4:1 Now 1 the man had marital relations with 2 his wife Eve, and she became pregnant 3 and gave birth to Cain. Then she said, “I have created 4 a man just as the Lord did!” 5 4:2 Then she gave birth 6 to his brother Abel. 7 Abel took care of the flocks, while Cain cultivated the ground. 8
4:3 At the designated time 9 Cain brought some of the fruit of the ground for an offering 10 to the Lord. 4:4 But Abel brought 11 some of the firstborn of his flock – even the fattest 12 of them. And the Lord was pleased with 13 Abel and his offering, 4:5 but with Cain and his offering he was not pleased. 14 So Cain became very angry, 15 and his expression was downcast. 16
4:6 Then the Lord said to Cain, “Why are you angry, and why is your expression downcast? 4:7 Is it not true 17 that if you do what is right, you will be fine? 18 But if you do not do what is right, sin is crouching 19 at the door. It desires to dominate you, but you must subdue it.” 20
4:8 Cain said to his brother Abel, “Let’s go out to the field.” 21 While they were in the field, Cain attacked 22 his brother 23 Abel and killed him.
4:9 Then the Lord said to Cain, “Where is your brother Abel?” 24 And he replied, “I don’t know! Am I my brother’s guardian?” 25 4:10 But the Lord said, “What have you done? 26 The voice 27 of your brother’s blood is crying out to me from the ground! 4:11 So now, you are banished 28 from the ground, which has opened its mouth to receive your brother’s blood from your hand. 4:12 When you try to cultivate 29 the
ground it will no longer yield 30 its best 31 for you. You will be a homeless wanderer 32 on the earth.” 4:13 Then Cain said to the Lord, “My punishment 33 is too great to endure! 34 4:14 Look! You are driving me off the land 35 today, and I must hide from your presence. 36 I will be a homeless wanderer on the earth; whoever finds me will kill me.” 4:15 But the Lord said to him, “All right then, 37 if anyone kills Cain, Cain will be avenged seven times as much.” 38 Then the Lord put a special mark 39 on Cain so that no one who found him would strike him down. 40 4:16 So Cain went out from the presence of the Lord and lived in the land of Nod, 41 east of Eden.
4:17 Cain had marital relations 42 with his wife, and she became pregnant 43 and gave birth to Enoch. Cain was building a city, and he named the city after 44 his son Enoch. 4:18 To Enoch was born Irad, and Irad was the father 45 of Mehujael. Mehujael was the father of Methushael, and Methushael was the father of Lamech.
4:19 Lamech took two wives for himself; the name of the first was Adah, and the name of the second was Zillah. 4:20 Adah gave birth to Jabal; he was the first 46 of those who live in tents and keep 47 livestock. 4:21 The name of his brother was Jubal; he was the first of all who play the harp and the flute. 4:22 Now Zillah also gave birth to Tubal-Cain, who heated metal and shaped 48 all kinds of tools made of bronze and iron. The sister of Tubal-Cain was Naamah.
4:23 Lamech said to his wives,
“Adah and Zillah! Listen to me!
You wives of Lamech, hear my words!
I have killed a man for wounding me,
a young man 49 for hurting me.
4:24 If Cain is to be avenged seven times as much,
then Lamech seventy-seven times!” 50
4:25 And Adam had marital relations 51 with his wife again, and she gave birth to a son. She named him Seth, saying, “God has given 52 me another child 53 in place of Abel because Cain killed him.” 4:26 And a son was also born to Seth, whom he named Enosh. At that time people 54 began to worship 55 the Lord.
5:1 This is the record 56 of the family line 57 of Adam.
When God created humankind, 58 he made them 59 in the likeness of God. 5:2 He created them male and female; when they were created, he blessed them and named them “humankind.” 60
5:3 When 61 Adam had lived 130 years he fathered a son in his own likeness, according to his image, and he named him Seth. 5:4 The length of time Adam lived 62 after he became the father of Seth was 800 years; during this time he had 63 other 64 sons and daughters. 5:5 The entire lifetime 65 of Adam was 930 years, and then he died. 66
5:6 When Seth had lived 105 years, he became the father 67 of Enosh. 5:7 Seth lived 807 years after he became the father of Enosh, and he had 68 other 69 sons and daughters. 5:8 The entire lifetime of Seth was 912 years, and then he died.
5:9 When Enosh had lived 90 years, he became the father of Kenan. 5:10 Enosh lived 815 years after he became the father of Kenan, and he had other sons and daughters. 5:11 The entire lifetime of Enosh was 905 years, and then he died.
5:12 When Kenan had lived 70 years, he became the father of Mahalalel. 5:13 Kenan lived 840 years after he became the father of Mahalalel, and he had other sons and daughters. 5:14 The entire lifetime of Kenan was 910 years, and then he died.
5:15 When Mahalalel had lived 65 years, he became the father of Jared. 5:16 Mahalalel lived 830 years after he became the father of Jared, and he had other sons and daughters. 5:17 The entire lifetime of Mahalalel was 895 years, and then he died.
5:18 When Jared had lived 162 years, he became the father of Enoch. 5:19 Jared lived 800 years after he became the father of Enoch, and he had other sons and daughters. 5:20 The entire lifetime of Jared was 962 years, and then he died.
5:21 When Enoch had lived 65 years, he became the father of Methuselah. 5:22 After he became the father of Methuselah, Enoch walked with God 70 for 300 years, 71 and he had other 72 sons and daughters. 5:23 The entire lifetime of Enoch was 365 years. 5:24 Enoch walked with God, and then he disappeared 73 because God took 74 him away.
5:25 When Methuselah had lived 187 years, he became the father of Lamech. 5:26 Methuselah lived 782 years after he became the father of Lamech, and he had other 75 sons and daughters. 5:27 The entire lifetime of Methuselah was 969 years, and then he died.
5:28 When Lamech had lived 182 years, he had a son. 5:29 He named him Noah, 76 saying, “This one will bring us comfort 77 from our labor and from the painful toil of our hands because of the ground that the Lord has cursed.” 5:30 Lamech lived 595 years after he became the father of Noah, and he had other 78 sons and daughters. 5:31 The entire lifetime of Lamech was 777 years, and then he died.
5:32 After Noah was 500 years old, he 79 became the father of Shem, Ham, and Japheth.
6:1 When humankind 80 began to multiply on the face of the earth, and daughters were born 81 to them, 82 6:2 the sons of God 83 saw that the daughters of humankind were beautiful. Thus they took wives for themselves from any they chose. 6:3 So the Lord said, “My spirit will not remain in 84 humankind indefinitely, 85 since 86 they 87 are mortal. 88 They 89 will remain for 120 more years.” 90
6:4 The Nephilim 91 were on the earth in those days (and also after this) 92 when the sons of God were having sexual relations with 93 the daughters of humankind, who gave birth to their children. 94 They were the mighty heroes 95 of old, the famous men. 96
6:5 But the Lord saw 97 that the wickedness of humankind had become great on the earth. Every inclination 98 of the thoughts 99 of their minds 100 was only evil 101 all the time. 102 6:6 The Lord regretted 103 that he had made humankind on the earth, and he was highly offended. 104 6:7 So the Lord said, “I will wipe humankind, whom I have created, from the face of the earth – everything from humankind to animals, 105 including creatures that move on the ground and birds of the air, for I regret that I have made them.”
6:8 But 106 Noah found favor 107 in the sight of 108 the Lord.
6:9 This is the account of Noah. 109
Noah was a godly man; he was blameless 110
among his contemporaries. 111 He 112 walked with 113 God. 6:10 Noah had 114 three sons: Shem, Ham, and Japheth.
