Kejadian 6:1--12:20
Konteks6:1 When humankind 1 began to multiply on the face of the earth, and daughters were born 2 to them, 3 6:2 the sons of God 4 saw that the daughters of humankind were beautiful. Thus they took wives for themselves from any they chose. 6:3 So the Lord said, “My spirit will not remain in 5 humankind indefinitely, 6 since 7 they 8 are mortal. 9 They 10 will remain for 120 more years.” 11
6:4 The Nephilim 12 were on the earth in those days (and also after this) 13 when the sons of God were having sexual relations with 14 the daughters of humankind, who gave birth to their children. 15 They were the mighty heroes 16 of old, the famous men. 17
6:5 But the Lord saw 18 that the wickedness of humankind had become great on the earth. Every inclination 19 of the thoughts 20 of their minds 21 was only evil 22 all the time. 23 6:6 The Lord regretted 24 that he had made humankind on the earth, and he was highly offended. 25 6:7 So the Lord said, “I will wipe humankind, whom I have created, from the face of the earth – everything from humankind to animals, 26 including creatures that move on the ground and birds of the air, for I regret that I have made them.”
6:8 But 27 Noah found favor 28 in the sight of 29 the Lord.
6:9 This is the account of Noah. 30
Noah was a godly man; he was blameless 31
among his contemporaries. 32 He 33 walked with 34 God. 6:10 Noah had 35 three sons: Shem, Ham, and Japheth.
6:11 The earth was ruined 36 in the sight of 37 God; the earth was filled with violence. 38 6:12 God saw the earth, and indeed 39 it was ruined, 40 for all living creatures 41 on the earth were sinful. 42 6:13 So God said 43 to Noah, “I have decided that all living creatures must die, 44 for the earth is filled with violence because of them. Now I am about to destroy 45 them and the earth. 6:14 Make 46 for yourself an ark of cypress 47 wood. Make rooms in the ark, and cover 48 it with pitch inside and out. 6:15 This is how you should make it: The ark is to be 450 feet long, 75 feet wide, and 45 feet high. 49 6:16 Make a roof for the ark and finish it, leaving 18 inches 50 from the top. 51 Put a door in the side of the ark, and make lower, middle, and upper decks. 6:17 I am about to bring 52 floodwaters 53 on the earth to destroy 54 from under the sky all the living creatures that have the breath of life in them. 55 Everything that is on the earth will die, 6:18 but I will confirm 56 my covenant with you. You will enter 57 the ark – you, your sons, your wife, and your sons’ wives with you. 6:19 You must bring into the ark two of every kind of living creature from all flesh, 58 male and female, to keep them alive 59 with you. 6:20 Of the birds after their kinds, and of the cattle after their kinds, and of every creeping thing of the ground after its kind, two of every kind will come to you so you can keep them alive. 60 6:21 And you must take 61 for yourself every kind of food 62 that is eaten, 63 and gather it together. 64 It will be food for you and for them.
6:22 And Noah did all 65 that God commanded him – he did indeed. 66
7:1 The Lord said to Noah, “Come into the ark, you and all your household, for I consider you godly among this generation. 67 7:2 You must take with you seven 68 of every kind of clean animal, 69 the male and its mate, 70 two of every kind of unclean animal, the male and its mate, 7:3 and also seven 71 of every kind of bird in the sky, male and female, 72 to preserve their offspring 73 on the face of the earth. 7:4 For in seven days 74 I will cause it to rain 75 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 76 that the Lord commanded him.
7:6 Noah 77 was 600 years old when the floodwaters engulfed 78 the earth. 7:7 Noah entered the ark along with his sons, his wife, and his sons’ wives because 79 of the floodwaters. 7:8 Pairs 80 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, 81 just as God had commanded him. 82 7:10 And after seven days the floodwaters engulfed the earth. 83
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 84 burst open and the floodgates of the heavens 85 were opened. 7:12 And the rain fell 86 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. 87 7:14 They entered, 88 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. 89 7:15 Pairs 90 of all creatures 91 that have the breath of life came into the ark to Noah. 7:16 Those that entered were male and female, 92 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 93 the earth, and the ark floated 94 on the surface of the waters. 7:19 The waters completely inundated 95 the earth so that even 96 all the high mountains under the entire sky were covered. 7:20 The waters rose more than twenty feet 97 above the mountains. 98 7:21 And all living things 99 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 100 in its nostrils died. 7:23 So the Lord 101 destroyed 102 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. 103 They were wiped off the earth. Only Noah and those who were with him in the ark survived. 104 7:24 The waters prevailed over 105 the earth for 150 days.
8:1 But God remembered 106 Noah and all the wild animals and domestic animals that were with him in the ark. God caused a wind to blow over 107 the earth and the waters receded. 8:2 The fountains of the deep and the floodgates of heaven were closed, 108 and the rain stopped falling from the sky. 8:3 The waters kept receding steadily 109 from the earth, so that they 110 had gone down 111 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. 112 8:5 The waters kept on receding 113 until the tenth month. On the first day of the tenth month, the tops of the mountains became visible. 114
8:6 At the end of forty days, 115 Noah opened the window he had made in the ark 116 8:7 and sent out a raven; it kept flying 117 back and forth until the waters had dried up on the earth.
8:8 Then Noah 118 sent out a dove 119 to see if the waters had receded 120 from the surface of the ground. 8:9 The dove could not find a resting place for its feet because water still covered 121 the surface of the entire earth, and so it returned to Noah 122 in the ark. He stretched out his hand, took the dove, 123 and brought it back into the ark. 124 8:10 He waited seven more days and then sent out the dove again from the ark. 8:11 When 125 the dove returned to him in the evening, there was 126 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, 127 but it did not return to him this time. 128
8:13 In Noah’s six hundred and first year, 129 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 130 the surface of the ground was dry. 8:14 And by the twenty-seventh day of the second month the earth 131 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 132 every living thing, including the birds, animals, and every creeping thing that creeps on the earth. Let them increase 133 and be fruitful and multiply on the earth!” 134
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. 135 8:21 And the Lord smelled the soothing aroma 136 and said 137 to himself, 138 “I will never again curse 139 the ground because of humankind, even though 140 the inclination of their minds 141 is evil from childhood on. 142 I will never again destroy everything that lives, as I have just done.
8:22 “While the earth continues to exist, 143
planting time 144 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. 145 Everything that creeps on the ground and all the fish of the sea are under your authority. 146 9:3 You may eat any moving thing that lives. 147 As I gave you 148 the green plants, I now give 149 you everything.
9:4 But 150 you must not eat meat 151 with its life (that is, 152 its blood) in it. 153 9:5 For your lifeblood 154 I will surely exact punishment, 155 from 156 every living creature I will exact punishment. From each person 157 I will exact punishment for the life of the individual 158 since the man was his relative. 159
9:6 “Whoever sheds human blood, 160
by other humans 161
must his blood be shed;
for in God’s image 162
God 163 has made humankind.”
9:7 But as for you, 164 be fruitful and multiply; increase abundantly on the earth and multiply on it.”
9:8 God said to Noah and his sons, 165 9:9 “Look! I now confirm 166 my covenant with you and your descendants after you 167 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. 168 9:11 I confirm 169 my covenant with you: Never again will all living things 170 be wiped out 171 by the waters of a flood; 172 never again will a flood destroy the earth.”
9:12 And God said, “This is the guarantee 173 of the covenant I am making 174 with you 175 and every living creature with you, a covenant 176 for all subsequent 177 generations: 9:13 I will place 178 my rainbow 179 in the clouds, and it will become 180 a guarantee of the covenant between me and the earth. 9:14 Whenever 181 I bring clouds over the earth and the rainbow appears in the clouds, 9:15 then I will remember my covenant with you 182 and with all living creatures of all kinds. 183 Never again will the waters become a flood and destroy 184 all living things. 185 9:16 When the rainbow is in the clouds, I will notice it and remember 186 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 187 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.) 188 9:19 These were the sons of Noah, and from them the whole earth was populated. 189
9:20 Noah, a man of the soil, 190 began to plant a vineyard. 191 9:21 When he drank some of the wine, he got drunk and uncovered himself 192 inside his tent. 9:22 Ham, the father of Canaan, 193 saw his father’s nakedness 194 and told his two brothers who were outside. 9:23 Shem and Japheth took the garment 195 and placed it on their shoulders. Then they walked in backwards and covered up their father’s nakedness. Their faces were turned 196 the other way so they did not see their father’s nakedness.
9:24 When Noah awoke from his drunken stupor 197 he learned 198 what his youngest son had done 199 to him. 9:25 So he said,
The lowest of slaves 202
he will be to his brothers.”
9:26 He also said,
“Worthy of praise is 203 the Lord, the God of Shem!
May Canaan be the slave of Shem! 204
9:27 May God enlarge Japheth’s territory and numbers! 205
May he live 206 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 207 of Noah’s sons Shem, Ham, and Japheth. Sons 208 were born 209 to them after the flood.
10:2 The sons of Japheth 210 were Gomer, 211 Magog, 212 Madai, 213 Javan, 214 Tubal, 215 Meshech, 216 and Tiras. 217 10:3 The sons of Gomer were 218 Askenaz, 219 Riphath, 220 and Togarmah. 221 10:4 The sons of Javan were Elishah, 222 Tarshish, 223 the Kittim, 224 and the Dodanim. 225 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, 226 Mizraim, 227 Put, 228 and Canaan. 229 10:7 The sons of Cush were Seba, 230 Havilah, 231 Sabtah, 232 Raamah, 233 and Sabteca. 234 The sons of Raamah were Sheba 235 and Dedan. 236
10:8 Cush was the father of 237 Nimrod; he began to be a valiant warrior on the earth. 10:9 He was a mighty hunter 238 before the Lord. 239 (That is why it is said, “Like Nimrod, a mighty hunter before the Lord.”) 10:10 The primary regions 240 of his kingdom were Babel, 241 Erech, 242 Akkad, 243 and Calneh 244 in the land of Shinar. 245 10:11 From that land he went 246 to Assyria, 247 where he built Nineveh, 248 Rehoboth-Ir, 249 Calah, 250 10:12 and Resen, which is between Nineveh and the great city Calah. 251
10:13 Mizraim 252 was the father of 253 the Ludites, 254 Anamites, 255 Lehabites, 256 Naphtuhites, 257 10:14 Pathrusites, 258 Casluhites 259 (from whom the Philistines came), 260 and Caphtorites. 261
10:15 Canaan was the father of 262 Sidon his firstborn, 263 Heth, 264 10:16 the Jebusites, 265 Amorites, 266 Girgashites, 267 10:17 Hivites, 268 Arkites, 269 Sinites, 270 10:18 Arvadites, 271 Zemarites, 272 and Hamathites. 273 Eventually the families of the Canaanites were scattered 10:19 and the borders of Canaan extended 274 from Sidon 275 all the way to 276 Gerar as far as Gaza, and all the way to 277 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 278 to Shem (the older brother of Japheth), 279 the father of all the sons of Eber.
