Genesis 9
9
God’s Covenant with Humankind through Noah
1 Then God blessed Noah and his sons and said to them, “Be fruitful and multiply and fill the earth. 2 Every living creature of the earth and every bird of the sky will be terrified of you.#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. Everything that creeps on the ground and all the fish of the sea are under your authority.#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. 3 You may eat any moving thing that lives.#tn Heb “every moving thing that lives for you will be for food.” As I gave you#tn The words “I gave you” are not in the Hebrew text, but are supplied in the translation for stylistic reasons. the green plants, I now give#tn The perfect verb form describes the action that accompanies the declaration. you everything.
4 But#tn Heb “only.” you must not eat meat#tn Or “flesh.” with its life (that is,#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. its blood) in it.#tn The words “in it” are supplied in the translation for stylistic reasons.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. 5 For your lifeblood#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. I will surely exact punishment,#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. from#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. every living creature I will exact punishment. From each person#tn Heb “and from the hand of the man.” The article has a generic function, indicating the class, i.e., humankind. I will exact punishment for the life of the individual#tn Heb “of the man.” since the man was his relative.#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.
6 “Whoever sheds human blood,#tn Heb “the blood of man.”
by other humans#tn Heb “by man,” a generic term here for other human beings.
must his blood be shed;
for in God’s image#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.
God#tn Heb “he”; the referent (God) has been specified in the translation for clarity. has made humankind.”
7 But as for you,#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). be fruitful and multiply; increase abundantly on the earth and multiply on it.”
8 God said to Noah and his sons,#tn Heb “to Noah and to his sons with him, saying.” 9 “Look! I now confirm#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.” my covenant with you and your descendants after you#tn The three pronominal suffixes (translated “you,” “your,” and “you”) are masculine plural. As v. 8 indicates, Noah and his sons are addressed. 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.#tn The verbal repetition is apparently for emphasis. 11 I confirm#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”). my covenant with you: Never again will all living things#tn Heb “all flesh.” be wiped out#tn Heb “cut off.” by the waters of a flood;#tn Heb “and all flesh will not be cut off again by the waters of the flood.” never again will a flood destroy the earth.”
12 And God said, “This is the guarantee#tn Heb “sign.” of the covenant I am making#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. with you#tn Heb “between me and between you.” and every living creature with you, a covenant#tn The words “a covenant” are supplied in the translation for clarification. for all subsequent#tn The Hebrew term עוֹלָם (’olam) means “ever, forever, lasting, perpetual.” The covenant would extend to subsequent generations. generations: 13 I will place#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). my rainbow#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. in the clouds, and it will become#tn The perfect verbal form with vav (ו) consecutive here has the same aspectual function as the preceding perfect of certitude. a guarantee of the covenant between me and the earth. 14 Whenever#tn The temporal indicator (וְהָיָה, vÿhayah, conjunction + the perfect verb form), often translated “it will be,” anticipates a future development. I bring clouds over the earth and the rainbow appears in the clouds, 15 then I will remember my covenant with you#tn Heb “which [is] between me and between you.” and with all living creatures of all kinds.#tn Heb “all flesh.” Never again will the waters become a flood and destroy#tn Heb “to destroy.” all living things.#tn Heb “all flesh.” 16 When the rainbow is in the clouds, I will notice it and remember#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.” the perpetual covenant between God and all living creatures of all kinds that are on the earth.”
17 So God said to Noah, “This is the guarantee of the covenant that I am confirming between me and all living things#tn Heb “all flesh.” that are on the earth.”
The Curse of Canaan
18 The sons of Noah who came out of the ark were Shem, Ham, and Japheth. (Now Ham was the father of Canaan.)#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. 19 These were the sons of Noah, and from them the whole earth was populated.#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.
