Kejadian 3:1--5:32
Konteks3:1 Now 1 the serpent 2 was more shrewd 3
than any of the wild animals 4 that the Lord God had made. He said to the woman, “Is it really true that 5 God 6 said, ‘You must not eat from any tree of the orchard’?” 7 3:2 The woman said to the serpent, “We may eat 8 of the fruit from the trees of the orchard; 3:3 but concerning the fruit of the tree that is in the middle of the orchard God said, ‘You must not eat from it, and you must not touch it, 9 or else you will die.’” 10 3:4 The serpent said to the woman, “Surely you will not die, 11 3:5 for God knows that when you eat from it your eyes will open 12 and you will be like divine beings who know 13 good and evil.” 14
3:6 When 15 the woman saw that the tree produced fruit that was good for food, 16 was attractive 17 to the eye, and was desirable for making one wise, 18 she took some of its fruit and ate it. 19 She also gave some of it to her husband who was with her, and he ate it. 20 3:7 Then the eyes of both of them opened, and they knew they were naked; so they sewed fig leaves together and made coverings for themselves.
3:8 Then the man and his wife heard the sound of the Lord God moving about 21 in the orchard at the breezy time 22 of the day, and they hid 23 from the Lord God among the trees of the orchard. 3:9 But the Lord God called to 24 the man and said to him, “Where are you?” 25 3:10 The man replied, 26 “I heard you moving about 27 in the orchard, and I was afraid because I was naked, so I hid.” 3:11 And the Lord God 28 said, “Who told you that you were naked? 29 Did you eat from the tree that I commanded you not to eat from?” 30 3:12 The man said, “The woman whom you gave me, she gave 31 me some fruit 32 from the tree and I ate it.” 3:13 So the Lord God said to the woman, “What is this 33 you have done?” And the woman replied, “The serpent 34 tricked 35 me, and I ate.”
3:14 The Lord God said to the serpent, 36
“Because you have done this,
cursed 37 are you above all the wild beasts
and all the living creatures of the field!
On your belly you will crawl 38
and dust you will eat 39 all the days of your life.
3:15 And I will put hostility 40 between you and the woman
and between your offspring and her offspring; 41
her offspring will attack 42 your head,
and 43 you 44 will attack her offspring’s heel.” 45
3:16 To the woman he said,
“I will greatly increase 46 your labor pains; 47
with pain you will give birth to children.
You will want to control your husband, 48
but he will dominate 49 you.”
“Because you obeyed 51 your wife
and ate from the tree about which I commanded you,
‘You must not eat from it,’
cursed is the ground 52 thanks to you; 53
in painful toil you will eat 54 of it all the days of your life.
3:18 It will produce thorns and thistles for you,
but you will eat the grain 55 of the field.
3:19 By the sweat of your brow 56 you will eat food
until you return to the ground, 57
for out of it you were taken;
for you are dust, and to dust you will return.” 58
3:20 The man 59 named his wife Eve, 60 because 61 she was the mother of all the living. 62 3:21 The Lord God made garments from skin 63 for Adam and his wife, and clothed them. 3:22 And the Lord God said, “Now 64 that the man has become like one of us, 65 knowing 66 good and evil, he must not be allowed 67 to stretch out his hand and take also from the tree of life and eat, and live forever.” 3:23 So the Lord God expelled him 68 from the orchard in Eden to cultivate the ground from which he had been taken. 3:24 When he drove 69 the man out, he placed on the eastern side 70 of the orchard in Eden angelic sentries 71 who used the flame of a whirling sword 72 to guard the way to the tree of life.
4:1 Now 73 the man had marital relations with 74 his wife Eve, and she became pregnant 75 and gave birth to Cain. Then she said, “I have created 76 a man just as the Lord did!” 77 4:2 Then she gave birth 78 to his brother Abel. 79 Abel took care of the flocks, while Cain cultivated the ground. 80
4:3 At the designated time 81 Cain brought some of the fruit of the ground for an offering 82 to the Lord. 4:4 But Abel brought 83 some of the firstborn of his flock – even the fattest 84 of them. And the Lord was pleased with 85 Abel and his offering, 4:5 but with Cain and his offering he was not pleased. 86 So Cain became very angry, 87 and his expression was downcast. 88
4:6 Then the Lord said to Cain, “Why are you angry, and why is your expression downcast? 4:7 Is it not true 89 that if you do what is right, you will be fine? 90 But if you do not do what is right, sin is crouching 91 at the door. It desires to dominate you, but you must subdue it.” 92
4:8 Cain said to his brother Abel, “Let’s go out to the field.” 93 While they were in the field, Cain attacked 94 his brother 95 Abel and killed him.
4:9 Then the Lord said to Cain, “Where is your brother Abel?” 96 And he replied, “I don’t know! Am I my brother’s guardian?” 97 4:10 But the Lord said, “What have you done? 98 The voice 99 of your brother’s blood is crying out to me from the ground! 4:11 So now, you are banished 100 from the ground, which has opened its mouth to receive your brother’s blood from your hand. 4:12 When you try to cultivate 101 the
ground it will no longer yield 102 its best 103 for you. You will be a homeless wanderer 104 on the earth.” 4:13 Then Cain said to the Lord, “My punishment 105 is too great to endure! 106 4:14 Look! You are driving me off the land 107 today, and I must hide from your presence. 108 I will be a homeless wanderer on the earth; whoever finds me will kill me.” 4:15 But the Lord said to him, “All right then, 109 if anyone kills Cain, Cain will be avenged seven times as much.” 110 Then the Lord put a special mark 111 on Cain so that no one who found him would strike him down. 112 4:16 So Cain went out from the presence of the Lord and lived in the land of Nod, 113 east of Eden.
4:17 Cain had marital relations 114 with his wife, and she became pregnant 115 and gave birth to Enoch. Cain was building a city, and he named the city after 116 his son Enoch. 4:18 To Enoch was born Irad, and Irad was the father 117 of Mehujael. Mehujael was the father of Methushael, and Methushael was the father of Lamech.
4:19 Lamech took two wives for himself; the name of the first was Adah, and the name of the second was Zillah. 4:20 Adah gave birth to Jabal; he was the first 118 of those who live in tents and keep 119 livestock. 4:21 The name of his brother was Jubal; he was the first of all who play the harp and the flute. 4:22 Now Zillah also gave birth to Tubal-Cain, who heated metal and shaped 120 all kinds of tools made of bronze and iron. The sister of Tubal-Cain was Naamah.
4:23 Lamech said to his wives,
“Adah and Zillah! Listen to me!
You wives of Lamech, hear my words!
I have killed a man for wounding me,
a young man 121 for hurting me.
4:24 If Cain is to be avenged seven times as much,
then Lamech seventy-seven times!” 122
4:25 And Adam had marital relations 123 with his wife again, and she gave birth to a son. She named him Seth, saying, “God has given 124 me another child 125 in place of Abel because Cain killed him.” 4:26 And a son was also born to Seth, whom he named Enosh. At that time people 126 began to worship 127 the Lord.
5:1 This is the record 128 of the family line 129 of Adam.
When God created humankind, 130 he made them 131 in the likeness of God. 5:2 He created them male and female; when they were created, he blessed them and named them “humankind.” 132
5:3 When 133 Adam had lived 130 years he fathered a son in his own likeness, according to his image, and he named him Seth. 5:4 The length of time Adam lived 134 after he became the father of Seth was 800 years; during this time he had 135 other 136 sons and daughters. 5:5 The entire lifetime 137 of Adam was 930 years, and then he died. 138
5:6 When Seth had lived 105 years, he became the father 139 of Enosh. 5:7 Seth lived 807 years after he became the father of Enosh, and he had 140 other 141 sons and daughters. 5:8 The entire lifetime of Seth was 912 years, and then he died.
5:9 When Enosh had lived 90 years, he became the father of Kenan. 5:10 Enosh lived 815 years after he became the father of Kenan, and he had other sons and daughters. 5:11 The entire lifetime of Enosh was 905 years, and then he died.
5:12 When Kenan had lived 70 years, he became the father of Mahalalel. 5:13 Kenan lived 840 years after he became the father of Mahalalel, and he had other sons and daughters. 5:14 The entire lifetime of Kenan was 910 years, and then he died.
5:15 When Mahalalel had lived 65 years, he became the father of Jared. 5:16 Mahalalel lived 830 years after he became the father of Jared, and he had other sons and daughters. 5:17 The entire lifetime of Mahalalel was 895 years, and then he died.
5:18 When Jared had lived 162 years, he became the father of Enoch. 5:19 Jared lived 800 years after he became the father of Enoch, and he had other sons and daughters. 5:20 The entire lifetime of Jared was 962 years, and then he died.
5:21 When Enoch had lived 65 years, he became the father of Methuselah. 5:22 After he became the father of Methuselah, Enoch walked with God 142 for 300 years, 143 and he had other 144 sons and daughters. 5:23 The entire lifetime of Enoch was 365 years. 5:24 Enoch walked with God, and then he disappeared 145 because God took 146 him away.
5:25 When Methuselah had lived 187 years, he became the father of Lamech. 5:26 Methuselah lived 782 years after he became the father of Lamech, and he had other 147 sons and daughters. 5:27 The entire lifetime of Methuselah was 969 years, and then he died.
