Discovery BoxGenesis 9:1-29
Context9:1 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. 1 Everything that creeps on the ground and all the fish of the sea are under your authority. 2 9:3 You may eat any moving thing that lives. 3 As I gave you 4 the green plants, I now give 5 you everything.
9:4 But 6 you must not eat meat 7 with its life (that is, 8 its blood) in it. 9 9:5 For your lifeblood 10 I will surely exact punishment, 11 from 12 every living creature I will exact punishment. From each person 13 I will exact punishment for the life of the individual 14 since the man was his relative. 15
9:6 “Whoever sheds human blood, 16
by other humans 17
must his blood be shed;
for in God’s image 18
God 19 has made humankind.”
9:7 But as for you, 20 be fruitful and multiply; increase abundantly on the earth and multiply on it.”
9:8 God said to Noah and his sons, 21 9:9 “Look! I now confirm 22 my covenant with you and your descendants after you 23 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. 24 9:11 I confirm 25 my covenant with you: Never again will all living things 26 be wiped out 27 by the waters of a flood; 28 never again will a flood destroy the earth.”
9:12 And God said, “This is the guarantee 29 of the covenant I am making 30 with you 31 and every living creature with you, a covenant 32 for all subsequent 33 generations: 9:13 I will place 34 my rainbow 35 in the clouds, and it will become 36 a guarantee of the covenant between me and the earth. 9:14 Whenever 37 I bring clouds over the earth and the rainbow appears in the clouds, 9:15 then I will remember my covenant with you 38 and with all living creatures of all kinds. 39 Never again will the waters become a flood and destroy 40 all living things. 41 9:16 When the rainbow is in the clouds, I will notice it and remember 42 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 43 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.) 44 9:19 These were the sons of Noah, and from them the whole earth was populated. 45
9:20 Noah, a man of the soil, 46 began to plant a vineyard. 47 9:21 When he drank some of the wine, he got drunk and uncovered himself 48 inside his tent. 9:22 Ham, the father of Canaan, 49 saw his father’s nakedness 50 and told his two brothers who were outside. 9:23 Shem and Japheth took the garment 51 and placed it on their shoulders. Then they walked in backwards and covered up their father’s nakedness. Their faces were turned 52 the other way so they did not see their father’s nakedness.
9:24 When Noah awoke from his drunken stupor 53 he learned 54 what his youngest son had done 55 to him. 9:25 So he said,
The lowest of slaves 58
he will be to his brothers.”
9:26 He also said,
“Worthy of praise is 59 the Lord, the God of Shem!
May Canaan be the slave of Shem! 60
9:27 May God enlarge Japheth’s territory and numbers! 61
May he live 62 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 21:13
Context21:13 But I will also make the son of the slave wife into a great nation, for he is your descendant too.”
Genesis 34:3
Context34:3 Then he became very attached 63 to Dinah, Jacob’s daughter. He fell in love with the young woman and spoke romantically to her. 64
Genesis 1:5
Context1:5 God called 65 the light “day” and the darkness 66 “night.” There was evening, and there was morning, marking the first day. 67
Exodus 15:2
Context15:2 The Lord 68 is my strength and my song, 69
and he has become my salvation.
This is my God, and I will praise him, 70
my father’s God, and I will exalt him.
Isaiah 12:4
Context12:4 At that time 71 you will say:
“Praise the Lord!
Ask him for help! 72
Publicize his mighty acts among the nations!
Make it known that he is unique! 73
Isaiah 25:1
Context25:1 O Lord, you are my God! 74
I will exalt you in praise, I will extol your fame. 75
For you have done extraordinary things,
and executed plans made long ago exactly as you decreed. 76
Hosea 11:7
Context11:7 My people are obsessed 77 with turning away from me; 78
they call to Baal, 79 but he will never exalt them!
[9:2] 1 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] 2 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] 3 tn Heb “every moving thing that lives for you will be for food.”
[9:3] 4 tn The words “I gave you” are not in the Hebrew text, but are supplied in the translation for stylistic reasons.
[9:3] 5 tn The perfect verb form describes the action that accompanies the declaration.
[9:4] 8 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] 9 tn The words “in it” are supplied in the translation for stylistic reasons.
[9:5] 10 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] 11 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] 12 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] 13 tn Heb “and from the hand of the man.” The article has a generic function, indicating the class, i.e., humankind.
[9:5] 15 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] 16 tn Heb “the blood of man.”
[9:6] 17 tn Heb “by man,” a generic term here for other human beings.
[9:6] 18 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] 19 tn Heb “he”; the referent (God) has been specified in the translation for clarity.
[9:7] 20 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] 21 tn Heb “to Noah and to his sons with him, saying.”
[9:9] 22 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] 23 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] 24 tn The verbal repetition is apparently for emphasis.
[9:11] 25 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] 28 tn Heb “and all flesh will not be cut off again by the waters of the flood.”
[9:12] 30 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] 31 tn Heb “between me and between you.”
[9:12] 32 tn The words “a covenant” are supplied in the translation for clarification.
[9:12] 33 tn The Hebrew term עוֹלָם (’olam) means “ever, forever, lasting, perpetual.” The covenant would extend to subsequent generations.
[9:13] 34 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] 35 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] 36 tn The perfect verbal form with vav (ו) consecutive here has the same aspectual function as the preceding perfect of certitude.
[9:14] 37 tn The temporal indicator (וְהָיָה, vÿhayah, conjunction + the perfect verb form), often translated “it will be,” anticipates a future development.
[9:15] 38 tn Heb “which [is] between me and between you.”
[9:15] 40 tn Heb “to destroy.”