6:11 The earth was ruined 115 in the sight of 116 God; the earth was filled with violence. 117 6:12 God saw the earth, and indeed 118 it was ruined, 119 for all living creatures 120 on the earth were sinful. 121 6:13 So God said 122 to Noah, “I have decided that all living creatures must die, 123 for the earth is filled with violence because of them. Now I am about to destroy 124 them and the earth. 6:14 Make 125 for yourself an ark of cypress 126 wood. Make rooms in the ark, and cover 127 it with pitch inside and out. 6:15 This is how you should make it: The ark is to be 450 feet long, 75 feet wide, and 45 feet high. 128 6:16 Make a roof for the ark and finish it, leaving 18 inches 129 from the top. 130 Put a door in the side of the ark, and make lower, middle, and upper decks. 6:17 I am about to bring 131 floodwaters 132 on the earth to destroy 133 from under the sky all the living creatures that have the breath of life in them. 134 Everything that is on the earth will die, 6:18 but I will confirm 135 my covenant with you. You will enter 136 the ark – you, your sons, your wife, and your sons’ wives with you. 6:19 You must bring into the ark two of every kind of living creature from all flesh, 137 male and female, to keep them alive 138 with you. 6:20 Of the birds after their kinds, and of the cattle after their kinds, and of every creeping thing of the ground after its kind, two of every kind will come to you so you can keep them alive. 139 6:21 And you must take 140 for yourself every kind of food 141 that is eaten, 142 and gather it together. 143 It will be food for you and for them.
6:22 And Noah did all 144 that God commanded him – he did indeed. 145
8:1 But God remembered 146 Noah and all the wild animals and domestic animals that were with him in the ark. God caused a wind to blow over 147 the earth and the waters receded. 8:2 The fountains of the deep and the floodgates of heaven were closed, 148 and the rain stopped falling from the sky. 8:3 The waters kept receding steadily 149 from the earth, so that they 150 had gone down 151 by the end of the 150 days. 8:4 On the seventeenth day of the seventh month, the ark came to rest on one of the mountains of Ararat. 152 8:5 The waters kept on receding 153 until the tenth month. On the first day of the tenth month, the tops of the mountains became visible. 154
8:6 At the end of forty days, 155 Noah opened the window he had made in the ark 156 8:7 and sent out a raven; it kept flying 157 back and forth until the waters had dried up on the earth.
8:8 Then Noah 158 sent out a dove 159 to see if the waters had receded 160 from the surface of the ground. 8:9 The dove could not find a resting place for its feet because water still covered 161 the surface of the entire earth, and so it returned to Noah 162 in the ark. He stretched out his hand, took the dove, 163 and brought it back into the ark. 164 8:10 He waited seven more days and then sent out the dove again from the ark. 8:11 When 165 the dove returned to him in the evening, there was 166 a freshly plucked olive leaf in its beak! Noah knew that the waters had receded from the earth. 8:12 He waited another seven days and sent the dove out again, 167 but it did not return to him this time. 168
8:13 In Noah’s six hundred and first year, 169 in the first day of the first month, the waters had dried up from the earth, and Noah removed the covering from the ark and saw that 170 the surface of the ground was dry. 8:14 And by the twenty-seventh day of the second month the earth 171 was dry.
8:15 Then God spoke to Noah and said, 8:16 “Come out of the ark, you, your wife, your sons, and your sons’ wives with you. 8:17 Bring out with you all the living creatures that are with you. Bring out 172 every living thing, including the birds, animals, and every creeping thing that creeps on the earth. Let them increase 173 and be fruitful and multiply on the earth!” 174
8:18 Noah went out along with his sons, his wife, and his sons’ wives. 8:19 Every living creature, every creeping thing, every bird, and everything that moves on the earth went out of the ark in their groups.
8:20 Noah built an altar to the Lord. He then took some of every kind of clean animal and clean bird and offered burnt offerings on the altar. 175 8:21 And the Lord smelled the soothing aroma 176 and said 177 to himself, 178 “I will never again curse 179 the ground because of humankind, even though 180 the inclination of their minds 181 is evil from childhood on. 182 I will never again destroy everything that lives, as I have just done.
8:22 “While the earth continues to exist, 183
planting time 184 and harvest,
cold and heat,
summer and winter,
and day and night will not cease.”
12:1 Now the Lord said 185 to Abram, 186
“Go out 187 from your country, your relatives, and your father’s household
to the land that I will show you. 188
12:2 Then I will make you 189 into a great nation, and I will bless you, 190
and I will make your name great, 191
so that you will exemplify divine blessing. 192
12:3 I will bless those who bless you, 193
but the one who treats you lightly 194 I must curse,
and all the families of the earth will bless one another 195 by your name.”
12:4 So Abram left, 196 just as the Lord had told him to do, 197 and Lot went with him. (Now 198 Abram was 75 years old 199 when he departed from Haran.) 12:5 And Abram took his wife Sarai, his nephew 200 Lot, and all the possessions they had accumulated and the people they had acquired 201 in Haran, and they left for 202 the land of Canaan. They entered the land of Canaan.
12:6 Abram traveled through the land as far as the oak tree 203 of Moreh 204 at Shechem. 205 (At that time the Canaanites were in the land.) 206 12:7 The Lord appeared to Abram and said, “To your descendants 207 I will give this land.” So Abram 208 built an altar there to the Lord, who had appeared to him.
12:8 Then he moved from there to the hill country east of Bethel 209 and pitched his tent, with Bethel on the west and Ai on the east. There he built an altar to the Lord and worshiped the Lord. 210 12:9 Abram continually journeyed by stages 211 down to the Negev. 212
12:10 There was a famine in the land, so Abram went down to Egypt 213 to stay for a while 214 because the famine was severe. 215 12:11 As he approached 216 Egypt, he said to his wife Sarai, “Look, 217 I know that you are a beautiful woman. 218 12:12 When the Egyptians see you they will say, ‘This is his wife.’ Then they will kill me but will keep you alive. 219 12:13 So tell them 220 you are my sister 221 so that it may go well 222 for me because of you and my life will be spared 223 on account of you.”
12:14 When Abram entered Egypt, the Egyptians saw that the woman was very beautiful. 12:15 When Pharaoh’s officials saw her, they praised her to Pharaoh. So Abram’s wife 224 was taken 225 into the household of Pharaoh, 226 12:16 and he did treat Abram well 227 on account of her. Abram received 228 sheep and cattle, male donkeys, male servants, female servants, female donkeys, and camels.
12:17 But the Lord struck Pharaoh and his household with severe diseases 229 because of Sarai, Abram’s wife. 12:18 So Pharaoh summoned Abram and said, “What is this 230 you have done to me? Why didn’t you tell me that she was your wife? 12:19 Why did you say, ‘She is my sister,’ so that I took her 231 to be my wife? 232 Here is your wife! 233 Take her and go!” 234 12:20 Pharaoh gave his men orders about Abram, 235 and so they expelled him, along with his wife and all his possessions.
9:1 Now the first covenant, 240 in fact, had regulations for worship and its earthly sanctuary.
2:1 Therefore we must pay closer attention to what we have heard, so that we do not drift away.
1 tn The disjunctive clause (conjunction + subject + verb) introduces a new episode in the ongoing narrative.
2 tn Heb “the man knew,” a frequent euphemism for sexual relations.
3 tn Or “she conceived.”
4 tn Here is another sound play (paronomasia) on a name. The sound of the verb קָנִיתִי (qaniti, “I have created”) reflects the sound of the name Cain in Hebrew (קַיִן, qayin) and gives meaning to it. The saying uses the Qal perfect of קָנָה (qanah). There are two homonymic verbs with this spelling, one meaning “obtain, acquire” and the other meaning “create” (see Gen 14:19, 22; Deut 32:6; Ps 139:13; Prov 8:22). The latter fits this context very well. Eve has created a man.
5 tn Heb “with the
6 tn Heb “And she again gave birth.”
7 sn The name Abel is not defined here in the text, but the tone is ominous. Abel’s name, the Hebrew word הֶבֶל (hevel), means “breath, vapor, vanity,” foreshadowing Abel’s untimely and premature death.
8 tn Heb “and Abel was a shepherd of the flock, and Cain was a worker of the ground.” The designations of the two occupations are expressed with active participles, רֹעֵה (ro’eh, “shepherd”) and עֹבֵד (’oved, “worker”). Abel is occupied with sheep, whereas Cain is living under the curse, cultivating the ground.
9 tn Heb “And it happened at the end of days.” The clause indicates the passing of a set period of time leading up to offering sacrifices.
10 tn The Hebrew term מִנְחָה (minkhah, “offering”) is a general word for tribute, a gift, or an offering. It is the main word used in Lev 2 for the dedication offering. This type of offering could be comprised of vegetables. The content of the offering (vegetables, as opposed to animals) was not the critical issue, but rather the attitude of the offerer.
