/3m.s.suff. lebh heart + adv raq only + adj.m.s.abs. ra evil, bad + noun m.s.constr. kol all + def.art.w/noun m.s.abs. yom day; "all the day" = "continually"]).

ANALYSIS: VERSE 5

1. Contained within "the book of the family history of Adam" (cf. 5:1) is an evaluation of the degeneracy of pre-diluvian man.
2. Three verses present what God "saw" (v.5), what God "felt" (v.6) and what God "decided" to do about it (v.7).
3. God always acts in accord with His perfect essence.
4. In this verse we see the function of omniscience ("the LORD saw").
5. Nothing is hidden from His sight as He is the One who is perfect in knowledge.
6. He perfectly monitors the facts as they exist with regard to each person, each society, and the world at large.
7. He never acts outside the facts.
8. The verb "saw" refers to the function of omniscience.
9. What God "saw" in the century just before the cataclysm was an exponential expansion of evil upon the earth.
10. A relatively straightforward statement with respect to the greatness of human evil is supplemented by a very explicit analysis of its underlying cause.
11. The great evil that was so manifest in the overt actions of antediluvians had as its root cause mental scheming.
12. God not only monitors the overt actions of humans, He is equally adept at evaluating men’s thought processes.
13. Scripture teaches that God knows the thoughts of men (Job 11:11; 34:25; 37:24; Ps. 139:17, 23; Matt. 9:4; 12:25; Heb. 4:12).
14. Evil originates from within (Matt. 15:19).
15. Much of the overt evil that was present on the earth was the fact that regular humans made celebrities of the sons of God and their offspring the Nephilim.
16. Mankind imitated the lust, the greed, the violence of these beings.
17. An alternate translation is: "every scheme in man’s imagination was nothing but evil."
18. The noun machashabhah is cognate of the verb chashab which means plan/imagine.
19. This noun often means thinking ahead (cf. Job 5:12; Ps. 33:10; 93:11; Prov. 6:18; 12:5; 15:26; 21:5).
20. Satan is an evil schemer (2Cor. 2:11).
21. Obviously, men before the Flood had no regard for God and His ways.
22. What we have here is one of the most comprehensive condemnations of the things disapproved of by God found in Scripture.
23. Few texts are so all-encompassing in specifying the extent of human evil and depravity.
24. Men in those days were like men living in the last days description found in 2Tim. 3:1-9.

What God Felt (v. 6)

VERSE 6 The LORD was sorry that He had made man on the earth, and He was grieved in His heart (ABli-la, bCe[;t.YIw: #r,a'B' ~d'a'h'-ta, hf'['-yKi hw"hy> ~x,N"YIw: [waw w/Niphal impf.2m.s. nacham regret, be sorry or repent; in Piel it means ‘to comfort’; does not occur in the Qal; 110x in 102 verses + proper noun Yahweh + part ki that + Qal perf.3m.s. ashah do, make + d.o. marker + def.art.w/noun m.s.abs. adam man + prep beth w/noun both s.abs. erets earth + waw w/Hithpael impf.3m.s. atsabh grieve, vex + prep el to, in reference to + noun m.s.abs. w/3m.s.suff. lebh heart]).

ANALYSIS: VERSE 6

1. "Yahweh regretted (was sorry, repented) that He made man on the earth…"
2. The verb is the Niphal form of nacham.
3. It is used in connection with God changing his tack according to a change of circumstances.
4. The verb can be translated "regret" (e.g. fell sorry) or "repent."
5. Here and in 1Sam. 15:11 and Jer. 18:10 He regrets some good thing He has done for people, whereas in Ex. 32:14; 2Sam. 24:16//1Chron. 21:15; Ps. 106:45; Jer. 26:19; Amos 7:3; Jon. 3:10 He repents of some evil He is carrying out.
6. In Num. 23:19 Scripture declares that "God is not a man, nor a son of man, that He should repent; has He said, and will not do it? Or has He spoken, and will He not make it good?"
7. Divine repentance (e.g. a change of mind) is a response to man’s change of heart, whether for good or for bad.
8. When Scripture speaks of God repenting it is employing language of accommodation or what is referred to in theology as an anthropopathism.
9. An anthropopathism is assigning to deity a human emotion.
10. An anthropomorphism is to assign to deity some part of human anatomy (hand, eyes, etc.).
11. Here the divine response to mankind’s corrupt and unrepentant ways was regret.
12. Regret when attribute to God means that His righteousness demanded punishment upon that civilization.
13. The punishment was no other than to exterminate man and animal from the face of the earth.
14. Likewise, "He was grieved/vexed in His heart" is a second anthorpopathism ascribing to God anguish and mental pain over man’s sinfulness.
15. The root atsabh is used to express an intense form of human emotion, a mixture of rage and bitter anguish.
16. Dinah’s brothers felt this way after she was raped, so did Jonathon when he heard of Saul’s plan to kill David, and David reacted similarly when he hear of Absalom’s death (Gen. 34:7; 1Sam. 20:34; 2Sam. 19:3).
17. A deserted wife feels this way (Isa. 54:6).
18. This verb is used in two other instances in connection with God (Ps. 78:40; Isa. 63:10).
19. Only here is the added "in His heart."
20. God’s heart refers to His invisible attributes with special emphasis on +R and J.
21. A similar anthropopathism is found in Eph. 4:30: "Do not grieve the Holy Spirit of God, by whom you are sealed for the day of redemption."
22. These two verbs serve to underscore the degree of the divine response to human evil.
23. Three roots used in Gen. 5:29 by Lamech when he name Noah are found in this verse.
24. "May this one bring us relief/comfort (nacham) from our work (ma-ashah) and the pain (atsabon) of our hands."
25. Corresponding to "Yahweh was sorry (nacham) that He had made (ashah) man on the earth, and He was grieved (atsab) in His heart."
26. Lamech’s hope for consolation by Noah corresponds to the Creator’s disappointment with His creation.

