Genesis 4:1--9:29

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.”

God’s Covenant with Humankind through Noah

9:1 Then God blessed Noah and his sons and said to them, “Be fruitful and multiply and fill the earth. 9:2 Every living creature of the earth and every bird of the sky will be terrified of you. ²²⁴  Everything that creeps on the ground and all the fish of the sea are under your authority. ²²⁵  9:3 You may eat any moving thing that lives. ²²⁶  As I gave you ²²⁷  the green plants, I now give ²²⁸  you everything.

9:4 But ²²⁹  you must not eat meat ²³⁰  with its life (that is, ²³¹  its blood) in it. ²³²  9:5 For your lifeblood ²³³  I will surely exact punishment, ²³⁴  from ²³⁵  every living creature I will exact punishment. From each person ²³⁶  I will exact punishment for the life of the individual ²³⁷  since the man was his relative. ²³⁸ 

9:6 “Whoever sheds human blood, ²³⁹ 

by other humans ²⁴⁰ 

must his blood be shed;

for in God’s image ²⁴¹ 

God ²⁴²  has made humankind.”

9:7 But as for you, ²⁴³  be fruitful and multiply; increase abundantly on the earth and multiply on it.”

9:8 God said to Noah and his sons, ²⁴⁴  9:9 “Look! I now confirm ²⁴⁵  my covenant with you and your descendants after you ²⁴⁶  9:10 and with every living creature that is with you, including the birds, the domestic animals, and every living creature of the earth with you, all those that came out of the ark with you – every living creature of the earth. ²⁴⁷  9:11 I confirm ²⁴⁸  my covenant with you: Never again will all living things ²⁴⁹  be wiped out ²⁵⁰  by the waters of a flood; ²⁵¹  never again will a flood destroy the earth.”

9:12 And God said, “This is the guarantee ²⁵²  of the covenant I am making ²⁵³  with you ²⁵⁴  and every living creature with you, a covenant ²⁵⁵  for all subsequent ²⁵⁶  generations: 9:13 I will place ²⁵⁷  my rainbow ²⁵⁸  in the clouds, and it will become ²⁵⁹  a guarantee of the covenant between me and the earth. 9:14 Whenever ²⁶⁰  I bring clouds over the earth and the rainbow appears in the clouds, 9:15 then I will remember my covenant with you ²⁶¹  and with all living creatures of all kinds. ²⁶²  Never again will the waters become a flood and destroy ²⁶³  all living things. ²⁶⁴  9:16 When the rainbow is in the clouds, I will notice it and remember ²⁶⁵  the perpetual covenant between God and all living creatures of all kinds that are on the earth.”

9:17 So God said to Noah, “This is the guarantee of the covenant that I am confirming between me and all living things ²⁶⁶  that are on the earth.”

The Curse of Canaan

9:18 The sons of Noah who came out of the ark were Shem, Ham, and Japheth. (Now Ham was the father of Canaan.) ²⁶⁷  9:19 These were the sons of Noah, and from them the whole earth was populated. ²⁶⁸ 

9:20 Noah, a man of the soil, ²⁶⁹  began to plant a vineyard. ²⁷⁰  9:21 When he drank some of the wine, he got drunk and uncovered himself ²⁷¹  inside his tent. 9:22 Ham, the father of Canaan, ²⁷²  saw his father’s nakedness ²⁷³  and told his two brothers who were outside. 9:23 Shem and Japheth took the garment ²⁷⁴  and placed it on their shoulders. Then they walked in backwards and covered up their father’s nakedness. Their faces were turned ²⁷⁵  the other way so they did not see their father’s nakedness.

9:24 When Noah awoke from his drunken stupor ²⁷⁶  he learned ²⁷⁷  what his youngest son had done ²⁷⁸  to him. 9:25 So he said,

“Cursed ²⁷⁹  be Canaan! ²⁸⁰ 

The lowest of slaves ²⁸¹ 

he will be to his brothers.”

9:26 He also said,

“Worthy of praise is ²⁸²  the Lord, the God of Shem!

May Canaan be the slave of Shem! ²⁸³ 

9:27 May God enlarge Japheth’s territory and numbers! ²⁸⁴ 

May he live ²⁸⁵  in the tents of Shem

and may Canaan be his slave!”

9:28 After the flood Noah lived 350 years. 9:29 The entire lifetime of Noah was 950 years, and then he died.

Proverbs 2:16-19

2:16 to deliver you ²⁸⁶  from the adulteress, ²⁸⁷ 

from the sexually loose woman ²⁸⁸  who speaks flattering ²⁸⁹  words; ²⁹⁰ 

2:17 who leaves ²⁹¹  the husband ²⁹²  from her younger days, ²⁹³ 

and forgets her marriage covenant ²⁹⁴  made before God. ²⁹⁵ 

2:18 For her house ²⁹⁶  sinks ²⁹⁷  down to death,

and her paths lead ²⁹⁸  to the place of the departed spirits. ²⁹⁹ 

2:19 None who go in to her will return, ³⁰⁰ 

nor will they reach the paths of life. ³⁰¹ 

Proverbs 5:3-13

5:3 For the lips ³⁰²  of the adulterous woman drip honey,

and her seductive words ³⁰³  are smoother than olive oil,

5:4 but in the end ³⁰⁴  she is bitter ³⁰⁵  as wormwood, ³⁰⁶ 

sharp as a two-edged ³⁰⁷  sword.

5:5 Her feet go down to death;

her steps lead straight to the grave. ³⁰⁸ 

5:6 Lest ³⁰⁹  she should make level the path leading to life, ³¹⁰ 

her paths are unstable ³¹¹  but she does not know it. ³¹² 

5:7 So now, children, ³¹³  listen to me;

do not turn aside from the words I speak. ³¹⁴ 

5:8 Keep yourself ³¹⁵  far ³¹⁶  from her,

and do not go near the door of her house,

5:9 lest you give your vigor ³¹⁷  to others

and your years to a cruel person,

5:10 lest strangers devour ³¹⁸  your strength, ³¹⁹ 

and your labor ³²⁰  benefit ³²¹  another man’s house.

5:11 And at the end of your life ³²²  you will groan ³²³ 

when your flesh and your body are wasted away. ³²⁴ 

5:12 And you will say, “How I hated discipline!

My heart spurned reproof!

5:13 For ³²⁵  I did not obey my teachers ³²⁶ 

and I did not heed ³²⁷  my instructors. ³²⁸ 

Proverbs 6:24

6:24 by keeping ³²⁹  you from the evil woman, ³³⁰ 

from the smooth tongue of ³³¹  the loose woman. ³³² 

Proverbs 6:35

6:35 He will not consider ³³³  any compensation; ³³⁴ 

he will not be willing, even if you multiply the compensation. ³³⁵ 

Proverbs 7:10-27

7:10 Suddenly ³³⁶  a woman came out to meet him!