11 tn Heb “But Abel brought, also he….” The disjunctive clause (conjunction + subject + verb) stresses the contrast between Cain’s offering and Abel’s.
12 tn Two prepositional phrases are used to qualify the kind of sacrifice that Abel brought: “from the firstborn” and “from the fattest of them.” These also could be interpreted as a hendiadys: “from the fattest of the firstborn of the flock.” Another option is to understand the second prepositional phrase as referring to the fat portions of the sacrificial sheep. In this case one may translate, “some of the firstborn of his flock, even some of their fat portions” (cf. NEB, NIV, NRSV).
13 tn The Hebrew verb שָׁעָה (sha’ah) simply means “to gaze at, to have regard for, to look on with favor [or “with devotion”].” The text does not indicate how this was communicated, but it indicates that Cain and Abel knew immediately. Either there was some manifestation of divine pleasure given to Abel and withheld from Cain (fire consuming the sacrifice?), or there was an inner awareness of divine response.
14 sn The Letter to the Hebrews explains the difference between the brothers as one of faith – Abel by faith offered a better sacrifice. Cain’s offering as well as his reaction to God’s displeasure did not reflect faith. See further B. K. Waltke, “Cain and His Offering,” WTJ 48 (1986): 363-72.
15 tn Heb “and it was hot to Cain.” This Hebrew idiom means that Cain “burned” with anger.
16 tn Heb “And his face fell.” The idiom means that the inner anger is reflected in Cain’s facial expression. The fallen or downcast face expresses anger, dejection, or depression. Conversely, in Num 6 the high priestly blessing speaks of the
17 tn The introduction of the conditional clause with an interrogative particle prods the answer from Cain, as if he should have known this. It is not a condemnation, but an encouragement to do what is right.
18 tn The Hebrew text is difficult, because only one word occurs, שְׂאֵת (sÿ’et), which appears to be the infinitive construct from the verb “to lift up” (נָאָשׂ, na’as). The sentence reads: “If you do well, uplifting.” On the surface it seems to be the opposite of the fallen face. Everything will be changed if he does well. God will show him favor, he will not be angry, and his face will reflect that. But more may be intended since the second half of the verse forms the contrast: “If you do not do well, sin is crouching….” Not doing well leads to sinful attack; doing well leads to victory and God’s blessing.
19 tn The Hebrew term translated “crouching” (רֹבֵץ, rovets) is an active participle. Sin is portrayed with animal imagery here as a beast crouching and ready to pounce (a figure of speech known as zoomorphism). An Akkadian cognate refers to a type of demon; in this case perhaps one could translate, “Sin is the demon at the door” (see E. A. Speiser, Genesis [AB], 29, 32-33).
20 tn Heb “and toward you [is] its desire, but you must rule over it.” As in Gen 3:16, the Hebrew noun “desire” refers to an urge to control or dominate. Here the desire is that which sin has for Cain, a desire to control for the sake of evil, but Cain must have mastery over it. The imperfect is understood as having an obligatory sense. Another option is to understand it as expressing potential (“you can have [or “are capable of having”] mastery over it.”). It will be a struggle, but sin can be defeated by righteousness. In addition to this connection to Gen 3, other linguistic and thematic links between chaps. 3 and 4 are discussed by A. J. Hauser, “Linguistic and Thematic Links Between Genesis 4:1-6 and Genesis 2–3,” JETS 23 (1980): 297-306.
21 tc The MT has simply “and Cain said to Abel his brother,” omitting Cain’s words to Abel. It is possible that the elliptical text is original. Perhaps the author uses the technique of aposiopesis, “a sudden silence” to create tension. In the midst of the story the narrator suddenly rushes ahead to what happened in the field. It is more likely that the ancient versions (Samaritan Pentateuch, LXX, Vulgate, and Syriac), which include Cain’s words, “Let’s go out to the field,” preserve the original reading here. After writing אָחִיו (’akhiyv, “his brother”), a scribe’s eye may have jumped to the end of the form בַּשָּׂדֶה (basadeh, “to the field”) and accidentally omitted the quotation. This would be an error of virtual homoioteleuton. In older phases of the Hebrew script the sequence יו (yod-vav) on אָחִיו is graphically similar to the final ה (he) on בַּשָּׂדֶה.
22 tn Heb “arose against” (in a hostile sense).
23 sn The word “brother” appears six times in vv. 8-11, stressing the shocking nature of Cain’s fratricide (see 1 John 3:12).
24 sn Where is Abel your brother? Again the
25 tn Heb “The one guarding my brother [am] I?”
26 sn What have you done? Again the
27 tn The word “voice” is a personification; the evidence of Abel’s shed blood condemns Cain, just as a human eyewitness would testify in court. For helpful insights, see G. von Rad, Biblical Interpretations in Preaching; and L. Morris, “The Biblical Use of the Term ‘Blood,’” JTS 6 (1955/56): 77-82.
28 tn Heb “cursed are you from the ground.” As in Gen 3:14, the word “cursed,” a passive participle from אָרָר (’arar), either means “punished” or “banished,” depending on how one interprets the following preposition. If the preposition is taken as indicating source, then the idea is “cursed (i.e., punished) are you from [i.e., “through the agency of”] the ground” (see v. 12a). If the preposition is taken as separative, then the idea is “cursed and banished from the ground.” In this case the ground rejects Cain’s efforts in such a way that he is banished from the ground and forced to become a fugitive out in the earth (see vv. 12b, 14).
29 tn Heb “work.”
30 tn Heb “it will not again (תֹסֵף, tosef) give (תֵּת, tet),” meaning the ground will no longer yield. In translation the infinitive becomes the main verb, and the imperfect verb form becomes adverbial.
31 tn Heb “its strength.”
32 tn Two similar sounding synonyms are used here: נָע וָנָד (na’ vanad, “a wanderer and a fugitive”). This juxtaposition of synonyms emphasizes the single idea. In translation one can serve as the main description, the other as a modifier. Other translation options include “a wandering fugitive” and a “ceaseless wanderer” (cf. NIV).
33 tn The primary meaning of the Hebrew word עָוֹן (’avon) is “sin, iniquity.” But by metonymy it can refer to the “guilt” of sin, or to “punishment” for sin. The third meaning applies here. Just before this the
34 tn Heb “great is my punishment from bearing.” The preposition מִן (min, “from”) is used here in a comparative sense.
35 tn Heb “from upon the surface of the ground.”
36 sn I must hide from your presence. The motif of hiding from the
37 tn The Hebrew term לָכֵן (lakhen, “therefore”) in this context carries the sense of “Okay,” or “in that case then I will do this.”
38 sn The symbolic number seven is used here to emphasize that the offender will receive severe punishment. For other rhetorical and hyperbolic uses of the expression “seven times over,” see Pss 12:6; 79:12; Prov 6:31; Isa 30:26.
39 tn Heb “sign”; “reminder.” The term “sign” is not used in the translation because it might imply to an English reader that God hung a sign on Cain. The text does not identify what the “sign” was. It must have been some outward, visual reminder of Cain’s special protected status.
40 sn God becomes Cain’s protector. Here is common grace – Cain and his community will live on under God’s care, but without salvation.
41 sn The name Nod means “wandering” in Hebrew (see vv. 12, 14).
42 tn Heb “knew,” a frequent euphemism for sexual relations.
43 tn Or “she conceived.”
44 tn Heb “according to the name of.”
45 tn Heb “and Irad fathered.”
46 tn Heb “father.” In this passage the word “father” means “founder,” referring to the first to establish such lifestyles and occupations.
47 tn The word “keep” is not in the Hebrew text, but is supplied in the translation. Other words that might be supplied instead are “tend,” “raise” (NIV), or “have” (NRSV).
48 tn The traditional rendering here, “who forged” (or “a forger of”) is now more commonly associated with counterfeit or fraud (e.g., “forged copies” or “forged checks”) than with the forging of metal. The phrase “heated metal and shaped [it]” has been used in the translation instead.
49 tn The Hebrew term יֶלֶד (yeled) probably refers to a youthful warrior here, not a child.
