Discovery BoxGenesis 7:1--11:32
Context7:1 The Lord said to Noah, “Come into the ark, you and all your household, for I consider you godly among this generation. 1 7:2 You must take with you seven 2 of every kind of clean animal, 3 the male and its mate, 4 two of every kind of unclean animal, the male and its mate, 7:3 and also seven 5 of every kind of bird in the sky, male and female, 6 to preserve their offspring 7 on the face of the earth. 7:4 For in seven days 8 I will cause it to rain 9 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 10 that the Lord commanded him.
7:6 Noah 11 was 600 years old when the floodwaters engulfed 12 the earth. 7:7 Noah entered the ark along with his sons, his wife, and his sons’ wives because 13 of the floodwaters. 7:8 Pairs 14 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, 15 just as God had commanded him. 16 7:10 And after seven days the floodwaters engulfed the earth. 17
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 18 burst open and the floodgates of the heavens 19 were opened. 7:12 And the rain fell 20 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. 21 7:14 They entered, 22 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. 23 7:15 Pairs 24 of all creatures 25 that have the breath of life came into the ark to Noah. 7:16 Those that entered were male and female, 26 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 27 the earth, and the ark floated 28 on the surface of the waters. 7:19 The waters completely inundated 29 the earth so that even 30 all the high mountains under the entire sky were covered. 7:20 The waters rose more than twenty feet 31 above the mountains. 32 7:21 And all living things 33 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 34 in its nostrils died. 7:23 So the Lord 35 destroyed 36 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. 37 They were wiped off the earth. Only Noah and those who were with him in the ark survived. 38 7:24 The waters prevailed over 39 the earth for 150 days.
8:1 But God remembered 40 Noah and all the wild animals and domestic animals that were with him in the ark. God caused a wind to blow over 41 the earth and the waters receded. 8:2 The fountains of the deep and the floodgates of heaven were closed, 42 and the rain stopped falling from the sky. 8:3 The waters kept receding steadily 43 from the earth, so that they 44 had gone down 45 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. 46 8:5 The waters kept on receding 47 until the tenth month. On the first day of the tenth month, the tops of the mountains became visible. 48
8:6 At the end of forty days, 49 Noah opened the window he had made in the ark 50 8:7 and sent out a raven; it kept flying 51 back and forth until the waters had dried up on the earth.
8:8 Then Noah 52 sent out a dove 53 to see if the waters had receded 54 from the surface of the ground. 8:9 The dove could not find a resting place for its feet because water still covered 55 the surface of the entire earth, and so it returned to Noah 56 in the ark. He stretched out his hand, took the dove, 57 and brought it back into the ark. 58 8:10 He waited seven more days and then sent out the dove again from the ark. 8:11 When 59 the dove returned to him in the evening, there was 60 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, 61 but it did not return to him this time. 62
8:13 In Noah’s six hundred and first year, 63 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 64 the surface of the ground was dry. 8:14 And by the twenty-seventh day of the second month the earth 65 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 66 every living thing, including the birds, animals, and every creeping thing that creeps on the earth. Let them increase 67 and be fruitful and multiply on the earth!” 68
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. 69 8:21 And the Lord smelled the soothing aroma 70 and said 71 to himself, 72 “I will never again curse 73 the ground because of humankind, even though 74 the inclination of their minds 75 is evil from childhood on. 76 I will never again destroy everything that lives, as I have just done.
8:22 “While the earth continues to exist, 77
planting time 78 and harvest,
cold and heat,
summer and winter,
and day and night will not cease.”
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. 79 Everything that creeps on the ground and all the fish of the sea are under your authority. 80 9:3 You may eat any moving thing that lives. 81 As I gave you 82 the green plants, I now give 83 you everything.
9:4 But 84 you must not eat meat 85 with its life (that is, 86 its blood) in it. 87 9:5 For your lifeblood 88 I will surely exact punishment, 89 from 90 every living creature I will exact punishment. From each person 91 I will exact punishment for the life of the individual 92 since the man was his relative. 93
9:6 “Whoever sheds human blood, 94
by other humans 95
must his blood be shed;
for in God’s image 96
God 97 has made humankind.”
9:7 But as for you, 98 be fruitful and multiply; increase abundantly on the earth and multiply on it.”
9:8 God said to Noah and his sons, 99 9:9 “Look! I now confirm 100 my covenant with you and your descendants after you 101 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. 102 9:11 I confirm 103 my covenant with you: Never again will all living things 104 be wiped out 105 by the waters of a flood; 106 never again will a flood destroy the earth.”
9:12 And God said, “This is the guarantee 107 of the covenant I am making 108 with you 109 and every living creature with you, a covenant 110 for all subsequent 111 generations: 9:13 I will place 112 my rainbow 113 in the clouds, and it will become 114 a guarantee of the covenant between me and the earth. 9:14 Whenever 115 I bring clouds over the earth and the rainbow appears in the clouds, 9:15 then I will remember my covenant with you 116 and with all living creatures of all kinds. 117 Never again will the waters become a flood and destroy 118 all living things. 119 9:16 When the rainbow is in the clouds, I will notice it and remember 120 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 121 that are on the earth.”
9:18 The sons of Noah who came out of the ark were Shem, Ham, and Japheth. (Now Ham was the father of Canaan.) 122 9:19 These were the sons of Noah, and from them the whole earth was populated. 123
9:20 Noah, a man of the soil, 124 began to plant a vineyard. 125 9:21 When he drank some of the wine, he got drunk and uncovered himself 126 inside his tent. 9:22 Ham, the father of Canaan, 127 saw his father’s nakedness 128 and told his two brothers who were outside. 9:23 Shem and Japheth took the garment 129 and placed it on their shoulders. Then they walked in backwards and covered up their father’s nakedness. Their faces were turned 130 the other way so they did not see their father’s nakedness.
9:24 When Noah awoke from his drunken stupor 131 he learned 132 what his youngest son had done 133 to him. 9:25 So he said,
The lowest of slaves 136
he will be to his brothers.”
9:26 He also said,
“Worthy of praise is 137 the Lord, the God of Shem!
May Canaan be the slave of Shem! 138
9:27 May God enlarge Japheth’s territory and numbers! 139
May he live 140 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.
