Genesis 1:1--6:22

The Creation of the World

1:1 In the beginning ¹  God ²  created ³  the heavens and the earth. ⁴ 

1:2 Now ⁵  the earth ⁶  was without shape and empty, ⁷  and darkness ⁸  was over the surface of the watery deep, ⁹  but the Spirit of God ¹⁰  was moving ¹¹  over the surface ¹²  of the water. ¹³  1:3 God said, ¹⁴  “Let there be ¹⁵  light.” ¹⁶  And there was light! 1:4 God saw ¹⁷  that the light was good, ¹⁸  so God separated ¹⁹  the light from the darkness. 1:5 God called ²⁰  the light “day” and the darkness ²¹  “night.” There was evening, and there was morning, marking the first day. ²² 

1:6 God said, “Let there be an expanse ²³  in the midst of the waters and let it separate water ²⁴  from water. 1:7 So God made the expanse and separated the water under the expanse from the water above it. ²⁵  It was so. ²⁶  1:8 God called the expanse “sky.” ²⁷  There was evening, and there was morning, a second day.

1:9 God said, “Let the water under the sky be gathered to one place ²⁸  and let dry ground appear.” ²⁹  It was so. 1:10 God called the dry ground “land” ³⁰  and the gathered waters he called “seas.” God saw that it was good.

1:11 God said, “Let the land produce vegetation: ³¹  plants yielding seeds according to their kinds, ³²  and ³³  trees bearing fruit with seed in it according to their kinds.” It was so. 1:12 The land produced vegetation – plants yielding seeds according to their kinds, and trees bearing fruit with seed in it according to their kinds. God saw that it was good. 1:13 There was evening, and there was morning, a third day.

1:14 God said, “Let there be lights ³⁴  in the expanse ³⁵  of the sky to separate the day from the night, and let them be signs ³⁶  to indicate seasons and days and years, 1:15 and let them serve as lights in the expanse of the sky to give light on the earth.” It was so. 1:16 God made two great lights ³⁷  – the greater light to rule over the day and the lesser light to rule over the night. He made the stars also. ³⁸  1:17 God placed the lights ³⁹  in the expanse of the sky to shine on the earth, 1:18 to preside over the day and the night, and to separate the light from the darkness. ⁴⁰  God saw that it was good. 1:19 There was evening, and there was morning, a fourth day.

1:20 God said, “Let the water swarm with swarms ⁴¹  of living creatures and let birds fly ⁴²  above the earth across the expanse of the sky.” 1:21 God created the great sea creatures ⁴³  and every living and moving thing with which the water swarmed, according to their kinds, and every winged bird according to its kind. God saw that it was good. 1:22 God blessed them ⁴⁴  and said, “Be fruitful and multiply and fill the water in the seas, and let the birds multiply on the earth.” ⁴⁵  1:23 There was evening, and there was morning, a fifth day.

1:24 God said, “Let the land produce living creatures according to their kinds: cattle, creeping things, and wild animals, each according to its kind.” ⁴⁶  It was so. 1:25 God made the wild animals according to their kinds, the cattle according to their kinds, and all the creatures that creep along the ground according to their kinds. God saw that it was good.

1:26 Then God said, “Let us make ⁴⁷ 

humankind ⁴⁸  in our image, after our likeness, ⁴⁹  so they may rule ⁵⁰  over the fish of the sea and the birds of the air, over the cattle, and over all the earth, ⁵¹  and over all the creatures that move ⁵²  on the earth.”

1:27 God created humankind ⁵³  in his own image,

in the image of God he created them, ⁵⁴ 

male and female he created them. ⁵⁵ 

1:28 God blessed ⁵⁶  them and said ⁵⁷  to them, “Be fruitful and multiply! Fill the earth and subdue it! ⁵⁸  Rule over the fish of the sea and the birds of the air and every creature that moves on the ground.” ⁵⁹  1:29 Then God said, “I now ⁶⁰  give you every seed-bearing plant on the face of the entire earth and every tree that has fruit with seed in it. They will be yours for food. ⁶¹  1:30 And to all the animals of the earth, and to every bird of the air, and to all the creatures that move on the ground – everything that has the breath of life in it – I give ⁶²  every green plant for food.” It was so.

1:31 God saw all that he had made – and it was very good! ⁶³  There was evening, and there was morning, the sixth day.

2:1 The heavens and the earth ⁶⁴  were completed with everything that was in them. ⁶⁵  2:2 By ⁶⁶  the seventh day God finished the work that he had been doing, ⁶⁷  and he ceased ⁶⁸  on the seventh day all the work that he had been doing. 2:3 God blessed the seventh day and made it holy ⁶⁹  because on it he ceased all the work that he ⁷⁰  had been doing in creation. ⁷¹ 

The Creation of Man and Woman

2:4 This is the account ⁷²  of the heavens and

the earth ⁷³  when they were created – when the Lord God ⁷⁴  made the earth and heavens. ⁷⁵ 

2:5 Now ⁷⁶  no shrub of the field had yet grown on the earth, and no plant of the field ⁷⁷  had yet sprouted, for the Lord God had not caused it to rain on the earth, and there was no man to cultivate the ground. ⁷⁸  2:6 Springs ⁷⁹  would well up ⁸⁰  from the earth and water ⁸¹  the whole surface of the ground. ⁸²  2:7 The Lord God formed ⁸³  the man from the soil of the ground ⁸⁴  and breathed into his nostrils the breath of life, ⁸⁵  and the man became a living being. ⁸⁶ 

2:8 The Lord God planted an orchard ⁸⁷  in the east, ⁸⁸  in Eden; ⁸⁹  and there he placed the man he had formed. ⁹⁰  2:9 The Lord God made all kinds of trees grow from the soil, ⁹¹  every tree that was pleasing to look at ⁹²  and good for food. (Now ⁹³  the tree of life ⁹⁴  and the tree of the knowledge of good and evil ⁹⁵  were in the middle of the orchard.)

2:10 Now ⁹⁶  a river flows ⁹⁷  from Eden ⁹⁸  to

water the orchard, and from there it divides ⁹⁹  into four headstreams. ¹⁰⁰  2:11 The name of the first is Pishon; it runs through ¹⁰¹  the entire land of Havilah, where there is gold. 2:12 (The gold of that land is pure; ¹⁰²  pearls ¹⁰³  and lapis lazuli ¹⁰⁴  are also there). 2:13 The name of the second river is Gihon; it runs through ¹⁰⁵  the entire land of Cush. ¹⁰⁶  2:14 The name of the third river is Tigris; it runs along the east side of Assyria. ¹⁰⁷  The fourth river is the Euphrates.

2:15 The Lord God took the man and placed ¹⁰⁸  him in the orchard in ¹⁰⁹  Eden to care for it and to maintain it. ¹¹⁰  2:16 Then the Lord God commanded ¹¹¹  the man, “You may freely eat ¹¹²  fruit ¹¹³  from every tree of the orchard, 2:17 but ¹¹⁴  you must not eat ¹¹⁵  from the tree of the knowledge of good and evil, for when ¹¹⁶  you eat from it you will surely die.” ¹¹⁷ 

2:18 The Lord God said, “It is not good for the man to be alone. ¹¹⁸  I will make a companion ¹¹⁹  for him who corresponds to him.” ¹²⁰  2:19 The Lord God formed ¹²¹  out of the ground every living animal of the field and every bird of the air. He brought them to the man to see what he would ¹²²  name them, and whatever the man called each living creature, that was its name. 2:20 So the man named all the animals, the birds of the air, and the living creatures of the field, but for Adam ¹²³  no companion who corresponded to him was found. ¹²⁴  2:21 So the Lord God caused the man to fall into a deep sleep, ¹²⁵  and while he was asleep, ¹²⁶  he took part of the man’s side ¹²⁷  and closed up the place with flesh. ¹²⁸  2:22 Then the Lord God made ¹²⁹  a woman from the part he had taken out of the man, and he brought her to the man. 2:23 Then the man said,

“This one at last ¹³⁰  is bone of my bones

and flesh of my flesh;

this one will be called ¹³¹  ‘woman,’

for she was taken out of ¹³²  man.” ¹³³ 

2:24 That is why ¹³⁴  a man leaves ¹³⁵  his father and mother and unites with ¹³⁶  his wife, and they become a new family. ¹³⁷  2:25 The man and his wife were both naked, ¹³⁸  but they were not ashamed. ¹³⁹ 

The Temptation and the Fall

3:1 Now ¹⁴⁰  the serpent ¹⁴¹  was more shrewd ¹⁴² 

than any of the wild animals ¹⁴³  that the Lord God had made. He said to the woman, “Is it really true that ¹⁴⁴  God ¹⁴⁵  said, ‘You must not eat from any tree of the orchard’?” ¹⁴⁶  3:2 The woman said to the serpent, “We may eat ¹⁴⁷  of the fruit from the trees of the orchard; 3:3 but concerning the fruit of the tree that is in the middle of the orchard God said, ‘You must not eat from it, and you must not touch it, ¹⁴⁸  or else you will die.’” ¹⁴⁹  3:4 The serpent said to the woman, “Surely you will not die, ¹⁵⁰  3:5 for God knows that when you eat from it your eyes will open ¹⁵¹  and you will be like divine beings who know ¹⁵²  good and evil.” ¹⁵³ 

3:6 When ¹⁵⁴  the woman saw that the tree produced fruit that was good for food, ¹⁵⁵  was attractive ¹⁵⁶  to the eye, and was desirable for making one wise, ¹⁵⁷  she took some of its fruit and ate it. ¹⁵⁸  She also gave some of it to her husband who was with her, and he ate it. ¹⁵⁹  3:7 Then the eyes of both of them opened, and they knew they were naked; so they sewed fig leaves together and made coverings for themselves.

The Judgment Oracles of God at the Fall

3:8 Then the man and his wife heard the sound of the Lord God moving about ¹⁶⁰  in the orchard at the breezy time ¹⁶¹  of the day, and they hid ¹⁶²  from the Lord God among the trees of the orchard. 3:9 But the Lord God called to ¹⁶³  the man and said to him, “Where are you?” ¹⁶⁴  3:10 The man replied, ¹⁶⁵  “I heard you moving about ¹⁶⁶  in the orchard, and I was afraid because I was naked, so I hid.” 3:11 And the Lord God ¹⁶⁷  said, “Who told you that you were naked? ¹⁶⁸  Did you eat from the tree that I commanded you not to eat from?” ¹⁶⁹  3:12 The man said, “The woman whom you gave me, she gave ¹⁷⁰  me some fruit ¹⁷¹  from the tree and I ate it.” 3:13 So the Lord God said to the woman, “What is this ¹⁷²  you have done?” And the woman replied, “The serpent ¹⁷³  tricked ¹⁷⁴  me, and I ate.”

3:14 The Lord God said to the serpent, ¹⁷⁵ 

“Because you have done this,

cursed ¹⁷⁶  are you above all the wild beasts

and all the living creatures of the field!

On your belly you will crawl ¹⁷⁷ 

and dust you will eat ¹⁷⁸  all the days of your life.

3:15 And I will put hostility ¹⁷⁹  between you and the woman

and between your offspring and her offspring; ¹⁸⁰ 

her offspring will attack ¹⁸¹  your head,

and ¹⁸²  you ¹⁸³  will attack her offspring’s heel.” ¹⁸⁴ 

3:16 To the woman he said,

“I will greatly increase ¹⁸⁵  your labor pains; ¹⁸⁶ 

with pain you will give birth to children.

You will want to control your husband, ¹⁸⁷ 

but he will dominate ¹⁸⁸  you.”

3:17 But to Adam ¹⁸⁹  he said,

“Because you obeyed ¹⁹⁰  your wife

and ate from the tree about which I commanded you,

‘You must not eat from it,’

cursed is the ground ¹⁹¹  thanks to you; ¹⁹² 

in painful toil you will eat ¹⁹³  of it all the days of your life.

3:18 It will produce thorns and thistles for you,

but you will eat the grain ¹⁹⁴  of the field.

3:19 By the sweat of your brow ¹⁹⁵  you will eat food

until you return to the ground, ¹⁹⁶ 

for out of it you were taken;

for you are dust, and to dust you will return.” ¹⁹⁷ 

3:20 The man ¹⁹⁸  named his wife Eve, ¹⁹⁹  because ²⁰⁰  she was the mother of all the living. ²⁰¹  3:21 The Lord God made garments from skin ²⁰²  for Adam and his wife, and clothed them. 3:22 And the Lord God said, “Now ²⁰³  that the man has become like one of us, ²⁰⁴  knowing ²⁰⁵  good and evil, he must not be allowed ²⁰⁶  to stretch out his hand and take also from the tree of life and eat, and live forever.” 3:23 So the Lord God expelled him ²⁰⁷  from the orchard in Eden to cultivate the ground from which he had been taken. 3:24 When he drove ²⁰⁸  the man out, he placed on the eastern side ²⁰⁹  of the orchard in Eden angelic sentries ²¹⁰  who used the flame of a whirling sword ²¹¹  to guard the way to the tree of life.

