Genesis 4:1--8:22

The Story of Cain and Abel

4:1 Now ¹  the man had marital relations with ²  his wife Eve, and she became pregnant ³  and gave birth to Cain. Then she said, “I have created ⁴  a man just as the Lord did!” ⁵  4:2 Then she gave birth ⁶  to his brother Abel. ⁷  Abel took care of the flocks, while Cain cultivated the ground. ⁸ 

4:3 At the designated time ⁹  Cain brought some of the fruit of the ground for an offering ¹⁰  to the Lord. 4:4 But Abel brought ¹¹  some of the firstborn of his flock – even the fattest ¹²  of them. And the Lord was pleased with ¹³  Abel and his offering, 4:5 but with Cain and his offering he was not pleased. ¹⁴  So Cain became very angry, ¹⁵  and his expression was downcast. ¹⁶ 

4:6 Then the Lord said to Cain, “Why are you angry, and why is your expression downcast? 4:7 Is it not true ¹⁷  that if you do what is right, you will be fine? ¹⁸  But if you do not do what is right, sin is crouching ¹⁹  at the door. It desires to dominate you, but you must subdue it.” ²⁰ 

4:8 Cain said to his brother Abel, “Let’s go out to the field.” ²¹  While they were in the field, Cain attacked ²²  his brother ²³  Abel and killed him.

4:9 Then the Lord said to Cain, “Where is your brother Abel?” ²⁴  And he replied, “I don’t know! Am I my brother’s guardian?” ²⁵  4:10 But the Lord said, “What have you done? ²⁶  The voice ²⁷  of your brother’s blood is crying out to me from the ground! 4:11 So now, you are banished ²⁸  from the ground, which has opened its mouth to receive your brother’s blood from your hand. 4:12 When you try to cultivate ²⁹  the

ground it will no longer yield ³⁰  its best ³¹  for you. You will be a homeless wanderer ³²  on the earth.” 4:13 Then Cain said to the Lord, “My punishment ³³  is too great to endure! ³⁴  4:14 Look! You are driving me off the land ³⁵  today, and I must hide from your presence. ³⁶  I will be a homeless wanderer on the earth; whoever finds me will kill me.” 4:15 But the Lord said to him, “All right then, ³⁷  if anyone kills Cain, Cain will be avenged seven times as much.” ³⁸  Then the Lord put a special mark ³⁹  on Cain so that no one who found him would strike him down. ⁴⁰  4:16 So Cain went out from the presence of the Lord and lived in the land of Nod, ⁴¹  east of Eden.

The Beginning of Civilization

4:17 Cain had marital relations ⁴²  with his wife, and she became pregnant ⁴³  and gave birth to Enoch. Cain was building a city, and he named the city after ⁴⁴  his son Enoch. 4:18 To Enoch was born Irad, and Irad was the father ⁴⁵  of Mehujael. Mehujael was the father of Methushael, and Methushael was the father of Lamech.

4:19 Lamech took two wives for himself; the name of the first was Adah, and the name of the second was Zillah. 4:20 Adah gave birth to Jabal; he was the first ⁴⁶  of those who live in tents and keep ⁴⁷  livestock. 4:21 The name of his brother was Jubal; he was the first of all who play the harp and the flute. 4:22 Now Zillah also gave birth to Tubal-Cain, who heated metal and shaped ⁴⁸  all kinds of tools made of bronze and iron. The sister of Tubal-Cain was Naamah.

4:23 Lamech said to his wives,

“Adah and Zillah! Listen to me!

You wives of Lamech, hear my words!

I have killed a man for wounding me,

a young man ⁴⁹  for hurting me.

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

then Lamech seventy-seven times!” ⁵⁰ 

4:25 And Adam had marital relations ⁵¹  with his wife again, and she gave birth to a son. She named him Seth, saying, “God has given ⁵²  me another child ⁵³  in place of Abel because Cain killed him.” 4:26 And a son was also born to Seth, whom he named Enosh. At that time people ⁵⁴  began to worship ⁵⁵  the Lord.

From Adam to Noah

5:1 This is the record ⁵⁶  of the family line ⁵⁷  of Adam.

When God created humankind, ⁵⁸  he made them ⁵⁹  in the likeness of God. 5:2 He created them male and female; when they were created, he blessed them and named them “humankind.” ⁶⁰ 

5:3 When ⁶¹  Adam had lived 130 years he fathered a son in his own likeness, according to his image, and he named him Seth. 5:4 The length of time Adam lived ⁶²  after he became the father of Seth was 800 years; during this time he had ⁶³  other ⁶⁴  sons and daughters. 5:5 The entire lifetime ⁶⁵  of Adam was 930 years, and then he died. ⁶⁶ 

5:6 When Seth had lived 105 years, he became the father ⁶⁷  of Enosh. 5:7 Seth lived 807 years after he became the father of Enosh, and he had ⁶⁸  other ⁶⁹  sons and daughters. 5:8 The entire lifetime of Seth was 912 years, and then he died.

5:9 When Enosh had lived 90 years, he became the father of Kenan. 5:10 Enosh lived 815 years after he became the father of Kenan, and he had other sons and daughters. 5:11 The entire lifetime of Enosh was 905 years, and then he died.

5:12 When Kenan had lived 70 years, he became the father of Mahalalel. 5:13 Kenan lived 840 years after he became the father of Mahalalel, and he had other sons and daughters. 5:14 The entire lifetime of Kenan was 910 years, and then he died.

5:15 When Mahalalel had lived 65 years, he became the father of Jared. 5:16 Mahalalel lived 830 years after he became the father of Jared, and he had other sons and daughters. 5:17 The entire lifetime of Mahalalel was 895 years, and then he died.

5:18 When Jared had lived 162 years, he became the father of Enoch. 5:19 Jared lived 800 years after he became the father of Enoch, and he had other sons and daughters. 5:20 The entire lifetime of Jared was 962 years, and then he died.

5:21 When Enoch had lived 65 years, he became the father of Methuselah. 5:22 After he became the father of Methuselah, Enoch walked with God ⁷⁰  for 300 years, ⁷¹  and he had other ⁷²  sons and daughters. 5:23 The entire lifetime of Enoch was 365 years. 5:24 Enoch walked with God, and then he disappeared ⁷³  because God took ⁷⁴  him away.

5:25 When Methuselah had lived 187 years, he became the father of Lamech. 5:26 Methuselah lived 782 years after he became the father of Lamech, and he had other ⁷⁵  sons and daughters. 5:27 The entire lifetime of Methuselah was 969 years, and then he died.

5:28 When Lamech had lived 182 years, he had a son. 5:29 He named him Noah, ⁷⁶  saying, “This one will bring us comfort ⁷⁷  from our labor and from the painful toil of our hands because of the ground that the Lord has cursed.” 5:30 Lamech lived 595 years after he became the father of Noah, and he had other ⁷⁸  sons and daughters. 5:31 The entire lifetime of Lamech was 777 years, and then he died.

5:32 After Noah was 500 years old, he ⁷⁹  became the father of Shem, Ham, and Japheth.

God’s Grief over Humankind’s Wickedness

6:1 When humankind ⁸⁰  began to multiply on the face of the earth, and daughters were born ⁸¹  to them, ⁸²  6:2 the sons of God ⁸³  saw that the daughters of humankind were beautiful. Thus they took wives for themselves from any they chose. 6:3 So the Lord said, “My spirit will not remain in ⁸⁴  humankind indefinitely, ⁸⁵  since ⁸⁶  they ⁸⁷  are mortal. ⁸⁸  They ⁸⁹  will remain for 120 more years.” ⁹⁰ 

6:4 The Nephilim ⁹¹  were on the earth in those days (and also after this) ⁹²  when the sons of God were having sexual relations with ⁹³  the daughters of humankind, who gave birth to their children. ⁹⁴  They were the mighty heroes ⁹⁵  of old, the famous men. ⁹⁶ 

6:5 But the Lord saw ⁹⁷  that the wickedness of humankind had become great on the earth. Every inclination ⁹⁸  of the thoughts ⁹⁹  of their minds ¹⁰⁰  was only evil ¹⁰¹  all the time. ¹⁰²  6:6 The Lord regretted ¹⁰³  that he had made humankind on the earth, and he was highly offended. ¹⁰⁴  6:7 So the Lord said, “I will wipe humankind, whom I have created, from the face of the earth – everything from humankind to animals, ¹⁰⁵  including creatures that move on the ground and birds of the air, for I regret that I have made them.”

6:8 But ¹⁰⁶  Noah found favor ¹⁰⁷  in the sight of ¹⁰⁸  the Lord.

The Judgment of the Flood

6:9 This is the account of Noah. ¹⁰⁹ 

Noah was a godly man; he was blameless ¹¹⁰ 

among his contemporaries. ¹¹¹  He ¹¹²  walked with ¹¹³  God. 6:10 Noah had ¹¹⁴  three sons: Shem, Ham, and Japheth.

6:11 The earth was ruined ¹¹⁵  in the sight of ¹¹⁶  God; the earth was filled with violence. ¹¹⁷  6:12 God saw the earth, and indeed ¹¹⁸  it was ruined, ¹¹⁹  for all living creatures ¹²⁰  on the earth were sinful. ¹²¹  6:13 So God said ¹²²  to Noah, “I have decided that all living creatures must die, ¹²³  for the earth is filled with violence because of them. Now I am about to destroy ¹²⁴  them and the earth. 6:14 Make ¹²⁵  for yourself an ark of cypress ¹²⁶  wood. Make rooms in the ark, and cover ¹²⁷  it with pitch inside and out. 6:15 This is how you should make it: The ark is to be 450 feet long, 75 feet wide, and 45 feet high. ¹²⁸  6:16 Make a roof for the ark and finish it, leaving 18 inches ¹²⁹  from the top. ¹³⁰  Put a door in the side of the ark, and make lower, middle, and upper decks. 6:17 I am about to bring ¹³¹  floodwaters ¹³²  on the earth to destroy ¹³³  from under the sky all the living creatures that have the breath of life in them. ¹³⁴  Everything that is on the earth will die, 6:18 but I will confirm ¹³⁵  my covenant with you. You will enter ¹³⁶  the ark – you, your sons, your wife, and your sons’ wives with you. 6:19 You must bring into the ark two of every kind of living creature from all flesh, ¹³⁷  male and female, to keep them alive ¹³⁸  with you. 6:20 Of the birds after their kinds, and of the cattle after their kinds, and of every creeping thing of the ground after its kind, two of every kind will come to you so you can keep them alive. ¹³⁹  6:21 And you must take ¹⁴⁰  for yourself every kind of food ¹⁴¹  that is eaten, ¹⁴²  and gather it together. ¹⁴³  It will be food for you and for them.

6:22 And Noah did all ¹⁴⁴  that God commanded him – he did indeed. ¹⁴⁵ 

7:1 The Lord said to Noah, “Come into the ark, you and all your household, for I consider you godly among this generation. ¹⁴⁶  7:2 You must take with you seven ¹⁴⁷  of every kind of clean animal, ¹⁴⁸  the male and its mate, ¹⁴⁹  two of every kind of unclean animal, the male and its mate, 7:3 and also seven ¹⁵⁰  of every kind of bird in the sky, male and female, ¹⁵¹  to preserve their offspring ¹⁵²  on the face of the earth. 7:4 For in seven days ¹⁵³  I will cause it to rain ¹⁵⁴  on the earth for forty days and forty nights, and I will wipe from the face of the ground every living thing that I have made.”

