Genesis: note code RA: Alter, Genesis

RA1: Alter, Art of Biblical Narrative

RAlb: Albertz, HIstory of Israelite Religion

JA: Judith Antonelli, In the Image of God

Bechtel, in Brenner, I

JB, Blenkinsopp, The Pentateuch

LB, Lyn Bechtel, Gen 19.1-11 in Brenner, 2

MB: Mark Brett, "Earthing the Human" in Habel

MB1: Mieke Bal, Lethal Love

MB2, Mark Brett, Genesis

WB: Brueggemann, Genesis

LB: Leslie Brisman, Voice of Jacob

WB1:William P. Brown, Structure, Role and Ideology

DC: David Carr, The Fractures of Genesis

DC1: Dexter Callender, Adam in Myth and History

SC: Croatto, "Response"

SC1: Croatto, "Tower of Babel" in Segovia/Tolbert

UC: Cassuto, Genesis I

UC2: Cassuto, Genesis II

CF, Carol Fontaine, "Forgotten Voices" in Habel

MF: Fishbane, Biblical Text and Texture

EF: Everett Fox, Five Books of Moses

AG: Anne Gardner, "Gen 6:11-13" in Habel

CG, Augustine, City of God

FG, Fewell and Gunn, Gender, Power and Promise

LG, Louis Ginzberg, Legends of the Jews

MG, Mayer I. Gruber, Genesis 21:12 in Brenner 2

NG, Naomi Graetz, "Dinah the Daughter" in Brenner 1

NH, NOrman Habel, "Geophany" in Habel, ed.

MPK, Mary Phil Korsak, "Fresh Look"

MPK1, Mary Phil Korsak, At the Start

LHO, Laura Hobgood-Oster, "Wells" in Habel

GM, Gene McAfee, "Chosen People" in Habel

RM, Richard Middleton, The Liberating Image

YM, Yochanan Muffs, Love and Joy

CN, Carol Newsom, "Common Ground," in Habel

SN, Susan Niditch, Prelude to Biblical Folklore

SPJ: Sharon Pace Jeansonne, Women in Genesis

GR: Genesis Rabbah

IR, Ilona Rashkow, The Phallacy of Genesis

IR1: Ilona Rashkow, "Invisible Spirit of Wine" in Brenner II

JR: Joel Rosenberg, King and Kin

NS, Nahum Sarna, Understanding Genesis

NS1, Nahum Sarna, JPS Torah Commentary

NS2, Naomi Steinberg, Kinship and Marriage in Genesis

MS: Meir Sternberg, "Double Cave, Double Talk" in Not in Heaven or Poetics

S-S, Schungel-Straumann in Brenner 1

MS1: Meir Sternberg, Poetics of Biblical Narrative

MS2: Meir Sternberg, Hebrews Between Cultures

RS, Ronald Simkins, "Gender Construction" in Brenner II

SS, Susanne Scholz, in Brenner 2

LT: Lawrence Turner, Genesis

PT: Phillis Trible, God and Rhetoric of Sexuality

WV, Vogels, "Like One of Us"

EVW: Ellen van Wolde, "Tower of Babel" in Habel

EVW1: Ellen van Wolde, Stories of the Beginning

HW: Howard Wallace, "Rest for the Earth?" in Habel

HW1, Hugh White, Narration and Discourse in the Book of Genesis

GW: Gordon Wenham, Genesis

Witt: Wittenberg, "Alienation," in Habel

SW: Shirley Wurst, "Beloved," in Habel

West: Claus Westermann commentary

AZ: Avivah G. Zornberg, Beginning of Desire

BH, David's Secret Demons

Gen 1-11 fundamental perspective:

"On the one hand, they [writers] break with the 'mythological' perception of reality which assumes that

all the real action is with the gods and creation in and of itself has no significant value. On the other

hand, they resist a 'scientific' view of creation which assumes that the world contains its own mysteries

and can be understood in terms of itself without any transcendent referent." (WB 12)

"Both the strange resistance of the world and the deep resolve of the creator persist in the text. The ex-

positor must not relax the tension in either direction." (Id 20, emph in orig)

as product of "intentional hybridity"

"The final editors, presumably writing in the period of Persian domination, have restructured the tradi-

tions in ways which relentlessly undercut any pretensions of hierarchywhether[91] these pretensions are

based on genealogical superiority, moral qualities, ethnic election or claims to divine revelation.

these[92] patterns point to an ancient editorial agency which is contesting the privileged grasp of colo-

nial power in the Persian period. The agency of resistance is not seen as the product of a pure, egalitar-

ian and consistent consciousness [but[93]] a hybrid intersubjectivity" (MB 85)

issues not discussed in Genesis perhaps expected by surrounding cultures: 1. illness: people don't get sick, don't pray for good health

2. seasons: little mention of sun, moon, seasons except sheep shearing

Genesis 1: central components 1. God's creating

2. time "from bereshit to toledot, from beginning to history"

3. heavens and earth

(EVW1)

relation to other creation stories: older argument for Enuma elish dependence lately abandoned by many , both on grounds of major dif-

ferences, and minor role of Enuma elish in Mesopotamian cosmology.

Re: Atrahasis: general sequence of primeval history of creation-divine displeasure-flood is similar, but

direct literary dependence unlikely

re: Egyptian texts: various similarities in details, but little evidence for dependence.

Genesis writers most likely "were conscious of a number of accounts of creation current in the Near East

in their day, and Gen 1 is a deliberate statement of Hebrew view of creation over against rival views. It

is not merely a demythologization [94] rather it is a polemical repudiation of such myths." (GW 8-9)

as written against neghboring creation stories: "The language, however, is tranquil, undisturbed by polemic or dispute; the controversial note is heard

indirectly, as it were, through the deliberate, quiet utterances of Scripture, which sets the opposing views

at nought by silence or by subtle hint." (UC 7)

as initiation of a "play" which expresses the divine essence; see YM 45-46 and "Shakespeare" midrash.

as rational utopian vision: against "simplistic" alternatives of liberation or legitimation of (royal) status quo, WB1 220-229 argues

that the Heb VorLXX of Gen 1's "rational orientation towards a perfectly harmonious primordial world"

is a form of ancient utopia, "a period of 'history' to which one cannot return." (229). Absence of polemic

against mythological conceptions of creation and absence of tension between God and evil forces pre-

sents creation as "a harmony of collaboration between cretor and the created order" (227);

re: MT change: at the same time WB1 argues that the eventual MT saw the original co-creative role of

the waters as a potential threat to God's exclusive control, and thus, withdrew this option by showing

God confining and controlling the waters (234-239)

creation presented as a succession of "generations" (toledot, 2:4) as in Egypt, Sumer, Babylon and else-

where; however, "P has introduced a basic modification; there is no genealogy of the gods." (West 81)

seven day structure: "One does not just count up the seven days; they are rather like a parable. P wants

to say that time, properly ordered and directed in carefully regulated periods toward its God-given goal,

began with creation." (West 90)

"the structure of the text resembles a pyramid: each succeeding day is accorded more space than its

predecessor." (MF 8)

Rashi: "Scripture has not taught anything regarding the sequential order", but beyond not taking the days

as literal sequence, there is a poetic structure, seen by Cassuto:

day 1: light; day 4: light for humanity

day 2: firmament separating sea/heaven; day 5: birds and fish for humanity

day 3: dry land and seed; day 6: land animals and humanity

day 7: sabbath

(cited at MF 10)

other "seven" aspects: 1. after intro verse, seven paragraphs

each of three nouns in v. 1 occur in

2. multiples of seven: 'elohim, 35x; 'erets, 21x; shamayim + raqiy'a [12+9], 21x

3. the ten sayings of God with which the world is created are divided into seven divine fiats ("let there

be") and there pronouncements emphasizing God's concern for humanity

4. light and day found seven times in first paragraph and seven refs to light in fourth paragraph

5. water mentioned seven times in paragraphs two and three

6. hayyah seven times in pragraph five and six

7. "it was good" seven times

8. v. 2 contains 14 words

9. 7th paragraph (7th day) has three consec. sentences each seven words and each with "the seventh day"

in center

10. words of 7th paragraph = 35

(UC 13-15)

sitz-em-Leben: as it stands, Gen 1 removed from "its original function which served to maintain and

secure the present state of the world and of life. finds[95] a new setting as the beginning of the priestly

work. It takes on the function and character of a solemn overture." (West 92-93)

As a P text addressed to exiles: "It served as a refutation of Babylonian theological claims. [96]

Such a judgment means that this text is not an abstract statement about the origin of the universe. Rather,

it is a theological and pastoral statement addressed to a real historical problem. [97] Its affirmation is:

this God can be trusted, even against contemporary data." (WB 25)

"Its focus on an uncompromised divine will in a blessed creation counterpoints the ensuing texts which

focus on human will and the despoliation of the earth (Genesis 2:4b-11:32)." (MF 15)

Gen 1:1-10 "In the beginning[1] when God[2] created[3] the[4] heavens[5] and the earth[6], 2 the

earth[7] was a formless[8] void and darkness[9] covered the face[10] of the deep[11], while[12] a

wind[13] from God swept[14] over the face[15] of the waters[16]. 3 Then God said[17], "Let there

be[18] light[19]"; and there[20] was light. 4 And God saw that the light was good[21]; and God sepa-

rated[22] the light from[23] the darkness[24]. 5 God called[25] the light Day[26], and the darkness[27]

he called Night[28]. And there was evening[29] and there was morning[30], the[31] first[32] day. 6 And

God said, "Let[33] there be a dome[34] in the midst[35] of the waters[36], and let it separate[37] the wa-

ters from the waters." 7 So God made[38] the dome and separated[39] the waters that were under the

dome from the waters[40] that were above the dome. And[41] it was so. 8 God called the dome Sky[42].

And there was evening and there was morning, the second day. 9 And God said, "Let[43] the waters un-

der the sky be gathered together into one place[44], and let[45] the dry[46] land appear[47]." And it was

so. 10 God called the dry land Earth[48], and the waters that were gathered[49] together he called

Seas[50]. And God saw that it was good[51]."

Gen 1:1: "this text says nothing but 'explain me'!" (Rashi, in AZ 3) "There is a tension between the be-

nevolent clarity and power of the narrative and the acknowledgment of mystery that inheres in the very

first word" (Id)

v. 1: as main sentence or as subordinate temporal clause to v. 2 or vv. 2-3:

West 93-97, GW 11-13 sums arguments, favoring v. 1 as main sentence, i.e., "In the beginning God cre-

ated the heavens and the earth." (RSV, contra NRSV above)

Accord, UC 19-20

alternatives:

Rashi as first to suggest vv. 1-2 as subordinate to v. 3, as found in Fox's trans: "At the beginning of

God's creating of the heavens and the earth, when the earth was" etc.

NRSV represents the third view.

At issue is the Q of creation ex nihilo. On West's view, P has inserted the free-standing statement of

God's creation of heaven and earth prior to the situation of tohu vabohu in v. 2; v. 2 echoes other crea-

tion stories in form of "when was[1] not yet"

1:1-2 parallels with 2:1-3:

1. sequence of "created, God, heaven/earth" repeated in reverse order

2. multiples of 7 Heb words: 1:1 = 7; 1:2 = 14; 2:1-3 = 35 (cf. 7-multiples for individual words and

phrases in 1-2:3)

(GW 5-6)

LXX implies a "double creation: "Heaven and earth are the created 'aformal' substances from which the

entities named 'heaven' and 'earth' are fashioned in vv. 6-8 and 9-10" (WB1 35, emph in orig)

re: Nature vs. Culture dualism (from Levi-Strauss)

"the Culture/Nature binarism does not sit well on a world picture where nature itself springs from a

prior, higher, creative, mankind-exalting reality. For nature here arises before our eyes as a divine arte-

fact made ex nihilovirutally[2] a semiotic ('cultural') systemand[3] embraces a worldwide humanity

created, unlike animal life, in God's image. So what we nowadays term culture, humanity's own web of

fabrications and institutions and symbolisms, becomes a third-level reality, a second-order making, es-

sentiall distinct if not deviant from Heaven's." (MS2 169)

"It is the Cainite, then the Babelian, then, aboce all, the Egyptian anti-Self that exhibits the Levi-

Straussian dogma regarding the superiority of 'culture,' the Hebrews that would adhere to 'nature,' and

Solomon's volte-face ('return') toward Egypt that spells the beginning of the end for Israel." (Id 170)

4 "BEGINNING": in the beginning: bere'shiyth (re'shiyth);

the b prefix: "Why was the world created with a beth? Just as the beth is closed at the sides but open in

front, so you are not permitted to investigate what is above and what is below, what is before and what is

behind." GR 1.10, offering other explanations, too.

Cf. CG 6.6, "the world was made, not in time, but simultaneously with time."

related to r'sh, "head" and r'shvn, "first" (GW 13); 10:10 (beginning of Nimrod's kingdom; note ocntrast

with Mesopotamian stories, where the city comes first and then "creation," here, Genesis shows that the

urban formation is far after the divine formation of the world); 49:3 (Reuben, beginning of Jacob's

vigor); often as "first fruits"; 51x in HS; cf. Hos 1:2 (Rashi)

midrash links with torah itself, e.g., Prov 8.22, as the architectural plans from which God created the

world; GR 1.1

noting the absence of a definite article: "This beginning is still undetermined; no other beginnings have

gone before it." (EVW1)

LXX: en arche; some ms. preface en kephalaiw, based on a "pseudo-etymological rendering of the He-

brew", i.e., deriving reshith from Heb rosh (WB1 47, n. 31)

5 "GOD": God: elohim; 35x in 1:1-2:3 (multiple of 7, [GW 6]); 219x in Gen, but not between 9:27 and

17:3; also, combined names for God within 2:4-4:26, 35x (GW 96 and ch. 4 note)

there is not toledot for God, placing God in a unique position vis a vis all else in creation (LT 21)

as third word in sentence: "A human being states his name first and then his title, thus: So-and-so the

Prefect, So- and-so of whatever title it may be. But the Holy One, blessed be He, is not so, for He re-

corded His name only after creating the requirements of His universe: IN THE BEGINNING CRE-

ATED, and then GOD." GR 1.12

6 "CREATED": bara'; the verb of divine creativity, here with same initial three letters as bere'shiyth

(cf. 'abram): 1:1, 21, 27 (3x); 2:3, 4 (and thus 7x in opening scene; cf. 1:7, "made"); 5:1, 2 (2x), 6:7;

only Ex 34:10, Num 16:30, Deut 4:32 in Pent; of 54x total, 21x in Isa, and only 4:5 in First Isa.

cf. `as, 1:7, 11, 12, 16, 25, 26, 31, 2:2, 3, 4; 153x in Gen alone

used interchangably in this scene (West 87)

in Gen, LXX trans. poiein; as ktizw 17x outside of Gen; ktizw only associated with divine creativity af-

ter LXX period (Id 100)

7 "THE": the: as defiinite article: "The Rabbis said: Mortal man builds an edifice, and if he succeeds

according to his intentions, he can widen it as the building rises; but if not, he must broaden it below and

narrow it at the top. The Holy One, blessed be He, is not so, however; He built the heaven, i.e. the

heaven which he originally contemplated, and the earth, viz. the earth which He originally contem-

plated." GR 1.13

8 "HEAVENS": heavens and the earth: i.e., the totality of all that is, not a limitation to particular ob-

jects (e.g., planet and sky)

heavens: hashshamayim; with raqiy`a, "dome," 21x in 1:1-2:3, matching 'erets (GW 6);

note relationship between heaven/shamayim and water/mayim; see also note at v. 8, "Sky"

heavens mentioned first as more important (God's realm) but in v. 2, earth dealt with prior to heaven in

order of actual creation (UC 21)

9 "EARTH": and the earth: ve'eth ha'arets; 'erets 21x in 1:1-2:3 (GW 6)

"not on Earth as 'pre-existent' in some philosophical or scientific sense, but rather on the Earth as 'pre-

sent but hidden from view.'" (NH 36)

Gen 1:2: as three sentences describing the "not yet" condition (West 102)

1.2-5, in GR 2.3, as symbolic expression of the entirety of Genesis:

also, GR 2.4 as similar allegory for foreign powers

tohu = Adam (after his sin)/Babylon (Jer 4.23)

bohu = Cain (as a result of lawlessness)/Media (Est 6.14)

darkness = generation of Enosh/Greece

upon the face of the deep = generations of the Flood (cf. Gen 7.11)/"this wicked state" (i.e., Rome)

spirit hovered, etc = resolution of Flood (8.1)/Messiah (Isa 11.2)

let there be light = Abraham

called the light day = Jacob

darkness as night = Esau

morning = Jacob

one day = Day of Atonement

cf. EVW1 22, noting v. 2's relation to the elements named in v. 1:

The earth: was not yet distinct

the heaven: was not yet present

God was not yet creating

vv. 2-5: as first paragraph, following intro verse (UC 21)

v. 2: the combined sense of the idioms is that "the water of the deep formed the uppermost layer, which

was in direct contact with the surrounding darkness In[10] this chaos of unformed matter, the heaviest

materials were naturally at the bottom, and the waters, which were the lightest, floated on top. This

apart, the whole material was an undifferentiated, unorganized, confused and lifeless agglomeration."

(UC 22-23)

cf. Wisd. of Solomon 11:17a: " For thy all-powerful hand, which created the world out of formless

matter[11]" ktisasa ton kosmon ex amorphou hules";

cf. 2 Mac 7:28: "look at the heaven and the earth and see everything that is in them, and recognize that

God did not make them out of things that existed." hoti ouk ex ontwn epoiesen auto ho theos

The "formless matter" "was taken up by Augustine and through him passed over into western theology",

leading to the question of creatio ex nihilo, a Q foreign to the author of Gen 1 (West 109-110)

but cf GR 1.5: "whoever comes to say that this world was created out of tohu and bohu and darkness,

does he not indeed impair [God's glory]!"

"the Bible passes over in absolute silence the nature of the matterif[12] anyupon[13] which the divine

word acted creatively." (NS 12)

14 "EARTH": the earth was: "Whenever the subject comes before the predicate, as here, the intention

of the Bible is to give emphasis to the subject and to tell us something new about it" e.g., 3.1 (UC 21)

15 "FORMLESS": formless void: tohu vabohu; bohu only Isa 34:11, Jer 4:23 (see especially) else-

where

Fox: "wild and waste"; Alter: "welter and waste"

perhaps the experience of exile known by P's audience (WB 29)

"this designation does not represent a negative verdict on the condition of Earth, but is simply a descrip-

tion of the state of Earth prior to its appearance and transformation." cf. Isa 45:18, and thus parallel to

Gen 2:5 (NH 38)

rejection of connection with chaos story trad, quoting van Wolde: "This is the primeval situation: no

'nothing', nor a chaos that needs sorting out, but a situation of 'before' or 'not yet' in view of what is

coming." (NH 39, who follows with speculation on why chaos/order theme has been so popular, con-

cluding with three possibs: 1. "relentless drive" to find ANE setting

2. link with other biblical texts using chaos story

3. male-based desire to see female-chaos (Tiamat) destroyed by male-logos-reason

tohu 20x, 17x without bohu,

as desert, e.g., Deut 32:10, Job 6:18, 12:24 = Ps 107:40

as devastation threatened: Isa 24:10, 40:23, 45:18

as nothingness (meaningless, not materially empty): 1 Sam 12:21, Isa 29:21, 40:17, 41:23, 44:9, 45:18,

19 (uninhabited); 59:4

EVW1 20 distinguishes tohu as "unproductive" from bohu as "uninhabited"

but UC 22 notes that "one cannot rely, as the commentators usually do, only on the etymological signfi-

cation of its two component words", comparing "broadcast" with its individual parts; see also verse note.

WB1 74 argues that the phrase isn't a merismus or hendiadys but a farrago "wherein two usually allitera-

tive words combine to give a meaning other than their constituent parts." E.g., "hodgepodge." note sur-

vival of Heb in transformation into modern French as word meaning "hubbub" (Id 75)

GR 2.2 interprets as related to Heb for "bewildered and astonished," and thus, a reaction of the earth as a

character to either its different relationship to creation than the heavens, or in anticipation of the bad

treatment earth would get at the hand of humanity, e.g, Gen 3.17

LXX: aoratos kai akataskeuastos; Gk

chaos only at Mic 1:6 and Zech 14:4; not in NT

aoratos, only Isa 45:3 and 2 Mac 9:5; frequently in Plato for the world of ideas; in Philo, aoratos is "an

essential quality of the incorporeal and intelligible creation;" for Josephus, the meaning here is invisible

in the physical sense. (WB1 48, n. 33)

akataskeuastos rare in Hellenistic Jewish lit; base kataskeuastos 30x in LXX, corresponding to Heb.

bara', yasar, and `asah. (id, n. 34)

16 "DARKNESS": darkness: hoshekh; in Gen, only in this story; next at Ex 10:21-22 (where also

"light" only elsewhere in Pent), 14:20

"[A]nimals are[17] aware of the difference between a darkness which protects existence and a darkness

which threatens it, between darkness which is part of the natural order and the darkness of chaos. It is

the latter that is intended in Gen 1:2." (West 104)

"whereas darkenss is opaque to man, it is transparent to God (Ps 139:12)." cf. Deut 4:11, 5:23; Ps 18:12

for God's use of darkness as a veil (GW 16)

note "domestication" of darkness at v. 5 as "night"

18 "FACE": the face: `al-peniy (paneh), first of 141x in Gen, as human, earthly, and divine, represent-

ing the contact between between creator and creatures and among creatures.

parallel with "face of the waters" later in verse.

19 "DEEP": tehom; 7:11, 8:2, 49:25, Ex 15:5, 8, Deut 8:7, 33:13, etc. as flood of water or deep, al-

though related by common root to Babylonian Tiamat; cf. Isa 51:10

quoting Tsumara, NH 37 rejects meaning as "a depersonification of an original Canaanite deity" but

"simply a reflection of the common Semitic term tiham 'ocean'"; accord, WB1 103, n. 15.

never used with definite article, i.e., as a primordial beast (NS 22)

Rashi reads as identical to hammayim later in verse, but cf. EVW1: "tehom denotes the waters which

extend on all sides (especially vertically) and indicates the condition before there was heaven

(shamayim)."

20 "WHILE": while: ve[ruach]; i.e., "and" in "an adversative sense: "yet above the unformed matter

hovered the ruach of God, the source of light and life" (UC 24)

21 "WIND": ruach; as either "wind" or "spirit." If "wind," surprising to link with elohim as part of the

pre-creation (as in the NRSV trans.; ruach elohim not elsewhere as "wind of God", West 107).

Alternatives:

"mighty wind" (elohim as superlative adjective), confirming v. 2 as consistently pre-creation (West 107-

108)

"spirit from God," breaking the pattern of v. 2

Fox: "rushing-spirit of God hovering"

Alter: "God's breath hovering"

"The ruach is hidden deep within the primordial domain, waiting in the darkness, with Earth." (NH 36);

rejecting elohim as "mighty" (Id, 37)

"ruach elohim denotes God before he appears as creator and stands apart from creation. [22] The mo-

ment God begins to speak, God ceases to be ruach elohim and becomes elohim, the creator God."

(EVW1 21)

cf. Ex 31.3; 35.31, filling Bezalel, the master craftsman of the tabernacle, and thus refuting "wind" in-

terpretation in favor of "spirit of God"; also, Gen 41.38; NUm 24.2; 1 Sam 10.10, 11.6, 19.20; Ezek

11.24; 2 Chr 15.1, 24.20 (RM 85)

LXX: pneuma; earlier Gk meaning was as "wind" or "breath;" in Stoicism, as cosmic power but in mate-

rialistic sense; not until Philo as incorporeal (WB1 49-50, n. 36)

23 "SWEPT": swept: merachefeth, "hover"; only Deut 32:11 (eagle fluttering) Jer 23:9 (prophet's

bones)

and thus, like a mother eagle, "the paternal care of the Divine Spirit, which hovered over it, assured its

future evolution and life." (UC 25)

LXX: epephereto epanw tou hudatos; epipherw at Gen 7:18 to describe the ark "floating," a customary

use of this term outside LXX (WB1 50, n. 37)

24 "FACE": over the face of the waters: cf. 7:18

25 "WATERS": the waters: hammayim; "shares with Enuma Elish the idea of the priority of water in

time. [26] in lower Mesopotamia the earth actually came into being through the sinking of the water

level" (NS)

"Scripture not yet having revealed when the creation of the water took place, thus teaching that the wa-

ters preceded the earth." (Rashi)

mayim 11x in Gen 1; next at 6:17, the Flood; after Flood story, not again until 16:7

Gen 1:3: 3:5: first day of creation: cf. Ex 40:2 for parallel in shrine building

vv. 3-10: creation of light and water separation necessary prerequisites for the manifestation of Earth

(NH 40-42)

creation of light, along with that of human beings (see note at v. 26), set apart from other aspects:

1. in LXX, absence of kai egeneto houtos only for these two

2. light created without divine action in the fulfillment

9WB1 40)

27 "SAID": God said: spoken only to heavenly council, or what West calls "a creation command"

(West 111)

"Spoken language is the substratum of everything human and divine that transpires in the Bible, and the

Hebrew tendency to transpose what is preverbal or nonverbal into speech is finally a technique for get-

ting at the essence of things, for obtruding their substratum." (RA1 70, not directed at this passage, but

offered generally about bib. narr.)

28 "BE": let there be: yehiy (hyh), qal. imp, again at 1:6, 14, 29; 2:5, then not until 9:2, 3, 15, 25, 26,

27; "it is really a 'being' that implies a 'becoming. Moreover, this being/becoming is essentially a 'rela-

tional being,' a life of becoming in relation to others. Therefore, it is wrong to separate the essence from

function or being from activity." (EVW1 27); cf 1:26, "image"

29 "LIGHT": light: 'or; only 1:3, 4, 5, (hence, 5x in this scene, corresponding to the books of torah, GR

3.5) 1.18 in Gen; Ex 10:23 only elsewhere in Pent; 120x in HS; see also chapter note re: light + day 7x

"God creates brightness and thereby makes possible the basic cycle of time and order." (West 112)

i.e., this is a temporal, not a spatial act, which then allows the subsequent creation in space of the heav-

enly bodies

light as created, not as divine: cf. Ps 104:2, 1 Tim 6:16, Jas 1:17, 1 Jn 1:5

"Light is, first of all, therefore a functional prerequisite for the manifestation of Earth." (NH 40)

30 "THERE": "The prosaic, reflective discourse of the human speaker ('there was') counterpoints the

commanding tones ('Let there be') of the divine speeches [31]

"It is precisely through this divine-human counterpoint that two dramatic aspects of Genesis 1:1-2:4a

emerge. First is the action-result sequence [32] [second] is the almost stereotyped repetition of key

words (e.g., 'created,' 'saw,' 'separated,' 'good'), which allows the reader to focus fully on the uniqueness

of each day and its events. [33]

"The text thus provides a reflection of an orderly, harmonious creation. [34] Its economy of vocabulary

and technique produces a dictum of controlled energy and force."

(MF 7-8)

35 "GOOD": good: tov; 7x in this account: 1:4, 10, 12, 18, 21, 25, 31

the craftsman has regard for his creation: "The praise of the creator is a continuation of the recognition

by the creator." (West 113)

"does not refer primarily to a moral quality, but to an aesthetic quality. It might better be translated

'lovely, pleasing, beautiful" (WB 37)

36 "SEPARATED": separated: vayyavddil (bdl); God's second action (after speaking) is to distinguish

between things. Term used later for clean/unclean (people, nations, animals), but not in Gen outside 1:1-

18; of 42x in HS, 8x in Lev, 9x in Ezra/Neh

contra interps arguing for use here of P vocabulary pointing toward later "holiness" discourse, "use of

hibdil refers not to the order of living creatures but exclusively to the cosmic ordering." (MB 76)

"The three acts of separation are the source of the three basic categories in which creatures, and above

all living beings, live out their existence"

day and night: time

dome of the sky: vertical space

water from land: horizontal space

(West 119)

separated the light from the darkness: cf. Gen 1:14, 18 below, the parallel scene in day 4.

37 "FROM": from: LXX adds ana meson before both "the light" and "the darkness"; again at v. 6 and

twice at v. 7; also, v. 14 (twice) and v. 18 (twice); phrase 60x in Gen

38 "DARKNESS": darkness: not as part of chaos, but now as part of God's creative ordering. Yet God

does not affirm the darkness as "good;" "This inequality sets up a scale of values. Everything in creation

is not exactly equal just because everything is the work of God." (West 113)

cf. note at v. 5

Gen 1:5: biblical measure of days starts with morning and ends with evening, here and throughout the

Bible: "but in regard to the festivals and appointed times, the Torah ordains that they shall be observed

also on the night of the preceding day." (UC 28-29, emph in orig)

39 "CALLED": called: wayyiqra' (qr', waw consec imp; see below); the third kind of divine act. "God

does not give a name to everything only[40] to what is the result of his act of separation, to those basic

elements of space and time that determine human existence: day and night v. 5, heaven v. 8, land and

sea v.10." (West 87)

aspects of naming: 1. act of dominion

2. giving of destiny

3. exercise of right of dominion

(Id 114-115)

"It is a fundamental rule of Biblical narrative style that verbs describing acts that took place in sequence

should head their respective clauses" with the first being (as here) waw consec imperfect and the second

usage in consecutive clauses is in the perfect. (UC 27); again at v. 10

41 "DAY": day: yom; first of 151x in Gen; introduces theme of Gen 1 as God as creator/master of time,

which frames the account with Day 1, 4 and 7 (LT 20)

42 "DARKNESS": and the darkness he called Night: velachushekh qara' laylah; "Once 'darkness' is

set in its place, given a function, and named 'Night,' it ceases to be an element of chaos." (LT 22); cf.

note at v. 4

cf. the "naming" of animals by 'adam that similarly "domesticate"

cf NH 40: "The darkness is transformed from an eternal condition of the primordial domain into a func-

tional division of the present reality."

43 "NIGHT": night: laylah; again at parallel scene: 1.14, 16, 18

44 "EVENING": evening: `erev; after this story, next 8:11 (recalling Creation), 19:1, 24:11, 63; 29:23,

30:16, 49:27 in Gen

not saying "there was night": CG 6.7 interprets as metaphor for spiritual progress of the creature:

"Therefore evening is a more suitable figure than night; and yet, as I said, morning returns when the

creature returns to the praise and love of the Creator. When it does so in the knowledge of itself, that is

the first day;:

45 "MORNING": morning: boqer; after this story, 19:27, 20:8, 21:14, 22:3, 24:54, 26:31, 28:18, 29:25,

32:1, 40:6, 41:8, 44:3, 49:27

46 "THE": the: not in Heb; only "the" for sixth day (MF 9)

47 "FIRST": first day: yom 'echad, lit, "day one," in contrast with following days using ordinals; "This

is because [on this day] G-d was alone in His world for the angels were not created until the second

day." (Rashi)

Gen 1:6: LXX adds at end of verse: kai egeneto houtws, which can refer either backward or forward as

"it was so"; again at v. 20 as diff from MS. WB1 50 n. 41 notes that the LXX usually brackets this

phrase between command and fulfillment (e.g., v. 9, 11, 15), and thus, here it must point forward to the

action described in v. 7.

48 "LET": Let there be: yehiy; establishing the pattern in parallel with v. 3, but then see v. 7 and note

at "made"

Rashi: "Let the separation be strengthened. Even though the heavens had already been created on the

first day, they were still liquid. They crystallized on the second day" (at AZ 6)

49 "DOME": dome: raqia`; 1.18 in parallel scene; outside this story as noun, only Ezek 1:22-26, 10:1,

Ps 19:2, 150:1; Dan 12:3

common trans as "firmament" from Lat firmamentum a result of LXX sterewma under influence of Al-

exandrian theories of "stone vault" of heaven (TWOT 2/862)

as verb meaning "to stamp with the feet," Ezek 6:11, 25:6; "to stamp down," 2 Sam 22:43; "to hammer

out, flatten," Ex 39:3; as here in re: the heavens, Isa 42:5, 44:24

"[The meaning is] let the expanse be solidified. Even though the heavens were created on the first day,

they were, nevertheless, still fluid and were solidified on the second day by the roaring command of G-

d, when He said, "Let there be a canopy!" (Rashi)

"the term signifies a kind of horizontal area, extending through the very heart of the mass of water and

cleaving it into two layers, one above the other [and[50] with v. 8] as soon as the firmament was estab-

lished in the midst of the layer of water, it began to rise in the middle, arching like a vault"" (UC 31)

51 "MIDST": in the midst: bechokh; again at 2:9, 3:3, 8; cf. negative use at 18:24, 26; 17x in Gen.

52 "WATERS": waters: hammayim; 7x in this paragraph (UC 14; see also chapter note)

53 "SEPARATE": mavddiyl, hif. participle "to be rendered as a substantive," i.e., "a divider," given that

other commands in Gen 1 follow yiyhiy with a noun, vv. 3, 6a, 14; WB1 104, n. 19; see also note at v. 4,

"from"

54 "MADE": made: ya`as (`sh); note the two steps involved in the creation of the dome: speaking and

"making," plus the subsequent naming; see note at 1:1, "created"; see also WB1 128, arguing for differ-

ences among MT, LXX, and older Heb version based on diff. in clarity re nonrole of waters in the crea-

tion process, emphasized by MT.

West sees as an older (v. 7) description joined with P's newer one, but which "do not harmonize" (West

116)

'sh in Gen 1:

vv. 7, 11 (trees making fruit), v. 12, 16 (two great lights), v. 25 (land animals), v.26 (humanity), v.31

(summary), thus, 7x in opening scene, matching br', "created"

55 "SEPARATED": see note at v. 4, "from"

56 "WATERS": waters that were above the dome: Gen 7:11ff; Ps 104:3, 13; 148:4; 2 Ki 7:2, 19;

57 "AND": and it was so: vayehiy-khen; some claim as redundant given the description in the verse,

but UC 33-34 argues for the term referring to an action completed and thereafter unchanging or unre-

peated, grounded in the root meaning of ken as "firm," in contrast with v. 3, the establishment of the re-

peating cycle of day/night; cf. vv. 9, 11, 15, 24, 30; only Judg 6.38 elsewhere in HS.

cf. lengthy discussion at WB1 84-92, showing similar formulae at Num 9.15, 2 Ki 7.20 and 15.12, form-

ing a three element pattern of event, formula, description bringing event into realization, but also noting

different function in Gen 1 as "confirming"; he also notes Sumerian and Akkad. parallel uses

in LXX, displaced to end of v. 6

Gen 1:8: note the absence of a tov for the 2nd day; but supplied in LXX: "for the sake of mechanical

uniformity; this is typical of his method throughout the section." (UC 34)

"And why does it [the verse] not state "That it was good" [in reference to] the second day?" Because the

work involving the water was not completed until the third day, although it was begun on the second

[day]; and anything incomplete is not considered perfect or best. [Whereas,] on the third day, when the

work involving the waters was completed, and He began another work which He completed, [the

phrase] "That it was good" is repeated twice. One for the completion of the work of day two, and one for

the completion of the work of that [third] day." (Rashi)

cf. GR 4.6: " If because of a division made for the greater stability and orderliness of the world, for[58]

it was good is not written in connection with that day, then how much the more should this apply to a

division wilich leads to its confusion!"; but another interp. at this place agrees with Rashi re: the com-

pletion of the waters.

"the absence of the divine approbation shifts the focus away from the creation of the firmament and the

vertical separation of the waters to the emergence of land, as if to show that the only purpose behind the

watery divisions was to uncover the land underneath." (WB1 99)

59 "SKY": Sky: shamayim, "heaven"; as contraction of 'esh (fire) and mayim (water) (GR 4.7; Rashi)

as sa-mayim, "be laden with water. Compare this to milk in a bowl: before a drop of rennet falls into it,

it quivers, but as soon as a drop of rennet falls into it, it immediately curdles and stands still. That[60]

agrees with Rab's dictum: [God's] handiwork was liquid and on the second day it congealed." (GR 4:7)

"literally means 'what relates to (sha) the waters (mayim)': heaven, sha-mayim, divides the mayim above

from the mayim below." (EVW1)

note that this is named, but the waters above and below are not yet "gathered" to be named

heaven as created: in contrast with other ancient religions in which heaven is part of divinity

thus, heaven can be destroyed without affecting God, Isa 34:4 (cf. Rev 6:14), 51:6 (West 119); also Isa

65:17, 66:22

Gen 1:9: anticipating (at least narratively) the parting of the sea in Ex 14:16 ff.; cf.Ps 104.7

third day (vegetation on earth) matches fifth day (animals in sea and birds in air)

61 "LET": Let: yiqavu; "wait", different from earlier "let" (v. 6: yehiy); only Jer 3.17 in HS, also in

Nif.;

Q of active or passive role of waters in gathering:

although parallel verb usage in the Jer passage suggests active role (supported in Gen 1 by active role of

waters later), immediate context generates a narrative gap in that no fulfillment report is given in re-

sponse to God's command here in v. 9. "To 'fill' the gap, the transition formula must function as an exe-

cution formula by presupposing the fulfillment rather than leading toward it. [62] Thus one would ex-

pect 'So[63] God gathered the waters'"; thus, the verb should be taken as passive (WB1 77-78, emph in

orig)

64 "PLACE": into one place: 'el-maqom 'echad;

'echad; cf. 2.24 (one flesh), 11.1, 6 (4x); while the primeval waters cooperate by being brought into "one

place," the people conspire against God.

maqom only here in primeval history; next at 12.6, Ab. at Shechem.

LXX: eis synagwgen mian, hence, "gathered into one gathering";

WB1 137 n. 15 argues for original Heb (pre-LXX and diff from MT) containing miqveh as in v. 10,

based on, among other factors, harmony with Qumran text containing miqveh in v. 9

seealso note at v. 10, "gathered"

65 "LET": and let: vetera'eh; "not the expected shortened jussive form (tera') as one would expect in

congruence with the other commands. THus[66], 1.9ab is best rendered with purposeful force (e.g., Judg

9.7, Jer 40.15, and 2 Sam 19.38)", hence "so that" rather than "and let" (WB1 104, n. 21)

67 "DRY": dry land: yabashah; only here and v. 10 in Gen; Ex 4:9, 14:16, 22, 29, 15:19; Josh 4:22, Isa

44:3, Jon 1:9 (ref to this act); Ps 66:6, Neh 9:11; always in relation to water removed (for walking

safely) or provided (for thirst); thus, the creation of dry land at "the beginning" or to prepare exodus are

parallel acts.

the dry land is not said to be created, but rather, "set free" by the movement of the water out of the way

(West 121)

LXX, he xera, lit, "the dry," xera only 1.9, 10, 7.22 in Gen; 42x in LXX.

68 "APPEAR": appear: vethera'eh (r'h), "was seen", nifal; cf. 8:5, 9:14, 12:7, 17:1, 18:1, 22:14, 26:2,

24, 35:1, 9; 46:29, 48:3, thus as a theophany "from below, " a "geophany" (NH 41-42)

accord, LXX, ophthetw; "the earth is not commanded to come into being (egeneto). Indeed, the thought

behind the 'creation' of the land in v. 9 is that it makes its appearance by being uncovered by water."

(WB1 44)

69 "EARTH": Earth: 'erets, as in "soil," not the planet; LXX, ge; "Before the earth can be commanded

to act (1.11), the 'dry land' (xera) must first be named ge." (WB1 44)

70 "GATHERED": that were gathered together: ulemiqveh (miqveh, noun); only here in Gen; Ex

7.19, Lev 11.36 in Pent. as "reservoir" or "pool"

possible play on words in Heb: the maqom (v. 9) became a miqveh (v. 10) (UC 35)

LXX: sustemata; only 2 Sam 23.15, 2 Mac 15.12, 3 Mac 7.3; not in NT; in Gk lit, "a whole compounded

of several parts or members", usually denoting a social organization; WB1 51 n. 46 claims that with su-

nagagw in v. 9b, there is a "sort of 'diasporic' transformation of water into separate waters," i.e., a move

from the "microcosmic" perspective of the command to the "wider, more global perspective" of the ful-

fillment.

71 "SEAS": Seas: yammiym; not again until after the Flood, 9:2

note the word play: hammayim qara' yammiym

mythos of rebellion of the sea against the gods found in Bible (e.g., Isa 51.9-10, Jer 5.22, Ps 74.13,

104.7-9, Prov 8.27-29, Job 7.12), but not here: "the underlyling thought of the Torah is: Far be it from

you to think, as do the Gentiles, that the sea is endowed with an autonomous divine power that fought,

as it were, against the Creator of the universe; and far be it also from you to imagine, as the Israelite po-

ets relate, that the sea refused to do the will of its Maker, and that He was compelled to subdue it and

force it to obey. It is true that the Torah, too, records that God assigned a fixed place for the waters of

the sea, but this was not done by suppressing the will of the sea, which sought to rebel against God,

heaven forfend." (UC 39)

72 "GOOD": good: summarizing all since v. 4; cf. Ex 2:1: "'Good' is God's response to what is seen,

experienced in the moment of creation." (NH 42)

____________________________________________________________________________________

______________________________________________________Gen 1:11-31 "Then God said, "Let

the earth[1] put[2] forth vegetation[3]: plants[4] yielding seed, and fruit[5] trees[6] of every kind[7] on

earth that bear[8] fruit with the seed in it." And it was so. 12 The earth[9] brought[10] forth vegetation:

plants yielding seed of every kind, and trees of every kind[11] bearing fruit with the seed in it. And God

saw that it was good[12]. 13 And there was evening and there was morning, the third[13] day. 14 And

God said, "Let[14] there be lights[15] in the dome of the sky[16] to separate[17] the day from the night;

and let[18] them be for signs[19] and for seasons[20] and for days and years[21], 15 and let them be

lights[22] in the dome of the sky to give light upon the earth." And it was so. 16 God made[23] the

two[24] great[25] lights--the greater light to rule[26] the day and the lesser[27] light to rule the night--

and the stars[28]. 17 God set them in the dome[29] of the sky to give light upon the earth, 18 to rule[30]

over the day and over the night, and to separate[31] the light from the darkness[32]. And God saw that it

was good. 19 And there was evening and there was morning, the fourth day. 20 And God said[33], "Let

the waters bring[34] forth swarms[35] of living[36] creatures, and let birds[37] fly[38] above the earth

across[39] the dome of the sky[40]." 21 So God[41] created[42] the great[43] sea[44] monsters and

every living creature that moves[45], of every kind[46], with which the waters swarm[47], and every

winged[48] bird of every kind. And God saw that it was good. 22 God blessed[49] them, saying[50],

"Be fruitful[51] and multiply and fill[52] the waters[53] in the seas, and let birds multiply on the

earth[54]." 23 And there was evening and there was morning, the fifth day. 24 And God said[55], "Let

the earth[56] bring[57] forth living creatures of every kind[58]: cattle[59] and creeping[60] things and

wild[61] animals of the earth of every kind." And it was so. 25 God made[62] the wild[63] animals of

the earth of every kind, and the cattle[64] of every kind, and everything that creeps upon the ground of

every kind. And God saw that it was good. 26 Then God said, "Let[65] us[66] make humankind[67]

in[68] our image[69], according to our likeness[70]; and let them[71] have dominion[72] over the

fish[73] of the sea, and over the birds of the air[74], and over the cattle, and over all the wild[75] ani-

mals of the earth, and over every creeping[76] thing that creeps[77] upon the earth." 27 So God[78] cre-

ated humankind[79] in his image, in the image[80] of God he created them; male[81] and female he cre-

ated them. 28 God blessed[82] them, and[83] God said to them, "Be fruitful and multiply, and fill the

earth and subdue[84] it; and have dominion[85] over the fish of the sea and over the birds of the air and

over every living thing that moves[86] upon the earth." 29 God said, "See[87], I have[88] given you[89]

every plant[90] yielding[91] seed that is upon the face[92] of all the earth, and every[93] tree with seed

in its fruit; you shall have them for food[94]. 30 And to every beast[95] of the earth, and to every bird of

the air, and to everything that creeps on[96] the earth, everything that has the breath of life, I have given

every green[97] plant for food." And it was so. 31 God saw everything[98] that he had made, and in-

deed[99], it was very[100] good. And there was evening and there was morning, the[101] sixth day."

Gen 1:11: 1:11-12: note Heb. sound/rhythm in these verses.

God's creative activity alternates between dome/sky to earth/vegetation to lamps in dome to waters/sky

(birds); cf. v. 20 and note; here, as activity directed at the earth, Day 3b (vv. 11-12) parallel Day 6 (vv.

24-25) (WB1 38)

"It is very clear here that the [Sumerian and African parallel] stories are not interested in the origin of

plants as such, but only of edible plants which provide the necessary means of life for the group. The[1]

description in Genesis is on the way to a scientific explanation of the origin of plants. [2] An objective

interest has taken the place of a purely functional interest" (West 124)

3 "EARTH": Let the earth put forth vegetation: tadshi' ha'arets deshe' `esev, , lit, "Let green the earth

green forth"; the verb form of "green," tadshi', only here and Joel 2:22; the noun form, deshe', 14x, e.g.,

Deut 32:2, 2 Sam 23:4, 2 Ki 19:26, Isa 15:6, 37:27, 66:14

parallel to "swarmers swarm" and "flyers fly" at Gen 1:20; cf. 1.15; such "figura etymologica construc-

tions" at "the purely aesthetic level, such rhetoric invests divine speech with a verbal artistry and ingenu-

ity not present in the fulfillment reports. On the rhetorical level, the commands exhibit a verbal precision

by which the agents (the earth and waters) are enlisted to exercise the precise means by which to pro-

duce their respective products." (WB1 95-96); cf. e.g., substitution of "more generic, all purpose verb"

yts' in v. 12 fulfillment for v. 11's dsh'

God's creation command now working through an aspect of the creation, viz., the earth.

The act of separation is now according to "kind," showing that even the plant world is organized accord-

ing to God's design (West 125)

4 "PUT": put forth: LXX: blastesatw (blastanw); only 9x in LXX; cf. Mt 13:26, Mk 4:27

5 "VEGETATION": vegetation: deshe'; generally "grass," but here as inclusive of all green things that

grow without human intervention.

LXX: botanen chortou; chortos normally restricted to "fodder," i.e., animal food or land for growing

such crops. Also at v. 29, 30 and 9:3 in Gen; "It seems that by choosing chortos over a more general

term for vegetation, such as chloe and phyton, the Greek translator intended to stress the nature of the

original vegetarian diet of human beings by depicting the diet as overlapping the herbivorous animal

diet" (WB1 51, n. 48)

6 "PLANTS": plants yielding seed: `esev mazriy`a zera`; `esev: v. 12, 29, 30; 2:5, 3:18, 9:3 in Gen; not

after primeval story.

In Ex 9:22, 25; 10.12, 15 in plague narrative; Deut 11.15, 29.22 as covenant blessing/curse; cf. Deut

32.2 (metaphorically); 33x total in HS

"designates crops that provide food for both animals, esp. domesticated ones and[7] human beings"

(WB1 105 23)

but cf. UC 102 and notes at Gen 2.5, distinguishing the `esev here and 1.29 as "yielding seed" (i.e., self-

propagating) from those requiring rain, 2.5 (cf. 3.18)

8 "FRUIT": fruit trees: explaining the difference with v. 12, "trees" (`ets periy `oseh periy vs. ve`ets

`oseh-periy),

"This implies that the taste of the tree should be the same as the taste of the fruit. However, it [the earth]

did not do this, but rather: "The earth sprouted forth... a tree producing a fruit," but the tree itself was not

a fruit. Therefore, when Adam was cursed for his sin, it, [the earth] too, was punished for its sin and was

[also] cursed." (Rashi)

following GR 5.9:

"For the Holy One, blessed be He, said thus: LET THE EARTH PUT FORTH GRASS, HERB YIELD-

ING SEED, AND FRUIT-TREE BEARING FRUIT: just as the fruit is eaten, so should the tree be edi-

ble. She, however, did not do thus, but AND THE EARTH BROUGHT FORTH GRASS, HERB

YIELDING SEED AFTER ITS KIND, AND TREE BEARING FRUIT (I, 12): the fruit couId be eaten

but not the tree."

9 "TREES": trees: `ets; many tree references in Gen 1-3, then not again until the terebinth at Mamre,

18:4, 8; only 23:17 thereafter

LXX: xulon; WB1 52, n. 52, notes word "normally means in Greek 'wood' or 'timber.' [10] A more ap-

propriate term would have been dendron or hyle for designating fruit-bearing trees. [11] What seems to

be emphasized by the translator is the utilitarian quality of trees not only for their fruit-production but

also for building material and fuel." (Id); note consistent LXX use of xulon in Gen 1-3: 1:29, 2:9, 16, 17.

etc.; dendron in Gen only at 18:4, 8, 23:17; see note at 18:4

12 "KIND": every kind: lemiynov (myn); 10x in this passage, then again the Flood, 6:20, 7:14, then

Lev 11:14, 22, 29 and corresponding Deut 14:13-15, 18 (clean/unclean animals); same as modern "spe-

cies" or "genus" (West 126); note contrast with humans, created "in our image" rather than "of every

kind" (cf. EVW1 24)

LXX: kata genos kai kath' homoioteta; "according to genus and according to likeness"; WB1 138-39 n.

21 argues for orig Heb as kidmut, consistent with LXX trans at Gen 1.26, but cf. trans of kidmut as eik-

ona at 5.1 and idea at 5.3

13 "BEAR": bear: `oseh (`sh); "making," the first non-divine act of bringing forth; see also note at v. 7

Gen 1:12: "The revealed erets is the dormant source of living creatures [14] Earth is a co-creator with

Elohim" (NH 43)

also, earth provides plants and fruit for humans without agriculture!

15 "EARTH": earth brought: with the vegetation, the earth is subject of both command and fulfill-

ment; see notes at v. 21, 27re: progression to animals and humans (WB1 40)

16 "BROUGHT": brought forth: watotsi', "Let something which is within come out," as again at 1:24

re: humans; as at Isa 61:11, Hag 1:11 (West 125); cf. Gen 4:16, where it refers to Cain coming out of

God's presence

17 "KIND": of every kind: LXX adds epi tes ges, as in v. 11, but not in MT; WB1 139 n. 25 argues for

omission to reduce word count of ha`erets

18 "GOOD": good: 2nd tov on the third day; 3rd overall

19 "THIRD": third day: yom sheliyshiy; GR 5.9 plays on shalishim meaning "men of strength," as say-

ing the fruit trees made on the third day were the strong ones.

Gen 1:14: 1:14-31: the creation of moving things, parallel to previous creation of immobile things (UC

42)

1:14-18: chiasm,

4th day, the center of the creation story

A: 14: separate day and night

B: 15: in the dome of the sky to give light upon the earth

C: 16: two great lights

B1: 17: in the dome of the sky to give light upon the earth

A1: 18: day and night, separate

GW 22 offers 7 part chiasm, breaking out 14b and 18a as parallels

note how the story is told (vv. 14-15) and then retold (vv. 16-18); West claims that 14-15 = "command

account" and 16-18 = "action account," with latter older, and hence comfortable with the earth/moon as

"rulers," where the P command account gives the purpose of the sun/moon as calendrical (i.e., servants

of cult) (West 127-128)

"The reason for this unusual repetition is that of all the works of creation mentioned in Gen 1, only the

sun and the moon were divinities in the world in which Israel lived, and divinities of the utmost impor-

tance." (West 127)

4th day "is the only day on which no divine word subsequent to the fulfillment is added." Perhaps to

avoid "naming" sun and moon with connotations of deity (GW 23)

20 "LET": let there be: yehiy, calling for direct creation of the lights, in contrast with the calling forth

from the waters and sky the production of vegetation and animals

21 "LIGHTS": lights: moroth, "lamps," only this scene in Gen; Ex 25:6, 27:20, 35:8, 14, 28; 39:37, Lev

24:2, Num 4:9, 16, always as sanctuary lamp in tabernacle; cf.. Ezek 32:8, Ps 74:18, 90:8 as heavenly

lights

22 "SKY": LXX adds eis phausin tes ges, "into illumination [of] the earth;" again at v. 15; only JUdg

13.13, Ps 73.16 elsewhere in LXX or NT; WB1 139 n. 26 argues for orig Heb lim`orot ha`erets, as in

Judg and Ps uses of eis phausin, omitted likely to reduce number of uses of ha`erets

23 "SEPARATE": separate the day from the night: cf. v. 18, "separate the light from the darkness"

and recalling v. 4

note that the function of moon and sun is not to cause the day/night, which exist prior to and apart from

the celestial lights, on the observation that night exists without the moon and day exists (before sunrise

and after sunset) without the visible sun, but to separate them from each other (UC 43-44)

LXX: see note at v. 4, "from"

24 "LET": let them be: the only command in 1:14-18 not repeated

25 "SIGNS": signs: le'othoth; (LXX, semeia) 4:15, 9:12, 13, 17, 17:11; of various meaning of Heb

word, West argues for "distinguishing mark," not "an omen"; cf. Jer 10:2 (West 130); 79x total

relationship between "signs" and seasons, days and years: 1. as hendiadys: "signs of fixed times" (Speiser)

2. signs as marking two categories, parallel to "vegetation" marking plants and trees (West)

3. three categories

"insufficient evidence to decide [26] What is clear is the importance attached to the heavenly bodies'

role in determining the seasons, in particular in fixing the days of cultic celebration." (GW 22-23)

GR 6.1:

signs = sabbaths

seasons = three pilgrimage festivals

days = beginnings of months

years: = sanctification of years

27 "SEASONS": seasons: ulemo`adiym, mo`d, (LXX, kairous)17:21, 18:14, 21:2

"'For seasons: in order to sanctify new moons and years thereby" (GR 6.1)

cf. Ps 104:19; also, Num 10:10, Is 33:20

28 "YEARS": and years: veshaniym; first here of 161x in Gen and basic to system of time marking the

movement through history of the story

Gen 1:15: a new function is named for the sun/moon; here, it replicates the function of the light given

directly by God in 1:3.

"P carefully omits the concrete names [i.e., sun/moon] so as to avoid any possible mythical association

and their place as subject is taken by a word which indicates their function, m'rt." (West 131)

cf. Num 15:39 for similar tautology emphasizing a function (GW 23)

29 "LIGHTS": and let them be lights: at first appearing redundant, hence Vulg, "that they may shine,"

and some sugg. deletion or emendation; but UC 44-45 notes that the phrase confirms that the sun/moon

actually serve the function for which they were created; cf. Num 15.38-39

Gen 1:16: "In vv. 16-17 a work of creation is described after the fashion of the making of handicrafts. It

should not be forgotten that products of the hands were regarded as works of art in the ancient world"

(West 128)

vv. 16-18: the "action account," following the "command account" in vv. 14-15 (West 131)

30 "MADE": made: see note at v. 7

31 "TWO": two great lights: in conflict with the logic of the rest of the verse, in which one is greater

(gadol/megan) and one lesser (qaton/elassw); for gadol/qaton, cf. 29:16 (Leah/Rachel) and 44:12

(Judah/Benjamin)

Rashi: "They were created equal, but the moon was diminished, because she complained, 'It is impossi-

ble for two kings to wear one crown'"

AZ adds: "Here is a voluntary act of self-diminishing, an acceptance of the small rather than the great

role, which is compensated for by the many hosts of stars that will now accompany the moon."

(at AZ 13)

Note primeval parallel with numerous other paired creations in Gen, e.g., Adam/Eve, Cain/Abel, etc.

Note neither "great light" is named here as "sun" (first at 15:12, only 6x in Gen) or "moon" (only 37:9 in

Gen), as avoidance of astral worship, see, e.g., Deut 4:19, 17:3;

cf. GR 6.1:

If[32] they are two, opposed to each other, and yet the peoples of the world treat them as divinities, how

much more would they do so if there were but one!

also, GR 6.3:

"It is but natural that the great should count by the great, and the small by the small. Esau [Rome] counts

[time] by the sun, which is large, and Jacob by the moon, which is small. just[33] as the sun rules by day

but not by night, so does Esau enjoy this world, but has nought in the World to Come"

34 "GREAT": great: gadol; again at v. 21 re: sea monsters; both refute ancient mythological associa-

tions, e.g., Enuma Elish

35 "RULE": rule: memsheleth; dominion; only here in Pent; cf. Ps 136:7-9; 1 Ki 9:19, 2 Ki 20:13, Isa

22:21, 39:2; 17x total; cf. Gen 1:18 below.

"The personification of the heavenly bodies, in evidence here, is a pre-Israelite motif which is so persis-

tent that it recurs later in Judaism when there is no longer any danger of its being understood mythologi-

cally" (West 132)

"the role of lighting the earth and ruling the day and night is[36] quite a lowly function by ancient Near

Eastern standards" (GW 21)

God "has governed day and night by himself, but now hands over that function to the heavenly bodies."

(LT 23)

"since the luminaries are situated above the earth, they appear to be ruling over it" (UC 46, emph in

orig)

37 "LESSER": the lesser: haqqaton; linked with gadol at 19.11 (people of Sodom); 29.16 (Ra-

chel/Leah), then used numerous times re: Benjamin, 42.13, 15, etc. Only here in primeval hist.

38 "STARS": and the stars: kokaviym; only here in this story; 15:5, 22:17, 26:4, 37:9; "widely wor-

shiped and often regarded as controllers of human destiny, are mentioned almost as an afterthought; they

too are merely creatures." (GW 21)

39 "DOME": dome: in GR 6.6, raqia' is understood as the 2nd of 7 heavens

40 "RULE": to rule: velimshol (mshl); 3:16, 4:7; 24:2, 37:8, 45:8, 26, but also "being responsible for"

as at 24:2; "The function of this 'ruling' is not to dominate, but to regulate light for erets." (NH 44)

41 "SEPARATE": separate the light from the darkness: recalling v. 4; see note at v. 4, "from"

42 "DARKNESS": darkness: hoshek; only 1:2, 4, 5, 18 in Gen; thus, it here completes the first part of

the creative cycle

Gen 1:20: creation returns to the earth, paralleling 2nd day; but cf. WB1 37-38, arguing for LXX that

Day 3a (vv. 9-10) parallel Day 5 (vv. 20-22) as "established by the identical subjects in the respective

commands in vv. 9 and 20, namely water" and "a conceptual link" in that both verses "reflect a common

spatial point of reference, namely underneath heaven." (Id 38)

43 "SAID": said, created, blessed: here and vv. 26-28

44 "BRING": bring forth swarms: yishretsu hamayim sherets, lit, "swarm waters a swarm;" parallel to

v. 11 and "flyers" later in this verse; cf. Ex 8:3, Ps 105:30, Ex 1:7; WB1 105-16, n. 25, argues for possi-

bility of transitive meaning, hence not "teem with" or "to swarm with" "since it implies merely the state

of being crowded or full" but as "produce"

cf LXX: exagagetw ta hudata; the LXX understands the words "as a command directed to the waters to

spawn fish" but Heb suggests rather that the water is simply the place where the fish are to be found

(West 136);

the LXX "deliberately assimilates v. 20a to v. 11" which misses P's point that the "creation of the water

animals and the birds is a different process from the creation of plants" confirmed by the image of

"mother earth" with no parallel for sea/air (Id 137)

in LXX, the waters "bring forth" (exegagen) both sea creatures and feathered birds, explained by ancient

commentators in various ways, but often missed by modern commentators (WB1 53, n. 63); see also

note at v. 21, "swarm"

45 "SWARMS": swarms: sherets; 1:20, 21; reversed at 7:21, preserved at 8:17, 9:7

Rashi: "any living being that is not much higher than the groundlike[46] flies, ants, beetles, worms, rats,

mice and all fish." (at AZ 8)

"Here, in the command of God, who is communing with Himself, it refers also to large creatures, for

vis-a-vis the Creator, they are all equally small." (UC 48)

47 "LIVING": living creatures: nefesh chayih; LXX, herpeta psychwn zwswn (living reptiles); "How-

ever, the semantic range of the term in general Greek usage includes everything from snakes to four-

footed animals [48] Indeed its verbal base herpw means 'to move slowly' [49] or 'to crawl.'" (WB1 53, n.

61)

psuchwn zwswn, Gen 1.20, 24; 2.7, 19; 9.12, 15, 16; only Lev 11.10 elsewhere in LXX; note that in Gen

1-9 it is in "J" and "P"!

psychwn here, v. 21, 24, 30 for animals; cf. 2:7, 19 for humans; 42x in Gen.; here, it places animals as

halfway between plants and humans; they are created by a command to the waters as the plants are by a

command to the earth, but they come to be by the direct act of God and are "living beings" like humans.

chayyah 7x in 5th/6th paragraph (UC 14 and chapter note)

50 "BIRDS": birds: `of; 22x in Gen, but not between 9:10 and 40:17

and let birds fly: ve`of ye`ofef, "let flyers fly," parallel to "swarmers swarm" and "greeners green"; thus,

not limited to "birds" but all flying creatures.

use of ye`ofef ("flies about") rather than ya`of ("flies") connotes "the flying creatures fly about hither and

thither, in all directions." (UC 48)

51 "FLY": fly: ye`ofef (`vf), piel, again suggesting swarming action (GW 24); in piel only Isa 6:2, 14:29,

30:6 (all for seraphim or "flying fiery serpents"); Ezek 32:10

fly above the earth across the dome of the sky: "Hebrew had to use some such roundabout expression

because it had no word for space or atmosphere where the air was, but only for air in motion." (West

137)

52 "ACROSS": across the dome of the sky": 'al-paneh reqey`a hashshamayim, "over the face of the

dome of the sky," matching 1:2 re: "face"

53 "SKY": LXX adds: kai egeneo outws, "and it was so", disturbing the sevenfold pattern: vv. 7, 9, 11,

15, 24, 30 (GW 23; accord, UC 49); but cf WB1 at v. 6

Gen 1:21: association of birds/fish: Ps 8:8

54 "GOD": God created: in the procession from vegetation to humans, the animals are created by the

command of God to the waters, but the fulfillment by the direct act of God (WB1 40); see also note at v.

12, 27

55 "CREATED": created: vayibra'; first use of br' since 1:1; again 1:27, then 2:3, 4, 5:1, 2, 6:7 only

elsewhere in Gen.

56 "GREAT": great: haggedoliym (gadol); as with the sun/moon in v. 16.

57 "SEA": sea monsters: taniynim (LXX, kete, Job 3:8, 9:13, 26:12; Dan 3:79; Jon 2:1, 2, 11); else-

where as "dragon", Isa 27:1, 51:9 (of Nile = crocodile, Ezek 29:3; cf. 32:2); 14x in HS

West notes three groups of uses:

1. as mythological Chaos monster

2. as simply an animal in the context of creation

3. "more" than an animal

(West 137-38)

The presentation of the taniynim in these texts "fully contrasts with the reference in Genesis 1:21 to Elo-

him's creation of the great taninim, monsters whom God 'blesses' and called 'good.'" (MF 15)

as the only specific type of animal named: "the Torah intended to sound a protest, as it were, against

concepts that were current among the Gentiles" (UC 49), showing that the sea monsters weren't mytho-

logical creatures opposed to God but were "as natural as the rest of the creatures" (Id 50-51)

58 "MOVES": moves: romeseth; v. 26, 28, 30; 7:8, 14; 21; 8:17, 19; 9:2, then not again in Gen; only

Lev 11:44, 46; 20:25, Deut 4:18, Ezek 38:20, Ps 69:35, 104:20 elsewhere; cf. v. 20, sherets, repeated

two words later here

59 "KIND": of every kind: lemiynehem, slightly different form from occurrences at 1.11, 12, 21 (later

in verse); 1:25, etc., lemiynehu; only here in Gen; UC 51 explains as suffix in agreement with number

and gender of mayim which precedes it

60 "SWARM": the waters swarm: see note at v. 20, "bring forth"; hence, here "of which the waters

produced swarms" (WB1 106 n. 27)

LXX adds "ha exegagen ta hudata," giving the waters a role which the MS doesn't in "bringing forth"

the sea creatures; exego "only infrequently attested with reference to actual creation," meaning at root,

"to lead out"; e.g. Gen 8.17, 11.31 (WB1 43); exago only 1.20, 21, 24 otherwise in primeval history.

61 "WINGED": every winged bird: kal-`of kanaf; kanaf only 7.14 elsewhere in Gen, here distinguish-

ing the nonflying from the flying birds

Gen 1:22: note the threefold formula for the sea creatures ("be fruitful, multiply, fill") and the singular

term ("multiply") for the birds.

62 "BLESSED": blessed: vaybarekh; first time here, then 1:28, 2:3 (see note), 5:2 (each following di-

recting from a statement about "created," br'), 9:1, 26; then Abraham and family starting at 12:2; thus,

the first blessing is on the sea and air creatures!

with the next blessed of the humans at 1:28, the land animals do not get a blessing, but are acknowl-

edged as "good"; explained by Rashi:

"The animals also needed to be blessed, but since the serpent was destined to be cursed they were, there-

fore, not blessed so that he [the serpent] not be included in their blessing."

not as a subsequent addition to being created, but as part of their creation: "the act of creating living be-

ings includes endowing them with a capacity to reproduce themselves." (West 139)

63 "SAYING": saying: 'le'mor; see note at v. 28, "and"

64 "FRUITFUL": fruitful and multiply: 1:22, 28, 8:17, 9:1, 7, 35:11; 47:27; Lev 26:9; peru vurevu,

matching the original tohu vubohu; sound parallel preserved in LXX, auxanesthe kai plethunesthe

outside "P", only at Jer 3:16, 23:3, Ezek 36:11

note different word for "multiply" at Gen 6.1, rbb

65 "FILL": fill: vumile'vu; here, 1:28, 9:1 with "be fruitful and multiply"

66 "WATERS": the waters in the sea: hammayim bayammiym

67 "EARTH": birds multiply on the earth: birds thus occupy a realm inclusive of all three zones: they

are brought forth from the water, fly across the dome of heaven, and multiply on the earth; explained by

fact that Heb "contained no word for atmosphere or air." (WB1 41)

Gen 1:24: vv. 24-25: v. 24 = "command account" and v. 25 "action account"

there is no blessing specifically for the animals of the 6th day, but they are likely included in the bless-

ing at the end of the day, as were the various sea animals and birds of the fifth day.

(West 141-142)

but also possible: omitted lest land animals multiply and compete with humans (GW 26, noting this in-

terp but siding with West)

note that this places the land animals "closer" to humans than the fish and birds, as indeed they are in

daily life, although it will be birds that work for Noah at the end of the Flood.

68 "SAID": God said: vv. 24, 26, 28, 29 on 6th day, twice as many divine speeches as other days, per-

haps conferring additional authority/power; cf. Ex 16:22-29, twice as much manna on the sixth day (cf.

GW 25)

69 "EARTH": let the earth: recalling 1:11

70 "BRING": bring forth: totse'; contrast v. 20; LXX, exagagetw; see note at v. 21, "swarm"

71 "KIND": kind: lemiynach; 5x in vv. 24-25; see note at 1:11

"every kind" of animal here categorized as "domestic, wild, and small animals," "a favorite device of

Hebrew writers and legislators" (GW 25)

72 "CATTLE": cattle: behemah, (LXX: tetrapoda; v. 25, ktene) but not necessarily limited to "cattle;"

the distinction here seems to be between domestic and wild animals

73 "CREEPING": remes; three verses in a row here, then 6:7, 20; 7:14, 23; 8:17, 19; 9:3; cf. Ezek 8:10,

38:20; only 5x elsewhere

74 "WILD": wild animals: chayetho-'erets; (LXX: theria; 165x, 19x in Gen); definite article omitted as

part of poetic style (UC 54)

75 "MADE": made: see note at v. 7

76 "WILD": wild animals, cattle, creeping things: note different order than in previous verse, but not

inverted; cf. v. 26, cattle, wild animals, creeping things

cf. GW 25, suggesting that "cattle and creeping things" is one category separate from "wild animals"

77 "CATTLE": cattle: LXX, ktene; cf. v. 24, tetrapoda

Gen 1:26: 1:26-27 framed by 5:2-3

creation of humans set apart, along with creation of light, from rest of creation (see also note at v.