What God Intends To Do (v.7)

VERSE 7 The LORD said, "I will blot out man whom I have created from the face of the land (hm'd'a]h' ynEP. l[;me ytiar'B'-rv,a] ~d'a'h'-ta, hx,m.a, hw"hy> rm,aYOw: [waw w/Qal impf.3m.s. amar say + proper noun Yahweh + Qal impf.1s. machah wipe, wipe, blot out in Niphal + d.o. marker + def.art.w/noun m.s.abs. adam man + rel.pro. asher which + Qal perf.1s. bara create + prep min from w/prep al upon + noun both pl.constr. paneh face + def.art.w/noun f.s.abs. adamah ground, land], from man to animals to creeping things and to birds of the sky [~yIm'V'h; @A[-d[;w> fm,r,-d[; hm'heB.-d[; ~d'a'me [prep min from w/noun m.s.abs. adam man + prep adh to, including + noun f.s.abs. behemah beast, cattle, animal + prep adh to + noun m.s.abs. remesh creeping thing + waw w/prep adh to + noun m.s.abs. oph bird + def.art.w/noun m.p.abs. shamayim heaven, sky, air]; for I am sorry that I have made them (~tiyfi[] yKi yTim.x;nI yKi [part ki for + Niphal perf.1s. nacham be sorry/regret + part ki + Qal perf.1s.w/3m.p.suff. ashah make]) ."

VERSE 8 But Noah found favor in the eyes of the LORD (hw"hy> ynEy[eB. !xe ac'm' x;nOw> [waw w/proper noun Noah + Qal perf.3m.s. matsa find + noun m.s.abs. chen favor, grace + prep beth w/noun m. dual constr. ayin eye + proper noun Yahweh]).

ANALYSIS: VERSES 7-8

1. "I will wipe mankind, whom I have created from the face of the earth" is the divine reaction to the corruption that had permeated human existence.
2. The root (machah) is used of erasing names from records (e.g., Ex. 17:14; 32:32-33) and wiping plates (2Kgs. 21:13).
3. The severity of the judgment is directly proportionate to the degeneracy of antediluvian degeneracy.
4. The human race embraced the unnatural when they accepted the sons of God and celebrated the violent Nephilim.
5. As noted throughout this study the phrase "whom I have created" refers to the living soul (e.g. real you).
6. "From the face of the ground" refers to man’s vulnerable status on the continent Pangea with all of the surrounding water, not to mention "the waters above."
7. The Gilgamesh Epic (an Akkadian version of the flood) comes closest to the Genesis account here where it recounts: "when their heart led the great gods to produce the flood" (Tablet XI, line 14).
8. Later in the same tablet (line 179) the god Ea speaks to Enlil (the one who sent the flood): "How could you, unreasoning bring on the deluge?"
9. According to a related flood story, the Atrahasis Epic (W. G. Lambert and A. R. Millard, Ara-hasis: The Babylonian Story of the Flood (Oxford: Clarendon, 1969), twelve hundred years after man’s creation his noise and commotion has become so loud the Enlil starts to suffer from insomnia.
10. Enlil sends a plague to eradicate noisy humanity, only to have the plan thwarted.
11. Next he tries drought and famine, which are frustrated as well.
12. Finally a flood is sent, which Atrahasis survives by building a boat.
13. The problem in that account is that there is just too much noise and the god Enlil has limits on his auditory capacity!
14. Even the animals are to be wiped off the earth in accord with the principle of suffering by association.
15. Animal life did not contribute to accelerating evil on the earth and so are innocent.
16. The killing of animals is not murder as they do not possess souls.
17. Hence, the comprehensive statement: "from man to animals to creeping things and to birds of the sky."
18. A more catastrophic sentence is hard to imagine.
19. Yahweh expresses his dissatisfaction in anthorpopathic terms: "for I am sorry that I made them."
20. The verb "made" refers to the external aspect, that is, the bodies of creatures made from dust.
21. In the midst of this hopeless situation "Noah found favor (grace) in the eyes of the LORD."
22. "To find favor" is a formal expression often used of someone who is making request of a superior (Gen. 33:8, 10) or when someone in authority helps someone without status (Gen. 39:4).
23. It is used in prayer when a man is asking God for favors (Gen. 18:3; Ex. 33:12, 13, 16) but it is quite rare when it is said that a man has found favor in God’s eyes.
24. This language is used in Ex. 33:17 of Moses.
25. The language of v.8 leads us to expect that Noah will escape the coming judgment.
26. Noah not only separated himself from the corruption of his days, but he repeated warned men of the coming disaster.
27. Noah found grace/favor because he was positive and righteous in his generation.
28. The nature of that "favor" is found in the family history of Noah that follows from verse 9 through 9:29.
29. A new beginning will arise out of the watery chaos of the antediluvian civilization.

