Discovery BoxGenesis 8:1--10:32
Context8:1 But God remembered 1 Noah and all the wild animals and domestic animals that were with him in the ark. God caused a wind to blow over 2 the earth and the waters receded. 8:2 The fountains of the deep and the floodgates of heaven were closed, 3 and the rain stopped falling from the sky. 8:3 The waters kept receding steadily 4 from the earth, so that they 5 had gone down 6 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. 7 8:5 The waters kept on receding 8 until the tenth month. On the first day of the tenth month, the tops of the mountains became visible. 9
8:6 At the end of forty days, 10 Noah opened the window he had made in the ark 11 8:7 and sent out a raven; it kept flying 12 back and forth until the waters had dried up on the earth.
8:8 Then Noah 13 sent out a dove 14 to see if the waters had receded 15 from the surface of the ground. 8:9 The dove could not find a resting place for its feet because water still covered 16 the surface of the entire earth, and so it returned to Noah 17 in the ark. He stretched out his hand, took the dove, 18 and brought it back into the ark. 19 8:10 He waited seven more days and then sent out the dove again from the ark. 8:11 When 20 the dove returned to him in the evening, there was 21 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, 22 but it did not return to him this time. 23
8:13 In Noah’s six hundred and first year, 24 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 25 the surface of the ground was dry. 8:14 And by the twenty-seventh day of the second month the earth 26 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 27 every living thing, including the birds, animals, and every creeping thing that creeps on the earth. Let them increase 28 and be fruitful and multiply on the earth!” 29
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. 30 8:21 And the Lord smelled the soothing aroma 31 and said 32 to himself, 33 “I will never again curse 34 the ground because of humankind, even though 35 the inclination of their minds 36 is evil from childhood on. 37 I will never again destroy everything that lives, as I have just done.
8:22 “While the earth continues to exist, 38
planting time 39 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. 40 Everything that creeps on the ground and all the fish of the sea are under your authority. 41 9:3 You may eat any moving thing that lives. 42 As I gave you 43 the green plants, I now give 44 you everything.
9:4 But 45 you must not eat meat 46 with its life (that is, 47 its blood) in it. 48 9:5 For your lifeblood 49 I will surely exact punishment, 50 from 51 every living creature I will exact punishment. From each person 52 I will exact punishment for the life of the individual 53 since the man was his relative. 54
9:6 “Whoever sheds human blood, 55
by other humans 56
must his blood be shed;
for in God’s image 57
God 58 has made humankind.”
9:7 But as for you, 59 be fruitful and multiply; increase abundantly on the earth and multiply on it.”
9:8 God said to Noah and his sons, 60 9:9 “Look! I now confirm 61 my covenant with you and your descendants after you 62 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. 63 9:11 I confirm 64 my covenant with you: Never again will all living things 65 be wiped out 66 by the waters of a flood; 67 never again will a flood destroy the earth.”
9:12 And God said, “This is the guarantee 68 of the covenant I am making 69 with you 70 and every living creature with you, a covenant 71 for all subsequent 72 generations: 9:13 I will place 73 my rainbow 74 in the clouds, and it will become 75 a guarantee of the covenant between me and the earth. 9:14 Whenever 76 I bring clouds over the earth and the rainbow appears in the clouds, 9:15 then I will remember my covenant with you 77 and with all living creatures of all kinds. 78 Never again will the waters become a flood and destroy 79 all living things. 80 9:16 When the rainbow is in the clouds, I will notice it and remember 81 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 82 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.) 83 9:19 These were the sons of Noah, and from them the whole earth was populated. 84
9:20 Noah, a man of the soil, 85 began to plant a vineyard. 86 9:21 When he drank some of the wine, he got drunk and uncovered himself 87 inside his tent. 9:22 Ham, the father of Canaan, 88 saw his father’s nakedness 89 and told his two brothers who were outside. 9:23 Shem and Japheth took the garment 90 and placed it on their shoulders. Then they walked in backwards and covered up their father’s nakedness. Their faces were turned 91 the other way so they did not see their father’s nakedness.
9:24 When Noah awoke from his drunken stupor 92 he learned 93 what his youngest son had done 94 to him. 9:25 So he said,
The lowest of slaves 97
he will be to his brothers.”
9:26 He also said,
“Worthy of praise is 98 the Lord, the God of Shem!