7:5 And Noah did all ¹⁵⁵  that the Lord commanded him.

7:6 Noah ¹⁵⁶  was 600 years old when the floodwaters engulfed ¹⁵⁷  the earth. 7:7 Noah entered the ark along with his sons, his wife, and his sons’ wives because ¹⁵⁸  of the floodwaters. 7:8 Pairs ¹⁵⁹  of clean animals, of unclean animals, of birds, and of everything that creeps along the ground, 7:9 male and female, came into the ark to Noah, ¹⁶⁰  just as God had commanded him. ¹⁶¹  7:10 And after seven days the floodwaters engulfed the earth. ¹⁶² 

7:11 In the six hundredth year of Noah’s life, in the second month, on the seventeenth day of the month – on that day all the fountains of the great deep ¹⁶³  burst open and the floodgates of the heavens ¹⁶⁴  were opened. 7:12 And the rain fell ¹⁶⁵  on the earth forty days and forty nights.

7:13 On that very day Noah entered the ark, accompanied by his sons Shem, Ham, and Japheth, along with his wife and his sons’ three wives. ¹⁶⁶  7:14 They entered, ¹⁶⁷  along with every living creature after its kind, every animal after its kind, every creeping thing that creeps on the earth after its kind, and every bird after its kind, everything with wings. ¹⁶⁸  7:15 Pairs ¹⁶⁹  of all creatures ¹⁷⁰  that have the breath of life came into the ark to Noah. 7:16 Those that entered were male and female, ¹⁷¹  just as God commanded him. Then the Lord shut him in.

7:17 The flood engulfed the earth for forty days. As the waters increased, they lifted the ark and raised it above the earth. 7:18 The waters completely overwhelmed ¹⁷²  the earth, and the ark floated ¹⁷³  on the surface of the waters. 7:19 The waters completely inundated ¹⁷⁴  the earth so that even ¹⁷⁵  all the high mountains under the entire sky were covered. 7:20 The waters rose more than twenty feet ¹⁷⁶  above the mountains. ¹⁷⁷  7:21 And all living things ¹⁷⁸  that moved on the earth died, including the birds, domestic animals, wild animals, all the creatures that swarm over the earth, and all humankind. 7:22 Everything on dry land that had the breath of life ¹⁷⁹  in its nostrils died. 7:23 So the Lord ¹⁸⁰  destroyed ¹⁸¹  every living thing that was on the surface of the ground, including people, animals, creatures that creep along the ground, and birds of the sky. ¹⁸²  They were wiped off the earth. Only Noah and those who were with him in the ark survived. ¹⁸³  7:24 The waters prevailed over ¹⁸⁴  the earth for 150 days.

8:1 But God remembered ¹⁸⁵  Noah and all the wild animals and domestic animals that were with him in the ark. God caused a wind to blow over ¹⁸⁶  the earth and the waters receded. 8:2 The fountains of the deep and the floodgates of heaven were closed, ¹⁸⁷  and the rain stopped falling from the sky. 8:3 The waters kept receding steadily ¹⁸⁸  from the earth, so that they ¹⁸⁹  had gone down ¹⁹⁰  by the end of the 150 days. 8:4 On the seventeenth day of the seventh month, the ark came to rest on one of the mountains of Ararat. ¹⁹¹  8:5 The waters kept on receding ¹⁹²  until the tenth month. On the first day of the tenth month, the tops of the mountains became visible. ¹⁹³ 

8:6 At the end of forty days, ¹⁹⁴  Noah opened the window he had made in the ark ¹⁹⁵  8:7 and sent out a raven; it kept flying ¹⁹⁶  back and forth until the waters had dried up on the earth.

8:8 Then Noah ¹⁹⁷  sent out a dove ¹⁹⁸  to see if the waters had receded ¹⁹⁹  from the surface of the ground. 8:9 The dove could not find a resting place for its feet because water still covered ²⁰⁰  the surface of the entire earth, and so it returned to Noah ²⁰¹  in the ark. He stretched out his hand, took the dove, ²⁰²  and brought it back into the ark. ²⁰³  8:10 He waited seven more days and then sent out the dove again from the ark. 8:11 When ²⁰⁴  the dove returned to him in the evening, there was ²⁰⁵  a freshly plucked olive leaf in its beak! Noah knew that the waters had receded from the earth. 8:12 He waited another seven days and sent the dove out again, ²⁰⁶  but it did not return to him this time. ²⁰⁷ 

8:13 In Noah’s six hundred and first year, ²⁰⁸  in the first day of the first month, the waters had dried up from the earth, and Noah removed the covering from the ark and saw that ²⁰⁹  the surface of the ground was dry. 8:14 And by the twenty-seventh day of the second month the earth ²¹⁰  was dry.

8:15 Then God spoke to Noah and said, 8:16 “Come out of the ark, you, your wife, your sons, and your sons’ wives with you. 8:17 Bring out with you all the living creatures that are with you. Bring out ²¹¹  every living thing, including the birds, animals, and every creeping thing that creeps on the earth. Let them increase ²¹²  and be fruitful and multiply on the earth!” ²¹³ 

8:18 Noah went out along with his sons, his wife, and his sons’ wives. 8:19 Every living creature, every creeping thing, every bird, and everything that moves on the earth went out of the ark in their groups.

8:20 Noah built an altar to the Lord. He then took some of every kind of clean animal and clean bird and offered burnt offerings on the altar. ²¹⁴  8:21 And the Lord smelled the soothing aroma ²¹⁵  and said ²¹⁶  to himself, ²¹⁷  “I will never again curse ²¹⁸  the ground because of humankind, even though ²¹⁹  the inclination of their minds ²²⁰  is evil from childhood on. ²²¹  I will never again destroy everything that lives, as I have just done.

8:22 “While the earth continues to exist, ²²² 

planting time ²²³  and harvest,

cold and heat,

summer and winter,

and day and night will not cease.”

Genesis 17:1-27

The Sign of the Covenant

17:1 When Abram was 99 years old, ²²⁴  the Lord appeared to him and said, ²²⁵  “I am the sovereign God. ²²⁶  Walk ²²⁷  before me ²²⁸  and be blameless. ²²⁹  17:2 Then I will confirm my covenant ²³⁰  between me and you, and I will give you a multitude of descendants.” ²³¹ 

17:3 Abram bowed down with his face to the ground, ²³²  and God said to him, ²³³  17:4 “As for me, ²³⁴  this ²³⁵  is my covenant with you: You will be the father of a multitude of nations. 17:5 No longer will your name be ²³⁶  Abram. Instead, your name will be Abraham ²³⁷  because I will make you ²³⁸  the father of a multitude of nations. 17:6 I will make you ²³⁹  extremely ²⁴⁰  fruitful. I will make nations of you, and kings will descend from you. ²⁴¹  17:7 I will confirm ²⁴²  my covenant as a perpetual ²⁴³  covenant between me and you. It will extend to your descendants after you throughout their generations. I will be your God and the God of your descendants after you. ²⁴⁴  17:8 I will give the whole land of Canaan – the land where you are now residing ²⁴⁵  – to you and your descendants after you as a permanent ²⁴⁶  possession. I will be their God.”

17:9 Then God said to Abraham, “As for you, you must keep ²⁴⁷  the covenantal requirement ²⁴⁸  I am imposing on you and your descendants after you throughout their generations. 17:10 This is my requirement that you and your descendants after you must keep: ²⁴⁹  Every male among you must be circumcised. ²⁵⁰  17:11 You must circumcise the flesh of your foreskins. This will be a reminder ²⁵¹  of the covenant between me and you. 17:12 Throughout your generations every male among you who is eight days old ²⁵²  must be circumcised, whether born in your house or bought with money from any foreigner who is not one of your descendants. 17:13 They must indeed be circumcised, ²⁵³  whether born in your house or bought with money. The sign of my covenant ²⁵⁴  will be visible in your flesh as a permanent ²⁵⁵  reminder. 17:14 Any uncircumcised male ²⁵⁶  who has not been circumcised in the flesh of his foreskin will be cut off ²⁵⁷  from his people – he has failed to carry out my requirement.” ²⁵⁸ 

17:15 Then God said to Abraham, “As for your wife, you must no longer call her Sarai; ²⁵⁹  Sarah ²⁶⁰  will be her name. 17:16 I will bless her and will give you a son through her. I will bless her and she will become a mother of nations. ²⁶¹  Kings of countries ²⁶²  will come from her!”

17:17 Then Abraham bowed down with his face to the ground and laughed ²⁶³  as he said to himself, ²⁶⁴  “Can ²⁶⁵  a son be born to a man who is a hundred years old? ²⁶⁶  Can Sarah ²⁶⁷  bear a child at the age of ninety?” ²⁶⁸  17:18 Abraham said to God, “O that ²⁶⁹  Ishmael might live before you!” ²⁷⁰ 

17:19 God said, “No, Sarah your wife is going to bear you a son, and you will name him Isaac. ²⁷¹  I will confirm my covenant with him as a perpetual ²⁷²  covenant for his descendants after him. 17:20 As for Ishmael, I have heard you. ²⁷³  I will indeed bless him, make him fruitful, and give him a multitude of descendants. ²⁷⁴  He will become the father of twelve princes; ²⁷⁵  I will make him into a great nation. 17:21 But I will establish my covenant with Isaac, whom Sarah will bear to you at this set time next year.” 17:22 When he finished speaking with Abraham, God went up from him. ²⁷⁶ 

17:23 Abraham took his son Ishmael and every male in his household (whether born in his house or bought with money) ²⁷⁷  and circumcised them ²⁷⁸  on that very same day, just as God had told him to do. 17:24 Now Abraham was 99 years old ²⁷⁹  when he was circumcised; ²⁸⁰  17:25 his son Ishmael was thirteen years old ²⁸¹  when he was circumcised. 17:26 Abraham and his son Ishmael were circumcised on the very same day. 17:27 All the men of his household, whether born in his household or bought with money from a foreigner, were circumcised with him.

Psalms 76:4

76:4 You shine brightly and reveal your majesty,

as you descend from the hills where you killed your prey. ²⁸² 

Ezekiel 19:3-8

19:3 She reared one of her cubs; he became a young lion.

He learned to tear prey; he devoured people. ²⁸³ 

19:4 The nations heard about him; he was trapped in their pit.

They brought him with hooks to the land of Egypt. ²⁸⁴ 

19:5 “‘When she realized that she waited in vain, her hope was lost.

She took another of her cubs ²⁸⁵  and made him a young lion.

19:6 He walked about among the lions; he became a young lion.

He learned to tear prey; he devoured people.

19:7 He broke down ²⁸⁶  their strongholds ²⁸⁷  and devastated their cities.

The land and everything in it was frightened at the sound of his roaring.

19:8 The nations – the surrounding regions – attacked him.

They threw their net over him; he was caught in their pit.

Revelation 13:1

The Two Beasts

13:1 Then ²⁸⁸  I saw a beast coming up out of the sea. It ²⁸⁹  had ten horns and seven heads, and on its horns were ten diadem crowns, ²⁹⁰  and on its heads a blasphemous name. ²⁹¹ 

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

[4:1]  ² tn Heb “the man knew,” a frequent euphemism for sexual relations.