10:1 This is the account 141 of Noah’s sons Shem, Ham, and Japheth. Sons 142 were born 143 to them after the flood.
10:2 The sons of Japheth 144 were Gomer, 145 Magog, 146 Madai, 147 Javan, 148 Tubal, 149 Meshech, 150 and Tiras. 151 10:3 The sons of Gomer were 152 Askenaz, 153 Riphath, 154 and Togarmah. 155 10:4 The sons of Javan were Elishah, 156 Tarshish, 157 the Kittim, 158 and the Dodanim. 159 10:5 From these the coastlands of the nations were separated into their lands, every one according to its language, according to their families, by their nations.
10:6 The sons of Ham were Cush, 160 Mizraim, 161 Put, 162 and Canaan. 163 10:7 The sons of Cush were Seba, 164 Havilah, 165 Sabtah, 166 Raamah, 167 and Sabteca. 168 The sons of Raamah were Sheba 169 and Dedan. 170
10:8 Cush was the father of 171 Nimrod; he began to be a valiant warrior on the earth. 10:9 He was a mighty hunter 172 before the Lord. 173 (That is why it is said, “Like Nimrod, a mighty hunter before the Lord.”) 10:10 The primary regions 174 of his kingdom were Babel, 175 Erech, 176 Akkad, 177 and Calneh 178 in the land of Shinar. 179 10:11 From that land he went 180 to Assyria, 181 where he built Nineveh, 182 Rehoboth-Ir, 183 Calah, 184 10:12 and Resen, which is between Nineveh and the great city Calah. 185
10:13 Mizraim 186 was the father of 187 the Ludites, 188 Anamites, 189 Lehabites, 190 Naphtuhites, 191 10:14 Pathrusites, 192 Casluhites 193 (from whom the Philistines came), 194 and Caphtorites. 195
10:15 Canaan was the father of 196 Sidon his firstborn, 197 Heth, 198 10:16 the Jebusites, 199 Amorites, 200 Girgashites, 201 10:17 Hivites, 202 Arkites, 203 Sinites, 204 10:18 Arvadites, 205 Zemarites, 206 and Hamathites. 207 Eventually the families of the Canaanites were scattered 10:19 and the borders of Canaan extended 208 from Sidon 209 all the way to 210 Gerar as far as Gaza, and all the way to 211 Sodom, Gomorrah, Admah, and Zeboiim, as far as Lasha. 10:20 These are the sons of Ham, according to their families, according to their languages, by their lands, and by their nations.
10:21 And sons were also born 212 to Shem (the older brother of Japheth), 213 the father of all the sons of Eber.
10:22 The sons of Shem were Elam, 214 Asshur, 215 Arphaxad, 216 Lud, 217 and Aram. 218 10:23 The sons of Aram were Uz, Hul, Gether, and Mash. 219 10:24 Arphaxad was the father of 220 Shelah, 221 and Shelah was the father of Eber. 222 10:25 Two sons were born to Eber: One was named Peleg because in his days the earth was divided, 223 and his brother’s name was Joktan. 10:26 Joktan was the father of 224 Almodad, 225 Sheleph, 226 Hazarmaveth, 227 Jerah, 228 10:27 Hadoram, Uzal, 229 Diklah, 230 10:28 Obal, 231 Abimael, 232 Sheba, 233 10:29 Ophir, 234 Havilah, 235 and Jobab. All these were sons of Joktan. 10:30 Their dwelling place was from Mesha all the way to 236 Sephar in the eastern hills. 10:31 These are the sons of Shem according to their families, according to their languages, by their lands, and according to their nations.
10:32 These are the families of the sons of Noah, according to their genealogies, by their nations, and from these the nations spread 237 over the earth after the flood.
11:1 The whole earth 238 had a common language and a common vocabulary. 239 11:2 When the people 240 moved eastward, 241 they found a plain in Shinar 242 and settled there. 11:3 Then they said to one another, 243 “Come, let’s make bricks and bake them thoroughly.” 244 (They had brick instead of stone and tar 245 instead of mortar.) 246 11:4 Then they said, “Come, let’s build ourselves a city and a tower with its top in the heavens 247 so that 248 we may make a name for ourselves. Otherwise 249 we will be scattered 250 across the face of the entire earth.”
11:5 But the Lord came down to see the city and the tower that the people 251 had started 252 building. 11:6 And the Lord said, “If as one people all sharing a common language 253 they have begun to do this, then 254 nothing they plan to do will be beyond them. 255 11:7 Come, let’s go down and confuse 256 their language so they won’t be able to understand each other.” 257
11:8 So the Lord scattered them from there across the face of the entire earth, and they stopped building 258 the city. 11:9 That is why its name was called 259 Babel 260 – because there the Lord confused the language of the entire world, and from there the Lord scattered them across the face of the entire earth.
11:10 This is the account of Shem.
Shem was 100 old when he became the father of Arphaxad, two years after the flood. 11:11 And after becoming the father of Arphaxad, Shem lived 500 years and had other 261 sons and daughters.
11:12 When Arphaxad had lived 35 years, he became the father of Shelah. 11:13 And after he became the father of Shelah, Arphaxad lived 403 years and had other 262 sons and daughters. 263
11:14 When Shelah had lived 30 years, he became the father of Eber. 11:15 And after he became the father of Eber, Shelah lived 403 years and had other 264 sons and daughters.
11:16 When Eber had lived 34 years, he became the father of Peleg. 11:17 And after he became the father of Peleg, Eber lived 430 years and had other sons and daughters.
11:18 When Peleg had lived 30 years, he became the father of Reu. 11:19 And after he became the father of Reu, Peleg lived 209 years and had other sons and daughters.
11:20 When Reu had lived 32 years, he became the father of Serug. 11:21 And after he became the father of Serug, Reu lived 207 years and had other sons and daughters.
11:22 When Serug had lived 30 years, he became the father of Nahor. 11:23 And after he became the father of Nahor, Serug lived 200 years and had other sons and daughters.
11:24 When Nahor had lived 29 years, he became the father of Terah. 11:25 And after he became the father of Terah, Nahor lived 119 years and had other sons and daughters.
11:26 When Terah had lived 70 years, he became the father of Abram, Nahor, and Haran.
11:27 This is the account of Terah.