3)

1. absence of kai egeneto houtos in both these places

2. here, as subject only of divine command/fulfillment

3. not as "according to kind" but "in divine image and likeness"

4. humans blessed with limited command to rule over aspects of the three realms

(WB1 41)

See West 148-155 for history of exegesis. cf. Ps 8

"This survey of studies of Gen 1:26-28 reveals a common trait: all exegetes begin[78] with the presup-

position that the text is saying something about people Scarcely[79] one of the many studies of the text

asks about the process that is going on. There[80] can be no question that the text is describing an ac-

tion, and not the nature of human beings." (West 155; also, 156-157)

see also note at "image"

1:26-30: "human story" intruding on "earth story:

1. elohim changes from a "breath and voice within the cosmos to being the head of a heavenly council

beyond the cosmos"

2. humans don't come directly from earth as all other creations but by divine fiat

3. humans alone in the divine image

4. function of humans to have dominion and to subdue (cf. Num 32:22, Josh 18:1)

5. orientation hierarchical rather than harmonious

"Within the narrative of the Earth story, no reason is given as to why a pristine Earth, having just been

revealed as a source of life and fertility, should need to be 'subdued'." (NH 46-47)

cf. Amos 2:18, 4:3: "Hosea's vision of peace in human society is integrally linked with a return to eco-

logical utopia" in relation to the images in this Gen verse (MG 79)

81 "LET": Let: GR 8.4 suggests that this "proposal" is met with disagreement within the heavenly

court, e.g.,

"When the Holy One, blessed be He, came to create Adam, the ministering angels formed themselves

into groups and parties, some of them saying, Let[82] him be created, whilst others urged, let[83] him

not be created. Love[84] said, Let[85] him be created, because he will dispense acts of love; Truth said,

Let[86] him not be created, because he is compounded of falsehood; Righteousness said, ' Let him be

created, because he will perform righteous deeds; Peace said, Let[87] him not be created, because he is

full of strife" What did the Lord do? He took Truth and cast it to the groundWhile[88] the ministering

angels were arguing with each other and disputing with each other, the Holy One, blessed be He, created

him. Said He to them: What[89] can ye avail? Man has already been made!"

90 "US": us: first sense of a heavenly council; 3:22; "only in the case of the human being does God

speak ni the first person." (EVW1 24)

West summarizes explanations: 1. early church as expression of Trinity

2. heavenly court (although "it is impossible that P should have understood the plural in this way")

[but cf. RM 57]

3. to avoid idea of immediate resemblance of humans to God ("highly questionable theologically")

4. as "plural of deliberation", cf. Isa 6:8, 2 Sam 24:14; also, Gen 11:7 (followed, LT 24)

(West 144-145); cf. UC 55: "plural of exhortation, "as 11.7

(GW 27-28 sides with trad. Jewish view below, noting it begins with Philo.

Rashi: "He asked permission of His court." (at AZ 4)

"He said to his angels, 'You exist in the upper worlds after My likeness. If there is no one in the lower

worlds after My likeness, then there will be jealousy among the works of the beginning." (Id at 5)

GR 8.3 offers three options:

1. "with the works of heaven and earth"

2. "with the works of each day"

3. "with His own heart"

cf. GR 8.8:

"When Moses was engaged in writing the Torah, he had to write the work of each day. When he came to

the verse, AND GOD SAID: LET US MAKE MAN, etc., he said: Sovereign[91] of the Universe! Why

dost Thou furnish an excuse to heretics? Write[92], replied He; ' Whoever wishes to err may err."

93 "HUMANKIND": humankind: 'adam; first of 53x in Gen, all but 16:12 in primeval history.

EVW1 139 presents this naming schema: human in re: 'adamah = 'adam

in re: yhwh = enosh (4:26)

in re: "the other" (acher, 4:25) = ach (4:2, 9:5)

in re: woman = ish/ishsha

in re: self: not used

94 "IN": in our image, according to our likeness:

Q of the prepositions "in" and "according to":

early attempts to distinguish Hev. b (bitsalmenu) from k (kidmutinu) have been given up; LXX uses kata

for both verbs (West 145)

GW 29, notes more recent attempts to argue b as "in the capacity of" as in Ex 6:3, but interchangeability

of b and k at Gen 5:1, 3 "makes this view untenable."

95 "IMAGE": image: tselem; 3x in 1:26-27, then 5:3, 9:6 only in Gen; 17x total, elsewhere always

negative as idols.

While most uses elsewhere mean "sculpture, plastic image, statue", i.e., a material representation, West

does not "think that the text is concerned with the corporeal or spiritual aspects as such, but rather with

the portrayal of something." (WEst 146)

"never used for a concrete visual representation, but only for the pure image that has no concrete content

or form. [96]tselem can therefore best be rendered 'sign': a sign indicates something or someone that is

absent. This means that according to Gen. 1.26-27, the human being is put in the world as a sign of God,

to make God present." (EVW1 27)

"Because of the temptation of Babylonian religion, Israel resisted every notion that things in the world

resembled God. [97] It was the freedom of God which gave exiles hope against the massive power of the

empires around them. Therefore, God must not be seen as imaged in any of them. [98]

"Within that critique of every religious temptation to idolatry, our text makes a surprising counter-

assertion." (WB 31-32)

five options for meaning of "in image and likeness" 1. "image" and "likeness" as distinct, the natural qualities and supernatural qualities of humanity respec-

tively (e.g., Irenaeus and trad. Xtn exegesis)

2. mental/spiritual qualities shared with God

3. physical resemblance, based on usual meaning of tslm, but contra to P's theology

4. human as divine rep on earth (cf. Ps 8), a democratizing of royal theology [see also DC1 26ff]

5. as capacity to relate to God in covenant

West's objections to #4 "show a failure to understand the nature of biblical symbolism. Quite frequently

a class of objects may represent an individual, e.g., sacrificial aniamls represent Israel."

(GW 29-31, siding with #4)

accord, EVW 155; cf. EVW1 27 and note here at Gen 1:2, "let there be"

99 "LIKENESS": likeness: ddemuth, 5:1, 3 and note there; "image and likeness are not two separate

concepts rather[100], the second term makes the first deeper." (EVW1 28)

101 "THEM": let them have: to humanity as a whole, not to "men" or "women." Thus, humanity's

reign is over the non-human world, but not over other humans. (S-S 74-75)

corresponding to the divine "us":

in both cases, "God or the human being in the singular are connected with a verb in the plural." Thus,

humans are defined in relation to God (EVW1 25)

102 "DOMINION": dominion: radah, only here and v. 28 in Gen; cf. Lev 25:43, 46, 53, 26:17, Num

24:19; Ezek 29.15; 34.4; 25x in HS

origin of term in royal court of Babylon and Egypt; however, now applied not just to the king's authority

but to humanity's relationship with animals (West 158-59)

"P's intention here only becomes clear when the verse is read in the context of both 1:16 and 1:29. can-

not[103] mean killing them for food [based on meaning in 1:16] certainly[104] does not mean their ex-

ploitation by humans. The[105] establishment of a hierarchical order between humans and the animals

means that the animals are not there just 'to vegetate'; the relationship set up between them is to be un-

derstood in a positive sense." (West 159)

re: other parts of creation: cf. vv. 29-30 re: plants; "In the thinking and language of P and of the OT

dominion can be exercised only over what is a living being."; thus, the different term in v. 28 re: the

earth itself

cf. the caricature at Ezek 34:1-6 in contrast of what is intended here.

Given the monarchic background of radah and the use of image of elohim in Gen 1:27 below, the mean-

ing here "is best read as a polemical undermining of a role which is otherwise associated primarily with

kings [106] the democratizing tendency of Gen 1.27-28 can be seen as anti-monarchic." (MB 77)

"it is humanity as a whole who is to rule 'over all the earth', but there is no expectation that this rule will

entail the subjugation of distant enemies and nations, [in a royal text such] as Ps 72.9-11 suggests." (Id

78) cf. note at Gen 1:28, "subdue"

re: godlike dominion given to humans: the dominion of a godlike king would create (1) harmony with the physical earth (Ps 72:3); and (2) the

non-violence of other creatures (Isa 11.6-8." cf. Ps 72:9, Isa 11:4 for "harsh" protection of the weak

within this dominion: thus, here "it implies that human beings were to live in accord with God and to

direct non-humans, protecting the weak and overruling other creatures who would harm them in some

way." (AG 125-26); cf. notes at 6:11

107 "FISH": fish: dagah; only here and v. 28 in Gen; first used here; pointedly omitting the "sea mon-

sters," reserved for God's dominion

cf. Hos 2:18, 4:3

108 "AIR": birds of the air: uve`of hashshamiyim, lit, "birds of the heaven," since Heb has no word for

"air" (WB1 41)

109 "WILD": the wild animals of the earth: the theria tes ges named in v. 25 in LXX are not here in v.

26; they are "not explicitly placed under human rule until Gen 9:2-3" (WB1 41)

110 "CREEPING": and over every creeping thing that creeps upon the earth: a partial chiasm in

Heb:

uvkhal-ha'arets uvkhal-haremes haromes `al-ha'arets

111 "CREEPS": that creeps: haromes; see note at v. 21, "moves"

Gen 1:27: the creation of all humanity in the divine image stands against imperial claims that the king

alone bears that image.

"The new idea in the Bible is not the idea of one God, but rather the revelation of a new concept of per-

sonality. Judaism[112] conquered nature and put in its place the personality that revealed itself in an act

of love." (YM)

113 "GOD": God created: in the progression from plants to animals to humans, God is now subject of

both command and fulfillment; see also notes at vv. 12, 21 (WB1 40)

114 "HUMANKIND": 'eth-ha'adam [115] 'othov; tension between humanity as a single entity and as a

"them"

116 "IMAGE": image of God (elohim): only here in HS

117 "MALE": male and female he created them: "male and female": zakhar unqevah; 5.2, 7.3

(birds!), 7.9, 16;

cf. Lev 12:2-7, 15:33, 27:2-7, etc.

cf. Gen 2:24 and note

"When the Holy One, blessed be He, created Adam, He created him an hermaphrodite [bi-sexual], for it

is said, Male and female created He them and called their name Adam (Gen.V, 2). R. Samuel b. Nahman

said: When the Lord created Adam He created him double-faced, then He split him and made him of

two backs, one back on this side and one back on the other side." GR 8.1

Gen 1:28: vv. 28-29: God speaks directly only to the humans, "the speech-creature par excellence."

(WB 31)

"Early man, roaming about in small bands through large and often empty spaces, was confronted by a

preponderance of animals [118] Many of them existed in enormous numbers [119]

"For the progeny of man is sparse, coming singly and taking a long time to arrive. The desire to be more,

for the number of people to whom one belongs to be larger, must always have been profound and ur-

gent" (Elias Canetti, Crowds and Power, p. 126, quoted at AZ 9, emph in original)

Thus, the horizontal ("to be swarmlike") and vertical ("to be Godlike") of human existence meet. (AZ

10); cf. Num 13:32-33 and Id, 11, for discussion of imagery of "falling" in Num 14)

cf. Gen 9:1-7, the post-Flood "revision" of this command

120 "BLESSED": blessed: see note at 1:22; almost verbatim at 9:1

121 "AND": and God said to them: vayyo'mer lahen 'elohiym, contrasting with v. 22, le'mor; v. 22 is

"a generic, object-less opening of a divine declaration," whereas v. 28 is "a personal, divine address."

LXX has legon for both, leading WB1 141 n. 35 to argue that MT has changed v. 28's orig. le'mor to

emphasize the "difference in creations: the sea and aerial creatures, on the one hand, and human beings,

on the other."

122 "SUBDUE": subdue: khivshiah (kbsh); only here in Gen; 15x in HS; Num 32:22, 29; Josh 18:1, 2

Sam 8:11, Jer 34:11, 16, etc. as a forceful bringing into submission (see TWOT 1/430); cf. Mic 7:10, for

the subduing of human destructiveness; cf. Neh 5:5 (sons and daughters to the elite)

as tension betweeen the peaceful "rule" (radah) and the more forceful struggle: "The first creation story reflects the tension between, on the one hand, these primal and eschatological

utopias and, on the other hand, the day-to-day reality of a threat to human beings from wild animals."

(MG 79, noting Job 41:9, 34 as contesting "the idea that humankind can ever be fully successful in being

kings over all the earth.")

as polemic against earth worship: parallel to Gen 3 re: snake, "Genesis 1.28 then advocates a suppression of the voice of the earth, in the

interests of the supremacy of the God of Israel." (AG 124); cf. 6:11-13 as God's perception that this

mandate has not been carried out, and post-flood amendment to this command at 9:1, 7

123 "DOMINION": have dominion: redu, as in v. 26; GR 8.12 notes a conditional aspect of this au-

thority not mentioned in the text: "R. Hanina said: If he merits it, [God says,] uredu[124] (have domin-

ion); while if he does not merit, [God says,] yerdu[125] (let them descend).3 R. Jacob of Kefar Hanan

said: Of him who is in our image and likeness [I say] uredu[126] (and have dominion); but of him who

is not in our image and likeness [I say] yerdu[127] (let them descend)."

128 "MOVES": that moves: haromeseth (rms); usually meaning "crawling," but generally land crea-

tures' movement; see note at v. 21; given basic sense of low to ground, "It is as though Man is conceived

of as towering physically over all animal life."

"The insistence of the Creation narrative on man as vertical (high, therefore great) comes always in the

context of horizontal spread"

(AZ 8)

Gen 1:29: vv. 29-30: orginal design is vegetarian, for humans and for animals, with the broad distinc-

tion of grains/fruit for humans and grasses/plants for animals. cf. 9:3, after the Flood, animals may be

eaten; parallels in Gilgamesh and Greek trads (West 163); also WB1 80-81 for other e.g.s

also, this donation of "every plant with[129] seed" will be contradicted by the 2nd Creation story's limi-

tation to some tree-fruit but not others, 2:17

"In full accord with this standpoint is the prophetic view that the prohibition was never annulled, and

that in the Messianic era it would be operative again"; cf. Isa 11.7, 65.25 (UC 59)

130 "SEE": see, I have given you: hinneh natatiy; 20:16, Ex 31:6, Num 18:8, 21

here, in conjunction with le'aclah ("for food") means not "a command or law, but an assurance or an al-

lotment" (West 62)

hinneh: 125x in Gen as interjection of exclamation: "lo!" (again at v. 31)

"God's provision of food [131] stands in sharp contrast to Mesopotamian views which held that man was

created to supply the gods with good" (GW 33)

132 "HAVE": I have given: nathatiy (ntn); perfect tense; "should be translated in the present as a per-

formative perfect," hence "I hereby give" (WB1 107 n. 34, emph in orig)

133 "YOU": given you: first direct address to the created beings

134 "PLANT": plant: `esev; those here and v. 11 "yielding seed" distinguished from those at 2.5, 3.18

requiring human tilling (UC 102-103)

LXX, chorton; see note at v. 11

135 "YIELDING": yielding seed: zoria` zera`; repeated regarding the trees

136 "FACE": face of all the earth: `al-peney kal-ha'arets; identical to 7:3, 8:9, 11:4, 11:8 , 11:9; cf.

19:28, 41:56: note sequence of referents: plants, animals, water, humans

in Gen 1-11, "only the ground and the whole earth are presented with a face" (EVW 156); cf. 4:11,

"mouth"

137 "EVERY": every tree with seed in its fruit: but not the tree of knowledge of good and evil!

138 "FOOD": for food: le'aclah, and next verse; 6:21, 9:3; Lev 25:6, Ex 16:15; 10x in Ezek; Jer 12:9

cf. Gen 2.9, 3.6

Gen 1:30: note that no food provision is made for the sea creatures!

139 "BEAST": and to every beast of the earth: ulekhal-chayyath ha'arets; more generic than "wild

animals"; chayyath previously trans. as "living creature" when used with nefesh, 1.20, 21, 24.

140 "ON": on the earth: `al-ha'arets; frequent in Flood story, but not until then: only 2:5

141 "GREEN": every green plant for food: 'eth-kal-yereq `esev le'akhlah; some see strong line be-

tween v. 29 as human food and yareq `esev as animal food, but yareq is widely inclusive of all green

plants (WB179)

recalled at 9:3; see note there

Gen 1:31: the praise of creation: parallels in, e.g., Enuma Elish, with praise of creator at end of crea-

tion story: "The priestly writer switches the motif of acknowledgment to[142] the judgment of the crea-

tor on his work." (West 166)

Cf.. 6:12 for the contrasting divine perception

1:31 cf. Ex 39:43: "a final compositor wished to direct the attentive hearer-reader [143] to a correspon-

dence between world-building and shrine-building." (MF 12, citing Buber)

144 "EVERYTHING": God saw everything that he had made, and indeed, it was very good: GR 9.2

interprets this as an expression of God's pleasure in the final of a sequence of worlds which God made:

"Hence we learn that the Holy One, blessed be He, went on creating worlds and destroying them until

He created these [sc. heaven and earth], and then He said: These[145] please Me; those did not please

Me."

146 "INDEED": and indeed; vehinneh! also 1.29; not again until negative use at 6.12, 13, 17

147 "VERY": indeed, it was very good: vehinneh-tov me'od; latter word a noun meaning "power, abil-

ity, wealth" (e.g., Deut 6:5, 2 Ki 23:25); as adverb "it gives a strengthening quality" (West 166)

tov as "good": tov has a broad range of meanings, but as "good," "not to be understood as indicating

some fixed quality; the meaning is rather functional: 'good for [148]'" I.e., for the purpose of God's will

generally in creating.

(West 166)

"The concept of a single directing Mind behind the cosmic machine [149] emancipated Israel from

thralldom to the vicious cycle of time." (NS 18)

the seventh tov comes on the 6th day

150 "THE": the sixth day: yom hashshishshiy; the only day spoken of with definite article (AZ 25)

Also, numerical value of heh ("the") = five, symbolizing in the first five days the torah, which Israel

must accept as a condition of existence: "If Israel accepts the Torah, you will continue to exist; if not, I

will bring you back to chaos." (Rashi, at AZ 27)

but note yom without def. art., a form "not rare in the Bible," but interp'd here to underscore the final day

in the sequence, appointed specifically for the task of making humans (UC 60)

____________________________________________________________________________________

________________________________________________________________________Gen 2:1-10

"Thus the heavens[1] and the earth were finished[2], and all their multitude[3]. 2 And on[4] the sev-

enth[5] day God finished the work[6] that he had done, and he rested[7] on the seventh day from all the

work that he had done. 3 So God blessed[8] the seventh day and hallowed[9] it, because on it God rested

from all the work that he had done in creation[10]. 4 These[11] are the generations[12] of the heavens

and the earth[13] when[14] they were created. In the day[15] that the LORD[16] God made the

earth[17] and the heavens, 5 when[18] no plant[19] of the field[20] was yet in the earth[21] and no

herb[22] of the field had yet sprung up--for the LORD God had not caused it to rain[23] upon the earth,

and there was no[24] one to till[25] the ground[26]; 6 but[27] a stream[28] would rise from the earth,

and water[29] the whole face[30] of the ground-- 7 then the LORD God formed[31] man[32] from the

dust[33] of the ground[34], and breathed[35] into his nostrils[36] the breath[37] of life; and the man[38]

became a living[39] being. 8 And the LORD God planted[40] a garden[41] in[42] Eden[43], in the

east[44]; and there he put[45] the man whom he had formed. 9 Out of the ground the LORD God

made[46] to grow every tree[47] that is pleasant[48] to the sight[49] and good[50] for food, the[51]

tree[52] of life[53] also in the midst[54] of the garden, and the tree[55] of the knowledge[56] of

good[57] and evil[58]. 10 A river[59] flows[60] out of Eden to water[61] the garden, and from there it

divides and becomes four[62] branches[63]."

Gen 2:1: 2:1-3: tradition history: two stages:

1. inheritance of trad. of the "rest of the creator" common to many cultures

2. the interpretation of that in terms of the hallowing of the 7th day

structure: 2:1: "self-contained conclusion" as part of earlier motif

2:2a/3a: linking of two themes

2:2b/3b: introducing God's rest in connection with sabbath and thus the effect of God's rest on human

cycles of life

(West 167-69)

see chap note re: UC's count of sevens in this paragraph

as 7 paragraphs "styled as a liturgical celebration of divine rest and the completed creation." (MF 11)

2:1: cf. Ex 39:32

"Gen 2.1-3 stands as a check against any interpretation of the role of humans in Gen 1.28 that ignores

the harmony and wholeness of all the work God has done in creation." (HW 53)

1 "HEAVENS": the heavens: hashshamayim; as "sky" to clarify that the text is referring to part of the

created realm (HW 49, n. 1)

2 "FINISHED": [and] were finished: vayekhullu (kalah); begins both v. 1 and v. 2; and thus "comple-

tion has its origin in God." (HW 53)

also, linked with kal, 3x in vv. 1-2: "It seems as if the narrator cannot say this clearly enough (EVW1)

referring to talmudic interp: "For the beginnings, the sources of man's being are clear and solid (the

heavens being strong, congealed, come to be) only until the point when he begins to be conscious, to

name the world, himself and God. From this point, it is a matter of hours till he has named his reality in

such a way that what remains is a world that is not really there, in which the whole creation story is sub-

tly undermined." (AZ 26, emph in orig)

Thus, it is the ongoing human affirmation of God's creation that both "makes" God the Creator and saves

the creation from decomposition; cf. Ps 75:3 (Id 28-29)

3 "MULTITUDE": multitude: tseva'am; only Gen at 21:22, 32, 26:26, all as "army"; 487x total

here, it refers to stars, as at Isa 40:26

LXX translates as kosmos, probably misreading Heb as `adiy (West 169)

however, here also apparently suggesting the "host of earth," not otherwise mentioned (GW 35)

Gen 2:2: v. 2: poetic parallel in Heb, with both lines identical except first word: vaykal (completed) and

vayshebot (rested)

cf. Ex 40:33, the completion of the tabernacle erection, linking these "cosmic" events.

v. 2-3a: three lines of seven Heb words each, with "seventh" at position 4, 3, 5 in sequence (UC 61)

4 "ON": on [5] finished: trans. seems to suggest God working on the 7th day, but the Heb. does not

imply this (GW 35)

but cf. LT 24-25, noting LXX emendation of 2:2 to hekte, "sixth," and thus LT argues for "the seventh

day is concerned with a different order of 'work', an item that transcends the physical universe and is

concerned with the non-physical intangibilities of sacred time."

also WB1 135-36, arguing against LXX emendation, but rather to translate the piel of klh as intrans,

"And God was finished [6] (cf. Ezra 10.17, 1 Chr 27.24) or as pluperfect "and God had finished his

work by the seventh day"

UC 61-62, noting that similar sentences beginning with "And XX finished [doing Y], and [7]" (e.g., Gen

17.22, 24.19, 49.33; esp. Ex 40.33-34) indicate that what is described as completed in the current sen-

tence refers back to previous action.

8 "SEVENTH": seventh day: "In the Mesopotamian lunar calendar the seventh, fourteenth, twenty-first

and twenty-eight day of certain months, corresponding to the four phases of the moon, were all regarded

as unlucky days." But the day of the full-moon [15th day] was known in Mesopotamia as the shapattu,

described in the cuneiform texts as the 'day of the quieting of the heart (of the god)'." (NS 20)

"It seems likely that the Israelite Sabbath was introduced as a deliberate counterblast to this lunar-

regulated cycle." (GW 35)

also, UC 68, after refuting various claims for Israelite borrowing from Mesopotamian tradition, con-

cludes, "the Israelite Sabbath was instituted in opposition to the Mesopotamian system." (emph in orig)

"This day has no evening or morning." (HW 50)

9 "WORK": work: mela'khtov (mela'khah); 3x in 2:2-3, then only 33:14, 39:11 in Gen; 166x in HS, or-

dinary word for human work.

10 "RESTED": and he rested: vayyishboth; shvth; LXX: katepausen (pauw); lit, "to cease from," e.g.,

Gen 8:22, Isa 14:4, Lam 5:15

thus not "rest" but simply abstention from work (UC 63)

"the rest of the Sabbath day stands out against the dark silence of the primordial void. [11] The first si-

lence precedes time, the second sanctifies it." (MF 9)

"The elevation of the motif of the 'rest of the gods' in Gen 1.1-2.3 has been achieved at the expense of

another motif, namely that of the proclamation of the sovereignty of the creator god in association with

temple building." (HW 54)

Thus, primal human experience of sabbath is not in human structures but directly in creation, always de-

rived from the prior sabbath of creation itself (cf. HW 56); cf. Rev 21:22

Gen 2:3: two explanatory traditions for God's sanctifying and blessing of the 7th day:

1. for God alone; "already disputed in the 18th century"

2. "as a sort of preparation for Sabbath": not specifically for Israel's cult, but for all of humanity

"By sanctifying the seventh day God instituted a polarity between the everyday and the solemn This[12]

is a gift of the creator to his people and is not merely an anticipation of the Israelite Sabbath." (West

170-71)

accord, UC 64, noting use of elohim here as linked with a sabbath for all humanity, in contrast with the

command to Israel to "remember" the sabbath

cf. Ex 24:16 in context of establishment of cult and worship, where 7th day isn't linked with sabbath

"the holy period of time as a basic part of the cult has a strongly universal character, while the holy place

has a strongly particular character." (West 172)

"The Sabbath pleaded to the Holy One, blessed be He: ' All have a partner, while I have no partner!

The[13] Community of Israel is your partner, God answered." (GR 11.8)

Gen 2:3: cf. Ex 39:43

14 "BLESSED": blessed: see note at 1:22; also, 1.28; "God's blessing bestows on this special, holy, sol-

emn day a power which makes it fruitful for human existence. The blessing gives the day, which is a day

of rest, the power to stimulate, animate, enrich and give fullness to lfie. It is not the day in itself that is

blessed, but rather the day in its significance for the community." (West 172)

blessings on fish, humans and 7th day in ascending order: 1. fish blessed with physical fertility

2. humans with "both physical fecundity and spiritual elevation"

3. sabbath "is wholly one of spiritual exaltation, a blessing imbued with sanctity" (UC 65)

15 "HALLOWED": hallowed: qdsh, only here in Gen; 171 in HS; 74 in Pent.; 71 Ex-Num; in piel, as

here, 75x in HS; 43x in Pent, esp. Ex 20:8-11, 31:13-17 (note added word there), Deut 5:12-15; cf. hal-

lowing of jubilee year, Lev 25:10, for e.g., of a hallowed time; also, as linking nonhumans with the sab-

bath (cf. MG 79)

as meaning "elevation and exaltation above the usual level" (UC 65)

"The creation narratives provide no warrant for the notion of 'holy seed' and the first covenant in Gene-

sis is radically inclusive." (MB 27); cf. Ezra 9.1-2

16 "CREATION": that he had done in creation: 'asher-bara' 'elohiym la`asoth, lit, "which created

God to make;" use of br' frames entire account back to 1:1, while the use of `sh frames with the closing

2:2-3 (RA1 143)

LXX adds: erxato ho theos poiesai, referring back to 1:1 (WB1 55, n. 79)

"which God had creatively made", explaining use of the two synonymous verbs bara' and `sh here as

serving "to specify the kind of creation of which the verse speaks, namely, an act of creation that is also

a 'making,' that is, a wondrous work implying the making of things that never existed before." (UC 69,

70)

Gen 2:4: v. 4: as bridge between toledot and Garden stories; commentators differ as to whether 4a/4b

mark a division or whether all of v. 4 is part of Garden story. See GW 6 for recent summary of opinion

v. 4a has "heaven-earth," while v. 4b has "earth-heaven," indicating opposite focal points for the narra-

tive action (cf. MF 16)

"author chose to combine these two versions of creation precisely because he understood that his subject

was essentially contradictory, essentially resistant to consistent linear formulation" (RA1 145)

as grounded in earlier, Israelite epic tradition (as opposed to "J" source): UC 72-84 makes detailed argument based on several basic contentions:

1. various uses of definite article (the trees, the Garden, the cherubim, etc.)

2. parallels but with differences from Ezek 28.13, 36.35 indicating common source

Note also UC's strong argument for continuity between Gen 1 and ch. 2-3, noting that much of the "evi-

dence" for two sources stems from the assumption of disunity, whereas an assumption of unity can eas-

ily explain the supposed inconsistencies, Id, 88-94

as seven paragraphs: 2.5-7: creation of human

2.8-14: planting of the garden

2.15-17: adam's task in the garden

2.18-25: creation of woman

3.1-7: Adam's sin

3.8-21: judgment and sentence

3.22-24: expulsion

(UC 100ff

different "seven scene" structure A 2:5-17: narrative: God sole actor, human passive; verbal: on the east, tree of life, garden of Eden, till,

guard (only here and A1); place: outside garden becomes inside [also: starts with generic meaning of

'adam and moves to specific]

B. 2:18-25: narrative: God main actor, man minor role, woman and animals passive; women as

wife/mother; clothing; theme: relationship between human/animals: ideal; place: inside garden

C. 3:1-5: dialogue: snake and woman; three comments about tree; place: inside garden

D. 3:6-8: narrative: man and woman; created order inverted; place: center of garden

C1. 3:9-13: dialogue: God, man and woman; three questions put by God; place: inside garden

B1 3:14-21: narrative: God main actor, man minor role, woman and snake passive; women as

wife/mother; clothing; theme: relationship between human/animals: actual; place: inside garden

A1 3:22-24: narrative: God sole actor, human passive; verbal: on the east, tree of life, garden of Eden,

till, guard (only here and A); place: inside garden becomes outside [also: whole passage starts with ge-

neric use of chayyah and goes to specific]

(Walsh, JBL 96 [1977] 161-77, cited at GW 50-51)

2:4-4:1 as "palistrophic" in different way

2:4-22: narrative

2:23: naming

2:24: etiology: leaving

2:25-3:19a: narrative

3:19b: etiology: returning

3:20: naming

3:21-24: narrative

(JR 52-53)

it is "the conspicuously non-narrative materials that supply the story with a symmetrical design [17] The

parallel relationship that they form enables us to understand the story's scope and meaning, its topic and

argument." (Id 55)

"both etiological ascriptions occupy roughly the same function the narrative: both shift the narrative per-

spective to a later 'present' time, and both generalize the narrative by appeal to widespread human cus-

tom or proverbial insight." (Id 56-57)

Also, the two ascriptions are "two parallel moments of the human life-span (the cessation of adoles-

cence; the onset of senescence)" (Id 57)

note more detailed structure of 2:4-4:1at JR 62, focused on the theme of "the pattern of human percep-

tions attendant upon the task of procreating." (JR 63); cf parallel viewpoint of EVW1 60-61

18 "THESE": These are the generations: GR 12.4 interprets as evidence of God's creation of multiple

worlds, only the last of which was considered "very good"; cf. 1.31

cf. Rashi (and UC 99), referring to "the things mentioned above"

19 "GENERATIONS": generations: toledoth; 39x in HS, first here; 13x in Gen; 3x in Ex; 13x in Num,

then next in Ruth 4:18; only here and Ruth with a vav after the first letter; cf. GR 12.6 offering several

interps; one explains that the "fullness" here expresses the fullness of creation before humanity, which

will not be retored to creation (because of human sin) until the "son of Perez" (viz. Messiah) comes

LXX: biblos genesews; see Chapter Note

usual Heb for "generation" is dor, the plural of which, dorot, refers to "a sequence or series as a whole;

hence the meaning 'history' in Modern Hebrew, for which there is no adequate equivalent in Biblical

Hebrew." (JB)

In Primeval Cycle, toledoth frame each thematic episode: 1. creation of heaven and earth, toledot

2. Garden, toledot, 4:1-2; 5:1

3. Cain and Abel, toledot, 4:17-5:32; 6:9

4. Flood, toledot, ch. 10; 10:1, 32

5. Tower, toledot, 11:10-32; 11:10

(cf. MF 29)

as "family history of X," while focusing on the offspring of X: typically, each section "commences with the death of X's father and closes with X's own death. [20] But

though the named old man X is nominally in charge of the group, it is his sons who make the running

and are the chief actors in the stories. [21]

"Here by analogy the term is applied to the heavens and the earth, and therefore 'must describe that

which is generated by the heavens and the earth, not the process by which they themselves are generated'

(Skinner, 41). In other words, 2:4 makes an excellent title for what follows, but in no way can it be re-

garded as a postscript to what precedes it." (GW 56-57)

precisely contra, LT 25

also, as linking all earth creatures as earth-offspring: "the land is the parent" (MB 82)

differently, organized as chiasm 2:4a-4:26 as above

5:1-6:8, Adam

6:9-9:29, Noah

10:1-11:9, Noah's sons

11:10-26, Shem

(JB 59)

and as parallel to second set of five; see note at 11:27

as linking of two views of "history" 1. as a biological-physiological process: "gene-sis"

2. as series of transmitted experiences across generations

"Precisely by combining the two, Genesis shows the two levels of history." (EVW 2-3)

22 "EARTH": earth: 'erets, 7x in 2:4-4:26, contrast 'adamah, 14x, matching the ratio for Abel and Cain

(GW 96)

EVW1 136-37 argues for 'adamah as "relational face of the earth" and erets as "the earth in itself"

throughout Gen 1-11

23 "WHEN": when they were created: behibbar'em, GR 12.9 interps as identical to beabraham (al-

though different letter order), suggesting the world was created for the sake of Abraham (and hence, Is-

rael)

another interp reads as two words, bh' br'm, hence, God created with the letter heh, which demands no

effort to speak, "similarly, not with labour or wearying toil did the Holy One, blessed be He, create His

world, but By the word of the Lord" (Id)

24 "DAY": in the day: beyom; singular, suggesting a different mode and order of creation than Gen 1,

but "corresponds exactly to the opening words of Enuma Elish: 'When on high the heaven had not been

named [25]'" (West 198)

not a specific day, but a general time reference; cf. Num 3.1 (UC 99)

26 "LORD": YHWH, first time here

yhwh elohim, only Ex 9:30 outside Gen 24b-3:24 in Pent, cf. 2 Sam 7:25, Ps 72:18, 84:12; 20x in this

passage, contrasting with elohim alone in dialogue with serpent

theories: 1. as two parallel sources

2. as redactional

3. as parallel to Mesopotamian source

4. as emphasizing that God here is both Israel's covenant partner (yhwh) and the God of all creation

(elohim)

(GW 56-57, favoring #4)

or, alternate version of #4: "As one divine name, yhwh elohim therefore denotes at the same time both

the transcendent and the immanent dimensions of God: God as creator who has made heaven and earth

and stands outside creation, and God as the one who is and becomes in the history of the earth and the

creatures of the earth." (EVW1 40)

cf. GR 12.15, LORD as expressing divine mercy and elohim as divine judgment; also, GR 13. 3: "The

full Name [of God] is employed in connection with a full world"

as following specific rules throughout HS for use of one divine name or another: 1. YHWH used when "Scripture reflects the concept of God, especially in His ethical aspect, that be-

longs specifically to the people of Israel; 'Elohim appears when the Bible refers to the abstract concep-

tion of God that was current in the international circles of the Sages, the idea of God conceived in a gen-

eral sense as the Creator of the material world, as the Ruler of nature, and as the Source of life."

2. YHWH as expressing "that direct and intuitive notion of God that is characteristic of the unsophisti-

cated faith of the multitude" in contrast with elohim as for "the philosophically minded who study the

abstruse problems" of life

3. YHWH as "the Deity in[27] His personal character" and elohim as "a Transcendental Being"

(UC 87)

as expressing narrator's perspective, in contrast with woman (elohim) and man (no address to God at all)

(LT 26)

28 "EARTH": earth and heavens: unusual order; cf. Ps 68:9, 148:13, Ezek 8:3; forming an internal

chiasm in Gen 2:4 thus binding the two creation accounts(LT 26)

Gen 2:5: the opposition between God's withholding of rain and the earth's provision of water (not at-

tributed to God) initiates theme of opposition between God (sky)/goddess (earth) religions

"Inclusiveness moves toward specificity by a separation of its parts: earth and heaven split." (PT 76)

however, cf. UC 101-103 (and notes at "plant") for diff. interp.

relationships between types of land, water and humanity: 1. earth as desert, parallel to P's watery chaos (e.g., Gunkel)

2. as presuming Gen 1-3 as unity, description of land before farming (e.g., Cassuto)

3. as contrast between pre and post human presence (e.g., West)

(GW 58; see individual word notes for further explanation)

"there was a time before the shrubs and grasses grew because the climate was different but[29] also be-

cause there was a time before there were human beings to work the soil, a perception that the human

presence, as well as climate, affects the environment. What the Yahwist offers to tell us is in effect a

story about a time before agriculture existed." (CN 63)

30 "WHEN": when no yet[31]: terem; "not yet" or "before;" UC 101 argues for "not yet" making v. 5

"an independent sentence" and not "as many have supposed, subordinate to what follows", based on use

of beterem elsewhere (e.g., Ps 90.20 to express "before"

32 "PLANT": plant: or "shrub," siyach, "describes mainly but not exclusively shrubs or the wild shrubs

of the steppe (Gen 21:15, Job 30:4, 7)" (West 199)

the distinction in plant life refers to wild and cultivated vegetation (West 199)

both words together not as connoting vegetable kingdom in general (and hence, contradicting Gen 1),

but as simply these particular kinds of plants as yet lacking; cf. 3.18, i.e., thorns and thistles (produced

by rain) and grains (to be cultivated by humanity outside the garden) (UC 101-102)

33 "FIELD": the field: hassadeh, "has the broad meaning of the plain or an empty tract of land." (West

199)

"wilderness fit only for animal grazing" (GW 58)

34 "EARTH": va'arets; here, in contrast with hassadeh, as place "where agriculture is possible with ir-

rigation and human effort." (GW 58)

35 "HERB": herb: 'isev, "plants that serve for food or domestic plants" (West 199)

but cf. UC 102, explicitly distinguishing those "yielding seed" (1.11, 29) and hence self-propagating

from those here requiring human tilling; cf. 3.18

36 "RAIN": to rain: himtiyr (mtr); no rain is provided throughout the Eden narrative; cf. note at 7:12

water in Gen 2 concerns "horizontal dimension" in contrast with Gen 1's "vertical" (LT 27-28)

the rain as cause is directly linked to the lack of siyach, parallel to "thistles and thorns" at 3.18; see note

at "plant"

37 "NO": no one to till the ground: making clear that what is being referred to here is not plant life in

general but specifically agricultural grains; see note at "plant"; cf. 2:15, 3:23

note the Heb wordplay: no adam to till the adamah, repeated in v. 7; i.e., the earth lacks a suitable part-

ner, just as the 'adam will

38 "TILL": to till: la`avod; introducing the theme which frames the story: Gen 2:15, 3:23, 4:2, 12; cf.

25:23 and following uses in Jacob/Esau cycle as "serve"

"the groundling's vocation is 'to serve the ground'the[39] ground to be served is outside the garden"

since the garden is not made until v. 8; (MPK 139) see also note at 2.15

40 "GROUND": the ground: ha'adamah; first in this Creation account here (although first at 1:25); 4x

2:5-9, then 2:19, 3:17, 19, 23, 4:2, 3, etc. through 9:20 (27x Gen 1-9), then only 12:3, 19:25, 28:14, 15;

47:18, 19, 20, 22, 23, 26 elsewhere in Gen

LXX doesn't maintain the eretz/ad'amah distinction, using ge for both

Gen 2:6: note the relationship between 'erets and 'adamah

also, "In the beginning Earth's principle is one of no segregation between some who need water and oth-

ers who need water" (LHO 193)

41 "BUT": but a stream would rise: ve'ed ya`aleh; Q of subject of verb `lh: "may be causative and

have the same 'groundling' of verse 5 as its subject; The[42] translation would then be: 'because Yahweh

Elohim had not caused rain upon the earth and there was not a human being (`adam) to work the soil and

make the spring flow out from the earth and irrigate the whole surface of the soil.'" (SC 192, emph in

orig)

alternatively, if this seems to violate Heb. syntax, the ve at the beginning could be "concessive" rather

than "adversative ('but')" or "nonexistent", hence the meaning "even if there are springs and surges of

water, and no rain (as in Mesopotamia), there will be no vegetation upon the earth if the human being

does not work the soil, making good use of the only available water (which comes from springs and riv-

ers) by means of the construction of channels and irrigation ditches." (Id)

43 "STREAM": stream would rise: ve'ed ya`aleh;

three groups of explanations of ve'ed: 1. only other place where 'd = Job 36:27, trans. as stream of water from clouds, i.e, water vapor or mist.

However, the verb here contradicts this

2. based on verb, `lh, as "springing up," thus, "well or spring"

3. based on Mesopotamian equivs, e.g, Babylonian edu, "flood", thus "an underground swell", leading

Cassuto to conclude, "the guardian diety of the waters of the deep" is the root of the Mesopotamian

name Id, and hence, meaning here "the waters of the deep generally and all[44] of the springs issuing

therefrom" (West 200-01; UC 103-104)

also from Sumerian background, suggesting that before human irrigation, the water flowing out from the

land could not produce food (GW 59)

from earth's perspective, earth acts on its own or through divine creativity, prior to creation of humans

(LHO 192-93)

45 "WATER": and water: vehishqah (sheqah), lit, "to cause to drink" (hifil); only here and v. 10 in

Primeval History; cf. 19.32-35, 21.19, 24.14, etc.

Thus, here, the 'adamah gains sustenance without human help

46 "FACE": water the whole face of the ground: preparing for and contrasting with the blood of Abel

being swallowed up by the earth's mouth, 4:11; also 4:14, 6:1, 7; 7:4, 23; 8:8, 13

Gen 2:7: cf. Ps 139:15

humanity as the combination of earth and divine breath interpreted as necessary to creation of peace in

the universe, based on alternation of celestial/terrestrial creation on the first five days:

'' If I create him belonging to the celestial world, this will outnumber the terrestrial by one creation, and

there will be no peace in the universe; while if he is of the terrestrial world it will be likewise. But lo! I

will create him as partaking of both the celestial and the terrestrial worlds, for the sake of peace."

(GR 12.8)

47 "FORMED": formed: wayyitzer; framing vv. 7-8; also, 2:19

in 42 of 63 uses of the verb, God is the subject, although the object can vary, but not found in P or Dtr

concrete meaning "to shape" or "to form," according to P. Humbert, recalling potter's wheel, as at 2 Sam

17:28, Isa 29:16, Jer 18:2, 3, 4; however, this is disputed, since a different word for potter's substance,

chmr, is common instead of 'afar here.

many parallels with creator god forming king's son on potter's wheel, esp. from Egypt (West 203)

the theme is side by side in background with earth-mother as source of human existence (West 204);

here, the emphasis is on YHWH as the one who creates humans, not on the way the creation happens.

(Id)

"The original duality is still hinted at [48] by the two Yods in yitzer and the double Name of God" (JA 5,

citing Nachmanides)

divine verb sequence: formed, breathed, planted, put

49 "MAN": man from the dust of the ground: 'et-ha'dam 'afar min-ha'damah

use of 'adam: 1. Gen 1-11 in context of creation of humanity (46x)

2. recalling of creation of humanity, e.g., Ex 4:11, Deut 4:32

3. 60 passages with human contrasted with God

4. grouping humans and animals as "living beings"

5. contingent nature of humans linked with fallability and capacity for evil, e.g., Num 5:6, Ps 140:2

6. in Qohelet (48x) linked with perishability

7. as a species., i.e., "humankind"

8. in Ezek (136x) as part of formula ben'adam

(West 201-02)

link with soil/blood: as partner to 'adamah, but also related to dam, "blood," both as red sources of life

(EVW1 44)

50 "DUST": from the dust of the ground: in pointed contrast with "in the image of God" in 1:26-27?

dust: `afar, dry soil, in contrast with the suggestion that "the whole face of the ground" had been wa-

tered by the stream in v. 6.

cf. 3:14, 19; 13:16, 18:27, 26:15, 28:14

not "clay," as Isa 29.16, 45.9, etc.

SC 193 argues for keeping "dust" which is here an "intentional polysemy" but in 3.19 becomes explicit

as "dust (of the sepulchre)"

51 "GROUND": ground: ha'adamah

52 "BREATHED": breathed: vayipach (nfch); "It points to an understanding of humanity or of human

nature that had clearly prevailed for thousands of years: a human being does not consist of a number of

parts (like body and soul and so on), but rather is a 'something' that comes into being as a human person

by a quickening into life." (West 206)

"suggests a good puff such as would revive a fire (Isa 54:16; Hag 1:9)"; cf. Ezek 37:9 (GW 60)

53 "NOSTRILS": his nostrils: be'apayuv; again at 3.19; cf. 7.22 (only elsewhere in Primeval History;

13x total in Gen)

54 "BREATH": breath of life: nishmath chayyim; contrast P's view, 9:6, that blood is the seat of life.

55 "MAN": and the man became a living being: vayehiy ha'adam lenefesh chayyah; in one sense,

"and became the Adam an "Eve being"

56 "LIVING": a living being: lenefesh chayyah; again at 2:19, playing on "Eve" at 3:20

nefesh: "one of the most common words in" HS; 754x, with "a wide range of meaning": "appetite,

throat, person, soul, self, corpse" among others (GW 60)

Gen 2:8: 2:8 as parallel to 1:29, not 1:11-12: "2:8 is not a narrative about the creation of plants, but

about the provision of nourishment for the human creatures"; "has nothing to do with a garden of God

(or of the gods) or with what is popularly called paradise." (West 208)

57 "PLANTED": planted a garden: vayytta`

in ANE, planting of gardens was a royal function, as found biblically at Eccles 2.4-6; cf. Esth 1.5; 7.8.

"The interest in gardens was not restricted to kings, but included all people of means." (DC1 60)

58 "GARDEN": garden: gan-be`eden;Ezek 28:13, 31:8, 36:5; Isa 51:3, Joel 2:3; Rev 2:7

many garden descriptions in parallel texts, with function different in each narrative (West 208)

gan without `eden, Gen 13:10, Deut 11:10, 1 Ki 21:2, 2 Ki 21:18, 21:26, 25:4, Isa 1.30; 58:11, Jer 31:12,

39:4, 52:7, Song 4:12, 15, 16, 5:1, 6:2, 8:13; Lam 2:6, Neh 3:15

cf. SC 194-195, referring to his Spanish exegesis showing gan to mean "farm" and NOT "garden" or

"paradise"

LXX: paradeison en Edem;

Persian loanword in Heb, prds, meaning "a walling," "a hedging around," and thus "a pleasure garden

surrounded by a stone or earthen wall" (Id 210)

59 "IN": in: Q of "in" or "of" as meaning of Heb b; used in different ways in this passage, e.g., cf. Gen

2:15.

60 "EDEN": Eden: Isa 51:3, Ezek 28:13, 14 ("mountain of God") (see esp.), 31:9, 16, 18; 36:35; Joel

2:3; cognate to Heb. word meaning "enjoyment" (PT 80); 2 Sam 1:24,, Jer 51:34, Ps 36:9; cf. Sarah's

"pleasure," `ednah, Gen 18:12

Various views of the reference: 1. "all interpreters agree" = in 2:8, geog. description of land or region where Eden lies, but not so clearly

in other passages.

2. claim of link with Akkad adinu, "steppe," i.e., an oasis in the steppes, but not precise correspondence

Akk/Heb; rather, precise correspond with Ugaritic word meaning "delight"

(West 209-10)

as rooted in meaning "a place that is well watered throughout" (UC 108)

DC1 42, n. 74, notes both the Sumerian/Akkadian possibility, but also the Hebrew sense of "abundant,

lush", reflected in the LXX of v. 13 as en te truphe tou paradeisou.

Eden, in the east: `eden + qedem = 7x in this passage, along with other 7-multiples (UC 94)

61 "EAST": the east: miqedem; (cf. 2:14, 4:16, qidmah); east of the narrator, not of Eden; cf. 11:2; not

an attempt at geog. clarity, but "to push the scene of the event into the far, unknown distance" (West

210-11); cf. 3:24, 10:30, 11:2, 12:8, 13:11, 25:6, 29:1

"may, however, also be understood temporally and thus translated 'in the earliest of times' or 'from time

immemorial'. Cf. Isa 45.21; 46.10; Ps 74.12; 77.5, 12; 143.5." (DC1 41)

62 "PUT": put: wayyasem; as if the garden was made with one hand while YHWH held the fresh adam

in his other hand until the garden was planted; the "putting" is repeated in v. 15

Gen 2:9: at this stage in the story, it is not clear that the two named trees fall outside the inclusive, crea-

tive, sustaining act of v. 9a; i.e., are the two trees in the midst the only trees, or are there others unspeci-

fied?

West is "certain" that "there is no avoiding" that vv. 8 and 9 are "doublets" (West 211)

however, another reading shows increasing focus:

1. "planted a garden" (most general)

2. made to grow trees for beauty and food

3. two specific trees

(accord, UC 108-109)

DC1 44 notes the biblical ambivalence about "sacred" gardens, especially the Jerusalem-centered resis-

tance, found generally in Deut and opposition to worship around trees, but also isa 1.29-30; 65.3.

Note also this from Gilgamesh epic, the mountain

"whose tops [support ] the fabric of heaven,

whose base reaches down to the Netherworld

There were scorpion-men guarding its gate"

where:

A carnelian tree was in fruit,

hung wtih bunches of grapes, lovely to look on.

A lapis lazuli tree bore foliage,

in full fruit and gorgeous to gaze on."

(DC1 46-47)

63 "MADE": made to grow: wayyatzmach; Hif; despite the apparent need of a human to till the soil, it

is made clear that it is YHWH who makes the trees grow, in cooperation with the ground, the hiphal "is

understood to involve the joint action of both the subject and object of the verb" (SW 90)

64 "TREE": tree: `its; LXX, xulon; the "tree" is the frame of the scene 2:9-17, although the center of

the garden itself

xulon throughout this story; dendron not until 18:4, 8, then 23:17

65 "PLEASANT": pleasant: nechmad, "desirable," often in lustful sense; only 3:6 elsewhere in Gen; see

e.g. Ex 20:17

pleasant to the sight and good for food: "introduction of the central terms of an interpretive frame-

work that will be fundamental for the entire primeval narrative the[66] narrator here is establishing the

sensory and subjective modalities which will govern the relation of the human subjects to the most vital

objects in their environment. These objects will first be seen by human beings (sensory modality), and,

when seen, will evoke desire in them (subjective modality). The[67] writer has thus not described the

objective physical objects in this garden as such, but rather has presented those objects in terms of their

relation to human subjects as seen in their anticipated response to them." (HW1 117-118)

68 "SIGHT": to the sight: lemar'eh, as the matriarchs, Joseph and the dream cows! Gen 12:11, 24:16,

26:7, 29:17, 39:6, 41:2-4, 21; thus, beautiful not abstractly but with an eye to procreation and fertility.

69 "GOOD": and good for food: vetov lema'akhal; ma'khal (food) only here, 3.6, 6.21 and 40.17 in

Gen; more general post-Eden term is lechem, "bread," i.e., a human/agricultural product (starting at

3.19), or shever, "grain", the root of bread, 42.1

70 "THE": the tree, etc: with definite article assumes "something well known to the reader" (UC 109)

71 "TREE": tree of life: `ets hachayyiym; LXX, xulon tes zwes; again at conclusion, 3:22-24; cf. Prov

3:18, 11:30, 13:12, 15:4 ("used to refer to anything which enhances and celebrates life", WB 45); Rev

2:7, 22:2, 14, 19

"In Scripture, trees, because they remain green throughout the summer drought, are seen as symbolic of

the life of God (e.g., Ps 1:3; Jer 17:8)." (GW 62)

"The tree of life stands for immunity from death which, paradoxically, is put beyond human reach by

striving for a wisdom which is full of deadly ambiguity." (JB 64)

"The conflict thus is not posed in terms of truth versus falsehood. It is not the 'Tree of Natural or Spiri-

tual Truth,' or the 'Tree of knowledge of the Future.' No specific content is implied here, but rather an

inner subjective relation to knowledge itself which poses the human being as its ultimate judge." (HW1

119)

Q of how many trees: following K. Budde, West argues that only one tree in the narrative (good and evil), and that the tree of

life represents an expansion "by the addition of a motif that belonged to an indep. narrative." The motif

of the search for the fruit of a tree which provides eternal youth or a guarantee against death found in

many places, including Gilgamesh. (West 212)

"we are not dealing with a secondary addition; the whole has been deliberately shaped by J himself" (Id

213)

term found elsewhere in HS and outside, but not so with good/evil tree (West 213)

72 "LIFE": life: hayyiym; first here; 3.14, 17, 22, 24 in this story; 6.17, 7.11, 15, 22 in primeval history;

then twice at 23.1; 25.17, twice at 27.46; 47. 8, twice at 47.9, 28

thus, used ironically in primeval history as either part of curse formula (3.14, 17) as part of prohibition

leading to expulsion (3.22, 24), or as description of death sentence (6.17, 7.22); only exceptions are

7.11, 15

73 "MIDST": in the midst of: bethokh (tavekh); again at 3:3, 8; echoing 1:6 and hence paralleling the

dome in the midst of the waters; 17x in Gen.

can mean either "in the midst" or "in the middle" (UC 110-111); LXX: mesw, "middle"

74 "TREE": tree of the knowledge of good and evil: only called this here and 2:17, although the tree is

mentioned many times throughout the story without the specific description, suggesting that J has de-

vised the title out of the narrative (3:5b) rather than using an existing formula like "tree of life" (West

213)

crit'd by JR: "overlooks the antiquity and persistence of the mythological dichotomy 'Knowledge vs.

Life'" in Gilgamesh and others (JR 64)

although Tree of Life was a frequent motif in Near Eastern religion, Tree of Knowledge of Good and

Evil was not (NS 26)

"The name of this tree carries us completely beyond the realm of the physical into the sphere of the

symbolic. [75]

"The human being is thus posed here as a symbolic creature" (HW1 118)

76 "KNOWLEDGE": the knowledge: hadda`ath (dda`ath); only here and v. 17 in Gen; cf. use of yada`

at 3.5, 7, 22, etc. (57x in Gen)

77 "GOOD": good and evil: tov vara`; as "merismus, that is a linking of polar opposites to convey the

idea of totality" (LT 31); also, EVW1 46, as parallel to Eng. use of "from head to foot" to stand for

whole body

however, WV 149-150 notes that the phrase can be understood disjunctively (i.e. "experiencing what is

good and what is bad", e.g., Deut 1.39, 2 Sam 19.35) or conjunctively ("experiencing everything", e.g.,

Gen 24.50, 31.24 ), depending on context

see also notes at 3:5; see also 1 Ki 3.9, Solomon's dream-wish

78 "EVIL": and evil: wara` (r`); LXX, ponerou; 17x in Gen; after this scene, next in 6:5; also, 8:21,

13:13, 24:50, 31:24, 29; 38:7, 40:7, 41:21, 44:34, 47:9, 48:16; cf. ra`at, first at 6:5 and note

"not referring to moral values but[79] to ugliness, suffering and disharmony" (VW 149)

Gen 2:10: cf. Ps 46:4; Ezek 47:1-12; also, Rev 22:1-8

"The intention of the author in inserting 2:10-14 was not to determine where paradise lay, as the major-

ity of interpreters hold, but rather to point out [80] that the 'life-arteries' of all lands of the earth have

their source in the river that watered paradise." (West 216)

cf. UC 114-115, noting various parallels with Gen 2.6 above, and hence, reading v. 10 as specifying for

the garden what was described above for the whole earth.

"association of water sources and divine dwellings is seen elsewhere in the Ancient Near East"; cf. Joel

(Eng) 3.16-18 (DC1 48)

81 "RIVER": river: nahar, in contrast with the 'ed in v. 6

cf. Ps 36.8-10, imagery of temple following this theme

82 "FLOWS": flows out: yotsi'; "the participle to[83] be translated as a present" to make clear that vv.

10-14 "is quite separate from the narrative which has gone before." (West 216)

but cf. verse note at UC interp.

flowing out of the rivers sets "a precedent for the in/out process. They also effectively draw the attention

of the reader to the outside world. If the human horizon is to be limited to the garden, why introduce the

outside world here?" (MPK 139); see also note at 2.5, 15, "till"

84 "WATER": to water: lehashshqot, sqh, hiphil, lit, "to give drink to" (DVC1 51)

85 "FOUR": four branches: "4 stands for completeness"; noting links with 4 corners of world, 4 direc-

tions, etc., and apoc. parallels (West 217)

86 "BRANCHES": branches: ra'shiym, lit, "heads," as in "headwaters"

____________________________________________________________________________________

_________________________________________________Gen 2:11-25 "The name[1] of the first is

Pishon[2]; it is the one[3] that flows around the whole land of Havilah[4], where there is gold[5]; 12 and

the gold of that land is good; bdellium[6] and onyx[7] stone are there. 13 The name of the second river

is Gihon[8]; it is the one that flows around the whole land of Cush[9]. 14 The name of the third river is

Tigris[10], which flows east[11] of Assyria[12]. And the fourth river is the Euphrates[13]. 15 The

LORD God took[14] the man and put[15] him in the garden of[16] Eden to till[17] it and keep[18] it. 16

And the LORD God commanded[19] the man, "You[20] may[21] freely[22] eat of every[23] tree of the

garden; 17 but of the tree of the knowledge of good and evil you shall[24] not eat, for in the day[25] that

you eat of it you shall[26] die." 18 Then the LORD God said[27], "It is not[28] good that the man should

be alone[29]; I will make him a helper[30] as his partner." 19 So out of the ground the LORD God

formed[31] every animal of the field[32] and every bird of the air, and brought[33] them to the man to

see what he would call[34] them; and whatever the man called every living[35] creature, that was its

name[36]. 20 The man gave names to all cattle[37], and to the birds of the air, and to every animal of the

field; but[38] for the man there was not[39] found a helper[40] as his partner[41]. 21 So the LORD God

caused a deep[42] sleep to fall upon the man, and he slept[43]; then he took one of his ribs[44] and

closed[45] up its place with flesh[46]. 22 And the rib that the LORD God had taken from the man he

made[47] into a woman[48] and brought[49] her to the man[50]. 23 Then the man said, "This[51] at

last[52] is bone[53] of my bones and flesh of my flesh; this one shall be called[54] Woman, for out[55]

of Man this one was taken." 24 Therefore a man[56] leaves[57] his father[58] and his mother and

clings[59] to his wife, and they become one[60] flesh. 25 And the man[61] and his wife were both[62]

naked[63], and were not ashamed[64]."

Gen 2:11: Pishon and Gihon as southern rivers (e.g., as in land which produce gold), in contrast

with Tigris and Euphrates; UC 117 argues for the transformation of the world order after the advent of

rain, and hence, the reason for the different experienced sources of rivers said to be flowing all from

Eden, and to be restored in the messianic era by the waters flowing from the land of Israel in the middle,

i.e., from Jerusalem (Id 118)

1 "NAME": the name: shem; first of 113x in Gen, as both "name" and "there"; in this chapter, 2.11, 13,

14, 19, 20

2 "PISHON": Pishon: "the leaper"; from pvsh, "to leap"; (GW 65); only here in HS

3 "ONE": the one that flows around the whole land of: used for each of first two rivers but not of the

ones known to the historical world

4 "HAVILAH": Havilah: possibly from chvl, "sand," hence, "land of sand," i.e., Arabia; named at 10:7,

29 as a son of Cush, whose land is named in 2:13; cf. 25:18 (West 217-18)

5 "GOLD": gold: zahav; next at 13.2, with Ab's journey into the wider world of exchange (cf. note be-

low); 24.22, 35, 53, 41.42, 44.8 in Gen.

in contrast to ANE stories of gold and gems growing on trees, Gen treats gold (and gems) as ordinary (if

valuable) natural substances from the ground; however, by linking them with the river flowing from

Eden, they take on "the character of tokens and memorials of the garden of Eden." (UC 119)

"There is no need for gold in Eden, where all is available for the taking. But outside, people will be

made secure only by a symbolic/material system of exchange which is governed by the dynamics of de-

sire." (HW1 120)

Gen 2:12: "Paradise in Eden and the later tabernacle share a common symbolism suggestive of the

presence of God." (GW 65)

6 "BDELLIUM": bdellium: habedolah, Gk, bdellion, a sort of resin, but no precise knowledge (West

218); cf. Num 11:7

LXX: anthrax, "charcoal"

7 "ONYX": onyx stone: ve'even hashshoham; uncertain, but "widely used in decorating the tabernacle

and temple (Ex 25:7; 1 Chr 29:2) and in the high-priestly vestments (Ex 28:9,20)." (GW 65)

LXX: lithos ho prasinos; prasinos only here in LXX/NT

8 "GIHON": Gihon: "the springer out," from gych, "to break out" (GW 65); used in Job 38:8, 40:23 of

sea and Jordan; 1 Ki 1:33, 45; 2 Chr 32:30, 33:14, suggesting that Jerusalem and Eden are co-located.

Many ID with Nile, but no solid basis (West 218)

9 "CUSH": Cush: broadly speaking, land south of Egypt, referred to by classical writers as "Ethiopia"

(West 218)

Gen 2:14: making clear that the Fertile Crescent flows out from, rather than being the center of, God's

paradise for human habitation.

10 "TIGRIS": Tigris: chiddeqel, surprisingly, only mentioned again at Dan 10:4

LXXL tigris

11 "EAST": east: qidmath, only 4:16 in Gen, hence, with ominous overtones; cf. 2:8 and note

12 "ASSYRIA": Assyria: lit, Ashur, the oldest capital of the oldest kingdom of that name (until around

1300 BCE), before the later kingdom with Nineveh as the capital (West 219)

13 "EUPHRATES": Euphrates: perath; 15:18, 31:21, 36:37; 36x in HS (NRSV); in Heb, 18x, Gen

only 2:14, 15:18

LXX: euphrates

Gen 2:15: the 'adam received a finite work assignment: not tilling the adamah, but simply the garden;

cf 2:5, 3:23 (PT 85)

also, MPK 139-140, noting that "garden" (gan) is masculine while the pronoun "it" here is feminine: "It

suggests that 'to serve' is associated with adama, 'ground" [14] and that gan, 'garden,' has replaced

adama, 'ground.' The feminine pronoun, however, remains like a fossil in the text pointing to the

groundling's two-fold vocation. Its basic task is 'to serve the ground' outside the garden (2:5, 3:23). Its

temporary task is 'to serve and keep the garden' (2:15)." see also note at 2.10 for in/out of garden role of

rivers in this argument.

2:15 framing 2:8-15

15 "TOOK": took: wayyiqach, from lqch, first of 142x in Gen.; note the parallel with vv. 21-22, taking

the rib-person to 'adam.

In light of later negative associations between powerful men "taking" (e.g., 6.2), here the use emphasizes

the proper role of God as the "taker"

note the pattern:

v. 15: took and put ('adam)

v. 19: formed and brought (animals)

vv. 21-22: took and brought (the woman)

completed at v. 23

16 "PUT": and put him: vayyannichehu, "recalls the standard Deuteronomic term for secure posses-

sion of the land", e.g., Deut 12:9, 25:19; 1 Ki 8:56 (JB 66); thus the story stands as parallel to the Dtr

story in placing humanity in a friendly environment, only to be expelled for bad behavior.

in Gen, 8:4, 19:16, 39:16, 42:33

17 "OF": of: see note at 2:8, "in"

18 "TILL": to till it: le`avedah, from `bd; "conventionally translated 'to till,' means to serve. In connotes

respect, indeed, reverence and worship." (PT 85)

Contrast, 1:26; cf. 2:5, 3:23, 4:2, 12; again in Jacob cycle at 25:23 and note there.

note older German interp (e.g., Budde) imposing "an ethical idealism completely[19] foreign to Gen 2-

3" which "comes from an understanding of humanity which undervalues manual work over against the

activities of the spirit and mind". Instead, the rhythm of work/rest established in Gen 1-2:4a is echoed in

human patterns (WEst 220)

to till it and keep it: two verbs frequently found together referring to serving God and keeping the law

(texts cited at GW 67); note the priestly parallel in a "J" text

"as divine servant" (DC1 65)

20 "KEEP": and keep it: ulshamrah (smr), "an act of protection (cf. 3:24), not of possession" (PT 85);

also, 4:9 (Cain/Abel), 17:9, 10 (covenant), 18:19 (way of YHWH), 26:5, 28:15, 20; 30:31; 31:24, 29

(flocks), 37:11

"denotes careful and close observation" (SW 90)

"for the garden's sake", "contrasting sharply" with 3.17 (DC1 55)

Note that this seems to drop out in the post-Eden world, 3:23, 4:2

Gen 2:16: vv. 16-17: on its own, the commandment is "confusing and unexpected," but following from

Gen 1: "The very hierarchy of the divine dominion described in the opening lines of Genesis, particu-

larly with respect to Elohim's lordship over [humanity], implies a world of boundaries and subservi-

ence." (MF 18)

cf. her memory of this command at 3:2

"the prohibition against attaining autonomous subjectivity by a divine Word leaves [the human] sus-

pended between the subjective mode driven by visual desire and[21] the intersubjective mode which

arises now" (HW1 121)

The structuring of the narrative in this way "has the effect of posing the central conflict of the plot in

terms of a conflict inside of the characters between two modes of subjectivity, rather than in the conflict

between good and evil personages found in the typical representative narrative." (Id 122)

22 "COMMANDED": commanded: vayetsav; 27x in Gen, 496x in HS; the first direct speech in this

version of Creation is a mixed positive/negative command

cf. 18:19, the authority given first to Abraham and then exercised by Isaac (and Rebekah) and Jacob

over their sons.

23 "YOU": Heb word order for the command is reverse of Eng, so that the concluding emphasis is on

the permission to eat.

see note at "freely" for use of 2nd person

24 "MAY": from command (2:15) to choice (PT 86)

25 "FREELY": freely eat: 'akhol to'khel, "eat, yes, eat", matched in next verse by mot tamot, "die, yes,

die"

"God's command is addressed to man's 'orality,' that is to his childhood desire to 'incorporate' knowledge

and life through his mouth." (MF 18)

'khel, first here; 21x of 66x in Genesis in Gen 2-3; next at 6:21, 9:4, 14:24, 18:8, 19:3; i.e., 5x in next 16

chapters; the 2nd person use here (first one in Gen) makes the "dialogue" unequal: "Rather than an I-

you relation, it is more precisely an (I)-you relation." (HW1 123)

26 "EVERY": every: mikol; omitted in her recitation of this command at 3:2; cf. use of mikol at 3:1 as

"any"

thus, at this stage, humanity is permitted to eat from the tree of life

Gen 2:17: contrast 1.29

"decreed by a God who does not explain why. If the tree of the knowledge of good and evil testifies to

the freedom of God, it also witnesses to the integrity of nature apart from its use by the earth creature

and to the moral responsibility of the earth creature." (PT 87)

cf Ex 19:12

By issuing this prohibition, "for the first time [God] introduces a negative aspect into a situation which

was characterized by sheer goodness." (EVW1 42)

"God gives the human being one of the divine qualities, life, but he reserves the other, the knowledge of

good and bad, to himself. If[27] they human being were to become completely divine, it would cease to

be human." (WV 151); but cf. Jn 5, where Jesus gets both these powers of life and judgment.

failure to fufill the death penalty here "shows that God's dealing with his creatures cannot be pinned

down, not even by what God has said previously. And so even God's acts and words are open to misin-

terpretation and the serpent makes use of this." (West 225)

note the contradiction with 1:29 above

note that there is no prohibition against eating of the tree of life until after this command has been vio-

lated.