10:22 The sons of Shem were Elam, 280 Asshur, 281 Arphaxad, 282 Lud, 283 and Aram. 284 10:23 The sons of Aram were Uz, Hul, Gether, and Mash. 285 10:24 Arphaxad was the father of 286 Shelah, 287 and Shelah was the father of Eber. 288 10:25 Two sons were born to Eber: One was named Peleg because in his days the earth was divided, 289 and his brother’s name was Joktan. 10:26 Joktan was the father of 290 Almodad, 291 Sheleph, 292 Hazarmaveth, 293 Jerah, 294 10:27 Hadoram, Uzal, 295 Diklah, 296 10:28 Obal, 297 Abimael, 298 Sheba, 299 10:29 Ophir, 300 Havilah, 301 and Jobab. All these were sons of Joktan. 10:30 Their dwelling place was from Mesha all the way to 302 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 303 over the earth after the flood.
11:1 The whole earth 304 had a common language and a common vocabulary. 305 11:2 When the people 306 moved eastward, 307 they found a plain in Shinar 308 and settled there. 11:3 Then they said to one another, 309 “Come, let’s make bricks and bake them thoroughly.” 310 (They had brick instead of stone and tar 311 instead of mortar.) 312 11:4 Then they said, “Come, let’s build ourselves a city and a tower with its top in the heavens 313 so that 314 we may make a name for ourselves. Otherwise 315 we will be scattered 316 across the face of the entire earth.”
11:5 But the Lord came down to see the city and the tower that the people 317 had started 318 building. 11:6 And the Lord said, “If as one people all sharing a common language 319 they have begun to do this, then 320 nothing they plan to do will be beyond them. 321 11:7 Come, let’s go down and confuse 322 their language so they won’t be able to understand each other.” 323
11:8 So the Lord scattered them from there across the face of the entire earth, and they stopped building 324 the city. 11:9 That is why its name was called 325 Babel 326 – because there the Lord confused the language of the entire world, and from there the Lord scattered them across the face of the entire earth.
11:10 This is the account of Shem.
Shem was 100 old when he became the father of Arphaxad, two years after the flood. 11:11 And after becoming the father of Arphaxad, Shem lived 500 years and had other 327 sons and daughters.
11:12 When Arphaxad had lived 35 years, he became the father of Shelah. 11:13 And after he became the father of Shelah, Arphaxad lived 403 years and had other 328 sons and daughters. 329
11:14 When Shelah had lived 30 years, he became the father of Eber. 11:15 And after he became the father of Eber, Shelah lived 403 years and had other 330 sons and daughters.
11:16 When Eber had lived 34 years, he became the father of Peleg. 11:17 And after he became the father of Peleg, Eber lived 430 years and had other sons and daughters.
11:18 When Peleg had lived 30 years, he became the father of Reu. 11:19 And after he became the father of Reu, Peleg lived 209 years and had other sons and daughters.
11:20 When Reu had lived 32 years, he became the father of Serug. 11:21 And after he became the father of Serug, Reu lived 207 years and had other sons and daughters.
11:22 When Serug had lived 30 years, he became the father of Nahor. 11:23 And after he became the father of Nahor, Serug lived 200 years and had other sons and daughters.
11:24 When Nahor had lived 29 years, he became the father of Terah. 11:25 And after he became the father of Terah, Nahor lived 119 years and had other sons and daughters.
11:26 When Terah had lived 70 years, he became the father of Abram, Nahor, and Haran.
11:27 This is the account of Terah.
Terah became the father of Abram, Nahor, and Haran. And Haran became the father of Lot. 11:28 Haran died in the land of his birth, in Ur of the Chaldeans, 331 while his father Terah was still alive. 332 11:29 And Abram and Nahor took wives for themselves. The name of Abram’s wife was Sarai, 333 and the name of Nahor’s wife was Milcah; 334 she was the daughter of Haran, the father of both Milcah and Iscah. 11:30 But Sarai was barren; she had no children.
11:31 Terah took his son Abram, his grandson Lot (the son of Haran), and his daughter-in-law Sarai, his son Abram’s wife, and with them he set out from Ur of the Chaldeans to go to Canaan. When they came to Haran, they settled there. 11:32 The lifetime 335 of Terah was 205 years, and he 336 died in Haran.
12:1 Now the Lord said 337 to Abram, 338
“Go out 339 from your country, your relatives, and your father’s household
to the land that I will show you. 340
12:2 Then I will make you 341 into a great nation, and I will bless you, 342
and I will make your name great, 343
so that you will exemplify divine blessing. 344
12:3 I will bless those who bless you, 345
but the one who treats you lightly 346 I must curse,
and all the families of the earth will bless one another 347 by your name.”
12:4 So Abram left, 348 just as the Lord had told him to do, 349 and Lot went with him. (Now 350 Abram was 75 years old 351 when he departed from Haran.) 12:5 And Abram took his wife Sarai, his nephew 352 Lot, and all the possessions they had accumulated and the people they had acquired 353 in Haran, and they left for 354 the land of Canaan. They entered the land of Canaan.
12:6 Abram traveled through the land as far as the oak tree 355 of Moreh 356 at Shechem. 357 (At that time the Canaanites were in the land.) 358 12:7 The Lord appeared to Abram and said, “To your descendants 359 I will give this land.” So Abram 360 built an altar there to the Lord, who had appeared to him.
12:8 Then he moved from there to the hill country east of Bethel 361 and pitched his tent, with Bethel on the west and Ai on the east. There he built an altar to the Lord and worshiped the Lord. 362 12:9 Abram continually journeyed by stages 363 down to the Negev. 364
12:10 There was a famine in the land, so Abram went down to Egypt 365 to stay for a while 366 because the famine was severe. 367 12:11 As he approached 368 Egypt, he said to his wife Sarai, “Look, 369 I know that you are a beautiful woman. 370 12:12 When the Egyptians see you they will say, ‘This is his wife.’ Then they will kill me but will keep you alive. 371 12:13 So tell them 372 you are my sister 373 so that it may go well 374 for me because of you and my life will be spared 375 on account of you.”
12:14 When Abram entered Egypt, the Egyptians saw that the woman was very beautiful. 12:15 When Pharaoh’s officials saw her, they praised her to Pharaoh. So Abram’s wife 376 was taken 377 into the household of Pharaoh, 378 12:16 and he did treat Abram well 379 on account of her. Abram received 380 sheep and cattle, male donkeys, male servants, female servants, female donkeys, and camels.
12:17 But the Lord struck Pharaoh and his household with severe diseases 381 because of Sarai, Abram’s wife. 12:18 So Pharaoh summoned Abram and said, “What is this 382 you have done to me? Why didn’t you tell me that she was your wife? 12:19 Why did you say, ‘She is my sister,’ so that I took her 383 to be my wife? 384 Here is your wife! 385 Take her and go!” 386 12:20 Pharaoh gave his men orders about Abram, 387 and so they expelled him, along with his wife and all his possessions.
Kejadian 1:1-2
Konteks1:1 In the beginning 388 God 389 created 390 the heavens and the earth. 391
1:2 Now 392 the earth 393 was without shape and empty, 394 and darkness 395 was over the surface of the watery deep, 396 but the Spirit of God 397 was moving 398 over the surface 399 of the water. 400
Kisah Para Rasul 23:29
Konteks23:29 I found he 401 was accused with reference to controversial questions 402 about their law, but no charge against him deserved death or imprisonment. 403
Kisah Para Rasul 23:2
Konteks23:2 At that 404 the high priest Ananias ordered those standing near 405 Paul 406 to strike 407 him on the mouth.
Kisah Para Rasul 1:11
Konteks1:11 and said, “Men of Galilee, why do you stand here 408 looking up into the sky? This same Jesus who has been taken up from you into heaven 409 will come back in the same way you saw him go into heaven.”
Zakharia 10:10-11
Konteks10:10 I will bring them back from Egypt and gather them from Assyria. 410 I will bring them to the lands of Gilead and Lebanon, for there will not be enough room for them in their own land. 10:11 The Lord 411 will cross the sea of storms and will calm its turbulence. The depths of the Nile will dry up, the pride of Assyria will be humbled, and the domination 412 of Egypt will be no more.
[6:1] 1 tn The Hebrew text has the article prefixed to the noun. Here the article indicates the generic use of the word אָדָם (’adam): “humankind.”
[6:1] 2 tn This disjunctive clause (conjunction + subject + verb) is circumstantial to the initial temporal clause. It could be rendered, “with daughters being born to them.” For another example of such a disjunctive clause following the construction וַיְהִיכִּי (vayÿhiki, “and it came to pass when”), see 2 Sam 7:1.
[6:1] 3 tn The pronominal suffix is third masculine plural, indicating that the antecedent “humankind” is collective.
[6:2] 4 sn The Hebrew phrase translated “sons of God” (בְנֵי־הָאֱלֹהִים, bÿne-ha’elohim) occurs only here (Gen 6:2, 4) and in Job 1:6; 2:1; 38:7. There are three major interpretations of the phrase here. (1) In the Book of Job the phrase clearly refers to angelic beings. In Gen 6 the “sons of God” are distinct from “humankind,” suggesting they were not human. This is consistent with the use of the phrase in Job. Since the passage speaks of these beings cohabiting with women, they must have taken physical form or possessed the bodies of men. An early Jewish tradition preserved in 1 En. 6-7 elaborates on this angelic revolt and even names the ringleaders. (2) Not all scholars accept the angelic interpretation of the “sons of God,” however. Some argue that the “sons of God” were members of Seth’s line, traced back to God through Adam in Gen 5, while the “daughters of humankind” were descendants of Cain. But, as noted above, the text distinguishes the “sons of God” from humankind (which would include the Sethites as well as the Cainites) and suggests that the “daughters of humankind” are human women in general, not just Cainites. (3) Others identify the “sons of God” as powerful tyrants, perhaps demon-possessed, who viewed themselves as divine and, following the example of Lamech (see Gen 4:19), practiced polygamy. But usage of the phrase “sons of God” in Job militates against this view. For literature on the subject see G. J. Wenham, Genesis (WBC), 1:135.