20 Noah, a man of the soil,#sn The epithet a man of the soil indicates that Noah was a farmer. began to plant a vineyard.#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.” 21 When he drank some of the wine, he got drunk and uncovered himself#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. inside his tent. 22 Ham, the father of Canaan,#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. saw his father’s nakedness#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).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. and told his two brothers who were outside. 23 Shem and Japheth took the garment#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? and placed it on their shoulders. Then they walked in backwards and covered up their father’s nakedness. Their faces were turned#tn Heb “their faces [were turned] back.” the other way so they did not see their father’s nakedness.
24 When Noah awoke from his drunken stupor#tn Heb “his wine,” used here by metonymy for the drunken stupor it produced. he learned#tn Heb “he knew.” what his youngest son had done#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. to him. 25 So he said,
“Cursed#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. be Canaan!#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).
The lowest of slaves#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.
he will be to his brothers.”
26 He also said,
“Worthy of praise is#tn Heb “blessed be.” the Lord, the God of Shem!
May Canaan be the slave of Shem!#tn Heb “a slave to him”; the referent (Shem) has been specified in the translation for clarity.
27 May God enlarge Japheth’s territory and numbers!#tn Heb “may God enlarge Japheth.” The words “territory and numbers” are supplied in the translation for clarity.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.
May he live#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). in the tents of Shem
and may Canaan be his slave!”
28 After the flood Noah lived 350 years. 29 The entire lifetime of Noah was 950 years, and then he died.
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1996 - 2007 by Biblical Studies Press, LLC
Genesis 9
9
God’s Covenant with Noah
1God lovingly blessed Noah and all his family and said to them, “Reproduce, be fruitful, and populate the earth. 2I will cause every living creature of earth, sky, and sea # 9:2 Or “every animal of the earth, every bird of the air, everything that creeps on the ground, and all the fish of the sea.” to fear and dread you from this time forward. They are now under your authority. # 9:2 Or “are delivered into your hands.” 3You may now eat the meat of animals # 9:3 Or “every moving thing that lives.” See Col. 2:16; 1 Tim. 4:3–5. as well as green plants; I now give you everything for food for you. 4However, you must not eat meat with its lifeblood still in it, for its life is in the blood. 5If anyone takes another person’s life, I will demand an account—whether from man or beast, I will demand an account for taking a human life.
6“Whoever sheds human blood,
by other humans he must have his own blood shed;
for to kill a person is to kill one made
in God’s own beautiful image.
7Now all of you, with my blessing, reproduce,
be fruitful and repopulate the earth.” # 9:7 Or “swarm throughout the earth.”
8Then God said to Noah and his family, 9“I establish my loving covenant # 9:9 The Hebrew word for “covenant” is berit and is found numerous times in this chapter. God’s covenant turns judgment into grace. with you, your descendants, 10and every living creature that is with you—animals large and small, birds, and every living thing that came out of the ark. 11I will maintain my loving covenant with you. I will never again completely destroy life on earth by means of a flood. Yes, never again will a flood destroy the whole earth!”
The Rainbow
12“Here is the sign for you and future generations that my loving covenant will endure between me and you and every animal that came with you out of the ark: 13I have placed my rainbow # 9:13 Or “bending,” most often translated “warrior’s bow,” for just as a warrior hangs up his bow after the battle, so God’s bow, without arrows, is now surrendered to the sky, not aimed at earth, because of his love for humanity. The rainbow around God’s throne is a full circle, for the earth does not cut off God’s rainbow promises. And it is an emerald-colored rainbow around the throne, for it is the promise of life. See Rev. 4:3; 10:1. among the clouds, and it will be a sign of my loving covenant between me and the earth. 14Whenever I bring clouds over the earth, and the rainbow appears in the clouds, 15I will remember my covenant with you and with every living thing upon the earth. Never again will the waters become a flood to destroy life from the earth. 16When the rainbow is in the clouds, I will see it and remember the everlasting covenant I made with you and every living thing of every kind upon the earth.”