Family History of Noah (6:9-9:29)

Noah’s Qualifications (v.9)

VERSE 9 These are the records of the generations of Noah (x;nO x;nO tdol.AT hL,a [adj.p.abs. elleh these + noun f.p.constr. toledoth descendants; based on the verbal root yaladh to be born; "generations" + proper noun Noah]).

Noah was a righteous man, blameless in his time; Noah walked with God (x;nO-%L,h;t.hi ~yhil{a/h'-ta, wyt'rodoB. hy"h' ~ymiT' qyDIc; vyai x;nO [proper noun Noah + noun m.s.abs. ish man + adj.m.s.abs. tsadiq righteous + adj.m.s.abs. tamim complete, perfect + Qal perf.3m.s. hayah to be, "was" + prep beth w/noun m.p.constr.w/3m.s.suff. dor generation + prep eth with + def.art.w/noun m.p.abs. Elohim + Hithpael perf.3m.s. halak walk + proper noun Noah]).

VERSE 10 Noah became the father of three sons: Shem, Ham, and Japheth (tp,y"-ta,w> ~x'-ta, ~ve-ta, ~ynIb' hv'l{v. x;nO dl,AYw: [waw w/Hiphil impf.3m.s. yaladh beget, father + proper noun Noah + adj.m.s.abs. shalosh three + noun m.p.abs. ben son + d.o. marker + proper noun Shem + d.o. marker Ham + d.o. marker Japheth]).

ANALYSIS: VERSES 9-10

1. In vv. 5-8 we have a preview to the whole story, the main objective of which is to feature the major actor in this drama, namely Yahweh, with a quick look at a lesser light, Noah.
2. In vv. 6-11 the emphasis shifts to Noah and the antediluvians as the major participants in this drama.
3. In v.9a we have the standard editorial introduction to a new section of Genesis (cf. 3:4; 5:1).
4. In vv. 9b-21 we have the first scene of the flood story.
5. The first thing we encounter in the family history of Noah is information about his spiritual status.
6. The literal Hebrew reads: "Noah, a man righteous, perfect was he among his generations/contemporaries."
7. "Righteous" is used in the OT (especially in Psalms and Proverbs) of either God or men.
8. It often stands in contrast to "wicked."
9. In legal contexts it means "innocent" or "acquitted."
10. The righteous man is first and foremost a believer possessing imputed righteousness.
11. See Ezekiel 18:5 "But if a man is righteous and practices justice and righteousness,".
12. The righteous man is subject to the sin unto death (cf. Ezek. 18:24, 26) and a wicked man can turn from his evil and avoid the sin unto death (cf. Ezek. 18:21, 27).
13. Noah was a believer and so numbered among the righteous.
14. The second term "blameless" looks to his Ph2 performance.
15. The term (tamim) is rarely applied to people.
16. Job is described as "blameless" (Job 1:2,8; 2:3; 12:4), and Abraham (Gen. 17:1).
17. It was commanded of the people of Israel (Deut. 18:13).
18. It is used of blemish free sacrificial animals (e.g. Lev. 1:3, 10, etc.).
19. The blameless under the Law walked in the Law of the LORD (Psa. 119:1).
20. Again, this term describes Noah’s phase 2.
21. No believer is free of sin, not even the greats like Noah (Eccl. 7:20).
22. But his manner of life was free from censure and so he was blameless or complete "in his generations/time."
23. So Noah had no defect that could have disqualified him from the task assigned to him.
24. Noah’s contemporaries are mentioned in this verse in the phrase translated "in his time" (NAS).
25. The plural of the noun "generation" (dor), while in 7:1 the singular is found.
26. "Walked with God" puts Noah in the same class as Enoch (5:22, 24).
27. In this assessment of Noah’s character we see a successive buildup in the three characterizations of this man.
28. He was a believer ("righteous"), he was free from the stain of his contemporaries ("blameless"), and he was a man who enjoyed intimacy with God ("walked with God").
29. Verse 10 repeats 5:32a and prepares us for the other passengers on the Ark.
30. Noah’s sons were, like their father, "righteous."
31. Noah fathered three sons in succession after his 500^th year.
32. Noah is by far the oldest patriarch to father sons.
33. Noah was slow to attain maturity ("likeness") but when he did he did so he was ready to meet the challenge set before him.
34. In Gen. 10:21 there is a difference of opinion regarding the reading of the Hebrew in determining which order the birth of the sons of Noah are to be understood.
35. Ham is said to the youngest of Noah’s sons (see 9:24), even though he is always mentioned second in the listings (5:32; 6:10; 7:13; 9:18; 10:1; 1Chron. 1:4).
36. The order: "Shem, Ham, and Japheth" is not chronological but euphonic.
37. In pairs of words the Hebrew tends to place the shortest word first ("day and night"); hence "Shem, Ham, and Japheth" came more easily than "Shem, Japheth, and Ham" or "Japheth, Shem, and Ham.
38. Whether Shem or Japheth is the eldest depends on the interpretation of Gen. 10:21.
39. Two years after the Flood Shem was 100 years old and fathered his firstborn, Arpachshad (11:10).