[6:3] 5 tn The verb form יָדוֹן (yadon) only occurs here. Some derive it from the verbal root דִּין (din, “to judge”) and translate “strive” or “contend with” (so NIV), but in this case one expects the form to be יָדִין (yadin). The Old Greek has “remain with,” a rendering which may find support from an Arabic cognate (see C. Westermann, Genesis, 1:375). If one interprets the verb in this way, then it is possible to understand רוּחַ (ruakh) as a reference to the divine life-giving spirit or breath, rather than the
[6:3] 7 tn The form בְּשַׁגַּם (bÿshagam) appears to be a compound of the preposition בְּ (beth, “in”), the relative שֶׁ (she, “who” or “which”), and the particle גַּם (gam, “also, even”). It apparently means “because even” (see BDB 980 s.v. שֶׁ).
[6:3] 8 tn Heb “he”; the plural pronoun has been used in the translation since “man” earlier in the verse has been understood as a collective (“humankind”).
[6:3] 10 tn See the note on “they” earlier in this verse.
[6:3] 11 tn Heb “his days will be 120 years.” Some interpret this to mean that the age expectancy of people from this point on would be 120, but neither the subsequent narrative nor reality favors this. It is more likely that this refers to the time remaining between this announcement of judgment and the coming of the flood.
[6:4] 12 tn The Hebrew word נְפִילִים (nÿfilim) is simply transliterated here, because the meaning of the term is uncertain. According to the text, the Nephilim became mighty warriors and gained great fame in the antediluvian world. The text may imply they were the offspring of the sexual union of the “sons of God” and the “daughters of humankind” (v. 2), but it stops short of saying this in a direct manner. The Nephilim are mentioned in the OT only here and in Num 13:33, where it is stated that they were giants (thus KJV, TEV, NLT “giants” here). The narrator observes that the Anakites of Canaan were descendants of the Nephilim. Certainly these later Anakite Nephilim could not be descendants of the antediluvian Nephilim (see also the following note on the word “this”).
[6:4] 13 tn This observation is parenthetical, explaining that there were Nephilim even after the flood. If all humankind, with the exception of Noah and his family, died in the flood, it is difficult to understand how the postdiluvian Nephilim could be related to the antediluvian Nephilim or how the Anakites of Canaan could be their descendants (see Num 13:33). It is likely that the term Nephilim refers generally to “giants” (see HALOT 709 s.v. נְפִילִים) without implying any ethnic connection between the antediluvian and postdiluvian varieties.
[6:4] 14 tn Heb “were entering to,” referring euphemistically to sexual intercourse here. The Hebrew imperfect verbal form draws attention to the ongoing nature of such sexual unions during the time before the flood.
[6:4] 15 tn Heb “and they gave birth to them.” The masculine plural suffix “them” refers to the “sons of God,” to whom the “daughters of humankind” bore children. After the Qal form of the verb יָלָד (yalad, “to give birth”) the preposition לְ (lÿ, “to”) introduces the father of the child(ren). See Gen 16:1, 15; 17:19, 21; 21:2-3, 9; 22:23; 24:24, 47; 25:2, etc.
[6:4] 16 tn The parenthetical/explanatory clause uses the word הַגִּבֹּרִים (haggibborim) to describe these Nephilim. The word means “warriors; mighty men; heroes.” The appositional statement further explains that they were “men of renown.” The text refers to superhuman beings who held the world in their power and who lived on in ancient lore outside the Bible. See E. A. Speiser, Genesis (AB), 45-46; C. Westermann, Genesis, 1:379-80; and Anne D. Kilmer, “The Mesopotamian Counterparts of the Biblical Nephilim,” Perspectives on Language and Text, 39-43.
[6:4] 17 tn Heb “men of name” (i.e., famous men).
[6:5] 18 sn The Hebrew verb translated “saw” (רָאָה, ra’ah), used here of God’s evaluation of humankind’s evil deeds, contrasts with God’s evaluation of creative work in Gen 1, when he observed that everything was good.
[6:5] 19 tn The noun יֵצֶר (yetser) is related to the verb יָצָר (yatsar, “to form, to fashion [with a design]”). Here it refers to human plans or intentions (see Gen 8:21; 1 Chr 28:9; 29:18). People had taken their God-given capacities and used them to devise evil. The word יֵצֶר (yetser) became a significant theological term in Rabbinic literature for what might be called the sin nature – the evil inclination (see also R. E. Murphy, “Yeser in the Qumran Literature,” Bib 39 [1958]: 334-44).
[6:5] 20 tn The related verb הָשָׁב (hashav) means “to think, to devise, to reckon.” The noun (here) refers to thoughts or considerations.
[6:5] 21 tn Heb “his heart” (referring to collective “humankind”). The Hebrew term לֵב (lev, “heart”) frequently refers to the seat of one’s thoughts (see BDB 524 s.v. לֵב). In contemporary English this is typically referred to as the “mind.”
[6:5] 22 sn Every inclination of the thoughts of their minds was only evil. There is hardly a stronger statement of the wickedness of the human race than this. Here is the result of falling into the “knowledge of good and evil”: Evil becomes dominant, and the good is ruined by the evil.
[6:5] 23 tn Heb “all the day.”
[6:5] sn The author of Genesis goes out of his way to emphasize the depth of human evil at this time. Note the expressions “every inclination,” “only evil,” and “all the time.”
[6:6] 24 tn Or “was grieved”; “was sorry.” In the Niphal stem the verb נָחָם (nakham) can carry one of four semantic meanings, depending on the context: (1) “to experience emotional pain or weakness,” “to feel regret,” often concerning a past action (see Exod 13:17; Judg 21:6, 15; 1 Sam 15:11, 35; Job 42:6; Jer 31:19). In several of these texts כִּי (ki, “because”) introduces the cause of the emotional sorrow. (2) Another meaning is “to be comforted” or “to comfort oneself” (sometimes by taking vengeance). See Gen 24:67; 38:12; 2 Sam 13:39; Ps 77:3; Isa 1:24; Jer 31:15; Ezek 14:22; 31:16; 32:31. (This second category represents a polarization of category one.) (3) The meaning “to relent from” or “to repudiate” a course of action which is already underway is also possible (see Judg 2:18; 2 Sam 24:16 = 1 Chr 21:15; Pss 90:13; 106:45; Jer 8:6; 20:16; 42:10). (4) Finally, “to retract” (a statement) or “to relent or change one’s mind concerning,” “to deviate from” (a stated course of action) is possible (see Exod 32:12, 14; 1 Sam 15:29; Ps 110:4; Isa 57:6; Jer 4:28; 15:6; 18:8, 10; 26:3, 13, 19; Ezek 24:14; Joel 2:13-14; Am 7:3, 6; Jonah 3:9-10; 4:2; Zech 8:14). See R. B. Chisholm, “Does God ‘Change His Mind’?” BSac 152 (1995): 388. The first category applies here because the context speaks of God’s grief and emotional pain (see the following statement in v. 6) as a result of a past action (his making humankind). For a thorough study of the word נָחָם, see H. Van Dyke Parunak, “A Semantic Survey of NHM,” Bib 56 (1975): 512-32.
[6:6] 25 tn Heb “and he was grieved to his heart.” The verb עָצָב (’atsav) can carry one of three semantic senses, depending on the context: (1) “to be injured” (Ps 56:5; Eccl 10:9; 1 Chr 4:10); (2) “to experience emotional pain”; “to be depressed emotionally”; “to be worried” (2 Sam 19:2; Isa 54:6; Neh 8:10-11); (3) “to be embarrassed”; “to be offended” (to the point of anger at another or oneself); “to be insulted” (Gen 34:7; 45:5; 1 Sam 20:3, 34; 1 Kgs 1:6; Isa 63:10; Ps 78:40). This third category develops from the second by metonymy. In certain contexts emotional pain leads to embarrassment and/or anger. In this last use the subject sometimes directs his anger against the source of grief (see especially Gen 34:7). The third category fits best in Gen 6:6 because humankind’s sin does not merely wound God emotionally. On the contrary, it prompts him to strike out in judgment against the source of his distress (see v. 7). The verb וַיִּתְעַצֵּב (vayyit’atsev), a Hitpael from עָצָב, alludes to the judgment oracles in Gen 3:16-19. Because Adam and Eve sinned, their life would be filled with pain; but sin in the human race also brought pain to God. The wording of v. 6 is ironic when compared to Gen 5:29. Lamech anticipated relief (נָחָם, nakham) from their work (מַעֲשֶׂה, ma’aseh) and their painful toil (עִצְּבֹן, ’itsÿvon), but now we read that God was sorry (נָחָם, nakham) that he had made (עָשָׂה, ’asah) humankind for it brought him great pain (עָצָב, ’atsav).
[6:7] 26 tn The text simply has “from man to beast, to creatures, and to birds of the air.” The use of the prepositions עַד…מִן (min...’ad) stresses the extent of the judgment in creation.
[6:8] 27 tn The disjunctive clause (conjunction + subject + verb) is contrastive here: God condemns the human race, but he is pleased with Noah.
[6:8] 28 tn The Hebrew expression “find favor [in the eyes of]” is an idiom meaning “to be an object of another’s favorable disposition or action,” “to be a recipient of another’s favor, kindness, mercy.” The favor/kindness is often earned, coming in response to an action or condition (see Gen 32:5; 39:4; Deut 24:1; 1 Sam 25:8; Prov 3:4; Ruth 2:10). This is the case in Gen 6:8, where v. 9 gives the basis (Noah’s righteous character) for the divine favor.
[6:8] 29 tn Heb “in the eyes of,” an anthropomorphic expression for God’s opinion or decision. The
[6:9] 30 sn There is a vast body of scholarly literature about the flood story. The following studies are particularly helpful: A. Heidel, The Gilgamesh Epic and the Old Testament Parallels; M. Kessler, “Rhetorical Criticism of Genesis 7,” Rhetorical Criticism: Essays in Honor of James Muilenburg (PTMS), 1-17; I. M. Kikawada and A. Quinn, Before Abraham Was; A. R. Millard, “A New Babylonian ‘Genesis Story’,” TynBul 18 (1967): 3-18; G. J. Wenham, “The Coherence of the Flood Narrative,” VT 28 (1978): 336-48.