[4:1]  ³ tn Or “she conceived.”

[4:1]  ⁴ tn Here is another sound play (paronomasia) on a name. The sound of the verb קָנִיתִי (qaniti, “I have created”) reflects the sound of the name Cain in Hebrew (קַיִן, qayin) and gives meaning to it. The saying uses the Qal perfect of קָנָה (qanah). There are two homonymic verbs with this spelling, one meaning “obtain, acquire” and the other meaning “create” (see Gen 14:19, 22; Deut 32:6; Ps 139:13; Prov 8:22). The latter fits this context very well. Eve has created a man.

[4:1]  ⁵ 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]  ⁶ tn Heb “And she again gave birth.”

[4:2]  ⁷ sn The name Abel is not defined here in the text, but the tone is ominous. Abel’s name, the Hebrew word הֶבֶל (hevel), means “breath, vapor, vanity,” foreshadowing Abel’s untimely and premature death.

[4:2]  ⁸ tn Heb “and Abel was a shepherd of the flock, and Cain was a worker of the ground.” The designations of the two occupations are expressed with active participles, רֹעֵה (ro’eh, “shepherd”) and עֹבֵד (’oved, “worker”). Abel is occupied with sheep, whereas Cain is living under the curse, cultivating the ground.

[4:3]  ⁹ tn Heb “And it happened at the end of days.” The clause indicates the passing of a set period of time leading up to offering sacrifices.

[4:3]  ¹⁰ tn The Hebrew term מִנְחָה (minkhah, “offering”) is a general word for tribute, a gift, or an offering. It is the main word used in Lev 2 for the dedication offering. This type of offering could be comprised of vegetables. The content of the offering (vegetables, as opposed to animals) was not the critical issue, but rather the attitude of the offerer.

[4:4]  ¹¹ 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]  ¹² tn Two prepositional phrases are used to qualify the kind of sacrifice that Abel brought: “from the firstborn” and “from the fattest of them.” These also could be interpreted as a hendiadys: “from the fattest of the firstborn of the flock.” Another option is to understand the second prepositional phrase as referring to the fat portions of the sacrificial sheep. In this case one may translate, “some of the firstborn of his flock, even some of their fat portions” (cf. NEB, NIV, NRSV).

[4:4]  ¹³ tn The Hebrew verb שָׁעָה (sha’ah) simply means “to gaze at, to have regard for, to look on with favor [or “with devotion”].” The text does not indicate how this was communicated, but it indicates that Cain and Abel knew immediately. Either there was some manifestation of divine pleasure given to Abel and withheld from Cain (fire consuming the sacrifice?), or there was an inner awareness of divine response.

[4:5]  ¹⁴ sn The Letter to the Hebrews explains the difference between the brothers as one of faith – Abel by faith offered a better sacrifice. Cain’s offering as well as his reaction to God’s displeasure did not reflect faith. See further B. K. Waltke, “Cain and His Offering,” WTJ 48 (1986): 363-72.

[4:5]  ¹⁵ tn Heb “and it was hot to Cain.” This Hebrew idiom means that Cain “burned” with anger.

[4:5]  ¹⁶ tn Heb “And his face fell.” The idiom means that the inner anger is reflected in Cain’s facial expression. The fallen or downcast face expresses anger, dejection, or depression. Conversely, in Num 6 the high priestly blessing speaks of the Lord lifting up his face and giving peace.

[4:7]  ¹⁷ tn The introduction of the conditional clause with an interrogative particle prods the answer from Cain, as if he should have known this. It is not a condemnation, but an encouragement to do what is right.

[4:7]  ¹⁸ tn The Hebrew text is difficult, because only one word occurs, שְׂאֵת (sÿ’et), which appears to be the infinitive construct from the verb “to lift up” (נָאָשׂ, na’as). The sentence reads: “If you do well, uplifting.” On the surface it seems to be the opposite of the fallen face. Everything will be changed if he does well. God will show him favor, he will not be angry, and his face will reflect that. But more may be intended since the second half of the verse forms the contrast: “If you do not do well, sin is crouching….” Not doing well leads to sinful attack; doing well leads to victory and God’s blessing.

[4:7]  ¹⁹ tn The Hebrew term translated “crouching” (רֹבֵץ, rovets) is an active participle. Sin is portrayed with animal imagery here as a beast crouching and ready to pounce (a figure of speech known as zoomorphism). An Akkadian cognate refers to a type of demon; in this case perhaps one could translate, “Sin is the demon at the door” (see E. A. Speiser, Genesis [AB], 29, 32-33).

[4:7]  ²⁰ tn Heb “and toward you [is] its desire, but you must rule over it.” As in Gen 3:16, the Hebrew noun “desire” refers to an urge to control or dominate. Here the desire is that which sin has for Cain, a desire to control for the sake of evil, but Cain must have mastery over it. The imperfect is understood as having an obligatory sense. Another option is to understand it as expressing potential (“you can have [or “are capable of having”] mastery over it.”). It will be a struggle, but sin can be defeated by righteousness. In addition to this connection to Gen 3, other linguistic and thematic links between chaps. 3 and 4 are discussed by A. J. Hauser, “Linguistic and Thematic Links Between Genesis 4:1-6 and Genesis 2–3,” JETS 23 (1980): 297-306.

[4:8]  ²¹ tc The MT has simply “and Cain said to Abel his brother,” omitting Cain’s words to Abel. It is possible that the elliptical text is original. Perhaps the author uses the technique of aposiopesis, “a sudden silence” to create tension. In the midst of the story the narrator suddenly rushes ahead to what happened in the field. It is more likely that the ancient versions (Samaritan Pentateuch, LXX, Vulgate, and Syriac), which include Cain’s words, “Let’s go out to the field,” preserve the original reading here. After writing אָחִיו (’akhiyv, “his brother”), a scribe’s eye may have jumped to the end of the form בַּשָּׂדֶה (basadeh, “to the field”) and accidentally omitted the quotation. This would be an error of virtual homoioteleuton. In older phases of the Hebrew script the sequence יו (yod-vav) on אָחִיו is graphically similar to the final ה (he) on בַּשָּׂדֶה.

[4:8]  ²² tn Heb “arose against” (in a hostile sense).

[4:8]  ²³ sn The word “brother” appears six times in vv. 8-11, stressing the shocking nature of Cain’s fratricide (see 1 John 3:12).

[4:9]  ²⁴ 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]  ²⁵ tn Heb “The one guarding my brother [am] I?”

[4:10]  ²⁶ sn What have you done? Again the Lord’s question is rhetorical (see Gen 3:13), condemning Cain for his sin.

[4:10]  ²⁷ tn The word “voice” is a personification; the evidence of Abel’s shed blood condemns Cain, just as a human eyewitness would testify in court. For helpful insights, see G. von Rad, Biblical Interpretations in Preaching; and L. Morris, “The Biblical Use of the Term ‘Blood,’” JTS 6 (1955/56): 77-82.

[4:11]  ²⁸ tn Heb “cursed are you from the ground.” As in Gen 3:14, the word “cursed,” a passive participle from אָרָר (’arar), either means “punished” or “banished,” depending on how one interprets the following preposition. If the preposition is taken as indicating source, then the idea is “cursed (i.e., punished) are you from [i.e., “through the agency of”] the ground” (see v. 12a). If the preposition is taken as separative, then the idea is “cursed and banished from the ground.” In this case the ground rejects Cain’s efforts in such a way that he is banished from the ground and forced to become a fugitive out in the earth (see vv. 12b, 14).

[4:12]  ²⁹ tn Heb “work.”

[4:12]  ³⁰ tn Heb “it will not again (תֹסֵף, tosef) give (תֵּת, tet),” meaning the ground will no longer yield. In translation the infinitive becomes the main verb, and the imperfect verb form becomes adverbial.

[4:12]  ³¹ tn Heb “its strength.”

[4:12]  ³² tn Two similar sounding synonyms are used here: נָע וָנָד (na’ vanad, “a wanderer and a fugitive”). This juxtaposition of synonyms emphasizes the single idea. In translation one can serve as the main description, the other as a modifier. Other translation options include “a wandering fugitive” and a “ceaseless wanderer” (cf. NIV).

[4:13]  ³³ tn The primary meaning of the Hebrew word עָוֹן (’avon) is “sin, iniquity.” But by metonymy it can refer to the “guilt” of sin, or to “punishment” for sin. The third meaning applies here. Just before this the 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]  ³⁴ tn Heb “great is my punishment from bearing.” The preposition מִן (min, “from”) is used here in a comparative sense.

[4:14]  ³⁵ tn Heb “from upon the surface of the ground.”

[4:14]  ³⁶ 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]  ³⁷ tn The Hebrew term לָכֵן (lakhen, “therefore”) in this context carries the sense of “Okay,” or “in that case then I will do this.”

[4:15]  ³⁸ sn The symbolic number seven is used here to emphasize that the offender will receive severe punishment. For other rhetorical and hyperbolic uses of the expression “seven times over,” see Pss 12:6; 79:12; Prov 6:31; Isa 30:26.

[4:15]  ³⁹ tn Heb “sign”; “reminder.” The term “sign” is not used in the translation because it might imply to an English reader that God hung a sign on Cain. The text does not identify what the “sign” was. It must have been some outward, visual reminder of Cain’s special protected status.

[4:15]  ⁴⁰ sn God becomes Cain’s protector. Here is common grace – Cain and his community will live on under God’s care, but without salvation.

[4:16]  ⁴¹ sn The name Nod means “wandering” in Hebrew (see vv. 12, 14).

[4:17]  ⁴² tn Heb “knew,” a frequent euphemism for sexual relations.

[4:17]  ⁴³ tn Or “she conceived.”

[4:17]  ⁴⁴ tn Heb “according to the name of.”

[4:18]  ⁴⁵ tn Heb “and Irad fathered.”

[4:20]  ⁴⁶ tn Heb “father.” In this passage the word “father” means “founder,” referring to the first to establish such lifestyles and occupations.

[4:20]  ⁴⁷ tn The word “keep” is not in the Hebrew text, but is supplied in the translation. Other words that might be supplied instead are “tend,” “raise” (NIV), or “have” (NRSV).

[4:22]  ⁴⁸ tn The traditional rendering here, “who forged” (or “a forger of”) is now more commonly associated with counterfeit or fraud (e.g., “forged copies” or “forged checks”) than with the forging of metal. The phrase “heated metal and shaped [it]” has been used in the translation instead.

[4:23]  ⁴⁹ tn The Hebrew term יֶלֶד (yeled) probably refers to a youthful warrior here, not a child.

[4:24]  ⁵⁰ sn Seventy-seven times. Lamech seems to reason this way: If Cain, a murderer, is to be avenged seven times (see v. 15), then how much more one who has been unjustly wronged! Lamech misses the point of God’s merciful treatment of Cain. God was not establishing a principle of justice when he warned he would avenge Cain’s murder. In fact he was trying to limit the shedding of blood, something Lamech wants to multiply instead. The use of “seventy-seven,” a multiple of seven, is hyperbolic, emphasizing the extreme severity of the vengeance envisioned by Lamech.

[4:25]  ⁵¹ tn Heb “knew,” a frequent euphemism for sexual relations.