Gravity of the Situation (vv. 11-12)

VERSE 11 Now the earth was corrupt [ruined] in the sight of God, and the earth was filled with violence (sm'x' #r,a'h' aleM'Tiw: ~yhil{a/h' ynEp.li #r,a'h' txeV'Tiw: [waw w/Niphal impf.3f.s. shachath corrupt in Niphal & Hiphil; destroy in Piel + def.art.w/noun both s.abs. erets earth + prep lamedh w/noun both pl.constr. panim face + def.art.w/noun m.p.abs. Elohim + waw w/Niphal impf.3f.s. male be full + def.art.w/noun both s.abs. erets earth + noun m.s.ab.s chamas violence]).

VERSE 12 God looked on the earth, and behold, it was corrupt (ht'x'v.nI hNEhiw> #r,a'h'-ta, ~yhil{a/ ar>Y:w: [waw w/Qal impf.3m.s. ra-ah see + noun m.p.abs. Elohim + d.o. marker + def.art.w/noun both s.abs. erets earth + waw w/interj. hinneh behold + Niphal perf.3f.s. shachath corrupt]; for all flesh had corrupted their way upon the earth (#r,a'h'-l[; AKr>D;-ta, rf'B'-lK' tyxiv.hi-yKi [part ki for + Hiphil perf. 3m.s. shachath corrupt + noun m.s.constr. kol all + noun m.s.abs. bashar flesh + d.o. marker + noun both s.constr.w/3m.s.suff. derek way + prep al upon + def.art.w/noun both s.abs. eretz earth]).

ANALYSIS: VERSES 11-12

1. Noah stands out against the backdrop of world-wide corruption fueled by negative volition and the angelic infiltration.
2. These two verses by repetition utilize of key words underscore the seriousness of the situation.
3. The introduction to God’s speech to Noah again reinforces the diagnosis by echoing the same sentiments.
4. "The earth" is mentioned six times in vv. 11-13 and the verb "to ruin" (shachath), five times.
5. Here and in v. 12 "ruin/corrupt" is found in the niphal stem used to describe the ruining of a garment or a pot in Jer. 13:7; 18:4.
6. The hiphil in vv. 12-13 is frequently used to describe the sudden destruction of peoples and cities in war, or through divine judgment (e.g. Gen. 18:28, 31, 32).
7. Here in Genesis the ideas of "being spoilt" and "destroy" are better translated "ruin."
8. Animals and men were to fill the earth; but here "violence" fills it (v. 11b).
9. This term (chamas) is often coupled with "oppression" (shadh).
10. "Violence" denotes that which is antisocial and unneighborly activity.
11. It is used of the exploitation of the weak and poor by the powerful and rich (cf. Amos 6:1-3).
12. Chamas is cold-blooded and unscrupulous attack upon human rights and property, motivated by greed and power lust.
13. The post-flood laws which are incorporated into the Noahic Covenant were designed to limit human and animal violence (Gen. 9:4-6).
14. "And God saw" both here in v.5 references the function of omniscience.
15. Having all the facts is the basis for the planned judgment that destroyed that civilization.
16. Let to itself the world has ruined itself.
17. Hence the statement "it was corrupt."
18. The reason it was ruined is seen in the phrase "all flesh had corrupted its way upon the earth."
19. "All flesh" refers to all mankind, as it is hard to see how this could apply to the animal kingdom.
20. "All flesh" in 6:19; 7:16; 8:17 and 9:16 refer to both men and animals.
21. The animal kingdom is cursed by association.
22. Mankind had abused divine institution number one to the extent that the burgeoning human race was like a rotten barrel of apples.
23. God is left with no choice but to destroy the race and start over.
24. The destruction of humanity and the neutralizing of the satanic scheme preserved the line of Christ and gave humanity a fresh start.
25. This time eight people would restart the new civilization that would see the advent of Messiah.

The Proposed Action (v. 13)

VERSE 13 Then God said to Noah, "The end of all flesh has come before Me (yn:p'l. aB' rf'B'-lK' #qe x;nOl. ~yhil{a/ rm,aYOw: [waw w/Qal impf.3m.s. amar say + noun m.p.abs. Elohim + prep lamedh w/proper noun Noah + noun m.s.abs. qetz end + noun m.s.constr. kol all + noun m.s.abs. bashar flesh + Qal part.m.s.abs. bo go, enter; "come" + prep lamedh w/noun m.p.constr.w/1s.suff. paneh face]; for the earth is filled with violence because of them [~h,ynEP.mi sm'x' #r,a'h' ha'l.m'-yKi [part ki for + Qal perf.3f.s. male be full + def.art.w/noun both s.abs. eretz earth + noun m.s.abs. chamas violence; cf. v. 11 + prep min from w/noun m.pconstr.w/3p.suff. paneh face; "through them"]; and behold, I am about to destroy them with the earth [#r,a'h'-ta, ~t'yxiv.m; ynIn>hiw> [waw w/interj hinneh behold; and interjection demanding attention + Hiphil part.m.s.constr.w/3m.p.suff. shachath destroy + d.o. marker + def.art.w/noun both s.abs. eretz earth]).