[6:9] 31 tn The Hebrew term תָּמִים (tamim, “blameless”) is used of men in Gen 17:1 (associated with the idiom “walk before,” which means “maintain a proper relationship with,” see 24:40); Deut 18:13 (where it means “blameless” in the sense of not guilty of the idolatrous practices listed before this; see Josh 24:14); Pss 18:23, 26 (“blameless” in the sense of not having violated God’s commands); 37:18 (in contrast to the wicked); 101:2, 6 (in contrast to proud, deceitful slanderers; see 15:2); Prov 2:21; 11:5 (in contrast to the wicked); 28:10; Job 12:4.
[6:9] 32 tn Heb “Noah was a godly man, blameless in his generations.” The singular “generation” can refer to one’s contemporaries, i.e., those living at a particular point in time. The plural “generations” can refer to successive generations in the past or the future. Here, where it is qualified by “his” (i.e., Noah’s), it refers to Noah’s contemporaries, comprised of the preceding generation (his father’s generation), those of Noah’s generation, and the next generation (those the same age as his children). In other words, “his generations” means the generations contemporary with him. See BDB 190 s.v. דוֹר.
[6:9] 33 tn Heb “Noah.” The proper name has been replaced with the pronoun in the translation for stylistic reasons.
[6:9] 34 tn The construction translated “walked with” is used in Gen 5:22, 24 (see the note on this phrase in 5:22) and in 1 Sam 25:15, where it refers to David’s and Nabal’s men “rubbing shoulders” in the fields. Based on the use in 1 Sam 25:15, the expression seems to mean “live in close proximity to,” which may, by metonymy, mean “maintain cordial relations with.”
[6:11] 36 tn Apart from Gen 6:11-12, the Niphal form of this verb occurs in Exod 8:20 HT (8:24 ET), where it describes the effect of the swarms of flies on the land of Egypt; Jer 13:7 and 18:4, where it is used of a “ruined” belt and “marred” clay pot, respectively; and Ezek 20:44, where it describes Judah’s morally “corrupt” actions. The sense “morally corrupt” fits well in Gen 6:11 because of the parallelism (note “the earth was filled with violence”). In this case “earth” would stand by metonymy for its sinful inhabitants. However, the translation “ruined” works just as well, if not better. In this case humankind’s sin is viewed has having an adverse effect upon the earth. Note that vv. 12b-13 make a distinction between the earth and the living creatures who live on it.
[6:11] 38 tn The Hebrew word translated “violence” refers elsewhere to a broad range of crimes, including unjust treatment (Gen 16:5; Amos 3:10), injurious legal testimony (Deut 19:16), deadly assault (Gen 49:5), murder (Judg 9:24), and rape (Jer 13:22).
[6:12] 39 tn Or “God saw how corrupt the earth was.”
[6:12] 40 tn The repetition in the text (see v. 11) emphasizes the point.
[6:12] 41 tn Heb “flesh.” Since moral corruption is in view here, most modern western interpreters understand the referent to be humankind. However, the phrase “all flesh” is used consistently of humankind and the animals in Gen 6-9 (6:17, 19; 7:15-16, 21; 8:17; 9:11, 15-17), suggesting that the author intends to picture all living creatures, humankind and animals, as guilty of moral failure. This would explain why the animals, not just humankind, are victims of the ensuing divine judgment. The OT sometimes views animals as morally culpable (Gen 9:5; Exod 21:28-29; Jonah 3:7-8). The OT also teaches that a person’s sin can contaminate others (people and animals) in the sinful person’s sphere (see the story of Achan, especially Josh 7:10). So the animals could be viewed here as morally contaminated because of their association with sinful humankind.
[6:12] 42 tn Heb “had corrupted its way.” The third masculine singular pronominal suffix on “way” refers to the collective “all flesh.” The construction “corrupt one’s way” occurs only here (though Ezek 16:47 uses the Hiphil in an intransitive sense with the preposition בְּ [bet, “in”] followed by “ways”). The Hiphil of שָׁחָת (shakhat) means “to ruin, to destroy, to corrupt,” often as here in a moral/ethical sense. The Hebrew term דֶּרֶךְ (derekh, “way”) here refers to behavior or moral character, a sense that it frequently carries (see BDB 203 s.v. דֶּרֶךְ 6.a).
[6:13] 43 sn On the divine style utilized here, see R. Lapointe, “The Divine Monologue as a Channel of Revelation,” CBQ 32 (1970): 161-81.
[6:13] 44 tn Heb “the end of all flesh is coming [or “has come”] before me.” (The verb form is either a perfect or a participle.) The phrase “end of all flesh” occurs only here. The term “end” refers here to the end of “life,” as v. 3 and the following context (which describes how God destroys all flesh) make clear. The statement “the end has come” occurs in Ezek 7:2, 6, where it is used of divine judgment. The phrase “come before” occurs in Exod 28:30, 35; 34:34; Lev 15:14; Num 27:17; 1 Sam 18:13, 16; 2 Sam 19:8; 20:8; 1 Kgs 1:23, 28, 32; Ezek 46:9; Pss 79:11 (groans come before God); 88:3 (a prayer comes before God); 100:2; 119:170 (prayer comes before God); Lam 1:22 (evil doing comes before God); Esth 1:19; 8:1; 9:25; 1 Chr 16:29. The expression often means “have an audience with” or “appear before.” But when used metaphorically, it can mean “get the attention of” or “prompt a response.” This is probably the sense in Gen 6:13. The necessity of ending the life of all flesh on earth is an issue that has gotten the attention of God. The term “end” may even be a metonymy for that which has prompted it – violence (see the following clause).
[6:13] 45 tn The participle, especially after הִנֵּה (hinneh) has an imminent future nuance. The Hiphil of שָׁחָת (shakhat) here has the sense “to destroy” (in judgment). Note the wordplay involving this verb in vv. 11-13: The earth is “ruined” because all flesh has acted in a morally “corrupt” manner. Consequently, God will “destroy” all flesh (the referent of the suffix “them”) along with the ruined earth. They had ruined themselves and the earth with violence, and now God would ruin them with judgment. For other cases where “earth” occurs as the object of the Hiphil of שָׁחָת, see 1 Sam 6:5; 1 Chr 20:1; Jer 36:29; 51:25.
[6:14] 46 sn The Hebrew verb is an imperative. A motif of this section is that Noah did as the
[6:14] 47 tn A transliteration of the Hebrew term yields “gopher (גֹּפֶר, gofer) wood” (so KJV, NAB, NASB). While the exact nature of the wood involved is uncertain (cf. NLT “resinous wood”), many modern translations render the Hebrew term as “cypress” (so NEB, NIV, NRSV).
[6:14] 48 tn The Hebrew term כָּפָר (kafar, “to cover, to smear” [= to caulk]) appears here in the Qal stem with its primary, nonmetaphorical meaning. The Piel form כִּפֶּר (kipper), which has the metaphorical meaning “to atone, to expiate, to pacify,” is used in Levitical texts (see HALOT 493-94 s.v. כפר). Some authorities regard the form in v. 14 as a homonym of the much more common Levitical term (see BDB 498 s.v. כָּפָר).
[6:15] 49 tn Heb “300 cubits long, 50 cubits wide, and 30 cubits high.” The standard cubit in the OT is assumed by most authorities to be about 18 inches (45 cm) long.
[6:16] 51 tn Heb “to a cubit you shall finish it from above.” The idea is that Noah was to leave an 18-inch opening from the top for a window for light.
[6:17] 52 tn The Hebrew construction uses the independent personal pronoun, followed by a suffixed form of הִנֵּה (hinneh, “look”) and the a participle used with an imminent future nuance: “As for me, look, I am going to bring.”
[6:17] 53 tn Heb “the flood, water.”
[6:17] 54 tn The verb שָׁחָת (shakhat, “to destroy”) is repeated yet again, only now in an infinitival form expressing the purpose of the flood.
[6:17] 55 tn The Hebrew construction here is different from the previous two; here it is רוּחַ חַיִּים (ruakh khayyim) rather than נֶפֶשׁ הַיָּה (nefesh khayyah) or נִשְׁמַת חַיִּים (nishmat khayyim). It refers to everything that breathes.
[6:18] 56 tn The Hebrew verb וַהֲקִמֹתִי (vahaqimoti) is the Hiphil perfect with a vav (ו) consecutive (picking up the future sense from the participles) from קוּם (qum, “to rise up”). This may refer to the confirmation or fulfillment of an earlier promise, but it is more likely that it anticipates the unconditional promise made to humankind following the flood (see Gen 9:9, 11, 17).
[6:18] 57 tn The perfect verb form with vav (ו) consecutive is best understood as specific future, continuing God’s description of what will happen (see vv. 17-18a).
[6:19] 58 tn Heb “from all life, from all flesh, two from all you must bring.” The disjunctive clause at the beginning of the verse (note the conjunction with prepositional phrase, followed by two more prepositional phrases in apposition and then the imperfect verb form) signals a change in mood from announcement (vv. 17-18) to instruction.
[6:19] 59 tn The Piel infinitive construct לְהַחֲיוֹת (lÿhakhayot, here translated as “to keep them alive”) shows the purpose of bringing the animals into the ark – saving life. The Piel of this verb means here “to preserve alive.”
[6:20] 60 tn Heb “to keep alive.”
[6:21] 61 tn The verb is a direct imperative: “And you, take for yourself.” The form stresses the immediate nature of the instruction; the pronoun underscores the directness.
[6:21] 62 tn Heb “from all food,” meaning “some of every kind of food.”
[6:21] 63 tn Or “will be eaten.”
[6:21] 64 tn Heb “and gather it to you.”
[6:22] 65 tn Heb “according to all.”
[6:22] 66 tn The last clause seems redundant: “and thus (כֵּן, ken) he did.” It underscores the obedience of Noah to all that God had said.
[7:1] 67 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] 68 tn Or “seven pairs” (cf. NRSV).
[7:2] 69 sn For a study of the Levitical terminology of “clean” and “unclean,” see L. E. Toombs, IDB 1:643.
[7:2] 70 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] 71 tn Or “seven pairs” (cf. NRSV).
[7:3] 72 tn Here (and in v. 9) the Hebrew text uses the normal generic terms for “male and female” (זָכָר וּנְקֵבָה, zakhar unÿqevah).
[7:3] 73 tn Heb “to keep alive offspring.”