May Canaan be the slave of Shem! 99
9:27 May God enlarge Japheth’s territory and numbers! 100
May he live 101 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 102 of Noah’s sons Shem, Ham, and Japheth. Sons 103 were born 104 to them after the flood.
10:2 The sons of Japheth 105 were Gomer, 106 Magog, 107 Madai, 108 Javan, 109 Tubal, 110 Meshech, 111 and Tiras. 112 10:3 The sons of Gomer were 113 Askenaz, 114 Riphath, 115 and Togarmah. 116 10:4 The sons of Javan were Elishah, 117 Tarshish, 118 the Kittim, 119 and the Dodanim. 120 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, 121 Mizraim, 122 Put, 123 and Canaan. 124 10:7 The sons of Cush were Seba, 125 Havilah, 126 Sabtah, 127 Raamah, 128 and Sabteca. 129 The sons of Raamah were Sheba 130 and Dedan. 131
10:8 Cush was the father of 132 Nimrod; he began to be a valiant warrior on the earth. 10:9 He was a mighty hunter 133 before the Lord. 134 (That is why it is said, “Like Nimrod, a mighty hunter before the Lord.”) 10:10 The primary regions 135 of his kingdom were Babel, 136 Erech, 137 Akkad, 138 and Calneh 139 in the land of Shinar. 140 10:11 From that land he went 141 to Assyria, 142 where he built Nineveh, 143 Rehoboth-Ir, 144 Calah, 145 10:12 and Resen, which is between Nineveh and the great city Calah. 146
10:13 Mizraim 147 was the father of 148 the Ludites, 149 Anamites, 150 Lehabites, 151 Naphtuhites, 152 10:14 Pathrusites, 153 Casluhites 154 (from whom the Philistines came), 155 and Caphtorites. 156
10:15 Canaan was the father of 157 Sidon his firstborn, 158 Heth, 159 10:16 the Jebusites, 160 Amorites, 161 Girgashites, 162 10:17 Hivites, 163 Arkites, 164 Sinites, 165 10:18 Arvadites, 166 Zemarites, 167 and Hamathites. 168 Eventually the families of the Canaanites were scattered 10:19 and the borders of Canaan extended 169 from Sidon 170 all the way to 171 Gerar as far as Gaza, and all the way to 172 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 173 to Shem (the older brother of Japheth), 174 the father of all the sons of Eber.
10:22 The sons of Shem were Elam, 175 Asshur, 176 Arphaxad, 177 Lud, 178 and Aram. 179 10:23 The sons of Aram were Uz, Hul, Gether, and Mash. 180 10:24 Arphaxad was the father of 181 Shelah, 182 and Shelah was the father of Eber. 183 10:25 Two sons were born to Eber: One was named Peleg because in his days the earth was divided, 184 and his brother’s name was Joktan. 10:26 Joktan was the father of 185 Almodad, 186 Sheleph, 187 Hazarmaveth, 188 Jerah, 189 10:27 Hadoram, Uzal, 190 Diklah, 191 10:28 Obal, 192 Abimael, 193 Sheba, 194 10:29 Ophir, 195 Havilah, 196 and Jobab. All these were sons of Joktan. 10:30 Their dwelling place was from Mesha all the way to 197 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 198 over the earth after the flood.
Isaiah 14:16-17
Context14:16 Those who see you stare at you,
they look at you carefully, thinking: 199
“Is this the man who shook the earth,
the one who made kingdoms tremble?
14:17 Is this the one who made the world like a desert,
who ruined its 200 cities,
and refused to free his prisoners so they could return home?”’ 201
Jeremiah 25:9
Context25:9 So I, the Lord, affirm that 202 I will send for all the peoples of the north 203 and my servant, 204 King Nebuchadnezzar of Babylon. I will bring them against this land and its inhabitants and all the nations that surround it. I will utterly destroy 205 this land, its inhabitants, and all the nations that surround it 206 and make them everlasting ruins. 207 I will make them objects of horror and hissing scorn. 208
Jeremiah 25:17-29
Context25:17 So I took the cup from the Lord’s hand. I made all the nations to whom he sent me drink the wine of his wrath. 209 25:18 I made Jerusalem 210 and the cities of Judah, its kings and its officials drink it. 211 I did it so Judah would become a ruin. I did it so Judah, its kings, and its officials would become an object 212 of horror and of hissing scorn, an example used in curses. 213 Such is already becoming the case! 214 25:19 I made all of these other people drink it: Pharaoh, king of Egypt; 215 his attendants, his officials, his people, 25:20 the foreigners living in Egypt; 216 all the kings of the land of Uz; 217 all the kings of the land of the Philistines, 218 the people of Ashkelon, Gaza, Ekron, the people who had been left alive from Ashdod; 219 25:21 all the people of Edom, 220 Moab, 221 Ammon; 222 25:22 all the kings of Tyre, 223 all the kings of Sidon; 224 all the kings of the coastlands along the sea; 225 25:23 the people of Dedan, Tema, Buz, 226 all the desert people who cut their hair short at the temples; 227 25:24 all the kings of Arabia who 228 live in the desert; 25:25 all the kings of Zimri; 229 all the kings of Elam; 230 all the kings of Media; 231 25:26 all the kings of the north, whether near or far from one another; and all the other kingdoms which are on the face of the earth. After all of them have drunk the wine of the Lord’s wrath, 232 the king of Babylon 233 must drink it.
