Genesis 6:1-4 · Bible study
Genesis 6:1-4 Commentary: Sons of God, Daughters of Men, and the Nephilim
Hebrew · 11 what the commentators say
Meaning in one sentence
Explore the meaning of 'sons of God' and 'daughters of men' in Genesis 6:1-4, the Nephilim, and God's 120-year limit before the flood.
Research Summary
- Meaning: The passage describes the intermarriage between “sons of God” (likely Sethites) and “daughters of men” (Cainites), the resulting corruption, and God’s judgment with a 120-year grace period.
- Key words: bene ha’elohim (“sons of God”), nephilim (“fallen ones”/“tyrants”), yadon (“strive”/“contend”), basor (“flesh”).
- Main debate: Whether the “sons of God” are fallen angels, human rulers, or the godly line of Seth.
- Theological theme: The danger of covenant unfaithfulness through boundary-crossing alliances, and God’s patience before judgment.
- Best use: A warning against compromising one’s faith for the sake of attraction or status, and a reminder that God sets limits on sin.
Translation Comparison
BSB Berean Standard Bible 2020
1Now when men began to multiply on the face of the earth and daughters were born to them,
2the sons of God saw that the daughters of men were beautiful, and they took as wives whomever they chose.
3So the LORD said, “My Spirit will not contend with man forever, for he is mortal; his days shall be 120 years.”
4The Nephilim were on the earth in those days—and afterward as well—when the sons of God had relations with the daughters of men. And they bore them children who became the mighty men of old, men of renown.
WEB World English Bible 2000
1When men began to multiply on the surface of the ground, and daughters were born to them,
2God’s sons saw that men’s daughters were beautiful, and they took any that they wanted for themselves as wives.
3Yahweh said, “My Spirit will not strive with man forever, because he also is flesh; so his days will be one hundred twenty years.”
4The Nephilim were in the earth in those days, and also after that, when God’s sons came in to men’s daughters and had children with them. Those were the mighty men who were of old, men of renown.
KJV King James Version 1769
1And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them,
2That the sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose.
3And the Lord said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years.
4There were giants in the earth in those days; and also after that, when the sons of God came in unto the daughters of men, and they bare children to them, the same became mighty men which were of old, men of renown.
ASV American Standard Version 1901
1And it came to pass, when men began to multiply on the face of the ground, and daughters were born unto them,
2that the sons of God saw the daughters of men that they were fair; and they took them wives of all that they chose.
3And Jehovah said, My Spirit shall not strive with man for ever, for that he also is flesh: yet shall his days be a hundred and twenty years.
4The Nephilim were in the earth in those days, and also after that, when the sons of God came in unto the daughters of men, and they bare children to them: the same were the mighty men that were of old, the men of renown.
YLT Young's Literal Translation 1898
1And it cometh to pass that mankind have begun to multiply on the face of the ground, and daughters have been born to them,
2and sons of God see the daughters of men that they are fair, and they take to themselves women of all whom they have chosen.
3And Jehovah saith, `My Spirit doth not strive in man--to the age; in their erring they are flesh:' and his days have been an hundred and twenty years.
4The fallen ones were in the earth in those days, and even afterwards when sons of God come in unto daughters of men, and they have borne to them--they are the heroes, who, from of old, are the men of name.
Darby Darby Bible 1890
1And it came to pass when mankind began to multiply on the earth, and daughters were born to them,
2that the sons of God saw the daughters of men that they were fair, and took themselves wives of all that they chose.
3And Jehovah said, My Spirit shall not always plead with Man; for he indeed is flesh; but his days shall be a hundred and twenty years.
4In those days were the giants on the earth, and also afterwards, when the sons of God had come in to the daughters of men, and they had borne [children] to them; these were the heroes, who of old were men of renown.
Douay-Rheims Douay-Rheims Bible 1899
1And after that men began to be multiplied upon the earth, and daughters were born to them,
2The sons of God seeing the daughters of men, that they were fair, took to themselves wives of all which they chose.
3And God said: My spirit shall not remain in man for ever, because he is flesh, and his days shall be a hundred and twenty years.