ANALYSIS: VERSE 13

1. This divine speech begins with a summing up of the situation described in vv. 11-12.
2. Four divine speeches are found in the Flood narrative (6:13-21; 7:1-4; 8:15-17; 9:1-17).
3. Interestingly nowhere does Noah speak.
4. As a matter of fact his very first words recorded in the Bible are "cursed be Canaan" (9:25)!
5. God speaks, Noah implements.
6. But here as in the Sodom and Gomorrah episode (18:20-21) God provides inside information to a select person about a His probable course of action.
7. Unlike Abraham, Noah does not protest.
8. The identical terms "the earth," "full of violence," and "ruin/corrupt" recur.
9. But now Noah is apprised of God’s assessment and the divine intention to wipe out "all flesh" and "ruin/destroy them along with the earth."
10. God always informs the righteous with respect to what He is about to do (Amos 3:7 "Surely the Lord God does nothing unless He reveals His secret counsel to His servants the prophets.").
11. Since God is going to destroy the earth Noah must build an ark and gather together animals to put on it for the survival of all that God placed on the earth during the restoration week.
12. The statement "the end of all flesh has come before Me" refers to the divine decree to annihilate all humanity along with land dwelling animals.
13. The issue, as it were, has been brought before the divine king (function of omniscience) and He has decided to act (cf. Esther 9:11).
14. This same type of language of accommodation is used in Ex. 2:23; 3:7, 9 in connection with what God knew to be the case with respect to the Israelites under bondage.
15. The primary sin that is cited is "violence."
16. Violence is the marquis sin the God cites in his indictment against humanity.
17. Violence was glamorized and murder was rampant.
18. This led to a vicious cycle of vendettas and revenge.
19. Clearly the rise of the Nephilim produced even more violence and mayhem.
20. They too were "flesh."
21. The participle "I am about to" is often used of imminent judgment or blessing.
22. This phrase highlights the immediacy and certainty of divine judgment.
23. The flood is described here as "ruining/destroying the earth."
24. It is the same verb translated "corrupt" in verses 11 and 12.
25. There the Niphal (passive) stem is used here in v.13 the Hiphil stem (causative) is used.
26. This is a clear case of the punishment fitting the crime.
27. In Ezek. 7 the terminology of this verse ("end," "violence," "coming," "is full") is employed in connection with the destruction of Jerusalem.
28. The prescribed judgment (the flood) is described as "ruining the earth" which earlier has been said to ruin itself.

Instructions for Building the Ark (vv. 14-16)

VERSE 14 "Make for yourself an ark of gopher wood (rp,gO-yce[] tb;Te ^l. hfe[] [Qal imper.m.s. ashah make + prep lamedh w/2m.s.suff. + noun f.s.constr. tebhah ark + noun m.p.constr. etz wood; plank + noun m.s.abs. gopher]; you shall make the ark with rooms, and shall cover it inside and out with pitch (rp,KoB; #WxmiW tyIB;mi Ht'ao T'r>p;k'w> hb'Teh;-ta, hf,[]T; ~yNIqi [noun m.p.abs. qen nest; "rooms" + Qal impf.2m.s. ashah make + d.o. marker + def.art.w/noun f.s.abs. tebhah ark + part eth together with + def.art.w/noun f.s.abs. tebhah ark + waw w/Qal perf.2m.s. kaphar cover + prep min from + noun m.s.abs. bayith house; inside + waw w/prep min w/noun m.s.abs. chutz outside + prep beth w/noun m.s.abs. kopher pitch, tar]).

VERSE 15 "This is how you shall make it (Ht'ao hf,[]T; rv,a] hz<w> [waw w/adj.m.s.abs. zoth this + rel.pro. asher; "how" + Qal impf.2m.s. ashah make + d.o. marker w/3f.s.suff. "it"]: the length of the ark three hundred cubits, its breadth fifty cubits, and its height thirty cubits [Ht'm'Aq hM'a; ~yvil{v.W HB'x.r' hM'a; ~yVimix] hb'Teh; %r,ao hM'a; tAame vl{v. [adj.f.s.const. shalosh three + adj.f.p.abs. me-ah hundred + noun f.s.abs. ammah cubit + noun m.s.abs. orek length; "long" + def.art.w/noun f.s.abs. tebhah ark + adj. both p.abs. hamishshim fifty + noun f.s.abs. ammah cubit + noun m.s.constr.w/3f.s.suff. rochabh width; "wide" + waw w/adj.m.p.abs. sheloshim thirty + noun f.s.abs. ammah cubit + noun f.s.constr.w/3f.s.suff. qomah height; "high"]).

