Verses 1-13, The Angelic Infiltration as an extension of the seed war.

If Satan can pollute the human gene pool so that the result will be a creature who is not "truly" human, it would prevent the Messiah from coming into the world as "true humanity" and this would prevent the fulfillment of God's plan both in blessing Adam's race and in judging the fallen angels.

Verse 1

1. Now it came about: the normal progress of time

2. Great population expanse which does two things.

A. Amplifies the volitional issues of the angelic conflict.
   Gen. 4:26, "then calling on the name of the Lord was caused to begin."
B. Indicates to Satan that the promised "Seed" could come at any time in the future and from any woman. It was not going to come directly from Eve.

3. Point of interpretation:

A. The human race is designated by the terms men and daughters.
B. Daughters born to them indicates normal human procreation.
C. Sons of God refers to a different creature from man.

Verse 2

1. That the sons of God: a new group of creatures introduced.
Not men; not daughters; but sons of God.

A. benā ha elohim: used 4 times and only of angels

1. Gen. 6:2, 4; Job 1.6; 2.1
2. Job 38:7 has benā elohim with no definite article, and still refers to angels.
3. Dan. 3.25: Chaldean form is bar elohin - "a son of God (or the gods)" still refers to an angel.

B. They are called sons of God to indicate origin. They were created by God.
Similar to the concept in Acts 17:28-29 with reference to the human race. "The offspring of God."
C. This was a common term to refer to angels in the time period prior to 2000 AH (ano hominus - in the year of man). Later, the word "messenger" was used and became the standard for referring to angels. (melek in the Hebrew and angelos in the Greek).
Thus in Peter and Jude the common word, angelos, is used to refer to this historical infiltration rather than the term used at the time of the event.

2. Saw the daughters of men: reference to females of the human race.

A. Note again the distinction: men's daughters, sons of God
B. Some claim that this refers to the godly line of man procreating with the ungodly line of man.

1. There is no such distinction made in the scriptures.
2. The use of the term sons of God denies this claim.
3. The natural flow of the context indicates that man and the sons of God are two different creatures.
4. The offspring that results is because of a mixture of different genes. Not because the father was a believer and the mother was an unbeliever.

5. Also, there is no mention of godly women mating with ungodly men.
6. The male contribution here is from angels which are always viewed in scripture as male.

7. It is argued that angels don't procreate so they can't be involved.

a. It is true that there is no sexual activity among the angels. They were all created in one point of time and they are all male. Mat. 22:30. This is describing a situation that exists in the heavenly realm and does not address the issue of angels taking human form to procreate with human females.

b. But the absence of activity does not demand the absence of capacity.

c. The 3 New T. passages that comment on this incident make it perfectly clear that angels participated in a non-bona fide sexual activity. 1 Pet. 3:19-20; Jude 6-7; 2 Pet. 2:4-5 (see below)

3. That they were beautiful: tobh = good, attractive or beneficial.
There was a very real attraction to the angels. But the attraction was not "beauty."
The word, "good" indicates something that is beneficial. This was the attraction.
They saw that these women would be beneficial in fulfilling Satan's plan to frustrate the arrival of the Messiah into the human race.

Within their natural "spirit" realm, there would be no need for sexual expression or fulfillment.
The only reason to "leave this realm" would be the attempt to destroy the "true humanity" factor within the human race and thus prevent the Messiah from coming into the world as "true humanity."

4. And they took women: ishAh - used also for wife, but no marriage is involved here. Jude 7 indicates that this is "gross immorality . . . going after strange flesh."

5. Taking the women results in OFFSPRING. At this point in the record offspring has already come into existence. These angels took human form and were able to pass on  non-human DNA to the offspring that resulted from having sex with the women whom they chose.

6. So to repeat the order of events.
   A. Population explosion within the human race: men and women.
   B. Angels took women, had sex, and produced offspring with non-human DNA.
   C. THEN God gave the warning and the duration of the evangelistic activity to take
       place before the flood.

Verse 3 The convicting ministry of the Holy Spirit for salvation.

1. Then the LORD said: the warning is given after the infiltration had started.
The REASON for the warning is BECAUSE of the encroachment of non-human DNA into the human gene pool.
2. my Spirit: ruach, refers to the 3rd member of the Godhead. the revealer of Truth. God the Holy Spirit

3. Shall not strive: dun, there is no certain background to this word, but some idea of judging is present in the context as well as some act of God toward man.