The Story of Cain and Abel

4:1 Now ²¹²  the man had marital relations with ²¹³  his wife Eve, and she became pregnant ²¹⁴  and gave birth to Cain. Then she said, “I have created ²¹⁵  a man just as the Lord did!” ²¹⁶  4:2 Then she gave birth ²¹⁷  to his brother Abel. ²¹⁸  Abel took care of the flocks, while Cain cultivated the ground. ²¹⁹ 

4:3 At the designated time ²²⁰  Cain brought some of the fruit of the ground for an offering ²²¹  to the Lord. 4:4 But Abel brought ²²²  some of the firstborn of his flock – even the fattest ²²³  of them. And the Lord was pleased with ²²⁴  Abel and his offering, 4:5 but with Cain and his offering he was not pleased. ²²⁵  So Cain became very angry, ²²⁶  and his expression was downcast. ²²⁷ 

4:6 Then the Lord said to Cain, “Why are you angry, and why is your expression downcast? 4:7 Is it not true ²²⁸  that if you do what is right, you will be fine? ²²⁹  But if you do not do what is right, sin is crouching ²³⁰  at the door. It desires to dominate you, but you must subdue it.” ²³¹ 

4:8 Cain said to his brother Abel, “Let’s go out to the field.” ²³²  While they were in the field, Cain attacked ²³³  his brother ²³⁴  Abel and killed him.

4:9 Then the Lord said to Cain, “Where is your brother Abel?” ²³⁵  And he replied, “I don’t know! Am I my brother’s guardian?” ²³⁶  4:10 But the Lord said, “What have you done? ²³⁷  The voice ²³⁸  of your brother’s blood is crying out to me from the ground! 4:11 So now, you are banished ²³⁹  from the ground, which has opened its mouth to receive your brother’s blood from your hand. 4:12 When you try to cultivate ²⁴⁰  the

ground it will no longer yield ²⁴¹  its best ²⁴²  for you. You will be a homeless wanderer ²⁴³  on the earth.” 4:13 Then Cain said to the Lord, “My punishment ²⁴⁴  is too great to endure! ²⁴⁵  4:14 Look! You are driving me off the land ²⁴⁶  today, and I must hide from your presence. ²⁴⁷  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, ²⁴⁸  if anyone kills Cain, Cain will be avenged seven times as much.” ²⁴⁹  Then the Lord put a special mark ²⁵⁰  on Cain so that no one who found him would strike him down. ²⁵¹  4:16 So Cain went out from the presence of the Lord and lived in the land of Nod, ²⁵²  east of Eden.

The Beginning of Civilization

4:17 Cain had marital relations ²⁵³  with his wife, and she became pregnant ²⁵⁴  and gave birth to Enoch. Cain was building a city, and he named the city after ²⁵⁵  his son Enoch. 4:18 To Enoch was born Irad, and Irad was the father ²⁵⁶  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 ²⁵⁷  of those who live in tents and keep ²⁵⁸  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 ²⁵⁹  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 ²⁶⁰  for hurting me.

4:24 If Cain is to be avenged seven times as much,

then Lamech seventy-seven times!” ²⁶¹ 

4:25 And Adam had marital relations ²⁶²  with his wife again, and she gave birth to a son. She named him Seth, saying, “God has given ²⁶³  me another child ²⁶⁴  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 ²⁶⁵  began to worship ²⁶⁶  the Lord.

From Adam to Noah

5:1 This is the record ²⁶⁷  of the family line ²⁶⁸  of Adam.

When God created humankind, ²⁶⁹  he made them ²⁷⁰  in the likeness of God. 5:2 He created them male and female; when they were created, he blessed them and named them “humankind.” ²⁷¹ 

5:3 When ²⁷²  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 ²⁷³  after he became the father of Seth was 800 years; during this time he had ²⁷⁴  other ²⁷⁵  sons and daughters. 5:5 The entire lifetime ²⁷⁶  of Adam was 930 years, and then he died. ²⁷⁷ 

5:6 When Seth had lived 105 years, he became the father ²⁷⁸  of Enosh. 5:7 Seth lived 807 years after he became the father of Enosh, and he had ²⁷⁹  other ²⁸⁰  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 ²⁸¹  for 300 years, ²⁸²  and he had other ²⁸³  sons and daughters. 5:23 The entire lifetime of Enoch was 365 years. 5:24 Enoch walked with God, and then he disappeared ²⁸⁴  because God took ²⁸⁵  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 ²⁸⁶  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, ²⁸⁷  saying, “This one will bring us comfort ²⁸⁸  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 ²⁸⁹  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 ²⁹⁰  became the father of Shem, Ham, and Japheth.

God’s Grief over Humankind’s Wickedness

6:1 When humankind ²⁹¹  began to multiply on the face of the earth, and daughters were born ²⁹²  to them, ²⁹³  6:2 the sons of God ²⁹⁴  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 ²⁹⁵  humankind indefinitely, ²⁹⁶  since ²⁹⁷  they ²⁹⁸  are mortal. ²⁹⁹  They ³⁰⁰  will remain for 120 more years.” ³⁰¹ 

6:4 The Nephilim ³⁰²  were on the earth in those days (and also after this) ³⁰³  when the sons of God were having sexual relations with ³⁰⁴  the daughters of humankind, who gave birth to their children. ³⁰⁵  They were the mighty heroes ³⁰⁶  of old, the famous men. ³⁰⁷ 

6:5 But the Lord saw ³⁰⁸  that the wickedness of humankind had become great on the earth. Every inclination ³⁰⁹  of the thoughts ³¹⁰  of their minds ³¹¹  was only evil ³¹²  all the time. ³¹³  6:6 The Lord regretted ³¹⁴  that he had made humankind on the earth, and he was highly offended. ³¹⁵  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, ³¹⁶  including creatures that move on the ground and birds of the air, for I regret that I have made them.”

6:8 But ³¹⁷  Noah found favor ³¹⁸  in the sight of ³¹⁹  the Lord.

The Judgment of the Flood

6:9 This is the account of Noah. ³²⁰ 

Noah was a godly man; he was blameless ³²¹ 

among his contemporaries. ³²²  He ³²³  walked with ³²⁴  God. 6:10 Noah had ³²⁵  three sons: Shem, Ham, and Japheth.

6:11 The earth was ruined ³²⁶  in the sight of ³²⁷  God; the earth was filled with violence. ³²⁸  6:12 God saw the earth, and indeed ³²⁹  it was ruined, ³³⁰  for all living creatures ³³¹  on the earth were sinful. ³³²  6:13 So God said ³³³  to Noah, “I have decided that all living creatures must die, ³³⁴  for the earth is filled with violence because of them. Now I am about to destroy ³³⁵  them and the earth. 6:14 Make ³³⁶  for yourself an ark of cypress ³³⁷  wood. Make rooms in the ark, and cover ³³⁸  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. ³³⁹  6:16 Make a roof for the ark and finish it, leaving 18 inches ³⁴⁰  from the top. ³⁴¹  Put a door in the side of the ark, and make lower, middle, and upper decks. 6:17 I am about to bring ³⁴²  floodwaters ³⁴³  on the earth to destroy ³⁴⁴  from under the sky all the living creatures that have the breath of life in them. ³⁴⁵  Everything that is on the earth will die, 6:18 but I will confirm ³⁴⁶  my covenant with you. You will enter ³⁴⁷  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, ³⁴⁸  male and female, to keep them alive ³⁴⁹  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. ³⁵⁰  6:21 And you must take ³⁵¹  for yourself every kind of food ³⁵²  that is eaten, ³⁵³  and gather it together. ³⁵⁴  It will be food for you and for them.

6:22 And Noah did all ³⁵⁵  that God commanded him – he did indeed. ³⁵⁶ 

Esther 7:4-6

7:4 For we have been sold ³⁵⁷  – both I and my people – to destruction and to slaughter and to annihilation! If we had simply been sold as male and female slaves, I would have remained silent, for such distress would not have been sufficient for troubling the king.”

7:5 Then King Ahasuerus responded ³⁵⁸  to Queen Esther, “Who is this individual? Where is this person to be found who is presumptuous enough ³⁵⁹  to act in this way?”

7:6 Esther replied, “The oppressor and enemy is this evil Haman!”

Then Haman became terrified in the presence of the king and queen.

Job 31:34

31:34 because I was terrified ³⁶⁰  of the great multitude, ³⁶¹ 

and the contempt of families terrified me,

so that I remained silent

and would not go outdoors – ³⁶² 

Proverbs 24:11-12

24:11 Deliver those being taken away to death,

and hold back those slipping to the slaughter. ³⁶³ 

24:12 If you say, “But we did not know about this,”

does not the one who evaluates ³⁶⁴  hearts consider?

Does not the one who guards your life know?

Will he not repay each person according to his deeds? ³⁶⁵ 

Proverbs 31:8-9

31:8 Open your mouth ³⁶⁶  on behalf of those unable to speak, ³⁶⁷ 

for the legal rights of all the dying. ³⁶⁸ 

31:9 Open your mouth, judge in righteousness, ³⁶⁹ 

and plead the cause ³⁷⁰  of the poor and needy.

[1:1]  ¹ tn The translation assumes that the form translated “beginning” is in the absolute state rather than the construct (“in the beginning of,” or “when God created”). In other words, the clause in v. 1 is a main clause, v. 2 has three clauses that are descriptive and supply background information, and v. 3 begins the narrative sequence proper. The referent of the word “beginning” has to be defined from the context since there is no beginning or ending with God.

[1:1]  ² sn God. This frequently used Hebrew name for God (אֱלֹהִים,’elohim ) is a plural form. When it refers to the one true God, the singular verb is normally used, as here. The plural form indicates majesty; the name stresses God’s sovereignty and incomparability – he is the “God of gods.”

[1:1]  ³ tn The English verb “create” captures well the meaning of the Hebrew term in this context. The verb בָּרָא (bara’) always describes the divine activity of fashioning something new, fresh, and perfect. The verb does not necessarily describe creation out of nothing (see, for example, v. 27, where it refers to the creation of man); it often stresses forming anew, reforming, renewing (see Ps 51:10; Isa 43:15, 65:17).

[1:1]  ⁴ tn Or “the entire universe”; or “the sky and the dry land.” This phrase is often interpreted as a merism, referring to the entire ordered universe, including the heavens and the earth and everything in them. The “heavens and the earth” were completed in seven days (see Gen 2:1) and are characterized by fixed laws (see Jer 33:25). “Heavens” refers specifically to the sky, created on the second day (see v. 8), while “earth” refers specifically to the dry land, created on the third day (see v. 10). Both are distinct from the sea/seas (see v. 10 and Exod 20:11).

[1:2]  ⁵ tn The disjunctive clause (conjunction + subject + verb) at the beginning of v. 2 gives background information for the following narrative, explaining the state of things when “God said…” (v. 3). Verse one is a title to the chapter, v. 2 provides information about the state of things when God spoke, and v. 3 begins the narrative per se with the typical narrative construction (vav [ו] consecutive followed by the prefixed verbal form). (This literary structure is paralleled in the second portion of the book: Gen 2:4 provides the title or summary of what follows, 2:5-6 use disjunctive clause structures to give background information for the following narrative, and 2:7 begins the narrative with the vav consecutive attached to a prefixed verbal form.) Some translate 1:2a “and the earth became,” arguing that v. 1 describes the original creation of the earth, while v. 2 refers to a judgment that reduced it to a chaotic condition. Verses 3ff. then describe the re-creation of the earth. However, the disjunctive clause at the beginning of v. 2 cannot be translated as if it were relating the next event in a sequence. If v. 2 were sequential to v. 1, the author would have used the vav consecutive followed by a prefixed verbal form and the subject.

[1:2]  ⁶ tn That is, what we now call “the earth.” The creation of the earth as we know it is described in vv. 9-10. Prior to this the substance which became the earth (= dry land) lay dormant under the water.

[1:2]  ⁷ tn Traditional translations have followed a more literal rendering of “waste and void.” The words describe a condition that is without form and empty. What we now know as “the earth” was actually an unfilled mass covered by water and darkness. Later תֹהוּ (tohu) and בֹּהוּ (bohu), when used in proximity, describe a situation resulting from judgment (Isa 34:11; Jer 4:23). Both prophets may be picturing judgment as the reversal of creation in which God’s judgment causes the world to revert to its primordial condition. This later use of the terms has led some to conclude that Gen 1:2 presupposes the judgment of a prior world, but it is unsound method to read the later application of the imagery (in a context of judgment) back into Gen 1:2.

[1:2]  ⁸ sn Darkness. The Hebrew word simply means “darkness,” but in the Bible it has come to symbolize what opposes God, such as judgment (Exod 10:21), death (Ps 88:13), oppression (Isa 9:1), the wicked (1 Sam 2:9) and in general, sin. In Isa 45:7 it parallels “evil.” It is a fitting cover for the primeval waste, but it prepares the reader for the fact that God is about to reveal himself through his works.