She was dressed like a prostitute ³³⁷  and with secret intent. ³³⁸ 

7:11 (She is loud and rebellious,

she ³³⁹  does not remain ³⁴⁰  at home –

7:12 at one time outside, at another ³⁴¹  in the wide plazas,

and by every corner she lies in wait.)

7:13 So she grabbed him and kissed him,

and with a bold expression ³⁴²  she said to him,

7:14 “I have ³⁴³  fresh meat at home; ³⁴⁴ 

today I have fulfilled my vows!

7:15 That is why I came out to meet you,

to look for you, ³⁴⁵  and I found you!

7:16 I have spread my bed with elegant coverings, ³⁴⁶ 

with richly colored fabric ³⁴⁷  from Egypt.

7:17 I have perfumed my bed

with myrrh, aloes, and cinnamon.

7:18 Come, let’s drink deeply ³⁴⁸  of lovemaking ³⁴⁹  until morning,

let’s delight ourselves ³⁵⁰  with sexual intercourse. ³⁵¹ 

7:19 For my husband ³⁵²  is not at home; ³⁵³ 

he has gone on a journey of some distance.

7:20 He has taken a bag of money with him; ³⁵⁴ 

he will not return until ³⁵⁵  the end of the month.” ³⁵⁶ 

7:21 She persuaded him ³⁵⁷  with persuasive words; ³⁵⁸ 

with her smooth talk ³⁵⁹  she compelled him. ³⁶⁰ 

7:22 Suddenly he went ³⁶¹  after her

like an ox that goes to the slaughter,

like a stag prancing into a trapper’s snare ³⁶² 

7:23 till an arrow pierces his liver ³⁶³  –

like a bird hurrying into a trap,

and he does not know that it will cost him his life. ³⁶⁴ 

7:24 So now, sons, ³⁶⁵  listen to me,

and pay attention to the words I speak. ³⁶⁶ 

7:25 Do not let your heart turn aside to her ways –

do not wander into her pathways;

7:26 for she has brought down ³⁶⁷  many fatally wounded,

and all those she has slain are many. ³⁶⁸ 

7:27 Her house is the way to the grave, ³⁶⁹ 

going down ³⁷⁰  to the chambers ³⁷¹  of death.

Proverbs 9:13-18

9:13 The woman called Folly ³⁷²  is brash, ³⁷³ 

she is naive ³⁷⁴  and does not know ³⁷⁵  anything. ³⁷⁶ 

9:14 So she sits at the door of her house,

on a seat at the highest point of the city,

9:15 calling out ³⁷⁷  to those who are passing by her ³⁷⁸  in the way, ³⁷⁹ 

who go straight ³⁸⁰  on their way.

9:16 “Whoever is simple, let him turn in here,”

she says to those who lack understanding. ³⁸¹ 

9:17 “Stolen waters ³⁸²  are sweet,

and food obtained in secret ³⁸³  is pleasant!”

9:18 But they do not realize ³⁸⁴  that the dead ³⁸⁵  are there,

that her guests are in the depths of the grave. ³⁸⁶ 

Proverbs 22:27

22:27 If you do not have enough to pay,

your bed ³⁸⁷  will be taken ³⁸⁸  right out from under you! ³⁸⁹ 

Ecclesiastes 7:26

7:26 I discovered this: ³⁹⁰ 

More bitter than death is the kind of ³⁹¹  woman ³⁹²  who is like a hunter’s snare; ³⁹³ 

her heart is like a hunter’s net and her hands are like prison chains.

The man who pleases God escapes her,

but the sinner is captured by her.

Ecclesiastes 7:1

Life is Brief and Death is Certain!

7:1 A good reputation ³⁹⁴  is better ³⁹⁵  than precious ³⁹⁶  perfume; ³⁹⁷ 

likewise, ³⁹⁸  the day of one’s ³⁹⁹  death ⁴⁰⁰  is better than the day of one’s birth. ⁴⁰¹ 

Colossians 1:1

Salutation

1:1 From Paul, ⁴⁰²  an apostle of Christ Jesus by the will of God, and Timothy our brother,

[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.

[9:2]  ²²⁴ tn Heb “and fear of you and dread of you will be upon every living creature of the earth and upon every bird of the sky.” The suffixes on the nouns “fear” and “dread” are objective genitives. The animals will fear humans from this time forward.

[9:2]  ²²⁵ tn Heb “into your hand are given.” The “hand” signifies power. To say the animals have been given into the hands of humans means humans have been given authority over them.

[9:3]  ²²⁶ tn Heb “every moving thing that lives for you will be for food.”

[9:3]  ²²⁷ tn The words “I gave you” are not in the Hebrew text, but are supplied in the translation for stylistic reasons.

[9:3]  ²²⁸ tn The perfect verb form describes the action that accompanies the declaration.

[9:4]  ²²⁹ tn Heb “only.”

[9:4]  ²³⁰ tn Or “flesh.”

[9:4]  ²³¹ tn Heb “its life, its blood.” The second word is in apposition to the first, explaining what is meant by “its life.” Since the blood is equated with life, meat that had the blood in it was not to be eaten.

[9:4]  ²³² tn The words “in it” are supplied in the translation for stylistic reasons.

[9:5]  ²³³ tn Again the text uses apposition to clarify what kind of blood is being discussed: “your blood, [that is] for your life.” See C. L. Dewar, “The Biblical Use of the Term ‘Blood,’” JTS 4 (1953): 204-8.

[9:5]  ²³⁴ tn The word “punishment” is not in the Hebrew text, but is supplied in the translation for clarification. The verb דָּרָשׁ (darash) means “to require, to seek, to ask for, to exact.” Here it means that God will exact punishment for the taking of a life. See R. Mawdsley, “Capital Punishment in Gen. 9:6,” CentBib 18 (1975): 20-25.

[9:5]  ²³⁵ tn Heb “from the hand of,” which means “out of the hand of” or “out of the power of” and is nearly identical in sense to the preposition מִן (min) alone.

[9:5]  ²³⁶ tn Heb “and from the hand of the man.” The article has a generic function, indicating the class, i.e., humankind.

[9:5]  ²³⁷ tn Heb “of the man.”

[9:5]  ²³⁸ tn Heb “from the hand of a man, his brother.” The point is that God will require the blood of someone who kills, since the person killed is a relative (“brother”) of the killer. The language reflects Noah’s situation (after the flood everyone would be part of Noah’s extended family), but also supports the concept of the brotherhood of humankind. According to the Genesis account the entire human race descended from Noah.

[9:6]  ²³⁹ tn Heb “the blood of man.”

[9:6]  ²⁴⁰ tn Heb “by man,” a generic term here for other human beings.

[9:6]  ²⁴¹ sn See the notes on the words “humankind” and “likeness” in Gen 1:26, as well as J. Barr, “The Image of God in the Book of Genesis – A Study of Terminology,” BJRL 51 (1968/69): 11-26.

[9:6]  ²⁴² tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[9:7]  ²⁴³ sn The disjunctive clause (conjunction + pronominal subject + verb) here indicates a strong contrast to what has preceded. Against the backdrop of the warnings about taking life, God now instructs the people to produce life, using terms reminiscent of the mandate given to Adam (Gen 1:28).