50 sn Seventy-seven times. Lamech seems to reason this way: If Cain, a murderer, is to be avenged seven times (see v. 15), then how much more one who has been unjustly wronged! Lamech misses the point of God’s merciful treatment of Cain. God was not establishing a principle of justice when he warned he would avenge Cain’s murder. In fact he was trying to limit the shedding of blood, something Lamech wants to multiply instead. The use of “seventy-seven,” a multiple of seven, is hyperbolic, emphasizing the extreme severity of the vengeance envisioned by Lamech.
51 tn Heb “knew,” a frequent euphemism for sexual relations.
52 sn The name Seth probably means something like “placed”; “appointed”; “set”; “granted,” assuming it is actually related to the verb that is used in the sentiment. At any rate, the name שֵׁת (shet) and the verb שָׁת (shat, “to place, to appoint, to set, to grant”) form a wordplay (paronomasia).
53 tn Heb “offspring.”
54 tn The word “people” is not in the Hebrew text, but is supplied in the translation. The construction uses a passive verb without an expressed subject. “To call was begun” can be interpreted to mean that people began to call.
55 tn Heb “call in the name.” The expression refers to worshiping the
56 tn Heb “book” or “roll.” Cf. NIV “written account”; NRSV “list.”
57 tn Heb “generations.” See the note on the phrase “this is the account of” in 2:4.
58 tn The Hebrew text has אָדָם (’adam).
59 tn Heb “him.” The Hebrew text uses the third masculine singular pronominal suffix on the accusative sign. The pronoun agrees grammatically with its antecedent אָדָם (’adam). However, the next verse makes it clear that אָדָם is collective here and refers to “humankind,” so it is preferable to translate the pronoun with the English plural.
60 tn The Hebrew word used here is אָדָם (’adam).
61 tn Heb “and Adam lived 130 years.” In the translation the verb is subordinated to the following verb, “and he fathered,” and rendered as a temporal clause.
62 tn Heb “The days of Adam.”
63 tn Heb “he fathered.”
64 tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.
65 tn Heb “all the days of Adam which he lived”
66 sn The genealogy traces the line from Adam to Noah and forms a bridge between the earlier accounts and the flood story. Its constant theme of the reign of death in the human race is broken once with the account of Enoch, but the genealogy ends with hope for the future through Noah. See further G. F. Hasel, “The Genealogies of Gen. 5 and 11 and their Alleged Babylonian Background,” AUSS 16 (1978): 361-74; idem, “Genesis 5 and 11,” Origins 7 (1980): 23-37.
67 tn Heb “he fathered.”
68 tn Heb “he fathered.”
69 tn Here and in vv. 10, 13, 16, 19 the word “other” is not in the Hebrew text, but is supplied for stylistic reasons.
70 sn With the seventh panel there is a digression from the pattern. Instead of simply saying that Enoch lived, the text observes that he “walked with God.” The rare expression “walked with” (the Hitpael form of the verb הָלָךְ, halakh, “to walk” collocated with the preposition אֶת, ’et, “with”) is used in 1 Sam 25:15 to describe how David’s men maintained a cordial and cooperative relationship with Nabal’s men as they worked and lived side by side in the fields. In Gen 5:22 the phrase suggests that Enoch and God “got along.” This may imply that Enoch lived in close fellowship with God, leading a life of devotion and piety. An early Jewish tradition, preserved in 1 En. 1:9 and alluded to in Jude 14, says that Enoch preached about the coming judgment. See F. S. Parnham, “Walking with God,” EvQ 46 (1974): 117-18.
71 tn Heb “and Enoch walked with God, after he became the father of Methuselah, [for] 300 years.”
72 tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.
73 tn The Hebrew construction has the negative particle אֵין (’en, “there is not,” “there was not”) with a pronominal suffix, “he was not.” Instead of saying that Enoch died, the text says he no longer was present.
74 sn The text simply states that God took Enoch. Similar language is used of Elijah’s departure from this world (see 2 Kgs 2:10). The text implies that God overruled death for this man who walked with him.
75 tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.
76 sn The name Noah appears to be related to the Hebrew word נוּחַ (nuakh, “to rest”). There are several wordplays on the name “Noah” in the story of the flood.
77 tn The Hebrew verb יְנַחֲמֵנוּ (yÿnakhamenu) is from the root נָחָם (nakham), which means “to comfort” in the Piel verbal stem. The letters נ (nun) and ח (heth) pick up the sounds in the name “Noah,” forming a paronomasia on the name. They are not from the same verbal root, and so the connection is only by sound. Lamech’s sentiment reflects the oppression of living under the curse on the ground, but also expresses the hope for relief in some way through the birth of Noah. His words proved to be ironic but prophetic. The relief would come with a new beginning after the flood. See E. G. Kraeling, “The Interpretations of the Name Noah in Genesis 5:29,” JBL 48 (1929): 138-43.
78 tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.
79 tn Heb “Noah.” The pronoun (“he”) has been employed in the translation for stylistic reasons.
80 tn The Hebrew text has the article prefixed to the noun. Here the article indicates the generic use of the word אָדָם (’adam): “humankind.”
81 tn This disjunctive clause (conjunction + subject + verb) is circumstantial to the initial temporal clause. It could be rendered, “with daughters being born to them.” For another example of such a disjunctive clause following the construction וַיְהִיכִּי (vayÿhiki, “and it came to pass when”), see 2 Sam 7:1.
82 tn The pronominal suffix is third masculine plural, indicating that the antecedent “humankind” is collective.
83 sn The Hebrew phrase translated “sons of God” (בְנֵי־הָאֱלֹהִים, bÿne-ha’elohim) occurs only here (Gen 6:2, 4) and in Job 1:6; 2:1; 38:7. There are three major interpretations of the phrase here. (1) In the Book of Job the phrase clearly refers to angelic beings. In Gen 6 the “sons of God” are distinct from “humankind,” suggesting they were not human. This is consistent with the use of the phrase in Job. Since the passage speaks of these beings cohabiting with women, they must have taken physical form or possessed the bodies of men. An early Jewish tradition preserved in 1 En. 6-7 elaborates on this angelic revolt and even names the ringleaders. (2) Not all scholars accept the angelic interpretation of the “sons of God,” however. Some argue that the “sons of God” were members of Seth’s line, traced back to God through Adam in Gen 5, while the “daughters of humankind” were descendants of Cain. But, as noted above, the text distinguishes the “sons of God” from humankind (which would include the Sethites as well as the Cainites) and suggests that the “daughters of humankind” are human women in general, not just Cainites. (3) Others identify the “sons of God” as powerful tyrants, perhaps demon-possessed, who viewed themselves as divine and, following the example of Lamech (see Gen 4:19), practiced polygamy. But usage of the phrase “sons of God” in Job militates against this view. For literature on the subject see G. J. Wenham, Genesis (WBC), 1:135.
84 tn The verb form יָדוֹן (yadon) only occurs here. Some derive it from the verbal root דִּין (din, “to judge”) and translate “strive” or “contend with” (so NIV), but in this case one expects the form to be יָדִין (yadin). The Old Greek has “remain with,” a rendering which may find support from an Arabic cognate (see C. Westermann, Genesis, 1:375). If one interprets the verb in this way, then it is possible to understand רוּחַ (ruakh) as a reference to the divine life-giving spirit or breath, rather than the
85 tn Or “forever.”
86 tn The form בְּשַׁגַּם (bÿshagam) appears to be a compound of the preposition בְּ (beth, “in”), the relative שֶׁ (she, “who” or “which”), and the particle גַּם (gam, “also, even”). It apparently means “because even” (see BDB 980 s.v. שֶׁ).
87 tn Heb “he”; the plural pronoun has been used in the translation since “man” earlier in the verse has been understood as a collective (“humankind”).
88 tn Heb “flesh.”
89 tn See the note on “they” earlier in this verse.
90 tn Heb “his days will be 120 years.” Some interpret this to mean that the age expectancy of people from this point on would be 120, but neither the subsequent narrative nor reality favors this. It is more likely that this refers to the time remaining between this announcement of judgment and the coming of the flood.