[7:4] 74 tn Heb “for seven days yet,” meaning “after [or “in”] seven days.”
[7:4] 75 tn The Hiphil participle מַמְטִיר (mamtir, “cause to rain”) here expresses the certainty of the act in the imminent future.
[7:5] 76 tn Heb “according to all.”
[7:6] 77 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] 78 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] 79 tn The preposition מִן (min) is causal here, explaining why Noah and his family entered the ark.
[7:8] 80 tn Heb “two two” meaning “in twos.”
[7:9] 81 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] 82 tn Heb “Noah”; the pronoun has been used in the translation for stylistic reasons.
[7:11] 84 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] sn The watery deep. The same Hebrew term used to describe the watery deep in Gen 1:2 (תְּהוֹם, tihom) appears here. The text seems to picture here subterranean waters coming from under the earth and contributing to the rapid rise of water. The significance seems to be, among other things, that in this judgment God was returning the world to its earlier condition of being enveloped with water – a judgment involving the reversal of creation. On Gen 7:11 see G. F. Hasel, “The Fountains of the Great Deep,” Origins 1 (1974): 67-72; idem, “The Biblical View of the Extent of the Flood,” Origins 2 (1975): 77-95.
[7:11] 85 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] 87 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] 88 tn The verb “entered” is not in the Hebrew text, but is supplied in the translation for stylistic reasons.
[7:14] 89 tn Heb “every bird, every wing.”
[7:15] 90 tn Heb “two two” meaning “in twos.”
[7:16] 92 tn Heb “Those that went in, male and female from all flesh they went in.”
[7:18] 93 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] 95 tn Heb “and the waters were great exceedingly, exceedingly.” The repetition emphasizes the depth of the waters.
[7:20] 97 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] 98 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] 100 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] 101 tn Heb “and he”; the referent (the
[7:23] 102 tn Heb “wiped away” (cf. NRSV “blotted out”).
[7:23] 103 tn Heb “from man to animal to creeping thing and to the bird of the sky.”
[7:23] 104 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] 105 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] 106 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] 107 tn Heb “to pass over.”
[8:2] 108 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] 109 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] 110 tn Heb “the waters.” The pronoun (“they”) has been employed in the translation for stylistic reasons.
[8:3] 111 tn The vav (ו) consecutive with the preterite here describes the consequence of the preceding action.
[8:4] 112 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).
[8:4] sn Ararat is the Hebrew name for Urartu, the name of a mountainous region located north of Mesopotamia in modern day eastern Turkey. See E. M. Yamauchi, Foes from the Northern Frontier (SBA), 29-32; G. J. Wenham, Genesis (WBC), 1:184-85; C. Westermann, Genesis, 1:443-44.
[8:5] 113 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] 114 tn Or “could be seen.”
[8:6] 115 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] 116 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] 117 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] 118 tn Heb “he”; the referent (Noah) has been specified in the translation for clarity.
[8:8] 119 tn The Hebrew text adds “from him.” This has not been translated for stylistic reasons, because it is redundant in English.
[8:8] 120 tn The Hebrew verb קָלָל (qalal) normally means “to be light, to be slight”; it refers here to the waters receding.
[8:9] 121 tn The words “still covered” is supplied in the translation for stylistic reasons.
[8:9] 122 tn Heb “him”; the referent (Noah) has been specified in the translation for clarity.
[8:9] 123 tn Heb “it”; the referent (the dove) has been specified in the translation for clarity.
[8:9] 124 tn Heb “and he brought it to himself to the ark.”
[8:11] 125 tn The clause introduced by vav (ו) consecutive is translated as a temporal clause subordinated to the following clause.
[8:11] 126 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] 127 tn The word “again” is not in the Hebrew text, but is supplied in the translation for stylistic reasons.
[8:12] 128 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] 129 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] 130 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] 131 tn In v. 13 the ground (הָאֲדָמָה, ha’adamah) is dry; now the earth (הָאָרֶץ, ha’arets) is dry.
[8:17] 132 tn The words “bring out” are not in the Hebrew text, but are supplied in the translation for stylistic reasons.
[8:17] 133 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] 134 tn Heb “and let them swarm in the earth and be fruitful and multiply on the earth.”
[8:20] 135 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] 136 tn The
[8:21] 137 tn Heb “and the
[8:21] 138 tn Heb “in his heart.”
[8:21] 139 tn Here the Hebrew word translated “curse” is קָלָל (qalal), used in the Piel verbal stem.
[8:21] 140 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] 141 tn Heb “the inclination of the heart of humankind.”
[8:21] 142 tn Heb “from his youth.”
[8:22] 143 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] 144 tn Heb “seed,” which stands here by metonymy for the time when seed is planted.
[9:2] 145 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] 146 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] 147 tn Heb “every moving thing that lives for you will be for food.”
[9:3] 148 tn The words “I gave you” are not in the Hebrew text, but are supplied in the translation for stylistic reasons.
[9:3] 149 tn The perfect verb form describes the action that accompanies the declaration.
[9:4] 152 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] 153 tn The words “in it” are supplied in the translation for stylistic reasons.
[9:4] sn You must not eat meat with its life…in it. Because of the carnage produced by the flood, people might conclude that life is cheap and therefore treat it lightly. But God will not permit them to kill or even to eat anything with the lifeblood still in it, serving as a reminder of the sanctity of life.
[9:5] 154 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] 155 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] 156 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] 157 tn Heb “and from the hand of the man.” The article has a generic function, indicating the class, i.e., humankind.
[9:5] 158 tn Heb “of the man.”
[9:5] 159 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] 160 tn Heb “the blood of man.”
[9:6] 161 tn Heb “by man,” a generic term here for other human beings.
[9:6] 162 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] 163 tn Heb “he”; the referent (God) has been specified in the translation for clarity.
[9:7] 164 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] 165 tn Heb “to Noah and to his sons with him, saying.”
[9:9] 166 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] 167 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] 168 tn The verbal repetition is apparently for emphasis.
[9:11] 169 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] 170 tn Heb “all flesh.”
[9:11] 172 tn Heb “and all flesh will not be cut off again by the waters of the flood.”
[9:12] 174 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] 175 tn Heb “between me and between you.”
[9:12] 176 tn The words “a covenant” are supplied in the translation for clarification.
[9:12] 177 tn The Hebrew term עוֹלָם (’olam) means “ever, forever, lasting, perpetual.” The covenant would extend to subsequent generations.
[9:13] 178 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] 179 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] 180 tn The perfect verbal form with vav (ו) consecutive here has the same aspectual function as the preceding perfect of certitude.
[9:14] 181 tn The temporal indicator (וְהָיָה, vÿhayah, conjunction + the perfect verb form), often translated “it will be,” anticipates a future development.
[9:15] 182 tn Heb “which [is] between me and between you.”
[9:15] 183 tn Heb “all flesh.”
[9:15] 184 tn Heb “to destroy.”
[9:15] 185 tn Heb “all flesh.”
[9:16] 186 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] 187 tn Heb “all flesh.”
[9:18] 188 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] 189 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] 190 sn The epithet a man of the soil indicates that Noah was a farmer.
[9:20] 191 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] 192 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] 193 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] 194 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).
[9:22] sn Saw the nakedness. It is hard for modern people to appreciate why seeing another’s nakedness was such an abomination, because nakedness is so prevalent today. In the ancient world, especially in a patriarchal society, seeing another’s nakedness was a major offense. (See the account in Herodotus, Histories 1.8-13, where a general saw the nakedness of his master’s wife, and one of the two had to be put to death.) Besides, Ham was not a little boy wandering into his father’s bedroom; he was over a hundred years old by this time. For fuller discussion see A. P. Ross, “The Curse of Canaan,” BSac 137 (1980): 223-40.
[9:23] 195 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] 196 tn Heb “their faces [were turned] back.”
[9:24] 197 tn Heb “his wine,” used here by metonymy for the drunken stupor it produced.
[9:24] 199 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] 200 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] 201 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] 202 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] 203 tn Heb “blessed be.”
[9:26] 204 tn Heb “a slave to him”; the referent (Shem) has been specified in the translation for clarity.
[9:27] 205 tn Heb “may God enlarge Japheth.” The words “territory and numbers” are supplied in the translation for clarity.
[9:27] sn There is a wordplay (paronomasia) on the name Japheth. The verb יַפְתְּ (yaft, “may he enlarge”) sounds like the name יֶפֶת (yefet, “Japheth”). The name itself suggested the idea. The blessing for Japheth extends beyond the son to the descendants. Their numbers and their territories will be enlarged, so much so that they will share in Shem’s territories. Again, in this oracle, Noah is looking beyond his immediate family to future generations. For a helpful study of this passage and the next chapter, see T. O. Figart, A Biblical Perspective on the Race Problem, 55-58.
[9:27] 206 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] 207 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] 208 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] 209 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] 210 sn The Greek form of the name Japheth, Iapetos, is used in Greek tradition for the ancestor of the Greeks.
[10:2] 211 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] 212 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] 213 sn Madai was the ancestor of the Medes, who lived east of Assyria.
[10:2] 214 sn Javan was the father of the Hellenic race, the Ionians who lived in western Asia Minor.
[10:2] 215 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] 216 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] 217 sn Tiras was the ancestor of the Thracians, some of whom possibly became the Pelasgian pirates of the Aegean.
[10:3] 218 sn The descendants of Gomer were all northern tribes of the Upper Euphrates.
[10:3] 219 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] 220 sn The descendants of Riphath lived in a district north of the road from Haran to Carchemish.
[10:3] 221 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] 222 sn The descendants of Elishah populated Cyprus.
[10:4] 223 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] 224 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] 225 tc Most of the MT
[10:6] 226 sn The descendants of Cush settled in Nubia (Ethiopia).
[10:6] 227 sn The descendants of Mizraim settled in Upper and Lower Egypt.
[10:6] 228 sn The descendants of Put settled in Libya.
[10:6] 229 sn The descendants of Canaan lived in the region of Phoenicia (Palestine).
[10:7] 230 sn The descendants of Seba settled in Upper Egypt along the Nile.
[10:7] 231 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] 232 sn The descendants of Sabtah settled near the western shore of the Persian Gulf in ancient Hadhramaut.
[10:7] 233 sn The descendants of Raamah settled in southwest Arabia.
[10:7] 234 sn The descendants of Sabteca settled in Samudake, east toward the Persian Gulf.