Compare the woman's quotation at 3:3

"The divine command impinges on [human] freedom to 'take things in,' to 'absorb' experience." (MF 18)

MB1 121-22 argues for a progression from first tree to second, i.e., good/evil includes sexual knowing,

which "does indeed supply immortality, not to the individual but to the species." cf. note at 3.3, "tree"

further, she cites Reed (1975) for tree symbolism in relation to totemic prohibitions against cannibalism

("a lack of differentiation") grounded in unity of food/sexual desires and necessary rules against misuse

(cannibalism, incest) that work against "immortality" of the species (122-124)

28 "SHALL": you shall not: lo'; cf. Ex 20:3-17, Ten Commandments, which also include threats for

violation

29 "DAY": in the day: beyom; cannot be understood literally because of use in other places in HS

(West); cf. 3.5, but also cf. 3.8, note at "breeze"

30 "SHALL": you shall die: moth tamuth, "die, yes, die", used with fixed meaning often as a literal

death penalty. Hence, doesn't mean here "become mortal". Gunkel: "This threat is not fulfilled subse-

quently: they do not die immediately; this fact is not be explained away, but simply acknowledged"

(quoted at West 225)

cf. 20:7

but cf. GW 67, contra West, stating that those texts use infinitive plus hophal form rather than as here,

infinitive plus qal, e.g., Ex 20:7, 1 Sam 14:39, 44; 22:16; "divine or royal threats in narrative and pro-

phetic texts"

also, UC 124-125, arguing for the dying as the inability to eat from the tree of life and hence to attain

immortality.

Gen 2:18: vv. 18-20: chiasm

A: 18: not good (lo'-tov)`ezer[31] kenegddo

B: 19a: animal of the field/bird of the air

C: 19b: brought to name

B1: 20a: birds of the air/animals of the field

A1: 20b: not found (lo'-matsa' `ezer[32] kenegddo)

scene 2: vv. 18-25, parallel to 3:14-21 (see note at v. 4)

having issued the "boundary" command, YHWH moves on to make the situation "good"

vv. 18-24: tradition of first making humans among animals, and then "correcting the mistake common

to many cultures, but esp. Gilgamesh, as follows:

1. Enkidu at beginning lives with animals

2. formed out of earth

3. led astray by a woman

4. comes thereby to experience human community

difference: for Enkidu, "the woman is the means by which Enkidu really becomes a human being. How-

ever, the meeting with the woman is only an episode; the goal is friendship with Gilgamesh." (West 226)

also, in Enuma Elish, Marduk portrayed as "sculptor in the medium of flesh and blood, but man in the

Akkadian verse narrative is merely an object acted upon" but here, 'adam has an emotional need (RA 29-

30)

33 "SAID": LORD God said: after the direct (but impersonal) address to the human in vv. 16-17, God

now reverts to "private" or "inner" communication; only 18.17 in Gen outside Primeval History

as a result, there is no voiced rationale for what follows (the bringing of the animals) other than the nam-

ing, which itself isn't clear to have been expressed to the human, or simply God's private curiosity "from

the wings."

34 "NOT": not good: lo'-tov; lo' as stronger negation than 'en, "not" (UC 126-127)

cf. Eccl 4:9-12, Jer 16:1-9

"man's aloneness is 'not good'" in that only God should be alone/one, apart from other creatures, as the

One with power, as the Sabbath is alone from the other days which are paired up (AZ 15)

"Only when Adam comes to feel the solitude of the angelic, unitary existence is he split into two sepa-

rate beings. He must, in a sense, diminish himself, come to know the rightness of a more complex form

of unity." (Id 16)

but cf. FG 27, noting that this judgment implies that God's presence alone with the human is not suffi-

cient; it also raises questions about what exactly is or isn't "the divine image" in the 'adam that isn't sat-

isfying for God

35 "ALONE": alone: levaddo (bad); or "apart," 21.28, 29; 26.1; 30.40, 32.17, 42.38, 43.32 (3x in

verse); 44.20, 46.26, 47.26

36 "HELPER": helper as his partner: `ezer kenegdo; help in front/opposite; kenegdo has sense of one

standing before one as one's opposite, e.g., Gen 21:16; cf. 31:32, 37; 33.12, 47.15

"'ezer elsewhere connotes active intervention on behalf of someone, especially in military contexts, as

often in Psalms." (RA 9)

Gen 2:19: making clear that in this account, the human precedes the animals. but cf. note at "formed"

Also, the animals "formed" and for which names are sought are very limited, but note the inclusion of

"cattle" in v. 20

God "is the one who believes that there could be that close bond of companionship between adam and

the animals." (CN 65)

vv. 19-20 not as showing a God who can only guess at a proper partner for God's own human creation,

but "to engender in the heart of [the human] a desire" for a corresponding one. (UC 128)

37 "FORMED": formed: vayyitser, recalling 2:7; not as contradicting Gen 1 by suggesting that the

animals are only now being created, but "the Lord God now formed particular specimens" to present to

the 'adam. (UC 129)

38 "FIELD": the field: hassadeh, as at 2:5; will become the site of the first murder at 4:8

39 "BROUGHT": brought them to the man to see: vayyave' (br', hiph); "implies that it is the man

who finds out and decides what sort of helper corresponds to him." (West 228); but cf. note at "said" in

v. 18, questioning whether the 'adam knows of this inner divine rationale

cf. 4:3, 4, Cain and Abel bringing things to God.

40 "CALL": would call them: mah-yyiqra'-lo; a "proclamation"; used in the first creation account for

God's naming, 1:5, 8, 10. Is it here as a joke on who's got the power to name things? Used 125x in Gen;

too many to count in HS.

"The meaning is not, as most interpreters think, that the man acquires power over the animals by naming

them. But[41] rather that the man gives the animals their names and thereby puts them into a place in his

world." (West 228)

"In so doing, man-the-steward, like God-the-creator, creates a world with words." (MF 18)

"not about power but about identity" (CN 66)

"If the act of naming signifies anything about the name-giver, it is the quality of discernment" (RS 46, n.

49, quoting GW Ramsey, CBQ 50 [1988] 24-35, 34

also, "the human's naming of the animals cannot have had an evil intent, since humankind has not yet

acquired the knowledge of good and evil" (MB 81)

42 "LIVING": living creature: nefesh chayyah; 2.7, again at 9.10, 12, 15, 16; position in sentence is

awkward; some read as redundant or as a later addition (without good explanation); UC 130-131 argues

for purpose to specify the "all" (khol; here, "every") that are the object of the naming. Hence, the NRSV

gives the clearest meaning

43 "NAME": name: see note at 2.11

Gen 2:20: "Since the creature is not only of the earth but also other than the earth, it needs fulfillment

from that which is other than in the earth." (PT 90)

44 "CATTLE": cattle: behemah, as at 1:24-26. The naming of the cattle widens the scope of the field

animals (hayyach hasadeh), leaving room for the serpent introduced at 3:1; note that the cattle were not

narrated in v. 19 as introduced by God.

45 "BUT": but for the man there was not found: perhaps expressing 'adam's perspective, and not

necessarily the narrator's or God's: God proposes a partnership between humans and animals, but hu-

mans reject it in favor of one of "their own"; cf. CN 65-66 but also cf. note at v. 19 and UC's comment.

46 "NOT": not found: lo'-matsa': the response to the situation of "lo'-tov" in v. 18 results in this failure;

see also 4.14, 15, 6.8, 8.9, 11.2 in Primeval History; 16.7 and note in Ab saga.

Is this God's judgment or the 'adam's? The text is ambiguous, but the fact of inner dialogue in v. 18 sug-

gests that it is God's alone. however, the translation here suggests a Nifal, as 18.29ff, 44.9ff, but it is in

fact a Qal, as some trans. suggest by "and Adam did not find" etc.

47 "HELPER": ezer, frequently used of God; thus, no connotation of inferiority (PT 90)

48 "PARTNER": helper as his partner: 'ezar kenegdo; kenegdo has the spatial sense of "opposite in

front of," e.g., Gen 21:16, 33:12. 152x in HS; cf. LXX, boethos homoios autw, "helper of the same na-

ture as oneself"

Gen 2:21: YHWH as surgeon!

49 "DEEP": deep sleep: taredemah; 15:12; only 1 Sam 26:12, Isa 29:10, Job 4:13, 33:15, Prov 19:15

elsewhere; LXX: ekstasin

50 "SLEPT": he slept: vayyiyshan; the only verb in vv. 21-22 applied to the adam. It is all God's doing

at this point.

51 "RIBS": ribs: tsel`a; only here in Gen; Ex 25:12, 14, 26:20, etc. used figuratively; LXX uses pleura

here (and only here in Gen; cf. Num 33:55 as "side"; Heb tsad) but not in most parallels; cf. Jn 19

but cf. GR 8.1: "R. Samuel b. Nahman said: When the Lord created Adam He created him double-faced,

then He split him and made him of two backs, one back on this side and one back on the other side. To

this it is objected: But it is written, And He took one of his ribs, etc. (Gen. 2.21)? [Mi-zalothaw means]

one of his sides, replied he, as you read, And for the second side (zela) of the tabernacle, etc. (Ex.

26.20)"

Heb use here "probably has its basis in a Sumerian word play a[52] definite connection between the rib

and 'the lady who makes live'." (West 230)

53 "CLOSED": and closed up: vayyisggor (sgr); only 7:16, 19:6, 10, all with sense of protection from

external harm. but cf. Judg 3.22!

54 "FLESH": flesh: basar, 4x in 2:21-24, and nowhere else in Garden story (PT 94)

Gen 2:22: "Creation followed a pattern of evolution from lower to higher life-forms. [55] While man's

origin remains the mud of the earth, the woman comes from a higher sourcethe[56] body of the adam-

thus[57] giving her a higher spiritual nature than the man." (JA 6)

58 "MADE": made: vayyiven, from bnh; next used for the act of Cain in "building" a city, 4:17, Noah

the ark, 8:20, Nimrod Ninevah, 10:11, and the tower of Babel, 11:4, 5, 8, before Abram an altar, 12:7, 8,

13:18, 26:25; by Sarai for "building" a child, 16:2, echoed by Rachel at 30:3; Abraham the altar for

Isaac, 22:9; Jacob a house, 33:17, and an altar, 35:7

only here and Amos 9:6 of God's creative activity (GW 69)

thus, the "approved" use of the term is for divine creation of humans, not human creation of buildings

and cities; but cf. altars as middle ground.

59 "WOMAN": woman: not 'adamah, the earth, but 'ishshah, paralleling the newly called 'ish in the

next verse. Thus, her "calling" precedes his! (also, SC 193)

60 "BROUGHT": and brought her: vayevi'eh; with pronomial suffix emphasizing the object: "See

what I have prepared for you!" (UC 135)

implying so that he can "call" her (as in v. 19), as he does!

61 "MAN": the man: ha'adam; suggesting the 'adam's perspective: it does not know that it has become

a "he" until it sees "her", perhaps suggesting the stage of puberty at which the male recognizes its male-

ness through the desirous gaze on the female.

Gen 2:23: Hebrew reflects rhythmic pattern:

line 1: three colons of two stresses each: "the purely emotional, joyful cry"

line 2: two colons of three stresses each: "the announcement and fulfillment"

(West 231)

"Woman does not respond to this eloquent welcome, and nowhere later engages Adam in an explicit dia-

logue. Neither does Adam address her with the first-person pronoun 'I'.' the[62] relation of man and

woman before the 'fall' remains truncated, incomplete, undeveloped." (HW1 126)

63 "THIS": this: zo'th, 3x in verse, the feminine demonstrative pronoun "has greater force in Heb. than

in our modern languages; it is much more vital in its point of reference and much more existential"

(West 231)

as beginning, middle and end of the poem in v. 23, "man and his bone and flesh are syntactically sur-

rounded by this new female presence" (RA1 31)

64 "LAST": at last: hapa`am, lit, "foot", common fig. for "finally!" also, 29:34, 35; 30:20, 46:30; Ex

9:27; but cf. UC 135, "Thisthis[65] female!"

66 "BONE": bone, flesh: 29:14; cf. Judg 9:2; 2 Sam 5:1, 19:13-14; "the traditional kinship formula"

(GW 70)

bone: mi`atsmay, plural

67 "CALLED": "The verb call by itself does not mean naming; only when joined to the noun name does

it become part of a naming formula." (PT 99, italics in orig.); e.g., 2:19, 2:20, esp. 3:20 ("Eve"); 4:17,

4:25, 4:26

see also note at 2:19 above; "the human's naming of woman in Gen 2.23 marks the celebration of inti-

macy" (MB 81)

68 "OUT": out of Man this one was taken: lukachah-ze't; cf. 3:19. The 'ishshah was "taken" out of

the ''iysh, while the 'adam was "taken" out of the 'adamah

LXX, andros autes, "her man," suggesting an original Heb in which 'ishshah was from 'ishsha (Bechtel

97, n. 1); cf. Gen 4:1

refutation of gender superiority based on chronology: 1. if adam names ishshah, then Eve makes an ish (4:1)

2. if chronology is the key, then the earth is superior to both! (MB 80-81)

Here, it expresses the change in allegience: the man is now more closely related to the woman than to

the earth, as befits the stage of the life cycle at issue: the time of betrothal. 'ish is used only in this cen-

tral section of the story: "'ish is an interlude in the life-history of 'adam" (JR 58-59)

"The terms ishah and ish indicate the potential for holiness or destructiveness in the male-female rela-

tionship. The root of both words is esh, or fire. A letter of God's Name is added to this root for each

gendera[69] Yod to make man and a Heh to make woman. Without this godly presence between them,

male-female relations are like fire, burning and scorching!" (JA 6); cf. 22:6 and note

Gen 2:24: "No procreative purpose characterizes sexual union; children are not mentioned. Hence, the

man does not leave one family to start another; rather, he abandons ('zb) familial identity for the one

flesh of sexuality." (PT 104)

contra West, who argues v. 24 not about sexuality as such, but "the basic power of love between man

and woman", noting how basar (flesh) in Heb., in contrast with Gk sarx, "describes human existence as

a whole under the aspect of corporality." (West 233)

also, not about "establishment" of marriage or monogamy, but partly against such institutional arrange-

ments in favor of the communal relationship between the two (Id)

contra GW 70-71, focusing on the expression of marital intimacy and commitment as kin

note that within the narrative, the first couple are the only ones not to participate in the experience

named here, except to "leave" the divine parent as father/mother, echoing 1:27

70 "MAN": a man: 'iysh; as part of "myth of the foundation of marriage," SC 193 notes that Eng. loses

the "semantic polysemy" that, e.g., Spanish can hold with esposa/esposo (wife/husband), "terms that im-

ply sexual difference but at the same time remain in the marriage isotopy"

71 "LEAVES": leaves: ya`azav, as "forsakes" paralleling duties not to forsake poor or the covenant,

e.g., Deut 12:19, 14:27, 29:24 (GW 70, noting that "leaves" doesn't fit patrilocal tradition)

However, MB2 31, reading from within and against Persian restoration and Ezra/Neh view, notes: "In a

context where men were being urged to leave there foreign wives, however, the peculiar strength of this

language may well be explained by reading the verse as suggesting a priority of commitments: the kin-

ship bond with the wife stands above that of the parents, and in this sense, marriage comes before blood-

lines. The notion of the ' holy see ' suggests the reverse --- that marriage has to conform to the blood-

lines."

leaves his father and his mother: as Jacob, but not Isaac, whose wife comes to him

72 "FATHER": his father and his mother: 'eth-'aviyv ve'eth-'immov; parents are "invented" at this

point in the narrative: "Hence, history starts here. The narrator generalizes, foresees, and prospectively

retrospects: he installs chronology." (MB1 118)

73 "CLINGS": clings: davaq; 56x; LXX: proskollethesetai (kollaw, Lk 10:11, 15:15, Acts 5:13, 8:29,

9:26, 10:28, 17:34, 5x elsewhere in NT), 18x; not in matching circumstances

74 "ONE": become one flesh: "This does not denote merely the sexual union [75] or the children con-

ceived in marriage [76] Rather it affirms that just as blood relations are one's flesh and bone [77] so mar-

riage creates a similar kinship relation between man and wife." See Lev 18 and 20 as application of this

principle (GW 71)

contrast this momentary "oneness" (last word of v. 24) with the "twoness" in the next verse (RA1 31)

Gen 2:25: the high point of the Bible!

78 "MAN": man and his wife: oddly, no longer 'ish and 'ishshah, but 'adam and 'ishtov

79 "BOTH": both: lit, "two," shneyhem, as 2nd word of verse, just two words from the 'echad which

ends v. 24 (RA1 31)

80 "NAKED": naked: `arummiym ('arom), not again until 1 Sam 19:24; 16x in HS

note the pun with the nature of the serpent who is 'arum; the difference is the placement of a dagesh

above or in the middle!

however: "Really the word for naked is erom"; as at 3.10, 11, and plural at 3.7; both from root `or, "be

disclosed" (EVW1 50)

"The outer condition of nudity emphasizes the visual presence of sexual difference as a given structure

of limited creaturely existence. [81] Awareness of sexual difference thus does not enter first after the

violation." (HW1 128); but cf. the new fact of "knowing" their nakedness at 3.7

82 "ASHAMED": ashamed: yitboshashu, from bvsh; next at golden calf, Ex 32:1; 128x in HS (mostly

prophets and psalms), but only these two in Pent.

Gunkel: "the state of children"; however, West: "the change from 2:25 to 3:7 is only intelligible if it is a

question of adults in both places." (West 235)

see West 236 for strong crit of von Rad and others basing shame in awareness of sin and guilt; rather, he

says, "Being ashamed is rather a reaction to being discovered unmasked."

read in terms of honor/shame as not "having shame," i.e., not yet being concerned with honor/reputation

re: sexuality (RS 47-48)

____________________________________________________________________________________

___________________________________________________Genesis 3: Although part of the larger

episode of Gen 2:4a-3, ch. 3 "stands mysteriously closed within its own sphere of meaning." (MF 20)

UC 138-139 refutes purpose of chapter as etiological as importing the Greek mindset for "pure" knowl-

edge into a Semitic text

"If the first creation story deconstructs a royal ' image of Elohim ' by democratizing it, the second crea-

tion story undermines any ' royal ' aspirations humankind as a whole may have had by satirizing the hu-

man failure to rule over even the creatures which ' creep upon the earth '. The only kind of ' rule ' spoken

about in Genesis 3 is a lamentable patriarchal rule of male over female (3.16), a symptom of alienation

befitting the new-found royal knowledge. It is a symptom of alienation that characterizes life outside the

Garden of Eden, and in this sense male rule is a sign of distance from God, not likeness to God." (MB2

34)

Gen 3:1-10 "Now the serpent[1] was more crafty[2] than any[3] other wild[4] animal that[5] the LORD

God had made. He said[6] to the woman[7], "Did[8] God[9] say, 'You[10] shall not eat from any[11]

tree in the garden[12]'?" 2 The woman said to the serpent, "We may eat of the fruit of the trees in the

garden; 3 but[13] God said, 'You shall not eat of the fruit of the tree[14] that is in the middle[15] of the

garden, nor[16] shall you touch it[17], or you shall[18] die.'" 4 But the serpent said to the woman, "You

will not die[19]; 5 for God knows[20] that when[21] you eat of it your eyes[22] will be opened, and you

will be like[23] God, knowing[24] good and evil." 6 So when the woman saw[25] that the tree was

good[26] for food, and that it was a delight[27] to the eyes, and that the tree was to be desired[28] to

make one wise[29], she took[30] of its fruit and ate; and she also gave[31] some to her husband[32],

who was with[33] her, and he[34] ate. 7 Then the eyes of both were opened, and they knew[35] that they

were naked[36]; and they sewed[37] fig[38] leaves together and made[39] loincloths[40] for themselves.

8 They heard[41] the sound[42] of the LORD God walking[43] in the garden at the time of the evening

breeze[44], and the man[45] and his wife hid[46] themselves from the presence[47] of the LORD God

among[48] the trees[49] of the garden. 9 But the LORD God called[50] to the man[51], and said to him,

"Where[52] are you?" 10 He said, "I[53] heard the sound[54] of you in the garden, and I was afraid[55],

because[56] I was naked; and I[57] hid myself.""

Gen 3:1: 3:1-5: scene 3, parallel to 3:9-13 (see note at 2:4)

the first conversation is about theology!

1 "SERPENT": the serpent: wehanachash (nachash); very similar to nachash, to practise divination;

49:17, Ex 4:3, 7:15, Num 21:6-9; 41x in HS

subject before predicate for emphasis and new info; see note at Gen 1.2, "earth"

various opinions 1. as Satan in disguise: "an old and long-standing Xtn explanation abandoned[2] in modern exegesis"

(West 237); but cf. Rev. 12:9, 20:2

2. as purely symbolic: "human curiosity"

3. mythological form first reduced to animal in Israelite trad.

4. as expression of life and wisdom from Canaanite and related cults, made a tempter by J to reject the

claim that magic and divination (by the snake) have a higher knowledge of life than that given by

YHWH; rejected by West on basis of 3:1b, the explicit note that the serpent was made by YHWH. (West

237-38)

5. as functional expression of the narrative; i.e., issue is not the serpent in itself, but what it says, out of

nowhere, as J's expression of the "complete mystery" of origin of evil (West 239)

"It appears to be outside of man, stimulating his desires. But it is also a primordial, serpentine chaos

coiled in the well of being." (MF 23)

similarly to UC 141-143, rejecting link with Leviathan (as sea-only creature) but as a symbol for a cun-

ning part of the human being in "duologue" with itself.

parallel with "ostensibly wise agent whose intervention leads, however, to disastrous consequences" in

monarchy narrative, Jonadab (2 Sam 13:3) and Ahithophel (2 Sam 16:20-23; cf. woman of Tekoa (2

Sam 14), whose story of two brothers matches Cain and Abel (JB 67)

in light of frequent images of serpent-goddesses as symbol of fertility in Near East, this "reduction of the

serpent to natural, insignficant, demythologized stature" underscores the movement away from other

traditions. (NS 26)

"The animal world constitutes a third-person realm which is the symmetrical opposite of the divine

realm. If[3] God is the subject which cannot finally be predicated by the narrator, the animal world is the

archetypal predicate object which cannot normally be made the true subject of speech or action." (HW1

129; see also note at "said")

4 "CRAFTY": crafty: 'arum; see note at "naked" above; only elsewhere at Job 5:12, 15:5 and Provs

(8x); i.e., a positive attribute in the wisdom tradition (contrasted in Proverbs with the folly of the

fool/simple one, e.g., 12:16, 23; 13:16, etc), except when it functions as human arrogance (as in Job)

"The trait given it by the narrator is so painfully succinct and thoroughly ambiguous as to make it im-

possible to extrapolate from it any power that could be identified as the fundamental source of evil."

(HW1 129)

5 "ANY": any: mikol, twice in verse; recalling use at 2:16 as "every"; thus, the snake's shrewdness

stands out as one-among-many just as does the tree of good and evil; contrasted for the serpent with his

status at 3:14, cursed mikal-habehemah umikol chayyath, all domestic and wild animals

6 "WILD": wild animal: chayyath hassadeh, "field animal" as above; it serves to contrast with domes-

ticated animals. Note serpent's description at 3:14 as cursed among habehemah and chayyath

7 "THAT": that the LORD God had made: underscoring the divine origin of the serpent; it is not a

mythological opponent to God!

"Thus while not having the verbal relation to God which man has, it is a part of the divinely created

natural hierarchy." (HW1 129)

8 "SAID": he said: not the slightest hesitation to introduce a talking snake into the story! It is the first

reported speech by anyone other than God.

serpent never speaks in presence of God (NS 26)

"Permitting an animal to speak, the narrator poses a speaking subject which does not originate in dis-

course with the divine and is not under the prohibition. This makes possible the utterance of transgres-

sive thoughts." (HW1 129)

9 "WOMAN": to the woman: no explanation of why he spoke to her first or where the man is; cf. GR

19.3, suggesting he had fallen asleep after sex!

10 "DID": Did God say: 'af kiy-'amar 'elohiym; note 'af has literal meaning of "nostril" (as previously

only at 2:7; also, 7:22, etc.) but also means "indeed," as here, 18:13, etc.); 18x in Gen. Further, it means

"wrath," hence GR 19.2: " Four commenced [their sin] with af[11] (yea) and were destroyed through

af[12]."

the first occasion on which memory and quotation play the key role in shaping behavior

The question comes from nowhere.

"The subtlety of the serpent's question stems from its neutral position. There is no significant relation-

ship manifest between its position and the question posed. It is neither subject to the prohibition nor a

transgressor of it. It speaks as a voice from outside this intersubjective realm, a voice from the purely

physical realm grammatically designated by 'it.'" (HW1 130)

The possibility now emerges for the first time that words might not mean what they appear to mean, that

something is being withheld" (Id 131)

13 "GOD": God as elohim only: "the name yhwh belongs only to the context of the relation of humans

to God." (West 239)

furthermore, YHWH is not the "God" of the serpent, whose god is elohim, the Canaanite deity. Note the

specific absence of "YHWH" in 3:1b-7, in stark contrast to the surrounding narrative.

14 "YOU": you: plural, to which she responds in plural

15 "ANY": any: mikol: as "every" at 2:16; as the serpent frames it, the Q is wholly negative: can't eat

from any tree

16 "GARDEN": garden: 3x in three verses; again at v. 8

Gen 3:2: cf. 2:16; she omits the mikol (every) included by God there and twice by the narrator in 3:1

Gen 3:3: cf. 2:17

17 "BUT": but God said: "she makes both God and his words into objects of reference of a third-

person statement. [18] To speak in the third person suppresses reference to the first person of the

speaker, and thereby separates the speaking self from the word spoken." (HW1 131)

19 "TREE": the tree that is in the middle: whereas 2.9 seemed to suggest two trees "in the middle"

(cf. 2.17, 3.22); the woman seems to misunderstand the two trees as one, or perhaps the tree of good/evil

(including sexual knowing) leads to "immortality" not for the individual, but for humanity, in which

case the "confusion of the two trees by the woman is then not only understandable, but even very wise."

(cf. MB1 121, 122, contra PT, arguing that the trees as such are unimportant in the presence of the di-

vine command itself)

20 "MIDDLE": in the middle (cf. 2.9, 3.8) of the garden: substituted for "the tree of the knowledge of

good and evil"

Note that she refers to it only by position, not by its name; hence, she does not indicate understanding of

what the tree is, only of the fact of the prohibition itself.

21 "NOR": nor shall you touch it: velo' tigg`u (ng`); ng` in each of the wife-sister stories, 12:17, 20:6,

26:11, then 26:29, 28:12, 32:26, 32:32, hence, with sexual connotations befitting the context;

here, added to God's words; the divine restriction is made tighter than it really was; underscores the risk

of a different form of not-remembering: too strictly is as dangerous as too "loosely," since the nonharm-

ful touching leads to the harmful eating.

22 "IT": it: Heb has "fruit" at the beginning of the sentence, making clear that it is the fruit, not the tree,

which she understands to be forbidden to touch

23 "SHALL": shall die: omitting "on the day you eat of it"

Gen 3:4: vv. 4-5: each of the serpent's three statements are true and not true, at different levels:

1. Q of death (banishment but not physical death)

2. Q of open eyes (already "open" physically, but become open beyond God's gift of sight)

3. Q of knowing good/evil (not re: moral discernment but yes re: shame of nakedness)

"the snake does not address the woman in order quickly to lead her astray but[24] because in Gen 2-3

she represents the one who gives life: she can absorb the snake's knowledge and put it into practice."

(EVW1 50)

"The negative side of the snake is thus not that it tells untruths, but that it does not tell the whole truth.

In[25] v. 4 the snake puts the emphasis on a life without death. This seems to be right, in so far as no

death directly follows the eating of the tree of knowledge, but God shows that later death does follow

this life. [26] The snake really presupposes a likeness between itself and the human being, and between

the human being and God, whereas in 3.13-24 something completely different will prove to be the case"

(Id 51)

"verbally contradicting the threat of death is not sufficient in itself to persuade Issah to transgress. She is

then merely faced with two contradictory illocutionary utterances (a threat and denial of a threat) with

no way of determining which of them has the most force. [27]

"it follows that the most effective way to undermine is[28] to point to a discrepancy between the words

and inner thoughts which will make the words appear to be an attempt to manipulate the addressee

through deception. [29]It makes the realm of the divine first person, i.e,. what God thinks to himself, the

object of a third-person statement. It becomes the narrator of a story about God." (HW1 132, emph in

orig)

30 "DIE": you will not die: lo'-moth temuthun, repeating her emphatic form, but with unusual word

order; normally, the lo' is between the verb and the infinitive absolute (only Ps 49:8 and Amos 9:8 have

this sequence); thus, the Heb is ambiguous, as "you will not certainly die," suggesting either "certainly

you will not die" or "it is not certain you will die."

Given the double meanings of the serpent's other remarks about open eyes and knowing good/evil, this,

too, can be half true: they will "die" by being expelled from the garden, parallel to being expelled from

the camp (e.g., Lev 13:45-46), but will "not die" physically, at least not yet.

(GW 74)

as well as "dying" by being expelled from the Land into Exile

Gen 3:5: "God thus becomes a typical character in the serpent's small but powerful story: he is driven

by desires which he has concealed from his human creatures to preserve his own powers This[31] decep-

tive discrepancy between what 'God knows' and what he says is designed to dissolve the illocutionary

force of his prohibition and to attract humans to become a character in the serpent's story about divine

and human conflict." (HW1 132)

but while purporting to reveal God's inner thoughts, those of the snake itself are sealed off (Id 133)

32 "KNOWS": knows: yada`; 3.5 (2x); 3.7, 22; 4.1, 9, 17, 25 then not again until 8.11; 9.24; 12.11; 57x

in Gen.; introduction of theme of knowing, which results in shame of nakedness in v.7; in this episode,

also at 3:22, 4:1; cf. 4:9, 17, 25.

How does the serpent know what God knows? It suggests he already has the knowledge that is being

offered by this fruit. See also verse note, HW1

33 "WHEN": when: beyom, matching the prohibition at 2.17, last previous use of beyom

34 "EYES": eyes will be opened: , fulfilled in v. 7; suggesting that they are currently living in a dream

world (God's "matrix"!); cf. Gen 21:19

35 "LIKE": you will be like God: "Ironically, they are already like God in having dominion over the

animals and here an animal subtly seduces the Woman to do its will." (LT 30, emph in orig)

36 "KNOWING": knowing good and evil: framing with v. 22.

1. "to be understood as a whole," not, e.g., as "to know" apart from "good and evil"; not "a knowledge of

some thing, of an object it[37] is rather a functional knowledge what[38] is useful or harmful". (West

241)

i.e., a Q of whether such knowledge comes from obeying God's command or by human discernment

2. although trad. understanding as indiv. moral or material knowledge, this "presupposition is not in ac-

cordance with the meaning and intention of the text." 'adam as collective, "directed to the life of the

community" (West 241-42)

summary of other views at West 242-45; also, GW 63-64

consider: as familiarity with both good and evil; as created, humanity was to know only good; however,

the experience of disobedience has generated familiarity with evil as well, and can't be undone.

cf. note at 2:9, LT argues that the serpent "is telling the Woman that she and the Man will be able to ex-

perience life with no restrictions." (LT 31)

reversing usual view that "knowledge begot death," JR argues "that death begot knowledge, or, more

precisely, that the dawning awareness, in any one generation, of human perishability characteristically

gives rise to efforts to transmit knowledge to a successor generation, and to develop institutional struc-

tures designed to facilitate that transmission."

Thus, the Garden story performs three functions: 1. genesis of motivation of individual to cooperate with successor generations

2. account for cultural origins of generational continuity

3. justify religious preoccupation of Israelite society with the formation of a tradition

(JR 65)

cf. 2 Sam 14:17, 1 Ki 3:9, only other places in HS, both attributing it to a king (Saul, Solomon), and

thus, here, the wisdom that "is dangerous and should properly have belonged to God" is royal wisdom,

of which the Gen passage is a criticism and parody; cf. Ezek 28:2ff, where king of Tyre is condemned

for claiming such wisdom (cf. MG 83); cf. Deut 1:39 (little children)

Gen 3:6: 3:6-8: scene 4, the center of the story (see note at 2:4)

"the fatal steps are described in a series of eleven waw-consecutive clauses that suggest the rapidity of

the action" (GW 75): saw (three things), took, ate, gave, ate, opened, knew, sewed, made

also, the sequence of actions directly usurp three divine activities:

1. seeing that something is "good"

2. "taking"

3. "making"

(GW 75)

"The woman reaches for sustenance, beauty, and wisdom. And for doing so she is blamed. [39]

"Yet like God, the woman is an explorer. The[40] commentators cry for her blind obedience, her trust.

But mature trust grows out of experience. How can the woman discriminate between God's words and

the serpent's words until she has the experience of failure or the discrimination she seeks? Why should

she believe that one peremtory command is in her best interests and not another?" (FG 30)

"the command is impossible for her to adhere to as long as God allows the possibility of alternative

speech (the serpent's)which[41] he patently does until it is too late to make any difference. [42] By defi-

nitionGod's[43] definitionEve[44] is unable to know the difference between good and evil. How then

can she be blamed for her actions?" (Id 31)

45 "SAW": saw: first word in Heb sentence, underscoring someone's illusion:

either the serpent is speaking the truth and she is "seeing" through closed eyes, or the serpent is lying

about her eyes being opened upon eating the fruit. The ambiguity is resolved in v. 7.

cf. 13:10-11, gazing on the well-watered land.

saw that it was good: recalling and usurping God's role of seeing and calling good from ch. 1 (GW 75)

three things she sees: 1. good for food

2. delight to eyes

3. desired for wisdom

the first two observations match all the trees, 2:9 [but cf. note at "delight"], but the third is specific to

this tree, as seen from the serpent's perspective (LT 31)

the effort to move from intersubjective to autonomous subjectivity is "something which must be gained

through the use of the eyes rather than the ears." (HW1 133)

46 "GOOD": good for food: tov lema'achal[47]; echoing precisely 2.9, but cf. note at "delight";

tov here shows her perspective on this tree: it is good, but not ra`

48 "DELIGHT": delight: ta'awah; only 49:26 in Gen, 21x in HS, 16x in Ps, Prov; desire for dainty

food; it is a gourmet's desire!

note the difference from the narrator's word at 2.9, chmd, used here re: the "wisdom" aspect of the fruit

"that which is intensely desired, appetite, and sometimes specifically lust" (RA 12)

however, "the desire as such is neither bad nor suspect nor sinful the[49] woman and the man ought to

find it pleasing, and it ought to taste good. The desire of the sense is part of God's gift." (West 249)

50 "DESIRED": desired: wenechmad (chmd); only here in Gen; Ex 20:17 ("covet"), 34:24, Deut 5:21,

7:25; Prov 21:20

her perception matches the word used by the narrator to describe the nature of the fruit for the eyes (2.9),

not for wisdom as she sees.

moving beyond the natural sensory attraction to the specifically human one; "With the greatest restraint

and reserve J is saying here that at bottom what entices a person to transgress a limit is not the sensual

pleasure heightened even more by the prohibition, but the new possibilities of life that are apparently

opened by the transgression." (West 249)

MB2 33-34, notes the particular resonance with Proverbs, along with arum ("crafty," Prov 12.16, 23;

13.16; 14.8, 15, 16; 22.3; 27.12), suggesting that what is seen as "desired" but is rejected here is royal

wisdom; cf. 2 Sam 14.17, 20 and 1 KI 3.9 (knowledge of good and evil); Ezek 28.

51 "WISE": make one wise: lehaskiyl, schl, hifil, as Neh 8.13; 9.20; Dan 9.13, 22 (within "Deut" chap-

ter); also, Isa 44.18; Ps 36.4; Prov 21.11

"prudence"; or "to look at" (RA 12); "to have success" (BDB); cf.Gen 48:14, only other use in Gen, but

not hifil

"the inadmissable desire for god-likeness is carefully concealed behind the more acceptable desire for

'wisdom.' Thus a division is established in her consciousness between what she can articulate to herself

as her desires and what she cannot. The serpent says: 'You will be like God,' but she thinks it is 'desir-

able for wisdom.' But beneath this is the unspeakable possible thought: 'I desire to be like God.'" (HW1

134, emph in orig)

it is this division "between admissible and inadmissable desire that is the precondition for shame." (Id

135)

52 "TOOK": took: usurping God's function of "taking," 2:15, 21, 22, 23 (GW 75)

took and gave: lqch ntn[53]; anticipates 16:3 (Hagar to Abraham); 18:7-8 (calf to visitors); 20:14

(Abimelech gives sheep to Abraham); 21:14 (bread/water skin to Hagar); 30:9 (Zilpah to Jacob); 34:21

(exchange of daughters with Shechemites);

54 "GAVE": and she also gave some to her husband: "Woman and man finally are portrayed interact-

ing with one another for the first time since they became 'one flesh'." (HW1 136)

55 "HUSBAND": her husband: gam-li'ishah; "The possessive attached previously to 'ishshah is here

attached to 'ish" (HW1 136)

56 "WITH": with her: `immah; also, 3:12; contrast 3:16

57 "HE": he ate: without comment or question, he accepts her offer of the fruit

"Adam's silence": "by thus accepting Issah's right to hide a portion of herself from him, he also reserves

the right to conceal from her his reasons for accepting the fruit. Shame[58] does not occur until after

Adam's silent participation." (HW1 136, emph in orig)

Gen 3:7: as serpent predicted, the 1) have eyes opened, 2) "know good and evil" (awareness and shame

of nakedness) and 3) don't die!

note that their new awareness, supposedly making them "like God," results in their distance from God in

v. 8

their action in this verse is totally unified: they are one flesh, even in their shame

"the other side of the 'jubilant[59] welcome'" in 2:23.

what has changed? various opinions: 1. awakening of sexual consciousness

2. change from primitive to civilized state

3. ashamed as "unmasked," "exposed," not necessarily as sexual or sinful, but as "something new, some-

thing strange," which also has a positive side: the acquisition of scl, as expressed in v. 6 and 3:22

(West 250-51)

Nakedness "radically distinguishes people from animals. [60] since the eyes of the man and the woman

were opened, the common ground that had united human beings with the other creatures is broken." (CN

68)

Also, self-awareness becomes the basis for anthropocentrism, a tendency to measure all other creatures

in terms of their value to humans (CN 69, citing Callicott)

"In transgressing, they move from an intersubjective mode of existence to[61] an unlimited objective

mode of existence with an infinite field of experience and knowledge. the[62] transgression represents a

movement toward unity which will finally eliiminate all differences. The end of this movement is illus-

trated in the story of the Tower of Babel." (HW1 135)

63 "KNEW": and they knew: vayyid`u (yd`); yada`; 3.5 (2x); 3.7, 22; 4.1, 9, 17, 25 then not again until

8.11; 9.24; 12.11; 57x in Gen.; not that they freshly saw, but that they became aware: "They come as it

were to years of discretion." (EVW1 47; cf. Deut 1:39)

"until this moment they have only known good, now they also experience bad as disjunctively distinct

from good." (WV 153)

64 "NAKED": that they were naked: kiy `eyrummim (`eyrom), singular at vv. 10, 11; see note at 2:25

65 "SEWED": and they sewed: vayyithperu (tfr); only Ezek 13:18, Job 16:15, Ecc 3:7 elsewhere in

HS; here, it expresses the first act of labor, not as tilling the soil as commanded, but as technology: con-

verting creation into something else to serve humanity's (false) needs; it is matched by the "making" of

loincloths from the leaves

66 "FIG": fig leaves: `alih the'enah; whereas the fig tree was given for its fruit, it is now used only for

its leaves

only mention of fig tree in Gen, but suggesting that Eden is like the Promised Land (or vice versa), Deut

8:8

67 "MADE": and made: vayya`asu (`sh); first non-divine "making" and completion of sequence of

three usurpations of God's authority; see note at v.6

68 "LOINCLOTHS": loincloths: chagoroth; or as "belt," 2 Sam 18:11, 1 Ki 2:5, 2 Ki 3:21, Isa 3:24

only elsewhere

"An outer symbolic division of the body into revealed and concealed areas thus corresponds to the inner

division between that which can and that which cannot be thought (or said)." (HW1 138)

Gen 3:8: 3:8-24: the prosecutorial phase of the story

69 "HEARD": heard: wayyishem`u (shm`), first time here; 62x in Gen

use of waw consec imperf here is biblical syntax expressing one action following another (UC 151);

hence, the emphasis is not on God walking in the cool of the evening, but of the people hearing what

they had not heard before (Id)

70 "SOUND": sound: qol; first of 25x in Gen (e.g., 3:10, 17, 4:10, 23; 16:2, 21:12, 16, 17), introducing

in this scene the theme of which "sound" one hears (shm`) and responds to, culminating in Deut 6:4-6,

shema

in this context, can be heard as an interjection, i.e., "and they heard, hark! the LORD God walking!"; cf.

Song 2.8 (UC 152)

"Human beings are thus still related to God through sound rather than sight." (HW1 138)

71 "WALKING": walking: mithhallekh (hlk); could also be "going"; used for God's presence in tent

sanctuary, Lev 26:12, Deut 23:14, 2 Sam 7:6-7 (GW 76); contrast Enoch, Gen 5:22, 24; Noah, 6:9

"The appearance of God now as he comes to walk in the garden corresponds formally, in its transgres-

sive character, to the speech of the serpent God[72], who normally exists only in direct discourse,

crosses the barrier of space and enters the objective mode of existence of his creatures." (HW1 138,

emph in orig)

73 "BREEZE": at the time of the evening breeze: leruach hayyom; "the day's spirit" or "the wind of

the day"; only here in HS.

UC 153 argues from Heb. grammar against the "l" preposition as an expression of time without further

specification; he reads ruach here not as a "substantive" "but as a verb in the infinitive," like chom in

kehom hayyom, Gen 18.1, as an expression of "noon". The specification of the time is confirmation of

the divine word at 2.17: before the day is over, God responds! (Id 154)

also suggesting that the entire episode takes place on the "sixth day," as an explication of 1.28-29 (Id

164)

74 "MAN": and the man and his wife: ha'adam ve'ishttov; they are now unequal, in contrast to v. 6,

'ishshah and 'iysh

75 "HID": hid themselves: vayyitchabe'; like little children hiding from dad! Only elsewhere in Pent at

Gen 31:27; cf. 4:14, str

"the garments of fig leaves are ineffective at the sound of God's footsteps. They now realize that despite

the covering they are exposed before God" (West 254)

note that the reason (fear) isn't named until v. 10

76 "PRESENCE": presence: mipeney, "face"

77 "AMONG": among: betokh (tevekh); only 2.9, 3.3 earlier in this story (1.6 earlier in Gen); they hide

right at the site of their transgression!

78 "TREES": among the trees: a bit of irony that they seek to use the trees to hide from something

caused by their relationship to a tree!

Gen 3:9: 3:9-13: scene 5; see note at 2:4

79 "CALLED": called: wayyiqera'; previously used for naming, 1:5, 8, 10, 2:19, 20, 23; used later for

"call to account," e.g., 12.18, 20.9, 26.9; thus anticipating link between Abraham's behavior and Adam's

God can no longer speak directly to the human as at 2.16, 17, but "must act to restore direct communica-

tion" (HW1 138, emph in orig)

80 "MAN": called to the man: why to him only? As mysterious as the serpent's address to the woman

only.

81 "WHERE": Where: 'ayyekah ('ey); anticipating 4:9; cf. 16:8. Largely interpreted as a rhetorical

question, as with v. 11 and 4:9

Gen 3:10: the eliciting of testimony goes back over the events in reverse order (GW 77)

82 "I": I heard: v. 8 has "they heard"; the unity is now broken and blame will follow; "I" four times in

this verse. It is the first nondivine first person singular in the Bible; see also note at final "I" in this

verse.

83 "SOUND": the sound of you: first word spoken in Heb word order

84 "AFRAID": afraid: the entrance of fear into the world, followed by 380 more occurrences!

cf. Sarah, 18:15; Abraham, 20:11; Isaac, 26:9; Jacob, 28:17, 31:31, 32:7, 11; 42:4

fear and hiding: cf. REv 6:15-16

85 "BECAUSE": because I was naked: kiy-`eyrom; note different word for "naked" from 2.25; not be-

cause they ate the fruit!

"he ironically discloses what he was really seeking to hide: that he was not naked, but clothed with foli-

age from the fig tree. It was his clothing that he was hiding since the covering represented a change in

consciousness." (HW1 139)

86 "I": and I hid: 'anokhiy va'echave'; first use of 'anokhiy; next is Cain's at 4:9, parallel to this. Next

nondivine use, 16:5 (Sarai complaining about Hagar)

____________________________________________________________________________________

____________________________________________________________________Gen 3:11-24 "He

said, "Who[1] told you that you were naked? Have you eaten from the tree of which I commanded[2]

you not to eat?" 12 The man said, "The woman[3] whom you[4] gave[5] to be with[6] me, she gave me

fruit[7] from the tree, and I ate." 13 Then the LORD God said to the woman, "What[8] is this that you

have done[9]?" The woman said, "The serpent[10] tricked[11] me, and I ate." 14 The LORD God said to

the serpent[12], "Because[13] you have done this, cursed[14] are you among[15] all animals and among

all wild creatures; upon[16] your belly[17] you shall go, and dust[18] you shall eat all[19] the days of

your life. 15 I will put enmity[20] between you and the woman[21], and between your offspring and

hers[22]; he will strike[23] your head, and you will strike his heel[24]." 16 To the woman[25] he said, "I

will greatly increase[26] your pangs[27] in[28] childbearing[29]; in pain[30] you shall bring forth chil-

dren, yet your desire[31] shall be for your husband[32], and he shall rule[33] over you." 17 And to

the[34] man he said, "Because you have listened[35] to the voice[36] of your wife[37], and have

eaten[38] of the tree about which I commanded you, 'You shall not eat of it,' cursed[39] is the

ground[40] because of you; in toil[41] you shall eat of it all[42] the days of your life; 18 thorns[43] and

thistles it shall bring forth for you; and you shall eat the plants[44] of the field. 19 By the sweat[45] of

your face[46] you shall eat bread[47] until you return[48] to the ground, for out[49] of it you were

taken[50]; you are dust[51], and to dust you shall return." 20 The man named[52] his wife Eve[53], be-

cause she was the mother of all living. 21 And the LORD God made[54] garments[55] of skins for the

man and for his wife, and clothed[56] them. 22 Then the LORD God said[57], "See[58], the man has

become[59] like one of us[60], knowing[61] good and evil; and now[62], he might reach[63] out his

hand and take also from the tree[64] of life, and eat, and live[65] forever[66]"-- 23 therefore the LORD

God sent[67] him forth from the garden of Eden, to till[68] the ground from which he was taken. 24 He

drove[69] out the man; and at the east[70] of the garden of Eden he placed[71] the cherubim[72], and a

sword[73] flaming[74] and turning[75] to guard[76] the way[77] to the tree of life."

Gen 3:11: two twin questions get to both aspects of the problem: the "outside" voice and the disobedi-

ent act

"The interrogation is[1] directed only to the man and to the woman. [2]

"The serpent is not interrogated; it is cursed." (West 255)

"J is saying what[3] constitutes a crime against God, a sin against God, is what people do in defiance of

God and nothing else, not a consciousness of sin nor a bad conscience." (Id)

"Such questionswhich[4] penetrate the communicative barriers to bring to light that which is hiddencon-

stitute[5] the central, recurring structural feature of the Genesis narratives. The[6] recurrence of this pat-

tern points to the breakdown and repair of the communicative process as one of the deepest concerns of

the Genesis narrative." (HW1 140)

Are these rhetorical Qs, or are we supposed to understand that YHWH doesn't already know the an-

swers?

7 "WHO": who told you: implying that it could not have come as a result of experience or reason, but

only by the testimony of another, of whom there are few available!

This question is unanswerable and thus isn't answered!

8 "COMMANDED": commanded: repeated at 3:17; recalling 2:16; cf. Noah at 6:22

Gen 3:12: while the man becomes defensive and blames the woman, she is forthright and accepts re-

sponsibility (PT 120)

West sees as the freedom to "defend himself before God," contra those who see this as insincere, avoid-

ing, etc. (West 255)

9 "WOMAN": the woman: "the former 'one flesh' (2:24) has disintegrated into two naked people." (LT

32)

10 "YOU": whom you gave: as if to say, "it's your fault if I can't trust the partner you provided!

note the parallel with God and Moses, Ex 32.7-11

11 "GAVE": gave gave[12]: blaming God for "giving" the one who "gave"; cf. Potiphar's wife blaming

Potiphar for "giving" Joseph to them, 39.17

13 "WITH": with me: `immadi; as in 3:6, contrast 3:16; cf. 19.19, 20.9, 13; 21.23, 28.20, 29.19, 27;

31.5, 7, 32; 35.3, 40.14, 47.29

14 "FRUIT": she gave me fruit from the tree: nathnah-liy min-ha1etz; lit, "she gave me from the

tree," matching the "gave" of YHWH; isn't her "gift" as good as YHWH's?

15 "WHAT": "What is this that you have done?: echoed at 12:18 by Pharaoh to Abraham, 20:9, Abi-

melek to Abraham; cf. 29.25, 44.15

16 "DONE": you have done: `asiyth (`sh): a challenge to her attempt to participate in God's creative

power, clearly linked to the consequence in v. 14; cf. 1:7, 11, 12, 16, 25, 26, 31 for 'sh in Creation story.

(AZ 32)

cf. 11.4, 6

17 "SERPENT": the serpent: "The source of evil has now been transferred back to the animal world,

but at the price of the alienation of woman from her source of 'wisdom.'" (HW1 141)

18 "TRICKED": tricked: hishiy'aniy, from nsh', Niph, to beguile; Qal, to lend at interest! Only here in

Pent; 22x in HS;

LXX: hepatesen (hapataw), "deceived"; cf. 1 Tim 2.14 and Eph 5.6

Gen 3:14: 3:14-21: scene 6; see note at 2:4

one might expect the interrogation to continue to the "root" of the problem, i.e, the reason for the ser-

pent's tricking of the woman; however, that it doesn't shows that for J, the origin of evil is mystery (West

256)

vv. 14-19: poetic structure, suggested to be a later addition to what originally was only the punishment

of expulsion (West 256-57)

"A reader might notice that though God readily redirects his question from the man to the woman, the

serpent's mouth he stops first with words and then with dust."

"For to the question, 'What is this that you have done?' might not the serpent have said, 'You didn't tell

them the whole truth, so I gave them the chance to choose for themselves'" or perhaps the serpent might

have asked the counter question, 'What is this that you have done? Why did you put that tree in the gar-

den?' Or 'Why did you allow me, serpent, to have an alternative voice?' Or simply, 'Why can you not

stand for anyone to be like you?' Instead God moves to stop the cycle of blame from coming to rest on

himself. Or, to put it another way, he, like the humans, rushes to shift and fix the blame."

(FG 33-34)

"Their relation to the divine Word thus has become ambiguous, and correspondingly the divine commu-

nication can no longer be in the form of simple mandates and prohibitions which presuppose trust, rec-

ognition of authority,and compliance.

"God respondes to this situation by uttering curses. Such utterances are performative-type sppech acts

which do[19] not require uptake by a recipient. The[20] curse as an outer, objective word thus represents

the last resort for maintaining the supremacy of the Word over the characters who have broken the inter-

subjective relation with the inner Word, but with whom some relation must still be maintained." (HW1

142)

the resulting order "characterized by relations of humiliation, subordination and relentless conflict, cor-

responds to thecondition of life which Ortigues attributes to the dominaance of the imagination over

consciousness. The[21] full and immdiate presence of visually derived objects in the imagination reveals

to consciousness its own emptiness and ignites the flames of desire for the full presence of being which

these specular images seem to possess." (Id 142, 143)

"Humankind will experience the limits of their subjective existence not in the dignity of a divine Word

to them, but in the humiliating struggle with hostile animals, unequal social structures, the recalcitrance

of nature, death, and the final elusiveness of utopia. Within the confines of these fateful limits, they will

have an unlimited mode of knowledge, but this they will experience as a source of perpetual alienation

from themselves, from God and from their fellow humans." (Id 143-44)

see also chapter 4 note for implications for ensuing form of narrative discourse relations in Gen 4-11.

22 "SERPENT": to the serpent: making the humans watch and wait!

23 "BECAUSE": God assumes the truth of the woman's testimony, neither giving the serpent a chance

for defense or response to the sentencing.

24 "CURSED": cursed: 'arur, wordplay on 'arum, "sliest" (PT 124); LXX, epikataratos, 48x in LXX,

mostly in Deut; cf. use of anathema (26x), trans. Heb herem, "ban"

curse formula, arur 'attah, only here and 4:11 with God as speaker; cf. Deut 28:16-19, Josh 9:23 (West

258)

contrast Gen 12:3, use of qll

25 "AMONG": among all animals and among all wild creatures; mikal-habehemah umikol chayyath

hassadeh, expanding the serpent's "uniqueness" as shrewd among all chayyath only, v. 1

26 "UPON": upon your belly you shall go: Lev 11:42

27 "BELLY": belly: gachon; only Lev 11.42 elsewhere in MT

28 "DUST": and dust: ve`afar, the substance of which the 'adam was made, 2:7; and to which it re-

turns, 3:19; cf. 13:16, 18:27, 26:15, 28:14

"In an interesting subtle twist, the snake perhaps has the last laughthe[29] dust it is forced to eat is ulti-

mately what humans are reduced to" (SW 95)

cf. Isa 65.25, Mic 7.17

30 "ALL": all the days of your life: the curse refrain: vv. 14, 17; cf. Deut 4.9, 6.2, 16.3, 17.19 in Pent.;

21x in HS.

Gen 3:15: "distinctions between the animal world and the human world become oppositions. The hier-

archy of harmony [31] is now ruined" (PT 124)

since Irenaeus, Xtn trad. understood as a prophecy about JC (and Mary). Reasons against:

1. zera` (seed) is collective

2. form critically, the pronouncement story is not a promise or prophecy (West 260-61)

or, as a parable about human relationship with evil; cf. 4.7 (UC 161)

32 "ENMITY": enmity: ve'eyvah ('eyvah); only Num 35:21, 22; Ezek 25:15 (Philistines), 35:5 (Mt.

Seir; cf. Deut 2) elsewhere

33 "WOMAN": you and the woman: but not the 'adam!

34 "HERS": and hers: uviyn zar`ah, "between her seed," only other use of seed as female in HS is

16:10; cf. 24:60 and cf. Isa 17:11, 54:3

35 "STRIKE": strike: yeshufed, from shuf; only Ps 139:11 (as "cover") and Job 9:17 elsewhere in HS;

Q of whether same verb as later in verse: BHS has same, but UC 161 suggests first derived from shuf,

akin to sha'af as Amos 2.7, 8.4, with meaning "tread upon or crush," and second from shuf, root mean-

ing "to crave, desire" as at Gen 4.7

36 "HEEL": heel: `aqev, i.e., "Jacob"; as "heel": 25:26, 27:36, 49:17, 19; Josh 8:13, Judg 5:22, Jer

13:22, Ps 41:10, 49:6, 56:7, 77:20, 89:52, Job 18:9, Song 1:8; cf. Jn 13:18

Gen 3:16: note the poetic parallelism

"God's decree to Chavah instituted the nine-month gestation period, labor pains, and a prolonged period

of child rearing. [37] Prior to this, Chavah had given birth on the day she conceived and her children

were born fully grown." (JA 12)

SC 194-195 refers to his Spanish lang. argument that this punishment refers to life within the gan

("farm") and that the expulsion in vv. 22-24 is part of a separate episode

"God's rhetoric turns natural consequences into divinely controlled repercussions. In other words, from

the human point of view, the become punishments." (FG 35)

38 "WOMAN": the woman: ha'ishshah; the parallelism is broken in the curse.

39 "INCREASE": greatly increase: harbah 'arbeh; ironic echo of 1:22, 28: as the people "multiply,"

the pain of the process of generation will also multiply; cf. 7:17, 18, the flood waters multiplying

40 "PANGS": pangs: 'itstsvonikh, (`itstsavon) only these two verses and 5:29 in HS; paralleled by

"toil," be`itsavon for the man in v. 17

Rashi: "This refers to the pain of bringing up children." (at AZ 20)

"Of all the creatures in the world only human females have such regularly dangerous and painful birth-

giving. And the reason is large[41] heads of human infants." I.e., the punishment is a consequence of

choosing to become self-reflective (aware of nakedness) (CN 70)

42 "IN": in: lit "and", i.e., "your suffering and your childbearing," interp'd by UC 165 as a case of gen-

eral and specific, but cf. Meyers

43 "CHILDBEARING": childbearing: weheronekh; only here in HS

44 "PAIN": in pain: be`etsev; only here in Pent; Jer 22:28, Ps 127:2, Prov 5:10, 10:22, 14:23, 15:1,

mostly as "toil", but same stem as "pangs"

as wordplay on `ets, "tree," as underscored by lack of usual of usual words found in connection with the

pain of childbirth, e.g., hebel ("pain", e..g, Isa 13.8), hiyl ("writhing, anguish", e.g., Jer 6.24), and tsiyr

("writhing, pang", e.g., Isa 13.8), tsarah ("distress") (UC 165), i.e, "tree" and "travail"; cf. GW 81, "tree

brought trauma"

45 "DESIRE": your desire: te-shuqatek, sexual desire; only elsewhere is Gen 4:7 (also linked with yim-

shal-bak) , Song 7:11

GW 81 cites Susan Foh interp as "desire to dominate her husband" as parallel in meaning to Gen 4:7

46 "HUSBAND": your husband: 'ishekh; "The word 'with' is pointedly withdrawn [cf. 3:6, 12] Hence-

forth[47], man and woman are to occupy separate domains of daily life and separate frames of discourse.

Henceforth, the relation of the sexes will be a matter of contact across barriers. It is the dawning reality

of death that makes it so." (JR 60)

48 "RULE": shall rule over: yimshal-bak, recalling 1:18, and anticipating 4:7, timshal; cf. 24:2, 37:8,

45:8, 26; note the unique grammatical link between 3:16, 4:7 and 37:8

here, suggesting that patriarchy is a result of "the fall" and not part of "the garden" life; however, note

West claiming that 2:18 and 3:16 are not "before" and "after," but "both descriptions are concerned with

woman as she is here and now, although there is a profound tension between them." (West 262)

"Mashal [49] implies affinity or complementarity." contrast melekh (JA 13)

as "a symptom of alienation which befits the new-found royal knowledge" (MB 84; see also notes at

1:26, 28)

50 "THE": and to the man: le'adam; UC 166-67 argues, based on parallel uses of prepositions with

'elohim, that the "l" here rather than "h" indicates a proper noun and not a general one for all humans

51 "LISTENED": because you have listened: ciy-shama`ta, recalling 3:8, 10 and the Q of whose

"sound" one listens to

listened to the voice: echoed at 16:2

52 "VOICE": voice, qol, lit, "sound," contrasting with the "sound" of God at 3:8, 10; in all verses, asso-

ciated explicitly with shema

53 "WIFE": wife: 'ishtekha; in contrast with the 'adamah later in verse; the 'adam's relationship with

the first counterpart, the 'adamah, is severed because of his "obedience" to the 'ishah, a relationship ex-

plicitly noted in v. 19

54 "EATEN": and have eaten: vatt'khal ('khl); 5x in this address, underscoring the link between the sin

of eating and the punishment (UC 168)

55 "CURSED": cursed is the ground: 4:11; cf. 8:21; Q of why the ground is cursed: "this mother, the

adamah, like other mothers in Genesis, will do just about anything for her child. She, like Rebeka, says

'Your curse, my son, be upon me!' (Gen 27.13b)." (SW 99)

56 "GROUND": the ground: ha'adamah; note the paired set of male/female disruptions: the 'adam has

listened to the woman, and therefore, the female earth is "cursed"

57 "TOIL": in toil: be`itstsavon, matching the "pangs" in v. 16

58 "ALL": all the days of your life: echoing 3.14; see note

59 "THORNS": thorns and thistles: veqots vedareddar; only Hos 10:8 elsewhere; linking back to Gen

2.5, "plant"

"thorns and thistles attend disturbed, eroded, and exhausted soil" (CN 70, quoting Callicott, 139 n. 83)

60 "PLANTS": and you shall eat the plants ('eth-`esev) of the field (hassadeh): "Where in Eden they

ate fruit from the trees, outside Eden they will eat from[61] grassy plants like barley and wheat ob-

tained[62] only by 'the sweat of the face'" (CN 70)

`esev hassadeh recalling and linking with 2:5; cf. 9:3, `esev (without sadeh) only elsewhere in Gen, cf.

Ex 9:22, the curse of hail on Egyptian (surplus) agriculture, 10:12, 15, same re: locusts; cf also Deut

11:15, 29:23, in context of curses for failing to keep covenant; Isa 37:27, Jer 12:4, Zech 10:1

Gen 3:19: not so much a "pessimistic view of human life and agriculture" (Gunkel) but the "fact that a

person's work is always joined in some way with toil, trouble, even with sweat and thorns." (West 265)

GW review arguments pro/con interp as a "death sentence" recalling 2:17 or simply the consequence of

human life after a span of toil (GW 83)

63 "SWEAT": by the sweat: beze`ath (ze`ah); only here in HS

64 "FACE": of your face: 'apeyka ('af), lit, "nostrils," (e.g., 2:7, and thus framing with that use) but

used of face to express facial anger, e.g., 27:45; cf Jn 11:33

65 "BREAD": bread: lechem, first here, 24x in Gen (15x in Joseph story), next at 14.18; i.e., food shall

be a manufactured product of human toil and sweat, not a pure gift from God.

66 "RETURN": return: shuvek tashuv[67]; the unity between the 'adam and the 'adamah will be re-

stored by death; part of the punishment of knowing good and evil is awareness of eventual death.

note parallel with burial of Sarah, Gen 23

68 "OUT": out of it you were taken: mimenah (cf. 5:29) luqqachetta (lqch, "take," Saph stem); cf.

2:23, lukachah-ze't; 12:15, vetuqqach,

here, reversing the male/female creation: the 'adam came from the 'adamah, while the 'ishshah came

from the 'ish.

69 "TAKEN": you were taken: singular; cf. 2:23, woman taken from the 'adam; see note here at "out"

70 "DUST": dust: 'afar, loose particles of earth; 2:7; cf 18:27; 110x in HS; what the snake is to eat.

Gen 3:20: no response to this divine Word is provided!

"this naming occurs precisely at the moment that the man has been made aware (3:19) of his own mor-

tality. the[71] production of offspring is the beginning of the end of his own flourishing vitality. The

woman is 'life-bearer' to the future generations, but she is 'life-taker' to her mate. It[72] is for these rea-

sons, and not because of any innate 'perversity' of woman, that Eve is blamed for the 'fall.'" (JR 61)

from the perspective of characterization: "Since the characters are completed now, they can receive the

label that makes them memorable: proper name." (MB1 128)

73 "NAMED": the man named: wayyiqra' ha'adam shem; he names her a second time: the first time as

'ishah (2:23) and now as chavvah; cf. 2:19-20; also, cf. 4.17, 25, 26, 5.2, 3, 29

"The naming of his wife shows that he is more willing to conform to the divine words of

curse'[your[74] husband] shall rule over you' (3:16)than[75] he was to the original command not to eat

from the tree (2:17)." (LT 34)

given the resemblance between the name given and YHWH, "Adam, by giving the woman that name, is

the very character who stresses this creative function. Hence[76] the four are cross-determined: Adam

relates Eve to Yahweh; Yahweh relates Adam to earth." (MB1 129)

77 "EVE": Eve, because she was the mother of all living: chavvah kiy hiv' hayetah 'im kal-chay; note

the assonance in Heb lost in Eng.; cf. Sir 40:1

LXX: zoe hoti aute meter pantwn twn zwntwn

"The name Chavah (Chet, Vav, Heh) contains in it the latter half of the Name of god (the Vav and the

Heh), while man's name, as we have seen, remains linked to the earth. This indicates a higher level of

Godliness in woman that is not found in man." (JA 10)

some have found link with Aramaic, chiwya, "serpent," suggesting that the narrator has changed the

"original" intent through a pun; however, etymology is doubtful (GW 84); cf. UC 170 who affirms this

view, naming her as "female serpent," anticipated at GR 20.11

Gen 3:21: the whole scene contrasts with the feeble effort of the couple with the fig leaves, and paral-

lels the clothing of Jacob by Rebekah and Joseph by Jacob; see word notes

also, contrasts with the opening state of being made "naked" by God for life in the garden, 2.25, now

they are clothed in animal skins for life outside the garden; cf. also 3.7

78 "MADE": made: vayya`as; previously of creation-action, now of "manual work" by God: they are

still children in need of the parent's help to clothe themselves!

"last action of the creator toward his creature before expelling him from the garden is an action of care

and concern and[79] the protective action accompanies them on their way." (West 269)

but cf. Oden (quoted at HW1 144): "Yahweh's act in presenting clothing to the man and the woman is

not a gracious concession. It is an authoritative marking of the pair as beings who belong to a sphere dis-

tinctive from that of the divine."

80 "GARMENTS": garments of skins: katnoth [kutonath] 'or; left open where the "skins" came from:

are they made "from scratch" or did one of the animals have to die to clothe the nakedness of the hu-

mans?

LXX: dermatinous, "leather"; the original clothing, like the original food, was from the plant world;

now, humans use animals for their own protection

kutonath; "tunic," only 37:3, 33 in Gen (Joseph's cloak), thus linking and contrasting the cloak made by

God and the one made by Jacob which leads to the brothers' jealousy

"to enable Adam and Issah finally to come out of hiding and to enter God's presence again after the

emergence of shame"; cf. Ex 28.42 (HW1 139)

`or, only 27:16 in Gen, contrasting the goat skins on Jacob with these, suggesting the confusion of iden-

tity in both cases: as the man and the woman are now alienated from animal nature, they take on the

look of animals through the animal's death;

also, as common root with `arum (naked) earlier: "Whereas the snake helped human beings to be-

come aware of their nakedness, the other animals help to cover their nakedness." (EVW1 52)

81 "CLOTHED": and clothed: vayyalbishem (lbsh); as protection and disguise, anticipating 27:15, 16;

28:20; cf. 38:19, 41:42, 1 Sam 17:38 as royal dressing of honored subject; also, Ex 28:41, 29:8, 40:14,

Lev 8:13 as priestly investiture (GW 84)

"This separates them from the other animals and it separates them from each other." (FG 37)

Gen 3:22: 3:22-24: seventh scene; see note at 2:4; whereas in scene 1, the garden was described "in

leisurely detail," the expulsion "is described almost abruptly" (GW 85)

cf 6:3 as a parallel punishment imposing limits

DC1 77-79 notes parallels with Adapa myth within Gilgamesh epic, wherein Adapa has learned "the se-

cret of the gods" and after divine consideration, is brought "the food of life"; i.e., given immortality.