[4:25]  ⁵² sn The name Seth probably means something like “placed”; “appointed”; “set”; “granted,” assuming it is actually related to the verb that is used in the sentiment. At any rate, the name שֵׁת (shet) and the verb שָׁת (shat, “to place, to appoint, to set, to grant”) form a wordplay (paronomasia).

[4:25]  ⁵³ tn Heb “offspring.”

[4:26]  ⁵⁴ tn The word “people” is not in the Hebrew text, but is supplied in the translation. The construction uses a passive verb without an expressed subject. “To call was begun” can be interpreted to mean that people began to call.

[4:26]  ⁵⁵ 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]  ⁵⁶ tn Heb “book” or “roll.” Cf. NIV “written account”; NRSV “list.”

[5:1]  ⁵⁷ tn Heb “generations.” See the note on the phrase “this is the account of” in 2:4.

[5:1]  ⁵⁸ tn The Hebrew text has אָדָם (’adam).

[5:1]  ⁵⁹ tn Heb “him.” The Hebrew text uses the third masculine singular pronominal suffix on the accusative sign. The pronoun agrees grammatically with its antecedent אָדָם (’adam). However, the next verse makes it clear that אָדָם is collective here and refers to “humankind,” so it is preferable to translate the pronoun with the English plural.

[5:2]  ⁶⁰ tn The Hebrew word used here is אָדָם (’adam).

[5:3]  ⁶¹ tn Heb “and Adam lived 130 years.” In the translation the verb is subordinated to the following verb, “and he fathered,” and rendered as a temporal clause.

[5:4]  ⁶² tn Heb “The days of Adam.”

[5:4]  ⁶³ tn Heb “he fathered.”

[5:4]  ⁶⁴ tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.

[5:5]  ⁶⁵ tn Heb “all the days of Adam which he lived”

[5:5]  ⁶⁶ sn The genealogy traces the line from Adam to Noah and forms a bridge between the earlier accounts and the flood story. Its constant theme of the reign of death in the human race is broken once with the account of Enoch, but the genealogy ends with hope for the future through Noah. See further G. F. Hasel, “The Genealogies of Gen. 5 and 11 and their Alleged Babylonian Background,” AUSS 16 (1978): 361-74; idem, “Genesis 5 and 11,” Origins 7 (1980): 23-37.

[5:6]  ⁶⁷ tn Heb “he fathered.”

[5:7]  ⁶⁸ tn Heb “he fathered.”

[5:7]  ⁶⁹ tn Here and in vv. 10, 13, 16, 19 the word “other” is not in the Hebrew text, but is supplied for stylistic reasons.

[5:22]  ⁷⁰ sn With the seventh panel there is a digression from the pattern. Instead of simply saying that Enoch lived, the text observes that he “walked with God.” The rare expression “walked with” (the Hitpael form of the verb הָלָךְ, halakh, “to walk” collocated with the preposition אֶת, ’et, “with”) is used in 1 Sam 25:15 to describe how David’s men maintained a cordial and cooperative relationship with Nabal’s men as they worked and lived side by side in the fields. In Gen 5:22 the phrase suggests that Enoch and God “got along.” This may imply that Enoch lived in close fellowship with God, leading a life of devotion and piety. An early Jewish tradition, preserved in 1 En. 1:9 and alluded to in Jude 14, says that Enoch preached about the coming judgment. See F. S. Parnham, “Walking with God,” EvQ 46 (1974): 117-18.

[5:22]  ⁷¹ tn Heb “and Enoch walked with God, after he became the father of Methuselah, [for] 300 years.”

[5:22]  ⁷² tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.

[5:24]  ⁷³ tn The Hebrew construction has the negative particle אֵין (’en, “there is not,” “there was not”) with a pronominal suffix, “he was not.” Instead of saying that Enoch died, the text says he no longer was present.

[5:24]  ⁷⁴ sn The text simply states that God took Enoch. Similar language is used of Elijah’s departure from this world (see 2 Kgs 2:10). The text implies that God overruled death for this man who walked with him.

[5:26]  ⁷⁵ tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.

[5:29]  ⁷⁶ sn The name Noah appears to be related to the Hebrew word נוּחַ (nuakh, “to rest”). There are several wordplays on the name “Noah” in the story of the flood.

[5:29]  ⁷⁷ tn The Hebrew verb יְנַחֲמֵנוּ (yÿnakhamenu) is from the root נָחָם (nakham), which means “to comfort” in the Piel verbal stem. The letters נ (nun) and ח (heth) pick up the sounds in the name “Noah,” forming a paronomasia on the name. They are not from the same verbal root, and so the connection is only by sound. Lamech’s sentiment reflects the oppression of living under the curse on the ground, but also expresses the hope for relief in some way through the birth of Noah. His words proved to be ironic but prophetic. The relief would come with a new beginning after the flood. See E. G. Kraeling, “The Interpretations of the Name Noah in Genesis 5:29,” JBL 48 (1929): 138-43.

[5:30]  ⁷⁸ tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.

[5:32]  ⁷⁹ tn Heb “Noah.” The pronoun (“he”) has been employed in the translation for stylistic reasons.

[6:1]  ⁸⁰ tn The Hebrew text has the article prefixed to the noun. Here the article indicates the generic use of the word אָדָם (’adam): “humankind.”

[6:1]  ⁸¹ tn This disjunctive clause (conjunction + subject + verb) is circumstantial to the initial temporal clause. It could be rendered, “with daughters being born to them.” For another example of such a disjunctive clause following the construction וַיְהִיכִּי (vayÿhiki, “and it came to pass when”), see 2 Sam 7:1.

[6:1]  ⁸² tn The pronominal suffix is third masculine plural, indicating that the antecedent “humankind” is collective.

[6:2]  ⁸³ sn The Hebrew phrase translated “sons of God” (בְנֵי־הָאֱלֹהִים, bÿne-ha’elohim) occurs only here (Gen 6:2, 4) and in Job 1:6; 2:1; 38:7. There are three major interpretations of the phrase here. (1) In the Book of Job the phrase clearly refers to angelic beings. In Gen 6 the “sons of God” are distinct from “humankind,” suggesting they were not human. This is consistent with the use of the phrase in Job. Since the passage speaks of these beings cohabiting with women, they must have taken physical form or possessed the bodies of men. An early Jewish tradition preserved in 1 En. 6-7 elaborates on this angelic revolt and even names the ringleaders. (2) Not all scholars accept the angelic interpretation of the “sons of God,” however. Some argue that the “sons of God” were members of Seth’s line, traced back to God through Adam in Gen 5, while the “daughters of humankind” were descendants of Cain. But, as noted above, the text distinguishes the “sons of God” from humankind (which would include the Sethites as well as the Cainites) and suggests that the “daughters of humankind” are human women in general, not just Cainites. (3) Others identify the “sons of God” as powerful tyrants, perhaps demon-possessed, who viewed themselves as divine and, following the example of Lamech (see Gen 4:19), practiced polygamy. But usage of the phrase “sons of God” in Job militates against this view. For literature on the subject see G. J. Wenham, Genesis (WBC), 1:135.

[6:3]  ⁸⁴ tn The verb form יָדוֹן (yadon) only occurs here. Some derive it from the verbal root דִּין (din, “to judge”) and translate “strive” or “contend with” (so NIV), but in this case one expects the form to be יָדִין (yadin). The Old Greek has “remain with,” a rendering which may find support from an Arabic cognate (see C. Westermann, Genesis, 1:375). If one interprets the verb in this way, then it is possible to understand רוּחַ (ruakh) as a reference to the divine life-giving spirit or breath, rather than the 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]  ⁸⁵ tn Or “forever.”

[6:3]  ⁸⁶ tn The form בְּשַׁגַּם (bÿshagam) appears to be a compound of the preposition בְּ (beth, “in”), the relative שֶׁ (she, “who” or “which”), and the particle גַּם (gam, “also, even”). It apparently means “because even” (see BDB 980 s.v. שֶׁ).

[6:3]  ⁸⁷ tn Heb “he”; the plural pronoun has been used in the translation since “man” earlier in the verse has been understood as a collective (“humankind”).

[6:3]  ⁸⁸ tn Heb “flesh.”

[6:3]  ⁸⁹ tn See the note on “they” earlier in this verse.

[6:3]  ⁹⁰ tn Heb “his days will be 120 years.” Some interpret this to mean that the age expectancy of people from this point on would be 120, but neither the subsequent narrative nor reality favors this. It is more likely that this refers to the time remaining between this announcement of judgment and the coming of the flood.

[6:4]  ⁹¹ tn The Hebrew word נְפִילִים (nÿfilim) is simply transliterated here, because the meaning of the term is uncertain. According to the text, the Nephilim became mighty warriors and gained great fame in the antediluvian world. The text may imply they were the offspring of the sexual union of the “sons of God” and the “daughters of humankind” (v. 2), but it stops short of saying this in a direct manner. The Nephilim are mentioned in the OT only here and in Num 13:33, where it is stated that they were giants (thus KJV, TEV, NLT “giants” here). The narrator observes that the Anakites of Canaan were descendants of the Nephilim. Certainly these later Anakite Nephilim could not be descendants of the antediluvian Nephilim (see also the following note on the word “this”).

[6:4]  ⁹² tn This observation is parenthetical, explaining that there were Nephilim even after the flood. If all humankind, with the exception of Noah and his family, died in the flood, it is difficult to understand how the postdiluvian Nephilim could be related to the antediluvian Nephilim or how the Anakites of Canaan could be their descendants (see Num 13:33). It is likely that the term Nephilim refers generally to “giants” (see HALOT 709 s.v. נְפִילִים) without implying any ethnic connection between the antediluvian and postdiluvian varieties.

[6:4]  ⁹³ tn Heb “were entering to,” referring euphemistically to sexual intercourse here. The Hebrew imperfect verbal form draws attention to the ongoing nature of such sexual unions during the time before the flood.

[6:4]  ⁹⁴ tn Heb “and they gave birth to them.” The masculine plural suffix “them” refers to the “sons of God,” to whom the “daughters of humankind” bore children. After the Qal form of the verb יָלָד (yalad, “to give birth”) the preposition לְ (lÿ, “to”) introduces the father of the child(ren). See Gen 16:1, 15; 17:19, 21; 21:2-3, 9; 22:23; 24:24, 47; 25:2, etc.

[6:4]  ⁹⁵ tn The parenthetical/explanatory clause uses the word הַגִּבֹּרִים (haggibborim) to describe these Nephilim. The word means “warriors; mighty men; heroes.” The appositional statement further explains that they were “men of renown.” The text refers to superhuman beings who held the world in their power and who lived on in ancient lore outside the Bible. See E. A. Speiser, Genesis (AB), 45-46; C. Westermann, Genesis, 1:379-80; and Anne D. Kilmer, “The Mesopotamian Counterparts of the Biblical Nephilim,” Perspectives on Language and Text, 39-43.

[6:4]  ⁹⁶ tn Heb “men of name” (i.e., famous men).

[6:5]  ⁹⁷ sn The Hebrew verb translated “saw” (רָאָה, ra’ah), used here of God’s evaluation of humankind’s evil deeds, contrasts with God’s evaluation of creative work in Gen 1, when he observed that everything was good.