[10:7] 235 sn Sheba became the name of a kingdom in southwest Arabia.
[10:7] 236 sn The name Dedan is associated with àUla in northern Arabia.
[10:8] 237 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] 238 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] 239 tn Another option is to take the divine name here, לִפְנֵי יִהוָה (lifne yÿhvah, “before the
[10:10] 240 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] 242 sn Erech (ancient Uruk, modern Warka), one of the most ancient civilizations, was located southeast of Babylon.
[10:10] 243 sn Akkad, or ancient Agade, was associated with Sargon and located north of Babylon.
[10:10] 244 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] 245 sn Shinar is another name for Babylonia.
[10:11] 246 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] 248 sn Nineveh was an ancient Assyrian city situated on the Tigris River.
[10:11] 249 sn The name Rehoboth-Ir means “and broad streets of a city,” perhaps referring to a suburb of Nineveh.
[10:11] 250 sn Calah (modern Nimrud) was located twenty miles north of Nineveh.
[10:12] 251 tn Heb “and Resen between Nineveh and Calah; it [i.e., Calah] is the great city.”
[10:13] 252 sn Mizraim is the Hebrew name for Egypt (cf. NRSV).
[10:13] 253 tn Heb “fathered.”
[10:13] 254 sn The Ludites were African tribes west of the Nile Delta.
[10:13] 255 sn The Anamites lived in North Africa, west of Egypt, near Cyrene.
[10:13] 256 sn The Lehabites are identified with the Libyans.
[10:13] 257 sn The Naphtuhites lived in Lower Egypt (the Nile Delta region).
[10:14] 258 sn The Pathrusites are known in Egyptian as P-to-reshi; they resided in Upper Egypt.
[10:14] 259 sn The Casluhites lived in Crete and eventually settled east of the Egyptian Delta, between Egypt and Canaan.
[10:14] 260 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] 261 sn The Caphtorites resided in Crete, but in Egyptian literature Caphtor refers to “the region beyond” the Mediterranean.
[10:15] 262 tn Heb “fathered.”
[10:15] 263 sn Sidon was the foremost city in Phoenicia; here Sidon may be the name of its founder.
[10:15] 264 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] 265 sn The Jebusites were the Canaanite inhabitants of ancient Jerusalem.
[10:16] 266 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] 267 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] 268 sn The Hivites were Canaanite tribes of a Hurrian origin.
[10:17] 269 sn The Arkites lived in Arka, a city in Lebanon, north of Sidon.
[10:17] 270 sn The Sinites lived in Sin, another town in Lebanon.
[10:18] 271 sn The Arvadites lived in the city Arvad, located on an island near the mainland close to the river El Kebir.
[10:18] 272 sn The Zemarites lived in the town Sumur, north of Arka.
[10:18] 273 sn The Hamathites lived in Hamath on the Orontes River.
[10:19] 275 map For location see Map1 A1; JP3 F3; JP4 F3.
[10:19] 276 tn Heb “as you go.”
[10:19] 277 tn Heb “as you go.”
[10:21] 278 tn Heb “And to Shem was born.”
[10:21] 279 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] 280 sn The Hebrew name Elam (עֵילָם, ’elam) means “highland.” The Elamites were a non-Semitic people who lived east of Babylon.
[10:22] 281 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] 282 sn The descendants of Arphaxad may have lived northeast of Nineveh.
[10:22] 283 sn Lud may have been the ancestor of the Ludbu, who lived near the Tigris River.
[10:22] 284 sn Aram became the collective name of the northern tribes living in the steppes of Mesopotamia and speaking Aramaic dialects.
[10:23] 285 tc The MT reads “Mash”; the LXX and 1 Chr 1:17 read “Meshech.”
[10:23] sn Uz, Hul, Gether, and Mash. Little is known about these descendants of Aram.
[10:24] 286 tn Heb “fathered.”
[10:24] 287 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] 288 sn Genesis 11 traces the line of Shem through Eber (עֵבֶר, ’ever ) to Abraham the “Hebrew” (עִבְרִי, ’ivri).
[10:25] 289 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] 290 tn Heb “fathered.”
[10:26] 291 sn The name Almodad combines the Arabic article al with modad (“friend”). Almodad was the ancestor of a South Arabian people.
[10:26] 292 sn The name Sheleph may be related to Shilph, a district of Yemen; Shalph is a Yemenite tribe.
[10:26] 293 sn The name Hazarmaveth should be equated with Hadramawt, located in Southern Arabia.
[10:26] 294 sn The name Jerah means “moon.”
[10:27] 295 sn Uzal was the name of the old capital of Yemen.
[10:27] 296 sn The name Diklah means “date-palm.”
[10:28] 297 sn Obal was a name used for several localities in Yemen.
[10:28] 298 sn The name Abimael is a genuine Sabean form which means “my father, truly, he is God.”
[10:28] 299 sn The descendants of Sheba lived in South Arabia, where the Joktanites were more powerful than the Hamites.
[10:29] 300 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] 301 sn Havilah is listed with Ham in v. 7.
[10:30] 302 tn Heb “as you go.”
[10:32] 303 tn Or “separated.”
[11:1] 304 sn The whole earth. Here “earth” is a metonymy of subject, referring to the people who lived in the earth. Genesis 11 begins with everyone speaking a common language, but chap. 10 has the nations arranged by languages. It is part of the narrative art of Genesis to give the explanation of the event after the narration of the event. On this passage see A. P. Ross, “The Dispersion of the Nations in Genesis 11:1-9,” BSac 138 (1981): 119-38.
[11:1] 305 tn Heb “one lip and one [set of] words.” The term “lip” is a metonymy of cause, putting the instrument for the intended effect. They had one language. The term “words” refers to the content of their speech. They had the same vocabulary.
[11:2] 306 tn Heb “they”; the referent (the people) has been specified in the translation for clarity.
[11:2] 307 tn Or perhaps “from the east” (NRSV) or “in the east.”
[11:2] 308 tn Heb “in the land of Shinar.”
[11:2] sn Shinar is the region of Babylonia.
[11:3] 309 tn Heb “a man to his neighbor.” The Hebrew idiom may be translated “to each other” or “one to another.”
[11:3] 310 tn The speech contains two cohortatives of exhortation followed by their respective cognate accusatives: “let us brick bricks” (נִלְבְּנָה לְבֵנִים, nilbbÿnah lÿvenim) and “burn for burning” (נִשְׂרְפָה לִשְׂרֵפָה, nisrÿfah lisrefah). This stresses the intensity of the undertaking; it also reflects the Akkadian text which uses similar constructions (see E. A. Speiser, Genesis [AB], 75-76).
[11:3] 311 tn Or “bitumen” (cf. NEB, NRSV).
[11:3] 312 tn The disjunctive clause gives information parenthetical to the narrative.
[11:4] 313 tn A translation of “heavens” for שָׁמַיִם (shamayim) fits this context because the Babylonian ziggurats had temples at the top, suggesting they reached to the heavens, the dwelling place of the gods.
[11:4] 314 tn The form וְנַעֲשֶׂה (vÿna’aseh, from the verb עשׂה, “do, make”) could be either the imperfect or the cohortative with a vav (ו) conjunction (“and let us make…”). Coming after the previous cohortative, this form expresses purpose.
[11:4] 315 tn The Hebrew particle פֶּן (pen) expresses a negative purpose; it means “that we be not scattered.”
[11:4] 316 sn The Hebrew verb פָּוָץ (pavats, translated “scatter”) is a key term in this passage. The focal point of the account is the dispersion (“scattering”) of the nations rather than the Tower of Babel. But the passage also forms a polemic against Babylon, the pride of the east and a cosmopolitan center with a huge ziggurat. To the Hebrews it was a monument to the judgment of God on pride.
[11:5] 317 tn Heb “the sons of man.” The phrase is intended in this polemic to portray the builders as mere mortals, not the lesser deities that the Babylonians claimed built the city.
[11:5] 318 tn The Hebrew text simply has בָּנוּ (banu), but since v. 8 says they left off building the city, an ingressive idea (“had started building”) should be understood here.
[11:6] 319 tn Heb “and one lip to all of them.”
[11:6] 320 tn Heb “and now.” The foundational clause beginning with הֵן (hen) expresses the condition, and the second clause the result. It could be rendered “If this…then now.”
[11:6] 321 tn Heb “all that they purpose to do will not be withheld from them.”
[11:7] 322 tn The cohortatives mirror the cohortatives of the people. They build to ascend the heavens; God comes down to destroy their language. God speaks here to his angelic assembly. See the notes on the word “make” in 1:26 and “know” in 3:5, as well as Jub. 10:22-23, where an angel recounts this incident and says “And the
[11:7] 323 tn Heb “they will not hear, a man the lip of his neighbor.”
[11:8] 324 tn The infinitive construct לִבְנֹת (livnot, “building”) here serves as the object of the verb “they ceased, stopped,” answering the question of what they stopped doing.
[11:9] 325 tn The verb has no expressed subject and so can be rendered as a passive in the translation.
[11:9] 326 sn Babel. Here is the climax of the account, a parody on the pride of Babylon. In the Babylonian literature the name bab-ili meant “the gate of God,” but in Hebrew it sounds like the word for “confusion,” and so retained that connotation. The name “Babel” (בָּבֶל, bavel) and the verb translated “confused” (בָּלַל, balal) form a paronomasia (sound play). For the many wordplays and other rhetorical devices in Genesis, see J. P. Fokkelman, Narrative Art in Genesis (SSN).
[11:11] 327 tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.
[11:13] 328 tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.
[11:13] 329 tc The reading of the MT is followed in vv. 11-12; the LXX reads, “And [= when] Arphaxad had lived thirty-five years, [and] he fathered [= became the father of] Cainan. And after he fathered [= became the father of] Cainan, Arphaxad lived four hundred and thirty years and fathered [= had] [other] sons and daughters, and [then] he died. And [= when] Cainan had lived one hundred and thirty years, [and] he fathered [= became the father of] Sala [= Shelah]. And after he fathered [= became the father of] Sala [= Shelah], Cainan lived three hundred and thirty years and fathered [= had] [other] sons and daughters, and [then] he died.” See also the note on “Shelah” in Gen 10:24; the LXX reading also appears to lie behind Luke 3:35-36.
[11:15] 330 tn Here and in vv. 16, 19, 21, 23, 25 the word “other” is not in the Hebrew text, but is supplied for stylistic reasons.