[9:8]  ²⁴⁴ tn Heb “to Noah and to his sons with him, saying.”

[9:9]  ²⁴⁵ tn Heb “I, look, I confirm.” The particle הִנְנִי (hinni) used with the participle מֵקִים (meqim) gives the sense of immediacy or imminence, as if to say, “Look! I am now confirming.”

[9:9]  ²⁴⁶ tn The three pronominal suffixes (translated “you,” “your,” and “you”) are masculine plural. As v. 8 indicates, Noah and his sons are addressed.

[9:10]  ²⁴⁷ tn The verbal repetition is apparently for emphasis.

[9:11]  ²⁴⁸ tn The verb וַהֲקִמֹתִי (vahaqimoti) is a perfect with the vav (ו) consecutive and should be translated with the English present tense, just as the participle at the beginning of the speech was (v. 9). Another option is to translate both forms with the English future tense (“I will confirm”).

[9:11]  ²⁴⁹ tn Heb “all flesh.”

[9:11]  ²⁵⁰ tn Heb “cut off.”

[9:11]  ²⁵¹ tn Heb “and all flesh will not be cut off again by the waters of the flood.”

[9:12]  ²⁵² tn Heb “sign.”

[9:12]  ²⁵³ sn On the making of covenants in Genesis, see W. F. Albright, “The Hebrew Expression for ‘Making a Covenant’ in Pre-Israelite Documents,” BASOR 121 (1951): 21-22.

[9:12]  ²⁵⁴ tn Heb “between me and between you.”

[9:12]  ²⁵⁵ tn The words “a covenant” are supplied in the translation for clarification.

[9:12]  ²⁵⁶ tn The Hebrew term עוֹלָם (’olam) means “ever, forever, lasting, perpetual.” The covenant would extend to subsequent generations.

[9:13]  ²⁵⁷ tn The translation assumes that the perfect verbal form is used rhetorically, emphasizing the certainty of the action. Other translation options include “I have placed” (present perfect; cf. NIV, NRSV) and “I place” (instantaneous perfect; cf. NEB).

[9:13]  ²⁵⁸ sn The Hebrew word קֶשֶׁת (qeshet) normally refers to a warrior’s bow. Some understand this to mean that God the warrior hangs up his battle bow at the end of the flood, indicating he is now at peace with humankind, but others question the legitimacy of this proposal. See C. Westermann, Genesis, 1:473, and G. J. Wenham, Genesis (WBC), 1:196.

[9:13]  ²⁵⁹ tn The perfect verbal form with vav (ו) consecutive here has the same aspectual function as the preceding perfect of certitude.

[9:14]  ²⁶⁰ tn The temporal indicator (וְהָיָה, vÿhayah, conjunction + the perfect verb form), often translated “it will be,” anticipates a future development.

[9:15]  ²⁶¹ tn Heb “which [is] between me and between you.”

[9:15]  ²⁶² tn Heb “all flesh.”

[9:15]  ²⁶³ tn Heb “to destroy.”

[9:15]  ²⁶⁴ tn Heb “all flesh.”

[9:16]  ²⁶⁵ tn The translation assumes that the infinitive לִזְכֹּר (lizkor, “to remember”) here expresses the result of seeing the rainbow. Another option is to understand it as indicating purpose, in which case it could be translated, “I will look at it so that I may remember.”

[9:17]  ²⁶⁶ tn Heb “all flesh.”

[9:18]  ²⁶⁷ sn The concluding disjunctive clause is parenthetical. It anticipates the following story, which explains that the Canaanites, Ham’s descendants through Canaan, were cursed because they shared the same moral abandonment that their ancestor displayed. See A. van Selms, “The Canaanites in the Book of Genesis,” OTS 12 (1958): 182-213.

[9:19]  ²⁶⁸ tn Heb “was scattered.” The verb פָּצָה (patsah, “to scatter” [Niphal, “to be scattered”]) figures prominently in story of the dispersion of humankind in chap. 11.

[9:20]  ²⁶⁹ sn The epithet a man of the soil indicates that Noah was a farmer.

[9:20]  ²⁷⁰ tn Or “Noah, a man of the soil, was the first to plant a vineyard”; Heb “and Noah, a man of the ground, began and he planted a vineyard.”

[9:21]  ²⁷¹ tn The Hebrew verb גָּלָה (galah) in the Hitpael verbal stem (וַיִּתְגַּל, vayyitggal) means “to uncover oneself” or “to be uncovered.” Noah became overheated because of the wine and uncovered himself in the tent.

[9:22]  ²⁷² sn For the second time (see v. 18) the text informs the reader of the relationship between Ham and Canaan. Genesis 10 will explain that Canaan was the ancestor of the Canaanite tribes living in the promised land.

[9:22]  ²⁷³ tn Some would translate “had sexual relations with,” arguing that Ham committed a homosexual act with his drunken father for which he was cursed. However, the expression “see nakedness” usually refers to observation of another’s nakedness, not a sexual act (see Gen 42:9, 12 where “nakedness” is used metaphorically to convey the idea of “weakness” or “vulnerability”; Deut 23:14 where “nakedness” refers to excrement; Isa 47:3; Ezek 16:37; Lam 1:8). The following verse (v. 23) clearly indicates that visual observation, not a homosexual act, is in view here. In Lev 20:17 the expression “see nakedness” does appear to be a euphemism for sexual intercourse, but the context there, unlike that of Gen 9:22, clearly indicates that in that passage sexual contact is in view. The expression “see nakedness” does not in itself suggest a sexual connotation. Some relate Gen 9:22 to Lev 18:6-11, 15-19, where the expression “uncover [another’s] nakedness” (the Piel form of גָּלָה, galah) refers euphemistically to sexual intercourse. However, Gen 9:22 does not say Ham “uncovered” the nakedness of his father. According to the text, Noah uncovered himself; Ham merely saw his father naked. The point of the text is that Ham had no respect for his father. Rather than covering his father up, he told his brothers. Noah then gave an oracle that Ham’s descendants, who would be characterized by the same moral abandonment, would be cursed. Leviticus 18 describes that greater evil of the Canaanites (see vv. 24-28).

[9:23]  ²⁷⁴ tn The word translated “garment” has the Hebrew definite article on it. The article may simply indicate that the garment is definite and vivid in the mind of the narrator, but it could refer instead to Noah’s garment. Did Ham bring it out when he told his brothers?

[9:23]  ²⁷⁵ tn Heb “their faces [were turned] back.”

[9:24]  ²⁷⁶ tn Heb “his wine,” used here by metonymy for the drunken stupor it produced.

[9:24]  ²⁷⁷ tn Heb “he knew.”

[9:24]  ²⁷⁸ tn The Hebrew verb עָשָׂה (’asah, “to do”) carries too general a sense to draw the conclusion that Ham had to have done more than look on his father’s nakedness and tell his brothers.