[1:2]  ⁹ tn The Hebrew term תְּהוֹם (tÿhom, “deep”) refers to the watery deep, the salty ocean – especially the primeval ocean that surrounds and underlies the earth (see Gen 7:11).

[1:2]  ¹⁰ tn The traditional rendering “Spirit of God” is preserved here, as opposed to a translation like “wind from/breath of God” (cf. NRSV) or “mighty wind” (cf. NEB), taking the word “God” to represent the superlative. Elsewhere in the OT the phrase refers consistently to the divine spirit that empowers and energizes individuals (see Gen 41:38; Exod 31:3; 35:31; Num 24:2; 1 Sam 10:10; 11:6; 19:20, 23; Ezek 11:24; 2 Chr 15:1; 24:20).

[1:2]  ¹¹ tn The Hebrew verb has been translated “hovering” or “moving” (as a bird over her young, see Deut 32:11). The Syriac cognate term means “to brood over; to incubate.” How much of that sense might be attached here is hard to say, but the verb does depict the presence of the Spirit of God moving about mysteriously over the waters, presumably preparing for the acts of creation to follow. If one reads “mighty wind” (cf. NEB) then the verse describes how the powerful wind begins to blow in preparation for the creative act described in vv. 9-10. (God also used a wind to drive back the flood waters in Noah’s day. See Gen 8:1.)

[1:2]  ¹² tn Heb “face.”

[1:2]  ¹³ sn The water. The text deliberately changes now from the term for the watery deep to the general word for water. The arena is now the life-giving water and not the chaotic abyss-like deep. The change may be merely stylistic, but it may also carry some significance. The deep carries with it the sense of the abyss, chaos, darkness – in short, that which is not good for life.

[1:3]  ¹⁴ tn The prefixed verb form with the vav (ו) consecutive introduces the narrative sequence. Ten times in the chapter the decree of God in creation will be so expressed. For the power of the divine word in creation, see Ps 33:9, John 1:1-3, 1 Cor 8:6, and Col 1:16.

[1:3]  ¹⁵ tn “Let there be” is the short jussive form of the verb “to be”; the following expression “and there was” is the short preterite form of the same verb. As such, יְהִי (yÿhi) and וַיְהִי (vayÿhi) form a profound wordplay to express both the calling into existence and the complete fulfillment of the divine word.

[1:3]  ¹⁶ sn Light. The Hebrew word simply means “light,” but it is used often in scripture to convey the ideas of salvation, joy, knowledge, righteousness, and life. In this context one cannot ignore those connotations, for it is the antithesis of the darkness. The first thing God does is correct the darkness; without the light there is only chaos.

[1:4]  ¹⁷ tn Heb “And God saw the light, that it was good.” The verb “saw” in this passage carries the meaning “reflected on,” “surveyed,” “concluded,” “noted.” It is a description of reflection of the mind – it is God’s opinion.

[1:4]  ¹⁸ tn The Hebrew word טוֹב (tov) in this context signifies whatever enhances, promotes, produces, or is conducive for life. It is the light that God considers “good,” not the darkness. Whatever is conducive to life in God’s creation is good, for God himself is good, and that goodness is reflected in all of his works.

[1:4]  ¹⁹ tn The verb “separate, divide” here explains how God used the light to dispel the darkness. It did not do away with the darkness completely, but made a separation. The light came alongside the darkness, but they are mutually exclusive – a theme that will be developed in the Gospel of John (cf. John 1:5).

[1:5]  ²⁰ tn Heb “he called to,” meaning “he named.”

[1:5]  ²¹ tn Heb “and the darkness he called night.” The words “he called” have not been repeated in the translation for stylistic reasons.

[1:5]  ²² tn Another option is to translate, “Evening came, and then morning came.” This formula closes the six days of creation. It seems to follow the Jewish order of reckoning time: from evening to morning. Day one started with the dark, continued through the creation of light, and ended with nightfall. Another alternative would be to translate, “There was night and then there was day, one day.”

[1:6]  ²³ tn The Hebrew word refers to an expanse of air pressure between the surface of the sea and the clouds, separating water below from water above. In v. 8 it is called “sky.”

[1:6]  ²⁴ tn Heb “the waters from the waters.”

[1:7]  ²⁵ tn Heb “the expanse.”

[1:7]  ²⁶ tn This statement indicates that it happened the way God designed it, underscoring the connection between word and event.

[1:8]  ²⁷ tn Though the Hebrew word can mean “heaven,” it refers in this context to “the sky.”

[1:9]  ²⁸ sn Let the water…be gathered to one place. In the beginning the water covered the whole earth; now the water was to be restricted to an area to form the ocean. The picture is one of the dry land as an island with the sea surrounding it. Again the sovereignty of God is revealed. Whereas the pagans saw the sea as a force to be reckoned with, God controls the boundaries of the sea. And in the judgment at the flood he will blur the boundaries so that chaos returns.

[1:9]  ²⁹ tn When the waters are collected to one place, dry land emerges above the surface of the receding water.

[1:10]  ³⁰ tn Heb “earth,” but here the term refers to the dry ground as opposed to the sea.

[1:11]  ³¹ tn The Hebrew construction employs a cognate accusative, where the nominal object (“vegetation”) derives from the verbal root employed. It stresses the abundant productivity that God created.

[1:11]  ³² sn After their kinds. The Hebrew word translated “kind” (מִין, min) indicates again that God was concerned with defining and dividing time, space, and species. The point is that creation was with order, as opposed to chaos. And what God created and distinguished with boundaries was not to be confused (see Lev 19:19 and Deut 22:9-11).

[1:11]  ³³ tn The conjunction “and” is not in the Hebrew text, but has been supplied in the translation to clarify the relationship of the clauses.

[1:14]  ³⁴ sn Let there be lights. Light itself was created before the light-bearers. The order would not seem strange to the ancient Hebrew mind that did not automatically link daylight with the sun (note that dawn and dusk appear to have light without the sun).

[1:14]  ³⁵ tn The language describing the cosmos, which reflects a prescientific view of the world, must be interpreted as phenomenal, describing what appears to be the case. The sun and the moon are not in the sky (below the clouds), but from the viewpoint of a person standing on the earth, they appear that way. Even today we use similar phenomenological expressions, such as “the sun is rising” or “the stars in the sky.”

[1:14]  ³⁶ tn The text has “for signs and for seasons and for days and years.” It seems likely from the meanings of the words involved that “signs” is the main idea, followed by two categories, “seasons” and “days and years.” This is the simplest explanation, and one that matches vv. 11-13. It could even be rendered “signs for the fixed seasons, that is [explicative vav (ו)] days and years.”

[1:16]  ³⁷ sn Two great lights. The text goes to great length to discuss the creation of these lights, suggesting that the subject was very important to the ancients. Since these “lights” were considered deities in the ancient world, the section serves as a strong polemic (see G. Hasel, “The Polemical Nature of the Genesis Cosmology,” EvQ 46 [1974]: 81-102). The Book of Genesis is affirming they are created entities, not deities. To underscore this the text does not even give them names. If used here, the usual names for the sun and moon [Shemesh and Yarih, respectively] might have carried pagan connotations, so they are simply described as greater and lesser lights. Moreover, they serve in the capacity that God gives them, which would not be the normal function the pagans ascribed to them. They merely divide, govern, and give light in God’s creation.

[1:16]  ³⁸ tn Heb “and the stars.” Now the term “stars” is added as a third object of the verb “made.” Perhaps the language is phenomenological, meaning that the stars appeared in the sky from this time forward.

[1:17]  ³⁹ tn Heb “them”; the referent (the lights mentioned in the preceding verses) has been specified in the translation for clarity.

[1:18]  ⁴⁰ sn In days one to three there is a naming by God; in days five and six there is a blessing by God. But on day four there is neither. It could be a mere stylistic variation. But it could also be a deliberate design to avoid naming “sun” and “moon” or promoting them beyond what they are, things that God made to serve in his creation.

[1:20]  ⁴¹ tn The Hebrew text again uses a cognate construction (“swarm with swarms”) to emphasize the abundant fertility. The idea of the verb is one of swift movement back and forth, literally swarming. This verb is used in Exod 1:7 to describe the rapid growth of the Israelite population in bondage.

[1:20]  ⁴² tn The Hebrew text uses the Polel form of the verb instead of the simple Qal; it stresses a swarming flight again to underscore the abundant fruitfulness.

[1:21]  ⁴³ tn For the first time in the narrative proper the verb “create” (בָּרָא, bara’) appears. (It is used in the summary statement of v. 1.) The author wishes to underscore that these creatures – even the great ones – are part of God’s perfect creation. The Hebrew term תַנִּינִם (tanninim) is used for snakes (Exod 7:9), crocodiles (Ezek 29:3), or other powerful animals (Jer 51:34). In Isa 27:1 the word is used to describe a mythological sea creature that symbolizes God’s enemies.

[1:22]  ⁴⁴ tn While the translation “blessed” has been retained here for the sake of simplicity, it would be most helpful to paraphrase it as “God endowed them with fruitfulness” or something similar, for here it refers to God’s giving the animals the capacity to reproduce. The expression “blessed” needs clarification in its different contexts, for it is one of the unifying themes of the Book of Genesis. The divine blessing occurs after works of creation and is intended to continue that work – the word of blessing guarantees success. The word means “to enrich; to endow,” and the most visible evidence of that enrichment is productivity or fruitfulness. See C. Westermann, Blessing in the Bible and the Life of the Church (OBT).

[1:22]  ⁴⁵ sn The instruction God gives to creation is properly a fuller expression of the statement just made (“God blessed them”), that he enriched them with the ability to reproduce. It is not saying that these were rational creatures who heard and obeyed the word; rather, it stresses that fruitfulness in the animal world is a result of the divine decree and not of some pagan cultic ritual for fruitfulness. The repeated emphasis of “be fruitful – multiply – fill” adds to this abundance God has given to life. The meaning is underscored by the similar sounds: בָּרָךְ (barakh) with בָּרָא (bara’), and פָּרָה (parah) with רָבָה (ravah).

[1:24]  ⁴⁶ tn There are three groups of land animals here: the cattle or livestock (mostly domesticated), things that creep or move close to the ground (such as reptiles or rodents), and the wild animals (all animals of the field). The three terms are general classifications without specific details.

[1:26]  ⁴⁷ sn The plural form of the verb has been the subject of much discussion through the years, and not surprisingly several suggestions have been put forward. Many Christian theologians interpret it as an early hint of plurality within the Godhead, but this view imposes later trinitarian concepts on the ancient text. Some have suggested the plural verb indicates majesty, but the plural of majesty is not used with verbs. C. Westermann (Genesis, 1:145) argues for a plural of “deliberation” here, but his proposed examples of this use (2 Sam 24:14; Isa 6:8) do not actually support his theory. In 2 Sam 24:14 David uses the plural as representative of all Israel, and in Isa 6:8 the Lord speaks on behalf of his heavenly court. In its ancient Israelite context the plural is most naturally understood as referring to God and his heavenly court (see 1 Kgs 22:19-22; Job 1:6-12; 2:1-6; Isa 6:1-8). (The most well-known members of this court are God’s messengers, or angels. In Gen 3:5 the serpent may refer to this group as “gods/divine beings.” See the note on the word “evil” in 3:5.) If this is the case, God invites the heavenly court to participate in the creation of humankind (perhaps in the role of offering praise, see Job 38:7), but he himself is the one who does the actual creative work (v. 27). Of course, this view does assume that the members of the heavenly court possess the divine “image” in some way. Since the image is closely associated with rulership, perhaps they share the divine image in that they, together with God and under his royal authority, are the executive authority over the world.

[1:26]  ⁴⁸ tn The Hebrew word is אָדָם (’adam), which can sometimes refer to man, as opposed to woman. The term refers here to humankind, comprised of male and female. The singular is clearly collective (see the plural verb, “[that] they may rule” in v. 26b) and the referent is defined specifically as “male and female” in v. 27. Usage elsewhere in Gen 1-11 supports this as well. In 5:2 we read: “Male and female he created them, and he blessed them and called their name ‘humankind’ (אָדָם).” The noun also refers to humankind in 6:1, 5-7 and in 9:5-6.

[1:26]  ⁴⁹ tn The two prepositions translated “in” and “according to” have overlapping fields of meaning and in this context seem to be virtually equivalent. In 5:3 they are reversed with the two words. The word צֶלֶם (tselem, “image”) is used frequently of statues, models, and images – replicas (see D. J. A. Clines, “The Etymology of Hebrew selem,” JNSL 3 [1974]: 19-25). The word דְּמוּת (dÿmut, “likeness”) is an abstract noun; its verbal root means “to be like; to resemble.” In the Book of Genesis the two terms describe human beings who in some way reflect the form and the function of the creator. The form is more likely stressing the spiritual rather than the physical. The “image of God” would be the God-given mental and spiritual capacities that enable people to relate to God and to serve him by ruling over the created order as his earthly vice-regents.