5:28 When Lamech had lived 182 years, he had a son. 5:29 He named him Noah, 148 saying, “This one will bring us comfort 149 from our labor and from the painful toil of our hands because of the ground that the Lord has cursed.” 5:30 Lamech lived 595 years after he became the father of Noah, and he had other 150 sons and daughters. 5:31 The entire lifetime of Lamech was 777 years, and then he died.
5:32 After Noah was 500 years old, he 151 became the father of Shem, Ham, and Japheth.
Kejadian 9:1--11:32
Konteks9:1 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. 152 Everything that creeps on the ground and all the fish of the sea are under your authority. 153 9:3 You may eat any moving thing that lives. 154 As I gave you 155 the green plants, I now give 156 you everything.
9:4 But 157 you must not eat meat 158 with its life (that is, 159 its blood) in it. 160 9:5 For your lifeblood 161 I will surely exact punishment, 162 from 163 every living creature I will exact punishment. From each person 164 I will exact punishment for the life of the individual 165 since the man was his relative. 166
9:6 “Whoever sheds human blood, 167
by other humans 168
must his blood be shed;
for in God’s image 169
God 170 has made humankind.”
9:7 But as for you, 171 be fruitful and multiply; increase abundantly on the earth and multiply on it.”
9:8 God said to Noah and his sons, 172 9:9 “Look! I now confirm 173 my covenant with you and your descendants after you 174 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. 175 9:11 I confirm 176 my covenant with you: Never again will all living things 177 be wiped out 178 by the waters of a flood; 179 never again will a flood destroy the earth.”
9:12 And God said, “This is the guarantee 180 of the covenant I am making 181 with you 182 and every living creature with you, a covenant 183 for all subsequent 184 generations: 9:13 I will place 185 my rainbow 186 in the clouds, and it will become 187 a guarantee of the covenant between me and the earth. 9:14 Whenever 188 I bring clouds over the earth and the rainbow appears in the clouds, 9:15 then I will remember my covenant with you 189 and with all living creatures of all kinds. 190 Never again will the waters become a flood and destroy 191 all living things. 192 9:16 When the rainbow is in the clouds, I will notice it and remember 193 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 194 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.) 195 9:19 These were the sons of Noah, and from them the whole earth was populated. 196
9:20 Noah, a man of the soil, 197 began to plant a vineyard. 198 9:21 When he drank some of the wine, he got drunk and uncovered himself 199 inside his tent. 9:22 Ham, the father of Canaan, 200 saw his father’s nakedness 201 and told his two brothers who were outside. 9:23 Shem and Japheth took the garment 202 and placed it on their shoulders. Then they walked in backwards and covered up their father’s nakedness. Their faces were turned 203 the other way so they did not see their father’s nakedness.
9:24 When Noah awoke from his drunken stupor 204 he learned 205 what his youngest son had done 206 to him. 9:25 So he said,
The lowest of slaves 209
he will be to his brothers.”
9:26 He also said,
“Worthy of praise is 210 the Lord, the God of Shem!
May Canaan be the slave of Shem! 211
9:27 May God enlarge Japheth’s territory and numbers! 212
May he live 213 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 214 of Noah’s sons Shem, Ham, and Japheth. Sons 215 were born 216 to them after the flood.
10:2 The sons of Japheth 217 were Gomer, 218 Magog, 219 Madai, 220 Javan, 221 Tubal, 222 Meshech, 223 and Tiras. 224 10:3 The sons of Gomer were 225 Askenaz, 226 Riphath, 227 and Togarmah. 228 10:4 The sons of Javan were Elishah, 229 Tarshish, 230 the Kittim, 231 and the Dodanim. 232 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, 233 Mizraim, 234 Put, 235 and Canaan. 236 10:7 The sons of Cush were Seba, 237 Havilah, 238 Sabtah, 239 Raamah, 240 and Sabteca. 241 The sons of Raamah were Sheba 242 and Dedan. 243
10:8 Cush was the father of 244 Nimrod; he began to be a valiant warrior on the earth. 10:9 He was a mighty hunter 245 before the Lord. 246 (That is why it is said, “Like Nimrod, a mighty hunter before the Lord.”) 10:10 The primary regions 247 of his kingdom were Babel, 248 Erech, 249 Akkad, 250 and Calneh 251 in the land of Shinar. 252 10:11 From that land he went 253 to Assyria, 254 where he built Nineveh, 255 Rehoboth-Ir, 256 Calah, 257 10:12 and Resen, which is between Nineveh and the great city Calah. 258
10:13 Mizraim 259 was the father of 260 the Ludites, 261 Anamites, 262 Lehabites, 263 Naphtuhites, 264 10:14 Pathrusites, 265 Casluhites 266 (from whom the Philistines came), 267 and Caphtorites. 268
10:15 Canaan was the father of 269 Sidon his firstborn, 270 Heth, 271 10:16 the Jebusites, 272 Amorites, 273 Girgashites, 274 10:17 Hivites, 275 Arkites, 276 Sinites, 277 10:18 Arvadites, 278 Zemarites, 279 and Hamathites. 280 Eventually the families of the Canaanites were scattered 10:19 and the borders of Canaan extended 281 from Sidon 282 all the way to 283 Gerar as far as Gaza, and all the way to 284 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 285 to Shem (the older brother of Japheth), 286 the father of all the sons of Eber.
10:22 The sons of Shem were Elam, 287 Asshur, 288 Arphaxad, 289 Lud, 290 and Aram. 291 10:23 The sons of Aram were Uz, Hul, Gether, and Mash. 292 10:24 Arphaxad was the father of 293 Shelah, 294 and Shelah was the father of Eber. 295 10:25 Two sons were born to Eber: One was named Peleg because in his days the earth was divided, 296 and his brother’s name was Joktan. 10:26 Joktan was the father of 297 Almodad, 298 Sheleph, 299 Hazarmaveth, 300 Jerah, 301 10:27 Hadoram, Uzal, 302 Diklah, 303 10:28 Obal, 304 Abimael, 305 Sheba, 306 10:29 Ophir, 307 Havilah, 308 and Jobab. All these were sons of Joktan. 10:30 Their dwelling place was from Mesha all the way to 309 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 310 over the earth after the flood.
11:1 The whole earth 311 had a common language and a common vocabulary. 312 11:2 When the people 313 moved eastward, 314 they found a plain in Shinar 315 and settled there. 11:3 Then they said to one another, 316 “Come, let’s make bricks and bake them thoroughly.” 317 (They had brick instead of stone and tar 318 instead of mortar.) 319 11:4 Then they said, “Come, let’s build ourselves a city and a tower with its top in the heavens 320 so that 321 we may make a name for ourselves. Otherwise 322 we will be scattered 323 across the face of the entire earth.”
11:5 But the Lord came down to see the city and the tower that the people 324 had started 325 building. 11:6 And the Lord said, “If as one people all sharing a common language 326 they have begun to do this, then 327 nothing they plan to do will be beyond them. 328 11:7 Come, let’s go down and confuse 329 their language so they won’t be able to understand each other.” 330
11:8 So the Lord scattered them from there across the face of the entire earth, and they stopped building 331 the city. 11:9 That is why its name was called 332 Babel 333 – 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 334 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 335 sons and daughters. 336
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 337 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, 338 while his father Terah was still alive. 339 11:29 And Abram and Nahor took wives for themselves. The name of Abram’s wife was Sarai, 340 and the name of Nahor’s wife was Milcah; 341 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 342 of Terah was 205 years, and he 343 died in Haran.
Mazmur 22:14-15
Konteks22:14 My strength drains away like water; 344
all my bones are dislocated;
my heart 345 is like wax;
it melts away inside me.
22:15 The roof of my mouth 346 is as dry as a piece of pottery;
my tongue sticks to my gums. 347
You 348 set me in the dust of death. 349
Amsal 23:26
Konteks23:26 Give me your heart, my son, 350
and let your eyes observe my ways;
Yeremia 20:18
Konteks20:18 Why did I ever come forth from my mother’s womb?
All I experience is trouble and grief,
and I spend my days in shame. 351
Matius 22:37
Konteks22:37 Jesus 352 said to him, “‘Love 353 the Lord your God with all your heart, with all your soul, and with all your mind.’ 354
Matius 26:38
Konteks26:38 Then he said to them, “My soul is deeply grieved, even to the point of death. Remain here and stay awake with me.”
Roma 12:1-2
Konteks12:1 Therefore I exhort you, brothers and sisters, 355 by the mercies of God, to present your bodies as a sacrifice – alive, holy, and pleasing to God 356 – which is your reasonable service. 12:2 Do not be conformed 357 to this present world, 358 but be transformed by the renewing of your mind, so that you may test and approve 359 what is the will of God – what is good and well-pleasing and perfect.
[3:1] 1 tn The chapter begins with a disjunctive clause (conjunction + subject + predicate) that introduces a new character and a new scene in the story.