[9:25]  ²⁷⁹ sn For more on the curse, see H. C. Brichto, The Problem of “Curse” in the Hebrew Bible (JBLMS), and J. Scharbert, TDOT 1:405-18.

[9:25]  ²⁸⁰ sn Cursed be Canaan. The curse is pronounced on Canaan, not Ham. Noah sees a problem in Ham’s character, and on the basis of that he delivers a prophecy about the future descendants who will live in slavery to such things and then be controlled by others. (For more on the idea of slavery in general, see E. M. Yamauchi, “Slaves of God,” BETS 9 [1966]: 31-49). In a similar way Jacob pronounced oracles about his sons based on their revealed character (see Gen 49).

[9:25]  ²⁸¹ tn Heb “a servant of servants” (עֶבֶד עֲבָדִים, ’eved ’avadim), an example of the superlative genitive. It means Canaan will become the most abject of slaves.

[9:26]  ²⁸² tn Heb “blessed be.”

[9:26]  ²⁸³ tn Heb “a slave to him”; the referent (Shem) has been specified in the translation for clarity.

[9:27]  ²⁸⁴ tn Heb “may God enlarge Japheth.” The words “territory and numbers” are supplied in the translation for clarity.

[9:27]  ²⁸⁵ tn In this context the prefixed verbal form is a jussive (note the distinct jussive forms both before and after this in vv. 26 and 27).

[2:16]  ²⁸⁶ sn This purpose clause introduced by לְהַצִּילְךָ (lÿhatsilkha, “to deliver you”) parallels the purpose clause introduced by לְהַצִּילְךָ (“to deliver you”) in v. 12. There it introduced deliverance from the evil man, and now from the evil woman. The description of the evil man encompassed four poetic lines in the Hebrew text (vv. 12-15); likewise, the description of the evil woman is four poetic lines (vv. 16-19).

[2:16]  ²⁸⁷ tn Heb “strange woman” (so KJV, NASB); NRSV “the loose woman.” The root זוּר (zur, “to be a stranger”) sometimes refers to people who are ethnically foreign to Israel (Isa 1:7; Hos 7:9; 8:7) but it often refers to what is morally estranged from God or his covenant people (Pss 58:4; 78:30; BDB 266 s.v.). Referring to a woman, it means adulteress or prostitute (Prov 2:16; 5:3, 20; 7:5; 22:14; 23:33; see BDB 266 s.v. 2.b). It does not mean that she is a foreigner but that she is estranged from the community with its social and religious values (W. McKane, Proverbs [OTL], 285). It describes her as outside the framework of the covenant community (L. A. Snijders, “The Meaning of זוּר in the Old Testament: An Exegetical Study,” OTS 10 [1954]: 85-86). Here an Israelite woman is in view because her marriage is called a “covenant with God.” She is an adulteress, acting outside the legal bounds of the marriage contract.

[2:16]  ²⁸⁸ tn Heb “alien woman.” The adjective נָכְרִי (nokhri, “foreign; alien”) refers to (1) people who are ethnically alien to Israel (Exod 21:8; Deut 17:15; Judg 19:12; Ruth 2:10; 1 Kgs 11:1, 8; Ezra 10:2, 10, 11; see BDB 649 s.v. 1); (2) people who are morally alienated from God and his covenant people (Job 19:15; Ps 69:9; Prov 20:16; Eccl 6:2; Jer 2:21; see BDB 649 s.v. 3) and (3) as a technical term in Proverbs for a harlot or promiscuous woman as someone who is morally alienated from God and moral society (Prov 2:16; 5:20; 6:24; 7:5; 20:16; 23:27; 27:13; see BDB 649 s.v. 2). The description of the woman as a “strange woman” and now an “alien woman” is within the context of the people of Israel. She is a “foreigner” in the sense that she is a nonconformist, wayward and loose. It does not necessarily mean that she is not ethnically Israelite (though BDB notes that most harlots in Israel were originally chiefly foreigners by reason of their otherwise homeless condition).

[2:16]  ²⁸⁹ tn Heb “makes smooth.” The Hiphil of II חָלַק (“to be smooth; to be slippery”) means (1) “to make smooth” (metal with hammer) and (2) “to use smooth words,” that is, to flatter (Pss 5:10; 36:3; Prov 2:16; 7:5; 28:23; 29:5; see BDB 325 s.v. 2; HALOT 322 s.v. I חלק hif.2). The related Arabic cognate verb means “make smooth, lie, forge, fabricate.” The seductive speech of the temptress is compared to olive oil (5:3) and is recounted (7:14-20).

[2:16]  ²⁹⁰ tn Heb “whose words she makes smooth.” The phrase is a relative clause that does not have a relative pronoun. The antecedent of the 3rd person feminine singular suffix is clearly “the sexually loose woman” earlier in the line.

[2:17]  ²⁹¹ tn The construction is the active participle of עָזַב (’azav) with the article, serving as an attributive adjective. The verb means “to forsake; to leave; to abandon.”

[2:17]  ²⁹² tn Heb “companion” (so NAB, NASB); NIV “partner.” The term אַלּוּף (’alluf, “companion”) is from the root אָלַף (’alaf, “to be familiar with; to cleave to”) and refers to a woman’s husband (Prov 2:17; Jer 3:4; see BDB 48 s.v. אַלּוּף 2). This noun follows the passive adjectival formation and so signifies one who is well-known.

[2:17]  ²⁹³ tn Heb “of her youth.” The noun נְעוּרֶיהָ (nÿ’ureha, “her youth”) functions as a temporal genitive. The plural form is characteristic of nouns that refer to long periods of duration in the various stages of life. The time of “youth” encompasses the entire formative period within marriage.

[2:17]  ²⁹⁴ tn Heb “the covenant.” This could refer to the Mosaic covenant that prohibits adultery, or more likely, as in the present translation, the marriage covenant (cf. also TEV, CEV). The lexicons list this use of “covenant” (בְּרִית, bÿrit) among other referents to marriage (Prov 2:17; Ezek 16:8; Mal 2:14; BDB 136 s.v. 1.5; HALOT 157 s.v. A.9).

[2:17]  ²⁹⁵ tn Heb “covenant of God.” The genitive-construct could mean “covenant made before God.” The woman and her husband had made a marriage-covenant in which God was invoked as witness. Her sin is against her solemn pledge to her husband, as well as against God.