82 "SAID": LORD God said: "once again the locus shifts away from the human plane to the divine

world to report in direct speech this fateful decision. This heightens the sense of paranoic alienation

which has now developed between the divine and the human levels. Commands given directly to hu-

mankind are no longer of any value." (HW1 145)

83 "SEE": see: hen, like hinneh (behold!); "sets out the premise, whilst the clause commencing with

ve`attah ["and now"] conveys the inference to be drawn from it." (UC 172)

84 "BECOME": has become like one of us: mocking the Gen 1:26-27 creation account?

note the difference from the serpent's statement: "like God." It implies not a true divine nature, but an

illicit sharing in the knowledge of good and evil otherwise limited to the heavenly beings (GW 85)

85 "US": us: recalling 1:26, echoing the "very widespread" theme of the "envy of the gods" (West 273);

also, anticipating 11:7, the collective/national expression of the same issue.

the human "is like Elohim not[86], then, like 'Yahweh'"i.e., knowing good/bad but not having eternal life

(WV 155, emph in orig)

87 "KNOWING": knowing: lada`ath; yada`; 3.5 (2x); 3.7, 22; 4.1, 9, 17, 25 then not again until 8.11;

9.24; 12.11; 57x in Gen.;

knowing good and evil: framing with v. 5; the serpent was right!

88 "NOW": and now: ve`attah; paralleled at 4:11, 11:6; here, the inference clause following from the

premise at "see"; both Babel and Eden stories suggest that the narrated act is simply the beginning of a

path away from the human vocation precisely because it is seeking to be like YHWH (cf. DC1 75)

89 "REACH": he might reach out his hand: pen-yishlach [shlch, same root at that for "sent" in v. 23]

yadov; cf. 8:9, 22:12 for "reach out" and "hand"; here, the prohibition anticipates the ironic result of the

Akedah

LXX: ekteine ten cheira; cf. Mk 1:41, 3:5; Jn 21:18

cf. Phil 2.6, "grasping" at divinity.

90 "TREE": tree of life: recalling 2:9 and linked with 2:24, seen by West as a separate, added motif

(West 271)

91 "LIVE": live forever: wachay le`olam; added as a new theme at this late stage in the story; the

"knowledge of good and evil" is forbidden but attainable, but living forever is not (West 272)

92 "FOREVER": sentence ends in mid air. "This device of aposiopesis is very unusual in reporting di-

vine speech in Hebrew. [93] Here the omission of the conclusion conveys the speed of God's action. He

had hardly finished speaking before they were sent out of the garden." (GW 85)

94 "SENT": sent him forth: wayshallechihu, from shlch [same root as "reach" in v. 22] (cf. 8:7, the

birds on the ark; 12:20, Pharaoh sending Abram; more gentle than 3:24, "drove out," grsh, 4:14 (Cain),

21:10 (Hagar); 48x in HS, frequently for relationship between Pharoah and the people, then the Israelites

and Canaanites; used in conjunction with shlch at Ex 6:1, 11:1 for emphasis as here, underscoring the

one way nature of the movement.

first word in sentence in Heb, underscoring the immediacy of the response; before the human can "reach

out," God reaches out first!

"force rather than verbal comand is now the mode by which the divine relates to the human" (HW1 145)

cf. the opposite at Gen 7:16

"But do we not find God exiled as well, following his human creations in their wanderings? [95] In a

sense the humans have led God out of paradise. Why does God follow?" (FG 37)

96 "TILL": to till the ground: le`avod 'eth-ha'adamah; completing the purpose announced at 2:5, 2:15

and anticipating Cain, 4:2, 12; also, 25:23 and following.

Gen 3:24: cf. 4:16, 11:8, judgment by expulsion

There is no simple "going back" to the gatherer state; rather it awaits New Jerusalem for the tree of life

to find its way into the city of God.

97 "DROVE": drove out: gerashta; 3:24, 4.14; 21:10; see also Ex 2.17; 6.1, etc; 1 Ki 2.27

98 "EAST": east of Eden: 4:16; here, paralleling east facing entrance to tabernacle and temple (GW 86)

also, toward Mesopotamia and away from Canaan; cf. 10:30, 11:2, 13:11, 25:6, 29:1

99 "PLACED": he placed: vayyashkin (shchn), hif, only Josh 18:1, Ezek 32:4, Ps 7:6, 78:55 (in combi-

nation with "drove out"), Job 11:14 in HS, with connotation of settling to camp

100 "CHERUBIM": cherubim: kheruviym; note play on "sword," cherev; most subsequent refs are to

the cultic objects associated with Ark and Temple; for an ambiguous use, see Isa 37:16; "real" cherubim

at Ezek 10:1 ff.; West notes four groups of refs, derived from Akkadian karibu, a being at the entrance

to a sanctuary (West 274)

thus, further link (along with east entrance) to Eden/temple parallels (LT 34)

LXX: cheroubim, transliteration from Heb; note elsewhere sometimes trans. as zwon, "living creatures,"

e.g., Ezek 1:5, etc., but cf. Ex 25:18, etc. for cultic objects

the reader is expected to know what this means

101 "SWORD": and a sword: hacherev; cf. 27:40, 31:26; 34:25, 26, 48:22

102 "FLAMING": flaming: lahas; only here in HS, bringing together two separate trads. (West 274)

grammatically, a noun, hence UC 176: "sword-flame", viz, lightning.

103 "TURNING": and turning: hammithhapekheth, hithpael participle of hfk, "to turn," suggesting a

zigzagging movement, perhaps like forked lightning (GW 86); cf. Job 37:12; only Judg 7:13 elsewhere

in this form

104 "GUARD": to guard: shmr, the adam's responsibility in 2:15 is now given to the cherubim; cf. 4:9

105 "WAY": the way: 'eth-ddereq; LXX: ten hodos; first of uncountable uses of term in both lan-

guages; thus, from a Christian perspective, Jesus shows the way back to the tree of life; cf. Rev 22:1-2

Genesis 4: narrative dilemma of Gen 4-11 in light of "the fall"

"as creatures of desire, their actions more than their words will convey meaning and consequently the

narrator must rely more heavily than before upon third-person descriptions of their actions as well as

interpretations of their meaning."

"The narrator is forced to maintain the bileveled narrative structure, with the divine and the human on

different planes. the[141] narrator, who has access to both, must serve as a mediator and interpreter for

the reader. While[142] the characters may be victims of their desire, the author is not deceived by this

view of life, and uses these stories, taken from the common literary heritage of the ancient Near East, to

unmask totally the depraved, murderous, arrogance of this mode of existence. But the punitive God

is[143] scarcely more capable of eliciting the sympathy of the reader."

"The reader thus does not find here a seductive object of desire which elicits ID with the character and

builds up suspense. Rather, the narrator places the emphasis quickly and repeatedly upon the negative

consequences of this mode of existence so as to disclose its deficiencies and implicitly point toward the

event to come [in Gen 12] in which it is transcended." (HW1 146-147)

re; Genesis 4 itself

"While Genesis 3 is an inner-psychic drama, [ch. 4 is ] a sociological extension of the same concerns."

(MF 24)

Gen 4 parallels with Gen 3:

1. trial face to face

2. punishment in the form of a curse

3. punishment tempered

4. God responsible for action which protects transgressor from full consequences

5. punishment as alienation/expulsion

(West 285)

also, verbal links: know; 3.5, 7, 22; 4.1, 9

temptation through serpent

[also, "till," 3:23, 4:2; LT 35]

urge; 3:16, 4:7

dominate: 3:16, 4:7

Q of "where?": 3:9, 4:9

curse/earth: 3:17, 4:11

"banish": 3:24, 4:14

hidden from divine presence: 3:8, 10; 4:14

east of Eden: 3:24, 4:16

(MF 24, 26-27)

patterned contrasts: 1. while Eve must be persuaded by God's opposite to sin, Cain fails to be persuaded by God not to sin

2. Adam, Eve and serpent accept the sentence; Cain protests

(GW 100)

pattern of seven uses of words: Abel and brother, 7x in 4:1-17; Cain = 14x

within 2:4-4:26, 'erets = 7x; 'adamah = 14x, God, yhwh and yhwh elohim = 35x (GW 96)

also, shem =7x in chap 4; sadeh = 7x in chap. 2-4; gan + Eden + qedhem = 21x; total use of divine

names in chap. 1-4 = 70x; at the final one, people began to call on name of YHWH (UC 192)

structure: three parts, each beginning with "knowing" the wife: 4:1-16

4:17-24

4:25-26

(GW 97)

two lines of interpretation: 1. individual-primeval: "ruled undisputed until about the end of the 19th C," and continues in Jew-

ish/Catholic exegesis, and followed by West on basis of parallels with Gen 3 as part of larger story of

primeval tale

2. collective: i.e., as etiology of Kenites (Qayin): main Protestant interp

(West 282); critiqued by UC 181-82 on the basis, e.g, that the description of Cain does not match that of

his descendants in the following chapters of Gen.

key to the story is in the words of YHWH: 1. human life is sacred and that "the crime of murder is inexpresibly terrible, having no atonement"

2. no human deed is apart from God's awareness

3. "the protest against the practice of blood-revenge."

(UC 184)

also, as parable about Israel/Judah during monarchy (cf. 2 Sam 14), with Abel as (dead) northern Israel,

and Cain as (exiled) southern Judah.

Gen 4:1-10 "Now[1] the man[2] knew[3] his wife[4] Eve, and she conceived and bore Cain[5], say-

ing[6], "I have produced[7] a man[8] with[9] the help[10] of the LORD[11]." 2 Next[12] she bore his

brother[13] Abel[14]. Now[15] Abel was a keeper[16] of sheep, and Cain a tiller[17] of the ground. 3 In

the course[18] of time Cain brought[19] to the LORD an offering[20] of the fruit[21] of the ground, 4

and Abel for[22] his part brought of the firstlings[23] of his flock, their fat[24] portions. And the LORD

had regard[25] for Abel[26] and his offering, 5 but for Cain[27] and his offering he had no regard. So

Cain[28] was very angry[29], and his countenance[30] fell. 6 The LORD said to Cain, "Why are you

angry, and why has your countenance fallen? 7 If you do well[31], will you not be accepted[32]? And if

you do not do well, sin[33] is lurking[34] at the door[35]; its desire[36] is for you, but you must mas-

ter[37] it." 8 Cain said[38] to his brother[39] Abel, "Let[40] us go out to the field." And when they were

in the field[41], Cain rose[42] up against his brother Abel, and killed[43] him. 9 Then the LORD said to

Cain[44], "Where[45] is your brother Abel?" He said[46], "I do not know[47]; am I[48] my[49] brother's

keeper[50]?" 10 And the LORD[51] said, "What have you done[52]? Listen[53]; your[54] brother's

blood[55] is crying[56] out to me[57] from the ground[58]!"

Gen 4:1: 4:1-2: "Because of the number of times et [1] appears in Genesis 4:1-2 [5x], the Rabbis con-

cluded that one twin sister was born with Cayin and two twin sisters were born with Hevel (GR 22:2)."

(JA 13), e.g, GR 22.2

cf. 4:25; also, 25:24-26, Esau and Jacob birth and naming

2 "NOW": now the: indicating the unusual word order of subject preceding verb, marking a new begin-

ning (GW 100)

3 "MAN": now the man: veha'adam, pointedly contrasting with the 'iysh later in verse.

4 "KNEW": knew: yada`; 3.5 (2x); 3.7, 22; 4.1, 9, 17, 25 then not again until 8.11; 9.24; 12.11; 57x in

Gen. "Primarily, it covers knowledge acquired through the senses, experience that can be passed on to

others, and practical knowledge." (GW 100);

the question of knowledge is transferred from the moral realm (good/evil, nakedness/shame) to the sex-

ual and familial

5 "WIFE": his wife: 'ishtov; they are "human" and "woman"

6 "CAIN": born Cain: the first "creation" not explicitly "named" by a character; "Cain" may mean

"smith," see v. 22, but Heb also has another word for smith, so the name can mean different things in

different places (West 289); as name of this character, not elsewhere in NS; cf. 1 Jn 3:12, Jud 1:11

qayin, Num 24:22, Judg 4:11 as tribe of Kenites; also, Josh 15:57, cf. 2 Sam 21:16

"smith" as "secondary," with primary meaning of stem "to fashion, to shape, to give form to something";

also, "a 'weapon,' which has been given form by the craftsman (2 Sam 21.16)." (UC 197, emph in orig),

and thus, here the name means "a formed being" (Id 198)

used 14x in Gen 4:1-17; contrast "Abel," 7x (GW 96)

7 "SAYING": saying: is this interior monologue or a statement to Adam?

8 "PRODUCED": produced: qaniytiy (qnh); lit, "acquired"; first here; 14:19, 22 (of God as maker),

25:10, 33:19 (fields); 39:1 (Joseph); 47:19, 20, 22, 23 (land); 50:13 (field); parallels in 2nd mill. texts for

names such as "I bought him from God", GW 101.

cf. Ps 139.13, Prov 8.22

LXX: hektesamen (ktaomai), "acquired"

cf. Eve's reaction to birth of Seth, 4:25 and 'adam's to the creation of the woman, 2:23

"I have gained"; "The etymology [9] is 'poetic, as there is no intrinsic connection between" the two

words (GW 101, trans. to show assonance)

10 "MAN": man: 'iysh; GR 22.2 interprets this as Adam: "When a woman sees that she has children she

exclaims, ' Behold, my husband is now in my possession.'"

11 "WITH": with the help of: 'et could be as trans. or "from" or "in rivalry to", possibly with sense of

Eve (the "Jacobic" author?) as rival of YHWH (the "Eisaacic" author) (LB 13)

many solutions posed; see West 290-91; GW 101-02; UC 201 concludes: "the first woman, in her joy at

giving birth to her first son, boasts of her generative power, which approximates in her estimation to the

Divine creative power. The Lord formed the first man (2.7) and I have formed the second man." (emph

in orig)

12 "HELP": help: not in Heb; LXX: dia tou theou

13 "LORD": 1st use of YHWH without elohim

Gen 4:2: cf. 25:27, Jacob and Esau; "the division of labor has its origin in the variety in humankind that

is there at the beginning [14]" Xtn trad. has not noted this; "Marx was the first to recognize" (West 293)

but: "The differentiation in two different professions arises naturally from the given geographical con-

text." I.e., the arid land is not sufficient to provide sustenance without the addition of sheep/goats (Witt

107)

4:2b-16 chiasm, paralleling 2:4-3:24

A: vv. 2b-5: narrative: Cain/Abel main actors, God passive

B: vv. 6-7: dialogue: God questions Cain

C: v. 8: dialogue/narrative: Cain and Abel alone [parallel to central scene in Garden story, 3:6-8]

B1: vv. 9-14: dialogue: God and Cain

A1: vv. 15-16: narrative: God active, Cain passive

(GW 99)

15 "NEXT": next: vattosef (ysf), lit, "and she added"; first here in Gen, then v. 12; 8:10, 12, 21; 18:29,

25:1, 30:24, awaiting link with Joseph, 37:5, 8; note match at 38:5 to current verse as a second son.

The notice of Abel's birth "is so brief that we cannot even discover from it whether he is a twin brother

or a brother who was born later." (EVW1 76)

GR 22.3: "AND SHE AGAIN BORE implies an additional birth, but not an additional pregnancy."

16 "BROTHER": his brother: Abel hardly exists except as Cain's brother: vv. 2, 8 (2x), v. 9 (2x), v. 10,

11; cf. 4.21, not again until 9.5, 22, 25

"Hevel is always called Cain's brother, but Cain is never called Hevel's brother. Cain has a brother but is

not himself a brother." (EVW1 80, emph in orig)

17 "ABEL": Abel: hevel, suggesting "steam" or something transitory (EF 25); the beginning of the Bi-

ble's preference for the younger brother

"Who gives a child that kind of name?" (EVW1 77)

Abel is named only by the narrator, not either human parent (LT 36)

7x in 4:1-17, contrast "Cain," 14x; does not occur outside this chapter as a name; cf. Ps 39:6, 144:4, Job

7:16: "it is an appellative rather than a proper name"; thus, it

corresponds to "dust" in 2:7, 3:14, 19 (West 292)

note name pattern in vv. Gen 4:2-5: Abel, Abel, Cain, Cain, Abel, Abel, Cain, Cain

"occurs frequently in sapiential compositions" esp. Eccles (JB 69); 38x there (of 81x in HS), including

5x in 1:2, followed by the questioning of the gain of tilling the soil; only at Deut 32:21 in Pent outside

this episode

18 "NOW": 4:2b-5: scene 1; see note at v. 2

19 "KEEPER": keeper of sheep: ro`eh tso'n; more broadly, "flocks" (not the same word for "keeper"

as v.9); next descriptions of someone this way is a quarrel among shepherds, 13:7ff, again at Gen 26:20;

Laban, 29:7, 9; 30:31, 36; also 36:24, then Jacob and his sons, 37:2, 12, 13, etc.

Later, Moses' father-in-law, Ex 2:17ff; Jesse and his sons, 1 Sam 16:11, 17:15, etc.

20 "TILLER": tiller of the ground: `oved 'adamah; the presumption might be that this is the preferred

occupation, given the explicit divine purpose of the creation of the 'adam in the first place, 2:5, 15, but

not so! Note the dropping of "to keep" the earth, the balance between work and preservation. Framing

with 4:12.

cf. 25:23 ff.

GR 22.3: " Three had a passion for agriculture, and no good was found in them: Cain, Noah, and

Uzziah. CAIN WAS A TILLER OF THE GROUND; Noah the husbandman (Gen. 9.20); Uzziah: For he

loved husbandry (2 Chr 26.10)" Cain became a murderer, Noah a drunkard, and Uzziah a leper"

Gen 4:3: no reason is given for this bringing of gifts, whether in terms of earth cycles or specific

events.

HW1 148-155 compares two modes of sacrifice: Girard's description of sacrifice as the surrogate of so-

cial violence, and that of Vedantic philosophy which views it as an attempt to achieve unity with the di-

vine by "spiritualizing" a material object of desire, which, however, generates "lateral relations with

other material forms offered by others" and the inevitable quesiton of which object of sacrifice is more

true to the divine. "Against this background, it now seems obvious that our narrative should move from

depicting the new state of life after the violation of the prohibition to a narrative centering on the first

sacrifice." The orientation of the sacrifices here are not of the Girard type, but as focused on the rivalry

between the brothers and their different cultural expressions, "require" God to accept one and rejct the

other.

21 "COURSE": In the course of time: wayhi miqqits yamiym; lit, "after some days," a nonspecific time

period; e.g., 2 Sam 14:26, 1 Ki 17:7, Jer 13:6, Neh 13:6, 2 Chr 21:19; understood in midrash as "the end

of days," i.e., the end of a season leading to the Jerusalem feasts (GR 22.4)

22 "BROUGHT": brought: vayyave' (vr'), hif, repeated in v. 4, "often used in cultic texts for the offer-

ing of sacrifice, e.g., Lev 2:2, 8 (GW 103); note contrast with earlier use, Gen 2:19, 22, God bringing

the animals to the 'adam.

23 "OFFERING": offering: minchah, common for agricultural (grain) offering; 213x, but cf. Gen 32:14

ff (Jacob to Esau); 43:11 ff (Jacob to "Joseph"); Abel's is not described with this term in the giving, but

it is in the receiving at the end of 4:4

24 "FRUIT": fruit of the ground: mipriy ha'adamah; nothing is said about the toil and pain predicted

to be the cost of producing these fruits

periy only after this at 30:2, Rachel's lack of "fruit of the womb", one of many links between the two

sibling rivalries

"Once again, 'fruit' seals the fate of a human character." (LT 37)

25 "FOR": for his part: gam-hu', "morever, he, too"

26 "FIRSTLINGS": firstlings: mibkhoroth; 25:31-34 27:36, 43:33 (birthright); only Neh 10:37, 1 Chr

5:1-2 (firstborn) elsewhere; ironically, YHWH here accepts the firstborn, whereas the firstborn Cain and

his successors are rejected in favor of the next born.

27 "FAT": fat portions: umichelevehin, from chelev; at 45:18 as "fat of the land"

28 "REGARD": and had regard: vayyisha`; lit, "gazed"; 15x in HS but only here in Gen; with God as

subject: e.g., Job 7:19

4:4b-5a: ABBA chiasm focusing the contrast (LT 36)

"The first vital act of communication between God and man after the expulsion from paradise is thus

accomplished through the medium of sight rather than language." (HW1 156)

29 "ABEL": for Abel and his offering: "God looks not only upon the sacrifice, but upon Abel as well

[30]

"We are not told how either the sacrificers or the narrator know God's response." (HW1 156)

Gen 4:5: why Abel's accepted and Cain's rejected?

"Hevel's animal offering was acceptable to God because it was the choicest of the firstborn of the flock;

Cayin's plant offering was neither his first nor his choicest, and God rejected it." (JA 13)

accord, GW 104, grounded in "very positive connotations of 'firstlings' and 'fat'" and also UC 205-207.

West rejects arguments based on "God's disregard for Cain's sacrifice" or "Cain's attitude" or way of of-

fering or a difference in quality (e.g., "firstlings" as allegedly better than "mere" "fruit of the ground"):

"the text does not say this." Instead, "It is saying something about the immutable; it happens so." (West

296)

"There come to the surface here those difficulties that endanger community, when one has more than the

other, when one is successful and the other is not. Inequality enters where there should be equality. This

is what the story is all about."

"in[31] the last analysis there is something inexplicable in the origin of this inequality. it[32] rests on a

decision that is beyond human manipulation." (West 297)

"Cain's reaction is normal and justified; without reason he is disadvantaged and rejected. One[33] must

be clear that the narrator is not thinking of an individual or in terms of individual ethic but is concerned

with human existence in common." (West 298)

"Conventional interpretation is too hard on Cain and too easy on Yahweh. [34] Essential to the plot is

the capricious freedom of Yahweh. Like the narrator, we must resist every effort to explain it. There is

nothing here of Yahweh preferring cowboys to farmers. [35] The rejection of Cain is not reasoned [36]

Life is unfair. God is free." (WB 56)

"as reflecting the traditional rivalry between the nomad and the farmer This[37] interpretation is unten-

able." (NS 28 with reasons); rather, "Cain's noble purpose was sullied by the intrusion of the self, a de-

fect that blocked the spiritual channels with God." (Id 29, but this seems arbitrary and not in the text)

cf. Rachel's reaction to Leah's childbearing, 30:1ff

"The Earth that had been cursed yielded only a meagre harvest. [38] Cain realized that in spite of his

hard labour his harvest was not blessed, while the animals of his younger brother Abel were thriving."

(Witt 107)

"And YHWH looks on Hevel, the one who is not thought to be worth anything, and not on Cain, who so

far has had all the attention. Therefore, it is more probable that Cain is jealous, not because Hevel is

more successful than he is, but because YHWH looks at a blunderer like Hevel, while ignoring him,

Cain." (EVW178)

39 "CAIN": but for Cain and his offering he had no regard: "a certain arbitrariness now appears in

the exercise of the divine will, and the God who came walking in the garden in the previous story now

assumes a more detached posture toward the affairs of humankind." (HW1 156)

40 "CAIN": So Cain was very angry, and his countenance fell: narrator describes both Cain's inner

state of anger and the outer manifestation in his fallen face, corresponding to the shame and fig leaves of

Adam and Eve; "It is significant that the narrator, who is so restrained in his description of the outer ap-

pearance of his characters, has, in both of these cases, provided such a description." (HW1 157)

41 "ANGRY": very angry: vayyachar (chrh); anger enters after fear; "often a prelude to homicidal acts

(cf. 34:7; 1 Sam 18:8; Neh 4:1)" (GW 104)

word derived from harah, to burn; cf. Ezek 24.10; Ps 102.4, hence "Cain was burnt up"

42 "COUNTENANCE": face fallen: repeated in next verse; in this passage, it becomes linked to Cain's

refusal to "face" his brother and the effect this has on the "face" (mouth) of the earth; cf. 19:21

Gen 4:6: 4:6-7: scene 2; see note at v. 2

God repeats narrator's knowledge of Cain's emotions and reactions, without "very"

"Though God is speaking directly to Cain as if an intersubjective relation existed, the divine questions

acutely reveal rather than ameliorate the state of alienation. For God to ask, 'Why are you angry?'

only[43] reveals the disjunction between their points of view.

"Rather than waiting for a responsethe[44] divine Voice immediately adds another question which

moves away from Cain's inner feelings to his outer reaction and insures that the discourse will remain at

the level of external behavior. The[45] questions which are posed are obviously rhetorical, and consti-

tute a refusal to open a genuine intersubjective dialogue which might provide Cain with a just reason for

one being chosen over the other." (HW 1 158)

"The first parts of YHWH's questions are all about ethical categories: being angry, doing good, not do-

ing good; the second parts connect these with forms of looking: letting one's face fall, raising up one's

face and lying in wait. In this text, looking is the highest form of a good relationship, and not looking

(with face fallen) or watching in a threatening way is precisely the opposite." (EVW1 80)

"God's questions, echoing v. 5, are somewhat like the snake's in 3:1 in character. In both cases, the ques-

tioners know the answer to their own question" (GW 104)

"the two questions of verse 6 are a ploy on Yahweh's part. He already knows the answer. Indeed, he

knows the answer better than does Cain." (WB 57)

vv. 6-7 as an addition, perhaps to refute the otherwise characterization of Cain as one who "is justified in

resenting his rejection" and thus, to make clear that "Cain alone is guilty and that he went on with his

deed against God's warning." (West 300)

Gen 4:7: first part of verse cryptic in Heb:

halo' 'im-teytiyv se'eth (from ns'; cf. v. 13)

Alter: "For whether you offer well, or whether you do not"

Fox: "If you intend good, bear-it-aloft, but if you do not intend good"

MF: "If you act well, you can bear it" (MF 26)

"Is there not forgiveness if you do well" (GW 93)

'If you intend what is good and beneficial and you succeed, you will be proud" (Witt 108)

"If thou doest well, shalt thou not be accepted?" (KJV)

"If you do good well you not be raised up (your face)?" (EVW1 79)

"Surely, if you do well, you shall be upstanding" (UC 208)

West notes various problems both with Heb word structure and the "intrusive" phrase, "sin is lurking at

the door" (West 299-300); also, GW 104-06

46 "WELL": if you do well: "suggests that a post-Genesis 3 man can do well (cf. Amos 5:15). He is not

'fallen.' He is not the victim of any original sin." (WB 57)

47 "ACCEPTED": be accepted: se'et, ns' (dignity, honor) only elsewhere in Gen 49.3, Jacob to Reu-

ben. "A semantic parallel such as this one between 4.7 and 49.3 would be insignificant were this paral-

lelism not a piece of a larger puzzle in Genesis concerning genealogical superiority. A comparison be-

tween Cain and Reuben is instructive insofar as both are firstborn sons, and both therefore carry the

honor of primogeniture.... Yahweh's exhortation to Cain in 4.7 suggests, however, that honor is to be

found in doing what is right, not just in genealogical superiority.

"The narrative of Genesis 4, then, seems to deconstruct and advance the highly structured patrilineal ge-

nealogies of 5.3-26 and 11.10-26." (MB2 37)

48 "SIN": sin: chatta't; first use here; also, Gen 18:20, 31:36, 50:17; cf. 41:9

"presented as a hypostatized force capable of being, like the serpent, the subject of its own action."

"The serpent from the previous story is no longer necessary because narcissistic desire has come to be

the basis of human action, and its dynamics now constitute an impersonal force called 'sin' within human

beings, driving them simultaneously toward trasngressive acts against others (their doubles) and toward

their own self-destruction. Seduction has given way to compulsion." (HW1 158, 159)

49 "LURKING": lurking: rovits, "lying" as on a couch; thus, image could be more like a seduction than

a lying-in-wait. The Akkadian word rabisu, the participle of the stem rbts, means both a specific class of

demons and a hated category of government officials! Thus, UC 211: sin "wishes to master you and to

have dominion over you like the state officials who seek to impose their authority over the people."

Hence, his interp that the "couching" is not the state of sin at the door, but what sin will do to Cain if he

succumbs to it.

grammatically masculine and hence not matching chatta'th, "sin," feminine

the serpent is "coiled now at the root of Cain's will" (MF 26)

"used of wild animals which lie asleep but emanate a certain threat, of tame animals which lie quietly

asleep, or of wild animals which lie lurking in an ambush for their prey. In a transferred sense it is also

used of disasters (a flood or a curse) which can strike at any moment." (EVW1 79)

cf. GR 22.6, offering numerous such examples of sin starting out weak or sleeping, and ending up "mas-

ter of the house"

50 "DOOR": at the door: lepethach; other "doors" in Gen: 6.16, 18.1, 2, 10; 19.6 (with sin lurking at

it), 19.11, 38.14, 43.19

51 "DESIRE": desire: teshuqathov, sexual desire; only elsewhere is Gen 3:16, (note the parallels with

that verse between desire/mastery, yimshal-ban) cf. Song 7:11. Here, it functions to link the demonic

urge to a call to sexual union, expressed in Gen 4:11 in terms of the earth (adamah) opening her mouth

to receive Abel's blood, i.e., as an act of violent oral sex.

Cf. Onan's spilling his seed on the 'erets, 38:9, as a parallel act in refusal of responsibility to one's

brother's life.

Q: pun between mashal as "mastery" and mashal as "parable"?

52 "MASTER": you must master it: timshal (mshl); cf. 3:16, yimshal; cf. 1:18; also, 37:8, 45:8, 26; cf.

24:2

In the bigger picture of Gen, these uses suggest that ruling over sin, not one's brothers, is the divinely

prescribed relationship of "ruling" or "dominion"

sin is portrayed as "functionally an opponent which can only be overcome through the exertion of some

kind of power on Cain's part. And therein lies the illusory nature of this final reassurance that victory

can be his.

"Cain, lacking any prior intersubjective contact with the divine Word, is fundamentally a creature of de-

sire. The[53] divine 'author' [of this mini-narrative] essentially tells his character that he is capable, on

his own, of doing what no representative character can do, that is, of overcoming the hypostatization of

his own desire. A[54] character may escape the determination of desire only through the attainment of

an intersubjectivity not offered in this divine utterance." (HW1 160)

Gen 4:8: v. 8: scene 3; see note at v. 2

Cain does not respond to YHWH's warning; did he even hear it? see note at v. 6

"No communication has actually occurred. Cain[55], the founder of civilization, according to the later

story, sees his problem not as an inner spiritual struggle with the power of sin, but as a contest on the

material level with his rival double, and he proceeds without hesitation to attack this exterior problem."

(HW1 160)

This verse is surrounded by God's watchful eye over Cain; how did he think he would get away with it?

Why would he have known that fratricide was wrong?

"What is so shocking about the whole event is that a man like him, who does his work and presents his

offering to God, is capable of this. It is not Cain, but everyone who can become the murderer of one's

brother." (West 302)

cf. 37:15ff (Joseph and bros)

56 "SAID": Cain said: the first direct conversation between two humans!

however, given the lacuna in the MS over any actual conversation, UC 215 offers the use of vayyo`mer

here from Arabic parallels suggesting a token or sign; hence "Cain arranged to meet Abel his brother,

and when they were in the field, in the place that he had appointed for this meeting" etc.

57 "BROTHER": brother: 'acheyv ('ach); only v. 2 previously; now it is unavoidable: 6x in vv. 8-11

58 "LET": "Let us go out to the field: not in the MT, but in LXX and other versions; "in many tradi-

tional manuscripts only a blank space is left between" v. 8a and the murder (MF 25)

as caused by rivalry over the "additional twin" born with Hevel (JA 14, citing GR 22:7); also, note at 4:1

above. But GR 22.7 also offers several other suggestions: about dividing up the world, about where the

temple should be built, etc.

59 "FIELD": in the field: bassadeh; anticipating field as a site of brotherly rivalry at 25:27, 29; 27:3ff.;

"out of the range of help is proof of premeditation: cf. Deut 22:25-27" (GW 106) and hence Gen 34.1-2

60 "ROSE": rose up: wayyaqam, the opposite of the advice in v. 7 to "lie low" (LB 15)

the first "standing up"; 664x in HS; 6:18 next; Cain "stands up" both against his brother and for himself.

"This stylistic device, common in Hebrew, intends to describe the course of an action in two stages."

(West 302)

"The comparison with the wild animal is continued: Cain does not raise his head to look at Hevel, but

raises his body on its hind legs and leaps on his prey like a wild animal" (EVW1 82)

the change in Cain is only exterior: from "fallen" face to "raised" body (cf. HW1 161)

61 "KILLED": killed: vayyahargehu, from hrg; 167x in HS, usually for private violence (BDB); next,

12:12, 20:4, 26:7 (the sister/wife stories), 27:41 (Esau toward Jacob), 34:25-26 (Shechemites); 37:20

(Joseph's bros), 49:6 (Simeon and Levi)

ironically, the one who had previously offered the bloodless vegetable sacrifice now offers the bloodiest

one possible.

Gen 4:9: vv. 9-14: scene 4; see note at 4:2;

parallels with Eden: 1. Q of "where" (4:9/3:9)

2. Q of responsibility for disobedience (4:10/3:13)

3. curse related to ground (4:11/3:14)

4. fate of tilling (4:12/3:17-19)

5. banishment (4:12, 14/3:23-24)

6. knowing of wife and birth of son

God's role in 4:9-16:

tension between "judge" and "avenger of blood," in that a curse is a private punishment outside legal

procedures, yet YHWH is above the clan, not part of it (West 303)

62 "CAIN": Cain stands alone, something "not good" according to 2:18 (LT 37)

63 "WHERE": Where: echoing 3:9 and anticipating 16:8, only elsewhere in Gen

"through this murder he has sought to conceal his brother from God so that he may, as it were, have God

'to himself,' without a rival." (HW1 161, emph in orig)

64 "SAID": He said: at least he hears God's voice!

"Cain has not hidden from the divine presence." Rather than feel shame, Cain's act is part of his effort to

"better his relation with God" by eliminating his rival (HW1 161 emph in orig)

65 "KNOW": know: yada`ttiy; yada`; 3.5 (2x); 3.7, 22; 4.1, 9, 17, 25 then not again until 8.11; 9.24;

12.11; 57x in Gen.;

66 "I": I: 'anokhiy, at end of sentence for emphasis, paralleling Adam's use in response to God's in-

quiry, 3:10 (only previous use); cf. 16:5

67 "MY": my brother: Cain's only ref to his brother, whom he does not name

68 "KEEPER": keeper: shmr; cf. 2:15, 3:24, 15x in Gen; anticipating the situation of Gen 37; here,

perhaps noting the irony, "Am I the shepherd's shepherd?" (GW 106)

Gen 4:10: the relatively passive description of the murder itself shifts the dramatic highpoint to this

verse (West 305)

cf. Samuel's interrogation of Saul, 1 Sam 15.14; the evidence of the crime is audible to the interrogator.

69 "LORD": LORD: not in Heb; LXX has ho theos

70 "DONE": what have you done: meh `asiyath (`sh), lit, "what have you made"? A direct challenge to

human "making," anticipating 6:11-13 and its aftermath, 11:4, 6

also, 12.18, 20.9-10, 26.10, 31.26, all as accusation of injury done to the accuser, underscoring here that

the offense is more against God (sin) than against Abel.

71 "LISTEN": listen: qol, "voice of," echoing 3:10, 17, last occurrences; cf. note at "crying" which links

this to the "voice of the blood", as in other translations

72 "YOUR": your brother's blood is crying out to me from the ground! And now you are cursed

from the ground, which has opened its mouth to receive your brother's blood from your hand.:

tight chiasm in Heb:

A:demiy 'achiykha

B:tso`aqym (which cried out [with its mouth])

C:'elay min-ha'adamah

D:ve`attah (now)

E:'arur

D1:'attah (you)

C1:min-ha-admamah

B1:'asher patsthah 'eth-piyah laqachath (which opened up its mouth)

A1: 'eth-demiy 'achiykha

73 "BLOOD": blood: demiy (dam): first time; next at 9:4-6, then 37:22, 26, 31 (Joseph); 42:22 (Jo-

seph), 49:11

here, and in v. 11, dam is linked with ha'adamah and implicitly with ha'adam (Cain)

note the plural; LXX: aimaton, sing. (cf. Jn 1:13); "dam is constantly in the plural as long as it refers to

the blood of another shed violently which is upon the murderer's head." (West 305, quoting K. Koch);

also, UC 218

74 "CRYING": crying out: tso`aqiym; 27:34, 41:55; "the desperate cry of men without food (Gen

41:55), expecting to die (Ex 14:10), or oppressed by their enemies (Judg 4:3). It is the scream for help of

a woman being raped (Deut 22:24, 27). It is the plea to God of the victims of injustice (Ex 22:22, 26)"

(GW 107)

Heb includes qol, i.e., qol demiy 'achiykha tso`aqiym, "the sound of your brother's blood is crying out"

"This enables God to have a relation to these concealed physical events which is vocal/verbal rather than

visual." (HW1 162)

75 "ME": to me: 'elay; "The most important word in the sentence"; "The murderer has no escape when

faced with this question because there is someone who hears the victim's blood crying out. These words,

valid for the whole history of humankind, protect the person as a creature of God from other people."

(West 305)

cf. Rev 6:9-10

76 "GROUND": from the ground: min-ha'adamah; "shed blood is the most polluting of substances.

Consequently, unatoned-for murders pollute the holy land, making it unfit for the divine presence. [77]

Because man is made in God's image, homicide must be avenged" (GW 107)

Gen 4:11-25 "And now[1] you are cursed[2] from the ground, which has opened[3] its mouth[4] to re-

ceive your brother's blood from your hand. 12 When you till[5] the ground, it will no longer yield[6] to

you its strength[7]; you will be a fugitive[8] and a wanderer on the earth[9]." 13 Cain said to the LORD,

"My punishment[10] is greater than I can bear[11]! 14 Today you have driven[12] me away from the

soil[13], and I shall be hidden[14] from your face[15]; I shall be a fugitive and a wanderer on the earth,

and anyone[16] who meets me may kill me." 15 Then the LORD said to him, "Not so! Whoever kills

Cain[17] will suffer a sevenfold[18] vengeance[19]." And the LORD put[20] a mark[21] on Cain, so

that no one who came upon him would kill[22] him. 16 Then Cain went away from the presence[23] of

the LORD, and settled[24] in the land of Nod[25], east[26] of Eden. 17 Cain knew[27] his wife[28], and

she conceived and bore Enoch[29]; and he[30] built[31] a city[32], and named it Enoch[33] after his son

Enoch[34]. 18 To Enoch was born Irad[35]; and Irad was the father[36] of Mehujael, and Mehujael the

father of Methushael, and Methushael the father of Lamech[37]. 19 Lamech took two[38] wives; the

name of the one was Adah[39], and the name of the other Zillah[40]. 20 Adah bore Jabal[41]; he was the

ancestor of those who live in tents[42] and have[43] livestock[44]. 21 His brother's name was Jubal[45];

he was the ancestor of all those who play the lyre[46] and pipe[47]. 22 Zillah bore Tubal[48]-cain, who

made[49] all kinds of bronze[50] and iron[51] tools. The sister of Tubal-cain was Naamah[52]. 23

Lamech[53] said to his wives: "Adah and Zillah, hear my voice; you wives of Lamech, listen[54] to

what[55] I say: I have killed[56] a man for wounding[57] me, a young[58] man for striking[59] me. 24

If Cain is avenged[60] sevenfold, truly Lamech seventy[61]-sevenfold." 25 Adam[62] knew[63] his wife

again, and she bore a son and named[64] him Seth[65], for she[66] said, "God[67] has appointed[68] for

me another[69] child[70] instead[71] of Abel, because Cain killed[72] him.""

Gen 4:11: Cain's act of looking away from his brother results in a break in his relationship with the

earth (EVW1 82)

the combind imagery of the earth's mouth and Lev 18.25, Num 35.33, "strongly suggests that the expul-

sion of Cain is accomplished by the revulsion of the land itself caused by blood pollution. The alienation

of human beings from the land which began with Adam is thus radicalized." (HW1 164)

Cain's punishment as more moderate than the prevailing notion of blood vengeance (UC 222)

1 "NOW": and now: ve`attah; parallel to 3:22; 11:6 in primeval history; 40x in Gen

2 "CURSED": cursed: 'arur, echoing 3:17, including formula, 'arur 'atah, 3:14

cursed from the ground: Rashi: "you are more cursed than the land."

most modern: "cursed away from the land," i.e., banished from the cultivated land

UC 219: matching v. 10: as the blood of Abel rises from the ground, so now does the curse

3 "OPENED": opened: patstah; only here in Gen;

earth opening its (her) mouth: fitting earlier description of the earth's "face" being watered by under-

ground stream, 2:6; cf. Num 16:30, Deut 11:6, Ps 106.17; cf. Isa 5.14; Rev 12:16

cf. Gen 38.9, Onan's semen on the ground ('erets); bodily substances associated with life within humans

do not give life to the 'adamah or the 'erets.

4 "MOUTH": its mouth: 'eth piyah; only other "mouth" in Gen 1-11 is the dove at 8:11; cf. note at

1:29, "face"

Gen 4:12: the 'adamah has been violated by being forced to open her mouth and receive the blood of

Abel's violent desire; she will no longer give in to his attempts to extract her fruitfulness (cf. West 306)

to have the earth cursed is to leave no place to stand, to put at risk human "verticality" and "standing"

over creation (AZ 21)

5 "TILL": till the ground: 2:5, 15; 3:23, 4:2, completing this theme; cf. 25:23ff.

6 "YIELD": no longer yield: lo'-thosef teth; ironically echoing v. 2;

7 "STRENGTH": its strength: kochah; only 31.6, 49.3 elsewhere in Gen.

8 "FUGITIVE": fugitive and a wanderer: na` vanad; hendiadys as "restless wanderer"; Fox: "waverer

and wanderer"; image of unsteady movement over the 'erets (not the 'adamah); only here in HS; cf. Ps

109.9-10; Amos 9.9

GW: "a wandering vagrant"

contrast Cain's curse with Adam's lack of curse:

while providing for the popularity of the "collective meaning" (i.e., Adam/Cain as reps of peoples), "The

curse affects the individual. Its effect is to separate or cut off [9] There is no case attested where a col-

lective is cursed" (West 307)

the one cursed becomes "holy," i.e., taboo, handed over to the holy power but off limits to others (Id)

cf. 2 Sam 16:7, Shimei's cursing of David

10 "EARTH": earth: 'eretz; no longer at home on the 'adamah, Cain now occupies the "land," not the

"soil."

Gen 4:13: UC 222 rejects this interp as a complaint over the degree of punishment in favor of a confes-

sion that the iniquity is too great to be forgiven; see indiv. word notes.

11 "PUNISHMENT": punishment: `awon; either as punishment or iniquity; i.e., could be the guilt that

is too great; West notes "we are dealing with one word which has two different and self-contained mean-

ings." (West 309)

see also note at "bear" for meaning of whole phrase

12 "BEAR": I can bear: minnso' (ns'); to carry or lift; recalling 4.7; 47x in Gen. Here, used with `avon,

suggests not the trans. in NRSV, but "iniquity is too great to be forgiven" (UC 222)

Gen 4:14: ironically, Eden might be seen as the archetype of refuge cities, cf. 2 Sam 15:7-9, but its gate

is barred.

cf. 11:4

13 "DRIVEN": driven me: gerashta; 3:24, 4.14; 21:10; see also Ex 2.17; 6.1, etc; 1 Ki 2.27

14 "SOIL": soil: peniy 'adamah; "face of the ground," 2:6, 6:1, 7; 7:4, 23; 8:8, 13. Cain will remain on

the 'erets, but not as a farmer; note the issue of "face": he loses both the face of the soil and of God, and

thus will require a new home of his own making, the city.

cf. UC 222-23 who argues against this distinction between 'adamah and 'erets in favor of the more gen-

eral "face of the earth"

15 "HIDDEN": hidden: 'esatir; only 31:49 elsewhere in Gen. as "absent"; cf. 3:8; cf. Ps 139:7-12,

Amos 9:3-4

16 "FACE": face: umipaneyh; matching the "face" of the 'adamah

17 "ANYONE": where else are people supposed to have come from?

This speaks to the future of all humanity: all will be siblings and hence desire blood vengeance upon the

murderer; cf. 2 Sam 14.5-7

Gen 4:15: vv. 15-16: fifth scene; see note at 4:2

"The immediate and dramatic response of the divine Voice to Cain's lament and complaint is striking in

its role reversal. Yahweh, the cursor, becomes Yahweh, the protector. The words of the murderer have

been heard with compassion, and authentic dialogue is signified. The[18] occurrence of this micro-

dialogue at the end of the narrative rather than at its beginning has the effect of reasserting the primacy

of the word with regard to the events which follow." (HW1 165)

"God's statement is an ordinance or regulation whose form corresponds exactly to that of the apodictic

laws" (West 311)

19 "CAIN": Cain: stated in the third person because it is addressed to humanity and not to Cain (UC

226)

20 "SEVENFOLD": sevenfold: 1st of 243 "7"s in H.S.; see also chap. note for the 7-fold occurrences of

words in this chapter and the wider Gen 2-4 section;

cf. v. 24 below

sevenfold vengeance: Lev 26:18, 21, 24, 28

21 "VENGEANCE": vengeance: yuqqam (nqm), only here and v. 24 in HS in this stem, Hish (Ar).With

other stems, Cf. Lev 19:18; Num 31:2, Deut 32:43; 35x in HS

22 "PUT": put: wayyasem; when linked with 'oth (e.g., Ex 10:2, Ps 74:4, 78:43, 105:21) "is for the

most part an event; in particular the signs God did in Egypt." (West 312)

23 "MARK": mark: 'oth, "sign," LXX; semeion, as at Gen 1:14 (see note); cf. Ex 12.13

West notes various issues and interps of the mark, including the rabbinic suggestion that "God gave him

a dog as his companion." (West 312-14)' GR 22.12

24 "KILL": so that no one who came upon him would kill him: "Cain cannot be permitted to die. [His

death] would have been in accord with a form of objective justice which assumes that absolute evil and

good are embodied in dual, opposing, rival personages and groups, and which requires the execution of

the evil by the good. Such[25] a plot would have conformed to the mythic, conflictive imagery of the

mimetic sacrificial pattern, but it would have departed fundamentally from the assumptions of the sym-

bolic narrative where the tension lies between open versus closed modes of subjectivity." (HW 1 165)

Gen 4:16: cf. 3:24, 11:8, judgment by expulsion

26 "PRESENCE": presence: milifeniy, "face"; i.e., he sought to do so, but, of course, would never suc-

ceed

27 "SETTLED": settled: wayyishev (yshv); first of 71x in Gen; 4:20, then 11:2

28 "NOD": Nod: only here; "not a geographical name; the description 'Land of the Restless Life' or

"Land of Misery' is much more in accordance" (West 314); "wandering" (GW 110); suggesting "settled

in the land of wandering," an oxymoron expressing Cain's being stuck in his wandering.

29 "EAST": east of Eden: 3:24

"The east has an exact meaning in the Scriptures. It is both the road man takes in his futile search for

eternity, and the one he takes when he obeys God's call." E.g., the Babel makers, Abram, magi (Ell 3)

Gen 4:17: part 2: vv. 17-24: seen as linked with 4:1 (and maybe v. 2) as a genealogy of 7 generations

linked to power of reproduction and founding of a city as positive progressions from "the sedentary life

of the farmer" (West 323-24)

list of founders of civilization arts has counterparts in other traditions, e.g., Mesopotamian mention of

seven apkallus who lived before the flood, the oldest called Adapa and associated with Eridu, under-

stood as the first city (GW 110)

"by linking urbanization and nomadism, music and metalworking to the genealogy of Cain, he seems to

be suggesting that all aspects of human culture are in some way tainted by Cain's sin" (GW 111)

cf. MF 27: "the editor was both aware of the energies which build civilization, and cynical about the

power and pride which drive man to civilize his life and create tools and culture, and that can recoil on

themselves and explode in dealth-dealing anger."

"This would appear to be an act of defiance [30] Yet what a petty act of defiance it appears to be!

Yet[31] ironically, Cain's 'urban' existence removes him from primary involvement with agriculture, and

confirms that he has been 'cursed from the ground'(4:11)" (LT 39)

rejecting West's "achievement" explanation: "this assessment is only possible if the genealogy is separated from its literary context. In[32] the whole

of the 'Yahwist' primaeval history[33] we can detect a very strong anti-city bias.[34]

"The building of the city seems to contradict God's judgment that Cain should be a fugitive and a wan-

derer Cain[35] and his descendants have separated themselves from God, they have become 'emanci-

pated,' autonomousAt[36] the same time they have also become 'emancipated' from the Earth." (Witt

111)

4:17-26 in terms of its place in J's narrative:

"points in two directions [37] backward to the creation of humankind and forward to the flood" (West

326)

in comparison with Gen 5: these are the lines of the sedentary folks, while Gen 5 is the nomadic line

(EVW1 95)

the essence of the male/female split: the woman bears a child and the man builds a city with the same

name

38 "KNEW": knew: vayyida`; yada`; 3.5 (2x); 3.7, 22; 4.1, 9, 17, 25 then not again until 8.11; 9.24;

12.11; 57x in Gen.;

knew his wife: repeating the father's pattern

39 "WIFE": where did she come from? Rabbinic tradition speaks of the three sisters of Cain and Abel,

hence, one of these became his wife.

40 "ENOCH": Enoch: Chanokh; first of four: Gen 5:18, 25:4, 46:9; the name can mean either "inaugu-

ration" (from mithchannekh) or "dedication" (from chanukkah) (UC 229)

"Inauguration as opposed to creationFor[41] in Cain's eyes it is not a beginning again, but a beginning.

God's creation is seen as nothing." (Ell 6)

42 "HE": he built: explained by West and others as "originally" referring to Enoch, but changed by the

MT: "However, as far as I know, no attempt has been made to explain the present text." (West 327)

It is grounded in West's presupposition that "building a city" represents the positive value of "the first

achievement of civilization" (Id)

also, "Israel only advanced to urban civilization [with[43] the land]" (Id)

"progress in civilization is considered as a very positive part of the history of humankind." (Id 328)

cf. GW 111, citing Sasson, ZAW 90 [1978] 174, who argues that the final "Enoch is misplaced, leaving

the sentence to read "He [Enoch] was building a city and he called the city after his son's name [Irad]."

In this reading, there is a double word play, first between "building," bonah and "his son," benov, and

second between "city," `iyr, and "Irad," `iyrad. Thus, the first city would be associated with the Sumer-

ian Eridu, held in Mesopotamian trad. to be the first city.

EVW1 93 argues for Enoch as builder but "Enochville" (not Irad) as name of city, based on parallel with

4:1 (birth followed by naming of son's occupation) and contrast between Cain as wanderer and his son

as a settled.

44 "BUILT": built a city: vayehiy boneh `iyr; lit, "he was building a city: suggesting not a single event

but an lifelong occupation, fitting the others below (UC 230)

cf. 10:11, 11:2; Ex 1:11; Deut 6:10; Josh 6:26; 2 Sam 5:9

for "build," see note at Gen 2:22; this is the first human building project, followed by the post-flood

altar (8:20), Nineveh and the "great city" (10:11) then the tower of Babel (11:4)

note link between "knowledge of nakedness" which leads to city building in the next generation, here

and with descendants of Noah, 9:22-23, 10:11

West distinguishes this city as part of "progress" from the city in Gen 11 (West 324-328, 554-555)

but cf "it is difficult to avoid the conclusion that technological progress is being linked with moral de-

generation, as in Hesiod's Works and Days." (JB 70)

45 "CITY": a city: `iyr, 1088x in H.S; also beings "agitation," of terror or rage (BDB; also, Ell 9); next

at 10.12, then 11.4ff, linking these Primeval History uses. After, next re: Sodom, 13.12; 18.24ff; "the

city is not just a collection of houses with ramparts, but also a spiritual power." (Ell 9)

46 "ENOCH": named it Enoch: note Heb only has Enoch twice in verse, not 3x as NRSV; see note at

final "Enoch"

47 "ENOCH": Enoch: the son and the city share the name: "He will satisfy his desire for eternity by

producing children, and he will satisfy his desire for security by creating a place belonging to him." (Ell

5)

but cf. note at "he" in this verse

also, cf. 33:18ff, Shechem as son and as city

Gen 4:18: note the contrasting root of the genealogy leading to Lamech here (Cain) and 4:25 (Seth); the

Cainite list is not called a toledot as is the Sethite list, 5:1, as toledot 'adam

much dispute about the meaning of the names; see West 328

48 "IRAD": Irad: meaning uncertain, but note the possible link with Eridu; see note at v. 17, "Enoch" at

end of verse

49 "FATHER": was the father of: yalad; first use of this form; next at 10.1, 8, etc.

50 "LAMECH": Lamech: the seventh generation; note the parallel "Lamechs": the Cainite is the source

of murder and vengeance; the Sethite (5:25-31) is the father of Noah and lives 777 years, in contrast

with this Lamech's 77-fold vengeance.

Gen 4:19: mention of wives: "women appear on the stage when something special is about to happen.

The form a kind of crossroads on the otherwise straight highways of the male genealogies." (EVW1 95)

51 "TWO": two wives: "The men of the generation of the Flood had two wivesone[52] for childbearing

and one for sexual gratification (GR 23:2; Rashi)." (JA 15), with Adah as the childbearing and Zillah as

the playmate, given mashkek akarot, "a potion to drink so she would not conceivethis[53] was a form of

socially mandated birth control to keep her thin." (Id)

cf. Sarah as priestess given the potion (Id 32)

cf. Esau 26:34; 36:2-3 (including a wife named Adah)

54 "ADAH": Adah: "probably meaning 'ornament' or 'pretty'" (GW 112); also the name of one of Esau's

wives, 36:2, 4, 10, 12, 16

55 "ZILLAH": Zillah: as "shadow," from tsl, or "tinkling [sound]" of human voice, from tsltsl, suggest-

ing link between both wives' names and Song 2:14 (GW 112)

Gen 4:20: 7th generation and the link between offspring and trade: pastoralists, musicians, and metal

workers

NS1 37 shows how these three cultural developments were linked in other ancient traditions; e.g., Cyp-

riot god Cinyas, inventor of lyre and also a smith; Pan, god of shepherds and flocks and inventor of

flute; Apollo, protector of cattle and flocks and god of music and song; Hermes, god of shepherds and

inventor of lyre (NS1 37)

56 "JABAL": Jabal: yaval, very close to his brother, yoval; two brothers without narrated conflicts!

All three brothers' names seem derived from the same Heb verb, yevol, "to produce," thus linked with

their descriptions (GW 112)

57 "TENTS": those who live (settle) in tents (yoshiv 'ohel [singular]): like Jacob, (25:27, plural), repre-

senting the pastoral life; however, as linked with "livestock," suggesting more generally the Bedouin

trader life, an "advance" over Abel's shepherding (GW 113)

"does not refer to nomads, but those raising and tending livestock for urban stock owners" (Witt 112)

58 "HAVE": and have: one verb governs both "tents" and "livestock" in Heb.

59 "LIVESTOCK": livestock: umiqneh; first here; 13:2, 7; 26:14, 29:7, etc.; as linked to Qayin, his fa-

ther (UC 235)

Gen 4:21: "music always[60] had great significance for Israel because it was so close to human speech

and because art was all but identical with the art of speech and sound." (West 332)

61 "JUBAL": Jubal: yuval, similar to yovel, the horn blown to mark jubilee, Lev 25:9-10 [however,

25:9 has shofar] and other occasions, Ex 19:13, Josh 6:5 (GW 113)

62 "LYRE": the lyre: kinnor; 31:27 only elsewhere in Pent; 42x in HS, e.g., 1 Sam 10:5

"the only stringed instrument mentioned in the Torah." (NS1 37)

its history is tracable to c. 3000 BCE, with actual remains found from c. 2500 in royal tombs in Ur (Id)

63 "PIPE": pipe: `ugav, only Ps 150:4, Job 21:12, 30:3; note the association between shepherds and

pipe (flute) players in Greek myth of Pan (West 331)

Gen 4:22: clearly no concern with the how of technological development!

64 "TUBAL": Tubal-cain: tuval qayin; LXX: thubel; several explanations for name (West 332-33)

65 "MADE": made: lotesh, lit, "sharpen" or "hammer"; 1 Sam 13:20, Ps 7:13, 52:4, Job 16:9 and khal-

choresh, "all forged"; translations differ greatly on this use of double verb. Note:

who forged all kinds of tools (NIV and TNIV)

an instructer of every artificer (KJV)

the forger of all implements (NASV)

who heated metal and shaped all kinds of tools (NET Bible)

the ancestor of all who forge instruments (NAB)

66 "BRONZE": bronze: nechusheth; or, "copper"; only here in Gen; but 140x in HS, starting at Ex

26:11

made bronze and iron tools: cf. 1 Sam 13:20, 1 Ki 9:26-28; 10:22 for importance of metallurgy in Is-

rael's later history

67 "IRON": iron: barzel; only here in Gen, but 76x in HS, starting with Lev 26:19 (as curse!)

68 "NAAMAH": Naamah: meaning "pleasant, lovely" (WB 65); same as Naomi (EVW1 95); the first

sister/daughter; why is she named here? GR 23.3 as Noah's wife, who sang in honor of idolatry!

Gen 4:23: first poetic parallelism in speech/song; cf. Ex 15:21, 1 Sam 18:7, Judg 15:16

Lamech said to his wives:

Adah and Zillah, hear my voice;

you wives of Lamech, listen to what I say:

I have killed a man for wounding me,

a young man for striking me.

but also note grammatical problems (at "killed" and "young" and "wounding") which change structure

history of interpretation of "Lamech's song": 1. as "song of the sword": i.e., celebration of new weapon

2. boasting of one family branch against another (Wellhausen and followers)

3. as placed by J in this setting at the conclusion of the genealogy of Gen 4 as a whole, "The song of

Lamech indicates that the increased progress activated by the human potential increases the possibility

of mutual destruction." (West 335-337)

Jewish exegesis: EVW1 96-98 notes (without citing) trad of blind Lamech who kills accidentally and

thus is confessing his regret. She notes this in connection with the Xtn tendency to write off Cain's line

more strongly than the text does, partly based on the assumption that the Lamech story is an expression

of "from bad to worse" or "nature is good" but "culture is a mistake"

69 "LAMECH": Lamech said to his wives: "Adah and Zillah, hear my voice; you wives of Lamech,

listen to what I say: very formal statement, and striking for its oddity at this point, given the lack of

previous intra-marital conversation.

Note also use of unusual words

70 "LISTEN": listen: ha'zenah; only here in Gen; 42x in HS, Ex 15:26, Num 23:18, etc, mostly as ora-

cle or divine word in poetic contexts

71 "WHAT": what I say: 'imrathey; only here in Gen; 36x in HS, next Deut 32:2, 33:9

72 "KILLED": I have killed: haragttiy (hrg); can be as NRSV or "I kill" or "I shall kill"

1. as "I have killed": an announcement of his action after the fact and its :reason"

2. as "I shall kill": depending on interp of yeled; if as "young man," Lamech's speech = parallel lines; if

as "child," = an escalation

(EVW1 96)

73 "WOUNDING": wounding: lechabburathiy; only here in Gen; Ex 21:25, Isa 1:6, 53:5, Ps 38:6, Prov

20:30

note the Ex, Isa and Prov link with word for "striking," too

the preposition "l" (lamedh) is problematic to the translation in NRSV: UC 242 argues for Lamech as

the cause of the wound that leads to death; as paraphrased by UC: "See, my wives, how great is my

strength; a mere tap from my hand suffices to slay a young and powerful man! I touched my enemy only

lightlywith[74] my finger tipsyet[75] as soon as I inflicted a wound or bruise, I killed him."

In this interp, Lamech's proud boast in his power of killing parallels Eve's boast in her power of produc-

ing, both focused on 'ish.

76 "YOUNG": a young man: veyeled; "in order to draw out the utter illegitimacy of the act. The pic-

ture is of the strongest man in the society killing one of the weakest men in society, a mere boy" (Witt

113, quoting Coote and Ord 80)

but yeled can mean either a young man or even a child, which could suggest an escalation from 'iysh to

yeled parallel to 7-fold to 77-fold in v. 24, linked with "kill" as "I shall kill" as a statement of intent, not

past action (EVW1 96)

77 "STRIKING": for striking: lefits`iy; only here in Gen; 8x in HS, Ex 21:25, Isa 1:6, Job 9:17, Prov

20:30, 23:29, 27:6

Gen 4:24: appealing to an "already" ancestral memory, the first such reference backward

cf. Gen 34, esp. 34:25-31.

Note that this is the end of the narration of the descendents of Cain, as if to say that this is the dead-end

path of the murderer: city, culture and vengeance.

78 "AVENGED": is avenged: yuqam (nqm); only 4.15, 24 in Gen; cf. Ex 21.20-21; Lev 19.18, 26.25,

Num 31.2, Deut 32.43, distinguishing prohibition against vengeance taken against one's own people but

calling for it against enemies

79 "SEVENTY": 77 fold: Mt 18:21-22; Lk 17:3-4 as "direct response to Lamech"? (WB 66)

i.e., if Cain's murder of the wholly innocent Abel results in the threat of 7-fold vengeance, how much

more the partially "justified" vengeance of Lamech; but cf. Ps 94:1, Deut 32:39

sevens connected to this seventh generation; cf. Gen 5.31

Gen 4:25: after 7 generations Adam is still going!

parallel with 4:1

chapter 4, part 3: vv. 25-26 as a separate genealogy, joined by "again" in v. 25 (West 323)

"Once Adam saw that his descendants were destined to die, he no longer wanted to procreate (GR 21:9).

He separated from Chavah for 130 years" (JA 15)

This reprise announces a new beginning. Eve mentions all three of her sons in one verse. Abel is dead;

Cain has been banished; her only hope rests in Seth." (LT 40)

80 "ADAM": Adam: first use of 'adam without def. art., but parallel to use in 5:1, 2, where clearly re-

fers to "humanity"; thus, one could read this verse both ways: when the specific person Adam knew his

wife, or when humanity again procreated.

81 "KNEW": knew: vayyida`; yada`; 3.5 (2x); 3.7, 22; 4.1, 9, 17, 25 then not again until 8.11; 9.24;

12.11; 57x in Gen.;

82 "NAMED": named him: again, it is the mother who names the son, refuted by the P version at 5:3

below; cf. 16:11, 15.

83 "SETH": Seth: sheth; with different vowel, it means "foundation (of society)"

According to the Valentinianism refuted by Tertullian, Seth expressed one of the "three natures" of hu-

manity: " The material nature, which had become reprobate for salvation, they assign to Cain; the animal

nature, which was poised between divergent hopes, they find in Abel; the spiritual, preordained for cer-

tain salvation, they store up in Seth." (Tert. Part 2, Elucidations 1, ch. 29); cf. Iren, Against Heresies, ch.

7.5)

Later, Augustine treats Cain and Seth as founders respectively of "the city of man" and "the city of

God," City of God, book XV, ch. 17

84 "SHE": she said: Eve is oddly unnamed here, yet she speaks.

85 "GOD": God: elohim, in contrast with YHWH in 4.1: "now, in the hour of her mourning, it seems as

if God is far removed from her, in the supernal heights of Heaven" (UC 246)

86 "APPOINTED": has appointed: shath, the wordplay on Seth.

appointed for me another child: lit, "another seed", recalling 3:15; note the contrast in Eve's attribu-

tion of the child from that of her first child, 4:1

"Eve designates Seth as her 'seed,' and therefore the line who will engage the Serpent's seed in combat."

(LT 40)

87 "ANOTHER": another: 'acher, again 8:10, 12, then 17:21; linked with sense of "other" becoming

"brother," 'ach, 4:2, 8, 9, 10, 11, 21; then 9:5

88 "CHILD": child: zera`, "seed," not usual yeled. GR 23.5, interpreting as anticipation of the messiah

arising from the seed of Ruth the Moabite.

89 "INSTEAD": instead of Abel: and not instead of Cain, whose line continues on its own

90 "KILLED": Cain killed him: haragove qayin; GR 23.5 reads verb as passive, hence, "he slew Cain,"

thus interpreting Cain's death as a result of Abel! "Through the sin against Abel, Cain was slain. It was

as if two trees were standing near each other, and a wind uprooted one of them, which fell upon the

other and uprooted it too."

Gen 4:26 "To Seth also a son was born, and he[1] named him Enosh[2]. At that time[3] people began[4]

to invoke[5] the name[6] of the LORD."

1 "HE": he named: first time father does naming

vayyiqra' 'eth-shemov, lit, "and he called his name," exactly parallel to v. 26b in calling God's name

YHWH; "There is a parallelism of both language and theme here: a human being is called by a name

suited to him[2]Enosh; and God is call by a name befitting Him[3]Lord [YHWH]." (UC 246, emph in

orig)

also, 5.2, 3 below; again at 5.29, 11.9

4 "ENOSH": Enosh: 'enosh, "humankind", "a collective noun" like 'adam (West 339); in Gen, 5:6, 7, 9,

10, 11 all as specific person; in Pent, only Deut 32:26 as generic; then mostly Isa, Ps, Job (42x total in

HS)

as parallel to Enoch in Cain's line, but suggesting a new start (cf. Witt 114)

cf. NT tradition of Jesus as bar 'enosh

5 "TIME": At that time: 'az; in the primeval period, not specifically at this generation (West 341); but

cf. 12:6 and note.

6 "BEGAN": began: huchal (hll); 4:26, 6:1, 9:20, 10:8, 11:6 in primeval narrative; GR 23.6 interprets

as related to Heb hullin, "profane matter," and hence, "Then man became degraded to call upon the

name of the Lord." I.e., the beginning of rebellion and idol worship: "Four things changed in the days of

Enosh: The mountains became [barren] rocks, the dead began to feel [the worms], men's faces became

ape-like, and they became vulnerable to demons."

7 "INVOKE": invoke the name of YHWH: liqro' beshem yhwh; exactly parallel with v. 26a.

"J knows[8] that religion is something that belongs to all peoples and to every epoch known to him. It is

part of 'being human' and as such is rooted in the primeval period." (West 339)

"The text is not concerned with the beginning of the specific worship of Yahweh as a datum of the his-

tory of religions, but with the story of a progressive restoration of broken relationships that comes to its

culmination in the healing of the breach with the Earth under Noah." (Witt 114)

"does not necessarily imply a ritual act"; e.g., Ex 33.19, but is a contrast with Cain's efforts to hide from

God; cf. Isa 64.7 (UC 247)

9 "NAME": name of the LORD: beshim yhwh; not in the sense of formal cultic acts, but as a relation-

ship, "a happening between God and the worship which only comes about by means of the contact point,

the invocation of the name of God." (West 340)

Genesis 5: continuation of P account ending in 2:4a

two basic elements in genealogy of equal importance: "one is the constantthe[10] same sentences

constantly recurring throughout, forming the successive links in the chain of generations [11] The other

is the variablethe[12] series of names and the numbers."