[3:1] 2 sn Many theologians identify or associate the serpent with Satan. In this view Satan comes in the disguise of a serpent or speaks through a serpent. This explains the serpent’s capacity to speak. While later passages in the Bible may indicate there was a satanic presence behind the serpent (see, for example, Rev 12:9), the immediate context pictures the serpent as simply one of the animals of the field created by God (see vv. 1, 14). An ancient Jewish interpretation explains the reference to the serpent in a literal manner, attributing the capacity to speak to all the animals in the orchard. This text (Jub. 3:28) states, “On that day [the day the man and woman were expelled from the orchard] the mouth of all the beasts and cattle and birds and whatever walked or moved was stopped from speaking because all of them used to speak to one another with one speech and one language [presumed to be Hebrew, see 12:26].” Josephus, Ant. 1.1.4 (1.41) attributes the serpent’s actions to jealousy. He writes that “the serpent, living in the company of Adam and his wife, grew jealous of the blessings which he supposed were destined for them if they obeyed God’s behests, and, believing that disobedience would bring trouble on them, he maliciously persuaded the woman to taste of the tree of wisdom.”
[3:1] 3 tn The Hebrew word עָרוּם (’arum) basically means “clever.” This idea then polarizes into the nuances “cunning” (in a negative sense, see Job 5:12; 15:5), and “prudent” in a positive sense (Prov 12:16, 23; 13:16; 14:8, 15, 18; 22:3; 27:12). This same polarization of meaning can be detected in related words derived from the same root (see Exod 21:14; Josh 9:4; 1 Sam 23:22; Job 5:13; Ps 83:3). The negative nuance obviously applies in Gen 3, where the snake attempts to talk the woman into disobeying God by using half-truths and lies.
[3:1] sn There is a wordplay in Hebrew between the words “naked” (עֲרוּמִּים, ’arummim) in 2:25 and “shrewd” (עָרוּם, ’arum) in 3:1. The point seems to be that the integrity of the man and the woman is the focus of the serpent’s craftiness. At the beginning they are naked and he is shrewd; afterward, they will be covered and he will be cursed.
[3:1] 4 tn Heb “animals of the field.”
[3:1] 5 tn Heb “Indeed that God said.” The beginning of the quotation is elliptical and therefore difficult to translate. One must supply a phrase like “is it true”: “Indeed, [is it true] that God said.”
[3:1] 6 sn God. The serpent does not use the expression “Yahweh God” [
[3:1] 7 tn Heb “you must not eat from all the tree[s] of the orchard.” After the negated prohibitive verb, מִכֹּל (mikkol, “from all”) has the meaning “from any.” Note the construction in Lev 18:26, where the statement “you must not do from all these abominable things” means “you must not do any of these abominable things.” See Lev 22:25 and Deut 28:14 as well.
[3:2] 8 tn There is a notable change between what the
[3:3] 9 sn And you must not touch it. The woman adds to God’s prohibition, making it say more than God expressed. G. von Rad observes that it is as though she wanted to set a law for herself by means of this exaggeration (Genesis [OTL], 86).
[3:3] 10 tn The Hebrew construction is פֶּן (pen) with the imperfect tense, which conveys a negative purpose: “lest you die” = “in order that you not die.” By stating the warning in this way, the woman omits the emphatic infinitive used by God (“you shall surely die,” see 2:17).
[3:4] 11 tn The response of the serpent includes the infinitive absolute with a blatant negation equal to saying: “Not – you will surely die” (לֹא מוֹת תִּמֻתען, lo’ mot tÿmutun). The construction makes this emphatic because normally the negative particle precedes the finite verb. The serpent is a liar, denying that there is a penalty for sin (see John 8:44).
[3:4] sn Surely you will not die. Here the serpent is more aware of what the
[3:5] 12 tn Or “you will have understanding.” This obviously refers to the acquisition of the “knowledge of good and evil,” as the next statement makes clear.
[3:5] 13 tn Or perhaps “like God, knowing.” It is unclear how the plural participle translated “knowing” is functioning. On the one hand, יֹדְעֵי (yodÿ’e) could be taken as a substantival participle functioning as a predicative adjective in the sentence. In this case one might translate: “You will be, like God himself, knowers of good and evil.” On the other hand, it could be taken as an attributive adjective modifying אֱלֹהִים (’elohim). In this case אֱלֹהִים has to be taken as a numerical plural referring to “gods,” “divine beings,” for if the one true God were the intended referent, a singular form of the participle would almost certainly appear as a modifier. Following this line of interpretation, one could translate, “You will be like divine beings who know good and evil.” The following context may favor this translation, for in 3:22 God says to an unidentified group, “Look, the man has become like one of us, knowing good and evil.” It is probable that God is addressing his heavenly court (see the note on the word “make” in 1:26), the members of which can be called “gods” or “divine beings” from the ancient Israelite perspective. (We know some of these beings as messengers or “angels.”) An examination of parallel constructions shows that a predicative understanding (“you will be, like God himself, knowers of good and evil,” cf. NIV, NRSV) is possible, but rare (see Gen 27:23, where “hairy” is predicative, complementing the verb “to be”). The statistical evidence strongly suggests that the participle is attributive, modifying “divine beings” (see Ps 31:12; Isa 1:30; 13:14; 16:2; 29:5; 58:11; Jer 14:9; 20:9; 23:9; 31:12; 48:41; 49:22; Hos 7:11; Amos 4:11). In all of these texts, where a comparative clause and accompanying adjective/participle follow a copulative (“to be”) verb, the adjective/participle is attributive after the noun in the comparative clause.
[3:5] 14 sn You will be like divine beings who know good and evil. The serpent raises doubts about the integrity of God. He implies that the only reason for the prohibition was that God was protecting the divine domain. If the man and woman were to eat, they would enter into that domain. The temptation is to overstep divinely established boundaries. (See D. E. Gowan, When Man Becomes God [PTMS], 25.)
[3:6] 15 tn Heb “And the woman saw.” The clause can be rendered as a temporal clause subordinate to the following verb in the sequence.
[3:6] 16 tn Heb “that the tree was good for food.” The words “produced fruit that was” are not in the Hebrew text, but are implied.
[3:6] 17 tn The Hebrew word תַּאֲוָה (ta’avah, translated “attractive” here) actually means “desirable.” This term and the later term נֶחְמָד (nekhmad, “desirable”) are synonyms.
[3:6] sn Attractive (Heb “desirable”)…desirable. These are different words in Hebrew. The verbal roots for both of these forms appear in Deut 5:21 in the prohibition against coveting. Strong desires usually lead to taking.
[3:6] 18 tn Heb “that good was the tree for food, and that desirable it was to the eyes, and desirable was the tree to make one wise.” On the connection between moral wisdom and the “knowledge of good and evil,” see the note on the word “evil” in 2:9.
[3:6] sn Desirable for making one wise. The quest for wisdom can follow the wrong course, as indeed it does here. No one can become like God by disobeying God. It is that simple. The Book of Proverbs stresses that obtaining wisdom begins with the fear of God that is evidenced through obedience to his word. Here, in seeking wisdom, Eve disobeys God and ends up afraid of God.
[3:6] 19 tn The pronoun “it” is not in the Hebrew text, but is supplied (here and also after “ate” at the end of this verse) for stylistic reasons.
[3:6] sn She took…and ate it. The critical word now discloses the disobedience: “[she] ate.” Since the
[3:6] 20 sn This pericope (3:1-7) is a fine example of Hebrew narrative structure. After an introductory disjunctive clause that introduces a new character and sets the stage (3:1), the narrative tension develops through dialogue, culminating in the action of the story. Once the dialogue is over, the action is told in a rapid sequence of verbs – she took, she ate, she gave, and he ate.
[3:8] 21 tn The Hitpael participle of הָלָךְ (halakh, “to walk, to go”) here has an iterative sense, “moving” or “going about.” While a translation of “walking about” is possible, it assumes a theophany, the presence of the
[3:8] 22 tn The expression is traditionally rendered “cool of the day,” because the Hebrew word רוּחַ (ruakh) can mean “wind.” U. Cassuto (Genesis: From Adam to Noah, 152-54) concludes after lengthy discussion that the expression refers to afternoon when it became hot and the sun was beginning to decline. J. J. Niehaus (God at Sinai [SOTBT], 155-57) offers a different interpretation of the phrase, relating יוֹם (yom, usually understood as “day”) to an Akkadian cognate umu (“storm”) and translates the phrase “in the wind of the storm.” If Niehaus is correct, then God is not pictured as taking an afternoon stroll through the orchard, but as coming in a powerful windstorm to confront the man and woman with their rebellion. In this case קוֹל יְהוָה (qol yÿhvah, “sound of the
[3:8] 23 tn The verb used here is the Hitpael, giving the reflexive idea (“they hid themselves”). In v. 10, when Adam answers the
[3:9] 24 tn The Hebrew verb קָרָא (qara’, “to call”) followed by the preposition אֶל־ or לְ (’el- or lÿ, “to, unto”) often carries the connotation of “summon.”
[3:9] 25 sn Where are you? The question is probably rhetorical (a figure of speech called erotesis) rather than literal, because it was spoken to the man, who answers it with an explanation of why he was hiding rather than a location. The question has more the force of “Why are you hiding?”
[3:10] 26 tn Heb “and he said.”