[6:5]  ⁹⁸ tn The noun יֵצֶר (yetser) is related to the verb יָצָר (yatsar, “to form, to fashion [with a design]”). Here it refers to human plans or intentions (see Gen 8:21; 1 Chr 28:9; 29:18). People had taken their God-given capacities and used them to devise evil. The word יֵצֶר (yetser) became a significant theological term in Rabbinic literature for what might be called the sin nature – the evil inclination (see also R. E. Murphy, “Yeser in the Qumran Literature,” Bib 39 [1958]: 334-44).

[6:5]  ⁹⁹ tn The related verb הָשָׁב (hashav) means “to think, to devise, to reckon.” The noun (here) refers to thoughts or considerations.

[6:5]  ¹⁰⁰ tn Heb “his heart” (referring to collective “humankind”). The Hebrew term לֵב (lev, “heart”) frequently refers to the seat of one’s thoughts (see BDB 524 s.v. לֵב). In contemporary English this is typically referred to as the “mind.”

[6:5]  ¹⁰¹ sn Every inclination of the thoughts of their minds was only evil. There is hardly a stronger statement of the wickedness of the human race than this. Here is the result of falling into the “knowledge of good and evil”: Evil becomes dominant, and the good is ruined by the evil.

[6:5]  ¹⁰² tn Heb “all the day.”

[6:6]  ¹⁰³ tn Or “was grieved”; “was sorry.” In the Niphal stem the verb נָחָם (nakham) can carry one of four semantic meanings, depending on the context: (1) “to experience emotional pain or weakness,” “to feel regret,” often concerning a past action (see Exod 13:17; Judg 21:6, 15; 1 Sam 15:11, 35; Job 42:6; Jer 31:19). In several of these texts כִּי (ki, “because”) introduces the cause of the emotional sorrow. (2) Another meaning is “to be comforted” or “to comfort oneself” (sometimes by taking vengeance). See Gen 24:67; 38:12; 2 Sam 13:39; Ps 77:3; Isa 1:24; Jer 31:15; Ezek 14:22; 31:16; 32:31. (This second category represents a polarization of category one.) (3) The meaning “to relent from” or “to repudiate” a course of action which is already underway is also possible (see Judg 2:18; 2 Sam 24:16 = 1 Chr 21:15; Pss 90:13; 106:45; Jer 8:6; 20:16; 42:10). (4) Finally, “to retract” (a statement) or “to relent or change one’s mind concerning,” “to deviate from” (a stated course of action) is possible (see Exod 32:12, 14; 1 Sam 15:29; Ps 110:4; Isa 57:6; Jer 4:28; 15:6; 18:8, 10; 26:3, 13, 19; Ezek 24:14; Joel 2:13-14; Am 7:3, 6; Jonah 3:9-10; 4:2; Zech 8:14). See R. B. Chisholm, “Does God ‘Change His Mind’?” BSac 152 (1995): 388. The first category applies here because the context speaks of God’s grief and emotional pain (see the following statement in v. 6) as a result of a past action (his making humankind). For a thorough study of the word נָחָם, see H. Van Dyke Parunak, “A Semantic Survey of NHM,” Bib 56 (1975): 512-32.

[6:6]  ¹⁰⁴ tn Heb “and he was grieved to his heart.” The verb עָצָב (’atsav) can carry one of three semantic senses, depending on the context: (1) “to be injured” (Ps 56:5; Eccl 10:9; 1 Chr 4:10); (2) “to experience emotional pain”; “to be depressed emotionally”; “to be worried” (2 Sam 19:2; Isa 54:6; Neh 8:10-11); (3) “to be embarrassed”; “to be offended” (to the point of anger at another or oneself); “to be insulted” (Gen 34:7; 45:5; 1 Sam 20:3, 34; 1 Kgs 1:6; Isa 63:10; Ps 78:40). This third category develops from the second by metonymy. In certain contexts emotional pain leads to embarrassment and/or anger. In this last use the subject sometimes directs his anger against the source of grief (see especially Gen 34:7). The third category fits best in Gen 6:6 because humankind’s sin does not merely wound God emotionally. On the contrary, it prompts him to strike out in judgment against the source of his distress (see v. 7). The verb וַיִּתְעַצֵּב (vayyit’atsev), a Hitpael from עָצָב, alludes to the judgment oracles in Gen 3:16-19. Because Adam and Eve sinned, their life would be filled with pain; but sin in the human race also brought pain to God. The wording of v. 6 is ironic when compared to Gen 5:29. Lamech anticipated relief (נָחָם, nakham) from their work (מַעֲשֶׂה, ma’aseh) and their painful toil (עִצְּבֹן, ’itsÿvon), but now we read that God was sorry (נָחָם, nakham) that he had made (עָשָׂה, ’asah) humankind for it brought him great pain (עָצָב, ’atsav).

[6:7]  ¹⁰⁵ tn The text simply has “from man to beast, to creatures, and to birds of the air.” The use of the prepositions עַד…מִן (min...’ad) stresses the extent of the judgment in creation.

[6:8]  ¹⁰⁶ tn The disjunctive clause (conjunction + subject + verb) is contrastive here: God condemns the human race, but he is pleased with Noah.

[6:8]  ¹⁰⁷ tn The Hebrew expression “find favor [in the eyes of]” is an idiom meaning “to be an object of another’s favorable disposition or action,” “to be a recipient of another’s favor, kindness, mercy.” The favor/kindness is often earned, coming in response to an action or condition (see Gen 32:5; 39:4; Deut 24:1; 1 Sam 25:8; Prov 3:4; Ruth 2:10). This is the case in Gen 6:8, where v. 9 gives the basis (Noah’s righteous character) for the divine favor.

[6:8]  ¹⁰⁸ 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]  ¹⁰⁹ sn There is a vast body of scholarly literature about the flood story. The following studies are particularly helpful: A. Heidel, The Gilgamesh Epic and the Old Testament Parallels; M. Kessler, “Rhetorical Criticism of Genesis 7,” Rhetorical Criticism: Essays in Honor of James Muilenburg (PTMS), 1-17; I. M. Kikawada and A. Quinn, Before Abraham Was; A. R. Millard, “A New Babylonian ‘Genesis Story’,” TynBul 18 (1967): 3-18; G. J. Wenham, “The Coherence of the Flood Narrative,” VT 28 (1978): 336-48.

[6:9]  ¹¹⁰ tn The Hebrew term תָּמִים (tamim, “blameless”) is used of men in Gen 17:1 (associated with the idiom “walk before,” which means “maintain a proper relationship with,” see 24:40); Deut 18:13 (where it means “blameless” in the sense of not guilty of the idolatrous practices listed before this; see Josh 24:14); Pss 18:23, 26 (“blameless” in the sense of not having violated God’s commands); 37:18 (in contrast to the wicked); 101:2, 6 (in contrast to proud, deceitful slanderers; see 15:2); Prov 2:21; 11:5 (in contrast to the wicked); 28:10; Job 12:4.

[6:9]  ¹¹¹ tn Heb “Noah was a godly man, blameless in his generations.” The singular “generation” can refer to one’s contemporaries, i.e., those living at a particular point in time. The plural “generations” can refer to successive generations in the past or the future. Here, where it is qualified by “his” (i.e., Noah’s), it refers to Noah’s contemporaries, comprised of the preceding generation (his father’s generation), those of Noah’s generation, and the next generation (those the same age as his children). In other words, “his generations” means the generations contemporary with him. See BDB 190 s.v. דוֹר.

[6:9]  ¹¹² tn Heb “Noah.” The proper name has been replaced with the pronoun in the translation for stylistic reasons.

[6:9]  ¹¹³ tn The construction translated “walked with” is used in Gen 5:22, 24 (see the note on this phrase in 5:22) and in 1 Sam 25:15, where it refers to David’s and Nabal’s men “rubbing shoulders” in the fields. Based on the use in 1 Sam 25:15, the expression seems to mean “live in close proximity to,” which may, by metonymy, mean “maintain cordial relations with.”

[6:10]  ¹¹⁴ tn Heb “fathered.”

[6:11]  ¹¹⁵ tn Apart from Gen 6:11-12, the Niphal form of this verb occurs in Exod 8:20 HT (8:24 ET), where it describes the effect of the swarms of flies on the land of Egypt; Jer 13:7 and 18:4, where it is used of a “ruined” belt and “marred” clay pot, respectively; and Ezek 20:44, where it describes Judah’s morally “corrupt” actions. The sense “morally corrupt” fits well in Gen 6:11 because of the parallelism (note “the earth was filled with violence”). In this case “earth” would stand by metonymy for its sinful inhabitants. However, the translation “ruined” works just as well, if not better. In this case humankind’s sin is viewed has having an adverse effect upon the earth. Note that vv. 12b-13 make a distinction between the earth and the living creatures who live on it.

[6:11]  ¹¹⁶ tn Heb “before.”

[6:11]  ¹¹⁷ tn The Hebrew word translated “violence” refers elsewhere to a broad range of crimes, including unjust treatment (Gen 16:5; Amos 3:10), injurious legal testimony (Deut 19:16), deadly assault (Gen 49:5), murder (Judg 9:24), and rape (Jer 13:22).

[6:12]  ¹¹⁸ tn Or “God saw how corrupt the earth was.”

[6:12]  ¹¹⁹ tn The repetition in the text (see v. 11) emphasizes the point.

[6:12]  ¹²⁰ tn Heb “flesh.” Since moral corruption is in view here, most modern western interpreters understand the referent to be humankind. However, the phrase “all flesh” is used consistently of humankind and the animals in Gen 6-9 (6:17, 19; 7:15-16, 21; 8:17; 9:11, 15-17), suggesting that the author intends to picture all living creatures, humankind and animals, as guilty of moral failure. This would explain why the animals, not just humankind, are victims of the ensuing divine judgment. The OT sometimes views animals as morally culpable (Gen 9:5; Exod 21:28-29; Jonah 3:7-8). The OT also teaches that a person’s sin can contaminate others (people and animals) in the sinful person’s sphere (see the story of Achan, especially Josh 7:10). So the animals could be viewed here as morally contaminated because of their association with sinful humankind.

[6:12]  ¹²¹ tn Heb “had corrupted its way.” The third masculine singular pronominal suffix on “way” refers to the collective “all flesh.” The construction “corrupt one’s way” occurs only here (though Ezek 16:47 uses the Hiphil in an intransitive sense with the preposition בְּ [bet, “in”] followed by “ways”). The Hiphil of שָׁחָת (shakhat) means “to ruin, to destroy, to corrupt,” often as here in a moral/ethical sense. The Hebrew term דֶּרֶךְ (derekh, “way”) here refers to behavior or moral character, a sense that it frequently carries (see BDB 203 s.v. דֶּרֶךְ 6.a).

[6:13]  ¹²² 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]  ¹²³ tn Heb “the end of all flesh is coming [or “has come”] before me.” (The verb form is either a perfect or a participle.) The phrase “end of all flesh” occurs only here. The term “end” refers here to the end of “life,” as v. 3 and the following context (which describes how God destroys all flesh) make clear. The statement “the end has come” occurs in Ezek 7:2, 6, where it is used of divine judgment. The phrase “come before” occurs in Exod 28:30, 35; 34:34; Lev 15:14; Num 27:17; 1 Sam 18:13, 16; 2 Sam 19:8; 20:8; 1 Kgs 1:23, 28, 32; Ezek 46:9; Pss 79:11 (groans come before God); 88:3 (a prayer comes before God); 100:2; 119:170 (prayer comes before God); Lam 1:22 (evil doing comes before God); Esth 1:19; 8:1; 9:25; 1 Chr 16:29. The expression often means “have an audience with” or “appear before.” But when used metaphorically, it can mean “get the attention of” or “prompt a response.” This is probably the sense in Gen 6:13. The necessity of ending the life of all flesh on earth is an issue that has gotten the attention of God. The term “end” may even be a metonymy for that which has prompted it – violence (see the following clause).