[1:26]  ⁵⁰ tn Following the cohortative (“let us make”), the prefixed verb form with vav (ו) conjunctive indicates purpose/result (see Gen 19:20; 34:23; 2 Sam 3:21). God’s purpose in giving humankind his image is that they might rule the created order on behalf of the heavenly king and his royal court. So the divine image, however it is defined, gives humankind the capacity and/or authority to rule over creation.

[1:26]  ⁵¹ tc The MT reads “earth”; the Syriac reads “wild animals” (cf. NRSV).

[1:26]  ⁵² tn Heb “creep” (also in v. 28).

[1:27]  ⁵³ tn The Hebrew text has the article prefixed to the noun (הָאָדָם, ha’adam). The article does not distinguish man from woman here (“the man” as opposed to “the woman”), but rather indicates previous reference (see v. 26, where the noun appears without the article). It has the same function as English “the aforementioned.”

[1:27]  ⁵⁴ tn The third person suffix on the particle אֵת (’et) is singular here, but collective.

[1:27]  ⁵⁵ sn The distinction of “humankind” as “male” and “female” is another point of separation in God’s creation. There is no possibility that the verse is teaching that humans were first androgynous (having both male and female physical characteristics) and afterward were separated. The mention of male and female prepares for the blessing to follow.

[1:28]  ⁵⁶ tn As in v. 22 the verb “bless” here means “to endow with the capacity to reproduce and be fruitful,” as the following context indicates. As in v. 22, the statement directly precedes the command “be fruitful and multiply.” The verb carries this same nuance in Gen 17:16 (where God’s blessing of Sarai imparts to her the capacity to bear a child); Gen 48:16 (where God’s blessing of Joseph’s sons is closely associated with their having numerous descendants); and Deut 7:13 (where God’s blessing is associated with fertility in general, including numerous descendants). See also Gen 49:25 (where Jacob uses the noun derivative in referring to “blessings of the breast and womb,” an obvious reference to fertility) and Gen 27:27 (where the verb is used of a field to which God has given the capacity to produce vegetation).

[1:28]  ⁵⁷ tn Heb “and God said.” For stylistic reasons “God” has not been repeated here in the translation.

[1:28]  ⁵⁸ tn Elsewhere the Hebrew verb translated “subdue” means “to enslave” (2 Chr 28:10; Neh 5:5; Jer 34:11, 16), “to conquer,” (Num 32:22, 29; Josh 18:1; 2 Sam 8:11; 1 Chr 22:18; Zech 9:13; and probably Mic 7:19), and “to assault sexually” (Esth 7:8). None of these nuances adequately meets the demands of this context, for humankind is not viewed as having an adversarial relationship with the world. The general meaning of the verb appears to be “to bring under one’s control for one’s advantage.” In Gen 1:28 one might paraphrase it as follows: “harness its potential and use its resources for your benefit.” In an ancient Israelite context this would suggest cultivating its fields, mining its mineral riches, using its trees for construction, and domesticating its animals.

[1:28]  ⁵⁹ sn The several imperatives addressed to both males and females together (plural imperative forms) actually form two commands: reproduce and rule. God’s word is not merely a form of blessing, but is now addressed to them personally; this is a distinct emphasis with the creation of human beings. But with the blessing comes the ability to be fruitful and to rule. In procreation they will share in the divine work of creating human life and passing on the divine image (see 5:1-3); in ruling they will serve as God’s vice-regents on earth. They together, the human race collectively, have the responsibility of seeing to the welfare of that which is put under them and the privilege of using it for their benefit.

[1:29]  ⁶⁰ tn The text uses הִנֵּה (hinneh), often archaically translated “behold.” It is often used to express the dramatic present, the immediacy of an event – “Look, this is what I am doing!”

[1:29]  ⁶¹ sn G. J. Wenham (Genesis [WBC], 1:34) points out that there is nothing in the passage that prohibits the man and the woman from eating meat. He suggests that eating meat came after the fall. Gen 9:3 may then ratify the postfall practice of eating meat rather than inaugurate the practice, as is often understood.

[1:30]  ⁶² tn The phrase “I give” is not in the Hebrew text but has been supplied in the translation for clarification.

[1:31]  ⁶³ tn The Hebrew text again uses הִנֵּה (hinneh) for the sake of vividness. It is a particle that goes with the gesture of pointing, calling attention to something.

[2:1]  ⁶⁴ tn See the note on the phrase “the heavens and the earth” in 1:1.

[2:1]  ⁶⁵ tn Heb “and all the host of them.” Here the “host” refers to all the entities and creatures that God created to populate the world.

[2:2]  ⁶⁶ tn Heb “on/in the seventh day.”

[2:2]  ⁶⁷ tn Heb “his work which he did [or “made”].”

[2:2]  ⁶⁸ tn The Hebrew term שָׁבַּת (shabbat) can be translated “to rest” (“and he rested”) but it basically means “to cease.” This is not a rest from exhaustion; it is the cessation of the work of creation.

[2:3]  ⁶⁹ tn The verb is usually translated “and sanctified it.” The Piel verb קִדֵּשׁ (qiddesh) means “to make something holy; to set something apart; to distinguish it.” On the literal level the phrase means essentially that God made this day different. But within the context of the Law, it means that the day belonged to God; it was for rest from ordinary labor, worship, and spiritual service. The day belonged to God.

[2:3]  ⁷⁰ tn Heb “God.” The pronoun (“he”) has been employed in the translation for stylistic reasons.

[2:3]  ⁷¹ tn Heb “for on it he ceased from all his work which God created to make.” The last infinitive construct and the verb before it form a verbal hendiadys, the infinitive becoming the modifier – “which God creatively made,” or “which God made in his creating.”

[2:4]  ⁷² tn The Hebrew phrase אֵלֶּה תּוֹלְדֹת (’elle tolÿdot) is traditionally translated as “these are the generations of” because the noun was derived from the verb “beget.” Its usage, however, shows that it introduces more than genealogies; it begins a narrative that traces what became of the entity or individual mentioned in the heading. In fact, a good paraphrase of this heading would be: “This is what became of the heavens and the earth,” for what follows is not another account of creation but a tracing of events from creation through the fall and judgment (the section extends from 2:4 through 4:26). See M. H. Woudstra, “The Toledot of the Book of Genesis and Their Redemptive-Historical Significance,” CTJ 5 (1970): 184-89.

[2:4]  ⁷³ tn See the note on the phrase “the heavens and the earth” in 1:1.

[2:4]  ⁷⁴ sn Advocates of the so-called documentary hypothesis of pentateuchal authorship argue that the introduction of the name Yahweh (Lord) here indicates that a new source (designated J), a parallel account of creation, begins here. In this scheme Gen 1:1-2:3 is understood as the priestly source (designated P) of creation. Critics of this approach often respond that the names, rather than indicating separate sources, were chosen to reflect the subject matter (see U. Cassuto, The Documentary Hypothesis). Gen 1:1–2:3 is the grand prologue of the book, showing the sovereign God creating by decree. The narrative beginning in 2:4 is the account of what this God invested in his creation. Since it deals with the close, personal involvement of the covenant God, the narrative uses the covenantal name Yahweh (Lord) in combination with the name God. For a recent discussion of the documentary hypothesis from a theologically conservative perspective, see D. A. Garrett, Rethinking Genesis. For an attempt by source critics to demonstrate the legitimacy of the source critical method on the basis of ancient Near Eastern parallels, see J. H. Tigay, ed., Empirical Models for Biblical Criticism. For reaction to the source critical method by literary critics, see I. M. Kikawada and A. Quinn, Before Abraham Was; R. Alter, The Art of Biblical Narrative, 131-54; and Adele Berlin, Poetics and Interpretation of Biblical Narrative, 111-34.

[2:4]  ⁷⁵ tn See the note on the phrase “the heavens and the earth” in 1:1; the order here is reversed, but the meaning is the same.

[2:5]  ⁷⁶ tn Heb “Now every sprig of the field before it was.” The verb forms, although appearing to be imperfects, are technically preterites coming after the adverb טֶּרֶם (terem). The word order (conjunction + subject + predicate) indicates a disjunctive clause, which provides background information for the following narrative (as in 1:2). Two negative clauses are given (“before any sprig…”, and “before any cultivated grain” existed), followed by two causal clauses explaining them, and then a positive circumstantial clause is given – again dealing with water as in 1:2 (water would well up).

[2:5]  ⁷⁷ tn The first term, שִׂיחַ (siakh), probably refers to the wild, uncultivated plants (see Gen 21:15; Job 30:4,7); whereas the second, עֵשֶׂב (’esev), refers to cultivated grains. It is a way of saying: “back before anything was growing.”

[2:5]  ⁷⁸ tn The two causal clauses explain the first two disjunctive clauses: There was no uncultivated, general growth because there was no rain, and there were no grains because there was no man to cultivate the soil.

[2:6]  ⁷⁹ tn The conjunction vav (ו) introduces a third disjunctive clause. The Hebrew word אֵד (’ed) was traditionally translated “mist” because of its use in Job 36:27. However, an Akkadian cognate edu in Babylonian texts refers to subterranean springs or waterways. Such a spring would fit the description in this context, since this water “goes up” and waters the ground.

[2:6]  ⁸⁰ tn Heb “was going up.” The verb is an imperfect form, which in this narrative context carries a customary nuance, indicating continual action in past time.

[2:6]  ⁸¹ tn The perfect with vav (ו) consecutive carries the same nuance as the preceding verb. Whenever it would well up, it would water the ground.

[2:6]  ⁸² tn The Hebrew word אֲדָמָה (’adamah) actually means “ground; fertile soil.”

[2:7]  ⁸³ tn Or “fashioned.” The prefixed verb form with vav (ו) consecutive initiates narrative sequence. The Hebrew word יָצַר (yatsar) means “to form” or “to fashion,” usually by plan or design (see the related noun יֵצֶר [yetser] in Gen 6:5). It is the term for an artist’s work (the Hebrew term יוֹצֵר [yotser] refers to a potter; see Jer 18:2-4.)

[2:7]  ⁸⁴ tn The line literally reads “And Yahweh God formed the man, soil, from the ground.” “Soil” is an adverbial accusative, identifying the material from which the man was made.

[2:7]  ⁸⁵ tn The Hebrew word נְשָׁמָה (nÿshamah, “breath”) is used for God and for the life imparted to humans, not animals (see T. C. Mitchell, “The Old Testament Usage of Nÿshama,” VT 11 [1961]: 177-87). Its usage in the Bible conveys more than a breathing living organism (נֶפֶשׁ חַיַּה, nefesh khayyah). Whatever is given this breath of life becomes animated with the life from God, has spiritual understanding (Job 32:8), and has a functioning conscience (Prov 20:27).

[2:7]  ⁸⁶ tn The Hebrew term נֶפֶשׁ (nefesh, “being”) is often translated “soul,” but the word usually refers to the whole person. The phrase נֶפֶשׁ חַיַּה (nefesh khayyah, “living being”) is used of both animals and human beings (see 1:20, 24, 30; 2:19).

[2:8]  ⁸⁷ tn Traditionally “garden,” but the subsequent description of this “garden” makes it clear that it is an orchard of fruit trees.

[2:8]  ⁸⁸ tn Heb “from the east” or “off east.”

[2:8]  ⁸⁹ sn The name Eden (עֵדֶן, ’eden) means “pleasure” in Hebrew.

[2:8]  ⁹⁰ tn The perfect verbal form here requires the past perfect translation since it describes an event that preceded the event described in the main clause.

[2:9]  ⁹¹ tn Heb “ground,” referring to the fertile soil.

[2:9]  ⁹² tn Heb “desirable of sight [or “appearance”].” The phrase describes the kinds of trees that are visually pleasing and yield fruit that is desirable to the appetite.

[2:9]  ⁹³ tn The verse ends with a disjunctive clause providing a parenthetical bit of information about the existence of two special trees in the garden.

[2:9]  ⁹⁴ tn In light of Gen 3:22, the construction “tree of life” should be interpreted to mean a tree that produces life-giving fruit (objective genitive) rather than a living tree (attributive genitive). See E. O. James, The Tree of Life (SHR); and R. Marcus, “The Tree of Life in Proverbs,” JBL 62 (1943): 117-20.