[3:10] 27 tn Heb “your sound.” If one sees a storm theophany here (see the note on the word “time” in v. 8), then one could translate, “your powerful voice.”
[3:11] 28 tn Heb “and he said.” The referent (the
[3:11] 29 sn Who told you that you were naked? This is another rhetorical question, asking more than what it appears to ask. The second question in the verse reveals the
[3:11] 30 sn The Hebrew word order (“Did you from the tree – which I commanded you not to eat from it – eat?”) is arranged to emphasize that the man’s and the woman’s eating of the fruit was an act of disobedience. The relative clause inserted immediately after the reference to the tree brings out this point very well.
[3:12] 31 tn The Hebrew construction in this sentence uses an independent nominative absolute (formerly known as a casus pendens). “The woman” is the independent nominative absolute; it is picked up by the formal subject, the pronoun “she” written with the verb (“she gave”). The point of the construction is to throw the emphasis on “the woman.” But what makes this so striking is that a relative clause has been inserted to explain what is meant by the reference to the woman: “whom you gave me.” Ultimately, the man is blaming God for giving him the woman who (from the man’s viewpoint) caused him to sin.
[3:12] 32 tn The words “some fruit” here and the pronoun “it” at the end of the sentence are not in the Hebrew text, but are supplied for stylistic reasons.
[3:13] 33 tn The use of the demonstrative pronoun is enclitic, serving as an undeclined particle for emphasis. It gives the sense of “What in the world have you done?” (see R. J. Williams, Hebrew Syntax, 24, §118).
[3:13] 34 sn The Hebrew word order puts the subject (“the serpent”) before the verb here, giving prominence to it.
[3:13] 35 tn This verb (the Hiphil of נָשָׁא, nasha) is used elsewhere of a king or god misleading his people into false confidence (2 Kgs 18:29 = 2 Chr 32:15 = Isa 36:14; 2 Kgs 19:10 = Isa 37:10), of an ally deceiving a partner (Obad 7), of God deceiving his sinful people as a form of judgment (Jer 4:10), of false prophets instilling their audience with false hope (Jer 29:8), and of pride and false confidence producing self-deception (Jer 37:9; 49:16; Obad 3).
[3:14] 36 sn Note that God asks no question of the serpent, does not call for confession, as he did to the man and the woman; there is only the announcement of the curse. The order in this section is chiastic: The man is questioned, the woman is questioned, the serpent is cursed, sentence is passed on the woman, sentence is passed on the man.
[3:14] 37 tn The Hebrew word translated “cursed,” a passive participle from אָרָר (’arar), either means “punished” or “banished,” depending on how one interprets the following preposition. If the preposition is taken as comparative, then the idea is “cursed [i.e., punished] are you above [i.e., more than] all the wild beasts.” In this case the comparative preposition reflects the earlier comparison: The serpent was more shrewd than all others, and so more cursed than all others. If the preposition is taken as separative (see the note on the word “ground” in 4:11), then the idea is “cursed and banished from all the wild beasts.” In this case the serpent is condemned to isolation from all the other animals.
[3:14] 38 tn Heb “go”; “walk,” but in English “crawl” or “slither” better describes a serpent’s movement.
[3:14] 39 sn Dust you will eat. Being restricted to crawling on the ground would necessarily involve “eating dust,” although that is not the diet of the serpent. The idea of being brought low, of “eating dust” as it were, is a symbol of humiliation.
[3:15] 40 tn The Hebrew word translated “hostility” is derived from the root אֵיב (’ev, “to be hostile, to be an adversary [or enemy]”). The curse announces that there will be continuing hostility between the serpent and the woman. The serpent will now live in a “battle zone,” as it were.
[3:15] 41 sn The Hebrew word translated “offspring” is a collective singular. The text anticipates the ongoing struggle between human beings (the woman’s offspring) and deadly poisonous snakes (the serpent’s offspring). An ancient Jewish interpretation of the passage states: “He made the serpent, cause of the deceit, press the earth with belly and flank, having bitterly driven him out. He aroused a dire enmity between them. The one guards his head to save it, the other his heel, for death is at hand in the proximity of men and malignant poisonous snakes.” See Sib. Or. 1:59-64. For a similar interpretation see Josephus, Ant. 1.1.4 (1.50-51).
[3:15] 42 tn Heb “he will attack [or “bruise”] you [on] the head.” The singular pronoun and verb agree grammatically with the collective singular noun “offspring.” For other examples of singular verb and pronominal forms being used with the collective singular “offspring,” see Gen 16:10; 22:17; 24:60. The word “head” is an adverbial accusative, locating the blow. A crushing blow to the head would be potentially fatal.
[3:15] 43 tn Or “but you will…”; or “as they attack your head, you will attack their heel.” The disjunctive clause (conjunction + subject + verb) is understood as contrastive. Both clauses place the subject before the verb, a construction that is sometimes used to indicate synchronic action (see Judg 15:14).
[3:15] 44 sn You will attack her offspring’s heel. Though the conflict will actually involve the serpent’s offspring (snakes) and the woman’s offspring (human beings), v. 15b for rhetorical effect depicts the conflict as being between the serpent and the woman’s offspring, as if the serpent will outlive the woman. The statement is personalized for the sake of the addressee (the serpent) and reflects the ancient Semitic concept of corporate solidarity, which emphasizes the close relationship between a progenitor and his offspring. Note Gen 28:14, where the
[3:15] 45 tn Heb “you will attack him [on] the heel.” The verb (translated “attack”) is repeated here, a fact that is obscured by some translations (e.g., NIV “crush…strike”). The singular pronoun agrees grammatically with the collective singular noun “offspring.” For other examples of singular verb and pronominal forms being used with the collective singular “offspring,” see Gen 16:10; 22:17; 24:60. The word “heel” is an adverbial accusative, locating the blow. A bite on the heel from a poisonous serpent is potentially fatal.
[3:15] sn The etiological nature of v. 15 is apparent, though its relevance for modern western man is perhaps lost because we rarely come face to face with poisonous snakes. Ancient Israelites, who often encountered snakes in their daily activities (see, for example, Eccl 10:8; Amos 5:19), would find the statement quite meaningful as an explanation for the hostility between snakes and humans. (In the broader ancient Near Eastern context, compare the Mesopotamian serpent omens. See H. W. F. Saggs, The Greatness That Was Babylon, 309.) This ongoing struggle, when interpreted in light of v. 15, is a tangible reminder of the conflict introduced into the world by the first humans’ rebellion against God. Many Christian theologians (going back to Irenaeus) understand v. 15 as the so-called protevangelium, supposedly prophesying Christ’s victory over Satan (see W. Witfall, “Genesis 3:15 – a Protevangelium?” CBQ 36 [1974]: 361-65; and R. A. Martin, “The Earliest Messianic Interpretation of Genesis 3:15,” JBL 84 [1965]: 425-27). In this allegorical approach, the woman’s offspring is initially Cain, then the whole human race, and ultimately Jesus Christ, the offspring (Heb “seed”) of the woman (see Gal 4:4). The offspring of the serpent includes the evil powers and demons of the spirit world, as well as those humans who are in the kingdom of darkness (see John 8:44). According to this view, the passage gives the first hint of the gospel. Satan delivers a crippling blow to the Seed of the woman (Jesus), who in turn delivers a fatal blow to the Serpent (first defeating him through the death and resurrection [1 Cor 15:55-57] and then destroying him in the judgment [Rev 12:7-9; 20:7-10]). However, the grammatical structure of Gen 3:15b does not suggest this view. The repetition of the verb “attack,” as well as the word order, suggests mutual hostility is being depicted, not the defeat of the serpent. If the serpent’s defeat were being portrayed, it is odd that the alleged description of his death comes first in the sentence. If he has already been crushed by the woman’s “Seed,” how can he bruise his heel? To sustain the allegorical view, v. 15b must be translated in one of the following ways: “he will crush your head, even though you attack his heel” (in which case the second clause is concessive) or “he will crush your head as you attack his heel” (the clauses, both of which place the subject before the verb, may indicate synchronic action).
[3:16] 46 tn The imperfect verb form is emphasized and intensified by the infinitive absolute from the same verb.
[3:16] 47 tn Heb “your pain and your conception,” suggesting to some interpreters that having a lot of children was a result of the judgment (probably to make up for the loss through death). But the next clause shows that the pain is associated with conception and childbirth. The two words form a hendiadys (where two words are joined to express one idea, like “good and angry” in English), the second explaining the first. “Conception,” if the correct meaning of the noun, must be figurative here since there is no pain in conception; it is a synecdoche, representing the entire process of childbirth and child rearing from the very start. However, recent etymological research suggests the noun is derived from a root הרר (hrr), not הרה (hrh), and means “trembling, pain” (see D. Tsumura, “A Note on הרוֹן (Gen 3,16),” Bib 75 [1994]: 398-400). In this case “pain and trembling” refers to the physical effects of childbirth. The word עִצְּבוֹן (’itsÿvon, “pain”), an abstract noun related to the verb (עָצַב, ’atsav), includes more than physical pain. It is emotional distress as well as physical pain. The same word is used in v. 17 for the man’s painful toil in the field.