25:27 Then the Lord said to me, 234 “Tell them that the Lord God of Israel who rules over all 235 says, 236 ‘Drink this cup 237 until you get drunk and vomit. Drink until you fall down and can’t get up. 238 For I will send wars sweeping through you.’ 239 25:28 If they refuse to take the cup from your hand and drink it, tell them that the Lord who rules over all says 240 ‘You most certainly must drink it! 241 25:29 For take note, I am already beginning to bring disaster on the city that I call my own. 242 So how can you possibly avoid being punished? 243 You will not go unpunished! For I am proclaiming war against all who live on the earth. I, the Lord who rules over all, 244 affirm it!’ 245
[8:1] 1 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] 2 tn Heb “to pass over.”
[8:2] 3 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] 4 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] 5 tn Heb “the waters.” The pronoun (“they”) has been employed in the translation for stylistic reasons.
[8:3] 6 tn The vav (ו) consecutive with the preterite here describes the consequence of the preceding action.
[8:4] 7 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] 8 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] 9 tn Or “could be seen.”
[8:6] 10 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] 11 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] 12 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] 13 tn Heb “he”; the referent (Noah) has been specified in the translation for clarity.
[8:8] 14 tn The Hebrew text adds “from him.” This has not been translated for stylistic reasons, because it is redundant in English.
[8:8] 15 tn The Hebrew verb קָלָל (qalal) normally means “to be light, to be slight”; it refers here to the waters receding.
[8:9] 16 tn The words “still covered” is supplied in the translation for stylistic reasons.
[8:9] 17 tn Heb “him”; the referent (Noah) has been specified in the translation for clarity.
[8:9] 18 tn Heb “it”; the referent (the dove) has been specified in the translation for clarity.
[8:9] 19 tn Heb “and he brought it to himself to the ark.”
[8:11] 20 tn The clause introduced by vav (ו) consecutive is translated as a temporal clause subordinated to the following clause.
[8:11] 21 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] 22 tn The word “again” is not in the Hebrew text, but is supplied in the translation for stylistic reasons.
[8:12] 23 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] 24 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] 25 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] 26 tn In v. 13 the ground (הָאֲדָמָה, ha’adamah) is dry; now the earth (הָאָרֶץ, ha’arets) is dry.
[8:17] 27 tn The words “bring out” are not in the Hebrew text, but are supplied in the translation for stylistic reasons.
[8:17] 28 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] 29 tn Heb “and let them swarm in the earth and be fruitful and multiply on the earth.”
[8:20] 30 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] 31 tn The
[8:21] 32 tn Heb “and the
[8:21] 33 tn Heb “in his heart.”
[8:21] 34 tn Here the Hebrew word translated “curse” is קָלָל (qalal), used in the Piel verbal stem.
[8:21] 35 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] 36 tn Heb “the inclination of the heart of humankind.”
[8:21] 37 tn Heb “from his youth.”
[8:22] 38 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] 39 tn Heb “seed,” which stands here by metonymy for the time when seed is planted.
[9:2] 40 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] 41 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] 42 tn Heb “every moving thing that lives for you will be for food.”
[9:3] 43 tn The words “I gave you” are not in the Hebrew text, but are supplied in the translation for stylistic reasons.
[9:3] 44 tn The perfect verb form describes the action that accompanies the declaration.
[9:4] 47 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] 48 tn The words “in it” are supplied in the translation for stylistic reasons.