Terah became the father of Abram, Nahor, and Haran. And Haran became the father of Lot. 11:28 Haran died in the land of his birth, in Ur of the Chaldeans, 265 while his father Terah was still alive. 266 11:29 And Abram and Nahor took wives for themselves. The name of Abram’s wife was Sarai, 267 and the name of Nahor’s wife was Milcah; 268 she was the daughter of Haran, the father of both Milcah and Iscah. 11:30 But Sarai was barren; she had no children.
11:31 Terah took his son Abram, his grandson Lot (the son of Haran), and his daughter-in-law Sarai, his son Abram’s wife, and with them he set out from Ur of the Chaldeans to go to Canaan. When they came to Haran, they settled there. 11:32 The lifetime 269 of Terah was 205 years, and he 270 died in Haran.
Luke 6:14
Context6:14 Simon 271 (whom he named Peter), and his brother Andrew; and James, John, Philip, Bartholomew, 272
Acts 13:1-3
Context13:1 Now there were these prophets and teachers in the church at Antioch: 273 Barnabas, Simeon called Niger, 274 Lucius the Cyrenian, 275 Manaen (a close friend of Herod 276 the tetrarch 277 from childhood 278 ) and Saul. 13:2 While they were serving 279 the Lord and fasting, the Holy Spirit said, “Set apart 280 for me Barnabas and Saul for the work to which I have called them.” 13:3 Then, after they had fasted 281 and 282 prayed and placed their hands 283 on them, they sent them off.
Acts 20:28
Context20:28 Watch out for 284 yourselves and for all the flock of which 285 the Holy Spirit has made you overseers, 286 to shepherd the church of God 287 that he obtained 288 with the blood of his own Son. 289
Romans 12:6-8
Context12:6 And we have different gifts 290 according to the grace given to us. If the gift is prophecy, that individual must use it in proportion to his faith. 12:7 If it is service, he must serve; if it is teaching, he must teach; 12:8 if it is exhortation, he must exhort; if it is contributing, he must do so with sincerity; if it is leadership, he must do so with diligence; if it is showing mercy, he must do so with cheerfulness.
Ephesians 2:20
Context2:20 because you have been built 291 on the foundation of the apostles and prophets, 292 with Christ Jesus himself as 293 the cornerstone. 294
Ephesians 3:5
Context3:5 Now this secret 295 was not disclosed to people 296 in former 297 generations as it has now been revealed to his holy apostles and prophets by 298 the Spirit,
Ephesians 4:11-13
Context4:11 It was he 299 who gave some as apostles, some as prophets, some as evangelists, and some as pastors and teachers, 300 4:12 to equip 301 the saints for the work of ministry, that is, 302 to build up the body of Christ, 4:13 until we all attain to the unity of the faith and of the knowledge of the Son of God – a mature person, attaining to 303 the measure of Christ’s full stature. 304
Hebrews 13:17
Context13:17 Obey your leaders and submit to them, for they keep watch over your souls and will give an account for their work. 305 Let them do this 306 with joy and not with complaints, for this would be no advantage for you.
Hebrews 13:24
Context13:24 Greetings to all your leaders and all the saints. Those from Italy send you greetings.
Hebrews 13:1
Context13:1 Brotherly love must continue.
Hebrews 5:1-4
Context5:1 For every high priest is taken from among the people 307 and appointed 308 to represent them before God, 309 to offer both gifts and sacrifices for sins. 5:2 He is able to deal compassionately with those who are ignorant and erring, since he also is subject to weakness, 5:3 and for this reason he is obligated to make sin offerings for himself as well as for the people. 5:4 And no one assumes this honor 310 on his own initiative, 311 but only when called to it by God, 312 as in fact Aaron was.
[7:1] 1 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] 2 tn Or “seven pairs” (cf. NRSV).
[7:2] 3 sn For a study of the Levitical terminology of “clean” and “unclean,” see L. E. Toombs, IDB 1:643.
[7:2] 4 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] 5 tn Or “seven pairs” (cf. NRSV).
[7:3] 6 tn Here (and in v. 9) the Hebrew text uses the normal generic terms for “male and female” (זָכָר וּנְקֵבָה, zakhar unÿqevah).
[7:3] 7 tn Heb “to keep alive offspring.”
[7:4] 8 tn Heb “for seven days yet,” meaning “after [or “in”] seven days.”
[7:4] 9 tn The Hiphil participle מַמְטִיר (mamtir, “cause to rain”) here expresses the certainty of the act in the imminent future.
[7:5] 10 tn Heb “according to all.”
[7:6] 11 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] 12 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] 13 tn The preposition מִן (min) is causal here, explaining why Noah and his family entered the ark.
[7:8] 14 tn Heb “two two” meaning “in twos.”
[7:9] 15 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] 16 tn Heb “Noah”; the pronoun has been used in the translation for stylistic reasons.
[7:11] 18 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] 19 sn On the prescientific view of the sky reflected here, see L. I. J. Stadelmann, The Hebrew Conception of the World (AnBib), 46.
[7:13] 21 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] 22 tn The verb “entered” is not in the Hebrew text, but is supplied in the translation for stylistic reasons.
[7:14] 23 tn Heb “every bird, every wing.”
[7:15] 24 tn Heb “two two” meaning “in twos.”
[7:16] 26 tn Heb “Those that went in, male and female from all flesh they went in.”
[7:18] 27 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.
[7:19] 29 tn Heb “and the waters were great exceedingly, exceedingly.” The repetition emphasizes the depth of the waters.
[7:20] 31 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] 32 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.
[7:22] 34 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] 35 tn Heb “and he”; the referent (the
[7:23] 36 tn Heb “wiped away” (cf. NRSV “blotted out”).
[7:23] 37 tn Heb “from man to animal to creeping thing and to the bird of the sky.”
[7:23] 38 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] 39 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] 40 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] 41 tn Heb “to pass over.”
[8:2] 42 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] 43 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] 44 tn Heb “the waters.” The pronoun (“they”) has been employed in the translation for stylistic reasons.
[8:3] 45 tn The vav (ו) consecutive with the preterite here describes the consequence of the preceding action.
[8:4] 46 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] 47 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] 48 tn Or “could be seen.”
[8:6] 49 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] 50 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] 51 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] 52 tn Heb “he”; the referent (Noah) has been specified in the translation for clarity.