[2:9]  ⁹⁵ tn The expression “tree of the knowledge of good and evil” must be interpreted to mean that the tree would produce fruit which, when eaten, gives special knowledge of “good and evil.” Scholars debate what this phrase means here. For a survey of opinions, see G. J. Wenham, Genesis (WBC), 1:62-64. One view is that “good” refers to that which enhances, promotes, and produces life, while “evil” refers to anything that hinders, interrupts or destroys life. So eating from this tree would change human nature – people would be able to alter life for better (in their thinking) or for worse. See D. J. A. Clines, “The Tree of Knowledge and the Law of Yahweh,” VT 24 (1974): 8-14; and I. Engnell, “‘Knowledge’ and ‘Life’ in the Creation Story,” Wisdom in Israel and in the Ancient Near East [VTSup], 103-19. Another view understands the “knowledge of good and evil” as the capacity to discern between moral good and evil. The following context suggests the tree’s fruit gives one wisdom (see the phrase “capable of making one wise” in 3:6, as well as the note there on the word “wise”), which certainly includes the capacity to discern between good and evil. Such wisdom is characteristic of divine beings, as the serpent’s promise implies (3:5) and as 3:22 makes clear. (Note, however, that this capacity does not include the ability to do what is right.) God prohibits man from eating of the tree. The prohibition becomes a test to see if man will be satisfied with his role and place, or if he will try to ascend to the divine level. There will be a time for man to possess moral discernment/wisdom, as God reveals and imparts it to him, but it is not something to be grasped at in an effort to become “a god.” In fact, the command to be obedient was the first lesson in moral discernment/wisdom. God was essentially saying: “Here is lesson one – respect my authority and commands. Disobey me and you will die.” When man disobeys, he decides he does not want to acquire moral wisdom God’s way, but instead tries to rise immediately to the divine level. Once man has acquired such divine wisdom by eating the tree’s fruit (3:22), he must be banned from the garden so that he will not be able to achieve his goal of being godlike and thus live forever, a divine characteristic (3:24). Ironically, man now has the capacity to discern good from evil (3:22), but he is morally corrupted and rebellious and will not consistently choose what is right.

[2:10]  ⁹⁶ tn The disjunctive clause (note the construction conjunction + subject + predicate) introduces an entire paragraph about the richness of the region in the east.

[2:10]  ⁹⁷ tn The Hebrew active participle may be translated here as indicating past durative action, “was flowing,” or as a present durative, “flows.” Since this river was the source of the rivers mentioned in vv. 11-14, which appear to describe a situation contemporary with the narrator, it is preferable to translate the participle in v. 10 with the present tense. This suggests that Eden and its orchard still existed in the narrator’s time. According to ancient Jewish tradition, Enoch was taken to the Garden of Eden, where his presence insulated the garden from the destructive waters of Noah’s flood. See Jub. 4:23-24.

[2:10]  ⁹⁸ sn Eden is portrayed here as a source of life-giving rivers (that is, perennial streams). This is no surprise because its orchard is where the tree of life is located. Eden is a source of life, but tragically its orchard is no longer accessible to humankind. The river flowing out of Eden is a tantalizing reminder of this. God continues to provide life-giving water to sustain physical existence on the earth, but immortality has been lost.

[2:10]  ⁹⁹ tn The imperfect verb form has the same nuance as the preceding participle. (If the participle is taken as past durative, then the imperfect would be translated “was dividing.”)

[2:10]  ¹⁰⁰ tn Or “branches”; Heb “heads.” Cf. NEB “streams”; NASB “rivers.”

[2:11]  ¹⁰¹ tn Heb “it is that which goes around.”

[2:12]  ¹⁰² tn Heb “good.”

[2:12]  ¹⁰³ tn The Hebrew term translated “pearls” may be a reference to resin (cf. NIV “aromatic resin”) or another precious stone (cf. NEB, NASB, NRSV “bdellium”).

[2:12]  ¹⁰⁴ tn Or “onyx.”

[2:13]  ¹⁰⁵ tn Heb “it is that which goes around.”

[2:13]  ¹⁰⁶ sn Cush. In the Bible the Hebrew word כּוּשׁ (kush, “Kush”) often refers to Ethiopia (so KJV, CEV), but here it must refer to a region in Mesopotamia, the area of the later Cassite dynasty of Babylon. See Gen 10:8 as well as E. A. Speiser, Genesis (AB), 20.

[2:14]  ¹⁰⁷ tn Heb “Asshur” (so NEB, NIV).

[2:15]  ¹⁰⁸ tn The Hebrew verb נוּחַ (nuakh, translated here as “placed”) is a different verb than the one used in 2:8.

[2:15]  ¹⁰⁹ tn Traditionally translated “the Garden of Eden,” the context makes it clear that the garden (or orchard) was in Eden (making “Eden” a genitive of location).

[2:15]  ¹¹⁰ tn Heb “to work it and to keep it.”

[2:16]  ¹¹¹ sn This is the first time in the Bible that the verb tsavah (צָוָה, “to command”) appears. Whatever the man had to do in the garden, the main focus of the narrative is on keeping God’s commandments. God created humans with the capacity to obey him and then tested them with commands.

[2:16]  ¹¹² tn The imperfect verb form probably carries the nuance of permission (“you may eat”) since the man is not being commanded to eat from every tree. The accompanying infinitive absolute adds emphasis: “you may freely eat,” or “you may eat to your heart’s content.”

[2:16]  ¹¹³ tn The word “fruit” is not in the Hebrew text, but is implied as the direct object of the verb “eat.” Presumably the only part of the tree the man would eat would be its fruit (cf. 3:2).

[2:17]  ¹¹⁴ tn The disjunctive clause here indicates contrast: “but from the tree of the knowledge….”

[2:17]  ¹¹⁵ tn The negated imperfect verb form indicates prohibition, “you must not eat.”

[2:17]  ¹¹⁶ tn Or “in the very day, as soon as.” If one understands the expression to have this more precise meaning, then the following narrative presents a problem, for the man does not die physically as soon as he eats from the tree. In this case one may argue that spiritual death is in view. If physical death is in view here, there are two options to explain the following narrative: (1) The following phrase “You will surely die” concerns mortality which ultimately results in death (a natural paraphrase would be, “You will become mortal”), or (2) God mercifully gave man a reprieve, allowing him to live longer than he deserved.

[2:17]  ¹¹⁷ tn Heb “dying you will die.” The imperfect verb form here has the nuance of the specific future because it is introduced with the temporal clause, “when you eat…you will die.” That certainty is underscored with the infinitive absolute, “you will surely die.”

[2:18]  ¹¹⁸ tn Heb “The being of man by himself is not good.” The meaning of “good” must be defined contextually. Within the context of creation, in which God instructs humankind to be fruitful and multiply, the man alone cannot comply. Being alone prevents the man from fulfilling the design of creation and therefore is not good.

[2:18]  ¹¹⁹ tn Traditionally “helper.” The English word “helper,” because it can connote so many different ideas, does not accurately convey the connotation of the Hebrew word עֵזֶר (’ezer). Usage of the Hebrew term does not suggest a subordinate role, a connotation which English “helper” can have. In the Bible God is frequently described as the “helper,” the one who does for us what we cannot do for ourselves, the one who meets our needs. In this context the word seems to express the idea of an “indispensable companion.” The woman would supply what the man was lacking in the design of creation and logically it would follow that the man would supply what she was lacking, although that is not stated here. See further M. L. Rosenzweig, “A Helper Equal to Him,” Jud 139 (1986): 277-80.

[2:18]  ¹²⁰ tn The Hebrew expression כְּנֶגְדּוֹ (kÿnegdo) literally means “according to the opposite of him.” Translations such as “suitable [for]” (NASB, NIV), “matching,” “corresponding to” all capture the idea. (Translations that render the phrase simply “partner” [cf. NEB, NRSV], while not totally inaccurate, do not reflect the nuance of correspondence and/or suitability.) The man’s form and nature are matched by the woman’s as she reflects him and complements him. Together they correspond. In short, this prepositional phrase indicates that she has everything that God had invested in him.

[2:19]  ¹²¹ tn Or “fashioned.” To harmonize the order of events with the chronology of chapter one, some translate the prefixed verb form with vav (ו) consecutive as a past perfect (“had formed,” cf. NIV) here. (In chapter one the creation of the animals preceded the creation of man; here the animals are created after the man.) However, it is unlikely that the Hebrew construction can be translated in this way in the middle of this pericope, for the criteria for unmarked temporal overlay are not present here. See S. R. Driver, A Treatise on the Use of the Tenses in Hebrew, 84-88, and especially R. Buth, “Methodological Collision between Source Criticism and Discourse Analysis,” Biblical Hebrew and Discourse Linguistics, 138-54. For a contrary viewpoint see IBHS 552-53 §33.2.3 and C. J. Collins, “The Wayyiqtol as ‘Pluperfect’: When and Why,” TynBul 46 (1995): 117-40.

[2:19]  ¹²² tn The imperfect verb form is future from the perspective of the past time narrative.

[2:20]  ¹²³ tn Here for the first time the Hebrew word אָדָם (’adam) appears without the article, suggesting that it might now be the name “Adam” rather than “[the] man.” Translations of the Bible differ as to where they make the change from “man” to “Adam” (e.g., NASB and NIV translate “Adam” here, while NEB and NRSV continue to use “the man”; the KJV uses “Adam” twice in v. 19).

[2:20]  ¹²⁴ tn Heb “there was not found a companion who corresponded to him.” The subject of the third masculine singular verb form is indefinite. Without a formally expressed subject the verb may be translated as passive: “one did not find = there was not found.”

[2:21]  ¹²⁵ tn Heb “And the Lord God caused a deep sleep to fall on the man.”

[2:21]  ¹²⁶ tn Heb “and he slept.” In the sequence the verb may be subordinated to the following verb to indicate a temporal clause (“while…”).

[2:21]  ¹²⁷ tn Traditionally translated “rib,” the Hebrew word actually means “side.” The Hebrew text reads, “and he took one from his sides,” which could be rendered “part of his sides.” That idea may fit better the explanation by the man that the woman is his flesh and bone.

[2:21]  ¹²⁸ tn Heb “closed up the flesh under it.”

[2:22]  ¹²⁹ tn The Hebrew verb is בָּנָה (banah, “to make, to build, to construct”). The text states that the Lord God built the rib into a woman. Again, the passage gives no indication of precisely how this was done.

[2:23]  ¹³⁰ tn The Hebrew term הַפַּעַם (happa’am) means “the [this] time, this place,” or “now, finally, at last.” The expression conveys the futility of the man while naming the animals and finding no one who corresponded to him.

[2:23]  ¹³¹ tn The Hebrew text is very precise, stating: “of this one it will be said, ‘woman’.” The text is not necessarily saying that the man named his wife – that comes after the fall (Gen 3:20).

[2:23]  ¹³² tn Or “from” (but see v. 22).

[2:23]  ¹³³ sn This poetic section expresses the correspondence between the man and the woman. She is bone of his bones, flesh of his flesh. Note the wordplay (paronomasia) between “woman” (אִשָּׁה, ’ishah) and “man” (אִישׁ, ’ish). On the surface it appears that the word for woman is the feminine form of the word for man. But the two words are not etymologically related. The sound and the sense give that impression, however, and make for a more effective wordplay.

[2:24]  ¹³⁴ tn This statement, introduced by the Hebrew phrase עַל־כֵּן (’al-ken, “therefore” or “that is why”), is an editorial comment, not an extension of the quotation. The statement is describing what typically happens, not what will or should happen. It is saying, “This is why we do things the way we do.” It links a contemporary (with the narrator) practice with the historical event being narrated. The historical event narrated in v. 23 provides the basis for the contemporary practice described in v. 24. That is why the imperfect verb forms are translated with the present tense rather than future.

[2:24]  ¹³⁵ tn The imperfect verb form has a habitual or characteristic nuance. For other examples of עַל־כֵּן (’al-ken, “therefore, that is why”) with the imperfect in a narrative framework, see Gen 10:9; 32:32 (the phrase “to this day” indicates characteristic behavior is in view); Num 21:14, 27; 1 Sam 5:5 (note “to this day”); 19:24 (perhaps the imperfect is customary here, “were saying”); 2 Sam 5:8. The verb translated “leave” (עָזָב, ’azab) normally means “to abandon, to forsake, to leave behind, to discard,” when used with human subject and object (see Josh 22:3; 1 Sam 30:13; Ps 27:10; Prov 2:17; Isa 54:6; 60:15; 62:4; Jer 49:11). Within the context of the ancient Israelite extended family structure, this cannot refer to emotional or geographical separation. The narrator is using hyperbole to emphasize the change in perspective that typically overtakes a young man when his thoughts turn to love and marriage.

[2:24]  ¹³⁶ tn The perfect with vav (ו) consecutive carries the same habitual or characteristic nuance as the preceding imperfect. The verb is traditionally translated “cleaves [to]”; it has the basic idea of “stick with/to” (e.g., it is used of Ruth resolutely staying with her mother-in-law in Ruth 1:14). In this passage it describes the inseparable relationship between the man and the woman in marriage as God intended it.

[2:24]  ¹³⁷ tn Heb “and they become one flesh.” The perfect with vav consecutive carries the same habitual or characteristic nuance as the preceding verbs in the verse. The retention of the word “flesh” (בָּשָׂר, basar) in the translation often leads to improper or incomplete interpretations. The Hebrew word refers to more than just a sexual union. When they unite in marriage, the man and woman bring into being a new family unit (הָיָה + לְ, hayah + lamed preposition means “become”). The phrase “one flesh” occurs only here and must be interpreted in light of v. 23. There the man declares that the woman is bone of his bone and flesh of his flesh. To be one’s “bone and flesh” is to be related by blood to someone. For example, the phrase describes the relationship between Laban and Jacob (Gen 29:14); Abimelech and the Shechemites (Judg 9:2; his mother was a Shechemite); David and the Israelites (2 Sam 5:1); David and the elders of Judah (2 Sam 19:12); and David and his nephew Amasa (2 Sam 19:13, see 2 Sam 17:2; 1 Chr 2:16-17). The expression “one flesh” seems to indicate that they become, as it were, “kin,” at least legally (a new family unit is created) or metaphorically. In this first marriage in human history, the woman was literally formed from the man’s bone and flesh. Even though later marriages do not involve such a divine surgical operation, the first marriage sets the pattern for how later marriages are understood and explains why marriage supersedes the parent-child relationship.