[3:16] 48 tn Heb “and toward your husband [will be] your desire.” The nominal sentence does not have a verb; a future verb must be supplied, because the focus of the oracle is on the future struggle. The precise meaning of the noun תְּשׁוּקָה (tÿshuqah, “desire”) is debated. Many interpreters conclude that it refers to sexual desire here, because the subject of the passage is the relationship between a wife and her husband, and because the word is used in a romantic sense in Song 7:11 HT (7:10 ET). However, this interpretation makes little sense in Gen 3:16. First, it does not fit well with the assertion “he will dominate you.” Second, it implies that sexual desire was not part of the original creation, even though the man and the woman were told to multiply. And third, it ignores the usage of the word in Gen 4:7 where it refers to sin’s desire to control and dominate Cain. (Even in Song of Songs it carries the basic idea of “control,” for it describes the young man’s desire to “have his way sexually” with the young woman.) In Gen 3:16 the
[3:16] 49 tn The Hebrew verb מָשַׁל (mashal) means “to rule over,” but in a way that emphasizes powerful control, domination, or mastery. This also is part of the baser human nature. The translation assumes the imperfect verb form has an objective/indicative sense here. Another option is to understand it as having a modal, desiderative nuance, “but he will want to dominate you.” In this case, the
[3:16] sn This passage is a judgment oracle. It announces that conflict between man and woman will become the norm in human society. It does not depict the NT ideal, where the husband sacrificially loves his wife, as Christ loved the church, and where the wife recognizes the husband’s loving leadership in the family and voluntarily submits to it. Sin produces a conflict or power struggle between the man and the woman, but in Christ man and woman call a truce and live harmoniously (Eph 5:18-32).
[3:17] 50 tn Since there is no article on the word, the personal name is used, rather than the generic “the man” (cf. NRSV).
[3:17] 51 tn The idiom “listen to the voice of” often means “obey.” The man “obeyed” his wife and in the process disobeyed God.
[3:17] 52 sn For the ground to be cursed means that it will no longer yield its bounty as the blessing from God had promised. The whole creation, Paul writes in Rom 8:22, is still groaning under this curse, waiting for the day of redemption.
[3:17] 53 tn The Hebrew phrase בַּעֲבוּרֶךָ (ba’avurekha) is more literally translated “on your account” or “because of you.” The idiomatic “thanks to you” in the translation tries to capture the point of this expression.
[3:17] 54 sn In painful toil you will eat. The theme of eating is prominent throughout Gen 3. The prohibition was against eating from the tree of knowledge. The sin was in eating. The interrogation concerned the eating from the tree of knowledge. The serpent is condemned to eat the dust of the ground. The curse focuses on eating in a “measure for measure” justice. Because the man and the woman sinned by eating the forbidden fruit, God will forbid the ground to cooperate, and so it will be through painful toil that they will eat.
[3:18] 55 tn The Hebrew term עֵשֶׂב (’esev), when referring to human food, excludes grass (eaten by cattle) and woody plants like vines.
[3:19] 56 tn The expression “the sweat of your brow” is a metonymy, the sweat being the result of painful toil in the fields.
[3:19] 57 sn Until you return to the ground. The theme of humankind’s mortality is critical here in view of the temptation to be like God. Man will labor painfully to provide food, obviously not enjoying the bounty that creation promised. In place of the abundance of the orchard’s fruit trees, thorns and thistles will grow. Man will have to work the soil so that it will produce the grain to make bread. This will continue until he returns to the soil from which he was taken (recalling the creation in 2:7 with the wordplay on Adam and ground). In spite of the dreams of immortality and divinity, man is but dust (2:7), and will return to dust. So much for his pride.
[3:19] 58 sn In general, the themes of the curse oracles are important in the NT teaching that Jesus became the cursed one hanging on the tree. In his suffering and death, all the motifs are drawn together: the tree, the sweat, the thorns, and the dust of death (see Ps 22:15). Jesus experienced it all, to have victory over it through the resurrection.
[3:20] 59 tn Or “Adam”; however, the Hebrew term has the definite article here.
[3:20] 60 sn The name Eve means “Living one” or “Life-giver” in Hebrew.
[3:20] 61 tn The explanatory clause gives the reason for the name. Where the one doing the naming gives the explanation, the text normally uses “saying”; where the narrator explains it, the explanatory clause is typically used.
[3:20] 62 tn The explanation of the name forms a sound play (paronomasia) with the name. “Eve” is חַוָּה (khavvah) and “living” is חַי (khay). The name preserves the archaic form of the verb חָיָה (khayah, “to live”) with the middle vav (ו) instead of yod (י). The form חַי (khay) is derived from the normal form חַיָּה (khayyah). Compare the name Yahweh (יְהוָה) explained from הָיָה (hayah, “to be”) rather than from הַוָה (havah). The biblical account stands in contrast to the pagan material that presents a serpent goddess hawwat who is the mother of life. See J. Heller, “Der Name Eva,” ArOr 26 (1958): 636-56; and A. F. Key, “The Giving of Proper Names in the OT,” JBL 83 (1964): 55-59.
[3:21] 63 sn The
[3:22] 64 tn The particle הֵן (hen) introduces a foundational clause, usually beginning with “since, because, now.”
[3:22] 65 sn The man has become like one of us. See the notes on Gen 1:26 and 3:5.
[3:22] 66 tn The infinitive explains in what way the man had become like God: “knowing good and evil.”
[3:22] 67 tn Heb “and now, lest he stretch forth.” Following the foundational clause, this clause forms the main point. It is introduced with the particle פֶּן (pen) which normally introduces a negative purpose, “lest….” The construction is elliptical; something must be done lest the man stretch forth his hand. The translation interprets the point intended.
[3:23] 68 tn The verb is the Piel preterite of שָׁלַח (shalakh), forming a wordplay with the use of the same verb (in the Qal stem) in v. 22: To prevent the man’s “sending out” his hand, the
[3:24] 69 tn The verb with the vav (ו) consecutive is made subordinate to the next verb forming a temporal clause. This avoids any tautology with the previous verse that already stated that the
[3:24] 70 tn Or “placed in front.” Directions in ancient Israel were given in relation to the east rather than the north.
[3:24] 71 tn The Hebrew word is traditionally transliterated “the cherubim.”
[3:24] sn Angelic sentries (Heb “cherubim”). The cherubim in the Bible seem to be a class of angels that are composite in appearance. Their main task seems to be guarding. Here they guard the way to the tree of life. The curtain in the tabernacle was to be embroidered with cherubim as well, symbolically guarding the way to God. (See in addition A. S. Kapelrud, “The Gates of Hell and the Guardian Angels of Paradise,” JAOS 70 [1950]: 151-56; and D. N. Freedman and M. P. O’Connor, TDOT 7:307-19.)
[3:24] 72 tn Heb “the flame of the sword that turns round and round.” The noun “flame” is qualified by the genitive of specification, “the sword,” which in turn is modified by the attributive participle “whirling.” The Hitpael of the verb “turn” has an iterative function here, indicating repeated action. The form is used in Job 37:12 of swirling clouds and in Judg 7:13 of a tumbling roll of bread. Verse 24 depicts the sword as moving from side to side to prevent anyone from passing or as whirling around, ready to cut to shreds anyone who tries to pass.
[4:1] 73 tn The disjunctive clause (conjunction + subject + verb) introduces a new episode in the ongoing narrative.
[4:1] 74 tn Heb “the man knew,” a frequent euphemism for sexual relations.
[4:1] 75 tn Or “she conceived.”
[4:1] 76 tn Here is another sound play (paronomasia) on a name. The sound of the verb קָנִיתִי (qaniti, “I have created”) reflects the sound of the name Cain in Hebrew (קַיִן, qayin) and gives meaning to it. The saying uses the Qal perfect of קָנָה (qanah). There are two homonymic verbs with this spelling, one meaning “obtain, acquire” and the other meaning “create” (see Gen 14:19, 22; Deut 32:6; Ps 139:13; Prov 8:22). The latter fits this context very well. Eve has created a man.
[4:1] 77 tn Heb “with the
[4:1] sn Since Exod 6:3 seems to indicate that the name Yahweh (יְהוָה, yÿhvah, translated
[4:2] 78 tn Heb “And she again gave birth.”
[4:2] 79 sn The name Abel is not defined here in the text, but the tone is ominous. Abel’s name, the Hebrew word הֶבֶל (hevel), means “breath, vapor, vanity,” foreshadowing Abel’s untimely and premature death.
[4:2] 80 tn Heb “and Abel was a shepherd of the flock, and Cain was a worker of the ground.” The designations of the two occupations are expressed with active participles, רֹעֵה (ro’eh, “shepherd”) and עֹבֵד (’oved, “worker”). Abel is occupied with sheep, whereas Cain is living under the curse, cultivating the ground.
[4:3] 81 tn Heb “And it happened at the end of days.” The clause indicates the passing of a set period of time leading up to offering sacrifices.
[4:3] 82 tn The Hebrew term מִנְחָה (minkhah, “offering”) is a general word for tribute, a gift, or an offering. It is the main word used in Lev 2 for the dedication offering. This type of offering could be comprised of vegetables. The content of the offering (vegetables, as opposed to animals) was not the critical issue, but rather the attitude of the offerer.