4Now giants were upon the earth in those days. For after the sons of God went in to the daughters of men, and they brought forth children, these are the mighty men of old, men of renown.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Genesis 6:1
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that Genesis 6:1-4 describes a boundary-breaking intermarriage between two groups, which led to the moral collapse that provoked the flood. The passage serves as a preface to the judgment narrative in chapters 6, 9. Keil and Delitzsch note that the genealogies of Cain and Seth (chapters 4, 5) set up the contrast between the godly and the ungodly. Most early Protestant commentators, Calvin, Matthew Henry, Wesley, Jamieson-Fausset-Brown, identify the “sons of God” as the line of Seth, who were called by God’s name, and the “daughters of men” as the Cainite line. The Cambridge Bible, while acknowledging the long-standing angelic interpretation, prefers to read the text at face value as a fragment of early tradition about heavenly beings. The “Nephilim” are understood as “fallen ones” (Clarke, from naphal, “to fall”) or “tyrants” (Barnes, Calvin) rather than necessarily literal giants, though the Septuagint rendered it gigantes. The 120 years is taken as a period of grace before judgment (Wesley, Clarke). On one point all agree: this passage describes a crisis of identity where God’s people abandoned their holy calling, and God responded with both patience and a coming limit.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Sethite view: Sons of God = the godly line of Seth (Genesis 4:26). Daughters of men = the ungodly line of Cain. The corruption is spiritual and moral. Supported by Calvin, Matthew Henry, Keil & Delitzsch.
- Angelic view: Sons of God = fallen angels or divine beings (Job 1:6, 38:7). This explains the extraordinary offspring. Supported by the Book of Enoch, many early church fathers, and Cambridge Bible.
- Ruler view: Sons of God = judges or princes who took women by force. The passage then describes oppression and tyranny. Mentioned by Gill as a rabbinic opinion.
What is clear: The passage describes intermarriage between two distinct groups, resulting in widespread corruption and divine judgment, and that the Nephilim were powerful, famous people who embodied that era's rebellion against God.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Identity of 'sons of God' | The phrase refers to a group distinct from 'daughters of men,' and the marriages led to moral corruption. | The Sethite view (favoring the line of Seth) is held by Calvin, Matthew Henry, Wesley, and Keil & Delitzsch. The angelic view (fallen angels) is defended by the Cambridge Bible and some Jewish traditions. The ruler view (judges/magistrates) is mentioned by Gill as a rabbinic option. |
| Meaning of 'Nephilim' | They were physically powerful, famous people who lived before and after the intermarriages. | Some read them as literal giants (Septuagint, KJV). Clarke and Calvin understand them as 'fallen ones' or tyrants, not necessarily of huge stature. Barnes interprets them as 'assailants' or violent men. |
| The 120 years | God set a limit in response to human wickedness. | Whether this is a reduction of human lifespan (from around 900 to 120 years, as Gill and Wesley imply) or a period of grace before the flood (Clarke, Keil) is disputed. Both views find support in the text and traditional interpretation. |
| Scope of 'men' in verse 1 | The passage describes a general increase in population. | Gill argues 'men' refers specifically to the Cainite line, while Keil & Delitzsch take it as humanity at large. The difference affects whether the intermarriage is between two specific lines or a more widespread phenomenon. |
Historical & Cultural Context
The passage sits in the antediluvian world, when humanity began to multiply (fulfilling the blessing of Genesis 1:28) and the two lines of humanity, the seed of Cain and the seed of Seth, grew into distinct communities. Seth’s line had preserved the worship of Yahweh: “At that time men began to call on Yahweh’s name” (Genesis 4:26). Cain’s line, by contrast, is portrayed as building cities, developing arts, and multiplying through polygamy (Lamech, Genesis 4:19, 24). The adam in verse 1 is ambiguous: it may mean all humanity (as Gill argues for the Cainite line particularly, or as Keil takes it generally). But the narrative zeroes in on the moment when the two groups began to mix. Marriage across the boundary was the point of entry for corruption.
In the Ancient Near East, marriages often sealed political or economic alliances. But Moses presents these unions as driven by purely visual desire: “they saw that they were fair” (verse 2). The verb ra’ah (“saw”) echoes Eve’s first glance at the forbidden fruit (Genesis 3:6) and foreshadows the later warnings against marrying outside the covenant community (Genesis 24:3, 27:46). The phrase “took any they wanted” suggests compulsion or polygamy (Lange). The issue was not marriage itself but marriage based solely on physical attraction, without regard for spiritual commitment. The resulting offspring, the Nephilim, became “mighty men” and “men of renown,” indicating a culture that celebrated power and fame over righteousness. God’s response, the 120-year limit, was both a warning and an invitation to repent.
Textual Notes
The consulted sources note no significant textual variants for Genesis 6:1-4. The Hebrew text is stable across manuscripts. The main differences are translational: the verb yadon (verse 3) is variously rendered “strive” (KJV, WEB), “contend” (BSB), “plead” (Darby), or “remain” (Douay), but this reflects a semantic choice rather than a textual dispute. The reading beshaggam (“in that also”) is followed by the Masoretic Text, though some early interpretations (e.g., the Syriac) point the word differently to mean “in their erring.” The immediate context supports the Masoretic reading.