A. The best that meets all the information is the act of the Spirit in convicting the world of sin righteousness and judgment so that they might be saved.

B. This ministry was probably carried out by the teaching of Methuselah, Lamech and Noah

4. With man: be AdAm, refers to mankind and specifically a reference to the present civilization.

5. forever: le. olam means "perpetually" and is often used as an idiom to indicate the extent of a designated period of time. Indicated as 120 years.

6. Because he also is flesh: this is another difficult and disputed passage.

A. there are two possibilities

1. because he also is flesh
2. in his erring, he is flesh.

B. First point is that this phrase does not really affect the context one way or another. The phrase before and after do not depend on the phrase in the middle.

1. The H.S. convicts
2. And man's time to respond is given as 120 years.
3. This issue is clear regardless of how we interpret the phrase in the middle.

C. This is saying something about why God's convicting ministry is going to be limited to 120 years. But that is perfectly clear from v. 5 and 11-12.

D. So, without the phrase the context still explains the issues of man's physical and moral condition. And the phrase itself must comment in some way on that condition.

E. The meaning of the phrase centers around one word. be shaggam (the part, "he is flesh" is clear)

F. Our first choice: "in that also (or because) he is flesh."

1. be = preposition, in;
2. sha = contraction of asher (that) and gam = also
3. emphasis on the status of man as being flesh.
4. It does not refer to the presence of the sin nature directly or of the evil that comes from the flesh.
Noah + 7 are the same, Gen. 8:21

5. "also" indicates in addition to something else. Man is made up of body, soul and spirit.

a. The soul and spirit are integral parts of true humanity.

b. But the body is also an issue of whether a creature is true humanity or not.

6. So, this would indicate that the present civilization is given a limited period of time in order that the true humanity factor does not become totally corrupted.

7. The attack on the coming of the "true humanity" messiah is not limited to the realm of the soul but is also related the physical body.

G. The second choice: "In his erring he is flesh.." which relates to the expression of evil that God is to judge.

1. be = preposition, in;
2. shaggam = qal infinitive construct of shAgag + 3ms suffix (shAgag means to go astray or err)

3. Humans are evil by nature, but that in itself does not require the flood. After the flood the evil nature continues.

4. But in his evil expression, he is flesh. That is, the problem is concerning the physical purity of the race. It is a "fleshly" physical issue.

5. This requires the flood so true humanity will be preserved for the coming of the Messiah.

6. In his erring he is corrupting the true humanity factor of the physical body.

H. And so, in either choice, the translation can very easily be interpreted as relating to the attack on true humanity.

I. The time limitation and then destruction of the earth is because true humanity is being contaminated and this will prevent the coming of the "true humanity" messiah.

7. Yet his days shall be 120 years: the allotted time period for the present civilization so that all the volitional creatures might have an opportunity to be saved.

Verse 4 The Nephilim

1. In those days: the days of V. 2; the period leading up to the warning.
This is the time period that the sons of God were procreating with human women.
The infiltration comes first WITH the resultant offspring. And THEN the warning is given.
Verse 4 is simply telling what happened as a result of verse 2.

2. and also afterward: after the warning of V. 3; during the 120 year period.
The infiltration came first and then the warning from God.

3. When: gives us the reason for the nephilim being on the earth.
It is directly connected with the angelic infiltration.
The Hebrew word is asher. It is a descriptive particle. It's purpose is to indicate a description of the "time" word the precedes it so that it answers "when," "where," "how,"
or "why."
Thus, it is telling us HOW the nephilim came to be on the earth. It is WHEN - that is, during the time frame that the sons of God CAME INTO the daughters of men and they (the daughters) bore offspring to them.

4. The sons of God came into the daughters of men.

A. This explains v. 2, took women for themselves.

B. If this were natural procreation within the human race, there would be no strange offspring.

C. But the point is being made that because of the mixture of angelic and human genes, a volitional, human like offspring comes into existence.

D. And they bore to them: explains how the Nephilim came into existence.

6. Nephilim: used only three times - here and two times in Num. 13:33

A. It means giant, based on the LXX use of gigas. (gigantes)

B. Some trace it back to the verb nAphal which means to fall, and therefore, fallen ones. But they are not fallen ones, they are offspring from the fallen angels, but in themselves are volitionally independent.

C. In numbers it describes a group of men from the perspective of their physical stature. They were giants.

D. Here, it refers to ones that have a physical superiority as described in the next phrase.

E. One thing is certain. The giants in Numbers are not the same as here since all but Noah + 7 were destroyed in the flood.