17So God said to Noah, “The rainbow is my signature in the sky, my seal of love # 9:17 Or “sign of confirmation.” to confirm that I have kept my covenant between me and every living thing on earth.”
Noah’s Sons
18Noah’s sons came out of the ark with him: Shem, Ham (the father of Canaan), and Japheth. 19From these three sons of Noah the entire world was repopulated.
20Noah, a farmer, was the first to plant a vineyard. 21He drank so much of the wine he made that he got drunk and passed out naked inside his tent. # 9:21 Chronologically, this would likely have been years after they exited the ark. 22And Ham, the father of Canaan, went into the tent and gazed on his shamefully exposed father. # 9:22 Various Hebrew scholars surmise that this was a euphemistic account of Ham doing some act of gross indecency, not mere voyeurism. See Prov. 30:17; 1 Peter 4:8. Then he went out and informed his brothers. 23So, Shem and Japheth took their father’s cloak # 9:23 Or “the garment.” It is possible that Ham brought his father’s garment outside the tent to show it to his brothers. and walked backwards with the cloak on their shoulders into the tent to cover up their naked father. Respectfully, they turned their faces away so as not to see their father lying there exposed. 24When Noah sobered up and realized what his youngest son had done to him, 25he uttered these words:
“Cursed be your son, Canaan, # 9:25 Although it was Ham, Noah’s son, who violated his father, Ham’s son Canaan was the one who was cursed. Some see the possibility that Canaan was complicit in what Ham did.
and let him be the lowest of servants # 9:25 Or “slave of slaves.” Canaan was the ancestor of the Canaanites. Canaan means “bow down.” See Josh. 9:23; Judg. 1. to his brothers.”
26He also said,
“Worthy of praise is Yahweh,
the God of Shem! # 9:26 Jesus Christ came through the lineage of Shem (see Luke 3:23–38), the father of the Semitic peoples. This is a prophecy that Shem would have a special relationship with Yahweh.
Let Canaan be Shem’s slave.
27May God enlarge Japheth’s family
and increase his territory. # 9:27 Or “May God make room for Japheth.” This a play on words, for the Hebrew triliteral root for Japheth (y-p-t) is identical to the root for “make room,” “increase,” or “enlarge [enrich, prosper].” Japheth was to become the father of enlarged nations, spreading out over the globe.
May he share in the blessing of Shem,
and his descendants make their homes
among the tents of Shem, # 9:27 Many scholars view this as an alliance between Shem and Japheth that would include sharing the blessing of prosperity among them.
and may Canaan be his slave also!” # 9:27 This account of Noah’s cursing and blessing of his three sons illustrates the power of a father’s words over his children (and grandchildren) and how those words create the reality of their future. Descendants of each of Noah’s sons were present at the crucifixion of the Lord Jesus. The descendants of Shem were present in the Jewish religious leaders who conspired to crucify the Messiah. Japheth was present in the Romans who participated jointly with the Jews to crucify the Lord Jesus. And a descendant of Ham was present in the person of Simon of Cyrene, who bore the cross of Christ in servitude (see Luke 23:26). The sons of Noah are brought before us again in Acts 8–10. The Ethiopian was a descendant of Ham whom Philip blessed with the gospel (see Acts 8:25–40). Saul of Tarsus (Paul) was from Shem and was also converted by the revelation of Jesus (see Acts 9:1–31). Cornelius the centurion was a son of Japheth who believed the good news of Christ (see Acts 10).
28After the flood, Noah lived another three hundred and fifty years. 29Noah’s entire lifetime was nine hundred and fifty years, and then he died. # 9:29 There are numerous parallels between Noah and Adam. Both came onto an earth that had been submerged by water. Both were given lordship over creation. Both were blessed and told to multiply. Both were men of the soil, working the ground. Both sinned in a garden (vineyard). Both experienced the exposure of nakedness. Both men’s sins affected their posterity. Both had three sons. And both experienced a prophecy following their fall.
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