[2:18]  ²⁹⁶ tn Or “she sinks her house down to death.” The syntax of this line is difficult. The verb שָׁחָה is Qal perfect 3rd person feminine singular of שׁוּחַ (“to sink down”) which must take a feminine singular subject – most likely the “loose woman” of 2:16-17. However, most English versions take בֵּיתָהּ (betah) “her house” (ms noun + 3rd person feminine singular suffix) as the subject (e.g., KJV, RSV, NASB, NIV, NRSV, CEV): “her house sinks down to death.” But בֵּיתָהּ “her house” (ms noun + 3rd person feminine singular suffix) is masculine rather than feminine so it cannot be the subject. K&D 16:83 suggests that בֵּיתָהּ (“her house”) is a permutative noun that qualifies the subject: “she together with all that belongs to her [her house] sinks down to death” (GKC 425 §131.k). D. Kidner suggests that “her house” is in apposition to “death” (e.g., Job 17:13; 30:23; Prov 9:18; Eccl 12:5), meaning that death is her house: “she sinks down to death, which is her house” (Proverbs [TOTC], 62). The BHS editors attempt to resolve this syntactical problem by suggesting a conjectural emendation of MT בֵּיתָהּ (“her house”) to the feminine singular noun נְתִיבֹתֶהָּ (“her path”) which appears in 7:27, to recover a feminine subject for the verb: “her path sinks down to death.” However, the reading of the MT is supported by all the versions.

[2:18]  ²⁹⁷ tc The MT reads שָׁחָה (Qal perfect 3rd person feminine singular of שׁוּחַ “to sink down”): “she sinks her house down to death.” The LXX reflects שָׁתָה (shatah, Qal perfect 3rd person feminine singular of שִׁית (shith) “to place; to put”): “she established her house near death.” This is a matter of simple orthographic confusion between ח (khet) and ת (tav). The MT preserves the more difficult reading (see following note) so it is probably the original.

[2:18]  ²⁹⁸ tn The verb “lead” is not in the Hebrew but is implied by the parallelism; it is supplied in the translation for the sake of smoothness.

[2:18]  ²⁹⁹ tn Heb “to the departed spirits” or “to the Rephaim.” The term רְפָאִים (rÿfa’im, “Rephaim”) refers to spirits of the dead who are inhabitants of Sheol (BDB 952 s.v.; HALOT 1274-75 s.v. I רְפָאִים). It is used in parallelism with מֵתִים (metim, “the dead”) to refer to the departed spirits of the dead in Sheol (Ps 88:11; Isa 26:14). The Rephaim inhabit מָוֶת (mavet, “[place of] death”; Prov 2: 18), שְׁאוֹל (shÿ’ol, “Sheol”; Job 26:5; Prov 9:18; Isa 14:9), “darkness and the land of forgetfulness” (Ps 88:14), and “the land of the Rephaim” (Isa 26:19). Scholars debate whether רְפָאִים is derived from the root (1) רָפָא (rafa’, “to heal”), meaning “the healers” or (2) רָפָה (rafah, “to be weak; to sink down”), meaning “the powerless ones” or “those who sink down (to Sheol)” (BDB 952 s.v.; HALOT 1274-75 s.v.). The related term occurs in Phoenician and Neo-Punic meaning “spirits of the dead” (DISO 282) and in Ugaritic referring to “spirits of the dead” who inhabited the underworld and were viewed as healers (UT 2346; WUS 2527). The Hebrew term is often translated “the shades” as a description of the shadowy existence of those who dwelling in Sheol who have lost their vitality (R. F. Schnell, IDB 4:35). Used here in parallelism with מָוֶת (“[place of] death”), רְפָאִים (“the Rephaim”) probably functions as a synecdoche of inhabitants (= the departed spirits of the dead) for the place inhabited (= Sheol). The point of this line is that those who fall prey to an adulteress will end up among the departed spirits in the realm of the dead. This might mean (1) physical death: he will get himself killed by her zealous husband (e.g., Prov 5:23; 6:32-35; 7:23-27) or (2) spiritual death: he will find himself estranged from the community, isolated from the blessings of God, a moral leper, living a shadowy existence of “death” in the land of no return (W. McKane, Proverbs [OTL], 288).

[2:19]  ³⁰⁰ tn Heb “all who go in to her will not return.”

[2:19]  ³⁰¹ sn The phrase “reach the paths of life” is a figurative expression for experiencing joy and fullness of blessing (BDB 673 s.v. נָשַׂג 2.a).

[5:3]  ³⁰² sn “Lips” is a metonymy of cause, referring to her words. Dripping honey is an implied comparison between the product and her words, which are flattering and smooth (cf. Song 4:11). See M. Dahood, “Honey That Drips. Notes on Proverbs 5:2-3,” Bib 54 (1973): 65-66.

[5:3]  ³⁰³ tn Heb “her palate.” The word חֵךְ (khekh, “palate; roof of the mouth; gums”) is a metonymy of cause (= organ of speech) for what is said (= her seductive speech). The present translation clarifies this metonymy with the phrase “her seductive words.”

[5:4]  ³⁰⁴ sn Heb “her end” (so KJV). D. Kidner notes that Proverbs does not allow us to forget that there is an afterward (Proverbs [TOTC], 65).

[5:4]  ³⁰⁵ sn The verb “to be bitter” (מָרַר, marar) describes things that are harmful and destructive for life, such as the death of the members of the family of Naomi (Ruth 1:20) or finding water that was undrinkable (Exod 15:22-27). The word indicates that the sweet talking will turn out badly.

[5:4]  ³⁰⁶ tn The Hebrew term translated “wormwood” refers to the aromatic plant that contrasts with the sweetness of honey. Some follow the LXX and translate it as “gall” (cf. NIV). The point is that there was sweetness when the tryst had alluring glamour, but afterward it had an ugly ring (W. G. Plaut, Proverbs, 74).

[5:4]  ³⁰⁷ sn The Hebrew has “like a sword of [two] mouths,” meaning a double-edged sword that devours/cuts either way. There is no movement without damage. There may be a wordplay here with this description of the “sword with two mouths,” and the subject of the passage being the words of her mouth which also have two sides to them. The irony is cut by the idiom.

[5:5]  ³⁰⁸ tn The term שְׁאוֹל (she’ol, “grave”) is paralleled to “death,” so it does not refer here to the realm of the unblessed.

[5:6]  ³⁰⁹ tn The particle פֶּן (pen) means “lest” (probably from “for the aversion of”). It occurs this once, unusually, preceding the principal clause (BDB 814 s.v.). It means that some action has been taken to avert or avoid what follows. She avoids the path of life, albeit ignorantly.

[5:6]  ³¹⁰ tn Heb “the path of life.” The noun חַיִּים (khayyim, “of life”) functions as a genitive of direction (“leading to”).

[5:6]  ³¹¹ sn The verb נוּעַ (nua’) means “to quiver; to wave; to waver; to tremble”; cf. KJV “her ways are moveable”; NAB “her paths will ramble”; NLT “She staggers down a crooked trail.” The ways of the adulterous woman are unstable (BDB 631 s.v.).

[5:6]  ³¹² sn The sadder part of the description is that this woman does not know how unstable her life is, or how uneven. However, Thomas suggests that it means, “she is not tranquil.” See D. W. Thomas, “A Note on לא תדע in Proverbs v 6,” JTS 37 (1936): 59.

[5:7]  ³¹³ tn Heb “sons.”

[5:7]  ³¹⁴ tn Heb “the words of my mouth” (so KJV, NAB, NRSV).

[5:8]  ³¹⁵ tn Heb “your way.”