[2:25]  ¹³⁸ tn Heb “And the two of them were naked, the man and his wife.”

[2:25]  ¹³⁹ tn The imperfect verb form here has a customary nuance, indicating a continuing condition in past time. The meaning of the Hebrew term בּוֹשׁ (bosh) is “to be ashamed, to put to shame,” but its meaning is stronger than “to be embarrassed.” The word conveys the fear of exploitation or evil – enemies are put to shame through military victory. It indicates the feeling of shame that approximates a fear of evil.

[3:1]  ¹⁴⁰ tn The chapter begins with a disjunctive clause (conjunction + subject + predicate) that introduces a new character and a new scene in the story.

[3:1]  ¹⁴¹ 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.”

[3:1]  ¹⁴² 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.

[3:1]  ¹⁴³ tn Heb “animals of the field.”

[3:1]  ¹⁴⁴ 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.”

[3:1]  ¹⁴⁵ sn God. The serpent does not use the expression “Yahweh God” [Lord God] because there is no covenant relationship involved between God and the serpent. He only speaks of “God.” In the process the serpent draws the woman into his manner of speech so that she too only speaks of “God.”

[3:1]  ¹⁴⁶ 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.

[3:2]  ¹⁴⁷ tn There is a notable change between what the Lord God had said and what the woman says. God said “you may freely eat” (the imperfect with the infinitive absolute, see 2:16), but the woman omits the emphatic infinitive, saying simply “we may eat.” Her words do not reflect the sense of eating to her heart’s content.

[3:3]  ¹⁴⁸ sn And you must not touch it. The woman adds to God’s prohibition, making it say more than God expressed. G. von Rad observes that it is as though she wanted to set a law for herself by means of this exaggeration (Genesis [OTL], 86).

[3:3]  ¹⁴⁹ tn The Hebrew construction is פֶּן (pen) with the imperfect tense, which conveys a negative purpose: “lest you die” = “in order that you not die.” By stating the warning in this way, the woman omits the emphatic infinitive used by God (“you shall surely die,” see 2:17).

[3:4]  ¹⁵⁰ tn The response of the serpent includes the infinitive absolute with a blatant negation equal to saying: “Not – you will surely die” (לֹא מוֹת תִּמֻתען, lo’ mot tÿmutun). The construction makes this emphatic because normally the negative particle precedes the finite verb. The serpent is a liar, denying that there is a penalty for sin (see John 8:44).

[3:5]  ¹⁵¹ tn Or “you will have understanding.” This obviously refers to the acquisition of the “knowledge of good and evil,” as the next statement makes clear.

[3:5]  ¹⁵² tn Or perhaps “like God, knowing.” It is unclear how the plural participle translated “knowing” is functioning. On the one hand, יֹדְעֵי (yodÿ’e) could be taken as a substantival participle functioning as a predicative adjective in the sentence. In this case one might translate: “You will be, like God himself, knowers of good and evil.” On the other hand, it could be taken as an attributive adjective modifying אֱלֹהִים (’elohim). In this case אֱלֹהִים has to be taken as a numerical plural referring to “gods,” “divine beings,” for if the one true God were the intended referent, a singular form of the participle would almost certainly appear as a modifier. Following this line of interpretation, one could translate, “You will be like divine beings who know good and evil.” The following context may favor this translation, for in 3:22 God says to an unidentified group, “Look, the man has become like one of us, knowing good and evil.” It is probable that God is addressing his heavenly court (see the note on the word “make” in 1:26), the members of which can be called “gods” or “divine beings” from the ancient Israelite perspective. (We know some of these beings as messengers or “angels.”) An examination of parallel constructions shows that a predicative understanding (“you will be, like God himself, knowers of good and evil,” cf. NIV, NRSV) is possible, but rare (see Gen 27:23, where “hairy” is predicative, complementing the verb “to be”). The statistical evidence strongly suggests that the participle is attributive, modifying “divine beings” (see Ps 31:12; Isa 1:30; 13:14; 16:2; 29:5; 58:11; Jer 14:9; 20:9; 23:9; 31:12; 48:41; 49:22; Hos 7:11; Amos 4:11). In all of these texts, where a comparative clause and accompanying adjective/participle follow a copulative (“to be”) verb, the adjective/participle is attributive after the noun in the comparative clause.

[3:5]  ¹⁵³ sn You will be like divine beings who know good and evil. The serpent raises doubts about the integrity of God. He implies that the only reason for the prohibition was that God was protecting the divine domain. If the man and woman were to eat, they would enter into that domain. The temptation is to overstep divinely established boundaries. (See D. E. Gowan, When Man Becomes God [PTMS], 25.)

[3:6]  ¹⁵⁴ tn Heb “And the woman saw.” The clause can be rendered as a temporal clause subordinate to the following verb in the sequence.

[3:6]  ¹⁵⁵ tn Heb “that the tree was good for food.” The words “produced fruit that was” are not in the Hebrew text, but are implied.

[3:6]  ¹⁵⁶ tn The Hebrew word תַּאֲוָה (ta’avah, translated “attractive” here) actually means “desirable.” This term and the later term נֶחְמָד (nekhmad, “desirable”) are synonyms.

[3:6]  ¹⁵⁷ tn Heb “that good was the tree for food, and that desirable it was to the eyes, and desirable was the tree to make one wise.” On the connection between moral wisdom and the “knowledge of good and evil,” see the note on the word “evil” in 2:9.

[3:6]  ¹⁵⁸ tn The pronoun “it” is not in the Hebrew text, but is supplied (here and also after “ate” at the end of this verse) for stylistic reasons.

[3:6]  ¹⁵⁹ sn This pericope (3:1-7) is a fine example of Hebrew narrative structure. After an introductory disjunctive clause that introduces a new character and sets the stage (3:1), the narrative tension develops through dialogue, culminating in the action of the story. Once the dialogue is over, the action is told in a rapid sequence of verbs – she took, she ate, she gave, and he ate.

[3:8]  ¹⁶⁰ tn The Hitpael participle of הָלָךְ (halakh, “to walk, to go”) here has an iterative sense, “moving” or “going about.” While a translation of “walking about” is possible, it assumes a theophany, the presence of the Lord God in a human form. This is more than the text asserts.

[3:8]  ¹⁶¹ tn The expression is traditionally rendered “cool of the day,” because the Hebrew word רוּחַ (ruakh) can mean “wind.” U. Cassuto (Genesis: From Adam to Noah, 152-54) concludes after lengthy discussion that the expression refers to afternoon when it became hot and the sun was beginning to decline. J. J. Niehaus (God at Sinai [SOTBT], 155-57) offers a different interpretation of the phrase, relating יוֹם (yom, usually understood as “day”) to an Akkadian cognate umu (“storm”) and translates the phrase “in the wind of the storm.” If Niehaus is correct, then God is not pictured as taking an afternoon stroll through the orchard, but as coming in a powerful windstorm to confront the man and woman with their rebellion. In this case קוֹל יְהוָה (qol yÿhvah, “sound of the Lord”) may refer to God’s thunderous roar, which typically accompanies his appearance in the storm to do battle or render judgment (e.g., see Ps 29).

[3:8]  ¹⁶² tn The verb used here is the Hitpael, giving the reflexive idea (“they hid themselves”). In v. 10, when Adam answers the Lord, the Niphal form is used with the same sense: “I hid.”

[3:9]  ¹⁶³ tn The Hebrew verb קָרָא (qara’, “to call”) followed by the preposition אֶל־ or לְ (’el- or lÿ, “to, unto”) often carries the connotation of “summon.”

[3:9]  ¹⁶⁴ sn Where are you? The question is probably rhetorical (a figure of speech called erotesis) rather than literal, because it was spoken to the man, who answers it with an explanation of why he was hiding rather than a location. The question has more the force of “Why are you hiding?”

[3:10]  ¹⁶⁵ tn Heb “and he said.”

[3:10]  ¹⁶⁶ tn Heb “your sound.” If one sees a storm theophany here (see the note on the word “time” in v. 8), then one could translate, “your powerful voice.”

[3:11]  ¹⁶⁷ tn Heb “and he said.” The referent (the Lord God) has been specified in the translation for clarity.

[3:11]  ¹⁶⁸ sn Who told you that you were naked? This is another rhetorical question, asking more than what it appears to ask. The second question in the verse reveals the Lord God’s real concern.

[3:11]  ¹⁶⁹ sn The Hebrew word order (“Did you from the tree – which I commanded you not to eat from it – eat?”) is arranged to emphasize that the man’s and the woman’s eating of the fruit was an act of disobedience. The relative clause inserted immediately after the reference to the tree brings out this point very well.

[3:12]  ¹⁷⁰ tn The Hebrew construction in this sentence uses an independent nominative absolute (formerly known as a casus pendens). “The woman” is the independent nominative absolute; it is picked up by the formal subject, the pronoun “she” written with the verb (“she gave”). The point of the construction is to throw the emphasis on “the woman.” But what makes this so striking is that a relative clause has been inserted to explain what is meant by the reference to the woman: “whom you gave me.” Ultimately, the man is blaming God for giving him the woman who (from the man’s viewpoint) caused him to sin.

[3:12]  ¹⁷¹ tn The words “some fruit” here and the pronoun “it” at the end of the sentence are not in the Hebrew text, but are supplied for stylistic reasons.

[3:13]  ¹⁷² tn The use of the demonstrative pronoun is enclitic, serving as an undeclined particle for emphasis. It gives the sense of “What in the world have you done?” (see R. J. Williams, Hebrew Syntax, 24, §118).

[3:13]  ¹⁷³ sn The Hebrew word order puts the subject (“the serpent”) before the verb here, giving prominence to it.

[3:13]  ¹⁷⁴ tn This verb (the Hiphil of נָשָׁא, nasha) is used elsewhere of a king or god misleading his people into false confidence (2 Kgs 18:29 = 2 Chr 32:15 = Isa 36:14; 2 Kgs 19:10 = Isa 37:10), of an ally deceiving a partner (Obad 7), of God deceiving his sinful people as a form of judgment (Jer 4:10), of false prophets instilling their audience with false hope (Jer 29:8), and of pride and false confidence producing self-deception (Jer 37:9; 49:16; Obad 3).

[3:14]  ¹⁷⁵ sn Note that God asks no question of the serpent, does not call for confession, as he did to the man and the woman; there is only the announcement of the curse. The order in this section is chiastic: The man is questioned, the woman is questioned, the serpent is cursed, sentence is passed on the woman, sentence is passed on the man.

[3:14]  ¹⁷⁶ tn The Hebrew word translated “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 comparative, then the idea is “cursed [i.e., punished] are you above [i.e., more than] all the wild beasts.” In this case the comparative preposition reflects the earlier comparison: The serpent was more shrewd than all others, and so more cursed than all others. If the preposition is taken as separative (see the note on the word “ground” in 4:11), then the idea is “cursed and banished from all the wild beasts.” In this case the serpent is condemned to isolation from all the other animals.

[3:14]  ¹⁷⁷ tn Heb “go”; “walk,” but in English “crawl” or “slither” better describes a serpent’s movement.

[3:14]  ¹⁷⁸ sn Dust you will eat. Being restricted to crawling on the ground would necessarily involve “eating dust,” although that is not the diet of the serpent. The idea of being brought low, of “eating dust” as it were, is a symbol of humiliation.

[3:15]  ¹⁷⁹ tn The Hebrew word translated “hostility” is derived from the root אֵיב (’ev, “to be hostile, to be an adversary [or enemy]”). The curse announces that there will be continuing hostility between the serpent and the woman. The serpent will now live in a “battle zone,” as it were.

[3:15]  ¹⁸⁰ sn The Hebrew word translated “offspring” is a collective singular. The text anticipates the ongoing struggle between human beings (the woman’s offspring) and deadly poisonous snakes (the serpent’s offspring). An ancient Jewish interpretation of the passage states: “He made the serpent, cause of the deceit, press the earth with belly and flank, having bitterly driven him out. He aroused a dire enmity between them. The one guards his head to save it, the other his heel, for death is at hand in the proximity of men and malignant poisonous snakes.” See Sib. Or. 1:59-64. For a similar interpretation see Josephus, Ant. 1.1.4 (1.50-51).

[3:15]  ¹⁸¹ tn Heb “he will attack [or “bruise”] you [on] the head.” The singular pronoun and verb agree grammatically with the collective singular noun “offspring.” For other examples of singular verb and pronominal forms being used with the collective singular “offspring,” see Gen 16:10; 22:17; 24:60. The word “head” is an adverbial accusative, locating the blow. A crushing blow to the head would be potentially fatal.