P "is saying that history never consists merely in historical demonstrable processes, developments and

an apparently unique course of events. Rather, there are at work in every event elements of the stable,

always and everywhere the same, which are common to all humankind at all times."

"The history of exegesis has scarcely paid any attention to the first of these basic elements. [13] This

one-sided approach had to lead to errors." (West 347)

GW 121, following Cassuto, argues for 5:1-6:8 as a single section based on

1. toledot structure

2. sense of ending at 6:8 so as not to leave Noah's lifetime hanging: "every preceding paragraph has

gone on to tell how much longer the patriarch lived"

3. pattern of multiples of 7 uses of key words:

a: 'adam: 7x with article, 7x without

b. God: 14x

c. "make" and "create: 7x

4. 5:1-3 as retrospective summary of 2:4-4: 26 and 6:5-8 as "prospective trailer" for 6:9-9:29, following

"retrospect-new material-propsect" pattern of toledot passages in Gen

(see UC 249-250)

relationship with Cain genealogy in chap 4:

as parallel to divergent Babylonian traditions, with 8 and 10 generations respectively as in Gen 4 and 5

(UC 266-268)

Gen 5:1-10 "This is the list[1] of the descendants of Adam[2]. When[3] God created[4] humankind[5],

he made them in the likeness[6] of God. 2 Male[7] and female he created them, and he blessed[8] them

and named[9] them "Humankind[10]" when[11] they were created. 3 When Adam had lived one[12]

hundred thirty years, he became[13] the father of a son[14] in his likeness[15], according to his im-

age[16], and named[17] him Seth. 4 The days of Adam after[18] he became the father of Seth were

eight[19] hundred years; and he had other sons and daughters[20]. 5 Thus all the days that Adam lived

were nine[21] hundred thirty years; and he died[22]. 6 When Seth had lived one[23] hundred five years,

he became the father of Enosh. 7 Seth lived after the birth of Enosh eight[24] hundred seven years, and

had other sons and daughters. 8 Thus all the days of Seth were nine[25] hundred twelve years; and he

died. 9 When Enosh had lived ninety[26] years, he became the father of Kenan[27]. 10 Enosh lived after

the birth of Kenan eight[28] hundred fifteen years, and had other sons and daughters."

Gen 5:1: frames 1:26-27 and echoes 2:4

"The long period of peace and apparent prosperity described in this chapter serves to make the sequel in

6:1-8 the more surprising and shocking" (GW 125)

1 "LIST": list of the descendants of Adam: sefer toladot (only here in HS) 'adam, "book of the genera-

tions of humankind"; GR 24.3 interprets as "book of the living," as at Ps 69.28 or as torah itself, GR

24.5

sefer only here in Gen; cf. Ex 17:14, 24:7, etc. as book of covenant; here, it distinguishes from earlier

toladot as narratives rather than merely a list (West 355)

sefer a loanword from Akkadian sipru, from root sapiru, "to send [a message]" (UC 273)

in comparison with Babylonian king lists: earlier exegetes (Gunkel) saw parallels in 1) period before flood, 2) ten names, 3) extraordinary ages, 4)

correspondence in some of the names

however, West notes various criticisms, including 1. different genre (king list vs. genealogy)

2. Q of age of king list, previously presumed older than P, but now seen as composite.

3. older king lists have 8, not 10, names

4. recent discoveries show king list names to be Sumerian

thus, "can no longer then be regarded as a parallel to Gen 5 ." (West 348-51, quote on 351)

LXX: biblos genesews anthrwpon; cf. Mt 1.1, biblos genesews 'iesou christou

2 "ADAM": Adam: first as a proper name here, but note "humankind" as 'adam as well. Occurs 14

times in Gen 5:1-6:9 (UC 271)

3 "WHEN": When God created humankind: beyom bero' 'elohim 'adam; end of v. 2 is 'adam beyom

hibar'am, providing a framework into which 3 details are placed from Gen 1:26-31. West sees four de-

tails, with the 2nd 'adam as a special insert (West 355)

4 "CREATED": created: bero; not a "begetting", as Seth from Adam in v. 3. "an intermediate position"

in the movement from divinity to humanity; see also Isa 19.11 (DC1 33)

5 "HUMANKIND": humankind: 'adam, just as earlier in verse and in v. 2

6 "LIKENESS": likeness: bidmuth; only 1:26 and 5:3 below until 2 Ki 16:10; also, Isa 13:4, 40:18 (as a

midrash on this verse), then many times in Ezek; 25x total

"it is an abstract formation from the verb dmh 'to be like'"; see Isa 40:18; "used in Hebrew only when

something is compared with something else." (West 146)

LXX: eikona; cf. Gen 5.3 and note at 1.11, "kind"

note absence here of tselem as at 1.26, but found at 5.3 re: Seth in tselem of Adam

7 "MALE": Male and female: zakhar unqevah; expressly recalling 1.27; only 6.19, 7.3, 9, 16 in Gene-

sis

8 "BLESSED": blessed: see note at 1:22

9 "NAMED": and named them: vayyiqra' 'eth-shemam, lit, "and called their name," exactly repeated

in next verse for Adam's naming of Seth except for singular suffix.

also, recalling 4.26

10 "HUMANKIND": 'adam

11 "WHEN": when they were created: hibar'am; 2:4 only other attested grammatic parallel (GW 126)

Gen 5:3: "what is handed on in the fathernig is given an ultimate value: it is the likeness with God

which continues in history." (EVW1 102)

12 "ONE": one hundred thirty years: i.e., twice sixty years + twice sixty months, based on the sexa-

gesimal system of Genesis' numbering (UC 276)

LXX: diakosia kai triakonta, "230"

13 "BECAME": he became the father of a son: vayyovled, lit, "and he begot," with no subject speci-

fied; UC 277 argues against supplying "a son" as here: "such an addition would spoil the beauty of the

diction and the rhythm of the verse."

14 "SON": son in his likeness, according to his image: order of demut and tselem reversed from 1:26;

here, demut expresses physical likeness (perhaps related to Heb. dam) and tselem indicates how the son

allows the father to remain present in later history. (EVW1 28-29, following her basic idea of Gen 1 as

expressing both genealogical history and family story history); see also individual notes

further comparison with 1:26:

here, tselem has "as" (Heb, ke) whereas in 1.26, it has "in, after" (Heb. be); "This indicates that the

sign/tselem character of human beings is stronger in relation to God than that of a son in relation to his

father, whereas the likeness/demut character of the human being in relation to God is weaker than that

between child and parent." (EVW1 29)

15 "LIKENESS": in his likeness: bidmuthov; contrasting with v. 1; "Seth is further removed than

Adam: he is in the image of the image of God." (LT 42); LXX, idean; cf. note at 1.11, "kind" and 5.1

16 "IMAGE": image: tselem, recalling 'adam created in God's likeness, 1:26-27, but there the image

was male/female, and here it is only male; cf. 9:6; here, it distinguishes Seth from Cain/Abel as the first

replicated human, according to P; but cf. the J version in which Eve's action led to Cain as a human pro-

duction in collaboration with yhwh, 4:2

17 "NAMED": named him: in direct opposition to the claim at 4:25 that Eve did the naming, but in

harmony with P's paradigm of male naming, as God naming humanity in 5:2.

cf. 16:11, 15, divine and patriarchal naming of Ishmael.

Gen 5:4: cf. v. 19

18 "AFTER": after he became, etc: indicating the two divisions of human life as the Garden story sug-

gests: that which one lives for oneself before parenthood and that subsequent to parenthood that one

lives for others (UC 277)

19 "EIGHT": eight hundred years: 6,000 months and 60x60 months (UC 277)

20 "DAUGHTERS": daughters: 9x in this toledot series, echoed in 11:11ff series; linked with 6:1-8 at

6:1, 4 (JB 74)

21 "NINE": 930 years: 60 months times 60 + 60 + 60 = 900 years; plus 6 times 60 months (UC 278)

note the irregular decline in the first generations before Noah:

Adam: 930

Seth: 912

Enosh: 905

Kenan: 910

Mahalelel: 895

Jared: 962

Enoch: 365 (taken)

Methuselah: 969

Lamech: 777

"In P the sum total is meant to fix the period from the flood back to the creation of humans." (West 352);

note the different totals in different versions:

MT: 1656

Sam: 1307

LXX: 2242

interpretations of the huge ages: 1. "not, or in any case not merely, an expression of greater vitality." (West 353)

2. to say "that the history of humankind stretches back so far into the past that it cannot be measured by

the standards of present-day history." (Id)

UC notes entire biblical number system grounded in use of sexagesimal system augmented by seven,

and specific ages in this chapter as multiples of five and multiples of five with addition of seven; thus,

the total number of days from creation to the end of the Flood is 1643 years times 365 days = 599695,

roughly 600,000 days; 1643 years + 2x7 = 1657, the number of years given in the total years from Crea-

tion through Flood (UC 259-261)

also, total ages of the ten founding fathers = 8226, i.e., 8219 + 7; 8219 = roughly 3,000,000 days

(2,999,935) (Id 262)

the purpose of these numbers: to "purify and refine" the attribution of exaggerated longevity attributed

in the Kings' List to the Sumerian founders; i.e., the founders are not gods or demi-gods; not kings at all:

"There is no reference here to kingship that descended from heaven[22]We are not to believe that some

of them belong to the seed of divine royalty, whom the rest of the human race is destined to sereve; we

must realize that they are all the offspring of one father and mother, and are all kin to one another" (Id

263, emph in orig)

23 "DIED": and he died: the first death that was not a murder; 4:8, 23 (LT 42)

24 "ONE": one hundred five: 1,200 months plus 60 months (UC 279)

Gen 5:7: compare genealogical sequence in Gen 11:11, where lifespan is considerably shortened

25 "EIGHT": eight hundred seven years: 800 (see note at v. 4) + 7 (UC 279)

26 "NINE": nine hundred twelve years: 900 (see v. 5) + 60 months + 7 years (UC 279)

27 "NINETY": 90 years: 60 months times 6+6+6 (UC 279)

28 "KENAN": Kenan: qaynan, close to "Cain," qayin

29 "EIGHT": eight hundred fifteen years: 800 (see v. 4) + 60+60+60 months (UC 279)

Gen 5:11-32 "Thus all the days of Enosh were nine hundred five years; and he died. 12 When Kenan

had lived seventy[1] years, he became the father of Mahalalel[2]. 13 Kenan lived after the birth of Ma-

halalel eight[3] hundred and forty years, and had other sons and daughters. 14 Thus all the days of

Kenan were nine hundred and ten years; and he died. 15 When Mahalalel had lived sixty[4]-five years,

he became the father of Jared[5]. 16 Mahalalel lived after the birth of Jared eight[6] hundred thirty

years, and had other sons and daughters. 17 Thus all the days of Mahalalel were eight[7] hundred

ninety-five years; and he died. 18 When Jared had lived one[8] hundred sixty-two years he became the

father of Enoch[9]. 19 Jared lived after the birth of Enoch eight hundred years, and had other sons and

daughters. 20 Thus all the days of Jared were nine[10] hundred sixty-two years; and he died. 21 When

Enoch had lived sixty-five years, he became the father of Methuselah[11]. 22 Enoch walked[12] with

God after the birth of Methuselah three[13] hundred years, and had other sons and daughters. 23 Thus

all the days of Enoch were three[14] hundred sixty-five years. 24 Enoch walked with God; then he

was[15] no more, because God took[16] him. 25 When Methuselah had lived one[17] hundred eighty-

seven years, he became the father of Lamech[18]. 26 Methuselah lived after the birth of Lamech

seven[19] hundred eighty-two years, and had other sons and daughters. 27 Thus all the days of Methuse-

lah were nine[20] hundred sixty-nine years; and he died. 28 When Lamech had lived one[21] hundred

eighty-two years, he became the father of a son; 29 he named[22] him Noah[23], saying, "Out[24] of the

ground that the LORD has cursed this one shall bring us relief[25] from our work[26] and from the

toil[27] of our hands." 30 Lamech lived after the birth of Noah five[28] hundred ninety-five years, and

had other sons and daughters. 31 Thus all the days of Lamech were seven[29] hundred seventy-seven

years; and he died. 32 After Noah was five[30] hundred years old, Noah became the father of Shem[31],

Ham[32], and Japheth[33]."

1 "SEVENTY": had lived seventy years: cf. 11:26, Terah at birth of Abram

70 years: either as 10x7 or 2 times 7 units of 60 months (UC 280)

2 "MAHALALEL": Mahalalel: cf. Mehujael, 4:18

3 "EIGHT": eight hundred and forty years: 800 (see v. 4) + 360+120 months (UC 280)

Gen 5:15: cf. v. 21

4 "SIXTY": sixty-five years: 60 years + 60 months (UC 280)

5 "JARED": Jared: cf. Irad, 4:18

6 "EIGHT": eight hundred thirty years: 800 (see v. 4) + 6x60 months (UC 280)

7 "EIGHT": eight hundred ninety-five years: 900 years - 60 months (UC 280)

8 "ONE": one hundred sixty-two years: 30x60 months + 60 months + 7 years (UC 281)

9 "ENOCH": Enoch: exactly corresponding to Gen 4:17

Gen 5:19: cf. v. 4

10 "NINE": nine hundred sixty-two: 60+60+60+6+6 units of 60 months, less one, plus 7 years (UC

281)

Gen 5:21: cf. v. 15

11 "METHUSELAH": Methuselah: cf. Methusael, 4:18

Gen 5:22: vv. 22-24: Enoch tradition

1. walked with God (in v. 22 and v. 24)

2. 365 year span, taken from solar calendar

3. disappearance and removal by God

(West 358)

parallels to other ancient traditions of pious men being taken directly to heaven; also, a Sumerian king

list has the advisor to the 7th antediluvian king taken (GW 128)

cf. pseudepigraphical accounts of Enoch, similar to Babylonian 7th king accounts

12 "WALKED": walked with God: repeated v. 24; Noah, 6:9; cf. Abraham 17:1, Deut 13:5

13 "THREE": three hundred years: 60x60 months (UC 284)

14 "THREE": 365 years: a perfect solar year, "from antiquity Enoch has been associated with the sun:

his being taken up by God is then connected with the rising and setting of the sun in heaven." (EVW1

102)

15 "WAS": was no more, because God took him: "described in two different ways which belong to

different traditions"; 1st, cf. 1 Ki 20:40 and elsewhere, as an unexplained disappearance; 2nd, as "an at-

tempt to rationalize" (West 358)

GR 25.1 acknowledges Christian interp, but argues for this phrase as referring to Enoch's death.

was no more: 'eynennu; anticipating Joseph's non-being, 37:30 and notes

16 "TOOK": because God took him: kiy-laqach; a direct "taking" by God, as at 2:15, 2:21-23, 3:6, 19,

22, 23

parallel to Gilgamesh, Tablet XI, 196, esp. in light of that text's continuing, "and set me in the mouth of

the rivers," paralleled by Ethiopic Enoch 17.8 (UC 286)

17 "ONE": one hundred eighty-seven years: 6x6 units of 60 months + 7 years (UC 287)

18 "LAMECH": Lamech: corresponding exactly to 4:18, but with all the difference in lives!

19 "SEVEN": seven hundred eighty-two years: 800 - 3x6 years (UC 287)

20 "NINE": nine hundred sixty-nine years: 60+60+60+6+6 units of 60 months, less one, +2x7 years;

he could not live longer because of the Flood (UC 287)

21 "ONE": one hundred eighty-two years: 35x60 months + 7 years (UC 288)

Gen 5:29: understood as a J verse:

1. use of yhwh

2. ref to 3:17-19

3. such name explanations not elsewhere in P

(WEst 359)

"a simpler explanation is that it is one of several indications in Genesis 1-11 that the material assigned to

J by the documentarians represents a compositional stage later than the material assigned to P." (JB 73)

ascribed to final editor (GW 129)

the 10th generation, and halfway to Abram

22 "NAMED": he named him: first narrated naming since 5:2 (cf. 4:17, 25, 26), highlighting Noah;

next at 11:9, 12:8

23 "NOAH": Noah: noach; not explained from stem nvh (only 2 Chr 6:41), meaning "rest," but nhm,

"comfort"

cf. Ezek 14:12-20, Isa 54:9-10, suggesting an exilic context for story's origin (JB 82-83)

24 "OUT": out of the ground: min-ha'adamah, 3:19; "It asserts on the one hand that God has not

abandoned his intentions for the cursed earth. On the other hand, help must come from that very ground,

and not as spirit or from heaven." (WB 69)

A man of the soil is chosen to restore the human relationship with the soil broken through the acts of

Cain.

25 "RELIEF": relief: yenachaminu, from nchm, here in Piel, "comfort," (24:67, 27:42, piel, only 37:35,

50:21) but Niphal, "regret," as at 6:6, 7; LXX, dianapausei, from pauw, "rest," a sabbath term later (Lev

2:13) ; only here in Gen.

the object of "relief" understood as the discovery of the vine and its fruit, 9:20-21, which brings relief

from the toil of farming. (cf. West 360)

"Noah is therefore seen, at least by his father, as representing a readjustment of man's relation to the

world" (AZ 38)

cf. 2 Cor 1:3-7

relief from our work: a poor translation; "Rather, what is anticipated is deliverance from the sorry

situation which human ingenuity has wrought." (WB 70); cf. other translations: LXX: apo twn ergwn

26 "WORK": work: mimma`asenu (ma`aseh); first here, 20:9, 40:17, 44:15, 46:33, 47:3 in Gen.

27 "TOIL": toil: wume`itsevon; only 3:16, 17 in Gen

28 "FIVE": five hundred ninety-five years: 600 years - 60 months (UC 289)

29 "SEVEN": 777 years: how perfect is that!

cf. 4.24

Gen 5:32: "The pattern that has dominated the whole chapter falls apart here; the other basic form of

genealogy appears To[30] the succession of generations is added the contiguity of 'brothers.'" Anticipat-

ing Gen 10 following Flood (West 360)

cf. 6:10, 9:18

31 "FIVE": five hundred years: 100 x 60 months (UC 290)

32 "SHEM": Shem: named first, according to midrash, because he was more righteous and was born

circumcised! also, because "Abraham was to arise from him, he was minister in the High Priesthood,

and because the Temple would be built in his territory." (GR 26.3)

33 "HAM": Ham: Heb for "hot," perhaps alluding to the heat of sexual passion; cf. Isa (GW 129)

34 "JAPHETH": Japheth: although named last, understood as eldest by rabbis (GR 26.3)

Genesis 6: Gen 6-9: in connection with rest of Bible:

pattern of announcement of judgment followed by destruction fits prophetic pattern, but here, applied to

all humanity rather than one people; the pattern "is continued in the apocalyptic talk of a world judgment

by God, e.g.," Isa 24-27. "The correspondence between talk about primeval time and end time in the OT

extends even to the very language used." (WEst 476)

in connection with wider experience: "The story states that people, from the earliest accessible stages of human history, were conscious that

they were threatened, not only personally, but as a member of the species homo sapiens. This awareness

of being threatened complements their awareness of their created state. The creator can take back what

he as created." (Id 477)

formation/structure: "the parts assigned to J, rather than serving as the narrative basis for P, have the appearance of later ex-

pansion and commentary [35] the material assigned to P constitutes a fairly complete and coherent story,

and that what is left over after subtracting P does not." (JB 78)

Gen 6 "When[1] people began[2] to multiply[3] on the face[4] of the ground, and daughters[5] were

born to them, 2 the sons[6] of God saw[7] that they were fair[8]; and they took[9] wives for themselves

of all that they chose[10]. 3 Then the LORD said[11], "My spirit[12] shall not abide[13] in mortals[14]

forever[15], for they are flesh[16]; their days[17] shall be one[18] hundred twenty years." 4 The

Nephilim[19] were on the earth[20] in those days--and[21] also afterward--when the sons of God

went[22] in to the daughters of humans, who bore children to them. These were the heroes[23] that were

of old[24], warriors[25] of renown. 5 The LORD saw[26] that the wickedness[27] of humankind was

great in the earth, and that every[28] inclination[29] of the thoughts of their hearts[30] was only evil[31]

continually[32]. 6 And the LORD was sorry[33] that he had made humankind[34] on the earth, and it

grieved[35] him to his heart[36]. 7 So the LORD said, "I will blot[37] out from the earth[38] the hu-

man[39] beings I have created--people together with animals[40] and creeping things and birds of the

air, for I am sorry that I have made them." 8 But Noah[41] found[42] favor in the sight[43] of the

LORD. 9 These are the descendants[44] of Noah. Noah[45] was a righteous[46] man, blameless[47] in

his generation[48]; Noah walked[49] with God. 10 And Noah had three[50] sons, Shem, Ham, and Ja-

pheth. 11 Now the earth[51] was corrupt[52] in God's sight[53], and the earth was filled[54] with vio-

lence[55]. 12 And[56] God saw that[57] the earth was[58] corrupt; for all flesh[59] had corrupted its

ways[60] upon[61] the earth. 13 And God said to Noah, "I[62] have determined to make an end[63] of

all flesh[64], for the earth is filled with violence because of them[65]; now[66] I am going to destroy[67]

them along[68] with the earth. 14 Make[69] yourself an ark[70] of cypress[71] wood; make rooms[72]

in the ark, and cover[73] it inside[74] and out with pitch[75]. 15 This is how you are to make it: the

length of the ark three[76] hundred cubits[77], its width fifty cubits, and its height thirty cubits. 16 Make

a roof[78] for the ark, and finish[79] it to a cubit above; and put the door[80] of the ark in its side; make

it with lower, second, and third decks[81]. 17 For[82] my part, I am going to bring a flood[83] of wa-

ters[84] on the earth, to destroy from under heaven all flesh in which is the breath of life; everything that

is on the earth shall die[85]. 18 But I will establish[86] my covenant[87] with you; and you shall come

into the ark, you[88], your sons, your wife, and your sons' wives with you. 19 And of every living thing,

of all flesh, you shall bring two of every kind into the ark, to keep them alive with you; they shall be

male[89] and female. 20 Of the birds according to their kinds[90], and of the animals according to their

kinds, of every creeping thing of the ground according to its kind, two of every kind shall[91] come in to

you, to keep them alive. 21 Also take with you every kind of food[92] that is eaten, and store[93] it up;

and it shall serve as food[94] for you and for them." 22 Noah did[95] this; he did all that God com-

manded[96] him."

Gen 6:1: 6:1-4: history of interpretation:

since at least book of Enoch where "sons of God" in 6:2 was translated as angeloi, there has been a con-

flict between the "angels explanation" and the "Sethite explanation." However, West shows clarification

of Heb results in discussion in a different context (West 365; cf GW 139-141, favoring the "angelic"

over the "royal" or "Sethite")

original context of underlying (Canaanite?) myth: origin of gibborim (v. 4).

many cultures had myths of divine union with human women; here, it seems to reduce such stories to the

divine-royal claims of humans within imperial contexts

current narrative context: However, vv. 1-2 show a narrative of the powerful man who "saw" a woman's beauty and "took" (e.g.,

Gen 12:10-20, 2 Sam 11f) followed by divine intervention. "The world in which these stories arose ob-

viously considered such a situation likely to cause strife""It is not the desire as such that has anything to

do with the offense. But[1] the capacity to bust the bounds that are a necessary part of human existence

can lead to offense and so to divine intervention." (West 367); see also, Jacob/Rachel, Shechem/Dinah,

etc.

as neutral account of human mortality: EVW1 112-16 notes and rejects three reasons for assuming negative interp:

1."wives" as polygamy

2. "take" as forceful

3. "from whom they chose" as harem filling

Rather, she reads as Q of which nature (immortal or mortal) these hybrid beings will be, concluding that

v. 3 indicates God's decision to side with their "fleshly" nature for the sake of the earth's balance (i.e., to

avoid overpopulation)

thus, NOT introduction to flood, except to provide an explanation for the problem of overpopulation and

the fact of mortality before getting to the flood story (Id 116-19)

as introduction to Flood:

not as description of "snow-balling of sin, but the variety of ways in which sin is actualized."

"the position of 6:1-4 in J's plan as one of four examples of offenses and the corruption of humanity":

Gen 3;4:2-16 as one pair; 6:1-4 and 11:1-9 as another pair (West 368)

note parallels in 1 Enoch 6-10 as introduction to Flood.

as explanation of preceding toledot: in context of wider Gen 1-11 toledot structure (see note at 2:4), "its links are with what precedes rather

than with what follows. The connection is made explicit in the opening phrase [2] for that is precisely

what the genealogy, which also mentions daughters, is about."

Thus, an effort "to 'decode' the meaning of the genealogy in the light of later developments, across the

great divide of the deluge."

(JB 74)

as parallel to prophetic motif: "The proclamation of the supreme dominion of Yahweh over the ene-

mies of Israel where there is any sign that people are raising themselves beyond their station," e.g., Isa

14 (West 382); following this is the apocalyptic theme of God's supremacy to empire.

3 "WHEN": When people began to multiply: vayihiy kiy-hechil ha'adam larov; "The very first sen-

tence, v. 1a, is a primeval motif [4] the multiplication of humankind appears as an event that can jeop-

ardize the relationship between the creator and his creatures" (West 370)

cf. 26:8, 27:1; Ex 1:21, 13:15 for parallel uses of vayihiy kiy

see also verse note.

5 "BEGAN": began: hechil (hiph): 4:26, 6:1, 9:20, 10:8, 11:6; here, suggesting that the problem goes

back to the beginnings of the multigenerational project. (cf. LT 44)

understood in midrash as form of huhal, "rebel," as at 4.26, 10.8, i.e., "and it came to pass when man

rebelled" (GR 23.7, 26.4)

6 "MULTIPLY": to multiply: barov (rbb); only 18.20 in Gen; cf. 1.22, 28, rbh

to multiply on the face of the ground: "This teaches that they spilled their semen upon the trees and

stones," (GR 26.4)

7 "FACE": on the face of the ground: `al-peniy ha'adamah, echoing 2:6, 4:14; also, 6:7; 7:4, 23; 8:8,

13

8 "DAUGHTERS": daughters: see note at 5:4

daughters were born: uvanoth yulledu; reversed word order adds prominence to "daughters"

Gen 6:2: v. 2 as counterpart to 2:18-24: "in the context of J's primeval story as a whole, it appears as a

deliberate though polarized parallel to 2:18-24. [9] the potentate can choose among the many beauties

who take his fancy; he can do this even where there are barriers, simply because he is powerful. The

event in 2:18-24 is one way in which the sexes meet. This event is another [10]" (West 371)

the "background" in primeval history for the rape of Dinah, 34:1-2

cf. 1 Sam 8:13; Neh 5:5

11 "SONS": sons of God: bene haelohim; various traditional interpretations, summ'd by West

1. as humans (rej'd)

2. as angels (rej'd) (but cf. UC 292, citing Ps 29.1, 89.6, Job 1.6, 2.1, 38.7; Deut 32.8 [LXX] in support

of this interp, countering other obj'ns to this interp)

3. as divine beings, originally not part of YHWH religion

(West 371-72)

or as foreign emperors (gibborim) who see themselves as "sons of God," here expressing the first en-

counter between "YHWH's people" and those of other gods.

as spoken against "a pluriform image of God" and hence mythologically parallel to "sons of Israel" as all

Israelites, hence, "all the gods" (EVW1 112)

rabbinical views: fallen angels

human leaders who "departed from the ways of Hashem"

"sons of princes and judges"

(JA 21)

12 "SAW": saw and[13] took: overtones of illicit taking: 3:6, 12:15, 34:2

saw they[14] were good: echoing God, 1:4, etc. (LT 44)

both these lead to God seeing that something is evil, 6:5

15 "FAIR": fair: tovoth, "good"

16 "TOOK": took wives, etc: "it would have been clear to both the narrator and the listeners in the pe-

riod of the monarchy that they were not acting at all like gods. The only really divine thing about them is

the superior power that enables them to take whichever woman they like, just as in the parallel stories of

the Pharaoh and David." (West 372); also, Gen 34:1-2; cf. 19:14

understood as prenuptial rape or "ritual defloration" by the elite (JA 21); cf. GR 26.5

however, UC 294: "The passage contains not a single word [17] alluding to rape or adultery"

cf. EVW1 114, noting "take a wife" is standard relational language, esp. for this primeval period before

"marriage"

18 "CHOSE": they chose: bacharu (bchr); only 13:11 in Gen, Lot choosing the good land; 172x in HS;

Gen 6:3: a divine punishment inposing limits, parallel to 3:22, but with apparent difficulties related to

how it follows from 6:1-2 and fact that sons of God are guilty party but limits imposed on humans.

West suggests "behind 6:3 [lay] a version of the story that has been deliberately obscured, according to

which the sons of the gods, like Prometheus, took the part of humankind by marrying the daughters of

men, aspired to raise the status of the human race and so forced the creator to intervene." cf. 11:1-9 also

(West 374)

thus, "Do not believe the heathen tales about human beings of divine origin, who were rendered immor-

tal; this is untrue, for in the end every man must die" (UC 300)

note parallels to alien abduction accounts!

19 "SAID": the LORD said: to no one in particular; it is a divine soliloquy

20 "SPIRIT": my spirit: ruchiy (ruach); only here in Pent; 32x in HS, mostly late prophets, psalms,

Job.

21 "ABIDE": abide: yadon; only here in HS; various philological conjectures (West 375)

LXX: katameine; Num 20.1, 22.8, Josh 2.22, 7.7, Judith 16.20, 21; not in NT

22 "MORTALS": in mortals: ba'adam

23 "FOREVER": forever: le`olam, contrasting with v. 4, me`olam; see note at v. 4

24 "FLESH": flesh: vasar (basar); recalling 2:21-24; 33x in Gen; 270x in HS; see 6:1 note re: EVW1

argument for interp'g as God's siding with mortal half of these beings' nature.

25 "DAYS": their days shall be: cf. 8:22, the limited days of the earth under the curse

26 "ONE": 120 years: not a fixed bound to human life, given the post-Flood agespans, but the sense of

a limitation to restore the boundary breached in this story (West 376)

but Abraham lives to 175; Sarah to 127, Ishmael 137, Isaac 180; Jacob 147; and finally Joseph, 110;

note Moses = 120 (Deut 34:7)

27 "NEPHILIM": Nephilim: LXX, gigantes; Greek term for union of earth/heaven (GW143); nephilim

only Num 13:33 elsewhere, where it is used "in the context of history" as very tall people, in contrast

with Gen 6:4, where it has mythological overtones in the original context of "in those days" (West 378)

as possibly derived from stem npl (= to fall), thus "fallen ones", echoing Isa 14:12-20 (JB 75) and Ezek

32:20-28

however, gigantes: 1 Chr 20:8, Job 26:5, Isa 13:3, 14:9; Ezek 32:21, Jud 16:6, 3 Mac 2:4, Bar 3:26

28 "EARTH": on the earth: ba'arets; here and vv. 5-6; 'adamah in 5.29, 6.1, 7

29 "AND": and also afterward: "a gloss introduced to explain how descendants of the nephilim were

still around long after the deluge"; cf. Num 13:33 (JB 75)

30 "WENT": went in to: yavo'u; literally, "come into;" one of three Heb. idioms for sexual intercourse,

with "know" and "lie with." "It involves a more direct reference to the mechanics of the sexual act than

'to know' and thus has a more carnal coloration, but at the same time, it seems to be perfectly

decorus.[31] The spatial imagery of the idiom of 'coming into' appears to envisage entering concentric

circles the[32] woman's private sphere, her bed, her body." (RA 27); cf. 30:16, 38:16

33 "HEROES": heroes of old: haggiborim 'asher me`olam; cf. 10:8, Nimrod; "potentates, aspirants to

absolute and arbitrary political power"; cf. Ezek 32:20-32, esp. Ezek 32:27, gibborim nopelim me`olam

(JB 75)

34 "OLD": of old: me`olam, contrasting with v. 3, le`olam; "the human beings who seemed to live le-

olam, 'for all time' or 'for unlimited time', now in the end seem to be people who lived me-olam, 'for

some time' or 'in the before time'." (EVW1 115)

35 "WARRIORS": warriors of renown: 'aneshiy hashshem, "men of the name"; in contrast to Abraham

(12:2), of the line of Shem (= name) (JB 76); also, the issue in the Babel story, 11:4

Gen 6:5: vv. 5-8: not as prologue to the Flood, but as part of 6:1-8 as framed by the ref to Noah's sons

and as an alternative explanation for the Flood, viz., the transgression of human/divine limits (MF 32)

but "The beginning of the narrative is the unit 6:5-7:12." (WB 76)

also, EVW1 116-19, showing how 6:14 serves a "bridging function" between Gen 1-5 and Gen 6-9, in

eliminating overpopulation as the reason for the flood, as in other stories.

6:5-8: paranomasia with Noah's name, linking three concepts:

"regret": nchm

"blot out": mchh

"favor": chen

"the divine decree is always tinged with a glimmer of hope"

(GW 137)

6:5-8 as YHWH's expression, in contrast with 6:11-13, as elohim's expression

vv. 5-8: regret and focus on humans

vv. 11-13: no emotional terms and connection with creation itself; parallel at end of story, 8:20-22

(YHWH) and 9:1-7 (elohim)

(EVW1 133)

framed with 8:21

Structure of Flood story (based on 6.5-9.17)

A: introductions and premises: 6:5-8; 9-13

B: preparation: building and loading of ark: 6:14-7:9

C: The waters rise until all is destroyed: 7:10-24

D: God remembered: 8:1

C1: waters subside until ark is saved: 8:2-14

B1: coming out of ark and building of altar: 8:15-20

A1: conclusion: new relationships between God, humanity and creation: 8:21-22; 9:1-17

36 "SAW": saw wickedness[37]: the seeing=good=taking of the "sons of God" in v. 2 lead to God see-

ing the evil; also, 6:12

contrast the conclusion, 9:16

38 "WICKEDNESS": wickedness: ra`at, first of 13x in Gen: 19:19, 26:29, 31:52, 37:2, 20, 33; 39:9,

44:4, 29; 50:15, 17, 20; cf. ra`, note at 2:9

LXX: kakiai (only 31:52 in Gen) and porna (25x in Gen)

39 "EVERY": every inclination of the thoughts of their hearts was only evil continually: the cause

of the regret: "Yahweh, confronted with the present situation looks[40] back and regrets what he had

then done." (West 407)

contra view of v. 5b as expression of "timeless judgment about human nature" shown by examples in

preceding narrative, which "betrays a concept of sin that is unknown to the OT" (Id 409)

41 "INCLINATION": inclination of the thoughts of their hearts: wecal-yetser machshevoth libov;

yetser only 8:21 and Deut 31:21 in Pent; "almost the same meaning" as machshevot, implying a striving

or planning to do evil (West 410) cf. 1 Chr 28:9

"to mold as a potter does; cf. Isa 29:16" (GW 144)

42 "HEARTS": their hearts: in contrast to God's heart, v. 6

43 "EVIL": evil: see note at 2:9

44 "CONTINUALLY": continually: kal-hayyom, "all days," cf. 8:22, all days of earth, and note

Gen 6:6: vv. 6-7: chiastic shape: beginning and ending with with regret/make, and "humankind on

earth" as parallel to "animals" etc. "of the heaven"

cf. 5.29, using the identical three verb stems in the same order. (UC 303)

45 "SORRY": was sorry: wayyinnachem (nchm); can be in the Nifal "sorry" but also "moved to pity" or

"have compassion" (BDB 14.196), and related to the supposed etymology of "Noah," 5:29, yenachaminu

(from nchm), "comforted", the meaning of nchm in the Piel

cf. LXX: enethumethe and v. 7, thumwthen, provoke to anger

see also note at 6:7, 8, linking with chn (found favor)

sorry that he had made humankind: repeated almost verbatim in v. 7b, framing the decision to de-

stroy

cf. Ex 32:14, Jer 18:7, 8; 26:3, 13; 42.10; Joel 2:13, Jonah 3:10; esp. 1 Sam 15:11; opposite, 1 Sam

15:29, Num 23:19

46 "HUMANKIND": humankind: 'eth-ha'adam, singular

47 "GRIEVED": and it grieved: vayyit`atzev; only 34:7 (reaction to Shechem and Dinah) and 45:5 (Jo-

seph's warning to his brothers not to have this feeling at him) in Gen or Pent; cf. 1 Sam 20:3, 34; 2 Sam

19:3, 1 Ki 1:6, etc.

stem `tsv similar to Gen 5:29, `itsavon, "toil," also linked at 5:29 with nchm, there as "comfort" and here

as "regret" (MF 31)

"used to express the most intense form of human emotion, a mixture of rage and bitter anguish" (GW

144)

as God's emotion, only Ps 78:40 and Isa 63:10; only here with "to the heart"

48 "HEART": God's heart: 8:21; cf. Hos 11:8-9

Gen 6:7: "The idea that human sinfulness finds its expression in the state of society, and that God holds

[people] and society accountable for their misdeeds, is revolutionary in the ancient world." (NS 53)

49 "BLOT": blot out: 'emcheh; only 7:4, 23 in Gen; 36x in HS; to remove from memory. e.g. Num 5.23

(literal), Ex 32.32 (metaphorical)

Rashi: "He is dust, so I shall bring water upon him and dissolve him." (at AZ 39)

50 "EARTH": from the earth: me`al peniy ha'adamah, diff. from use of 'erets in vv. 4-6, echoing 2:6,

4:14; also, 6:1; 7:4, 23; 8:8, 13

51 "HUMAN": human beings...people: 'adam in both cases

52 "ANIMALS": animals and creeping things and birds of the air: reversing the 6th day of creation,

1:24; also, 2:19-20

Gen 6:8: an unexpected escape clause, given the absoluteness of vv. 5-7

"Not the material civilization that had developed among the sons of Cainnor[53] the multitude of chil-

dren of men nor[54] the might of the mighty men [55] nor the fame acquired by the mighty men because

of their might [56] could be of avail in the hour of retribution; only the righteousness of the righteous

man was able to save the world." (UC 306-07)

57 "NOAH": Noah found favor: as a J verse (in contrast w. 6:9), "meant to show that, in contrast with

P's presentation, the motive for Noah's preservation lies with God and not in Noah's piety." (West 411)

venoach matsa' chen; "noach and chen form a palindrome, suggesting a subversive relation between the

man and the 'favor' he finds [58] there is a kind of mirror-reflection of Noah that God sees and saves

from the debacle." (AZ 39)

59 "FOUND": found favor [matsa' chen] in the sight of the LORD: only here in this precise phrase;

"found favor": 19:19, 39:4, 47:29, 50:4 in Gen. Cf. Lk 1:30, Acts 7:46

here, chn is a Heb reverse of Noah (nch), linking also with God's regret (nchm)

60 "SIGHT": in the sight of the LORD: be`eyney yhwh; lit, "in the eyes of YHWH"; only 38.7, 10 in

Gen; see note there for parallel between Noah and Er

Gen 6:9: reason for Flood story's inclusion in Torah:

"The Torah could not very well pass over in silence the ancient poetic [Sumerian and Babylonian] tradi-

tion regarding the Flood, which was already widely current among the Israelites. It was necessary to ac-

cept it for the sake of the continuity of the narrative of the history of [humanity] upon earth, and in order

to provide a proper answer to the burning question that stirred every one who gave more than superficial

thought to what this tradition related: Why did humanity suffer so terrible a calamity? Hence the Torah

accepted the traditional story, purified and refined it, and harmonized it in all its aspects with its own

doctrine." (UC2 27)

6:9-22: P's introduction, grounding the story not in God's "regret" but in Noah's piety, parallel to Gil-

gamesh, in which one person is saved from the flood: "Noah becomes the type of the pious man who

remains blameless amidst the corruption of his world and walks his way with God." (West 412)

framed with 9:1-17

cf. Ezek 12-20

6:9-9:19: chiastic patterns

A: 6:9-10: transitional intro: Noah and sons

B: 6:11-12: violence in creation

c: 6:13-22: first divine speech: resolve to destroy

D: 7:1-10: second divine speech: "enter ark" (7 days)

E: 7:11-16: beginning of flood (7:17a: 40 days)

F: 7:17-24: rising flood (150 days)

G: 8:1a: God remembered Noah

F1: 8:1b-5: receding flood (150 days)

E1: 8:6-14: drying of earth (40 days) (8:6: 7 days)

D1: 8:15-19: third divine speech: "leave ark"

C1: 8:20-22: God's resolve to preserve

B1: 9:1-17: fourth divine speech: covenant

A1: 9:18-19: transitional conclusion: Noah and sons

as scenes (cf. 2:4-3:24):

6:9-21: divine monologue addressed to Noah; verbal: "to ruin all flesh," "confirm my covenant," "fill

the earth," "to eat"

6:22: narrative: Noah main actor

7:1-4: divine monologue addressed to Noah

7:5-16: narrative: Noah and animals; verbal: date formula; covering ark by God

7:17-24: narrative: rising water

8:1-5: narrative: falling water

8:6-14: narrative: Noah and birds; verbal: date formula; uncovering ark by Noah

8:15-17: divine monologue addressed to Noah

8:18-19: narrative: Noah main actor

8:20-9:17: divine monologue addressed to Noah; verbal: "to ruin all flesh," "confirm my covenant," "fill

the earth," "to eat"

(GW 156-58)

as twelve paragraphs with two sets of six:

set one: acts of divine justice 6:9-12: the situation

6.13-22: God's decision

7.1-5: instructions to enter the ark

7.6-9: the entrance

7.10-16: commencement of flood

7.17-24: the flood

set two: acts of divine compassion 8.1-14: end of flood

8.15-17: instructions for leaving the ark

8.18-22: the exit

9.1-7: blessing

9.8-11: covenant

9.12-17: the sign

(UC2 30-31)

parallels between Gilgamesh and Gen 6-9:

1. hero as 10th generation of ancestors

2. age of hero at time of Flood: Noah = 600, Ziusudra reign = 36,000 years

3. fixing of measurement of ship by divine command

4. mention of the covering, entrance and window

5. use of "pitch" (Heb, kopher; Akkad., kupru)

6. predetermination of time of commencement of Flood by exact dating

7. animals coming on their own without coercion.

8. closing of entrance and opening after

9. resting of ark on Ararat/Armenia

10. specific birds sent forth (raven and dove)

11. sending of birds on 7th day after stranding of boat.

12. pleasing odor of sacrifice following

(UC2 17-19)

theological contrasts between Gen 6-9 and Gilgamesh and other ancient Flood epics:

1. reason for Flood

2. divine monologue vs. contentious heavenly dialogue

3. God's control of events vs. fearful deities who "cowered like dogs"

4. sacrifice accepted by God vs. gods "crowding like flies around the sacrifice"

5. Noah as commoner who simply obeys vs. royal figures who describe events and their emotions

6. human population growth as commanded vs. abhorred

(GW 164-66)

sevens in the story 1. 7 days, 7 pairs of clean animals

2. God speaks to Noah 7 times

3. shcht (to corrupt) used 7 times

4. mayyim (water) used 21 times

5. basar (flesh) used 14 times

6. Noah's name used 35 times

(UC2 32)

61 "DESCENDANTS": descendants: toledot, echoing 5:1and framing P's version of the flood as a story

of Noah

62 "NOAH": vv. 9b-21: scene one: see note at 6:9

Noah: as placed here consecutive with the previous "Noah," it is placed in front of its predicate (as at

1.2 with "erets") to emphasize the beginning of a narrative and its central theme (UC2 48)

vv. 9b-12: in UC's structure, paragraph 1 (of 12)

cf. GR 30.4: "Whoever has his name thus repeated has a portion in this world and in the World to

Come."

63 "RIGHTEOUS": righteous man: 'iysh tsaddiyq; side-by-side with tamiym; tsaddiyq "is a social

concept, used particularly in the legal context." (West 414); first here in Gen, then 7:1 in this story;

18:23, 24 (2x), 18:25 (2x), 18:26, 28, (Sodom), 20:4 (Abimelech's Q)

Noah is the only person in the biblical narrative to be called tsaddiq "both in direct encounter with God

and in the authoritative narrative voice" (AZ 40)

64 "BLAMELESS": blameless: tamim, an attribute commended to Abram at 17:1; 91x in H.S.; "a cultic

concept and describes a sacrificial animal that is without blemish It[65] is used in a general and trans-

ferred sense of humans and[66] occurs frequently in P and in Ezek." (West 414)

as "wholly righteous" man, UC2 48; cf. Job 12.4

according to GR 3.8, entitling Noah to live "according to the measure of the Septennate," i.e, a multiple

of 7 years after the Flood, viz., 350; cf. Abraham living 77 years after his year of circumcision (counting

his 99th year as 1), and David living 70 years.

67 "GENERATION": in his generation: bedorothayv (dor, plural; cf. LXX, genesei, sing.); first here in

Gen, chiastically matched at 9:12; also 7:1 in Flood; 15:16, 17:7, 9, 12 in Gen

interpreted in GR 30.9 as only a relative righteousness: "in the street of the totally blind, the one-eyed

man is called clear-sighted, and the infant is called a scholar."

68 "WALKED": Noah walked with God: like Enoch, Gen 5:22, 24; cf. Abraham, 17:1; contrast 3:8

Gen 6:10: cf. 5:32, 9:18; the repetition frames 6:1-8 as a separate unit offering a different explanation

for the Flood than vv. 11-13 (MF 32)

Q of whether the sons are saved by their own righteousness or vicariously through their father's; cf. Ezek

14.14-20, suggesting by their own merit (UC2 51)

69 "THREE": three sons: thus linking Noah with Adam and Terah, the founders of a phase of human

existence

Gen 6:11: 6:11-12: world's corruption contrasted with Noah's piety, "heavily underscored by means of

repetitions" and again at v. 13b (West 414); especially so in LXX, where Noah's dikaois is contrasted

with the earth's adikias.

"The corruption of humanity was, in P's priestly and cultic mentality, something massive, contagious,

poisonous; it affected whaever place a person lived in." (Id 415)

"P says nothing about how this corruption came about." (Id)

6:11-13:as elohim version of vv. 5-8; see note at v. 5

chiasm: (note Heb. parallels) A: 11a: and the earth was ruined before God

B: 11b: and the earth was filled with violence

C: 12a: God saw: the earth was ruined because all flesh had ruined the earth

C1: 13a: God said: I will end all flesh

B1: 13b: because the earth was filled with violence

A1: 13c: before ruined the earth

as poetic parallelism, with "filled with violence" parallel to "corrupted its ways upon the earth"

in midrash, understood as sexual excess, as expression of refusal to abide by boundaries (e.g., between

married/unmarried, humans/animals), as suggested at 6:1-4 (AZ 51-52)

"a colonial expansionism that radically denies the existence of other worlds of self and culture." (Id 53)

Thus, Flood is a fitting expression: as humans have spread without discrimination across the earth and

"corrupted" it, so the Flood will indiscriminately wash over them.

as failure to uphold commands at 1:28 to "fill" and have "dominion" (AG 126; see notes at 1:28 and in

these verses)

70 "EARTH": the earth: ha'arets; 6x in vv. 11-13, underscoring that God's concern is for the ruined

earth

71 "CORRUPT": was corrupt: vatishshacheth (shchth); first of 17x in Gen, all related to Flood or

Sodom/Gomorrah except last one (Onan!); 5x in 6:11-17, here and v. 12 in niphal, "a stem used to de-

scribe the spoiling of a garment, or a pot in Jer 13:7; 18:4" (GW 171), cf. Ex 8:20 (Eng 8:24), which AG

120 links with use here to suggest the "physical destruction of the produce of the land."

then hifil v. 12, 13, "frequently used to describe the sudden destruction of peoples and cities in war, or

through divine judgment" (Id) piel in v. 17; also in any stem, Gen 9:11, 15, 13:10, 18:28, 31, 32, 19:13,

14, 29, 38:9;

see note at "violence" also; LXX: ephthare (phtheirw); only 6:11-17, 9:11 in Gen; 130x in LXX; cf. Rev

19:2 and 11:18 (diaphtheirw)

72 "SIGHT": in God's sight: lifniy ha'elohiym, "to the face of God", built on in v. 12 with God's sight.

73 "FILLED": and was filled: vatimmale' (ml'); contrasting last uses at 1:22, 28, the command to fill

the earth with animals and people; cf. the reversal at 9:1

"a supreme irony" that rather than filling the earth "in a way which promoted the welfare of the earth",

humans filled it with violence (AG 126; see also notes at 1:26, 28)

74 "VIOLENCE": violence: chamas; 6:11, 13, 16:5, 49:5; 60x total in HS; "used in the original sense of

violence, crime, which consists in bloodshed, criminal oppression and force" (West 416)

"injustice, lawlessness, social unrigheousness"; cf. Jonah 3:8 (NS 52)

"any antisocial, unneighborly activity. Very often it involves the use of brute force, but it may just be the

exploitation of the weak by the powerful or the poor by the rich (e.g., Amos 6:1-3), or the naive by the

clever (Prov 16:29)." (GW 171)

also, UC2 52: "signfies generally anything that is not righteous."

see also options listed at AG 126-27, concluding "considered as the opposite of the path God had in-

tended"

75 "AND": and God saw: vayyare' 'elohiym; contrasted with 1:31, the last previous use of this phrase,

and then at 9:16

order of God's seeing/saying reversed from Gen 1 (AG 118)

76 "THAT": that: Heb has vehinneh, "and behold!", here, v. 13 and v. 17; echoing 1:29, 31, only previ-

ous; next at 8:11

77 "WAS": NRSV omits hinneh; "and God saw the earth, and look! it was corrupted! also, vv. 13, 17,

contrasting with the earlier "look! it was very good" at 1.31

78 "FLESH": all flesh: kal-basar; also v. 13, but LXX only v. 12; Q of inclusion of animals; many

think so, but subject of chamas is always humans, so kal-basar likely here is limited to humans (West

416); accord LXX, see note at 6:13, but cf. 6:17, 7:21, explicitly including all living creatures (AG 121)

cf. 9:11

also, Isa 66:16 (the fire), 66:23, 24

79 "WAYS": its ways: 'eth-darkov (derek); previously, 3:24 (way to tree of life), 31x in Gen; LXX: ten

hodon autou; in connection with "destruction" (katephtheiren), cf. Mk 1:2

cf. Isa 65:2

80 "UPON": upon (on) the earth: `al-ha'arets; last at 1:30 (8x in 1:11-30), 2:5; now, 6:12, 17, 7:3, 4,

6, 10, 12, 14, 17, 18, 19, 21 (twice), 7:24, 8:1, 3, 7, 9, 11, 13, 17 (twice), 8:19, 9:14, 16, 17; then Babel,

11:4, 8, 9; only 19:23, 41:34, 42:6 after

Gen 6:13: vv. 13-22: in UC's structure, paragraph 2 of 12

the sense of confrontation is stronger in Heb, where the human's violence is "before" (lefney/panim) the

earth as God's destruction is "before" (mipnayhem/panim) the earth; the parallel between human destruc-

tiveness and consequent divine destruction "is a fixed stylistic device with the prophets" (see also note at

"I") (West 417)

"The primordial fear of the whimsical eruption of divine wrath and the consequent disruption of the

natural orderfeatures[81] well known from world folkloreare[82] brought here under rationalizing con-

trol. By directly linking divine punishment to human evil, the narrator undercuts the terror known to an-

cient Mesopotamians of whimsical, even narcissistic gods." (MF 31-32)

83 "I": I have determined, etc: cf. Amos 8:2; Ezek 7, where qats ["end"] is a theme word in 7:2, 6, 10,

12; the phrase "is out of place in the context of the flood narrative." Use of the prophetic announcement

here "is an important sign of P's systematic thinking which links history and primeval story." (West 417)

ba' lefanay, "before my face", matching mipneyhem (panah) later in verse

cf. AG: "The end of all flesh comes before me" (accord, KJV)

EVW1 119: "The end of all living beings stands before my eyes"

84 "END": an end: qets; otherwise in Gen as time marker: 4:3, 8:6, 16:3, 41:1; same throughout Pent.

cf. LXX, kairos has come

85 "FLESH": all flesh: Heb same as v. 12, but LXX: pantos anthrwpou in v. 13, again sarx at v. 17

86 "THEM": because of them: mipneyhem, lit, "on account of their faces," matching earlier use of

panah in verse

note how it distinguishes "them" from Noah, as if he were not part of humanity.

87 "NOW": now: vehineniy, "and behold!", 2nd time in two verses; also, 6:17, then 8:11, 13, etc.

88 "DESTROY": destroy: mashchiytham (shchth), parallel to human "corruption", and at v. 17. See also

note at v. 11, "corrupt"

Q of second destruction, given v. 11:

AG 127-28, from Harland and against those seeking to emend the text, 2nd destruction involves break-

ing down land/water boundaries, 1:10, 7:19, 9:11

89 "ALONG": along with the earth: GR 31.8: "It is as if a royal prince had a tutor, and whenever he

did wrong, his tutor was punished; or as if a royal prince had a nurse, and whenever he did wrong, his

nurse was punished."

cf. Rashi, "from the earth" or "together with the earth"

Gen 6:14: 6:14-16: commision to build the ark:

numerous parallels with Gilgamesh XI, but Gilgamesh's ship is much larger and is cubic: 120 cubits per

side [cf. New Jerusalem] (West 418-19)

four words only in these verses in HS

90 "MAKE": make: `aseh; 5x in vv. 14-16, matching the 5x for "ruin" in vv. 11-13; first divine com-

mand to "make"; cf. 35:1, only other in Gen, and in contrast with human "making" that evidenced dis-

obedience/sin: 3:7, 4:10, cf. 5:1

cf. 6:22, the completion of these commands

91 "ARK": ark: tevah; an Egyptian loanword meaning "box" or "chest"; cf. Ex 2:3, 5, only elsewhere in

HS); "in Gilg. XI a huge cubic box is called a 'ship,' while in Gen 6 the ark, which is much more like a

ship, is described as a chest." (West 420)

"here it is humanity that is to be saved, there it is the chosen people" (UC2 59)

parallels between ark and tabernacle, as "The place where God allows his glory to appear is the place

whence the life of the people is preserved." (West 421)

92 "CYPRESS": cypress wood: `atsay-gofer; only here in HS; LXX: xulwn without further description

93 "ROOMS": rooms: qinniym, literally, "nests," may be erroneous for qanim, "reeds, rushes" (JB 79)

"reeds" argued by GW 173: "the context leads us to expect details of the building materials at this point,

sandwiched as it is between wood and pitch."

cf. GR 31.9, qiyliyn umedorin, "compartments and dwellings" (at UC2 62)

94 "COVER": cover it inside and out with pitch: in both Heb and LXX, first and last words are the

same as each other; Heb, kfr, Gk, asphaltos, also matching Gilg. XI where same word kupru is used

(West 420)

95 "INSIDE": inside and out: 'othah mibayith; lit, "all the house"; first use of bayith in Gen

96 "PITCH": with pitch: bakofer; as hapex (JB 79), but see matches with meaning as "bribe," or "ran-

som", 18x, e.g., Ex 21:30; perhaps chosen here for assonance with gofer wood, corresponding to Gil-

gamesh, kupru.

Gen 6:15: dimensions: "given according to the standard construction formula found in Ex 25:10, 17,

23" (GW 173); but note that the ratios aren't the same, although the language is parallel

"To ask how so many living beings could enter into an ark of such dimensions, or other 'practical' ques-

tions of this nature, is to ignore the poetic and exalted character of so noble a narrative as the one before

us." (UC2 63)

97 "THREE": 300: as with the ages in Gen 5, a multiple of 60.

Although large, the ark is much smaller than the sizes given for the Gilgamesh ship.

98 "CUBITS": cubit: 'ammah, lit, "mother" but also as unit of measure

99 "ROOF": roof: tsohar, only here in HS; understood variously as roof, window, skylight (West 420)

cf. LXX, episunagen, "gathering," an unlikely rendering (UC2 63)

Vulg, fenestra, "window"

GR 31.11, renders "a light," i.e., a polished stone or gem, after noting the difficulty of the word

100 "FINISH": finish it to a cubit above: incomprehensible in Heb. (West 421)

UC2 64-65 argues for use of tekhalennah (trans. here as "above") as parallel to tsohar in first line (here,

"roof"), thus, "Finish the construction of the ark on top in such a way that there should remain a cubit's

breadth only"

GR 31.11 argues for the meaning: "the same kind of cubit above as below"

101 "DOOR": the door: ufethach (pethach); previous at 4:7, after at 18:1, both as threshhold at which

one meets a powerful visitor; cf. tabernacle parallel, Ex 26:36

102 "DECKS": three decks: if each divided into three parts, would match the height of tabernacle

(Jacob 192, cited at GW 174); cf. Ex 25:10: not clear how the math works

Gen 6:17: only now does God tell Noah the purpose of the construction project.

103 "FOR": For my part, I am: va'aniy hinniy, "and I, behold!"; 3rd use of hinneh in Gen 6:12-17

cf. Ps 29:10

reversed at Gen 9:9

104 "FLOOD": flood: hammabul, "the heavenly ocean," cf. Ps 29:10 (West 422); only use in HS out-

side primeval history.

cf. shetef, Nah 1:8, Ps 32:6, Job 38:25, Prov 27:4, Dan 9:26 (cf. LXX), 11:22

LXX, kataklusmos, covering both Heb words,

105 "WATERS": a flood of waters on the earth: parallel to 7.6

106 "DIE": shall die: yigva`; "to pine away, to languish", only in P in Pent, elsewhere only in poetry

(West 422)

107 "ESTABLISH": but (and) I will establish: vahaqimothiy (qvm); 6:18, 9:11, 17, 17:7, 19 with

"covenant"; 26:3 with "oath"

not an initiating word, but "used of ratifying pre-existing 'words' (Deut 9:5), 'promises' (2 Sam 7:25),

'threats' (Jer 30:24), 'oaths' (Gen 26:3), 'vows' (Num 30:14) as well as 'covenants'"; "Noah is viewed as

already in a covenant relationship with God" (GW 175)

"establishing a covenant signfies to fulfill and implement this undertaking." (UC2 68)

108 "COVENANT": berit; first of 284x in H.S., 13 in Gen (all in ch. 9 and 17, except 6:18); anticipating

9:9; here its full expression is the command to enter the ark and to thereby be saved/blessed (West 422)

109 "YOU": you, your sons, your wife, and your sons' wives with you: the expression of the bounds

of patriarchal family: parents with their married sons (West 423)

GR 34.7 explains as sexual segregation to prevent procreation during the time in the ark.

parallels: 7:7, 8:16, 18 (not in chiasm)

Gen 6:19: 6:19-21: preservation of the animals: a common flood narrative motif, but here, expresses

the dependence on the animals for human salvation and community (West 423-24)

fulfilled at 7.9

Noah plays a God-like role in preserving life. In midrash, "For twelve months in the ark, he had not a

wink of sleep, neither by day nor by night, for he was occupied in feeding the creatures who were with

him" (at AZ 60)

animals coming to Noah for sanctuary echoes their coming to 'adam for naming, 2:19-20 (LT 46)

110 "MALE": Male and female: zakhar unqevah; recalling 1.27, 5.2; again at 7.3, 9, 16

Gen 6:20: all the "beasts" ulekhal-chayyath, not mentioned as at 1.30

111 "KINDS": according to their kinds: recalling Gen 1, used 10x; only 7:14 elsewhere in Gen

112 "SHALL": shall come in to you: i.e., of their own accord which God would arouse in them (UC2

70); cf. 7.2

Gen 6:21: GR 31.14: "The greater part of his provisions consisted of pressed figs"; also, "He took in

branches for the elephants, hazubah [a shrubby plant] for the deer, and glass for the ostriches."

113 "FOOD": every kind of food: mikal-ma'akhal; echoing 2.9, but different from 1.29; see note at

"food" later in this verse

114 "STORE": and store it up: ve'asaftta, "gather," as 25.8, 17; 29.3, 7, etc.

115 "FOOD": as food: velahem le'akhlah; 1:29 and note; also note velahem (3rd person, mascl plur of

"l" particle), play on lechem, "bread," e.g., 3.19?

note different word for "food" earlier in verse

Gen 6:22: v. 22: scene 2; see note at 6:9; balanced with 8:18-19

other flood narratives have lively descriptions of carrying out of the commands; "All this is missing in P;

only one thing is important, Noah did what God commanded him. This sentence is pronounced with the

greatest solemnity; it is like a musical pause." (West 424)

again at 7:5, almost word for word, but with yhwh sub'd for 'elohim; cf. 7:9, 16

116 "DID": did: vayya`as (`sh), repeated as last word in verse, framing, and recalling the commands to

make at vv. 14-16

117 "COMMANDED": commanded: tsiuah; contrast with 2:16, 3:11, 17; here, echoed at 7:5, 9, 16;

"Similar formulae rarely recur in the Pentateuch, except at the erection of the tabernacle (Ex 39:32, 42;

40:16)"; cf. Num 1:54, 2:34, 9:5 (GW 176)

the refrains also echo the sequence of doings of God in Gen 1, "and it was so"

Gen 7 "Then the LORD[1] said to Noah, "Go into the ark, you and all[2] your household, for[3] I have

seen[4] that you alone are righteous[5] before me in this generation. 2 Take[6] with you seven[7] pairs

of all clean[8] animals, the male[9] and its mate; and a pair of the animals that are not[10] clean, the

male and its mate; 3 and seven pairs of the birds of the air also, male[11] and female, to keep[12] their

kind alive on the face[13] of all the earth. 4 For in seven[14] days I will send rain[15] on the earth for

forty[16] days and forty nights; and every[17] living thing that I have made I will blot[18] out from the

face[19] of the ground." 5 And Noah did all that the LORD had commanded him. 6 Noah was six[20]

hundred years old when the flood[21] of waters came on the earth. 7 And Noah with his sons[22] and his

wife and his sons' wives went into the ark to escape[23] the waters of the flood. 8 Of clean animals, and

of animals that are not clean, and of birds, and of everything that creeps on the ground, 9 two[24] and

two, male[25] and female, went into the ark with Noah, as God had commanded Noah. 10 And after

seven[26] days the waters of the flood came on the earth. 11 In the six hundredth year of Noah's[27] life,

in the second[28] month, on the seventeenth day of the month, on[29] that day all[30] the fountains[31]

of the great[32] deep[33] burst[34] forth, and the windows[35] of the heavens were opened. 12 The

rain[36] fell on the earth forty days and forty nights. 13 On[37] the very same day Noah with his sons,

Shem and Ham and Japheth, and Noah's wife and the three[38] wives of his sons entered[39] the ark, 14

they and every wild animal of every kind[40], and all domestic animals of every kind, and every creep-

ing thing that creeps on the earth, and every bird of every kind--every[41] bird, every winged[42] crea-

ture. 15 They went into the ark with Noah, two[43] and two of all flesh in which there was the

breath[44] of life. 16 And those that entered, male[45] and female of all flesh, went in as God had com-

manded him[46]; and the LORD[47] shut[48] him in. 17 The flood continued forty[49] days on[50] the

earth; and the waters[51] increased[52], and bore up the ark, and it rose high above the earth. 18 The wa-

ters swelled[53] and increased greatly[54] on the earth; and the ark floated on the face[55] of the waters.

19 The waters swelled so mightily[56] on the earth that all the high mountains under the whole heaven

were covered; 20 the waters swelled above the mountains, covering them fifteen cubits deep. 21 And all

flesh died[57] that moved[58] on the earth, birds[59], domestic animals, wild animals, all swarming[60]

creatures that swarm on the earth, and all human beings; 22 everything on dry[61] land in whose nos-

trils[62] was the breath of life died[63]. 23 He blotted[64] out every living thing that was on the face[65]

of the ground, human beings and animals and creeping things and birds of the air; they were blotted out

from the earth. Only Noah was left, and those that were with him in the ark. 24 And the waters swelled

on the earth for one[66] hundred fifty days."

Gen 7:1: 7:1-4: scene 3; see note at 6:9; balanced with 8:15-17

7.1-5: in UC's structure, paragraph 3 of 12

7:1-5: continuation of J's introduction, left off at 6:5-8. "R wove together only the central section of the J

and P flood narratives, i.e., the actual course of the catastrophe, leaving both introductions intact[1] and

unaltered. We suggest that this was deliberate. must[2] let each voice speak for itself." (West 424-25)

contra: "As the Genesis account stands, there is no conflict between the general announcement in 6:19-

20 [3] and the more detailed injunctions of 7:2-3", suggesting that the extra clean animals are for sacri-

fice (8:20) and the birds for reconnaisance (8:7-12) (GW 176-77)

4 "LORD": YHWH: if not explained as reintroduction of "J" source (see verse note), use here and later

because of the topic of sacrificial animals; i.e., it is the God of Israel (Jerusalem) here, not elohim, the

God of all creation (UC2 35-36)

5 "ALL": and all your household: vechal-beythkha; first use of bayith as "household" in Gen; cf. 12:1,

etc. The household benefits from Noah's exclusive righteousness, leading to the Q of why only they and

not others, or why their righteousness doesn't work vicariously for the whole of humanity, as, e.g.,

18:16-33 (cf. LT 46-47)

6 "FOR": for I have seen: as expression of God's compassion, 29.32, 31.12, cf. 32.31, 1 Sam 9.16

7 "SEEN": seen that you alone are righteous: various understandings of relationship between Noah's

tsaddiq and God's seeing:

1. 7:1b as basis of 6:8, Noah found favor because he was just

2. Noah declared just because he was favored

3. 7:1b as resumption of 6:8

"seeing" (ra'itiy) in context of election of king, e.g., 1 Sam 16:1, 2 Ki 8:13, which looks to future

(West 426-27, citing WM Clark)

also, in contrast to God's seeing the earth's corruption, Gen 6.12 (UC2 72)

8 "RIGHTEOUS": tsaddiyq, echoing 6:9, along with baddor (generation), against the "J" theory

Gen 7:2: for the moment, Noah is called to pure obedience, since the reason for this taking of animals is

not given to him until 8.20 (UC2 73)

fulfilled at 7.8

9 "TAKE": take: tiqqach (lqch); in contrast to those animals which will "come" on their own, 6.20; the

verb links with the outcome of these animals at 8.20: offer in sacrifice (UC2 73)

10 "SEVEN": seven: shive`ah shive`ah, emphatic, i.e., "seven seven", not matched at "two" later in

verse.

11 "CLEAN": clean: tehorah; only 7:2, 8; 8:20, in Gen; 96x in HS, 69x in Pent; here, "a distinction

based on their utility for humans, not on later legal ideas." (West 428)

12 "MALE": the male and its mate: 'iysh ve'ishtov, lit, "man and its woman"; twice in this verse; dif-

ferent re: birds in 7.3 and also in action account at v. 9, 16 below

13 "NOT": that are not clean: 'asher 'lo' tehorah, a circumlocation explained by GR 32.4 as God's ef-

fort to "avoid uttering an unclean [indelicate] expression"; however, UC2 74 argues that since many

other torah texts use the term "unclean," the purpose here is not to emphasize the fact of uncleaness but

rather the absence of cleanness.

Gen 7:3: the flying creatures are not distinguished according to cleanliness in the MT, but LXX adds

katharwn; UC2 75-76 interprets as intending to include both, "to the extent that Noah was able to catch

them"!

14 "MALE": male and female: zakhar unqevah; recalling humans, 1.27, 5.2, and different from the

animals in 7.2 above; below at 7.9, 16.

UC2 36 uses this "P" term supposedly in a "J" section as evidence of the weakness of the source theory.