[6:13]  ¹²⁴ tn The participle, especially after הִנֵּה (hinneh) has an imminent future nuance. The Hiphil of שָׁחָת (shakhat) here has the sense “to destroy” (in judgment). Note the wordplay involving this verb in vv. 11-13: The earth is “ruined” because all flesh has acted in a morally “corrupt” manner. Consequently, God will “destroy” all flesh (the referent of the suffix “them”) along with the ruined earth. They had ruined themselves and the earth with violence, and now God would ruin them with judgment. For other cases where “earth” occurs as the object of the Hiphil of שָׁחָת, see 1 Sam 6:5; 1 Chr 20:1; Jer 36:29; 51:25.

[6:14]  ¹²⁵ 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]  ¹²⁶ tn A transliteration of the Hebrew term yields “gopher (גֹּפֶר, gofer) wood” (so KJV, NAB, NASB). While the exact nature of the wood involved is uncertain (cf. NLT “resinous wood”), many modern translations render the Hebrew term as “cypress” (so NEB, NIV, NRSV).

[6:14]  ¹²⁷ tn The Hebrew term כָּפָר (kafar, “to cover, to smear” [= to caulk]) appears here in the Qal stem with its primary, nonmetaphorical meaning. The Piel form כִּפֶּר (kipper), which has the metaphorical meaning “to atone, to expiate, to pacify,” is used in Levitical texts (see HALOT 493-94 s.v. כפר). Some authorities regard the form in v. 14 as a homonym of the much more common Levitical term (see BDB 498 s.v. כָּפָר).

[6:15]  ¹²⁸ tn Heb “300 cubits long, 50 cubits wide, and 30 cubits high.” The standard cubit in the OT is assumed by most authorities to be about 18 inches (45 cm) long.

[6:16]  ¹²⁹ tn Heb “a cubit.”

[6:16]  ¹³⁰ tn Heb “to a cubit you shall finish it from above.” The idea is that Noah was to leave an 18-inch opening from the top for a window for light.

[6:17]  ¹³¹ tn The Hebrew construction uses the independent personal pronoun, followed by a suffixed form of הִנֵּה (hinneh, “look”) and the a participle used with an imminent future nuance: “As for me, look, I am going to bring.”

[6:17]  ¹³² tn Heb “the flood, water.”

[6:17]  ¹³³ 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]  ¹³⁴ tn The Hebrew construction here is different from the previous two; here it is רוּחַ חַיִּים (ruakh khayyim) rather than נֶפֶשׁ הַיָּה (nefesh khayyah) or נִשְׁמַת חַיִּים (nishmat khayyim). It refers to everything that breathes.

[6:18]  ¹³⁵ tn The Hebrew verb וַהֲקִמֹתִי (vahaqimoti) is the Hiphil perfect with a vav (ו) consecutive (picking up the future sense from the participles) from קוּם (qum, “to rise up”). This may refer to the confirmation or fulfillment of an earlier promise, but it is more likely that it anticipates the unconditional promise made to humankind following the flood (see Gen 9:9, 11, 17).

[6:18]  ¹³⁶ tn The perfect verb form with vav (ו) consecutive is best understood as specific future, continuing God’s description of what will happen (see vv. 17-18a).

[6:19]  ¹³⁷ tn Heb “from all life, from all flesh, two from all you must bring.” The disjunctive clause at the beginning of the verse (note the conjunction with prepositional phrase, followed by two more prepositional phrases in apposition and then the imperfect verb form) signals a change in mood from announcement (vv. 17-18) to instruction.

[6:19]  ¹³⁸ tn The Piel infinitive construct לְהַחֲיוֹת (lÿhakhayot, here translated as “to keep them alive”) shows the purpose of bringing the animals into the ark – saving life. The Piel of this verb means here “to preserve alive.”

[6:20]  ¹³⁹ tn Heb “to keep alive.”

[6:21]  ¹⁴⁰ tn The verb is a direct imperative: “And you, take for yourself.” The form stresses the immediate nature of the instruction; the pronoun underscores the directness.

[6:21]  ¹⁴¹ tn Heb “from all food,” meaning “some of every kind of food.”

[6:21]  ¹⁴² tn Or “will be eaten.”

[6:21]  ¹⁴³ tn Heb “and gather it to you.”

[6:22]  ¹⁴⁴ tn Heb “according to all.”

[6:22]  ¹⁴⁵ tn The last clause seems redundant: “and thus (כֵּן, ken) he did.” It underscores the obedience of Noah to all that God had said.

[7:1]  ¹⁴⁶ tn Heb “for you I see [as] godly before me in this generation.” The direct object (“you”) is placed first in the clause to give it prominence. The verb “to see” here signifies God’s evaluative discernment.

[7:2]  ¹⁴⁷ tn Or “seven pairs” (cf. NRSV).

[7:2]  ¹⁴⁸ sn For a study of the Levitical terminology of “clean” and “unclean,” see L. E. Toombs, IDB 1:643.

[7:2]  ¹⁴⁹ tn Heb “a male and his female” (also a second time at the end of this verse). The terms used here for male and female animals (אִישׁ, ’ish) and אִשָּׁה, ’ishah) normally refer to humans.

[7:3]  ¹⁵⁰ tn Or “seven pairs” (cf. NRSV).

[7:3]  ¹⁵¹ tn Here (and in v. 9) the Hebrew text uses the normal generic terms for “male and female” (זָכָר וּנְקֵבָה, zakhar unÿqevah).

[7:3]  ¹⁵² tn Heb “to keep alive offspring.”

[7:4]  ¹⁵³ tn Heb “for seven days yet,” meaning “after [or “in”] seven days.”

[7:4]  ¹⁵⁴ tn The Hiphil participle מַמְטִיר (mamtir, “cause to rain”) here expresses the certainty of the act in the imminent future.

[7:5]  ¹⁵⁵ tn Heb “according to all.”

[7:6]  ¹⁵⁶ tn Heb “Now Noah was.” The disjunctive clause (conjunction + subject + predicate nominative after implied “to be” verb) provides background information. The age of Noah receives prominence.

[7:6]  ¹⁵⁷ tn Heb “and the flood was water upon.” The disjunctive clause (conjunction + subject + verb) is circumstantial/temporal in relation to the preceding clause. The verb הָיָה (hayah) here carries the nuance “to come” (BDB 225 s.v. הָיָה). In this context the phrase “come upon” means “to engulf.”

[7:7]  ¹⁵⁸ tn The preposition מִן (min) is causal here, explaining why Noah and his family entered the ark.

[7:8]  ¹⁵⁹ tn Heb “two two” meaning “in twos.”

[7:9]  ¹⁶⁰ tn The Hebrew text of vv. 8-9a reads, “From the clean animal[s] and from the animal[s] which are not clean and from the bird[s] and everything that creeps on the ground, two two they came to Noah to the ark, male and female.”

[7:9]  ¹⁶¹ tn Heb “Noah”; the pronoun has been used in the translation for stylistic reasons.

[7:10]  ¹⁶² tn Heb “came upon.”

[7:11]  ¹⁶³ 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 1:2).

[7:11]  ¹⁶⁴ sn On the prescientific view of the sky reflected here, see L. I. J. Stadelmann, The Hebrew Conception of the World (AnBib), 46.

[7:12]  ¹⁶⁵ tn Heb “was.”

[7:13]  ¹⁶⁶ tn Heb “On that very day Noah entered, and Shem and Ham and Japheth, the sons of Noah, and the wife of Noah, and the three wives of his sons with him into the ark.”

[7:14]  ¹⁶⁷ tn The verb “entered” is not in the Hebrew text, but is supplied in the translation for stylistic reasons.

[7:14]  ¹⁶⁸ tn Heb “every bird, every wing.”

[7:15]  ¹⁶⁹ tn Heb “two two” meaning “in twos.”

[7:15]  ¹⁷⁰ tn Heb “flesh.”

[7:16]  ¹⁷¹ tn Heb “Those that went in, male and female from all flesh they went in.”

[7:18]  ¹⁷² tn Heb “and the waters were great and multiplied exceedingly.” The first verb in the sequence is וַיִּגְבְּרוּ (vayyigbÿru, from גָּבַר, gavar), meaning “to become great, mighty.” The waters did not merely rise; they “prevailed” over the earth, overwhelming it.

[7:18]  ¹⁷³ tn Heb “went.”

[7:19]  ¹⁷⁴ tn Heb “and the waters were great exceedingly, exceedingly.” The repetition emphasizes the depth of the waters.

[7:19]  ¹⁷⁵ tn Heb “and.”

[7:20]  ¹⁷⁶ tn Heb “rose fifteen cubits.” Since a cubit is considered by most authorities to be about eighteen inches, this would make the depth 22.5 feet. This figure might give the modern reader a false impression of exactness, however, so in the translation the phrase “fifteen cubits” has been rendered “more than twenty feet.”

[7:20]  ¹⁷⁷ tn Heb “the waters prevailed fifteen cubits upward and they covered the mountains.” Obviously, a flood of twenty feet did not cover the mountains; the statement must mean the flood rose about twenty feet above the highest mountain.

[7:21]  ¹⁷⁸ tn Heb “flesh.”

[7:22]  ¹⁷⁹ tn Heb “everything which [has] the breath of the spirit of life in its nostrils from all which is in the dry land.”

[7:23]  ¹⁸⁰ tn Heb “and he”; the referent (the Lord) has been specified in the translation for clarity.

[7:23]  ¹⁸¹ tn Heb “wiped away” (cf. NRSV “blotted out”).

[7:23]  ¹⁸² tn Heb “from man to animal to creeping thing and to the bird of the sky.”

[7:23]  ¹⁸³ tn The Hebrew verb שָׁאָר (sha’ar) means “to be left over; to survive” in the Niphal verb stem. It is the word used in later biblical texts for the remnant that escapes judgment. See G. F. Hasel, “Semantic Values of Derivatives of the Hebrew Root só’r,” AUSS 11 (1973): 152-69.

[7:24]  ¹⁸⁴ sn The Hebrew verb translated “prevailed over” suggests that the waters were stronger than the earth. The earth and everything in it were no match for the return of the chaotic deep.

[8:1]  ¹⁸⁵ tn The Hebrew word translated “remembered” often carries the sense of acting in accordance with what is remembered, i.e., fulfilling covenant promises (see B. S. Childs, Memory and Tradition in Israel [SBT], especially p. 34).

[8:1]  ¹⁸⁶ tn Heb “to pass over.”

[8:2]  ¹⁸⁷ tn Some (e.g., NIV) translate the preterite verb forms in this verse as past perfects (e.g., “had been closed”), for it seems likely that the sources of the water would have stopped before the waters receded.

[8:3]  ¹⁸⁸ tn The construction combines a Qal preterite from שׁוּב (shuv) with its infinitive absolute to indicate continuous action. The infinitive absolute from הָלָךְ (halakh) is included for emphasis: “the waters returned…going and returning.”