VERSE 16 "You shall make a window [roof] for the ark, and finish it to a cubit from the top (hl'[.m;l.mi hN"l,k;T. hM'a;-la,w> hb'Tel; hf,[]T; rh;co [noun f.s.abs. tsochar noon; "window" + Qal impf.2m.s. ashah make + prep lamedh w/noun f.s.abs. tebhah ark + waw w/prep el + noun f.s.abs. ammah cubit + Piel impf.2m.s.w/3f.s.suff. kalah finish + prep min w/prep lamedh w/adv ma-al upward; "top"]; and set the door of the ark in the side of it [~YITix.T; ~yfiT' HD'ciB. hb'Teh; xt;p,W [waw w/noun m.s.abs. pethach doorway + def.art.w/noun f.s.abs. tebhah ark + prep beth w/non m.s.constr.w/3f.s.suff. tsadh side + Qal impf.2m.s. shim place, put]; you shall make it with lower, second, and third decks [h'f,[]T; ~yviliv.W ~YInIv. ~YITix.T [adj.m.p.abs. tachtith low; "lower" + adj.m.p.abs. sheni second + waw w/adj.m.p.abs. shelishi third + Qal impf.2m.s.w/3f.s.suff. ashah make]).

ANALYSIS: VERSES 14-16

1. The first divine speech begins with an imperative; "Make for yourself" (utilizing the familiar verb ashash).
2. What follows to the end the chapter is amplification with respect to this command.
3. In these three verses Noah is told the general design of the ark.
4. The Hebrew term for ark (tebah) occurs only here and in Ex. 2:3,5 where it is a "basket" in which the infant Moses was placed by his mother.
5. In both cases the two notable persons are saved from drowning by being place in an "ark."
6. The Hebrew term used to translated "ark of the covenant" is aron.
7. Scholars typically regard this term as an Egyptian loan word which means "chest, box, coffin."
8. The wood is called gopher wood, probably a resinous type of wood, though we cannot be certain since the term only occurs here in the OT.
9. Noah probably had special skills working with wood that served him in this humongous project.
10. Very large trees have to be felled and planks had to be measured, cut and connected together with precision.
11. Noah’s vessel was a large, complicated sea-worthy vessel.
12. Obviously many compartments (stalls, cages) had to be incorporated into the interior floors of this vessel to accommodate the special cargo it would transport.
13. "Pitch" (kopher) acted as caulking.
14. This is the only place in the OT where this noun means "pitch."
15. Elsewhere chamar is used 11:3; 14:10.
16. The common Akkadian term kupru "bitumen" is used in the Gilgamesh epic.
17. "Inside and out" is a technical phrase in construction texts (cf. Ex. 25:11; 37:2; 1Kgs. 7:9).
18. At 18 inches to the cubit, the ark was a huge box about 450 feet long, 75 feet broad, and 45 feet deep (high).
19. It was flat-bottomed.
20. The dimensions of the ark−length, breadth, height−are given according to the standard construction formula like the one found in Ex. 25:10,17,23, etc.
21. The ark would have had a displacement of over 43,000 tons.
22. Its total deck area was some 95,700 square feet.
23. In the 17^th century a Dutchman by the name of Peter Janssen built a replica ark of two-fifths scale to demonstrate the Genesis ark’s sea-worthiness.
24. One problem in v. 16 is the reference to a "window."
25. We know the ark had a window according to 8:6 where the standard word for window occurs (hallon).
26. Here however we have the term tsohar which is a strange term to use here when there was a regular term for window that would have eliminated any confusion.
27. If the term "roof" is used then we again have a unusual term as the noun in Biblical Hebrew is gagh.
28. But this term refers to a flat roof as in Josh. 2:6,8.
29. Here we have a pitched/vaulted roof which would be the practical configuration in the face of a torrential downpour (NIV renders this term "roof").
30. The instruction "and finish it to a cubit from the top" can be viewed one of two ways.
31. Either is means "complete the ark (or the roof) to leave a gap of one cubit between the roof and the walls of the ark," or it could mean "complete the ark or roof so that the roof overhangs the wall of the ark by one cubit."
32. "Door" is central to embarking and disembarking the ark in the subsequent narrative.
33. "Decks" as a separate term does not occur here, per se, but "underneaths, seconds, thirds" indicates decks are what is meant.

Nature of the Destruction Revealed (v. 17)

VERSE 17 "Behold, I, even I am bringing the flood of water upon the earth (#r,a'h'-l[; ~yIm; lWBM;h;-ta, aybime ynIn>hi ynIa]w: [waw w/pro.1s. ani I + interj hinneh behold + Hiphil part.m.s.abs. bo go; "bringing" + d.o. marker + def.art.w/noun m.s.abs. mabbul flood + noun m.p.abs. mayim waters + prep al upon + def.art.w/noun both s.abs. eretz earth], to destroy all flesh in which is the breath of life, from under heaven [~yIm'V'h; tx;T;mi ~yYIx; x;Wr AB-rv,a] rf'B'-lK' txev;l. [prep lamedh w/Piel infin.constr. shachath destroy + noun m.s.constr. kol all + noun m.s.abs. bashsar flesh + rel.pro. asher which + prep beth w/3m.s.suff. "in" + noun both s.abs. ruach breath + noun m.p.abs. chayyim life + prep min w/pre tachath under + def.art.w/noun m.p.abs. shamayim heaven]; everything that is on the earth shall perish [lKo [w"g>yI #r,a'B'-rv,a] [noun m.s.abs. kol all + rel.pro. asher which + prep beth w/noun both s.abs. eretz earth + Qal impf.3m.s. gawa perish, die]).