[5:8]  ³¹⁶ sn There is a contrast made between “keep far away” (הַרְחֵק, harkheq) and “do not draw near” (וְאַל־תִּקְרַב, vÿ’al-tiqrav).

[5:9]  ³¹⁷ sn The term הוֹד (hod, “vigor; splendor; majesty”) in this context means the best time of one’s life (cf. NIV “your best strength”), the full manly vigor that will be wasted with licentiousness. Here it is paralleled by “years,” which refers to the best years of that vigor, the prime of life. Life would be ruined by living this way, or the revenge of the woman’s husband would cut it short.

[5:10]  ³¹⁸ tn Or “are sated, satisfied.”

[5:10]  ³¹⁹ tn The word כֹּחַ (coakh, “strength”) refers to what laborious toil would produce (so a metonymy of cause). Everything that this person worked for could become the property for others to enjoy.

[5:10]  ³²⁰ tn “labor, painful toil.”

[5:10]  ³²¹ tn The term “benefit” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.

[5:11]  ³²² tn Heb “at your end.”

[5:11]  ³²³ tn The form is the perfect tense with the vav consecutive; it is equal to a specific future within this context.

[5:11]  ³²⁴ tn Heb “in the finishing of your flesh and your body.” The construction uses the Qal infinitive construct of כָּלָה (calah) in a temporal clause; the verb means “be complete, at an end, finished, spent.”

[5:13]  ³²⁵ tn The vav that introduces this clause functions in an explanatory sense.

[5:13]  ³²⁶ tn The Hebrew term מוֹרַי (moray) is the nominal form based on the Hiphil plural participle with a suffix, from the root יָרָה (yarah). The verb is “to teach,” the common noun is “instruction, law [torah],” and this participle form is teacher (“my teachers”).

[5:13]  ³²⁷ sn The idioms are vivid: This expression is “incline the ear”; earlier in the first line is “listen to the voice,” meaning “obey.” Such detailed description emphasizes the importance of the material.

[5:13]  ³²⁸ tn The form is the Piel plural participle of לָמַד (lamad) used substantivally.

[6:24]  ³²⁹ tn The infinitive construct is epexegetical here, explaining how these teachings function as lights: “by keeping you.” This verse is the transition from the general admonition about heeding the teachings to the practical application.

[6:24]  ³³⁰ tc The word translated “woman” is modified by רַע (ra’, “evil”) in the sense of violating the codes of the community and inflicting harm on others. The BHS editors propose changing it to read “strange woman” as before, but there is not support for that. Some commentaries follow the LXX and read רַע as “wife of a neighbor” (cf. NAB; also NRSV “the wife of another”; CEV “someone else’s wife”) but that seems to be only a clarification.

[6:24]  ³³¹ tn The word “tongue” is not in construct; the word “foreign woman” is in apposition to “smooth of tongue,” specifying whose it is. The word “smooth” then is the object of the preposition, “tongue” is the genitive of specification, and “foreign woman” in apposition.

[6:24]  ³³² sn The description of the woman as a “strange woman” and now a “loose [Heb “foreign”] woman” is within the context of the people of Israel. She is a “foreigner” in the sense that she is a nonconformist, wayward, and loose. It does not necessarily mean that she is not ethnically an Israelite.

[6:35]  ³³³ tn Heb “lift up the face of,” meaning “regard.”

[6:35]  ³³⁴ tn The word rendered “compensation” is כֹּפֶר (cofer); it is essentially a ransom price, a sum to be paid to deliver another from debt, bondage, or crime. The husband cannot accept payment as a ransom for a life, since what has happened cannot be undone so easily.

[6:35]  ³³⁵ tn BDB 1005 s.v. שֹׁחַד suggests that this term means “hush money” or “bribe” (cf. NIV, NRSV, NLT). C. H. Toy takes it as legal compensation (Proverbs [ICC], 142).

[7:10]  ³³⁶ tn The particle וְהִנֵּה (vÿhinneh) introduces a dramatic sense of the immediate to the narrative; it has a deictic force, “and look! – there was a woman,” or “all of a sudden this woman….”

[7:10]  ³³⁷ tn Heb “with the garment of a prostitute.” The noun שִׁית (shith, “garment”) is an adverbial accusative specifying the appearance of the woman. The words “she was” are supplied in the translation to make a complete English sentence.

[7:10]  ³³⁸ tn Heb “kept secret of heart”; cf. ASV, NRSV “wily of heart.” The verbal form is the passive participle from נָצַר (natsar) in construct. C. H. Toy lists the suggestions of the commentators: false, malicious, secret, subtle, excited, hypocritical (Proverbs [ICC], 149). The LXX has “causes the hearts of the young men to fly away.” The verb means “to guard; to watch; to keep”; to be guarded of heart means to be wily, to have secret intent – she has locked up her plans and gives nothing away (e.g., Isaiah 48:6 as well). Interestingly enough, this contrasts with her attire which gives everything away.

[7:11]  ³³⁹ tn Heb “her feet.” This is a synecdoche, a part for the whole; the point is that she never stays home, but is out and about all the time.

[7:11]  ³⁴⁰ tn Heb “dwell” or “settle”; NAB “her feet cannot rest.”

[7:12]  ³⁴¹ tn The repetition of the noun “time, step,” usually translated “now, this time,” signifies here “at one time…at another time” (BDB 822 s.v. פַּעַם 3.e).

[7:13]  ³⁴² tn Heb “she makes bold her face.” The Hiphil perfect of עָזַז (’azar, “to be strong”) means she has an impudent face (cf. KJV, NAB, NRSV), a bold or brazen expression (cf. NASB, NIV, NLT).

[7:14]  ³⁴³ tn Heb “with me.”

[7:14]  ³⁴⁴ tn Heb “I have peace offerings.” The peace offerings refer to the meat left over from the votive offering made at the sanctuary (e.g., Lev 7:11-21). Apparently the sacrificial worship meant as little to this woman spiritually as does Christmas to modern hypocrites who follow in her pattern. By expressing that she has peace offerings, she could be saying nothing more than that she has fresh meat for a meal at home, or that she was ceremonially clean, perhaps after her period. At any rate, it is all probably a ruse for winning a customer.

[7:15]  ³⁴⁵ tn Heb “to look diligently for your face.”

[7:16]  ³⁴⁶ tn Heb “with spreads.” The sentence begins with the cognate accusative: “with spreads I have spread my bed.” The construction enhances the idea – she has covered her bed.

[7:16]  ³⁴⁷ tn The feminine noun means “dark-hued stuffs” (BDB 310 s.v. חֲטֻבוֹת). The form is a passive participle from a supposed root II חָטַב (khatav), which in Arabic means to be of a turbid, dusky color mixed with yellowish red. Its Aramaic cognate means “variegated”; cf. NAB “with brocaded cloths of Egyptian linen.” BDB’s translation of this colon is unsatifactory: “with dark hued stuffs of yarn from Egypt.”

[7:18]  ³⁴⁸ tn The form נִרְוֶה (nirveh) is the plural cohortative; following the imperative “come” the form expresses the hortatory “let’s.” The verb means “to be saturated; to drink one’s fill,” and can at times mean “to be intoxicated with.”