91 tn The Hebrew word נְפִילִים (nÿfilim) is simply transliterated here, because the meaning of the term is uncertain. According to the text, the Nephilim became mighty warriors and gained great fame in the antediluvian world. The text may imply they were the offspring of the sexual union of the “sons of God” and the “daughters of humankind” (v. 2), but it stops short of saying this in a direct manner. The Nephilim are mentioned in the OT only here and in Num 13:33, where it is stated that they were giants (thus KJV, TEV, NLT “giants” here). The narrator observes that the Anakites of Canaan were descendants of the Nephilim. Certainly these later Anakite Nephilim could not be descendants of the antediluvian Nephilim (see also the following note on the word “this”).
92 tn This observation is parenthetical, explaining that there were Nephilim even after the flood. If all humankind, with the exception of Noah and his family, died in the flood, it is difficult to understand how the postdiluvian Nephilim could be related to the antediluvian Nephilim or how the Anakites of Canaan could be their descendants (see Num 13:33). It is likely that the term Nephilim refers generally to “giants” (see HALOT 709 s.v. נְפִילִים) without implying any ethnic connection between the antediluvian and postdiluvian varieties.
93 tn Heb “were entering to,” referring euphemistically to sexual intercourse here. The Hebrew imperfect verbal form draws attention to the ongoing nature of such sexual unions during the time before the flood.
94 tn Heb “and they gave birth to them.” The masculine plural suffix “them” refers to the “sons of God,” to whom the “daughters of humankind” bore children. After the Qal form of the verb יָלָד (yalad, “to give birth”) the preposition לְ (lÿ, “to”) introduces the father of the child(ren). See Gen 16:1, 15; 17:19, 21; 21:2-3, 9; 22:23; 24:24, 47; 25:2, etc.
95 tn The parenthetical/explanatory clause uses the word הַגִּבֹּרִים (haggibborim) to describe these Nephilim. The word means “warriors; mighty men; heroes.” The appositional statement further explains that they were “men of renown.” The text refers to superhuman beings who held the world in their power and who lived on in ancient lore outside the Bible. See E. A. Speiser, Genesis (AB), 45-46; C. Westermann, Genesis, 1:379-80; and Anne D. Kilmer, “The Mesopotamian Counterparts of the Biblical Nephilim,” Perspectives on Language and Text, 39-43.
96 tn Heb “men of name” (i.e., famous men).
97 sn The Hebrew verb translated “saw” (רָאָה, ra’ah), used here of God’s evaluation of humankind’s evil deeds, contrasts with God’s evaluation of creative work in Gen 1, when he observed that everything was good.
98 tn The noun יֵצֶר (yetser) is related to the verb יָצָר (yatsar, “to form, to fashion [with a design]”). Here it refers to human plans or intentions (see Gen 8:21; 1 Chr 28:9; 29:18). People had taken their God-given capacities and used them to devise evil. The word יֵצֶר (yetser) became a significant theological term in Rabbinic literature for what might be called the sin nature – the evil inclination (see also R. E. Murphy, “Yeser in the Qumran Literature,” Bib 39 [1958]: 334-44).
99 tn The related verb הָשָׁב (hashav) means “to think, to devise, to reckon.” The noun (here) refers to thoughts or considerations.
100 tn Heb “his heart” (referring to collective “humankind”). The Hebrew term לֵב (lev, “heart”) frequently refers to the seat of one’s thoughts (see BDB 524 s.v. לֵב). In contemporary English this is typically referred to as the “mind.”
101 sn Every inclination of the thoughts of their minds was only evil. There is hardly a stronger statement of the wickedness of the human race than this. Here is the result of falling into the “knowledge of good and evil”: Evil becomes dominant, and the good is ruined by the evil.
102 tn Heb “all the day.”
103 tn Or “was grieved”; “was sorry.” In the Niphal stem the verb נָחָם (nakham) can carry one of four semantic meanings, depending on the context: (1) “to experience emotional pain or weakness,” “to feel regret,” often concerning a past action (see Exod 13:17; Judg 21:6, 15; 1 Sam 15:11, 35; Job 42:6; Jer 31:19). In several of these texts כִּי (ki, “because”) introduces the cause of the emotional sorrow. (2) Another meaning is “to be comforted” or “to comfort oneself” (sometimes by taking vengeance). See Gen 24:67; 38:12; 2 Sam 13:39; Ps 77:3; Isa 1:24; Jer 31:15; Ezek 14:22; 31:16; 32:31. (This second category represents a polarization of category one.) (3) The meaning “to relent from” or “to repudiate” a course of action which is already underway is also possible (see Judg 2:18; 2 Sam 24:16 = 1 Chr 21:15; Pss 90:13; 106:45; Jer 8:6; 20:16; 42:10). (4) Finally, “to retract” (a statement) or “to relent or change one’s mind concerning,” “to deviate from” (a stated course of action) is possible (see Exod 32:12, 14; 1 Sam 15:29; Ps 110:4; Isa 57:6; Jer 4:28; 15:6; 18:8, 10; 26:3, 13, 19; Ezek 24:14; Joel 2:13-14; Am 7:3, 6; Jonah 3:9-10; 4:2; Zech 8:14). See R. B. Chisholm, “Does God ‘Change His Mind’?” BSac 152 (1995): 388. The first category applies here because the context speaks of God’s grief and emotional pain (see the following statement in v. 6) as a result of a past action (his making humankind). For a thorough study of the word נָחָם, see H. Van Dyke Parunak, “A Semantic Survey of NHM,” Bib 56 (1975): 512-32.
104 tn Heb “and he was grieved to his heart.” The verb עָצָב (’atsav) can carry one of three semantic senses, depending on the context: (1) “to be injured” (Ps 56:5; Eccl 10:9; 1 Chr 4:10); (2) “to experience emotional pain”; “to be depressed emotionally”; “to be worried” (2 Sam 19:2; Isa 54:6; Neh 8:10-11); (3) “to be embarrassed”; “to be offended” (to the point of anger at another or oneself); “to be insulted” (Gen 34:7; 45:5; 1 Sam 20:3, 34; 1 Kgs 1:6; Isa 63:10; Ps 78:40). This third category develops from the second by metonymy. In certain contexts emotional pain leads to embarrassment and/or anger. In this last use the subject sometimes directs his anger against the source of grief (see especially Gen 34:7). The third category fits best in Gen 6:6 because humankind’s sin does not merely wound God emotionally. On the contrary, it prompts him to strike out in judgment against the source of his distress (see v. 7). The verb וַיִּתְעַצֵּב (vayyit’atsev), a Hitpael from עָצָב, alludes to the judgment oracles in Gen 3:16-19. Because Adam and Eve sinned, their life would be filled with pain; but sin in the human race also brought pain to God. The wording of v. 6 is ironic when compared to Gen 5:29. Lamech anticipated relief (נָחָם, nakham) from their work (מַעֲשֶׂה, ma’aseh) and their painful toil (עִצְּבֹן, ’itsÿvon), but now we read that God was sorry (נָחָם, nakham) that he had made (עָשָׂה, ’asah) humankind for it brought him great pain (עָצָב, ’atsav).
105 tn The text simply has “from man to beast, to creatures, and to birds of the air.” The use of the prepositions עַד…מִן (min...’ad) stresses the extent of the judgment in creation.
106 tn The disjunctive clause (conjunction + subject + verb) is contrastive here: God condemns the human race, but he is pleased with Noah.
107 tn The Hebrew expression “find favor [in the eyes of]” is an idiom meaning “to be an object of another’s favorable disposition or action,” “to be a recipient of another’s favor, kindness, mercy.” The favor/kindness is often earned, coming in response to an action or condition (see Gen 32:5; 39:4; Deut 24:1; 1 Sam 25:8; Prov 3:4; Ruth 2:10). This is the case in Gen 6:8, where v. 9 gives the basis (Noah’s righteous character) for the divine favor.
108 tn Heb “in the eyes of,” an anthropomorphic expression for God’s opinion or decision. The
109 sn There is a vast body of scholarly literature about the flood story. The following studies are particularly helpful: A. Heidel, The Gilgamesh Epic and the Old Testament Parallels; M. Kessler, “Rhetorical Criticism of Genesis 7,” Rhetorical Criticism: Essays in Honor of James Muilenburg (PTMS), 1-17; I. M. Kikawada and A. Quinn, Before Abraham Was; A. R. Millard, “A New Babylonian ‘Genesis Story’,” TynBul 18 (1967): 3-18; G. J. Wenham, “The Coherence of the Flood Narrative,” VT 28 (1978): 336-48.
