Discovery BoxGenesis 7:1--9:29
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.
Genesis 5:1
Context5:1 This is the record 141 of the family line 142 of Adam.
When God created humankind, 143 he made them 144 in the likeness of God.
Matthew 12:2
Context12:2 But when the Pharisees 145 saw this they said to him, “Look, your disciples are doing what is against the law to do on the Sabbath.”
Matthew 15:2
Context15:2 “Why do your disciples disobey the tradition of the elders? For they don’t wash their 146 hands when they eat.” 147
Matthew 23:23-24
Context23:23 “Woe to you, experts in the law 148 and you Pharisees, hypocrites! You give a tenth 149 of mint, dill, and cumin, 150 yet you neglect what is more important in the law – justice, mercy, and faithfulness! You 151 should have done these things without neglecting the others. 23:24 Blind guides! You strain out a gnat yet swallow a camel! 152
Mark 2:24
Context2:24 So 153 the Pharisees 154 said to him, “Look, why are they doing what is against the law on the Sabbath?”
John 5:9-11
Context5:9 Immediately the man was healed, 155 and he picked up his mat 156 and started walking. (Now that day was a Sabbath.) 157
5:10 So the Jewish leaders 158 said to the man who had been healed, “It is the Sabbath, and you are not permitted to carry your mat.” 159 5:11 But he answered them, “The man who made me well said to me, ‘Pick up your mat 160 and walk.’”
John 5:16
Context5:16 Now because Jesus was doing these things 161 on the Sabbath, the Jewish leaders 162 began persecuting 163 him.
John 9:14-16
Context9:14 (Now the day on which Jesus made the mud 164 and caused him to see 165 was a Sabbath.) 166 9:15 So the Pharisees asked him again how he had gained his sight. 167 He replied, 168 “He put mud 169 on my eyes and I washed, and now 170 I am able to see.”
9:16 Then some of the Pharisees began to say, 171 “This man is not from God, because he does not observe 172 the Sabbath.” 173 But others said, “How can a man who is a sinner perform 174 such miraculous signs?” Thus there was a division 175 among them.
[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).
[5:1] 141 tn Heb “book” or “roll.” Cf. NIV “written account”; NRSV “list.”
[5:1] 142 tn Heb “generations.” See the note on the phrase “this is the account of” in 2:4.
[5:1] 143 tn The Hebrew text has אָדָם (’adam).
[5:1] 144 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.
[12:2] 145 sn See the note on Pharisees in 3:7.
[15:2] 146 tc ‡ Although most witnesses read the genitive plural pronoun αὐτῶν (autwn, “their”), it may have been motivated by clarification (as it is in the translation above). Several other authorities do not have the pronoun, however (א B Δ 073 Ë1 579 700 892 1424 pc f g1); the lack of an unintentional oversight as the reason for omission strengthens their combined testimony in this shorter reading. NA27 has the pronoun in brackets, indicating doubts as to its authenticity.
[15:2] 147 tn Grk “when they eat bread.”
[23:23] 148 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:23] 149 tn Or “you tithe mint.”
[23:23] 150 sn Cumin (alternately spelled cummin) was an aromatic herb native to the Mediterranean region. Its seeds were used for seasoning.
[23:23] 151 tc ‡ Many witnesses (B C K L W Δ 0102 33 565 892 pm) have δέ (de, “but”) after ταῦτα (tauta, “these things”), while many others lack it (א D Γ Θ Ë1,13 579 700 1241 1424 pm). Since asyndeton was relatively rare in Koine Greek, the conjunction may be an intentional alteration, and is thus omitted from the present translation. NA27 includes the word in brackets, indicating doubts as to its authenticity.
[23:24] 152 tn Grk “Blind guides who strain out a gnat yet who swallow a camel!”
[2:24] 153 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[2:24] 154 sn See the note on Pharisees in 2:16.
[5:9] 155 tn Grk “became well.”
[5:9] 156 tn Or “pallet,” “mattress,” “cot,” or “stretcher.” See the note on “mat” in the previous verse.
[5:9] 157 tn Grk “Now it was Sabbath on that day.”
[5:10] 158 tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. Here the author refers to the Jewish authorities or leaders in Jerusalem. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9).
[5:10] 159 tn Or “pallet,” “mattress,” “cot,” or “stretcher.” See the note on “mat” in v. 8.
[5:11] 160 tn Or “pallet,” “mattress,” “cot,” or “stretcher.” See the note on “mat” in v. 8.
[5:16] 161 sn Note the plural phrase these things which seems to indicate that Jesus healed on the Sabbath more than once (cf. John 20:30). The synoptic gospels show this to be true; the incident in 5:1-15 has thus been chosen by the author as representative.
[5:16] 162 tn Or “the Jewish authorities”; Grk “the Jews.” See the note on the phrase “Jewish leaders” in v. 10.
[9:14] 164 tn Or “clay” (moistened earth of a clay-like consistency).
[9:14] 165 tn Grk “and opened his eyes” (an idiom referring to restoration of sight).
[9:14] 166 sn This is a parenthetical note by the author.
[9:15] 167 tn Or “how he had become able to see.”
[9:15] 168 tn Grk “And he said to them.”
[9:15] 169 tn Or “clay” (moistened earth of a clay-like consistency).
[9:15] 170 tn The word “now” is not in the Greek text, but is supplied to indicate the contrast between the man’s former state (blind) and his present state (able to see).
[9:16] 171 tn As a response to the answers of the man who used to be blind, the use of the imperfect tense in the reply of the Pharisees is best translated as an ingressive imperfect (“began to say” or “started saying”).
[9:16] 172 tn Grk “he does not keep.”
[9:16] 173 sn The Jewish religious leaders considered the work involved in making the mud to be a violation of the Sabbath.