[4:4] 83 tn Heb “But Abel brought, also he….” The disjunctive clause (conjunction + subject + verb) stresses the contrast between Cain’s offering and Abel’s.
[4:4] 84 tn Two prepositional phrases are used to qualify the kind of sacrifice that Abel brought: “from the firstborn” and “from the fattest of them.” These also could be interpreted as a hendiadys: “from the fattest of the firstborn of the flock.” Another option is to understand the second prepositional phrase as referring to the fat portions of the sacrificial sheep. In this case one may translate, “some of the firstborn of his flock, even some of their fat portions” (cf. NEB, NIV, NRSV).
[4:4] sn Here are two types of worshipers – one (Cain) merely discharges a duty at the proper time, while the other (Abel) goes out of his way to please God with the first and the best.
[4:4] 85 tn The Hebrew verb שָׁעָה (sha’ah) simply means “to gaze at, to have regard for, to look on with favor [or “with devotion”].” The text does not indicate how this was communicated, but it indicates that Cain and Abel knew immediately. Either there was some manifestation of divine pleasure given to Abel and withheld from Cain (fire consuming the sacrifice?), or there was an inner awareness of divine response.
[4:5] 86 sn The Letter to the Hebrews explains the difference between the brothers as one of faith – Abel by faith offered a better sacrifice. Cain’s offering as well as his reaction to God’s displeasure did not reflect faith. See further B. K. Waltke, “Cain and His Offering,” WTJ 48 (1986): 363-72.
[4:5] 87 tn Heb “and it was hot to Cain.” This Hebrew idiom means that Cain “burned” with anger.
[4:5] 88 tn Heb “And his face fell.” The idiom means that the inner anger is reflected in Cain’s facial expression. The fallen or downcast face expresses anger, dejection, or depression. Conversely, in Num 6 the high priestly blessing speaks of the
[4:7] 89 tn The introduction of the conditional clause with an interrogative particle prods the answer from Cain, as if he should have known this. It is not a condemnation, but an encouragement to do what is right.
[4:7] 90 tn The Hebrew text is difficult, because only one word occurs, שְׂאֵת (sÿ’et), which appears to be the infinitive construct from the verb “to lift up” (נָאָשׂ, na’as). The sentence reads: “If you do well, uplifting.” On the surface it seems to be the opposite of the fallen face. Everything will be changed if he does well. God will show him favor, he will not be angry, and his face will reflect that. But more may be intended since the second half of the verse forms the contrast: “If you do not do well, sin is crouching….” Not doing well leads to sinful attack; doing well leads to victory and God’s blessing.
[4:7] 91 tn The Hebrew term translated “crouching” (רֹבֵץ, rovets) is an active participle. Sin is portrayed with animal imagery here as a beast crouching and ready to pounce (a figure of speech known as zoomorphism). An Akkadian cognate refers to a type of demon; in this case perhaps one could translate, “Sin is the demon at the door” (see E. A. Speiser, Genesis [AB], 29, 32-33).
[4:7] 92 tn Heb “and toward you [is] its desire, but you must rule over it.” As in Gen 3:16, the Hebrew noun “desire” refers to an urge to control or dominate. Here the desire is that which sin has for Cain, a desire to control for the sake of evil, but Cain must have mastery over it. The imperfect is understood as having an obligatory sense. Another option is to understand it as expressing potential (“you can have [or “are capable of having”] mastery over it.”). It will be a struggle, but sin can be defeated by righteousness. In addition to this connection to Gen 3, other linguistic and thematic links between chaps. 3 and 4 are discussed by A. J. Hauser, “Linguistic and Thematic Links Between Genesis 4:1-6 and Genesis 2–3,” JETS 23 (1980): 297-306.
[4:8] 93 tc The MT has simply “and Cain said to Abel his brother,” omitting Cain’s words to Abel. It is possible that the elliptical text is original. Perhaps the author uses the technique of aposiopesis, “a sudden silence” to create tension. In the midst of the story the narrator suddenly rushes ahead to what happened in the field. It is more likely that the ancient versions (Samaritan Pentateuch, LXX, Vulgate, and Syriac), which include Cain’s words, “Let’s go out to the field,” preserve the original reading here. After writing אָחִיו (’akhiyv, “his brother”), a scribe’s eye may have jumped to the end of the form בַּשָּׂדֶה (basadeh, “to the field”) and accidentally omitted the quotation. This would be an error of virtual homoioteleuton. In older phases of the Hebrew script the sequence יו (yod-vav) on אָחִיו is graphically similar to the final ה (he) on בַּשָּׂדֶה.
[4:8] 94 tn Heb “arose against” (in a hostile sense).
[4:8] 95 sn The word “brother” appears six times in vv. 8-11, stressing the shocking nature of Cain’s fratricide (see 1 John 3:12).
[4:9] 96 sn Where is Abel your brother? Again the
[4:9] 97 tn Heb “The one guarding my brother [am] I?”
[4:9] sn Am I my brother’s guardian? Cain lies and then responds with a defiant rhetorical question of his own in which he repudiates any responsibility for his brother. But his question is ironic, for he is responsible for his brother’s fate, especially if he wanted to kill him. See P. A. Riemann, “Am I My Brother’s Keeper?” Int 24 (1970): 482-91.
[4:10] 98 sn What have you done? Again the
[4:10] 99 tn The word “voice” is a personification; the evidence of Abel’s shed blood condemns Cain, just as a human eyewitness would testify in court. For helpful insights, see G. von Rad, Biblical Interpretations in Preaching; and L. Morris, “The Biblical Use of the Term ‘Blood,’” JTS 6 (1955/56): 77-82.
[4:11] 100 tn Heb “cursed are you from the ground.” As in Gen 3:14, the word “cursed,” a passive participle from אָרָר (’arar), either means “punished” or “banished,” depending on how one interprets the following preposition. If the preposition is taken as indicating source, then the idea is “cursed (i.e., punished) are you from [i.e., “through the agency of”] the ground” (see v. 12a). If the preposition is taken as separative, then the idea is “cursed and banished from the ground.” In this case the ground rejects Cain’s efforts in such a way that he is banished from the ground and forced to become a fugitive out in the earth (see vv. 12b, 14).
[4:12] 102 tn Heb “it will not again (תֹסֵף, tosef) give (תֵּת, tet),” meaning the ground will no longer yield. In translation the infinitive becomes the main verb, and the imperfect verb form becomes adverbial.
[4:12] 103 tn Heb “its strength.”
[4:12] 104 tn Two similar sounding synonyms are used here: נָע וָנָד (na’ vanad, “a wanderer and a fugitive”). This juxtaposition of synonyms emphasizes the single idea. In translation one can serve as the main description, the other as a modifier. Other translation options include “a wandering fugitive” and a “ceaseless wanderer” (cf. NIV).
[4:13] 105 tn The primary meaning of the Hebrew word עָוֹן (’avon) is “sin, iniquity.” But by metonymy it can refer to the “guilt” of sin, or to “punishment” for sin. The third meaning applies here. Just before this the
[4:13] 106 tn Heb “great is my punishment from bearing.” The preposition מִן (min, “from”) is used here in a comparative sense.
[4:14] 107 tn Heb “from upon the surface of the ground.”
[4:14] 108 sn I must hide from your presence. The motif of hiding from the
[4:15] 109 tn The Hebrew term לָכֵן (lakhen, “therefore”) in this context carries the sense of “Okay,” or “in that case then I will do this.”
[4:15] 110 sn The symbolic number seven is used here to emphasize that the offender will receive severe punishment. For other rhetorical and hyperbolic uses of the expression “seven times over,” see Pss 12:6; 79:12; Prov 6:31; Isa 30:26.
[4:15] 111 tn Heb “sign”; “reminder.” The term “sign” is not used in the translation because it might imply to an English reader that God hung a sign on Cain. The text does not identify what the “sign” was. It must have been some outward, visual reminder of Cain’s special protected status.
[4:15] 112 sn God becomes Cain’s protector. Here is common grace – Cain and his community will live on under God’s care, but without salvation.
[4:16] 113 sn The name Nod means “wandering” in Hebrew (see vv. 12, 14).
[4:17] 114 tn Heb “knew,” a frequent euphemism for sexual relations.
[4:17] 115 tn Or “she conceived.”
[4:17] 116 tn Heb “according to the name of.”
[4:18] 117 tn Heb “and Irad fathered.”
[4:20] 118 tn Heb “father.” In this passage the word “father” means “founder,” referring to the first to establish such lifestyles and occupations.
[4:20] 119 tn The word “keep” is not in the Hebrew text, but is supplied in the translation. Other words that might be supplied instead are “tend,” “raise” (NIV), or “have” (NRSV).
[4:22] 120 tn The traditional rendering here, “who forged” (or “a forger of”) is now more commonly associated with counterfeit or fraud (e.g., “forged copies” or “forged checks”) than with the forging of metal. The phrase “heated metal and shaped [it]” has been used in the translation instead.
[4:23] 121 tn The Hebrew term יֶלֶד (yeled) probably refers to a youthful warrior here, not a child.