[8:3]  ¹⁸⁹ tn Heb “the waters.” The pronoun (“they”) has been employed in the translation for stylistic reasons.

[8:3]  ¹⁹⁰ tn The vav (ו) consecutive with the preterite here describes the consequence of the preceding action.

[8:4]  ¹⁹¹ tn Heb “on the mountains of Ararat.” Obviously a boat (even one as large as the ark) cannot rest on multiple mountains. Perhaps (1) the preposition should be translated “among,” or (2) the plural “mountains” should be understood in the sense of “mountain range” (see E. A. Speiser, Genesis [AB], 53). A more probable option (3) is that the plural indicates an indefinite singular, translated “one of the mountains” (see GKC 400 §124.o).

[8:5]  ¹⁹² tn Heb “the waters were going and lessening.” The perfect verb form הָיָה (hayah) is used as an auxiliary verb with the infinitive absolute חָסוֹר (khasor, “lessening”), while the infinitive absolute הָלוֹךְ (halokh) indicates continuous action.

[8:5]  ¹⁹³ tn Or “could be seen.”

[8:6]  ¹⁹⁴ tn The introductory verbal form וַיְהִי (vayÿhi), traditionally rendered “and it came to pass,” serves as a temporal indicator and has not been translated here.

[8:6]  ¹⁹⁵ tn Heb “opened the window in the ark which he had made.” The perfect tense (“had made”) refers to action preceding the opening of the window, and is therefore rendered as a past perfect. Since in English “had made” could refer to either the ark or the window, the order of the phrases was reversed in the translation to clarify that the window is the referent.

[8:7]  ¹⁹⁶ tn Heb “and it went out, going out and returning.” The Hebrew verb יָצָא (yatsa’), translated here “flying,” is modified by two infinitives absolute indicating that the raven went back and forth.

[8:8]  ¹⁹⁷ tn Heb “he”; the referent (Noah) has been specified in the translation for clarity.

[8:8]  ¹⁹⁸ tn The Hebrew text adds “from him.” This has not been translated for stylistic reasons, because it is redundant in English.

[8:8]  ¹⁹⁹ tn The Hebrew verb קָלָל (qalal) normally means “to be light, to be slight”; it refers here to the waters receding.

[8:9]  ²⁰⁰ tn The words “still covered” is supplied in the translation for stylistic reasons.

[8:9]  ²⁰¹ tn Heb “him”; the referent (Noah) has been specified in the translation for clarity.

[8:9]  ²⁰² tn Heb “it”; the referent (the dove) has been specified in the translation for clarity.

[8:9]  ²⁰³ tn Heb “and he brought it to himself to the ark.”

[8:11]  ²⁰⁴ tn The clause introduced by vav (ו) consecutive is translated as a temporal clause subordinated to the following clause.

[8:11]  ²⁰⁵ tn The deictic particle הִנֵּה (hinneh) draws attention to the olive leaf. It invites readers to enter into the story, as it were, and look at the olive leaf with their own eyes.

[8:12]  ²⁰⁶ tn The word “again” is not in the Hebrew text, but is supplied in the translation for stylistic reasons.

[8:12]  ²⁰⁷ tn Heb “it did not again return to him still.” For a study of this section of the flood narrative, see W. O. E. Oesterley, “The Dove with the Olive Leaf (Gen VIII 8–11),” ExpTim 18 (1906/07): 377-78.

[8:13]  ²⁰⁸ tn Heb In the six hundred and first year.” Since this refers to the six hundred and first year of Noah’s life, the word “Noah’s” has been supplied in the translation for clarity.

[8:13]  ²⁰⁹ tn Heb “and saw and look.” As in v. 11, the deictic particle הִנֵּה (hinneh) invites readers to enter into the story, as it were, and look at the dry ground with their own eyes.

[8:14]  ²¹⁰ tn In v. 13 the ground (הָאֲדָמָה, ha’adamah) is dry; now the earth (הָאָרֶץ, ha’arets) is dry.

[8:17]  ²¹¹ tn The words “bring out” are not in the Hebrew text, but are supplied in the translation for stylistic reasons.

[8:17]  ²¹² tn Following the Hiphil imperative, “bring out,” the three perfect verb forms with vav (ו) consecutive carry an imperatival nuance. For a discussion of the Hebrew construction here and the difficulty of translating it into English, see S. R. Driver, A Treatise on the Use of the Tenses in Hebrew, 124-25.

[8:17]  ²¹³ tn Heb “and let them swarm in the earth and be fruitful and multiply on the earth.”

[8:20]  ²¹⁴ sn Offered burnt offerings on the altar. F. D. Maurice includes a chapter on the sacrifice of Noah in The Doctrine of Sacrifice. The whole burnt offering, according to Leviticus 1, represented the worshiper’s complete surrender and dedication to the Lord. After the flood Noah could see that God was not only a God of wrath, but a God of redemption and restoration. The one who escaped the catastrophe could best express his gratitude and submission through sacrificial worship, acknowledging God as the sovereign of the universe.

[8:21]  ²¹⁵ tn The Lord “smelled” (וַיָּרַח, vayyarakh) a “soothing smell” (רֵיחַ הַנִּיהֹחַ, reakh hannihoakh). The object forms a cognate accusative with the verb. The language is anthropomorphic. The offering had a sweet aroma that pleased or soothed. The expression in Lev 1 signifies that God accepts the offering with pleasure, and in accepting the offering he accepts the worshiper.

[8:21]  ²¹⁶ tn Heb “and the Lord said.”

[8:21]  ²¹⁷ tn Heb “in his heart.”

[8:21]  ²¹⁸ tn Here the Hebrew word translated “curse” is קָלָל (qalal), used in the Piel verbal stem.

[8:21]  ²¹⁹ tn The Hebrew particle כִּי (ki) can be used in a concessive sense (see BDB 473 s.v. כִּי), which makes good sense in this context. Its normal causal sense (“for”) does not fit the context here very well.

[8:21]  ²²⁰ tn Heb “the inclination of the heart of humankind.”

[8:21]  ²²¹ tn Heb “from his youth.”

[8:22]  ²²² tn Heb “yet all the days of the earth.” The idea is “[while there are] yet all the days of the earth,” meaning, “as long as the earth exists.”

[8:22]  ²²³ tn Heb “seed,” which stands here by metonymy for the time when seed is planted.

[17:1]  ²²⁴ tn Heb “the son of ninety-nine years.”

[17:1]  ²²⁵ tn Heb “appeared to Abram and said to him.” The proper name has been replaced by the pronoun (“him”) and the final phrase “to him” has been left untranslated for stylistic reasons.

[17:1]  ²²⁶ tn The name אֵל שַׁדַּי (’el shadday, “El Shaddai”) has often been translated “God Almighty,” primarily because Jerome translated it omnipotens (“all powerful”) in the Latin Vulgate. There has been much debate over the meaning of the name. For discussion see W. F. Albright, “The Names Shaddai and Abram,” JBL 54 (1935): 173-210; R. Gordis, “The Biblical Root sdy-sd,” JTS 41 (1940): 34-43; and especially T. N. D. Mettinger, In Search of God, 69-72. Shaddai/El Shaddai is the sovereign king of the world who grants, blesses, and judges. In the Book of Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses/protects and takes away life/happiness. The patriarchs knew God primarily as El Shaddai (Exod 6:3). While the origin and meaning of this name are uncertain (see discussion below) its significance is clear. The name is used in contexts where God appears as the source of fertility and life. In Gen 17:1-8 he appeared to Abram, introduced himself as El Shaddai, and announced his intention to make the patriarch fruitful. In the role of El Shaddai God repeated these words (now elevated to the status of a decree) to Jacob (35:11). Earlier Isaac had pronounced a blessing on Jacob in which he asked El Shaddai to make Jacob fruitful (28:3). Jacob later prayed that his sons would be treated with mercy when they returned to Egypt with Benjamin (43:14). The fertility theme is not as apparent here, though one must remember that Jacob viewed Benjamin as the sole remaining son of the favored and once-barren Rachel (see 29:31; 30:22-24; 35:16-18). It is quite natural that he would appeal to El Shaddai to preserve Benjamin’s life, for it was El Shaddai’s miraculous power which made it possible for Rachel to give him sons in the first place. In 48:3 Jacob, prior to blessing Joseph’s sons, told him how El Shaddai appeared to him at Bethel (see Gen 28) and promised to make him fruitful. When blessing Joseph on his deathbed Jacob referred to Shaddai (we should probably read “El Shaddai,” along with a few Hebrew mss, the Samaritan Pentateuch, the LXX, and Syriac) as the one who provides abundant blessings, including “blessings of the breast and womb” (49:25). (The direct association of the name with “breasts” suggests the name might mean “the one of the breast” [i.e., the one who gives fertility], but the juxtaposition is probably better explained as wordplay. Note the wordplay involving the name and the root שָׁדַד, shadad, “destroy”] in Isa 13:6 and in Joel 1:15.) Outside Genesis the name Shaddai (minus the element “El” [“God”]) is normally used when God is viewed as the sovereign king who blesses/protects or curses/brings judgment. The name appears in the introduction to two of Balaam’s oracles (Num 24:4, 16) of blessing upon Israel. Naomi employs the name when accusing the Lord of treating her bitterly by taking the lives of her husband and sons (Ruth 1:20-21). In Ps 68:14; Isa 13:6; and Joel 1:15 Shaddai judges his enemies through warfare, while Ps 91:1 depicts him as the protector of his people. (In Ezek 1:24 and 10:5 the sound of the cherubs’ wings is compared to Shaddai’s powerful voice. The reference may be to the mighty divine warrior’s battle cry which accompanies his angry judgment.) Finally, the name occurs 31 times in the Book of Job. Job and his “friends” assume that Shaddai is the sovereign king of the world (11:7; 37:23a) who is the source of life (33:4b) and is responsible for maintaining justice (8:3; 34:10-12; 37:23b). He provides abundant blessings, including children (22:17-18; 29:4-6), but he can also discipline, punish, and destroy (5:17; 6:4; 21:20; 23:16). It is not surprising to see the name so often in this book, where the theme of God’s justice is primary and even called into question (24:1; 27:2). The most likely proposal is that the name means “God, the one of the mountain” (an Akkadian cognate means “mountain,” to which the Hebrew שַׁד, shad, “breast”] is probably related). For a discussion of proposed derivations see T. N. D. Mettinger, In Search of God, 70-71. The name may originally have depicted God as the sovereign judge who, in Canaanite style, ruled from a sacred mountain. Isa 14:13 and Ezek 28:14, 16 associate such a mountain with God, while Ps 48:2 refers to Zion as “Zaphon,” the Canaanite Olympus from which the high god El ruled. (In Isa 14 the Canaanite god El may be in view. Note that Isaiah pictures pagan kings as taunting the king of Babylon, suggesting that pagan mythology may provide the background for the language and imagery.)

[17:1]  ²²⁷ tn Or “Live out your life.” The Hebrew verb translated “walk” is the Hitpael; it means “to walk back and forth; to walk about; to live out one’s life.”

[17:1]  ²²⁸ tn Or “in my presence.”

