Genesis 6:5 · Bible study
Genesis 6:5 Commentary: The Heart's Total Corruption, Study
Hebrew · 11 what the commentators say
Meaning in one sentence
Explore the meaning of every imagination of man's heart being only evil continually, and how this verse grounds the doctrine of total depravity in the context of the
Research Summary
- Meaning: Universal and total corruption of the human heart, justifying the Flood judgment.
- Key words: yetser (imagination/inclination), machashevet (thoughts), ra' (evil), kol (every/all), rak (only).
- Main debate: Whether this describes the total inability of all humanity or is limited to the antediluvian generation; also the precise meaning of yetser as 'formation' or 'inclination'.
- Theological theme: Original sin, total depravity, divine judgment and mercy.
- Best use: Foundations for understanding human sinfulness and the necessity of regeneration.
Translation Comparison
BSB Berean Standard Bible 2020
Then the LORD saw that the wickedness of man was great upon the earth, and that every inclination of the thoughts of his heart was altogether evil all the time.
WEB World English Bible 2000
Yahweh saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of man’s heart was continually only evil.
KJV King James Version 1769
And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.
ASV American Standard Version 1901
And Jehovah saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.
YLT Young's Literal Translation 1898
And Jehovah seeth that abundant is the wickedness of man in the earth, and every imagination of the thoughts of his heart only evil all the day;
Darby Darby Bible 1890
And Jehovah saw that the wickedness of Man was great on the earth, and every imagination of the thoughts of his heart only evil continually.
Douay-Rheims Douay-Rheims Bible 1899
And God seeing that the wickedness of men was great on the earth, and that all the thought of their heart was bent upon evil at all times,
Translations in other languages (10 available)
Y vió Jehová que la malicia de los hombres era mucha en la tierra, y que todo designio de los pensamientos del corazón de ellos era de continuo solamente el mal.
E viu o SENHOR que a malícia dos seres humanos era muito na terra, e que todo desígnio dos pensamentos do coração deles era continuamente somente o mal.
L’ Éternel vit que la méchanceté des hommes était grande sur la terre, et que toutes les pensées de leur cœur se portaient chaque jour uniquement vers le mal.
Da aber der HERR sah, daß der Menschen Bosheit groß war auf Erden und alles Dichten und Trachten ihres Herzens nur böse war immerdar,
En de HEERE zag, dat de boosheid des mensen menigvuldig was op de aarde, en al het gedichtsel der gedachten zijns harten te allen dage alleenlijk boos was.
E l’Eterno vide che la malvagità degli uomini era grande sulla terra, e che tutti i disegni dei pensieri del loro cuore non erano altro che male in ogni tempo.
A widząc Pan, że wielka była złość ludzka na ziemi, a wszystko zmyślanie myśli serca ich tylko złe było po wszystkie dni;
И увидел Господь [Бог], что велико развращение человеков на земле, и что все мысли и помышления сердца их были зло во всякое время;
耶和華 見 人 在地上 罪惡 很大，終 日 所思 想的 盡 都 是惡，
And the Lord saw that the sin of man was great on the earth, and that all the thoughts of his heart were evil.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Genesis 6:5
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 this verse describes the complete and universal corruption of humanity prior to the Flood. Calvin notes that Moses 'ascends higher' than external acts, showing that sin was 'too deeply seated in their hearts' to leave hope. Adam Clarke paints a 'finished picture of a fallen soul,' emphasizing that the very first embryo of every idea was evil. Matthew Henry observes that God saw 'all the wickedness' and that the imagination of the thoughts was 'only evil continually.' Gill stresses that even the 'first motion' to thought is evil. Wesley summarizes: the heart was evil, the thoughts evil, the designs evil, 'all was evil.' This consensus grounds the Flood judgment in a complete moral collapse, leaving no room for natural reform.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Total corruption view: Argues that the verse describes a universal condition of humanity after the Fall, leaving no natural ability to seek good or God. Calvin, Gill, and the Reformed tradition emphasize the continuous, exclusive evil of the heart.
- Contextual judgment view: Some scholars limit the scope to the antediluvian generation, noting that Noah is presented as righteous. They see the statement as descriptive hyperbole for that specific moment of history.
- Psychological depth view: Lange and others analyze the threefold structure (heart, thoughts, imagination) to show that evil pervades the deepest layers of personality—the unconscious feelings, the conscious thoughts, and the formed purposes.