[4:24] 122 sn Seventy-seven times. Lamech seems to reason this way: If Cain, a murderer, is to be avenged seven times (see v. 15), then how much more one who has been unjustly wronged! Lamech misses the point of God’s merciful treatment of Cain. God was not establishing a principle of justice when he warned he would avenge Cain’s murder. In fact he was trying to limit the shedding of blood, something Lamech wants to multiply instead. The use of “seventy-seven,” a multiple of seven, is hyperbolic, emphasizing the extreme severity of the vengeance envisioned by Lamech.
[4:25] 123 tn Heb “knew,” a frequent euphemism for sexual relations.
[4:25] 124 sn The name Seth probably means something like “placed”; “appointed”; “set”; “granted,” assuming it is actually related to the verb that is used in the sentiment. At any rate, the name שֵׁת (shet) and the verb שָׁת (shat, “to place, to appoint, to set, to grant”) form a wordplay (paronomasia).
[4:25] 125 tn Heb “offspring.”
[4:26] 126 tn The word “people” is not in the Hebrew text, but is supplied in the translation. The construction uses a passive verb without an expressed subject. “To call was begun” can be interpreted to mean that people began to call.
[4:26] 127 tn Heb “call in the name.” The expression refers to worshiping the
[5:1] 128 tn Heb “book” or “roll.” Cf. NIV “written account”; NRSV “list.”
[5:1] 129 tn Heb “generations.” See the note on the phrase “this is the account of” in 2:4.
[5:1] 130 tn The Hebrew text has אָדָם (’adam).
[5:1] 131 tn Heb “him.” The Hebrew text uses the third masculine singular pronominal suffix on the accusative sign. The pronoun agrees grammatically with its antecedent אָדָם (’adam). However, the next verse makes it clear that אָדָם is collective here and refers to “humankind,” so it is preferable to translate the pronoun with the English plural.
[5:2] 132 tn The Hebrew word used here is אָדָם (’adam).
[5:3] 133 tn Heb “and Adam lived 130 years.” In the translation the verb is subordinated to the following verb, “and he fathered,” and rendered as a temporal clause.
[5:4] 134 tn Heb “The days of Adam.”
[5:4] 135 tn Heb “he fathered.”
[5:4] 136 tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.
[5:5] 137 tn Heb “all the days of Adam which he lived”
[5:5] 138 sn The genealogy traces the line from Adam to Noah and forms a bridge between the earlier accounts and the flood story. Its constant theme of the reign of death in the human race is broken once with the account of Enoch, but the genealogy ends with hope for the future through Noah. See further G. F. Hasel, “The Genealogies of Gen. 5 and 11 and their Alleged Babylonian Background,” AUSS 16 (1978): 361-74; idem, “Genesis 5 and 11,” Origins 7 (1980): 23-37.
[5:6] 139 tn Heb “he fathered.”
[5:7] 140 tn Heb “he fathered.”
[5:7] 141 tn Here and in vv. 10, 13, 16, 19 the word “other” is not in the Hebrew text, but is supplied for stylistic reasons.
[5:22] 142 sn With the seventh panel there is a digression from the pattern. Instead of simply saying that Enoch lived, the text observes that he “walked with God.” The rare expression “walked with” (the Hitpael form of the verb הָלָךְ, halakh, “to walk” collocated with the preposition אֶת, ’et, “with”) is used in 1 Sam 25:15 to describe how David’s men maintained a cordial and cooperative relationship with Nabal’s men as they worked and lived side by side in the fields. In Gen 5:22 the phrase suggests that Enoch and God “got along.” This may imply that Enoch lived in close fellowship with God, leading a life of devotion and piety. An early Jewish tradition, preserved in 1 En. 1:9 and alluded to in Jude 14, says that Enoch preached about the coming judgment. See F. S. Parnham, “Walking with God,” EvQ 46 (1974): 117-18.
[5:22] 143 tn Heb “and Enoch walked with God, after he became the father of Methuselah, [for] 300 years.”
[5:22] 144 tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.
[5:24] 145 tn The Hebrew construction has the negative particle אֵין (’en, “there is not,” “there was not”) with a pronominal suffix, “he was not.” Instead of saying that Enoch died, the text says he no longer was present.
[5:24] 146 sn The text simply states that God took Enoch. Similar language is used of Elijah’s departure from this world (see 2 Kgs 2:10). The text implies that God overruled death for this man who walked with him.
[5:26] 147 tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.
[5:29] 148 sn The name Noah appears to be related to the Hebrew word נוּחַ (nuakh, “to rest”). There are several wordplays on the name “Noah” in the story of the flood.
[5:29] 149 tn The Hebrew verb יְנַחֲמֵנוּ (yÿnakhamenu) is from the root נָחָם (nakham), which means “to comfort” in the Piel verbal stem. The letters נ (nun) and ח (heth) pick up the sounds in the name “Noah,” forming a paronomasia on the name. They are not from the same verbal root, and so the connection is only by sound. Lamech’s sentiment reflects the oppression of living under the curse on the ground, but also expresses the hope for relief in some way through the birth of Noah. His words proved to be ironic but prophetic. The relief would come with a new beginning after the flood. See E. G. Kraeling, “The Interpretations of the Name Noah in Genesis 5:29,” JBL 48 (1929): 138-43.
[5:30] 150 tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.
[5:32] 151 tn Heb “Noah.” The pronoun (“he”) has been employed in the translation for stylistic reasons.
[9:2] 152 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] 153 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] 154 tn Heb “every moving thing that lives for you will be for food.”
[9:3] 155 tn The words “I gave you” are not in the Hebrew text, but are supplied in the translation for stylistic reasons.
[9:3] 156 tn The perfect verb form describes the action that accompanies the declaration.
[9:4] 159 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] 160 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] 161 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] 162 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] 163 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] 164 tn Heb “and from the hand of the man.” The article has a generic function, indicating the class, i.e., humankind.
[9:5] 165 tn Heb “of the man.”
[9:5] 166 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] 167 tn Heb “the blood of man.”
[9:6] 168 tn Heb “by man,” a generic term here for other human beings.
[9:6] 169 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] 170 tn Heb “he”; the referent (God) has been specified in the translation for clarity.
[9:7] 171 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] 172 tn Heb “to Noah and to his sons with him, saying.”
[9:9] 173 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] 174 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] 175 tn The verbal repetition is apparently for emphasis.
[9:11] 176 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] 177 tn Heb “all flesh.”
[9:11] 179 tn Heb “and all flesh will not be cut off again by the waters of the flood.”
[9:12] 181 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] 182 tn Heb “between me and between you.”
[9:12] 183 tn The words “a covenant” are supplied in the translation for clarification.
[9:12] 184 tn The Hebrew term עוֹלָם (’olam) means “ever, forever, lasting, perpetual.” The covenant would extend to subsequent generations.
[9:13] 185 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] 186 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] 187 tn The perfect verbal form with vav (ו) consecutive here has the same aspectual function as the preceding perfect of certitude.
[9:14] 188 tn The temporal indicator (וְהָיָה, vÿhayah, conjunction + the perfect verb form), often translated “it will be,” anticipates a future development.
[9:15] 189 tn Heb “which [is] between me and between you.”
[9:15] 190 tn Heb “all flesh.”
[9:15] 191 tn Heb “to destroy.”
[9:15] 192 tn Heb “all flesh.”
[9:16] 193 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] 194 tn Heb “all flesh.”
[9:18] 195 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] 196 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] 197 sn The epithet a man of the soil indicates that Noah was a farmer.
[9:20] 198 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] 199 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] 200 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] 201 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] 202 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] 203 tn Heb “their faces [were turned] back.”
[9:24] 204 tn Heb “his wine,” used here by metonymy for the drunken stupor it produced.
[9:24] 206 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] 207 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] 208 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] 209 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] 210 tn Heb “blessed be.”
[9:26] 211 tn Heb “a slave to him”; the referent (Shem) has been specified in the translation for clarity.
[9:27] 212 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] 213 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] 214 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] 215 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] 216 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] 217 sn The Greek form of the name Japheth, Iapetos, is used in Greek tradition for the ancestor of the Greeks.
[10:2] 218 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] 219 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] 220 sn Madai was the ancestor of the Medes, who lived east of Assyria.
[10:2] 221 sn Javan was the father of the Hellenic race, the Ionians who lived in western Asia Minor.
[10:2] 222 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] 223 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] 224 sn Tiras was the ancestor of the Thracians, some of whom possibly became the Pelasgian pirates of the Aegean.
[10:3] 225 sn The descendants of Gomer were all northern tribes of the Upper Euphrates.
[10:3] 226 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] 227 sn The descendants of Riphath lived in a district north of the road from Haran to Carchemish.
[10:3] 228 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] 229 sn The descendants of Elishah populated Cyprus.
[10:4] 230 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] 231 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] 232 tc Most of the MT
[10:6] 233 sn The descendants of Cush settled in Nubia (Ethiopia).
[10:6] 234 sn The descendants of Mizraim settled in Upper and Lower Egypt.
[10:6] 235 sn The descendants of Put settled in Libya.
[10:6] 236 sn The descendants of Canaan lived in the region of Phoenicia (Palestine).
[10:7] 237 sn The descendants of Seba settled in Upper Egypt along the Nile.