[8:8] 53 tn The Hebrew text adds “from him.” This has not been translated for stylistic reasons, because it is redundant in English.
[8:8] 54 tn The Hebrew verb קָלָל (qalal) normally means “to be light, to be slight”; it refers here to the waters receding.
[8:9] 55 tn The words “still covered” is supplied in the translation for stylistic reasons.
[8:9] 56 tn Heb “him”; the referent (Noah) has been specified in the translation for clarity.
[8:9] 57 tn Heb “it”; the referent (the dove) has been specified in the translation for clarity.
[8:9] 58 tn Heb “and he brought it to himself to the ark.”
[8:11] 59 tn The clause introduced by vav (ו) consecutive is translated as a temporal clause subordinated to the following clause.
[8:11] 60 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] 61 tn The word “again” is not in the Hebrew text, but is supplied in the translation for stylistic reasons.
[8:12] 62 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] 63 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] 64 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] 65 tn In v. 13 the ground (הָאֲדָמָה, ha’adamah) is dry; now the earth (הָאָרֶץ, ha’arets) is dry.
[8:17] 66 tn The words “bring out” are not in the Hebrew text, but are supplied in the translation for stylistic reasons.
[8:17] 67 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] 68 tn Heb “and let them swarm in the earth and be fruitful and multiply on the earth.”
[8:20] 69 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
[8:21] 70 tn The
[8:21] 71 tn Heb “and the
[8:21] 72 tn Heb “in his heart.”
[8:21] 73 tn Here the Hebrew word translated “curse” is קָלָל (qalal), used in the Piel verbal stem.
[8:21] 74 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] 75 tn Heb “the inclination of the heart of humankind.”
[8:21] 76 tn Heb “from his youth.”
[8:22] 77 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] 78 tn Heb “seed,” which stands here by metonymy for the time when seed is planted.
[9:2] 79 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] 80 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] 81 tn Heb “every moving thing that lives for you will be for food.”
[9:3] 82 tn The words “I gave you” are not in the Hebrew text, but are supplied in the translation for stylistic reasons.
[9:3] 83 tn The perfect verb form describes the action that accompanies the declaration.
[9:4] 86 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] 87 tn The words “in it” are supplied in the translation for stylistic reasons.
[9:5] 88 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] 89 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] 90 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] 91 tn Heb “and from the hand of the man.” The article has a generic function, indicating the class, i.e., humankind.
[9:5] 93 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] 94 tn Heb “the blood of man.”
[9:6] 95 tn Heb “by man,” a generic term here for other human beings.
[9:6] 96 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] 97 tn Heb “he”; the referent (God) has been specified in the translation for clarity.
[9:7] 98 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] 99 tn Heb “to Noah and to his sons with him, saying.”
[9:9] 100 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] 101 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] 102 tn The verbal repetition is apparently for emphasis.
[9:11] 103 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] 104 tn Heb “all flesh.”
[9:11] 106 tn Heb “and all flesh will not be cut off again by the waters of the flood.”
[9:12] 108 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] 109 tn Heb “between me and between you.”
[9:12] 110 tn The words “a covenant” are supplied in the translation for clarification.
[9:12] 111 tn The Hebrew term עוֹלָם (’olam) means “ever, forever, lasting, perpetual.” The covenant would extend to subsequent generations.
[9:13] 112 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] 113 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] 114 tn The perfect verbal form with vav (ו) consecutive here has the same aspectual function as the preceding perfect of certitude.
[9:14] 115 tn The temporal indicator (וְהָיָה, vÿhayah, conjunction + the perfect verb form), often translated “it will be,” anticipates a future development.
[9:15] 116 tn Heb “which [is] between me and between you.”
[9:15] 117 tn Heb “all flesh.”
[9:15] 118 tn Heb “to destroy.”
[9:15] 119 tn Heb “all flesh.”
[9:16] 120 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] 121 tn Heb “all flesh.”
[9:18] 122 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] 123 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] 124 sn The epithet a man of the soil indicates that Noah was a farmer.
[9:20] 125 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] 126 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] 127 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] 128 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] 129 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] 130 tn Heb “their faces [were turned] back.”
[9:24] 131 tn Heb “his wine,” used here by metonymy for the drunken stupor it produced.
[9:24] 133 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] 134 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] 135 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] 136 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] 137 tn Heb “blessed be.”
[9:26] 138 tn Heb “a slave to him”; the referent (Shem) has been specified in the translation for clarity.
[9:27] 139 tn Heb “may God enlarge Japheth.” The words “territory and numbers” are supplied in the translation for clarity.
[9:27] 140 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).
[10:1] 141 tn The title אֵלֶּה תּוֹלְדֹת (’elle tolÿdot, here translated as “This is the account”) here covers 10:1–11:9, which contains the so-called Table of Nations and the account of how the nations came to be dispersed.
[10:1] 142 sn Sons were born to them. A vertical genealogy such as this encompasses more than the names of sons. The list includes cities, tribes, and even nations. In a loose way, the names in the list have some derivation or connection to the three ancestors.
[10:1] 143 tn It appears that the Table of Nations is a composite of at least two ancient sources: Some sections begin with the phrase “the sons of” (בְּנֵי, bÿne) while other sections use “begot” (יָלָד, yalad). It may very well be that the “sons of” list was an old, “bare bones” list that was retained in the family records, while the “begot” sections were editorial inserts by the writer of Genesis, reflecting his special interests. See A. P. Ross, “The Table of Nations in Genesis 10 – Its Structure,” BSac 137 (1980): 340-53; idem, “The Table of Nations in Genesis 10 – Its Content,” BSac 138 (1981): 22-34.
[10:2] 144 sn The Greek form of the name Japheth, Iapetos, is used in Greek tradition for the ancestor of the Greeks.
[10:2] 145 sn Gomer was the ancestor of the Cimmerians. For a discussion of the Cimmerians see E. M. Yamauchi, Foes from the Northern Frontier (SBA), 49-61.
[10:2] 146 sn For a discussion of various proposals concerning the descendants of Magog see E. M. Yamauchi, Foes from the Northern Frontier (SBA), 22-24.
[10:2] 147 sn Madai was the ancestor of the Medes, who lived east of Assyria.