[9:5] 49 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] 50 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] 51 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] 52 tn Heb “and from the hand of the man.” The article has a generic function, indicating the class, i.e., humankind.
[9:5] 54 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] 55 tn Heb “the blood of man.”
[9:6] 56 tn Heb “by man,” a generic term here for other human beings.
[9:6] 57 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] 58 tn Heb “he”; the referent (God) has been specified in the translation for clarity.
[9:7] 59 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] 60 tn Heb “to Noah and to his sons with him, saying.”
[9:9] 61 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] 62 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] 63 tn The verbal repetition is apparently for emphasis.
[9:11] 64 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] 67 tn Heb “and all flesh will not be cut off again by the waters of the flood.”
[9:12] 69 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] 70 tn Heb “between me and between you.”
[9:12] 71 tn The words “a covenant” are supplied in the translation for clarification.
[9:12] 72 tn The Hebrew term עוֹלָם (’olam) means “ever, forever, lasting, perpetual.” The covenant would extend to subsequent generations.
[9:13] 73 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] 74 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] 75 tn The perfect verbal form with vav (ו) consecutive here has the same aspectual function as the preceding perfect of certitude.
[9:14] 76 tn The temporal indicator (וְהָיָה, vÿhayah, conjunction + the perfect verb form), often translated “it will be,” anticipates a future development.
[9:15] 77 tn Heb “which [is] between me and between you.”
[9:15] 79 tn Heb “to destroy.”
[9:16] 81 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.”
[9:18] 83 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] 84 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] 85 sn The epithet a man of the soil indicates that Noah was a farmer.
[9:20] 86 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] 87 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] 88 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] 89 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] 90 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] 91 tn Heb “their faces [were turned] back.”
[9:24] 92 tn Heb “his wine,” used here by metonymy for the drunken stupor it produced.
[9:24] 94 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] 95 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] 96 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] 97 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] 98 tn Heb “blessed be.”
[9:26] 99 tn Heb “a slave to him”; the referent (Shem) has been specified in the translation for clarity.
[9:27] 100 tn Heb “may God enlarge Japheth.” The words “territory and numbers” are supplied in the translation for clarity.
[9:27] 101 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] 102 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] 103 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] 104 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] 105 sn The Greek form of the name Japheth, Iapetos, is used in Greek tradition for the ancestor of the Greeks.
[10:2] 106 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] 107 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] 108 sn Madai was the ancestor of the Medes, who lived east of Assyria.
[10:2] 109 sn Javan was the father of the Hellenic race, the Ionians who lived in western Asia Minor.
[10:2] 110 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] 111 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] 112 sn Tiras was the ancestor of the Thracians, some of whom possibly became the Pelasgian pirates of the Aegean.
[10:3] 113 sn The descendants of Gomer were all northern tribes of the Upper Euphrates.
[10:3] 114 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] 115 sn The descendants of Riphath lived in a district north of the road from Haran to Carchemish.
[10:3] 116 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] 117 sn The descendants of Elishah populated Cyprus.
[10:4] 118 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] 119 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] 120 tc Most of the MT
[10:6] 121 sn The descendants of Cush settled in Nubia (Ethiopia).
[10:6] 122 sn The descendants of Mizraim settled in Upper and Lower Egypt.
[10:6] 123 sn The descendants of Put settled in Libya.
[10:6] 124 sn The descendants of Canaan lived in the region of Phoenicia (Palestine).
[10:7] 125 sn The descendants of Seba settled in Upper Egypt along the Nile.
[10:7] 126 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] 127 sn The descendants of Sabtah settled near the western shore of the Persian Gulf in ancient Hadhramaut.
[10:7] 128 sn The descendants of Raamah settled in southwest Arabia.
[10:7] 129 sn The descendants of Sabteca settled in Samudake, east toward the Persian Gulf.
[10:7] 130 sn Sheba became the name of a kingdom in southwest Arabia.
[10:7] 131 sn The name Dedan is associated with àUla in northern Arabia.
[10:8] 132 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] 133 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] 134 tn Another option is to take the divine name here, לִפְנֵי יִהוָה (lifne yÿhvah, “before the
[10:10] 135 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] 137 sn Erech (ancient Uruk, modern Warka), one of the most ancient civilizations, was located southeast of Babylon.
[10:10] 138 sn Akkad, or ancient Agade, was associated with Sargon and located north of Babylon.
[10:10] 139 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] 140 sn Shinar is another name for Babylonia.