15 "KEEP": keep their kind alive: lechayyovt zera`; same expression at 19:32

16 "FACE": face of all the earth: `al-peney kal-ha'arets; 1:29, 7:3, 8:9, 11:4, 8, 9; cf. 19:28, 41:56;

note sequence of referents: plants, animals, water, humans

Gen 7:4: fulfillment of each element is solemnly narrated, matching the word-action pattern of Gen 1

17 "SEVEN": for in seven days: fulfilled at v. 10; see also note at v. 11, "second"

note that all the day notations are in chiastic parallel

seven days: 7:4, 10/8:10, 12

forty days: 7:4, 12, 17/8:6

150 days: 7:24/8:3

(cf. EVW1 123)

18 "RAIN": send rain: mamtiyr (mtr); cf. 19:24; it is "a bitter irony" since "the absence of rain has been

a major problem at the very beginning of human history (Gen 2:5)." (JB 81)

19 "FORTY": for forty days and forty nights: fulfilled at v. 17, and corresponding to 8:6; see also

note at 7:4

20 "EVERY": every living thing: 'eth-kal-hayqum; hayequm only here, 7:23 and Deut 11:6 in HS, "that

which exists"

every living thing that I have made I will blot out from the face of the ground: fulfilled at v. 23

21 "BLOT": blot out: wumachiytiy (mchh), recalling 6:9, supposedly a P verse.

22 "FACE": the face of the ground: peniy ha'adamah; 2:6, 4:14, 6:1, 7; 7:4, 23; 8:8, 13

Gen 7:5: 7:5-16: scene 4; see note at 6:9; balanced with 8:1-5

echoing 6:22; cf. 7:9, 16

Gen 7:6: the first dating of an event, parallel with king's reigns as basis (West 430)

7.6-9: in UC's structure, paragraph 4 of 12

7:6-16: two parallel scenes: vv. 6-10, 11-16

vv. 6, 11: 600 years old, when the flood came

vv. 7, 13: Noah, his sons, his wife, his sons' wives

vv. 8, 14: the animals of every kind

vv. 9, 15-16a: two and two, male and female

(cf. GW 177-78, who divides at vv. 6-9, so that "as God had commanded" in vv. 9, 16 match)

"Here we have a mighty and amazing spectacle: the tremendous, endless procession of all the creatures

streaming from all parts of the earth to Noah's abode in order to find shelter with him in the ark." Hence,

the return to poetic repetition after a sequence of command and summary fulfillment verses (UC2 80)

in documentary thesis, divided as follows: P: vv. 6, 11, 13-16a

J: vv. 7, 10, 12, 16b

R: vv. 8-9

however, if so, then "the redactor has drastically modified his sources." (GW 178, with further details,

concluding: "therefore seems prudent to recognize the impossibility of distinguishing with certainty the

Hebrew sources underlying the present account."

23 "SIX": 600 hundred years old: perhaps playing on Sumerian ner (= 600) or the rule of Ziusudra

(600 ner), according to one trad. (GW 179)

24 "FLOOD": when the flood of waters came on the earth: parallel to 6.17

Gen 7:7: 7:7-10: the tightest blending of J/P narratives (West 431), but cf. note at v. 6

echoing the command at 6.18

25 "SONS": with his sons and his wife and his sons' wives: recalling 6:18; anticipating 8:16, 18

26 "ESCAPE": to escape the waters of the flood: mipeney mey hammabbul;. lit, "before the face of the

flood waters"

Gen 7:8: parallel with 7.2

Gen 7:9: fulfilling 6.19

27 "TWO": two and two: shenayim shenayim; also, 7:15; on the surface, appears to contradict 7:2-3,

but may simply suggest the way of the procession, not the total number of animals ("the ants go march-

ing two by two, hurrah!"); also, see 8:20

28 "MALE": Male and female: zakhar unqevah; 1.27, 5.2, 6.19, 7.3 earlier; only 7.16 after

Gen 7:10: 7.10-16: in UC's structure, 5th paragraph of 12

29 "SEVEN": and after seven days: recalling and fulfilling 7:4, and corresponding to the seven days in

conclusion, 8:10-12

Gen 7:11: precise dating found elsewhere in HS only in Ezek; the numbering system similar to Babylo-

nian calendar, not Heb, which named months rather than numbered them (West 432)

linked with 8:13 as a passing year, parallel to Gen 1 as a week (See West 434-35 for alleged "original"

material in poetic form adapted by P into a narrative report)

also, linked with 8:4-5 as 150 days (five months); see note there

various other suggestions about the dates either mentioned or inferrable from the passing of specific

days at GW 179-81, including possib. of 364 day calendar as used in book of Jubilees (i.e., exactly 52

weeks)

30 "NOAH'S": of Noah's life: measuring not according to the reign or life of a king (as in Mesopota-

mia) but of a righteous person (UC2 83)

cf. Ex 19.1, dating by lunar cycle

31 "SECOND": in the second month, on the seventeenth day of the month: i.e., seven days after the

announcement at 7.1-4, and thus suggesting that the building of the ark took 40 days, starting from the

first day of the first month (UC2 71)

cf. 8.14, the completion of the cycle

32 "ON": on that day: bayyom hazeh; only 7x in HS; cf. Ex 19:1; also, cf. "on the very same day," Gen

7:13

33 "ALL": all the fountains of the great deep burst forth, and the windows of the heavens were

opened: "an actual verse of poetry, as one can see from its structure, rhythm, parallelism and the poetic

words that it contains." (UC2 84)

the combination of ground water and rain is a first: cf. 2.5-6

34 "FOUNTAINS": fountains: kal-ma`eynot; only 8:2 in Gen; 23x in HS;

35 "GREAT": great deep: tehom rabbah; "a fixed phrase that occurs only in poetry": Isa 51:10, Amos

7:4, Ps 78:15" (West 433)

in later Hebrew (assuming the poetry to be archaic or ancient), gedhola would be used for "great" (UC2

85)

36 "DEEP": tehom; 1:2; 8:2, 49:25; Ex 15:5, 8, Deut 8:7, 33:13, etc.; here, it portrays the undoing of

creation

37 "BURST": burst forth: niveq`u (bq`); in Heb, the powerful verb follows immediately after the date.

linked with waters at Hab 3:9, Ps 74:15, Isa 48:21, etc.; note Ex 14:16, 21 as "divide."

a variation on the Babylonian image of Marduk "dividing" the watery body of Tiamat.

38 "WINDOWS": windows of the heavens were opened: wa'aruboth hashshamayim niftachu; cf. 8:2;

also, 2 Ki 7:2, 19; Isa 24:18, Mal 3:10; "The cosmic dimensions of the flood do not occur again until the

Apocalyptic: Isa 24:19" and Dan 9:26 (West 434)

Gen 7:12: v. 12: J verse, continued at 16b

39 "RAIN": the rain: haggeshem (gesem); only 8:2; Lev 26:4 in Pent; contrast mtr, as Gen 2:5, 7:4,

19:24 (sulfur and fire); Ex 9:18, 23 (hail), 16:4 (bread)

Gen 7:13: 7:13-16: "the entrance into the ark is portrayed with a fulness of detail and a studied solem-

nity of tone."

"a great procession" dominated by the same verb 4x: "entered," joined only by "commanded" in v. 16

(West 436)

40 "ON": On the very same day: be`etsem hayyom hazeh; 17:23, 26; Ex 12:41, cf. 7:11; the an-

nouncement of the entrance comes after the announcement of the 40 days of rain, underscoring the com-

posite nature of the story.

41 "THREE": the three wives of his sons: unusual gram, suggesting them as a group (UC2 89)

42 "ENTERED": entered: 4x in vv. 13-16, Heb bw'

Gen 7:14: detailed list of animals: "occurs at the three key points of P's flood narrative: the entry into

the ark, 7:14, the death of all living beings outside the ark, 7:21, and the exit from the ark, 8:19" (West

437)

43 "KIND": of every kind: miyn, 4x in verse, recalling 6:20, and Gen 1 prior

44 "EVERY": every bird, every winged creature: kol tsippor kal-kanaf; cf. Ezek 39.4, 17;

UC2 90-91 interprets here in light of Ezek 44.30, thus, "every bird of every sort of winged creature."

omitted in LXX

45 "WINGED": every winged creature: kal-kanaf, recalling (with slight variation) 1.21, only other use

of kanaf in Gen.

46 "TWO": two and two: echoing 7:9; in contrast with J's account in 7:3

47 "BREATH": breath of life: echoing creation, 2:7, a J phrase, repeated in 7:15, framing the actual

destruction

48 "MALE": male and female: zakhar unqevah; the final use in Genesis

49 "HIM": commanded him: all enter in response to the command to one person

50 "LORD": and the LORD shut him in: a J phrase, expressing YHWH's personal care; note the sin-

gular matching that earlier in the verse.

alternatively, expressing the single author's perspective on YHWH as the one who is involved in "a di-

rect relationship" with creatures (UC2 92)

"point[s] to the divine director behind the operation" (GW 182)

however, if so, "it would come too late, since the flood is already well under way (vv 10, 12). Its pur-

pose is rather to explain, in the manner of midrash, how the ark could have stayed watertight [51] after

Noah et al. had gone aboard." (JB 81, emph in orig)

52 "SHUT": shut him in: vayyisggor (sgr); recalled at 19:6, and balancing the vaygaresh (shutting out)

at 3:24, and thus making the ark a miniature Eden (LT 48)

Gen 7:17: 7:17-24: scene 5; see note at 6:9; balanced with 8:1-5

In UC's structure, paragraph 6 of 12.

"The absence of any personal names, apart from a parenthetic mention of Noah in v. 23, enhances the

atmosphere of desolation." (GW 182)

53 "FORTY": forty days: assuming v. 17 to be P in parallel with v. 6, this number as "an addition in P

from J showing that R can understand the 40 days only as an episode within the longer time span of the

flood in P." (West 437-38)

54 "ON": on the earth: `al ha'arets; 6x in this scene; same for "waters"

55 "WATERS": v. 17b: waters increased, etc: a J continuation: "a scene in three parts" (West 438)

waters: hammayim: 6x in this scene, matching "on the earth"

56 "INCREASED": increased: vayyirbu (rvh), lit, "multiplied," "a baleful echo" of 1:22, 28 (GW 182);

only 3:16 between

Gen 7:18: v. 18 as P, but as constructed, the verses reinforce and intensify the expression of the flood's

power

57 "SWELLED": waters swelled and increased: vayyigberu [gvr] hammayem vayyirbu; association of

these two verbs "is a sign of P's thought pattern" "While J describes the event, 17b, P portrays the state,

18b, a typical difference." (West 438)

gvr, first here in Gen, then vv. 19, 20, 24; only 49:26 elsewhere in Gen; qal, only Ex 17:11 in Pent; 17x

in HS; "a military word for successing in battle" (GW 182)

58 "GREATLY": greatly: me'od, 3x in vv. 18-19

59 "FACE": on the face of the waters: 1:2

60 "MIGHTILY": so mightily: me'od me'od

Gen 7:20: allowing the ark to float freely on the waters

Gen 7:21: vv. 21-23: chiasm

v. 21: creatures listed in the order of creation, from birds to humans;

v. 22: everything with breath of life died

v. 23a: wiped out everything on face of ground

v. 23b: creatures listed from humans to birds

61 "DIED": died: vayyigva` (gv`), echoing 6:17: "what was announced there is accomplished here"

(West 439)

gv`, lit, "expire," usually in Gen linked directly with moth, "die." Here, they are the first word in v. 21

and the last in v. 22, spaced out for drama (GW 183); cf. 25:8, 35:29

62 "MOVED": moved: haromis (rms); lit, "crawled" or "creeped"; 1:21, 26, 28, 30; then 7:8, 21, 8:17,

19, 9:2 in Gen; only Lev 11:44, 46; Deut 4:18, Ezek 38:20, Ps 69:35, 104:20 elsewhere; cf. shrts, Gen

7:21 "swarming" and note

63 "BIRDS": birds, cattle, etc: order reversed in v. 23, forming a chiasm around v. 22.

64 "SWARMING": swarming: hashshrits, echoing 1:20, 21; only 8:17, 9:7 in Gen; Ex 1:7, 7:28, Lev

11:41, 42, 43, 46; Ezek 47:9, Ps 105:30; see also note at "moved" this verse.

note the rhyme in the whole phrase: uvkhal-hasherets hashshorets `al-ha'arets

"Even the swarming creatures, which the Torah was not concerned to mention expressly in the previous

paragraphs, are mentioned here, in order to reach down to the lowest level in the scale of life and then,

with a sudden leap, to ascend to the highest: and every man." (UC2 95, emph in orig)

Gen 7:22: vv. 22-23: J verses; but note the vv. 21-23 chiastic unit, the inverse lists surrounding the

summary in v. 22-23a, itself chiastic.

65 "DRY": on dry land: becharavah (charavah); only here in Gen; Ex 14:21(left after waters blown

away) in Pent; Josh 3:17, 4:18 (after waters moved away), 2 Ki 2:8 (Elijah and Elisha crossing when wa-

ters moved away), Ezek 30:12 (dry up Egypt's channels); thus, here, used ironically: in "future" texts,

the dry land will save people from the waters; here, the waters cover the dry land which "normally"

would be dry.

66 "NOSTRILS": nostrils was the breath of life: three nouns: nishmat-ruach chayyiym; Speiser: "the

faintest breath of life" (at West 439); cf. 2:7

67 "DIED": died: methu (moth); the condition resulting from the "expiring" at beginning of v.21

Gen 7:23: v. 23: list in inverse order from v. 21, beginning with humans and ending with birds. (LT 48)

68 "BLOTTED": blotted out: vayyimach, later in verse, vayyimachu (Niph); fulfillment of 6:7, 7:4; "J

adds the scandalous, personal phrase" (West 439)

69 "FACE": the face of the ground: peniy ha'adamah; 2:6, 4:14, 6:1, 7; 7:4, 23; 8:8, 13

Gen 7:24: although traditionally understood as a P verse conflicting with 40 days of v. 17, as is, sug-

gests that even once "all flesh" had been blotted out and God's will done, the waters continued to swell

for another 110 days.

"as though the world had reverted to its primeval state at the dawn of Creation, when the waters of the

deep submerged everything." (UC 2 97)

7:24-8:5: "the earth has returned to a replica of its precreation state, and the preliminary steps of creation

are now repeated"

7:24: earth covered by water

8:1b: ruach moves over the water

8:1c-5a: waters recede

8:5b: dry land emerges

(LT 49)

70 "ONE": one hundred fifty days: matched in reverse at 8:3; see also note at 7:4

Genesis 8: Gen 8-9:19 as re-creation narrative:

v. 1: the ruach from God over the earth

v. 2: the separation of the tehom and heavenly waters from earth

v. 4; the re-creation of humanity on a mountain

9:1: the command to be fruitful and multiply

9:3-4: giving of food

9:18: the naming of the sons as closure

(cf. MF 33-34)

Gen 8 "But God[1] remembered[2] Noah and all the wild[3] animals and all the domestic animals that

were with him in the ark. And God made a wind[4] blow[5] over the earth, and the waters subsided[6]; 2

the fountains of the deep[7] and the windows of the heavens were closed[8], the rain[9] from the heav-

ens was restrained[10], 3 and the waters gradually[11] receded[12] from the earth. At[13] the end of

one[14] hundred fifty days the waters had abated[15]; 4 and in the seventh month, on the seventeenth

day of the month, the ark came to rest[16] on the mountains[17] of Ararat. 5 The waters continued to

abate until[18] the tenth[19] month; in the tenth month, on the first day of the month, the tops of the

mountains[20] appeared. 6 At the end of forty[21] days Noah opened the window[22] of the ark that he

had made 7 and sent[23] out the raven[24]; and it went[25] to and fro until the waters were dried[26] up

from the earth[27]. 8 Then[28] he sent out the dove[29] from him, to see if the waters had subsided[30]

from the face[31] of the ground[32]; 9 but the dove found no[33] place to set its foot, and it returned[34]

to him to the ark, for the waters were still on the face[35] of the whole earth. So he put[36] out his hand

and took it and brought it into the ark with him. 10 He waited another seven[37] days, and again he sent

out the dove from the ark; 11 and the dove came back to him in the evening[38], and there[39] in its

beak was a freshly[40] plucked olive[41] leaf[42]; so Noah knew[43] that the waters had subsided from

the earth. 12 Then he waited another seven days, and sent out the dove; and it did not return to him any

more. 13 In the six[44] hundred first year, in the first month, the first day of the month, the waters were

dried up from the earth; and Noah removed the covering[45] of the ark, and looked[46], and saw that the

face[47] of the ground was drying[48]. 14 In the second[49] month, on the twenty-seventh day of the

month, the earth was dry[50]. 15 Then God said to Noah, 16 "Go[51] out of the ark, you[52] and your

wife, and your sons and your sons' wives with you. 17 Bring out with you every living thing that is with

you of all flesh--birds and animals[53] and every creeping thing that creeps on the earth--so that they

may abound[54] on the earth, and be fruitful[55] and multiply on the earth." 18 So Noah went out with

his sons[56] and his wife and his sons' wives. 19 And every animal, every creeping thing, and every

bird, everything that moves on the earth, went out of the ark by families[57]. 20 Then Noah built[58] an

altar[59] to the LORD, and took of every clean[60] animal and of every clean bird, and offered[61]

burnt offerings on the altar. 21 And when[62] the LORD smelled[63] the pleasing odor, the LORD said

in his heart[64], "I will never[65] again curse[66] the ground[67] because of humankind, for the inclina-

tion[68] of the human heart is evil[69] from youth[70]; nor will I ever again destroy[71] every living

creature as I have done. 22 As[72] long as the earth endures, seedtime[73] and harvest[74], cold[75] and

heat[76], summer[77] and winter[78], day and night, shall not cease[79].""

Gen 8:1: 8:1-5: scene 6; see note at 6:9; balanced with 7:5-16

P verses, continued at vv. 13-14, the counterpoint to 7:17-21, 24: "a decrescendo balances the cres-

cendo." (West 440)

8.1-14: in UC's structure, paragraph 7 of 12

1 "GOD": God remembered: "for P the[2] mounting of the flood in 7:17-21, 24 is described objec-

tively as a natural phenomenon [3] The subsiding of the waters on the other hand is an act of God[4] it is

the work of God who is both distant and near." (West 441)

5 "REMEMBERED": but remembered: vayyizkor, zkr; remembered; first of 235x in HS! cf Gen

19:29; 30:22, 42:9

cf. Isa 47:7, Eccl 11:8, "remembering" the future: "the word is more equivalent to 'think about' than to a

concept of recall." (GW 184)

not only Noah but also the animals are remembered, but not the birds!

the timing must be such that this remembering and the ruach blowing begin after 40 days, not after 150;

between that time, "The waters still prevail over the earth, but their power begins to wane and subside;

due to the action of the wind, the waters begin to evaporate." (UC2 99-101)

note that nothing is said about the effect of sun, as in the Mesop. stories in which the god Shamash sheds

his light on the earth (id 102)

6 "WILD": wild animals and all the domestic animals: omission of birds and creeping things

7 "WIND": and God made a wind blow over the earth: vayya`aver 'elohiym ruach `al-ha'arets; re-

calling 1:2

8 "BLOW": blow over: vayya`aver (`vr), first of 24x in Gen, 562x in HS; the "Hebrew" verb.

9 "SUBSIDED": subsided: wayyashuku (shchk); only here in Gen; Num 17:5, Jer 5:26, Est 2:1, 7:10,

none in the context of water/nature phenomena.

Gen 8:2: completing the cycle begun at 7:11

10 "DEEP": the deep: tehom, recalling 1:2, then 7:11

11 "CLOSED": were closed: vayyissakhru (schr); only Isa 19:4, Ps 63:11, Ezra 4:5 in HS; here, first

word in verse, expressing the cessation immediately after the divine action.

Akkadian sekeru common for "blocking waters" (GW 184)

12 "RAIN": rain from the heavens was restrained: J statement of flood's end, 2b-3a

13 "RESTRAINED": was restrained: vayyikale' (kl'); 23:6; Ex 36:6, Num 11:28; 17x in HS; cognate

with Akk. kalu, Gilg. 11:131 (GW 184)

Gen 8:3: Heb word order emphasizes the verbs of diminishment, all before the 150 days are noted.

cf. Ex 14:26, 28; Josh 4:18, in the sense of waters returning to their proper places.

14 "GRADUALLY": gradually: the adverb in Heb (wayyachesru/chsr) modifies the second use of

shwv; only Gen 8:3, 5, 18:28 in Gen.

i.e., the description is that the onset of the waters was sudden and powerful, but the recession was slow

and steady, 40 days vs. 110. (cf. UC2 102)

15 "RECEDED": receded: wayyashuvu (shwv); previously at 3:19; 2x in 8:3, then 8:7, 9, 12; 68x in

Gen.

16 "AT": at the end: returning to P's account

17 "ONE": 150 days: corresponding to 7:24; see also note at 7:4

18 "ABATED": had abated: miqtseh, lit, "[reached] end" or "cut off"; cf. 19:4, 23:9, 47:2, 21

Gen 8:4: timing: see 7:11; thus five months (150 days) have passed from the beginning of the flood to

the resting on the mountain:

"In other words, although the waters appear to triumph for 150 days, they were actually falling well be-

fore the period elapsed [19] Yet to an ordinary observer, the waters appeared to be triumphing through-

out this time. In reality, however, the stormy wind was bringing Noah's salvation." (GW 184)

link with Ched's idea of emerging world-changes, begun before they were generally visible, e.g., Ad-

vent/Christmas.

20 "REST": came to rest: vattanach (nvch); first word in sentence; 2:15 (what God did with the

'adam); 19:16, 39:16, 42:33, the Dtr term for settled in the land; see note at 2:15

here, note the word play on nch (Noah)

the reversal of 7:18

21 "MOUNTAINS": mountains of Ararat: "The landing on a mountain is one of the oldest and most

widespeard elements of the universal flood story." (West 443)

Ararat: as a country, 2 Ki 19:37, Isa 37:38 (cf. LXX, "Armenia"); as a kingdom, Jer 51:27; other cul-

tures, as mountain country west of Tigris, but not as a specific mountain or mountains (Id)

cf. Jubilees 5.28, 7.1, naming the specific mountain as Mt. Lubar

Gen 8:5: corresponding to 7:19-20

22 "UNTIL": until: `ad; "often indicates not the end of a process but the completion of an important

part of it." e.g., 28.15 (UC2 106)

23 "TENTH": tenth month; in the tenth month, on the first day of the month: 2 1/2 months (74

days) later, i.e., half the 150 days

24 "MOUNTAINS": mountains appeared: nir'u (r'h), "were seen" (nifal) cf. 1:9; the 3rd dated event in

the flood corresponds to the 3rd day of creation (GW 185)

also, 9:5

Gen 8:6: 8:6-14: scene 7; matching 7:5-16; see note at 6:9

8:6-12: sending of the birds

threefold sending of animals is part of structure of flood story across cultures; in Gilg, a dove, swallow

and raven are sent in sequence.

Here, three attempts in three acts:

1. sending of dove: same each time

2. what dove does: different each time

3. reaction of Noah: different each time

(West 445)

"The structure of the narrative corresponds to the structure of buildings in earlier times when the stones

were heaped on each other without any joining so as to form a whole." (Id 446)

contrast J's story of human experiment with P's (at 8:15) of divine command.

Noah is "the human being who longs for firm land and liberation from confinement and who turns to

experiments so as to be free. The episode in 8:6-12 is to be seen in close relationship to 4:17-25" (West

446, who goes on to celebrate the "dynamic power which makes progress and new achievements possi-

ble." p. 447)

Note also that the episode shows humans yearning to escape from the confinement of God's "protective"

enclosure, akin to the Garden earlier or the Temple in the NT.

25 "FORTY": forty days: corresponding to 7:4, 12, 17; see also note at 7:4

here, it amounts to tenth day of 11th month, corresponding to tenth day of 2nd month, implied at 7.1

26 "WINDOW": the window: 'eth-challon (challon); 26:8 only elsewhere in Pent; 32x in HS; cf. "cov-

ering" in v. 13, framing the sending of the birds

Gen 8:7: sending of raven: in J/P theory, this verse is from a variant tradition of three animals rather

than one animal three times (West 447). However, rabbinic trad. notes raven as unclean and dove as

clean as important contrast

sending of birds very similar in Gilgamesh.

27 "SENT": and sent out: vayshallach (shlch, piel), "means to send away, and not in the Qal, which

signifies sending on a mission for[28] the intention was to let the birds go free" (UC2 107, emph in orig)

29 "RAVEN": the raven: 'eth-ha`orev; an unclean bird, Lev 11:15; Deut 14:14; thus, only one pair, but

both must survive, so the raven continues to fly around until the water is gone

in Gilg, the dove comes first, then the swallow, and the raven last: the biblical order "is wholly based on

an ethical interpretation of the story. It was fitting that the good tidings of salvation should reach Noah

through the medium of the gentle and pure-hearted bird" (UC2 109)

30 "WENT": and it went to and fro: vayyetse' yatsov'; in contrast with the dove, which "returned"

31 "DRIED": were dried up: `ad-yevosheth (yvsh); matching and framing with v. 14

32 "EARTH": earth: ha'arets, here and vv. 9, 11, 14; contrast 'adamah, vv. 8, 13 ; LXX; ge in all in-

stances

33 "THEN": then: without specifying the time interval; in Gilg, it is 7 days later

34 "DOVE": the dove: 'eth-hayyonah (yonah); similar to "Noah," so that the bird represents the man.

It is the name of Jonah, perhaps there ironically recalling this story.

35 "SUBSIDED": had subsided: haqallu (qll); "become small," first here in Gen; again at vv. 11, 21

(piel, as "curse"); also, 12.3, 16.4, 5 as "curse"

36 "FACE": the face of the ground: peniy ha'adamah; 2:6, 4:14, 6:1, 7; 7:4, 23; 8:8, 13

37 "GROUND": ground: 'adamah; see note at v. 7, "earth"

Gen 8:9: return of the dove: "the presupposition for the success of the experiment is[38] a relationship

of trust between animals and humans." (West 448)

39 "NO": no place to set its foot: manoach lekhaf-raglah; lit, "no resting place for its foot"; another

pun on "Noah":

"She looked for another Noah outside the ark, but finding none, she returned to the Noah she knew."

(GW 186)

40 "RETURNED": and it returned to him: vatashav 'elayv; in contrast to the raven in v. 7.

41 "FACE": face of all the earth: `al-peney kal-ha'arets; 1:29, 7:3, 8:9, 11:4, 8, 9; cf. 19:28, 41:56 ;

note sequence of referents: plants, animals, water, humans

42 "PUT": so he put out his hand: vayyishlach yado; cf. 3:22, 22:10, 12, each linked with the contin-

gency of life/death.

"It shows the sort of relationship that ought to exist between man and the animal world (cf. 1:26-28;

2:19-20)." (GW 186)

but cf. 9:2

43 "SEVEN": seven days: here and v. 12, corresponding to 7:4, 10

44 "EVENING": evening: `erev; in P's refrain at 1:5, 8, 13, 19, 23, 31; first here since then; also, 19:1,

24:11, 63, 29:23, 30:16, 49:27; cf. 3:8, where no word for "evening" is in Heb.

"when birds normally retire to their nests" (GW 187)

45 "THERE": and there: vehinneh, "and behold"

46 "FRESHLY": freshly plucked: taraf, from Arabic, underscoring the newness of the leaf; only Ezek

17:9 elsewhere; but cf. trf (without pointing), Gen 37:33, 44:28, 49:27

47 "OLIVE": olive: zayith; only here in Gen; Ex 23:11, 27:20, 30:24; Lev 24:2, Deut 6:11, 8:8, 24:20,

28:40 in Pent; 38x in HS

48 "LEAF": leaf: `aleh (sing. construct: "The reference is to a twig containing several leaves" [UC2

111]); only 3:7 elsewhere in Gen, Lev 26:36 in Pent; 19x in HS, almost always metaphorically

49 "KNEW": knew: yada`; 3.5 (2x); 3.7, 22; 4.1, 9, 17, 25 then not again until 8.11; 9.24; 12.11; 57x in

Gen.; first "knowing" since 4:25; it has the parallel result of maintaining the human race.

Gen 8:13: 13a: a P sentence between J narrative units; J continues at 8:20-22.

"The difference between v. 13a (P) and v. 13b (J) is most significant: one narrates that the earth is now

dry, the other reports it. J tells how Noah looks out and is amazed and thankful that the earth is dry; it is

human experience. P reports and documents it as a fixed date." (West 449)

50 "SIX": 601st year, first month, first day: in combination with dating in v. 14a, two issues:

1. v. 13 as waters run off and v. 14 as dry earth

2. v. 13 as lunar calendar year and v. 14 as solar year (West 450, citing Cassuto)

"The day on which the waters of the flood disappeared from the earth, the day of the end of the flood,

becomes New Year's day." (Id)

51 "COVERING": covering: 'eth-mikhsih; only here in Gen; but cf. Ex 26:14, 35:11, 36:19, etc. for

covering of tabernacle (only in Ex-Num in HS; 16x total)

here, framing with v. 6, "window"

52 "LOOKED": and looked: more emphatic in Heb: "and behold!"

53 "FACE": the face of the ground: peniy ha'adamah; 2:6, 4:14, 6:1, 7; 7:4, 23; 8:8, 13; hence, final

time in Gen.

54 "DRYING": was drying: charvu (chrv); note different word in v. 14; only here in Pent; 41x in HS

Gen 8:14: 8:14-19: P's end of flood narrative: divine command obeyed, rather than an animal relation-

ship experiment.

55 "SECOND": second month, on the twenty-seventh day of the month: i.e., a year and 11 days

from the start of the flood, a complete solar year; cf. 7.11 (UC2 113)

56 "DRY": was dry: yavshah (yvsh); v. 7; only these in Pent; note different word in v. 13

Gen 8:15: 8:15-17: scene 8; matching 7:1-4; see note at 6:9

in UC's structure, paragraph 8 of 12

cf. Ex 25:1, exact same formula of introduction; here, it is the first divine speech since Gen 6:18-21, the

command to enter, "which means that the deluge is the time of the silence of God." (JB 84)

note other parallels with Ex 25-31 "that suggest that both ark and tabernacle were seen as a sanctuary for

the righteous" (GW 172)

57 "GO": go out: tse'! an imperative found 18x in HS, e.g., 27:3, 31:13, Ex 11:8, 17:9

LXX: exelthe, Gen 12:1, 19:15, 27:3, 31:13, etc.

cf. Rev 18:4, exelthate, plural imperative, 13x in LXX, e.g., Gen 19:14; Isa 52:11

in GR 34.1, linked with Ps 142.7

58 "YOU": you and your wife and your sons, etc: recalling 6:18, 7:7; note the difference at v. 18.

Gen 8:17: note the Heb word order and repetition, different from this trans: the nouns precede the

command

59 "ANIMALS": and animals: uvabhemah; previously excluded from the command to multiply (1:20,

22) but now included

60 "ABOUND": abound: vesharetsu; swarm/teem, an animal word recalling 1:20, 21, 7:21; again at

9:7, anticipating Ex 1:7 (Israelites), 8:3 (frogs); here, it underscores the resurgence of life after the flood

with its triple use in this verse.

61 "FRUITFUL": fruitful and multiply: 1:22, 28, 8:17, 9:1, 7, 35:11; Lev 26:9

here, it serves to link the end of flood with the end of creation

Gen 8:18: 8:18-19: scene 9, matching 6:22; see note at 6:9

8.18-22: in UC's structure, paragraph 9 of 12

62 "SONS": his sons and his wife and his sons' wives: Noah is separated from his wife by his sons.

God "told them to leave the ark integrated by sex, but they did not." (JA 25)

63 "FAMILIES": families: lemishpechoteyhem, "clans," first here, next at Table of Nations, 10:5, 18,

20, 31, 32. As the humans will divide into clans, so the animals do.

Gen 8:20: 8:20-9:17: scene 10, matching 6:9b-21; see note at 6:9

8:20-22: J's conclusion, continued from 13b; but see chap 9 note

EVW1 134-35, without using source analysis, presents 8:20-22 as YHWH's response to humans, in con-

trast with 9:1-7, elohim's response to creation: "The choice of the name for God depends on the facet of

God that the text seeks to represent." She argues for a parallel use of 'adamah as the "relational face of

the earth" and erets as "the earth in itself" (Id 137)

64 "BUILT": built an altar: the first altar: "The first work in the new life is a work dedicated to Yah-

weh" (WEst 453)

but cf. LT 50: "There is a certain irony in the fact that in 6.14-22 he made (`asa) the ark in order to save

life, and in 8.20 he built (bana) an altar to take life."

If it's so important to P to have sacrifice await Mt. Sinai (West 452) AND P came after J, why would

this scene be left in the story? Cf. LB.

65 "ALTAR": altar: mizbecha; first here; 12.7, 8; 13.4, 18; 22.9, 26.25, 33.20; 35.1, 3, 7

66 "CLEAN": took of every clean animal and of every clean bird: justifying the extra pairs of clean

animals taken at 7:2-3

67 "OFFERED": offered burnt offerings: wayya`al `olut; first such offering, anticipating the com-

mand at 22:2 and its use as a refrain in the Akedah narrative: 22:3, 6, 7, 8, 13 and not again in Gen; cf.

Ex 10:25

various interpretations of Noah's intention, from placating an angry God (Gunkel) to spontaneous thanks

to one's savior (Cassuto); see West 452-53

Gen 8:21: framing with 6:5-6; the result of the Flood experience is that humans don't change, but God

does! (cf. WB 81)

"the reinstitution of sacrifice [after Cain and Abel] coincides with the reconciliation of God to man's evil

imagination." (HW1 167)

68 "WHEN": and when: Q of causal relation between sacrifice and God's changed heart: "wrong to see

propitiation and thanksgiving as mutually exclusive interpretations of the burnt offering" in general and

here as well (GW 189)

69 "SMELLED": smelled the pleasing odor: a "scandalous" image to many, ancient and modern;

found in Gilgamesh, but Heb riyach hanniychoach "remains part of the language of sacrifice right down

to the latest period in Israel, Ex 29:18, 25, 41; Lev 1:9;" and elsewhere (West 454)

a toning down of the Gilg image of the gods crowding around the sacrifices like flies and arguing over

the portions!

"This is the only time the LORD is actually recorded as having 'smelt' a sacrifice." (GW 189)

cf. Amos 5.21 (rvch); UC2 118-119 argues that this suggests the point is not God deriving material en-

joyment from the smell, but that "its original and literal signfication" had already been lost in favor of a

figurative "He received favorably"

note the further pun on "Noah" in "pleasing" in hanniychoach; the one who will bring rest (5:29) leads

God to rest from the work of punishment (GW 189)

70 "HEART": heart: YHWH's heart contrasts with the human heart later in the verse, and recalls 6:5, 6

"an unusually lengthy divine speech addressed to no one in particular except the reader." (HW1 167)

71 "NEVER": I will never again: lo'-'osef, repeated later in verse; neither the curse of the ground nor

the Flood "worked" to heal the human heart; anticipating Rev 10-11

LB 23 trans: "You know, there's no sense cursing the whole earth because of man; he's just rotten at the

core. No, I won't again strike out at all living things."

but cf. GW 190: "the position of `od in this sentence, coming after lqll 'to curse,' not after 'sf 'do again'

[72] shows that God is not lifting the curse on the ground pronounced in 3:17 [73] but promising not to

add to it."

"It is simply the threat of another flood that is lifted"

74 "CURSE": curse: leqalal; only 12:3 again in J; cf. 27.12, 13 (qelalal)

curse the ground: 3:17, 4:11; cf. 5:29

a "milder word" than 'rr at 3:17 (GW 190)

75 "GROUND": ground because of humankind: 'et-ha'adamah ba`avur ha'adam, recalling Gen 2-3,

esp. 3:17

76 "INCLINATION": inclination of the human heart: yitser lev ha'adam, recalling 6:5; although the

'adamah will not be cursed again because of humanity, God accepts the state of things in which human-

ity tends toward evil. "God does not react in a uniform way, intervening with punishment on each occa-

sion. He can simply let things be" (West 456)

thus, the condition God accepts is that having a "creature" made "in the divine image" who "knows good

and evil" necessarily results in an evil imagination, for which cursing the earth is no longer suitable pun-

ishment.

cf. Ex 33:3, 34:9 as a different expression of divine acceptance of human failure and parallels between

Noah and Moses.

77 "EVIL": evil: see note at 2:9

78 "YOUTH": from youth: minne`uriyv (ne`uriym); only 46:34 elsewhere in Gen; 46x in HS; i.e., not

created that way by God nor "inherited" as later "original sin," but a fact of life from earliest experience.

BR 34.10 interprets this as "from his awakening"

Esp. Jer 3:25, 32:30

79 "DESTROY": destroy: lehakoth (nkhh), lit, "smite"

Gen 8:22: "For the first time in the story of humanity the cosmic event is seen as a whole in its exten-

sion in time." (West 457)

God's promise to maintain the season of earth and agriculture underscore the lack of need to propitiate

fertility deities in order to assure the earth's fruitfulness for humans.

80 "AS": As long as the earth endures: `od kal-yemiy ha'arets; lit, "all the days of the earth"; for the

first time, suggesting the mortality of earth as a living thing subject to its curse; cf. 6:3, 5

also, "No longer shall 'the days of human beings' be determinative for God, but 'the days of the earth'.

This is the change that the story shows." (EVW1 123)

also, as fulfillment of Lamech's hope that his son would remove the curse from the earth (5:29), now

"the ongoing existence of the earth and all living beings is detached from, or made independent of, the

actions of human beings, good and bad." (Id 127)

81 "SEEDTIME": seedtime and harvest, cold and heat, summer and winter, day and night: four

pairs, with Q of whether "cold and heat" refer to the year (in which case three pairs are about year cycle

and one about day cycle) or day (in which case pairs 1/3 are about year and 2/4 about day) (West 458)

"The conclusion of J's flood narrative provides the basis for an understanding of time that is rhythmi-

cally determined, what is called 'cyclic' time [82] It is in any case insufficient to insist that the under-

standing of time in the OT is exclusively linear." (Id)

but the four express more: seed/harvest: human cycle of agriculture, a cause and consequence of the Expulsion, and expressly

linked here with the issue of cursing the earth

cold/heat: cycles of human comfort

summer/winter: earth cycles independent of human experience

day/night: as summer/winter

thus, two pairs of pairs: first two relate human life to God's creation, the second two express the ongoing

power of God independent of human life.

GR 34.11 interprets as

seed/harvest = bearing/burying people

cold/heat: diseases suffered

summer and winter: depradation by birds (!)

83 "HARVEST": and harvest: veqatsiyr; only 30.14, 45.6 elsewhere in Gen; specifically grain harvest,

i.e., time measured in part by the cycles of agriculture

84 "COLD": and cold: veqor; only here in HS

85 "HEAT": and heat: vachom (chom); only 18.1 elsewhere in Pent; 10x in HS

86 "SUMMER": and summer: veqayits; only here in Pent; 20x in HS

87 "WINTER": and winter: vechoref; only here in Pent; Jer 36.22, Amos 3.15, Zech 14.8, Ps 74.17,

Job 29.4, Prov 20.4

88 "CEASE": shall not cease: lo' yishbothu (shvth); only 2:2, 3 as sabbath elsewhere in Gen, and hence

ironic here as "not sabbath"

Genesis 9: 9:1-17: two parts to P's flood conclusion

9:1-7: blessing

9:8-17: covenant

"Usually because 8:20-22 is assigned to J and 9:1-17 to P, commentaries fail to observe the gaping theo-

logical non sequitur in P as it jumps from 8:19 to 9:1. Something like 8:20-22 is required to explain

God's change of attitude" (GW 188, suggesting that since Gilg. includes a sacrificial offering after the

flood, something like this is integral to the biblical story, too)

Gen 9 "God blessed[1] Noah and his sons, and said to them, "Be fruitful[2] and multiply, and fill[3] the

earth. 2 The fear[4] and dread[5] of you shall rest on every animal of the earth, and on every bird[6] of

the air, on everything that creeps on the ground, and on all the fish of the sea; into[7] your hand they are

delivered[8]. 3 Every[9] moving thing that lives shall be food[10] for you; and just as I gave you the

green plants[11], I give you everything. 4 Only[12], you shall not eat flesh[13] with its life, that is, its

blood[14]. 5 For your own lifeblood[15] I will surely require[16] a reckoning: from every animal[17] I

will require it and from human[18] beings, each one for the blood of another[19], I will require a reckon-

ing for human life. 6 Whoever[20] sheds the blood of a human, by a human shall that person's blood be

shed; for in his own image[21] God made[22] humankind. 7 And you, be fruitful[23] and multiply,

abound[24] on the earth and multiply[25] in it." 8 Then God said to Noah and to his sons with him, 9

"As[26] for me, I am establishing my covenant[27] with[28] you and your descendants[29] after you, 10

and with every living[30] creature that is with you, the birds[31], the domestic animals, and every ani-

mal of the earth with you, as many as came out of the ark. 11 I establish[32] my covenant with you, that

never again shall all flesh[33] be cut[34] off by the waters of a flood, and never again shall there be a

flood to destroy[35] the earth." 12 God said, "This is the sign[36] of the covenant that I make be-

tween[37] me and you and every living creature that is with you, for all future generations[38]: 13 I have

set[39] my bow[40] in the clouds[41], and it shall be a sign of the covenant between me and the earth.

14 When I bring clouds over the earth and the bow is seen in the clouds, 15 I will remember[42] my

covenant that is between me and you and every living creature of all flesh; and the waters shall never

again become a flood to destroy all flesh. 16 When the bow is in the clouds, I will see[43] it and remem-

ber the everlasting[44] covenant between God and every living creature of all flesh that is on the earth."

17 God said to Noah, "This is the sign of the covenant that I have established[45] between me and all

flesh that is on the earth." 18 The sons of Noah who went out of the ark were Shem[46], Ham, and Ja-

pheth. Ham was the father of Canaan[47]. 19 These three were the sons of Noah; and from these the

whole earth was peopled[48]. 20 Noah, a man[49] of the soil, was the first[50] to plant a vineyard[51].

21 He drank some of the wine[52] and became drunk[53], and he lay uncovered[54] in his tent. 22 And

Ham, the father of Canaan, saw[55] the nakedness[56] of his father, and told[57] his two brothers[58]

outside. 23 Then Shem and Japheth took a garment[59], laid[60] it on both their shoulders, and walked

backward and covered the nakedness of their father; their faces were turned[61] away, and they did not

see their father's nakedness. 24 When Noah awoke from his wine and knew[62] what his youngest[63]

son had done[64] to him, 25 he said, "Cursed[65] be Canaan[66]; lowest[67] of slaves shall he be to his

brothers[68]." 26 He also said, "Blessed[69] by the LORD my God be Shem; and let Canaan be his

slave. 27 May God make[70] space for Japheth[71], and let him[72] live[73] in the tents[74] of Shem;

and let Canaan be his slave." 28 After[75] the flood Noah lived three[76] hundred fifty years. 29 All the

days of Noah were nine hundred fifty years; and he died[77]."

Gen 9:1: 9:1-7: in UC's structure, 10th paragraph of 12

framed by command echoing 1:28, but with important differences:

"the structure suggests that human increase will be the cause of the corresponding negative effects on

creation"

"The relations between humans and animals are brutalized."

"The reader should also not fail to see the omission of the original command to 'subdue' the earth (1.28).

The curse of 3.17-19, still in force, countered that original command and makes human subjugation of

the earth problematical"

(LT 51-52)

also as "permission to 'subdue'" withdrawn in light of flood experience (AG 124-25)

see also note at "fear" in 9.2

cf. EVW1's aanalysis, 8:20 note

1 "BLESSED": God blessed: almost verbatim of 1:28

2 "FRUITFUL": fruitful and multiply: 1:22, 28, 8:17, 9:1, 7, 35:11; cf. 17:6, 28:3, 48:4; Lev 26:9

here, framing with 9:7

3 "FILL": fill the earth: contrasting with the "filled with violence at 6:11, 13; also, see note at 10:32

4 "FEAR": the fear and dread: umora'akhem vechittkhem (mora'/chath); both words only here in Gen;

Deut 11:25; cf. Deut 1:21, 3:8: "distinctly military terminology" (GW 192); mora' only Isa 8:12-13, Jer

32:21 elsewhere; chath, 1 Sam 2:4, Jer 46:5, Job 41:25; cf. Hab 2:17, chathath

GR 34.12: "fear and dread returned, but dominion did not return" until the days of Solomon (1 Ki 4.24)

5 "DREAD": and dread: vechittekhem (chath); only here in Gen; 1 Sam 2:4; Jer 46:5, Job 41:25

6 "BIRD": on every bird: despite Noah's relationship with the dove

7 "INTO": into your hand they are delivered: Holy War language (West 462, citing McEvenue)

8 "DELIVERED": nittanu, "given"

Gen 9:3: "The permission to eat meat, and therefore to kill [indicates[9]] that the violence that precipi-

tated the deluge can be controlled but not extirpated." (JB 85)

as drawing of "very clear boundary" between humans and animals which had been confused before the

Flood by the prohibition against eating animals, which "led humans to have sex with animals and even

worship them." (JA 25)

10 "EVERY": every moving thing that lives: kal-remes 'asher hu'-chay; note the nondistinction be-

tween "clean" and "unclean" animals; cf. Peter's dream in Acts 10:9-13

11 "FOOD": for food: le'achlah; only 1:29, 30; 6:21 in Gen

12 "PLANTS": the green plants: keyereq `esev; explicitly recalling 1:30; but contrary to NRSV trans,

WB1 79-80 argues that prep ke here is not an elliptic ref to the earlier giving of yereq `esev to humans,

because at 1.30, they are given explicitly to the animals! Thus, he translates here, "as well as the green

plants I hereby give to you every one (i.e., creeping creature)."

Gen 9:4: flesh, life and blood: not a matter of blood as a substance in itself, but as the rhythmic, pul-

sating life force: "Blood is understood here not in its objective but in its functional meaning"; cf. Deut

12:23 (West 465)

in context of P's concession of meat for food: "The prohibition thus acquires a new and extended mean-

ing: the blessing is preserved by the restriction of dominion over the animals. The killing of animals car-

ries within it the danger of blood-lust (Num 23:24, Deut 32:42, Jer 46:10), of killing for the sake of kill-

ing, of blood-thirstiness." (Id)

but cf. Lev 17:10 and GW 193

note word rhythm and use in verses 4-6

nefesh (3x)

drsh (3x)

yad (3x)

dam (4x)

'adam (5x)

"to remind us that rightly all parts of the flesh should have been forbidden" (UC 126)

13 "ONLY": only: 'ad, "with a restrictive force, emphasizing what follows: a. in contrast to what pre-

cedes, howbeit" (BDB 1:400)

here and at beginning of v. 5, underscores that vv. 4-6 are "intended as a restriction of the concession in

v. 3." (West 464)

"Previously, God had seen the violence and judged it severely. Now, God recognizes that it cannot be

eradicated and sets boundaries to it" (LT 52)

14 "FLESH": flesh: "not a piece of flesh, but the animal as a complete being that consists of flesh."

(West 464, quoting B. Jacob)

LXX, kreas, "meat," not sarx; only here in Gen; 92x in LXX; only 2x in NT

15 "BLOOD": blood: damov (dam); 4x in 9:4-6, first since 4:10-11, and last until 37:22, 26, 31; then

only 42:22, 49:11 in Gen; thus, clear link with Cain/Abel story

Gen 9:5: "In the context of the blessing bestowed on those saved from the flood, this can only mean

that the command 'thou shalt not kill' holds for the whole of humanity unconditionally and without re-

striction." (West 466)

"God shows that blessing implies not only well-being for oneself but also respect for those others who

have the same life in their blood." (EVW1 130)

16 "LIFEBLOOD": for your own lifeblood: 'eth-dimkhem lenafshotheychem, lit, "for your life-soul

blood," LXX, gar to humeteron aima twn psuchwn

17 "REQUIRE": require a reckoning [from your hand]: 'ederosh (drsh) miyyad: 3x in verse, then

only 25:22, 42:22 (blood of Joseph) elsewhere in Gen; Ex 18:15, Lev 10:16 (twice), then 15x in Deut;

165x total; as "seek," Amos 5:4

18 "ANIMAL": from every animal: "only intelligible after the domestication of animals [19] because

the human has cared, provided for and protected the animal so that it becomes part of one's community."

(West 466)

20 "HUMAN": and from human beings: umiyyad ha'adam; surrounding by use of nefesh; end of

verse, 'eth-nefesh ha'adam

GR 34.13 interprets as "Edom," i.e. Israel's "brother" Esau known to them as Rome.

21 "ANOTHER": another: 'achiyv; "not just the colorless 'another'; it carries the full meaning of

brother. Murder is the ultimate violation of the brotherly relationship of humankind." "P expounds in

principle what J tells in story." (West 466)

first use since 4:8-11, and hence, likely alluding to that here (GW 193)

as call to see "the other" ('acher) as "brother" ('ach) (EVW1 139)

Gen 9:6: blood as key to divine element within humanity, in contrast with "breath," 2:7

22 "WHOEVER": Whoever sheds the blood of a human, by a human shall that person's blood be

shed: perfectly symmetrical in Heb: "The tight chiastic formulation [23] emphasizes the strict corre-

spondence of punishment to offense" (GW 193)

cf. 37:22

24 "IMAGE": tselem; recalling 1:26-27; cf. 5:3

25 "MADE": God made humankind: use of third person in direct divine speech suggests "is to be con-

strued as having an indefinite or impersnal subject, connoting: man was made." (UC2 128, emph in orig)

Gen 9:7: framing with 9:1

26 "FRUITFUL": fruitful and multiply: 1:22, 28, 8:17, 9:1, 7, 35:11; Lev 26:9

27 "ABOUND": abound: shiretsu; recalling 7:21, 8:17 used for animals, here, anticipating the "suc-

cess" of the command at Ex 1:7

also, could include abundance of earth's produce, which would explain Noah's planting of the vineyard

(AG 125)

28 "MULTIPLY": and multiply: urevu, repeated from earlier in verse; some object to use of same verb

twice in parallel; UC2 128 notes LXX using word for "dominion," but my LXX shows plethunw twice.

Gen 9:8: 9.8-11: in UC's structure, 11th paragraph of 12.

9:8-17: second part of the speech

Gen 9:9: vv. 9-17 as chiastic:

A: vv. 9-11: confirm the covenant

B: v. 12a: sign of covenant

C: v. 12b: for farthest generation

D: vv. 13-16a: bow

C1: v. 16b: eternal covenant

B1: v. 17a: sign of covenant

A1: v. 17b: "established"

(GW 194; slightly modified by wjhb)

vv. 9-11: echoing 6:17-18

29 "AS": as for me: va'aniy hineniy; contrasting with 6:17, 18

30 "COVENANT": berit: fulfilling 6:18; see note there; 7x in 9:8-17. "9:8-17 is not to be understood

primarily from P's understanding of berit elsewhere, but from the context of the flood story of which

9:8-17 is the conclusion." (West 470)

in contrast with Gen 17: there, there is agreement; here, "it means nothing more than 'self-obligation,

promise'" (West 471)

31 "WITH": with you: 'ittekhem; first here, 5x in vv. 9-12, then 26.27, 34.16, 42.16, 43.3, 5, 44.23;

here, it underscores the covenantal nature of the link between God, humanity and the animals.

32 "DESCENDANTS": and your descendants after you and with, etc.: added from 6:18

Gen 9:10: covenant inclusive of all animals, but not plants

33 "LIVING": and with every living creature: ve'eth kal-nefesh chachayyah; nefesh chayyah recalling

2.7, 19; in this passage, 9.10, 12, 15, 16; not again in Gen.

34 "BIRDS": birds: last mention in Gen until 40:17

Gen 9:11: promise in two parts: not to cut off all flesh and not to destroy the earth; parallel to v. 15

35 "ESTABLISH": (and) I establish: vahaqimothiy (qvm); 6:18, 9:11, 17, 17:7, 19 with "covenant";

26:3 with "oath"

36 "FLESH": all flesh: cf. 6:13

37 "CUT": cut off: yikarith; anticipating both the sense of "cut a covenant" (e.g, 15:18, 21:27) and cut

off without circumcision practice (17:14)

38 "DESTROY": to destroy: leshacheth (shchth), the action by humans that led to the Flood, 6.11-17;

again here at 9.15; next in relation to Sodom/Gomorrah, 13.10, 18.28, etc. only 38.9 after that.

Gen 9:12: 9:12-17: in UC's structure, 12th paragraph of 12

chiasm (cf. vv. 9-17)

A-12: God said: sign of the covenant between me and you and every living creature

B-13-15a: bow in the clouds, remember my covenant

C-15b: waters shall never again become a flood

B1-16: bow in the clouds, remember the everlasting covenant

A1-17: God said: sign of the covenant between me and all flesh that is on the earth

"The terminology of the first scene [6:9-21] [39] is echoed and rewritten in a joyful major key." (GW

195)

40 "SIGN": sign of the covenant: 'oth-haberiyth; 3x 9:12-17; cf. 17:11

41 "BETWEEN": between: expressed five ways:

1. me and you and every living creature that is with you, for all future generations

2. me and the earth.

3. me and you and every living creature of all flesh;

4. God and every living creature of all flesh that is on the earth.

5. me and all flesh that is on the earth.

(GW 195)

42 "GENERATIONS": generations: ledoroth (dor); matching use at 6:9

43 "SET": I have set: nathattiy; lit, "I have given;" not that God first placed the bow in the clouds at

this moment, but that its presence there from now on is associated with the covenant established at this

moment (cf. UC2 138)

44 "BOW": my bow [qesheth; LXX, tochon] in the clouds: given many comparable flood stories, "P

found himself in the context of a concluding etiological remark; the flood narrative served to explain the

phenomenon of the rainbow." I.e., not the warrior's bow as claimed by Wellhausen, Gunkel, etc. (West

473; also, JB 86 and GW 196)

but cf. MF 34: "fitting that the sign of the covenant in Genesis 9, after the reordering of the watery

chaos, is the bowan[45] ancient weapon of divine combat. [46] Similar weapons were also employed by

Marduk in his cosmogonic battle against Tiamat."

that is, it is the Enuma Elish, not Gilgamesh, which provides the Babylonian parallel.

also, NS 58: "in Babylonian astronomy we find that a number of stars grouped together in the shape of a

bow were mythologically identified with the accoutrements of the war goddess. [47] Always, the word

qeshet designates a weapon of war. [48]

"The Flood story, however, has identified the bow with the rainbow rather than a constellation"

"The Torah, in accordance with its usual practice, declined to accept the mythological portrayal of the

Deity shooting arrows from HIs bow, and therefore retained only the final symbol" (UC2 136)

"The arching rainbow mimics the domed firmament restraining the 'waters above', and reminds God to

maintain the function of this vital cosmological structure" (LT 53)

49 "CLOUDS": in the clouds: be`anan (`anan); "clouds" first here, and only vv. 13-16 in Gen; 87x in

HS

Gen 9:15: parallel to v. 15

50 "REMEMBER": I will remember: framing with 8:1, here future-oriented;

Gen 9:16: suggesting that the bow is to remind God and to forestall the possiblity of destruction from

the gathering storm clouds; UC2 139 notes the difficulty in that the bow would normally come only after

the clouds are already dissipating.

cf. role of Marduk as rider on the clouds; also, Dan 7.13

cf. also the emerald circle (iris) in Rev 4.3, 10.1, a God's-eye view on the earthly phenomenon as a

"bow" (i.e, partial circle)

51 "SEE": I will see it: contrasting with 6:5, 12

52 "EVERLASTING": everlasting covenant: "phrase typical of P" (West 474); 9:16; 17:7, 13, 19; 2

Sam 23:5, 1 Chr 16:17; Ps 105:10, Isa 24:5, 55:3, 61:8, Jer 32:40, 50:5, Ezek 16:60, 37:26

53 "ESTABLISHED": I have established: vahaqimothiy Hif. perfect (qvm); 6:18, 9:11, 17, 17:7, 19

with "covenant"; 26:3 with "oath"

Gen 9:18: cf. 5:32, 6:10

9:18-11.9 as single and unitary section, framed by "scatter" theme (see note at 9.19 "peopled" and 11.9),

and "began/beginning" theme (9.20, 10.8, 11.6)

also, use of `erets (14x) through full section.

(UC2 142, 145-146, 147)

9:18-27: J story in two parts: vv. 18-19 and 20-27

"before the flood the primeval story told of human failure in the community of marriage and of brother-

hood. Immediately after the flood and before humankind begins to divide into peoples, there is the fail-

ure of the son in relation to his father." (West 489)

54 "SHEM": Shem, Ham, and Japheth: "The object of this verse is not to tell us who the sons of Noah

were [but[55]] to underline the contrast between the small number of NOah's sons who left the ar-

kand[56] to tell us that nevertheless this vast population came into being only through the descendants of

these three men." (UC2 148), as emphasized in v. 19

57 "CANAAN": Canaan: first of 93x in HS; 65x in Pent; before the story is told, this suggests that

Ham/Canaan are the focus.

58 "PEOPLED": was peopled: nafetsah; only here in Pent; 22x in HS, often as "smashed" or

"crushed"; understood as "populated" links with e.g., 1 Sam 13:11, Isa 33:3, meaning "scatter"; thus,

also linked with different root, prts as "scatter," 10:18, 11:4, 8, 9 (GW 198)

Gen 9:20: 9:20-27: parallels with Gen 3, as sequels to creation, re-creation:

1. consumption of fruit leads to trouble

2. nakedness (although different Heb)

3. curses

4. covering of nakedness

(LT 54; also, EVW1 150, noting further parallel with opening eyes to see nakedness, and snake/Ham as

figures who "have more knowledge and tell [nagid] others about this revealing knowledge")

also, parallels with 6:1-4:

1. sexual offenses

2. punishment of "offspring"

parallels "reinforce ain important theological statement regarding chs. 6-9. The Flood changed nothing."

(LT 55)

note IR1 87-98, Freudian reading as Noah's repressed desire for Ham shifted onto the object of desire

through the cursing (castrating) of Ham's son into slavery (powerlessness)

59 "MAN": a man of the soil: 'iysh ha-'adamah; the inheritance of Cain; perhaps as ironic ref. to 5:29,

given mixed blessing of vineyards (GW 198)

GR 36.3: "Three had a passion for agriculture, and no good was found in them: Cain, Noah, and

Uzziah." Uzziah, see 2 Chr 26.10

"After the flood, Noah's vineyard also marks a connection to the land which is thematically the reversal

of Cain's alienation from it. The ' keeper ' of every species of bird and animal can lay claim to being a

keeper of the soil as well. The righteous Noah is the ecological ideal." (MB2 39)

60 "FIRST": first (began): vayyachel (chll); 4:26, 6:1, 9:20, 10:8, 11:6 in primeval narrative; note West

487, for extreme progressivist view: "advance in civilization," "benefits of civilization," "an advance on

agriculture, "a step forward," etc.

61 "VINEYARD": vineyard: karem; first of 92x in HS; here, it functions, among other purposes, to re-

fute mythological links between wine and divinities, e.g., Dionysus. In Mesopotamian Flood stories,

wine predated the Flood (UC2 160)

Gen 9:21: drunkenness leading to nakedness: Hab 2.15 (see esp.), Lam 4.21

62 "WINE": drank wine: cf. 19:31-35 for parallel act of children while drunken father is sleeping fol-

lowing salvation from divine punishment for evil; wine named as the first product of human agriculture!

63 "DRUNK": became drunk: vayyishkar (shkhr); "as such not regarded as reprehensible in antiquity"

(West 487); cf. 43:34

However, breadth of HS shows acceptance of wine as such, but condemnation of drunkeness, e.g., Lev

10:9, Isa 28:7. (GW 199)

see also verse note

64 "UNCOVERED": and he lay uncovered: vayyithggal (gglh); cf. Ex 20:26, 2 Sam 6:20, 10:4f as

disgrace

GR 36.4 interprets with play on words as derived from galuth, "exile," hence, this act (planting the vine-

yard) was the cause of exile

Gen 9:22: "a grave breach of custom when Ham saw his father lying naked in the tent and did not cover

him"; "it is difficult to understand how exegetes have missed the obvious meaning." (West 488, noting

moralizing "within the framework of a Xtn individual ethic which holds almost all exegetes captive

here.")

UC2 150 cites Canaanite legends of a god approaching his father to castrate him, suggesting that Gene-

sis is toning down such a tradition or omitting such an attribution to a son of Noah, although the Talmud

reads it that way; cf. BR 36.4-5 suggesting Noah had been mutilated and thus humiliated in trying to

conceive a son (i.e., his organs were mangled and his semen sprayed around), and Ham tried to persuade

his brothers that their father had done something wrong.

65 "SAW": saw: as parallel to Cain/Abel: "In both texts, a 'revealing' look is the occasion for a break

between members of the family." (EVW1 149)

cf. Ex 1.15-21, where Pharaoh orders the midwives to "look" at the genitals of the children (MS2 111)

66 "NAKEDNESS": the nakedness: `ervath; only here in Gen re: people; cf. 42:9, 12, of "land."

Clearly in context of Lev 18:6ff. where "nakedness of the father" = "father's wife," i.e., maternal incest.

Cf. Ezek 16:8, 36, 37

"It may mean to penetrate the ultimate personal mystery of the parents by probing their most vulnerable

action or condition." Cf. Gen 2:17 (WB 90)

note parallel with 3:7, each knowledge of nakedness leading to city building

67 "TOLD": and told: vayyagged (ngd); only previous 3:11; see list of parallels at v. 20 note; after,

12:18, 14:13, etc, without moral opprobrium in the telling

68 "BROTHERS": his brothers: as with post-creation story, trouble evolves among brothers leading to

alienation and curse

Gen 9:23: note the series of concrete verbs marking the brothers' behavior.

"In contrast to the terse brevity with which Ham's deed is described, they description of Shem and

Japhet's response is distinctly repetitious and long-winded. [69] This slower pace allows the listener not

only to reflect on these sons' modesty, but to visualize the awkwardness of their task." (GW 200)

70 "GARMENT": a garment: hassimlah; the simlah is an outer square of cloth used as a blanket; 35:2,

37:34, 41:14, 44:13, 45:22

71 "LAID": laid it on both their shoulders: vayyasiymu `al-shekhem sheneyhem; alliteration with "sh"

and "s" which follows that of "Shem" (UC2 162)

72 "TURNED": turned away: 'achoranniyth, "backward," as earlier in verse; 1 Sam 4:18, 1 Ki 18:37, 2

Ki 20:10, 11; Isa 38:8 in HS

73 "KNEW": knew: yada`; 3.5 (2x); 3.7, 22; 4.1, 9, 17, 25 then not again until 8.11; 9.24; 12.11; 57x in

Gen.;

how did he know? "not important for the narrative" (West 489)

74 "YOUNGEST": his youngest son: benov haqqatan, lit, "the small son"; LXX: huios autou ho new-

teros, "his younger son;" Rashi: little as "contemptible"; Cassuto: order of names not chronos, but

euphonic; cf. 10:21 (GW 201)

ambiguous as to whose youngest son is at issue: Noah's (Ham) or Ham's (Canaan), despite the earlier

narrative of Ham as the one who "saw" (IR1 93)

75 "DONE": what had[76] done to him: 'asher-`asah-lo; what had he in fact done?

Gen 9:25: the curse: "the continuity of the life of a group of people depends on the stream of tradition

being passed on undisturbed from one generation to another. this was only possible when the elders

were respected by the younger a[77] command necessary for the maintenance of the group." (West 489)

Noah's only words!

the separation of the children of Noah:

"To quality for the legacy of Noah, the Noahide biology and ideology must join recommendations: nei-

ther attribute, however indispensable, will suffice" (MS2 110)

78 "CURSED": cursed be: although ancient peoples, including many Israelites revealed in the Bible,

apparently believed in the magical power of human blessing/cursing, UC2 156-57 argues against this

being the view of the Torah itself, which "is imbued with perfect faith in the absolute dominion of God

in the world"; thus, what we hear in vv. 25-26 are not in themselves to be understood as "effective," but

rather as the supplication of a just man to his God to execute justice.

79 "CANAAN": cursed be Canaan: numerous explanations for why Ham's act curses Canaan (but note

not the other children of Ham named at 10.6):

1. the sons as ancestors of three peoples known from the time of J, i.e., that of David/Solomon: "One can

only be amazed at the ingenious and fanciful attempts" (West 491)

2. relationships between people from ancient times: all sorts of possibilities here, too.

3. as individuals, sons and grandsons of Noah; cf. Gen 27:29 (West 490-92)

cf. YM's discussion of vicarious punishment in the Bible, whereby the blessing held by one generation

pushes punishment for that one's sin onto the next generation, e.g., David's sin onto the (dead) child of

Bathsheba.

other options: 1. midrash: in light of God's blessing on Noah's sons at 9:1, only the next generation could be cursed

2. as "mirroring punishment": As Noah's youngest son sinned, so Ham's youngest son is punished

3. as embodiment of character of descendants, 10:6 (accord, UC2 below)

(GW 201)

"not directed against the man Canaan, the son of Ham, but against the Canaanite people Ham[80] simply

represents here the Canaanites who were known to the Israelites, and his actions merely symbolize the

practices of the children of Canaan." (UC2 154)

see also EVW1's argument at v. 26, "blessed"

81 "LOWEST": lowest of slaves: `eved `avadiym; "slave of slaves"; "not that he would be a slave to his

brothers' slaves, but that he would be an inferior and despised slave of his brothers." (UC2 166)

82 "BROTHERS": to his brothers: not literally to that generation's siblings, but to the nations sur-

rounding the Canaanites later, as evidenced by 10.22, the children of Shem beginning with Elam, 10.19,

the borders of the Canaanites, and Gen 14.4ff, which links these together. (UC2 166, 168)

83 "BLESSED": blessed be Shem: in contrast with other uses of baruch yhwh, where it looks back to

an event at YHWH's hand which has just taken place (West 492)

"Blessed is the LORD, the God of Shem" (GW 202)

accord, EVW1 147, thus arguing that the "opposition between the two brothers Ham and Shem takes on

another colouring when Noah connects it wit the opposition between Canaan and YHWH."

84 "MAKE": make space: yafet, Hif. "enlarge, disperse", only here in Gen or HS as Hif. (27x as Qal); a

pun on Japheth (yefeth), "may God yafet yefeth" (LB 25)

"May God makes Japhet great", arguing that the use of elohim here is one stepped removed in intimacy

from the YHWH who is blessed as God of Shem, but less than the naked curse of Canaan. (EVW1 147)

85 "JAPHETH": make space for Japheth, and let him live in the tents of Shem: juxtaposed with

10.2-4, 21-31, the descendents separated.

86 "HIM": him: Q of "God" or "Japheth" who is to live in Shem's tent; see GW 202-03

87 "LIVE": and let him live: veyishkun (shkhn); only 3.24 previously; 14.13, 16.12, 25.18, 26.2, 35.22,

49.13 in Gen. Note different word often used for "settle" or "settling," yshb, 71x in Gen, e.g., 4.16

88 "TENTS": live in the tents of Shem: explained by UC2 169 as linked to the descendants of Shem,

the Elamites, who are allied ("tented with") the "Goiim" descendants of Japheth, 14:1-5, parallel to

Abram dwelling by the oaks of Mamre at 14.13; thus, as Japheth was here associated with the good deed

of Shem, may their descendants also be associated through a "good war" victory.