[10:2] 148 sn Javan was the father of the Hellenic race, the Ionians who lived in western Asia Minor.
[10:2] 149 sn Tubal was the ancestor of militaristic tribes that lived north of the Black Sea. For a discussion of ancient references to Tubal see E. M. Yamauchi, Foes from the Northern Frontier (SBA), 24-26.
[10:2] 150 sn Meshech was the ancestor of the people known in Assyrian records as the Musku. For a discussion of ancient references to them see E. M. Yamauchi, Foes from the Northern Frontier (SBA), 24-26.
[10:2] 151 sn Tiras was the ancestor of the Thracians, some of whom possibly became the Pelasgian pirates of the Aegean.
[10:3] 152 sn The descendants of Gomer were all northern tribes of the Upper Euphrates.
[10:3] 153 sn Askenaz was the ancestor of a northern branch of Indo-Germanic tribes, possibly Scythians. For discussion see E. M. Yamauchi, Foes from the Northern Frontier (SBA), 63.
[10:3] 154 sn The descendants of Riphath lived in a district north of the road from Haran to Carchemish.
[10:3] 155 sn Togarmah is also mentioned in Ezek 38:6, where it refers to Til-garimmu, the capital of Kammanu, which bordered Tabal in eastern Turkey. See E. M. Yamauchi, Foes from the Northern Frontier (SBA), 26, n. 28.
[10:4] 156 sn The descendants of Elishah populated Cyprus.
[10:4] 157 sn The descendants of Tarshish settled along the southern coast of what is modern Turkey. However, some identify the site Tarshish (see Jonah 1:3) with Sardinia or Spain.
[10:4] 158 sn The name Kittim is associated with Cyprus, as well as coastlands east of Rhodes. It is used in later texts to refer to the Romans.
[10:4] 159 tc Most of the MT
[10:6] 160 sn The descendants of Cush settled in Nubia (Ethiopia).
[10:6] 161 sn The descendants of Mizraim settled in Upper and Lower Egypt.
[10:6] 162 sn The descendants of Put settled in Libya.
[10:6] 163 sn The descendants of Canaan lived in the region of Phoenicia (Palestine).
[10:7] 164 sn The descendants of Seba settled in Upper Egypt along the Nile.
[10:7] 165 sn The Hebrew name Havilah apparently means “stretch of sand” (see HALOT 297 s.v. חֲוִילָה). Havilah’s descendants settled in eastern Arabia.
[10:7] 166 sn The descendants of Sabtah settled near the western shore of the Persian Gulf in ancient Hadhramaut.
[10:7] 167 sn The descendants of Raamah settled in southwest Arabia.
[10:7] 168 sn The descendants of Sabteca settled in Samudake, east toward the Persian Gulf.
[10:7] 169 sn Sheba became the name of a kingdom in southwest Arabia.
[10:7] 170 sn The name Dedan is associated with àUla in northern Arabia.
[10:8] 171 tn Heb “fathered.” Embedded within Cush’s genealogy is an account of Nimrod, a mighty warrior. There have been many attempts to identify him, but none are convincing.
[10:9] 172 tn The Hebrew word for “hunt” is צַיִד (tsayid), which is used on occasion for hunting men (1 Sam 24:12; Jer 16:16; Lam 3:15).
[10:9] 173 tn Another option is to take the divine name here, לִפְנֵי יִהוָה (lifne yÿhvah, “before the
[10:10] 174 tn Heb “beginning.” E. A. Speiser, Genesis (AB), 67, suggests “mainstays,” citing Jer 49:35 as another text where the Hebrew noun is so used.
[10:10] 176 sn Erech (ancient Uruk, modern Warka), one of the most ancient civilizations, was located southeast of Babylon.
[10:10] 177 sn Akkad, or ancient Agade, was associated with Sargon and located north of Babylon.
[10:10] 178 tn No such place is known in Shinar (i.e., Babylonia). Therefore some have translated the Hebrew term כַלְנֵה (khalneh) as “all of them,” referring to the three previous names (cf. NRSV).
[10:10] 179 sn Shinar is another name for Babylonia.
[10:11] 180 tn The subject of the verb translated “went” is probably still Nimrod. However, it has also been interpreted that “Ashur went,” referring to a derivative power.
[10:11] 182 sn Nineveh was an ancient Assyrian city situated on the Tigris River.
[10:11] 183 sn The name Rehoboth-Ir means “and broad streets of a city,” perhaps referring to a suburb of Nineveh.
[10:11] 184 sn Calah (modern Nimrud) was located twenty miles north of Nineveh.
[10:12] 185 tn Heb “and Resen between Nineveh and Calah; it [i.e., Calah] is the great city.”
[10:13] 186 sn Mizraim is the Hebrew name for Egypt (cf. NRSV).
[10:13] 187 tn Heb “fathered.”
[10:13] 188 sn The Ludites were African tribes west of the Nile Delta.
[10:13] 189 sn The Anamites lived in North Africa, west of Egypt, near Cyrene.
[10:13] 190 sn The Lehabites are identified with the Libyans.
[10:13] 191 sn The Naphtuhites lived in Lower Egypt (the Nile Delta region).
[10:14] 192 sn The Pathrusites are known in Egyptian as P-to-reshi; they resided in Upper Egypt.
[10:14] 193 sn The Casluhites lived in Crete and eventually settled east of the Egyptian Delta, between Egypt and Canaan.
[10:14] 194 tn Several commentators prefer to reverse the order of the words to put this clause after the next word, since the Philistines came from Crete (where the Caphtorites lived). But the table may suggest migration rather than lineage, and the Philistines, like the Israelites, came through the Nile Delta region of Egypt. For further discussion of the origin and migration of the Philistines, see D. M. Howard, “Philistines,” Peoples of the Old Testament World, 232.
[10:14] 195 sn The Caphtorites resided in Crete, but in Egyptian literature Caphtor refers to “the region beyond” the Mediterranean.
[10:15] 196 tn Heb “fathered.”
[10:15] 197 sn Sidon was the foremost city in Phoenicia; here Sidon may be the name of its founder.
[10:15] 198 tn Some see a reference to “Hittites” here (cf. NIV), but this seems unlikely. See the note on the phrase “sons of Heth” in Gen 23:3.