110 tn The Hebrew term תָּמִים (tamim, “blameless”) is used of men in Gen 17:1 (associated with the idiom “walk before,” which means “maintain a proper relationship with,” see 24:40); Deut 18:13 (where it means “blameless” in the sense of not guilty of the idolatrous practices listed before this; see Josh 24:14); Pss 18:23, 26 (“blameless” in the sense of not having violated God’s commands); 37:18 (in contrast to the wicked); 101:2, 6 (in contrast to proud, deceitful slanderers; see 15:2); Prov 2:21; 11:5 (in contrast to the wicked); 28:10; Job 12:4.
111 tn Heb “Noah was a godly man, blameless in his generations.” The singular “generation” can refer to one’s contemporaries, i.e., those living at a particular point in time. The plural “generations” can refer to successive generations in the past or the future. Here, where it is qualified by “his” (i.e., Noah’s), it refers to Noah’s contemporaries, comprised of the preceding generation (his father’s generation), those of Noah’s generation, and the next generation (those the same age as his children). In other words, “his generations” means the generations contemporary with him. See BDB 190 s.v. דוֹר.
112 tn Heb “Noah.” The proper name has been replaced with the pronoun in the translation for stylistic reasons.
113 tn The construction translated “walked with” is used in Gen 5:22, 24 (see the note on this phrase in 5:22) and in 1 Sam 25:15, where it refers to David’s and Nabal’s men “rubbing shoulders” in the fields. Based on the use in 1 Sam 25:15, the expression seems to mean “live in close proximity to,” which may, by metonymy, mean “maintain cordial relations with.”
114 tn Heb “fathered.”
115 tn Apart from Gen 6:11-12, the Niphal form of this verb occurs in Exod 8:20 HT (8:24 ET), where it describes the effect of the swarms of flies on the land of Egypt; Jer 13:7 and 18:4, where it is used of a “ruined” belt and “marred” clay pot, respectively; and Ezek 20:44, where it describes Judah’s morally “corrupt” actions. The sense “morally corrupt” fits well in Gen 6:11 because of the parallelism (note “the earth was filled with violence”). In this case “earth” would stand by metonymy for its sinful inhabitants. However, the translation “ruined” works just as well, if not better. In this case humankind’s sin is viewed has having an adverse effect upon the earth. Note that vv. 12b-13 make a distinction between the earth and the living creatures who live on it.
116 tn Heb “before.”
117 tn The Hebrew word translated “violence” refers elsewhere to a broad range of crimes, including unjust treatment (Gen 16:5; Amos 3:10), injurious legal testimony (Deut 19:16), deadly assault (Gen 49:5), murder (Judg 9:24), and rape (Jer 13:22).
118 tn Or “God saw how corrupt the earth was.”
119 tn The repetition in the text (see v. 11) emphasizes the point.
120 tn Heb “flesh.” Since moral corruption is in view here, most modern western interpreters understand the referent to be humankind. However, the phrase “all flesh” is used consistently of humankind and the animals in Gen 6-9 (6:17, 19; 7:15-16, 21; 8:17; 9:11, 15-17), suggesting that the author intends to picture all living creatures, humankind and animals, as guilty of moral failure. This would explain why the animals, not just humankind, are victims of the ensuing divine judgment. The OT sometimes views animals as morally culpable (Gen 9:5; Exod 21:28-29; Jonah 3:7-8). The OT also teaches that a person’s sin can contaminate others (people and animals) in the sinful person’s sphere (see the story of Achan, especially Josh 7:10). So the animals could be viewed here as morally contaminated because of their association with sinful humankind.
121 tn Heb “had corrupted its way.” The third masculine singular pronominal suffix on “way” refers to the collective “all flesh.” The construction “corrupt one’s way” occurs only here (though Ezek 16:47 uses the Hiphil in an intransitive sense with the preposition בְּ [bet, “in”] followed by “ways”). The Hiphil of שָׁחָת (shakhat) means “to ruin, to destroy, to corrupt,” often as here in a moral/ethical sense. The Hebrew term דֶּרֶךְ (derekh, “way”) here refers to behavior or moral character, a sense that it frequently carries (see BDB 203 s.v. דֶּרֶךְ 6.a).
122 sn On the divine style utilized here, see R. Lapointe, “The Divine Monologue as a Channel of Revelation,” CBQ 32 (1970): 161-81.
123 tn Heb “the end of all flesh is coming [or “has come”] before me.” (The verb form is either a perfect or a participle.) The phrase “end of all flesh” occurs only here. The term “end” refers here to the end of “life,” as v. 3 and the following context (which describes how God destroys all flesh) make clear. The statement “the end has come” occurs in Ezek 7:2, 6, where it is used of divine judgment. The phrase “come before” occurs in Exod 28:30, 35; 34:34; Lev 15:14; Num 27:17; 1 Sam 18:13, 16; 2 Sam 19:8; 20:8; 1 Kgs 1:23, 28, 32; Ezek 46:9; Pss 79:11 (groans come before God); 88:3 (a prayer comes before God); 100:2; 119:170 (prayer comes before God); Lam 1:22 (evil doing comes before God); Esth 1:19; 8:1; 9:25; 1 Chr 16:29. The expression often means “have an audience with” or “appear before.” But when used metaphorically, it can mean “get the attention of” or “prompt a response.” This is probably the sense in Gen 6:13. The necessity of ending the life of all flesh on earth is an issue that has gotten the attention of God. The term “end” may even be a metonymy for that which has prompted it – violence (see the following clause).
124 tn The participle, especially after הִנֵּה (hinneh) has an imminent future nuance. The Hiphil of שָׁחָת (shakhat) here has the sense “to destroy” (in judgment). Note the wordplay involving this verb in vv. 11-13: The earth is “ruined” because all flesh has acted in a morally “corrupt” manner. Consequently, God will “destroy” all flesh (the referent of the suffix “them”) along with the ruined earth. They had ruined themselves and the earth with violence, and now God would ruin them with judgment. For other cases where “earth” occurs as the object of the Hiphil of שָׁחָת, see 1 Sam 6:5; 1 Chr 20:1; Jer 36:29; 51:25.
125 sn The Hebrew verb is an imperative. A motif of this section is that Noah did as the
126 tn A transliteration of the Hebrew term yields “gopher (גֹּפֶר, gofer) wood” (so KJV, NAB, NASB). While the exact nature of the wood involved is uncertain (cf. NLT “resinous wood”), many modern translations render the Hebrew term as “cypress” (so NEB, NIV, NRSV).
127 tn The Hebrew term כָּפָר (kafar, “to cover, to smear” [= to caulk]) appears here in the Qal stem with its primary, nonmetaphorical meaning. The Piel form כִּפֶּר (kipper), which has the metaphorical meaning “to atone, to expiate, to pacify,” is used in Levitical texts (see HALOT 493-94 s.v. כפר). Some authorities regard the form in v. 14 as a homonym of the much more common Levitical term (see BDB 498 s.v. כָּפָר).
128 tn Heb “300 cubits long, 50 cubits wide, and 30 cubits high.” The standard cubit in the OT is assumed by most authorities to be about 18 inches (45 cm) long.
129 tn Heb “a cubit.”
130 tn Heb “to a cubit you shall finish it from above.” The idea is that Noah was to leave an 18-inch opening from the top for a window for light.
131 tn The Hebrew construction uses the independent personal pronoun, followed by a suffixed form of הִנֵּה (hinneh, “look”) and the a participle used with an imminent future nuance: “As for me, look, I am going to bring.”
132 tn Heb “the flood, water.”
133 tn The verb שָׁחָת (shakhat, “to destroy”) is repeated yet again, only now in an infinitival form expressing the purpose of the flood.
134 tn The Hebrew construction here is different from the previous two; here it is רוּחַ חַיִּים (ruakh khayyim) rather than נֶפֶשׁ הַיָּה (nefesh khayyah) or נִשְׁמַת חַיִּים (nishmat khayyim). It refers to everything that breathes.
135 tn The Hebrew verb וַהֲקִמֹתִי (vahaqimoti) is the Hiphil perfect with a vav (ו) consecutive (picking up the future sense from the participles) from קוּם (qum, “to rise up”). This may refer to the confirmation or fulfillment of an earlier promise, but it is more likely that it anticipates the unconditional promise made to humankind following the flood (see Gen 9:9, 11, 17).