[11:28] 331 sn The phrase of the Chaldeans is a later editorial clarification for the readers, designating the location of Ur. From all evidence there would have been no Chaldeans in existence at this early date; they are known in the time of the neo-Babylonian empire in the first millennium
[11:28] 332 tn Heb “upon the face of Terah his father.”
[11:29] 333 sn The name Sarai (a variant spelling of “Sarah”) means “princess” (or “lady”). Sharratu was the name of the wife of the moon god Sin. The original name may reflect the culture out of which the patriarch was called, for the family did worship other gods in Mesopotamia.
[11:29] 334 sn The name Milcah means “Queen.” But more to the point here is the fact that Malkatu was a title for Ishtar, the daughter of the moon god. If the women were named after such titles (and there is no evidence that this was the motivation for naming the girls “Princess” or “Queen”), that would not necessarily imply anything about the faith of the two women themselves.
[11:32] 335 tn Heb “And the days of Terah were.”
[11:32] 336 tn Heb “Terah”; the pronoun has been substituted for the proper name in the translation for stylistic reasons.
[12:1] 337 sn The
[12:1] 338 tn The call of Abram begins with an imperative לֶךְ־לְךָ (lekh-lÿkha, “go out”) followed by three cohortatives (v. 2a) indicating purpose or consequence (“that I may” or “then I will”). If Abram leaves, then God will do these three things. The second imperative (v. 2b, literally “and be a blessing”) is subordinated to the preceding cohortatives and indicates God’s ultimate purpose in calling and blessing Abram. On the syntactical structure of vv. 1-2 see R. B. Chisholm, “Evidence from Genesis,” A Case for Premillennialism, 37. For a similar sequence of volitive forms see Gen 45:18.
[12:1] sn It would be hard to overestimate the value of this call and this divine plan for the theology of the Bible. Here begins God’s plan to bring redemption to the world. The promises to Abram will be turned into a covenant in Gen 15 and 22 (here it is a call with conditional promises) and will then lead through the Bible to the work of the Messiah.
[12:1] 339 tn The initial command is the direct imperative (לֶךְ, lekh) from the verb הָלַךְ (halakh). It is followed by the lamed preposition with a pronominal suffix (לְךָ, lÿkha) emphasizing the subject of the imperative: “you leave.”
[12:1] 340 sn To the land that I will show you. The call of Abram illustrates the leading of the
[12:2] 341 tn The three first person verbs in v. 2a should be classified as cohortatives. The first two have pronominal suffixes, so the form itself does not indicate a cohortative. The third verb form is clearly cohortative.
[12:2] 342 sn I will bless you. The blessing of creation is now carried forward to the patriarch. In the garden God blessed Adam and Eve; in that blessing he gave them (1) a fruitful place, (2) endowed them with fertility to multiply, and (3) made them rulers over creation. That was all ruined at the fall. Now God begins to build his covenant people; in Gen 12-22 he promises to give Abram (1) a land flowing with milk and honey, (2) a great nation without number, and (3) kingship.
[12:2] 343 tn Or “I will make you famous.”
[12:2] 344 tn Heb “and be a blessing.” The verb form הְיֵה (hÿyeh) is the Qal imperative of the verb הָיָה (hayah). The vav (ו) with the imperative after the cohortatives indicates purpose or consequence. What does it mean for Abram to “be a blessing”? Will he be a channel or source of blessing for others, or a prime example of divine blessing? A similar statement occurs in Zech 8:13, where God assures his people, “You will be a blessing,” in contrast to the past when they “were a curse.” Certainly “curse” here does not refer to Israel being a source of a curse, but rather to the fact that they became a curse-word or byword among the nations, who regarded them as the epitome of an accursed people (see 2 Kgs 22:19; Jer 42:18; 44:8, 12, 22). Therefore the statement “be a blessing” seems to refer to Israel being transformed into a prime example of a blessed people, whose name will be used in blessing formulae, rather than in curses. If the statement “be a blessing” is understood in the same way in Gen 12:2, then it means that God would so bless Abram that other nations would hear of his fame and hold him up as a paradigm of divine blessing in their blessing formulae.
[12:3] 345 tn The Piel cohortative has as its object a Piel participle, masculine plural. Since the
[12:3] 346 tn In this part of God’s statement there are two significant changes that often go unnoticed. First, the parallel and contrasting participle מְקַלֶּלְךָ (mÿqallelkha) is now singular and not plural. All the versions and a few Masoretic
[12:3] 347 tn Theoretically the Niphal can be translated either as passive or reflexive/reciprocal. (The Niphal of “bless” is only used in formulations of the Abrahamic covenant. See Gen 12:2; 18:18; 28:14.) Traditionally the verb is taken as passive here, as if Abram were going to be a channel or source of blessing. But in later formulations of the Abrahamic covenant (see Gen 22:18; 26:4) the Hitpael replaces this Niphal form, suggesting a translation “will bless [i.e., “pronounce blessings on”] themselves [or “one another”].” The Hitpael of “bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 12:2 predicts that Abram will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae. For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11.
[12:4] 348 sn So Abram left. This is the report of Abram’s obedience to God’s command (see v. 1).
[12:4] 349 tn Heb “just as the
[12:4] 350 tn The disjunctive clause (note the pattern conjunction + subject + implied “to be” verb) is parenthetical, telling the age of Abram when he left Haran.
[12:4] 351 tn Heb “was the son of five years and seventy year[s].”
[12:4] sn Terah was 70 years old when he became the father of Abram, Nahor, and Haran (Gen 11:26). Terah was 205 when he died in Haran (11:32). Abram left Haran at the age of 75 after his father died. Abram was born when Terah was 130. Abram was not the firstborn – he is placed first in the list of three because of his importance. The same is true of the list in Gen 10:1 (Shem, Ham and Japheth). Ham was the youngest son (9:24). Japheth was the older brother of Shem (10:21), so the birth order of Noah’s sons was Japheth, Shem, and Ham.
[12:5] 352 tn Heb “the son of his brother.”
[12:5] 353 tn For the semantic nuance “acquire [property]” for the verb עָשָׂה (’asah), see BDB 795 s.v. עָשָׂה.
[12:5] 354 tn Heb “went out to go.”
[12:6] 356 sn The Hebrew word Moreh (מוֹרֶה, moreh) means “teacher.” It may well be that the place of this great oak tree was a Canaanite shrine where instruction took place.
[12:6] 357 tn Heb “as far as the place of Shechem, as far as the oak of Moreh.”
[12:6] 358 tn The disjunctive clause gives important information parenthetical in nature – the promised land was occupied by Canaanites.
[12:7] 359 tn The same Hebrew term זֶרַע (zera’) may mean “seed” (for planting), “offspring” (occasionally of animals, but usually of people), or “descendants” depending on the context.
[12:7] 360 tn Heb “he”; the referent (Abram) has been supplied in the translation for clarification.
[12:8] 361 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[12:8] 362 tn Heb “he called in the name of the
[12:9] 363 tn The Hebrew verb נָסַע (nasa’) means “to journey”; more specifically it means to pull up the tent and move to another place. The construction here uses the preterite of this verb with its infinitive absolute to stress the activity of traveling. But it also adds the infinitive absolute of הָלַךְ (halakh) to stress that the traveling was continually going on. Thus “Abram journeyed, going and journeying” becomes “Abram continually journeyed by stages.”
[12:9] 364 tn Or “the South [country].”
[12:9] sn Negev is the name for the southern desert region in the land of Canaan.
[12:10] 365 sn Abram went down to Egypt. The Abrahamic narrative foreshadows some of the events in the life of the nation of Israel. This sojourn in Egypt is typological of Israel’s bondage there. In both stories there is a famine that forces the family to Egypt, death is a danger to the males while the females are preserved alive, great plagues bring about their departure, there is a summons to stand before Pharaoh, and there is a return to the land of Canaan with great wealth.
[12:10] 366 tn The Hebrew verb גּוּר (gur), traditionally rendered “to sojourn,” means “to stay for a while.” The “stranger” (traditionally “sojourner”) is one who is a temporary resident, a visitor, one who is passing through. Abram had no intention of settling down in Egypt or owning property. He was only there to wait out the famine.
[12:10] 367 tn Heb “heavy in the land.” The words “in the land,” which also occur at the beginning of the verse in the Hebrew text, have not been repeated here in the translation for stylistic reasons.
[12:11] 368 tn Heb “drew near to enter.”
[12:11] 369 tn The particle הִנֵּה (hinneh, “look”) is deictic here; it draws attention to the following fact.
[12:11] 370 tn Heb “a woman beautiful of appearance are you.”
[12:12] 371 tn The Piel of the verb חָיָה (khayah, “to live”) means “to keep alive, to preserve alive,” and in some places “to make alive.” See D. Marcus, “The Verb ‘to Live’ in Ugaritic,” JSS 17 (1972): 76-82.
[12:13] 373 sn Tell them you are my sister. Abram’s motives may not be as selfish as they appear. He is aware of the danger to the family. His method of dealing with it is deception with a half truth, for Sarai really was his sister – but the Egyptians would not know that. Abram presumably thought that there would be negotiations for a marriage by anyone interested (as Laban does later for his sister Rebekah), giving him time to react. But the plan backfires because Pharaoh does not take the time to negotiate. There is a good deal of literature on the wife-sister issue. See (among others) E. A. Speiser, “The Wife-Sister Motif in the Patriarchal Narratives,” Oriental and Biblical Studies, 62-81; C. J. Mullo-Weir, “The Alleged Hurrian Wife-Sister Motif in Genesis,” GOT 22 (1967-1970): 14-25.
[12:13] 374 tn The Hebrew verb translated “go well” can encompass a whole range of favorable treatment, but the following clause indicates it means here that Abram’s life will be spared.
[12:13] 375 tn Heb “and my life will live.”
[12:15] 376 tn Heb “and the woman.” The word also means “wife”; the Hebrew article can express the possessive pronoun (R. J. Williams, Hebrew Syntax, 19, §86). Here the proper name (Abram) has been used in the translation instead of a possessive pronoun (“his”) for clarity.
[12:15] 377 tn The Hebrew term וַתֻּקַּח (vattuqqakh, “was taken”) is a rare verbal form, an old Qal passive preterite from the verb “to take.” It is pointed as a Hophal would be by the Masoretes, but does not have a Hophal meaning.
[12:15] 378 tn The Hebrew text simply has “house of Pharaoh.” The word “house” refers to the household in general, more specifically to the royal harem.
