3:1 Now 1 the serpent 2 was more shrewd 3
than any of the wild animals 4 that the Lord God had made. He said to the woman, “Is it really true that 5 God 6 said, ‘You must not eat from any tree of the orchard’?” 7
8:1 But God remembered 8 Noah and all the wild animals and domestic animals that were with him in the ark. God caused a wind to blow over 9 the earth and the waters receded. 8:2 The fountains of the deep and the floodgates of heaven were closed, 10 and the rain stopped falling from the sky. 8:3 The waters kept receding steadily 11 from the earth, so that they 12 had gone down 13 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. 14 8:5 The waters kept on receding 15 until the tenth month. On the first day of the tenth month, the tops of the mountains became visible. 16
8:6 At the end of forty days, 17 Noah opened the window he had made in the ark 18 8:7 and sent out a raven; it kept flying 19 back and forth until the waters had dried up on the earth.
8:8 Then Noah 20 sent out a dove 21 to see if the waters had receded 22 from the surface of the ground. 8:9 The dove could not find a resting place for its feet because water still covered 23 the surface of the entire earth, and so it returned to Noah 24 in the ark. He stretched out his hand, took the dove, 25 and brought it back into the ark. 26 8:10 He waited seven more days and then sent out the dove again from the ark. 8:11 When 27 the dove returned to him in the evening, there was 28 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, 29 but it did not return to him this time. 30
8:13 In Noah’s six hundred and first year, 31 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 32 the surface of the ground was dry. 8:14 And by the twenty-seventh day of the second month the earth 33 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 34 every living thing, including the birds, animals, and every creeping thing that creeps on the earth. Let them increase 35 and be fruitful and multiply on the earth!” 36
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. 37 8:21 And the Lord smelled the soothing aroma 38 and said 39 to himself, 40 “I will never again curse 41 the ground because of humankind, even though 42 the inclination of their minds 43 is evil from childhood on. 44 I will never again destroy everything that lives, as I have just done.
8:22 “While the earth continues to exist, 45
planting time 46 and harvest,
cold and heat,
summer and winter,
and day and night will not cease.”
10:1 This is the account 47 of Noah’s sons Shem, Ham, and Japheth. Sons 48 were born 49 to them after the flood.
10:2 The sons of Japheth 50 were Gomer, 51 Magog, 52 Madai, 53 Javan, 54 Tubal, 55 Meshech, 56 and Tiras. 57 10:3 The sons of Gomer were 58 Askenaz, 59 Riphath, 60 and Togarmah. 61 10:4 The sons of Javan were Elishah, 62 Tarshish, 63 the Kittim, 64 and the Dodanim. 65 10:5 From these the coastlands of the nations were separated into their lands, every one according to its language, according to their families, by their nations.
10:6 The sons of Ham were Cush, 66 Mizraim, 67 Put, 68 and Canaan. 69 10:7 The sons of Cush were Seba, 70 Havilah, 71 Sabtah, 72 Raamah, 73 and Sabteca. 74 The sons of Raamah were Sheba 75 and Dedan. 76
10:8 Cush was the father of 77 Nimrod; he began to be a valiant warrior on the earth. 10:9 He was a mighty hunter 78 before the Lord. 79 (That is why it is said, “Like Nimrod, a mighty hunter before the Lord.”) 10:10 The primary regions 80 of his kingdom were Babel, 81 Erech, 82 Akkad, 83 and Calneh 84 in the land of Shinar. 85 10:11 From that land he went 86 to Assyria, 87 where he built Nineveh, 88 Rehoboth-Ir, 89 Calah, 90 10:12 and Resen, which is between Nineveh and the great city Calah. 91
10:13 Mizraim 92 was the father of 93 the Ludites, 94 Anamites, 95 Lehabites, 96 Naphtuhites, 97 10:14 Pathrusites, 98 Casluhites 99 (from whom the Philistines came), 100 and Caphtorites. 101
10:15 Canaan was the father of 102 Sidon his firstborn, 103 Heth, 104 10:16 the Jebusites, 105 Amorites, 106 Girgashites, 107 10:17 Hivites, 108 Arkites, 109 Sinites, 110 10:18 Arvadites, 111 Zemarites, 112 and Hamathites. 113 Eventually the families of the Canaanites were scattered 10:19 and the borders of Canaan extended 114 from Sidon 115 all the way to 116 Gerar as far as Gaza, and all the way to 117 Sodom, Gomorrah, Admah, and Zeboiim, as far as Lasha. 10:20 These are the sons of Ham, according to their families, according to their languages, by their lands, and by their nations.