Gen 9:28: vv. 28-29: conclusion of P's story, left off at 9:17

89 "AFTER": after the flood: 'achar hammabul; 10:1, 11:10, linking Table of Nations and Babel story

with the end of the flood

90 "THREE": three hundred fifty years: i.e., 50x7, added to the previous 60x10

91 "DIED": and he died: in contrast with Ziusadra/Utnapishtim who was raised up to live among the

gods (and hence, be found by Gilgamesh), Noah dies an ordinary human death.

____________________________________________________________________________________

________________________________________________________________Genesis 10: cf. 1 chr

1:4-23; note the peoples named at Gen 15:19-21 note named in this list.

10:1-11:9 framed as toledoth beney-noach and thus a complete unit:

1. as explanation for the spreading out of nations

2. key words and phrases: prts, "scatter" (10:18; 11:4, 8, 9); cf. prd, "spread out" (10:5, 32); Shinar

(10:10, 11:2); vnh, "build" (10:11, 11:4, 5, 8) [wjhb note: also, 'achar hammabul, "after the flood," 9:28,

10:1, 11:10]

3. words in multiples of seven: 'rts (14x), bny (14x in ch. 10)

4. parallel juxtaposition of diverse materials in a toledot section: 2:4-4:26, 5:1-6:8

"So although the editorial organization seems odd to us, it is quite congruent with the method to be ob-

served elsewhere in the primeval history." (GW 209-10)

structure and tradition history of Table of Nations (documentary method) P genealogy of sons of Noah (10:1-7, 20-23, 31)

J insertions by R (10:8-19, 24-30), omitting redundant parts of J already in P

P's style as family members linked with J's style as national ancestors combines into complete system

"the J-texts in Gen 10 describe more an eventhow[92] humankind spread over the earth and became the

nations that they now are. The P-textsdescribe[93] rather a situationthe[94] state of being nations as a

result of the spread" (West 502, emph in orig)

(West 498-500)

the documentary claims are strongly refuted at UC2 184-86, noting the likelihood of sources, but not as

genelogical documents, but rather as Wisdom, epic poetry, and the like.

structure of Table of Nations (narrative method) v. 1: intro

vv. 2-5: sons of Japhet

vv. 6-20: sons of Ham

vv. 21-31: sons of Shem

v. 32: conclusion

(GW 213)

"Diselect, lower elect and higher elect Ranging[95] over the entire world, this postdiluvian scale at once

maps itself onto the threefold Table of Nations and accommodates ensuing developments." (MS2 194)

two stages of formation:

1. pre-political and pre-national memories

2. commercial information lists from later days of international commerce

(West 503)

70 peoples mentioned in total; cf. Jacob (46:27, Ex 1:5, Deut 10:22), Gideon (Judg 8:30), Ahab (2 Ki

10:1)

"The general harmony in the history of the world is paralleled by the particular harmony prevailing in

Israel's history. The[96] people of Israel occupies in the plans of the Divine Providence a place resem-

bling, on a small scale, that of all [humankind]." (UC2 180)

but cf. UC2 174: "This chapter does not come to teach us ethnology, just as the first section of Genesis

does not purport to instruct us in geology or paleontology or any other sciences."

Rather, it is a threefold purpose:

1. show Divine Providence reflected in distribution of nations no less than in other acts of creation.

2. determine relationships between Israel and other peoples

3. teach the unity of post-diluvian humanity, descended from a single family

(UC2 175)

specific use of father/son language: not as literal parenthood, but as "father of a nation" or of a people in the social/political sense (UC2 181-

82)

in contrast to neighboring peoples' use of divine legitimation for their national ancestry and ori-

gin: "Israel makes no claim and has no claim of being a part of the ontological structure of reality. Is-

rael, like Isaac, comes late as a child of God's surprise." (WB 93)

compared with other primeval genealogies: 1. no ages of persons

2. many names obviously are places

3. terms used to express relationships "are more flexible"

4. "sonship" and "brotherhood" "could be used in ancient times to refer to a treaty relationship as well as

blood-based kinship. So here, 'sons of' or 'fathered' might well be referring to a people's political or geo-

graphical affiliation, not its genealogical links."

(GW 215)

parallels with Gen 2:10-14:

1. Havilah (2:11, 10:7), Cush (2:13, 10:6), Asshur/Assyria (2:14; 10:11, 22)

2. negative connotations of Assyria

3. use of prd

(LT 57)

Gen 10 "These are the descendants[1] of Noah's sons, Shem, Ham, and Japheth; children were born to

them after the flood[2]. 2 The descendants of Japheth[3]: Gomer[4], Magog[5], Madai[6], Javan[7],

Tubal[8], Meshech, and Tiras[9]. 3 The descendants of Gomer: Ashkenaz[10], Riphath[11], and Togar-

mah[12]. 4 The descendants of Javan: Elishah[13], Tarshish[14], Kittim[15], and Rodanim. 5 From

these the coastland peoples spread[16]. These are the descendants of Japheth in their lands[17], with

their own language[18], by their families[19], in their nations[20]. 6 The descendants of Ham: Cush[21],

Egypt[22], Put[23], and Canaan[24]. 7 The descendants of Cush: Seba[25], Havilah[26], Sabtah[27],

Raamah[28], and Sabteca[29]. The descendants of Raamah: Sheba[30] and Dedan[31]. 8 Cush be-

came[32] the father of Nimrod[33]; he was the first[34] on earth to become a mighty warrior[35]. 9 He

was a mighty hunter[36] before[37] the LORD; therefore it is said, "Like[38] Nimrod a mighty

hunter[39] before[40] the LORD." 10 The beginning[41] of his kingdom[42] was Babel[43], Erech[44],

and Accad[45], all[46] of them in the land of Shinar[47]. 11 From that land he[48] went into As-

syria[49], and built[50] Nineveh[51], Rehoboth[52]-ir, Calah[53], and 12 Resen[54] between Nineveh

and Calah; that is the great[55] city. 13 Egypt became the father of Ludim[56], Anamim, Lehabim,

Naphtuhim, 14 Pathrusim[57], Casluhim, and Caphtorim[58], from which the Philistines[59] come. 15

Canaan[60] became the father of Sidon[61] his firstborn[62], and Heth[63], 16 and the Jebusites[64], the

Amorites[65], the Girgashites, 17 the Hivites[66], the Arkites[67], the Sinites, 18 the Arvadites[68], the

Zemarites, and the Hamathites[69]. Afterward[70] the families of the Canaanites spread[71] abroad. 19

And the territory of the Canaanites extended[72] from Sidon, in the direction of Gerar[73], as far as

Gaza, and in the direction[74] of Sodom[75], Gomorrah, Admah, and Zeboiim, as far as Lasha[76]. 20

These are the descendants of Ham, by their families[77], their languages, their lands, and their nations.

21 To Shem also, the father of all the children[78] of Eber, the elder[79] brother of Japheth, children

were born. 22 The descendants of Shem: Elam[80], Asshur[81], Arpachshad[82], Lud[83], and

Aram[84]. 23 The descendants of Aram: Uz, Hul, Gether, and Mash. 24 Arpachshad became the father

of Shelah[85]; and Shelah became the father of Eber[86]. 25 To Eber were born two sons: the name of

the one was Peleg[87], for in his days the earth was divided[88], and his brother's name was Joktan[89].

26 Joktan became the father of Almodad, Sheleph, Hazarmaveth[90], Jerah[91], 27 Hadoram[92], Uzal,

Diklah[93], 28 Obal, Abimael[94], Sheba, 29 Ophir[95], Havilah[96], and Jobab; all these were the de-

scendants of Joktan. 30 The territory[97] in which they lived extended from Mesha in the direction of

Sephar[98], the hill country of the east[99]. 31 These are the descendants[100] of Shem, by their fami-

lies, their languages, their lands, and their nations. 32 These are the families of Noah's sons, according to

their genealogies[101], in their nations; and from these the nations spread[102] abroad on the earth af-

ter[103] the flood."

1 "DESCENDANTS": the descendants: toledoth, linked to 10:32, 11:10 in the primeval history, then

11:27 beyond

only use for "X's sons" (GW 216)

2 "FLOOD": after the flood: 'achar hammabul; 9:28, 10:32, 11:10; note phonetic similarity between

mabul and bbl (GW 216)

Gen 10:2: sons of Japheth: 7+7 names; basically, Anatolians

MS2 194: the "lower elect"

3 "JAPHETH": Japheth: "agrees phonetically with the Greek Iapetos, one of the Titans." Son of

Ouranos and Gaia, his sons are Atlas, Prometheus and Epimetheus. The nations/sons are largely in area

of Asia Minor and Armenia (West 504)

LXX: Iapheth

"it is doubtful that there is any historical connection" given the LXX transliteration (GW 216)

4 "GOMER": Gomer: Ezek 38:6, original dwelling place on north coast of Black Sea; known in cunei-

form as Gimmirrai and classically as Kimmerioi (Cimmerians) (West 504)

"a powerful group of Indo-European origin who came from southern Russia and posed a considerable

challenge to Assyria in the 8th and 7th centuries. They eventually settled in Asia Minor (Cappadocia)."

(GW 216)

5 "MAGOG": Magog: Ezek 38:2, 39:6: "just as uncertain there as it is here" (West 504)

6 "MADAI": Madai: "name used often in the OT to designate the Medes, Isa 13:17, as well as the coun-

try of the Medes, 2 Ki 17:6, 18:11, Isa 21:2, Jer 25:25, 51:11, 28;" cf. Daniel (5:28, 6:8, 12, 15) and

Esther (1:19) where word designates Medes and Persians together. (West 505); cf. Acts 2:9

7 "JAVAN": Javan: Ionian Greeks, e.g. Ezek 27:13, Isa 66:19; mentioned frequently with Tubal and

Meshech; "from the time of Sargon used[8] throughout the whole of the East as far as India to designate

the Greeks" (West 505)

9 "TUBAL": Tubal, Meshech: always together in HS except Ps 120:5; Ezek 27;13, 32:26, 38:2, 39:1;

Isa 66:19 LXX; both settled in eastern Asia Minor, probably Cilicia and Phrygia respectively, later

driven into the mountains (West 505; see also GW 217 for more)

10 "TIRAS": Tiras: not mentioned in HS or cuneiform texts

11 "ASHKENAZ": Ashkenaz: Jer 51:27, one of three "enemies from the north" as in Ezek 38:2; dis-

placed Cimmerians in north of Black Sea (West 506)

"generally agreed" to be "classical Scythians mentioned in Assyrian texts" (GW 217)

12 "RIPHATH": Riphath: not elsewhere in HS or cuneiform

13 "TOGARMAH": Togarmah: Ezek 27;13, 38:3-6, attested in Hittite texts as a district and city (West

506)

14 "ELISHAH": Elishah: Ezek 27:7; "virtual unanimity in equating it with Alashiah of Akkadian and

Hittite inscriptions and with Cyprus, the land of copper" (West 507)

15 "TARSHISH": Tarshish: "raises considerable difficulties precisely because it occurs so often in the

OT." (28x) E.g. Isa 66:19, Ps 72:10, Jonah 1:3, 4:2 as a far distant place; 1 Ki 10:22. "All this seems to

point clearly to Tartessos, the Phoenician colony in Spain." The difficulty is the distance from other

places in the table. (WEst 507)

16 "KITTIM": Kittim and Rodanim: Cyprus and Rhodes, Greek settlements on each link with "sons of

Javan"; from Heb form of Gk Kition, a city on Cyprus; Num 24:24, Isa 23:1, 12; Jer 2:10, Ezek 27:6,

Dan 11:30 (West 508). Later, as Roman empire

Gen 10:5: 5b: a "refrain verse," as 10:20, 31. "It closes a section in a solemn, monotonous way like the

close of each of the days of creation."

"P thereby quietly indicates that the origin of all the peoples of the earth lies in the creator's will and

blessing. He is saying that a people is more than a mere conglomeration of persons; it is an articulated

part of the human race," grounded in land, language, and families and clans (West 509)

17 "SPREAD": spread: nifredu (prd); first use since 2:10; again at 10:32, anticipating 11:1-9; also,

13:9, 11, 14; 25:23, 30:40

18 "LANDS": lands (plural): be'aretsotam; only the refrain verses in Gen in this grammatical form; cf.

26:3, 4; 41:54

19 "LANGUAGE": language: lileshnov (lashon); first here of 117x in HS; only 10:5, 20, 31 in Gen, the

"refrain" verses of P's table of nations; cf. 11:1, safah, "lip"

UC2 144-45 explains the two terms not as evidence of sources, but two different meanings: safah = spo-

ken language, and is used in HS only in singular, while lashon "is intended to express relationship and

differentiation between languages."

20 "FAMILIES": families: lemishpechtham; "clans," 8:19, 10:20, 31, 32; then 304x total in HS

21 "NATIONS": nations: begoyehem (goy); first of 564x in HS; 28x in Gen, 10:20, 31, 32.

Gen 10:6: sons of Ham:

MS 194: the "diselect"

the four great peoples of the south; note the limitation on their "progeny" in v. 7 and individual notes

see GW 220 for family tree chart

the descendents of the third son precede the second, in order to save the Sethite as the "climax" of the

story.

Although all of these come from the sinful Ham, only the Canaanites have been explicitly cursed, which

will allow some measure of reasonable commerce between Shemites (Abram) and Hamites before Jo-

seph's journey to Egypt.

22 "CUSH": Cush: south of Egypt, Nubia in Gk, Ethiopia in inscriptions; cf. Isa 11:11, Jer 13:23; how-

ever, UC2 198 argues that this ID is difficult, and opts instead for an extinct west Semitic tribe south of

Israel later absorbed into the Midianites.

23 "EGYPT": Egypt: Heb, mitsrayim; cf. Ps 78:51, 105:23, 27, 106:21, 22 as "land of Ham" (also the

only other uses of "Ham" outside this passage, Gen 14.5 and the echo in 1 Chr 1.4, 8, 4.40

Distribution of "Egypt" (or "Egyptian") in Bible

Hebrew Scripture: 722 Genesis: 99

Exodus: 180

Leviticus: 12

Numbers: 33

Deut: 52

Joshua: 19

Judges: 9

1 Samuel: 16

2 Samuel: 4

1 Kings: 25

2 Kings: 16

Ezra: 1

Nehemiah: 3

Psalms: 15

Isaiah: 53

Jeremiah: 62

Ezekiel: 59

Amos: 7

Micah: 3

Hosea: 13

Zechariah: 4

Daniel: 4

other prophets: 2

New Testament: 30 Matthew: 4

Acts: 19

Hebrews: 5

Jude: 1

Rev: 1

24 "PUT": Put: Nah 3:9, Jer 46:9, Ezek 30:5; Gk Libues (Libya) in Ezek 27:10, 38:5; in HS "often de-

scribed as a war-like people that provides mercenaries for foreign rulers." (WEst 511)

only Putites are not enumerated from the children of Ham.

25 "CANAAN": Canaan: used here in a broader sense than the later limitation to Palestinians (West

511)

Gen 10:7: sons of Cush: two independent groups, reflecting growth of info about foreign lands among

biblical authors (West 510)

7 total

26 "SEBA": Seba: Ps 72:10, with Sheba, a country in far south; cf. isa 43:3, 45:14

27 "HAVILAH": Havilah: Gen 2:11; again in J's table at 10:29 as son of Joktan; cf. 25:18, 1 Sam 15:7

28 "SABTAH": Sabtah: likely old Arabian commercial city of Sabatah or Sabotah (West 511)

29 "RAAMAH": Raamah (or Ragmah): Ezek 27:22

30 "SABTECA": Sabteca: not attested elsewhere

31 "SHEBA": Sheba and Dedan: 25:3 as sons of Keturah; Ezek 38:13 as merchant people; Sheba, Sa-

bateans, 1 Ki 10:1ff; Isa 60:6, Jer 6:20, Ezek 27:22, Job 1:15, Ps 72:15

32 "DEDAN": Dedan: Isa 21:13, Jer 25:23, 49:8; Ezek 25:13, 27:20, 38:13

Gen 10:8: 10:8-19: J interpolation in P table

vv. 8-12: a self contained episode. In describing the founding of the kingdom/empire, West notes that it

"is described as something new, as 'progress,' and that it took place in the course of the history of hu-

mankind; second, that these empires did not arise from the movement of people but from the seizure of

power by a man (a king); third, that what characterizes this empire is the extension of dominion." (West

515)

33 "BECAME": became the father of: yalad, only 4.18 previously; in this chapter, 10.8, 13, 15, 24, 26;

next at 22.23, then 25.3; not necessarily implying literally fatherhood, but simply that Nimrod came

from the Cushites (UC2 200)

34 "NIMROD": Nimrod: as son of Ham, he, like Cain, becomes the 2nd human to build a city in re-

sponse to a curse (Ell 10)

unknown from history, although many attempts to explain, summed at West 515, GW 222

name may mean "we shall rebel" "suggests that Nimrod is a bad omen" (LT 58)

35 "FIRST": first (began): hechel; 4:26, 6:1, 9:20, 10:8, 11:6 in primeval narrative

36 "WARRIOR": mighty warrior: gibbor, "The word expresses the idea of violent, tyrannical power,

like the arab. gabbar" (West 516, quoting J. Skinner); cf. 6:4; Deut 10:17 (YHWH); cf. Josh 1:14, 6:2,

etc.; 160x in HS; samples: 1 Sam 2:4, Hannah's Song, celebrating the breaking of the bow of the gib-

borim; 1 Sam 16:18 (David); 17:51 (Goliath); Jer 9:23; Dan 11:3

note wide range of translations; e.g.,

LXX: herxato einai gigas [6:4, 10:8, 9, 14:5 in Gen; 41x in HS] epi tes ges

JA: "the first to amass power in the world"

RA/EF: "first mighty man"

KJ: "mighty one"

JB/NAB: "first potentate on earth"

JPS:/KJV/ASV "began to be a mighty one on the earth"

WTC: "a very powerful man"

37 "HUNTER": mighty hunter: gibbor-tsayid; "The motif is very common the[38] founder king was a

man of might and power because he subdued the wild animals" (West 516)

cf. Gilgamesh and Enkidu.

tsayid, 25:27, 28; 27:3, 5, 7, 19, 25, 30, 31, 33, all re: Esau; only Lev 17:13, Josh 9:5, 14; Ps 132:15, Job

38:41; Prov 12:27, Neh 13:15 in HS

39 "BEFORE": before the LORD: lit, "in the face of YHWH"

40 "LIKE": like Nimrod, etc: GR 37.2 links with the incipit of Ps 7.1, "Shiggaion of David, which he

sang unto the Lord, concerning Cush a Benjamite," and associates Esau with the "Cush" there not on

basis of ethnicity (Esau not being a Cushite) but "because he acted like Nimrod."

41 "HUNTER": hunter: gibbor, matching v. 8's "warrior"; note BH 117 who says in "Assyria, then, the

ideal king is a hunter."

42 "BEFORE": before the LORD: lifney yhwh; "in the face of YHWH"; "probably no more than a su-

perlative [43] does not necessarily imply God's approval" (GW 223)

given the tradition of Nimrod and Babylon, also as "in confrontation with"

"He is before the Lord, which means that everything he does is seen and known by the Lord, but that he

is also radically separate frm him. They are in each other's presence, but not in face-to-face communion

as Moses" (Ell 12)

Gen 10:10: the "counter genesis": the beginning of human kingdoms

44 "BEGINNING": the beginning: re'shiyth, recalling and contrasting beginning of God's own creat-

ing, 1:1; cf. 49:3; "has both chronological and qualitative significance" (GW 223)

45 "KINGDOM": kingdom: mamlakhtto; only 20:9 elsewhere in Gen; LXX: basileias; also 14:1; 117x

in HS; also, Ex 19.6

46 "BABEL": Babel: 11:9; since about 2000 BCE "regarded in the whole Near East as the first city in

the world." (West 517, quoting Gunkel).

47 "ERECH": Erech: the city of Gilgamesh, on Euphrates, about 125 miles SE of Babylon (West 517)

48 "ACCAD": Accad: founded by Sargon I (c. 2500) and made the capital; north of Babylonia, but ex-

act location unknown (West 517)

49 "ALL": NRSV omits Calneh after Accad, interpreting as "all of them", kullanah, rather than khal-

neh: "questionable" (GW 223)

50 "SHINAR": Shinar: 11:2, 14:1, 9; cf. Isa 11:11, Dan 1:2, Zech 5:11 (all exilic or post-exilic texts, JB

91); southern part of modern Iraq.

not used in Mesopotamia texts, but is in Egyptian, Hittite and El Amarna docs for the Cassite kingdom

of Babylon, "possibly derived from an archaic pronunciation of Sumer" (GW 223)

Claiming root as "He who throws down, the shaker", Ell 13 notes "Throughout the adventure of the peo-

ple of Israel, the presence of Shinar is clearly the presence of a spiritual power, of a temptation to evil."

cf. Josh 7.21ff.

51 "HE": he went into Assyria: hahiv' yatsa' 'ashshiur; trans. as "Went out Ashur" as "the more natu-

ral way to construe the Hebrew" (GW 223)

52 "ASSYRIA": Assyria: cf. v. 22

53 "BUILT": and built: vayyiven (bnh); God a person, 2:22, Cain a city, 4:17, Noah the ark, 8:20, Nim-

rod cities, 10:11, and the tower of Babel, 11:4, 5, 8, before Abram an altar, 12:7, 8, 13:18, 26:25; by

Sarai for "building" a child, 16:2, echoed by Rachel at 30:3; Abraham the altar for Isaac, 22:9; Jacob a

house, 33:17, and an altar, 35:7

54 "NINEVEH": Nineveh: called "great city" in Jonah 1:2, 3:2, 3; 4:11; Judith 1:1; founded c. 4500

BCE (GW 224)

also, 2 Ki 19:36; Nah 1:1, 2:8, 3:7, Zeph 2:13ff (esp. 2.15)

Ell 21 notes that as Babylon is "the synthesis of civilization. In Nineveh we see the synthesis of war.

Two forms. The two forms of man's spirit of power." (emph in orig)

55 "REHOBOTH": Rehoboth-ir: lit, "city squares", perhaps a suburb of Nineveh or even a description

of it (GW 224)

56 "CALAH": Calah: capital of Assyria in 9th C. (GW 224), moved from Nineveh, accompanied by

huge dedication feast, parallel to David's of Jerusalem, 2 Sam 6 and Solomon's rededication, 1 Ki 6-8

(BH 333)

Gen 10:12: " We do not know whether Resen is the great city or Nineveh; since, however, it is written,

Now Nineveh was an exceeding great city (Jonah 3.3), it follows that Nineveh is the great city." (GR

36.5)

57 "RESEN": Resen: prob. from Akk. res-eni, "fountainhead," fitting several known places in Assyria,

but none between Nineveh and Calah (GW 224)

Ell 14 notes root as "bridle," and links with "first force of nature domesticated by man and put in his

service"

58 "GREAT": great city: later, Babylon; cf. Jer 22:8, Jon 1:2, 3:2, 4:11 (Nineveh), and Rev

consider the building of cities here following the "sin" of Ham/Canaan regarding knowledge of naked-

ness as parallel to sin of Cain in building a city following knowledge of nakedness

Gen 10:13: vv. 13-14: most names unknown; 7 total

59 "LUDIM": Ludim: Jer 46:9; singular at Gen 10:22 below, also Isa 66:19, Ezek 27:10, 30:5

60 "PATHRUSIM": Pathrusim: people of upper Egypt (West 519)

61 "CAPHTORIM": Caphtorim: i.e., Crete; cf. Amos 9:7, Jer 47:4, associated with origin of Philistines

62 "PHILISTINES": from which the Philistines come: Q of whether ref here to Philistines is anachro-

nistic, given first mention of them in Egyptian monuments in 12th C BCE, after which they settled along

the Canaanite coast. (UC2 206-208)

Gen 10:15: 10:15-19: names themselves from independent tradition; however, J's purpose is "to set

side-by-side two different ways in which people spread;" i.e. by expansion and growth here, or by con-

quest, vv. 8-12 (West 520)

63 "CANAAN": Canaan linked with Sidon: a unity not found in the historical HS books, because Is-

rael never claimed Phoenicia (West 521)

but cf. Num 34 and GW 225 claiming West "mistaken"

64 "SIDON": Sidon: i.e., Phoencia, including later kingdom of Tyre; cf. 1 Ki 16:31 (West 521)

65 "FIRSTBORN": firstborn: "reflects tradition that this was the most ancient Phoenician settlement."

(GW 225)

66 "HETH": Heth: Hittites, used broadly throughout HS; in Gen, 15:20, 23:3ff, 25:9-10, 26:34, 27:46,

36:2, 49:29ff (recalling ch. 23)

uses in HS "refer to certain Syrian kings who once belonged to the Hittite empire in Asia Minor" (GW

225)

67 "JEBUSITES": Jebusites, the Amorites, the Girgashites, the Hivites: four Canaanite peoples; cf.

15:21

68 "AMORITES": Amorites: "Not only were some of the most famous dynasties of Babylon, Mari, and

Ashur of Amorite descent, there was also an Amorite kingdom just north of the border of Canaan. The

OT, however, seems to use the term rather loosely" (GW 225)

69 "HIVITES": Hivites: people of Hamor and Shechem, 34:2

70 "ARKITES": Arkites, the Sinites, the Arvadites, the Zemarites, and the Hamathites: five Phoe-

nician cities: "We can be certain then that this list was[71] drawn up and kept in the court chancery in

Jerusalem." (WEst 523)

72 "ARVADITES": Arvadites: Arvad "an island city two miles off shore," and the "most northerly

Phoenician city, it was a famous and flourishing center in the 2nd and 1st mill" (GW 226)

73 "HAMATHITES": Hamathites: on the Orantes since about 4000 BCE, mentioned often as near

northern border of Promised Land, e.g., Num 34:8 (GW 226)

74 "AFTERWARD": afterward: 'achar; framing with 10:1, then 10:32, 11:10;

75 "SPREAD": spread abroad: nafotsu (prts); first here, then 11:4, 8, 9 for "scattered"

Gen 10:19: cf. Num 34:2-12; names of cities associate these people with urban culture (EVW1 159)

76 "EXTENDED": And the territory of the Canaanites extended: the description "does not furnish us

with objective geographic information, purely for learning's sake, but forms a link in the chain of inter-

connected sections of which the book of Genesis is composed." The boundaries described are in con-

formity with the Egyptian province of Canaan. (UC2 212)

77 "GERAR": Gerar: where Isaac stays, Gen 20.1-2; also 26.1ff; only 2 Chr 14.13-14 elsewhere

78 "DIRECTION": and in the direction of: rejected by UC2 214 in favor of "as far as, that is, incorpo-

rating the region of these four cities" used collectively as a unitary term.

79 "SODOM": Sodom, Gomorrah, Admah, and Zeboiim: again at 14:2, 8; Deut 29:23, cf. Hos 11:8

80 "LASHA": as far as Lasha: mysterious description; "Lasha" only here in HS

Gen 10:20: 10:20, 22-23: continuation of P table from 10:7

note exact parallel for Shem at 10:31

81 "FAMILIES": by their families, their languages, their lands, and their nations: lemishpechotham

(previously, 8:19), lilshonotham (10:5, 31), be'artsotham (10:5, 31) begoyehem (10:5, 31); the four

categories by which humans divide themselves

LXX: phulais, glwssas, chwrais, ethnesin; cf. Rev 5.9, 7.9; 13.7; 14.6, substituting in each case laos for

chwrais

Gen 10:21: verse preserved only in some fragments; sons of Shem omitted (see West 524)

"This extra introductory sentence sets off Shem's descendants from those of Ham and Japhet" (GW 228)

10:22-31: parallel to 11:10-26, but "this account of Shem's descendants mentions various theological

cul-de-sacs among the Shemites, whereas 11:10-26 is solely concerned with tracing through the holy

line from Shem to Abram" parallel to the relationship between Gen 4 and 5 (GW 227)

82 "CHILDREN": all the children of Eber: kal-beney-`ever; only here in HS; they are highlighted here

in anticipation of their actual naming in v. 25ff, to underscore their centrality to the ensuing narrative.

83 "ELDER": the elder brother of Japhet: 'achiy yefeth haggadol; Q of whether haggadol modifies

"brother" (GW 228) or "Japhet" (LXX, Rashi)

Gen 10:22: Shem's family tree at GW 228

of his five named sons, only the lines of Arpachshad and Aram are elucidated, and only Arpachshad's

beyond the next generation cf. Lk 3.35, inserting an additional name in the Shem/Arpachshad/Eber line

84 "ELAM": Elam: east of Babylon, with Susa as capital, known from 3rd mill. Not a Semitic people,

but mentioned often in HS (West 512)

"powerful eastern neighbor and rival of Mesopotamia from earliest times" (GW 228)

cf. 14:1, 9

85 "ASSHUR": Asshur: i.e., Assyria, curiously in Shem's line. cf. v. 11; but see GW 228: "There was

another Ashur, apparently a northern Sinaitic tribe (cf. 25:3, 18; Num 24:22, 24; 2 Sam 2:9, Ps 83:9 [8]).

This might be the reference here."

86 "ARPACHSHAD": Arpachshad: many attempts to explain, but not clear; here, stands for Babylon;

cf. 11:10. "P saw in Babylon the oldest and most important representative of the Semitic family of peo-

ples" (West 512)

but cf. GW 228, noting the only support for this is the final three letters, khshd, could spell kasdim, i.e.,

Chaldeans, and "the conviction that somewhere Babylon must appear among the sons of Shem"; but

why, given v. 10? asks GW

87 "LUD": Lud: difficult here, because seems to refer to Lydia in Asia Minor, but this is outside region

of this group (West 512); Isa 66:19, Ezek 27:10, 30:5

88 "ARAM": Aram: peoples in Syria and Mesopotamia, often in HS, esp. Laban the Aramean.

cf. 22.21

Gen 10:23: sons of Aram: mostly unknown

Gen 10:24: vv. 24-29: second J insertion

v. 24: cf. 11:10-17 (P); "all attempts to imagine the names of peoples or places behind [these] are on the

wrong track" (West 526)

89 "SHELAH": Shelah: usual meaning of non-name word is "missile" or "weapon;" here, possibly a

Canaanite deity (GW 230)

90 "EBER": Eber: "There can be no intention of presenting Eber as the eponymous hero of the Israel-

ites" (West 526, citing Cassuto; cf. Sternberg); however, the name means "crosser," and would apply

well to those who cross the river to become a people of a land, e.g., Gen 50:10-11, Deut 1:1, etc.

again at 11:14-17

cf. EVW1 160, noting the link between `ever and `ivriy (Gen 14:13) without claiming specific connec-

tion in this verse.

91 "PELEG": Peleg: only mentioned in genealogies, 11.16-19, 1 Chr 1.19, 25; cf. Lk 3.35

92 "DIVIDED": was divided: niflegah (plg); as common noun, means "channel, canal"; Job 38:25; cf.

Ps 55:10 in "Babel"-like context as "divide"; Dan 2:41 as divided kingdom;

here, two possibilities: 1. between sons of Peleg as "sedentary agriculturalists who depended on irrigation channels (pelagim),

and the sons of Yoqtan [Joktan], wandering Arab tribes"

2. "More likely it refers to the dispersal of the nations at Babel" (however, admitting that the verbs aren't

the same, although plg "can be used of confusing speech (Ps 55:10 [9])"

(GW 230-31)

93 "JOKTAN": Joktan: only 1 Chr 1.19, 20, 23 elsewhere; his line disappears in favor of the Pelegites

Gen 10:26: sons of Joktan: 9 of 13 can't be ID'd (West 526), but likely southern Arabian tribes (GW

231)

94 "HAZARMAVETH": Hazarmaveth: east of Yemen

95 "JERAH": Jerah: lit, "moon, "the leading deity in the South Arabian pantheon" (GW 231)

96 "HADORAM": lit, Hadad [the god] is exalted" (GW 231)

97 "DIKLAH": Diklah: lit, "date palm," perhaps a date growing oasis (GW 231)

98 "ABIMAEL": ABimael: lit, "my father, truly, is god" (GW 231)

99 "OPHIR": Ophir: with Havilah, known for gold; 13x in HS

100 "HAVILAH": Havilah: as 10:7, 2:11

Gen 10:30: "extremely obscure"; none can be ID'd (GW 232)

101 "TERRITORY": the territory: moshavam; 27:39, 36:43 in Gen; 44x in HS, as dwelling place but

not fixed, i.e., describing Shem's descendants as nomads, Ham's as urbanites, and Japhet's as

coast/seafarers (EVW1 160; BDB)

102 "SEPHAR": Sephar: only here in HS

103 "EAST": the hill country of the east: har haqqedem, recalling other "easts," 2:8, 3:24, and antici-

pating 11:2, 12:8, 13:11, 25:6, 29:1

Gen 10:31: vv. 31-32: sons of Shem [104] after the Flood: framing Tower of Babel with 11:10 (MF

35)

exact parallel to 10:20, sons of Ham

105 "DESCENDANTS": the descendants: not toledoth, but beney, "sons," contrasting with 10:1 and

echoing 10:20, but see v. 32 below

106 "GENEALOGIES": according to their genealogies: letholdotham (toledot), framing with v. 1

107 "SPREAD": spread across the earth: nifredu (prd), framing with 10:5; NS 67 reads the following

story of "settling in the land of Shinar" as a refusal to obey the command at 9:1 to "fill the earth," requir-

ing diversity of languages to accomplish this!

also, 13:9, 11, 14; 25:23, 30:40

108 "AFTER": after the flood: 'achar hammabul; echoing 9:28, 10:1; last at 11:10

Genesis 11: for use of these themes and the promise of divine reversal, cf. Zeph 3.

11:1-9: chiasm

A (v. 1-2): one language, migration to one place

B (v. 3-4): let us, scatter, face of whole earth

C: (v. 5-6): YHWH came down to see

B1 (v. 7-8): let us, scatter, face of whole earth

A1 (v. 9): babble the language, scatter the people

(MF 36)

more detailed chiasm A: v. 1: the whole earth had one language

B: v. 2: there

C: v. 3a: each other

D: v. 3b: come let us make bricks

E: v. 4a: let us build for ourselves

F: v. 4b: a city and a tower

G: v. 5a: the LORD came down

F1: v. 5b: the city and the tower

E1: v. 5c: which mortals had built

D1: v. 7: come let[109] us mix

C1: v. 7b: each other's language

B1: v. 8: from there

A1: v. 9: the language of the whole earth

(GW 235)

counter-structure focusing on v. 6 as the theme of "undoing of possible human superprojects"

A: v 1-2

B: v 3-4a

C: v. 4b

D: v. 5-6a

X: v. 6b

D1: v. 7

C1: v. 8a

B1: v. 8b-9a

A1: v. 9b

(SC1 219-220, showing "subinversions" within each major section also as parallels)

as parallel panels A: v. 1: one language and one kind of speech; v. 6: one people, one language

B: v. 2: there; v. 7: there

C: v. 3: each other; v. 7, each other

D: v. 4: build a city; v. 8: building a city

E: v. 4: name; v. 9: its name

F: v. 4: lest we are scattered over the face of the earth; vv. 8-9: LORD scattered them over the face of

the earth

(GW 235)

as scenes: v. 1: intro

v. 2: scene 1: travels of humanity

vv. 3-4: scene 2: human building plans

v. 5: scene 3: divine inspection visit

vv. 6-7: scene 4: divine plans to stop the building

v. 8: scene 5: humanity scattered

v. 9: conclusion: meaning of "Babel"

(GW 235)

background and themes three motifs, common to many ancient post-flood narratives:

1. dispersion of humanity

2. confusion of languages

3. collapse of tower/city

origin of Gen story: 1. as Babylonian tale

2. as anti-Babylonian tale

3. as primeval story set in "empire" known to Israel at time of telling

(West 540-42, rejects 1-2, opts for a form of #3)

but cf. JB 91: "may plausibly be read as satire directed against the Neo-Babylonian empire, comparable

in intent if not in form, therefore, to certain passages in Second Isaiah (Isa 44:9-20, 46:1-2, 5-7; 47:1-

15)."

place in Genesis: at boundary of primeval story and history, marked in v. 2 with movement to Shinar; also, as primal story

of placement in land and expulsion, first at individual/marriage level (Adam/Eve), then among brothers

(Cain/Abel) and now among nations.

"the Tower marks the single most important crossroads in the Bible's poetics of cultureAccord-

ingly[110], the Bible's intercultural range extends thereafter from international and interdoctrinal to in-

terlingual contactdown[111] to the hidden translation of foreign speech and thought, voices and perspec-

tives." (MS2 82)

as post-Flood generation over-reaction: in a puritanical fear, as expression of "radical insecurity," "to construct prison houses of safety from the

'mighty waters':

"They set up safe houses of human solidarity, which are mere oases in the treacherous and indescribable

world. It is, when all is said, a pathetic avoidance. What neither generation can encompass is a world

with God at its center" (AZ 55)

use of wordplay "The story is an extreme example of the stylistic predisposition of biblical narrative to exploit interecho-

ing words and to work with a deliberately restricted vocabulary." (RA 47); see examples at individual

words

purpose: "The polemic thrust of the story is against urbanism and the overweening confidence of humanity in the

feats of technology." (RA 47)

"suggests a profound realization of the energies and will to self-deification which build culture"; "In

fact, the achievements of culture are portrayed with sarcasm."

After two previous efforts at immortality (Garden and giants),

"The human drive for social achievement is thus [112] the drive to build a bulwark of 'works' against the

fear of death and dispersion."

(MF 37)

NS 77: "The urbanization of society, the growth of material civilization and the rise of monumental ar-

chitecture may all, from the Bible's point of view, involve a retrograde step in man's spiritual progress."

UC2 227: "the narrative is essentially a protest against the concepts and ideas of these [Mesopotamian

and Canaanite] peoples."

"scatter" theme: the human desire is for "monoculture," but God's way is to scatter (LXX: speirw, to sow seeds) humans

around the earth, limiting power and diversifying possibilities (cf. WB 99: "the fear of scattering ex-

pressed in 11:4 is resistance to God's purpose for creation. The peoples do not wish to spread abroad but

want to stay in their own safe mode of homogeneity."). Cf. effects of Hellenistic diaspora, esp. under AE

IV.

however, this view of Gen 11 as expressing a resistance to the call to "multiply and spread" is countered

by SC1, who argues at length that the issue is not "diversity" but "dispersion" (Heb., puts), which "al-

ways conveys a negative sense," esp. in Ezek: "it denotes, rather, the loss of identity in a group that for-

merly constituted a unity." (at 220)

"the same Babylon that drives the people of Judah into exile and 'disperses' it over the whole face of the

empire will, in turn, 'be dispersed' by Yahweh." (at 221)

EVW1 168-69, rejecting "Xtn" view as story of arrogance and punishment in favor of "Jewish" view as

story about languages and dispersal, grounded in "a later image of heaven [in v. 4] has wrongly been

connected with this text." However, Alter, Fishbane and Sarna all take "Xtn" view!

Gen 11 "Now[1] the whole[2] earth[3] had one language[4] and the same words[5]. 2 And as they[6]

migrated[7] from[8] the east[9], they came[10] upon a plain[11] in the land of Shinar[12] and settled[13]

there[14]. 3 And they said to one another[15], "Come[16], let us make[17] bricks, and burn[18] them

thoroughly." And they had brick[19] for stone, and bitumen[20] for mortar. 4 Then they said,

"Come[21], let us build[22] ourselves a city[23], and a tower[24] with its top[25] in the heavens, and let

us make[26] a name for ourselves; otherwise we shall be scattered[27] abroad upon the face[28] of the

whole[29] earth." 5 The LORD came[30] down to see the city and the tower, which mortals[31] had

built[32]. 6 And the LORD said[33], "Look[34], they are one[35] people, and they have all one[36] lan-

guage; and this is only the beginning[37] of what they will do[38]; nothing[39] that they propose[40] to

do will now[41] be impossible[42] for them. 7 Come[43], let[44] us go[45] down, and confuse[46] their

language there, so that they will not[47] understand one[48] another's speech." 8 So the LORD scat-

tered[49] them abroad[50] from[51] there over the face[52] of all the earth, and they left[53] off building

the city[54]. 9 Therefore[55] it[56] was called Babel[57], because there the LORD confused[58] the lan-

guage of all the earth; and from[59] there the LORD scattered them abroad over the face[60] of all the

earth. 10 These are the descendants[61] of Shem. When Shem was one hundred years old, he be-

came[62] the father of Arpachshad two[63] years after[64] the flood; 11 and Shem lived after the birth

of Arpachshad five hundred years, and had other[65] sons and daughters. 12 When Arpachshad had

lived thirty-five years, he became the father of Shelah; 13 and Arpachshad lived after the birth of Shelah

four hundred three years, and had other sons and daughters. 14 When Shelah had lived thirty years, he

became the father of Eber[66]; 15 and Shelah lived after the birth of Eber four hundred three years, and

had other sons and daughters. 16 When Eber had lived thirty-four years, he became the father of Peleg;

17 and Eber lived after the birth of Peleg four hundred thirty years, and had other sons and daughters. 18

When Peleg had lived thirty years, he became the father of Reu[67]; 19 and Peleg lived after the birth of

Reu two hundred nine years, and had other sons and daughters. 20 When Reu had lived thirty-two years,

he became the father of Serug; 21 and Reu lived after the birth of Serug two hundred seven years, and

had other sons and daughters. 22 When Serug had lived thirty years, he became the father of Nahor; 23

and Serug lived after the birth of Nahor two hundred years, and had other sons and daughters. 24 When

Nahor had lived twenty-nine years, he became the father of Terah[68]; 25 and Nahor lived after the birth

of Terah one hundred nineteen years, and had other sons and daughters. 26 When Terah had lived sev-

enty[69] years, he became the father of Abram[70], Nahor, and Haran[71]. 27 Now these are the de-

scendants of Terah. Terah was the father of Abram, Nahor, and Haran; and Haran was the father[72] of

Lot[73]. 28 Haran died before[74] his father Terah in the land[75] of his birth, in Ur[76] of the Chal-

deans[77]. 29 Abram and Nahor took[78] wives; the name of Abram's wife was Sarai[79], and the name

of Nahor's wife was Milcah[80]. She was the daughter of Haran[81] the father of Milcah and Iscah[82].

30 Now Sarai was barren[83]; she had no child[84]. 31 Terah took his son Abram[85] and his grandson

Lot son of Haran, and his daughter[86]-in-law Sarai, his son Abram's wife, and they went out together

from Ur of the Chaldeans to go into the land of Canaan[87]; but when they came to Haran[88], they set-

tled[89] there[90]. 32 The days of Terah were two hundred five years; and Terah died in Haran."

1 "NOW": Now: wayehiy; like "once upon a time," but basically untranslatable (West 542); repeated at

start of v.2; and in contrast with closing frame in v. 9, relating to the "present" of narrator/reader (EVW

148)

2 "WHOLE": whole: "a literary exaggeration" but at the symbolic level, the "story commences by call-

ing attention to a totality." (SC1 207)

3 "EARTH": the whole earth: khal-ha'arets; again at v. 4, 8; repeated twice in closing frame verse 9,

and highlighting the contrast with the unspecified subjects who do the building (EVW 148)

it is the earth's language, not human language, that is spoken of, and only God is listening! (EVW 156)

4 "LANGUAGE": one language: safah 'echath; safah first here of 178x in HS; Gen 22:17 (as "lip" of

sea, i.e., seashore), 41:3, 17 (bank of Nile); cf. lileshnov; 10:5, 21, 30; in this scene, 11:1, 6, 7

(twice),11:9

given formulaic summaries at 10:5, 20, 31 mentioning but not explaining linguistic diversity while ex-

plaining ethnic diversity, Gen 11 as this explanation (NS 66)

5 "WORDS": and the same words: udevariym 'achadiym; lit, "one words", matching "one language"; it

is expressed in the speech in vv. 3-4: the people speak in one voice and their words are almost all puns

and wordplays.

plural of 'echad only 27:44, 29:20; Dan 11:20 and Ezek 37:17

Gen 11:2: v. 2: scene 1: see ch. note

"a transition from nomadic to sedentary life" in three verbs: departure, discovery, settlement (West 544)

6 "THEY": they: "left in the air deliberately" (West 544)

and in contrast with the specific and repeated naming of "earth" (EVW 148)

7 "MIGRATED": migrated: benas`am (ns`); first of 146x here; ns` used to mark major journeying tran-

sitions: Gen 11:2, 12:9, 13:11; 20:1, 33:12, 17; 35:5, 16, 21; 37:17, 46:1

8 "FROM": from the east: miqqedem, can be "from the east" or "eastward;" beginning the reversal of

movement away from Eden begun at 3:24, 4:16, then 10:30; continued at 11:28, 12:4, 6; 13:11

LT 59 argues for "eastward" given movement from Ararat, and narrative associations with "east" as

ominous, 2:8, 14, 3:24, 4:16

9 "EAST": east: see note at 2:8

10 "CAME": came upon: wayyimtse'u; "difficult to explain," but suggests "the group on the move is

looking for something" (West 544)

11 "PLAIN": plain in the land: viqe`ah, "plain in a valley," a place of sustenance, used for Israel's

promised land, Deut 8:7, 11:11; cf. Isa 40:4, 63:14; 20x in HS, only here in Gen (West 544)

note the different word for the plain of the Jordan, Gen 13.10.

12 "SHINAR": Shinar: 10:10 and note; however, raising a Q about why not use the more familiar

"Babylon": "The answer will be found within the story itself." (SC1 208)

13 "SETTLED": settled: vayyishvu (yshv); "always means action in the context of the itinerary, not a

situation." (West 544)

71x in Gen; only previously 4:16, 20

here, it frames the story with being scattered, 11:8-9 (JB 91)

next at 11:31

14 "THERE": there: sham; again at v. 7, 8, 9, part of word play with shamayim (heaven) and shem

(name) (RA 47)

"the tightly coiled acoustical sound track of the text [15] places back the initial achievements as fail-

ures." (MF 38)

v. 2: sham, v. 4: shim, v. 7: sham; v. 8, mishsham; v. 9: shemah, kiy-sham, umishsham; v. 10: shem

shem; v. 11, vayechiy-shem

Gen 11:3: vv. 3-4: scene 2: see ch. note

wordplay in one voice, expressing v. 1. Note how almost all their speech, plus the narrator's comments,

use consonants n, b, l, which will also spell "confuse" (v. 7) and Babel (v. 9), as well as implicitly,

"folly," nebalah (GW 239)

many parallels with Enuma Elish story of building of Babylon, including making bricks, raising a tall

ziggurat "toward heaven": what J "wants to say about human ambition in this narrative is expressed in a

unique way in the mighty buildings in the valley of the two great rivers." (WEst 545, 547, 548)

the making of bricks is narrated for its own sake, with the plan of what to do with them only secondarily.

Although West says that the "normal narrative method would be to put the decision to build a city and a

tower at the beginning" (West 545), this misses the point: v. 3 narrates a technological discovery in it-

self, filled in by a restless human mind in the next verse.

Note that no antecedent provokes this call to make bricks: not defense from nature or enemy, aesthetics,

sacrifice, etc.

however, note that UC2 240 argues that the existence of previous cities implies pre-existing knowldege

of brick making.

16 "ANOTHER": one another: re`ehu (re`a); echoed from God's side at v. 7

LXX, plesion, "neighbor," again at v. 7; only 26:31 elsewhere in Gen.; numerous times in Pent, esp. Lev

19

17 "COME": come: havah, repeated in v. 4 to introduce a second idea, and matching God's response in

v. 7

see also, 29:21, 30:1; 38:16, 47:15, 16; each time, it reflects a demand for humans to do something that

is within God's authority.

18 "MAKE": make bricks: nilbenah (lvn); anticipating Ex 5:7-19; literally, the verb means "to make

white," and is used elsewhere in HS in ethical sense of "to purify," Isa 1:18, Joel 1:7, Ps 51:9, Dan

11:35, 12:10

LXX: plintheuswmen, only here

phrase nilbenah leveniym, both from lvn, and thus lit, "brick bricks" (RA 47)

note also link with Laban (Gen 24.29) as both "white" and representative of Babylon as old country

from which Abram came.

levenah at Ex 1.14 with chomer: "mortar and bricks"; also, 5.7ff.

19 "BURN": and burn them thoroughly: venisrefah lisrefah; "in Mesopotamia oven-burnt bricks were

generally reserved for use in the construction of palaces and temples, whereas the employment of sun-

burnt bricks exclusively was confined to common houses." (NS 71)

cf. Enuma Elish "for one whole year they molded bricks." (cited at Id.)

20 "BRICK": brick for stone, and bitumen for mortar: hallvenah le'aven vehachemar hayah lahem

lachomer; note the wordplay; the human made brick substitutes for the divinely provided stone, only

mentioned previously at 2:12 ('even) and next at 28:11, a pointed contrast. "The explanation contrasts

the local way of building, stone and mortar, with the foreign, bricks and bitumen." (West 546). While

this may be true for the author's audience, it is not so in the narrative, which has not mentioned any

building materials to this point.

B. Jacobs: "By making bricks people liberated themselves from natural stone and its deposits. Civiliza-

tion, which draws large groups of people together, begins with the brick" (quoted at West 546)

also possibly suggesting "They did not realize [21] so the Bible informs us in its ironic note [22] that

they were using substitutes; the valued the bricks as though they were actually stone and the asphalt as

though it were indeed mortar." (UC2 242)

as anti-pagan polemic: that "so perishable a substance as brick in place of stone underscores the im-

permanent nature of the edifice." (NS 76)

note next and only other torah use of chomer is Ex 1.14: the "Hebrews" are now the brick makers for

pharaoh!

23 "BITUMEN": bitumen: chemar; mentioned elsewhere only in association with Sodom (14:3) and

Egypt (Ex 2:3)

bitumen for mortar: chemar becomes chomer, another word play

because fuel quality was poor in Mesopotamia, kiln temps were low, and bricks were fragile. Bitumen

was used to add strength. (NS 72)

Gen 11:4: "The building of the tower and the city expresses the desire of these human beings to disso-

ciate themselves from the earth and to concentrate on each other ('us') in their enclosed and fortified

area." (EVW 150, noting this in contrast with claim that it has to do with becoming godlike, but these

aren't necessarily mutually exclusive are they?)

24 "COME": come: havah (yhv); 11:3, 4, 7; 29:21, 30:1, 38:16, 47:15, 16

"the parties never address each other; there is no communication." (JB 91)

25 "BUILD": build for ourselves: nivneh (banah)-llanu; v. 4, 5, 8; see note at 10:11

build ourselves a city: recalling Cain's building of Enoch, Gen 4:17; also, implicitly refuting the Enuma

Elish's claim that the gods built the city (cf. NS 69)

26 "CITY": city: `ir; only previously re: Cain's city (4:17) and "the great city" (10:12); next "cities of

the Plain" which include Sodom and Gomorrah, 13:12, 18:24, 26, 28; 48x in Gen.

27 "TOWER": tower: migdal: "describes generally the fortress of a city and is often mentioned together

with the walls, e.g., 2 Chr 14:6, Isa 2:15", but "can also designate a wooden structure", Isa 5:2; "means

something that is notable for its size" (West 547, quoting others)

cf. use of migdal as part of city name used as a toponym: Josh 19.38, 15.37; Gen 35:21, Judg 9:46, 49

(EVW 150)

"In the beginning God placed Adam on a cosmic mountain [28] After the Flood, Noah, the new Adam,

is given the blessings of a regenerated mankind on a mountain. Now man builds his own mountain, his

monument of power and creaturely overreaching." (MF 37)

as ziggurat, from Akkadian verb zaqaru, "to rise up high" (NS 70)

"the core of the ziqqurat consisted of a solid mass of crude sun-dried bricks, encased in an outer coating

of kiln-fired brick walls." (Id 71)

as artificial mountain from which the god descended the steps to the city: "the construction of it would

be an expression of the human desire to draw closer to the deity" (Id 75)

"The monumental edifice that resulted was a source of pride to every citizen, so that it served the entire

community, politically, socially and religiously as an effective, cohesive force." (Id 74)

29 "TOP": its top in the heavens: vero'shov vashshamayim; cf. 28:12; "a stereotype in Mesopotamian

inscriptions, used particularly with reference to the building or repair of ziqqurats." (NS 73)

e.g., in Larsa: e-dur-an-ki, "house of the union of heaven and earth," and in Babylon (Marduk's ziggu-

rat), e-temen-an-ki, "house of the foundation of heaven and earth" (cited at SC1 209)

cf. Deut 1:28, 9:1, and hence, "expresses the mightiness and fortified character of the tower and has no

connotation whatsoever with God"; adding that use of "heaven" in Gen 1-11 "does not refer to the place

where God lives, but to a part of the universe created by God." (EVW 150)

also, Ps 78.69 as expression of "rivalry between Yahweh and the Mesopotamian Gods" (SC1 209)

30 "MAKE": and let us make (vena`aseh [`sh] twice in v. 6; note the different verb trans. here as

"make" in v. 3, which draws specific attention to the "making" here [SC1 210]) a name (shem) for our-

selves: cf. 12:2; after humans have named animals, etc., and their own offspring, now they seek a collec-

tive name, which is interpreted as a sign of arrogance, as at 6:4

cf. Isa 63:12, Jer 32:20, Neh 9:10 (YHWH by mighty deeds makes a name for himself); 2 Sam 8:13

(David); 2 Sam 7:23 (God makes a name for Israel). Esp. Sirach 40:19, in context of series of compari-

sons of a good with a better:

" Children and the building of a city establish a man's name, but a blameless wife is accounted better

than both."

"Name in the sense of fame, name that one makes for oneself by one's deeds, this is only possible in a

rather large community." (West 548).

as community striving for a name: "The pressure to make a name for oneself could be linked with the

transition to sedentary life. The small groups of nomads come into contact with the great and famous

empires and cities and want to be like them." (West 549)

"the name acquired as a result of these great works of architecture functions[31] as a cohesive force

against dispersionan[32] ideological theme that functions as a narrative axe. Thus, the strength of the

city is not only economic, political, cultural, and religious (everything is concentrated in it), but also

ideological, and, as such, appealing. The 'name' binds together, posesses a centripetal power." (SC1 210-

11)

see use of tehilah for "name" of a city destined to fall, Jer 48:2, 49:25, 51:41, cf. Ezek 26:17

"To make a name for oneself has nothing to do with the modern expression referring to a reputation; it

means becoming independent" (Ell 16)

cf. Mesopotamian practice of inscribing royal names on bricks and cylinder seals deposited in ziqqurat

foundations (NS 74)

33 "SCATTERED": otherwise we shall be scattered: pen-nafuts, vv. 4, 8, 9; only 10:18 previously and

only 49:7 after in Gen; Ex 5:12, Num10:35, Deut 4:27, 28:64, 30:3 (exile) in Pent; 66x in HS; LXX, di-

asparenai (speirw, "to sow")

"The dispersion is opposed to settling in one place, with the city as its center From[34] now on it is as-

sumed that unity of language, essential for centralized power, is a benefit that must not be lost. [35]

[this] reference to v. 1 at this point is crucial It[36] is the one language that makes possible the project of

building a city and a tower (v. 3) as well as its execution (v. 4)." (SC1 210); cf. v. 6, "one language"

both in the current passage and as an allegory for Jerusalem/exile, it is ironic: it is precisely the attempt

to win international fame through the building of a city and tower (temple) that the people are scattered.

37 "FACE": face of all the earth: `al-peney kal-ha'arets; 1:29, 7:3, 8:9, 11:4, 8, 9; cf. 19:28, 41:56;

note sequence of referents: plants, animals, water, humans

only here in Babel story is "all the earth" noted outside the narrative framework (EVW 148)

38 "WHOLE": the whole earth: echoing v. 1

Gen 11:5: v. 5: scene 3: see ch. note

comparable to "the LORD remembered Noah" at 8:1, center of Flood story (GW 236)

39 "CAME": came down: vayyired (yrd), again at v. 7, emphasizing the heavenly abode of YHWH,

and contrasting with the "ascent" of the people via the tower. From Gen 12 on, "when it is presupposed

that God is in heaven or speaks or acts from heaven, it is always a question in some way or another of a

revelation." (West 550)

cf. 17:22 for the opposite movement

also, underscoring the anti-pagan polemic at issue, since this God doesn't require the ziggurat stairs to

descend to earth (NS 77)

not "in order to find out what was happening," but rather as "one of the corporeal phrases commonly

found in the Pentateuch, and it means that God, as a righteous Judge, wished to investigate the matter

thorougly." (UC2 244)

"This tower which man thought reached to heaven, God can hardly see!" cf. Isa 40:22 (GW 240)

but cf. EVW 152, arguing "this irony fades when one realizes that the people think the concern is with

the building of a city and tower, while, in fact, YHWH is concerned with the earth and the dispersion of

human beings"

40 "MORTALS": mortals: beniy ha'adam; Deut 32:8, only elsewhere in Pent; many times in Psalms

and Writings. cf. Num 23:19, singular used negatively in contrast with YHWH.

again, underscoring the human nature of the building project, in contrast with Enuma Elish (NS 76)

41 "BUILT": mortals had built: banu beniy ha'adam; note the alliteration: "big boys build big build-

ings" (EVW 148)

also, the perfect tense (banu) indicates a completed action (SC1 211)

see also note at v. 8, "left off"

Gen 11:6: vv. 6-7: scene 4: see ch. note

42 "SAID": LORD said: recipient of the communication is left unstated

43 "LOOK": look: hen, echoing 3:22, 4:14; 13x in Gen

44 "ONE": one people: `am 'echad; only Gen 34:16, 22; 49:16 in Gen.

`am as people "characterized by common racial descent," contrasting with goy, "nation," "more of a po-

litical entity with common institutions, land, and, usually, language binding it together" (GW 240, citing

TDOT 2:426-27)

"conveys the sense of an intimate relationship involving[45] origins or kinship This[46] `am, however,

is impossible without unity of language, which makes for social and cultural identity." (SC1 212)

"one people, one language for all" (EVW1 164)

47 "ONE": one language: echoing the narrator in v. 1, but apparently prior to Gen 10: 10:5, 20, 31

"Yahweh 'deduces' the unity of language after coming down to see the recently built city and tower (v.

5)." (SC1 212)

48 "BEGINNING": the beginning: hachillam; 4:26, 6:1, 9:20, 10:8, 11:6 in primeval narrative

49 "DO": will do: lit, "will make," la`asot, echoing "make" a name in v. 4; again as "to do" later in this

verse.

50 "NOTHING": nothing that they propose to do will now be impossible for them: "It is what could

follow, therefore, that concerns Yahweh, insofar as he could lose control of the situation" (SC1 212)

cf. note at "impossible" and parallel at Job 42.2

"What amounted to omniscience and immortality in 3:22 now becomes omnipotence, the infinity of

powerthat[51] which Job attributed to Yahweh alone. Yahweh's discourse thus prophesies endless acts

of human 'excess.'" (Id 213)

52 "PROPOSE": propose to do: lit, "think to make," yazemu (Deut 19:19, Jer 4:28, 51:12 [see esp.];

13x total) la`asot; see note at "impossible"

53 "NOW": now: ve`attah; recalling 3:22, 4:11

54 "IMPOSSIBLE": be impossible: lo'-yibatsir (btsr): see Job 42:2, only elsewhere in niphal (in piel,

Isa 22:10, Jer 51:53: explicitly re: Babylon soaring to a great height!)

with use of zmm ("see note at "propose"), West sees Job 42:2 as key to Gen 11:6: "the fear that people

could become like God" (West 551)

see also note at "nothing"

Gen 11:7: in Gen 10, the plurality of peoples and languages was deemed part of God's post-flood bless-

ing. Here, the prevention of mutual communication across peoples and languages is in response to hu-

man urge to overstep the bounds of the blessing. Thus, Gen 10-11 as blessing/expulsion form the collec-

tive/national expression of Gen 1-3 as individual (or species-wide) and Gen 4 as familial.

West sees some of this in noting parallels in motif of "overstepping limits"between Gen 3 as "an indi-

vidual" and Gen 11 "from humanity," but distinguishes Cain's city in 4:17 as "a requirement of sedentary

life and its function is to provide the necessary security and shelter." (West 554) He follows with a Ger-

manic speech about the value of ambition (p. 555)

55 "COME": come: havah (yhv); 11:3, 4, 7; 29:21, 30:1, 38:16, 47:15, 16

56 "LET": let us: as divine plural, see also 1:26, 3:22; here, it draws attention to the parallel function of

the current narrative to the garden expulsion narrative.

"It would be particularly appropriate for the LORD to invite the angels to assist in confusing the nations,

for to their care were entrusted all the nations except Israel" (Deut 32:8-9) (GW 241); note angelos in

LXX, but not malak in Heb

57 "GO": go down: nerdah (yrd); the opposite of the human effort; also, v. 5; cf. 18:21

58 "CONFUSE": and confuse: venavelah (bll); "mix"; wordplay with the humans' nilbenah, v. 3 (main

consonants reversed); one might expect the opposite action: to separate into components like oil and wa-

ter, rather than the image of flour and oil implied in the verb. only here and v. 9 in Gen; Ex 29:40, many

times in Lev/Num for sacrificial preparation; rare elsewhere

note later links with Belial as opposite of Christ (approx. 40x in early church fathers) or as tempter (see

Commodianus, "The Instructions," XXXV.:" Adam was the first who fell, and that he might shun the

precepts of God, Belial was his tempter by the lust of the palm tree."

also, stem nbl here as reversal of lbn, "bricks" (MF 38)

note also the possible play on the "mixing" of the strands of tradition within Genesis itself so that none

will understand a single strand by itself (cf. LB 16-17, 25)

despite this intention, what YHWH does is not to confuse their language but to scatter them in order to

continue the original plan ; however, v. 9 does assume that the confusion took place as well (cf. EVW1

165)

59 "NOT": so that they will not understand; 'asher lo' yishme`u, "will not hear"; the final state of af-

fairs in the primeval history is "not hearing"; cf. 42:21

60 "ONE": one another's: re`ehu (re`a), echoing v. 3

Gen 11:8: v. 8: scene 5: see ch. note

61 "SCATTERED": scattered: vayyafets (pvts); ironically carrying out what the builders feared, v. 4;

repeated for emph. in next verse, but not what was expressly intended in v. 7!

65x in HS, only 49.7 again in Gen after this scene; note the echo-in-threat of Exile at Deut 4.27, 28.64;

cf. 30.3-4; also, cf. Isa 24.1; Jer 9.15, Ezek 11.16, etc.

for the third time, divine punishment for attempting to be too much like God is expulsion from a settled

state to a wandering state, 3:24, 4:16

62 "ABROAD": abroad: misham (sham); play on what they sought: to make a shem. Sham repeated

twice in next verse as "there"

63 "FROM": from there: mishsham, i.e., "from Shem": "plays with a complex we can represent in

English as semen-otics / semiotics / Semitics." (LB 26)

64 "FACE": face of all the earth: `al-peney kal-ha'arets; 1:29, 7:3, 8:9, 11:4, 8, 9; cf. 19:28, 41:56

65 "LEFT": left off: wayyacheddlu (chdl); only 18:11, 41:49 elsewhere in Gen.

highlighting that what was "built" (completed) at v. 5 is simply the tower: "In effect, the construction of

a city is a never-ending project, though not so the construction of a tower [66]

"In the process, the tower acquires a special prominence. [it] remains 'there,' lost, in the setting of the

plain of Sin`ar" (SC1 216)

"what they have lost in the affair is the meaning of the city they were building." (Ell 19)

67 "CITY": city: the tower is no longer mentioned separately; it is included within the idea of "city"

Gen 11:9: v. 9: conclusion; see ch. note

68 "THEREFORE": therefore: `al-ken; echoing 2:24, 10:9; 24x in Gen

69 "IT": it was called: qara' shemah, lit, "she was called", and hence, setting up Rev 17-18

shemah includes "both the a-sound of sham and e-sound of shem. The name Babel carries the same con-

notation: it is a single name that expresses confusion and non-singularity." (EVW 151)

"It is one thing to claim that this was the name given by popular tradition, another to claim that it was a

divine imposition. Thus, in v. 9a the narrator recounts what Yahweh did (give the city a name), while in

v. 9b the narrator continues with his own interpretation of this event." (SC1 217)

70 "BABEL": Babel: cf. 10:10, 10:18, built by Nimrod

"With exquisite irony those who wanted to make a name for themselves do indeed receive a name Ba-

bel[71] They[72] had wanted to make a name by settling down in their city, but the name they receive

describes[73] their scattering." (LT 60)

Heb, babel, elsewhere in HS (287x total) always "Babylon", not again in torah; 13x in Isa; 169x in Jer;

20x in Ezek; only Mic 4.10, Zech 2.11, 6.10 elsewhere in prophets except 17x in Dan; 15x in Ezra; oth-

ers in 2 Kings, 2 Chr

74 "CONFUSED": confused: balal, see note at v. 7; West attributes the loose link between babel and

balal to "an indication of the cultural level at which such amateurish 'popular etymologies' occur" in

"early layers" of HS (West 553-54)

but balal "is a polemic pun on the Akkadian 'Babel,' which might actually mean 'gate of the god.'" He

translates "baffle" (RA 47)

also GW 241: "Here, as often in the OT, it is clear that the etymology offered is a popular one [75] not a

scientific etymology [76] the same is probably true of the Babylonians' own etymology, 'gate of the

god'"

"The existence of different languages is[77] only an outward manifestation of the spiritual phenomenon

of men ceasing to understand each other. They cannot really communicate even when they speak the

same language and use the same words."

"By[78] the confusion of tongues, by noncommunication, God keeps man from forming a truth valid for

all men. Henceforth, man's truth will only be partial and contested." (Ell 18-19)

79 "FROM": and from there: umishsham; the concluding irony on the "name" theme: Yahweh's scat-

tering is memorialized as happening at the place of there/name, now emptied of people and fame except

as a monument to human excess and folly (cf. SC1 219)

80 "FACE": face of all the earth: `al-peney kal-ha'arets; 1:29, 7:3, 8:9, 11:4, 8, 9; cf. 19:28, 41:56

Gen 11:10: 11:10-26: toledot shem: P genealogy parallel to Gen 5 in many ways, but 9 generations

rather than 10, leading to Abraham in the 10th. It shows the roots of Abraham in Noah and the particular

branch of Shem. Outside of parallel in 1 Chr 1, only Lk 3:36 (which follows the LXX list of 10 Shem

generations) connects to this list.

as terse genealogy, parallel to Gen 25:12-18, 36:1-43

as transition to Israel's history:

"the genealogical prologue, or superscription, that divides primeval history from Israelite history the[81]

introduction to the genealogy of Terah in 11.27-32." hence, the others noted as "terse" above function in

parallel with those of Isaac and Jacob which follow them. (NS2 41)

the ages differ greatly among the three texts traditions:

MT: 390 total ages of begetting (UC2 256: 6x60 plus half of 60)

Sam: 1040

LXX: 1270

various attempts to explain at West 560-61

"Whereas chapter 10 reports the multiplication, spread and vastness of humankind, leading to the Tower

of Babel story, this listing narrows, restricts and confines interest to this single family." (WB 94, emph

in orig)

82 "DESCENDANTS": descendents of Shem [83] after the Flood: framing with 10:31-32 (MF 35)

84 "BECAME": became the father of Arpachshad: "shows that Shem has fulfilled the renewed man-

date [85] to 'be fruitful and multiply' [86] seen as another ground for the blessing on his descendants.