[3:15]  ¹⁸² tn Or “but you will…”; or “as they attack your head, you will attack their heel.” The disjunctive clause (conjunction + subject + verb) is understood as contrastive. Both clauses place the subject before the verb, a construction that is sometimes used to indicate synchronic action (see Judg 15:14).

[3:15]  ¹⁸³ sn You will attack her offspring’s heel. Though the conflict will actually involve the serpent’s offspring (snakes) and the woman’s offspring (human beings), v. 15b for rhetorical effect depicts the conflict as being between the serpent and the woman’s offspring, as if the serpent will outlive the woman. The statement is personalized for the sake of the addressee (the serpent) and reflects the ancient Semitic concept of corporate solidarity, which emphasizes the close relationship between a progenitor and his offspring. Note Gen 28:14, where the Lord says to Jacob, “Your offspring will be like the dust of the earth, and you [second masculine singular] will spread out in all directions.” Jacob will “spread out” in all directions through his offspring, but the text states the matter as if this will happen to him personally.

[3:15]  ¹⁸⁴ tn Heb “you will attack him [on] the heel.” The verb (translated “attack”) is repeated here, a fact that is obscured by some translations (e.g., NIV “crush…strike”). The singular pronoun agrees grammatically with the collective singular noun “offspring.” For other examples of singular verb and pronominal forms being used with the collective singular “offspring,” see Gen 16:10; 22:17; 24:60. The word “heel” is an adverbial accusative, locating the blow. A bite on the heel from a poisonous serpent is potentially fatal.

[3:16]  ¹⁸⁵ tn The imperfect verb form is emphasized and intensified by the infinitive absolute from the same verb.

[3:16]  ¹⁸⁶ tn Heb “your pain and your conception,” suggesting to some interpreters that having a lot of children was a result of the judgment (probably to make up for the loss through death). But the next clause shows that the pain is associated with conception and childbirth. The two words form a hendiadys (where two words are joined to express one idea, like “good and angry” in English), the second explaining the first. “Conception,” if the correct meaning of the noun, must be figurative here since there is no pain in conception; it is a synecdoche, representing the entire process of childbirth and child rearing from the very start. However, recent etymological research suggests the noun is derived from a root הרר (hrr), not הרה (hrh), and means “trembling, pain” (see D. Tsumura, “A Note on הרוֹן (Gen 3,16),” Bib 75 [1994]: 398-400). In this case “pain and trembling” refers to the physical effects of childbirth. The word עִצְּבוֹן (’itsÿvon, “pain”), an abstract noun related to the verb (עָצַב, ’atsav), includes more than physical pain. It is emotional distress as well as physical pain. The same word is used in v. 17 for the man’s painful toil in the field.

[3:16]  ¹⁸⁷ tn Heb “and toward your husband [will be] your desire.” The nominal sentence does not have a verb; a future verb must be supplied, because the focus of the oracle is on the future struggle. The precise meaning of the noun תְּשׁוּקָה (tÿshuqah, “desire”) is debated. Many interpreters conclude that it refers to sexual desire here, because the subject of the passage is the relationship between a wife and her husband, and because the word is used in a romantic sense in Song 7:11 HT (7:10 ET). However, this interpretation makes little sense in Gen 3:16. First, it does not fit well with the assertion “he will dominate you.” Second, it implies that sexual desire was not part of the original creation, even though the man and the woman were told to multiply. And third, it ignores the usage of the word in Gen 4:7 where it refers to sin’s desire to control and dominate Cain. (Even in Song of Songs it carries the basic idea of “control,” for it describes the young man’s desire to “have his way sexually” with the young woman.) In Gen 3:16 the Lord announces a struggle, a conflict between the man and the woman. She will desire to control him, but he will dominate her instead. This interpretation also fits the tone of the passage, which is a judgment oracle. See further Susan T. Foh, “What is the Woman’s Desire?” WTJ 37 (1975): 376-83.

[3:16]  ¹⁸⁸ tn The Hebrew verb מָשַׁל (mashal) means “to rule over,” but in a way that emphasizes powerful control, domination, or mastery. This also is part of the baser human nature. The translation assumes the imperfect verb form has an objective/indicative sense here. Another option is to understand it as having a modal, desiderative nuance, “but he will want to dominate you.” In this case, the Lord simply announces the struggle without indicating who will emerge victorious.

[3:17]  ¹⁸⁹ tn Since there is no article on the word, the personal name is used, rather than the generic “the man” (cf. NRSV).

[3:17]  ¹⁹⁰ tn The idiom “listen to the voice of” often means “obey.” The man “obeyed” his wife and in the process disobeyed God.

[3:17]  ¹⁹¹ sn For the ground to be cursed means that it will no longer yield its bounty as the blessing from God had promised. The whole creation, Paul writes in Rom 8:22, is still groaning under this curse, waiting for the day of redemption.

[3:17]  ¹⁹² tn The Hebrew phrase בַּעֲבוּרֶךָ (ba’avurekha) is more literally translated “on your account” or “because of you.” The idiomatic “thanks to you” in the translation tries to capture the point of this expression.

[3:17]  ¹⁹³ sn In painful toil you will eat. The theme of eating is prominent throughout Gen 3. The prohibition was against eating from the tree of knowledge. The sin was in eating. The interrogation concerned the eating from the tree of knowledge. The serpent is condemned to eat the dust of the ground. The curse focuses on eating in a “measure for measure” justice. Because the man and the woman sinned by eating the forbidden fruit, God will forbid the ground to cooperate, and so it will be through painful toil that they will eat.

[3:18]  ¹⁹⁴ tn The Hebrew term עֵשֶׂב (’esev), when referring to human food, excludes grass (eaten by cattle) and woody plants like vines.

[3:19]  ¹⁹⁵ tn The expression “the sweat of your brow” is a metonymy, the sweat being the result of painful toil in the fields.

[3:19]  ¹⁹⁶ sn Until you return to the ground. The theme of humankind’s mortality is critical here in view of the temptation to be like God. Man will labor painfully to provide food, obviously not enjoying the bounty that creation promised. In place of the abundance of the orchard’s fruit trees, thorns and thistles will grow. Man will have to work the soil so that it will produce the grain to make bread. This will continue until he returns to the soil from which he was taken (recalling the creation in 2:7 with the wordplay on Adam and ground). In spite of the dreams of immortality and divinity, man is but dust (2:7), and will return to dust. So much for his pride.

[3:19]  ¹⁹⁷ sn In general, the themes of the curse oracles are important in the NT teaching that Jesus became the cursed one hanging on the tree. In his suffering and death, all the motifs are drawn together: the tree, the sweat, the thorns, and the dust of death (see Ps 22:15). Jesus experienced it all, to have victory over it through the resurrection.

[3:20]  ¹⁹⁸ tn Or “Adam”; however, the Hebrew term has the definite article here.

[3:20]  ¹⁹⁹ sn The name Eve means “Living one” or “Life-giver” in Hebrew.

[3:20]  ²⁰⁰ tn The explanatory clause gives the reason for the name. Where the one doing the naming gives the explanation, the text normally uses “saying”; where the narrator explains it, the explanatory clause is typically used.

[3:20]  ²⁰¹ tn The explanation of the name forms a sound play (paronomasia) with the name. “Eve” is חַוָּה (khavvah) and “living” is חַי (khay). The name preserves the archaic form of the verb חָיָה (khayah, “to live”) with the middle vav (ו) instead of yod (י). The form חַי (khay) is derived from the normal form חַיָּה (khayyah). Compare the name Yahweh (יְהוָה) explained from הָיָה (hayah, “to be”) rather than from הַוָה (havah). The biblical account stands in contrast to the pagan material that presents a serpent goddess hawwat who is the mother of life. See J. Heller, “Der Name Eva,” ArOr 26 (1958): 636-56; and A. F. Key, “The Giving of Proper Names in the OT,” JBL 83 (1964): 55-59.

[3:21]  ²⁰² sn The Lord God made garments from skin. The text gives no indication of how this was done, or how they came by the skins. Earlier in the narrative (v. 7) the attempt of the man and the woman to cover their nakedness with leaves expressed their sense of alienation from each other and from God. By giving them more substantial coverings, God indicates this alienation is greater than they realize. This divine action is also ominous; God is preparing them for the more hostile environment in which they will soon be living (v. 23). At the same time, there is a positive side to the story in that God makes provision for the man’s and woman’s condition.

[3:22]  ²⁰³ tn The particle הֵן (hen) introduces a foundational clause, usually beginning with “since, because, now.”

[3:22]  ²⁰⁴ sn The man has become like one of us. See the notes on Gen 1:26 and 3:5.

[3:22]  ²⁰⁵ tn The infinitive explains in what way the man had become like God: “knowing good and evil.”

[3:22]  ²⁰⁶ tn Heb “and now, lest he stretch forth.” Following the foundational clause, this clause forms the main point. It is introduced with the particle פֶּן (pen) which normally introduces a negative purpose, “lest….” The construction is elliptical; something must be done lest the man stretch forth his hand. The translation interprets the point intended.

[3:23]  ²⁰⁷ tn The verb is the Piel preterite of שָׁלַח (shalakh), forming a wordplay with the use of the same verb (in the Qal stem) in v. 22: To prevent the man’s “sending out” his hand, the Lord “sends him out.”

[3:24]  ²⁰⁸ tn The verb with the vav (ו) consecutive is made subordinate to the next verb forming a temporal clause. This avoids any tautology with the previous verse that already stated that the Lord expelled the man.

[3:24]  ²⁰⁹ tn Or “placed in front.” Directions in ancient Israel were given in relation to the east rather than the north.

[3:24]  ²¹⁰ tn The Hebrew word is traditionally transliterated “the cherubim.”

[3:24]  ²¹¹ tn Heb “the flame of the sword that turns round and round.” The noun “flame” is qualified by the genitive of specification, “the sword,” which in turn is modified by the attributive participle “whirling.” The Hitpael of the verb “turn” has an iterative function here, indicating repeated action. The form is used in Job 37:12 of swirling clouds and in Judg 7:13 of a tumbling roll of bread. Verse 24 depicts the sword as moving from side to side to prevent anyone from passing or as whirling around, ready to cut to shreds anyone who tries to pass.

[4:1]  ²¹² tn The disjunctive clause (conjunction + subject + verb) introduces a new episode in the ongoing narrative.

[4:1]  ²¹³ tn Heb “the man knew,” a frequent euphemism for sexual relations.

[4:1]  ²¹⁴ tn Or “she conceived.”

[4:1]  ²¹⁵ 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.

[4:1]  ²¹⁶ tn Heb “with the Lord.” The particle אֶת־ (’et) is not the accusative/object sign, but the preposition “with” as the ancient versions attest. Some take the preposition in the sense of “with the help of” (see BDB 85 s.v. אֵת; cf. NEB, NIV, NRSV), while others prefer “along with” in the sense of “like, equally with, in common with” (see Lev 26:39; Isa 45:9; Jer 23:28). Either works well in this context; the latter is reflected in the present translation. Some understand אֶת־ as the accusative/object sign and translate, “I have acquired a man – the Lord.” They suggest that the woman thought (mistakenly) that she had given birth to the incarnate Lord, the Messiah who would bruise the Serpent’s head. This fanciful suggestion is based on a questionable allegorical interpretation of Gen 3:15 (see the note there on the word “heel”).

[4:2]  ²¹⁷ tn Heb “And she again gave birth.”

[4:2]  ²¹⁸ 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.

[4:2]  ²¹⁹ 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.

[4:3]  ²²⁰ 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.

[4:3]  ²²¹ 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.

[4:4]  ²²² tn Heb “But Abel brought, also he….” The disjunctive clause (conjunction + subject + verb) stresses the contrast between Cain’s offering and Abel’s.

[4:4]  ²²³ 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).

[4:4]  ²²⁴ 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.

[4:5]  ²²⁵ 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.

[4:5]  ²²⁶ tn Heb “and it was hot to Cain.” This Hebrew idiom means that Cain “burned” with anger.

[4:5]  ²²⁷ 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 Lord lifting up his face and giving peace.

[4:7]  ²²⁸ 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.

[4:7]  ²²⁹ 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.

[4:7]  ²³⁰ 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).

[4:7]  ²³¹ 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.

[4:8]  ²³² 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.

[4:8]  ²³³ tn Heb “arose against” (in a hostile sense).

[4:8]  ²³⁴ sn The word “brother” appears six times in vv. 8-11, stressing the shocking nature of Cain’s fratricide (see 1 John 3:12).

[4:9]  ²³⁵ sn Where is Abel your brother? Again the Lord confronts a guilty sinner with a rhetorical question (see Gen 3:9-13), asking for an explanation of what has happened.

[4:9]  ²³⁶ tn Heb “The one guarding my brother [am] I?”

[4:10]  ²³⁷ sn What have you done? Again the Lord’s question is rhetorical (see Gen 3:13), condemning Cain for his sin.

[4:10]  ²³⁸ 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.