ANALYSIS: VERSE 17

1. Up to this point in the story there has been simply a general warning of world-wide destruction (cf. v.13 says God would annihilate all flesh from the earth).
2. Even though a command to build an ark has been given, its precise purpose has not been given.
3. Here it is given, and the first person to learn of it was Noah.
4. "Behold, I even I" or "Behold, I Myself" has the repetition of the pronoun, which makes it perfectly clear that God is the author of the flood.
5. Cf. Psa. 29:10 "The LORD sits enthroned over the flood; Yes, the LORD sits as King forever" (modified translation).
6. The noun mabbul ("flood") is the technical term for the watery catalsym and is only used in Genesis (13x in 12 verses: Gen. 6:17; 7:6,7,10,17; 9:11,15,28; 10:1,32; 11:10) and Psa. 29:10.
7. Except for 9:11, 15, in the Flood narrative mabbul is found with the definite article.
8. "I am bringing" is a hiphil participle of bo which indicates that the process that triggered the event was already in process.
9. "To destroy" (or "ruin") is a piel infinitive shachath and repeats the warning of v.13.
10. The language of the rest of this verse makes it clear that creatures ("all flesh") which live on land ("on the earth") and therefore dependant upon the atmosphere/air to breath ("in which is the breath of life") would be die (e.g. by drowning).
11. The verb "shall die" is a rarer word for dying.
12. It more approximates our term "expire."
13. The impending act is preceded by the interjection "behold" followed by the particular action that wiped out all land breathing creatures.

Announcement of the Noahic Covenant (vv. 18-20)

VERSE 18 "But I will establish My covenant with you (%T'ai ytiyrIB.-ta, ytimoqih]w: [waw w/Hiphil perf.1s. qum establish + d.o. marker + noun f.s.constr.w/1s.suff. berith covenant; treaty + prep eth w/2m.s.suff. with]; and you shall enter the ark -- you and your sons and your wife, and your sons' wives with you [%T'ai ^yn<b'-yven>W ^T.v.aiw> ^yn<b'W hT'a; hb'Teh;-la, t'ab'W [waw w/Qal perf.2m.s. bo enter + prep el into + def.art.w/noun tebhah ark + pro.2m.s. attah you + waw w/noun m.p.constr.w/2m.s.suff. ben son + waw w/noun f.s.constr.w/2m.s.suff. ishshah wife + waw w/noun f.p.constr. ishshah wive + noun m.p.const.w/2m.s.suff. ben + prep eth w/2m.s.suff. "with you"]).

VERSE 19 "And of every living thing of all flesh (rf'B'-lK'mi yx;h'-lK'miW [waw w/prep min + noun m.s.constr. kol all + def.art.w/adj.m.s. chay living], you shall bring two of every kind into the ark, to keep them alive with you [%T'ai tyOx]h;l. hb'Teh;-la, aybiT' lKomi ~yIn:v. [adj.m. dual abs. shenayim two + prep min w/noun m.s.abs. kol all + Hiphil impf.2m.s. bo enter, bring + prep el into + def.art.w/noun f.s.abs. tebhah ark + prep lamedh w/Hiphil infin.constr. chayah live; "keep alive" + prep eth with w/2m.s.suff. "with you"]; they shall be male and female [Wyh.yI hb'qen>W rk'z" [noun m.s.abs. azkhar male + waw w/noun f.s.abs. neqebhah female + Qal impf.3m.p. hayah be]).

VERSE 20 "Of the birds after their kind, and of the animals after their kind, of every creeping thing of the ground after its kind (WhnEymil. hm'd'a]h' fm,r, lKomi Hn"ymil. hm'heB.h;-!miW WhnEymil. @A[h'me [prep min w/def.art.w/noun m.s.abs. oph bird + prep lamedh w/noun m.s.constr.w/3m.s. min kind + waw w/prep min w/def.art.w/noun f.s.abs. behemah animal + prep lamedh w/noun m.s.constr.w/3f.s.suff. min kind + prep min w/noun m.s.abs. kol all + noun m.s.abs. remesh creeping organism + def.art.w/noun f.s.abs. adamah ground + prep lamedh w/noun m.s.constr.w/3m.s.suff. min kind], two of every kind will come to you to keep them alive [tAyx]h;l. ^yl,ae Waboy" lKomi ~yIn:v. [adj.m. dual constr. shenayim two + prep min w/noun m.s.abs. kol all + Qal impf.3m.p. bo bring, come, go + prep el w/2m.s.suff. "to you" + prep lamedh w/Hiphil infin.constr. chayah live; "keep live"]).