[87] by the MT's chronology, 365 years elapse between his birth and Abram's arrival in Canaan." (GW

250)

88 "TWO": two years after the flood: one of several incongruities in the genealogy, cf. 5:32 and 7:6;

see West 560-62.

but see note at "descendants"

UC2 257 argues that the primary purpose of these birth time elapse notices is to fix the length from

Flood to Abraham's immigration to Canaan, i.e., 367 years (360+7), and hence, 365 from Arpachshad's

birth.

89 "AFTER": after the flood: 'achar hammabul, echoing 9:28, 10:1 and 10:32

Gen 11:11: compare lifespans in Gen 5:7-30; parallel to Mesopotamian lists, in which people live sub-

stantially shorter lives than their prediluvian ancestors.

90 "OTHER": other sons and daughters: unnamed, highlighting the Eber line leading to Abram. again

at vv. 13, 15, 17, 19, 21, 23, 25; echoing 5:4, 7, etc.

Gen 11:12: LXX inserts birth of Kainan "probably prompted by the desire to produce a list of ten an-

cestors like that in chap. 5" (GW 251)

91 "EBER": Eber: see 10:21-24

92 "REU": Reu: only here

93 "TERAH": Terah: as "the prince of Nimrod's army"! (JA 27); also, as place, Num 33:27-28; as per-

son, only Josh 24:2 and 1 Chr 1:26 in HS; cf. Lk 3:34

GR 38.13, tells of Terah as manufacturer of idols, fought against by Abram.

94 "SEVENTY": had lived seventy years: cf. 5:12; all the preceding fathers had sons in their 30s or so.

95 "ABRAM": Abram, Nahor, and Haran: linking Terah with Adam and Noah as father of three sons

Abram: well attested as personal, but not place, name in 2nd and 1st mill in old Bab. and Ugarit texts.

perhaps from Ab + rum, "be high, exalted," in West Semitic contexts; Akk ramu means "to love;" thus,

"he is exalted as to his father," i.e., "he is of noble birth," or "the father [i.e., God] is exalted" (GW 252)

cf. 17:5

96 "HARAN": Haran: "mountaineer" or "sanctuary," diff from place name, Charan (11:31, 32; 12:4, 5,

etc) (GW 253)

Gen 11:27: 11:27-32: toledot terach; a separate unit between the genealogy of Shem (primeval) and the

story of Abraham (historical), but introducing the story of Abraham as the toledot of Isaac in 25:19 in-

troduces Jacob/Esau and toledot of Jacob in 37:2 introduces Joseph (West 137)

"the genealogies of Terah, Isaac, and Jacob are marked by situataions where there is a problem of heir-

ship. The[97] precedent established in Gen 11:10-26 is that a man begets a family, but that only one of

his sons is listed as his direct, his lineal or vertical, heir." (NS2 43)

since we hear that Terah died at 205 years when Abraham was 135, "Terah was alive and notionally

head of the family throughout most of the period covered by the Abraham cycle." (GW 269); see also

note at 11:32

as beginning of "second genealogical pentad" chiastically parallel to set beginning at 2:4

11:27-25:11: Terah (Abraham)

25:12-18: Ishmael

25:19-35:29: Isaac (Jacob)

36:1-37:1: Esau-Edom

37:2-50:26: Jacob (Joseph and brothers)

thus, as Noah's journey of "exile and return" centered first pentad, so now does Jacob's parallel journey

(JB 99)

as beginning of "palistroph" from 11:26-22:19:

A: 11:27-32: genealogy of Terah

B: 12:1-9: call of Abram

C: 12:10-13:1: Sarah endangered

D: 13:2-14:24: Lot and Abram

E: 15:1-21: covenant with Abram

F: 16:1-16: birth of Ishmael

E1: 17:1-27: covenant with Abraham

D1: 18:1-19:38: Lot and Abram

C1: 20:1-18: Sarah endangered

[chap 21 omitted; as parallel with ch. 16, suggests different framing for whole structure; also, why birth

of Ishmael as center of whole story? why not ch. 17?]

B1: 22:1-19: call of Abraham

A1: 22:20-24: genealogy of Milcah

(GW 262, building on Alexander, cited therein, and compared with others)

98 "FATHER": the father of: no wife is named for Haran as for Abram and Nahor in v. 29.

99 "LOT": Lot: "Since Lot appears within the context of the introduction to the Abram cycle, one may

surmise that he will play an important role. His importance, however, is not what might be expected. He

is not included in any of the covenantal promises to Abraham, nor is he present at any of the revelatory

scenes of God and Abraham." (SPJ 32)

combined with the note of Sarah's barrenness in v. 30, "suggests that the future of the second generation

will probably be secured through Lot" (NS2 47)

100 "BEFORE": before: `al-peniy, lit "before face," i.e., in the presence of, not simply previous to; cf.

Num 3:4, Deut 21:16; "may have a quasi-legal signficance suggesting that Lot was now regarded as

Terah's son in place of Haran" (GW 272)

101 "LAND": land of his birth: be'rets moladetov; "land of his kith and kin", i.e., where his kin lived

(West 137); cf. 24:7, 31:13, Ruth 2:11, Jer 22:10, 46:16, Ezek 23:15)

cf. LXX: ge he egenethe, "land in which he was born"

this naming of Ur as the place of Haran's family contrasts with Haran as the place of Abram's family at

12.1

102 "UR": Ur of the Chaldeans: v. 31; recalled at 15:7, Neh 9:7; (LXX, "land [chwras] of the Chal-

deans," taking the Heb. 'ur as 'erets presumably because 'ur had no meaning by that time)

mixed possibilities 1. Ur, on the lower Euphrates, flourished in the 3rd mil, destroyed about 1000, [note NS 98: destroyed

about 1950 BCE] but retained importance as religious and commercial center, flourishing again in the

neo-Babylonian period. "Scholars are unanimous" that it could only be called "Ur of the Chaldeans"

from this last period, long after Abram's supposed journey.

2. many other refs to Haran as Abraham's homeland (in the north of Mesopotamia) make it likely that Ur

was added later, or refers to another place in the north, e.g., city of Ura

3. the journey itself from Ur in the south to Haran in the north to Canaan is extremely unlikely

(West 139-40)

Ur and Haran both "important centers of the worship of the moon-god Sin." (NS 98)

103 "CHALDEANS": Chaldeans: kaseddiym; only v. 31 and 15.7 in Gen, but cf. 22.22; anticipating 2

Ki 24-25, and lead-in for much midrashic and other speculation about Babylonian influence on Abra-

ham's religion before God's call.

Frequently used in prophets, esp. Jeremiah (46x of 82x in HS; cf. 7x in Isa, 9x in Ezek, 4x in Dan)

104 "TOOK": took wives: an unusual phrase; note how it varies from previous genealogies where only

the fathers and sons are named; it suggests that the wives will play a role in the story to follow.

105 "SARAI": Sarai/Milcah and moon cult in Ur and Haran: Sarai not a name but the title "prin-

cess," while Milcah is "queen." In Babylonian, sarratu means "queen," specifically the wife of the moon

god Sin, while malkatu, princess, is a title for Ishtar daughter of moon god. (WEst 138)

Sarai/Milcah contrast: Milcah's lineage is noted, while Sarai's is not; nothing is said about Milcah's

fertility, while Sarai's is noted (PT in Heaven, p. 182); what is important about Milcah is her past, while

what is important about Sarai is her future.

Sarai as "priestess" of Babylonian religion; whether of a goddess engaged in "sacred prostitution" or of a

god engaged in "sacred marriage," the latter called in Babylonia a naditu.

Status of naditu found in Code of Hammurabi, dealing with relationship with slave woman for childrear-

ing

(JA 28-31); see also note at 12:15, "taken"

106 "MILCAH": Milcah: 22:20, 23; 24:15, 24, 47; as "queen" [of heaven?], see note at Sarai, and cf.

Jer 7.18, 44.17-19, 25 (UC2 276)

107 "HARAN": Haran: leaving open the possibility that this is the same as Abraham's brother, the fa-

ther of Lot

108 "ISCAH": Iscah: only here

Gen 11:30: the seemingly redundant "barren, she had no child" also at Judg 13:2 and Isa 54:1; cf. 2

Sam 6:23; a "lapidary formula" used in variety of contexts to introduce the narrative motif of the infer-

tile wife. (West 139)

All depends on God's intervention; there is nothing human that can be done to remedy the situation. "It

announces that this family begins its life in a situation of irreparable hopelessness." (WB 116-17)

In this way, Gen 12:1 is parallel to 1:1-2: out of the emptiness/chaos/barrenness, God's speech brings

forth newness.

109 "BARREN": barren: `aqarah, only 25:21 (Rebekah), 29:31 (Rachel) in Gen; Ex 23:26, Deut 7:14,

Jdg 13:2, 3 (mother of Samson); 1 Sam 2:5 (Hannah), Isa 54:1, Ps 113:9, Job 24:21

see also note at "child"

additional meaning of "uprooted" also applicable both to Sarai and Abram (AZ 76)

thus, Lot who has no father is linked with Ab. who has no child (LT 62)

assumption that it is her, not him, who has the fertility problem; cf. Deut 7:14, using both masculine and

femine adjectives (GM 162)

110 "CHILD": child: valad, (instead of normal yeled) only word in Heb beginning with vav; same root

at toledot, precisely what is at issue (AZ 73)

Gen 11:31: no reason is given for the journey. Note parallel at 12.5

travel reports 11:31 (Terah); 12:5; 13:6, 11-12 (Abram); 31:17-18 (Jacob), 36:6, (Esau); 46:5-7 (Jacob again)

111 "ABRAM": Abram, Lot, Sarai: note the different order in which they are listed in 12.5, making

ambiguous the importance of Lot in the dynamics of family and inheritance (NS2 50)

112 "DAUGHTER": his daughter-in-law: kallathov; 38:11, 16, 24

113 "CANAAN": land of Canaan: first time the ancestor's name is associated with the land; why Terah

had Canaan as a goal but didn't get there is left unstated. It is this goal which is reached in 12:5

114 "HARAN": Haran: charan, from Assyrian charranu, "main road" (GW 273) ancient and well-

known city on the left bank of the Belikh, a tributary of the Euphrates; belonged to Mitanni empire, then

Hittite, then Assyrian, and finally Babylonian; cf. 12:4-5, 27:43, 28:10, 29:4 and esp. ch. 24 (West 140)

note diff. from person, haran, not mentioned in Gen after this verse.

115 "SETTLED": they settled: vayyavo'u (yshb); previous 11:2; next 13:6; here, it interrupts the jour-

ney to Canaan, continued by YHWH's call to Ab, and replicating the human refusal to "spread" while

multiplying. 71x in Gen.

116 "THERE": there: sham; recalling the question of journey/settlement at Babel, 11.2-9, and antici-

pating the ongoing tension: 12.7-8, 10,

Gen 11:32: this note projects into a future in the story world, since as Abraham is introduced in 12:1-4,

he is 75, making Terah 145 (see 11:26); Terah remains alive for 60 more years until Abraham is 135 (he

dies at 175, 25:7) and Isaac 35, 5 years before Isaac marries Rebekah (25:20); see also note at 11:27

Genesis 12: patriarchal history as four stages in Israel's existence, marked by name/word play 1. Abraham the Hebrew, the "crosser"/passer-through (`br): the break with the old country, old religion,

old people (the origins)

2. Isaac, the beloved son (tsachaq): the mixed "sport" of sexuality, procreation, generational continuity

(the Genesis generations)

3. Jacob, the heel grabber, trickster (`aqab): the challenge of gaining the blessing while staying close to

the tent (settled period, but note also numerous parallels with David story)

4. Joseph, the royal figure (yasaf): storing up the blessings by royal authority (monarchy/exile-exodus)

patriarchal history: theory of composition: 1. an independent P narrative used, perhaps selectively, concerned with covenant with the creator-God

YHWH (e.g., ch. 17) and promise of (return to) the land (ch. 23).

2. contrary to the J/P tradition excluding D influence (Noth), a D editing stage (e.g., 18:17-19, 22:16-18,

26:4-5)

3. J strand questionable as other than fragments

(JB 118-126)

strongly critiqued by UC2 306-307: "planned from the start and skllfully put together, and is not the

chance product of the mechanical combination of fragments"

relationships among three basic cycles:

1. various similarities, charted at GW 257

2. developments: a) God gradually recedes into background; b) character of patriarchs portrayed in in-

creasing detail; c) "a deeper moral awareness in the patriarchs as the generations pass"

(GW 256-58)

12:1-25:18: Abraham saga

ch. 12: 1st in series of stories revealing potential challenges to trust in God's "name" = promise.

Gen 12: famine, i.e., shortage of food

Gen 13: too little space for the "fruitful and multiplying" people

Gen 14: external threat of warfare, the only occurrence in Gen.

Gen 15: lack of offspring

Gen 16: intrafamily strife among wives

sequence of invitations/promises and responses 12:1-3: invitation to go; promise: become a great nation + blessing: response: "Abram went"

13:14-17: invitation to look at and walk the land; promise: offspring like dust; response: "Abram

moved his tent"

15:1, 4-5: invitation do not be afraid; promise: to count stars as measure of descendants; response: 1.

"you have given me no offspring"; 2. "He trusted YHWH"

15:7: promise: I gave you this land to possess; response: "how am I to know?"

17:1-2: invitation: walk before me; promise: exceedingly numerous; response: fell on his face.

17:4-18: invitation: circumcision; promise: land, make nations of you, kings from you, covenant; re-

sponse: fell and laughed, "can a child be born to a 100 year old? How about Ishmael"

17:19-21: invitation: none; promise: Sarah will bear a son; Ishmael will be father of 12 princes and a

great nation; response: circumcision

18:10: promise: Sarah will have a son; response: Sarah laughed

21:1-5: promise fulfilled: Isaac born

21:12-13: invitation: do what Sarah says; promise: Ishmael will be a nation; through Isaac offspring will

be named for you; response: sent Hagar away

22:1-2: invitation: take Isaac and offer him; response: Abraham rose

22:15-18: invitation: none; promise: blessing and offspring as numerous as sand/stars, gates of enemies;

response: Abraham returned.

the ten ordeals/tests of Ab: as parallel to the "10th generation" structure of what preceded (Adam-Noah; Noah-Ab)

1. call to leave Haran

2. famine leads to Egypt

3. strife with Lot over wells/land

4. royal battle to save Lot

5. threatened loss of Ishmael

6. circumcision as test

7. Lot/Sodom-Gomorrah

8. Sarah before king Abimelech

9. departure of Ishmael at Isaac's birth

10. sacrifice of Isaac

"we observe an unmistakable progression in the successive tests"

(UC2 294-296, also noting certain chiastic features)

ecojustice perspective on Ab saga:

"there is a noticeable shift in Genesis 12 from the primeval narratives of human creation and cultural

formation, in which the non-human environment plays a prominent role to[135] the natural environment

as source, backdrop and prize for human sociopolitical conflict. from[136] the point of view of ecojus-

tice, the call of Abraham, with its utilitarian depiction of the natural environmentconstitutes[137] little

less than a second fall of humankind." (GM 159)

Gen 12:1-10 "Now the LORD said[1] to Abram, "Go[2] from your country[3] and your kindred[4] and

your father's[5] house to the land that I will show[6] you. 2 I will make[7] of you a great[8] nation, and I

will bless you, and make your name[9] great, so that you will be[10] a blessing[11]. 3 I[12] will

bless[13] those who bless you, and the one who curses you I will curse[14]; and in you all[15] the fami-

lies[16] of the earth shall[17] be blessed." 4 So[18] Abram went[19], as the LORD had told him; and

Lot[20] went with him. Abram was seventy[21]-five years old when he departed from Haran. 5

Abram[22] took his wife Sarai and his brother's son Lot, and all the possessions[23] that they had gath-

ered, and the persons[24] whom they had acquired in Haran; and they set forth to go to[25] the land of

Canaan[26]. When[27] they had come to the land of Canaan, 6 Abram passed[28] through the land to

the place[29] at Shechem[30], to the oak[31] of Moreh[32]. At[33] that time the Canaanites[34] were in

the land. 7 Then[35] the LORD appeared[36] to Abram, and said, "To your offspring[37] I will give[38]

this land[39]." So he built[40] there[41] an altar[42] to the LORD, who had appeared to him. 8 From

there[43] he moved[44] on to the hill country on the east of Bethel[45], and pitched[46] his tent, with

Bethel on the west and Ai[47] on the east; and there[48] he built[49] an altar[50] to the LORD and in-

voked[51] the name of the LORD. 9 And Abram journeyed[52] on by stages toward the Negeb[53]. 10

Now there was a famine[54] in the land. So[55] Abram went down[56] to Egypt[57] to reside[58]

there[59] as an alien, for the famine was severe[60] in the land."

Gen 12:1: 12:1-3: first direct speech from God to a

human since 7:1; cf. 8:21, 11:6

"The juxtaposition of the barrenness of Israel and the speech of God is definitional for Israel." (WB 117,

emph in orig)

history of exegesis: Gunkel, Von Rad et al saw 12:1-3 as free construction by J speaking to J's own time, hence, detached

from journeys of Abraham. However, the form of address by God with command to depart linked with a

promise and execution of the command has parallels in the patriarchal story: 46:1-5a; cf. 26:1-3, 31:3,

32:10. Thus, the structure here is part of the introduction to the story of "Abraham's life as it really was."

(West 145-47)

"It is in complete accord with the lifestyle of the patriarchs and their relationship to God for the father of

a nomadic group to receive a command from the God of the father together with a promise and to carry

it out." (id 147)

12:1-4a "is an introit to the story of the patriarchs." (Id 146)

"Abram is, like Noah, a new Adam and a renewal of human life in history. [1] It is therefore striking, but

by no means unexpected, that God's promises to him at the beginning of the patriarchal cycle (12:1-3)

reverse the curses of Eden" (MF 39)

"The narrowing focus of the imperative [in 12:1] is matched by a widening focus of promise, moving

from Abram (12.2) to his associates (12.3a) to all the families of the earth (12.3b)." (LT 64)

2 "SAID": LORD said: "The divine silence that persisted for ten generations is shattered." (NS1 88)

3 "GO": Go: lekh-lekha, lit, "be you gone!" cf 22:1, only elsewhere in HS. the basic verb, hlk, frames

this opening episode, v. 9. cf. Ex 12.32, pharaoh's command to Moses and the Israelites using the same

verb.

the repetition of the verb leads the midrash down various routes, e.g., one command referring to depar-

ture from Aram Naharaim and the other from Aram Nahor; another that the first refers to both of these

and the second to the departure from the "covenant between the pieces" (Gen 15) GR 39.8

"Go from your country and your kindred and your father's house: distinguish meaning in Abra-

ham's time and in J's time: to Ab, not a "difficult injunction" or a tearing away; not a "test of faith" or "a

break with the ancestors": "All these explanations make the serious mistake of understanding Abraham

in the context of a sedentary life-style But[4] the patriarchs did not have the concept of 'homeland' in our

sense; this became possible only with sedentary life. They could understand the instruction of their God

to depart for a land which he would show them only as the offer of a saving hand."

In J's time, though: "the three circles from which Abraham is summoned is the language of the narrator

of[5] the sedentary speaking in a triple paraphrase in[6] accord with the intent of his introit, which ech-

oes the exodus as it reaches out from the patriarchal story to the history of the people" (West 148)

but cf. GW 274, rejecting West in favor of trad. interp on basis of fact that Terah stays in Haran and

Abraham himself sends there for Isaac's wife, as Jacob returns there, too

However, might GW's point fail to distinguish the family ties to Mesopotamia but the rejection of the

culture there, as one might send back to "the old country" to get family out?

UC2 310 notes parallels at Ex 18.27, Josh 22.4, 1 Sam 26.11-12, Jer 5.5, Song 2.10, 11; 4.6, showing

meaning here to be "Go, you by yourself, or only with those who are united to you in unique relation-

ship, go on the way that belongs to you alone, and leave behind your kinsfolk amongst whom you have

lived till now and who do not wish or are not able to associate themselves with you in your new way."

as expression of interior journey within Ab culminating in this clarity: Rambam: "he began to roam around in his mind" considering the world according to Chaldean knowl-

edge, "But his mind roamed in search of understanding till he achieved the true way and understood out

of his own natural intelligence. Abraham[7] was forty years old when he recognized his Creator. As

soon as he achieved this knowledge, he entered into dialogue with the people of Ur of the Chaldeans[8]

When his arguments prevailed over them, the king sought to kill him and a miracle happened for him,

and he left Haran." (at AZ 80-81)

cf. Midrash Ha-Gadol, expressing Ab's anger and frustration along the way to his decision (Id at 83-84)

9 "COUNTRY": your country and your kindred: me'aretskha umimmoladtekha; cf. 24:4 and note;

31:3; Q of whether suggesting Haran as Abram's birthplace; however, usage of 2nd word elsewhere

(e.g., Lev 18:9, 11) suggests "land of your kindred," a re-making of Abram's origin by the J writer (LB

28-29)

cf. UC2 311, arguing for progression among the three commands: land, kindred, father's house.

The command echoes in rhyme of "kha" endings:

lekh-lekha mi'aretsekha umimmoladtekha umibiyt 'aveykha 'el-ha'arets 'asher 'are'ekha; similarly in vv.

2-3, with 6 "kha" endings

"Abram has already left the land of his birth" (MB2 50)

10 "KINDRED": and your kindred: umimmoladtekha, from same root at toledot and Sarah's valad

(11:30, childlessness); thus, Abraham must leave the source of his generation in order to generate more

generations (cf. AZ 74)

see also 24.4, 7; 31.3, 13; 32.10 (Eng 32.9); 43.7; 48.6

"The editors have structured 12.1 so that it quietly undermines the ideology of endogamy in [ch] 24."

(MB2 50)

11 "FATHER'S": and your father's house: umibeyth 'aviykha (bayith 'ab); first use in HS; cf. in Gen

20:13, 24:7, 23, 38, 40; 28:21, 31:14, 30, 38:11, 41:51; 46.31, 47.12, 50.8, 22

bayith as household, earlier at 7:1

12 "SHOW": that I will show you: 'asher 'are'eka; at 13:14-15; either as the Canaan of his father's

journeying or an unknown location; latter supported by 20:13 (AZ 74-75); cf. 22:2 ('asher 'eleykha[13]),

26:2

the Q of suspense:

": The Holy One, blessed be He, first places the righteous in doubt and suspense, and then He reveals to

them the meaning of the matter." (GR 39.9)

Gen 12:2: 12:2-3: the blessing: brk 5x in verse, in gradual progression: Abraham, those who accept

him, and all the families; "God's blessing does not show its effects in individual acts and deeds, but in a

continual process." (West 149)

"seven expressions of benison" following each verb, paralleled as below (UC2 312)

parallels 26:3-4 (Isaac); 27:28-29 (Jacob), each in 7 clauses (GW 270), but note the last of these is the

paternal, not divine, blessing.

plausible "echoes of royal ideology. What Abram is here promised was the hope of many an oriental

monarch (cf. 2 Sam 7:9; Ps 72:17)" (GW 275)

14 "MAKE": I will make: "Whereas the prohbition [in the Garden] divided the subjectthe[15] divine

promise opens the possibility of entrance into a positive mode of subjectivity and the consequent healing

of the division in the center of the subject's consciousness. the divine promise does[16] not negate the

prohibition but opens up the possibility for the differentiated self to exist consciously as a place of de-

sire, and to act subjectively, in some way other than as a transgressor."

"The effect of the promse upon the subjectivity of the receiver, Abram, would be to make possible his

appearance in language as a desiring subject, his desire now, however, orietned toward the object values

which are constitutive of society[17]

"But the fact that these desires appear in the form of a promise from another rather than as a direct ex-

pression of the self [as with Cain] ultimately transforms the character of the desiring subject.[18]

"but this ID with the signifier [i.e., the objects of the promise which become, in part, his now as an effect

of the promise] has an internal ambiguity: it is a composite of faith and desire. He[19] will gain these

objects of desire only through faith in the Word. This means that he can do nothing involving the direct

use of his own power to produce these desired goods for himself. it[20] is the role now of the promissee

to enter into a new mode of existence in which faith has displaced desire as the motivating factor in the

character's existence." (HW1 170-171)

21 "GREAT": great nation: legoy gidol; 17:20 (Ishmael), 18:18; 21:18 (Ishmael), 46:3 (Jacob), Ex

32:10 (Moses, in contrast with people), Deut 4:6-8, 26:5

"The reason why the sentence, 'I will bless you,' does not stand at the beginning is probably due to the

overarching function of 12:1-3. The promise is directed to Israel"

"The word goy is a political concept; 'am really designates kinship" (West 149)

cf. Gen 26:13 (Isaac as great)

expanded at 17:4 to hamon goyim, "multitude of nations"

redefining the blessing of 1:28, "linked, however, for the first and most important time in the Hebrew

Bible, with ethnicity [22] Reproduction becomes an instrument of colonization." (GM 160)

the promise of becoming a "nation" stands apart from the nations listed in Gen 10, and clashes with the

notice of Sarai's barrenness at 11:30 (LT63)

23 "NAME": name great: i.e., Israel as "children of Abraham." West argues that the blessing here

reaches "fulfillment only in the period of the monarchy best[24] thought of in the era of David-Solomon,

that is, at the time of the Yahwist." "the phrase 'great name' is attributed only to the king elsewhere" in

HS: 2 Sam 7:9, 8:13; 1 Ki 1:47. "It follows the court language outside Israel both in Mesopotamia and

Egypt" (West 150)

However, this assumes the hegemony of J's situation in the final version of Genesis-2 Kings; rather, as a

story following directly from Babel in Gen 11, it serves to contrast people seeking to make themselves

great vs. receiving greatness as a divine gift. (cf. MF 39) Note the last previous use of gadol at 10:12,

"the great city" (cf. 10:21, "great brother" as elder)

cf. also 6:4

in a literal sense, Abram's name is made "great" (i.e., larger) when it is changed by God to "Abraham,"

17.5

25 "BE": will be a blessing: veheyeh [imperative] berakhahb; only Isa 19:24; Zech 8:13; "it is a power

which is effective on the environment through and beyond the one blessed." cf. "how the blessing

granted to Jacob also affects Laban" (West 150)

"most likely interpretation is that suggested by Zech 8:13 people[26] will say, 'May God make me as

blessed as Abram'" (GW 276)

"you will serve as the standard by which a blessing is invoked." (NS1 89)

The imperative form of hyh suggests "be a blessing!" and thus v. 3 "should be rendered as consequences

of that imperative: 'Be a blessing, so that I may bless those [27]" (LT 64)

28 "BLESSING": a blessing: berakhah; next 27.12, 35, etc.; 28.4; 33.4, 11; 39.5; 49.25, 26, 28 in Gen.

After in torah, only Ex 32.29; Lev 25.21, then Deut 11.26ff; 71x in HS.

Gen 12:3: cf. 18:18; 22:18, 26:4, 28:14; see note at "be" in 12:2 for link between command and conse-

quences of Abrahm's blessing.

29 "I": I will bless those who bless you, and the one who curses you I will curse: cf. 27:29; Num

24:9; latter two often to be formulas and hence "more primitive" than 12:3, thought to be "a literary re-

working" (GW 276, cited but not approved)

differences between 12:3 and parallels:

1. more personal: first person for God rather than passive participle

2. qll as "disdain," "generally covers illegitimate verbal assaults" and hence milder than 'rr, "curse", "a

judicial curse pronounced on evildoers" [see also note at "curse"]

3. singular ["the one"] rather than plural participle, "those"

(Id 276-77)

"Those who wish you well and who demonstrate solidarity with you will enjoy God's blessing of well-

being." (NS1 89)

30 "BLESS": I will bless you: va'avarakhah, "unmistakable" "paronomastic allusion to Abram's name"

(GW 276)

31 "CURSE": curses you I will curse: umiqallelkha 'a'or; first word qll, only in Piel in Gen elsewhere

at 8:21; only in this grammatical form at Ecc 7:21second word, 'rr, 9x in Gen: 3:14, 17, 4:11, 5:29, 9:25,

12:3, 27:29 (twice), 49:7

West trans, "execrate (bring low) those who curse you." (West 150)

qll from root meaning "to treat lightly," cf. 16:4, 5

"He who mistreats you will inevitably incur misfortune." (NS1 89), explaining difference in two verbs

as qll = "to disparage, abuse, cause harm" and 'rr = "to place under a ban, to deprive of the benefits of

divine providence"; cf. Deut 27; hence, "because the patriarch will be an unprotected stranger in an alien

land, he will have particular need of God's providential care, and whoever maltreats him will be pun-

ished with exceptional severity." (Id)

32 "ALL": all the families: including the Canaanites (9:5)and other hated tribes? This sense of univer-

sal blessing through Ab stands at odds with the history that follows.

33 "FAMILIES": families: mishpechoth, "tribes"; earlier, 8:9, 10:5, 18, 20, 31, 32; later, 24:38, 40, 41;

28:14 (parallel to here), 36:40

34 "SHALL": shall be blessed: venivrekhu; long controversy over whether passive (as here) or reflex-

ive: "all will bless in you"; LXX; eneulogethusontai is passive, taken over by Vg and NT (e.g., Rev

3:25, Gal 3:8); scholarly exegesis since Rashi favored predominately reflexive, except when making a

"theologically conditioned" translation to maintain a sense of universal blessing (e.g., von Rad). How-

ever, reflexive is "more philologically probable (cf. Ps 72:17) and more concrete (Gen 48:20)." In any

event, either maintains the point of the statement which is that "God's action reaches[35] its goal only

when it includes all the families of the earth." (West 151-52)

cf. 18:18, 28:14 as here in Nif.; 22:18, 26:4 in Hitpael.

36 "SO": so Abram went as the LORD: Heb word order at beginning of v. 4 reverses that of 12:1

(GW 270)

37 "WENT": Abram went: wayyilek; responding directly to the command of 12:1: "The commentaries

here laud Abraham's obedience, at times in too fulsome a way but[38] this is the outlook of a secularized

world where obedience or faith has become abnormal." (West 152)

"It is this presentation of his future life course as a whole to Abram that enables him to experience his

life as a signifying form. The automatism of desire has[39] here been displaced by the presentation of

the self as a whole to his consciousness, articulated from the beginning in language and subject to his

own reflection and decision. Here[40] the self is given a foundation that is beyond the social order, and

thus not bound by the automatism of social function." (HW1 173)

41 "LOT": Lot went with him: preparing for 13:5-13; "the prominence of Lot as a participant in this

two-stage journey and the notice that Sarah is infertile suggest that Lot was at this stage the intended

heir of Abraham." (JB 100)

UC2 316 notes the difference in motivation between Ab and Lot: Ab goes because of the divine com-

mand, while Lot simply goes with Ab, as an orphan without other options: "Lot was unable to raise him-

self to the level of his uncle, and the gult between them becomes increasingly evident in the continuation

of the passage."

does the presence of Lot suggest that Ab has not fully obeyed the command to leave family behind? (LT

64-65: "clearly demonstrates that he did not."); cf. 14:14-16 and note there on Ab's pref for Lot given

Sarai's barrenness.

42 "SEVENTY": 75 years old when: "succeeds in localizing the departure commanded in 12:1"; there-

fore, not from Ur as might appear from 15:7 (West 153)

also, in light of ch. 16, it anticipates Sarai's barrenness: although we don't yet know how old she is, her

husband is far past "normal" fathering age, although not in light of the just completed primeval history.

UC2 282 divides Ab's life:

75 years with father

25 years with no father nor son

75 years as father

Gen 12:5: what sounds in v. 4 like a small group now is revealed to be a huge caravan!

travel reports 11:31 (Terah); 12:5; 13:6, 11-12 (Abram); 31:17-18 (Jacob), 36:6, (Esau); 46:5-7 (Jacob again)

43 "ABRAM": Abram, Sarai, Lot: compare order at 11.31 and note at "Abram" there

44 "POSSESSIONS": possessions that they had gathered: rekhusham 'asher rakhashu; movable

goods, esp. cattle gathered; cf. 13:6, 14:11 and note there

45 "PERSONS": persons whom they had acquired: ve'eth-hannefesh 'asher-`asu; first indication of

such relationships, although it is not clear at this point if it means ownership or staff.

UC2 320 argues against meaning of "slave," since such would be included among "possessions;" further,

verb `asu is not the correct term for acquiring slaves; this his translation "and the souls that they had

won," indicating proselytes to YHWH.

Accord, GR 39.14, "That is to teach you that he who brings a Gentile near [to God] is as though he cre-

ated him."

46 "TO": to the land of Canaan: 'artsah kena`an; not again until 31:18, restarting the saga at that point

(LT 135)

47 "CANAAN": land of Canaan: Terah's unachieved goal in 11:31; what leads Abraham to believe that

is God's unnamed "land that I will show you"?

UC2 321 argues that this had been Ab's "inner compulsion" back in Ur, aborted by his father Terah in

Haran, to be resumed by Ab and his company: "the desired direction was the one for which he had long

yearned."

48 "WHEN": When they had come to the land of Canaan: see note at 11:10 as 365 years since re-

newal of "multiplying" since the Flood

Gen 12:6: "What we learn here is rather that the patriarchs in the course of their wanderings looked for

places that had long since been sacred and lay outside the walls of the settlement."

"a[49] sacred place designated by a tree does not need any cultic institution, personnel, or building."

(West 154)

50 "PASSED": and passed through: vayya`avor (`br); first here in patriarchal narrative (8:1 prev.);

23x, focused in several places: 18:3, 5 (2x); 31:52 (2x); 32:11, 17, 22, 23, 24 (2x); 32:32, 33:3, 14

(Jacob and Esau); 41.46 (Joseph through Egypt); 24x in Gen total; recalled at Josh 24.3

In connection with Abraham's movements: "explained by the command to walk the length and breadth

of the land in anticipation of possessing it (13:17)." (JB 101, noting also the "standard way of staking a

claim" to territory by the ritual act of building an altar in 12:7)

UC2 323 notes use of 'abhar as possible wordplay on "Abram the Hebrew (ha`ibri)," 14.13, matching

use of tsachaq with Isaac, `aqab with Jacob and yasaf with Joseph

51 "PLACE": place: meqom; later, "can mean a cultic site; here it is still the holy place outside the set-

tlement." (West 153)

52 "SHECHEM": Shechem: 1st of 67x, 17x in Gen, all in connection with Jacob's time there, 33.18-

35.4, 37.12-14; cf. Josh 20:7 as center of Land; means "shoulder," named after the contour between Ebal

and Gerizim; "The city flourished in the 17th century, and the earliest settlement goes back to the fourth

millennium" (West 153)

today, just east of Nablus (GW 279)

53 "OAK": oak: 'elon, "terebinth" or "oak" or "a general sort of designation" (West 154);

GW 279 cites M. Zohary, Plants of the Bible (Cambridge, 1982), 108-111 distinguishing this ref as ei-

ther Tabor or common evergreen oak, with 'lh as "terebinth"

see note at "Moreh"; cf. 13:18, 14:13, 18:1 (Mamre); 35:8 (Bethel); cf. 'elah, Gen 35.4; JUdg 6.11

54 "MOREH": oak of Moreh: Deut 11:30; cf. Judg 7:1

Moreh: meaning "oracle giver," [GW 279: "teacher"] and thus either a place where people gave oracles,

or a sacred tree which itself gave oracles; "probably the same tree as that mentioned in Gen 35:4, Deut

11:30, Josh 24:26, and Judg 9:26, 37." (West 154)

"These trees have embarrassed later tradition" as one sees by MT alterations at Gen 13:18, 14:13, 18:1

(plural) and targums (R. de Vaux quoted at West 154). "these alterations in the text or versions are to be

traced back to the later condemnations of the tree cult which was held to be Canaanite (e.g., Deut 12:2, 1

Ki 14:23, Hos 4:3)." (Id)

Is this why the Canaanite presence is mentioned here, to explain Ab's acknowledgement of the sacred

tree?

cf. role of Delphi and Pythia at Acts 16:16

UC2 327 notes wordplay on Moreh as "teacher": at this tree, "Abraham began to hear there the voice of

the true teacher"

LXX: ten drun ten hypselen, "the high oak," matching 22.2, "the high land" for "Moriah"

"Deuteronomy 16.21 prohibits the juxtaposition of trees and altars, and Abram builds altars beside tere-

binths both here and in 13.18. Deuteronomy is concerned more specifically with the Canaanite worship

of the goddess Asherah, but the cultic significance of trees is nevertheless relatively clear in Genesis,

and in the narrative these trees are rendered compatible with the worship of Yahweh. The eirenic tone

stands in stark contrast to the ideology of separation, both in the book of Deuteronomy and in the Per-

sian period." (MB2 51)

55 "AT": at that time: 'az; parallel use, 13:7; previously only 4:26 with similar import, and thus contra

LT 65 who argues that usage here "indicates that the Canaanites are no longer in the land." cf. 24:41,

39:5, 49:4

UC2 327-328 argues for "at the time when Ab immigrated, the Canaanites were in the land, thus empha-

sizing that the country was not empty"; cf. 2 Sam 23.14, Jer 32.2, parallels cited by Jacob at UC.

56 "CANAANITES": the Canaanites: vehakena`aniy, singular; see note at "Moreh"

Gen 12:7: " When Abram reaches Canaan, he receives a second promise, which this time directly men-

tions his ' seed ' (12.7). By reserving this vocabulary for the second promise, the editors have taken the

emphasis off the theme of seed, highlighting the promise of nationhood first. And the foundation of na-

tionhood is apparently constituted by exogamy, not endogamy, since Abram was called to leave his kin-

ship group, not to remain within it. This point of origin could be considered parabolic: the solidarity of

nationhood stretches beyond the normal bounds of kinship. Once again, the emphasis of the text is sub-

tly different from the ideology of ' holy seed '." (MB2 50-51), comparing Ezra 9.1-2.

57 "THEN": Then the LORD appeared to Abram: 17:1, 18:1, 26:2, 24, 35:9; cf. 46:29: "there is no

thought of any unusual or supernatural accompanying circumstances." (West 155)

58 "APPEARED": [and] appeared: vayyera' (r'h, nifal); nifal only 1.9, 8.5, 9.14 previously; first here

for an appearance of YHWH/God; again to Ab at 17.1, 18.1 (also at a sacred tree, Mamre); cf. 26.2, 24

(to Isaac), 35.1 (recalling earlier appearance to Jacob); 35.9 (to Jacob), 48.3 (recalling appearance to

Jacob); cf. 46.29, Joseph appearing before Jacob (as a god?)

"Outside the Land, it was given to Ab only to hear the Divine voice (v. 1); but here, in the land he[59]

was also vouchsafed the privilege of a Divine vision." (UC2 328)

note the link between the verb r'h and the early title for prophet, "seer," ro'eh, 1 Sam 9.9, NS notes that

an "appearance" doesn't necessarly imply visual phenomena, cf. 1 Sam 3.15, described as a mar'eh, "vi-

sion," but purely auditory (NS1 92)

60 "OFFSPRING": To your offspring: lezare`akha; thus, for Ab, it is a liminal relationship with the

land: it is currently occupied by Canaanites, and only his "seed" will occupy it as divinely approved

residents (cf. FG 41, citing von Rad 166)

61 "GIVE": I will give: cf. 13:15, 15:18 as increasing intensification and immediacy.

62 "LAND": will give this land: "promise of the land serves to link the patriarchal story with the his-

tory of the people, and cannot be traced back to the patriarchal period itself." (West 155)

contra, JA Emerton, cited at GW 280, on basis of Abraham's visits to the central locales in Canaan in

following journey; "both positions depend heavily on assumptions about what the LORD could or would

do in various situations." (GW 280)

recalled at 24:7

63 "BUILT": built there an altar: "Abraham lays his hands on a land already held fast by other hands"

(B. Jacob quoted at West 155); cf. 1 Sam 14:35

cf. 8:20, where sacrifice is offered; also, 13:4, 18, 22:9; 26:25, 33:20, 35:1, 3, 7.

Probably like a cairn: "there can be no question of the founding of a sanctuary" (West 157)

"the building of a monument as a memorial", not a place for offering sacrifices (UC2 328-29)

64 "THERE": there: sham; 3x in 12.7-8, again at v. 10, focusing on the issue of fixed location in the

midst of a journey: are they to be settled people or not? Last at 11.31, same issue, both recalling the Ba-

bel theme, 11.2-9

65 "ALTAR": altar: mizbecha; 8.20, 12.7, 8; 13.4, 18; 22.9, 26.25, 33.20; 35.1, 3, 7

Gen 12:8: are we to understand Lot going along or left behind? He is not mentioned until 13:1, after the

trip to Egypt

Bethel/Ai parallel at Josh 7.2, 8.9, 8.30 (building an altar); cf. UC2 306: "Joshua portrays for us the ac-

tual subjugation in a manner paralleling the ideal conquest by the Patriarchseven[66] the wording is

similaras[67] though to say, the possession of the land gained in the days of Joshua was already im-

plied"

but alternatively, Genesis, written after Joshua, is narrating an alternative to the destruction of the

neighbors: simply walking through.

68 "THERE": there: sham; see note at v. 7, "there"

69 "MOVED": moved on: vayya`tteq; only here and 26:22 in an itinerary (West 156)

70 "BETHEL": Bethel: earlier called Luz according to 28:19, Bethel came into being because of Jacob's

dream; also, 35:1 ff.

Like Shechem, Bethel sat at the intersection of trade routes both N/S and E/W.

"originally it was called Beth-el (house of God), but now it is called Beth-awen (house of iniquity)" (GR

39.15)

71 "PITCHED": pitched his tent: between the settlements, fitting for a wandering caravan.

"probably suggests that he settled near Bethel for some time" since he would literally pitch a tent at

every stop (GW 280)

"after having pitched Sarah's tent he pitched his own" (GR 39.15)

72 "AI": Ai: ha`ai, "heap of ruins," perhaps so called at time of composition, not time of Abram (West

156)

cf. Josh 7.3-5, 8.1ff.

73 "THERE": there: sham; see note at v. 7, "there"

74 "BUILT": built an altar: 22:9; here, the action that goes with the word in next phrase

75 "ALTAR": altar: "Now there are two monuments, and it is on the evidence of two witnesses that a

matter is established" Deut 19.15 (UC2 332)

76 "INVOKED": invoked the name of the LORD: vayyiqera' beshim yhwh; "stands for the word in

worship" (West 156, emph in orig)

recalling 4:26; again at 13:4, 21:33; only elsewhere in Gen by Isaac, 26:25

"means to turn to the one named as the single referent of life." (WB 124)

"he made proclamations concerning the religion of the Lord to the inhabitants of the land" (UC2 332)

"There is thus a harmonious parallelism between the events at Shechem and Bethel. In Shechem the

Lord made His will known to Abraham, and in Bethel Abraham made known his devotion to the Lord"

(UC2 332)

77 "JOURNEYED": journeyed on by stages toward: wayyissa` [ns`] 'avram halok [hlk, framing with

12:1, 4] wenasuv`a: gradual movement from place to place (West 157)

"they avoided the well-inhabited areas and stuck to the sparsely populated hill country." (NS 106)

ns` used to mark major journeying transitions: Gen 11:2, 12:9, 13:11; 20:1, 33:12, 17; 35:5, 16, 21;

37:17, 46:1

ns` "particularly common in descriptions of Israel's wildnerness wanderings (e.g., Num 33)" (GW 281)

78 "NEGEB": Negeb(v): framing with 13:1; means "dry land," can designate several areas, but "for the

most part means the territory south of the Judaean hill country as far as Kadesh"; earlier times, more

densely populated (West 157)

i.e., roughly southern border of Canaan (GW 281)

Will become the home of Isaac, 24:62

Gen 12:10: 12.10-13.4: numerous verbal/thematic parallels between this story and the return to

Egypt, starting with Joseph and ending with the Exodus: "famine severe in the land" (12.10, 43.1)

"to sojourn" in Egypt (12.10, 47.4)

kill me, let you live (12.12; cf. Ex 1.16, 5.22)

gifts of silver and gold (12.16, 13.2; cf. Ex 12.35)

pharaoh smote with plagues (12.17, Ex 11.1)

pharaoh called Abram/Moses-Aaron (12.18; Ex 12.31)

take and be gone (12.19; Ex 12.32)

sent away (salach in piel, 12.20, numerous in Ex)

went up to Negeb (13.1; Num 13.17)

journeying by stages (13.3; Ex 17.1)

(UC2 334-336)

cf. GR 40.6: "For you find that everything written in connection with Abraham is written in connection

with his children [i.e., Israel]."

one might call this the "story of the just pharaoh"

12:10-20: structure

A: v. 10: intro

B: vv. 11-13: scene one: Abraham's speech [hinneh, you are my sister, ytv]

C: vv. 14-16: scene two: fulfillment of Abraham's fears

B1: vv. 17-19: scene three: Pharaoh's speech [hinneh, she is your sister, ytv]

A1: v. 20: conclusion

further symmetry:

Bethel and Ai: 12:8, 13:3

Negeb: 12:9, 13:1

Egypt: 12:10, 13:1

(GW 286)

source/historical issues oldest of the three variants; cf. ch 20 and ch. 26 (West 161); but cf. GW 286 listing others who see Gen

26 as oldest; "The subjective nature of these arguments is evident [79] Nor can comparison of the form

of these stories actually prove whether they are versions of the same incident, as assumed by most writ-

ers, or whether they go back to three different incidents" (Id)

UC2 337-338 also arguments vehemently against evidence of different sources in the triple tales.

From a different perspective, IR reads the two stories intertextually as making a case for how Ab uses

Sarai for his own purposes

but see LB 30ff reading ch. 20 as the "Eisaacic" original rewriting by "Jacob" at ch. 12 and ch. 26.

contrast Ab's behavior when Sarai is at risk by a foreign king here with his heroic defense of Lot at

14:14ff under parallel circumstances (see also note at 14:14)

"Read in parallel, the two wife-sister episodes in Genesis 12 and 20 indicate that the fear of foreigners is

groundless." (MB2 52)

80 "FAMINE": famine: ra`av; 12.10; 26.1; 41.27ff; 47.13-20; in torah, Ex 16.3; Deut 28.48, 32.24;

only 7x in DtH; 101x in HS

famine in the land: 26:1, cf. 41:27ff, esp. 42:1-2; it is a key test of allegiance to YHWH alone, along

with foreign invasion. It frames the journeys of the patriarchs in Genesis.

Having been introduced as the reason, the famine is not mentioned again, nor is food one of the items

lavished on Abram.

"In reality, true famine due to natural causes, as distinct from the threat of famine, is not so common in

the Bible. In[81] the Book of Genesis, the promised land is not 'flowing with milk and honey,' and the

divine promises are not intended to bring quiet and repose to their recipients. The realities of nature and

of the human landscape are harsh. Living in the land is difficult, sometimes precarious. It[82] generated

a heightened sense of dependence on God's protection and a more intense awareness of His mysterious

workings." (NS1 93)

"the narrator poses a nomadic Abram located between the inimical forces of nature and the plenty of the

settled culture of Egypt." The Egypt option includes "the implied powerlessness which goes with such

dependency. The[83] narrator presents his character in a world where natural crises arise with no rela-

tion to the divine, and where the person of faithmakes independent decisions in resopnse to them."

(HW1 178-179)

84 "SO": so Abram went: vayyered 'avram; "and Abram went," leaving more open than the NRSV the

cause-effect question

85 "DOWN": down to Egypt: 26:2, 37:25, 39:1, 43:15, 46:3; cf. Num 20:15, Deut 10:22, Josh 24:4

86 "EGYPT": Egypt: first mentioned here as a place; earlier, as a child of Ham, 10:6, 13

Although nothing in the narrative so far has said so, it assumes readers know of Egypt as a place of grain

storage and monarchy in contrast with the nomadic life of Abram and his entourage.

87 "RESIDE": reside there as an alien: lagor sham; lagor (gvr) first of 98x IN HS; "It is striking that

Abram is said to have gone to 'settle in Egypt [88] so soon after he has been promised 'this land' (12:7)."

Thus, the text again notes the famine, 2nd time as "severe" "to underline the fact that he had no other

option" (GW 287)

but clearly, not all the nomadic peoples went to Egypt!

89 "THERE": there: sham; see note at v. 7, "there"

90 "SEVERE": severe: chavid (kbd), lit, "heavy," although the word carries many nuances; e.g., 13:2

(wealth), 41:31 (famine), 43:1 (identical line as here but different word order), 47:4 (identical), 50:9, 10,

11; Ex 4:10 (heavy of tongue); 7:14 (heavy flies), 55x in HS

this extra descriptor underscores the compulsion Abram seems to feel to seek relief, as if an "ordinary"

famine might be tolerable

Gen 12:11-20 "When he was about[1] to enter Egypt, he said[2] to his wife Sarai, "I know[3] well[4]

that you are a woman[5] beautiful[6] in appearance; 12 and when[7] the Egyptians[8] see you, they will

say[9], 'This[10] is his wife'; then they will kill[11] me, but they will let you live. 13 Say[12] you are my

sister[13], so that it may go[14] well with me because[15] of you, and that[16] my life may be spared on

your account[17]." 14 When Abram[18] entered Egypt the Egyptians[19] saw that the woman was

very[20] beautiful. 15 When the officials[21] of Pharaoh[22] saw her, they praised[23] her to Pharaoh.

And the woman was taken[24] into Pharaoh's[25] house. 16 And for her sake[26] he dealt well[27] with

Abram; and he had sheep[28], oxen[29], male donkeys[30], male[31] and female slaves, female don-

keys, and camels[32]. 17 But the LORD afflicted[33] Pharaoh and his house with great plagues be-

cause[34] of Sarai, Abram's wife. 18 So Pharaoh called[35] Abram, and said, "What[36] is this you[37]

have done to me? Why[38] did you not tell[39] me that she was your wife[40]? 19 Why did you[41] say,

'She[42] is my sister,' so that I took[43] her for my wife? Now[44] then, here is your wife, take[45] her,

and be gone." 20 And Pharaoh gave his men orders concerning him; and they set him on the way, with

his wife and all[46] that he had."

Gen 12:11: vv. 11-13: scene 1; see note at v. 10

Abraham sees himself caught between two dangers: famine and the power and sphere of Egyptian influ-

ence. "the potentate, simply because of his power, can appropriate to himself a beautiful woman who

takes his fancy. This experience must have made a deep impression on early Israel." (West 164)

UC2 348-350, refutes older Xtn exegetes who attribute to either Ab or the narrative a "base" or "vile"

desire to make a profit at the expense of Sarai's honor, showing that his purpose is to protect her honor

by keeping her from being handed over without a husband to the lust of the Egyptians. At the same time,

he claims Ab is guilty of two sins: "lack of faith" and "falsehood": "Abram was still afflicted by one of

the faults of the Bedouin character; only in the future would he succeed, little by little, in purifying him-

self completely."

Thus, UC casts the racial stereotype on Bedouins rather than Israelites!

the older view refuted by UC returns in postmodern, feminist narrative mode: "Does Abram truly fear

for his life? Or does he see in Sarai the opportunity to increase his economic worth? He certainly uses

his life as a means of persuading Sarai to go along with the ruse. How much is genuine anxiety? How

much is rhetoric?" (FG 42)

also, "Since discourse often reflects hidden desires, perhaps Abraham's real motive is to receive gifts

from the Egyptians[he[1]] sees Sarah as expendable because she has no child" (IR 43)

Similarly, NS2 54: "it appears that Abram is motivated by a desire to overcome the obstacle that Sarai's

barrenness presents to his chance to father a biological heir. He will remove her from the family. Abram

is maneuvering to be rid of Sarai so that he can get another wife for himself." When compared to 26.1-

33, where Rebekah's life is not in danger and Isaac and Rebekah are never separated, Abram's fears here

seem either overblown or a cover-up.

"The narrator allows the protagonist to create his own plot, to become the narrator of his own story.

Consequently[2], there is no 'speaking role' for Yahweh in this story." (HW1 180)

"The scenario which Abram constructs for Sarai arises from his awareness of a fundamental cleavage

between appearance and reality in Egyptian life. He instantly sees through the outer surface to the under-

lying dynamics of sexual desire which motivates it.

"Since he, unlike his opponent, is not a blind victim of desire, he has an advantage in this conflict.

His[3] understanding and[4] his capacity to anticipate the future on the basis of this knowledge, enable

him to reverse his powerless, subordinate position vis-avis the Pharaoh." (HW1 182)

5 "ABOUT": about to enter: hiqriyv (qrb) lavo`; qrb in Gen: 20:4, 27:41, 37:18, 47:29, with sexual

undertone, as in 20:4

6 "SAID": LB 34 trans: "You know, I'm aware of how attractive you are and how the Egyptians might

see you and say, 'She's this guy's wife,' and kill me off while they live it up with you. Come on, say

you're my sister and it'll go well for me because of you; why, I'll owe my life to you!"

7 "KNOW": I know: yada`ttiy (yd`); yada`; 3.5 (2x); 3.7, 22; 4.1, 9, 17, 25 then not again until 8.11;

9.24; 12.11; 57x in Gen.; first thing that Ab knows is the beauty of his wife! see 15:8, 13 for next know-

ing

8 "WELL": well: hinneh-na', lit, "behold, please!; partially echoed at v. 19, as if he just discovered it!

cf. GR 40.3, "She was with him all these years, yet now he says to her [9]" (emph in orig trans.)

exactly as Sarai will address Ab in her first words to him, 16.2! see also note at 18.27

10 "WOMAN": a woman: 'ishttov; 'ishshah 11x in this scene: "Sarai is both primary wife and woman,

yet she is never said to be the one whom Abram loves, as he is said to love Isaac in Genesis 22." (NS2

53, n. 29)

11 "BEAUTIFUL": beautiful in appearance: yefath-mar'eh; like Rachel, Gen 29:17, and Joseph, 39:6,

(and David, 1 Sam 16:12) except that they are young and Sarai is an old lady! GW 288 notes various

attempts to deal with this.

cf. Rebekah, 24:16, 26:7

echoed here in v. 14.

"Abram here thus makes Sarai the first character to be given attributes in this narrative [of his own mak-

ing], and takes the first step toward the creation of a realistic 'plot' which will feature Sarai as the central

figure." (HW1 181)

Gen 12:12: building on "history" of 6:1-4.

12 "WHEN": and when: vehayah, "it will happen"

"This is a new mode of behavior for a Biblical personage he[13] now lives out of his anticipation of the

future. In the same way that the voice of Yahweh has created positive anticipations, he now 'hears' the

threatening voices of the Egyptians This[14] indicates that the forthcoming contest will be not merely

the struggle of a powerless nomad to survive the threat of the Egyptian king, but a contest between the

new promise-formed, future-oriented character, and a representative of the type of existing power struc-

ture from which he was previously called to separate himself." (HW1 179-180)

15 "EGYPTIANS": the Egyptians: at this stage, a racial/tribal issue more than one of royal prerogative;

cf. note at v. 15 distinguishing Ab's initial concern over "commoners" and the resulting threat from the

"princes"

16 "SAY": they will say: Abram introduces direct discourse into his fictional narrative

how does the nomadic Abram know anything about the power dynamics of Egypt? It can only be from

either rumors among other nomads (which are not reported in this initial journey) or by analogy from his

experience in Mesopotamia. Thus, it is not about "Egyptians" as such but about urban empire.

17 "THIS": this is his wife: 'ishttov zo'th; "the narrator emphasizes Sarai's objectification." (SPJ 16)

18 "KILL": then they will kill: vehargu (hrg); linked with other "sister wife" stories: 20:4 (see note

there), 20:11, 26:7 and other family violence;

also, "best translated 'slay,' connotes ruthless brutality and is used to draw attention to Abram's exagger-

ated fears." e.g., 4:8, 27:41, 34:25-26 (SPJ 16)

Gen 12:13: "The ruse is the only weapon left for the powerless given over to the mighty." (West 164)

At the same time, it expresses Abraham's lack of trust in God's power to fulfill the promise of children,

which will take place in v. 17.

19 "SAY": say: 'emeriy-na', "say, please": "This is not an order but a respectful plea." (NS1 94)

But according to the narrative, it is not Sarai but Ab himself who tells this story, 12.19

20 "SISTER": my sister: the tension between status as siblings and spouses, espressed first between

Adam/Eve.

21 "GO": go well with me: yiytav-liy; ytv only 4:7 (twice) earlier; here again at 12:16, then 32:10, 13,

34:18, 40:14, 41:37, 45:16

22 "BECAUSE": because of: va`avurek; 3:17, 8:21 previously; again at v. 16; 15x in Gen.

23 "THAT": that my life may be spared: as hendiadys with "so that it may go well with me": "the two

clauses express a single thought"; cf. Jer 38.20 (NS1 95)

24 "ACCOUNT": on your account: biglalek; 30:27 (Laban/Jacob), 39:5 (Potiphar/Joseph)

Gen 12:14: vv. 14-15: scene 2; see note at v. 10

Sarai's "silence is not an indication of complicity, but rather a testimony to her powerlessness." (SPJ 17)

25 "ABRAM": When Abram entered Egypt: the delay in mentioning Sarai's presence leads to this

midrash:

"And where was Sarah? He had put her in a box and locked her in it. When he came to the customs-

house, he [the customs officer] demanded, Pay[26] the custom dues. ' I will pay, he replied. You[27]

carry garments in that box, said he. I[28] will pay the dues on garments. You[29] are carrying silks, he

asserted. ' I will pay on silks. ' You are carrying precious stones. ' I will pay on precious stones. ' It is

imperative that you open it and we see what it contains, he insisted. As soon as he opened it the land of

Egypt was irradiated with her lustre [beauty]." (GR 40.5)

30 "EGYPTIANS": in sequence, Sarah is seen by the Egyptians, the officials and Pharaoh himself.

31 "VERY": very beautiful: yafah hav' me'od; even more so than Ab thought!

Gen 12:15: "The only peril that he had envisaged was that which might emanate from the commoners

of Egypt (v. 12) Thus[32] not what he had anticipated, but something that he had never envisaged, hap-

pened. The peril actually arose as a result of his craftiness, from the statement that he was her brother

and not her husband. This was Abram's retribution, the punishment fitting the crime." (UC2 353)

33 "OFFICIALS": officials: sariy, same consonants as Sarai

34 "PHARAOH": Pharaoh: from per-aa, "the great house," i.e., royal palace, not applied to king until

15th C. BCE (NS 215); see also note at end of verse

the term is used at the end of each of the three clauses of the verse: "stresses the fact that opposed to

Abram is Pharaoh the king of Egypt himself, and the patriarch can in no way oppose him." (UC2 354)

35 "PRAISED": they praised: vayehalelu (hll); as in "halleluyah"; only here in Pent; 165x in HS

36 "TAKEN": taken into Pharaoh's house: the taking of daughters by kings will become program-

matic at 1 Sam 8:13; the "taking" will be shifted to Abraham at Gen 20:19 below; "In the context of

marriage this phrase properly denotes the formal taking of a woman as a wife" (GW 289)

Sarah, as naditu (see note at Gen 11:29), "would have been expected to perform the hieros gamos, the

'sacred marriage' ceremony, with these men [Pharaoh and Avimelekh in Gen 20:1ff]. Since this ritual

was essentially an annual sympathetic magic intended to fertilize the earth, it would be especially impor-

tant in times of famine." (JA 32)

Ab's strategy has failed: "There is only One who can deliver her and restore her to him: the One to

whom Abram had failed to turn when his fears were first aroused." (UC2 354)

37 "PHARAOH'S": Pharaoh's house: beyth par`oh; given the Egyptian meaning of root of "pharaoh"

as "royal house," usage here reflects "the writer's period rather than the patriarchal age." (GW 289)

Gen 12:16: "The presents correspond to the custom of the time, and are meant to compensate the

brother for the loss of his sister. The[38] ruse appears to have succeeded; both live and all is well with

them, but the marriage and the family are destroyed." (West 165)

"and because his ruse is so successful, he has Sarah pose as his sister once again, this time in Gerar

(Genesis 20)." (IR 45)

but cf. UC2 354, arguing that pharoah's treating Ab well was not of the manner Ab had hoped (simply

staying alive) but involves "a subtle undercurrent of irony"

also: why is Ab so willing to accept this wealth from pharaoh, but so unwilling to accept it from the king

of Sodom, 14.21-23? (cf. FG 44)

"Abram may be interested in being rid of his barren wife in order to receive property for her that he will

later be able to use to secure another, presumably fertile, wife." (NS2 55)

39 "SAKE": for her sake: ba`avurahh, matching v. 13, "because of"

40 "WELL": he dealt well: heytiyv; matching v. 13; note it doesn't say pharaoh "gave" to Ab, suggest-

ing to UC2 358 that the gifts are in the nature of a "fine" for violating an ancient law against unwittingly

conveying the wife of another man from one place to another without having sexual relations with her.

41 "SHEEP": sheep: tso'n; includes goats (NS1 96); first mention since those of Abel, 4.2, 4. Interest-

ingly, they mostly appear in this section of Gen re: the wife/sister stories: 13.5, 20.14, 21.27, 28; 24.35,

26.14

42 "OXEN": oxen: baqar, generic term for domesticated bovine, usually collective (NS1 96); first here

in Gen of 17x.

43 "DONKEYS": male donkeys: chamoriym; "The ass played a vital role in the Israelite economy as a

riding and draft animal. Its[44] importance may be guaged from the fact that it is the only unclean ani-

mal whose firstling requires redemption." (NS1 96, no citation given for this)

note that the males are separated from the females in the verbal list, suggesting the order of procession

to an observer; this "reflects the experience of ass-herders. The male has a very powerful sex

driveHe[45] then becomes almost uncontrollable." (Id)

like baqar (oxen), first here of 17x in Gen.

46 "MALE": male and female slaves: va`avadiym ushefachoth; oddly inserted in middle of list, leading

to various redaction theories (GW 289); as it is, there is a certain chiastic quality; cf. 20:14; 24:35, 32:5,

also between animals

for shifchoth, see 16:1, Hagar

47 "CAMELS": camels: probably anachronistic in the patriarchal era; cf. 24:10ff; however, NS1 96

notes that Sumerian evidence refers to a "donkey-of-the-sealand," perhaps a camel (c. 2000-1700 BCE),

suggesting "A wealthy man might acquire a few as a prestige symbol for ornamental rather than utilitar-

ian purposes." This also explains why the camels in Gen are walked and not ridden, while people ride

donkeys, including Ab.

Gen 12:17: vv. 17-19: scene 3; see note at v. 10

YHWH acts in the face of Abraham's lack of trust.

however, does anyone beside the reader (i.e., Abram and Sarai and Pharaoh) know of this divine inter-

vention? There is not "theological" understanding by pharaoh; rather, he attributes in v. 18 his "afflic-

tion" as a direct result of Abram, or, implicitly, the Egyptian deities.

"Abram's attempt, through illicit human means, to resolve the heirship problem in his family seems to

have met with negative sanctions." (NS2 55)

48 "AFFLICTED": afflicted wtih[49] great plagues: lit, "plagued (or "touched") with great plagues,

waynaggi` nega`iym[50] gedoliym; the noun (naga`) only here in Gen., anticipating Exodus, but only Ex

11.1. cf. Lev 13-14; 2 Ki 15:5, use of term to indicate skin diseases "generally regarded as the conse-

quence of serious sin", e.g. Lev 14:12 (GW 290)

for use of verb, ng`, cf. Prov 6.29, Ruth 2.9, suggesting sexual harassment (NS1 97); also, see Gen 20.6

and note, 26.11

Rather than being a blessing (12:2-3), Ab's lies and cowardice have made him a plague/curse (cf. LT 66)

51 "BECAUSE": because of: `al-ddevar, lit, "on word of," matching the parallel at 20.18, and leading

the midrash to link the afflictions, GR 41.2

But might this suggest something else, viz., that "the word of Sarai" was not the "sister" story but the

truth? How else in the next verse does pharoah know that?

Gen 12:18: "Pharaoh's reproach is the last word It[52] shows at once that the narrator does not approve

of Abraham's conduct" (West 166)

Abraham is not given a chance to respond; they are rhetorical questions

53 "CALLED": called: vayyiqera'; parallel in all three accounts, 20.9, 26:9-10, and thus recalling God's

calling to account in the garden, 3.9

54 "WHAT": "What is this you have done to me? cf. 20:9 ("to us"), 26:10 ("to us"), 29:25, 31:26;

Num 23:11: "the words of the king of Egypt to a stranger who has no rights, of one on the highest level

to one on the lowest. This is the high point of the narrative." (West 166)

cf. 3:13, put to Eve by God; also, 44.15

55 "YOU": you have done: attributing the plagues to a power belonging to Abraham; God/YHWH is

not mentioned at all

56 "WHY": why did you not: matched in next verse by "why did you;" Ab's errors are both of omission

and comission.

57 "TELL": did you not tell: lo'-higgadtta (ngd); as 21:26; previously, ngd at 3:11, 9:22; there, it is

telling that is the problem (as in the next verse here, too); here it is "not telling"

58 "WIFE": that she was your wife: how does pharaoh know this know? see note at v. 17, "because"

Gen 12:19: "It is Pharaoh, not Abraham, who is concerned with the consequences of adultery." (IR 44)

59 "YOU": why did you say: not Sarai, but Ab, is blamed by pharaoh for the "sister" story

60 "SHE": She is my sister: 12:19, 20:2, 5, 26:7, 9

61 "TOOK": so that I took her (va'eqqach) for my wife; not the usual phrase for sexual relations, but

with clear sexual overtones, e.g., 16:3; note the complex Egyptian/Abrahamic relations here: as Pharaoh

took Sarah and gives Hagar, so Sarah will give Hagar for Ab's taking

"By leaving the situation unresolved, however, the narrator is able to emphasize the danger to Sarai

without causing undue scandal." (SPJ 18)

note also the contrasting uses of lqch in this verse: I took her; now you take her! In both situations, Sarai

is the object between the two men.

62 "NOW": now then: ve`attah hinneh, "now behold!"; partially echoing v. 11; ve`attah echoes at 20:7,

the next "sister wife" episode

63 "TAKE": take her, and be gone: qach valekh, "take and go!" cf. 24.51

Ironically echoing YHWH's initial commission, 12:1, as 13:1 echoes 12:4

the verb normally requires an object or prepositional phrase: "By omitting it, the narrator conveys im-

passioned speech." (SPJ 18)

given Abraham's fears and Egyptian practice of death penalty for involving the king in adultery, "the

royal leniency is remarkable" (GW 290)

Gen 12:20: v. 20: conclusion; see note at v. 10

"So Abram leaves, blessed with wealth, but hardly having been a blessing to other families of the earth.

While he had survived and prospered, his sense of exclusivity had endangered all other parties. His dis-

trust of God's protection interferes with God's envisioned plan" (FG 44)

64 "ALL": all that he had: ve'eth-kal-'asher-lo; as in next verse, providing symmetry and thematic se-

gue from the question of Sarai-as-wealth to the animals and minerals as wealth; kal-'asher-lo again at

14:23, 20:7, 24:2, 35; 25:5, 31:21, 39:6, 45:10, 11; 46:1; kal-'asher only at 31:1, 12, 34:29, 35:2, 39:5,

22; 45:13, 47:1

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