[10:11] 141 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] 143 sn Nineveh was an ancient Assyrian city situated on the Tigris River.
[10:11] 144 sn The name Rehoboth-Ir means “and broad streets of a city,” perhaps referring to a suburb of Nineveh.
[10:11] 145 sn Calah (modern Nimrud) was located twenty miles north of Nineveh.
[10:12] 146 tn Heb “and Resen between Nineveh and Calah; it [i.e., Calah] is the great city.”
[10:13] 147 sn Mizraim is the Hebrew name for Egypt (cf. NRSV).
[10:13] 148 tn Heb “fathered.”
[10:13] 149 sn The Ludites were African tribes west of the Nile Delta.
[10:13] 150 sn The Anamites lived in North Africa, west of Egypt, near Cyrene.
[10:13] 151 sn The Lehabites are identified with the Libyans.
[10:13] 152 sn The Naphtuhites lived in Lower Egypt (the Nile Delta region).
[10:14] 153 sn The Pathrusites are known in Egyptian as P-to-reshi; they resided in Upper Egypt.
[10:14] 154 sn The Casluhites lived in Crete and eventually settled east of the Egyptian Delta, between Egypt and Canaan.
[10:14] 155 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] 156 sn The Caphtorites resided in Crete, but in Egyptian literature Caphtor refers to “the region beyond” the Mediterranean.
[10:15] 157 tn Heb “fathered.”
[10:15] 158 sn Sidon was the foremost city in Phoenicia; here Sidon may be the name of its founder.
[10:15] 159 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] 160 sn The Jebusites were the Canaanite inhabitants of ancient Jerusalem.
[10:16] 161 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] 162 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] 163 sn The Hivites were Canaanite tribes of a Hurrian origin.
[10:17] 164 sn The Arkites lived in Arka, a city in Lebanon, north of Sidon.
[10:17] 165 sn The Sinites lived in Sin, another town in Lebanon.
[10:18] 166 sn The Arvadites lived in the city Arvad, located on an island near the mainland close to the river El Kebir.
[10:18] 167 sn The Zemarites lived in the town Sumur, north of Arka.
[10:18] 168 sn The Hamathites lived in Hamath on the Orontes River.
[10:19] 170 map For location see Map1 A1; JP3 F3; JP4 F3.
[10:19] 171 tn Heb “as you go.”
[10:19] 172 tn Heb “as you go.”
[10:21] 173 tn Heb “And to Shem was born.”
[10:21] 174 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] 175 sn The Hebrew name Elam (עֵילָם, ’elam) means “highland.” The Elamites were a non-Semitic people who lived east of Babylon.
[10:22] 176 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] 177 sn The descendants of Arphaxad may have lived northeast of Nineveh.
[10:22] 178 sn Lud may have been the ancestor of the Ludbu, who lived near the Tigris River.
[10:22] 179 sn Aram became the collective name of the northern tribes living in the steppes of Mesopotamia and speaking Aramaic dialects.
[10:23] 180 tc The MT reads “Mash”; the LXX and 1 Chr 1:17 read “Meshech.”
[10:24] 181 tn Heb “fathered.”
[10:24] 182 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] 183 sn Genesis 11 traces the line of Shem through Eber (עֵבֶר, ’ever ) to Abraham the “Hebrew” (עִבְרִי, ’ivri).
[10:25] 184 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] 185 tn Heb “fathered.”
[10:26] 186 sn The name Almodad combines the Arabic article al with modad (“friend”). Almodad was the ancestor of a South Arabian people.
[10:26] 187 sn The name Sheleph may be related to Shilph, a district of Yemen; Shalph is a Yemenite tribe.
[10:26] 188 sn The name Hazarmaveth should be equated with Hadramawt, located in Southern Arabia.
[10:26] 189 sn The name Jerah means “moon.”
[10:27] 190 sn Uzal was the name of the old capital of Yemen.
[10:27] 191 sn The name Diklah means “date-palm.”
[10:28] 192 sn Obal was a name used for several localities in Yemen.
[10:28] 193 sn The name Abimael is a genuine Sabean form which means “my father, truly, he is God.”
[10:28] 194 sn The descendants of Sheba lived in South Arabia, where the Joktanites were more powerful than the Hamites.
[10:29] 195 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] 196 sn Havilah is listed with Ham in v. 7.
[10:30] 197 tn Heb “as you go.”
[10:32] 198 tn Or “separated.”