[7:18]  ³⁴⁹ tn Heb “loves.” The word דּוֹד (dod) means physical love or lovemaking. It is found frequently in the Song of Solomon for the loved one, the beloved. Here the form (literally, “loves”) is used in reference to multiple acts of sexual intercourse, as the phrase “until morning” suggests.

[7:18]  ³⁵⁰ tn The form is the Hitpael cohortative of עָלַס (’alas), which means “to rejoice.” Cf. NIV “let’s enjoy ourselves.”

[7:18]  ³⁵¹ tn Heb “with love.”

[7:19]  ³⁵² tn Heb “the man.” The LXX interpreted it as “my husband,” taking the article to be used as a possessive. Many English versions do the same.

[7:19]  ³⁵³ tn Heb “in his house.”

[7:20]  ³⁵⁴ tn Heb “in his hand.”

[7:20]  ³⁵⁵ tn Heb “he will come back at.”

[7:20]  ³⁵⁶ tn Heb “new moon.” Judging from the fact that the husband took a purse of money and was staying away until the next full moon, the woman implies that they would be safe in their escapade. If v. 9 and v. 20 are any clue, he could be gone for about two weeks – until the moon is full again.

[7:21]  ³⁵⁷ tn Heb “she turned him aside.” This expression means that she persuaded him. This section now begins the description of the capitulation, for the flattering speech is finished.

[7:21]  ³⁵⁸ sn The term לֶקַח (leqakh) was used earlier in Proverbs for wise instruction; now it is used ironically for enticement to sin (see D. W. Thomas, “Textual and Philological Notes on Some Passages in the Book of Proverbs,” VTSup 3 [1955]: 280-92).

[7:21]  ³⁵⁹ tn Heb “smooth of her lips”; cf. NAB “smooth lips”; NASB “flattering lips.” The term “lips” is a metonymy of cause representing what she says.

[7:21]  ³⁶⁰ tn The verb means “to impel; to thrust; to banish,” but in this stem in this context “to compel; to force” into some action. The imperfect tense has the nuance of progressive imperfect to parallel the characteristic perfect of the first colon.

[7:22]  ³⁶¹ tn The participle with “suddenly” gives a more vivid picture, almost as if to say “there he goes.”

[7:22]  ³⁶² tn The present translation follows R. B. Y. Scott (Proverbs, Ecclesiastes [AB], 64). This third colon of the verse would usually be rendered, “fetters to the chastening of a fool” (KJV, ASV, and NASB are all similar). But there is no support that עֶכֶס (’ekhes) means “fetters.” It appears in Isaiah 3:16 as “anklets.” The parallelism here suggests that some animal imagery is required. Thus the ancient versions have “as a dog to the bonds.”

[7:23]  ³⁶³ sn The figure of an arrow piercing the liver (an implied comparison) may refer to the pangs of a guilty conscience that the guilty must reap along with the spiritual and physical ruin that follows (see on these expressions H. W. Wolff, Anthropology of the Old Testament).

[7:23]  ³⁶⁴ tn The expression that it is “for/about/over his life” means that it could cost him his life (e.g., Num 16:38). Alternatively, the line could refer to moral corruption and social disgrace rather than physical death – but this would not rule out physical death too.

[7:24]  ³⁶⁵ tn The literal translation “sons” works well here in view of the warning. Cf. KJV, NAB, NRSV “children.”

[7:24]  ³⁶⁶ tn Heb “the words of my mouth.”

[7:26]  ³⁶⁷ tn Heb “she has caused to fall.”

[7:26]  ³⁶⁸ tn Heb “numerous” (so NAB, NASB, NRSV, NLT) or “countless.”

[7:27]  ³⁶⁹ tn The noun “Sheol” in parallelism to “the chambers of death” probably means the grave. The noun is a genitive of location, indicating the goal of the road(s). Her house is not the grave; it is, however, the sure way to it.

[7:27]  ³⁷⁰ tn The Qal active participle modifies “ways” to Sheol. The “road,” as it were, descends to the place of death.

[7:27]  ³⁷¹ tn “Chambers” is a hypocatastasis, comparing the place of death or the grave with a bedroom in the house. It plays on the subtlety of the temptation. Cf. NLT “Her bedroom is the den of death.”

[9:13]  ³⁷² tn Heb “a woman of foolishness.” This could be translated as “foolish woman,” taking the genitive as attributive (cf. KJV, ASV, NRSV). But in view of the contrast with the personification of wisdom, this word probably also represents a personification and so can be taken as a genitive of apposition, the woman who is folly, or “the woman, Folly” (cf. NIV). For clarity and stylistic reasons the word “called” has been supplied in the translation.

[9:13]  ³⁷³ tn The meaning of the word comes close to “riotous.” W. McKane describes her as restless and rootless (Proverbs [OTL], 366).

[9:13]  ³⁷⁴ tn The noun means “foolishness” (cf. KJV “simple”; NAB “inane”). Here it could be classified as a metonymy of adjunct, or as a predictive apposition (when a substantive is used in place of a noun; see R. J. Williams, Hebrew Syntax, 15, §67).

[9:13]  ³⁷⁵ tn The ignorance here in Proverbs must be moral ignorance. But see D. W. Thomas for the idea that the verb means “become still,” “be at rest,” yielding here the idea of restless (“A Note on בַל־יָדְעָה in Proverbs 9¹³,” JTS 4 [1953]: 23-24).

[9:13]  ³⁷⁶ tc The text of v. 13 has been difficult for translators. The MT has, “The foolish woman is boisterous, simplicity, and knows not what.” The LXX reads, “A foolish and impudent woman comes to lack a morsel, she who knows not shame.” The Syriac has, “a woman lacking in discretion, seductive.” Tg. Prov 9:13 translates it, “a foolish woman and a gadabout, ignorant, and she knows not good.” The Vulgate has, “a woman foolish and noisy, and full of wiles, and knowing nothing at all.”

[9:15]  ³⁷⁷ tn The infinitive construct “calling out” functions epexegetically in the sentence, explaining how the previous action was accomplished.

[9:15]  ³⁷⁸ tn The term “her” does not appear in the Hebrew text, but is supplied for the sake of clarity and smoothness.

[9:15]  ³⁷⁹ tn The noun is a genitive of location after the construct participle. Its parallel word is also an adverbial accusative of location.

[9:15]  ³⁸⁰ tn The participle modifies the participle in the first colon. To describe the passers-by in this context as those “who go straight” means that they are quiet and unwary.

[9:16]  ³⁸¹ tn This expression is almost identical to v. 4, with the exception of the addition of conjunctions in the second colon: “and the lacking of understanding and she says to him.” The parallel is deliberate, of course, showing the competing appeals for those passing by.