[10:16] 199 sn The Jebusites were the Canaanite inhabitants of ancient Jerusalem.
[10:16] 200 sn Here Amorites refers to smaller groups of Canaanite inhabitants of the mountainous regions of Palestine, rather than the large waves of Amurru, or western Semites, who migrated to the region.
[10:16] 201 sn The Girgashites are an otherwise unknown Canaanite tribe, though the name is possibly mentioned in Ugaritic texts (see G. J. Wenham, Genesis [WBC], 1:226).
[10:17] 202 sn The Hivites were Canaanite tribes of a Hurrian origin.
[10:17] 203 sn The Arkites lived in Arka, a city in Lebanon, north of Sidon.
[10:17] 204 sn The Sinites lived in Sin, another town in Lebanon.
[10:18] 205 sn The Arvadites lived in the city Arvad, located on an island near the mainland close to the river El Kebir.
[10:18] 206 sn The Zemarites lived in the town Sumur, north of Arka.
[10:18] 207 sn The Hamathites lived in Hamath on the Orontes River.
[10:19] 209 map For location see Map1 A1; JP3 F3; JP4 F3.
[10:19] 210 tn Heb “as you go.”
[10:19] 211 tn Heb “as you go.”
[10:21] 212 tn Heb “And to Shem was born.”
[10:21] 213 tn Or “whose older brother was Japheth.” Some translations render Japheth as the older brother, understanding the adjective הַגָּדוֹל (haggadol, “older”) as modifying Japheth. However, in Hebrew when a masculine singular definite attributive adjective follows the sequence masculine singular construct noun + proper name, the adjective invariably modifies the noun in construct, not the proper name. Such is the case here. See Deut 11:7; Judg 1:13; 2:7; 3:9; 9:5; 2 Kgs 15:35; 2 Chr 27:3; Neh 3:30; Jer 13:9; 36:10; Ezek 10:19; 11:1.
[10:22] 214 sn The Hebrew name Elam (עֵילָם, ’elam) means “highland.” The Elamites were a non-Semitic people who lived east of Babylon.
[10:22] 215 sn Asshur is the name for the Assyrians. Asshur was the region in which Nimrod expanded his power (see v. 11, where the name is also mentioned). When names appear in both sections of a genealogical list, it probably means that there were both Hamites and Shemites living in that region in antiquity, especially if the name is a place name.
[10:22] 216 sn The descendants of Arphaxad may have lived northeast of Nineveh.
[10:22] 217 sn Lud may have been the ancestor of the Ludbu, who lived near the Tigris River.
[10:22] 218 sn Aram became the collective name of the northern tribes living in the steppes of Mesopotamia and speaking Aramaic dialects.
[10:23] 219 tc The MT reads “Mash”; the LXX and 1 Chr 1:17 read “Meshech.”
[10:24] 220 tn Heb “fathered.”
[10:24] 221 tc The MT reads “Arphaxad fathered Shelah”; the LXX reads “Arphaxad fathered Cainan, and Cainan fathered Sala [= Shelah].” The LXX reading also appears to lie behind Luke 3:35-36.
[10:24] 222 sn Genesis 11 traces the line of Shem through Eber (עֵבֶר, ’ever ) to Abraham the “Hebrew” (עִבְרִי, ’ivri).
[10:25] 223 tn The expression “the earth was divided” may refer to dividing the land with canals, but more likely it anticipates the division of languages at Babel (Gen 11). The verb פָּלָג (palag, “separate, divide”) is used in Ps 55:9 for a division of languages.
[10:26] 224 tn Heb “fathered.”
[10:26] 225 sn The name Almodad combines the Arabic article al with modad (“friend”). Almodad was the ancestor of a South Arabian people.
[10:26] 226 sn The name Sheleph may be related to Shilph, a district of Yemen; Shalph is a Yemenite tribe.
[10:26] 227 sn The name Hazarmaveth should be equated with Hadramawt, located in Southern Arabia.
[10:26] 228 sn The name Jerah means “moon.”
[10:27] 229 sn Uzal was the name of the old capital of Yemen.
[10:27] 230 sn The name Diklah means “date-palm.”
[10:28] 231 sn Obal was a name used for several localities in Yemen.
[10:28] 232 sn The name Abimael is a genuine Sabean form which means “my father, truly, he is God.”
[10:28] 233 sn The descendants of Sheba lived in South Arabia, where the Joktanites were more powerful than the Hamites.
[10:29] 234 sn Ophir became the name of a territory in South Arabia. Many of the references to Ophir are connected with gold (e.g., 1 Kgs 9:28, 10:11, 22:48; 1 Chr 29:4; 2 Chr 8:18, 9:10; Job 22:24, 28:16; Ps 45:9; Isa 13:12).
[10:29] 235 sn Havilah is listed with Ham in v. 7.
[10:30] 236 tn Heb “as you go.”
[10:32] 237 tn Or “separated.”
[11:1] 238 sn The whole earth. Here “earth” is a metonymy of subject, referring to the people who lived in the earth. Genesis 11 begins with everyone speaking a common language, but chap. 10 has the nations arranged by languages. It is part of the narrative art of Genesis to give the explanation of the event after the narration of the event. On this passage see A. P. Ross, “The Dispersion of the Nations in Genesis 11:1-9,” BSac 138 (1981): 119-38.
[11:1] 239 tn Heb “one lip and one [set of] words.” The term “lip” is a metonymy of cause, putting the instrument for the intended effect. They had one language. The term “words” refers to the content of their speech. They had the same vocabulary.
[11:2] 240 tn Heb “they”; the referent (the people) has been specified in the translation for clarity.
[11:2] 241 tn Or perhaps “from the east” (NRSV) or “in the east.”
[11:2] 242 tn Heb “in the land of Shinar.”
[11:3] 243 tn Heb “a man to his neighbor.” The Hebrew idiom may be translated “to each other” or “one to another.”
[11:3] 244 tn The speech contains two cohortatives of exhortation followed by their respective cognate accusatives: “let us brick bricks” (נִלְבְּנָה לְבֵנִים, nilbbÿnah lÿvenim) and “burn for burning” (נִשְׂרְפָה לִשְׂרֵפָה, nisrÿfah lisrefah). This stresses the intensity of the undertaking; it also reflects the Akkadian text which uses similar constructions (see E. A. Speiser, Genesis [AB], 75-76).