[4:11]  ²³⁹ 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).

[4:12]  ²⁴⁰ tn Heb “work.”

[4:12]  ²⁴¹ 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.

[4:12]  ²⁴² tn Heb “its strength.”

[4:12]  ²⁴³ 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).

[4:13]  ²⁴⁴ 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 Lord announces the punishment for Cain’s actions, and right after this statement Cain complains of the severity of the punishment. Cain is not portrayed as repenting of his sin.

[4:13]  ²⁴⁵ tn Heb “great is my punishment from bearing.” The preposition מִן (min, “from”) is used here in a comparative sense.

[4:14]  ²⁴⁶ tn Heb “from upon the surface of the ground.”

[4:14]  ²⁴⁷ sn I must hide from your presence. The motif of hiding from the Lord as a result of sin also appears in Gen 3:8-10.

[4:15]  ²⁴⁸ tn The Hebrew term לָכֵן (lakhen, “therefore”) in this context carries the sense of “Okay,” or “in that case then I will do this.”

[4:15]  ²⁴⁹ 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.

[4:15]  ²⁵⁰ 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.

[4:15]  ²⁵¹ sn God becomes Cain’s protector. Here is common grace – Cain and his community will live on under God’s care, but without salvation.

[4:16]  ²⁵² sn The name Nod means “wandering” in Hebrew (see vv. 12, 14).

[4:17]  ²⁵³ tn Heb “knew,” a frequent euphemism for sexual relations.

[4:17]  ²⁵⁴ tn Or “she conceived.”

[4:17]  ²⁵⁵ tn Heb “according to the name of.”

[4:18]  ²⁵⁶ tn Heb “and Irad fathered.”

[4:20]  ²⁵⁷ tn Heb “father.” In this passage the word “father” means “founder,” referring to the first to establish such lifestyles and occupations.

[4:20]  ²⁵⁸ 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).

[4:22]  ²⁵⁹ 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.

[4:23]  ²⁶⁰ tn The Hebrew term יֶלֶד (yeled) probably refers to a youthful warrior here, not a child.

[4:24]  ²⁶¹ 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.

[4:25]  ²⁶² tn Heb “knew,” a frequent euphemism for sexual relations.

[4:25]  ²⁶³ 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).

[4:25]  ²⁶⁴ tn Heb “offspring.”

[4:26]  ²⁶⁵ 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.

[4:26]  ²⁶⁶ tn Heb “call in the name.” The expression refers to worshiping the Lord through prayer and sacrifice (see Gen 12:8; 13:4; 21:33; 26:25). See G. J. Wenham, Genesis (WBC), 1:116.

[5:1]  ²⁶⁷ tn Heb “book” or “roll.” Cf. NIV “written account”; NRSV “list.”

[5:1]  ²⁶⁸ tn Heb “generations.” See the note on the phrase “this is the account of” in 2:4.

[5:1]  ²⁶⁹ tn The Hebrew text has אָדָם (’adam).

[5:1]  ²⁷⁰ 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.

[5:2]  ²⁷¹ tn The Hebrew word used here is אָדָם (’adam).

[5:3]  ²⁷² 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.

[5:4]  ²⁷³ tn Heb “The days of Adam.”

[5:4]  ²⁷⁴ tn Heb “he fathered.”

[5:4]  ²⁷⁵ tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.

[5:5]  ²⁷⁶ tn Heb “all the days of Adam which he lived”

[5:5]  ²⁷⁷ 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.

[5:6]  ²⁷⁸ tn Heb “he fathered.”

[5:7]  ²⁷⁹ tn Heb “he fathered.”

[5:7]  ²⁸⁰ tn Here and in vv. 10, 13, 16, 19 the word “other” is not in the Hebrew text, but is supplied for stylistic reasons.

[5:22]  ²⁸¹ 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.

[5:22]  ²⁸² tn Heb “and Enoch walked with God, after he became the father of Methuselah, [for] 300 years.”

[5:22]  ²⁸³ tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.

[5:24]  ²⁸⁴ 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.

[5:24]  ²⁸⁵ 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.

[5:26]  ²⁸⁶ tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.

[5:29]  ²⁸⁷ 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.

[5:29]  ²⁸⁸ 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.

[5:30]  ²⁸⁹ tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.

[5:32]  ²⁹⁰ tn Heb “Noah.” The pronoun (“he”) has been employed in the translation for stylistic reasons.

[6:1]  ²⁹¹ tn The Hebrew text has the article prefixed to the noun. Here the article indicates the generic use of the word אָדָם (’adam): “humankind.”

[6:1]  ²⁹² 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.

[6:1]  ²⁹³ tn The pronominal suffix is third masculine plural, indicating that the antecedent “humankind” is collective.

[6:2]  ²⁹⁴ 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.

[6:3]  ²⁹⁵ 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 Lord’s personal Spirit. E. A. Speiser argues that the term is cognate with an Akkadian word meaning “protect” or “shield.” In this case, the Lord’s Spirit will not always protect humankind, for the race will suddenly be destroyed (E. A. Speiser, “YDWN, Gen. 6:3,” JBL 75 [1956]: 126-29).

[6:3]  ²⁹⁶ tn Or “forever.”

[6:3]  ²⁹⁷ 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).

[6:3]  ²⁹⁸ 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”).

[6:3]  ²⁹⁹ tn Heb “flesh.”

[6:3]  ³⁰⁰ tn See the note on “they” earlier in this verse.

[6:3]  ³⁰¹ 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.

[6:4]  ³⁰² 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”).

[6:4]  ³⁰³ 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.

[6:4]  ³⁰⁴ 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.

[6:4]  ³⁰⁵ 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.

[6:4]  ³⁰⁶ 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.

[6:4]  ³⁰⁷ tn Heb “men of name” (i.e., famous men).

[6:5]  ³⁰⁸ 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.

[6:5]  ³⁰⁹ 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).

[6:5]  ³¹⁰ tn The related verb הָשָׁב (hashav) means “to think, to devise, to reckon.” The noun (here) refers to thoughts or considerations.

[6:5]  ³¹¹ 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.”

[6:5]  ³¹² 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.

[6:5]  ³¹³ tn Heb “all the day.”

[6:6]  ³¹⁴ 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.

[6:6]  ³¹⁵ 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).

[6:7]  ³¹⁶ 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.

[6:8]  ³¹⁷ tn The disjunctive clause (conjunction + subject + verb) is contrastive here: God condemns the human race, but he is pleased with Noah.

[6:8]  ³¹⁸ 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.

[6:8]  ³¹⁹ tn Heb “in the eyes of,” an anthropomorphic expression for God’s opinion or decision. The Lord saw that the whole human race was corrupt, but he looked in favor on Noah.

[6:9]  ³²⁰ 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.

[6:9]  ³²¹ 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.

[6:9]  ³²² 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.

[6:9]  ³²³ tn Heb “Noah.” The proper name has been replaced with the pronoun in the translation for stylistic reasons.

[6:9]  ³²⁴ 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.”

[6:10]  ³²⁵ tn Heb “fathered.”

[6:11]  ³²⁶ 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.

[6:11]  ³²⁷ tn Heb “before.”

[6:11]  ³²⁸ 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).

[6:12]  ³²⁹ tn Or “God saw how corrupt the earth was.”

[6:12]  ³³⁰ tn The repetition in the text (see v. 11) emphasizes the point.

[6:12]  ³³¹ 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.

[6:12]  ³³² 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).

[6:13]  ³³³ sn On the divine style utilized here, see R. Lapointe, “The Divine Monologue as a Channel of Revelation,” CBQ 32 (1970): 161-81.

[6:13]  ³³⁴ 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).

[6:13]  ³³⁵ 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.

[6:14]  ³³⁶ sn The Hebrew verb is an imperative. A motif of this section is that Noah did as the Lord commanded him – he was obedient. That obedience had to come from faith in the word of the Lord. So the theme of obedience to God’s word is prominent in this prologue to the law.

[6:14]  ³³⁷ 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).

[6:14]  ³³⁸ 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).

[6:15]  ³³⁹ 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.

[6:16]  ³⁴⁰ tn Heb “a cubit.”

[6:16]  ³⁴¹ 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.

[6:17]  ³⁴² 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.”

[6:17]  ³⁴³ tn Heb “the flood, water.”

[6:17]  ³⁴⁴ tn The verb שָׁחָת (shakhat, “to destroy”) is repeated yet again, only now in an infinitival form expressing the purpose of the flood.

[6:17]  ³⁴⁵ 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.

[6:18]  ³⁴⁶ 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).

[6:18]  ³⁴⁷ 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).

[6:19]  ³⁴⁸ 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.

[6:19]  ³⁴⁹ 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.”

[6:20]  ³⁵⁰ tn Heb “to keep alive.”

[6:21]  ³⁵¹ 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.

[6:21]  ³⁵² tn Heb “from all food,” meaning “some of every kind of food.”

[6:21]  ³⁵³ tn Or “will be eaten.”

[6:21]  ³⁵⁴ tn Heb “and gather it to you.”

[6:22]  ³⁵⁵ tn Heb “according to all.”

[6:22]  ³⁵⁶ tn The last clause seems redundant: “and thus (כֵּן, ken) he did.” It underscores the obedience of Noah to all that God had said.

[7:4]  ³⁵⁷ sn The passive verb (“have been sold”) is noncommittal and nonaccusatory with regard to the king’s role in the decision to annihilate the Jews.

[7:5]  ³⁵⁸ tc The second occurrence of the Hebrew verb וַיּאמֶר (vayyo’mer, “and he said”) in the MT should probably be disregarded. The repetition is unnecessary in the context and may be the result of dittography in the MT.

[7:5]  ³⁵⁹ tn Heb “has so filled his heart”; NAB “who has dared to do this.”

[31:34]  ³⁶⁰ tn Here too the verb will be the customary imperfect – it explains what he continually did in past time.

[31:34]  ³⁶¹ tn Heb “the great multitude.” But some commentators take רַבָּה (rabbah) adverbially: “greatly” (see RSV).

[31:34]  ³⁶² sn There is no clear apodosis for all these clauses. Some commentators transfer the verses around to make them fit the constructions. But the better view is that there is no apodosis – that Job broke off here, feeling it was useless to go further. Now he will address God and not men. But in vv. 38-40b he does return to a self-imprecation. However, there is not sufficient reason to start rearranging all the verses.

[24:11]  ³⁶³ tn The idea of “slipping” (participle from מוֹט, mot) has troubled some commentators. G. R. Driver emends it to read “at the point of” (“Problems in Proverbs,” ZAW 50 [1932]: 146). But the MT as it stands makes good sense. The reference would be general, viz., to help any who are in mortal danger or who might be tottering on the edge of such disaster – whether through sin, or through disease, war, or danger. Several English versions (e.g., NASB, NIV, NRSV) render this term as “staggering.”

[24:12]  ³⁶⁴ tn Heb “weighs” (so NASB, NIV, NRSV) meaning “tests” or “evaluates.”

[24:12]  ³⁶⁵ sn The verse completes the saying by affirming that people will be judged responsible for helping those in mortal danger. The verse uses a series of rhetorical questions to affirm that God knows our hearts and we cannot plead ignorance.

[31:8]  ³⁶⁶ sn The instruction to “open your mouth” is a metonymy of cause; it means “speak up for” (so NIV, TEV, NLT) or in this context “serve as an advocate in judgment” (cf. CEV “you must defend”).

[31:8]  ³⁶⁷ sn The instruction compares people who cannot defend themselves in court with those who are physically unable to speak (this is a figure of speech known as hypocatastasis, an implied comparison). The former can physically speak; but because they are the poor, the uneducated, the oppressed, they are unable to conduct a legal defense. They may as well be speechless.

[31:8]  ³⁶⁸ tn Or “of all the defenseless.” The noun חֲלוֹף (khalof) means “passing away; vanishing” (properly an infinitive); in this construction “the sons of the passing away” means people who by nature are transitory, people who are dying – mortals. But in this context it would indicate people who are “defenseless” as opposed to those who are healthy and powerful.

[31:9]  ³⁶⁹ tn The noun צֶדֶק (tsedeq) serves here as an adverbial accusative of manner. The decisions reached (שְׁפָט, shÿfat) in this advocacy must conform to the standard of the law. So it is a little stronger than “judging fairly” (cf. NIV, NCV), although it will be fair if it is done righteously for all.

[31:9]  ³⁷⁰ sn Previously the noun דִּין (din, judgment”) was used, signifying the legal rights or the pleas of the people. Now the imperative דִּין is used. It could be translated “judge,” but in this context “judge the poor” could be misunderstood to mean “condemn.” Here advocacy is in view, and so “plead the cause” is a better translation (cf. NASB, NIV, NRSV “defend the rights”). It was – and is – the responsibility of the king (ruler) to champion the rights of the poor and needy, who otherwise would be ignored and oppressed. They are the ones left destitute by the cruelties and inequalities of life (e.g., 2 Sam 14:4-11; 1 Kgs 3:16-28; Pss 45:3-5, 72:4; Isa 9:6-7).