What is clear: That humanity's wickedness was pervasive and internal, leaving no aspect of life untouched, and that this evaluation provoked God's judgment of the Flood.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Total depravity | Humanity's corruption was universal and deep-rooted, affecting both actions and inner thoughts. | Reformed theology sees this as teaching total inability (cannot choose good), while other traditions (Catholic, Arminian) understand it as severe corruption but not total loss of free will in matters of salvation. |
| Meaning of 'only evil' (rak ra') | The inner life was devoid of good, bent exclusively toward evil. | Whether this is hyperbole for the generation before the Flood or a literal description of the condition of fallen humanity in every age. |
| Scope of the statement | It describes the state of humanity at the time of the Flood. | Some interpreters (e.g., Calvin, Wesley) see it as describing the condition of all humans after the Fall; others (some modern scholars) emphasize that it was a specific judgment on that generation, with Noah as an exception. |
| Relation to original sin | The verse shows that sin is not merely external but springing from the heart. | Whether this condition is inherited (original sin) or universally acquired through imitation and cultural corruption; the verse is often cited in support of inherited corruption, but some traditions focus on personal culpability. |
Historical & Cultural Context
This verse stands at the hinge of the primeval history. The genealogies of Cain and Seth in Genesis 4 and 5 show two divergent paths, one marked by violence and cultural achievement, the other by calling on Yahweh. By Genesis 6 these lines have merged: the 'sons of God' (likely the Sethites, according to Keil and Delitzsch) intermarry with the 'daughters of men' (Cainites), absorbing the faithful into worldly culture. The Nephilim of verse 4, associated with tyranny and exploits, further intensify the corruption.
Against this backdrop, Yahweh's assessment in verse 5 is devastating. The Cambridge Bible identifies this as part of the Yahwist (J) source, which emphasizes God's personal engagement. The language of 'seeing' echoes God's observation of Sodom's cry (Genesis 18:20-21), and the progress from Adam's sin to universal wickedness sets the stage for judgment. In the ancient Near Eastern world, flood accounts were known, but the Bible roots the catastrophe not in fate or divine caprice, but in the human heart's own choices. The verse prepares the reader for the judgment that follows, while also setting up the grace shown to Noah in verse 8.
Textual Notes
The consulted sources note no significant manuscript variants for this verse. The Hebrew text is stable across the Masoretic tradition, and translations used for the study agree closely. Some minor differences in English phrasing are stylistic choices.
Reception History
This verse has been foundational in Christian theology of sin. The phrase 'imagination of the thoughts of his heart' informed the concept of the yetzer hara (evil inclination) in Jewish tradition. Church fathers like Augustine used the passage to develop the doctrine of original sin. Reformation commentators such as Calvin relied on it to argue for humanity's total moral inability and need for grace. Wesley and Clarke, while in the Arminian tradition, still affirmed the depth of corruption it describes. Across traditions, the verse continues to shape discussions on sin, judgment, and the necessity of a new heart.
Preaching This Verse
Three-point outline
- God's comprehensive evaluation: He sees not only outward actions but the inner imagination of the heart. No corner of human life is hidden.
- The totality of human depravity: Every imagination, only evil, continually. There is no mix of good, no pause in rebellion.
- The necessity of divine intervention: The Flood is both judgment and the preface to mercy. God does not destroy out of anger alone but because corruption leaves no other path for justice and new creation.
Five-point outline
- The divine observer, God saw (va·yir'eh). His seeing is not passive but evaluative, leading to action.
- The extent of corruption, Great in the earth (rabbah ba'aretz). Sin was not isolated but spread over the whole inhabited world.
- The source of sin, The imagination of the thoughts of the heart. Sin begins in the inner person, in the formation of intentions.
- The exclusive object of sin, Only evil (rak ra'). The inner life was monochromatic, bent on evil without admixture.
- The persistence of sin, Continually (kol-hayyom). Every day, all day long, there was no respite.
Illustration hooks
- The inner courtroom: A person may never commit a crime, yet in the privacy of their thoughts they rehearse resentment, envy, or lust. This verse exposes that even unacted evil is seen by God and condemned.
- Cumulative neglect: Like a roof with a small undiscovered leak that gradually rots the whole structure, small unconfessed attitudes can lead to a complete moral collapse. This generation’s corruption grew slowly but became total.
- The mirror of grace: This diagnosis is not meant to crush but to drive us to the only cure, a new heart. Understanding the depth of the problem magnifies the wonder of the gospel.
Questions your congregation is asking
- If every imagination is only evil continually, is there any hope for any of us?
- Does this verse teach total depravity, and what does that mean for how we view ourselves and others?
- How do we reconcile the goodness of creation in Genesis 1 with this dark diagnosis in Genesis 6?
Leading a Discussion
This verse offers a sobering diagnosis of the human condition before God. It challenges our tendency to minimize sin, pointing instead to the inner fountain from which all evil flows. After reading the passage aloud, work through the following questions.
Discussion questions
- What does the verse say about the extent of human wickedness? What words stand out to you?
- How does the phrase "every imagination of the thoughts of his heart" describe the source of sin? What is the difference between sin as an act and sin as an inner state?