[11:3] 245 tn Or “bitumen” (cf. NEB, NRSV).
[11:3] 246 tn The disjunctive clause gives information parenthetical to the narrative.
[11:4] 247 tn A translation of “heavens” for שָׁמַיִם (shamayim) fits this context because the Babylonian ziggurats had temples at the top, suggesting they reached to the heavens, the dwelling place of the gods.
[11:4] 248 tn The form וְנַעֲשֶׂה (vÿna’aseh, from the verb עשׂה, “do, make”) could be either the imperfect or the cohortative with a vav (ו) conjunction (“and let us make…”). Coming after the previous cohortative, this form expresses purpose.
[11:4] 249 tn The Hebrew particle פֶּן (pen) expresses a negative purpose; it means “that we be not scattered.”
[11:4] 250 sn The Hebrew verb פָּוָץ (pavats, translated “scatter”) is a key term in this passage. The focal point of the account is the dispersion (“scattering”) of the nations rather than the Tower of Babel. But the passage also forms a polemic against Babylon, the pride of the east and a cosmopolitan center with a huge ziggurat. To the Hebrews it was a monument to the judgment of God on pride.
[11:5] 251 tn Heb “the sons of man.” The phrase is intended in this polemic to portray the builders as mere mortals, not the lesser deities that the Babylonians claimed built the city.
[11:5] 252 tn The Hebrew text simply has בָּנוּ (banu), but since v. 8 says they left off building the city, an ingressive idea (“had started building”) should be understood here.
[11:6] 253 tn Heb “and one lip to all of them.”
[11:6] 254 tn Heb “and now.” The foundational clause beginning with הֵן (hen) expresses the condition, and the second clause the result. It could be rendered “If this…then now.”
[11:6] 255 tn Heb “all that they purpose to do will not be withheld from them.”
[11:7] 256 tn The cohortatives mirror the cohortatives of the people. They build to ascend the heavens; God comes down to destroy their language. God speaks here to his angelic assembly. See the notes on the word “make” in 1:26 and “know” in 3:5, as well as Jub. 10:22-23, where an angel recounts this incident and says “And the
[11:7] 257 tn Heb “they will not hear, a man the lip of his neighbor.”
[11:8] 258 tn The infinitive construct לִבְנֹת (livnot, “building”) here serves as the object of the verb “they ceased, stopped,” answering the question of what they stopped doing.
[11:9] 259 tn The verb has no expressed subject and so can be rendered as a passive in the translation.
[11:9] 260 sn Babel. Here is the climax of the account, a parody on the pride of Babylon. In the Babylonian literature the name bab-ili meant “the gate of God,” but in Hebrew it sounds like the word for “confusion,” and so retained that connotation. The name “Babel” (בָּבֶל, bavel) and the verb translated “confused” (בָּלַל, balal) form a paronomasia (sound play). For the many wordplays and other rhetorical devices in Genesis, see J. P. Fokkelman, Narrative Art in Genesis (SSN).
[11:11] 261 tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.
[11:13] 262 tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.
[11:13] 263 tc The reading of the MT is followed in vv. 11-12; the LXX reads, “And [= when] Arphaxad had lived thirty-five years, [and] he fathered [= became the father of] Cainan. And after he fathered [= became the father of] Cainan, Arphaxad lived four hundred and thirty years and fathered [= had] [other] sons and daughters, and [then] he died. And [= when] Cainan had lived one hundred and thirty years, [and] he fathered [= became the father of] Sala [= Shelah]. And after he fathered [= became the father of] Sala [= Shelah], Cainan lived three hundred and thirty years and fathered [= had] [other] sons and daughters, and [then] he died.” See also the note on “Shelah” in Gen 10:24; the LXX reading also appears to lie behind Luke 3:35-36.
[11:15] 264 tn Here and in vv. 16, 19, 21, 23, 25 the word “other” is not in the Hebrew text, but is supplied for stylistic reasons.
[11:28] 265 sn The phrase of the Chaldeans is a later editorial clarification for the readers, designating the location of Ur. From all evidence there would have been no Chaldeans in existence at this early date; they are known in the time of the neo-Babylonian empire in the first millennium
[11:28] 266 tn Heb “upon the face of Terah his father.”
[11:29] 267 sn The name Sarai (a variant spelling of “Sarah”) means “princess” (or “lady”). Sharratu was the name of the wife of the moon god Sin. The original name may reflect the culture out of which the patriarch was called, for the family did worship other gods in Mesopotamia.
[11:29] 268 sn The name Milcah means “Queen.” But more to the point here is the fact that Malkatu was a title for Ishtar, the daughter of the moon god. If the women were named after such titles (and there is no evidence that this was the motivation for naming the girls “Princess” or “Queen”), that would not necessarily imply anything about the faith of the two women themselves.
[11:32] 269 tn Heb “And the days of Terah were.”
[11:32] 270 tn Heb “Terah”; the pronoun has been substituted for the proper name in the translation for stylistic reasons.
[6:14] 271 sn In the various lists of the twelve, Simon (that is, Peter) is always mentioned first (Matt 10:1-4; Mark 3:16-19; Acts 1:13) and the first four are always the same, though not in the same order after Peter.
[6:14] 272 sn Bartholomew (meaning “son of Tolmai” in Aramaic) could be another name for Nathanael mentioned in John 1:45.
[13:1] 273 sn Antioch was a city in Syria (not Antioch in Pisidia).
[13:1] 274 sn Simeon may well have been from North Africa, since the Latin loanword Niger refers to someone as “dark-complexioned.”
[13:1] 275 sn The Cyrenian refers to a native of the city of Cyrene, on the coast of northern Africa west of Egypt.
[13:1] 276 sn Herod is generally taken as a reference to Herod Antipas, who governed Galilee from 4
[13:1] 277 tn Or “the governor.”
[13:1] 278 tn Or “(a foster brother of Herod the tetrarch).” The meaning “close friend from childhood” is given by L&N 34.15, but the word can also mean “foster brother” (L&N 10.51). BDAG 976 s.v. σύντροφας states, “pert. to being brought up with someone, either as a foster-brother or as a companion/friend,” which covers both alternatives. Context does not given enough information to be certain which is the case here, although many modern translations prefer the meaning “close friend from childhood.”