10:21 And sons were also born 118 to Shem (the older brother of Japheth), 119 the father of all the sons of Eber.
10:22 The sons of Shem were Elam, 120 Asshur, 121 Arphaxad, 122 Lud, 123 and Aram. 124 10:23 The sons of Aram were Uz, Hul, Gether, and Mash. 125 10:24 Arphaxad was the father of 126 Shelah, 127 and Shelah was the father of Eber. 128 10:25 Two sons were born to Eber: One was named Peleg because in his days the earth was divided, 129 and his brother’s name was Joktan. 10:26 Joktan was the father of 130 Almodad, 131 Sheleph, 132 Hazarmaveth, 133 Jerah, 134 10:27 Hadoram, Uzal, 135 Diklah, 136 10:28 Obal, 137 Abimael, 138 Sheba, 139 10:29 Ophir, 140 Havilah, 141 and Jobab. All these were sons of Joktan. 10:30 Their dwelling place was from Mesha all the way to 142 Sephar in the eastern hills. 10:31 These are the sons of Shem according to their families, according to their languages, by their lands, and according to their nations.
10:32 These are the families of the sons of Noah, according to their genealogies, by their nations, and from these the nations spread 143 over the earth after the flood.
1 tn The chapter begins with a disjunctive clause (conjunction + subject + predicate) that introduces a new character and a new scene in the story.
2 sn Many theologians identify or associate the serpent with Satan. In this view Satan comes in the disguise of a serpent or speaks through a serpent. This explains the serpent’s capacity to speak. While later passages in the Bible may indicate there was a satanic presence behind the serpent (see, for example, Rev 12:9), the immediate context pictures the serpent as simply one of the animals of the field created by God (see vv. 1, 14). An ancient Jewish interpretation explains the reference to the serpent in a literal manner, attributing the capacity to speak to all the animals in the orchard. This text (Jub. 3:28) states, “On that day [the day the man and woman were expelled from the orchard] the mouth of all the beasts and cattle and birds and whatever walked or moved was stopped from speaking because all of them used to speak to one another with one speech and one language [presumed to be Hebrew, see 12:26].” Josephus, Ant. 1.1.4 (1.41) attributes the serpent’s actions to jealousy. He writes that “the serpent, living in the company of Adam and his wife, grew jealous of the blessings which he supposed were destined for them if they obeyed God’s behests, and, believing that disobedience would bring trouble on them, he maliciously persuaded the woman to taste of the tree of wisdom.”
3 tn The Hebrew word עָרוּם (’arum) basically means “clever.” This idea then polarizes into the nuances “cunning” (in a negative sense, see Job 5:12; 15:5), and “prudent” in a positive sense (Prov 12:16, 23; 13:16; 14:8, 15, 18; 22:3; 27:12). This same polarization of meaning can be detected in related words derived from the same root (see Exod 21:14; Josh 9:4; 1 Sam 23:22; Job 5:13; Ps 83:3). The negative nuance obviously applies in Gen 3, where the snake attempts to talk the woman into disobeying God by using half-truths and lies.
4 tn Heb “animals of the field.”
5 tn Heb “Indeed that God said.” The beginning of the quotation is elliptical and therefore difficult to translate. One must supply a phrase like “is it true”: “Indeed, [is it true] that God said.”
6 sn God. The serpent does not use the expression “Yahweh God” [
7 tn Heb “you must not eat from all the tree[s] of the orchard.” After the negated prohibitive verb, מִכֹּל (mikkol, “from all”) has the meaning “from any.” Note the construction in Lev 18:26, where the statement “you must not do from all these abominable things” means “you must not do any of these abominable things.” See Lev 22:25 and Deut 28:14 as well.
8 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).
9 tn Heb “to pass over.”
15 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.
22 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.”
23 tn Heb “the waters.” The pronoun (“they”) has been employed in the translation for stylistic reasons.
24 tn The vav (ו) consecutive with the preterite here describes the consequence of the preceding action.
29 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).
36 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.
37 tn Or “could be seen.”
43 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.
44 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.
50 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.
57 tn Heb “he”; the referent (Noah) has been specified in the translation for clarity.