[14:16] 199 tn The word “thinking” is supplied in the translation in order to make it clear that the next line records their thoughts as they gaze at him.
[14:17] 200 tc The pronominal suffix is masculine, even though its antecedent appears to be the grammatically feminine noun “world.” Some have suggested that the form עָרָיו (’arayv, plural noun with third masculine singular suffix) should be emended to עָרֶיהָ (’areha, plural noun with third feminine singular suffix). This emendation may be unnecessary in light of other examples of lack of agreement a suffix and its antecedent noun.
[14:17] 201 tn Heb “and his prisoners did not let loose to [their] homes.” This really means, “he did not let loose his prisoners and send them back to their homes.’ On the elliptical style, see GKC 366 §117.o.
[25:9] 202 tn Heb “Oracle of the
[25:9] 203 sn The many allusions to trouble coming from the north are now clarified: it is the armies of Babylon which included within it contingents from many nations. See 1:14, 15; 4:6; 6:1, 22; 10:22; 13:20 for earlier allusions.
[25:9] 204 sn Nebuchadnezzar is called the
[25:9] 205 tn The word used here was used in the early years of Israel’s conquest for the action of killing all the men, women, and children in the cities of Canaan, destroying all their livestock, and burning their cities down. This policy was intended to prevent Israel from being corrupted by paganism (Deut 7:2; 20:17-18; Josh 6:18, 21). It was to be extended to any city that led Israel away from worshiping God (Deut 13:15) and any Israelite who brought an idol into his house (Deut 7:26). Here the policy is being directed against Judah as well as against her neighbors because of her persistent failure to heed God’s warnings through the prophets. For further usage of this term in application to foreign nations in the book of Jeremiah see 50:21, 26; 51:3.
[25:9] 206 tn Heb “will utterly destroy them.” The referent (this land, its inhabitants, and the nations surrounding it) has been specified in the translation for clarity, since the previous “them” referred to Nebuchadnezzar and his armies.
[25:9] 207 sn The Hebrew word translated “everlasting” is the word often translated “eternal.” However, it sometimes has a more limited time reference. For example it refers to the lifetime of a person who became a “lasting slave” to another person (see Exod 21:6; Deut 15:17). It is also used to refer to the long life wished for a king (1 Kgs 1:31; Neh 2:3). The time frame here is to be qualified at least with reference to Judah and Jerusalem as seventy years (see 29:10-14 and compare v. 12).
[25:9] 208 tn Heb “I will make them an object of horror and a hissing and everlasting ruins.” The sentence has been broken up to separate the last object from the first two which are of slightly different connotation, i.e., they denote the reaction to the latter.
[25:17] 209 tn The words “the wine of his wrath” are not in the text but are implicit in the metaphor (see vv. 15-16). They are supplied in the translation for clarity.
[25:18] 210 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[25:18] 211 tn The words “I made” and “drink it” are not in the text. The text from v. 18 to v. 26 contains a list of the nations that Jeremiah “made drink it.” The words are supplied in the translation here and at the beginning of v. 19 for the sake of clarity. See also the note on v. 26.
[25:18] 212 tn Heb “in order to make them a ruin, an object of…” The sentence is broken up and the antecedents are made specific for the sake of clarity and English style.
[25:18] 213 tn See the study note on 24:9 for explanation.
[25:18] 214 tn Heb “as it is today.” This phrase would obviously be more appropriate after all these things had happened as is the case in 44:6, 23 where the verbs referring to these conditions are past. Some see this phrase as a marginal gloss added after the tragedies of 597
[25:19] 215 sn See further Jer 46:2-28 for the judgment against Egypt.
[25:20] 216 tn The meaning of this term and its connection with the preceding is somewhat uncertain. This word is used of the mixture of foreign people who accompanied Israel out of Egypt (Exod 12:38) and of the foreigners that the Israelites were to separate out of their midst in the time of Nehemiah (Neh 13:3). Most commentators interpret it here of the foreign people who were living in Egypt. (See BDB 786 s.v. I עֶרֶב and KBL 733 s.v. II עֶרֶב.)
[25:20] 217 sn The land of Uz was Job’s homeland (Job 1:1). The exact location is unknown but its position here between Egypt and the Philistine cities suggests it is south of Judah, probably in the Arabian peninsula. Lam 4:21 suggests that it was near Edom.