Reception History
Jewish tradition, especially in the Book of Enoch and the Septuagint, interpreted the “sons of God” as angels who fell by lusting after human women. This view persisted among some early Christian writers (Justin Martyr, Tertullian). By the time of Augustine, the angelic interpretation fell out of favor because angels were understood as bodiless spirits incapable of marriage (Matthew 22:30). The Sethite interpretation became standard in both Catholic and Protestant exegesis. The Reformers (Calvin, Luther) strongly defended it. In modern scholarship, the angelic view has regained support among some commentators who read the passage as preserving an ancient myth about divine beings. The name “Nephilim” appears later in Numbers 13:33, where the Israelite spies describe themselves as grasshoppers compared to the giants in Canaan. This legacy has kept the passage alive in discussions of the sons of God and the nature of evil before the flood.
Preaching This Verse
Three-point outline
- The temptation of mixed allegiances (vv. 1, 2). God’s people saw what was beautiful but did not look deeper. Physical attraction, while not wrong, became the sole criterion for marriage, ignoring spiritual fit. The church in every age faces the same pull: to choose what is pleasant over what is holy.
- God’s patience and limit (v. 3). The Spirit will strive, but not forever. The 120 years is both a grace period and a warning. Mercy does not cancel judgment; it delays it so that repentance becomes possible.
- The legacy of fallenness (v. 4). The Nephilim, “fallen ones”, became heroes and men of renown. The world celebrates strength, fame, and power, but these can mask a deep rebellion against God. The passage invites us to ask: what are we building our reputation on?
Five-point outline
- Multiplication and division (v. 1), as the population grew, the separation between the lines of Seth and Cain became harder to maintain.
- The gaze of desire (v. 2), “saw that they were fair” echoes the fall; lust begins with the eye.
- The divine response (v. 3), God’s Spirit will not contend forever; the 120 years is a limit that also carries hope.
- The offspring of the union (v. 4a), the Nephilim appear both “in those days” and afterward; they are a recurring problem when boundaries are crossed.
- The contrast with true greatness (v. 4b), “mighty men of old, men of renown”, human fame versus God’s approval.
Illustration hooks
- A young Christian who dates a non-Christian because of physical attraction, ignoring that their values and faith direction diverge. The relationship looks exciting but gradually erodes commitment to God.
- A church that adapts its teaching to match cultural trends in order to stay “relevant”, gaining a reputation but losing its distinct witness.
- The “120 years” as a countdown clock: think of a factory with a warning light before shutdown. The light is meant to spur repair, not to give false comfort.
Questions your congregation is asking
- Who were the Nephilim? Were they actual giants, or does the word mean something else?
- Was the 120 years a limit on human lifespan, or a countdown to the flood?
- Does this passage mean Christians should never marry someone from outside the faith, or is it a warning about being unequally yoked?
Leading a Discussion
This short passage is one of the most puzzling in Genesis. It describes a time when the boundary between God’s people and the world broke down, with far-reaching consequences. As you read Genesis 6:1-4 together, pay attention to what the text emphasizes and what it leaves ambiguous. The goal is not to settle every debate but to hear the call to faithfulness it still carries.
Discussion questions
- In verse 1, “men began to multiply.” Why might the writer mention population growth before the story of the intermarriage? What does multiplication have to do with moral decline?
- “The sons of God saw that the daughters of men were beautiful.” Compare this with Eve in Genesis 3:6. What pattern does the verb “saw” reveal? How does it shape the rest of the story?
- What do you think “sons of God” means in this context? What evidence from the passage itself (and from cross-references like Exodus 4:22) supports your view? Be ready to explain why other views exist.
- Verse 3 says, “My Spirit will not strive with man forever.” How do you understand the 120 years? Is it a lifespan for individuals, or a period before judgment? What does it tell us about God’s character?
- The Nephilim are described as “the mighty men of old, men of renown.” How does the world define greatness? How does that contrast with what God values, especially in light of Noah’s character in verse 8?
- What does this passage teach about the dangers of being attracted to someone’s outward appearance or reputation without considering their spiritual life? How can this apply to relationships today?