58 tn The Hebrew text adds “from him.” This has not been translated for stylistic reasons, because it is redundant in English.
59 tn The Hebrew verb קָלָל (qalal) normally means “to be light, to be slight”; it refers here to the waters receding.
64 tn The words “still covered” is supplied in the translation for stylistic reasons.
65 tn Heb “him”; the referent (Noah) has been specified in the translation for clarity.
66 tn Heb “it”; the referent (the dove) has been specified in the translation for clarity.
67 tn Heb “and he brought it to himself to the ark.”
71 tn The clause introduced by vav (ו) consecutive is translated as a temporal clause subordinated to the following clause.
72 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.
78 tn The word “again” is not in the Hebrew text, but is supplied in the translation for stylistic reasons.
79 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.
85 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.
86 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.
92 tn In v. 13 the ground (הָאֲדָמָה, ha’adamah) is dry; now the earth (הָאָרֶץ, ha’arets) is dry.
99 tn The words “bring out” are not in the Hebrew text, but are supplied in the translation for stylistic reasons.
100 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.
101 tn Heb “and let them swarm in the earth and be fruitful and multiply on the earth.”
106 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
113 tn The
114 tn Heb “and the
115 tn Heb “in his heart.”
116 tn Here the Hebrew word translated “curse” is קָלָל (qalal), used in the Piel verbal stem.
117 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.
118 tn Heb “the inclination of the heart of humankind.”
119 tn Heb “from his youth.”
120 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.”
121 tn Heb “seed,” which stands here by metonymy for the time when seed is planted.
127 tn The title אֵלֶּה תּוֹלְדֹת (’elle tolÿdot, here translated as “This is the account”) here covers 10:1–11:9, which contains the so-called Table of Nations and the account of how the nations came to be dispersed.
128 sn Sons were born to them. A vertical genealogy such as this encompasses more than the names of sons. The list includes cities, tribes, and even nations. In a loose way, the names in the list have some derivation or connection to the three ancestors.
129 tn It appears that the Table of Nations is a composite of at least two ancient sources: Some sections begin with the phrase “the sons of” (בְּנֵי, bÿne) while other sections use “begot” (יָלָד, yalad). It may very well be that the “sons of” list was an old, “bare bones” list that was retained in the family records, while the “begot” sections were editorial inserts by the writer of Genesis, reflecting his special interests. See A. P. Ross, “The Table of Nations in Genesis 10 – Its Structure,” BSac 137 (1980): 340-53; idem, “The Table of Nations in Genesis 10 – Its Content,” BSac 138 (1981): 22-34.
134 sn The Greek form of the name Japheth, Iapetos, is used in Greek tradition for the ancestor of the Greeks.
135 sn Gomer was the ancestor of the Cimmerians. For a discussion of the Cimmerians see E. M. Yamauchi, Foes from the Northern Frontier (SBA), 49-61.
136 sn For a discussion of various proposals concerning the descendants of Magog see E. M. Yamauchi, Foes from the Northern Frontier (SBA), 22-24.
137 sn Madai was the ancestor of the Medes, who lived east of Assyria.
138 sn Javan was the father of the Hellenic race, the Ionians who lived in western Asia Minor.
139 sn Tubal was the ancestor of militaristic tribes that lived north of the Black Sea. For a discussion of ancient references to Tubal see E. M. Yamauchi, Foes from the Northern Frontier (SBA), 24-26.
140 sn Meshech was the ancestor of the people known in Assyrian records as the Musku. For a discussion of ancient references to them see E. M. Yamauchi, Foes from the Northern Frontier (SBA), 24-26.
141 sn Tiras was the ancestor of the Thracians, some of whom possibly became the Pelasgian pirates of the Aegean.
141 sn The descendants of Gomer were all northern tribes of the Upper Euphrates.
142 sn Askenaz was the ancestor of a northern branch of Indo-Germanic tribes, possibly Scythians. For discussion see E. M. Yamauchi, Foes from the Northern Frontier (SBA), 63.
143 sn The descendants of Riphath lived in a district north of the road from Haran to Carchemish.
144 sn Togarmah is also mentioned in Ezek 38:6, where it refers to Til-garimmu, the capital of Kammanu, which bordered Tabal in eastern Turkey. See E. M. Yamauchi, Foes from the Northern Frontier (SBA), 26, n. 28.