[25:20] 218 sn See further Jer 47:1-7 for the judgment against the Philistines. The Philistine cities were west of Judah.
[25:20] 219 sn The Greek historian Herodotus reports that Ashdod had been destroyed under the Pharaoh who preceded Necho, Psammetichus.
[25:21] 220 sn See further Jer 49:7-22 for the judgment against Edom. Edom, Moab, and Ammon were east of Judah.
[25:21] 221 sn See further Jer 48:1-47 for the judgment against Moab.
[25:21] 222 sn See further Jer 49:1-6 for the judgment against Ammon.
[25:22] 223 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[25:22] 224 sn Tyre and Sidon are mentioned within the judgment on the Philistines in Jer 47:4. They were Phoenician cities to the north and west of Judah on the coast of the Mediterranean Sea in what is now Lebanon.
[25:22] 225 sn The connection with Tyre and Sidon suggests that these were Phoenician colonies. See also Isa 23:2.
[25:23] 226 sn Dedan and Tema are mentioned together in Isa 21:13-14 and located in the desert. They were located in the northern part of the Arabian peninsula south and east of Ezion Geber. Buz is not mentioned anywhere else and its location is unknown. Judgment against Dedan and Tema is mentioned in conjunction with the judgment on Edom in Jer 47:7-8.
[25:23] 227 tn For the discussion regarding the meaning of the terms here see the notes on 9:26.
[25:24] 228 tc Or “and all the kings of people of mixed origin who.” The Greek version gives evidence of having read the term only once; it refers to the “people of mixed origin” without reference to the kings of Arabia. While the term translated “people of mixed origin” seems appropriate in the context of a group of foreigners within a larger entity (e.g. Israel in Exod 12:38; Neh 13:3; Egypt in Jer 50:37), it seems odd to speak of them as a separate entity under their own kings. The presence of the phrase in the Hebrew text and the other versions dependent upon it can be explained as a case of dittography.
[25:25] 229 sn The kingdom of Zimri is mentioned nowhere else, so its location is unknown.
[25:25] 230 sn See further Jer 49:34-39 for judgment against Elam.
[25:25] 231 sn Elam and Media were east of Babylon; Elam in the south and Media in the north. They were in what is now western Iran.
[25:26] 232 tn The words “have drunk the wine of the
[25:26] 233 tn Heb “the king of Sheshach.” “Sheshach” is a code name for Babylon formed on the principle of substituting the last letter of the alphabet for the first, the next to the last for the second, and so on. On this principle Hebrew שׁ (shin) is substituted for Hebrew ב (bet) and Hebrew כ (kaf) is substituted for Hebrew ל (lamed). On the same principle “Leb Kamai” in Jer 51:1 is a code name for Chasdim or Chaldeans which is Jeremiah’s term for the Babylonians. No explanation is given for why the code names are used. The name “Sheshach” for Babylon also occurs in Jer 51:41 where the term Babylon is found in parallelism with it.
[25:27] 234 tn The words “Then the
[25:27] 235 tn Heb “Yahweh of armies, the God of Israel.”
[25:27] 236 tn Heb “Tell them, ‘Thus says the
[25:27] 237 tn The words “this cup” are not in the text but are implicit to the metaphor and the context. They are supplied in the translation for clarity.
[25:27] 238 tn Heb “Drink, and get drunk, and vomit and fall down and don’t get up.” The imperatives following drink are not parallel actions but consequent actions. For the use of the imperative plus the conjunctive “and” to indicate consequent action, even intention see GKC 324-25 §110.f and compare usage in 1 Kgs 22:12; Prov 3:3b-4a.
[25:27] 239 tn Heb “because of the sword that I will send among you.” See the notes on 2:16 for explanation.
[25:28] 240 tn Heb “Tell them, ‘Thus says the
[25:28] 241 tn The translation attempts to reflect the emphatic construction of the infinitive absolute preceding the finite verb which is here an obligatory imperfect. (See Joüon 2:371-72 §113.m and 2:423 §123.h, and compare usage in Gen 15:13.)
[25:29] 242 tn Heb “which is called by my name.” See translator’s note on 7:10 for support.
[25:29] 243 tn This is an example of a question without the formal introductory particle following a conjunctive vav introducing an opposition. (See Joüon 2:609 §161.a.) It is also an example of the use of the infinitive before the finite verb in a rhetorical question involving doubt or denial. (See Joüon 2:422-23 §123.f, and compare usage in Gen 37:8.)