[9:16] 42 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] 44 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] 45 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] 46 sn The epithet a man of the soil indicates that Noah was a farmer.
[9:20] 47 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] 48 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] 49 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] 50 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] 51 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] 52 tn Heb “their faces [were turned] back.”
[9:24] 53 tn Heb “his wine,” used here by metonymy for the drunken stupor it produced.
[9:24] 55 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] 56 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] 57 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] 58 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] 59 tn Heb “blessed be.”
[9:26] 60 tn Heb “a slave to him”; the referent (Shem) has been specified in the translation for clarity.
[9:27] 61 tn Heb “may God enlarge Japheth.” The words “territory and numbers” are supplied in the translation for clarity.
[9:27] 62 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).
[34:3] 63 tn Heb “his soul stuck to [or “joined with”],” meaning Shechem became very attached to Dinah emotionally.
[34:3] 64 tn Heb “and he spoke to the heart of the young woman,” which apparently refers in this context to tender, romantic speech (Hos 2:14). Another option is to translate the expression “he reassured the young woman” (see Judg 19:3, 2 Sam 19:7; cf. NEB “comforted her”).
[1:5] 65 tn Heb “he called to,” meaning “he named.”
[1:5] 66 tn Heb “and the darkness he called night.” The words “he called” have not been repeated in the translation for stylistic reasons.
[1:5] 67 tn Another option is to translate, “Evening came, and then morning came.” This formula closes the six days of creation. It seems to follow the Jewish order of reckoning time: from evening to morning. Day one started with the dark, continued through the creation of light, and ended with nightfall. Another alternative would be to translate, “There was night and then there was day, one day.”
[15:2] 68 tn Heb “Yah.” Moses’ poem here uses a short form of the name Yahweh, traditionally rendered in English by “the LORD.”
[15:2] 69 tn The word וְזִמְרָת (vÿzimrat) is problematic. It probably had a suffix yod (י) that was accidentally dropped because of the yod (י) on the divine name following. Most scholars posit another meaning for the word. A meaning of “power” fits the line fairly well, forming a hendiadys with strength – “strength and power” becoming “strong power.” Similar lines are in Isa 12:2 and Ps 118:14. Others suggest “protection” or “glory.” However, there is nothing substantially wrong with “my song” in the line – only that it would be a nicer match if it had something to do with strength.
[15:2] 70 tn The word נָוָה (navah) occurs only here. It may mean “beautify, adorn” with praises (see BDB 627 s.v.). See also M. Dahood, “Exodus 15:2: ‘anwehu and Ugaritic snwt,” Bib 59 (1979): 260-61; and M. Klein, “The Targumic Tosefta to Exodus 15:2,” JJS 26 (1975): 61-67; and S. B. Parker, “Exodus 15:2 Again,” VT 21 (1971): 373-79.
[12:4] 71 tn Or “in that day” (KJV).
[12:4] 72 tn Heb “call in his name,” i.e., “invoke his name.”
[12:4] 73 tn Heb “bring to remembrance that his name is exalted.” The Lord’s “name” stands here for his character and reputation.
[25:1] 74 sn The prophet speaks here as one who has observed the coming judgment of the proud.
[25:1] 75 tn Heb “name.” See the note at 24:15.
[25:1] 76 tn Heb “plans from long ago [in] faithfulness, trustworthiness.” The feminine noun אֱמוּנָה (’emunah, “faithfulness”) and masculine noun אֹמֶן (’omen, “trustworthiness”), both of which are derived from the root אָמַן (’aman), are juxtaposed to emphasize the basic idea conveyed by the synonyms. Here they describe the absolute reliability of the divine plans.
[11:7] 77 tn The term תְלוּאִים (tÿlu’im, Qal passive participle masculine plural from תָּלָא, tala’, “to hang”) literally means “[My people] are hung up” (BDB 1067 s.v. תָּלָא). The verb תָּלָא//תָּלָה (“to hang”) is often used in a concrete sense to describe hanging an item on a peg (Ps 137:2; Song 4:4; Isa 22:24; Ezek 15:3; 27:10) or the impaling of the body of an executed criminal (Gen 40:19, 22; 41:13; Deut 21:22, 23; Josh 8:29; 10:26; 2 Sam 21:12; Esth 2:23; 5:14; 6:4; 7:9, 10; 8:7; 9:13, 14, 25). It is used figuratively here to describe Israel’s moral inability to detach itself from apostasy. Several English versions capture the sense well: “My people are bent on turning away from me” (RSV, NASB), “My people are determined to turn from me” (NIV), “My people are determined to reject me” (CEV; NLT “desert me”), “My people persist in its defection from me” (NJPS), and “they insist on turning away from me” (TEV).
[11:7] 78 tn The 1st person common singular suffix on the noun מְשׁוּבָתִי (mÿshuvati; literally, “turning of me”) functions as an objective genitive: “turning away from me.”
[11:7] 79 tc The meaning and syntax of the MT is enigmatic: וְאֶל־עַל יִקְרָאֻהוּ (vÿ’el-’al yiqra’uhu, “they call upwards to him”). Many English versions including KJV, NIV, NRSV, NLT take the referent of “him” as the “most High.” The BHS editors suggest reading וְאֶל־בַּעַל יִקְרָא וְהוּא (vÿ’el-ba’al yiqra’ vehu’, “they call to Baal, but he…”), connecting the 3rd person masculine singular independent personal pronoun וְהוּא (vÿhu’, “but he…”) with the following clause. The early Greek recensions (Aquila and Symmachus), as well as the Aramaic Targum and the Vulgate, vocalized עֹל (’ol) as “yoke” (as in 11:4): “they cry out because of [their] yoke” (a reading followed by TEV).