136 tn The perfect verb form with vav (ו) consecutive is best understood as specific future, continuing God’s description of what will happen (see vv. 17-18a).
137 tn Heb “from all life, from all flesh, two from all you must bring.” The disjunctive clause at the beginning of the verse (note the conjunction with prepositional phrase, followed by two more prepositional phrases in apposition and then the imperfect verb form) signals a change in mood from announcement (vv. 17-18) to instruction.
138 tn The Piel infinitive construct לְהַחֲיוֹת (lÿhakhayot, here translated as “to keep them alive”) shows the purpose of bringing the animals into the ark – saving life. The Piel of this verb means here “to preserve alive.”
139 tn Heb “to keep alive.”
140 tn The verb is a direct imperative: “And you, take for yourself.” The form stresses the immediate nature of the instruction; the pronoun underscores the directness.
141 tn Heb “from all food,” meaning “some of every kind of food.”
142 tn Or “will be eaten.”
143 tn Heb “and gather it to you.”
144 tn Heb “according to all.”
145 tn The last clause seems redundant: “and thus (כֵּן, ken) he did.” It underscores the obedience of Noah to all that God had said.
146 tn The Hebrew word translated “remembered” often carries the sense of acting in accordance with what is remembered, i.e., fulfilling covenant promises (see B. S. Childs, Memory and Tradition in Israel [SBT], especially p. 34).
147 tn Heb “to pass over.”
148 tn Some (e.g., NIV) translate the preterite verb forms in this verse as past perfects (e.g., “had been closed”), for it seems likely that the sources of the water would have stopped before the waters receded.
149 tn The construction combines a Qal preterite from שׁוּב (shuv) with its infinitive absolute to indicate continuous action. The infinitive absolute from הָלָךְ (halakh) is included for emphasis: “the waters returned…going and returning.”
150 tn Heb “the waters.” The pronoun (“they”) has been employed in the translation for stylistic reasons.
151 tn The vav (ו) consecutive with the preterite here describes the consequence of the preceding action.
152 tn Heb “on the mountains of Ararat.” Obviously a boat (even one as large as the ark) cannot rest on multiple mountains. Perhaps (1) the preposition should be translated “among,” or (2) the plural “mountains” should be understood in the sense of “mountain range” (see E. A. Speiser, Genesis [AB], 53). A more probable option (3) is that the plural indicates an indefinite singular, translated “one of the mountains” (see GKC 400 §124.o).
153 tn Heb “the waters were going and lessening.” The perfect verb form הָיָה (hayah) is used as an auxiliary verb with the infinitive absolute חָסוֹר (khasor, “lessening”), while the infinitive absolute הָלוֹךְ (halokh) indicates continuous action.
154 tn Or “could be seen.”
155 tn The introductory verbal form וַיְהִי (vayÿhi), traditionally rendered “and it came to pass,” serves as a temporal indicator and has not been translated here.
156 tn Heb “opened the window in the ark which he had made.” The perfect tense (“had made”) refers to action preceding the opening of the window, and is therefore rendered as a past perfect. Since in English “had made” could refer to either the ark or the window, the order of the phrases was reversed in the translation to clarify that the window is the referent.
157 tn Heb “and it went out, going out and returning.” The Hebrew verb יָצָא (yatsa’), translated here “flying,” is modified by two infinitives absolute indicating that the raven went back and forth.
158 tn Heb “he”; the referent (Noah) has been specified in the translation for clarity.
159 tn The Hebrew text adds “from him.” This has not been translated for stylistic reasons, because it is redundant in English.
160 tn The Hebrew verb קָלָל (qalal) normally means “to be light, to be slight”; it refers here to the waters receding.
161 tn The words “still covered” is supplied in the translation for stylistic reasons.
162 tn Heb “him”; the referent (Noah) has been specified in the translation for clarity.
163 tn Heb “it”; the referent (the dove) has been specified in the translation for clarity.
164 tn Heb “and he brought it to himself to the ark.”
165 tn The clause introduced by vav (ו) consecutive is translated as a temporal clause subordinated to the following clause.
166 tn The deictic particle הִנֵּה (hinneh) draws attention to the olive leaf. It invites readers to enter into the story, as it were, and look at the olive leaf with their own eyes.
167 tn The word “again” is not in the Hebrew text, but is supplied in the translation for stylistic reasons.
168 tn Heb “it did not again return to him still.” For a study of this section of the flood narrative, see W. O. E. Oesterley, “The Dove with the Olive Leaf (Gen VIII 8–11),” ExpTim 18 (1906/07): 377-78.
169 tn Heb In the six hundred and first year.” Since this refers to the six hundred and first year of Noah’s life, the word “Noah’s” has been supplied in the translation for clarity.
170 tn Heb “and saw and look.” As in v. 11, the deictic particle הִנֵּה (hinneh) invites readers to enter into the story, as it were, and look at the dry ground with their own eyes.
171 tn In v. 13 the ground (הָאֲדָמָה, ha’adamah) is dry; now the earth (הָאָרֶץ, ha’arets) is dry.
172 tn The words “bring out” are not in the Hebrew text, but are supplied in the translation for stylistic reasons.
173 tn Following the Hiphil imperative, “bring out,” the three perfect verb forms with vav (ו) consecutive carry an imperatival nuance. For a discussion of the Hebrew construction here and the difficulty of translating it into English, see S. R. Driver, A Treatise on the Use of the Tenses in Hebrew, 124-25.
174 tn Heb “and let them swarm in the earth and be fruitful and multiply on the earth.”
175 sn Offered burnt offerings on the altar. F. D. Maurice includes a chapter on the sacrifice of Noah in The Doctrine of Sacrifice. The whole burnt offering, according to Leviticus 1, represented the worshiper’s complete surrender and dedication to the
176 tn The
177 tn Heb “and the
178 tn Heb “in his heart.”
179 tn Here the Hebrew word translated “curse” is קָלָל (qalal), used in the Piel verbal stem.
180 tn The Hebrew particle כִּי (ki) can be used in a concessive sense (see BDB 473 s.v. כִּי), which makes good sense in this context. Its normal causal sense (“for”) does not fit the context here very well.
181 tn Heb “the inclination of the heart of humankind.”
182 tn Heb “from his youth.”
183 tn Heb “yet all the days of the earth.” The idea is “[while there are] yet all the days of the earth,” meaning, “as long as the earth exists.”
184 tn Heb “seed,” which stands here by metonymy for the time when seed is planted.
185 sn The
186 tn The call of Abram begins with an imperative לֶךְ־לְךָ (lekh-lÿkha, “go out”) followed by three cohortatives (v. 2a) indicating purpose or consequence (“that I may” or “then I will”). If Abram leaves, then God will do these three things. The second imperative (v. 2b, literally “and be a blessing”) is subordinated to the preceding cohortatives and indicates God’s ultimate purpose in calling and blessing Abram. On the syntactical structure of vv. 1-2 see R. B. Chisholm, “Evidence from Genesis,” A Case for Premillennialism, 37. For a similar sequence of volitive forms see Gen 45:18.
187 tn The initial command is the direct imperative (לֶךְ, lekh) from the verb הָלַךְ (halakh). It is followed by the lamed preposition with a pronominal suffix (לְךָ, lÿkha) emphasizing the subject of the imperative: “you leave.”
188 sn To the land that I will show you. The call of Abram illustrates the leading of the
189 tn The three first person verbs in v. 2a should be classified as cohortatives. The first two have pronominal suffixes, so the form itself does not indicate a cohortative. The third verb form is clearly cohortative.
190 sn I will bless you. The blessing of creation is now carried forward to the patriarch. In the garden God blessed Adam and Eve; in that blessing he gave them (1) a fruitful place, (2) endowed them with fertility to multiply, and (3) made them rulers over creation. That was all ruined at the fall. Now God begins to build his covenant people; in Gen 12-22 he promises to give Abram (1) a land flowing with milk and honey, (2) a great nation without number, and (3) kingship.
191 tn Or “I will make you famous.”