[13:2] 279 tn This term is frequently used in the LXX of the service performed by priests and Levites in the tabernacle (Exod 28:35, 43; 29:30; 30:20; 35:19; 39:26; Num 1:50; 3:6, 31) and the temple (2 Chr 31:2; 35:3; Joel 1:9, 13; 2:17, and many more examples). According to BDAG 591 s.v. λειτουργέω 1.b it is used “of other expression of religious devotion.” Since the previous verse described the prophets and teachers in the church at Antioch, it is probable that the term here describes two of them (Barnabas and Saul) as they were serving in that capacity. Since they were not in Jerusalem where the temple was located, general religious service is referred to here.
[13:3] 281 tn The three aorist participles νηστεύσαντες (nhsteusante"), προσευξάμενοι (proseuxamenoi), and ἐπιθέντες (epiqente") are translated as temporal participles. Although they could indicate contemporaneous time when used with an aorist main verb, logically here they are antecedent. On fasting and prayer, see Matt 6:5, 16; Luke 2:37; 5:33; Acts 14:23.
[13:3] 282 tn Normally English style, which uses a coordinating conjunction between only the last two elements of a series of three or more, would call for omission of “and” here. However, since the terms “fasting and prayer” are something of a unit, often linked together, the conjunction has been retained here.
[13:3] 283 sn The placing of hands on Barnabas and Saul (traditionally known as “the laying on of hands”) refers to an act picturing the commission of God and the church for the task at hand.
[20:28] 284 tn Or “Be on your guard for” (cf. v. 29). Paul completed his responsibility to the Ephesians with this warning.
[20:28] 285 tn Grk “in which.”
[20:28] 286 tn Or “guardians.” BDAG 379-80 s.v. ἐπίσκοπος 2 states, “The term was taken over in Christian communities in ref. to one who served as overseer or supervisor, with special interest in guarding the apostolic tradition…Ac 20:28.” This functional term describes the role of the elders (see v. 17). They were to guard and shepherd the congregation.
[20:28] 287 tc The reading “of God” (τοῦ θεοῦ, tou qeou) is found in א B 614 1175 1505 al vg sy; other witnesses have “of the Lord” (τοῦ κυρίου, tou kuriou) here (so Ì74 A C* D E Ψ 33 1739 al co), while the majority of the later minuscule
[20:28] 289 tn Or “with his own blood”; Grk “with the blood of his own.” The genitive construction could be taken in two ways: (1) as an attributive genitive (second attributive position) meaning “his own blood”; or (2) as a possessive genitive, “with the blood of his own.” In this case the referent is the Son, and the referent has been specified in the translation for clarity. See further C. F. DeVine, “The Blood of God,” CBQ 9 (1947): 381-408.
[12:6] 290 tn This word comes from the same root as “grace” in the following clause; it means “things graciously given,” “grace-gifts.”
[2:20] 291 tn Grk “having been built.”
[2:20] 292 sn Apostles and prophets. Because the prophets appear after the mention of the apostles and because they are linked together in 3:5 as recipients of revelation about the church, they are to be regarded not as Old Testament prophets, but as New Testament prophets.
[2:20] 293 tn Grk “while Christ Jesus himself is” or “Christ Jesus himself being.”
[2:20] 294 tn Or perhaps “capstone” (NAB). The meaning of ἀκρογωνιαῖος (akrogwniaio") is greatly debated. The meaning “capstone” is proposed by J. Jeremias (TDNT 1:792), but the most important text for this meaning (T. Sol. 22:7-23:4) is late and possibly not even an appropriate parallel. The only place ἀκρογωνιαῖος is used in the LXX is Isa 28:16, and there it clearly refers to a cornerstone that is part of a foundation. Furthermore, the imagery in this context has the building growing off the cornerstone upward, whereas if Christ were the capstone, he would not assume his position until the building was finished, which vv. 21-22 argue against.
[3:5] 295 tn Grk “which.” Verse 5 is technically a relative clause, subordinate to the thought of v. 4.
[3:5] 296 tn Grk “the sons of men” (a Semitic idiom referring to human beings, hence, “people”).
[4:11] 299 tn The emphasis on Christ is continued through the use of the intensive pronoun, αὐτός (autos), and is rendered in English as “it was he” as this seems to lay emphasis on the “he.”
[4:11] 300 sn Some interpreters have understood the phrase pastors and teachers to refer to one and the same group. This would mean that all pastors are teachers and that all teachers are pastors. This position is often taken because it is recognized that both nouns (i.e., pastors and teachers) are governed by one article in Greek. But because the nouns are plural, it is extremely unlikely that they refer to the same group, but only that the author is linking them closely together. It is better to regard the pastors as a subset of teachers. In other words, all pastors are teachers, but not all teachers are pastors. See ExSyn 284.
[4:12] 301 tn On the translation of πρὸς τὸν καταρτισμὸν τῶν ἁγίων (pro" ton katartismon twn Jagiwn) as “to equip the saints” see BDAG 526 s.v. καταρτισμός. In this case the genitive is taken as objective and the direct object of the verbal idea implied in καταρτισμός (katartismo").
[4:12] 302 tn The εἰς (eis) clause is taken as epexegetical to the previous εἰς clause, namely, εἰς ἔργον διακονίας (ei" ergon diakonia").
[4:13] 303 tn The words “attaining to” were supplied in the translation to pick up the καταντήσωμεν (katanthswmen) mentioned earlier in the sentence and the εἰς (eis) which heads up this clause.
[4:13] 304 tn Grk “the measure of the stature of the fullness of Christ.” On this translation of ἡλικία (Jhlikia, “stature”) see BDAG 436 s.v. 3.
[13:17] 305 tn Or “as ones who will give an account”; Grk “as giving an account.”
[13:17] 306 tn Grk “that they may do this.”
[5:1] 307 tn Grk “from among men,” but since the point in context is shared humanity (rather than shared maleness), the plural Greek term ἀνθρώπων (anqrwpwn) has been translated “people.”
[5:1] 308 tn Grk “who is taken from among people is appointed.”
[5:1] 309 tn Grk “appointed on behalf of people in reference to things relating to God.”
[5:4] 310 sn Honor refers here to the honor of the high priesthood.