F. The same word (nephilim) is used because it is a bona fide Hebrew word to describe the "physical" features involved, not because they are the same creature. I might use the word "giant" to describe pumpkin or in referring to a man's character as "a giant of a man." Or even to refer to a man's physical stature and say the same thing, "a giant of a man." But none of this equates any of the things mentioned.

7. Description of the Nephilim:

A. mighty men: gibor (plural adjective) = gibborim which speaks of their abilities and would include physical stature.

B. of old: This comment is made by the writer as he looks back into history and records an accurate opinion of them.

C. Since then, the historical facts as preserved by Noah, became distorted and turned into the many stories as found in ancient mythology.

D. Men of renown: men of the shām (name); men with a well-known reputation

8. These Nephilim are volitional creatures with basic human limitations, but their humanity is contaminated with angelic genes.

A. They are not creatures descended directly from Adam because they have angelic fathers.

B. However, they do have a sin nature created from the combination of angelic and human genes, and therefore are under the judgment that comes from inherent and personal sin.

C. Because they are volitional creatures and newly brought into the angelic conflict, it is logical that grace would provide for them a source of salvation and probably through the Messiah.

D. Although this is speculation, it is consistent with the issue of free will within the angelic conflict.

E. It is not consistent with God's character to judge the Nephilim because of their parentage.
They must have an opportunity to be saved.

F. Accordingly, the 120 year period is for the salvation of all the volitional creatures present.

1. Those born as offspring of Adam who are presently functioning as spiritual rebels through their own volitional decisions.

2. Those innocently involved in the angelic conflict through birth, both the nephilim and human babies.

Verse 5 Divine evaluation of the human race.

1. Then Yahweh saw: rAAh = made a temporal observation and evaluation.

2. That the wickedness of man: raah ha AdAm - of mankind refers to the overt expressions of evil and includes the physical corruption that the human race participated in.

3. was great: rabhAh, to become much, many, great

4. on the earth: emphasis on the overt expression

5. And that: explains why there is such great prevalence of evil.

6. every intent: yātzer, inclination or expression

7. of the thoughts of his heart: reference to the sin nature.
machashAbhAh, reasonings of his lābh (heart)

8. was only evil continually:

A. only, raq = restrictive idea that indicates consistency.
B. evil, ra = character of evil which promotes self. Eph. 2:3
C. continually, kol hayom = every day

9. The character of evil amplified and promoted the expression of evil in two ways.

A. agreement with the infiltration that was going on
B. active participation by the women and the offspring.

Verse 6 And Yahweh was sorry
Hebrew verb is nAacham.
Did God express sorrow about having created man on the earth?
Or did God change his mind about having created man on the earth?
There are two basic ideas with this verb, nAcham.
1. be sorry, which, when used of God is the anthropopathic expression of displeasure.
Jeremiah 13:14, “I shall not show pity nor be sorry (nAcham) nor have compassion.”
Ezek. 24:14, “I shall not relent and I shall not pity and I shall not be sorry (nAcham).

2. repent, which means to change the mind.
This is seen at Num 23:19, where no change of mind is possible for God.
It seems that this is also the meaning at Ex. 13:17, “lest they “change (their) mind” and return to Egypt.” But this could also be translated as be sorry and return.

Perhaps we should accept that there is a fine line between sorrow and a change of mind.
The question is whether the idea of changing the mind can be used of God.
He does however express great sorrow at the actions of His creation.

1. He cannot change His character. That is a given.
Mal. 3:6, but that is a different verb (shAnAh) and refers to the unconditional covenant with Israel.
Numbers 23:19 also refer to God’s plans for the nation of Israel.

2. Can He change his plans or actions? And is that a problem if he can or does?

3. We have statements that indicate God does not change His mind. But it seems that this is referring to specific things and not an absolute, as in it “never” happens.
At 1Sam, 1:29 and 15:29, clearly the idea of changing the mind is in view, and it is clearly stated that God does not CHANGE HIS MIND. But again, this seems to be referring to the specific promise in the context.
Jeremiah 4:27-28 refers to a SPECIFIC aspect of God’s plan that He declares will not change.

4. We have statements that indicate God does in fact change His mind.
Jeremiah 18:8-10 is talking about a temporal judgment or blessing pronounced by God upon a nation that is “changed” based on the positive or negative actions of the people involved.
Verse 8, “I will relent (nAcham).” Veerse 10, “I will relent of the good (nAcham).”