- Why does God's "seeing" matter in this verse? How does it connect to His judgment and His later promise in Genesis 8:21?
- In what ways does this verse echo throughout Scripture? Consider Psalm 14:1-4, Jeremiah 17:9, and Paul’s teaching in Romans 3.
- If this is the true condition of humanity, what hope does the gospel provide? How does Jesus address the problem of an evil heart?
- How does this verse shape our understanding of grace? Why is a new heart necessary, and how does God provide it?
- In practical terms, how can we guard our hearts (Proverbs 4:23) while acknowledging our natural inclinations? What role does the Spirit play in this?
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 8:21 | Yahweh smelled the pleasant aroma. Yahweh said in his heart, “I will not again curse the ground any more for man’s sake because the imagination of man’s heart is evil from his youth. I will never again strike every living thing, as I have done. |
| Genesis 13:13 | Now the men of Sodom were exceedingly wicked and sinners against Yahweh. |
| Genesis 18:20 | Yahweh said, “Because the cry of Sodom and Gomorrah is great, and because their sin is very grievous, |
| Genesis 18:21 | I will go down now, and see whether their deeds are as bad as the reports which have come to me. If not, I will know.” |
| Deuteronomy 29:19 | and it happen, when he hears the words of this curse, that he bless himself in his heart, saying, “I shall have peace, though I walk in the stubbornness of my heart,” to destroy the moist with the dry. |
| Job 15:16 | how much less one who is abominable and corrupt, a man who drinks iniquity like water! |
| Psalms 14:1 | For the Chief Musician. By David. The fool has said in his heart, “There is no God.” They are corrupt. They have done abominable deeds. There is no one who does good. |
| Psalms 14:4 | Have all the workers of iniquity no knowledge, who eat up my people as they eat bread, and don’t call on Yahweh? |
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 describes the total corruption of humanity before the flood as a complete poisoning of every thought and desire. He emphasizes that evil affected not just actions but the very fountain of thought itself, leaving no mixture of good and no moment for reflection or righteousness.
Barnes' Notes on the Bible Protestant 1832
Barnes identifies the sons of God as the godly line of Seth, not angels, and the daughters of men as women from both Cainite and Sethite families. The sin is intermarriage based on physical attraction rather than spiritual character. He also notes that the 120 years refers to the remaining time for the human race, not an individual lifespan.
Calvin's Commentaries Reformed 1564
Calvin emphasizes that God's act of seeing human wickedness indicates long, patient observation, not rash judgment. He notes that God delayed destruction until after careful consideration, finding wickedness so pervasive and deeply rooted in the heart that it left no hope of repentance.
Cambridge Bible for Schools and Colleges Anglican 1880
Cambridge Bible identifies Genesis 6:5 as part of the J source, which depicts Jehovah seeing human sinfulness and resolving to destroy the race. This perspective frames the verse within a narrative that emphasizes divine judgment on depravity before introducing Noah’s righteousness as the basis for mercy and survival in the subsequent P source material.
Geneva Bible Notes Reformed 1599
The Geneva Bible highlights that human evil was not occasional but constant, describing thoughts as continuously bent toward wickedness. It emphasizes a total corruption where every imagination of the heart was solely evil, showing a complete moral collapse that left no room for good.
Gill's Exposition of the Bible Baptist 1748
Gill stresses that the corruption God saw was not just in outward actions but in the very core of human nature: every thought and imagination, from its first motion, was only evil and continuously so. He sees this as the universal condition of fallen humanity, not limited to the pre-flood world, which demonstrates humanity's complete inability to think or do any good apart from God.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB explains that God does not change in His nature, but Scripture speaks in human terms to describe a shift in how He deals with people. The language of repentance and grief signals that God was about to stop showing mercy and instead display His justice against that wicked generation.
Keil & Delitzsch OT Commentary Protestant 1876
Keil and Delitzsch argue that the "sons of God" in Genesis 6 refers to the godly line of Seth, not to angels. They reject the angel view because the expression "sons of God" applies to pious men who bear God's image, and the preceding context already mentions godly individuals like Enoch. The antithesis with "daughters of men" describes two distinct groups within humanity, not angels and mortals.
Lange's Commentary Reformed 1857
Lange strongly defends the Sethite interpretation of the "sons of God" as pious descendants of Seth, not angels. He argues their intermarriage with Cainite women was driven by sensual lust, breaking the spiritual separation between the two lines and unleashing universal corruption that made the flood inevitable.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Matthew Henry observes that God did not immediately punish the mixed marriages but waited to see what their children would become, and they followed the mother's corrupt side. He notes
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley traces the flood's cause to the heart itself: not just outward violence but a deliberate, continual corruption of every thought and plan. He stresses that God did not observe this coldly but as a grieved father, wounded and affronted by what He saw.