[17:1]  ²²⁹ tn There are two imperatives here: “walk…and be blameless [or “perfect”].” The second imperative may be purely sequential (see the translation) or consequential: “walk before me and then you will be blameless.” How one interprets the sequence depends on the meaning of “walk before”: (1) If it simply refers in a neutral way to serving the Lord, then the second imperative is likely sequential. (2) But if it has a positive moral connotation (“serve me faithfully”), then the second imperative probably indicates purpose (or result). For other uses of the idiom see 1 Sam 2:30, 35 and 12:2 (where it occurs twice).

[17:2]  ²³⁰ tn Following the imperative, the cohortative indicates consequence. If Abram is blameless, then the Lord will ratify the covenant. Earlier the Lord ratified part of his promise to Abram (see Gen 15:18-21), guaranteeing him that his descendants would live in the land. But the expanded form of the promise, which includes numerous descendants and eternal possession of the land, remains to be ratified. This expanded form of the promise is in view here (see vv. 2b, 4-8). See the note at Gen 15:18 and R. B. Chisholm, “Evidence from Genesis,” A Case for Premillennialism, 35-54.

[17:2]  ²³¹ tn Heb “I will multiply you exceedingly, exceedingly.” The repetition is emphatic.

[17:3]  ²³² tn Heb “And Abram fell on his face.” This expression probably means that Abram sank to his knees and put his forehead to the ground, although it is possible that he completely prostrated himself. In either case the posture indicates humility and reverence.

[17:3]  ²³³ tn Heb “God spoke to him, saying.” This is redundant in contemporary English and has been simplified in the translation for stylistic reasons.

[17:4]  ²³⁴ tn Heb “I.”

[17:4]  ²³⁵ tn Heb “is” (הִנֵּה, hinneh).

[17:5]  ²³⁶ tn Heb “will your name be called.”

[17:5]  ²³⁷ sn Your name will be Abraham. The renaming of Abram was a sign of confirmation to the patriarch. Every time the name was used it would be a reminder of God’s promise. “Abram” means “exalted father,” probably referring to Abram’s father Terah. The name looks to the past; Abram came from noble lineage. The name “Abraham” is a dialectical variant of the name Abram. But its significance is in the wordplay with אַב־הֲמוֹן (’av-hamon, “the father of a multitude,” which sounds like אַבְרָהָם, ’avraham, “Abraham”). The new name would be a reminder of God’s intention to make Abraham the father of a multitude. For a general discussion of renaming, see O. Eissfeldt, “Renaming in the Old Testament,” Words and Meanings, 70-83.

[17:5]  ²³⁸ tn The perfect verbal form is used here in a rhetorical manner to emphasize God’s intention.

[17:6]  ²³⁹ tn This verb starts a series of perfect verbal forms with vav (ו) consecutive to express God’s intentions.

[17:6]  ²⁴⁰ tn Heb “exceedingly, exceedingly.” The repetition is emphatic.

[17:6]  ²⁴¹ tn Heb “and I will make you into nations, and kings will come out from you.”

[17:7]  ²⁴² tn The verb קוּם (qum, “to arise, to stand up”) in the Hiphil verbal stem means “to confirm, to give effect to, to carry out” (i.e., a covenant or oath; see BDB 878-79 s.v. קוּם).

[17:7]  ²⁴³ tn Or “as an eternal.”

[17:7]  ²⁴⁴ tn Heb “to be to you for God and to your descendants after you.”

[17:8]  ²⁴⁵ tn The verbal root is גּוּר (gur, “to sojourn, to reside temporarily,” i.e., as a resident alien). It is the land in which Abram resides, but does not yet possess as his very own.

[17:8]  ²⁴⁶ tn Or “as an eternal.”

[17:9]  ²⁴⁷ tn The imperfect tense could be translated “you shall keep” as a binding command; but the obligatory nuance (“must”) captures the binding sense better.

[17:9]  ²⁴⁸ tn Heb “my covenant.” The Hebrew word בְּרִית (bÿrit) can refer to (1) the agreement itself between two parties (see v. 7), (2) the promise made by one party to another (see vv. 2-3, 7), (3) an obligation placed by one party on another, or (4) a reminder of the agreement. In vv. 9-10 the word refers to a covenantal obligation which God gives to Abraham and his descendants.

[17:10]  ²⁴⁹ tn Heb “This is my covenant that you must keep between me and you and your descendants after you.”

[17:10]  ²⁵⁰ sn For a discussion of male circumcision as the sign of the covenant in this passage see M. V. Fox, “The Sign of the Covenant: Circumcision in the Light of the Priestly ‘ot Etiologies,” RB 81 (1974): 557-96.

[17:11]  ²⁵¹ tn Or “sign.”

[17:12]  ²⁵² tn Heb “the son of eight days.”

[17:13]  ²⁵³ tn The emphatic construction employs the Niphal imperfect tense (collective singular) and the Niphal infinitive.

[17:13]  ²⁵⁴ tn Heb “my covenant.” Here in v. 13 the Hebrew word בְּרִית (bÿrit) refers to the outward, visible sign, or reminder, of the covenant. For the range of meaning of the term, see the note on the word “requirement” in v. 9.

[17:13]  ²⁵⁵ tn Or “an eternal.”

[17:14]  ²⁵⁶ tn The disjunctive clause calls attention to the “uncircumcised male” and what will happen to him.

[17:14]  ²⁵⁷ tn Heb “that person will be cut off.” The words “that person” have not been included in the translation for stylistic reasons.

[17:14]  ²⁵⁸ tn Heb “he has broken my covenant.” The noun בְּרִית (bÿrit) here refers to the obligation required by God in conjunction with the covenantal agreement. For the range of meaning of the term, see the note on the word “requirement” in v. 9.

[17:15]  ²⁵⁹ tn Heb “[As for] Sarai your wife, you must not call her name Sarai, for Sarah [will be] her name.”

[17:15]  ²⁶⁰ sn Sarah. The name change seems to be a dialectical variation, both spellings meaning “princess” or “queen.” Like the name Abram, the name Sarai symbolized the past. The new name Sarah, like the name Abraham, would be a reminder of what God intended to do for Sarah in the future.

[17:16]  ²⁶¹ tn Heb “she will become nations.”

[17:16]  ²⁶² tn Heb “peoples.”

[17:17]  ²⁶³ sn Laughed. The Hebrew verb used here provides the basis for the naming of Isaac: “And he laughed” is וַיִּצְחָק (vayyitskhaq); the name “Isaac” is יִצְחָק (yitskhaq), “he laughs.” Abraham’s (and Sarah’s, see 18:12) laughter signals disbelief, but when the boy is born, the laughter signals surprise and joy.

[17:17]  ²⁶⁴ tn Heb “And he fell on his face and laughed and said in his heart.”

[17:17]  ²⁶⁵ tn The imperfect verbal form here carries a potential nuance, as it expresses the disbelief of Abraham.

[17:17]  ²⁶⁶ tn Heb “to the son of a hundred years.”

[17:17]  ²⁶⁷ sn It is important to note that even though Abraham staggers at the announcement of the birth of a son, finding it almost too incredible, he nonetheless calls his wife Sarah, the new name given to remind him of the promise of God (v. 15).

[17:17]  ²⁶⁸ tn Heb “the daughter of ninety years.”

[17:18]  ²⁶⁹ tn The wish is introduced with the Hebrew particle לוּ (lu), “O that.”

[17:18]  ²⁷⁰ tn Or “live with your blessing.”

[17:19]  ²⁷¹ tn Heb “will call his name Isaac.” The name means “he laughs,” or perhaps “may he laugh” (see the note on the word “laughed” in v. 17).

[17:19]  ²⁷² tn Or “as an eternal.”

[17:20]  ²⁷³ sn The Hebrew verb translated “I have heard you” forms a wordplay with the name Ishmael, which means “God hears.” See the note on the name “Ishmael” in 16:11.

[17:20]  ²⁷⁴ tn Heb “And I will multiply him exceedingly, exceedingly.” The repetition is emphatic.

[17:20]  ²⁷⁵ tn For a discussion of the Hebrew word translated “princes,” see E. A. Speiser, “Background and Function of the Biblical Nasi’,” CBQ 25 (1963): 111-17.

[17:22]  ²⁷⁶ tn Heb “And when he finished speaking with him, God went up from Abraham.” The sequence of pronouns and proper names has been modified in the translation for stylistic reasons.

[17:23]  ²⁷⁷ tn Heb “Ishmael his son and all born in his house and all bought with money, every male among the men of the house of Abraham.”

[17:23]  ²⁷⁸ tn Heb “circumcised the flesh of their foreskin.” The Hebrew expression is somewhat pleonastic and has been simplified in the translation.

[17:24]  ²⁷⁹ tn Heb “the son of ninety-nine years.”

[17:24]  ²⁸⁰ tn Heb “circumcised in the flesh of his foreskin” (also in v. 25).

[17:25]  ²⁸¹ tn Heb “the son of thirteen years.”

[76:4]  ²⁸² tn Heb “radiant [are] you, majestic from the hills of prey.” God is depicted as a victorious king and as a lion that has killed its victims.

[19:3]  ²⁸³ tn Heb “a man.”

[19:4]  ²⁸⁴ sn The description applies to king Jehoahaz (2 Kgs 23:31-34; Jer 22:10-12).

[19:5]  ²⁸⁵ sn The identity of this second lion is unclear; the referent is probably Jehoiakim or Zedekiah. If the lioness is Hamutal, then Zedekiah is the lion described here.

[19:7]  ²⁸⁶ tc The Hebrew text reads “knew,” but is apparently the result of a ר-ד (dalet-resh) confusion. For a defense of the emendation, see L. C. Allen, Ezekiel (WBC), 1:284. However, Allen retains the reading “widows” as the object of the verb, which he understands in the sense of “do harm to,” and translates the line: “He did harm to women by making them widows” (p. 282). The line also appears to be lacking a beat for the meter of the poem.

[19:7]  ²⁸⁷ tc The Hebrew text reads “widows” instead of “strongholds,” apparently due to a confusion of ר (resh) and ל (lamed). L. C. Allen (Ezekiel [WBC], 1:284) favors the traditional text, understanding “widows” in the sense of “women made widows.” D. I. Block, (Ezekiel [NICOT], 1:602) also defends the Hebrew text, arguing that the image is that of a dominant male lion who takes over the pride and by copulating with the females lays claim to his predecessor’s “widows.”

[13:1]  ²⁸⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[13:1]  ²⁸⁹ tn Grk “having” (a continuation of the previous sentence). All of the pronouns referring to this beast (along with the second beast appearing in 13:11) could be translated as “it” because the word for beast (θηρίον, qhrion) is neuter gender in Greek and all the pronouns related to it are parsed as neuter in the Gramcord/Accordance database. Nevertheless, most interpreters would agree that the beast ultimately represents a human ruler, so beginning at the end of v. 4 the masculine pronouns (“he,” “him,” etc.) are used to refer to the first beast as well as the second beast appearing in 13:11.

[13:1]  ²⁹⁰ tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.

[13:1]  ²⁹¹ tc ‡ Several mss (A 051 1611 1854 2053 2344 2351 Ï^K) read the plural ὀνόματα (onomata, “[blasphemous] names”), while the singular ὄνομα (onoma, “name”) has somewhat better support (Ì⁴⁷ א C 1006 1841 2329 Ï^A). The plural reading seems motivated by the fact that what is written is written “on its heads.” In the least, it is a clarifying reading. NA²⁷ puts the plural in brackets, indicating doubts as to its authenticity.