- In what ways do Christians today risk “marrying the world”, not just in literal marriage, but in adopting the world’s values, priorities, or methods? What would it look like to maintain holy distinctiveness without becoming isolationist?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Genesis 1:28 | God blessed them. God said to them, “Be fruitful, multiply, fill the earth, and subdue it. Have dominion over the fish of the sea, over the birds of the sky, and over every living thing that moves on the earth.” |
| Genesis 3:6 | When the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took some of its fruit, and ate. Then she gave some to her husband with her, and he ate it, too. |
| Genesis 4:26 | A son was also born to Seth, and he named him Enosh. At that time men began to call on Yahweh’s name. |
| Genesis 24:3 | I will make you swear by Yahweh, the God of heaven and the God of the earth, that you shall not take a wife for my son of the daughters of the Canaanites, among whom I live. |
| Genesis 27:46 | Rebekah said to Isaac, “I am weary of my life because of the daughters of Heth. If Jacob takes a wife of the daughters of Heth, such as these, of the daughters of the land, what good will my life do me?” |
| Genesis 39:6 | He left all that he had in Joseph’s hand. He didn’t concern himself with anything, except for the food which he ate. Joseph was well-built and handsome. |
| Genesis 39:7 | After these things, his master’s wife set her eyes on Joseph; and she said, “Lie with me.” |
| Exodus 4:22 | You shall tell Pharaoh, ‘Yahweh says, Israel is my son, my firstborn, |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
11 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke argues that the term nephilim refers to those who fell from true religion rather than physically giant beings. He distinguishes the sons of God as born from above and the nephilim as earth-born men with an animal mind. This reading shifts the focus from physical stature to spiritual apostasy and moral corruption.
Barnes' Notes on the Bible Protestant 1832
Barnes argues that "sons of God" refers to the godly line of Seth, not angels, based on their moral character and the biblical use of "son" for human relationships. He sees the intermarriage as a spiritual compromise where believers chose partners for looks rather than faith, accelerating global corruption. This laxity provoked God’s Spirit to strive with humanity for 120 years before withdrawing mercy due to persistent rebellion.
Calvin's Commentaries Reformed 1564
Calvin argues that the sons of God sinned not by marrying outsiders, but by letting lust override the sacred purpose of marriage. He stresses that their error was choosing wives based on physical beauty rather than spiritual suitability. This indulgence in desire corrupted their union and led them to bind themselves with unbelievers.
Cambridge Bible for Schools and Colleges Anglican 1880
Cambridge Bible treats this passage as a fragment of early Hebrew mythology preserved within Scripture rather than a continuation of the surrounding narrative. It argues that "sons of God" refers to heavenly beings, rejecting later interpretations that identify them with human lineages like Seth. The text likely served to explain ancient traditions about giants before being filtered into the final biblical record.
Geneva Bible Notes Reformed 1599
The notes identify the sons of God as fallen angels who corrupted humanity by marrying human women, producing a hybrid race of giants and mighty men. This union is presented as the root cause of the earth’s moral decay, prompting God to limit human lifespan and ultimately decide to cleanse the world through the flood.
Gill's Exposition of the Bible Baptist 1748
Gill argues that the "sons of God" are the godly line of Seth, who wrongly married the ungodly descendants of Cain. He rejects angelic interpretations, insisting these humans were corrupted by lust for physical beauty rather than spiritual union. This intermarriage spread moral decay across both groups, prompting God to limit human life to one hundred and twenty years as a final period for repentance before judgment.
Jamieson-Fausset-Brown Commentary Protestant 1871
Jamieson-Fausset-Brown interprets the sons of God as Seth’s religious line marrying Cain’s apostate descendants, arguing these mixed unions drove society into total depravity. They view the divine spirit striving with flesh as Christ preaching through prophets during a 120-year warning period before the flood. The giants mentioned are defined not by size but by reckless ferocity and impious daring.
Keil & Delitzsch OT Commentary Protestant 1876
Keil and Delitzsch argue that "sons of God" refers to godly Sethites rather than angels, rejecting the latter view as an unscriptural error involving physical generation. They contend the antithesis with "daughters of men" distinguishes two human groups: the pious lineage preserving faith and the corrupt Cainite line. This interpretation aligns with how Scripture elsewhere uses the term for faithful humans who bear God's image.
Lange's Commentary Reformed 1857
Lange interprets "sons of God" as Sethites who abandoned their spiritual distinctiveness by marrying Cainite women for sensual beauty. He sees this union as a deliberate breach of the protective boundaries that kept the faithful line separate from corrupt influences. This act marks the point where human reason, or spirit, is fully overpowered by carnal desires.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry identifies two specific triggers for global depravity: population growth that emboldens sin and intermarriage between believers and unbelievers that compromises spiritual purity. He argues God’s judgment was necessary justice, not arbitrary power, because persistent resistance causes the Holy Spirit to withdraw His convicting work entirely. This withdrawal leaves humanity fully in the grip of corrupt nature, resulting in violent oppression by powerful figures who lack self-control.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley sees the marriage between godly Sethites and ungodly Cainites as a tragic abuse of God’s blessing, where fleshly attraction replaced spiritual discernment. He interprets the “striving” spirit as Noah’s preaching and divine restraint, granting a hundred and twenty years of grace before judgment. This delay highlights mercy prevailing over justice, offering time for repentance despite humanity’s deep corruption.