[10:7] 238 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] 239 sn The descendants of Sabtah settled near the western shore of the Persian Gulf in ancient Hadhramaut.
[10:7] 240 sn The descendants of Raamah settled in southwest Arabia.
[10:7] 241 sn The descendants of Sabteca settled in Samudake, east toward the Persian Gulf.
[10:7] 242 sn Sheba became the name of a kingdom in southwest Arabia.
[10:7] 243 sn The name Dedan is associated with àUla in northern Arabia.
[10:8] 244 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] 245 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] 246 tn Another option is to take the divine name here, לִפְנֵי יִהוָה (lifne yÿhvah, “before the
[10:10] 247 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] 249 sn Erech (ancient Uruk, modern Warka), one of the most ancient civilizations, was located southeast of Babylon.
[10:10] 250 sn Akkad, or ancient Agade, was associated with Sargon and located north of Babylon.
[10:10] 251 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] 252 sn Shinar is another name for Babylonia.
[10:11] 253 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] 255 sn Nineveh was an ancient Assyrian city situated on the Tigris River.
[10:11] 256 sn The name Rehoboth-Ir means “and broad streets of a city,” perhaps referring to a suburb of Nineveh.
[10:11] 257 sn Calah (modern Nimrud) was located twenty miles north of Nineveh.
[10:12] 258 tn Heb “and Resen between Nineveh and Calah; it [i.e., Calah] is the great city.”
[10:13] 259 sn Mizraim is the Hebrew name for Egypt (cf. NRSV).
[10:13] 260 tn Heb “fathered.”
[10:13] 261 sn The Ludites were African tribes west of the Nile Delta.
[10:13] 262 sn The Anamites lived in North Africa, west of Egypt, near Cyrene.
[10:13] 263 sn The Lehabites are identified with the Libyans.
[10:13] 264 sn The Naphtuhites lived in Lower Egypt (the Nile Delta region).
[10:14] 265 sn The Pathrusites are known in Egyptian as P-to-reshi; they resided in Upper Egypt.
[10:14] 266 sn The Casluhites lived in Crete and eventually settled east of the Egyptian Delta, between Egypt and Canaan.
[10:14] 267 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] 268 sn The Caphtorites resided in Crete, but in Egyptian literature Caphtor refers to “the region beyond” the Mediterranean.
[10:15] 269 tn Heb “fathered.”
[10:15] 270 sn Sidon was the foremost city in Phoenicia; here Sidon may be the name of its founder.
[10:15] 271 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] 272 sn The Jebusites were the Canaanite inhabitants of ancient Jerusalem.
[10:16] 273 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] 274 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] 275 sn The Hivites were Canaanite tribes of a Hurrian origin.
[10:17] 276 sn The Arkites lived in Arka, a city in Lebanon, north of Sidon.
[10:17] 277 sn The Sinites lived in Sin, another town in Lebanon.
[10:18] 278 sn The Arvadites lived in the city Arvad, located on an island near the mainland close to the river El Kebir.
[10:18] 279 sn The Zemarites lived in the town Sumur, north of Arka.
[10:18] 280 sn The Hamathites lived in Hamath on the Orontes River.
[10:19] 282 map For location see Map1 A1; JP3 F3; JP4 F3.
[10:19] 283 tn Heb “as you go.”
[10:19] 284 tn Heb “as you go.”
[10:21] 285 tn Heb “And to Shem was born.”
[10:21] 286 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] 287 sn The Hebrew name Elam (עֵילָם, ’elam) means “highland.” The Elamites were a non-Semitic people who lived east of Babylon.
[10:22] 288 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] 289 sn The descendants of Arphaxad may have lived northeast of Nineveh.
[10:22] 290 sn Lud may have been the ancestor of the Ludbu, who lived near the Tigris River.
[10:22] 291 sn Aram became the collective name of the northern tribes living in the steppes of Mesopotamia and speaking Aramaic dialects.
[10:23] 292 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] 293 tn Heb “fathered.”
[10:24] 294 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] 295 sn Genesis 11 traces the line of Shem through Eber (עֵבֶר, ’ever ) to Abraham the “Hebrew” (עִבְרִי, ’ivri).
[10:25] 296 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] 297 tn Heb “fathered.”
[10:26] 298 sn The name Almodad combines the Arabic article al with modad (“friend”). Almodad was the ancestor of a South Arabian people.
[10:26] 299 sn The name Sheleph may be related to Shilph, a district of Yemen; Shalph is a Yemenite tribe.
[10:26] 300 sn The name Hazarmaveth should be equated with Hadramawt, located in Southern Arabia.
[10:26] 301 sn The name Jerah means “moon.”
[10:27] 302 sn Uzal was the name of the old capital of Yemen.
[10:27] 303 sn The name Diklah means “date-palm.”
[10:28] 304 sn Obal was a name used for several localities in Yemen.
[10:28] 305 sn The name Abimael is a genuine Sabean form which means “my father, truly, he is God.”
[10:28] 306 sn The descendants of Sheba lived in South Arabia, where the Joktanites were more powerful than the Hamites.
[10:29] 307 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] 308 sn Havilah is listed with Ham in v. 7.
[10:30] 309 tn Heb “as you go.”
[10:32] 310 tn Or “separated.”
[11:1] 311 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] 312 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] 313 tn Heb “they”; the referent (the people) has been specified in the translation for clarity.
[11:2] 314 tn Or perhaps “from the east” (NRSV) or “in the east.”
[11:2] 315 tn Heb “in the land of Shinar.”
[11:2] sn Shinar is the region of Babylonia.
[11:3] 316 tn Heb “a man to his neighbor.” The Hebrew idiom may be translated “to each other” or “one to another.”
[11:3] 317 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] 318 tn Or “bitumen” (cf. NEB, NRSV).
[11:3] 319 tn The disjunctive clause gives information parenthetical to the narrative.
[11:4] 320 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] 321 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] 322 tn The Hebrew particle פֶּן (pen) expresses a negative purpose; it means “that we be not scattered.”
[11:4] 323 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] 324 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] 325 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] 326 tn Heb “and one lip to all of them.”
[11:6] 327 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] 328 tn Heb “all that they purpose to do will not be withheld from them.”
[11:7] 329 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] 330 tn Heb “they will not hear, a man the lip of his neighbor.”
[11:8] 331 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] 332 tn The verb has no expressed subject and so can be rendered as a passive in the translation.
[11:9] 333 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] 334 tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.
[11:13] 335 tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.
[11:13] 336 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] 337 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] 338 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] 339 tn Heb “upon the face of Terah his father.”
[11:29] 340 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] 341 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] 342 tn Heb “And the days of Terah were.”
[11:32] 343 tn Heb “Terah”; the pronoun has been substituted for the proper name in the translation for stylistic reasons.
[22:14] 344 tn Heb “like water I am poured out.”
[22:14] 345 sn The heart is viewed here as the seat of the psalmist’s strength and courage.
[22:15] 346 tc Heb “my strength” (כֹּחִי, kokhiy), but many prefer to emend the text to חִכִּי (khikiy, “my palate”; cf. NEB, NRSV “my mouth”) assuming that an error of transposition has occurred in the traditional Hebrew text.
[22:15] 347 tn Cf. NEB “my jaw”; NASB, NRSV “my jaws”; NIV “the roof of my mouth.”
[22:15] 348 sn Here the psalmist addresses God and suggests that God is ultimately responsible for what is happening because of his failure to intervene (see vv. 1-2, 11).
[22:15] 349 sn The imperfect verbal form draws attention to the progressive nature of the action. The psalmist is in the process of dying.
[23:26] 350 tn Heb “my son”; the reference to a “son” is retained in the translation here because in the following lines the advice is to avoid women who are prostitutes.
[20:18] 351 tn Heb “Why did I come forth from the womb to see [= so that I might see] trouble and grief and that my days might be consumed in shame.”
[22:37] 352 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
[22:37] 353 tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).
[22:37] 354 sn A quotation from Deut 6:5. The threefold reference to different parts of the person says, in effect, that one should love God with all one’s being.
[12:1] 355 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
[12:1] 356 tn The participle and two adjectives “alive, holy, and pleasing to God” are taken as predicates in relation to “sacrifice,” making the exhortation more emphatic. See ExSyn 618-19.
[12:1] sn Taken as predicate adjectives, the terms alive, holy, and pleasing are showing how unusual is the sacrifice that believers can now offer, for OT sacrifices were dead. As has often been quipped about this text, “The problem with living sacrifices is that they keep crawling off the altar.”
[12:2] 357 tn Although συσχηματίζεσθε (suschmatizesqe) could be either a passive or middle, the passive is more likely since it would otherwise have to be a direct middle (“conform yourselves”) and, as such, would be quite rare for NT Greek. It is very telling that being “conformed” to the present world is viewed as a passive notion, for it may suggest that it happens, in part, subconsciously. At the same time, the passive could well be a “permissive passive,” suggesting that there may be some consciousness of the conformity taking place. Most likely, it is a combination of both.
[12:2] 358 tn Grk “to this age.”
[12:2] 359 sn The verb translated test and approve (δοκιμάζω, dokimazw) carries the sense of “test with a positive outcome,” “test so as to approve.”