[9:17]  ³⁸² sn The offer is not wine and meat (which represented wisdom), but water that is stolen. The “water” will seem sweeter than wine because it is stolen – the idea of getting away with something exciting appeals to the baser instincts. In Proverbs the water imagery was introduced earlier in 5:15-19 as sexual activity with the adulteress, which would seem at the moment more enjoyable than learning wisdom. Likewise bread will be drawn into this analogy in 30:20. So the “calling out” is similar to that of wisdom, but what is being offered is very different.

[9:17]  ³⁸³ tn Heb “bread of secrecies.” It could mean “bread [eaten in] secret places,” a genitive of location; or it could mean “bread [gained through] secrets,” a genitive of source, the secrecies being metonymical for theft. The latter makes a better parallelism in this verse, for bread (= sexually immoral behavior) gained secretly would be like stolen water.

[9:18]  ³⁸⁴ tn Heb “he does not know.”

[9:18]  ³⁸⁵ sn The “dead” are the Rephaim, the “shades” or dead persons who lead a shadowy existence in Sheol (e.g., Prov 2:18-19; Job 3:13-19; Ps 88:5; Isa 14:9-11). This approximates an “as-if” motif of wisdom literature: The ones ensnared in folly are as good as in Hell. See also Ptah-hotep’s sayings (ANET 412-414).

[9:18]  ³⁸⁶ tc The LXX adds to the end of v. 18: “But turn away, linger not in the place, neither set your eye on her: for thus will you go through alien water; but abstain from alien water, drink not from an alien fountain, that you may live long, that years of life may be added to you.”

[22:27]  ³⁸⁷ tn The “bed” may be a metonymy of adjunct, meaning the garment that covers the bed (e.g., Exod 22:26). At any rate, it represents the individual’s last possession (like the English expression “the shirt off his back”).

[22:27]  ³⁸⁸ tn Heb “If you cannot pay, why should he take the bed from under you?” This rhetorical question is used to affirm the statement. The rhetorical interrogative לָמָּה (lamah, “why?”) appears in MT but not in the ancient versions; it may be in the Hebrew text by dittography.

[22:27]  ³⁸⁹ sn The third saying deals with rash vows: If people foolishly pledge what they have, they could lose everything (e.g., 6:1-5; 11:15; 17:18; 20:16; there is no Egyptian parallel).

[7:26]  ³⁹⁰ tn The word “this” does not appear in the Hebrew text, but is supplied in the translation for smoothness.

[7:26]  ³⁹¹ tn The phrase “kind of” does not appear in the Hebrew text, but is supplied in the translation for clarity (see the following note on the word “woman”).

[7:26]  ³⁹² tn The article on הָאִשָּׁה (ha’ishah) functions in a particularizing sense (“the kind of woman”) rather than in a generic sense (i.e., “women”).

[7:26]  ³⁹³ tn Heb “is snares.” The plural form מְצוֹדִים (mÿtsodim, from the noun I מָצוֹד, matsod, “snare”) is used to connote either intensity, repeated or habitual action, or moral characteristic. For the function of the Hebrew plural, see IBHS 120-21 §7.4.2. The term II מָצוֹד “snare” is used in a concrete sense in reference to the hunter’s snare or net, but in a figurative sense of being ensnared by someone (Job 19:6; Prov 12:12; Eccl 7:26).

[7:1]  ³⁹⁴ tn Heb “name.” The Hebrew term שֵׁם (shem, “name”) is used metonymically for a person’s reputation (e.g., Prov 22:1; Deut 22:14, 19; Neh 6:13; also Gen 6:4; 12:2; 2 Sam 7:9; 8:13; 23:18, 22; 1 Chr 5:24; 12:31; 2 Chr 26:15; Neh 9:10; Isa 63:12, 14; Jer 32:20; Ezek 16:14; Dan 9:15); cf. HALOT 1549 s.v. שֵׁם D.2; BDB 1028 s.v. שֵׁם 2.b.

[7:1]  ³⁹⁵ tn The comparative term טוֹב (tov, “better”) is repeated throughout 7:1-12. It introduces a series of “Better-than sayings,” particularly in 7:1-6 in which every poetic unit is introduced by טוֹב.

[7:1]  ³⁹⁶ tn Heb “good.” The repetition of טוֹב (tov, “good”) forms an inclusion (a structural device that rounds off the unit), while the two internal terms מִשֶּׁמֶן…שֵׁם (shem mishemen, “name …ointment”) create a paronomastic wordplay (see the note on the word “perfume”). The combination of these two sets of literary devices creates an AB:B'A' chiasm: מִשֶּׁמֶן טוֹב // שֵׁם טוֹב (tov shem // mishemen tov, e.g., “good name”// “ointment good”).

[7:1]  ³⁹⁷ tn Or “oil”; or “ointment.” The term שֶׁמֶן (shemen) refers to fragrant “perfume; cologne; ointment” (Amos 6:6; Eccl 10:1; Song 1:2 [1:3 HT]; 4:10); see HALOT 1568 s.v. שֶׁמֶן A.2.c. Bodily oils were expensive (1 Kgs 17:12; 2 Kgs 2:4). Possession of oils and perfumes was a sign of prosperity (Deut 32:8; 33:24; Job 29:6; Prov 21:17; Ezek 16:13, 20). Wearing colognes and oils was associated with joy (Ps 45:8; Eccl 9:8; Isa 61:3) because they were worn on festive occasions (Prov 27:9). The similar sounding terms “name” (שֵׁם, shem) and “perfume” (שֶׁמֶן) create a wordplay (paronomasia). See W. G. E. Watson, Classical Hebrew Poetry (JSOTSup), 242–43; J. J. Glück, “Paronomasia in Biblical Literature,” Semitics 1 (1970): 50–78; A. Guillaume, “Paronomasia in the Old Testament.” JSS 9 (1964): 282–90; J. M. Sasson, “Wordplay in the OT,” IDBSup 968-70.

[7:1]  ³⁹⁸ tn The vav prefixed to the form וְיוֹם (vÿyom) functions in a comparative sense, e.g., Job 5:7; 12:11; 16:21; Prov 25:25 (see R. J. Williams, Hebrew Syntax, 71, §437).

[7:1]  ³⁹⁹ tn The word “one’s” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[7:1]  ⁴⁰⁰ tn The article prefixed to הַמָּוֶת (hammavet, “death”) probably functions in an indefinite possessive sense or in a generic sense: “one’s death,” e.g., Gen 44:2 (see R. J. Williams, Hebrew Syntax, 19, §86, §92).

[7:1]  ⁴⁰¹ sn There are two ways to understand this proverb: (1) Happy times (characterized by celebration and “fragrant perfume”) teach us less than hard times (“the day of one’s death”) which can bring about moral improvement (“a good reputation”). (2) It is better to come to the end of one’s life (“day of one’s death”) with a good reputation (“a good name”) than to merely be starting life (“day of one’s birth”) in an auspicious manner in joy and wealth (“fine perfume”). Folly and wickedness could foil a good beginning so that a person ends life as a fool. For example, Solomon began as the wisest man who ever lived, only to end life as one of history’s greatest fools.

[1:1]  ⁴⁰² tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.