148 sn The descendants of Elishah populated Cyprus.
149 sn The descendants of Tarshish settled along the southern coast of what is modern Turkey. However, some identify the site Tarshish (see Jonah 1:3) with Sardinia or Spain.
150 sn The name Kittim is associated with Cyprus, as well as coastlands east of Rhodes. It is used in later texts to refer to the Romans.
151 tc Most of the MT
155 sn The descendants of Cush settled in Nubia (Ethiopia).
156 sn The descendants of Mizraim settled in Upper and Lower Egypt.
157 sn The descendants of Put settled in Libya.
158 sn The descendants of Canaan lived in the region of Phoenicia (Palestine).
162 sn The descendants of Seba settled in Upper Egypt along the Nile.
163 sn The Hebrew name Havilah apparently means “stretch of sand” (see HALOT 297 s.v. חֲוִילָה). Havilah’s descendants settled in eastern Arabia.
164 sn The descendants of Sabtah settled near the western shore of the Persian Gulf in ancient Hadhramaut.
165 sn The descendants of Raamah settled in southwest Arabia.
166 sn The descendants of Sabteca settled in Samudake, east toward the Persian Gulf.
167 sn Sheba became the name of a kingdom in southwest Arabia.
168 sn The name Dedan is associated with àUla in northern Arabia.
169 tn Heb “fathered.” Embedded within Cush’s genealogy is an account of Nimrod, a mighty warrior. There have been many attempts to identify him, but none are convincing.
176 tn The Hebrew word for “hunt” is צַיִד (tsayid), which is used on occasion for hunting men (1 Sam 24:12; Jer 16:16; Lam 3:15).
177 tn Another option is to take the divine name here, לִפְנֵי יִהוָה (lifne yÿhvah, “before the
183 tn Heb “beginning.” E. A. Speiser, Genesis (AB), 67, suggests “mainstays,” citing Jer 49:35 as another text where the Hebrew noun is so used.
184 tn Or “Babylon.”
185 sn Erech (ancient Uruk, modern Warka), one of the most ancient civilizations, was located southeast of Babylon.
186 sn Akkad, or ancient Agade, was associated with Sargon and located north of Babylon.
187 tn No such place is known in Shinar (i.e., Babylonia). Therefore some have translated the Hebrew term כַלְנֵה (khalneh) as “all of them,” referring to the three previous names (cf. NRSV).
188 sn Shinar is another name for Babylonia.
190 tn The subject of the verb translated “went” is probably still Nimrod. However, it has also been interpreted that “Ashur went,” referring to a derivative power.
191 tn Heb “Asshur.”
192 sn Nineveh was an ancient Assyrian city situated on the Tigris River.
193 sn The name Rehoboth-Ir means “and broad streets of a city,” perhaps referring to a suburb of Nineveh.
194 sn Calah (modern Nimrud) was located twenty miles north of Nineveh.
197 tn Heb “and Resen between Nineveh and Calah; it [i.e., Calah] is the great city.”
204 sn Mizraim is the Hebrew name for Egypt (cf. NRSV).
205 tn Heb “fathered.”
206 sn The Ludites were African tribes west of the Nile Delta.
207 sn The Anamites lived in North Africa, west of Egypt, near Cyrene.
208 sn The Lehabites are identified with the Libyans.
209 sn The Naphtuhites lived in Lower Egypt (the Nile Delta region).
211 sn The Pathrusites are known in Egyptian as P-to-reshi; they resided in Upper Egypt.
212 sn The Casluhites lived in Crete and eventually settled east of the Egyptian Delta, between Egypt and Canaan.
213 tn Several commentators prefer to reverse the order of the words to put this clause after the next word, since the Philistines came from Crete (where the Caphtorites lived). But the table may suggest migration rather than lineage, and the Philistines, like the Israelites, came through the Nile Delta region of Egypt. For further discussion of the origin and migration of the Philistines, see D. M. Howard, “Philistines,” Peoples of the Old Testament World, 232.
214 sn The Caphtorites resided in Crete, but in Egyptian literature Caphtor refers to “the region beyond” the Mediterranean.
218 tn Heb “fathered.”
219 sn Sidon was the foremost city in Phoenicia; here Sidon may be the name of its founder.
220 tn Some see a reference to “Hittites” here (cf. NIV), but this seems unlikely. See the note on the phrase “sons of Heth” in Gen 23:3.