192 tn Heb “and be a blessing.” The verb form הְיֵה (hÿyeh) is the Qal imperative of the verb הָיָה (hayah). The vav (ו) with the imperative after the cohortatives indicates purpose or consequence. What does it mean for Abram to “be a blessing”? Will he be a channel or source of blessing for others, or a prime example of divine blessing? A similar statement occurs in Zech 8:13, where God assures his people, “You will be a blessing,” in contrast to the past when they “were a curse.” Certainly “curse” here does not refer to Israel being a source of a curse, but rather to the fact that they became a curse-word or byword among the nations, who regarded them as the epitome of an accursed people (see 2 Kgs 22:19; Jer 42:18; 44:8, 12, 22). Therefore the statement “be a blessing” seems to refer to Israel being transformed into a prime example of a blessed people, whose name will be used in blessing formulae, rather than in curses. If the statement “be a blessing” is understood in the same way in Gen 12:2, then it means that God would so bless Abram that other nations would hear of his fame and hold him up as a paradigm of divine blessing in their blessing formulae.
193 tn The Piel cohortative has as its object a Piel participle, masculine plural. Since the
194 tn In this part of God’s statement there are two significant changes that often go unnoticed. First, the parallel and contrasting participle מְקַלֶּלְךָ (mÿqallelkha) is now singular and not plural. All the versions and a few Masoretic
195 tn Theoretically the Niphal can be translated either as passive or reflexive/reciprocal. (The Niphal of “bless” is only used in formulations of the Abrahamic covenant. See Gen 12:2; 18:18; 28:14.) Traditionally the verb is taken as passive here, as if Abram were going to be a channel or source of blessing. But in later formulations of the Abrahamic covenant (see Gen 22:18; 26:4) the Hitpael replaces this Niphal form, suggesting a translation “will bless [i.e., “pronounce blessings on”] themselves [or “one another”].” The Hitpael of “bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 12:2 predicts that Abram will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae. For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11.
196 sn So Abram left. This is the report of Abram’s obedience to God’s command (see v. 1).
197 tn Heb “just as the
198 tn The disjunctive clause (note the pattern conjunction + subject + implied “to be” verb) is parenthetical, telling the age of Abram when he left Haran.
199 tn Heb “was the son of five years and seventy year[s].”
200 tn Heb “the son of his brother.”
201 tn For the semantic nuance “acquire [property]” for the verb עָשָׂה (’asah), see BDB 795 s.v. עָשָׂה.
202 tn Heb “went out to go.”
203 tn Or “terebinth.”
204 sn The Hebrew word Moreh (מוֹרֶה, moreh) means “teacher.” It may well be that the place of this great oak tree was a Canaanite shrine where instruction took place.
205 tn Heb “as far as the place of Shechem, as far as the oak of Moreh.”
206 tn The disjunctive clause gives important information parenthetical in nature – the promised land was occupied by Canaanites.
207 tn The same Hebrew term זֶרַע (zera’) may mean “seed” (for planting), “offspring” (occasionally of animals, but usually of people), or “descendants” depending on the context.
208 tn Heb “he”; the referent (Abram) has been supplied in the translation for clarification.
209 map For location see Map4-G4; Map5-C1; Map6-E3; Map7-D1; Map8-G3.
210 tn Heb “he called in the name of the
211 tn The Hebrew verb נָסַע (nasa’) means “to journey”; more specifically it means to pull up the tent and move to another place. The construction here uses the preterite of this verb with its infinitive absolute to stress the activity of traveling. But it also adds the infinitive absolute of הָלַךְ (halakh) to stress that the traveling was continually going on. Thus “Abram journeyed, going and journeying” becomes “Abram continually journeyed by stages.”
212 tn Or “the South [country].”
213 sn Abram went down to Egypt. The Abrahamic narrative foreshadows some of the events in the life of the nation of Israel. This sojourn in Egypt is typological of Israel’s bondage there. In both stories there is a famine that forces the family to Egypt, death is a danger to the males while the females are preserved alive, great plagues bring about their departure, there is a summons to stand before Pharaoh, and there is a return to the land of Canaan with great wealth.
214 tn The Hebrew verb גּוּר (gur), traditionally rendered “to sojourn,” means “to stay for a while.” The “stranger” (traditionally “sojourner”) is one who is a temporary resident, a visitor, one who is passing through. Abram had no intention of settling down in Egypt or owning property. He was only there to wait out the famine.
215 tn Heb “heavy in the land.” The words “in the land,” which also occur at the beginning of the verse in the Hebrew text, have not been repeated here in the translation for stylistic reasons.
216 tn Heb “drew near to enter.”
217 tn The particle הִנֵּה (hinneh, “look”) is deictic here; it draws attention to the following fact.
218 tn Heb “a woman beautiful of appearance are you.”
219 tn The Piel of the verb חָיָה (khayah, “to live”) means “to keep alive, to preserve alive,” and in some places “to make alive.” See D. Marcus, “The Verb ‘to Live’ in Ugaritic,” JSS 17 (1972): 76-82.
220 tn Heb “say.”
221 sn Tell them you are my sister. Abram’s motives may not be as selfish as they appear. He is aware of the danger to the family. His method of dealing with it is deception with a half truth, for Sarai really was his sister – but the Egyptians would not know that. Abram presumably thought that there would be negotiations for a marriage by anyone interested (as Laban does later for his sister Rebekah), giving him time to react. But the plan backfires because Pharaoh does not take the time to negotiate. There is a good deal of literature on the wife-sister issue. See (among others) E. A. Speiser, “The Wife-Sister Motif in the Patriarchal Narratives,” Oriental and Biblical Studies, 62-81; C. J. Mullo-Weir, “The Alleged Hurrian Wife-Sister Motif in Genesis,” GOT 22 (1967-1970): 14-25.
222 tn The Hebrew verb translated “go well” can encompass a whole range of favorable treatment, but the following clause indicates it means here that Abram’s life will be spared.
223 tn Heb “and my life will live.”
224 tn Heb “and the woman.” The word also means “wife”; the Hebrew article can express the possessive pronoun (R. J. Williams, Hebrew Syntax, 19, §86). Here the proper name (Abram) has been used in the translation instead of a possessive pronoun (“his”) for clarity.
225 tn The Hebrew term וַתֻּקַּח (vattuqqakh, “was taken”) is a rare verbal form, an old Qal passive preterite from the verb “to take.” It is pointed as a Hophal would be by the Masoretes, but does not have a Hophal meaning.
226 tn The Hebrew text simply has “house of Pharaoh.” The word “house” refers to the household in general, more specifically to the royal harem.
227 sn He did treat Abram well. The construction of the parenthetical disjunctive clause, beginning with the conjunction on the prepositional phrase, draws attention to the irony of the story. Abram wanted Sarai to lie “so that it would go well” with him. Though he lost Sarai to Pharaoh, it did go well for him – he received a lavish bride price. See also G. W. Coats, “Despoiling the Egyptians,” VT 18 (1968): 450-57.
228 tn Heb “and there was to him.”
229 tn The cognate accusative adds emphasis to the verbal sentence: “he plagued with great plagues,” meaning the
230 tn The demonstrative pronoun translated “this” adds emphasis: “What in the world have you done to me?” (R. J. Williams, Hebrew Syntax, 24, §118).
231 tn The preterite with vav (ו) consecutive here expresses consequence.
232 tn Heb “to me for a wife.”
233 tn Heb “Look, your wife!”
234 tn Heb “take and go.”
235 tn Heb “him”; the referent (Abram) has been specified in the translation for clarity.
236 sn The Greek word for ransom (λύτρον, lutron) is found here and in Mark 10:45 and refers to the payment of a price in order to purchase the freedom of a slave. The idea of Jesus as the “ransom” is that he paid the price with his own life by standing in our place as a substitute, enduring the judgment that we deserved for sin.
237 sn An allusion to Isa 53:12.
238 tn Grk “without sin,” but in context this does not refer to Christ’s sinlessness (as in Heb 4:15) but to the fact that sin is already dealt with by his first coming.
239 tn Grk “for salvation.” This may be construed with the verb “await” (those who wait for him to bring them salvation), but the connection with “appear” (as in the translation) is more likely.
240 tn Grk “the first” (referring to the covenant described in Heb 8:7, 13). In the translation the referent (covenant) has been specified for clarity.