Jeremiah 26:13, amend your ways . . . and I will change my mind (nAcham).
Jeremiah 42:10, “I will relent (nAcham) concerning the calamity.”

Exodus 32:7-14. The Lord changed his mind after the intercession of Moses. But the thing that was changed was not a decree or a promise. It was a SUGGESTION.
Verse 10, “now let me alone that my anger may burn against them  . . . and I will make you into a nation.”
Now all of the above clearly should not be translated as being sorry.

At Genesis 6:6, if it is sorrow that is in view then it is an anthropopathism to communicate God's attitude toward the evil. An anthropopathism is a communication device that takes a human "character" expression which God does not possess and ascribes it to God, so that we can understand the "nature" of God's actions.

(1) sorry: nAcham (niphal imperfect consecutive).
(2) God cannot actually BE SAD. But He can certainly be displeased with the actions of His creation. Sorrow expresses this displeasure.
(3) The language is used to communicate Divine displeasure on the human level so that man will understand that he has violated Divine standards.

But we then have another statement that basically says the same thing, "and He was grieved in His heart." The verb is Atsabh (hithpael imperfect/consecutive). This word means to be pained or hurt.
If sorrow is in view with nAcham, then this word is an amplification of sorrow that intensifies how God’s attitude has changed concerning the human race.
Thus, another anthropopathism. God cannot be "unhappy." And He cannot actually feel pain. But he can certainly be displeased with the negative expressions of His creatures. Since God wants what is best for them, He can certainly be displeased when they miss out on His blessings.

But why the repetition? It seems to be unnecessary.
What if God actually did change His mind about this particular situation?
It could be stating a change in God’s original purpose for the Adamic civilization.
So I suggest: God had a plan for “made man on the earth.”
God's original intent was to have the human race continue until "the fullness of time" when He would bring the Messiah into the world. His plan was NOT to have Satan bring about this infiltration. BUT, God knew all about it from eternity past and incorporated Satan's act into His perfect plan.
So based on the corruption of humanity through the angelic infiltration, God changed His mind about “made man on the earth.” He now “adjusted” His plan using a new civilization built from Noah + 7.
This is no different than the other changes that God has made throughout history concerning various nations and peoples as already observed.

Verse 7 Divine decree to correct the problem. A complete cleansing of the earth.

Verse 8 Noah found grace, chān = favor and acceptance. The reason is given in verse 9

Verse 9 Three reasons

1. righteous man: tsadiyq indicates he was a believer.

2. perfect in his generations: tAmiym in his dōr

A. The word, dōr, means a generation and not "times."
B. This is a physical issue. No contamination.
He was true humanity and so was his family.

3. he walked with God: a believer in fellowship, following Divine viewpoint standards in his life.

Verse 10, The emphasis on the fact that Noah's children were of his fathering and not of an angel.

Verse 11, The status of the earth from two perspectives:

1. corrupt: shAchath means to ruin, spoil, corrupt, pollute, pervert.
The niphal imperfect indicates to be in a state of corruption which refers to the physical contamination from angelic genes.

2. filled with violence: the moral and spiritual status
chAmAs = violence or wrong in general.
Here the emphasis is on moral and spiritual wrong

Verse 12 Amplifies the physical pollution

1. God looked on the earth: Divine evaluation

2. and behold: hinā, this word is specifically for the reader.
It is emphatic to focus attention on the physical corruption of the earth and not just the spiritual decline.

3. It was corrupt: shAchath (niphal perfect) is a statement of status. Same word as in verse 11.

4. because: kiy, explains the cause of the status

5. all flesh: kol bAsAr, this concerns the vast majority of the people but not absolutely all. cf. Verse 9, Noah

6. had corrupted: shAchath (hiphil perfect) = had perverted, distorted, spoiled.

7. its way: derek = way or sphere of life. Normal sphere of existence.
The context indicates that it is the physical sphere of existence that was polluted through participation in and promotion of the angelic infiltration.

8. upon the earth: emphasis is on the physical realm, where as, the spiritual and moral is indicated by the heart. cf. Gen. 6:5; 8:21

Verse 13, Statement of Divine judgment

1. And God said to Noah: provides complete orientation to the problem.

2. The end of all flesh: refers to the all flesh of V. 12 which is under a physical corruption.

3. For the earth is filled with violence: refers to the overall moral and spiritual decline of man which is separate from the physical corruption but aggravated by it.