225 sn The Jebusites were the Canaanite inhabitants of ancient Jerusalem.
226 sn Here Amorites refers to smaller groups of Canaanite inhabitants of the mountainous regions of Palestine, rather than the large waves of Amurru, or western Semites, who migrated to the region.
227 sn The Girgashites are an otherwise unknown Canaanite tribe, though the name is possibly mentioned in Ugaritic texts (see G. J. Wenham, Genesis [WBC], 1:226).
232 sn The Hivites were Canaanite tribes of a Hurrian origin.
233 sn The Arkites lived in Arka, a city in Lebanon, north of Sidon.
234 sn The Sinites lived in Sin, another town in Lebanon.
239 sn The Arvadites lived in the city Arvad, located on an island near the mainland close to the river El Kebir.
240 sn The Zemarites lived in the town Sumur, north of Arka.
241 sn The Hamathites lived in Hamath on the Orontes River.
246 tn Heb “were.”
247 map For location see Map1-A1; JP3-F3; JP4-F3.
248 tn Heb “as you go.”
249 tn Heb “as you go.”
253 tn Heb “And to Shem was born.”
254 tn Or “whose older brother was Japheth.” Some translations render Japheth as the older brother, understanding the adjective הַגָּדוֹל (haggadol, “older”) as modifying Japheth. However, in Hebrew when a masculine singular definite attributive adjective follows the sequence masculine singular construct noun + proper name, the adjective invariably modifies the noun in construct, not the proper name. Such is the case here. See Deut 11:7; Judg 1:13; 2:7; 3:9; 9:5; 2 Kgs 15:35; 2 Chr 27:3; Neh 3:30; Jer 13:9; 36:10; Ezek 10:19; 11:1.
260 sn The Hebrew name Elam (עֵילָם, ’elam) means “highland.” The Elamites were a non-Semitic people who lived east of Babylon.
261 sn Asshur is the name for the Assyrians. Asshur was the region in which Nimrod expanded his power (see v. 11, where the name is also mentioned). When names appear in both sections of a genealogical list, it probably means that there were both Hamites and Shemites living in that region in antiquity, especially if the name is a place name.
262 sn The descendants of Arphaxad may have lived northeast of Nineveh.
263 sn Lud may have been the ancestor of the Ludbu, who lived near the Tigris River.
264 sn Aram became the collective name of the northern tribes living in the steppes of Mesopotamia and speaking Aramaic dialects.
267 tc The MT reads “Mash”; the LXX and 1 Chr 1:17 read “Meshech.”
274 tn Heb “fathered.”
275 tc The MT reads “Arphaxad fathered Shelah”; the LXX reads “Arphaxad fathered Cainan, and Cainan fathered Sala [= Shelah].” The LXX reading also appears to lie behind Luke 3:35-36.
276 sn Genesis 11 traces the line of Shem through Eber (עֵבֶר, ’ever ) to Abraham the “Hebrew” (עִבְרִי, ’ivri).
281 tn The expression “the earth was divided” may refer to dividing the land with canals, but more likely it anticipates the division of languages at Babel (Gen 11). The verb פָּלָג (palag, “separate, divide”) is used in Ps 55:9 for a division of languages.
288 tn Heb “fathered.”
289 sn The name Almodad combines the Arabic article al with modad (“friend”). Almodad was the ancestor of a South Arabian people.
290 sn The name Sheleph may be related to Shilph, a district of Yemen; Shalph is a Yemenite tribe.
291 sn The name Hazarmaveth should be equated with Hadramawt, located in Southern Arabia.
292 sn The name Jerah means “moon.”
295 sn Uzal was the name of the old capital of Yemen.
296 sn The name Diklah means “date-palm.”
302 sn Obal was a name used for several localities in Yemen.
303 sn The name Abimael is a genuine Sabean form which means “my father, truly, he is God.”
304 sn The descendants of Sheba lived in South Arabia, where the Joktanites were more powerful than the Hamites.
309 sn Ophir became the name of a territory in South Arabia. Many of the references to Ophir are connected with gold (e.g., 1 Kgs 9:28, 10:11, 22:48; 1 Chr 29:4; 2 Chr 8:18, 9:10; Job 22:24, 28:16; Ps 45:9; Isa 13:12).
310 sn Havilah is listed with Ham in v. 7.
316 tn Heb “as you go.”
323 tn Or “separated.”