ANALYSIS: VERSES 18-20

1. These verses further expound upon the divine agenda, which serve as additional explanation of the reason for building an ark.
2. In total contrast to what God will do with "all flesh," He will establish His covenant with Noah (the verbal form here is a perfect rather than a participle; cf. 9:9).
3. Noah is the chosen recipient of this covenant.
4. This is emphasized by the double use of "with you" (ittak).
5. The second one sounds redundant: "you shall enter the ark−you, your sons, your wife, and you son’s wives with you."
6. Noah clearly is the person of supreme importance in these verses.
7. The announcement of a covenant, even before the Flood commences, is interesting.
8. It shows us that the covenant with Noah in chapter 9 is no ad hoc arrangement, hatcted in God’s mind once the flood waters have abated.
9. Before He unleashes His wrath God announces His grace intention to save at least one human being.
10. This is the first appearance of the key theological term "covenant" (berith).
11. The recipient is Noah.
12. All others delivered within the ark are blessed by association.
13. It should be noted that that "I shall confirm My covenant with you" demonstrates that Noah is already in a covenant relationship with God even before it was made known to him.
14. The consequences of the covenant are mentioned: the deliverance of Noah, his wife, his family and selected creatures.
15. Now the paradox of building such a large sea-going vessel is resolved.
16. Noah was first told to build the ark for himself (v. 14), but the structure was far too large for one person or even for himself and his immediate family.
17. Note the refrain that runs through the narrative: "you, your sons,, your wife, and your son’s wives" (7:7, 13; 8:16,18).
18. The basic unit of society is herein featured: divine institution number 3−family.
19. The ordering of the verbs "come," "bring" in vv. 18 and 19 emphasize that animals are to board the ark at the same time as Noah and his family.
20. The listing of the animals, at first general, is gradually made more specific, with echoes of the creation account.
21. "Male and female" (1:27), "according to their types/kinds" (1:11,12,21,24,25).
22. Note the same sequence "birds," "land animals," "creeping things" (1:20-24).
23. Although "you shall bring into" could suggest that Noah had to round up the animals, "will come to you" (v.20) shows that the animals individual specimens would show up spontaneously.
24. The twice repeated verb "to keep/stay alive, preserve life" stresses the point of Noah’s heroic efforts (cf. the mission of Joseph in 45:7; 50:20).

Noah’s Second Command (v.21)

VERSE 21 "As for you, take for yourself some of all food which is edible (lkea'yE rv,a] lk'a]m;-lK'mi ^l.-xq; hT'a;w> [waw w/pro.2m.s. attah you + Qal imper laqach take + prep lamedh w/2m.s.suff. "for yourself" + noun m.s.abs. ma-akal food + rel.pro. asher which + Niphal impf.3m.s. akal eat "is edible"], and gather it to yourself; and it shall be for food for you and for them [hl'k.a'l. ~h,l'w> ^l. hy"h'w> ^yl,ae T'p.s;a'w> [waw w/Qal perf.2m.s. asaph gather + prep el to w/2m.s.suff. "to yourself" + waw w/Qal perf.3m.s. hayah be + prep lamedh w/2m.s.suff. "for you" + waw w/prep lamedh w/3p.suff. "for them" + prep lamedh w/noun f.s.abs. akelah food; places emphasis on the act of eating])."

ANALYSIS: VERSE 21

1. This verse constitutes the second command given to Noah in the opening scene of this drama (the first was "build an ark," vv. 14-16).
2. It follows the explanation for these injunctions in vv. 17-20.
3. The reference to Noah’s bringing aboard sufficient food to feed the passengers during the flood event reminds one of Joseph’s advice to the native Egyptians to gather up (qabas) and store up (sabar) sufficient grain to help them during the seven-year famine (Gen. 41:35).

Noah’s Obedience (v.22)

VERSE 22 Thus Noah did; according to all that God had commanded him, so he did (hf'[' !Ke ~yhil{a/ Atao hW"ci rv,a] lkoK. x;nO f[;Y:w: [waw w/Qal impf.3m.s. ashah do + proper noun Noah + prep kaph w/noun m.s.abs. kol all + rel.pro. asher which + Piel perf.3m.s. tsawah command + d.o. marker w/3m.s.suff. + noun m.p.abs. Elohim + part ki so + Qal perf.3m.s. ashah do]).

ANALYSIS: VERSE 22

1. This is the only time the narrator speaks in this paragraph except for the brief introduction of God in v.13a.
2. This section of the story provides the reader with details about (a) the wood used; (b) the division of the rooms; (c) the ark’s caulking; (d) its dimensions; (e) it roof; (f) the passenger list; and (g) the adequate supply of vegetarian food.
3. The emphasis in 6:13-22 is on the divine disclosure of the ark’s design and Noah’s responsibilities.
4. Noah’s faithful adherence to the divine directives is succinctly noted.
5. Nowhere in this chapter does God directly evaluate Noah’s character.
6. That is done by the narrator (vv. 8, 9, 22).
7. The language of v. 22 underscores Noah’s faithfulness in a chiastic fashion: "and Noah did…so he did" (wayya’ as noah…ken asa).
8. Noah’s heroic effort is duly noted in Hebrews 11 verse 7: "By faith (active) Noah, being warned by God about things not yet seen, in fear prepared an ark for the deliverance of his household, by which he condemned the world, and became an heir of the righteousness which is according to faith (e.g. saving)."