4. Because of them: the all flesh of verse 12, which is in the status of physical corruption. These are the ones who through promotion of the viewpoint of their angelic fathers contribute to the moral and spiritual decline of others.

5. And behold: hinā, indicates that Noah needs to really concentrate.

6. I am about to destroy: physical destruction at the flood

7. them: those under the physical corruption

8. with the earth: all others including the animal life.
The earth itself is not destroyed, just covered and this destroys all the land-dependent life.

9. Whether believers or unbelievers, the earth must be cleansed from the physical contamination.

10. Status of the creatures involved after the flood

A. The believers including the nephilim-believers are in Paradise. Luke 16:22 cf. Luke 23:43

B. The unbelievers including Nephilim-unbelievers are in torments. Luke 16:23

C. The angels who did Satan's bidding (who kept not their first estate) are imprisoned to await the lake of fire.

1. 1 Pet. 3:19, spirits in prison
2. 2 Pet. 2:4, in tartarus, ie, pits of darkness, reserved for judgment.
3. Jude 6, preserved in everlasting bonds under darkness.
4. Each of these three passages make it clear that the angels in prison are the ones involved in Gen. 6:1-13

1 Peter 3:19-20a

After Jesus died physically on the cross, his soul went into Hades where he joined all believers who had died in the past and were now dwelling in paradise (Luke 16:22) and where he also reunited with the believing thief who also died on a cross (Luke 23:43).

While in hades, He also made a victorious proclamation to a group of "spirit beings" who were imprisoned in a separate compartment. These are specifically identified as some who were disobedient in the days of Noah, while God's patience was waiting until He would bring the flood.

This group cannot refer to a group of humans who were disobedient at that time, because ALL unbelievers of the Old Testament period went without exception to the place of torments (Luke 16:22-23), and no person or group was "set apart" from the others as more evil than anyone else. They all went to the same place. Accordingly, this group of spirit-beings must refer to a group of fallen angels, who committed such a specific and grievous evil that God chose to imprison them as a punishment.


2 Peter 2:4-5

Peter tells us that there was a group of angels who sinned and were placed in pits of darkness, reserved for judgment.

The Bible makes it clear that the devil and his angels are not imprisoned, but are "alive and well" and causing much harm in the world today, both to unbelievers and believers alike.

Accordingly, this specific group of angels cannot refer to those who rebelled against God at the very beginning in the revolt led by Satan and which resulted in him being removed from his heavenly home. So this must be another and different type of evil that was committed by a specific group of these fallen angels, and such a deed that would prompt God to actually imprison them or "tartarize" them as the Greek indicates. Based on this Greek verb, tartaroo, the place of imprisonment for these spirits, has been designated as tartarus and should probably be identified with the "pit of the abyss" (bottomless pit, Rev. 9:1; 20:1) and the great chasm (Luke 16:26).

It is significant that Peter makes immediate reference to the generation of Noah and the flood judgment as if to give us a chronological fix on what group of angels he is talking about.

Hopefully, it is clear that the spirits in prison" of 1 Pet. 3 and the "angels who sinned" of 2 Pet. 2 are one and the same.


Jude 6-8

Here we are told of "angels who did not keep their own domain" which is described as abandoning their proper abode.
The word, domain, is archā and means beginning, and refers to the "original" sphere of existence in which they were created, Ie, the angelic sphere of existence.
The word, abode, is oikātārion and means a sphere of "dwelling" or function.

Thus, we learn that these angels left the sphere of their angelic existence and the sphere of their angelic "function" and as a result, were imprisoned to await the final judgment.

Jude tells us what exactly is meant by these concepts of "domain" and "abode" when he explains at verse 7, that the men of Sodom and Gomorrah, "since they IN THE SAME WAY AS THESE (the angels) indulged in gross immorality and WENT AFTER DIFFERENT FLESH. The men of Sodom pursued sexual activity with "strange" flesh, that is, flesh other than what God designed for their sexual expression. Ie, men with men. In the same way, the angels pursued sexual activity with "strange" flesh, in that they went outside the "angelic sphere of existence" and pursued sexual activity with humans. That is, they accomplished the angelic infiltration as is described at Gen. 6.

These three passages perfectly correlate one with the other and together amplify Genesis 6.

Verses 14-20, instructions and preparation of the ark

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