[12:16] 379 sn He did treat Abram well. The construction of the parenthetical disjunctive clause, beginning with the conjunction on the prepositional phrase, draws attention to the irony of the story. Abram wanted Sarai to lie “so that it would go well” with him. Though he lost Sarai to Pharaoh, it did go well for him – he received a lavish bride price. See also G. W. Coats, “Despoiling the Egyptians,” VT 18 (1968): 450-57.
[12:16] 380 tn Heb “and there was to him.”
[12:17] 381 tn The cognate accusative adds emphasis to the verbal sentence: “he plagued with great plagues,” meaning the
[12:18] 382 tn The demonstrative pronoun translated “this” adds emphasis: “What in the world have you done to me?” (R. J. Williams, Hebrew Syntax, 24, §118).
[12:19] 383 tn The preterite with vav (ו) consecutive here expresses consequence.
[12:19] 384 tn Heb “to me for a wife.”
[12:19] 385 tn Heb “Look, your wife!”
[12:19] 386 tn Heb “take and go.”
[12:20] 387 tn Heb “him”; the referent (Abram) has been specified in the translation for clarity.
[1:1] 388 tn The translation assumes that the form translated “beginning” is in the absolute state rather than the construct (“in the beginning of,” or “when God created”). In other words, the clause in v. 1 is a main clause, v. 2 has three clauses that are descriptive and supply background information, and v. 3 begins the narrative sequence proper. The referent of the word “beginning” has to be defined from the context since there is no beginning or ending with God.
[1:1] sn In the beginning. The verse refers to the beginning of the world as we know it; it affirms that it is entirely the product of the creation of God. But there are two ways that this verse can be interpreted: (1) It may be taken to refer to the original act of creation with the rest of the events on the days of creation completing it. This would mean that the disjunctive clauses of v. 2 break the sequence of the creative work of the first day. (2) It may be taken as a summary statement of what the chapter will record, that is, vv. 3-31 are about God’s creating the world as we know it. If the first view is adopted, then we have a reference here to original creation; if the second view is taken, then Genesis itself does not account for the original creation of matter. To follow this view does not deny that the Bible teaches that God created everything out of nothing (cf. John 1:3) – it simply says that Genesis is not making that affirmation. This second view presupposes the existence of pre-existent matter, when God said, “Let there be light.” The first view includes the description of the primordial state as part of the events of day one. The following narrative strongly favors the second view, for the “heavens/sky” did not exist prior to the second day of creation (see v. 8) and “earth/dry land” did not exist, at least as we know it, prior to the third day of creation (see v. 10).
[1:1] 389 sn God. This frequently used Hebrew name for God (אֱלֹהִים,’elohim ) is a plural form. When it refers to the one true God, the singular verb is normally used, as here. The plural form indicates majesty; the name stresses God’s sovereignty and incomparability – he is the “God of gods.”
[1:1] 390 tn The English verb “create” captures well the meaning of the Hebrew term in this context. The verb בָּרָא (bara’) always describes the divine activity of fashioning something new, fresh, and perfect. The verb does not necessarily describe creation out of nothing (see, for example, v. 27, where it refers to the creation of man); it often stresses forming anew, reforming, renewing (see Ps 51:10; Isa 43:15, 65:17).
[1:1] 391 tn Or “the entire universe”; or “the sky and the dry land.” This phrase is often interpreted as a merism, referring to the entire ordered universe, including the heavens and the earth and everything in them. The “heavens and the earth” were completed in seven days (see Gen 2:1) and are characterized by fixed laws (see Jer 33:25). “Heavens” refers specifically to the sky, created on the second day (see v. 8), while “earth” refers specifically to the dry land, created on the third day (see v. 10). Both are distinct from the sea/seas (see v. 10 and Exod 20:11).
[1:2] 392 tn The disjunctive clause (conjunction + subject + verb) at the beginning of v. 2 gives background information for the following narrative, explaining the state of things when “God said…” (v. 3). Verse one is a title to the chapter, v. 2 provides information about the state of things when God spoke, and v. 3 begins the narrative per se with the typical narrative construction (vav [ו] consecutive followed by the prefixed verbal form). (This literary structure is paralleled in the second portion of the book: Gen 2:4 provides the title or summary of what follows, 2:5-6 use disjunctive clause structures to give background information for the following narrative, and 2:7 begins the narrative with the vav consecutive attached to a prefixed verbal form.) Some translate 1:2a “and the earth became,” arguing that v. 1 describes the original creation of the earth, while v. 2 refers to a judgment that reduced it to a chaotic condition. Verses 3ff. then describe the re-creation of the earth. However, the disjunctive clause at the beginning of v. 2 cannot be translated as if it were relating the next event in a sequence. If v. 2 were sequential to v. 1, the author would have used the vav consecutive followed by a prefixed verbal form and the subject.
[1:2] 393 tn That is, what we now call “the earth.” The creation of the earth as we know it is described in vv. 9-10. Prior to this the substance which became the earth (= dry land) lay dormant under the water.
[1:2] 394 tn Traditional translations have followed a more literal rendering of “waste and void.” The words describe a condition that is without form and empty. What we now know as “the earth” was actually an unfilled mass covered by water and darkness. Later תֹהוּ (tohu) and בֹּהוּ (bohu), when used in proximity, describe a situation resulting from judgment (Isa 34:11; Jer 4:23). Both prophets may be picturing judgment as the reversal of creation in which God’s judgment causes the world to revert to its primordial condition. This later use of the terms has led some to conclude that Gen 1:2 presupposes the judgment of a prior world, but it is unsound method to read the later application of the imagery (in a context of judgment) back into Gen 1:2.
[1:2] 395 sn Darkness. The Hebrew word simply means “darkness,” but in the Bible it has come to symbolize what opposes God, such as judgment (Exod 10:21), death (Ps 88:13), oppression (Isa 9:1), the wicked (1 Sam 2:9) and in general, sin. In Isa 45:7 it parallels “evil.” It is a fitting cover for the primeval waste, but it prepares the reader for the fact that God is about to reveal himself through his works.
[1:2] 396 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 7:11).
[1:2] sn The watery deep. In the Babylonian account of creation Marduk killed the goddess Tiamat (the salty sea) and used her carcass to create heaven and earth. The form of the Hebrew word for “deep” is distinct enough from the name “Tiamat” to deny direct borrowing; however, it is possible that there is a polemical stress here. Ancient Israel does not see the ocean as a powerful deity to be destroyed in creation, only a force of nature that can be controlled by God.
[1:2] 397 tn The traditional rendering “Spirit of God” is preserved here, as opposed to a translation like “wind from/breath of God” (cf. NRSV) or “mighty wind” (cf. NEB), taking the word “God” to represent the superlative. Elsewhere in the OT the phrase refers consistently to the divine spirit that empowers and energizes individuals (see Gen 41:38; Exod 31:3; 35:31; Num 24:2; 1 Sam 10:10; 11:6; 19:20, 23; Ezek 11:24; 2 Chr 15:1; 24:20).
[1:2] 398 tn The Hebrew verb has been translated “hovering” or “moving” (as a bird over her young, see Deut 32:11). The Syriac cognate term means “to brood over; to incubate.” How much of that sense might be attached here is hard to say, but the verb does depict the presence of the Spirit of God moving about mysteriously over the waters, presumably preparing for the acts of creation to follow. If one reads “mighty wind” (cf. NEB) then the verse describes how the powerful wind begins to blow in preparation for the creative act described in vv. 9-10. (God also used a wind to drive back the flood waters in Noah’s day. See Gen 8:1.)
[1:2] 400 sn The water. The text deliberately changes now from the term for the watery deep to the general word for water. The arena is now the life-giving water and not the chaotic abyss-like deep. The change may be merely stylistic, but it may also carry some significance. The deep carries with it the sense of the abyss, chaos, darkness – in short, that which is not good for life.
[23:29] 401 tn Grk “whom I found.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been changed to a personal pronoun (“he”) and a new sentence begun in the translation at this point.
[23:29] 402 tn BDAG 428 s.v. ζήτημα states, “in our lit. only in Ac, w. the mng. it still has in Mod. Gk. (controversial) question, issue, argument…Ac 15:2; 26:3. ζ. περί τινος questions about someth.…18:15; 25:19. – In 23:29, since περί had already been used, the subj. of the discussion is added in the gen. ζ. τοῦ νόμου αὐτῶν.”
[23:29] sn With reference to controversial questions. Note how the “neutral” Roman authorities saw the issue. This was a religious rather than a civil dispute. See Acts 18:15.
[23:29] 403 tn Grk “but having no charge worthy of death or imprisonment.” BDAG 273-74 s.v. ἔγκλημα 1 has “legal t.t.…ἔ. ἄξιον θανάτου ἢ δεσμῶν a charge deserving death or imprisonment 23:29.”
[23:29] sn Despite the official assessment that no charge against him deserved death or imprisonment, there was no effort to release Paul.
[23:2] 404 tn Grk “and” (δέ, de); the phrase “at that” has been used in the translation to clarify the cause and effect relationship.
[23:2] 405 tn BDAG 778 s.v. παρίστημι/παριστάνω 2.b.α has “οἱ παρεστῶτες αὐτῷ those standing near him Ac 23:2.”
[23:2] 406 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
[23:2] 407 tn Or “hit” (‘strike’ maintains the wordplay with the following verse). The action was probably designed to indicate a rejection of Paul’s claim to a clear conscience in the previous verse.
[1:11] 408 tn The word “here” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the modern English reader.
[1:11] 409 tc Codex Bezae (D) and several other witnesses lack the words εἰς τὸν οὐρανόν (ei" ton ouranon, “into heaven”) here, most likely by way of accidental deletion. In any event, it is hardly correct to suppose that the Western text has intentionally suppressed references to the ascension of Christ here, for the phrase is solidly attested in the final clause of the verse.
[1:11] tn Or “into the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” (vv. 10, 11a) or “heaven” (twice in v. 11b) depending on the context.
[10:10] 410 sn I will bring them back from Egypt…from Assyria. The gathering of God’s people to their land in eschatological times will be like a reenactment of the exodus, but this time they will come from all over the world (cf. Isa 40:3-5; 43:1-7, 14-21; 48:20-22; 51:9-11).
[10:11] 411 tn Heb “he,” in which case the referent is the
[10:11] 412 tn Heb “scepter,” referring by metonymy to the dominating rule of Egypt (cf. NLT).
